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In Greek mythology, Achilles ( ) or Achilleus () was a hero of the Trojan War who was known as being the greatest of all the Greek warriors. The central character in Homer's Iliad, he was the son of the Nereids Thetis and Peleus, king of Phthia and famous Argonauts. Achilles was raised in Phthia along with his childhood companion Patroclus and received his education by the centaur Chiron. In the Iliad, he is presented as the commander of the mythical tribe of the Myrmidons.
Achilles's most notable feat during the Trojan War was the slaying of the Trojan prince Hector outside the gates of Troy. Although the death of Achilles is not presented in the Iliad, other sources concur that he was killed near the end of the Trojan War by Paris, who shot him with an arrow. Later legends (beginning with Statius's unfinished epic Achilleid, written in the first century CE) state that Achilles was invulnerable in all of his body except for one heel. According to that myth, when his mother Thetis dipped him in the river Styx as an infant, she held him by one of his heels, leaving it untouched by the waters and thus his only vulnerable body part.
Alluding to these legends, the term Achilles' heel has come to mean a point of weakness which can lead to downfall, especially in someone or something with an otherwise strong constitution. The Achilles tendon is named after him following the same legend.
Achilles's name can be analyzed as a combination of ἄχος ( ), 'distress, pain, sorrow, grief'Scholia to the Iliad, 1.1. and λαός (), 'people, soldiers, nation', resulting in a proto-form *Akhí-lāu̯os, 'he who has the people distressed' or 'he whose people have distress'. The grief or distress of the people is a theme raised numerous times in the Iliad (and frequently by Achilles himself). Achilles's role as the hero of grief or distress forms an ironic juxtaposition with the conventional view of him as the hero of κλέος ('glory', usually in war). Furthermore, has been construed by Gregory Nagy, following Leonard Palmer, to mean 'a corps of soldiers', a muster. With this derivation, the name obtains a double meaning in the poem: when the hero is functioning rightly, his men bring distress to the enemy, but when wrongly, his men get the grief of war. The poem is in part about the misdirection of anger on the part of leadership.
Some researchers deem the name a loan word, possibly from a Pre-Greek language. Achilles's descent from the Nereid Thetis and a similarity of his name with those of river deities such as Acheron and Achelous have led to speculations about his being an old water divinity .Cf. the supportive position of – A critical point of view is taken by Robert S. P. Beekes has suggested a Pre-Greek origin of the name, based among other things on the coexistence of -λλ- and -λ- in epic language, which may account for a palatalized phoneme /ly/ in the original language.Robert S. P. Beekes, Etymological Dictionary of Greek, Brill, 2009, pp. 183ff.
"It is said ... that he Akhilleus was called Podarkes (Podarces, Swift-Footed) by the Poet i.e., because, it is said, Thetis gave the newborn child the wings of Arke (Arce) and Podarkes means that his feet had the wings of Arke. And Arke was the daughter of Thaumas and her sister was Iris; both had wings, but, during the struggle of the gods against the Titanes (Titans), Arke flew out of the camp of the gods and joined the Titanes. After the victory Zeus removed her wings before throwing her into Tartaros and, when he came to the wedding of Peleus and Thetis, he brought these wings as a gift for Thetis."
There is a tale which offers an alternative version of these events: In the Argonautica (4.760) Zeus's sister and wife Hera alludes to Thetis's chaste resistance to the advances of Zeus, pointing out that Thetis was so loyal to Hera's marriage bond that she coolly rejected the father of gods. Thetis, although a daughter of the sea-god Nereus, was also brought up by Hera, further explaining her resistance to the advances of Zeus. Zeus was furious and decreed that she would never marry an immortal.Pseudo-Apollodorus, Bibliotheca 3.13.5.
According to the Achilleid, written by Statius in the first century CE, and to non-surviving previous sources, when Achilles was born Thetis tried to make him immortal by dipping him in the river Styx; however, he was left vulnerable at the part of the body by which she held him: his left heelStatius, Achilleid 1.269; Hyginus, Fabulae 107. . It is not clear if this version of events was known earlier. In another version of this story, Thetis anointed the boy in ambrosia and put him on top of a fire in order to burn away the mortal parts of his body. She was interrupted by Peleus and abandoned both father and son in a rage.Apollonius of Rhodes, Argonautica 4.869–879.
