The Roles Of Divine Power-Supportinga In Iliad And God In Genesis

A classic example of this divine involvement occurs within the first page of The Iliad.  Achilles, the great hero of the Achaean armies, and Agamemnon the commander-in-chief of the Argives clash bitterly, and the entire epic centers on this conflict.  Homer details the cause of this

Hector fights in his kingdom, unlike any of the Achaean commanders do, which shows even more honor. Hector has a deep real love for his wife and children. They are his first and foremost thought, not himself such as Achilles. As much as he loves his family, he is always committed to his responsibilities for Troy. When he took the leadership role of Troy, he commits his life to serving his country and follows through with his commitment until his death.

Godly colossal Greek epic, “The Iliad” constituted by the poet named, Homer, articulate the chronicle of the Brobdingnagian Trojan War. It is swarming with the interventions of the gods enchanting their coveted mortals (humans) and altering the heterogeneous scenes of the Trojan War. In this poem, gods have an assortment of relationships with humans which include love, fornication, and mother or father relationships. Gods interact with mortals in human shapes and stimulate them. Also, gods cognize that every human is eventually destined to die and they anticipate humans to pray to them for every obstacle humans encounter. However, for humans gods are omnipotent, authoritative, dominant, and immortals, who they supplicate to if they have

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

Though there are many differences between the Hebrew God and middle-eastern beliefs of the divine, Gilgamesh also depicts some similarities. Sumerian gods respond to prayers from the Uruk citizens that Gilgamesh is an unjust ruler by creating Enkidu, the

Even as his wife Andromache pleads “Pity me, please! Take your stand on the rampart here before you orphan your son and make your wife a widow” (Iliad VI. 511-512) to persuade him to stay at home, he chooses kleos over his family. Hector is described by Helen far differently than she speaks of her own husband.  “But come in, rest on this seat with me, dear brother, you are the one hit hardest by the fighting, Hector, you more than all – and all for me, slut that I am, and this blind mad Paris” (Iliad VI. 421-423).  Helen embraces Hector for his bravery and honor, and asks even that he rest from battle.  Her polar opinion between the two brothers serves as an important facet for dissecting the importance of kleos even within a family. Homer shows Helen’s shame and contempt for her husband as he does nothing to defend her or his home against her love for Hector as he fights so gloriously for Troy.

Hector’s family, his wife and his son, are his other primary motivation in fighting. It is evident that he loves them both very much by the dialogue he shares with his wife, Andromache, before he leaves Troy for the last time. Although she asks him not to leave her widowed and her son orphaned, his pride overshadows her pleas:

The women in the city of Troy cannot ignore that lives without their husbands is a possibility. Helen, who some would say is the cause of the great battle, understands that she has a fault in the tragedies the men and woman will suffer: “You are the one hit the hardest by this fighting, Hector/ you more than all – and all for me, slut that I am, /and this blind mad Paris. Oh the two of us!” (VI: 287-289). Hector is valiant, a man of honor, which is the detriment to his fate, an element Andromache cannot help but worry about: “Clung to his hand, urged him, called him: ‘reckless one, / My Hector – your own fiery courage will destroy you!’” Life without a father for their son causes her most worry: “Have you no pity for him, our helpless son? Or me? /and that destiny that weighs me down, your widow, /now so soon. Yes, soon they will kill you off,” (VI: 350-352). Andromache understands that Hector is too proud of a warrior to walk away, but fears his death will cause most harm to their child, and many of her days she worries tremendously. Hector himself is conflicted:

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.

