A Comparison Between Homers Iliad and Vyass Mahabharata

A comparison between Homers Iliad and Vyass Mahabharata

Name: Sakshi Jain

Course: Mahabharata: The Reflections

on Ancient Indian Society

Course Code: HUMCUS202

Instructor: Viraj Shah

Sakshi Jain LE201276931 ULE12.030

2

Mythology provides the soil and the raw material for early forms of religion and of

poetry.1 Two of the most recognized epics in terms of the global culture are Mahabharata

and the Trojan War composed by the Indian and Greek cultures. Mahabharata, presumed to

be written by Ved Vyas between 6th BCE 5th CE and originally compiled by Krsna Dvaipayan

Vyas, explores the genealogy of the great king Bharata primarily concentrating on the

Pandavas and Kauravas. Mahabharata is about the war which takes place between them

and the pre and post events surrounding the war. Similarly, the Trojan War which is

principally depicted in Homers poems Iliad and Odyssey talks about the war which was

believed to have taken place between the Trojans and the Mycenaean Greeks as a result of

the Trojan Prince Paris abducting Helen, wife of King Menelaus. This essay would attempt

to explore those similarities and differences by comparing several aspects of the epics such

as the reasons for war, the society, and the authors relationship with their works, the use of

certain narrative techniques etc. This topic was chosen because of the interesting

parameters it draws in its investigation as well as helps in gaining a cross cultural

perspective. Its relevance can be distinguished through the common heritage pool of genes

of the Indian and Homeric society as well as the similarity between the two epics as both

the works is very contemporary to each other as well as each became the great central

point to which the nations of the Middle Ages referred their history. 2

The Mahabharata and Trojan War was the patent of nobility and ancient descent. 3 The

people of India and its invaders associated themselves with the Mahbharata, similar to

Western Europe who traced their ancestry to the heroes of the Trojan War. According to

1 Meletinsky, E. M. "From Myth To Folklore." Diogenes 25.99 (1977): 103-24. Pg 103

2 Dalal, Roshen. Hinduism: An Alphabetical Guide. New Delhi: Penguin, 2010. Pg 231

3 Rapson, Edward James. The Cambridge History of India,. Vol. 1. London: Cambridge UP, 1922. Pg 307


3

Milton the authors of the epics were the ones who first devisd to bring up from some

noble ancestor. 4 Thus, these epics serve as a foundation for the future generations to trace

their origins as well as glorify themselves.

Adding to that, Mahabharata as well as the Trojan War resulted in severe destruction of

both the kingdoms signifying the persistent hatred and determination towards the enemy.

5However, this also led to the dawn of a new age whereby in the Mahabharata it marked

the the beginning of a decrepit age 6 and in Iliad, the fall of the Mycenaean Greece soon

after.

Furthermore, both Mahabharata and Iliad serve as an encyclopaedia of life and knowledge

of the forgotten ancient world which pre-dated them. 7

Causes of the Trojan War and Mahabharata

Possible historical cause was that Troy was located in a strategically important site for

controlling access from the Mediterranean to the Black Sea and from Asia Minor to

southeast Europe and vice versa. Therefore, the Greeks could have attacked Troy in order to

gain access to the oceans. 8

Other than the Trojan War is also explained from a mythical point of view. Zeus, the King of

the Olympian Gods, conceived of the Trojan War in order to reduce the burden of mankind

on Earth by lowering the population. He hatched a plan whereby Zeus allowed Eris, goddess

4 Rapson, Edward James. The Cambridge History of India,. Vol. 1. London: Cambridge UP, 1922. Pg 307

5 Vaidya, C. V. The Mahabharata: A Criticism. Bombay: A. J. Combridge &, 1905. Pg 51

6 Vaidya, C. V. The Mahabharata: A Criticism. Bombay: A. J. Combridge &, 1905. Pg 51

7 Dutt, R. C. Mahabharata: The Epic of the Bharatas. Calcutta: ELM, 1906. Pg 184

8 Korfmann, Manfred. "Was There a Trojan War? - Archaeology Magazine Archive." Was There a Trojan War? -

Archaeology Magazine Archive. Archaeological Institute of America, May-June 2004. Web. 17 Jan. 2013.


