Read For the Most Beautiful Online
Authors: Emily Hauser
You might be wondering at this point how much of the story I have told above is actually true. Well, that is a twofold question. On the one hand, you might ask how true it is to historical fact. Was Achilles a real person? Did Troy exist? But you could also ask how close it is to the legendary story of the
Iliad
, which inspired this book in the first place. The simple answer is that all the main events and facts come directly from the
Iliad
. The arc of the story from the plague onwards â Krisayis' journey to Larisa (Chryse), Briseis' transfer to Agamemnon's tent, Achilles' refusal of the embassy, the death of Patroclus and of Hector â are all integral to the narrative of the
Iliad
. What I have added are the motivations, thoughts and feelings of my characters; their reactions to an unfair world in which they have very little or no power to affect the events they are caught up in. My aim, ultimately, is to provide a fresh look on the timeless legend of the
Iliad
, and to put the reader, if just for a moment, into the shoes of two of the key actors behind the scenes.
And so to the first question: is the
Iliad
really just a legend? You might think it is simply a good story, and that is what people did think, for thousands of years. But in 1876 the palaces of Agamemnon, Nestor and Menelaus were discovered in mainland Greece, strikingly similar to their Homeric descriptions. And in 1871 the city of Troy itself was rediscovered by Frank Calvert and Heinrich Schliemann on the shores of the Dardanelles in Turkey, exactly where Homer had placed it. The archaeological site provides a compelling insight into the piecemeal construction of history, with cities built in layers one on top of another from 3000
BC
(Troy I) right up to 500
AD
(Troy IX). Indeed, it is particularly interesting that the city which has been identified as Homer's Troy â labelled by the archaeologists as Troy VI/VIIa â was built over and reoccupied again and again on the same site for several hundred years after the so-called âfall' of Troy around 1250
BC
, right up until well into the period of the Roman empire. Who knows? Perhaps, despite what Homer would have us believe, the people of Troy really did survive to rebuild their city.
The world of the women and heroes of Troy is fascinating and â as with all history (which is one of the wonderful things about it) â there is always more to learn. If you want to find out more, take a look through the suggestions for further reading, and visit my website at
www.emilyhauser.com
.
fn1
Krisayis' Greek name,
ΧÏÏ
ÏηιÏ
, is normally transliterated into English as Chryseis. I chose to spell her name differently (though the transliteration Krisayis is, in fact, equally true to the Greek), both in order to maintain a more Anatolian presence in the text (âch' and âei' are particularly Greek sounds), and to avoid confusion between Briseis and Chryseis' names.
fn2
Krisayis' hometown is called Chryse in the
Iliad
, but is altered here to the name of a nearby Homeric town to avoid confusion with her Greek name.
We now know that Ancient Troy looked much more to Anatolian customs from the Hittite empire in the east than it did to those of the Greeks. In terms of time, however, we have very little evidence from Troy itself as to how they measured the passing of hours, months and seasons, so I have had to turn instead to Mycenaean Greece. The evidence from ancient Mycenaean Greek tablets for the calendar is fragmentary and difficult to piece together, but various different words have been found that seem to apply to months of the year. Thus we have
wodewijo
â the âmonth of roses';
emesijo
â the âmonth of wheat';
metuwo newo
â the âmonth of new wine';
ploistos
â the âsailing month'; and so on. Although we have no further clues as to which months these referred to, by matching them to the farming calendar in Hesiod's
Works and Days
, as well as the seasonal growth of plants and crops in north-western Turkey, I have amassed the following Bronze Age calendar, which is followed throughout the text (ellipses (â¦) and question marks indicate names and translations that are uncertain):
dios | The Month of Zeus | January |
---|---|---|
metuwo newo | The Month of New Wine | February |
deukijo | The Month of Deukios (?) | March |
ploistos | The Month of Sailing | April |
amakoto(s) | The Month of the Harvest | May |
wodewijo | The Month of Roses | June |
emesijo | The Month of Threshing Wheat | July |
amakoto(s) | The Month of the Grape Harvest | August |
⦠| The Month of Ploughing | September |
lapatos | ⦠| October |
karaerijo | ⦠| November |
diwijo | The Month of the Goddess | December |
The ancient Greeks of the later period split the hours of daylight into twelve, no matter the time of year â meaning that these so-called âhours' were longer in summer and shorter in winter. Each hour was named after one of the twelve
Horai
, goddesses of time. Taking the hours of daylight on the summer solstice at the site of Troy (15.05 hours), I have divided them in twelve to create an approximation of the hours of the
Horai
below:
Augé | The Hour of Daybreak | 05:29 |
---|---|---|
Anatolé | The Hour of the Rising Sun | 06:44 |
Mousiké | The Hour of Music | 07:59 |
Gymnastiké | The Hour of Athletics | 09:14 |
Nymphé | The Hour of the Bath | 10:29 |
Mesémbria | The Hour of the Middle of the Day | 11:44 |
Spondé | The Hour of Offerings | 12:59 |
Ãleté | The Hour of Prayer | 14:14 |
Akté | The Hour of the Evening Meal | 15:29 |
Hesperis | The Hour of Evening | 16:44 |
Dusis | The Hour of the Setting Sun | 17:59 |
Arktos | The Hour of the Stars | 19:14 |
⦠| The Hours of Night | 20:32 until dawn |
Most of the characters in this book come from the real legends and poems of the ancient Greeks; names of the Trojan gods are taken either from the Hittite texts (in the case of Arinniti, Apulunas and Zayu), or from the ancient Mycenaean Linear B tablets. Mortals are indicated in
bold
, and immortals in
bold italics.
Characters I have invented for the purposes of the story are marked with a star (*).