Iliad Achilles Quotes

Sing, O muse, of the rage of Achilles, son of Peleus, that brought countless ills upon the Achaeans.

Achilles glared at him and answered, "Fool, prate not to me about covenants. There can be no covenants between men and lions, wolves and lambs can never be of one mind, but hate each other out and out an through. Therefore there can be no understanding between you and me, nor may there be any covenants between us, till one or other shall fall

And overpowered by memory Both men gave way to grief. Priam wept freely For man - killing Hector, throbbing, crouching Before Achilles' feet as Achilles wept himself, Now for his father, now for Patroclus once again And their sobbing rose and fell throughout the house.

Why have you come to me here, dear heart, with all these instructions? I promise you I will do everything just as you ask. But come closer. Let us give in to grief, however briefly, in each other's arms.

After so many years even the fire of passion dies, and with it what was believed the light of the truth. Who of us is able to say now whether Hector or Achilles was right, Agamemnon or Priam, when they fought over the beauty of a woman who is now dust and ashes?

Rage - Goddess, sing the rage of Peleus' son Achilles, murderous, doomed, that cost the Achaeans countless losses, hurling down to the House of Death so many sturdy souls, great fighters' souls, but made their bodies carrion, feasts for the dogs and birds, and the will of Zeus was moving toward its end. Begin, Muse, when the two first broke and clashed, Agamemnon lord of men and brilliant Achilles.

Will you tell me who hurt you? I imagine saying, 'You.' But that is nothing more than childishness.

Fear, O Achilles, the wrath of heaven; think on your own father and have compassion upon me, who am the more pitiable

A last request—grant it, please. Never bury my bones apart from yours, Achilles, let them lie together . . . just as we grew up together in your house

You've injured me, Farshooter, most deadly of the gods; And I'd punish you, if I had the power.

What are the dead, anyway, but waves and energy? Light shining from a dead star? That, by the way, is a phrase of Julian's. I remember it from a lecture of his on the Iliad, when Patroklos appears to Achilles in a dream. There is a very moving passage where Achilles overjoyed at the sight of the apparition – tries to throw his arms around the ghost of his old friend, and it vanishes. The dead appear to us in dreams, said Julian, because that's the only way they can make us see them; what we see is only a projection, beamed from a great distance, light shining at us from a dead star… Which reminds me, by the way, of a dream I had a couple of weeks ago. I found myself in a strange deserted city – an old city, like London – underpopulated by war or disease. It was night; the streets were dark, bombed-out, abandoned. For a long time, I wandered aimlessly – past ruined parks, blasted statuary, vacant lots overgrown with weeds and collapsed apartment houses with rusted girders poking out of their sides like ribs. But here and there, interspersed among the desolate shells of the heavy old public buildings, I began to see new buildings, too, which were connected by futuristic walkways lit from beneath. Long, cool perspectives of modern architecture, rising phosphorescent and eerie from the rubble. I went inside one of these new buildings. It was like a laboratory, maybe, or a museum. My footsteps echoed on the tile floors.There was a cluster of men, all smoking pipes, gathered around an exhibit in a glass case that gleamed in the dim light and lit their faces ghoulishly from below. I drew nearer. In the case was a machine revolving slowly on a turntable, a machine with metal parts that slid in and out and collapsed in upon themselves to form new images. An Inca temple… click click click… the Pyramids… the Parthenon. History passing beneath my very eyes, changing every moment. 'I thought I'd find you here,' said a voice at my elbow. It was Henry. His gaze was steady and impassive in the dim light. Above his ear, beneath the wire stem of his spectacles, I could just make out the powder burn and the dark hole in his right temple. I was glad to see him, though not exactly surprised. 'You know,' I said to him, 'everybody is saying that you're dead.' He stared down at the machine. The Colosseum… click click click… the Pantheon. 'I'm not dead,' he said. 'I'm only having a bit of trouble with my passport.' 'What?' He cleared his throat. 'My movements are restricted,' he said. 'I no longer have the ability to travel as freely as I would like.' Hagia Sophia. St. Mark's, in Venice. 'What is this place?' I asked him. 'That information is classified, I'm afraid.' 1 looked around curiously. It seemed that I was the only visitor. 'Is it open to the public?' I said. 'Not generally, no.' I looked at him. There was so much I wanted to ask him, so much I wanted to say; but somehow I knew there wasn't time and even if there was, that it was all, somehow, beside the point. 'Are you happy here?' I said at last. He considered this for a moment. 'Not particularly,' he said. 'But you're not very happy where you are, either.' St. Basil's, in Moscow. Chartres. Salisbury and Amiens. He glanced at his watch. 'I hope you'll excuse me,' he said, 'but I'm late for an appointment.' He turned from me and walked away. I watched his back receding down the long, gleaming hall.

