Homer Iliad 16.351

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As when the flocks neglected by the swain
420
(Or kids, or lambs) lie scatter'd o'er the plain,
A troop of wolves th' unguarded charge survey,
And rend the trembling, unresisting prey:
Thus on the foe the Greeks impetuous came:
Troy fled, unmindful of her former fame.
425

Iliad. Homer. London. 1863.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (Alexander Pope, 1720, ed. Watson, 1857) (OCR draft) (English) (English (Alexander Pope, 1720, ed. Watson, 1857))

Provisional text from uncorrected OCR; expect errors.

Editions (1)
Ἰλιάς Perseus (Homer. Homeri Opera, Volumes 1-2. Monro, D. B. (David Binning), editor; Allen, Thomas W. (Thomas William), editor. Oxford: Clarendon Press, 1908-1920.) — 16.351 focus
Translations (8)
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.) — 16.351 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.) — 16.335 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 16.351 focus
As ravening wolves seize on kids or lambs, fastening on them when they are alone on the hillsides and have strayed from the main flock through the carelessness of the shepherd—and when the wolves see this [355] they pounce upon them at once because they cannot defend themselves—even so did the Danaans now fall on the Trojans, who fled with ill-omened cries in their panic and had no more fight left in them.
English (William Cullen Bryant, 1870) (OCR draft) Experimental (English (William Cullen Bryant, 1870)) — 16.351 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 16.351 focus
English (George Chapman, 1611, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1611, ed. Hooper 1857)) — 16.351 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 16.351 focus
English (F. W. Newman, 1856) (OCR draft) Experimental (English (F. W. Newman, 1856)) — 16 focus

New Alexandria Commentaries

Douglas Frame

comment on tanuonto meaning “went full speed” (literally, “were stretched”)

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this line as one of the counterexamples for identifying unmodified laos as one’s own

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analysis of the parallelism between Nestor and Patroclus (as in Nestor’s second story), with regards to Patroclus’ failure to turn back from battle as Achilles commands and here specifically Patroclus’ state of mind (which mirrors Nestor’s)

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analysis of the parallelism between Nestor and Patroclus (as in Nestor’s second story), with regards to Patroclus’ failure to turn back from battle as Achilles commands and here specifically Patroclus’ state of mind (which mirrors Nestor’s)

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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 now leads the Achaeans in counterattacking the Trojans, leaving behind the ship of Protesilaos, half of which has by now been burned down in the battle, I.16.294.

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The successful action so far is now summed up here: the Achaeans=Danaans, led by Patroklos, have succeeded in pushing back the fire that had threatened the beached ships.

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At I.16.287–292, Patroklos successfully defends the beached ships of the Achaeans: he kills Puraikhmēs, the foremost attacker, and he puts the other attackers to flight, thus saving the Achaeans by ‘quenching’, as expressed by way of sbennunai, I.16.293, the fire that had threatened their ships.

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So, Zeus has now shifted the momentum of the battle, and nīkē ‘victory’ has gone over to the side of the Achaeans.

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The victory that Zeus is now making possible for the Achaeans is compared here to a storm that is stirred up by the god.

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The momentum of Hector’s chariot, as he is driving away from the ships, is compared to the flooding caused by a violent rainstorm stirred up by Zeus against the unrighteous. Since Patroklos had effectively ‘quenched’ the fire that had threatened the beached ships of the Achaeans, I.16.293, the comparing of his success against the fleeing Trojans to a cataclysmic rainstorm stirred up by Zeus is all the more appropriate.

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In this context, the localized meaning of dēmos in the sense of ‘district’ is still overt.

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The description here of an impending funeral and entombment for Sarpedon is replete with references to hero cult. Some of these references, as we will now see in detail, indicate that the cult hero is destined to be immortalized after death.

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The symmetry of personified Sleep and personified Death here is comparable to Homeric attestations of parallel syntax for describing explicitly an awakening after sleep and implicitly a revival after death in scenarios for the immortalization of a cult hero.

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In this context, the localized meaning of dēmos in the sense of ‘district’ is still overt.

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These two verses, repeated at I.16.674–675 and foreshadowed by three verses at I.07.084–086 containing an indirect reference to the funeral and entombment of Achilles, refer to the funeral and entombment of Sarpedon in his role as a cult hero. Here I give an epitome of a far more detailed argumentation in Nagy 2012:60–69. In terms of hero cult, the wording that refers here at I.16.456–457 to a funeral and an entombment implies a ritual preparing of the dead body for a mystical revival after death. The word that refers to such immortalization in these Homeric passages is tarkhuein (ταρχύσουσι), at I.07.085, I.16.456, I.16.674. It can be argued that this Greek word tarkhuein, which I translate here neutrally as ‘ritually prepare’, is a borrowing from the Anatolian language that we know as Lycian, and that the corresponding Lycian word conveys the idea of ‘immortalize’. The most relevant forms in the surviving corpus of Anatolian linguistic evidence are (1) Lycian Trqqñt-, name of a Lycian thunder god; (2) the cognate Luvian form Tarḫunt-, name of the thunder god who is head of the Luvian pantheon; (3) the cognate Hittite form tarḫu-/tar(r)uḫ- (/tarxw-/), a verb meaning ‘be victorious, overcome’. Cognates of this Hittite verb tarḫu- in other Indo-European languages convey the idea of ‘overcome’ or ‘transcend’ in contexts where the object of transcendence is death itself (GMP 139). An example is the Greek compound noun nek-tar (νέκταρ), consisting of roots meaning ‘death’ (nek- as in nekros ‘corpse’) and ‘conquer’ (-tar, cognate with Hittite tarḫu-). I argue that the Lycian and the Luvian names of the thunder god convey the idea of revivifying as well as overcoming, since thunder gods as described in Indo-European languages have the power to use their thunder weapons not only to overcome violently their enemies but also to preserve and thus make sacred their own devotees—and even to revivify them (GMP 197; see also GMP 132–134).

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Hector and Ajax are struggling one-on-one with each other here: Hector is trying to set on fire the ship that Ajax is protecting from the fire. No clear outcome of the struggle is as yet visible.

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Leonard Muellner

analysis of themistes and their violation as provoking mēnis from Zeus on the whole community

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contra Chantraine’s claim that the passage is consistent with Hesiodic religious ideas and therefore not genuinely Homeric

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contra Benveniste’s claim that themis concerns genos and dikē is inter-familial, as evidenced by this passage

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analysis of eukhesthai in its concrete sense ‘say a prayer’ with the adverb megala, in the context of postulating ‘say (in a functionally marked context)’ as antecedent of ‘pray’ (eukhesthai in sacral contexts)

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analysis of philotēs and timē going together with this passage as an example

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