Homeric psychology involves four organs — the menos, kinetic energy and life-force; the thymos, the emotional centre; the phrenes, the point of synthesis of thought and emotion; and the noos, the organ of rationality. These, as opposed to Snell's theory of a pre-unified, fragmentary self, are a productive multiplicity, a body as a connective synthesis of organ-machines. These are not functionally independent parts but machines coupled to other machines — the gods, other warriors and even ancient Greek concepts such as timê (honour and status), geras (spoil of war), kleos (glory), xenia (hospitality), and menis (rage, the root of "mania"). The battlefield is the body without organs, the socius, upon the plane of which all machines conduct their processes and syntheses.
I. The Two Registers of the Divine
The gods are personifications of the flow between these organs in two operations. Firstly, the immanent register. Divine intervention on a material level — Athena pulling Achilles back from killing Agamemnon, breathing menos into Diomedes, and so on. The gods are the psyche made visible. Second, the transcendent register. Humans' vision of the divine is permanently obscured by a mist; the humans are not privy to their business, nor are they active agents in their final destiny. This is exemplified by the Dios boule, Zeus' divine, uncontested will. This second register performs miraculation.
II. Territorial Machines and Despotic Capture
Ancient Greece was ruled by territorial machines — ancient hierarchies, rituals and kinship organisations passed down through oral tradition, before the written word. The despotic machine is a combination of the divine and the mortal. The gods represent a continuous mythology overshadowing the empire, such as the lineage of the heirloom of the Atrides family, Agamemnon's sceptre. The central despots are the Olympians, within the bounds of whose sovereignty the humans operate. But Agamemnon, too, acts as a miniature despot, claiming the Achaeans' labour as his own, by virtue of his position as a celestially ordained king — miraculating.
Achilles' menis acts as a decoding agent. His withdrawal created an interruption in the flow of the war-machine — approaching the schizophrenic limit.
III. The Withdrawal as Deterritorialisation
Achilles' menis acts as a decoding agent. His withdrawal created an interruption in the flow of the war-machine. It approaches the schizophrenic limit as Agamemnon's dependency on Achilles' labour is laid bare, revealing that his authority is not self-generating but dependent on a productive force. The public confrontation itself was an act of deterritorialisation.
Book 19 is miraculation in another form. Agamemnon, when requesting for Achilles to return, makes the excuse that Atë, the personification of delusion, seized his phrenes. He reframes his despotism as a sacred command when the system keeping him in control faces the threat of being decoded.
In conclusion, modern schizoanalysis also applies to the oldest extant work of Western literature, the Iliad, in many nuanced ways — primarily a capture through despotic overcoding. The Iliad also represents the degradation of a multiplicity that predates the development of the modern dividual.