Zeus carries out his justice to those who deserves it, disregarding any sort of connection that he has towards the individual. As a result, he is able to hand out impartial punishment towards those who wronged his principles or the principles of others. An example of this is during the assembly of gods at Zeus’s halls to discuss the fate of Aegisthus. During the assembly, Athena takes this opportunity to plea to Zeus to aid Odysseus’s return to Ithaca. Athena takes advantage of Poseidon’s absence to persuade Zeus because Poseidon is a significant factor that prevents Odysseus from returning home.
Some may argue that Odysseus is the real hero but there were many times throughout The Odyssey where he needed Athena’s protection and input of logical ideas. This was shown when Athena helped Odysseus with a wise plan to win the war with the suitors by changing Odysseus’s appearance. When Odysseus returned to Ithaca, Athena disguised him by turning him into an old beggar. Through this Odysseus gathered information on what is going on in the palace. Athena does not want to do the work for him, as he can learn and grow also through the process.
Viewers and readers of Zimmerman’s text are able to see verbal disrespect as “the Suitors make loud disturbances” while he talks to Athena. In many ways, The Odyssey is about Telemachus’s homecoming as much as Odysseus, especially in Book I. As throughout Book I,the demeanor towards “young Telemachus” who is the “prince of the house” as his “god-like” father is assumed dead all while the suitors continue to take advantage of his required hospitality. Zimmerman’s dialog attempts to mimic Homer’s original characters’ dialog that is dense with imagery. Yet, epithets such as “thoughtful Telemachus” (Homer) are lost in translation as her dialog would seem interrupted by this addition.
King Theseus accuses Creon of hubris and says, "I know / How guest to host ought to comport himself. / But you disgrace a state, that deserved better --- / Your own ---- by your own act;" (The Theban Plays, 89). Theseus is acknowledging that it is a religious act to provide refuge for those in need. The god of all gods, Zeus, has the epithet God of Guests which shows the importance of refuge. For Creon to take Oedipus and go against this religious act is hubris to the tenth degree.
He also appeals to the men’s emotions by stating “We have no strong Odysseus to defend us, / and as to putting up a fight ourselves- we’d only show our incompetence in arms” (X 63-65). This is expressing Telemakhos’ desperation because he knows that he does not have the ability to defeat the suitors himself and take back control of his home. In addition, he says, “Think of the talk in the islands all around us, / and fear the wrath of the Gods, / or they may turn, and send you some devilry” (X 70-72). Telemakhos says this to make the men of Ithaca think about their immortal fame (kleos). If they allow this to happen in Odysseus’ home without intervening, their eternal reputation would be tarnished.
Odysseus receives supernatural help to escape death, thus making him a survivor and someone who will always persist to become victorious when encountering evil. Athena, a goddess who constantly provides supernatural help to Odysseus asks “Why is Poseidon so enraged with you that he sows nothing but disasters in your path? At any rate, he shall not kill you however hard he tries … Here; take this veil and wind it around your waist with its divine protection you need not be afraid of injury or death” (Homer 97). Homer portrays Poseidon as evil because he tries to complicate Odysseus’ journey. This shows the continuity between the natural and supernatural world as Poseidon and Athena who are gods are able to interfere with a life of Odysseus a human.
During the Trojan war Gods picked sides depending on who they thought was justified or to get revenge. The Gods used mortals as pawns in their game of the revenge and justice. Aphrodite saved Paris in an act of justice, rather than letting the cowardly Paris die at the hands of Menelaus. This angered the Greeks and even ones close to Paris. Helen expresses what everyone thinks of him, “‘You’ve come back from the fight.
Many of the gods made Aeneas fate to reach Italy difficult. At the beginning Juno tells Aeolus: “Aeolus, by order of the Father of Gods and Men You calm the waves or provoke them with wind.” Aeolus created the winds that affected Aeneas and his crew because they needed to stop at Libya. The Trojans would have sunk if it no have been for Neptune who calmed the seas. The goddess of marriage also forced poor Queen Dido to fall in love with Aeneas. As a result, it made Aeneas stay until Mercury reminded him of his fate.
Though he was an enemy of the Trojans, he was still respected by Aeneas, which showed the true extent to which the Trojans valued auctoritas. Evidence for Paragraph II: Dido was also a non-example of pietas because she killed herself after Aeneas left her, even though he had to leave her in order to fulfill the fate assigned to him by the gods. This showed that she didn't respect the will of the gods above her personal will. In contrast, Creusa exemplified pietas because she told Aeneas that he would find a new wife in the new Troy, which would help him fulfill his fate. This showed that she valued the will of the gods above her own self-interest.
Electra only has the Chorus when she learns the untrue news of Orestes’ death. The Chorus shares her grief and upsetness. “Where are the thunderbolts of Zeus? Where is the bright revealing sun, if they see these things and shroud them in complicity?” (Sophocles, Electra, 789-795). However, when Electra persuades Chrysothemis with her plan the Chorus tries to convince Electra not to live her life like this.