4

of discord, to attend the wedding of Peleus and Thetis, where she brought the goddesses

Hera, Athena and Aphrodite into a conflict over who was the most beautiful.9

In contrast to the Trojan War, where the abduction of Helen was the single most important

for starting a large scale war, in the Mahabharata the war is the cumulating point of various

long term and immediate causes. Firstly it all began with the marriage King Santanu, of

Hastinapur and his son Devrata (Bhishmas) hasty vows to celibacy and to not govern

Hastinapura as a King.10

Secondly there were immediate causes which were Draupadi insulting Duryodhana fell into

a pool, thus remarking The blind are born of the blind, greatly humiliating Duryodhana

who vowed revenge. Thus, Duryodhana avenges his and his fathers insult through beating

Yudhistra in the game of dice and humiliating Draupadi in an open assembly whereby there

were attempts to disrobe her; she was called a prostitute for being married to five

husbands. Thus, this resulted in Bhima vowing to kill all the 100 Pandavas and drinking their

blood along with Draupadi who swore that her hair will be left untied until they are washed

by the blood of Dusasana. These vows could only be fulfilled by the onset of a war and thus

the Mahabharata became inevitable.11

9 Thompson, Diane P. The Trojan War: Literature and Legends from the Bronze Age to the Present. Jefferson,

NC: McFarland &, 2004. Pg 32 10

Mittal, J. P. History of Ancient India: A New Version. New Delhi: Atlantic, 2006. Pg 551 11

Mittal, J. P. History of Ancient India: A New Version. New Delhi: Atlantic, 2006. Pg 553


5

Narrative

Iliad by Homer represents a narrative which is efficient and organized. It concentrates on

one particular event along with a particular character, Achilles, whose wrath and its

consequences are the dominant theme. 12 On the other hand, Mahabharata is an

amalgamation of various themes and characters with various events influencing each other.

The narrative is told at an inconsistent pace and it is punctuated and embellished along the

way by the many sub-stories and diverse teachings which the characters within the

narrative tell to each other.13 Not only are there several sub-stories in the Mahabharata

but the very story of the Pandavas is a sub story told as a flashback to King Janamjeya by

Vaisampayana. 14

Depiction of divine characters

The depiction of divine characters in the Mahabharata greatly differs from that represented

in the Iliad. The gods in the Mahbharata are presented as celestial beings and retain that

position. They are shown to be minimally involved in the affairs of the human beings and if

such an instance does arrive, they do not behave selfishly as the humans do. We may cite

one instance in Mahabrata where Indra goes to Karna in the disguise of a Brahmana to

procure his armour, with which he was born, in order to aid his son Arjuna in the battlefield.

Karna who was infamous for his generosity towards brahmans without any hesitation

removed his armour even though he knew the true identity of the brahamana. The

12

Ayyappapanicker, K. Indian Narratology. Janpath, New Delhi: Indira Gandhi National Centre for the Arts, 2003. PG 42-43 13

Brodbeck, Simon, and Brian Black. Gender and Narrative in the Mahbhrata. London: Routledge, 2007. Pg 2 14

Brodbeck, Simon, and Brian Black. Gender and Narrative in the Mahbhrata. London: Routledge, 2007. Pg 2


6

Mahabharata true to its depiction of gods, shows Indra being pleased and like a god grants a

boon.15

In contrast to Mahabharata, the gods depicted in Iliad s such as Athena, Hera and Aphrodite

are projected to have several human attributes such as pettiness and jealousy over the title

of the most beautiful woman. They are not given a godly status as that in Mahabharata but

descend to the position of a human from time to time. The distinction between gods and

the characters present in the epic is made through the act of Homeric feasts.

The Homeric feasting is not only a gesture of merrymaking but also promotes various

important values such as the ideals of equal sharing, mutual obligation and individual

esteem within the collective and potential for universal inclusion 16. These feasts are also a

medium for the Olympian gods to stay appeased and on friendly terms by making them a

part of the feast. 17

The sacrifices made to the gods in the Homeric society are in terms of the thigh bones

being cut out, wrapped in fat with token strips of flesh laid over them, marinated with wine

libations, and burned on a splinter of peeled wood. 18 These divine portions are then

thrown in the fire at least once before the feast can begin.

