As the three ambassadors and the two heralds enter the shelter of Achilles, they find the hero singing klea andrōn ‘the glories [klea] of men’ while his companion Patroklos is listening to the song, waiting to continue it where Achilles will leave off. We see here a dramatization of relay singing, which is a model for the poetic world of rhapsōidoi ‘rhapsodes’ who perform Homeric poetry in sequence. But the relay from one performance to the next is a sequencing that does not have to happen only at one particular time. The sequencing can be seen as happening over time. Relevant here is the meaning of the name of Patroklos, which is a “speaking name” (nomen loquens), Patrokléēs ‘he who has the glories [klé(e)a of the ancestors [patéres]’. Here the etymology of the name is adjusted by way of interpreting the component kléos ‘glory’ in the plural sense of the word, not only in the singular sense that was noted in the comment on I.01.345. In terms of this meaning, the kléos ‘glory’ of song is passed on, from one generation to the next, as the living heritage of the patéres ‘ancestors’. As for the original singing of Achilles himself in his shelter, it mirrors the singing of the god Apollo, who performs his songs while accompanying himself on the lyre. In the case of the lyre played by Achilles as he sings, it had once belonged to Eëtion, father of Andromache. As we have seen in the anchor comment at I.06.407–439, Andromache in the Iliad sings laments in expressing her sorrows. Such singing is relevant to songs sung about and perhaps also by Achilles himself. In the case of songs sung about Achilles, we know for a fact that these songs touched on that hero’s direct involvement in the sorrowful fate of Andromache herself. On that involvement, see the comment on I.17.194–214.