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How do the iliad and odyssey compare
Iliad and odyssey compare
How do the iliad and odyssey compare
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In ancient times mankind used the spoken word in order to tell stories to one another. This tradition carried on until the year 3500 -3000 BCE., when the earliest known written language to man appeared in southern Mesopotamia in the city of Sumer (Mark). As the written language progressed from symbols and images to words with sounds, people began to switch their method of storytelling to the written language, or literature. Some of the earliest works of literature still studied today comes from the Ancient Mediterranean lands. These stories, written in various formats, tell of the nature of all things involving gods, men, and the world that surrounded the people of the time.
Religious text, like the Hebrew Bible, tell stories of an all-powerful god. In Psalms he is celebrated and praised, his relationship to
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The nature of the gods in Greek literature is far more relatable than the god of the Hebrew Bible. Where God of the Hebrew Bible acts as a watchful guide over mankind, the Greek gods often intervened in human affairs in the stories they are in and caused more trouble for mankind than assist them. Their behaviors are flawed, just as man’s behaviors are, and their actions not always made in the best interest of the entire race of mankind and more often made in selfishness. In stories like the Iliad, where man is at war with each other, each god picks a favorite whom they plan to aid throughout their battles (Homer). The gods involve themselves far more than their Hebrew counterpart, each causing more chaos and trouble for the mortal men instead of giving them any real help. While the gods favored some men, they despised others. In The Odyssey, the sequel to the Iliad, Poseidon, who despises Odysseus, makes sure to make the man’s journey home difficult, as well as the other gods who do not favor him. Athena, who favors him, aids him throughout his journey home (Homer, The
Many authors have employed the religious beliefs of their cultures in literature. The deities contained in Homer’s Odyssey and in the Biblical book of Exodus reflect the nature of the gods in their respective societies. Upon examination of these two works, there are three major areas where the gods of the Greek epic seem to directly contrast the nature of the God of the Israelites: the way problems are solved, the prestige and status that separates the divine from the masses, and the extent of power among the immortal beings.
The Greek gods were portrayed as humans, which meant that they were not perfect. That is, the gods made mistakes, felt pain (e.g. Aphrodite in love with the mortal Adonis), and succumbed to anger and their tempers (e.g.
Many Greek gods were seen as both benefactors and tormentors, typically it depends on which god or goddess you are researching about. The seemingly contradictory behavior of the gods, acting as both benefactors and tormentors of man, can readily be explained when viewed in light of the prime directive for man, to worship the gods and not “overstep,” and the ensuing “Deus ex Mahina” which served to coerce man to fulfill his destiny as evidenced by the myths: “Pandora,” “Arachne, and “Odysseus.” Humankind and it’s range of vision over the gods beauty and power portrayed them to be benefactors but unseemingly it depicted their affliction towards humans.
When we look at Greek Mythology we often run into the gods of that era. Sometimes they are merely backdrops to the human element of the story but in stories such as The Odyssey the gods play a prominent if not vital role to the central themes of the story.
Before one can understand the interactions between the Gods and mortals, one first has to understand the nature of the Gods. In Homer, the Olympian Gods are anthropomorphic; that is to say they have human characteristics. The Gods have both a human shape as well as human emotions and needs. It is very evident that the Gods behave much like the mortals they lord over. Another facet to the Olympians Gods is that they represent a facet of nature, such as fire, water, death, weather, love, anger, nature, and death. The duel nature of the Gods creates a paradox in which the Gods are both anthropomorphic, as well as abstract representations of nature. In Homer, the Gods alternate between each of these parts, and on occasion become one. It can be best said that while the Gods are anthropomorphic, they are also a personification of nature. There are numerous examples of this in both the Iliad and the Odyssey. In book 21 of the Iliad Achilles has to fight the river god Xanthus, but he is saved by the fire god Hephaestus. Hephaestus is portrayed both a fire God as well as the fire itself. Xanthus, who na...
Psalms 8, 23, 121, and 137 are Judeo-Christian writings from the Hebrew Bible (Old Testament) that were written around 1000 BCE in present-day Egypt and Israel. These pieces of writing express praise to God and were written with intent to be sung; in fact, the word psalm literally means “a plucking of strings” (“Before You Read […]”). These pieces also convey a multitude of emotions ranging from euphoria to hostile anger. In “Psalm 8” the excellence of God and all of his creations are praised, especially humanity because God “made him a little lower than the angels, and hast crowned him with glory and honor” (“Psalm 8”). This praise toward God is a constant theme throughout the psalms. Fittingly, the Hebrew word for psalm, tehillim, means “songs of praise.” Furthermore, “Psalm 23” conveys the everlasting protection of God and the “goodness and mercy [that] shall follow” those who believe in his greatness (“Psalm 121”). A similar subject is examined in “Psalm 121” when it is stated that “the Lord shall protect thee from all evil: he shall preserve thy soul” (“Psalm 121”). God is portrayed as a divine protector in many psalms, as shown previously, but he is also questioned for pushing hardship on his people, such as in “Psalm 137”. The anger and sadness of the Hebrews who were exiled from Jerusalem is preserved in the words of this psalm: “we wept, when we remembered Zion” (“Psalm 137”). This unique expression of specific feelings to God is what sets the psalms apart from other parts of the Hebrew Bible (“Before You Read […]”).
