A Comparison of Iliad and Odyssey
Although both works are credited
to Homer, The Iliad and The Odyssey provide two remarkably different views
on the nature of the Olympian Gods, their relationship to humanity, and the
general lot of mortals throughout their all too brief lives. As a result of these
differences, both stories end up sending contrasting messages about life in
general. In the Iliad, the supernatural denizens of Olympus are depicted as
treacherous, power-hungry, and above all temperamental beings that are
always at each other's throats. Factionalism abounds, and neither the bonds
of marriage, nor the ties of kinship can contain keep it under control. A perfect
example is when Ares betrays his mother, Hera, and his sister, Athene, by
aiding the Trojans instead of the Greeks. When he is discovered, Athena
strikes him down in battle through Diomedes. In the Odyssey, however, the
Gods of Olympus display far more unity and civility toward each other. They
argue and disagree, but their disagreements are never carried out to the
extremes found in the Iliad. When Poseidon punishes Odysseys for blinding
the Cyclopes, Athena does not take revenge. Even though Odyssey's is her
favorite mortal, she respects Poseidon's right to punish him. Also, the
treachery among the Gods that is so prevalent in the Iliad, is nowhere to be
found in the Odyssey.
In Iliad, Hera, enters into a conspiracy with Poseidon, Aphrodite, and Morpheus to aid the Greeks by putting Zeus to sleepÉ thus
rendering him unable to help his beloved Trojans. Nothing like this incident
can be found in the Odyssey. References to past disagreements and
arguments between the Gods (such as in the Poet's tale of Ares and
Aphrodite) are scattered throughout the book, however, so the views between
the Iliad and the Odyssey are not exactly diametrically opposed. The role of
the Gods in the affairs of humanity is much greater in the Iliad then in the
Odyssey. In the Iliad, the Olympians are constantly meddling in the conflict
between the Greeks and the Trojans. At best, they view mortals as amusing
petsÉ to be cared for, played with, and loved. At worst, humans are just
pawns to be shuffled around, sacrificed, and set against each other in order to
resolve inter-Olympian ego-clashes.
this, for once the suitors are gone Odysseus is free to reclaim is post in
"Anybody living in the United States in the early 1990s and paying even a whisper of attention to the nightly news or a daily paper could be forgiven for having been scared out of his skin... The culprit was crime. It had been rising relentlessly - a graph plotting the crime rate in any American city over recent decades looked like a ski slope in profile... Death by gunfire, intentional and otherwise, had become commonplace, So too had carjacking and crack dealing, robbery, and rape. Violent crime was a gruesome and constant companion...
You are permitted on settle on your choices yet you need support not permitted to lift those results" that quote recognizes for a few pieces in the odyssey. The subject "Through Also through flexibility is An all the all the more persuading move over destiny" may be for a few encounters in the odyssey: those secured proprietor, eating up Hyperions dairy creatures, Moreover The minute that odysseus returns home.
In book eight of Homer’s The Odyssey, Odysseus is on the island of the Phaeacians and is waiting to return home to Ithaca. Meanwhile, Alcinous, the Phaeacian king, has arranged for a feast and celebration of games in honor of Odysseus, who has not yet revealed his true identity. During the feast, a blind bard named Demodocus sings about the quarrel between Odysseus and Achilles at Troy. The song causes Odysseus to start weeping, so Alcinous ends the feast and orders the games to begin. During dinner after the games, Odysseus asks Demodocus to sing about the Trojan horse and the sack of Troy. This song too causes Odysseus to break down and cry. Homer uses a dramatic simile to describe the pain and sorrow that Odysseus feels as he recalls the story of Troy.
The post-industrial revolution period, marks a turning point in in perceptions towards crime and the motives behind it. While the industrial revolution resulted in an imminent influx of the working class in the cities in seek for employment due to the falling standards of living in the agrarian areas, poverty was not initially considered to be the prime cause of crime in any circumstance. Police reports1 even went as far to suggest the existence of an attraction in a individual towards a criminal life. Therefore, it could be argued whether such reports are suggestive of the existence of a separate criminal class in British society, yet in the longer term, as proposed by Professor S.E Finer2, the report caused the manifestation of a new attitude amongst the public, that downplayed the effect of “want” due to austerity. Interestingly nonetheless, prison admissions showed considerable proportionality with the state of trade and the price of wheat,3 which thus implies that crime realities were not accommodated in the public eye. Notions of a “criminal class” were very popular from the mid-19th to the beginning of the 20th century; such views claimed the impossibility of individuals to maintain permanent employment, even if they so desired and similarly that “honest habits”4 would never deign to unlawful acts, even if stimulated by “extreme hardships”. As a result, this proposes cyclical infatuations and obsessions with committing crime that could not be contained.
“There is a widespread concern that the level and type of crime reported in the media present a distorted view of the real level of crime in the community” (Media portrayals of crime, 2000). If a crime is portrayed as ‘out of control’ or perceived as ‘dangerous’ to a community through the media, it could create social repercussions, such as isolation of consumers who believe that their community is in a high-crime or high-violence area. Statistics recorded from the Australian Institute of Criminology confirms property crime, such as break and enter, burglary, vehicle theft and shoplifting are continually being reported at a higher rate than violent crime (Media portrayals of crime, 2000). In 2013 alone, there were approximately 739,317 property offences in total (homicide incidents, 2017). Therefore, the increase in property offences in society was the highest recorded in 2013, compared to violent crimes that are decreasing in a total of 151,714 in the same reviewed period. In addition, this evidence shows that the majority of crime in our society is not of a violent nature.
