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Achilles as a heroic character
Achilles as a heroic character
Pride and glory in iliad
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In the epic The Iliad, war is justified and glorified by Homer in order to depict the importance of honor and dignity to warriors in ancient Greece. Throughout the epic, honor is repeatedly dignified as the consequence of a battle that is won, and it is also stated that respect and status is gained from fighting battles with honor and courage. In Book 1, Achilles says,” All this you turn your back on and choose to forget, and now you threaten to take my prize of prestige, the gift I got from the sons of Achaeans for which I labored so much” (Homer 1.181-185). In this scene, Achilles is arguing with Agamemnon who is threatening to take Briseis away from Achilles. However, the main focus of the quote is the usage of the word ‘prize’ in reference …show more content…
In Greek Mythology, the life after death is determined in a court in the realm of Hades. The possibilities include the Fields of Asphodel, Elysium, Fields of Eternal Punishment, Reincarnation, or Tartarus. In ancient Greece, it was believed that honor and dignity would allow individuals to advance in society, and as a result, be given special privileges in their afterlife. Those that were warriors who died in battle committing acts of valor were buried with many elaborate rituals commemorating his deeds, whereas the ordinary citizens would simply be buried with a minor rituals to perform their duty. The rituals comprised of three major parts: prosthesis (placing the body), ekphora (funeral procession), and cremated remains (Source 1). The body was then washed and placed on a high bed for kin to mourn and pay their respects. The body was then buried, often with close objects. There were also distinct architectural features on the grave to ensure that the deceased wouldn’t be forgotten. Connecting to the social hierarchy, warriors were higher on the scale that ordinary citizens, granting them greater rights, and special passage into a pleasant afterlife. The most lavish and elaborate graves included those of the aristocrats and the warriors, whereas the simple Athenian families relied on unembellished structures to bury their dead. In Homeric societies, war was an act of valor, and those that fought in the wars with pride and bravery were considered heroes, and were respected for their actions. These individuals fought with courage and determination not only for social mobility, but also to ensure that their actions are recognized for their judgement for the afterlife. Throughout the Iliad, instances of death are explained and connected to the court of Hades, where an individual’s afterlife will be determined. Therefore, it
... burial places. Not only did it provide these individuals with an eternal essence, it was a demonstration of their wealth and taste. These burial practices are cultural dedications that engage with society. Though are not all the same, they provide the same type message. This message is in regard to the heavy presence of power at a certain time. The society of elites engages in the world, competes with each other and in this generates a sense of control. Creating tombs and spaces for themselves ensures them that their mark on the world lasts forever even when their body doesn’t. It is religious in that it provides space for someone who has died and ascended yet it is symbolic of the spirit where the individual can back to the high ether and be where the gods live.
Throughout the Iliad, heroic characters make decisions based on a specific set of principles, which are referred to as the “code of honor.” The heroic code that Homer presents to readers is easy to recognize because the heroic code is the cause for many of the events that take place, but many of the characters have different perceptions of how highly the code should be regarded. Hector, the greatest of the Trojan warriors, begins the poem as a model for a hero. His dedication and firm belief in the code of honor is described many times throughout the course of the Iliad. As a reward for heroic traits in battle, prizes were sometimes awarded to victors of war. In Book 1 Achilles receives Chryseis as a prize and a symbol of honor. Heroism had its rewards and its setbacks which ultimately was the backbone of the Illiad in the case of Achilles prize. Hector, arguably the greatest Trojan warrior or even the bravest of the Homeric heroes is very fierce and fights for what he believes is his destiny. In book VI Hector expresses his bravery when Andromache pleads with Hector not to fight when Hector says, “But I would die of shame to face the men of Troy and the Trojan woman trailing their long robes if I would shrink from battle now, a coward. Nor does the sprit urge me on that way. I’ve learned it all too well. To stand up bravely, always to fight in the front ranks of Trojan soldiers, winning my father great glory, glory for myself” (VI, 387).
