The Gods Views In The Iliad Essays - Trojans, Mythological Kings

The Gods Views In The Iliad With our view of God, it can sometimes be difficult to comprehend the actions and thinking of the Greek deities. The Christian God does not tend to take such an active role in the affairs of people's lives, where, on the other hand, the Greeks regarded direct involvement by the gods as a daily, uncontrollable part of life. Needless to say, divine intervention was a major variable in the equation of Homer's Iliad. The gods picked whom they would favor for different reasons. Except Zeus: As the symbol of supreme authority and justice, he makes judgement calls as to the other gods' involvement in the war, remains impartial, and doesn't seem to get caught up in picking favorites. Even when his own son, Sarpedon, was about to die, Zeus chose to let the outcome go unaltered. On the other hand, Zeus's wife, Hera, displayed the more typical actions of a god. After Paris, a Trojan, judged Aphrodite the fairest over Hera, and, after her daughter Hebe was replaced as cupbearer to the gods by a young Trojan boy, she was quite resentful towards Troy and its people. Obviously she sided with the Greeks and would stop at no length to express her will. Scheming and manipulating she even dared to trick her husband, King of the Gods. Hera, along with Athena, who was also passed over by Paris, is seen as the chief divine aid to the Greeks. Being the god of the sea, Poseidon was another strong supporter of the ocean-faring Greeks. Whenever Zeus turned his back Poseidon tried to help the Greeks in the fight. Poseidon felt that he was somewhat Zeus's equal as his brother, but recognizing Zeus's authority and experience, he looked to Zeus as an elder. There were also Gods who favored the Trojan side of the conflict. Apollo and Artemis, twin brother and sister gave aid to the city of Troy. Although Artemis takes a rather minor role, Apollo perhaps angered by Agamemnon's refusal to ransom Chryseis, the daughter of one of his priests and was constantly changing the course of the war in f avor of the Trojans. Responsible for sending plague to the Greeks, Apollo was the first god to make an appearance in the Iliad. Also, mainly because Apollo and Artemis were on the Trojan side, their mother, Leto, also helped the Trojans. Aphrodite, obviously supporting Paris's judgement, sided with the Trojans. Although she was insignificant on the battlefield, Aphrodite was successful in convincing Ares, her lover and the god of war, to help the Trojans. One view of the gods' seemingly constant intervention in the war was that they were just setting fate back on the right course. For instance, when Patroclus was killed outside of Troy, Apollo felt no guilt for his doings. It had already been decided that Patroclus would not take Troy, he should never have disobeyed Achilles in the first place. As a god, he was just setting fate on a straight line. Achilles laid blame on Hector and the Trojans. He did not even consider accusing Apollo, who never came into question, although he was p rimarily responsible for the kill. Apollo's part in the matter was merely accepted as a natural disaster or illness would be today. This general acceptance of a god's will is a recurring trend throughout the poem. A prime example of this trend is in book XXIV. Achilles, angry over the death of Patroclus, brutally disgraced Hectors body. Tethering Hectors corpse through the ankles, Achilles dragged him around Patroclus tomb every day for twelve days. This barbaric treatment was uncalled for and displeased the gods greatly. Achilles mother, Thetis, was sent by Zeus to tell him to ransom the body back to the Trojans. One may think Achilles would be possessive of the body and attempt to put up a fuss as he did before with Agamemnon in Book I. Achilles showed humility and respect for the gods and immediately agreed to ransom the body to the Trojans, showing that all mortals, even god-like Achilles, were answerable to the gods. This ideology would seem to give the gods a sort of unlimited freedom on earth; although, the gods