Achilles As A Hero In Homer's Odyssey

Persuasive techniques and a powerful refusal in Iliad Book IX

From the outset, Homer concentrates his epic Iliad on the wrath of Achilles and probes the values and attitudes of him as a hero. Ìçíéí áåéäå, èåá, Ðçëçéáäåù Á÷éëçïò Sing, goddess, of the wrath of Achilles, son of Peleus (BI.1). Homer first draws our attention to the heated dispute between two individuals, Achilles and Agamemnon, rather than the Trojan War itself in order to highlight their significance and also his focus. Achilles' anger has been ignited by his king who has deprived him of his legitimate reward of war ãåñáò åéëåôï êáé ì' áðáôçóå he has taken my prize and has deceived me (344) and thus has undermined the heroic code çôéìçóáò you have brought dishonour (111).
The energies of the Iliad centre on this because Homeric man sought to make the most of his present existence in the material world. The code was simple: excel; surpass others; act with decorum (áéäïò); gain honour (ôéìç); be remembered. When heroes are propelled into action in accordance to this code, what motivates them is a feeling in the blood, a passion, èõìïò, which symbolises man's basic inner nature (which for Homer is physical). This èõìïò is exhibited on the battlefield where excellence is proved ìá÷ç êõäáéíåéñá battle where men win glory. Consequently and fundamentally, the implementation of the heroic code amounts to a simple yet impossible choice between a long life of inactivity and a short career of
In a professional tone, he speaks eloquently and with clarity in a well-organised speech. ðïëõìç÷áí' `Oäõóóåõ Odysseus of many wiles is renowned for his ways with words ïðá ôå ìåãáëçí åê ïôçèåïò åéç / êáé åðåá íéöáäåóóéí åïéêïôá ÷åéìåñéçóéí he uttered his great voice from his chest and words like snowflakes on a winter's day (BIII.221-2) and he presents a powerful case, rich in detail, based on the Trojan threat, Peleus' advice, Agamemnon's offer and the heroic code. Interestingly, very unlike Odysseus' general perception, he uses no trickery in his speech but rather honest supplication to a ù ðåðïí Good friend (252) ðáõå', åá äå ÷ïëïí èõìáëãåá please stop; let go the anger that pains your heart (260). Odysseus tries to avoid presenting himself as an official envoy and speaks not of the king's sufferings but the Achaeans as a whole ëçãåìåíáé ä' åñéäïò êáêïìç÷áíïõ, ïöñá óå ìáëëïí ôéùó' Añãåéùí çìåí íåïé çäå ãåñïíôåò withdraw yourself from strife, you contriver of mischief, so that the Argives, both young and old, may honour you more (257-8). His judicious mixture of personal material ùò åðåôåëë' ï ãåðùí that was the old man's advice (259) along with more formal contents åãù äå êå ôïé êáôáëåîù / ïóóá ôïé åí êëéóéçóéí õðåó÷åôï äùñ' `Aãáìåìíùí and I will tell you all the gifts in his huts which Agamemnon has promised (262-3) is balanced and comprehensive. This recount of