Aristotle says in the Poetics,” said Henry, “that objects such as corpses, painful to view in themselves, can become delightful to contemplate in a work of art.” “And I believe Aristotle is correct. After all, what are the scenes in poetry graven on our memories, the ones that we love the most? Precisely these. The murder of Agamemnon and the wrath of Achilles. Dido on the funeral pyre. The daggers of the traitors and Caesar’s blood—remember how Suetonius describes his body being borne away on the litter, with one arm hanging down?” “Death is the mother of beauty,” said Henry. “And what is beauty?” “Terror.” “Well said,” said Julian. “Beauty is rarely soft or consolatory. Quite the contrary. Genuine beauty is always quite alarming.” I looked at Camilla, her face bright in the sun, and thought of that line from the Iliad I love so much, about Pallas Athene and the terrible eyes shining. “And if beauty is terror,” said Julian, “then what is desire? We think we have many desires, but in fact we have only one. What is it?” “To live,” said Camilla. “To live forever,” said Bunny, chin cupped in palm. The teakettle began to whistle.

His reward is the eternal fame that is both priceless and worthless

Sing, goddess, of Achilles' ruinous anger Which brought ten thousand pains to the Achaeans, And cast the souls of many stalwart heroes To Hades, and their bodies to the dogs And birds of prey.

Patroclus, in Achilles' arms, enlighten'd all with stars,

My friend Patroclus, whom I loved, is dead. I loved him more than any other comrade. I loved him like my head, my life, myself. I lost him, killed him. [. . .] . . .my Patroclus, son of Menoetius.

The beautiful word minunthadios, “short-lived,” is used of both Achilles and Hector, and applies to all of us.

Everywhere in Homer's saga of the rage of Achilles and the battles before Troy we are made conscious at one and the same time of war's ugly brutality and what Yeats called its "terrible beauty." The Iliad accepts violence as a permanent factor in human life and accepts it without sentimentality, for it is just as sentimental to pretend that war does not have its monstrous ugliness as it is to deny that it has its own strange and fatal beauty, a power, which can call out in men resources of endurance, courage and self-sacrifice that peacetime, to our sorrow and loss, can rarely command.

What mostly happens in the Iliad is that Achilles has a hissy fit because Agamemnon has stolen a slave girl of his, sulks in his tent for eight books and spends the ninth telling Agamemnon he’s had enough and he’s going home.

The Wrath of Achilles is my theme, that fatal wrath which, in fulfillment of the will of Zeus, brought the Achaeans so much suffering and sent the gallant souls of many nobleman to Hades, leaving their bodies as carrion for the dogs and passing birds.

Priam and Achilles meet in the very twilight of their lives. Their extinction is certain and there will be no reward for behaving well, and yet, in the face of implacable fate and an indifferent universe, they mutually assert the highest ideals of their humanity.

No, ogni uomo nobile e saggio ama la sua donna e ne ha cura come io con tutto il cuore amavo la mia, e non importava se era una schiava di guerra. (Achille, da "Omero, Iliade")

I could not burn your mortality from your body, so live before your days are gone and regret fills your heart.

He must lay siege against Briseis' walls and conquer her. Love would be his sword and he would break all her chains.

The greatest war story ever told commemorates a war that established no boundaries, won no territory, and furthered no cause.

my rage, my fury would drive me now to hack your flesh away and eat you raw – such agonies you have caused me - achilles, killing hector

Nastes and Amphimachus, the illustrious sons of Nomion - but Nastes, chilldish fool that he was, Went into battle decked out in gold like a girl. But gold could not help him escape a horrible death at the hands of Aeacus' grandson, the swift Achilles, In the bed of the river, and Achilles, fierce ad fiery, Took care of all his gold.

...while epic fantasy is based on the fairy tale of the just war, that’s not one you’ll find in Grimm or Disney, and most will never recognize the shape of it. I think the fantasy genre pitches its tent in the medieval campground for the very reason that we even bother to write stories about things that never happened in the first place: because it says something subtle and true about our own world, something it is difficult to say straight out, with a straight face. Something you need tools to say, you need cheat codes for the human brain--a candy princess or a sugar-coated unicorn to wash down the sour taste of how bad things can really get. See, I think our culture has a slash running through the middle of it, too. Past/Future, Conservative/Liberal, Online/Offline. Virgin/Whore. And yes: Classical/Medieval. I think we’re torn between the Classical Narrative of Self and the Medieval Narrative of Self, between the choice of Achilles and Keep Calm and Carry On. The Classical internal monologue goes like this: do anything, anything, only don’t be forgotten. Yes, this one sacrificed his daughter on a slab at Aulis, that one married his mother and tore out his eyes, and oh that guy ate his kids in a pie. But you remember their names, don’t you? So it’s all good in the end. Give a Greek soul a choice between a short life full of glory and a name echoing down the halls of time and a long, gentle life full of children and a quiet sort of virtue, and he’ll always go down in flames. That’s what the Iliad is all about, and the Odyssey too. When you get to Hades, you gotta have a story to tell, because the rest of eternity is just forgetting and hoping some mortal shows up on a quest and lets you drink blood from a bowl so you can remember who you were for one hour. And every bit of cultural narrative in America says that we are all Odysseus, we are all Agamemnon, all Atreus, all Achilles. That we as a nation made that choice and chose glory and personal valor, and woe betide any inconvenient “other people” who get in our way. We tell the tales around the campfire of men who came from nothing to run dotcom empires, of a million dollars made overnight, of an actress marrying a prince from Monaco, of athletes and stars and artists and cowboys and gangsters and bootleggers and talk show hosts who hitched up their bootstraps and bent the world to their will. Whose names you all know. And we say: that can be each and every one of us and if it isn’t, it’s your fault. You didn’t have the excellence for it. You didn’t work hard enough. The story wasn’t about you, and the only good stories are the kind that have big, unignorable, undeniable heroes.

