The following are the bibliographies for the Iliad:

1. Dugdale, Eric, and Gerstbauer. “Forms of Justice in Aeschylus’s Eumenides.” Polis: The Journal for Ancient Greek Political Thought 34, no.2 (2017): 226-250. https://doi.org/10.1163/20512996-12340125.

2. Levine, Daniel B. “Acts, Metaphors, and Powers of Feet in Aeschylus’s Oresteia.” TAPA 145, no. 2 (2015): 253-280. https://www.muse.jhu.edu/article/596189.

3. Himmelhoch, Leah. “Athena’s Entrance at Eumenides 405 and Hippotrophic Imagery in Aeschylus’s Oresteia.” Arethusa 38, no. 3 (2005): 263-302. doi:10.1353/are.2005.0015.

4. Kennedy, Rebecca Futo. “Athena/Athens on Stage: Athena in the Tragedies of Aeschylus and Sophocles.” PhD diss., The Ohio State University, 2003.

5. Hooker, J. T. “The Visit of Athena to Achilles in Iliad I.” Emerita 58, (1990): 21-32.

6. Van Erp Taalman Kip, A. Maria. “The gods of the Iliad and the fate of Troy.” Mnemosyne 53, no. 4 (2000): 385-402.

7. Frazer, Richard McIlwaine. “Some notes on the Athenian entry, Iliad B 546-556.” Hermes 97 (1969): 262-266.

8. Synodinou, Katerina. “The relationship between Zeus and Athena in the Iliad.” Dodoni 15 (1986): 155-164.

9. Papadopoulou, T. “Representations of Athena in Greek tragedy.” In Athena in the classical world, edited by S. Deacy and A. Villing, 293–310. Leiden, The Netherlands: Brill, 2001.

10. Duffy, William. “Aias and the Gods.” College Literature 35, no. 4 (2008): 75-96. doi:10.1353/lit.0.0021.

11. Perkins, Anne Peper. “Divine Epiphany in Epic: Supernatural Episodes in the ‘Iliad’, the ‘Odyssey’, the ‘Aeneid’, and ‘Paradise Lost’.” PhD diss., Washington University in St. Louis, 1986.

Writings for the bibliographies

1) This article examines how Athena’s role as the judge in the Oresteia illustrates justice enacted in the ancient world. The article argues that Athena’s eventual judgement in Orestes’s favor opens multiple layers of disruptions and controversies in codes belonging to the ancient Greek society. It can be manifested in the sided quarrel between the furies—ancient deities concerning familial orders—and Zeus’s children—younger deities. Essentially, the Oresteia represents the breakdown in legal and ultimately social orders from as controversial a case as Orestes’s by the symbolic dispute between the respective gods. The article views the event of Athena’s judgement through judicial glasses. It uses legal concepts, such as “stakeholders”, to analyze the entire court scene. It also references legal traditions of the ancient world, exploring law in Panhellenic poleis and beyond. This article is useful to explore how Aeschylus—and extendedly, the ancient world—portrays Athena, one of the most prominent deities in both the play and the Greek society. It helps to phrase a kind of inconsistency in Athena’s characters by reminding us that Athena serves the role as the peacemaker in this play. Traditionally, Athena is the goddess of war. In other classical literature, such as the Iliad, she aids and spurs great heroes—notably Diomedes—to cause disturbance and destruction on the Trojans. The image of Athena stopping a potential unrest instead of creating it links back to her charge of wisdom, a choice of starting or settling a dispute in her will. The article further illustrates Athena’s role as a masculine goddess in the classical world. In her dealing of Orestes’s case, Athena exhibits rationality, a traditionally masculine attribute. She analyzes the series of violent homicides to give a fair judgement. The article helps us to understand Athena’s qualities by placing her in complicated relationships with other characters, mortal or immortal.

