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The Pursuit of Honor in Homer’s Iliad
Throughout history, people have pondered the question of human mortality. In examining the issue, the Ancient Greeks, came to the conclusion that there are two spheres of immortality: that which is reserved for the Gods and that which can be attained by mere mortals. The Gods are destined to eternal youth and life; however, for humans who are predestined to die, this existence is impossible to attain. Rather, humans must strive to gain everlasting honor, the only form of immortality available to them.
It is this idea that Homer seeks to expound in his epic poem, "The Iliad." Throughout his poem, Homer depicts the degree to which honor plays a role in the lives of the Greeks, and the manner in which they are willing to sacrifice in order to reach their goal. This theme manifests itself from the outset of the work, as "The Iliad," is set during the Trojan war, a particularly long and bloody war, fought not over political differences, not over boundary disagreements and not to protect the nation. Rather, it was a war fought to defend and uphold the honor of one individual, Menelaous whose wife had been stolen from him by the Trojan prince, Paris.
This is the value that suffuses the narrative of "The Iliad." According to the axioms of Greek society, one must defend his status and prevent shame from being brought upon him, at all costs. "...[M]y father, he sent me to troy, and urged upon me repeated injunctions, to be always among the bravest and hold my head above others, not shaming the generation of my fathers..." (VI 206-9) This is the Greek bible, the guide to proper decorum. A man's honor, and the honor which he brings his father, is paramount.
Hektor, the bravest of the Troj...
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...: Hackett Publishing Co., 1994.
Richardson, Nicholas. 1993. The Iliad : A Commentary. Vol. VI: books 21-24. Cambridge: Cambridge University Press.
Schein, Seth L. The Mortal Hero: An Introduction to Homer's Iliad. Berkeley: University of California Press, 1984.
Silk, M. S. Homer: The Iliad. Cambridge, Eng.: Cambridge University Press, 1987.
Stanford, W. B. The Ulysses Theme: A Study in the Adaptability of a Traditional Hero. Dallas, TX: Spring Publications, 1992.
Steiner, George, and Fagles, Robert, eds. Homer: A Collection of Critical Essays. Twentieth Century Views, ed. Maynard Mack. Englewood Cliffs, N. J.: Prentice Hall, 1962.
Van Nortwick, Thomas. Somewhere I have travelled: the hero's journey. New York: Oxford University Press, 1996.
Whitman, Cedric H. Homer and the Heroic Tradition. Cambridge, Mass.: Harvard University Press, 1958.
“Good Country People” is a story about Joy Hopewell, a very well educated young woman living in the rural south. Joy lost a leg in a hunting accident when she was ten and since then had been forced to wear a wooden replacement. She also had a weak heart and it was this affliction that forced her to remain amongst these “good country people” whom she considered to be intellectual inferiors. Though she had great confidence in her intelligence she had very little self-esteem. Joys’ handicap made her feel ugly, so ugly that much to her mothers’ dismay, she had her name legally changed to the ugliest one she could think of, Hulga. One day a traveling bible salesman named Manley Pointer made a sales call and ended up having dinner with the family.
Homer. The Odyssey: Fitzgerald Translation. Trans. Robert Fitzgerald. New York: Farrar, Straus and Giroux, 1998. Print.
Shenck, Mary Jane. "A Good Man is Hard to Find." Short Story Criticism. Vol. 23. 220-223.
O’Connor, Flannery. "A Good Man Is Hard to Find.” The Story and Its Writer. Charters, Ann. Compact 8th ed. Boston: Bedford/ST. Martin's, 2011. 676-687. Print.
