Fate In Iliad (autosaved).doc

Fate Soarta respectiv destinul reprezinta o forta impunatoare in multe din evenimentele care au loc in iliada.ea este respecata atat de zei cat si de muritori si nici unul nu pare capabil ( sau doritor) so schimbe. Modul in care destinul ia nastere este necunoscut, dar acesta este isorisit de catre Sorti si mentionat de catre zei precum si de catre oameni dea lungul firului epic. Este considerat ca o fatpa eroica ca cineva sasi accepte destinul si o lasitate incercarea de al evita. Cu toate acestea, sorta nu determina toate actiunile umane. Ottusi, ea , in mod originar se referala un rezultat sau sfarsit al unei vieti umane sau al unui oras precum Troia. De exemplu, ianinte sal ucida hector in numeeste pe Patrocles prost pentru incercarea lui de-al dobori in lupta. Acestai destainuie ca-si cunoaste soarta si ca el , hector nu este primul ci cel de-al treilea ucigas al sau. Deasemenea ii mai spune ca in curand va fi si el ucis de catre Ahile. Ironia face ca desi Ahile il va ucide pe Hector propria lui soartea este de a muri in razboiul troian. Toate acestea au fost déjà stabilite si desi fiecare personaj are un asa zis liber arbitru ei stiu ca rezultatul este predeterminat si ca nul pot influenta. Intro anumita masura textul este ambiguu din acest punct de vedere deoarece , oarecum intrezarim faptul ca Zeus ar putea schimaba destinul. Acest lucru il intalnim in cartea a XVI a cand fiul muritor al lui Zeus, Sarpedon, este gata sa fie rapus in lupta de catre Patropcles.el este indurerat la aceasta perspectiva dar cand ii mentioneaza dilemma sa Herei ecasta ii raspnde, “ o majestate , fiu al lui cronos, ce fel de lucru rostesti tu?/Cumva doresti sa aduci inapoi inapoi un moritor, de mult el/ pierzaniei sortit de catre nefasta moarte sis a-l eliberezi? “ fa-o atunci , dar deloc nu vor fi zeii de acord cu fapta ta.” Intrun final Cronidul decide sa se supuna sortii sis a-si lase preaiubitul fiu sa moara. Acelasi motiv il intalnim si atunci cand el doreste sa crute viata lui Hector pe care il respecta si la care tine, dar Atena ii adduce aminte de legamantul facut si incazulanterior. Din nou pare Zeus capabil sa schimbe destinul si iarasi decide sa nu o faca , supununandu-se lui. Precum unii sunt destinati mortii alti trebuie sa spravietuiasca, precum Enea. Apollo chiar il incurajeaza sa lupte impotriva lui Ahile si stiind ca el si neamul lui este destinat sa continue prin el , zeii Apollo cu ajutorul lui Poseidon il apara in toiul luptei sii salveaza viata. Desi de o sorginte naecunoscuta soarta , este foarte importnanta deal lungul epopeei ea fiind determinant finalului razboiului troia. Putem afirma ca ea este mai presus chiar decat zeii, iar cele trei zeiti, muze stiutoare ale firului vietii sunt chiar mai presus din acest punct de vedere decat locuitorii Olimpului incapabili sa intervina chiar daca faptele sunt contrar dorintei lor personale.

No, deadly destiny, with the son of Leto, has killed me, and of men it was Euphorbos; you are only my third slayer. And put away in your heart this other thing that I tell you. You yourself are not one who shall live long, but now already death and powerful destiny are standing beside you, to go down under the hands of Aiakos' great son, Achilleus.[11]

'Majesty, son of Kronos, what sort of thing have you spoken?

Do you wish to bring back a man who is mortal, one long since Doomed by his destiny, from ill-sounding death and release him? Do it, then; but not all the rest of us gods shall approve you.[13]

But come, let us ourselves get him away from death, for fear the son of Kronos may be angered if now Achilleus kills this man. It is destined that he shall be the survivor, that the generation of Dardanos shall not die...[15]

Fate and Destiny in The Iliad II( netradus) Iliada portretizaaza soarta si destinul ca forte ultime si supreme si9 de aseameenea problema acelui “cine” care este responasbil de destinul uman insa raspunsul la aceasta intrebare nu este cu totul clar.in aceeasi masura in care se pare ca omul se alfa supus destinului sau s-ar putea deduce din anumite pasaje ca el isi infuenteaza aceasta soarta prin intermediul actiunilor sale. Prin urmare iliada dezvaluie un om care este uneori in controlul destinului sau. Un alt subiect interesant pe aceasta problema este faptul ca si zeii par a fi controlati de o aumita randuiala a lucrurilor insa cu o diferenta majora fata de oameni, si anume ca ei nu mor si de aceea nu se poate spune ca ei au un destin. Viata nemuritorilor nu poate fi judecata in aceeasi mainera ca cea a muritorilor. Zeii par a fi capabili sa modifice soarta umana dar nu si soarta lor insusi. Zeii par a se juca cu muritoarii ca cu niste marionette , dupa bunul lor plac, schimband taberele de la o zi la alta. Ei pot trimite plagi asupra luptatorilor precum a facut Apollo din motive trivial , precum ar fi un sacrificiu pe care nu l-au primit sau , in acest caz, jignirea lui Chrissies. In foarte rare monmente intervin pentru a-si salva favoritii , dar nu actioneza din cauza vreunor probleme morale sau politice. Prin urmare de multe ori omul se afle luptandu-se cu o foarta care-l depaseste. Fraza de inceput aI Iliadei contine expresia “ vointa luiZeus” aceasta reflectand credinta greaca comform careia omul este in stransoare unor forte asupra carora el nu are nici un control, cum ar fi soarta sa si viata pe care o traieste.