He feels that his honor was besmirched when Agamemnon demands that Achilles relinquish his war prize, Brises "Are you ordering to give this girl back? Either the great hearted Achaians shall give me a new prize chosen according to my desires to atone for the girl loss, or else if they will not hive me I myself shall take her, your own prize?(Homer 1.134).
The notion of personal honor is prevalent throughout the Iliad. The honor of every person in Homeric culture was important, but to the hero, his honor was paramount. He could not endure insults, and he felt that he had to protect his reputation — even unto death. The hero 's duty was to fight, and the only way he had of gaining glory and immortality was through heroic action on the battlefield; thus, he continually prepared his life for the life-and-death risks of battle. The Homeric hero believed that men had to stand together in battle; men had to respect each other; and they had to refrain from excessive cruelty. This last condition was critically important for the Homeric hero. He loathed deliberate acts of cruelty and injustice. If he were ready to kill a victim, he believed that he should do it quickly; he was not to mutilate him, as Achilles does with Hektor 's body. By following this code, a hero gained a sense of dignity and a reputation for honor that would ensure his place in the social memory of his community.
Throughout history, people evaluated themselves and others based on moral judgements. The basis of those evaluations changed over time. In the Homeric period, from approximately 1200-800 BCE, people practiced “warrior ethics.” Warrior ethics were based on teleology, meaning all things had a purpose/function in society. The concept of good/bad was directly related to how well the function was performed. For example, a warrior was considered good when he was an excellent warrior and bad if he performed poorly. In Homeric times, excellence was considered god-like.
The prize was the daughter of an Apollon priest, Chrysies. The distressed father prays to Apollo who then sets a curse upon the king and townspeople. When Achilles hears that this was the cause of the horrible curse, he demands that Agamemnon return her. Agamemnon declares to Achilles that he must “fetch [him] another prize, and straight off too…” (line 138) to compensate for his loss. This shows how greedy and selfish the king really is and infuriates Achilles. To fetch someone else is a demeaning circumstance. Agamemnon reiterates his problem by griping that his prize is being taken away. By doing this, he tries to persuade and guilt Achilles into feeling bad for him. He wants Achilles to feel remorseful and hand Briseis to him. This conveys that women have no purpose to Agamemnon and are only thought of as objects. Therefore, he should see that the curse was his fault and nobody else’s. Instead, he should put the people before himself. Achilles is the best warrior who was willing to help the king out with his problem. He gestures that “We Achaeans will pay you back, three, four times over” (line 150) illustrating how forgiving Achilles can be in spite of the problem that has approached them. This depicts that he has pride and does not want the people to suffer anymore. He cares about the wellbeing of others. Furthermore,
than the times of today. Back then, the most important aspect of life for a
The grandeur with which Egyptians regarded their funerary customs does not come without explanation. They delighted in tying the occurrences of the natural world with supernatural dogma, and their burial practices exemplified this deluge of religion. A special deity was even attributed to cemeteries and embalmers: Anubis (Fiero, 46). Due to this deep sense of religion, a fixation with the afterlife developed within their culture. The Egyptian afterlife, however, is not synonymous of heave, but, rather, of The Field of Reeds, a continuation of one’s life in Egypt meant “to secure and perpetuate in the afterlife the ‘good life’ enjoyed on earth” (Mark 1; “Life in Ancient Egypt” 1). The pursuit of this sacred rest-place prompted the arousal of intricate Egyptian funeral rituals.
The notion of honor is prevalent throughout the Iliad and Antigone. Both texts demonstrate that honor is essential to Greek heroes because honor is the foundation of the society and family. Homer and Sophocles clearly show that honor guides people’s actions and responses and decides the fate of themselves and others. Both authors also place emphasis on the importance of proper burial because it is a strong indication of honor to the deceased and the deceased’s family. As can be seen in the Iliad and Antigone, the aim of every Greek hero is to gain everlasting honor because it ensures his place in the social memory of his society resounding even after death.