None of the sources before Statius make any reference to this general invulnerability. To the contrary, in the Iliad, Homer mentions Achilles being wounded: in Book 21 the Paeonian hero Asteropaios, son of Pelagon, challenged Achilles by the river Scamander. He was ambidextrous, and cast a spear from each hand; one grazed Achilles's elbow, "drawing a spurt of blood". In the few fragmentary poems of the Epic Cycle which describe the hero's death (i.e. the Cypria, the Little Iliad by Lesches of Pyrrha, the Aethiopis and Iliupersis by Arctinus of Miletus), there is no trace of any reference to his general invulnerability or his famous weakness at the heel. In the later vase paintings presenting the death of Achilles, the arrow (or in many cases, arrows) hit his torso.
Peleus entrusted Achilles to Chiron, who lived on Mount Pelion and was known as the most righteous of the , to be reared.Hesiod, Catalogue of Women, fr. 204.87–89 MW; Iliad 11.830–832. In some accounts, Achilles's original name was "Ligyron" and he was later named Achilles by his tutor Chiron.Apollodorus, Library, Book III 3.13.6 According to Homer, Achilles grew up in Phthia with his childhood companion Patroclus. Homer further writes that Achilles taught Patroclus what he himself had been taught by Chiron, including the medical arts.Homer, The Iliad Thetis foretold that her son's fate was either to gain glory and die young, or to live a long but uneventful life in obscurity. Achilles chose the former, and decided to take part in the Trojan War. Iliad 9.410ff.
According to Photius, the sixth book of the New History by Ptolemy Hephaestion reported that Thetis burned in a secret place the children she had by Peleus. When she had Achilles, Peleus noticed, tore him from the flames with only a burnt foot, and confided him to the centaur Chiron. Later Chiron exhumed the body of the Damysus, who was the fastest of all the giants, removed the ankle, and incorporated it into Achilles's burnt foot. Photius, Bibliotheca, cod. 190: "Thetis burned in a secret place the children she had by Peleus; six were born; when she had Achilles, Peleus noticed and tore him from the flames with only a burnt foot and confided him to Chiron. The latter exhumed the body of the giant Damysos who was buried at Pallene—Damysos was the fastest of all the giants—removed the 'astragale' and incorporated it into Achilles's foot using 'ingredients'. This 'astragale' fell when Achilles was pursued by Apollo and it was thus that Achilles, fallen, was killed. It is said, on the other hand, that he was called Podarkes by the Poet, because, it is said, Thetis gave the newborn child the wings of Arce and Podarkes means that his feet had the wings of Arce."
There, Achilles, properly disguised, lived among Lycomedes's daughters, perhaps under the name "Pyrrha" (the red-haired girl), Cercysera or Aissa ("swift"). With Lycomedes's daughter Deidamia, with whom he had begun a relationship, Achilles there fathered two sons, Neoptolemus (also called Pyrrhus, after his father's possible alias) and Oneiros. According to this story, Odysseus learned from the prophet Calchas that the Achaeans would be unable to capture Troy without Achilles's aid. Odysseus went to Skyros in the guise of a pedlar selling women's clothes and jewellery and placed a shield and spear among his goods. When Achilles instantly took up the spear, Odysseus saw through his disguise and convinced him to join the Greek campaign. In another version of the story, Odysseus arranged for a trumpet alarm to be sounded while he was with Lycomedes's women. While the women fled in panic, Achilles prepared to defend the court, thus giving his identity away.
According to other reports in Euripides's lost play about Telephus, he went to Aulis pretending to be a beggar and asked Achilles to heal his wound. Achilles refused, claiming to have no medical knowledge. Alternatively, Telephus held Orestes for ransom, the ransom being Achilles's aid in healing the wound. Odysseus reasoned that the spear had inflicted the wound; therefore, the spear must be able to heal it. Pieces of the spear were scraped off onto the wound and Telephus was healed.
In Dares Phrygius's Account of the Destruction of Troy, the Latin summary through which the story of Achilles was transmitted to medieval Europe, as well as in older accounts, Troilus was a young Trojan prince, the youngest of King Priam's and Hecuba's five legitimate sons (or according other sources, another son of Apollo).Pseudo-Apollodorus, Bibliotheca 3.151. Despite his youth, he was one of the main Trojan war leaders, a "horse fighter" or "chariot fighter" according to Homer. Iliad 24.257. Cf. Vergil, Aeneid 1.474–478. Prophecies linked Troilus's fate to that of Troy and so he was ambushed in an attempt to capture him. Yet Achilles, struck by the beauty of both Troilus and his sister Polyxena, and overcome with lust, directed his sexual attentions on the youth—who, refusing to yield, instead found himself decapitated upon an altar-omphalos of Apollo .Pseudo-Apollodorus, Bibliotheca Epitome 3.32. Later versions of the story suggested Troilus was accidentally killed by Achilles in an over-ardent lovers' embrace.Scholia to Lycophron 307; Servius, Scholia to the Aeneid 1.474. In this version of the myth, Achilles's death therefore came in retribution for this sacrilege.James Davidson, "Zeus Be Nice Now" in London Review of Books, 19 July 2007. Retrieved 23 October 2007. Ancient writers treated Troilus as the epitome of a dead child mourned by his parents. Had Troilus lived to adulthood, the First Vatican Mythographer claimed, Troy would have been invincible; however, the motif is older and found already in Plautus's Bacchides.Plautus, Bacchides 953ff.