5) This article focuses on the interaction between Athena and Achilles in Book I of the Iliad. The author suggests that despite the status difference between the immortal Athena and the moral Achilles, they talk on equal grounds without “spiritual” separations. Like the exclusiveness of Athena’s presence to the Achilles’s perception, the near equality in the power relationship between Athena and Achilles suggests that Homer depicts Achilles—the child between a king and a nymph—to be more than human. In this case, Homer portrays Achilles as almost reaching the hierarchy of the gods. Focusing on this specific literary representation of the interaction between Athena and Achilles, the author poses the thoughts and theories of various critics—including Nilsson and Snell—and discusses the strengths and weaknesses in each piece of criticism. The article also expands to the general discussion of human and deity interactions in Book I of the Iliad. The author juxtaposes Apollo’s appearance to Chryses’s prayers with Athena’s intervention between the disputes of Achilles and Agamemnon. Not only does the parallelism suggest strong ties and a harmonic relationship between the deities and their mortal proteges, it also paints for the readers the larger picture in the Trojan War, where immortal interventions play a large part. But despite the main theme of heavenly interventions, the deities talk to the humans directly instead of manipulating the humans through double motivation. The author argues that the representations help to position the gods and goddesses in the respective polar of the Argive-Trojan rivalry. The extensive exploration of this article on Athena’s judgement of Achilles is useful to continue the exploration of Athena’s ability to both instigate and quell mortal warfare. Due to her firm stand with the Greeks, Athena prevents bloodshed between the two foremost figures in the allied Greek forces. While the conflict resulted from Ate on the part of Agamemnon, Athena’s intervention symbolically resolves Agamemnon’s unwise judgement with wise mitigations. This article helps us to pinpoint Athena’s role in the Trojan War through the focus of her interaction with Achilles and the juxtaposition of Athena with other deities.

7) Compare to the other articles, this article focuses extensively on literary theories behind the Iliad. Through various comparisons between sections in the two works—focusing especially on language and narration details—the author comes up with the theory that the Iliad draws influences from the Odyssey. Through comparing formulaic stanzas in the Iliad for offerings to Athena with formulaic stanzas in both the Iliad and the Odyssey for offerings to Poseidon, the author supports his theory with grammatic evidence, particularly in a Greek word that is more appropriately used in referring to male gods. This article shows how Athena’s image draws influences from both strictly feminine and masculine deities. The author deduces how Athena’s narrations are possibly based upon those of both “the earth-mother goddess” and Poseidon. This article is useful for analyzing gender-related portrayals of Athena in the classical world. The author presents how some scholars use the common depiction of Athena as the “masculine goddess” to justify the awkward word to describe a goddess with feminine attributes. On the other hand, the article seems to argue how eternal virginity on the part of Athena leads to her contradiction to feminine values in the ancient Greek society. Expected to “pray”, “care”, and “lament”, women are assigned to oversee birth and fertility. While such values are expected of mortal women, their influence pervades in sacred representations. Virginity on the part of Athena contradicts the value of fertility, thus contradicting her gender role. The author fulfills the complexity of Athena’s sexuality by commenting her feminine side, specifically her practice of “care”. While Athena is not the biological mother of Erechtheus, she nevertheless rears him. The Iliad describes the transition of women’s values in society from being trophies to equals who work in a separate sphere. Through her “ambiguous” sexuality, Athena breaks down this “separate sphere” and guards upon both sexes.

8) This article focuses on the familial relationship between Athena and Zeus in the Trojan War. Supported by close literary analysis of the Iliad, the author argues that, contradictory to the image of direct opposition, Athena and Zeus maintain the order between a daughter and a father in the war. This argument contrasts with the separate spheres of the gods and the mortals. While the mortals are losing their humanity in their brutal, mechanical slaughters, the gods maintain their respective roles in the sacred world despite taking different sides from each other. The author’s argument gives readers a new insight about the world’s power structure represented in the Iliad. As the humans are being controlled by war, the gods control the warfare. The quarrels between Zeus and Athena have a homely, domestic air. Overall, the author presents Athena as being generally respectful towards her father, and Zeus indulging Athena despite she stands on the Greek’s (though not necessarily Achilles’s) side. While acknowledging counterarguments, particularly identifying the contradictions in Athena’s violent accusation of Zeus in Book 8, the author nevertheless makes possible explanations to explore these conflicts. The specialty of this article in depicting Athena lies in its focus of Athena’s depiction amongst the other deities. Delving extensively on direct interactions between Athena and Zeus as well as side comments by other gods—notably Ares—on Athena, this article explores Athena’s religious representation as Pallas (young girl) in the sacred sphere of the ancient world. Comparing Homer’s depiction of Athena in the Iliad with Aeschylus’s depiction of Athena in the Oresteia, we can see how this article gives us a more lively, human Athena in contrast to the highly reverent judge explained in the first article. Overall, this article focuses exclusively on the more human characteristics of Athena by analyzing her interactions with other deities on Mount Olympus.