The use of violence as the answer to injustice is addressed in both the Odyssey and the Agamemnon. Violent revenge as a form of punishment was commonplace in Greek culture, but its effectiveness varies between these works. Odysseus' violent retribution against the suitors in his house proved to be successful in ending the injustice that was created by the suitors. On the other hand, the violence used by Clytaemnestra against Agamemnon and Cassandra in retaliation for Agamemnon's killing of their daughter just caused more violence, as Orestes avenged Agamemnon's death by killing Clytaemnestra and Aegisthus. The two different views of violence as the answer to injustice given by Homer and Aeschylus reveal a contradiction in how appropriate violence is in resolving injustice. While Homer's story depicts a situation in which all is well after Odysseus uses violence to combat the injustice taking place in his house, Aeschylus shows that acts of violence simply inspire more acts of violence in the form of revenge. The contradiction in the effectiveness of the violence reflects a problem still seen in today's society - whether vengeful violence cures injustice or just incites more violence. Though Homer and Aeschylus each use their literary works to offer their ideas about justice, the use of violence as a solution to injustice used by Homer is old-fashioned and inhumane compared to Aeschylus method of reasoning and consideration.
Both Odysseus and Clytaemnestra attempt to bring a final peace to their houses by exacting revenge on those who have brought trouble to their respective houses. In the Odyssey, Odysseus' revenge is repeatedly referred to as the "purge of his house." He is essentially wiping out an infection that is the sui...
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... a clear attempt to show that this form of justice not only does not work, but it causes more injustices and suffering. As the story of Agamemnon and Clytaemnestra progresses into The Libation Bearers, and The Eumenides Aeschylus offers a different form of justice for the time, one quite similar to a modern day trial. After Orestes exacts revenge on his mother and his mother sends the Furies to haunt him in revenge, the audience realizes that this cannot go on. Eventually a trial is created for Orestes by Athene, the goddess of wisdom. Aeschylus provides an alternative method of justice that is both more humane and reasonable. The innovative method Aeschylus describes outshines Homer's more ancient method of justice by a considerable margin. The audience sees that the best way to combat injustice is not with hateful instincts, rather with reason and consideration.
The Greek interpretation of what makes a man “civilized” and what makes him “savage” is a recurring theme throughout the ancient epics, battle narratives, and dramas, including Aeschylus’ Agamemnon. In this first installment of The Oresteia, the chorus of Argive elders expresses keen outrage at the killing of Agamemnon, which suggests that they equate savagery with the madness they see in Clytemnestra: “just as your mind is maddened by the bloody deed, the blood-fleck in your eyes is clear to see” (1426-1427). In many places throughout the play, however, Clytemnestra proves that she does not fit the description of savage that is defined in Homer’s literature, for example and instead gives evidence that she is a very complex, rational woman. The chorus ignores the many admirable qualities of their queen —her skill at running the estate and her compassion for those who have suffered, among other things— simply because she is a woman. These qualities may not entirely excuse Clytemnestra from taking a life, but they combine to form a more noble picture of the queen than the chorus chooses to portray. Clytemnestra has relatable motives and displays empathy and respect for many different people, including the husband who she just killed, which sets her apart from the classical Greek definition of a savage —a designation forced on Clytemnestra by the chorus, but not necessarily to be believed.
In the literary works of the Oresteia there is a relationship built between the perpetuated cycle of violence and monarchy. The cycle of vengeance began with the slaughter of Thyestes children and continued throughout the generations of hierarchy. The wisdom of the gods has instilled the right to vengeance after wrong doing as read in the Libation Bearers. “Almighty Destinies, by the will of Zeus let these things be done, in the turning of Justice. For the word of hatred spoken, let hate be a word fulfilled. The spirit of Right cries out aloud and extracts atonement due: blood stroke for the stroke of blood shall be paid. Who acts, shall endure. So speaks the voice of age-old wisdom.”(lines 306-314). The sla...
The fact that the ending is relatively peaceable for a tragedy, with the protagonists all pacified and satisfied and the conflict resolved, implies that it is the introduction of the democratic jury which has caused such a positive ending. As such, this portrays a very positive outcome of Athenian democracy and supports the view that the Oresteia is a charter myth for Athenian democracy. Additionally, placing the goddess Athena in the role of chief magistrator, a role which she carries out impartially and correctly, lends weight to the importance of this role in Athens at the time, as showing a goddess in this role promotes its importance. This shows that the Oresteia is in this way essentially a charter myth for Athenian
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 ancient Greece, retributive justice served as both a strict societal code and an expectation of the cosmos. In The Eumenides by Aeschylus, the Furies serve as the defenders of this justice, which is explored in depth during the Furies’ monologue as they pursue Orestes for his matricide. In order to fully understand this passage, the reader must first grasp the Furies’ sense of justice. The Furies require Orestes’ retribution for his matricide. Unlike the contemporary view of justice, their perception dictates strict punishment for the act without consideration of both sides of the argument. Throughout the Furies’ monologue, the beings disclose both their interpretation of justice and the drive they feel to protect that view.
