Does ancient literature equate might with right?
Simon H
Was Achilles right when he begged for the death of his own soldiers? Was Odysseus right when he killed the maids and suitors in the Ithacan palace? Was Aeneas right when he chose to kill Turnus? Throughout both Homeric epics and Virgil’s Aeneid , the concept of the mighty being inherently justified in their actions is one scrutinized in detail. Even the most heroic of their characters display moral ambiguity when their power is used without restraint or divine purpose. In this essay I will argue that some of the most enduring works of antiquity give a sophisticated account of the relationship between might and right. In the Iliad , Homer explores how unchecked emotion can cause even the most noble of warriors to act in profoundly morally corrupt ways. After Patroclus is killed by Hector, Achilles cries, ‘I loved him like my head, my life, myself’ ( Iliad 18.80-2). 1 Here, Achilles’ grief for the loss of his greatest friend is palpable and understandable, and his desire for revenge is strong. He eventually succeeds in his desire to extinguish Hector; however, in the aftermath of Hector’s death, Achilles throws all righteousness away. ‘He fastened Hector, to drag him behind. Three times around the tomb of dead Patroclus’ ( Iliad 24.15-18). The mutilation of Hector’s body shows how strong emotion can lead the powerful to behave outside what might be considered morally ‘right’. Achilles, a powerful warrior able to overcome any physical object, is unable to overcome his own rage. Later, the portrayal of Priam’s forgiveness hints that righteousness can come from something other than physical might. The Trojan king has lost everything: his city, his power, his sons. The desecration of Hector’s body by Achilles denies Priam the opportunity to bury his last son. Priam however, unlike Achilles, shows great piety and opts not to fight, appealing instead to Achilles’ emotions when he goes to retrieve Hector’s corpse. Priam ‘kissed his hands – the terrible, murderous hands which killed so many sons’ ( Iliad 24.477-9), soothing Achilles’ rage – resulting not only in the return of Hector’s body, but release for Achilles from the anger which has gripped him for the entirety of the epic. This delicate act defuses Achilles’ anger without resort to yet more destruction. From this it could be argued that Homer viewed war as cyclical, feeding off the power of rage and the desire for (righteous) vengeance, and that, while Achilles represents this, Priam represents a different ideal. The Aeneid provides some echoes. Aeneas’ greatness is shown to come from his ability to use power for the good of the people, the future, and the gods, that is, from his pietas . Aeneas is not only a great warrior; he is also an excellent diplomat and strategist. In book four, Aeneas shows his piety by choosing to leave Dido in Carthage, despite his love for her. He behaves according to Jupiter’s reminder of his divine mission, that, rather than assimilating into Carthaginian society, he is to found a new nation. He tells Dido, ‘It is not by my own will that I search for Italy’ ( Aeneid 4.361): his submission to
1 I have used Emily Wilson’s translations of both the Iliad and the Odyssey . For Virgil, I have used David West’s translation.
229
Made with FlippingBook - PDF hosting