The Girliest Boss U Know

[Image Description: 6 lineart comic panels, set in greek mythology. 1: Ares stands in front of a fresco painted with swallows and flowers. He smooths one hand over the fresco, the other summoning a warhammer. Merope stands at the edge, looking down, hands folded. 2: He hits the wall with the hammer, revealing the edge of a door. 3: Ares lifts his helmet, as he stands before Thanatos, door open behind him. Thanatos is on the ground, hands still chained. He looks up at Ares, with surprise. There are scratches on the wall and feathers on the ground. Ares says "Do you know how much trouble you've caused?" 4: "Intimately" Thanatos replies, unchained, flying out of the room, feathers falling behind him. Ares stands behind him, with a small smile. End ID]

War Releases Death- 5 of 6

1 - 2 - 3 - 4

And thus ends a month of sitting around by himself in the dark with only the ever growing number of souls in the wrong place weighing on him! I'm sure that has no psychological impact <3

hc: in their 2nd year, nakamura gets so comfortable with being friends with hirose that he inadvertently becomes a smooth talker when trying to tease him. hirose on the other hand is about to be hit with the freight train known as feelings (but he won’t recognize it as a crush until their 3rd year starts)

this whole painting sequence is peak comedy to me. Hera seducing Zeus, having sex with him, and then playing dumb when he later notices what’s happening in Troy

Book 18 is neatly divided into 2 clean sections: Achilles' terrible grief upon hearing the news of Patroklos' death and the recovery of his body (18. 1-355), and the forging of Achilles' new armour by Hephaistos (18. 368-617). Both episodes are delicately linked by a short and seemingly out of place (certainly out of the blue) conversation between Zeus and Hera, in which Zeus accuses Hera of conniving to bring about Achilles' return to the battlefield, and by implication Patroklos' death (18. 356-67):

Then nightlong the Myrmidons groaned aloud as around Achilles of the swift feet they mourned for Patroklos. But Zeus addressed Hera, his sister and his wife: “So, once more you have accomplished things your way, after all, my ox-eyed lady Hera, having roused to action swift-footed Achilles. Surely the long-haired Achaians must be your own offspring!”

Nor does Hera deny the charge, but answers:

“Most dread son of Kronos, what sort of word have you spoken? Surely, even a human tries to do what he can for another man, one who is only mortal, and who does not know so many arts as we; how then should not I—who claim to be the first among the goddesses, both by way of birth and because I am called your wife, and you in turn are lord over all the deathless gods—how should I not contrive evil for the Trojans whom I hate?” Thus they were speaking such things to one another. But silver-footed Thetis arrived at the home of Hephaistos...

Up to this moment, we haven't really seen Hera openly plotting to bring about Patroklos' death (earlier on Zeus has already revealed to her that this is part of his plan (15. 64-8), after he wakes up from their love-making and frightens her back to Olympos). But we do see her moving in the background. In a scene filled with a strange sort of intimacy, we see Hera caution Zeus against saving his son, Sarpedon: “But if he is dear to you, and your heart feels pity, then let him in this ferocious combat be killed at the hands of Menoitios’ son Patroklos” (16. 450-2).

Sarpedon's demise subsequently brings about Patroklos' own death, and when Hektor is about to drag away Patroklos' corpse, Iris comes to Achilles “in secret from Zeus and the other gods; for Hera it was who sent her” (18. 168) “Hera sent me, the glorious wife of Zeus; nor does the high-throned son of Kronos know, nor any other of the immortals who dwell on snowy Olympos” (18. 184-6), and instructs him to put the Trojans to flight with his battle-cry, so Patroklos' body can be rescued. And when at last Achilles finally recovers his corpse “ox-eyed lady Hera caused the tireless Sun to return, unwilling, into the streams of Ocean; the sun set, and the glorious Achaians ceased from the powerful din of battle and all-levelling war” (18. 239-42). Finally, when a devastated Achilles is readying himself to return to battle and slay Hektor, Hera inexplicably gives Xanthos, Achilles' horse, a human voice, with which he prophesies Achilles' impending death, before a Fury snatches his voice away again (19. 404-19).

I find this all so interesting in light of Hera's stated love for Achilles and his mother. In Book 1 it's she who “puts into Achilles' mind” (1. 55) the thought of calling an assembly to find the cause of the plague, and when he and Agamemnon quarrel and Achilles is about to kill him “as he was drawing his great sword from its sheath, Athena came to him down from heaven; for the white-armed goddess Hera sent her, who in her heart loved and cared for both men alike” (1. 194-6). When Achilles goes to face Aineias it's Hera who starts up to fight by his side (20. 112), when he pushes the Trojans to the ford of the Xanthos she spreads mist about him to check them (21. 6-7), and when the River rises up against him “Hera shouted loud in great fear for Achilles, lest the huge deep-swirling river sweep him away, and called at once upon Hephaistos, her own son” (21. 328-30).