15

Vaidya, C. V. The Mahabharata: A Criticism. Bombay: A. J. Combridge &, 1905. Pg 54-55 16

Sherratt, Susan. "Feasting in Homeric Epic." Hesperia:The Journal of the American School of Classical Studies at Athens 73.2 (2004): 301-37. Pg 331 17


Sherratt, Susan. "Feasting in Homeric Epic." Hesperia:The Journal of the American School of Classical Studies at Athens 73.2 (2004): 301-37. Pg 306


7

Unlike Mahabharata, individuals can also be honoured like gods thus making them a little

more equal than others 19. This is depicted in Iliad through Agamemnon who honours Aias

to choose the cuts he wants from the sacrificial roasted ox. 20

Similar to Iliad, the kings in Mahabharata also perform animal sacrifices to please the gods

however in contrast to the Iliad, it is done so for the betterment of their kingdom and a

continuous and expanding reign and they given a very high precedence.

The great horse sacrifice of Yudhistra called the Ashwamedha- yajna is one of the most

elaborate and exquisite rituals performed in order to expand his kingdom. The stallion is set

free to roam about for the duration of a year. Along with the stallion, Arjuna also travels

with him in order to protect him and also conquer the kingdoms the horse travels through.

Upon the stallions return, a great sacrifice is organized whereby three-hundred animals,

including bulls and birds and aquatic animals are ties to the sacrificial stakes. The Brahmins

thus perform the ritual by pacifying the animals and ultimately suffocating the stallion. Then

Draupadi lies down next to the body of the stallion. This sacrifice takes place not only to

expand the kingdom but also to purify the sins of the Pandavas which is done so by inhaling

the fumes of the stallion boiling meat. 21

The importance of animal sacrificial to achieve personal ambitions is emphasized through

the story of Indra, who himself performed animal sacrifices in order to become the ruler of

heaven.22

19



Doniger, Wendy. The Hindus: An Alternative History. New York: Penguin, 2009. Pg 274 22

Doniger, Wendy. The Hindus: An Alternative History. New York: Penguin, 2009. Pg 275


8

Society

The background setting provided for the society in the Mahabharata is one which explores

the intra-aspects of that particular society and on the other hand the Trojan War explores

Homeric society settled in two completely different societies all together.

The society depicted in the Mahabharata draws most of its fundamental foundation from

the Vedic society such as the caste system which structures and defines the society. The

society is also portrayed to have been dependent on the adherence of the prescribed roles

and duties. 23

The caste system also known as the varna system in Mahabharata primarily consisted of

four classes which comprised of the Brahmans, Kshatriyas, Vaisya and Sudras. Each caste

comprised its set of rules and code and conduct such as the Brahmans were required to

teach the Vedas and perform sacrifices, Kshatriyas were required to protect the civilians and

engage in the art of warfare, Vaisya were required to work in agrarian environment as well

23

Sutton, Nicholas. Religious Doctrines in the Mahbhrata. Delhi: Motilal Banarsidass, 2000. Pg 50


9

as practice commerce and lastly the Sudras were required to under the other classes as

their aid. 24 Although in the Mahabharata the Vaisya and the Sudras are barely mentioned,

thus signifying and reemphasizing their minimal importance.

In addition to that, other than the structured and recognized varna system, there were

other marginalized societies such that of the forests tribe such as the Nishads, Kiratas and

Shabaras were considered to be outsiders25 and thus were discriminated against.

This kind of a society comprises of forest tribes such as the nishads , kiratas (huntsmen),

shabaras and in the cosmic perspective of Mahabharata, also includes the asuras , nagas ,

gandharvas , apasaras (heavenly female spirits), rakshasas , daityas and danavas who

symbolize evil and demonic features.

Unlike the society depicted in Mahabharata, the existence of a Homeric society is supported

by very insufficient archaeological evidence and thus is highly doubted upon. According to

one of the theories, the representation of the Homeric society is contradictory to one of the

Mycenaean society and with the society existing in the eighth and seventh centuries BC.