Riusciremo, prima o poi, a portar via Achille da quella micidiale guerra. E non saranno la paura né l’orrore a riportarlo a casa. Sarà una qualche, diversa, bellezza, più accecante della sua, e infinitamente più mite. (Postilla di "Omero, Iliade")

If modern scholars overlook the entertainment motive, dominant in the Iliad, and treat Homer as a Virgil, Dante, or Milton, rather than as a Shakespeare or Cervantes, they are doing him a great disservice. The Iliad, Don Quixote and Shakespeare’s later plays are life—tragedy salted with humour; the Aeneid, the Inferno and Paradise Lost are literary works of almost superhuman eloquence, written for fame not profit, and seldom read except as a solemn intellectual task. The Iliad, and its later companion-piece, the Odyssey, deserve to be rescued from the classroom curse which has lain heavily on them throughout the past twenty-six centuries, and become entertainment once more; which is what I have attempted here. How this curse fell on them can be simply explained.

And let Apollo drive Prince Hector back to battle, breathe power back in his lungs, make him forget the pain that racks his heart. Let him whip the Achaeans in headlong panic rout and roll them back once more, tumbling back on the oar-swept ships of Peleus' son Achilles. And he, will launch his comrade Patroclus into action and glorious Hector will cut him down with a spear in front of Troy, once Patroclus has slaughtered whole battalions of strong young fighting men and among them all, my shining son Sarpedon. But then - enraged for Patroclus - brilliant Achilles will bring Prince Hector down. And then, from that day on, I'll turn the tide of war: back the fighting goes, no stopping it, ever.

Briseis blinked, shaking her head in disbelief. 'You have taken everything from me. My husband. My brothers. My father. You have given me no word of my mother. There is nowhere else for me to go.' 'I expect too much,' he stated. 'Their faces fade from my memory,' Briseis said, quietly. 'Without them, I have nothing.

Wrath—sing, goddess, of the ruinous wrath of Peleus’ son Achilles,

I don't understand what the big deal with Achilles is. Diomedes is the one running around murdering everybody.

Nestor is the spokesman for the status quo, for the tradition-hallowed belief that institutional power equates with unquestioned authority.

I can characterise Achilles! *Aggressively insults him* My friend Mary, iliad class

The iron din reached through the barren air up to the sky of bronze. And far away from where they fought, the horses of Achilles wept.

Draw closer to me, let us once more throw our arms around one another, and find sad comfort in the sharing of our sorrows.

But a man's life breath cannot come back again— no raiders in force, no trading brings it back, once it slips through a man's clenched teeth.

(Phoenix to Achilles:) For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. (IX, 443)

Now please, Achilles, subdue your pride.

Achilles groaned, heartbroken. He howled in agony.

Do not in this way, skilled though you be, godlike Achilles, try to trick me,

Knowledge of death motivates Achilles to kill with terrifying gentleness and dispassion, calling his enemy “my friend” even as he ends his life.

And meanwhile, Achilles does not take care of us or pity us, despite his strength and skillfulness in war.

Pallas Athena was already bringing his day of death beneath Achilles’ hands.

The young fool might have known his prayers were doomed to fail. Achilles was not kind or tender-hearted, but a man of fierce passions

There was no room for fear in Achilles' heart and he sprang at the Trojans with his terrible war-cry.

So the immortals spun our lives that we, we wretched men live on to bear such torments - the gods live free of sorrows. -Achilles to Priam

But when Achilles saw the arms and armor, he was possessed by even greater rage.

The sound of marching feet reverberated. In their midst, Achilles put on his armor.

This, the only occasion in the Iliad when furious Achilles smiles serves as a bittersweet reminder of the difference real leadership could have made to the events of the Iliad. Agamemnon's panicked prize-grabbing in Book One and even Nestor's rambling "authority" pale beside Achilles' instinctive and absolute command of himself and the dangers of this occasion.

At this, a black cloud of despair engulfed Achilles. With both hands he scooped up fistfuls of soot and dust and poured it on his head, 30 and rubbed the dirt across his handsome face.

