Apollo and the Art of Archery

Apollo shooting arrow
Apollo the 'shooter from afar', the god of poetry, prophecy and healing.
Picture from theoi.com

poetry, prophecy and healing - and archery

If Apollo the lyre-player is the god of aoidē (sung epic poetry) and the Iliad is this kind of poetry, it is reasonable to suppose that the god has some special part to play when he appears within this poem. His role at the very beginning of the Iliad seems to confirm this, but first we should discuss some of the likenesses used in this context.


Apollo the healer

Apollo answers two prayers by Chryses:
1. punish the Achaians (1.43)
2. protect the Achaians (1.457)
which is exactly the program of the Iliad. This is why the Iliad is a paean, a healing song: to give thanks for or to boast of a successful cure. See Achilles' aristeia, Il 22.391. It may cure a person or a whole community. A military victory is also a cure: a community under siege or otherwise in trouble may be stressed, fearful, feverish. To get rid of this unbearable stress they have several options. They might offer votive gifts to mythical heroes who in the past did save their people from similar disasters. A wise local leader might order a bard to sing appropriate epic tales to boost their courage and give them hope. Another possibility is the sacrifice of a pharmakos, a scapegoat. Also connected to Apollo. Achilles is also like Thersites (he voices the same criticism) who is, in his capacity as "worst of the Achaians", another candidate for scapegoat. The same could be said of Achilles before Patrocles' death: his refusal to fight and criticism of the commander-in-chief could make us call him a shirker or even a coward.
There is the military option: a successful chasing away of the enemy would be the best cure of all. Patrocles and Achilles do this (for a while), this makes them healers also.


The wrath of Apollo

  Why is Apollo angry? Because Agamemnon dishonoured his priest Chryses ("Golden") by abducting his daughter and refusing the priest's pleas to give her back. Is Apollo such a fussy god that he reacts to a relatively small detail in a harsh war that has been going on for many years already? "Why now?" we would like to ask the god who protects Troy. For the poet it is a major topic: he uses it to start off the Iliad - the poem about the war that is waged because a Trojan abducted an Achaian girl, Menelaos' wife. There is no small irony here. The irony is continued when the "abduction" theme is transferred to Achilles(3), the proxy for the listener himself. How can you do this to Achilles when you are going to war because it was done to you? Phoebus, the epithet of Apollo, means "pure" or "bright". It is easy to see how the abducting of girls to satisfy the desires of the army (and the king) is a miasma, a pollution of purity. Note that they have to purify themselves after the girl is shipped back and before offering a sacrifice to Apollo (Il 1.313). Hence the wrath. But in the Iliad, Apollo is not angry because of the abduction of a girl, he is angry because of the dishonour done to his priest Chryses. Why does the poet construct it this way? We must understand that the Iliad always works on the principle of "imagine you were in that situation". It never uses abstractions like "it is wrong to do such and such". So he gives us a figure we can identify with: a father whose daughter has been taken. Or a father who loses his beloved son in a useless war, like Priam and Peleus. Or a father whose child will be killed and whose wife will be enslaved (it is a very patriarchal society). Homer always goes for the pathos and the fact that he mentions those things at all is not a sign of his objectivity, it is his attempt to transfer his own anger to the listening public.


far-shooter

A number of epithets of Apollo describe him a working or shooting from afar. Traditional or not, this fits in with my view of the poet as an exile, one who keeps his distance to his home city. In battle, an archer can be useful but the fact that he also keeps his distance from the swords and spears gives his métier a suggestion of cowardice. Pictures like "helping from afar", "encouraging from behind" etc. occur all through the Iliad. This already starts with Chryses going far away to pray (1.35) and Apollo sitting far away to shoot (1.48).


Apollo the prophet

"ἦ ποτ' Ἀχιλλῆος ποθὴ ἵξεται υἷας Ἀχαιῶν": "soon the sons of the Achaians will be in need of Achilles". To Achilles, this is an oath; he will not come though they need him. But in the subtext, where it is all about the contemporary troubles of the Greeks, it is a prophecy: you are going to need an Achilles to save your city. With respect to Smyrna, he was right: it was under constant threat from its eastern neighbours until it was sacked in the late 7th century. Apollo made the poet a prophet.




  1. I choose "daita" in line 5 instead of the rather lame "pasi": "a prey for the dogs and a feast for the birds"
  2. My theory is that the Iliad was originally sung for the warrior-class elite, not for the public at large, in symposium-like gatherings like the gatherings in Odysseus' or Alkinoös' house. This would explain a lot of sympotic language. The Odyssey is different, less controversial, and probably meant for a larger public festivals like the one on Delos.
  3. It is no accident that the names of the girls in question - Chryseis and Briseis - are alike. They are the same generic victims of abduction. Andromache is a third. The poet shows Helen as different: she was not abducted, she fell in love with Paris and followed him. See here about Helen.