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The Greeks regarded direct involvement by the gods as a daily, uncontrollable part of life. Needless to say, divine intervention was a major variable in the equation of Homer’s Iliad. In Book 1, the god Apollo casts a plague on the Greek army at the request of Chryses, a priest of Apollo. Chryses prayed for such de
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Zeus’s role as mediator and supreme authority seems to turn into that of a “divine baby-sitter,” but his close watch of the gods is important because they help to ensure a mortal’s fate. This general acceptance of a god’s will is a recurring trend throughout the poem. He yells out an enormous cry that sends the Trojans in flight (18.
As a result of only setting fate back on the right course, like entering the battlefield, the gods often feel no guilt for their doings. The gods can even save those doomed by their own pride, tragic heroes (for a while, at least). struction because Agamemnon, the leader of the Achaean forces, had taken his daughter, Chryseis, from their Trojan-ally town. If and when pain does occur, it is temporary, as when Aphrodite joins battle in Book 5 and is cut at the wrist. Characters’ deaths and certain events are foreshadowed and often described in several books of Homer’s epic. Consequently, even with the manipulation of the gods, The Iliad holds true to its focus as a story of the mortal people, not of the divine. He held a long-standing grudge against the Trojans because they never paid him for helping to build their city. 330-354)
Even with this ability to conquer all, gods are still very agonistic figures. This relates to Hera, who also hides behind Zeus’s back, in her rally against the Trojans. The gods can taint intentions, as when Athena disguises herself as Deiphobus and convinces Hector they can take on Achilles.
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