She also angrily opposes Apollo's plan to ransom Hektor's body back “This speech of yours, you of the silver bow, might be justified if you gods hold Achilles and Hektor in the same honour. But Hektor is mortal and suckled at a women's breast, while Achilles is born of a goddess, one whom I myself nursed and reared and gave as wife to her husband” (24. 55-60), and, in her final appearance in the Iliad, she welcomes weeping Thetis when she's summoned to Olympos “and Hera placed a beautiful cup of gold into her hands and spoke kindly words to her; and Thetis drank from it and gave it back” (24. 101-2).

Etym. Magnum s.v. Ἥρα 434.49

Hera, the goddess: so called because she is the same as air. For just as πατὴρ (‘father’) becomes πάτρα (‘fatherland’) and μήτηρ (‘mother’) μήτρα (‘womb’), so too ἀήρ (‘air’) becomes ἥρα (‘hera’) by transposing the letters. Or else because Rhea (ἡ Ῥέα) bore her; for when Kronos became aware of this, he ordered that the child be shown to him. Or else because Rhea, being pursued by Kronos, gave birth to Hera first by chance, while still carrying Zeus in her womb; and when Kronos became aware of this, he came forward and ordered that the child be shown to him. When he saw her, he ordered that she be taken up (ἄραι) and raised. The Cretans pronounce ἄραι as ἦραι (‘herai’), and so they named her Hera.

Ἥρα, ἡ θεός· ὅτι ἡ αὐτὴ τῷ ἀέρι ἐστίν. ὡς γὰρ πατὴρ πάτρα, καὶ μήτηρ μήτρα, οὕτως ἀήρ, καὶ καθ’ ὑπέρθεσιν ἥρα. ἢ ὅτι ἡ Ῥέα αὐτὴν ἔτεκεν· ὡς γὰρ ἥσθετο ὁ Κρόνος, ἐκέλευσε δεῖξαι τὸ παιδίον. ἢ ὅτι παρὰ τοῦ Κρόνου ἡ Ῥέα ἐπιδιωκομένη, ἀπὸ τύχης πρῶτα ἔτικτε τὴν Ἥραν· τὸν δὲ Δία ἔτι ἐν γαστρὶ εἶχεν. ὁ δὲ Κρόνος, ὡς ἥσθετο, παραπορεύεται, καὶ ἐκέλευσε δεῖξαι τὸν παῖδα· ὡς δὲ εἶδεν, ἐκέλευσεν ἄραι καὶ ἐκτρέφειν. οἱ δὲ Κρῆτες τὸ ἄραι ἦραι φασί· καὶ Ἥραν ὠνόμασαν αὐτήν.

Etym. Magnum s.v. Ἀρκέσιον 144.32

Arkesion: the name of a cave on Cretan Ida. They that say it was named by the Kouretes from ἀρκέσαι (‘to succour’), because it gave them succour when they were running away from Kronos, and had descended into it and hidden themselves. So Xenion writes in his On Crete. (cf. Schol. Aratos 30-33bis)

Ἀρκέσιον· οὕτω καλούμενον ἄντρον τῆς Κρητικῆς ῎Ιδης. παρὰ τὸ ἀρκέσαι (τὸ βοηθῆσαι) φασὶν αὐτὸ ὑπὸ Κουρήτων ὀνομασθῆναι, ὅτι τὸν Κρόνον αὐτοῖς φεύγουσι καὶ εἰς αὐτὸ καταδυεῖσι καὶ κρυπτομένοις ἐπήρκεσεν. οὕτω Ξενίων ἐν τοῖς Περὶ Κρήτης.

Diod. Sic. 5.72.4

​It is also said that the marriage of Zeus and Hera happened in the territory of the Knosians, at a place near the river Theren, where a temple now stands in which the locals offer holy sacrifices annually, and imitate the marriage in the way tradition says it was first performed.

λέγουσι δὲ καὶ τοὺς γάμους τοῦ τε Διὸς καὶ τῆς Ἥρας ἐν τῇ Κνωσίων χώρᾳ γενέσθαι κατά τινα τόπον πλησίον τοῦ Θήρηνος ποταμοῦ, καθ᾽ ὃν νῦν ἱερόν ἐστιν, ἐν ᾧ θυσίας κατ᾽ ἐνιαυτὸν ἁγίους ὑπὸ τῶν ἐγχωρίων συντελεῖσθαι, καὶ τοὺς γάμους ἀπομιμεῖσθαι, καθάπερ ἐξ ἀρχῆς γενέσθαι παρεδόθησαν.