| Μῆνιν ἄειδε θεὰ Πηληιάδεω Ἀχιλῆος οὐλομένην, ἣ μυρί' Ἀχαιοῖς ἄλγε' ἔθηκε, ... | Sing, Goddess, of the rage of Peleus' son Achilles, the accursed rage that brought great suffering to the Achaeans, ... |
The Homeric epic only covers a few weeks of the decade-long war, and does not narrate Achilles's death. It begins with Achilles's withdrawal from battle after being dishonoured by Agamemnon, the commander of the Achaean forces. Agamemnon has taken a woman named Chryseis as his slave. Her father Chryses, a priest of Apollo, begs Agamemnon to return her to him. Agamemnon refuses, and Apollo sends a plague amongst the Greeks. The prophet Calchas correctly determines the source of the troubles but will not speak unless Achilles vows to protect him. Achilles does so, and Calchas declares that Chryseis must be returned to her father. Agamemnon consents, but then commands that Achilles's slave Briseis, the daughter of Briseus, be brought to him to replace Chryseis. Angry at the dishonour of having his plunder and glory taken away (and, as he says later, because he loves Briseis), Iliad 9.334–343. with the urging of his mother Thetis, Achilles refuses to fight or lead his troops alongside the other Greek forces. At the same time, burning with rage over Agamemnon's theft, Achilles Homeric prayer to Thetis to convince Zeus to help the Trojans gain ground in the war, so that he may regain his honour.
As the battle turns against the Greeks, thanks to the influence of Zeus, Nestor declares that the Trojans are winning because Agamemnon has angered Achilles, and urges the king to appease the warrior. Agamemnon agrees and sends Odysseus and two other chieftains, Ajax and Phoenix. They promise that, if Achilles returns to battle, Agamemnon will return the captive Briseis and other gifts. Achilles rejects all Agamemnon offers him and simply urges the Greeks to sail home as he is planning to do.
The Trojans, led by Hector, subsequently push the Greek army back toward the beaches and assault the Greek ships. With the Greek forces on the verge of absolute destruction, Patroclus leads the Myrmidons into battle, wearing Achilles's armour, although Achilles remains at his camp. Patroclus succeeds in pushing the Trojans back from the beaches, but is killed by Hector before he can lead a proper assault on the city of Troy.
After receiving the news of the death of Patroclus from Antilochus, the son of Nestor, Achilles grieves over his beloved companion's death. His mother Thetis comes to comfort the distraught Achilles. She persuades Hephaestus to make new armour for him, in place of the armour that Patroclus had been wearing, which was taken by Hector. The new armour includes the Shield of Achilles, described in great detail in the poem.
Enraged over the death of Patroclus, Achilles ends his refusal to fight and takes the field, killing many men in his rage but always seeking out Hector. Achilles even engages in battle with the river god Scamander, who has become angry that Achilles is choking his waters with all the men he has killed. The god tries to drown Achilles but is stopped by Hera and Hephaestus. Zeus himself takes note of Achilles's rage and sends the gods to restrain him so that he will not go on to sack Troy itself before the time allotted for its destruction, seeming to show that the unhindered rage of Achilles can defy fate itself. Finally, Achilles finds his prey.
Achilles chases Hector around the wall of Troy three times before Athena, in the form of Hector's favourite and dearest brother, Deiphobus, persuades Hector to stop running and fight Achilles face to face. After Hector realizes the trick, he knows the battle is inevitable. Wanting to go down fighting, he charges at Achilles with his only weapon, his sword, but misses. Accepting his fate, Hector begs Achilles not to spare his life, but to treat his body with respect after killing him. Achilles tells Hector it is hopeless to expect that of him, declaring that, "my rage, my fury would drive me now to hack your flesh away and eat you raw – such agonies you have caused me.""The Iliad", Fagles translation. Penguin Books, 1991: 22.346. Achilles then kills Hector and drags his corpse by its heels behind his chariot. After having a dream where Patroclus begs Achilles to hold his funeral, Achilles hosts a series of funeral games in honour of his companion.
