But why would one only confine his or her thinking into such a narrow frame of politics? Different set of thoughts arises here.

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             A polis, an institution that Homeric scholars like, is not necessary for politics; instead it is an activity of politics that transcends any one set of structures or institutions (Hammer 20). Although not required, Iliad indirectly presents elements of a polis especially in the latter sections of the funeral game, and those elements bolster the idea that Iliad is political. There are numerous activities that occur in the "political field ", the public arena in which individuals and groups contend to resolve the issues that are important to the community. Most of the books in the Iliad consist of issues confronted and resolved in the "political field ". For example, the book 1 begins with the Achaean host gathers to determine the appropriate response to Apollo's plague and the proper distribution of the war prizes (Iliad 1:53-57). Therefore, it is fair to say that politics, not war, dominates the Iliad as a whole. .

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             One of the many dimensions that characterize politics in the Iliad is authority. In the Iliad, authority is understood in the frame of an already formed system of relationships derived from the institution of household. From this perspective, authority in the Iliad does not seem political since they have no formalized polis institution. However, authority is indeed directly linked with the presence of politics in the Iliad and is brought up to questions frequently. The authority of Agamemnon is a good start to relate a role of authority in the Iliad since many scholars argued that his authority as "might" (Hammer 80). In the beginning of the epic poem, it is apparent that Agamemnon's way of preserving his authority is precarious and even very ineffective. Agamemnon at various times employs two distinct claims to authority: fear and heredity. An indirect inference that people fear Agamemnon's authority is obvious from the book one.