The background to this Greek poem, The Iliad of Homer, is the war between the Trojans and the Achaians. The Greek warriors sieged a city on the shores of Turkey, and were opposed by the Trojans. The main purpose of this war was to rescue Helen of Troy (Sparta). This poem could be an imaginary expression of events, yet it could also be the historical recordings of a real war. There is, however, the dispute of the date of the poem and the date of the war that makes it invalid as an eyewitness record. Even so, the beauty of its expression cannot be denied. The audience, though, is well aware of the events that occurred, and can accept the poem in that light, whether it is a true account or not. The reality of Homer’s poem is that it gives an account of the time wherein the Greek heroics played an important role – the time when these men went off to war to conquer other cities, carry of treasure and capture their women. It was, however, written within the context of the Trojan War, and its military events (Lattimore 1951). It is also at the time when Zeus was angry at his beloved, Achilleus. Zeus’ anger was set against Achilleus, because of the animosity between Achilleus and Agamemnon. He, thus, allowed the Trojans to win the battle even though Achilleus was an excellent warrior. The reason for Zeus’ anger toward Achilleus was, in turn, the anger that presided in him (Achilleus) against Atreus' son (as mentioned above): “ and the will of Zeus was accomplished since that time when first there stood in division of conflict Atreus' son the lord of men and brilliant Achilleus.” (I, 5-7)
Even though this discussion is devoted to the interaction between the god, Zeus, and human, Achilleus, the importance of Achilleus’ relationship with Agamemnon is also at the crux of the issues (and the war) that the two groups faced here. The animosity between them caused division within the Achaians army, and this could have led to the decision the came to Zeus to allow the Trojans to overcome them. The dispute between these two humans was also a part of the issues between Zeus and Achilleus: “Not that way, good fighter though you be, godlike Achilleus, strive to cheat, for you will not deceive, you will not persuade me (I, 131-132). It is exactly this dispute and hatred between the two Achaians (Achilleus and Agamemnon) that caused the god, Zeus, to sway the war in favor of the Trojans. Thus, Nestor spoke the following words in order to emphasize, and bring special attention to the reason of Zeus’ decision: “Out of all brotherhood, outlawed, homeless shall be that man who longs for all the horror of fighting among his own people” (IX, 63-65). The internal fighting is a sore point for Zeus, and perhaps he used his favor upon the Trojans as a means of a lesson to the Achaians, and especially the anger that Achilleus refused to let go of.
The Iliad refers to the god, Zeus, in context of the Trojan War, but also in context of his relationship with Achilleus. This is seen in the sections discussed here, where he particularly summoned together all the other gods as well – those that have been scattered all over the earth: “Zeus who joys in the thunder made an assembly of all the immortals upon the highest peak of rugged Olympos” (VIII, 2-3). Zeus enjoys thunder and lightning, and uses this to his delight in assembling the immortals. He assembles all the gods together, but he also ensures that all these divinities present hear his speech: “There he spoke to them himself, and the other divinities listened: 'Hear me, all you gods and all you goddesses: hear me while I speak forth what the heart within my breast urges’” (VIII, 3-6).
The purpose of his speech is to ensure that the gods, and goddesses, do not attempt to enter into the disputes of the humans, and in particular the war between the Trojans and the Achaians. His request to them was that they did not interfere with the battles of the humans. He mentions the Trojans, and the Danaans in particular: “And any one I perceive against the gods' will attempting to go among the Trojans and help them, or among the Danaans, he shall go whipped against his dignity back to Olympos;” (VIII, 10-12).
It is a particular command to them not to get involved with the battles. He is adamant that not one of them would go unpunished, as he warns them of the consequences of such an act of disobedience. They will surely be whipped in an undignified way – “against his dignity back to Olympos” (VIII, 12). The reason for them being whipped back to Olympos, is the fact that this is where they lived. In other words, should they not be obedient, they will be returned home in humiliation, and perhaps not participate in any “godly” activity from thenceforth. Zeus was indeed serious about the fact that none of them should be disobedient to his words: “Now let no female divinity, nor male god either, presume to cut across the way of my word, but consent to it all of you, so that I can make an end in speed of these matters” (VIII, 7-9).
