Iliad 16.569-683

主題: 面目全非的屍體

Iliad 16. 569-683

 戰場上，兩軍廝殺，但也有一些唇槍舌戰的插曲，在戰火綿延裡，這些看似激烈的對話，倒顯得荒謬。穿插幾段一對一的對打，但，顯然進入僵局，此時史詩的敘述焦點轉到Sarpedon面目全非的屍體 (Iliad 16. 632ff)，躺在戰場的屍體已難以分辨，甚至最聰明的人都看不出來 (Iliad 16. 638-40)。出現兩組比喻，第一組是山中的伐木，大聲作響，穿過整片森林，樹倒，正象徵眾英雄一一倒地；第二組，春天農場，一群蒼蠅撲向豐收的奶 (不一定是牛奶，可以是任何動物的奶)，說明Sarpedon腐敗的屍體，和流出的鮮血，引來眾多蟲。這組比喻，對照田園景觀和血流滿地的戰場，鮮明、也反諷。戰亂中Sarpedon的屍體被弄得面目全非，但是，後來Patroclus的屍首會被分解，而Hector的屍體還被凌虐，說明戰爭拖越久，手段越殘忍，卻失去人性。宙斯派阿波羅移走Sarpedon的遺體，擦去污血，抹上油膏，穿上不朽的衣袍，睡神與死神送回故土，立墓碑，享有一位英雄之死應有的尊榮 (Iliad 15.656-675)。

終究，荷馬史詩打破僵局，達到一暫時的緩和: 希臘大軍奪走Sarpedon的盔甲，但眷顧愛子的宙斯，救走Sarpedon的屍體。 宙斯開始思考，他絕對不會饒過殺他愛子的Patroclus，他想的是「何時」對付這兇手。表面上，宙斯助Patroclus旗開得勝，但卻一步步帶他走向死亡；遠離戰場，在船上等待的Achilles不知道戰爭前線發生的事，如果他知道，會勸Patroclus不要一職向前衝? Patroclus會聽他的勸告嗎?

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0133%3Abook%3D16%3Acard%3D619 ὣς εἰπὼν ὃ μὲν ἦρχ᾽, ὃ δ᾽ ἅμ᾽ ἕσπετο ἰσόθεος φώς. τῶν δ᾽ ὥς τε δρυτόμων ἀνδρῶν ὀρυμαγδὸς ὀρώρει οὔρεος ἐν βήσσῃς, ἕκαθεν δέ τε γίγνετ᾽ ἀκουή, ὣς τῶν ὄρνυτο δοῦπος ἀπὸ χθονὸς εὐρυοδείης χαλκοῦ τε ῥινοῦ τε βοῶν τ᾽ εὐποιητάων, νυσσομένων ξίφεσίν τε καὶ ἔγχεσιν ἀμφιγύοισιν. οὐδ᾽ ἂν ἔτι φράδμων περ ἀνὴρ Σαρπηδόνα δῖον ἔγνω, ἐπεὶ βελέεσσι καὶ αἵματι καὶ κονίῃσιν ἐκ κεφαλῆς εἴλυτο διαμπερὲς ἐς πόδας ἄκρους. οἳ δ᾽ αἰεὶ περὶ νεκρὸν ὁμίλεον, ὡς ὅτε μυῖαι σταθμῷ ἔνι βρομέωσι περιγλαγέας κατὰ πέλλας ὥρῃ ἐν εἰαρινῇ, ὅτε τε γλάγος ἄγγεα δεύει: ὣς ἄρα τοὶ περὶ νεκρὸν ὁμίλεον, οὐδέ ποτε Ζεὺς τρέψεν ἀπὸ κρατερῆς ὑσμίνης ὄσσε φαεινώ, ἀλλὰ κατ᾽ αὐτοὺς αἰὲν ὅρα καὶ φράζετο θυμῷ, πολλὰ μάλ᾽ ἀμφὶ φόνῳ Πατρόκλου μερμηρίζων, ἢ ἤδη καὶ κεῖνον ἐνὶ κρατερῇ ὑσμίνῃ αὐτοῦ ἐπ᾽ ἀντιθέῳ Σαρπηδόνι φαίδιμος Ἕκτωρ χαλκῷ δῃώσῃ, ἀπό τ᾽ ὤμων τεύχε᾽ ἕληται, ἦ ἔτι καὶ πλεόνεσσιν ὀφέλλειεν πόνον αἰπύν. (Iliad 16.632-651) http://records.viu.ca/~johnstoi/homer/iliad16.htm Saying this, Patroclus led off, and Meriones, that godlike man, went too. Then the turmoil started— just like the din woodcutters make in mountain forests,  a noise heard far away—that’s how it sounded then, the clamour rising from the widely travelled earth, a clash of bronze and leather, well-made ox-hide shields, as they fought there with two-edged spears and swords. Not even a man who knew Sarpedon very well could recognize him then, covered with blood and dirt and weapons, from the soles of his feet up to his head.   For men were swarming round the corpse like farmyard flies clustering by buckets full of milk in springtime, when milk overflows the pails—that how those warriors buzzed around Sarpedon then.                               Zeus’ bright eyes never once glanced from that brutal combat, gazing down and thinking in his heart of many different things about how lord Patroclus ought to meet his death, wondering whether glorious Hector should cut him down  with his bronze in that bitter fighting there over godlike Sarpedon and then strip the armour from his shoulders, or whether he should multiply grim misery for still more men. 字彙 Δρυτόμος: wood-cutter ἄκρος: at the farthest point μυῖα: fly περιγλαγής: full of milk

