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Di dalam [[Perang Troya]] sastrawi ''Ilias'', [[Dua Belas Dewa Olimpus|dewa-dewi Olimpos maupun dewa-dewi rendahan]] saling bertarung dan menceburi kancah peperangan manusia, sering kali dengan cara mencampuri urusan manusia guna melawan dewa-dewi lain. Berbeda dari penggambaran dewa-dewi di dalam ajaran agama bangsa Yunani, Homeros menyajikan penggambaran dewa-dewi yang sejalan dengan tujuan penceritaannya. Dewa-dewi di dalam fikrah tradisional orang Athena pada abad ke-4 tidak akan dijumpai di dalam karya-karya Homeros.<ref name=":2">{{Cite book|title=Honor Thy Gods: Popular Religion in Greek Tragedy|last=Mikalson|first=Jon|publisher=Chapel Hill: University of North Carolina Press|year=1991}}</ref> Sejarawan zaman klasik, [[Herodotos]], mengatakan bahwa Homeros dan [[Hesiodos]], rekan sezamannya, adalah pujangga-pujangga pertama yang mencantumkan nama dewa-dewi berikut penggambaran rupa dan sifatnya di dalam karya mereka.<ref>[http://ablemedia.com/ctcweb/netshots/homer.htm Homer's Iliad], Classical Technology Center.</ref><!--
 
[[Mary Lefkowitz]] (2003)<ref name=":3" /> discussesmembahas therelevansi relevancetindakan ofdewata divinedi action in thedalam ''IliadIlias'', attempting to answerberusaha themenjawab questionpertanyaan ofbenar whethertidaknya orcampur nottangan divinedewata interventionmerupakan is a discrete occurrence (for its own sake), or if such godly behaviors are mere human character metaphors. The intellectual interest of Classic-era authors, such as [[Thucydides]] and [[Plato]], was limited to their utility as "a way of talking about human life rather than a description or a truth", because, if the gods remain religious figures, rather than human metaphors, their "existence"—without the foundation of either dogma or a bible of faiths—then allowed Greek culture the intellectual breadth and freedom to conjure gods fitting any religious function they required as a people.<ref name=":3">Lefkowitz, Mary (2003). ''Greek Gods, Human Lives: What We Can Learn From Myths''. New Haven, Connecticut: [[Yale University Press]].</ref><ref>[[Oliver Taplin|Taplin, Oliver]] (2003). "Bring Back the Gods". ''[[The New York Times]]'' (14 December).</ref>
 
Psychologist [[Julian Jaynes]] (1976)<ref name=":4" /> uses the ''Iliad'' as a major piece of evidence for his theory of the [[Bicameral mentality|Bicameral Mind]], which posits that until about the time described in the ''Iliad'', humans had a far different mentality from present-day humans. He says that humans during that time were lacking what is today called consciousness. He suggests that humans heard and obeyed commands from what they identified as gods, until the change in human mentality that incorporated the motivating force into the conscious self. He points out that almost every action in the ''Iliad'' is directed, caused, or influenced by a god, and that earlier translations show an astonishing lack of words suggesting thought, planning, or introspection. Those that do appear, he argues, are misinterpretations made by translators imposing a modern mentality on the characters.<ref name=":4">Jaynes, Julian. (1976) ''The Origin of Consciousness in the Breakdown of the Bicameral Mind''. p. 221</ref>
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