Book XXII shows that the gods control the fates of man:

But once they reached the springs for the fourth time, thenFather Zeus held out his sacred golden scales: in them he placed two fates of death that lays men low -

one for Achilles, one for Hector breaker of horses and gripping the beam mid-haft the Father raised it high and down went Hector's day of doom, dragging him down tothe strong House of Death. (22 . 248-54)

In the Iliad, the characters constantly refer to their own and others' final destiny and fate. In Book I, Thetis, Achilles' mother, says, "Doomed to a short life, you have so little time. / And not only short, now, but filled with heartbreak too, / more than all other men alive doomed twice over" (1 . 496-98).

Fate has given Achilles a short life, but later, in accordance with the theory that men control their destiny and fate by their actions, Achilles chooses the short life with glory over a long life without glory. At this point, a man's choice becomes his fate. In Book XIX, Hera gives Achilles' horse Roan Beauty voice, and it says:

Yes! We will save your life - this time too master, mighty Achilles! But the day of death already hovers near, and we are not to blame but a great god is and the strong force of fate. (19 . 483-86) This statement is in accordance with the theory that men are not in control of their destinies and, in this case, Achilles soon must die through no fault of theirs. Destiny wills it, just as it was Apollo who slew Patroclus. They prophesize that a man and a god will put an end to Achilles' life. In Book XXI, Achilles' refers to his own fate:

The son of a great man, the mother who gave me life a deathless goddess. But even for me, I tell you, death and the strong force of fate are waiting. There will come a dawn or sunset or high noon when a man will take my life in battle too - flinging a spear perhaps or whipping a deadly arrow off his bow. (21 . 122-28)

This statement foreshadows Achilles' fall in the end, for he dies from getting shot in the heel by Paris' bow, guided by Apollo. It seems that his fate is set and that he cannot change it, therefore he accepts it. At the same time, he may choose to perform an action that could alter his fate but never his ultimate destiny, which is to die.

The Iliad presents an interesting viewpoint on life. Whether or not a man's fate or destiny is controlled by his actions or that by some outside force, is left to the reader. The extent of human will is given by the guardians of destiny, while at the same time binding humans by the firm laws of fate. Therefore destiny is at once blind and full of meaning. The paradox is that throughout the poem there are impressions of meaningless death and destruction all in the context of the unfolding "will of Zeus." So it may be that the gods do control fate and destiny, but at the same time, the actions of men can also affect their own fate and destiny.

role of fate in antigone (vlad) Sophocles’ Antigone concerns the struggle of a young woman battling for justice at all costs. The idea of fate is a staple throughout Greek Literature, and Sophocles uses the concept of fate to dictate the actions of a character. Antigone’s destiny is one of predestination, a mission of the gods which begins with her ill-fated family and Creon’s decree, and ends with her own actions.

The Ancient Greek plays contain a concept of fate that dictates every action taken by, and every word spoken by a character. Sophocles’ Antigone is not different, fate controls Antigone’s life in various ways including her lineage. Antigone is the product of an incestu

... View the whole essay, without interruption Ancestry, human law, and personal actions all lead to Antigone’s downfall but none could prevent them, because fate controls the life of Antigone.

Then, Antigone seals her fate by completing the burial of her brother. Antigone’s decision to bury her brother is not one of free will but of divine direction, for with Sopholces and Greek drama there is no free will. This civil disobedience is a tool of the gods to govern earth but heavenly law in the most extreme case.

Fate in antigone (vlad) Thus, Antigone, perhaps one of the most noble of literature’s characters, is a victim of fate and destiny and not of personal pride or obstinance. Antigone, from the moment from the declaration, is destined to die because it is her fate and her duty to bury her

brother. Under the idea of free will she would have been able to save herself by not completing the task, but since the deed is just and the will of the gods she has no choice but to properly honor her fallen sibling. There s no doubt that her actions will mean death, and even Creon’s last minute efforts could not change her destiny. ous relationship between Oedipus and Jocasta, her cursed family history suggests that she too is subject to the curse. A marionette of the gods, the strings obvious and tight, pull her from here to there only to fall when the strings break. Sophocles considers free will a mortal misconception and a celestial instrument the gods use to carry-out their will on earth.

Next, Creon’s pronouncement that Polyneices must not be buried pits Antigone against earthly law, and it is the will of the gods that she bury her brother because that is the only just action. Thus, Antigone is doomed from the moment she is born, her acts of civil disobedience are just the strings the gods use to manipulate their puppet. The acts of Oedipus are contrary to the gods and the deities must reconcile all products of his deeds.