When Athenians tried to establish character, they used several laws to help portray character effectively even if it had no direct connection to the actual case which enforced the idea that reputation and character portrayal impacted court decisions. Konan not only almost killed Ariston, but he was also hubristic and stole his cloak leaving him naked and beaten in the street. Stealing and being hubristic are two different and separate crimes apart from assaulting. Ariston decided to take private action for battery in order to presents himself as a good citizen who is modest by having not taken a different legal route because he is inexperienced and kind. Furthermore, Michael De Brauw, author of, “Listen to the Laws Themselves: Citations of …show more content…
Matthew Christ, author of, The Bad Citizen in Classical Athens, specifically examines cowardice on the battlefield. Cowardice was a violation of citizens norms and there was legal accountability for cowardice. Athenian law provides for public prosecution of cowardice and related offenses on campaign by any willing citizen. The Athenian government strongly relied on citizens to play their role in society. Those who did not play the role they were supposed were not accepted by society. It was looked down upon if someone didn’t take on their role in society because everyone was equal. Very little evidence exists demonstrating that Athenians were prosecuted for being cowardly, however many attic lawsuits reveal that it was used in court to show the poor character certain individuals had. For example, Demosthenes brought a charge against Meidas, in his speech “Demosthenes- Against Meidias.”, for striking him in the face. Meidas accuses Demosthenes of desertion which shows his poor character. Demosthenes then accuses him of attacking his manly reputation and Demosthenes then continues to turn the charges of desertion against Meidias. Demosthenes wrote this speech against Meidias because he had been abused by him and because of the lack of respect Meidias had during the religious festival which Demosthenes was in charge of putting together. According to the speech, Demosthenes had volunteered to produce the men’s chorus for his tribe at the city of Dionysia, the annual festival in honor of Dionysus, which included tragic and comic performances as well as choral songs. Demosthenes is longstanding enemy, Meidias, allegedly tried to stop Demosthenes is chorus from winning the competition through various means including, trying to prevent the chorus from receiving the typical exemption from
“No man ever proves himself a good man in war unless he can endure to face the blood and the slaughter, go against the enemy and fight with his hands.” The preceding was quoted from “The Spartan creed” by the poet Tyrtaeus. There are two authors in this primary resource reading which include Tyrtaeus as well as Xenophon, whom authored “The laws and customs of the Spartans”. These two works give great detail to the Spartan society. As history has presented it, Sparta was a smaller polis and yet was one of the most, if not most, influential societies in history. What we know of this culture comes to us from excavation of its heritage as well as literary works such as these. But are these “eyes” into history factual and creditable enough to base our own interpretations of such a masterful race? These writings are great resources for Spartan’s war enhanced values and societal customs, but lack in evidence of governmental affairs and religion. This lacking may have been due to both writer’s motives for their work.
...ty since "things could happen in the real life of Athens which were virtually unthinkable in tragedy, and vice versa." Perhaps the safest assessment of Dionysus is that while not a direct opponent of the traditional ways, his presence, and especially his effect on other characters, serves to highlight many social norms. According to Bernad Knox, "From start to finish, Euripides was 'attempting to show citizens bred in the traditional views...that such conceptions of the gods should offend them.'" Perhaps we as readers will never fully understand the Dionysus that appears in this play, but a closing look at a remark of the Chorus may bring us a step closer to this understanding:
... die for their country and it's people. Athenians set a goal for themselves, they wanted to love and shield their state in all ways possible and they wanted to choose the most honourable way to die, that being during battle. The reason this way of death is seen to be so honourable is because it showed that the soldiers fully loved their country and it meant that they had completed their goal. "And where the rewards for merit are greatest, there are found the best citizens." (Thucydides, 109)
It is this society that produced many great warriors – and it is this society that many great warriors died to protect and preserve. Thus, those killed deserve many thanks and praise, for they fought with noble intention. As Pericles’ says, “Such is the Athens for which these men, in the assertion of their resolve not to lose her, nobly fought and died. (2.41.5).
