Iliad’s Dilemmas with the Definition Piety

When Socrates asked Euthyphro what the meaning of piety is, Euthyphro tells him that, “piety is what the gods love.”(Shafer-Landau 57). This answer leads Socrates into asking, “are acts pious because the gods love them, or do the gods love actions because they are pious?”(Shafer-Landau 57). The issue at hand is Socrates is merely trying to determine exactly what determines if acts are pious or not pious and if there is any relation to the gods. Socrates question is important because if the gods aren’t what determines if acts are pious or not, then there would be no proof as to what is pious and what isn’t. This would mean that each person would have their own justification as to what is right or wrong.

During that entire time, Achilles’ justification for wallowing in self-pity is that he has been “dishonored”. This argument becomes null and void when Agamemnon offers lavish compensation for the affront. In addition to returning Briseis, Agamemnon offers Achilles seven unfired tripods, ten gold bars, twenty burnished cauldrons, a dozen horses, seven beautiful women from Lesbos, twenty Trojan women, his daughters’ hand in marriage along with a rich dowry, and the ownership of seven populous cities. Any reasonable person would have taken the offer but not prideful, bitter Achilles. Instead he continues on with the same old rhetoric and refuses to fight. As if standing idly by while his countrymen were being killed was not enough, Achilles has his mother call in a favor to Zeus asking him to help the Trojans so that even more Greeks would die during his absence. Not only did he abandon his comrades, he actually prayed for them to die because his pride had been hurt.

If it were the exact definition, only Euthyphro would be pious. He said that Euthyphro did not understand the difference between a definition and an example. Next, Euthyphro says that piety is found in things that are dear to the gods (7a). Socrates again rejected Euthyphro’s definition of piety. The Greek gods were anthropomorphic; therefore, another may despise what would be dear to one god. This definition offered was not distinct. Finally, Euthyphro said that what is pious is what loved by the gods (9e). However, Euthyphro can’t answer whether something is pious because it is loved or it is loved because it is pious. He can’t conceive the difference between cause and effect. It is in the Euthyphro that Socrates begins his defense of his actions and principles to the reader. A priest can’t give him a concise answer as to what is religious; therefore, how can anyone else, especially one less religiously guided than a priest, accuse him of blasphemous actions?

Plato's "Euthyphro" introduces the Socratic student both to the Socratic Method of inquiry and to, or at least towards, a definition of piety. Because the character of Euthyphro exits the dialogue before Socrates can arrive at a reasonable definition, an adequate understanding of piety is never given. However, what piety is not is certainly demonstrated. Euthyphro gives three definitions of piety that fail to mean much to Socrates, who refutes each one. In this paper, I will present Euthyphro's definitions along with Socrates' rebuttals. I will also show that Socrates goal in the dialogue is two-fold: 1) to arrive at a true definition, and 2) to exercise his method of teaching/inquiry. At the conclusion of this paper, I will give my own definition of piety and imagine what Socrates might say in response.

      Although they are each strong, courageous and "favorite sons" of the gods, Gilgamesh and Achilles share the same tragic flaw: overweening pride. Gilgamesh must prove his strength and superiority by being first with the women and by physically overpowering the men. The elders of his kingdom suggest that he is unbearable when they mutter, "His arrogance has no bounds by day or night" (14). And Achilles' anger at Agamemnon and his hurt pride only serve to escalate the conflict during the Trojan War. Due to Agamemnon's mistreatment of him, Achilles refuses to fight stating, "I swear, a yearning for Achilles will strike / Achaea's sons and all your armies! . . . Then-- / then you will tear your heart out, desperate, raging/ that you disgraced the best of the Achaeans" (I, 281-87).

Before his death the Trojan leader Hector exclaims, “Well let me die⎼but not without struggle, not without glory, no, in some great clash of arms that even men to come will hear of down the years,” (22.359-362). This proclamation reveals an important theme in Homer’s Iliad. Throughout the epic poem, the concept of honor and shame constantly reappears, from being the cause of the plot to personification as Greek and Trojan heroes to the dichotomy of honor and shame within the gods. Homer uses honor and shame as a major theme of the Iliad to show how important these attributes are to the human condition.

