“This device will shield you from the sight of all the gods except the goddess who authorized me to give it to you,” the Muse says quietly, staring at the empty air to the right of my head. “But that goddess can see and track you anywhere, Hockenberry. And although sound, scent, even heartbeat is muffled by the medallion, the gods’ senses are beyond your understanding. Stay close to me in the next few minutes. Tread lightly. Say nothing. Breathe as lightly and shallowly as possible. If you are detected, neither I nor your divine patroness can protect you from the wrath of Zeus.”
How do you breathe lightly and softly when you’re terrified? But I nod, forgetting the Muse cannot see me now. When she waits, still staring slightly askance as if seeking me with her divine vision, I croak, “Yes, Goddess.”
“Put your hand on my arm,” she orders brusquely. “Stay with me. Do not lose contact with me. If you do, you will be destroyed.”
I put my hand on her arm like a timid debutante being escorted at a coming-out party. The Muse’s skin is cold.
I was once in the Vehicle Assembly Building at the Kennedy Space Center in Cape Canaveral. The guide said that clouds sometimes formed under the roof hundreds of feet above the concrete floor. You could take the VAB and set it in one corner of this immense room we find ourselves in now and you’d never notice it sitting there like a cast-off child’s toy block in a cathedral.
One says “gods” and you think of the meat-and-potato gods, the main gods—Zeus, Hera, Apollo, and a few others—but there are hundreds of gods in this room and most of the room is empty. Seemingly miles above us, a gold dome—the Greeks had not discovered the principles of a dome, so this was in contrast to the classically conservative architecture of the other great buildings I have seen on Olympos—acoustically directs conversation to all corners of the breathtaking space.
The floor looks to be made of hammered gold. Gods lean on marble railings and look down from circling mezzanines. The walls everywhere sport hundreds upon hundreds of arched niches, each holding a white marble sculpture. The statues are of the gods present here now.
Holograms of Achaeans and Trojans flicker here and there, many of them showing life-sized, full-color, three-dimensional images of the men and women as they argue or eat or make love or sleep. Near the center of the room, the gold floor steps down to a recess larger than any combination of Olympic-sized swimming pools, and in this space flickers and floats more real-time images from Ilium—broad aerial views, close-ups, panning shots, multiple images. One can hear the dialogue as if the Greeks and Trojans were in this very room. Around this vision pool, sitting in stone thrones and lounging on plush couches and standing in their cartoonlike togas, are the gods. The important gods. The meat-and-potato, known-by-grade-schoolers gods.
Lesser gods move aside as the Muse approaches this center pool, and I hurry to stay with her, my invisible hand tremulous on her golden arm, trying not to squeak my sandals or trip or sneeze or breathe. None of the deities seem to notice me. I suspect that I will know very quickly if any of them do.
The Muse stops a few yards from Pallas Athena and I stay so close to her that I feel like a three-year-old child hugging his mother’s skirt.
There is a fierce argument under way, even as Hebe—one of the minor goddesses—moves among the others, pouring some sort of golden nectar into their gold goblets. Zeus sits on his throne and it is obvious to me at a glance that Zeus is the king here, he who drives the storm clouds, god among gods. No cartoon image, this Zeus, but an impossibly tall reality whose bearded, oiled, and palpably regal presence makes my blood turn to frightened sludge.
“How can we control the course of this war?” he demands of all the gods even while he stares daggers at his wife, Hera. “Or the fate of Helen? If goddesses such as Hera of Argos and Athena, guardian of her soldiers, keep intervening—such as this stopping Achilles’ hand in the act of drawing the blood of the son of Atreus?”
He turns his storm-cloud gaze on a goddess lounging on purple cushions. “Or you, Aphrodite, with your constant laughter, always standing by that pretty-boy Paris, driving away evil spirits and deflecting well-cast spears. How can the will of the gods—and more important, of Zeus—be clear, even here, if you meddling goddesses keep protecting your favorites at the expense of Fate? Despite all your machinations, Hera, Menelaus may yet lead Helen home . . . or perhaps, who knows, Ilium may prevail. It is not for a few female gods to decide these things.”
Hera folds her slender arms. So frequently in the poem is Hera referred to as “the white-armed goddess” that I half expect her arms to be whiter than the other goddesses’ arms, but although Hera’s skin is milky enough, it’s no visibly milkier than that of Aphrodite or Hera’s daughter Hebe or any of the other female gods I can see from my vantage point here near the image pool . . . except for Athena, that is, who looks strangely tanned. I know that these descriptive passages are a function of Homer’s type of epic poetry; Achilles is referred to repeatedly as “swift-footed,” Apollo as “one who shoots from afar,” and Agamemnon’s name is usually preceded by “wide ruling” or “lord of men”; the Achaeans are “strong-greaved” and their ships “black” or “hollow” and so forth. These repeated epithets met the heavy demands of dactylic hexameter more than mere description, and were a way for the singing bard to meet metric requirements with formulaic phrases. I’ve always suspected that some of these ritual phrases—such as Dawn stretching forth her rosy fingertips—were also verbal placeholders, buying the bard a few seconds to remember, if not invent, the next few lines of action.
Still, as Hera begins to retort to her husband, I am looking at her arms. “Son of Kronos—dreaded majesty,” she says, white arms folded, “what in the hell are you talking about? How dare you consider making all of my labors pointless? I’m talking sweat here—immortal sweat—poured out launching Achaea’s armies, stroking these male hero’s egos just to keep them from killing each other before they kill Trojans, and taking great pains—my pains, O Zeus—in heaping greater pains on King Priam and the sons of Priam and the city of Priam.”
Zeus frowns and leans forward on his uncomfortable-looking throne, his huge white hands clenching and unclenching.
Hera unfolds her arms and throws up her hands in exasperation. “Do what you please—you always do—but don’t expect any of us immortals to praise you.”
Zeus stands. If the other gods are eight or nine feet tall, Zeus must stand twelve feet high. His brow is more folded than furrowed now, and I am using no metaphor when I say that he thunders:
“Hera—my dear, darling, insatiable Hera! What has Priam or the sons of Priam ever done to you that you have become so furious, so relentless to bring down Priam’s city of Ilium?”
Hera stands silent, hands at her side. This seems only to increase Zeus’s royal fury.
“This is more appetite than anger with you, Goddess!” he roars. “You won’t be satisfied until you knock down the Trojans’ gates, breach their walls, and eat them raw.”
Hera’s expression does nothing to deny this charge.
“Well . . . well . . .” thunders Zeus, almost spluttering in a way all too familiar to husbands across the millennia, “do as you please. But one more thing—and remember it well, Hera—when there comes a day that I am bent on destroying a city and consuming its inhabitants—a city you love, as I love Ilium—then don’t even think about attempting to oppose my fury.”
The goddess takes three quick steps forward and I am reminded of a predator pouncing, or some chess master seeing his opening and taking it. “Yes! The three cities I love best are Argos and Sparta and Mycenae of the wide ways, its streets as broad and regal as ill-fated Ilium’s. All these you can sack to your vandal’s heart’s content, My Lord. I will not oppose you. I will not begrudge your will . . . little good it would do me anyway, since you are the stronger of us two. But remember this, O Zeus—although I am your consort, I am also born of Kronos and thus deserving of your respect.”