Pantes theoi, Polemos and Ares on the Battlefield. The Greek Concept of the War Deity
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Date
2011
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0302-7384
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Abstract
The Hellenes created a concept of potential military engagement by all the gods. In martial contexts, Greek
authors often included the concepts of “all the gods” (pantes theoi), “the gods” (theoi), “god” (theos), divine
being (daimonion) and holy power (hieros), which signify interference by unidentified divine forces. The
relationship between war and gods may thus be defined ex definitione. The question arises as to the basis of
this way of thinking. It seems that the answer should be sought in the basic definition of war – polemos. War
is only occasionally personified. The answer to the question of why Polemos never became a clearly defined
divine figure and mythological hero can be found in Homer. In the Iliad many deities, although not all, have
military might (polemos) at their disposal and participate in directing martial activities. It is for this very reason
that this force never became an independent one – war arises as a result of what can be termed a divine “chain
reaction”. The existence of war is thus dependent on the gods who make it active as the result of a stimulus.
It is significant that Ares, just like Polemos, is not fully autonomous. Other deities also carry out the “work
of Ares”.
Description
The idea of dividing domains or honours (timai) in the world of the divine is of Greek provenance
and dates back to Homer’s time. The Iliad contains the statement that matters of war are
the concern of Ares and Athena. The concept of a divine division of spheres of influence must have
been very popular in Plutarch’s and Lucian’s day, since they cite the view that each of the gods has
his own field of action. At the same time the source materials, starting from Homer himself, argue
that the concept of war as the domain of Ares and Athena remains merely an antique declarative
form, and that all of the gods are engaged in military activities. If a list were created of divine
beings participating at least once in a war or battle, or present in military ideology, it would be
extremely long and would not lack even nymphs and muses. In martial contexts, Greek authors
often included the concepts of “all the gods” (pantes theoi), “the gods” (theoi), “god” (theos),
divine being (daimonion) and holy power (hieros), which signify interference by unidentified
divine forces. The Hellenes believed also that local gods and heroes, connected with a particular territory, took part in battles. They created a concept of potential military engagement by all the gods. The relationship between war and gods may thus be defined ex definitione. The question arises as to the basis of this way of thinking. It seems that the answer should be sought in the basic definition of war – polemos. War is only occasionally personified. The answer to the question of why Polemos never became a clearly defined divine figure and mythological hero can be found in Homer. In the Iliad many deities, although not all, have military might (polemos) at their disposal and participate in directing martial activities. It is for this very reason that this force never became an independent one – war arises as a result of what can be termed a divine “chain reaction”. The existence of war is thus dependent on the gods who make it active as the result of a stimulus. It is significant that Ares, just like Polemos, is not fully autonomous. Other deities also carry out the
“work of Ares”.
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Keywords
Greeks, Religion, Pantes theoi, War, Polemos, Ares
Citation
Symbolae Philologorum Posnaniensium, 2011, nr numery XXI/1, s. 41-48
ISBN
978-83-7654-160-0