Achilles and Patroclus - Classical and Post-Classical Views in Antiquity

Classical and Post-Classical Views in Antiquity

In the 5th and 4th centuries, the relationship with Patroclus was portrayed as same-sex love in the works of Aeschylus, Plato and Aeschines. Enigmatic verses from Lycophron's 3rd-century Alexandra seem to make unrequited love Achilles' motive for killing Troilus.

From the times of Classical Greece, and especially in Hellenism, to the time of the Romans, the relationship between Achilles and Patroclus was presented as loving and pederastic, although these roles are anachronistic for the Iliad. Achilles is the most dominant, and among the warriors in the Trojan War he has the most fame; Patroclus performs duties such as cooking, feeding and grooming the horses, and nursing yet is older than Achilles. Both also sleep with women; see Iliad, IX.663-669:

But Achilles slept in the innermost part of the well-builded hut, and by his side lay a woman that he had brought from Lesbos, even the daughter of Phorbas, fair-cheeked Diomede. And Patroclus laid him down on the opposite side, and by him in like manner lay fair-girdled Iphis, whom goodly Achilles had given him when he took steep Scyrus, the city of Enyeus

which is quite ambiguous: whose side (if Achilles sleeps in fron of the entrance, does Patroclus sleep on the doorstep? Or does Patroclus sleep on Achilles' other side?)?

In the 5th century BC, in Aeschylus' lost tragedy the Myrmidons, Aeschylus regarded the relationship as a sexual one and assigned Achilles the role of erastes or protector (since he had avenged his lover's death even though the gods told him it would cost him his own life), and Patroclus the role of eromenos. He tells of Achilles visiting Patroclus' dead body and criticizing him for letting himself be killed. In a surviving fragment of the play, Achilles speaks of a "devout union of the thighs".

Plato presented Achilles and Patroclus as lovers in the Symposium, written around 385 BC. The speaker Phaedrus holds the two up as an example of divinely approved lovers. He also argues that Aeschylus erred in saying that Achilles was the erastes, "for he excelled in beauty not Patroclus alone but assuredly all the other heroes, being still beardless and, moreover, much the younger, by Homer's account." However, Plato's contemporary, Xenophon, in his own Symposium, had Socrates argue that Achilles and Patroclus were merely chaste and devoted comrades.

Further evidence of this debate is found in a speech by an Athenian politician, Aeschines, at his trial in 345 BC. Aeschines, in placing an emphasis on the importance of paiderasteia to the Greeks, argues that though Homer does not state it explicitly, educated people should be able to read between the lines: "Although (Homer) speaks in many places of Patroclus and Achilles, he hides their love and avoids giving a name to their friendship, thinking that the exceeding greatness of their affection is manifest to such of his hearers as are educated men." Most ancient writers followed the thinking laid out by Aeschines.

Since Homer does not use the terms “erastes” and “eromenos”, it has been argued that their relationship was not pederastic, but rather, a deep friendship or an egalitarian sexual relationship. Furthermore, such scholars believe that in Homer's Ionian culture homosexuality had not taken on the form it later would in pederasty. However some scholars, such as Bernard Sergent, have argued that it had, though it was not reflected in Homer. Sergent asserts that ritualized man-boy relations were widely diffused through Europe from prehistoric times.

Attempts to edit Homer's text were undertaken by Aristarchus of Samothrace in Alexandria around 200 BC. Aristarchus believed that Homer did not intend the two to be lovers. However, he did agree that the "we-two alone" passage did imply a love relation and argued it was a later interpolation. The majority of ancient and modern historians have accepted the lines to be an original part.

When Alexander the Great and his intimate friend Hephaestion passed through the city of Troy on their Asian campaign, Alexander honoured the sacred tomb of Achilles and Patroclus in front of the entire army, and this was taken as a clear declaration of their own friendship. The joint tomb and Alexander's action demonstrates the perceived significance of the Achilles-Patroclus relationship at that time (around 334 BC).