Thus, dating the existence of this society to the tenth and ninth century, that is the Dark

Ages. 26

According to Snodgrass Homeric society combines features that we would not expect to

find in any period in any part of the world. Finley as well believes that the poem retails

24

Flood, Gavin. "Dharma." India's Religions: Perspectives from Sociology and History. Ed. T. N. Madan. New

Delhi: Oxford UP, 2004. 230-45. Pg 237 25

Parasher-Sen, Aloka. Subordinate and Marginal Groups in Early India. New Delhi: Oxford UP, 2004. Pg 283 26

Whitley, James. Style and Society in Dark Age Greece: The Changing Face of a Pre-literate Society, 1100-700

BC. Cambridge [England: Cambridge UP, 1991. Pg 35


10

features from different periods with respect to their institutions than to claim for early

Greek and Dark Age society 27

Many practices and behavioural patterns observed in the Homeric society may have existed

in the eighth century. Also, this diversity of institutions and practices is in part a reflection

of a diversity of social forms, and that neither Homeric nor Dark Age nor eight-century

society was ever truly uniform. 28

In addition to that, Dr J.R. Goody attempted to classify Homers society through the concept

of transmission of property and came to the conclusion that it was largely based on the

diverging devolution type29, whereby property inherited by the next of kin regardless of

their sex. He reaches this conclusion by co-relating the Homeric society with variables such

as Monogamy, the relevance of a plough, a clear classification of the social structure,

terminology which differentiates between a sibling and a cousin, the lodging of the married

couples and endogamy. (A tendency to marry within a certain range of kin, caste or local

group)30

A dowry system seems to be quite established in the Homeric society. Marriage ceremonies

are quite elaborate as witness in Menelauss dual marital ceremonies and depictions on the

Shield of Achilles. The Homeric society also followed a strict code of monogamy in context

to the Homeric hero, for example Menelaus does not take a second wife even though his

27

Whitley, James. Style and Society in Dark Age Greece: The Changing Face of a Pre-literate Society, 1100-700

BC. Cambridge [England: Cambridge UP, 1991. Pg 36 28

Whitley, James. Style and Society in Dark Age Greece: The Changing Face of a Pre-literate Society, 1100-700 BC. Cambridge [England: Cambridge UP, 1991. Pg 37 29

Snodgrass, A. M. "An Historical Homeric Society?" The Journal of Hellenic Studies 94 (1974): 114-25. The Society for the Promotion of Hellenic Studies. Web. 11 Dec. 2012. . Pg 120 30

Snodgrass, A. M. "An Historical Homeric Society?" The Journal of Hellenic Studies 94 (1974): 114-25. The

Society for the Promotion of Hellenic Studies. Web. 11 Dec. 2012. . Pg

118-119


11

wife Helen became incapable of siring a male heir after their daughter Hermione and

instead bears a son through a slave-woman. The Homeric society also being based on

agricultural and pastoral settings has an evident use of the plough. In terms of the kinship

terminology, the epic uses certain Greek words which clearly distinguish a cousin from a

brother which later on the Greeks also implemented. In terms of the residence of married

couples, with examples such as of the daughters of Priam or Nestor and the heiress

Nausikaa, the marriages could to uxorilocal31, where the husbands dwell in the wifes

residence in contrast to the generally followed virilocal32 marriages, where the wife lives

in the husbands residence. Homers society in respect to many components can be said to

be highly stratified with a very strong inhibition against marrying outside ones class33

however, the concept of endogamy, whereby marriage within a kinship or a local group is

favoured seem largely foreign to Homer. 34

With all the evidence explored in the characterization of Homers society, it can be inferred

that his society was centred on oikos35, which can be inferred as a household which

included all the people of the household with its lands and goods36.

31

Snodgrass, A. M. "An Historical Homeric Society?" The Journal of Hellenic Studies 94 (1974): 114-25. The Society for the Promotion of Hellenic Studies. Web. 11 Dec. 2012. . Pg 118-119 32




Snodgrass, A. M. "An Historical Homeric Society?" The Journal of Hellenic Studies 94 (1974): 114-25. The Society for the Promotion of Hellenic Studies. Web. 11 Dec. 2012. . Pg 120 36

Roisman, Joseph, and John Yardley. Ancient Greece from Homer to Alexander: The Evidence. Oxford: Wiley-Blackwell, 2011. Pg 29


12

In the Iliad, one of the most frequented social activities is observed to be feasting. It is the

activity of the heroes and helps them emphasize their elevated status. 37 It is an activity

which is not controlled by time but takes place at every opportunity presented.38

The distinctive features of a Homeric feast are consumption of meat and wine and inclusion

of the gods by a ritual sacrifice and libation which are usually omnipresent in these

feasts.39

Thus, it can be inferred that the Homeric society may have in all possibility be derived from

the experiences and imagination of the poet instead of being a replica of an existing society.