At the onset of his duel with Hector, Achilles is referred to as the brightest star in the sky, which comes on in the autumn, Orion's dog (Sirius); a sign of evil. During the cremation of Patroclus, he is compared to Hesperus, the evening/western star (Venus), while the burning of the funeral pyre lasts until Phosphorus, the morning/eastern star (also Venus) has set (descended).
With the assistance of the god Hermes (Argeiphontes), Hector's father Priam goes to Achilles's tent to plead with Achilles for the return of Hector's body so that he can be buried. Achilles relents and promises a truce for the duration of the funeral, lasting 9 days with a burial on the 10th (in the tradition of Niobe's offspring). The poem ends with a description of Hector's funeral, with the doom of Troy and Achilles himself still to come.
Following the death of Patroclus, Nestor's son Antilochus becomes Achilles's closest companion. Achilles already loved Antilochus, so Menelaus thought Antilochus would be the best person to inform Achilles of Patroclus's death.Philostratus, Imagines, 2.7.1 ( Original Greek text) Later, Memnon, son of the Dawn Goddess Eos and king of Ethiopia, slays Antilochus as he sacrifices himself to save his father. According to Philostratus's Imagines, Achilles laments his death on the battlefield, promising Antilochus a glorious funeral and vengeance. Achilles once more obtains revenge on the battlefield, killing Memnon.Philostratus, Imagines, 2.7.2 ( Original Greek text) Consequently, Eos will not let the sun rise until Zeus persuades her. The fight between Achilles and Memnon over Antilochus echoes that of Achilles and Hector over Patroclus, except that Memnon (unlike Hector) was also the son of a goddess.
Many Homeric scholars argued that episode inspired many details in the Iliads description of the death of Patroclus and Achilles's reaction to it. The episode then formed the basis of the Epic Cycle Aethiopis, which was composed after the Iliad, possibly in the seventh century BCE. The Aethiopis is now lost, except for scattered fragments quoted by later authors.
In book 11 of the Odyssey, Odysseus sails to the underworld and converses with the shades. One of these is Achilles, who when greeted as "blessed in life, blessed in death", responds that he would rather be a slave to the worst of masters than be king of all the dead. But Achilles then asks Odysseus of his son's exploits in the Trojan war, and Odysseus tells him of Neoptolemus's actions. Odyssey 11.467–564.
Book 24 of Odyssey gives dead King Agamemnon's ghostly account of Achilles's death: the bleached bones from Achilles's funeral pyre had been mixed with those of Patroclus and put into his mother's golden vase. Also, the bones of Antilochus, who had become closer to Achilles than any other following Patroclus's death, were separately enclosed. The customary funeral games of a hero were performed, and a massive tomb or mound was built on the Hellespont for approaching seagoers to celebrate.
Achilles was represented in the Aethiopis as living after his death in the island of Leuke at the mouth of the river Danube. Another version of Achilles's death is that he fell deeply in love with one of the Trojan princesses, Polyxena. Achilles asks Priam for Polyxena's hand in marriage. Priam is willing because it would mean the end of the war and an alliance with the world's greatest warrior. But while Priam is overseeing the private marriage of Polyxena and Achilles, Paris, who would have to give up Helen if Achilles married his sister, hides in the bushes and shoots Achilles with a divine arrow, killing him. According to Apollodorus, after his death he married Medea in the Elysium.Dräger, paras. 1, 4; Apollodorus, E.5.5.
The armour they fought for was made by Hephaestus and thus much stronger and more beautiful than any armour a mortal could craft. Thetis had the gear made for Achilles because his first set was worn by Patroclus when he went to battle and taken by Hector when he killed Patroclus. The Shield of Achilles was also made by the fire god. His legendary spear was given to him by his mentor Chiron before he participated in the Trojan War. It was called the Pelian Spear, which allegedly no other man could wield.