When Achilles heard this he sank into the black depths of despair. He picked up the dark dust in both his hands and poured it on his head...he cast himself down on the earth and lay there like a fallen giant, fouling his hair and tearing it out with his own hands...[the maidservants] beat their breasts with their hands and sank to the ground beside their royal master.

Also remember that Achilles, son of Thetis with the finely braided hair, is absent from the fighting. He is sitting beside the ships and ripening his anger, to cause more heartsickness.

Menis. There’s no real equivalent in English. You remember, Homer begins The Iliad with ‘μῆνιν ἄειδε θεὰ Πηληϊάδεω Ἀχιλῆος’—‘Sing to me, O goddess, of the menis of Achilles.’” “Ah. What does it mean, exactly?” Clarissa mused for a second. “I suppose the closest translation is a kind of uncontrollable anger—terrifying rage—a frenzy.” Mariana nodded. “A frenzy, yes … It was frenzied.

—so as the great Achilles rampaged on, his sharp-hoofed stallions trampled shields and corpses, axle under his chariot splashed with blood, blood on the handrails sweeping round the car, sprays of blood shooting up from the stallions' hoofs and churning, whirling rims—and the son of Peleus charioteering on to seize his glory, bloody filth splattering both strong arms, Achilles' invincible arms—

Look north. Achilles on the rampart by the ditch: He lifts his face to 90; draws his breath; And from the bottom of his heart emits So long and loud and terrible a scream, The icy scabs at either end of earth Winced in their sleep; and in the heads that fought It seemed as if, and through his voice alone, The whole world's woe could be abandoned to the sky. An in that instant all the fighting glassed.

In the war of Troy, the Greeks having sacked some of the neighbouring towns, and taken from thence two beautiful captives, Chryseis and Briseis, allotted the first to Agamemnon, and the last to Achilles.

Epic art is founded on action, and the model of a society in which action could play out in greatest freedom was that of the heroic Greek period; so said Hegel, and he demonstrated it with The Iliad: even though Agamemnon was the prime king, other kings and princes chose freely to join him and, like Achilles, they were free to withdraw from the battle. Similarly the people joined with their princes of their own free will; there was no law that could force them; behavior was determined only by personal motives, the sense of honor, respect, humility before a more powerful figure, fascination with a hero's courage, and so on. The freedom to participate in the struggle and the freedom to desert it guaranteed every man his independence. In this way did action retain a personal quality and thus its poetic form. Against this archaic world, the cradle of the epic, Hegel contrasts the society of his own period: organized into the state, equipped with a constitution, laws, a justice system, an omnipotent administration, ministries, a police force, and so on. The society imposes its moral principles on the individual, whose behavior is thus determined by far more anonymous wishes coming from the outside than by his own personality. And it is in such a world that the novel was born.

And Patroclus, Shaking the voice out of his body, says: ‘Big mouth. Remember it took three of you to kill me. A god, a boy, and, last and least, a prince. I can hear Death pronounce my name, and yet Somehow it sounds like Hector. And as I close my eyes I see Achilles’ face With Death’s voice coming out of it.’ Saying these things Patroclus died. And as his soul went through the sand Hector withdrew his spear and said: ‘Perhaps.

...in his wild grief Achilles cried aloud, and his mother Thetis heard him...Immediately she rose up through the water...after her came her sisters...and each one's wailing was the thin sound of the wind upon the waves.

Surely, by all convention, the Iliad will end here, with the triumphant return of its vindicated hero. But the Iliad is not a conventional epic, and at the very moment of its hero's greatest military triumph, Homer diverts his focus from Achilles to the epic's two most important casualties, Patroklos and Hektor: it is to the consequences of their deaths, especially to the victor, that all action of the Iliad has been inexorably leading.

For once, Achilles, who is addicted to rage--as so many of us are, really, when it comes right down to it--this fighting man feels the rage well up in his heart . . . and he makes it disappear. He just--how did he do that?

Sing, Goddess, Achilles' rage, Black and murderous, that cost the Greeks Incalculable pain, pitched countless souls Of heroes into Hades' dark, And left their bodies to rot as feasts For dogs and birds, as Zeus' will was done.

Achilles, son of skillful Peleus, I need to tell you disastrous news. I wish it had not happened. Dead lies Patroclus and the armies fight 20 around his corpse, stripped of your arms and weapons, which Hector in his flashing helmet wears.

His gaze, which had been following the circling fruit, flickered to mine. I did not have time to look away before he said, softly but distinctly, “Catch.” A fig leapt from the pattern in a graceful arc towards me. It fell into the cup of my palms, soft and slightly warm. I was aware of the boys cheering. One by one, Achilles caught the remaining fruits, returned them to the table with a performer’s flourish. Except for the last, which he ate, the dark flesh parting to pink seeds under his teeth. The fruit was perfectly ripe, the juice brimming. Without thinking, I brought the one he had thrown me to my lips. Its burst of grainy sweetness filled my mouth; the skin was downy on my tongue. I had loved figs, once.

