Homer Iliad 16.698

ed. David B. Monro, ed. Thomas W. Allen

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Iliad. Homer. ed. David B. Monro, ed. Thomas W. Allen. Oxford. 1908-1920.

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Current edition Perseus

Ἰλιάς (Greek) (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.)

Translations (9)
Iliad Perseus (Homer. The Iliad, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1924-1925.) — 16.698 focus
Iliad Perseus (Homer. The Iliad of Homer, rendered into English prose for the use of those who cannot read the original. Butler, Samuel, 1835-1902, translator. London: Longmans, Green, and Co, 1898.) — 16.658 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 16.698 focus
The sons of the Achaeans could now have taken Troy 699 by the hands of Patroklos, for he was raging in all directions with his spear, [700] if Phoebus Apollo had not made his stand at the well-built wall, 701 standing there and thinking destructive thoughts against him [= Patroklos], since he [= Apollo] was supporting the Trojans. 702 Three times did he [= Patroklos] reach the base of the high wall, 703that is what Patroklos did, and three times was he beaten back by Apollo, 704 who struck with his own immortal hands the luminous shield [of Patroklos]. [705] But when he [= Patroklos] rushed ahead yet a fourth time, equal [ īsos] to a superhuman force [ daimōn], 706 he [= Apollo] shouted to him with a terrifying voice and spoke winged words: 707 “Draw back, Patroklos, you who are descended from the gods in the sky. It is not your destiny [ aisa] 708 to destroy with your spear the city of the proud Trojans, 709 nor will it be the destiny of Achilles, who is a far better man than you are.” [710] That is what he [= Apollo] said. On hearing this, Patroklos drew quite a way back, 711 thus avoiding the anger [ mēnis] of Apollo who shoots from afar.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 16.698 focus
English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) Experimental (English (Alexander Pope, 1720, ed. Watson, 1857)) — 16.698 focus
Now Troy had stoop'd beneath his matchless power,
But flaming Phoebus kept the sacred tower.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 16.698 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 16.698 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 16.698 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 16 focus

New Alexandria Commentaries

Gregory Nagy

It seems at first as if everything is coming together here in Iliad 16. Achilles, best of the Achaeans, sends out his other self, Patroklos, to fight Hector and his Trojans, who are now on the verge of setting on fire and destroying all the beached ships of the Achaeans. Patroklos does in fact succeed in stopping the fire, which had been endangering not only the survival of the Achaeans but even the very existence of their notional descendants, imagined as the Greeks who are listening to the story of the Iliad in their own time. The conflagration that could have burned down the beached ships of the Achaeans is now literally ‘quenched’ by Patroklos, whose heroic action in putting out the fire of the Trojans is compared in a simile to a cosmic action taken by Zeus himself when this weather-god drenches and thus destroys in a violent rainstorm the farmlands of unjust men. Clearly, Zeus is now once again on the Achaean side of the Trojan War. But the success of Patroklos is not to last: soon after he kills Sarpedon, son of Zeus himself, in the course of a spectacular chariot fight, Patroklos now gets killed in the course of a second spectacular chariot fight. This time, Patroklos has gone too far, daring to attack not only Hector but also the divine protector of that hero, Apollo himself. Now everything is about to come apart again, and Achilles has yet to find out about the tragedy that awaits him.

draft js image errorA chariot driver and a chariot fighter in a biga (two-horses chariot). Terracotta, Late Helladic IIIA–IIIB (ca. 1400–1200 BCE). Louvre Museum, CA 2959. Credit line: Purchase, 1934.  Image Marie-Lan Nguyen (User:Jastrow), 2009-06-28 [CC BY 2.5 (http://creativecommons.org/licenses/by/2.5)], via Wikimedia Commons.

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Patroklos confronts Apollo four times and then backs off, thus avoiding the mēnis ‘anger’ of the god, I.16.711. At the moment of his climactic fourth confrontation with Apollo, Patroklos is described as daimoni isos ‘equal to a daimōn’, I.16.705. The ‘superhuman force’ to which this word daimōn refers here can be understood to be Apollo himself. We see here a climactic moment in a pattern of divine-human antagonism that links the god Apollo with the hero Achilles, but Patroklos can now take upon himself the role of a ritual substitute for Achilles.

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We see at I.16.722 a wish that is predicated on confidence in some specific certainty: αἴθ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην ‘If only I could be superior to you—as surely as I am that much inferior to you!’ On the syntax of such wishes, see the comment on I.18.464–466. In this case, however, the predicated certainty is falsified, since the speaker is Apollo disguised as Hector’s uncle, and the god is of course superior rather than inferior to Hector. Here I epitomize the analysis in GMP 300. Apollo now says, in the guise of Hector’s uncle: if you were that much inferior, then you would retreat in battle, I.16.723. But, since Hector is supposedly that much superior to his uncle, he is of course expected not to retreat. What is hidden in these comparisons is the relative stature of the god himself: the uncle is to Hector as Hector is to Apollo. From the standpoint of Hector, the premise in Apollo’s use of the idiom is reality: the uncle is inferior to Hector. Here I repeat the wording of I.16.722: αἴθ ὅσον ἥσσων εἰμί, τόσον σέο φέρτερος εἴην ‘If only I could be superior to you—as surely as I am that much inferior to you!’ From the standpoint of Apollo and the framing narrative, however, the premise is false: Apollo is superior, not inferior, to Hector. Therefore the wish that is based on the premise is augmented: the ‘that much’ of ‘let me be that much superior to you’ is immeasurably more than Hektor might think.

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Leonard Muellner

analysis of mēnis in Patroklos’ aristeia

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analysis of the formula daimoni isos used of heroes in their aristeia only, and in the context of hero-god antagonism

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analysis of mēnis in Patroklos’ aristeia

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the diction associated with mēnis, here aleuein

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in the list of offenses that (threaten to) incur mēnis

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in a list of passages exemplifying the complementary metrical distribution of eukhos and kudos

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