Therefore after punishing the king, Dionysus says “And if you had known how to be wise when you did not wish to be, you would have acquired Zeus' son as an ally, and would now be happy.” The author explains that peace and happiness can only be achieved by praying to the Gods and that making the Gods your enemy never a good thought. When the grandfather of the kings asks for forgiveness saying, “Gods should not resemble mortals in their anger.” Dionysus replies, “My father Zeus approved this long ago”. From the above we can say that even a God could be unforgiving and unsympathetic. Gods, like mortals, in anger can be very punishable and prejudiced. Also a king cannot rule without the favor of the Gods.
Further, Zeus has control over the other gods and goddesses by negotiating, planning, and making judgment calls relative to whether or not the gods should intervene and when. Zeus also expects the gods to listen to him when he asks them to not interfere and prohibits them in acting upon the fate of the war, and in return the divine respect him and ask him for his opinions. For example, Athena and Hera ask: “Father Zeus, you won’t get angry with me for what I say, will you?” (5:500). Further, even though Zeus has this neutral position amongst the Trojans and Greeks, at times he seems to still favour the Trojans above the Greeks. This is seen when Zeus provides strength to the Trojans to drive away the Achaeans from battle.
Impossible it is therefore that many Gods should exist.” (Summa Theologiae, p.1 q.11 a.3). The same way a person can be any man, “Socrates is a man and many others are men, No man can be Socrates except for Socrates.” (Summa Theologiae, p.1 q.11 a.3). But to say that God is one in the fact that there cannot be another God in the same is worrisome. There can be two Gods, resembling each other, both with the same essence. Like as if there were two men who both decided on the same choices, with the same looks, but will be existing in different places since they cannot exist in each other.
Erasmus, a Renaissance humanist, portrays folly as a character named so in The Praise of Folly to show his appreciation for the role foolishness plays in the human life. For all earthly existence, Erasmus’s Folly states that “you'll find nothing frolic or fortunate that it owes not to me [folly]” (The Praise of Folly, 14). Moreover, she states that “fools are so vastly pleasing to God; the reason being, I suggest, that just as great princes look suspiciously on men who are too clever, and hate them – as Julius Caesar suspected and hated Brutus and Cassius while he did not fear drunken Antony at all…they take delight in duller and simpler souls” (Folly, 115). Folly, indeed, plays a major role in determining the fate of Antony and Brutus after
He wants to be remembered for doing unthinkable things, killing the impossible. The gods are seen as such a high power by the Greeks and to give guidance by one is a huge accomplishment. Yet Odysseus still thinks only of fame. Even the goddess realizes this, Odysseus can not even listen to the gods when they tell him to be careful, he is too overcome with greed and fame to care about his own life. Odysseus shows yet another time throughout his journey that he is willing to risk his life and the life of others to be remembered.
Jonathan loved David as he loved himself and a comparison can be made in this relationship of Beowulf and Wiglaf. It is made clear to Beowulf that Wiglaf is a true and loyal warrior when he comes to help slay the Dragon. When Wiglaf sees his lord hurt he showed “inward bravery and strength” the types of qualities Beowulf often saw within himself, yet now he is seeing it within someone else (2696). There is a transformation within the pride of Beowulf when he sees Wiglaf take down the Dragon; from not having his “Advantage” with a weapon, to defeating the foe being, “partners in nobility” (2707). This transformation is realized by Beowulf when he sees that poison lies within his wound.
His journey from ordinary Shiva to Mahadev, the God of gods is the result of his sublime thoughts and heroic deeds. Hero-worship is “heartfelt prostrate admiration, submission, burning, boundless, for a noblest godlike form of a man”1 (5). Hero-worship is “the basis of religion, Loyalty and Religion. Hero not the ‘creature of time’: Hero-worship indestructible”1(191). Shiva’s heroic deeds reward him immortality in the world of mortals.
Odysseus is also praised by mortals, such as Menelaus, a king. While recounting the war, he says, “No one, no Achaean labored hard as Odysseus labored or achieved so much” (4.119-20). Similarly he also gushes about Odysseus’ plan with the Trojan horse, saying, “What a heart that fearless Odysseus had inside him! What a piece of work the hero dared and carried off in the wooden horse” (4.303-5). All of this praise implies that Odysseus is a strong and intelligent man, capable of coming up
On the one hand, Prometheus repeatedly boasts about his contributions to mankind and defiance of Zeus, calling his gifts admirable and saying he prefers torture over submission to Zeus. On the other hand, however, he also admits that he “erred” in his actions, and he repeatedly laments his predicament. Although we often think that with perfect knowledge and hindsight, it is always possible to judge the results of our actions—labeling them as either good or bad—the fact that the god of foreknowledge cannot judge his own actions after the fact suggests that it is impossible to have enough knowledge to always be certain as to the suitability of our actions. In Prometheus’s first speech in the play, he already proclaims his seeming omniscient knowledge of the future. Prometheus states, “I know precisely what is / To happen: no torment
So the stupendous achievement of ego follows. “I have seized her powers and harnessed for my work” (Savitri 7.4.336). Man is the machine of the today’s world. He can build or destroy anything if he actually wants; the ‘Ego’ of man is performing same kind of action. The Ego or the Dwarf- titan says “What God imperfect left, I will complete” (348).