My son, Achilles is of nobler birth than you and he is also by far the stronger man. But you are older than he is. It is for you to give him sound advice, make suggestions and give him a lead which he will follow to his own advantage.’’ Nestor

n tutto quel fragore io sentii il suono della punta di bronzo che cadeva sul legno della tolda. E Aiace capì. Che quello era il mio giorno, e che gli dei erano con me. Indietreggiò, finalmente, lo fece, indietreggiò. E io salii su quella nave. E le diedi fuoco. E' in quelle fiamme che mi dovete ricordare. Ettore, lo sconfitto, lo dovete ricordare in piedi, sulla poppa di quella nave, circondato dal fuoco. Ettore, il morto trascinato da Achille per tre volte intorno alle mura della sua città, lo dovete ricordare vivo, e vittorioso, e splendente nelle sue armi d'argento e di bronzo. Ho imparato da una regina le parole che adesso mi sono rimaste e che voglio dire a voi: ricordatevi di me, ricordatevi di me, e dimenticate il mio destino. (Ettore, "Omero, Iliade")

A significant number of human cultures have viewed homosexual relations as not only legitimate but even socially constructive, ancient Greece being the most notable example. The Iliad does not mention that Thetis had any objection to her son Achilles’ relations with Patroclus. Queen Olympias of Macedon was one of the most temperamental and forceful women of the ancient world, and even had her own husband, King Philip, assassinated. Yet she didn’t have a fit when her son, Alexander the Great, brought his lover Hephaestion home for dinner.

No other deathless god will be allowed to help the Greeks until I have fulfilled 100 the wishes of the son of Peleus, Achilles, as I promised I would do, and nodded with my head to make it certain, the day the goddess Thetis touched my knees imploring me to glorify Achilles, the city-sacker.

Hecuba, the most powerful mortal woman in the poem, is exceptional in her ability to articulate her incandescent rage. She longs, like Hera, to destroy and even devour those who have wronged her, declaring of Achilles, “I wish I could latch my teeth into the center of his liver and eat it!”​(

The Greeks have often spoken to me about the things I said and blamed me for them. It was not my fault! The ones to blame are Destiny and Zeus and the avenging night-walker, the Fury, who set a wild delusion in my mind during the council meeting on the day when I removed the trophy from Achilles.

The Trojans triumph. And the very best of all the Greeks has now been killed—Patroclus. 690 The Greeks are devastated by his loss. So run down to the ships and tell Achilles, and he may come in time to save the body, although it is too late to save the armor, which Hector, in his flashing helmet, wears.

That day, Zeus stretched the painful work of war for men and horses, struggling for Patroclus. But all the while, godlike Achilles still knew nothing of his death, because the battle 520 was very far away from the swift ships, beneath the wall of Troy, and he had not expected in his heart his friend would die.

Hector...boast while you may. The victory is yours, a gift from Zeus the Son of Cronos and Apollo. They conquered me...Listen to this and ponder it well. You too, I swear it, have not long to live. Already sovran Destiny and Death are very close to you, death at the hands of Achilles, the peerless son of Peleus

The beautiful word minunthadios, “short-lived,” is used of both Achilles and Hector, and applies to all of us. We die too soon, and there is no adequate recompense for the terrible, inevitable loss of life. Yet through poetry, the words, actions, and feelings of some long-ago brief lives may be remembered even three thousand years later.

Through the will of Zeus your earlier request has been fulfilled. With arms raised high you prayed that all the Greeks, confined beside the ships’ sterns, would endure terrible suffering and mortal danger and yearn for you. So it has been fulfilled.” Swift-footed Lord Achilles, groaning, answered, “Yes, Mother, Zeus has granted me that prayer.

Wrath, goddess, sing of Achilles Pēleus’s son’s calamitous wrath, which hit the Achaians with countless ills— many the valiant souls it saw off down to Hādēs, souls of heroes, their selves left as carrion for dogs and all birds of prey, and the plan of Zeus was fulfilled — from the first moment those two men parted in fury, Atreus’s son, king of men, and the godlike Achilles.

Homer's epic does not tell of such seemingly essential events as the abduction of Helen, for example, nor of the mustering and sailing of the Greek fleet, the first hostilities of the war, the Trojan Horse, and the sacking and burning of Troy. Instead, the 15,693 lines of Homer's Iliad describe the occurrences of a roughly two-week period in the tenth and final year of what had become a stalemated siege of Troy.

It re-enters the world of the Iliad to recount the story of Achilles, Patroclus and Hector, and, in a very different version from the original, Priam’s journey to the Greek camp. But its primary interest is in storytelling itself – why stories are told and why we need to hear them, how stories get changed in the telling – and much of what it has to tell are ‘untold tales’ found only in the margins of earlier writers.

