After countless readings of various translations of Homer’s Iliad, certain passages can suddenly leap from the page with startling clarity. It can feel as if I am encountering them for the first time. Such was my experience with the incident regarding Thersites in Book 2, brought into sharp focus by Emily Wilson’s brilliant new translation—whose story had barely registered in previous readings, now revealed as perhaps the most penetrating political commentary in all of ancient literature.
A quick review of the scholarship revealed that while I was hardly alone in this recognition, the political interpretation of Thersites remains surprisingly contested. Some modern scholars have recognized in Homer’s portrayal a sophisticated critique of power that transcends the heroic framework, but many others continue to read the episode as simply affirming aristocratic values.¹ Yet there is something to be said for arriving at these insights through direct encounter with the text—Wilson’s translation made visible what a handful of careful readers have long debated.
The setup is masterful in its cynicism. Zeus, hungry for blood and bound by his promise to Thetis, sends a false dream to Agamemnon. The king, ever susceptible to flattery, believes the lie that, after nine years without success, Troy will fall easily if he attacks immediately. Divine deception exploits human vanity to ensure more carnage—the gods conspire to prolong suffering for their own purposes.
But first, Agamemnon decides to test his troops’ resolve by suggesting they abandon the siege and sail home. The test backfires spectacularly—war-weary soldiers leap up and race toward their ships, desperate to escape nine years of futile bloodshed. Only Odysseus’s violent intervention stops the mass exodus.
Into this moment of barely restored order steps Thersites, described by Homer with deliberate physical grotesquerie to ensure we see him through aristocratic eyes—bandy-legged, lame, with little hair and a shrill voice. In the ancient world, such deformity was viewed as suggesting mental or moral deficiency. But as scholar Panagiotis Stamatopoulos observes, “the ugly hero is the personification of the ugly truth.” Homer introduces an insolent and fearless figure who points out truths that both the soldiers and the kings dare not see. Thersites emerges as “the voice of the people, of demos“—a vox populi expressing the position of the lower social class and opposing the aristocratic consensus. Tellingly, Homer gives him no patronymic surname, no family lineage to establish elite status; he represents not an individual but a class.
Yet Thersites’ words cut through the manufactured crisis with devastating precision. He challenges Agamemnon directly: what is your grievance? You already have gold, women, first choice of everything. After nine years of pointless war, he asks the question that should be obvious—why should common soldiers continue dying for the personal honor of the elite who have already been richly compensated?
This is the voice of human reason emerging amid divine machination and aristocratic ego. Thersites offers what the epic desperately needs: an exit ramp from tragedy. Had the Greeks listened and sailed home, Troy would have stood, Hector would have lived, Achilles would have returned to Phthia, and Odysseus would never have wandered. The commoner alone sees the madness clearly.
More provocatively, Thersites points out the fundamental dependency that the heroic code obscures: “Let him consume his winnings here at Troy, so he can see if we helped him or not.” Without the common soldiers doing the actual fighting and dying, what would Agamemnon accomplish? He would be one man with his treasure, powerless before Troy’s walls. The entire war rests on the backs of those excluded from its real rewards.
But Homer’s brilliance lies in what follows. Odysseus—wily, eloquent, a master of persuasion—does not refute Thersites’ logic. He silences it. The master of cunning speech, the man who could talk his way out of any crisis, abandons rhetoric entirely when faced with reasonable dissent. Seizing the divine scepter, he beats the man bloody while the other soldiers—the very men whose interests Thersites defends—laugh and cheer. Yet Homer’s subtlety continues: even after this violent suppression, it takes two additional speeches by the army’s finest orators, Odysseus and Nestor, to convince the troops to resume fighting. The laughter was hollow; Thersites’ logic had found its mark. In this single scene, Homer offers a devastating triple indictment: the gods manipulate, the elite brutalize, and the masses collaborate in their own subjugation.
What makes this commentary so sophisticated is its recognition that the problem is not simply bad leadership or divine caprice—it is the entire system’s complicity in silencing rational dissent. Homer shows us a world where every level of authority, from Olympus to the ranks, conspires to suppress the voice that points toward sanity and survival.
We live in an age of algorithmic manipulation designed to amplify division for profit. Our elites meet dissent with derision and suppression, while the public, misled or weary, often rallies to their side, cheering policies that erode their own dignity and livelihood. The machinery Homer diagnosed—divine deceit, aristocratic coercion, popular compliance—still grinds forward, indifferent to time.
Thersites asks the eternal question that every society must confront: “Why should we suffer and die for the vanity and greed of our leaders?” That his voice is not merely ignored but mocked—laughed into silence by those he would save—remains one of the most chilling recognitions in all of literature. Homer understood what many modern narratives refuse to admit: that exploitation and oppression do not come from above alone. It comes when the oppressed celebrate it themselves. And the greatest tragedy may not be the fall of Troy, nor the deaths of elite heroes, but the silencing of the one voice that might have stopped the tragedy before it began.
¹ See, for example, Panagiotis G. M. Stamatopoulos, “The episode of Thersites in the Iliad as an ideological and literary construction of Homer,” 28th Seminar of Homeric Philology, Ithaca Island, Greece (2014); and Siep Stuurman, “The Voice of Thersites: Reflections on the Origins of the Idea of Equality,” Journal of the History of Ideas 65.2 (2004): 171-89.
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