miajones

The extremely adventurous and sophisticated co-living of gods and men depicted in Greek mythology gives a broad field to analyze the contemporary mentality of the Greeks. The current investigation of gods-men relationship would be denigrated to the couple of Iliad books. Even that will give an overt hint of how men and deities were having confrontation and further negotiations on the preparatory and initial stages of the Trojan War the environment essay

Firstly, we have to reveal the gods’ mutual relations. It is more than obvious that they have grown from the principle of human society and is much comparable with the divergent and multi-faced interrelations between ground-walking nations. These gods possess factual characteristics of prowess, competiveness, forced subordination, envy, and sympathy. The incessant struggle is thus present among them. That is why mankind as non-almighty creatures was treated by gods as a tool for spreading influence.

Out of that perspective, people have been regarded as an indispensable part of politics supervised from the top of Olympus. Directly proceeding from the gods’ will, people are making the internal politics, binding their agreements and choosing whom to befriend and whom to fight.

When Chryses, a priest who had been dishonored by Agamemnon, prayed to Apollo for revenge, the latter condescended to his sorrow and sent a rain of arrows upon Achaeans. After ten days, Juno, in her turn, had a compassion for their imminent death-throes, and the Achaeans were assembled by Achilles for a council. Shortly afterwards, Minerva, a daughter of the aegis-bearing Jove, descended from Olympus to degrade the anger of Achilles. He was deeply insulted by Agamemnon’s denial to give up the daughter of Chryses, thus impending wrath of Apollo. Minerva persuaded Achilles not to hurl matters over with Agamemnon and told him that his insults would be threefold recompensed. Another sound thing was the Thetis’s plead to Jove for giving succor to Trojans and bringing shame on Achaeans as Thetis had promised Achilles to do in response to his own ask. One more truly suggestive fact is the intervention of Talthybius and Idaeus, the gods’ messengers, to the fight between Hector and the giant Ajax.

The real scene of counterweighing force is represented in Juno’s infuriating Jove for his recent conversation with Thetis. Being a supporter of the defeat of Troy, Juno could not sustain it to win. Having received a Jove’s outburst, she then was soothed by her son, the workman Vulcan, who told her to have patience.

At the same time, the mortals had an obligation to sacrifice gods with the so-called hecatombs. Without them, it has been considered as divine maltreatment and could have invoked a prosecution from above. The profitable example of gods’ wrath for that is a dialogue between Neptune, the god of earthquake, and Jove. Neptune was offended by the ardor of Achaeans for building the on-shore fortifications against Trojans, having forgotten what Neptune had helped them to construct. After that, Jove boded ill those feasting, both Achaeans and Trojans, and sent thunders upon them.

One more important thing is that gods and men have been essentially bound, to specify, with nuptial ties. The reason was that gods and goddesses were often intersecting with males and females, thus having offspring. Those children eventually were half-humans and half-gods. Glaucus son of Hippolochus, who has been a captain of the Lycians, was in posterity of Bellerophon, the famous destroyer of the savage monster Chimaera as well as Achilles who was a son of the immortal Thetis, goddess from the depths of the sea. In her favor, he once got a gift of impregnability.