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A note on translations: The first time I read the Iliad many years ago, it was the Great Books prose traslation (a set inherited from my parents, for which I am always grateful) but the style can be rather stilted and British, like the King James Bible (thee and thou, etc.). This time I read Alexander Pope’s verse translation, which I imagine may suggest the sound of the Greek more accurately, even if the literal sense is less exact. There are certainly more modern translations worth reading, but I was glad to experience this famous poetic one.

Book II has always been difficult for me because of the seeemingly enless catalog of ships, the captains and crews. It puts me to sleep! But I do understand its “archaeological” importance as a record of the kingdoms or households (oikos) of the age, and those of legend which Homer knew of. This may give some indication of what that Mycenaean world was like, because even epic poets do not create a tapestry from nothing, they at least have scraps and threads to work with.

Book III begins to unfold the consequences of Achilles’ wrath as he withholds himself from the battle. After a stalemate, the Greeks and Trojans agree to settle the war for Helen by duel between Menelaus and Paris. It seems odd that they only think of this solution after ten years! However, we see why it is not such a simple solution – no one is willing to abide by the outcome if they lose their honor. We can see how circumstances have locked the various combatants into a death spiral. Even Helen scorns Paris for losing the duel and wants to abandon him, but Aphrodite threatens her with the loss of her beauty and all social standing. Like all women, she is a captive of the men in her society, but the men, too, can only choose to nobly perform their destined roles, or not, within the bounds of their moira. The choice does not change the outcome, for that has already been determined by the gods. It only shows whether they have nobly borne their fate.