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Analysis of greek mythology
Analysis of greek mythology
Analysis of greek mythology
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The “House of Atreus”: The Everlasting Cycle of Death
In the “House of Atreus”, there is a cycle of death that is eventually broken. The ill-fated house contains a progressive series of sins that is set in action by the primary character Tantalus. The central message of the story is that human actions driven by human passions lead to an everlasting cycle of destruction, evil, and death; only with human reason and a sense of responsibility that comes from guilt can that cycle be broken.
The theme of relentless eternal sin is further shown by the conflict between arrogance and humility. Tantalus and his daughter Niobe defy the Gods and think of themselves as superior to all. They both are evil, and they represent the Greek driven acts by the animalistic concept of passions. They sin for the sole purpose of their egos, and the things the two of them do are illogical to the human perspective. Even when the Gods are generous towards Tantalus, he still acts in a horrific manner, “that no poet ever tried to explain his conduct” (Hamilton 346). Niobe’s arrogance displays her views of society especially when she thinks, “and what is she as compared with me?” (Hamilton 349). Niobe’s words and actions reflect her arrogance. She says again, “make your sacrifices to me” (Hamilton 349). The arrogance of Niobe and Tantalus are heard in heaven, and the Gods will always punish those who think they are not flawed. Both Tantalus and Niobe lack the humility that is favored by the Gods, which Orestes later demonstrates. Tantalus and Niobe are two of the issues, and creators of the circle of evil, and they are the reason for Greek passions, and what not to be.
The story of Clytemnestra embodies the concept of sins leading to more sins. This conce...
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...ut life’s killing sprees’ and circles of death there are still circle(s) of life. Quoting the Ghost of Mufasa from the Lion King, ”You have forgotten who you are… You are more than what you have become. You must take your place in the Circle of Life.” This quote has great significance in life. In the “House of Atreus” the characters forget that they are part of a chain, and that chain is the circle of life. When one person is misplaced, the entire circle is in great turmoil and devastation. Mahatma Gandhi once said, “An eye for an eye only ends up making the whole world blind.” This powerful quote by this incredible man shows that what many of the characters in the “House of Atreus” do is despicable and is just slowly destroying the world one death at a time. A main feature to take away from the “House of Atreus” is that everything you do in life has a consequence.
A twenty-first century reading of the Iliad and the Odyssey will highlight a seeming lack of justice: hundreds of men die because of an adulteress, the most honorable characters are killed, the cowards survive, and everyone eventually goes to hell. Due to the difference in the time period, culture, prominent religions and values, the modern idea of justice is much different than that of Greece around 750 B.C. The idea of justice in Virgil’s the Aeneid is easier for us to recognize. As in our own culture, “justice” in the epic is based on a system of punishment for wrongs and rewards for honorable acts. Time and time again, Virgil provides his readers with examples of justice in the lives of his characters. Interestingly, the meaning of justice in the Aeneid transforms when applied to Fate and the actions of the gods. Unlike our modern (American) idea of blind, immutable Justice, the meanings and effects of justice shift, depending on whether its subject is mortal or immortal.
The choices we make define the destiny of our lives. Since the beginning of time, man has always been an imperfect being full of flaws. Man is faced with different situations that can end up bringing disgrace to himself and his family if the situations are not well handled. In the texts Book II of the Aeneid by Virgil, Antigone by Sophocles, Oedipus the king by Sophocles, and Book XXII from the Iliad by Homer; Creon, the Trojan people, Hector, Achilles, and Oedipus embody what can lead to a man’s downfall through their own choices. Through these texts we are able to learn from the mistakes people made in the past and lead good moral lives. The texts illustrate how pride, lack of empathy, and ignorance lead to the destruction of man.
