OENONE THE NYMPH IN HOMER'S ILIAD: "THE BROTHER'S FAIR-ROBED WIFE" OF THE TROJAN WAR
- Sienna Eve Benton
- 6 days ago
- 14 min read
An analysis of Book XXIV (24) in the 1883 translation of The Iliad by Andrew Lang, Walter Leaf, and Ernest Myers.
Homer weaves together multiple layers of meaning that may point to Oenone’s possible presence during, the Trojan War. While she is not directly named, the 1883 translation of the Iliad by Andrew Lang, (Oxford), Walter Leaf (Cambridge), Ernest Myers (Oxford) specifically Book XXIV (24) offers both narrative detail and subtle implications that invite closer examination of Oenone’s existence. This article explores how these written (and unwritten) elements within The Iliad Book 24 contribute to a deeper understanding of Oenone’s whereabouts in the story.
The Iliad - Book 24 Summary
Book 24 recounts the moment when Achilles drags Hector’s body behind his chariot. As Hector’s body is pulled across the ground, Apollo protects his face from being disfigured, moved by pity for the fallen prince. Zeus grows angered by Achilles’ treatment of the Hector and sends Iris to instruct Priam to retrieve his son’s body.
After Iris delivers the message, Zeus sends Hermes to escort Priam safely to the Greek camp. Disguised as a Myrmidon soldier, Hermes guides Priam through the enemy lines under the pretense of assisting him after losing a wager. He leads Priam to Achilles’ camp but does not enter the hut, revealing his divine identity before stepping aside and waiting beside the wagon that will carry Hector’s body.
Inside, Priam and Achilles come to an agreement, recognizing that the return of Hector’s body is the will of the gods. Achilles orders his handmaids to cleanse and prepare the body before placing it on the wagon. He then invites Priam to remain and share a meal prepared by his Myrmidon squires.
During the meal, Achilles recalls the story of Niobe as a reflection on grief and endurance. From this example, he proposes a temporary truce structured around mourning: nine days of grieving, a burial on the tenth day, a funeral feast on the eleventh, and a return to battle on the twelfth. Priam agrees, and the two share a meal before resting for the night. Achilles withdraws to sleep beside Briseis, who has been returned to him at this time.
At dawn, Priam reunites with Hermes and departs with Hector’s body. Upon arriving in Troy, Kassandra is the first to see the procession and raises the alarm. The royal family gathers in grief, and Helen delivers a statement, noting that Hector was among the few who treated her with kindness. Her words subtly point to those who did not, leaving space for interpretation that one of those figures could be Oenone.
Where is Oenone in Book XXIV (24)?
In The Iliad Book 24 (lines 765–799, page 502), Helen does not mention Oenone by name, but she does provide a revealing clue that may point to Oenone’s existence.
“Then thirdly Helen led their sore lament: " Hector, of all my brethren of Troy far dearest to my heart ! Truly my lord is godlike Alexandres who brought me to Troy-land — would I had died ere then. For this is now the twentieth year since I went thence and am gone from my own native land, but never yet heard I evil or despiteful word from thee : nay, if any other haply upbraided me in the palace-halls, whether brother or sister of thine or brother's fair-robed wife, or thy mother — but thy father is ever kind to me as he were my own — then wouldst thou soothe such with words and refrain them, by the gentleness of thy spirit and by thy gentle words. Therefore bewail I thee with pain at heart, and my hapless self with thee, for no more is any left in wide Troy-land to be my friend and kind to me, but all men shudder at me.”
To better understand Helen’s words, here is a line-by-line-translation in modern terms.
1. Original:
"Then thirdly Helen led their sore lament:"
Modern:
Then Helen spoke, sharing her deep sorrow:
2. Original:
"Hector, of all my brethren of Troy far dearest to my heart!"
Modern:
Hector, you are the dearest of all my friends in Troy!
3. Original:"Truly my lord is godlike Alexandres who brought me to Troy-land — would I had died ere then."
Modern:Paris, the godlike man who brought me to Troy, is my lord—oh, how I wish I had died before coming here
4. Original:
"For this is now the twentieth year since I went thence and am gone from my own native land,"
Modern:
It has now been twenty years since I left my homeland and came here
5. Original:
"but never yet heard I evil or despiteful word from thee:"
Modern:
but I have never heard a harsh or unkind word from you
6. Original:
"nay, if any other haply upbraided me in the palace-halls, whether brother or sister of thine or brother's fair-robed wife, or thy mother "
Modern:
If anyone else in the palace ever criticized me—whether brother or sister of yours, or your brother’s fairly dressed wife, or your mother
7. Original:"but thy father is ever kind to me as he were my own"
Modern:your father (Priam) has always been kind to me, treating me as if I were his own daughter
8. Original:
"then wouldst thou soothe such with words and refrain them, by the gentleness of thy spirit and by thy gentle words."