Upon initial consideration, comparing similarities in the Homeric epic The Iliad against the Bible’s first book Genesis would seem outlandish. The comparisons between the two tales may not be abundantly clear. The parables of the Bible serve as religious cornerstones for society, while Greek tragedies serve as the moral lessons on which our culture is predicated. Fate in both narratives is understood to be a governing body, with a prominence being placed on remaining on the course with that which has been outlined for the individual. The “swift footed” Achilles and the “simple tent-dweller” Jacob are dually fated to embark on a trajectory that does not align with their idiosyncratic needs: death for Achilles, social status for Jacob. The comparisons between the two characters seems to augment more contradictions than parallels, yet it is through these similarities that the characters are humanized and the malleability of destiny can be understood. Fate in The Iliad and Genesis reveals an intriguing dilemma: one can either change their destiny, like Jacob, or one could succumb to fate, like Achilles. These polar notions serve to accentuate the significance of becoming an active participant in your own narrative, even when fate is not on one’s side.

A main point of the contrast here is recognizing the fact that Hector has a family while Achilles only has Thetis, his mother and goddess of water, along with his companion Patroclus. Readers get a get a sense of this side as Hector returns to troy and sees his family along with his mother and Helen. When he finally is able to see his wife, Andromache, and his son the baby starts crying. The child is afraid of his father because of his helmet. As Hector takes off the helmet it could also be seen as some foreshadowing towards his death. Hector does try to help calm his wife’s thought by saying “Poor Andromache! Why does your heart sorrow so much for me? / No man is going to hurl me to Hades, unless it is fated, / but as for fate, I think no man has yet escaped it / once it has taken its first form, neither brave man nor coward.” (6.486-489) In that section of the poem Hector is essentially saying that he will not be killed, but if he were to be then it was fates doing. No one is able to escape their fate. Readers will receive an insight how much he loves his family and will do at all costs to protect them. It gives him more of a depth as he continues to fight for his love towards his family and Troy while Achilles is only fighting for his honour and glory. Once Achilles avenges Patroclus’ death by killing Hector. Before his death Hector begs to Achilles. But not for his life. He says “I beg you, beg you by your life, your parents— / don’t let

This extract from Book 6 of Homer’s The Iliad comes at a point where the Trojans are heavily losing to the Achaeans. Hélenus, son of Priam has instructed Hector to return to the city to gather the elders to tell them to offer prayers to the gods so that goddess Athena may pity Troy. It is interesting that Homer should choose Hector to deliver this message rather than an unimportant character; Homer uses it as a devise to develop Hector and make him a more (if not the most) sympathetic character. He shows his contrasting sides; his family oriented side as opposed to the cruel warrior. The interaction with his child, Astyanax, brings a moment of tenderness and humanises Hector.Hector’s contrasting aspects to his character can be explored through

Homer concentrates on Hector throughout the chapter and makes comments about how brave and courageous he was. He also mentions that he is a great commander and leader of the Trojan army. In addition, Hector knew the reason behind the invasion which was Paris stealing Menelaus’ wife, Helen. This gives Agamemnon an excuse to attack Troy. Both Hector and his wife know that he is soon to meet his death, it’s inescapable. However, even though it is not his fight, he still feels compelled to go to war with his country and search for some vague glory. Hector seems to be very heroic. Moreover, Homer describes Hector as an immense warrior almost god-like. But in

The Aeneid has a long story to tell so, the following would focus on the Book I: A Fateful Heaven. Firstly, it is undeniable that the gods play an important role in the Aeneid. At the beginning of the book, Aeneas and his fellows was already experienced seven years’ of wandering, had left Troy and towards Italy. No wonder it was a tough situation. However, how could this happen at the very beginning of the book which seemed unreasonable?

Unlike Thetis, Andromache’s values are clear. On the rampart in book six, she makes an impassioned plea to Hector for reason and peace. "Pity me, please!" she says, "Take your stand on the rampart here, before you orphan your son and make your wife a widow." (ll. 230-231) When her fears are realized and Hector is struck down by Achilles, she laments, "Hector, what help are you to [Astyanax], now you are dead?" (l. 571) This single statement lays bare the true folly of pride: How can one justify the preservation of honor at the cost of the destruction of all that one fought for in the first place?