This is the final seminar on Homer’s Iliad for the students this year! It has been a struggle and battle through the text, but in the end, the students share an experience of the heights and depths of war, the pain and trouble unbridled emotion can cause, and just what a completed whole looks like. In addition to considering Book 24 and its nekyia-like properties, the students considered the Iliad as a whole as well.

First, we considered the fact that Hermes is sent to guide Priam to Achilleus, and what it is that Hermes, as psychopomp, represents (24.330-466), and is it not symbolically true that by killing Hektor Achilleus has sealed his own fate and is a “dead-man” walking? And also by killing Hektor, greatest hero of Troy, has Achilleus not also sealed the fate of Priam and the Trojans as well in line with Zeus’ prophecy from Book 15 (15.61-71) that Troy must fall? Hermes, then, acting as psychopomp or “guide of souls” is leading one dead-shade to another in service of the corpse of Hektor in Achilleus’ own personal Hades. They cross a river together, pass guardians whom Hermes puts to sleep, and open an impossible to open (for Priam anyway) gate–very similar to entering the underworld. And when they reach Achilleus’ structure–Achilleus, who multiple times has been called pitiless, like the death-god himself (9.630–633;16.33-35)–Achileus now appears as king of his own dark underworld full of sadness and misery, and he holds court with Priam just to cry alongside him (24.507-515) and to finally, in some small way, regain some measure of his humanity through returning Hektor for a ransom in just the way that he refused to accept Agamemnon’s ransom to return to the fighting in Book 10.

We then consider even deeper the connection between Priam and Achilleus, and more so the connection between mortals and their eventual deaths: possibly the most major theme of all Homer’s Iliad. We have seen both in Book 6 and Book 21 mortals compared to leaves which soon fall from trees, both by a mortal, Glaukos (6.145-150), and an immortal, Apollo (21.463-465), but here we see the deepest and longest exposition of just what it means to be a mortal man from a man fated soon to die himself, Achilleus.

“Such is the way the gods spun life for unfortunate mortals, that we live in unhappiness, but the gods themselves have no sorrows. There are two urns that stand on the door-sill of Zeus. They are unlike for the gifts they bestow: an urn of evils, an urn of blessings. If Zeus who delights in thunder mingles these and bestows them on man, he shifts, and moves now in evil, again in good fortune. But when Zeus bestows from the urn of sorrows, he makes a failure of man, and evil hunger drives him over the shining earth, and he wanders respected neither of gods nor mortals. Such were the shining gifts given by the gods to Peleus for his birth, who outshone all men beside for his riches and pride of possession, and was lord over the Myrmidons. Thereto the gods bestowed an immortal wife on him, who was mortal. But even on him piled evil also. there was not any generation of strong sons born to him in his great house but a single all-untimely child he had, and I give him no care as he grows old, since far from the land of my fathers I sit here in Troy, and bring nothing but sorrow to you and your children. And you, old sir, we are told you prospered once; for as much as Lesbos, Makar’s hold, confines to the north above it and Phrygia from the north confines, and enormous Hellespont, of these, old sir, you were lord once in your wealth and your children. But now the Uranian gods brought us, an affliction upon you, forever there is fighting about your city, and men killed. But bear up, nor mourn endlessly in your heart, for there is not anything to be gained from grief for your son; you will never bring him back; sooner you must go through yet another sorrow.” (24.525-551)

This speech comes just on the heels of Priam and Achilleus’ share moment of grief and sorrow, Priam for Hektor, and Achilleus alternating between grief for Patroklos and for his own aging father. Rather than focus on the duplex nature of human existence, to be both part divine and heroic, but to be subject to nature and fate and die, the students, in all their youth, focused more on the fact that Achilleus here, in his somewhat callous philosophy, shows some measure of learning from his experience–and in having learned of the suffering he has caused, not only to Priam but to his own father (Achilleus’ name is derived from the root achos: “the grief”, interestingly enough) he sees himself and his actions for their effect on others. And in this show of empathy, he shows his ultimate return to his senses and to the consequences and “ups and downs” of human existence.

We then briefly considered why we are given Andromache, Hekabe, and Helen’s mourning speeches over Hektor’s body in succession and especially why Helen is given the last word (24.710-776). Perhaps for purposes of parallelism: just as she is the cause of the war, so is she the cause of the death of Hektor in a remote way. And just as she, in her own way, began the war, so does the Iliad end by recognizing her and her mighty influence, conscious or not, on the events which have trespassed during Homer’s Iliad. It is also directly in line with the theme that semi-divine characters, Achilleus too as written above, must feel suffering for their actions, due to their humanity, regardless of their divine heritage. Just as Achilleus must grieve for his dead friend and for the suffering he has caused his father, so must Helen grieve for the death of the only man who has been kind to her beyond Paris, and the fact that his death is in no small way connected to her presence in Troy.

We finally considered the Iliad as a whole, and the importance of the text ending with the confrontation and shared tears between Achilleus and Priam (24.507-516) and the mourning for Hektor by Andromache, Hekabe, and Helen (24.710-776). In observing Achilleus both cry and not only begin eating again (24.621-626), but argue for eating to grieving Priam (24.602-620)  (what a change from Book 21!), we see the “end of Achilleus’ rage” which was first sung of in the proem (1.1-7) come to an end. We recall in Books 19 through 21 Achilleus’ rapid loss of his humanity: his refusal of mortal food (19.200-214; 19.305-309), his likening to the consuming and devastating effects of fire (19.15-18; 19.375-380), and his fundamental lack of human empathy or sympathy in his callous murdering of Polydoros (20.407-418) and Lykaon (21.35-135)–not to mention his manic likening of himself to Zeus after he fells Asteropaios and leaves his body to be eaten by “eels and fishes”(21.184-199) [more info on these inhuman characteristics is written of here].

But why is it exactly that the story ends with the death of Hektor and the mourning and misery over Hektor’s death regardless of when Achilleus strikes down Hektor or better when Troy falls? This end diverts attention both from the glorious nature of war and the eventual glorious sack of Troy and squarely focuses our attention on the bitter consequences of human conflict. Rather than revel in the divine satisfaction of heroic deeds and impossible ends being achieved, the eventual fate of all men, hero and cowards alike, is expressed with great pathos. Very different in tone is this from Vergil’s patriotic epic from 7 centures later: the Aeneid, which will end in a blaze of fiery glory–Aeneas taking his throne and fate into his own hands through the vanquishing of Turnus in mighty battle (Virgil. Aeneid. Mandelbaum tr. 12.1265-1271). And he (Aeneas or Vergil) thus glorifies Rome’s ancient and violent heritage. Homer’s Iliad does not end with the prizes of war, but with its devastating personal consequences.

The students then shared the answer why this is: Homer’s Iliad is not simply the story of the Trojan War, nor or the greatness of heroes, but rather it is the story of Achilleus’ rage and the devastating consequences which it releases. “Sing, goddess, the anger of Peleus’ son Achilleus and its devastation, which put pains thousandfold upon the Achaians…” (1.1-3) This is a story about a man and the consequences of his emotion, unrestrained, and the suffering which ensues from it. It is only appropriate then that in the final Book of the story that his rage be spent and that he, and the man to whom he has caused the most suffering, Priam, share a moment of desolate and disconsolate sorrow together. For the story is not one that glorifies war and heroes, simply, but one which seeks to teach the full consequences of unrestrained human emotion in the service of a nearly divine but all too-human man. The story begins with rage and ends with sorrow. And in this way, so does the Iliad itself reflect the images on the shield of Achilleus, wrought by Hephaistos: the city at War and the city of Peace offering the extremes of life and all that lies between.


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