Modern:
and you, Hector, would calm them and stop their criticism, using your gentle heart and kind words.
9. Original:
"Therefore bewail I thee with pain at heart, and my hapless self with thee,"
Modern:
That is why I grieve for you with all my heart, and I grieve for myself along with you,
10. Original:
"for no more is any left in wide Troy-land to be my friend and kind to me, but all men shudder at me."
Modern:
because there is no one else in all of Troy who treats me kindly—everyone else looks at me with fear or suspicion.
From this single quote by Helen, we learn a great deal of information, both explicit and implied:
Helen clearly saw Hector as a dear and trusted friend. Not a brother-in-law, not an acquaintance, not a casual companion, but someone she valued deeply
Helen does not suggest that she was kidnapped, only that she was “brought” to Troy by Paris
Helen expresses regret over her decision rather than pride in following love regardless of the consequences. This gives readers information about Helen’s character. Her regret shows she possesses the emotional intelligence of empathy, and taking accountability for her presence in Troy
Based on the timeline, Helen was likely in her twenties or early thirties at this time, giving an indication of her age
Hector never treated her unkindly or made her feel unwelcome, suggesting he may have also regarded her as a friend rather than simply being polite. This also allows the reader to interpret Hector’s character as an emotionally intelligent empathic figure. One who saw Helen repeatedly being criticized and chose kindness instead.
Their friendship implies they likely shared meaningful conversations and experiences over the years while Helen resided at Troy
Those who probably criticized Helen included Hector’s brothers and sisters, his brother’s fair-robed wife, and their mother
Priam treated Helen kindly, almost as if she were his own daughter. This also gives us insight that Hector and Priam both shared empathy towards the Spartan queen
Most other Trojans seem to have regarded her with fear, suspicion or disapproval. This offers insight into Helen’s psychological state during her time in Troy, suggesting that she may have become more reserved and introverted rather than an outward and fame-seeking. The social pressure and criticism she faced likely on a daily basis probably contributed to her behavior being more withdrawn.
Helen’s quote offers one line in particular that stands out:
nay, if any other haply upbraided me in the palace-halls, whether brother or sister of thine or brother's fair-robed wife, or thy mother
This line provides a compelling indication of Oenone’s presence in the Iliad. While some interpretations suggest it refers to multiple wives of Hector’s brothers, this translation’s wording and context make several points on why Helen could be referring to a single individual versus many.
Brother’s versus brothers’
According to this translation, the grammar of the word “brother’s” is important. The apostrophe before the s indicates possession by a single brother. There is also argument for when the apostrophe is placed after the word. The entire book repeatedly uses the apostrophe to identify singular possession for many characters.
Page 150 states, “so pent them Hector Priam's son, peer of fleet Ares, now that Zeus vouchsafed him glory.” Page 13 quotes “For oft have I heard thee proclaiming in my father's halls and telling that thou alone amid the immortals didst save the son of Kronos.” In these examples the apostrophe coming before the s. This refers to a singular possession; Priam’s son and father’s halls).
However, examples like on Page 8 state “Then Peleus' son spake again with bitter words to Atreus' son, and in no wise ceased from anger.” The apostrophe takes placement after the words, but still refers to a singular person; Peleus’ son and Atreus’ son.
This translation is important because regardless of the apostrophe’s placement, the translation of “brother’s fair-robed wife” is not a grammatical mistake, but intentional. Logically indicating Helen is referring to a singular brother versus multiple.
Fairly Dressed
The word “fair” carries deep symbolic meaning, particularly for Helen. It evokes a significant backstory, as it is tied to the events that ultimately led to the Trojan War. In the Judgment of Paris, and Pausanias, Description of Greece Book 5. Chapter 19 (Pg 339) Hermes, acting on behalf of Zeus, specifically chooses Paris to decide which of the three goddesses, Aphrodite, Athena, or Hera, will be awarded the golden apple of discord. The apple bore the Greek inscription Καλλίστῃ, meaning “For the Fairest,” or for the most beautiful.
