Summary Of ' Little Red Cap We See Red ' By Carol Ann Duffy

At the battle of Troy, Achilles chooses almost certain death in exchange for the honor of avenging Patroclus. As Socrates paraphrases, “when his mother said to him, as he was eager to slay Hector, ‘My son, if you avenge the death of your friend Patroclus and kill Hector, you yourself shall die; for straightway, after Hector, is death appointed unto you,” (The Apology, 28c). However, Socrates is relatively loose in his representation of Achilles. Homer’s Achilles is focused primarily on private affairs as seen when he only agrees to return to battle to avenge personal loss in the form of his “beloved” Patroclus (The Iliad, book 18, 120). Contrastingly, Socrates represents the Greek hero as being much more absorbed by the necessity of attaining honor and justice for both himself and his peers. Through this specific example, Socrates makes it apparent that, he, like Achilles before him, is both willing and able to die if that is what it takes to find truth. He will under no circumstances condemn any of his actions just to save his life.

Meanwhile, Hector was often pictured as a strong, valiant man who also had a gentler side, unlike Achilles. Even when facing attacking armies, Hector fought to protect his family from the invading forces and for the survival of his city. It should be noted that before Hector faced the tragedies of the upcoming Trojan War, he blessed his only son and asked Zeus, the god of all gods, to grant his son to be like him, the “first in glory among the Trojans” (340). Though Hector was a better man in a moral sense when compared to Achilles, he still had some flaws. While attempting to eliminate Achilles, Hector mistakenly killed one of Achilles’ closest men, Patroclus, who happened to be wearing Achilles’ armor. After Patroclus’ death, Hector, under the belief that he had defeated the great Achilles, removed the armor from the corpse and wore it, which defiled the warrior’s respect and honor. Also, in “Book 22” of the Iliad, Hector tainted his honor during the arrival of Achilles by leaving “the gates [of Troy] behind and [fleeing] in fear” (347). Even though he fled Achilles, Hector knew that in order to save his people, he must face the great runner, and he did so for Troy. Unfortunately for Hector, he was facing certain death. When Hector took his final stand, Achilles, with Athena’s assistance, dealt the final blow that killed the great Hector. Due to the infinite outrage of the death of Patroclus’ death still dwelling inside of him, Achilles refused to return

For Greeks, gaining honor while alive that is important, but holding of a proper burial after death is also considered essential to them and their beloveds. In the Iliad, Homer places the emphasis on the retrieval of the body and the burial for both Patroclus and Hector, demonstrating the Greek perception that respect and fame continue after death, and therefore certify the struggle in life to achieve honor. Patroclus is like a brother to Achilles as they grow up together. While Patroclus is alive, he respects Achilles’ decision to remain out of the battle. After he dies, Achilles lays down his individual pride, which has insulted by Agamemnon earlier and returns back to the battle. Achilles successfully kills Hector and exacts his revenge by mutilating the body. Patroclus’ honor is shown in his elaborate ceremonies that Achilles holds for his passing and extends to the mourning shown. (Homer, Iliad 19.325-360, 23.245-280) On the other side, Priam has gone through many difficulties to have his son’s corpse back from Achilles. Hector’s honor also can be seemed from the paramount funeral and the

Although his father Priam begs Hector to retreat behind the safety of the walls, knowing Achilles will most likely kill the last of his sons, Hector believes this is his fate to fight Achilles. Pride and honor play a role in preventing Hector from backing down. However this is where Achilles turns out to be more hero-like than Hector as Hector backs off when he is confronted with Achilles one on one. Each hero responds in a different manner to this conflict. Hector, in this case, decides to flee from Achilles, who chases him. Achilles, vengefully kills Hector with a spear to the throat which is the only part of Hector‘s body which isn't covered with Patroclus‘ armor. After Hector dies Achilles shamelessly desecrates the body and allows Greek soldiers to "have a piece of Hector" by cutting him. These actions do not follow the warrior code of the Greeks, which in turn angers the gods. When Achilles and his soldiers gain pleasure from repeatedly stabbing Hector's lifeless and bloody corpse, Achilles true nature is shown, and according to the heroic code, this should take away his title as a hero. In my mind Hector was more of a hero than Achilles although Achilles survived and Hector didn't. Hector died for the Trojans and died in the glory of battle whereas Achilles downgrades himself by attacking the lifeless corpse and gains pleasure. Also Achilles takes Hector's body and keeps it as a ransom. Knowing Hector's father,

Fate bound the gods in Book 22 lines 190-209. As Achilles was face to face with Hector, Zeus showed pity for Hector. In this scene, Zeus knew that Hector was destined to die. Zeus wanted to save Hector, but was persuaded by Athena that it was Hector’s time. Athena argued with him that if he would step in and save Hector that many other gods would be upset with his actions. Not only would the gods be angry, but death was Hector’s fate, and the gods were bound to it. This is an example of how fate outweighed what the gods wanted to happen. Zeus was wrestling with the thought of saving Hector or allowing Hector to meet his fate.