A relic claimed to be Achilles's bronze-headed spear was preserved for centuries in the temple of Athena on the acropolis of Phaselis, Lycia, a port on the Pamphylian Gulf. The city was visited in 333 BCE by Alexander the Great, who envisioned himself as the new Achilles and carried the Iliad with him, but his court biographers do not mention the spear; however, it was shown in the time of Pausanias in the second century CE.Pausanias, iii.3.6; see
The cult of Achilles is illustrated in the Polyxena sarcophagus (500 BCE), which depicts the sacrifice of Polyxena near the tumulus of Achilles. Strabo (13.1.32) also suggested that such a cult of Achilles existed in Troad:
The spread and intensity of the hero's veneration among the Greeks that had settled on the northern coast of the Pontus Euxinus, today's Black Sea, appears to have been remarkable. An archaic cult is attested for the Miletus colony of Olbia as well as for an island in the middle of the Black Sea, today identified with Snake Island (, , near Kiliia, Ukraine). Early dedicatory inscriptions from the Greek colonies on the Black Sea (graffiti and inscribed clay disks, these possibly being , from Olbia, the area of Berezan Island and the Tauric Chersonese) attest the existence of a heroic cult of Achilles from the sixth century BCE onwards. The cult was still thriving in the third century CE, when dedicatory stelae from Olbia refer to an Achilles Pontárchēs (Ποντάρχης, roughly 'lord of the sea', or 'lord of the Pontus Euxinus'), who was invoked as a protector of the city of Olbia, venerated on par with Olympian gods such as the local Apollo Prostates, Hermes Agoraeus, or Poseidon.Quintus Smyrnaeus, 3.770–779.
Pliny the Elder (23–79 CE) in his Natural History mentions a "port of the Achæi" and an "island of Achilles", famous for the tomb of that "man" (portus Achaeorum, insula Achillis, tumulo eius viri clara), situated somewhat nearby Olbia and the Dnieper-Bug Estuary; furthermore, at 125 from this island, he places a peninsula "which stretches forth in the shape of a sword" obliquely, called Dromos Achilleos (Ἀχιλλέως δρόμος, Achilléōs drómos, 'the Race-course of Achilles')Pliny, Naturalis Historia 4.12.83 ( chapter 4.26). and considered the place of the hero's exercise or of games instituted by him. This last feature of Pliny's account is considered to be the iconic spit, called today Tendra (or Kosa Tendra and Kosa Djarilgatch), situated between the mouth of the Dnieper and Karkinit Bay, but which is hardly 125 (around 185 km) away from the Dnieper-Bug estuary, as Pliny states (to the "Race-course" he gives a length of , whereas the spit measures around today).
In the following chapter of his book, Pliny refers to the same island as Achillea and introduces two further names for it: Leuce or Macaron (from Greek νῆσος μακαρῶν, 'island of the blest'). The "present day" measures, he gives at this point, seem to account for an identification of Achillea or Leuce with today's Snake Island.Pliny, Naturalis Historia 4.13.93 ( chapter 4.27): "Researches which have been made at the present day place this island at a distance of 140 miles from the Borysthenes, of 120 from Tyras, and of fifty from the island of Peuce Island. It is about ten miles in circumference." Although afterwards he speaks again of "the remaining islands in the Gulf of Kerkinitis" which are "Cephalonesos, Rhosphodusa or, and Macra". Pliny's contemporary Pomponius Mela () tells that Achilles was buried on an island named Achillea, situated between the Borysthenes and the Danube, adding to the geographical confusion.Pomponius Mela, De situ orbis 2.7. Ruins of a square temple, measuring 30 meters to a side, possibly that dedicated to Achilles, were discovered by Captain in 1823 on Snake Island. A second exploration in 1840 showed that the construction of a lighthouse had destroyed all traces of this temple. A fifth-century BCE black-glazed lekythos inscription, found on the island in 1840, reads: "Glaukos, son of Poseidon, dedicated me to Achilles, lord of Leuke." In another inscription from the fifth or fourth centuries BCE, a statue is dedicated to Achilles, lord of Leuke, by a citizen of Olbia, while in a further dedication, the city of Olbia confirms its continuous maintenance of the island's cult, again suggesting its quality as a place of a supra-regional hero veneration.