In the Odyssey there is a distinct relationship that is shared between the mortals and the Gods. In the link with Christian faith, the Gods in the Odyssey are physically present. The Gods help, lend assistance, support and mentor the mortals. They can be ‘compared to that of a guardian angel’ (FORP). In comparison, the gods have their favourites which my result in the negativity towards a mortal from a particular God. As so the mortals are at the mercy of Gods. Majority of the time the mortals benefit greatly from the Gods and can be seen to transform for the better.
The gods are used by Homer to add twists on an otherwise standard plot of war. I shall concentrate on Zeus. however, and reflect on his actions and their outcomes in the Trojan War. and more importantly, the story of The Iliad. Zeus, very untypical of a Greek.
Gods are were seen interacting with mortal on numerous occasions. When Athena goes to Telemachus and to provide information about his father. Later, Telemachus thought about dismissing all suitors because Athena advised him to do so. It was kind of a friendly relationship sometimes between gods and mortals in the Odyssey. On Telemachus journey, Athena provided a lot of confidence into the prince. It gave Telemachus a sense of hope that his father was still out there. When there is hope there is always a way and that is what Athena gave to to him. Another interaction is when Odyessy made Poseidon upset. Poseidon is one of the Gods who holds a grudge against a mortal and had a negative impact during the journey. Odysseus killed Polyphemus, that is why Poseidon left Odysseus on an island before his return home. The relationship between Gods and Humans are similar between humans and humans. The only thing that is different is that Gods have the powers and ability to do
Throughout Homer’s epic poem, The Iliad, gods are presented as remarkably human in almost every way. While it is assumed that gods are divine entities incapable of human transgression, they are portrayed with all the flaws of mortals in The Iliad. The gods are a manifestation of human emotions consequently helping to explain the behavior of the humans in The Iliad. The actions of the heroes are what determine their fate, not divine intervention. Ultimately, the humans in The Iliad have inherent characteristics that provide the driving force behind their actions: the gods simply act in concert with them, allowing the human beings to exercise free will of
the Gods in the affairs of humanity is much greater in the Iliad then in the
In the Iliad, many gods are introduced throughout the book as friends and family members with humans. Book one is a great example of how these humans, and gods, interact with each other. When reading Book one, I was able to understand how the gods and humans communicate and help eachother out. A great example of this is when Chryses gets angry with Agamemnon, and asks Apollo for help. Another example can be seen is book one, where Achilles speaks with his mother and asks her for help.
To begin with, the ancient Greeks explained the creation of the universe, in particular the Earth and its elements, by a system of anthropomorphism in which their gods are human-like and are representatives of these elements. For example, Zeus is the god of heaven while Hades is the underworld lord (Hesiod, p.145). Unlike the Christians’ god who is “flawless”, the ancient Greeks’ divinities are portrayed as humans and are far from perfect. Their gods behave like ordinary people except they are immortal and have supernatural powers. Like any human being, the Greeks’ gods have love, jealousy, sadness, etc. For instance, in Euripides’ Bacchae, Zeus falls in love with Semele, which makes Hera becomes jealous and tries to kill Semele and Dionysus (Euripides, p.209). The Greeks even have a physically imperfect god, Hephaestus. This is to say that the gods’ attitude toward mortals is affected by how people treat them as the Greeks’ gods have emotions like humans.
Over the course of the play, Artemis does not interfere in the actions of Aphrodite, which shows that the gods, while divine, do have restrictions; in this case, it shows the gods cannot interfere with each other. (1328-1330) The gods are sometimes evil and revengeful, though, as can seen by what Artemis has to say about Aphrodite: "I'll wait till she loves a mortal next time, and with this hand - with these unerring arrows I'll punish him." (1420-1422) The relationship of mankind and the gods also needs to be discussed. This relationship seems to be a sort of give-and-take relationship, in part. The Greeks believed that if they gave to the gods, through prayer and sacrifices, that the gods would help them out.
These two gods have different effects on the story: Poseidon is trying to cause pain and suffering for Odysseus, while Athena is trying to help Telemachus and give him hope that his father will return soon. The role of these gods is important to both journeys as Odysseus and Telemachus try to reunite their family.