The world that Homer shows in the Iliad is a violent one, where war is not only a means of gaining wealth, but also the arena in which a man demonstrates his worth. The Greek army gathered in front of the walls of Troy exhibits the weaknesses and strengths of the Homeric world. Greece is not one nation, and the army of Greeks mirrors this. It is a collection of small city-states with a common culture and a common language, capable of coming together for a great enterprise, but also capable of being driven apart by petty squabbling. The common culture is based on acceptance of characteristics seen as virtuous: xeineia, or hospitality; agathos, the successful warrior; oikos, which means from noble birth; keleos, glory; pine, honor, which is a central motif throughout the Iliad; and finally, the ultimate virtue of arête, which stands for goodness or excellence and encompasses the other virtues. For Homer, a good man must be of noble family, strong, brave in battle, and wealthy. Earthly possessions show that a man has initiative and has the esteem of others. But the most important qualification to be considered a good man is honor, because honor is gained, not born into.
The Greek and Trojan societies believe that a soul remains restless and can not enter Hades until proper funeral rites are conferred. Funeral rites were paramount for those who had been killed in battle. An example of their determination to ensure a proper funeral can be found after the duel between the powerful Greek Aias and the Trojan commander Hector in Book VII. After Aias and Hector reach a stalemate in their battle, they agree to "make no battle" the next day so they can respectively "bring in our dead." Their cooperative neutrality to honor the dead demonstrated their respect for one another's fallen comrades.
Throughout the poem honor is shown and speaks about in different situation. The beginning of Iliad is a good example of Achilles' need to be recognized and rewarded as the best.
According to the book World Mythology: An anthology of the great myths and epics, The issues in The Iliad are not simple ones by any means. The removal of Achilles’ prize of honor is a blow to his reputation as well as to his pride. Moreover, Achilles knows that if he chooses to fight in the Trojan War, he will die an early death but will be remembered as a great hero; whereas if he refrains from fighting, he will lead a long but insignificant life and will not be remembered at all. He understandably vacillates between choosing life and choosing death (Rosenberg, 2006, p. 120). Achilles and Agamemnon — despite putting the most value on their reputation — portray appropriate behaviors to be hailed as heroes in this particular legend.
Homer’s The Iliad: Book XX features a battle between the Trojans and Achaians, shortly after Patroklus’ death (Lattimore Book XVI), where the gods must intervene in order to restrain Achilleus’ destructive nature that becomes amplified due to the grief and wrath as a result of the loss of his cousin/lover. The divine foresaw an early fall of Troy caused by the intensified destructive nature of Achilleus, therefore they interfered in the battle to protect a bigger ideal of fate, a fate of a nation, by manipulating smaller ideals of fate, the fates of people’s lives(Lattimore 405). At the beginning of the battle, after the gods descended from Olympus, they decide to sit and just watch how their mortal teams will fend for themselves until Apollo takes form as Lykoan and coerce Aeneias to challenge Achilleus, thus establishing the first act of divine intervention (Lattimore 406-407). When Achilleus is inches away from killing Aeneias, Poseidon takes sympathy upon him and whisks him off to safety (Lattimore 407-411). The last interference occurs during the confrontation between Hektor and Achilleus, where Achilleus is about to murder him and Apollo saves Hektor (Lattimore 416). Hektor’s rescue in this battle is an important event in the Iliad because Achilleus’ and Hektor’s fates are interrelated, further meaning that if Hektor die...
The greeks believed there was honor in death in battle, when in reality it’s just senseless violence. There is no honor in dying for an unjust cause, like the cause of Agamemnon. War by today’s standards is less violent, but arguably more glorified. Songs, movies, tv shows, all types of media make out all soldiers to be heros, doing brave work on a daily basis. War is ugly, awful, horrifying work, and while everything soldiers do is brave in their own way, no one should make it look glorious like the media does.