Heubeck, Alfred, J.B. Hainsworth, et al. A commentary on Homer's Odyssey. 3 Vols. Oxford PA4167 .H4813 1988
Heubeck, Alfred, J.B. Hainsworth, et al. A commentary on Homer's Odyssey. 3 Vols. Oxford 1988
Honor or having an honor culture is a hallmark trait of many cultures both ancient and modern. While many would go to Homer’s The Iliad for clear indications of honor culture within Ancient Greek culture, The Odyssey also provides clear indications of an honor culture. Before honor culture within The Odyssey can be explored, honor and honor culture must first be defined. The most common and relatable explanation for honor culture in our modern day world is a prevailing culture in the southern United States of America especially within the Appalachian communities. This culture and the Ancient Greek culture share simple hallmarks. Honor culture is about neither committing transgressions against another, nor tolerating them when they are done to you. It is about the value of your “good name” and reputation for being honorable. This means that slights not only against you but against your name are taken very seriously. These things are generally held throughout all cultures of honor. Some of the specifics of honor are defined by each individual culture; these specifics along with the general state of an honor culture are shown in three events within The Odyssey. The culture of honor is shown in through Odysseus in his encounter with the Cyclops, the exchange with the Phaeacian man at the games, and in the slaughter of the suitors.
Initially, the conviction of The Grandmother never was about anyone’s needs but her own. She wants people to think she is Christ-like because she wears a nice Sunday dress. The real character is revealed under crisis. The Grandmother is arrogant, materialistic, and always cares about what other people think about her. As they were on the way to Florida The Grandmother makes an insensitive comment about a black boy with no on pants on the street. She seemed to have a lack of sympathy or curiosity about the situation of this boy. This remark is insensitive and shows the reader the viewpoint of The Grandmother. She is in essence an old lady that is set in her ways. She fails to notice anyone’s view point but her own. It isn’t until the very end of the story where even The Misfit notices the change in The Grandmother, which is why he states that she would have been a better woman if someone was there to pull the trigger, her whole life. The Grandmother has never shown compassion about anyone, other than herself. There is also a deeper meaning to what he means; he tries to illustrate that people are not tested until they meet that ...
Heubeck, Alfred, J.B. Hainsworth, et al. A commentary on Homer's Odyssey. 3 Vols. Oxford PA4167 .H4813 1988
Schein, Seth L. The Mortal Hero: An Introduction to Homer's Iliad. Berkeley: University of California Press, 1984.
The relationships between parents and their sons in the Iliad are not relationships we expect to see in today’s society. The Iliad portrays the relationships between fathers and sons as something more than just physical and emotional. It is based on pride and respect for one another. The expectations of their son are more so to pass on their fathers reputable name and to follow in their father’s footsteps of being noble warriors. These relationships are the driving forces in the Iliad, making each son in the Iliad identifiable first by their father’s name. An outcome of the father–son relationships is ancestral loyalty among the characters which play a prominent role in war. Therefore, not only does the Iliad share a major war story, but the strong relationships among fathers and sons, ancestral loyalty among characters, and relationships between mothers and sons.
Homer. The Illiad. The Norton Anthology of World Masterpieces: Expanded Edition?Volume I. ed. by Maynard Mack. New York: W.W. Norton & Company, 1995.
The story of the Trojan War as played out in the Iliad is perhaps most gripping for the focus on the role of the individual; the soul is struck by the very concept of a decade-long war and a city-state razed to the ground for one man’s crime and one woman’s beauty. As such, the dynamic between Helen, Paris, and the Trojan people they have doomed is a fascinating one. For while Prince Paris is hated by all of Troy, his right to keep Helen is challenged by none. This is seen mostly clearly in Book III, after Paris has been spirited away to safety by the goddess Aphrodite; the book ends with Trojans and Greeks alike united in scorn for Paris and his consort. In Book VII, however, at the war council of the Trojans, when a defiant Paris refuses to yield his prize, no man questions his right to do so. This puzzling contrast, between the anger of the many against the crimes of the one and the rights of the one against the will of the many, presents insight into key themes of Homer’s epic. The passages in Books III and VII highlight the unique way in which the Iliad focuses on property rights as perhaps the highest expression of individual self-worth, the violation of which demands complete redress.
Lattimore, R. (trans.) (1961) The Iliad of Homer, Chicago and London: The University of Chicago Press, reproduced in Readings book 1 (2006) A219 Exploring the Classical World, readings 1.1-6, pp. 7-62, Milton Keynes: The Open University.
The Red Room was set in a one room in a massive house. This already