Throughout this argument, it’s made clear that Priam far values his paternal role over his royal role. In fact, nowhere in his rhetoric does it offer a viewpoint of Trojan king. For example, Priam does not bear hatred for Achilles because he is an enemy of his state, instead, his hatred is based upon the fact that Achilles has killed most of his sons. (Il,22.415). For the duel between Hector and Achilles, a Trojan king

Priam invokes a pity in Achilles that insights the end of the gods plan for Achilles, which the gods construct. Apollo states to Priam, “You go in and clasp his knees, and beseech him in the name of his father and mother and his son, to touch his heart” (Homer 358). In this simple action, Achilles connects to Priam on an emotional level. This human connection allows Achilles to realize the blindness of his anger, so Hector was able to go home. As Achilles’ rage passes, Achilles’ fate becomes finalized. The finalization of Achilles; fate solely occurs due to the influential actions of the gods and their creation of an emotional ploy to make Achilles relate to Priam and give up his

Throughout European colonization in Canada Aboriginals were pressured to abandon their cultural identity and assimilate into western civilization. Aboriginals had inhabited the land for centuries; Aboriginals had already established their own distinct trade networks, social hierarchies and spiritual beliefs. Canadian colonization threatened the existence of Aboriginal culture; Europeans strove to achieve civilization in Canada and coerced “uncivilized” Aboriginals to adopt a Eurocentric way of life. This paper will argue that, a Marxist critique, of “A Red Girls’ Reasoning” demonstrates the persecution of Aboriginal culture in a Eurocentric society. Christine’s mixed race heritage enables her to play a role as a transgressor of rigid class, race and gender distinctions, representing her struggles as a microcosm of the imbalance between European and Aboriginal culture.

This ardent anger is left unparalleled by the actions of Achilles. Achilles shows only one additional spark of anger during the his conversation with Priam. Impatient for the return of his son’s body Priam says to Achilles “Give him back to me, now, no more delay--/ I must see my son with my own eyes” (XXIV-650). To this Achilles responds angrily “No more, old man, don’t tempt my wrath, not now!” (XXIV-656), “So don’t anger me now. Don’t stir my raging heart still more./ Or under my own roof I may not spare your life, old man--” (XXIV-667). Although the initial threats are similar in nature, the actions that each man takes after making the threat is a truer measure of the rage within each man. Creon sends Antigone to her tomb, while Achilles regains his composure allowing for Priam’s safe return to Troy and peaceful burial of his son Hector. Creon’s rage is more powerful than Achilles’ in this situation.

He then returns the body to Priam and feels guilty about his friend. “Feel no anger at me, Patroclus, if you learn--- even there in the House of Death--- I let his father have Prince Hector back” (Homer). Achilles wants his friend to forgive him and once again has succumbed to the intense emotions he feel that are out of his control. These emotions have Achilles act on rage and impulse.

Achilles knew that the Achaians could not win the war without him. His alienation was the catalyst for the destruction awaiting the Achaians. He was aware of this, but, because of his pride, he did nothing to stop it. When Priam visited Achilles to redeem the body of his son Hektor, Achilles showed a more humane side of himself. “So [Priam] spoke, and stirred in [Achilles] a passion of grieving for his own father” (488; bk.24, ln.507). Priam appealed to Achilles’ human emotions by speaking of his father; he provoked sympathy in Achilles. Achilles had integrated himself with humanity once more and had begun to see life from a mortal point of

Many may tell themselves, “I am the master of my fate, I am the captain of my soul”, William Ernest Henley’s, Invictus. Individuals often believe life is independent of outside forces; one does not often ponder whether situations that introduce decisions or experiences are controlled by fate and the gods. In Virgil’s The Aeneid, he introduces the notion that we are all subject to the workings of fate regardless of our will or desire; this is shown through the tragic romance between Aeneas, a Trojan, and Dido, the queen of Carthage. Their love and lives are a combination of free will, fate, and the work of the gods. We are all brought into the world without choice, thus lack the will to change our destiny from birth. In the end, however it

Once Achilles decides to go after Hector to seek revenge for his fallen comrades death, he seals his fate of living a short life full of glory, rather than going back home to live a quiet, uneventful life in peace. This shows a dramatic reversal in Achilles character as his desire to defend his loved ones overcomes his pride from defying Agamemnon. In honor of Patroclus, Achilles comes out from the Achaean ships and

Throughout the entire Trojan war, Achilles spent most of his time pouting in his tent after Agamemnon kidnapped his prized maiden, Chryseis. He also lets his best friend, Patroclus, go into battle alone only to die when Hector kills him with his spear. Achilles joins the war when he hears of Patrclus death, but it was not out of bravery; out of guilt, revenge and anger, when he hears of his friend's death. When Achilles kills Hector, he binds his feet to his chariot and drags his body around the walls of Troy. In my opinion this was not an act of heroism. But in the Iliad the Greeks loved Achilles. Achilles was considered half mortal and half God. Achilles has all the characteristics of a heroic warrior on a grand scale, and he possesses more than a common measure of all the merits and all the faults of a hero (Bowra 193). All of Achilles traits and glory are won primarily in battle, which sets Achilles apart from Hector because Achilles knows little about home and family. He has no wife: his father he has not seen in years; his mother, even though she helps him but he cannot help her and she isn't even a human being (Bowra 194).

In Carol Ann Duffy’s “Little Red Cap,” taken from her collection The Worlds Wife, Duffy incorporates her feminist views on life to help develop Red-Cap’s character into an independent woman. In her work, Duffy intends to illuminate for the audience that woman are more powerful than they are perceived by society. In the poem, she writes about a young girl at the peak of her childhood, who is about to enter into the next phase of her life. The young, inexperienced girl describes the beginning of her transformation into adulthood after losing her innocence to “The Wolf.” The loss of her innocence contributes to the realization that she no longer needs an old, no good wolf. She gains the courage and reflects on how her life changes dramatically after her departure from the wolf. The poem “Little Red-Cap," written in The World’s Wife, closely relates to certain aspects of the original fairy tales written by The Grimm Brother and Charles Perrault. Duffy’s version of “Little Red Cap” is a rewrite of the original fairy tale “Little Red Riding Hood.” Duffy incorporates her strong feminist views by allowing Red-Cap to initiate her encounter with the wolf and to use him for gaining knowledge for her career and sexual desires. These aspects contribute to the development of Red-Cap’s character into a more independent woman to contradict the oppression of women in the past and present generations, and allowing her to offer suggestions for women in the future.