In these verses, Agamemnon worries about the partiality shown by Zeus to Hector. According to Agamemnon, Zeus favors Hector because of the hiera ‘sacrifices’ offered by that hero to the god, I.10.046, and Zeus shows his favor by letting Hector win against the Achaeans. That is why the Achaeans now need to devise a boulē in the specific sense of a clever ‘plan’, I.10.043, which is kerdaleē ‘crafty’, I.10.044—a plan that is crafty enough to counter the many baneful things that Hector will do to damage the Achaeans by way of his mētis ‘mind, intelligence’, I.10.048. The idea of ‘doing by way of mētis’ here at I.10.048 is expressed by the derivative verb mētīesthai (aorist mētīsasthai)—which is later picked up by the verb mēdesthai ‘devise’ at I.10.52, referring again to the many baneful things that Hector will do—or ‘devise’—against the Achaeans. You would think, adds Agamemnon, that Hector was the son of some god or of some goddess, I.10.050. This wording about Hector evokes the reality of an ongoing antagonism between the goddess Athena and the hero Hector. Already at I.07.047, the wording of the seer Helenos is referring to such a reality: Helenos addresses his brother Hector by describing him as comparable to the god Zeus himself with respect to Hector’s qualities of mētis ‘mind, intelligence’, and the wording of this description is a direct affront to the divinity Athena, who is the very personification of mētis ‘mind, intelligence’.