Fear is defined as “a feeling of distress, dread, panic, uneasiness, alarm in the context of the immediate environment”. Fear is an emotional reaction rather than a judgement, it is a instinctual reaction to the possibility of danger. Almost all humans have experienced fear throughout their life, some have experienced a higher and more consistent level of fear than others. Two factors out of the countless number of factors that influence or bring on the emotion of fear more than other factor that are important to the topic I am going to discuss in this paper are perceived seriousness and perceived danger. Perceived seriousness is the seriousness of the crime problem. How people perceive the seriousness of crime can be influenced by the media,
Throughout Homer’s epic poem, The Iliad, gods are presented as remarkably human in almost every way. While it is assumed that gods are divine entities incapable of human transgression, they are portrayed with all the flaws of mortals in The Iliad. The gods are a manifestation of human emotions consequently helping to explain the behavior of the humans in The Iliad. The actions of the heroes are what determine their fate, not divine intervention. Ultimately, the humans in The Iliad have inherent characteristics that provide the driving force behind their actions: the gods simply act in concert with them, allowing the human beings to exercise free will of
In the book the Iliad, The Odyssey, and Works and days, there are many things that can be similar when talking about Greek heroes and the world of Greek poetry. The stories and topics are describing similar events during this time of the eighth and seventh century B.C. In the end, however, they do have some differences in some parts when describing or explaining certain situations and ideas. The world of Greek heroes is written like a story; or Epic Poetry. That is what The Iliad and The Odyssey are; Epic Poetries. They are telling a story of a great hero and their adventures. On the other hand, the more realistic Greek World that is being described in Works and days is a Didactic poem, which tells more of a moral or message to the reader.
“Gods can be evil sometimes.” In the play “Oedipus the King”, Sophocles defamed the gods’ reputation, and lowered their status by making them look harmful and evil. It is known that all gods should be perfect and infallible, and should represent justice and equity, but with Oedipus, the gods decided to destroy him and his family for no reason. It might be hard to believe that gods can have humanistic traits, but in fact they do. The gods, especially Apollo, are considered evil by the reader because they destroyed an innocent man’s life and his family. They destroyed Oedipus by controlling his fate, granting people the power of prophecy, telling Oedipus about his fate through the oracle of Apollo, and finally afflicting the people of Thebes with a dreadful plague. Fundamentally, by utilizing fate, prophecies, the oracle of Apollo, and the plague, the gods played a significant role in the destruction of Oedipus and his family.
Throughout society there are both individuals and groups of people with a wide range of perceptions about crime and justice. These perceptions are influenced by the media and what the media presents. Media presents crime stories in ways that selectively distort and manipulate public perception, thus creating a false picture of crime. Therefore the media provides us with perceptions and social constructions about our world. Firstly I will be discussing the role of the media in constructing knowledge about crime. I will begin by explaining why the media is important, and go further to explain that media representations construct knowledge of crime and since knowledge about crime is constructed it does not necessarily capture reality in fact crime stories are often sensationalised. I will then link this to my central argument that the media shapes people’s perceptions of crime and how this is important as it can lead to changes in the law. I will then explain what it is that the public or society needs to be aware of when reading and watching media reports about crime. We need to be aware of bias and moral panics that are created by the media and how the media shapes or influence’s public perception through this, it is important for us to be aware of misleading or false crime stories so that we are not swayed by the media in believing what they want us to believe.
One of the most noticeable differences between the book and the movie is the absence of the Gods. In Homer's Iliad, the Gods played a major part in the Trojan War. Though the viewers are made aware that the characters believe in the Gods, the only God we see in the movie is Thetis, Achilles' mother. The omission of the Gods from the movie may give the audience a chance to view the characters more believable, however by omitting the Gods, the viewer did not get the full history of the characters.
The Iliad is a classic epic poem written by Homer about the Trojan War and the rage of an Achaean warrior, Achilles. The book introduces the reader to the war and the personal battle between Achilles and King Agamemnon; because of this argument between these two major characters, Homer introduces the role of the gods when Achilles asks his mother, Thetis, to go to Zeus and beg for his interference on Achilles’ behalf. The major role the gods play in the Iliad is their interference in the Trojan War as immortal versus immortal and mortal versus immortal.
Crime is seen to just exist however, that is not the case. It is argued that crime is created through society and that crime is both a social fact and a social construction. We are told daily about the problems in which we are facing from crime by politicians through the media. From this it is argued that crime is in fact a social fact and a social construction. Throughout this essay it looks at what exactly is a social construction and a social fact and if crime is in fact both a social construction and a social fact, it will also look at one of the main theories which will help draw a conclusion to if crime Is both a social fact and a social construction.
One of the most compelling topics The Iliad raises is that of the intricate affiliations between fate, man and the gods. Many events related by Homer in his epic poem exhibit how these three connections interweave and eventually determine the very lives of the men and women involved in the war. Homer leaves these complex relationships slightly unclear throughout the epic, never spelling out the exact bonds connecting men's fate to the gods and what can be considered the power of fate. The motivation for the ambiguousness present in The Iliad is not easily understood, but it is a question that enriches and helps weave an even greater significance of the results into Homer's masterpiece. I feel that the interaction between man, god, and fate can be shown to be one great fluidity that ultimately leaves life mysterious, giving much more depth and complexity to the bonds between the three.