The Greeks, as portrayed by Homer, are a very vengeful people. Throughout The Odyssey, a theme of vengeance is dominant. These displays of retribution come from different entities for fairly different reasons. So why is revenge such a factor in The Odyssey? Fear and the overwhelming feeling of payback are two answers. Homer gives numerous examples of how certain characters demonstrate their power in a fury of rage. He writes of the payback Zeus gives to those who break the rules, of Poseidon’s hatred towards Odysseus, and of Odysseus’s revenge to those who have dishonored his home.
In the book the Oresteia by Aeschylus gender plays an important role throughout the story as the themes of vengeance, and family ties are brought to light. Aeschylus’s portrayal of Clytemnestra and Electra shows the roles women upheld in Greek society as well as their wide variety of feelings when compared to men. These two women are at opposite ends of the spectrum showing the reader how one woman may run the house and everything in it, while one suffers silently.
Aeschylus' The Oresteia features two characters burdened by seemingly hopeless decisions. First is Agamemnon, king of Argos, whose army was thwarted by the goddess, Artemis. Agamemnon was faced with the decision to call off the army's sail to Troy, and thus admit defeat and embarrassment, or to sacrifice his daughter, Iphigenia, to satisfy Artemis whom had stopped the winds to delay Agamemnon's fleet. Second is Orestes, son of Agamemnon, who was given the choice by Apollo to avenge his father's murder, thus committing matricide, or face a series of torturous consequences. Although both Agamemnon and Orestes were faced with major dilemmas, their intentions and their characters are revealed through their actions to be markedly different.
What Price Glory? was the title of a Maxwell Anderson play about World War I. Although the Oresteia deals with the period following a much different war, the same question can be asked of it. In the trilogy Aeschylus presents the reader with a stunning example of ancient Greek society, in which warrior ideals were firmly held, and glory in battle was considered the supreme good. The question of moral justification in the trilogy brings in many complex issues, but all of them revolve around the construction of Greek society and the role of different individuals in this system. Two of the most extraordinary characters are the personages of Agamemnon and his wife Clytemnestra. This couple confronts the reader with a myriad assortment of issues, but one of the most thought-provoking is the issue of justification. We are presented with two unnatural murders: that of Iphigeneia by her father Agamemnon, and later that of Agamemnon by Clytemnestra. It is very difficult to argue from merely these facts as to who was more justified in the killings. Many would say Clytemnestra because it was Agamemnon who began the whole situation, but others would argue that society forced Agamemnon into this position. These responses are based only on circumspect and superficial evidence and do not drive to the heart of the issue. To fully understand these characters and to answer the question of their justification one must view their actions in the context of the society in which they lived, and also the role of free-will or self-determination in this society. I will argue that although both characters were victims of the warrior society in which they lived, it was Clytemnestra who was more justified ...
There was no censorship back in ancient times even the tiniest crime committed people were executed. So the fact of the matter is when Homer wrote this piece his view on justice was killing all of the people responsible. That is why killing all of the suitors was a justified punishment and why Odysseus is not wrong for his actions.
The act of revenge is the most honorable of all types of justice. Killing those who kill people you care about exhibits your loyalty to the man or woman who is deceased. Even though the cost was killing his mother, Orestes did avenge his father's death. Aeschylus and Sophocles show their fellow Athenians that although it may not be the most pleasurable and best looking solution, revenge is the most just. Although problems and criticism did arise from his actions, Orestes did exactly what he was suppose to do in the given situation.
During the time period of The Republic, the problems and challenges that each community was faced with were all dealt with in a different way. In the world today, a lot of people care about themselves. For many people, the word justice can mean many different things, but because some only look out for themselves, many of these people do not think about everyone else’s role in the world of society. The struggle for justice is still demonstrated in contemporary culture today. One particular concept from Plato’s The Republic, which relates to contemporary culture is this concept of justice. In the beginning of The Republic, Socrates listeners, Cephalus, Polemarchus, and Thrasymachus, ask Socrates whether justice is stronger than injustice, and
In brief, The Odyssey shows the justice does not really exist throughout the poem since the gods seems like they just do whatever they want to do, and try to help or revenge the one they favored or hatred. Even the King Odysseus do the same thing by the way he treats the suitors when he comes back home. However, Odysseus is still a just man because of his wise and clever, his way of taking care his shipmates, and his love to the Penelope.
Throughout history, revenge, or vengeance, has been altered by several cultures and even the American culture. This is shown throughout many ancient greek epics. Throughout these two epics, what is just revenge and what the action of revenge is are much different than what Revenge is seen through today’s society. Revenge is the main theme in The Iliad, with Achilles’ revenge on Agamemnon and Hector, and in The Odyssey, with Poseidon’s revenge on Odysseus and Odysseus’s revenge on the Suitors, and these epics define how revenge was seen in the ancient Greek world.
Homer’s The Odyssey is not just a tale of a man’s struggle on his journey home from the Trojan War, but of his struggle from the consequences of revenge. The Odyssey weaves in different characters’ tales of revenge from the gods and what impact revenge actually had on those characters. Revenge is an important underlying theme in The Odyssey because, in essence, it explains why Odysseus’ journey was so prolonged and treacherous. A few examples of revenge in the poem include Orestes’ revenge on Aegisthus, Zeus’ revenge on Odysseus and his men, and Poseidon’s revenge on Odysseus. These different examples of revenge in The Odyssey show the importance of the gods’ revenge in the epic journey of Odysseus.