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Heroic ideal: Difference between revisions
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Determined by the culture that produced the literature, especially the [[Epic Poetry | epic]], the heroic ideal represents the aspects of a hero that the culture upholds as representing the cultural ideal. Thus, while the [[hero]] represents a particular culture’s ideal located in place and time, much of how we currently observe as heroic is born of characteristics that many of these ancient heroes exemplify. | Determined by the culture that produced the literature, especially the [[Epic Poetry | epic]], the heroic ideal represents the aspects of a hero that the culture upholds as representing the cultural ideal. Thus, while the [[hero]] represents a particular culture’s ideal located in place and time, much of how we currently observe as heroic is born of characteristics that many of these ancient heroes exemplify. | ||
[[Image:Rubens.jpg|thumb|Achilles and Hector, By Rubens]] Much of the heroic ideal seems to be in how the culture defines human and the hero’s relationship to humanity. For instance, Gilgamesh had to learn that he is part of a culture, and to be a good leader, he must learn to value others’ lives as much as he values his own, or that of his friend Enkidu. Achilles, much like Gilgamesh, only learns this lesson when his friend Patroclus is slain by Hector in battle. Hector pays for this with his own life, and Achilles dies soon after. When Odysseus encounters the shade of Achilles in the Underworld ([[Book 11]] of the ''Odyssey''), the latter laments that he would rather have been a humble part of humanity than to be known for his personal feats in battle. There seems to be, then, a bittersweet quality to the hero: a hero, out of necessity, must represent the heroic values of its culture at a time of national importance or crisis, but because he must stand apart, he often laments his own inability to connect with the people he must save. | [[Image:Rubens.jpg|thumb|Achilles and Hector, By Rubens]] Much of the heroic ideal seems to be in how the culture defines human and the hero’s relationship to humanity. For instance, Gilgamesh had to learn that he is part of a culture, and to be a good leader, he must learn to value others’ lives as much as he values his own, or that of his friend Enkidu. Achilles, much like Gilgamesh, only learns this lesson when his friend Patroclus is slain by Hector in battle. Hector pays for this with his own life, and Achilles dies soon after. When Odysseus encounters the shade of Achilles in the Underworld ([[The Odyssey Summary:Book 11|book 11]] of the ''Odyssey''), the latter laments that he would rather have been a humble part of humanity than to be known for his personal feats in battle. There seems to be, then, a bittersweet quality to the hero: a hero, out of necessity, must represent the heroic values of its culture at a time of national importance or crisis, but because he must stand apart, he often laments his own inability to connect with the people he must save. | ||
Odysseus also stands apart, but must learn to value others, like Elpenor, who are sacrificed in order to make Odysseus the hero (cf. [[The Odyssey Summary:Book 10|book 10]] and [[The Odyssey Summary:Book 11|book 11]]). Odysseus, like Achilles, relies on his own abilities, and therefore does not trust anyone else fully. Perhaps Odysseus, had he shown more trust in his crew, would not have wandered the Mediterranean for 10 years after the fall of Troy. Yet, Odysseus’ intelligence and wiliness are characteristics that the later Homeric culture seemed to regard highly. | Odysseus also stands apart, but must learn to value others, like Elpenor, who are sacrificed in order to make Odysseus the hero (cf. [[The Odyssey Summary:Book 10|book 10]] and [[The Odyssey Summary:Book 11|book 11]]). Odysseus, like Achilles, relies on his own abilities, and therefore does not trust anyone else fully. Perhaps Odysseus, had he shown more trust in his crew, would not have wandered the Mediterranean for 10 years after the fall of Troy. Yet, Odysseus’ intelligence and wiliness are characteristics that the later Homeric culture seemed to regard highly. | ||