This is just one of the many examples of how Achilles is ruled by his emotions, of how him being the son of Zeus and Thetis aids him in his goals and gives him an upper hand. He is favored not only by Athena, but also by Hera, and indirectly by Zeus, who tries to maintain neutrality throughout the course of the Iliad. There are various occasions on which the God’s interfere, each trying to help either the Trojans or the Achaeans. On more than one occasion, Thetis interferes on behalf of her son, trying to gain him some ground by calling in the favors that she

Nestor, noble charioteer, captures best the essence of Achilles when he says, “Achilles, brave as he is, he has no care, / no pity for our Achaeans” (Homer 11.787-788). Most readers of the Iliad, consider Achilles the greatest warrior of The Trojan War, however, he lacks an important characteristic; care for others. Achilles’ best friend Patroclus, has described him as a great warrior, but a terrible person (11.774). In Homer's Iliad, Hector the great warrior of the Trojans, exhibits a selfless leadership approach, which contrasts to Achilles’ selfish actions as a leader. In order to be a great warrior, one’s loyalty must belong to something outside of themselves, and it’s through Achilles’ self-centered actions, that he loses the title of the greatest warrior to Hector. As the two capital warriors of the different sides of the Trojan war, Hector and Achilles provide an interesting contrast between two powerful leaders. Known for being loyal, selfless, and dedicated to his army, Hector contrasts to Achilles, who is self-serving in every aspect of his life. Despite his defeat at the hands of Achilles, Hector proves to be the greatest warrior of the Trojan War. The first characteristic Hector possesses, making him the superior warrior, is his ability to set his pride aside when he knows it will benefit his army. In contrast, Achilles allows his pride to control him and detriment his army. Another vital characteristic Hector’s possesses, making him a better leader, and

King Agamemnon has demanded Achilles give up his maiden to him after Apollo has forced him to give up his own prize (Homer 5). Achilles feels shamed that Agamemnon would demand such a thing but eventually does give up his prize (Homer 6). It makes him seem inferior. Because of this, he refuses to participate in battle because he is returning home (Homer 172). Refusing to fight is a shameful thing that brings honor to nobody. He can fight and seem inferior to Agamemnon or he can sit out and let his comrades die. There is no honor in this.

Throughout the dialogue between Euthyphro and Socrates, they both try to come up with an understanding of the relationship between piety and justice. Within the discussion, Socrates questions Euthyphro to see if he can define the difference and similarities between justice and piety, and if they interact with each other. Eventually, Euthyphro and Socrates came up with the conclusion that justice is a part of piety. This is the relationship that I agree most with because in my own opinion, I believe that all of the gods and people agree that human beings who commit unjust actions need to be punished for their actions.

Achilles questions himself, "Should he draw the long sharp sword slung at his hip, thrust through the ranks and kill Agamemnon now?--or check his rage and beat his fury down?" (108). Here, Hera has Athena intervene to keep Achilles from killing Agamemnon, which shows how the gods control Achilles' destiny. The argument between Achilles and Agamemnon clearly shows that the two men have different opinions about the power of the gods, what is holy or unholy, and what is proper treatment of other men. These differences are one source of Achilles' rage.

Euthyphro intends his definition of piety. If right actions are pious only because the gods love them, then moral rightness is completely

that they are at odds with each other" (Plato, 11). "They [the gods] consider different things to be just beautiful, ugly, good, and bad." (Plato, 12). This is a good argument in that, the gods would not agree on piety, therefore piety cannot be simply what is dear to the gods. It must be something else.

In book three of Iliad, “illustrious king” (9.126) and his Achaean armies fight the Trojans to stop wife stealing but despites that he still dishonors and takes Achilles prize, Breseis. Agamemnon in the Iliad can be seen as the mortal Aphrodite. In book three of Iliad, Helen disobeyed Aphrodite and she responds with rage and so does “lord of men” (9.112) in book one. Agamemnon feels that Achilles disobeyed him, so he answers with wrath just to show “how much greater [he] [is] than [him]…. for hoping to rival [him] strength for strength” (1.219-221). His statement makes Achilles furious with rage. “Why, why in the world if not for Helen with her loose and lustrous hair? Are they the only men alive who love their wives, those sons of Atreus? Never!” (9.411-414). Achilles expresses his feeling on how contradicting the whole Trojan war is and that is he going to involve himself, it will be for Bresies only. Bresies is who he loves not

The Greek gods are highly partisan beings in the Iliad. The Greek gods side with different armies there is no side that is more 'moral' or favored by the gods than the other. The Trojan War itself was largely begun because of a rivalry between Athena, Aphrodite, and Hera. The gods also favor certain mortals Athena prefers Odysseus, for example, while Aphrodite adores Paris. This favoring is not based upon the moral behavior of these particular humans but is instead based in the gods' own prejudices. The gods do not act as moral guides in a Judeo-Christian sense. They are anthropomorphically rendered, jealous, unpredictable, and at times vengeful. They have more power than humans and demand humans' respect, but that respect is commanded by their greater power, not their greater morality. The gods also deliberately insert themselves into human affairs, egging on the Trojan War when it seems to be flagging, or favoring one side over another. "Make all haste, and invent/Some mean by which the men of Troy, against the truce agreed, /May stir the glorious Greeks to arms, with some inglorious deed" (59). However, even the gods have limits Achilles mother Thetis, although a goddess, cannot prevent her son's death, which she knows is inevitable. Q2.In Book 1, with whom is Achilles angry? Why? What does Achilles vow to do in response?