Steph. Byz. s.v. Ἑρμιών ε277.13

​Hermion and Hermione, from the genitive Hermionos, in the same way ‘Kalyke’ derives from ‘kalykos’, ‘Chitone’ from ‘chitonos’, and ‘Hegemone’ from ‘hegemonos’. It was also called Lakereia. Hermion derives its name from when Zeus and Hera, arriving from Crete, anchored (ὁρμισθῆναι) there, with the ‘ο’ changing to an ‘ε’. For this reason there was also a temple of Hera Parthenos there. The ethnic name is Hermioneus, and the feminine form Hermionis. (cf. Eust. ad Il. 2.560)

that tragedy hangs over the entirety of the iliad to me. it's exemplified in how, when achilles is going mad with grief over patroclus, zeus empathizes with and wants to comfort achilles' immortal horses instead. countless human lives have been and will be lost or ruined from this god-driven war, but the perspective zeus understands and feels an emotional connection to is that of animals that can't die. sure the gods mourn their mortal offspring (like sarpedon) when they fall, but the grief comes across as very brief and possessive, like the loss of a favourite doll. (of course, they can just make more demigods later. they have all the time in the world after all)

(thetis is obviously the big outlier here, which might be part of why i've always been obsessed with her. i'd say thetis' preoccupation with her son's finite lifespan is downright extreme among the gods. there are other immortals who can sympathize with her grief, like hephaestus, but not empathize. she is an oddity among them.)

to me it's central to the odyssey too. especially, as elizabeth vandiver points out (as i carefully set my "days since fawning over vandiver" counter to zero) in book 13. odysseus, as gently as he can, tells athena that there were years of his long journey he felt completely abandoned by her and he was weighed down by doubts if he'd ever see his home again, and she pretty much brushes him aside letting him know she never worried because she knew he'd get home eventually. eventually. vandiver makes a point here that 10 extra years to athena can't possibly mean what 10 extra years mean to odysseus. he has missed out on seeing his son growing up, he's longed for his wife and parents and home for a significant chunk of his life. it's a very brief exchange but a tragic moment to me. he tries to explain and she's simply unable to understand the weight of it, and dismisses it with a single line.

Hera’s characterization throughout the Iliad is so fascinating to me in part because she does seem to understand the gravity of death, and mourns the individual Greeks who die, and understands why they would miss their homes. In book 1 alone we see a couple instances of this:

For nine days Apollo rained death down upon the troops. On the tenth, Achilles summoned an assembly. White-armed Hera put that thought into his mind, concerned for the Danaans, seeing them die.

Hera saved the Greeks from their plague because she was worried for them. This could be argued it was over her desire to win the war, but then we also have this, from Athena’s command to Achilles:

“I came down from heaven to curb your passion, if you obey. White-armed Hera sent me. She loves you both alike, cares equally. Give up this quarrel. Do not draw your sword. Fight him with words, so he becomes disgraced. For I say to you, and this will happen, because of Agamemnon’s arrogance some day gifts three times greater than this girl will be set down before you. Control yourself. Obey.”

She worries for Achilles and Agamemnon in equal parts. Agamemnon rallied the men for war, and Achilles… presumably because he is the most powerful? Though in the 24th book we learn that Hera was the foster mother of Thetis, which might allude to this scene being a more grandmotherly affection.

In book 2, Hera seems to be driven by a desire to reunite Helen with her native land, but also seems saddened by the death of so many mortal men for her sake:

Alas, unconquerable child of Zeus who bears the aegis, the Argives will flee, go back home to their dear native land, cross the wide sea, abandoning Helen, an Argive woman, leaving in triumph Priam and his Trojans. On her account, many Achaeans have perished here in Troy, far from the homes they love. So now, come on, go down to the bronze-clad Achaean troops, use your persuasive power to stop the men hauling their curved ships down into the sea.

Meanwhile, in book 4, Hera is more selfishly motivated when she gives her address to Zeus. Saying that her own efforts in gathering so many men are what should be respected. I would argue, though, the difference in her audience. Athena is trusted with Hera’s true reasoning and sympathies (for Helen and the Greeks) while Zeus and the rest of Olympus are given her official (more persuasive) reasoning: “because I worked hard.” It’s the only answer the gods will understand.

