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Religion in ancient greek daily life essay
Ancient greek values
The role of religion in the lives of ancient Greeks
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1. In Hesiod’s Works and Days, he begins by stating “But you, Perses, listen to right and do not foster violence; for violence is bad for a poor man” (Hesiod 1). Hesiod believes that violence is for people of low ethical and economic standing, and that if a man is violent then he will be punished by Zeus. This is where the pessimistic side of Greek religion comes into play: Hesiod warns that Zeus will know if a man is acting in disreputable ways, and will punish not only him but also the place in which he lives by causing famine, plague, and the general perishing of everyone. Hesiod believes that a man should act to uphold justice rather than walk the path of ferocity. Whereas a violent man will bring ruin to his city, a just man will bring prosperity and “all-seeing Zeus never decrees cruel war against them” (Hesiod 2). The land will bear plenty of food, people will be healthy, and civilization will bourgeon. The importance of these two elements in Hesiod’s writing is that he is trying to encourage people to simply act courteous and kind to others. This ideal and these warnings play into how Hesiod believes the basileises should act and how men should treat the people around them. 2. …show more content…
The role of the basileis, according to Hesiod, is to be the shining example of justice and to uphold it in their lands. If they stray from the path, then they will bring down the wrath of Zeus on their subjects. The basileis should not “oppress their fellows with crooked judgments, and wreck not the anger of the gods.” (Hesiod 4). The prince, as Hesiod calls them, should act as a just ruler to ensure that everyone is treated equally and fairly so as to not bring down the wrath of the gods. Akin to the common man, the basileis needs to be a reputable person. This plays back into the pessimistic side of their religion, but also shows that in Greek society it was important for even the powerful to be dependable
people. 3. According to Hesiod, the gods will be angry with any man who is indolent (Hesiod 5). The correct way for a man to lead his life is to be vigilant in his work so that he can rely on his own wealth and food and not have to ask for those from others. Working is not a disgraceful action, and in fact makes a man better because he is making an honest living and becoming wealthier. He should also not be greedy or lust after what another man has, and should always do today what could be done tomorrow. These ideals would have been important in Greek civilization because having people working hard and providing for themselves would ensure the prosperity of the nation as a whole. If everyone had been idle, then the nation would have no working class to grow produce or manufacture goods.
Prometheus Bound is quite different from other tragedies in that it is peopled entirely by gods. The play focuses on the story of Prometheus, and we have versions of this myth in Hesiod's famous works. There is reason to think that the author of Prometheus Bound was not only acquainted with Hesiod's version but actually drew on Hesiod directly in this play. This essay therefore aims to establish in what ways the author of Prometheus Bound seems to have drawn from Hesiod's version of myth, in what ways he has diverged from it, and what reasons he might have had for making these changes and innovations. This might therefore highlight any particular emphasis or purpose of Prometheus Bound and what its author might have been trying to get across. Though there is not space in this essay to discuss the problems of attributing this play, it must be recognised that this ambiguity of authorship and dating makes it even more difficult than usual to look at views and purposes behind the play.
...the god based upon conflicting traits of fear, deceit, and lust. Zeus' main characteristic is power in both Greek and Roman mythology. However, when Ovid's Metamorphoses is compared to Hesiod's Theogony, Juno's power is limited. Ovid's lack of respect and belief about Jupiter is apparent in his writings, which portray Jupiter as fearful, cunning, deceitful, and lustful. In opposition, Hesiod views Zeus as fearless, intelligent, and certainly not lustful. Zeus' characteristics in the Theogony are reflected from Hesiod's belief about the god to be much more than a worthless myth to the Greeks. Instead of mocking and disrespecting the all-powerful god of Greek and Roman mythology, Hesiod respects Zeus as the most powerful god.
The role of women in Hesiod's Theogony and Works and Days is outstandingly subordinate. There are a number of times in Hesiod's text that despises women, being mortal, immortal, or flesh-eating monsters. The overall impression of women from Theogony and Works and Days, leads one to believe that Hesiod is a misogynist.
Sophocles’ Antigone and Euripides’ The Bacchae are indubitably plays of antitheses and conflicts, and this condition is personified in the manifestation of their characters, each completely opposed to the other. Both tragedians reveal tensions between two permanent and irreconcilable moral codes; divine law represented by Antigone and Dionysus and human law represented by Creon and Pentheus. The central purpose is evidently the association of law which has its consent in political authority and the law which has its consent in the private conscience, the association of obligations imposed on human beings as citizens and members of state, and the obligations imposed on them in the home as members of families. Both these laws presenting themselves in their most crucial form are in direct collision. Sophocles and Euripides include a great deal of controversial material, once the reader realizes the inquiries behind their work. Inquiries that pertain to the very fabric of life, that still make up the garments of society today.
Hesiod tells the story of how the curse of Pandora came to be in his writing. In his two works Hesiod, Works and Days and Hesiod, Theogony that contain the story of Pandora are both writing in a slightly different perspective. However, at the end both have the same meaning to them. That Zeus created women as a punishment for men. In developing this meaning in both poems Hesiod uses a few different things in each story as oppose to telling the same story for both. Hesiod, Works and Days and Hesiod Theogony have the same meaning and most of the same plot but different in some aspects.
Yet, despite the fact that no two women in this epic are alike, each—through her vices or virtues—helps to delineate the role of the ideal woman. Below, we will show the importance of Circe, Calypso, Nausicaa, Clytaemestra, and Penelope in terms of the movement of the narrative and in defining social roles for the Ancient Greeks. Before we delve into the traits of individual characters, it is important to understand certain assumptions about women that prevailed in the Homeric Age. By modern standards, the Ancient Greeks would be considered a rabidly misogynistic culture. Indeed, the notoriously sour Boetian playwright Hesiod-- who wrote about fifty years before Homer-- proclaimed "Zeus who thunders on high made women to be evil to mortal men, with a nature to do evil (Theogony 600).
