However, it was Patroclus, Achilles’ brother-in-arms, who should be accredited with the Achaean victories and know for his success against the Trojans in the War. When the Achaean commander, Agamemnon, “graciously” returns his war prize Chryseis to her father in order to stop Apollo’s plague on the Achaean camp, he turns to Apollo’s war prize, Briseis, to compensate for his own loss. This angers Achilles, causing him to march off, declaring, “I [Achilles] would not relax my anger, not till the cries and carnage reached my own ships” (Iliad Book 16 Lines 70-71). Achilles is portrayed as a child who lost his toy, storming away in anger and begging his mother to fix the problem, not as a heroic commander of the Greek army. While it is understandable that Apollo would want his share of war prizes, it is extreme to abandon the crusade while knowing that he is the greatest fighter and a key member in the Achaean success.
Aeneas Fights With Turnus In the Aeneid, Virgil describes many human qualities, problems and characteristics. Some examples which I wish to illustrate can be found in the end of epic, in the scene of the final duel between Aeneas and Turnus. Virgil also introduces a novel idea in his work. Both sides, the Trojans and the Latins, are portrayed as noble people. Even though Aeneas is fated to win, and he is the hero of the work, the opposing force, Turnus, is not portrayed as evil, but rather like a noble person in a very hard situation.
The 2004 film, Troy, was influenced by the epic but even though they tell the same story (of the seizure and sacking of Troy) there are very obvious differences in plot points, attitudes and characters. Homer’s narrative not only chronicles the Trojan War but also the roles of the gods in the battles. On one hand, Hera, Athena and Poseidon aim to ensure the Greeks’ victory. On the other; Zeus, Aphrodite and Apollo make an effort to save the Trojans. Instances like; Aphrodite coming down to whisk Paris away when he is about to be killed by Menelaus, or Athena convincing Achilles not to seek revenge on Agamemnon and that in due time glory will be his, are prime examples of the immortals’ interference in the events of war.
The Heroic Code determined status in Greece ranging from warriors such as Achilles at the top of the totem pole to being a voice of reasoning like Nestor. The Heroic Code in the Iliad also helped determine the prizes that the Greeks would achieve. This explains why Achilles would garner better war prizes than his other Greek counterparts. One definition of the heroic code being used in the Iliad is when Hector ignored the Priam’s request to not fight Achilles, being the Trojan hero Hector was ignored Priam’s plea and wounded up dying because of it. Another example of the heroic code in the Iliad was when Achilles basically chose to fight in war instead of staying home.
These different examples of revenge in The Odyssey show the importance of the gods’ revenge in the epic journey of Odysseus. Orestes’ revenge is the first important example of the gods’ revenge in the poem. In Book 1, Hermes told Aegisthus, “’Don’t murder the man,’ he said, ‘don’t court his wife. Beware, revenge will come from Orestes…” (Homer 260). King Nestor delivers the story of Orestes’ revenge to Odysseus’ son Telemachus, while Telemachus is visiting Nestor to discover answers about his fathers’ whereabouts.
But if they give me nothing I will take a p... ... middle of paper ... ...tle whereas the battle would have been over. Thus, like others in Homer's epic poem Pandarus lets the pursuit of glory interfere with life. "The Iliad is a poem that celebrates the heroic values war imposes on its votaries (27)." Homer himself describes war as "bringing glory to man." War is a huge part of both the Achaeans and the Trojans' lives.
The Trojans were overpowering the Achaeans and Achilles orders his unit, the Myrmidon soldiers, to go fight for Agamemnon. At first glance, Achilles’ gift to Patroclus seems like an honorable gesture, he was supporting a war effort that needed to be fought for the Achaean honor. After considering his motives though, it seems that Achilles’ decision was actually a way of skirting the battle altogether. By giving away his armor, Achilles could not protect himself during the conflict which forced him to avoid the majority of the fighting. Furthermore, by commanding his troops to join the war assured himself that the war would be won thus guaranteeing everyone a safe boat ride back to Athens.
In Homer's epic Iliad, the poet emphasizes the control of the gods in the war he describes. He creates literary devices around these well-known deities to illustrate their role in the action, conveying to his audience that this war was not just a petty conflict between two men over a woman, but a turbulent, fiery altercation amongst the gods. To an audience which had likely lost their fathers, brothers, or husbands to the Trojan War, it would be a welcome relief to hear that the whole affair was orchestrated by the gods, and that the deaths of their loved ones were inevitable and honorable. Part of trying to understand such a tragic war is justifying how rational human beings could behave so savagely. The poet does not want to say that all humans are basely vicious, especially when the narrative may be recited to the family members of the soldiers, who would want to keep the heroic legacies of their kin intact.
(Book XXII 124-131)" Hector embodies a sense of nobility that Achilles does not share. He fights for not only himself, but for the cause of protecting his country and its pride. Achilles fights Hector for revenge. Therefore, Hector enters the confrontation pursuing an obligation, and Achilles enters it hoping to pacify his pain in the loss of Patroclus.
However, it is necessary to take into account the driving forces behind the heroes before judging their actions. The warrior ethic, and the influences that society and religion had on it, direct these two heroes to their confrontation. Faced with the inevitability of their deaths, both come to the conclusion that they must define themselves through battle, choosing eternal kleos over a long, yet insignificant life. ¨There you are mistaken: a man who is good for anything ought not to calculate the chance of living or dying; he ought only to consider whether in doing anything he... ... middle of paper ... ...ot be the greatest good.” (Plato 22) “Heroes get remembered, but legends never die.” -The Sandlot Works Cited Parry, Richard. "Ancient Ethical Theory."