Helen And Dinah In The Iliad Essay

There are many lessons that can be learned from reading Homer's The Iliad. One of which is understanding the stages of grief. One can literally watch Achilles go through all five stages when he morns the death of his comrade Patroclus. Achilles moves through Denial and Isolation, Depression, Anger, Bargaining and Acceptance in the short time after his close friends death.

Genesis 34 describes the story of Dinah, her rape, and the events that follow. The story of Dinah has inspired many written publications which work to provide background to the life of Dinah and expand on her story because so little information is given on her life and the events that took place to merit her story in the bible. Interpreting the story of Dinah is a popular theme in articles and novels alike because of how little is known of the life of Dinah. Genesis 34 gives a brief snippet of information about Dinah, but instead focuses more on the actions of her brothers in response to Dinah and Shechem.

The repercussions of beauty and the actions provoked through desires are illustrated through the character Helen within the Iliad.

The Iliad and The Odyssey are tales written by Homer centered on the drama of the Trojan War. First poem deals with the time during the end of the war, while the latter, which occurs roughly ten years later, explains the disastrous journey of Odysseus fighting his way back home. The character of women in the Odyssey is to exhibit the many and diverse roles that women play in the lives of men. These functions vary from characters such as the goddess ' that help them to the nymphs who trick them. Women in the Iliad exhibit their significance in the lives of the ancient Greeks because they are so prominent in a world so dominated with military relations.

The first book of the Iliad begins with the beginning of Achilles’ rage, the rage that will eventually cause his own people so much grief and is also the force for Homer’s version of the story of the Trojan War. Whereas the taking of Helen is the focus of the larger, traditional story, the feud between Agamemnon and the hero Achilles over a kidnapped girl defines the Iliad. Both feature a conflict over a woman, Helen and Chryses’ daughter, and a need for resolution as well as a breach of social contract: Paris steals the wife of Agamemnon, ruining the bonds of the guest relationship, while Agamemnon denies Chryse his right to ransom and invokes the wrath of the gods in the form of a plague. In both cases, however, it becomes clear that the conflict will not be resolved quickly, but will continue through the very heart of the story. By “singing of Achilles’ rage” from the first line, the narrator is clearly showing the audience that this Trojan war is not the war of Hector or Paris or Helen, but of the proud Achilles and his hero-sized enemy.

From the time people are born to their last moments of childhood, they invest in an object of security, something to keep them safe, something to always be there. The true mark of adulthood comes from abandoning this security item to walk forward without any weight. Just like all people, Leah in Barbara Kingsolver’s “The Poisonwood Bible” was no different. Leah spent her whole life clinging on to her father, Nathan, and as a result, she was blinded to what truly mattered to her. The loving presence of a family could not be seen behind his controlling ways. Her dependence on him kept herself from realizing whom she actually cared about. Moreover, the reliance on Nathan meant her actions were truly not her own. Rather

The story of the Concubine of a Levite in Judges 19-20 may be one of the harshest examples of female objectification throughout the Bible. The story takes place during a period without a monarch. It begins with the Levite Husband leaving his home to fetch his concubine who fled to her father 's home in Gibeah. This story showcases the brutal rape of a nameless woman.

She was born into this expectation, and she faithfully filled the honor as she looked up to her father. This fulfillment of her destiny of respecting and looking up to her father made the transition to the Congo, especially as he attempted to cultivate the Congo land with plants from Georgia. This pattern of trailing her father established happiness and stability for Leah as she made the transition to the foreign land that juxtaposed the safety of Bethlehem. She implored to be loved by her father, and this desire led her to conduct several actions, such as actively pursue Jesus in order to please her father. This changed when Leah discovered that although she adored her father and followed his every footstep in hopes of showing him how much she loved him, he showed her no affection in any regards. In fact, when Leah wanted to participate as a hunter in the town hunt, Nathan’s belief that women are inferiority to men was revealed. He stated that Leah shouldn’t participate due to the fact that she is a woman, and this was the watershed moment in which she no longer looked up to him as a figure worthy of worship. Likewise, as she renounced him, she denounced and abandoned anything he associated himself with, including religion, signifying that she abandoned worshipping her father and God at the same time as she was removed from her fantasy of a reality she believed herself to be in. The opportunity she had to support the family through her hunting was only present because the family lived in the Congo, but this opportunity would upend the destiny she was suppose to fulfill, and meanwhile nullify the father’s role of supplying for the family. This upset the balance of the family lifestyle they had grown accustomed to in Bethlehem, as Leah now had the ability to gather nurturance for the family while Nathan wasn’t even

Homer’s epic, The Iliad, highlights the influence and jurisdiction that beauty provides. The prizes and glory a man accumulates from war measure his power, while beauty measures a woman’s power. Since conquering a woman is the ultimate prize to a man, her beauty represents ultimate power. Though the beauty of mortal women has the power to turn men against each other, mortal women have no influence over this power and are instead objectified by men. Immortal women, however, have authority over their beauty and are able to control men with their power. Helen, on the other hand, though mortal, has the beauty of a goddess. Yet, Helen is bound by her fate to Paris, making her power obsolete. By presenting Helen’s hopeless power and supplying the reader with insight on her suffering through her thoughts, Helen is portrayed as a tragic hero.

The Hebrew prophets are filled with varied imagery and language, from the colorful language of the visions Ezekiel’s Temple (Ez. 40-48), to the literary techniques of judgement oracles (Isa. 13), to the laments of Jeremiah (Jer. 12). However, no other rhetorical device should cause its audiences, both original and modern, to squirm with discomfort more than the prophetic metaphors that speak negatively of feminine sexuality and propagate misogynistic abuse towards women. These metaphors, graphic and violent, often portray the people of Israel as dishonored, sexually promiscuous women who have shamed their husbands. As an African-American woman and Old Testament scholar, Renita J. Weems deals with these difficult metaphors to understand

Ironically, there is no mention of Dinah’s feelings or thoughts throughout Genesis 34. All the attention focuses not on Dinah, but the men around her. The one who is affected the most throughout this whole ordeal is somehow left in the shadow. There even is no reference to how she succumbs to being raped, and later deceived by her own blood.

not free to leave. At no point in the poem is it even hinted that Helen

Homer’s epic The Iliad, is a great tale of war and glory. It takes place during the last year of the ten year Greek-Trojan war. The Greeks have been fighting with the Trojans for quite some time, and just when peace seemed like a possibility, the youngest prince of Troy, Paris, acts out selfishly and steals the beautiful wife of Menelaus, Helen. This instigates the fighting again. Throughout The Iliad, Homer tells of two heroes, both similar, but also very different in their character; the great and powerful Greek, Achilles, and the strong, loving father, Prince Hector of Troy. In Homer’s The Iliad, Hector and Achilles differ as heroes in regards to pride, duty, and family love, the latter being self-centered and prideful, while the

The Bible is controversial on the matter of gender equality. There are numerous contradictions about the status of women in Christian society. Historically, the most prominent interpretation has been rather negative toward women. The Christian Church, with principally male authority, emphasizes the idea that women are inferior to man. They focus on Eve’s sin leading to a punishment that “her husband will have authority over her.” (Drury, 34)

In the Iliad there are many characters that could be considered heroic. But the two main characters that stand out as heroes to me are swift-footed Achilles and flashing-helmet Hector. Numerous times throughout the epic they display qualities and traits that are unsurpassed by anyone on their side. Many times throughout the epic Achilles and Hector are tested for their strength, and will to win in battle, which for both warriors always ends up positive because they always win their battles. Although both fighters are among the elite status in the armies, they each show human and god-like qualities that help them be as a fierce and feared as possible.