Justice is generally thought to be part of one system; equally affecting all involved. We define justice as being fair or reasonable. The complications fall into the mix when an act of heroism occurs or morals are written or when fear becomes to great a force. These complications lead to the division of justice onto levels. In Aeschylus’ Oresteia and Plato’s Republic and Apology, both Plato and Aeschylus examine the views of justice and the morality of the justice system on two levels: in the city-state and the individual. However, Plato examines the justice system from the perfect society and Aeschylus starts at the curse on the House of Atreus and the blood spilled within the family of Agamemnon.
In Star Trek II: The Wrath of Khan, Spock said, “The needs of the many outweigh the needs of the few, or the one.” Applying this logic to the social contract between the basileus and the demos, the demos’ needs outweighed the basileus’ needs, because the demos were the many whilst the basileus was only one person. The social contract that existed between the basileus and the demos of the Dark Age consisted of expectations. The basileus was expected to provide for the demos’ needs of protection, generosity, and fair judgment. Thus, if the basileus were unable to provide the demos with their needs, the contract became void and made the basileus’ leadership position vulnerable to dissolution. Therefore, in the social contract, the demos were satisfied because they maintained their ability to rebel if their expectations of protection, generosity, and fair judgment were not met by the basileus.
Euripides’ plays Hippolytus, The Bacchae and Iphigenia at Aulis all revolve around the journey of key characters that fail to show respect to various deities within the Greek Pantheon. This disrespect, in all three plays, is met out with retaliation from the gods themselves, thus effecting those that disrespected them as well as their families. To convey these tales Euripides implements many themes, one such theme being divine retaliation. Euripides’ use of the theme of divine retaliation provides a stark illustration of the Greek Pantheon striving to prove their superiority relentlessly and gives insight into their merciless use of mortals as pawns to achieve this.
In conclusion, the Greeks had many fear, but they had more fear for the gods. The Greeks feared the sea for it ability of taking life. And life turns out to be one of the greatest possessions for the Greeks. Ancient Greeks feared the Gods because they also had the ability to take life away. The gods were frightening powerful immortals that were inconsiderate toward the puny little Greeks. For example, Poseidon a reckless god, he ravaged Odysseus and caused him to wander off at sea. He took no pity on him; he just wanted to torture him for not sacrificing in his name. Calypso as beautiful and charming as she was, her obsession caused her to be a meddlesome goddess. Athena as clever she was in helping Odysseus to find his way home, she was also a meddlesome God.
Hera despises the Trojans, and in order to bring suffering and pain upon the Trojans she offers Zeus the destruction of her most beloved cities. Hera states, “the three cities that I love best of all are Argos and Sparta, Mycenae with streets as broad as Troy’s. Raze them, whenever they stir the hatred in your heart” (4.60-62). This goddess offers the destruction of these cities along with their people in order to obtain Zeus’ permission to bring misery to the city of Troy, saying that “I will never rise in their defense” (4.63). Such an action demonstrates the cruelty of the gods, not caring about the harm they are bringing to the mortals as long as they are satisfying their desires. Hera’s hatred for the Trojans leads her to bring more suffering not only to the Trojans, but also to her beloved Greeks forcing the Trojans to break their oath results in the continuation of the Trojan War. Therefore, the interference of the gods is an important aspect of The Iliad, demonstrating to the reader the personality of the gods as well as showing that the meddling of the gods conducts the course of the Trojan
...y saying that, “isn’t to produce justice to establish the parts of the soul in a relation of mastering, and being mastered by, one another that is according to nature, while to produce injustice is to establish a relation of ruling, and being ruled by, one another that is contrary to nature?” (444d). Isn’t it better to lead a just life if doing so prevents internal chaos and maintains order in the soul? It seems that answer is yes, but the question rests on a fallacy. The connection between injustice in a city as chaos among the classes, and injustice in a man as chaos in the soul has never been sufficiently shown. Socrates has failed his demonstration.
The gods in power, like Zeus, exhibit bias, dishonor, betrayal, deception, and many other humanly characteristics. One memorable scene is when Zeus and Poseidon are in conflict with each other over the Achaens versus the Trojans. Zeus controls the battle by “lifting the famous runner Achilles’ glory higher,” (Homer 13: 404). Zeus plays both sides in this scene, acting like a double agent which is dishonorable. Zeus’s bias is prevalent throughout the poem; specifically, he is “bent on wiping out the Argives, down to the last man,” (Homer 12: 81-82). Just like mortals such as Agamemnon and Achilles view each other with suspicion and intolerance, the gods experience identical emotions of wariness, anger, and irritation. This human-like behavior is not restricted to Zeus. Later in the text, Hera lies to Aphrodite to use her powers to manipulate her own husband Zeus. If one looks at Hera as a heavenly entity, her reaction may not make sense, but when it is viewed as a manifestation of human emotion, it become almost reasonable. Her scheming response to Zeus’s meddling with the war is spurred by her support for the Trojans. Hera’s manipulation and Aphrodite’s ego don’t stand alone as examples of this divine humanity. These instances suggest that the deities are being presented in this unique way to help explain behavior of the humans in The
...s are a paradigm case of those in control. The essence of ruling is, therefore, to be unjust and that is why a tyrant is a perfect ruler. He always knows what is to his advantage and how to acquire it. Thrasymachus’ view of justice is appealing but therein lies a moral danger and this is refuted by Socrates.
“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.