Throughout modern history the ancient Greeks and their stories have influenced our culture and way of life. Many of the ancient Greek myths are those of caution that teach us moral lessons. For example, the myth of Odysseus and the sirens, told by Homer in The Odyssey, teaches us to resist the urge to indulge in temptations. Odysseus and his crew are travelling near the island of the sirens when Odysseus plugs the ears of his crewmates with beeswax and has them tie him to the mast so that he can listen to the sirens’ song and not crash their ship onto the rocks as they pass the island. Odysseus and his crew safely pass the island of the sirens without any casualties and continue on their journey home. Author Margaret Atwood and artist John William Waterhouse both display their brilliant ideas about the myth of Odysseus and the sirens using poetry and painting. Both Ulysses and the Sirens by John William Waterhouse and “Siren Song” by Margaret Atwood use the myth of the sirens to show that during their lives, people often encounter bad temptations that can lead to their demise and should pay no attention to such temptations.
It is without fail that throughout Aeschylus’ trilogy, The Oresteia, the presence of light and dark can be found in the characters, the plot and the themes. The trilogy follows the House of Atreus its emergence from darkness into the light. However, the light and darkness are often presented symbolically throughout the trilogy and often appear as pairs, which are constantly at odds with each other like Clytaemnestra versus Orestes and Apollo verses the Furies. Light and dark are not defined, nor strictly categorized, as good against evil, rather they move towards the primal versus civilized nature of the culture, and the two merging, and moving into a new era of Greek civilization. The dark is not pure evil, the light is not pure good; they are a coming together of two different times, and because of that transition, from primitive to civilized, tension builds and breaks, which causes the tragic events of The Oresteia throughout the three plays: Agamemnon, The Libation Bearers, and The Eumenides.
The question of why bad things happen to good people has perplexed and angered humans throughout history. The most common remedy to ease the confusion is to discover the inflicter of the undeserved suffering and direct the anger at them: the horror felt about the Holocaust can be re-directed in the short term by transforming Adolf Hitler into Lucifer and vilifying him, and, in the long term, can be used as a healing device when it is turned into education to assure that such an atrocity is never repeated. What, however, can be done with the distasteful emotions felt about the victims of Hiroshima and Nagasaki? Surely the citizens of those two cities did not themselves directly provoke the government of the United States to deserve the horror of a nuclear attack. Can it be doubted that their sufferings were undeserved and should cause deep sorrow, regret, and anger? Yet for the citizens of the United States to confront these emotions they must also confront the failings of their own government. A similar problem is found in two works of literature, Aeschylus' Prometheus Bound and the book of Job found in the Tanakh. In each of these works a good man is seen to be suffering at the hand of his god; Prometheus is chained to a rock by Zeus who then sends an eagle to daily eat Prometheus' liver while Job is made destitute and brought to endure physical pain through an agreement between God~ and Satan. To examine the travails of these two men is to discover two vastly different concepts of the relationship between god and man.
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.
The Ancient Greeks sought to define how humans should view their lives and how to create an existence dedicated to the basis of the “ideal” nature. This existence would be lived so as to create an “honorable” death upon their life’s end. Within their plays, both dramas and comedies, they sought to show the most extreme characteristics of human nature, those of the wise and worthy of Greek kleos along with the weak and greedy of mind, and how they were each entitled to a death but of varying significance. The Odyssey, their greatest surviving drama, stands as the epitome of defining both the flawed and ideal human and how each individual should approach death and its rewards and cautions through their journeys. Death is shown to be the consequence
Aeschylus’ tragic trilogy, the only play to survive from Ancient Greece, repeatedly calls our attention upon a central concept of justice: justice as revenge. This is a relatively simple concept, with a powerful emotional appeal, linking vengeance to the family and their feelings for each other and for their collective honor. However, one must look past this superficial theme in order to fully appreciate and understand the depth and beauty of Aeschylus’ work, and regard it as a philosophical investigation into the concepts of justice rather than a great artistic fiction or a poetic exploration. The former approach is unfortunate because the Oresteia is not a rational argument. It is, on the other hand, an artistic exploration of abstract and theoretical issues. What matters in this case is the complexity of the feeling that emerges from the characters, the imagery, the actions, and the ideas in the story. In other words, the writer is dealing with a case of how human bei...