Let Hector turn the Greeks around again and make them panic, lose their will to fight, and run away until at last they fall amid the mighty galleys of Achilles, the son of Peleus. He will send forth his friend Patroclus, who will slaughter many, including my own noble son, Sarpedon. Then glorious Hector, out in front of Troy, 90 will kill Patroclus with his spear, and then, enraged at this, Achilles will kill Hector.

The limitless wrath of Achilles can end only once he recognizes that no absolute, permanent victory is ever possible. Everyone must bear unbearable losses, for which no compensation could ever be enough. In the end, we all lose. Our best hope is to accept partial, temporary limits on conflict, accepting human companionship and community as our only, always inadequate compensation, for the pervasive experience of loss.

New Age spirituality purports to promote change – its mantra is ‘transformation’ – but, in reality, it endorses the status quo. It preaches changing oneself to accept the world as it is. New Agers are too busy with their affirmations and introspections to do anything like take direct action. Indeed, in some books the advice to unleash one’s inner goddess turns out to be little more than to bring back the old ‘domestic goddess’. Using myth as one’s personal charter is nothing new (as we saw in Chapter 3), but when Alexander the Great chose Achilles, the psychopathic hero of Homer’s Iliad, to revere and emulate, he did so with action in mind. Alexander used classical myth as his ‘life coach’ and changed the world. New Agers use classical myth to ensure that the spirit is soothed, the horoscope reassuring, and the house clean, but the world stays the same.

For nothing, as I now see it, equals the value of life - not the wealth they say prosperous Ilium possessed in earlier days, when there was peace, before the coming of the Greeks, nor all the treasure pilled up behind the stone threshold of Phoebus Apollo in rocky Delphi. Cattle and fat sheep can be lifted. Tripods and chestnut horses can be procured. But you cannot lift or procure a man's life, when once the breath has left his lips.

With this, great Hector in his flashing helmet 190 ran from the battlefield on nimble feet after his comrades, who were carrying the armor of Achilles back to Troy. He soon caught up—they had not gone too far— and standing at a distance from the fighting, the source of tears, he changed into this armor. He gave his own equipment to the Trojans to carry back with them to holy Troy, 250 and armed himself in the immortal armor of great Achilles, son of Peleus.

And he, Achilles, will rouse his companion Patroclus, whom shining Hector with his spear will kill in front of Ilion, after Patroclus has destroyed a multitude of other young men, among them my own son, godlike Sarpedon; and enraged at Patroclus dying, godlike Achilles will kill Hector. And from that point, then, without respite, I will effect a retreat from the ships, all the way until that time the Achaeans​70 capture steep Ilion through the designs of Athena.

His mother then, Wailing, sobbing, laid open her bosom And holding out a breast spoke through her tears: "Hector, my child, if ever I've soothed you With this breast, remember it now, son, and Have pity on me. Don't pit yourself Against that madman. Come inside the wall. If Achilles kills you I will never Get to mourn you laid out on a bier, O My sweet blossom, nor will Andromache, Your beautiful wife, but far from us both Dogs will eat your body by the Greek ships.

There is a guard standing behind me. And then I hear footsteps. “Nicki,” I say. She’s wearing a white shirt and a navy blue skirt. Her Nike 130s are white with a blue Swoosh. “Carrie.” “You feeling all right?” I say. “How’s your ankle? How’s your back? Any injuries I should exploit?” Nicki laughs. “Unfortunately for you, I’m feeling one hundred percent.” “Good,” I say. “The win will be sweeter.” Nicki shakes her head. “I read an interview with you years ago, when I was still a kid,” she says. “Where you said your father called you ‘Achilles.’ ” “Yeah,” I say. “The greatest of the Greeks.” “I was always jealous of that. That sense of destiny you seemed to have. Do you remember what Achilles said to Hector after Hector killed Patroclus?” It has been a long time since I’ve actually read The Iliad. I shake my head. She smiles. “He says, ‘There can be no pacts between men and lions. I will make you pay in full for the grief you have caused me.’ 

