Modern Woman in Classic Greek Literature
Modern Woman in Classic Greek LiteratureModern Woman in Classic Greek Literature
What constitutes a woman today greatly differs from the idea of a woman in Classical Greek literature. To describe a woman today would include words like powerful,¹ important,¹ strong,¹ and successful.¹ These words would hardly describe woman in Classical Greek literature. Woman in Classical Greece were very restricted in the things they could do. They were not citizens and rarely held any property. Penelope, Odysseus wife in Homer¹s epic poem, The Odyssey is seen as a perfectly obedient and loyal wife. These are typical characteristics seen in Classical Greek Literature. She is one who stays at home and takes care of the house and her child. This representation of a woman, however, contrasts with Sophocles¹ Antigone since Antigone, the main character, defies this traditional role of ³woman² and plays the rebel instead. She is a representation of a modern woman in Greek literature. Furthermore, Penelope being the good wholesome wife, is not like Antigone in getting what she wants and being able to express her true feelings. Ismene, Antigone¹s sister like Penelope also plays the obedient role but gets nothing out of it, just more frustration and a tragic fate. Athena, goddess of war, wisdom and the arts, seen in The Odyssey, is also a representation of modern woman in Classic Greek literature. Though Penelope, Athena, Ismene and Antigone share a number of common characteristics and make similar determinations in regards to morality and family duty, their fates are no doubt different.
When Odysseus left for the Trojan War, Penelope was a young woman at the prime of her life having just given birth to her first child. She is beautiful, intelligent, and wealthy. Even after twenty years of never seeing Odysseus, she stays perfectly loyal to him and does not even stray. She is a model of marital fidelity. ³Mother wanted no suitors, but like a pack they came-sons of the best men here among them lads with no stomach for an introduction to Ikarious, her father across the sea² (Book II ln. 53). Though she is angry and frustrated that the suitors are there eating her out of house and home she does nothing to change it. Her suitors are rude and arrogant. She feels helpless but nevertheless takes no action. She feels as if the suitors ³squander everything² and that there is ³no strong Odysseus to defend us² (Book II ln. 63-64). Her narrow mentality makes her feel as though she is weak and vulnerable without her man. Even with approximately 20 years without Odysseus, she does not change. This just shows how the society was then. She doesn¹t rebel against them but just suffers in silence waiting for her man to come home. This would be considered incredibly weak behavior in modern times.
Somewhere along the line, a person will always hear the phrase a ³rebel without a cause.² However, Antigone does have a cause. She is not rebelling in the modern way of wearing all black or having piercings all over your body but a true definite cause: To bury her dead brother in a proper funeral so that he can crossover into the underworld. Unlike Penelope, Antigone represents courageousness and bravery. She is stubborn yet strong. ³Your choice is made. But I shall bury him and if I have to die for this pure crime, I am content for I shall rest beside him; his love will answer mine. I have to please . . . ² (ln. 71). She is a representation of a true feminist. The chorus calls her ³defiant² and ³fierce,² which are characteristics not seen in woman of their time. Antigone, like Penelope, is also extremely loyal. ³My husband dead, I might have found another; another son from him, if I had lost a son. But since my mother and my father have both gone to the grave, there can be none henceforth that I can ever call my brother² (ln. 909-913). Antigone takes action unlike Penelope. She attempts to bury her brother and go through the rituals despite Ismene¹s warnings and unwillingness. Even if her attempt failed at least she tried to change things although she suffered the consequences of her actions. ³The direst penalty; no, nor shall her sister: I judge her guilty too; she played her part in burying the body² (ln. 487). In the end, she still succeeds and did not die in vain when Creon buries her brother and performs the burial rites. ³I [messenger] went with Creon up to the hill where Polyneices¹ body still lay, unpitied, torn by animals. We gave it holy washing, and we prayed² (ln. 1195). She is a true modern woman.
Ismene¹s character is a mix between Penelope and Antigone. She is what Athenian society desires her to be: a good, wholesome, sweet-tempered girl. Regardless of that, Ismene is still a coward. In the beginning, Ismene disapproves of Antigone going to bury her brother and refuses to play any part in the crime. ³What? Would you bury him, against the law?² (ln. 44). Ismene also agrees that she is ³weak² and could not do such a deed because of her gender:
Remember too that we are women, not made to fight with men. Since they who rule us now are stronger far than we, in this and worse than this we must obey them . . . I yield to those who have authority; for useless meddling has no sense at all.
(ln. 61-68)
She has a narrow mentality just like Penelope. However, later on Ismene finally realizes that obedience has gotten her nowhere and decides to claim responsibility of trying to bury her brother. ³My sister, do not scorn me, nor refuse that I may die with you, honoring the dead² (ln.545). At least, Ismene realizes in the end her cowardness and tries to shed some of it off by being courageous.
Athena, the ³grey-eyed goddess,² is a true representation of woman in today¹s society. It is said that her brilliance of reason are as penetrating as her clear grey eyes. She has power, is smart, and is also intelligent:
She bent to tie her beautiful sandals on, ambrosial, golden, that carry her over water or over endless land on the wings of the win, and took the great haft of her spear in hand- that bronzeshod spear this child of Power can use to break in wrath long battle lines of fighters.
(Book I ln. 123-128)
She personifies wisdom and is seen as a dominant, as well as immortalized figure in The Odyssey. She shares similar characteristics to Antigone. When she wants something, she doesn¹t just stand there and wait but does something about it. This is seen when Athena pleads to Zeus on Odysseus¹ behalf. ³O Majesty, O Father of us all, that man is in the dust indeed, and justly. So perish all who do what he had done. But my own heart is broken for Odysseus, the master mind of war, so long a castaway upon an island in the running sea . . . ² (Book I ln. 64-69). Athena also gets her way and Zeus allows Odysseus to set sail again. Athena is also seen in clever disguise as Mentor. It was not until she left that they realized who she was. ³Even as she spoke, Athena left them- seeming a seahawk, in a clap of wings, - and all the Akhaians of Pylos town looked up astounded. Awed then by what his eyes had seen . . . ² (Book III ln. 402-404). Like Antigone, Athena is a portrayal of woman in present times.
Ismene and Penelope portray characteristics of Classical Greek literature whereas Antigone and Athena depict more modern characteristics of woman today. Being ³good² doesn¹t necessarily mean that you will be treated better or have a better life even thought that is what society likes. However, that does not mean that being the sweet, wholesome woman does not have its advantages although being brave is better than being a coward.