The Iliad was composed by an oral poet, Homer, sometime between the late eighth century and the early seventh century BC. Homer was a Greek poet whose work not only became popular in Greek society, but also continues to be translated, studied, and commonly read in today’s society. The Iliad is an epic poem set in the “age of heroes” and consists of approximately 16,000 lines. It seems astonishing, but Homer most likely performed his poem orally, many times before it was written down: “When the epics were finally committed to writing--probably within the poet’s lifetime--they were frozen, so to speak, and thus lost the ability to be continuously recreated; yet they gained the advantage of some degree of protection from further modification” (Pomeroy et al. 49). Although oral performance allowed ease in the modification of a poem, and therefore the poet's ability to strive for betterment, the writing down of Homer’s poems has preserved his work so it might still be read and enjoyed today.
The behavior portrayed in The Iliad echoes that of the Greek Dark Age and Homeric Society. As Sarah B. Pomeroy et al. put it: “ The code behavior followed by Homeric males is typical of warrior societies. A man is called ‘good’ (agathos) when he exhibits bravery and skill in fighting and athletic contests. He is ‘bad’ (kakos) if he is a coward or useless in battle” (Pomeroy et al. 55). The Iliad portrays a lifestyle in which it’s common to conquer and plunder for the glory and honor that such things ensue. In such a society, to be dishonored by another is a grievous offence met with anger and retribution. For example: “‘both of you, to the quarters of Achilles / and take his charming Briseis by the hand / and bring her to me. And if he balks at giving her / I shall be there myself with men at arms / in force to take her--all the more gall for him.’ / So, ominously, he sent them on their way…” (Homer lines 377-382). King Agamemnon becomes angry after having his honor questioned by the warrior Achilles. In response to this dishonor he in turn humiliates Achilles by commanding his guards to bring him Achilles’ girl, Briseis. This, and other segments of the poem, demonstrate a code of conduct that is rooted in power. If a man feels dishonored it seems he is likely to wield any power he has, which varies from man to man, to carry out revenge.
Agamemnon has an immense amount of power, partially due to his birthright, and partially, if not more importantly, due to his fearsome, warrior-like, and authoritative behavior. Because The Iliad is set in an exaggerated form of Dark Age Greek Society it is safe to say that Agamemnon, and other people of authority, acquired and kept their positions in a similar manner to those of the Greeks of that time. To be a leader in the Dark Age you had to “be both a good warrior and a persuasive speaker ” (Pomeroy et al. 53).
Although Agamemnon’s authority is extensive, it is not, however, unlimited. He, too, is at the mercy of the gods:
Now when he heard this prayer, Phoibos Apollo / walked with storm in his heart from Olympos’ crest, / quiver and bow at his back, and the bundled arrows / clanged on the sky behind as he rocked in his anger / ...the bowstring slammed / as the silver bow sprang, rolling in thunder away. / Pack animals were his target first, and dogs, / but soldiers, too, soon felt transfixing pain / from his hard shots, and pyres burned night and day. / Nine days and nights the arrows of the god came down / broadside upon the army (Homer 51-54.56-62).
Agamemnon’s army was plagued by Apollo after Chryses prayed and asked the god to return his daughter to him. Apollo did not cease firing his arrows until Agamemnon had the daughter of Chryses, Chryseis, returned to her father and additional sacrifices had been made. If Agamemnon had full power he would not have had to give up Chryseis to appease the anger of Apollo. The gods are immortal, so they’re not capable of being defeated. Agamemnon too, must heed the gods.
Although Agamemnon's power isn't unlimited, he is a strong commander and leader. If he were not, he wouldn't have so many men willing to risk their lives going to battle at his command. Achilles, too, has a considerable amount of power, but his power stems from a different source. King Agamemnon has an army that will follow where he leads and obey his every command. Achilles, on the other hand, has no army, but he is a formidable warrior and the son of the goddess Thetis. After Briseis was taken from him, Achilles prayed to his mother, who in turn asked for assistance from Zeus: “ ‘ O Father Zeus, if ever amid immortals / by word or deed I served you, grant my wish / and see to my son’s honor! Doom for him / of all men comes on quickest’ ” (Homer 575-578). Zeus decides to arrange what Thetis asks for, and proceeds to bind his promise by bowing his head. In the mortal world Agamemnon might have the upperhand in social authority, but Achilles, perhaps, possesses some power through being born by a goddess able to plead at the knees of Zeus. But this description only demonstrates how authoritative or powerful each man is when surrounded by others. Single combat, of course, would show which of the two men has more power with the sword, and if a man is killed his social power matters much less.
In The Iliad women are at the mercy of a male-dominant society. This is portrayed, first, when Agamemnon takes Chryseis away from her father; Second, when Agamemnon takes Briseis from Achilles; And, third, when Achilles cries over the loss of his prize, Briseis: “ ‘See how the lord of the great plains, Agamemnon, / humiliated me! He has my prize, / by his own whim, for himself’ ” (Homer 411-413). Women are considered to be prizes of men, objects to be plundered and shown off to other men. Women in the world of The Iliad have, if any, very little power.
The gods in this poem are the same gods from the ancient Greek religion. They are immortal and have special powers. Many of the gods take an interest in skilled fighters and leaders, and in some instances, go out of their way to insure no harms befalls a particular mortal: “ ‘Hera sent me, / being fond of both of you, concerned for both. / Enough: break off this combat, stay your hand / upon the sword hilt’” (Homer 244-247). In this instance the goddess Athena, at the bidding of Hera, asks Achilles to restrain from drawing his sword and fighting with Agamemnon in order to preserve both mortals' lives. This proves the gods are fond of war heroes, but they seem to also be interested in another type of person. Apollo, answered the prayer of Chryses, the prayer of a priest, who had been serving and giving sacrifices to Apollo for years. This suggests that the gods also look keenly upon those mortals who are loyal worshippers trying to please the gods.
The story of The Iliad is, to the knowledge of today, mostly fictitious, but it also contains real geographical locations and is filled with many of the societal and cultural norms of the Greeks who lived during the time of its composition. The poem tells of a behavioral pattern based on honor and dishonor, a warrior based society that promotes skills in fighting, acts of bravery, and athleticism, male dominance, and a world in which many powers are possessed by many gods.
Works Cited
Homer. The Iliad. Trans. Robert Fitzgerald. New York: Farrar, Straus, and Giroux, 2004. Print
Pomeroy, Sarah B., et al. A Brief History of Ancient Greece. 3rd ed. New York:
Oxford University Press, 2014. Print.