The heroic cult dedicated to Achilles on Leuce seems to go back to an account from the lost epic Aethiopis according to which, after his untimely death, Thetis had snatched her son from the funeral pyre and removed him to a mythical Λεύκη Νῆσος (, 'White Island').Proclus, Chrestomathia 2. Already in the fifth century BCE, Pindar had mentioned a cult of Achilles on a "bright island" (φαεννά νᾶσος, ) of the Black Sea,Pindar, Nemea 4.49ff.; Arrian, Periplus of the Euxine Sea 21. while in another of his works, Pindar would retell the story of the immortalized Achilles living on a geographically indefinite Island of the Blest together with other heroes such as his father Peleus and Cadmus.Pindar, Olympia 2.78ff. Well known is the connection of these mythological Fortunate Isles (μακαρῶν νῆσοι, makárôn nêsoi) or the Homeric Elysium with the stream Oceanus which according to Greek mythology surrounds the inhabited world, which should have accounted for the identification of the northern strands of the Euxine with it. Guy Hedreen has found further evidence for this connection of Achilles with the northern margin of the inhabited world in a poem by Alcaeus, speaking of "Achilles lord of Scythia"D. Page, Lyrica Graeca Selecta, Oxford 1968, p. 89, no. 166. and the opposition of North and South, as evoked by Achilles's fight against the prince Memnon, who in his turn would be removed to his homeland by his mother Eos after his death.
The Periplus of the Euxine Sea () gives the following details:
The Greek geographer Dionysius Periegetes, who probably lived during the first century CE, wrote that the island was called Leuce "because the wild animals which live there are white. It is said that there, in Leuce island, reside the souls of Achilles and other heroes, and that they wander through the uninhabited valleys of this island; this is how Jove rewarded the men who had distinguished themselves through their virtues, because through virtue they had acquired everlasting honour."Dionysius Periegetes, Orbis descriptio 5.541, quoted in Densuşianu 1913. Similarly, others relate the island's name to its white cliffs, snakes or birds dwelling there.Arrian, Periplus of the Euxine Sea 21; Scholion to Pindar, Nemea 4.79. Pausanias has been told that the island is "covered with forests and full of animals, some wild, some tame. In this island there is also Achilles's temple and his statue."Pausanias, Description of Greece 3.19.11. Leuce had also a reputation as a place of healing. Pausanias reports that the Pythia sent a lord of Crotone to be cured of a chest wound.Pausanias, Description of Greece 3.19.13. Ammianus Marcellinus attributes the healing to waters ( aquae) on the island.Ammianus Marcellinus, Res Gestae 22.8.
Strabo mentioned that the cape of the Racecourse of Achilles was sacred to Achilles and although it was treeless, was called Alsos (ἄλσος). Strabo, Geography, 7.3.19 Alsos in Greek means 'grove'.
A number of important commercial port cities of the Greek waters were dedicated to Achilles. Herodotus, Pliny the Elder and Strabo reported on the existence of a town (Ἀχίλλειον), built by settlers from Mytilene in the sixth century BCE, close to the hero's presumed burial mound in the Troad. Later attestations point to an Achílleion in Messenia (according to Stephanus Byzantinus) and an Achílleios (Ἀχίλλειος) in Laconia.Pausanias, Description of Greece 3.25.4. Nicolae Densuşianu recognized a connection to Achilles in the names of Aquileia and of the northern arm of the Danube delta, called Chilia Veche (presumably from an older Achileii), although his conclusion, that Leuce had sovereign rights over the Black Sea, evokes modern rather than archaic sea-law.Nicolae Densuşianu: Dacia preistorică. Bucharest: Carol Göbl, 1913.
The kings of Epirus claimed to be descended from Achilles through his son, Neoptolemus. Alexander the Great, son of the Epirote princess Olympias, could therefore also claim this descent, and in many ways strove to be like his great ancestor. He is said to have visited the tomb of Achilles at Achilleion while passing Troy.Arrian, Anabasis Alexandri 1.12.1, Cicero, Pro Archia Poeta 24. In 216, the Roman emperor Caracalla, while on his way to war against Parthia, emulated Alexander by holding games around Achilles's tumulus.Dio Cassius 78.16.7.
The tragedian Sophocles also wrote The Lovers of Achilles, a play with Achilles as the main character. Only a few fragments survive.S. Radt. Tragicorum Graecorum fragmenta, vol. 4, (Göttingen: Vandenhoeck & Ruprecht, 1977) frr. 149–157a.
Towards the end of the fifth century BCE, a more negative view of Achilles emerges in Greek drama; Euripides refers to Achilles in a bitter or ironic tone in Hecuba, Electra, and Iphigenia in Aulis.Latacz 2010
Other contemporary tragedians, such as Astydamas, wrote works on Achilles that are completely lost today.
Achilles was described by the Byzantine chronicler Leo the Deacon, not as Hellenes, but as Scythians, while according to the Byzantine author John Malalas, his army was made up of a tribe previously known as Myrmidons and later as Bulgars. (1990). 9780959362657, Australian Association for Byzantine Studies, Department of Modern Greek, University of Sydney. . ISBN 9780959362657
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