«Still, no man can be good at everything» (vv. 670-671): the high morality of Iliad 23

Abstract

Friedrich Schiller stated that «if one had lived only to read the twenty-third song of the Iliad, one could not complain of having been». Such were his words quoted in Schiller’s Life compiled by Caroline von Wolzogen (p. 335). What does the German poet lead us to believe, with the typical romantic exaggeration? From the thematic point of view, in Ψ the Homeric ἀρετή stands out, excellence conceived as complete mastery of oneself over oneself. It is a song of ἄνδρες, of hijosdalgo, of gentlemen. ᾿Ανήρ is more than a man, he is «a real man», «a complete man».

Added to the excellence or merit, it is the deceased dear friend’s remembrance, the competitors’ gallantry in the games, an interesting range of psychological traits dependant on various ages and personalities, the originality in the resolution of conflicts, the speed of action, the contrasts life-death, victory-defeat, old age-youth, ability-clumsiness, joy-pain... The Poet makes us participants of all of these with his ethical-aesthetic aim. Each hero has a certain aptitude; he exercises it before others who recognize the justice with which he exercises it and expresses it in praise. We could say, taking advantage of the Greek term, that in this book the ἀριστεῖαι of Diomedes, Epeus, Odysseus, Polypetes, Meriones and Agamemnon are presented and, why not, in their own way, that of Telamonian Ajax.

Second song due to its length, the 897 verses give enough time to confirm the high morality of the book, in which two parts are intertwined, both inspired by Patroclus’ character: the honors to the squire and the nine funeral games in his honor. Hence, in the parade of heroes-bereaved and hero-athletes, among many others, the observance of duties toward the departed human being and the ideal of self-improvement, being primus inter pares, are meaningful teachings.

The current reader feels fulfilled ‒as much as the audience of ancient times‒ thanks to the artistic vocation of true teaching, thanks, in short, to the sapiential quality of the epic. Our methodological itinerary consists, then, of the personal review and translation of the original primary source, selection of noteworthy παιδευτικοί examples and reflection of their scope in the present time.