以下圖片與資料出處: http://genius.com/2696078

以下圖片與資料出處: http://commons.wikimedia.org/wiki/File:Sleep_and_Death_Carrying_off_the_Slain_Sarpedon_(cista_handle),_400-380_BC,_Etruscan,_bronze_-_Cleveland_Museum_of_Art_-_DSC08260.JPG

Sleep and Death Carrying off the Slain Sarpedon (cista handle), 400-380 BC, Etruscan, bronze - Cleveland Museum of Art

Iliad 16. 419-476

主題:  神之子

Iliad 16. 419-476

   

我沒有特別喜歡希臘神話，但是，希臘神話蘊藏特殊的哲學思維、世界觀與生命觀，值得深思與反省。例如，一個人的生死已定，即使是天神宙斯也不能改變；還有，關於長生不死的問題，希臘神話故事點出問題與缺點，打破世人的迷思。細讀特洛伊戰爭，就會明瞭一件淺顯的道理: 殺人者，終究死在另一人手中，有人說一山還有一山高，但還有細膩的因果觀在當中。

下面的段落出場的是Sarpedon，是宙斯和Laodamia的兒子，在特洛伊中，僅次於Hector的大英雄。但，終究要死在Patroclus手中。宙斯不捨，早已開始憂傷兒子將死; 天后是出於好意，還是因為吃醋，總之，她出面阻擋宙斯救兒子，她的邏輯清晰，主要三點論點: 第一，不可能改變命運; 第二，其他眾神也會反對，因為每個神都有自己的兒子，在戰場上搏鬥，隨時會結束生命，如果宙斯救Sarpedon，眾神都模仿，會引起大亂；第三，真心愛小孩，就該放手，交給命運，能送他的是起睡神和死神送他回故土，給他最好的葬禮與尊榮。

神之子，在世或許比一般人璀璨英勇，但還是化做一堆塵土，連神也沒辦法改變。

http://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0133%3Abook%3D16%3Acard%3D351 τὸν δ᾽ ἠμείβετ᾽ ἔπειτα βοῶπις πότνια Ἥρη: αἰνότατε Κρονίδη ποῖον τὸν μῦθον ἔειπες. ‘ἄνδρα θνητὸν ἐόντα πάλαι πεπρωμένον αἴσῃ ἂψ ἐθέλεις θανάτοιο δυσηχέος ἐξαναλῦσαι; ἔρδ᾽: ἀτὰρ οὔ τοι πάντες ἐπαινέομεν θεοὶ ἄλλοι. ἄλλο δέ τοι ἐρέω, σὺ δ᾽ ἐνὶ φρεσὶ βάλλεο σῇσιν: αἴ κε ζὼν πέμψῃς Σαρπηδόνα ὃν δὲ δόμον δέ, φράζεο μή τις ἔπειτα θεῶν ἐθέλῃσι καὶ ἄλλος πέμπειν ὃν φίλον υἱὸν ἀπὸ κρατερῆς ὑσμίνης: πολλοὶ γὰρ περὶ ἄστυ μέγα Πριάμοιο μάχονται υἱέες ἀθανάτων, τοῖσιν κότον αἰνὸν ἐνήσεις. ἀλλ᾽ εἴ τοι φίλος ἐστί, τεὸν δ᾽ ὀλοφύρεται ἦτορ, ἤτοι μέν μιν ἔασον ἐνὶ κρατερῇ ὑσμίνῃ χέρσ᾽ ὕπο Πατρόκλοιο Μενοιτιάδαο δαμῆναι: αὐτὰρ ἐπὴν δὴ τόν γε λίπῃ ψυχή τε καὶ αἰών, πέμπειν μιν θάνατόν τε φέρειν καὶ νήδυμον ὕπνον εἰς ὅ κε δὴ Λυκίης εὐρείης δῆμον ἵκωνται, ἔνθά ἑ ταρχύσουσι κασίγνητοί τε ἔται τε τύμβῳ τε στήλῃ τε: τὸ γὰρ γέρας ἐστὶ θανόντων. (Iliad 16.439-457) http://records.viu.ca/~johnstoi/homer/iliad16.htm Ox-eyed queen Hera then replied to Zeus:                                “Dread son of Cronos, how can you say this? The man is mortal, doomed long ago by Fate. Now you desire to rescue him from miserable death. Do as you wish. But we other gods    will not all agree with you. And I’ll tell you something else—make sure you remember it. If you send Sarpedon home alive, take care some other god does not desire to send his dear son from the killing zone. Around Priam’s great city, many men, sons of the immortals, are now fighting. You’ll enrage those gods and make them bitter. But if Sarpedon’s dear to you, if your heart   feels pity for him, then let him be killed   in a fierce combat at Patroclus’ hands, son of Menoetius. Once his living spirit has abandoned him, send Death and sweet Sleep to carry him away, back to the spacious land of Lycia, where his brother and his kinsmen will bury him with a mound and headstone. That’s what appropriate for those who die.”

以下圖片與資料出處:  http://en.wikipedia.org/wiki/Sarpedon

The death of Sarpedon, depicted in Lycian attire, at the hands of Patroclus. Red-figure hydria from Heraclea, c.400 BCE.