Critics and historians have varied opinions when it comes to the authenticity of Homer's text. Among everything else, it is often questioned whether the Iliad was written by the man known as Homer, just as Shakespeare's authorship is sometimes questioned in academic circles. However, one thing is certain since EV Rieu underlines it in his introduction: a place called Ilion did indeed exist in present-day Turkey. Although, again, whether it was actually besieged by the Greeks is debatable, but as Rieu rightly claims, "the question of whether there actually was a Trojan War was not no connection with Homer's aims. For Homer was only a poet drawing on the oral epic tradition, and his primary goal was to enlighten or entertain his audience, rather than to recount actual events. Regardless, The Iliad is recognized as a work of literature first and foremost, and therefore the discussion should avoid these idle questions, as we can never be sure of their answers. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay Therefore, the main question that emerges is: why did Homer grant such eminence to the gods in his tale? Was it the real power of faith acting on his motivations or rather did he see it as a clever literary means of commenting on the value systems of his time? While the influence of popular beliefs would be undeniable on a man born in the 8th century BC, such as he incorporated classical gods and goddesses into his work, it cannot be refuted that Homer painted them with the colors of his own reflections subjective. While the idea of ​​such divine immortals must have existed through the mechanisms of human nature and psychology, by which men tend to romanticize what they cannot rationalize, Herodotus argues that Hesiod and Homer are the ones who gave these immortals an identity based on social parameters. . Because it is clear, when we look at the gods of Homer, that in addition to their immortality and their supreme powers, they quite resemble the everyday characters that we can encounter; and if 21st century readers could sense it, the timelessness and genius of Homer's work is more than evident. Throughout the text, the gods seem to signify an alternative structure that, while removed from the mortal world, is not all that distinct. Homer does not associate his gods with the usual characteristics of divinity that we understand. Although immortal, they are not truly all-powerful, as indicated by the fact that Diomedes manages to injure Aphrodite. Furthermore, a palpable hierarchy is visible between them, based solely on the magnitude of power each of them possesses; by which Zeus, the most powerful god, is ordained patriarch to the power of Olympus. In fact, how did Zeus achieve this position, if not by dethroning his own father Cronus through symbolic castration. The nature of this hierarchy is evident in Zeus's warning to the Olympians in Book VIII: "Come on, gods, try me, if you wish, and find out for yourselves." » Furthermore, the gods seem to dominate mortals purely because of their strength and indestructibility, although a few mortals like Hercules manage to pose a challenge to them. Combined with the ritual offerings and sacrifices that mortals perform to appease them, it could be said that Homer, in his objectivity, viewed the gods simply as powerful overseers, not unlike the feudal lords of medieval times. Homer also does not attribute thequality of omniscience to its gods, as they live in a parallel society, riddled with their own insecurities and interactions, similar to those of mortals. Although the gods are able to observe the workings of the mortal world from their vantage point on Olympus, the fate of these servants is not fully known to them, as fate and destiny are considered overarching abstractions. , even beyond the world.immortals. Zeus is seen predicting events, simply because of his superior strength, which allows him to influence circumstances and prevent the other gods from intervening; but we even see him reconciled with the workings of fate, for example when his son Sarpedon is killed. Likewise, when Aeneas confronts Achilles, Poseidon intervenes to save Aeneas, only to fulfill his eventual destiny, through which he establishes the Roman line. Furthermore, unlike an all-powerful god, Zeus allows himself to be deceived when Hera seduces him into allowing Poseidon to help the Greeks. Furthermore, following the feudal analogy, immortals treat human affairs as a game for their own amusement and vanity. They only intercede when it interests them, and sometimes only for their own desire, as evidenced by the many instances of consummation with mortals in Greek mythology. Furthermore, they are also prey to the deadly flaw of boredom, as corroborated by the example of Book XIII, where Zeus, convinced that no immortal will intervene in the battle of Troy, turns his gaze elsewhere, almost like if he happened to be an immortal. flip through channels on a TV. The Gods' sole purpose is often betrayed: to gather as many mortal followers as possible; and given to factionalism, we see that sometimes even worship and offerings are useless in gaining their support, if they focus on a particular event, for example when Agamemnon is deceived by Zeus through a dream in Book II, or when Achilles prays in vain for Patroclus' safety. Finally, regarding omnipresence, it is evident that Homer characterizes the gods as real entities rather than omnipresent abstractions, and they are therefore not unlike ordinary mortals who can only be one place. both to participate in events. Moreover, the gods do not simply appear in one place but undergo the mundane process of locomotion, albeit through supernatural means. As a result, it can be concluded that Homer based his gods on the structure of human behavior. In the affairs of the gods, one finds shades of all mortal faults such as pride, envy, malice, vanity, lust, and ambition. Thus, what emerges is a complex political system with a class structure of its own, accompanied by numerous conflicts, recriminations, rivalries, ego battles and skirmishes, such as those of Ares and Athena or Hephaestus and Scamander. Although none of the gods dare provoke Zeus due to his sheer supremacy, they all sometimes resent him in the same way; notably Poseidon, his prudent brother: “Zeus may be powerful, but it is pure arrogance on his part to speak of forcing me, his equal in prestige, to bend my will to his. » Likewise, the marital discord between Zeus and Hera is reminiscent of that of an average married couple. As Rieu points out, "the humanity of the gods is evident in the most mundane details", further emphasizing the aspect of divine domesticity such that "after a hard day's work, they enjoy an evening meal composed of ambrosia and nectar and lie down with their wives in their houses on Olympus. In a similar vein, one might point out that the gods are prone to effrontery, vengeance, sycophancy, prejudice, and caprice..