Why Hermes chose Paris specifically for this decision is another topic I dive into in my article Oenone in Greek Mythology and the Trojan War. In any case, for Helen to choose the word “fair” could be an intentional choice that recalls the Judgement of Paris as the original reason for the war and loss of many including Hector. The goddesses (and likely Hermes) being fully aware that Helen was the wife of Menelaus and Paris the husband of Oenone. A nymph whom he also described a “fair” and to Hermes likely desirable.
In Ovid, Heroides Book XVI (16) Paris compares Helen’s beauty to Oenone’s. He writes to Helen:
"And as I long for you, so women have longed for me; alone, you can posses the object of many women’s prayers! And not only have the daughters of princes and chieftains sought me, but even the nymphs have felt for me the cares of love. Who’s beauty was I to admire more than Oenone’s? - after you, the world contains none more fit than she to be bride to Priam’s son."
Oenone was a nymph, placing her in Greek hierarchy above mortals and demigods but below the immortal gods. Nymphs shared certain divine abilities, such as shapeshifting, though they were not immortal. Oenone’s high status is further highlighted in Ovid Epistolae Heroides (Pg 43), where she is described not only as a nymph but also as exceptionally beautiful. Her beauty and rank are emphasized by the fact that Apollo himself was her teacher in the art of healing and pursued her as a lover. Helen’s statement, “or your brother’s fairly dressed wife,” may have had some level of resentment or jealousy behind it because regardless of how “fair” Helen was, Oenone still outranked her as a nymph, was a gifted healer, loved by Priam’s family, respected by the Trojans, and had a close comparison of beauty.
“Wife instead of Wives”
Helen’s quote clearly indicates the singular word “wife.” If the translation by Andrew Lang, (Oxford), Walter Leaf (Cambridge), Ernest Myers (Oxford) are correct, that means all three scholars agreed to use the singular word “wife” instead plural word “wives.” A strong argument and key reason other poets, writers, and researchers may have taken an interest in who this “wife” of Paris was.
Helen had the option to choose many other descriptions to describe a collective of women whom may have disapproved of her presence, but the translation focuses on one “wife.”
Sister
In some translations, Helen’s quote acknowledges judgment from Hector’s sisters, but this translation uses the single word “sister.” In both the Italian and English version of Ovid’s Epistolae Heroides (Page 47 English) (Page 42 Italian) Cassandra, Paris’s sister, is described as having a friendship with Oenone. Cassandra even warns Oeonone that Helen is coming, and in the English version she even insults Helen stating “The Grecian heifer is coming.” In modern terms, Cassandra calls Helen a Greek cow, highlighting her support and empathy for Oenone. Cassandra’s insult to Helen validates Helen’s statement regarding the disapproval of Hector’s sister.
Mother
“I admire not thy wealth, nor does thy palace attract me ; nor that I should be called one daughter-in-law of Priam out of so many. And yet, not that Priams should refuse to be the father-in-law of a Nymph, or that I should be a daughter-in-law to be denied by Hecuba. I both am worthy, and I wish to become the consort of a powerful man ; I have hands which a sceptre might grace ; and despise me not, because, together with thee, I used to lie on the leaves of the beech ; I am more suited to a purple couch. In fine, my affection is safe to thee : no wars are in preparation, nor do the waves bring the avenging ships.”
It is not unreasonable to assume that Hecuba would disapprove of Helen, especially after Hecuba lost another son named Trolios to Achilles, the same warrior who also killed Hector. All so Helen could remain in Troy with Paris.
Hecuba would have likely favored Paris’s marriage to Oenone, because Oenone brought nobility via her nymph lineage and a sacred respectful relationship to the people of Troy. Oenone was a native nymph to Troy’s Mount Ida as well as a healer of Apollo.
Further Questioning
This translation of Helen’s passage “nay, if any other haply upbraided me in the palace-halls, whether brother or sister of thine or brother's fair-robed wife, or thy mother ” by A. Lang, W. Leaf, and E. Myers could be a significant clue that many other translators have overlooked.
If the translation is correct, and Homer’s Iliad does specifically refer to a singular wife via Helen’s passage, it may also have inspired other poets who spoke ancient greek to ask the questions:
“Which brother is Helen referring to?
“Who is this brother’s fair robed wife?
“Why are we learning about her now?”