His request for them not to interfere has to do with the speed of resolving the matter as well – for the war to end as soon as possible. Zeus has played a large role in the way in which the wars played out, but here he is adamant that the humans should not be assisted by the gods – particularly, the battles between the Trojans and the Danaans (or Achaians). Indeed, he had already decided that he has reserved this judgment for himself – he was to decide the outcome himself without the interference of any of the others. He is also clear that he is the strongest of all the gods, and none of them should cross him. Through the punishment he would impede on them, should they disobey him, they will see how strong he truly is: “Then he will see how far I am strongest of all the immortals” (VIII, 17).
He also speaks of the fact that he is both stronger than the gods, but also stronger than the mortals: “So much stronger am I than the gods, and stronger than mortals” (VIII, 27). Yet, this speech is in contradiction to what he would be involved with soon after his speech. He was planning on being involved in deciding the outcome of the war between the Achaians, and the Trojans (that is, in favor of the Trojans): “and himself rejoicing in the pride of his strength sat down on the mountain looking out over the city of Troy and the ships of the Achaians” (VIII, 51-52). On that day, he decided to allow the Trojans to win the battle over the Achaians. He did so by using the power of his thunder and his lightning, stopping the attacks of the Achaians on the Trojans: “had not the father of gods and of men sharply perceived them. He thundered horribly and let loose the shimmering lightning and dashed it to the ground in front of the horses of Diomedes ” (VIII, 132-134). Furthermore, it was his purpose that the Trojans win the battle, as he withheld his power from the Achaians. As it says in The Iliad: “Can you not see that the power of Zeus no longer is with you?” (VIII, 140). Once Zeus has decided on something – in this instance, where he hands over the battle to the Trojans – he does not change his mind: “no man can beat back the purpose of Zeus, not even one very strong, since Zeus is by far the greater” (VIII, 143-144). He contradicted his speech through his involvement in the war, as he usurped his power over the other gods as already mentioned as well as over the humans. As a result of his speech, he made sure that he alone was involved in yielding his power over the humans, even if it meant going against a beloved human, Achilleus.
Further, into his speech, Zeus illustrates his seriousness about any disobedience from the gods by giving further indication of what the immortals would face, should they participate in the wars of the humans. As he says to them: “Or I shall take him and dash him down to the murk of Tartaros, far below, where the uttermost depth of the pit lies under earth, where there are gates of iron and a brazen doorstone, as far beneath the house of Hades as from earth the sky lies” (VIII, 13-16).
Furthermore, Zeus is the father of the gods. Even though the gods are involved with the humans at many levels, his request to them here is not to interfere in any of the current battles between the Trojans and the Achaians. This then gives an indication of the kind of god Zeus was. Even though he was involved in deciding the outcome of the battle near Mount Ida, his request is to the gods not to interfere. He interfered based on how he felt at the time, but then orders the other gods not to act on their feelings (such as Hera who wanted Poseidon to help her with the Achaians). In light of all that was said, one can clearly see the relationship that Zeus proposed to have had with humans in general. It is for this reason that Hektor addressed him thus, questioning the side which he took against the one who was his beloved (Achilleus): “Father Zeus, is it one of our too strong kings you have stricken in this disaster now, and stripped him of his high honour?” (VIII, 236-237).
This is the one human that seems to be of great concern to Zeus, and that was Achilleus. He looked after him in that he wished him to be honored. He thought about how he might do so: “Now the rest of the gods, and men who were lords of chariots, slept night long, but the ease of sleep came not upon Zeus who was pondering in his heart how he might bring honour to Achilleus, and destroy many beside the ships of the Achaians” (II, 1-4). Hektor’s plea rings out as he requests of Zeus not to destroy them, allow them to escape, and not to bring dishonor to them at the hand of the Trojans: “Still, Zeus, bring to pass at least this thing that I pray for. Let our men at least get clear and escape, and let not the Achaians be thus beaten down at the hands of the Trojans” (VIII, 242-244). Hektor calls on Zeus as he is fully aware of how Zeus feels about Achilleus, and perhaps appealed to this feeling for the sake all of the Achaians. Even so, the fact remained that Zeus did not reverse his decision.