Virtue in the Greek world was determined mainly by how one is viewed by others. This was an important notion for the Greeks, since their society was very aggressive. The world of the Odyssey was fiercely competitive, as each hero strove to outdo the other (Finley 118). This competitive attitude stems from the Greek concept of arête, or excellence (Moran 2). This neec for excellence is what caused the Greeks to try their hardest to fulfill their function as a human and as a member of society. In order for a Greek person to be fully functioning, they had to excel in certain attributes that were key to their role in society. For the average Greek male, their function was to be brave, effective, and honorable. These three qualities are the virtues that every Greek male strived to attain, with honor being the most important. Bravery and effectiveness are both related to combat and how a man conducted himself on the battlefield. If a man is not effective in war, or other occupations, then he had no means to attain arête. The same can be said about bravery, since bravery is essential for a warrior to succeed. Honor is the most important virtue of the Greek...
The notion of personal honor is prevalent throughout the Iliad. The honor of every person in Homeric culture was important, but to the hero, his honor was paramount. He could not endure insults, and he felt that he had to protect his reputation — even unto death. The hero 's duty was to fight, and the only way he had of gaining glory and immortality was through heroic action on the battlefield; thus, he continually prepared his life for the life-and-death risks of battle. The Homeric hero believed that men had to stand together in battle; men had to respect each other; and they had to refrain from excessive cruelty. This last condition was critically important for the Homeric hero. He loathed deliberate acts of cruelty and injustice. If he were ready to kill a victim, he believed that he should do it quickly; he was not to mutilate him, as Achilles does with Hektor 's body. By following this code, a hero gained a sense of dignity and a reputation for honor that would ensure his place in the social memory of his community.
Socrates was a revolutionary thinker. He brought new ideas and processes of thought to Athenian society and his work still has its place in the world today. However during his time, his ideas were not always thought of as a good thing. Many viewed him as a corrupting influence on other people and accused him of forcing his ideas upon others. Perhaps most frequently the center of controversy was his thoughts on theocracy and piety as seen in the Plato’s Euthyphro. Socrates also appears at the butt end of Aristophanes’ comedy Clouds, where he is satirically ridiculed and seemingly corrupting the youth of Athens in his school, the Thinkery. Although virtually completely seen as a positive influence now, in ancient times, Socrates may have done more harm than good for his society.
Throughout the Iliad, Homer portraits the extent to which honor plays a role in the lives of Greeks and the manner in which they are willing to sacrifice in order to reach their goals. The Iliad is set during the Trojan War, a particularly long and bloody war, fought not over boundary disagreements, and not over political conflicts, and not to protect the nation. Rather, it was a war fought to defend the personal honor. The possession of women was important to a man’s standing and honor. Paris’ theft of Helen struck a huge blow to the honor of Menelaus and becomes the initial cause of the Trojan War. Consequently, Menelaus, the Spartan ruler, called upon his brother Agamemnon to gather the Greek forces to launch the war against Paris demanding the return of Helen and reinstating the honor for the king. The war lasted for ten years and cost innumerable Greeks’ lives and brought incurable pain upon their families. To Greek heroes, honor is more important than their life as much as that life would be meaningless without it, and they even willingly sacrifice their lives in order...
In The Iliad, written in a 3rd person omniscient point of view, Homer gives a very serious account of the tenth and last year of the Trojan War. It was in Homer's account that the very idea of becoming a legendary hero reached its pinnacle; the choice of the better hero was not decided on the events they participated in, but rather by their characteristics. The ancient Greeks had strict criteria for individuals to follow if they were to be seen as heroes. Above all, a man needed to be a skilled warrior, but this was not the only requirement. To be a hero, a warrior had to respect authority, both governmental and religious. The Greeks gave heroes no room for pride. These men were to be modest, not only giving credit to their culture and the gods for any great deeds they had done, but also accepting everything that happened as Fate, not scenarios they had created for themselves. In other words, they did not make themselves what they were; rather, they had been predestined to become it. The final requirement of being a hero was coolness. Heroes were not permitted to be blinded by rage or have mood swings. In The Iliad, two Greeks are presented to the reader as heroes. They are Achilles and Diomedes. Although they are both good contenders for the title of hero, Diomedes is by far the better of the two. Diomedes is one of the finest and bravest of the Greek warriors. He is respectful to all authority figures and has little or no pride. Always wise and reasonable, he may be the vision of the perfect nobleman.