“Why isn’t she mentioned more?”
"Was she intentionally written out?"
"Is Helen eluding to Oenone and Paris?
"What was Helen's relationship with this "fair robed wife?"
"Where is this fair robed wife at this point during the Trojan War?"
Oenone’s Timeline:
700 BCE - c.800 BCE - Homer composes the Iliad and immortalizes characters such as Paris, which would be developed later.
400 BCE - 300 BCE - The legend of Paris and Oenone is developed.
100 BCE - 14 CE - The writer Parthenius articulates the legend of Paris and Oenone, further inspiring later writers.
4 CE - 8CE - Ovid adds a new dimension to Oenone’s tale by presenting it as a letter to Paris in Heroides.
The answers could be in the backstory behind the Iliad more so than the Iliad itself. But it would take centuries of poets, writers, and philosophers passing down alternative versions of the Trojan War drawn from storytellers beyond Homer for the full picture to begin to emerge.
The Backstory
When Homer wrote the The Iliad, he was likely already familiar with several earlier versions of the Trojan War. It was a story of tradition that circulated among several poets of his time, each telling their own version. Many versions included the background story of the Judgement of Paris, which Homer references it briefly in Book XXIV (24) Page 479.
“So to all the others seemed it good, yet not to Hera or Poseidon or the bright-eyed Maiden, but they continued as when at the beginning sacred Ilios became hateful to them, and Priam and his people, by reason of the sin of Alexandros [in that he contemned those goddesses when they came to his steading, and preferred her who brought him deadly lustfulness]”
Homer’s version mentions the The Judgment of Paris briefly because he assumed his audience already knew the tale from other poets. For Oenone, however, that line of recognition is crucial because it connects her to the narrative of the Iliad rather than leaving her excluded from it. This raises the question of why Homer all but wrote her out of the epic when her presence could have introduced new layers of tension, drama, and emotional complexity.
The "Fair-Robed Wife"
In Ovid’s The Heroides Epistle V. Page 42-43 Oenone does not portray herself as an entitled or sheltered royal woman. Instead she reminds Paris that she outranks him because she is a nymph. She also reminds him she a woman of skill, courage, and intellect. She does not follow traditional roles of nobility, but instead places value on strength, self sufficiency, and independence.
“Not yet so great wast thou, when I, a Nymph, sprung from a great river, was content with thee for a husband. Thou, who art now a son of Priam (let respect be paid to truth), wast then but a slave. I, a Nymph, condescended to wed a slave.
Many a time, shaded by the trees have we rested among the flocks : and the grass mixed with the leaves has afforded us a couch. Often, in our lowly cottage, as we lay upon the straw and the piled hay, has the white hoar frost been kept off from us. Who pointed out to thee the thickets suited for the chase, and beneath what rock the wild beast concealed her whelps ? Oft, as thy companion, have I spread the nets variegated with the meshes, oft have I cheered the speeding hounds over the long mountain ranges. The beech trees, cut by thee, still preserve my name.”
The quote portrays Oenone was skilled in herding, tracking, hunting, handling hounds, and surviving in dangerous wilderness. Finding the dens of dangerous wild animals which required intelligence, experience, and grit. Since she hunted beside Paris, a renowned archer, she likely understood archery and using them herself. Being a Trojan nymph, she was probably a skilled horse rider, especially when traveling the rough terrain of Mount Ida.
On page 49, Oenone writes she was also a healer connected to Apollo, who not only pursued her romantically but gave her rare medical knowledge and practical skill. Beyond that, on Pages 44-45 she emphasis that she was a seer gifted with prophecy.
Not a Homeric Fit
If Homer was aware of the backstory of Oenone, Paris and the Apple of Discord, as many other poets told during the time, he would have also been aware that Oenone was a combination of intelligence, survival skills, healing knowledge, and prophetic ability. These attributes make her far more formidable than most women portrayed in Trojan War mythology. Rather than passive or helpless, Oenone comes across as a potentially threatening character in a poem that largely centers on masculine heroes like Achilles, warfare, power, and glory.
In Homer’s epic world, women are more often positioned as passive figures. They are written as objects of conflict, victims, or symbolic prizes rather than active participants. Oenone’s presence would have majorly shifted events given it’s clear she is not a woman of forgiveness, but a woman scorn.
Want to read more?
Subscribe to siennaevebenton.com to keep reading this exclusive post.