Zeus’ decision, in favor of the Trojans, has saddened the hearts of the Achaians, since they believed that they were protected through Zeus’ deep-seated love for Achilleus. Zeus cares much for this human – Achilleus – and wishes to be of great help to him even in his decision to turn Troy against them: “Listen quickly to what I say, since I am a messenger of Zeus, who far away cares much for you and is pitiful” (II, 26-27). Achilleus was indeed the beloved of Zeus, and, hence, Zeus was keen on protecting him in the wars against the Trojans. Achilleus was a favorite human of Zeus, and one could assume that he was, therefore, under full protection, especially in war times. As Kalchas said in The Iliad: “You have bidden me, Achilleus beloved of Zeus, to explain to you this anger of Apollo the lord who strikes from afar” (I, 74-75). The fact that Zeus cared for Achilleus did not make him less willing to allow the Trojans to gain on the Achaians. It is for this reason that the issue of their return home was at the top of the agenda. Zeus did not want harm to come to Achilleus, yet he did not change the course of his decision. It was, therefore, still Achilleus’ decision to remain in battle or to board his ships and return home. Yet, by his decision to sway the battle in favor of the Trojan, he inevitably placed Achilleus in danger, and at the mercy of the Trojans.
In the midst of Zeus’ caring for Achilleus, there is the preparation of the war that he (Zeus) cast upon the Achaians. The Achaians were to return to their home after the futile battle against the Trojans. Zeus allowed the Trojans to overpower them. However, there is also great animosity between Achilleus and Agamemnon. Agamemnon offers Achilleus gifts and women as a means of reconciliation. However, Achilleus rejects this compensatory gesture: “not if he gave me gifts as many as the sand or the dust is, not even so would Agamemnon have his way with my spirit until he had made good to me all this heartrending insolence” (IX, 385-387). He emphasizes the fact that he does not need women from Agamemnon. As there “are many Achaian girls” that he could take as his wives as soon as he gets home from the war: “Peleus himself will presently arrange a wife for me. There are many Achaian girls in the land of Hellas and Phthia, daughters of great men, who hold strong places in guard. And of these any one that I please I might make my beloved lady” (IX, 395-397).
In light of the gifts offered to Achilleus, he (Achilleus) is encouraged to receive these, in favor of his honor: “It would be worse to defend the ships after they are burning. No, with gifts promised go forth. The Achaians will honour you as they would an immortal” (IX, 601-603). He is given the encouragement that, if he accepted the gifts, he would be honored in this way. If, however, he did not accept the gifts, even though he wins the battle, he would not be seen as the great man he once was: “But if without gifts you go into the fighting where men perish, your honour will no longer be as great, though you drive back the battle” (IX, 604-605). Achilleus calls upon his relationship with Zeus in order for him to answer the questioning of his honor. As he says in The Iliad: “I think I am honoured already in Zeus' ordinance” (IX, 608). He is, therefore, not concerned with whether man honors him, as he is already honored by an immortal in the form of Zeus.
The discussion here then, emphasized the way in which the god, Zeus, made use of his power; that he was in fact the father of the gods, and had the right to lord it over them as well as make decisions on their behalf. The section discussed here refers to a number of issues in The Iliad by Homer, and in particular the issues of the Trojan victory over the Achaians. Most importantly, it dealt with the beloved relationship that Zeus had with Achilleus. The crux of the discussion needed to include the relationship between Achilleus and Agamemnon too, as this is an important reason for persuading Zeus to take sides to the contrary. Instead of siding with the Achaians, he sided with the Trojans regardless of his relationship with Achilleus. He came to this decision because he did not appreciate the animosity between Achilleus and Agamemnon. Zeus’ decision ensured, however, that Achilleus’ life was in danger. Zeus did, however, meant for Achilleus to return home and, thus, avoid being killed in the ensuing battle. Further reading would give indication that Achilleus remained in the battle and, thus, were killed.
References
Homer,n & Lattimore, R. (1951). The Iliad. Chicago, Books I-X, University of Chicago Press