In the modern era, teachers and scholarship have traditionally laid strenuous emphasis on the fact that Briseis, the woman taken from Achilles in Book One, was his géras, his war prize, the implication being that her loss for Achilles meant only loss of honor, an emphasis that may be a legacy of the homoerotic culture in which the classics and the Iliad were so strenuously taught—namely, the British public-school system: handsome and glamorous Achilles didn’t really like women, he was only upset because he’d lost his prize! Homer’s Achilles, however, above all else, is spectacularly adept at articulating his own feelings, and in the Embassy he says, “‘Are the sons of Atreus alone among mortal men the ones / who love their wives? Since any who is a good man, and careful, / loves her who is his own and cares for her, even as I now / loved this one from my heart, though it was my spear that won her’ ” (9.340ff.). The Iliad ’s depiction of both Achilles and Patroklos is nonchalantly heterosexual. At the conclusion of the Embassy, when Agamemnon’s ambassadors have departed, “Achilles slept in the inward corner of the strong-built shelter, / and a woman lay beside him, one he had taken from Lesbos, / Phorbas’ daughter, Diomede of the fair colouring. / In the other corner Patroklos went to bed; with him also / was a girl, Iphis the fair-girdled, whom brilliant Achilles / gave him, when he took sheer Skyros” (9.663ff.). The nature of the relationship between Achilles and Patroklos played an unlikely role in a lawsuit of the mid-fourth century B.C., brought by the orator Aeschines against one Timarchus, a prominent politician in Athens who had charged him with treason. Hoping to discredit Timarchus prior to the treason trial, Aeschines attacked Timarchus’ morality, charging him with pederasty. Since the same charge could have been brought against Aeschines, the orator takes pains to differentiate between his impulses and those of the plaintiff: “The distinction which I draw is this—to be in love with those who are beautiful and chaste is the experience of a kind-hearted and generous soul”; Aeschines, Contra Timarchus 137, in C. D. Adams, trans., The Speeches of Aeschines (Cambridge, MA, 1958), 111. For proof of such love, Aeschines cited the relationship between Achilles and Patroklos; his citation is of great interest for representing the longest extant quotation of Homer by an ancient author. 32

And he, he will launch his comrade Patroclus into action and glorious Hector will cut him down with a spear in front of Troy, once Patroclus has slaughtered whole battalions of strong young fighting men and among them all, my shining son Sarpedon. But then—enraged for Patroctus— brilliant Achilles will bring Prince Hector down. And then, from that day on, I’ll turn the tide of war: back the fighting goes, no stopping it, ever, all the way till Achaean armies seize the beetling heights of Troy through Athena’s grand design.

Dawn veiled in saffron rose from the streams of Ocean, to carry light to the immortals and to mortal men, and Thetis arrived at the ships carrying the gifts from Hephaestus. She found her beloved son lying with his arms around Patroclus, keening, and his many companions about him dissolved in tears; and she stood among them, the shining among goddesses, and clasped his hand, and spoke to him and said his name: "My child, grieved though we be, we must leave this one lie, since by the will of the gods he has been broken once for all; you now take the splendid armor from Hephaestus, exceeding in beauty, such as a mortal man has never worn upon his shoulders." Then so speaking the goddess laid the armor down before Achilles; and it clashed loud, all that was elaborately wrought. And trembling took all the Myrmidons, nor did any dare to look upon it straight, and they shrank afraid; but Achilles as he gazed upon it, so anger entered him all the more, and his eyes terribly shone out beneath his lids like fire flare; and he rejoiced as he held in his hands the glorious gifts of the god.

What are the dead, anyway, but waves and energy? Light shining from a dead star? That, by the way, is a phrase of Julian's. I remember it from a lecture of his on the Iliad, when Patroklos appears to Achilles in a dream. There is a very moving passage where Achilles overjoyed at the sight of the apparition – tries to throw his arms around the ghost of his old friend, and it vanishes. The dead appear to us in dreams, said Julian, because that's the only way they can make us see them; what we see is only a projection, beamed from a great distance, light shining at us from a dead star…

Apollo, outraged at the treatment of his friend Hektor, practically describes Achilleus as a brute and a barbarian. He is not. He is a man of culture and intelligence; he knows how to respect heralds, how to entertain estranged friends. He presides over the games with extraordinary courtesy and tact. He is not only a great fighter but a great gentleman, and if he lacks the chivalry of Roland, Lancelot, or Beowulf, that is because theirs is a chivalry coloured with Christian humility which has no certain place in the gallery of Homeric virtues. Above all, Achilleus is a real man, mortal and fallible, but noble enough to make his own tragedy a great one.

Mother Nature does not mind if men are sexually attracted to one another. It’s only human mothers and fathers steeped in particular cultures who make a scene if their son has a fling with the boy next door. The mother’s tantrums are not a biological imperative. A significant number of human cultures have viewed homosexual relations as not only legitimate but even socially constructive, ancient Greece being the most notable example. The Iliad does not mention that Thetis had any objection to her son Achilles’ relations with Patroclus. Queen Olympias of Macedon was one of the most temperamental and forceful women of the ancient world, and even had her own husband, King Philip, assassinated. Yet she didn’t have a fit when her son, Alexander the Great, brought his lover Hephaestion home for dinner.

Achilles groaned and answered, "Mother, Olympian Jove has indeed vouchsafed me the fulfilment of my prayer, but what boots it to me, seeing that my dear comrade Patroclus has fallen- he whom I valued more than all others, and loved as dearly as my own life? I have lost him; aye, and Hector when he had killed him stripped the wondrous armour, so glorious to behold, which the gods gave to Peleus when they laid you in the couch of a mortal man. Would that you were still dwelling among the immortal sea-nymphs, and that Peleus had taken to himself some mortal bride. For now you shall have grief infinite by reason of the death of that son whom you can never welcome home- nay, I will not live nor go about among mankind unless Hector fall by my spear, and thus pay me for having slain Patroclus son of Menoetius.

