The words of Phoenix warn against the dangers of atē ‘aberration’, I.09.512. The Litai, goddesses of supplication personified, I.09.502, afflict with atē a man who does wrong by showing cruelty to suppliants and rejecting their supplications, I.09. 510–512. The warning here is intended for Achilles. But why is it that Achilles should heed the Litai? An answer emerges at I.09.507, where the Litai are said to heal the damage caused by the atē ‘aberration’ that is committed by wrongdoers when these wrongdoers offer compensation for such atē. As we saw in the comment on I.09.115–120, Agamemnon admits his atē ‘aberration, for which he stands ready to offer apoina ‘compensation’, I.09.120. In rejecting the Litai, one is rejecting the process whereby compensation can be awarded for damage suffered—and the word for ‘damage’ is Atē personified at I.09.504 and I.09.505. Further, the punishment for such refusal is another round of atē ‘aberration’—this time suffered by the one who rejects the Litai, I.09.510–512. For Achilles, such an atē would be the death of his other self, Patroklos, who personally experiences atē at the moment of his death, I.16.805, in the form of an aberration of the senses. See the comments on I.16.685–687 and on I.16.804–806. At I.19.268–275, Achilles seems to recognize that both he and Agamemnon have in the end been afflicted with atē.