Gods And Men In The Iliad Essay

, Research Paper

The religion of the ancient Greeks was polytheistic, consisting of the worship of various gods who presided over different aspects of human existence. In addition, the Greek gods are not spiritual beings but are anthropomorphic. They resemble human beings and tend to act in a human way, displaying all human vices, virtues, emotions, and beliefs. This anthropomorphism continues past the personalities of the Greek gods and on into their social structure: a patriarchal organization that closely resembles the patriarchy of human society. The similarities are so numerous that it seems as if mortals and Gods are one in the same. In fact, when reading The Iliad, one questions whether or not a difference really exists.The intervention of the gods in the Iliad is so frequent that it is hard for the reader to achieve a balance between human responsibility, fame, and divine intervention. These interventions, though many may seem completely self-serving and immoral, serve an important role in the play. Homeric gods have less to do with religion than poetic narrative. They help to define the character of the mortals. The gods, in acting out human emotions through intervention, are almost comical, for their motives seem so unnecessary. In retrospect many mortals have acted in the same manner – what does this say about mortals? In addition, divine intervention, can be seen as reinforcing the character of the mortals. Take for example the scene in Book 1 between Achilles and Athena: Athena’s intervention prevents Achilles from acting out his rage, an act that is not in his character, yet. The Homeric Gods are mainly immortal men and women, more powerful than all mortals. But, like mortals, they are susceptible to all human emotions and desires – both desirable and undesirable. It is these undesirable qualities (jealousy, anger, and hubris to name a few) that act as the driving forces for intervention in the lives of the mortals. In fact, the very opening of the Iliad centers around one such intervention.Zeus’ son and Leto’s, Apollo, who in anger at the king drove / the foul pestilence along the host, and the people perished, / since Atreus’ son had dishonored Chryses, priest of Apollo, / when he came beside the fast ships of the Achaians to ransom / back his daughter, carrying gifts beyond count and holding / in his hands wound on a staff the gold ribbons of Apollo, / who strikes from afar, and supplicated to the Achaians yet this pleased not the heart of Atreus’ son Agamemnon, / but harshly he drove him away with a strong order upon him. (I. 8-15, 24-25) Since Chryses is a priest of Apollo, any offense against him is therefore, by association, an offense against Apollo. This event, however, can be seen as a double-edged sword, for one can interpret this action as being driven by anger and wrath. Not all of the interventions of the gods can be categorized in this same fashion. There are instances when intervention seems almost unnecessary, forcing the reader to question the motivations of the particular god. A poignant example of this occurs after the Achaians had built a wall to protect themselves. Poseidon is greatly angered that the Achaians did not make sacrifice to him before beginning the construction.Do you not see how now these flowing-haired Achaians / have built a wall landward of their ships, and driven about it / a ditch, and not given the gods any grand sacrifice? / Now the fame of this wall will last as long as daylight is scattered, / and men will forget that wall which I and Phoibos Apollo / built with our hard work for the hero Laodemon’s city. (VII. 448-454)Poseidon appeals to Zeus, who in turn agrees that the wall should be demolished as soon as its purpose is served. Poseidon’s argument is that the fame of the Achaian wall will outlast the fame of his own wall. Poseidon need not worry about his own fame, for he is a god. Even more so, the intent of the mortals was not to garner fame for themselves: “and they gathered together and piled one single mound all above it/ indiscriminately from the plain ” (435-436). In reacting to the actions of the Achaians, Poseidon seems to be acting out the need for fame that is prevalent among men in Greek society. Actions taken in such a manner seem to render the mortals completely helpless. One could argue that all mortal actions are of no consequence, for gods can undo these actions with the snap of a finger. This constant interference casts the gods in the role of malicious puppeteers, while reducing the Homeric hero to a mere pawn. This manipulation occurs very frequently throughout the book, and a very good example of this is Athena’s encouragement of Pandarus to kill Menelaos.

She found the son of Lykaon, a man blameless and powerful, / standing still, and about him were the ranks of strong, shield-armoured / people, who had followed him from the streams of Aisepos. / Speaking in winged words she stood beside him and spoke to him: / ‘Wise son of Lykaon, would you now let me persuade you? / So you might dare send a flying arrow against Menelaos / and win you glory and gratitude in the sight of all Trojans, / particularly beyond all else with prince Alexandros. / Beyond all beside you would carry away glorious gifts from him, / were he to see warlike Menelaos, the sun of Atreus, / struck down by your arrow, and laid on the sorrowful corpse-fire.’ (IV. 89-99) Pandaros is portrayed as a very weak character, “a man blam