A dark cloud of grief fell upon Achilles as he listened. He filled both hands with dust from off the ground, and poured it over his head, disfiguring his comely face, and letting the refuse settle over his shirt so fair and new. He flung himself down all huge and hugely at full length, and tore his hair with his hands. The bondswomen whom Achilles and Patroclus had taken captive screamed aloud for grief, beating their breasts, and with their limbs failing them for sorrow. Antilochus bent over him the while, weeping and holding both his hands as he lay groaning for he feared that he might plunge a knife into his own throat. Then Achilles gave a loud cry and his mother heard him as she was sitting in the depths of the sea by the old man her father, whereon she screamed, and all the goddesses daughters of Nereus that dwelt at the bottom of the sea, came gathering round her.

To development belongs fulfilment — every evolution has a beginning, and every fulfilment is an end. To youth belongs age; to arising, passing; to life, death. For the animal, tied in the nature of its thinking to the present, death is known or scented as something in the future, something that does not threaten it. It only knows the fear of death in the moment of being killed. But man, whose thought is emancipated from the fetters of here and now, yesterday and tomorrow, boldly investigates the “once” of past and future, and it depends on the depth or shallowness of his nature whether he triumphs over this fear of the end or not. An old Greek legend — without which the Iliad could not have been — tells how his mother put before Achilles the choice between a long life or a short life full of deeds and fame, and how he chose the second. Man was, and is, too shallow and cowardly to endure the fact of the mortality of everything living. He wraps it up in rose-coloured progress-optimism, he heaps upon it the flowers of literature, he crawls behind the shelter of ideals so as not to see anything. But impermanence, the birth and the passing, is the form of all that is actual — from the stars, whose destiny is for us incalculable, right down to the ephemeral concourses on our planet. The life of the individual — whether this be animal or plant or man — is as perishable as that of peoples of Cultures. Every creation is fore-doomed to decay, every thought, every discovery, every deed to oblivion. Here, there, and everywhere we are sensible of grandly fated courses of history that have vanished. Ruins of the “have-been” works of dead Cultures lie all about us. The hubris of Prometheus, who thrust his hand into the heavens in order to make the divine powers subject to man, carries with it his fall. What, then, becomes of the chatter about “undying achievements”?

The 21st century has certainly seen the rape of women in wartime, but it has long been treated as an atrocious war crime, which most armies try to prevent and the rest deny and conceal. But for the heroes of the Iliad, female flesh was a legitimate spoil of war: women were to be enjoyed, monopolized, and disposed of at their pleasure. Menelaus launches the Trojan War when his wife, Helen, is abducted. Agamemnon brings disaster to the Greeks by refusing to return a sex slave to her father, and when he relents, he appropriates one belonging to Achilles, later compensating him with twenty-eight replacements. Achilles, for his part, offers this pithy description of his career: “I have spent many sleepless nights and bloody days in battle, fighting men for their women.”11 When Odysseus returns to his wife after twenty years away, he murders the men who courted her while everyone thought he was dead, and when he discovers that the men had consorted with the concubines of his household, he has his son execute the concubines too.

And the old man groaned, and beat his head With his hands, and stretched out his arms To his beloved son, Hector, who had Taken his stand before the Western Gate, Determined to meet Achilles in combat. Priam's voice cracked as he pleaded: "Hector, my boy, you can't face Achilles Alone like that, without any support— You'll go down in a minute. He's too much For you, son, he won't stop at anything! O, if only the gods loved him as I do: Vultures and dogs would be gnawing his corpse. Then some grief might pass from my heart. So many fine sons he's taken from me, Killed or sold them as slaves in the islands. Two of them now, Lycaon and Polydorus, I can't see with the Trojans safe in town, Laothoë's boys. If the Greeks have them We'll ransom them with the gold and silver Old Altes gave us. But if they're dead And gone down to Hades, there will be grief For myself and the mother who bore them. The rest of the people won't mourn so much Unless you go down at Achilles' hands. So come inside the wall, my boy. Live to save the men and women of Troy. Don't just hand Achilles the glory And throw your life away. Show some pity for me Before I go out of my mind with grief And Zeus finally destroys me in my old age, After I have seen all the horrors of war— My sons butchered, my daughters dragged off, Raped, bedchambers plundered, infants Dashed to the ground in this terrible war, My sons' wives abused by murderous Greeks. And one day some Greek soldier will stick me With cold bronze and draw the life from my limbs, And the dogs that I fed at my table, My watchdogs, will drag me outside and eat My flesh raw, crouched in my doorway, lapping My blood. When a young man is killed in war, Even though his body is slashed with bronze, He lies there beautiful in death, noble. But when the dogs maraud an old man's head, Griming his white hair and beard and private parts, There's no human fate more pitiable." And the old man pulled the white hair from his head, But did not persuade Hector.