The world that Homer shows in the Iliad is a violent one, where war is not only a means of gaining wealth, but also the arena in which a man demonstrates his worth. The Greek army gathered in front of the walls of Troy exhibits the weaknesses and strengths of the Homeric world. Greece is not one nation, and the army of Greeks mirrors this. It is a collection of small city-states with a common culture and a common language, capable of coming together for a great enterprise, but also capable of being driven apart by petty squabbling. The common culture is based on acceptance of characteristics seen as virtuous: xeineia, or hospitality; agathos, the successful warrior; oikos, which means from noble birth; keleos, glory; pine, honor, which is a central motif throughout the Iliad; and finally, the ultimate virtue of arête, which stands for goodness or excellence and encompasses the other virtues. For Homer, a good man must be of noble family, strong, brave in battle, and wealthy. Earthly possessions show that a man has initiative and has the esteem of others. But the most important qualification to be considered a good man is honor, because honor is gained, not born into.
that it is because of the gods that things are as they seem to be. "Do you
Throughout the Iliad, heroic characters make decisions based on a specific set of principles, which are referred to as the “code of honor.” The heroic code that Homer presents to readers is easy to recognize because the heroic code is the cause for many of the events that take place, but many of the characters have different perceptions of how highly the code should be regarded. Hector, the greatest of the Trojan warriors, begins the poem as a model for a hero. His dedication and firm belief in the code of honor is described many times throughout the course of the Iliad. As a reward for heroic traits in battle, prizes were sometimes awarded to victors of war. In Book 1 Achilles receives Chryseis as a prize and a symbol of honor. Heroism had its rewards and its setbacks which ultimately was the backbone of the Illiad in the case of Achilles prize. Hector, arguably the greatest Trojan warrior or even the bravest of the Homeric heroes is very fierce and fights for what he believes is his destiny. In book VI Hector expresses his bravery when Andromache pleads with Hector not to fight when Hector says, “But I would die of shame to face the men of Troy and the Trojan woman trailing their long robes if I would shrink from battle now, a coward. Nor does the sprit urge me on that way. I’ve learned it all too well. To stand up bravely, always to fight in the front ranks of Trojan soldiers, winning my father great glory, glory for myself” (VI, 387).
One of those traits is that although Athenian citizens and soldiers live a more leisurely life and are not trained as rigorously as the Spartans in land warfare, Athenians’ natural courage makes up for that (Thucydides pg. 42). Athens was definitely the dominant naval power in Greece at the time, but the Athenians’ devaluing of land warfare led to a stalemate in the first phase of the Peloponnesian War before the Peace of Nicias in which Sparta ravaged Athens’ countryside and forced its citizens to be holed up in the city walls and to live in close quarters, making them susceptible to the plague. Another trait of Athens that can be argued as not a positive factor is its institution of democracy. Athenian democracy was quite limited in the modern sense since its citizenry only included ethnic Athenian males over the age of 20, but it was remarkable in the ancient world for the amount of civic participation it allowed of those that it considered citizens. The Athenians prided themselves on including people of lower economic status into the citizenry, but this trait may be not as positive as Pericles proclaimed (Thucydides pg. 40). In an oligarchic system such as Sparta’s, if the city-state was to win a war, it
The march towards developing a democratic society is often obstructed with societal unrest due to the influence of the status quo on the instruments of power. Before the rule of Solon, Athens underwent this same rule, as there was much discontent among the social classes in Athens. The society suffered financial disparity that often was the trigger for the war among the rich and poor in the society. This was a major factor that forced Solon into power to institute policies that would see a reformed Athens. By so doing, the society was looking for an avenue that would guarantee democracy and a society that is fair for everyone. The city-state of Athens was the epicenter of the revolution for the Athenian democracy during the fifth century BC. In the Athenian democracy, the electorate voted for the legislation of bills instead of a direct democracy where the electorates are tasked with electing representatives who later developed the bill. Among the first people who made significant contributions to the development of the Athenian democracy were Solon (594 BC), Cleisthenes (508/7 BC), Pericles (495 – 429 BC) and Ephialtes (462 BC). Pericles was the longest serving democratic leader who contributed much development in democracy in the city. This paper will give an account of the age of the Pericles.
Ostracism, political practice in ancient Athens whereby a prominent citizen who threatened the stability of the state could be banished without bringing any charge against him. (A similar device existed at various times in Argos, Miletus, Syracuse, and Megara.) At a fixed meeting in midwinter, the people decided, without debate, whether they would hold a vote on ostracism (ostrakophoria) some weeks later. Any citizen entitled to vote in the assembly could write another citizen’s name down, and, when a sufficiently large number wrote the same name, the ostracized man had to leave Attica within 10 days and stay away for 10 years. He remained owner of his property.