The chorus sites hubris, the Greek word referring to mortal pride or arrogance, as being the cause of many bad fates. Someone guilty of hubris aspires to be more and do more than what the gods allow, resulting in severe punishment and a tragic destiny. As an example, the chorus recites the story of Ouranus in lines 168-175 of Agamemnon. They tell of his pride and arrogance, and how both ultimately led to his fall. They continue to list two of his successors who suffered the same fate. Hubris is also discussed in lines 461-470, explaining that, "The gods are not blind to men who... unjustly prosper." The chorus views this arrogance as a terrible offense to the gods, and warns all those who dare set themselves beyond Justice to limit their belongings to what they need and what the gods allot them. They offer this warning so that all people might "avoid this suffering," (Agamemnon, lines 370-381).
life and the moral at the end of The House of Eld relates to the
One of the oldest and most prominent issues that mankind has faced throughout history is that of their own mortality. In every society mankind has wrestled with the inevitable problem of their eventual death, and literature often reflects each society’s take on their mortality. For instance one of the most pronounced motifs in the epic poem Beowulf is the impending doom that each and every character knows will eventually come for them. This is most clearly illustrated by the protagonist himself in his dialogue with other characters. It is also perpetuated by the compelling need for glory and renown that many of the characters continuously search for. Lastly, the issue of mortality is presented by the preeminence of the history of the clans
Redemption is the act of being saved by from sin, error, or evil. Redemption is a major theme in all writings, short-stories, novels, poems, plays, etc. Many people in their lives look to achieve redemption by the time they kick the bucket, however sometimes redemption is achieved with death. In Christianity I am reminded of the significance of the death of Christ on the cross to relate to the theme of redemption in death. In this paper I hope to accomplish a contrast of the novel A Lesson Before Dying by Ernest J. Gaines and the play of Hamlet by William Shakespeare, by using the theme of redemption in death, and also ultimately explaining
As a preface for the tragedy, the crime committed by Tantalus should be staged first. The killing of Pelops by Tantalus, his father, serving him to the gods will be the beginning of Niobe’s tragedy. After these events, Niobe becomes unusually fixated with being a mother. After having 12 children, seven daughters and 7 sons, she swears to the gods that she’ll never hurt her children as her father attempted with his own; and that she wants to dedicate her life to become the best mother to exist ever. Niobe is having a recurrent dream with a spider, which is in fact weaving a net around her; she goes to the Oracle to find out the significance of the dream. As a response, the Oracle tells her that the spider represents her obsession with her children, whom are not part of the gods’ realm and hence should be subjects of adoration. The spider really represents Arachnae and her fate after challenging Athena. Niobe doesn’t understand the Oracle and feels that even the gods are jealous of her fortune. During a celebration in Leto’s honor, she claimed that she deserved more worship than Leto as she was the daughter of a god, a queen as had seven times more offspring than Leto. She even dismissed the celebration; the worshippers leave.
The theme that the lives of humans are controlled by the gods, in Oedipus, show that everything humans do are futile and result in no gain but only loss. This theme is mainly shown by the character Oedipus, king of Thebes. In the beginning of his life, Laius the king planned to kill his son by leaving him on Mount Cithaeron to die. "...at the moment I was your savior."
To view the links that are instilled between mortals, immortals, and fate in The Iliad, it is worthwhile to examine each on its own to observe how they connect. The characteristics of the three are inherently unique in relation to each other, though in some areas there is overlap. Man is defined as a mortal, someone who can die from old age and disease. Products from mortal and immortal procreation, such as the hero Achilles, fall into a sort of category all their own, but Achilles himself suggests that he would die from old age if he were to return home (9:502-505). In this weakness of the flesh they differ from the immortal gods, who cannot die from natural causes. Nevertheless, the gods share the imperfections of man: disloyalty, deceit, anger, and even lust. They see themselves as above man, and yet their actions are often as selfi...