“Most fearful son of Cronos, what are you saying? How can you wish to undermine my efforts, prevent them from achieving anything? What about the sweat which dripped from me, as I worked so hard, wearing my horses out, gathering men to wipe out Priam and his children. Go ahead then. But all we other gods do not approve of what you’re doing. […] If I tried disagreeing with such destruction [of her favorite cities], my hostile stance would be quite useless. For you are far more powerful than me. But my own work must not be wasted, worth nothing. I’m a god, the same race as you—I’m crooked-minded Cronos’ eldest daughter. I’m doubly honorable, in addition to my birth: I’m called your wife, and you rule all immortals. In this matter, then, let’s both support each other’s wishes—you mine, I yours. Other gods will follow our example. […]”

Athena, a goddess who sympathizes with her hatred for the Trojans, knows that Hera loves the Greeks and mourns their deaths [and rather than saying she worries for mortals, she conveys Hera’s concern instead]. Zeus, her husband who she feels undermined by, is never shown this weakness of hers. He is only made to agree with her with a reminder of Hera’s status, and why her wishes deserve to be respected, regardless of why she holds them. It’s evident that her reasoning eludes him bc of his response to her:

“Dear wife, what sort of crimes have Priam or Priam’s children committed against you, that you should be so vehemently keen to destroy that well-built city Ilion? […]”

Hera does not respond to this directly, she just reiterates her status and why she and Zeus should be aligned on these matters.

Notably, in this scene, she is also opposed to a truce being formed between the Greeks and the Trojans, and is reluctant to allow Helen to leave without the Trojans being destroyed first (seemingly contrary to her lines in book 2). Even though Hera understands the plight of the Greeks, she needs them to press on or else all the lives lost would be for nothing, and all of her own efforts would also be for nothing.

Her earlier comment about Trojan gloating is also relevant. She doesn’t want the lives lost to be dishonored (nor does she want to be dishonored) by their efforts coming to such an anticlimactic conclusion. The fury of Hera would be discounted if the Trojans were to survive. The Greek war heroes’ lives would be forgotten if they died only before a peaceful resolution.

Hera and Iris

“The statue of Hera is seated on a throne; it is huge, made of gold and ivory, and is a work of Polycleitus. She is wearing a crown with Graces and Seasons worked upon it, and in one hand she carries a pomegranate and in the other a sceptre. About the pomegranate I must say nothing, for its story is somewhat of a holy mystery. The presence of a cuckoo seated on the sceptre they explain by the story that when Zeus was in love with Hera in her maidenhood he changed himself into this bird, and she caught it to be her pet. This tale and similar legends about the gods I relate without believing them, but I relate them nevertheless.”

Pausanias, Description of Greece 2. 17. 4

“So she (Iris) spake and seated her beside the golden throne, even as a hunting hound of Artemis which, when it hath ceased from the swift chase, sitteth by her feet, and its ears are erect, ever ready to receive the call of the goddess. Like thereto the daughter of Thaumas sat beside her throne. And she never forgetteth her seat, not even when sleep lays upon her his forgetful wing, but here by the edge of the great throne with head a little bent aslant she sleeps. Never does she unloose her girdle or her swift hunting-boots lest her mistress give her some sudden command.”

Very fair to exclude it since it’s not relevant to the scene in the image, but I would be remiss not to show people just how sapphic Iris’ dialogue is right before she sits down beside Hera:

“Honored Hera, most preeminent among the goddesses, I am yours, all things are yours, and you sit as the legitimate queen of Olympus, while no other woman rivals your ferocity. And you, Queen, will know the reason for your anger.

Leto is untying her cincture on an island. All the others loathed her and did not receive her. But Asteria called her by name as she was passing by, Asteria, vile refuse of the sea. You yourself also know her.

But dear Mistress, avenge your servants who walk the earth at your command, for it is within your power.” Thus she spoke and sat beside the golden throne, like Artemis’ bitch…

Like okay goddess of the rainbow 💅 I see you. Bet two of her nails are cut short just in case.

I also just love how fiercely defensive of Hera she is in other sources, too, like the Madness of Heracles:

Chorus:

Lord Apollo! Lord, save us from this terror!

The chorus rushes about as if to flee or hide until Iris addresses them

Iris:

Come, come old gentlemen! Don’t be afraid! This here is Lyssa, daughter of Night and I am Iris, messenger of the gods. We have not come to harm this city but are marshalling against one single house, one single man, that man who has been called the son of Zeus and Alcmene. Until Herakles had finished all his bitter labours, neither Fate nor Zeus himself would allow us or Hera to cause him any harm. However, he has now completed all those chores that Eurystheus has ordered him to do and so Hera wants to stain him with the guilt of blood spilling, the blood of his very own children. And I am with her on that! […]

Lyssa:

My birth is noble. The very blood of Night and Ouranos and it is they who have granted me these honours, honours which I don’t enjoy and nor do I enjoy visiting the homes of mortal friends. So I wish to give Hera some advice before she makes a grave error and to you, too, Iris, if you will accept it. You are sending me to the house of a man who is held in high regard among both, mortals as well as gods. […] I advise you not to plot evil against him.

Iris:

Neither Hera nor I need your advice!

Lyssa:

I am trying to make you see the right way, not the wrong way.

Iris:

Zeus’ wife did not sent you here to talk wisdom.

She just sounds like “you DARE defy the word of my Mistress??? Your QUEEN??? Learn your place, daemon.”

The type of shit @fostydosty makes me put up with in dms