Position of Women

A woman in the Homeric society was identified through relations with her men. These

relationships were classified in two categories: consanguineal and affinal 40 that is in

relation with her father tied by blood and a relationship with her husband who is identified

through marriage. According to the rules of the Homeric society, even after marriage, a

woman is still associated to her father in terms of her well being and other needs, for

example the father is suppose to give his married daughter a dowry, which is a symbol of

her persisting relations with her father. The system of dowry, gives a married woman a

sense of independence to a certain degree in her husbands house. 41

37




Redfield, James M. Nature and Culture in the Iliad: The Tragedy of Hector. Durham: Duke UP, 1994. Pg 122 41

Redfield, James M. Nature and Culture in the Iliad: The Tragedy of Hector. Durham: Duke UP, 1994. Pg 122


13

In contrast to the portrayal of women in Iliad, the women in Mahabharata are extremely

prominent, feisty, and individualistic42 which could have resulted due to the remodelling of

the social parameters at that time.

Furthermore, when one draws comparison between Mahabharata and Iliad, the female

characters in the Mahabharata are glorified more than in Iliad. To demonstrate this, female

characters such as Draupadi, who embodies nobility, dignity and self consciousness is seen

to be freely expressing her views in a patriarchal society in the Mahabharata43, whereas

Andromache is a faithful wife who abides by her husband and is portrayed only in relation to

him44 and not partially autonomous like Draupadi.

In addition to that, in context to the narrative, the abduction of Helen by Paris and the

abduction of Draupadi by Jayadhrata comes across as another point of comparison. In Iliad,

Helen is already married to Menelaus before Paris was given the promise of the company of

the most beautiful woman in the world. However in Mahabharata the abduction of a

married woman was not allowed and severely looked down upon. In Mahabharata, a

marriage through abduction would be classified as the Rakshasa marriage with instances like

Bhishma abducting Amba, Ambalika and Ambika and Arjuna abducting Subhadra, Krishnas

sister45. All these are instances of illegal abduction which can nullify through the process

called reabduction or counterabduction. In this The injured party or parties can assemble a

posse and purse the abductor, with intent to fight and recapture the woman.46

42

Doniger, Wendy. The Hindus: An Alternative History. New York: Penguin, 2009. Pg 292 43

Vaidya, C. V. The Mahabharata: A Criticism. Bombay: A. J. Combridge &, 1905.Pg 52 44

Redfield, James M. Nature and Culture in the Iliad: The Tragedy of Hector. Durham: Duke UP, 1994. Pg 122 45

Jamison, Stephanie W. "Draupad on the Walls of Troy: "Iliad" 3 from an Indic Perspective."Classical Antiquity 13.1 (1994): 5-16. Pg 8 46

Jamison, Stephanie W. "Draupad on the Walls of Troy: "Iliad" 3 from an Indic Perspective."Classical Antiquity 13.1 (1994): 5-16. Pg 9


14

In the case of Mahabharata, Draupadi is forcefully abducted by King Jayadratha when she

refuses his offer of becoming his concubine, in the Aranyaka Parvan when her husbands

were out hunting.47 The rishi witnessing this incident does not object to it but instead

advices Jayadratha to transform this illegal abduction into legal through waging combat. It

was an illegal abduction as He has not announced his intentions; his actions have no legal

witnesses; he performs no feats of valor48. Eventually the Pandavas are in the process of

reabduction Draupadi and are successful whereby Jayadratha ends up becoming their

slave.49

In terms of the Greek perspective, both the abductions are parallel to each other however

differ in the ending. The great oath sworn corresponds to the witnessing required in both

ordinary marriages and marriages by abduction and the duel of Menelaus and Paris to the

Pandavas and the army of Jayadratha. The outcome for Paris is similar to the fate of

Jayadratha, but has significantly different impacts on the story.50

47




Jamison, Stephanie W. "Draupad on the Walls of Troy: "Iliad" 3 from an Indic Perspective."Classical Antiquity 13.1 (1994): 5-16. Pg 13


15

POLITICAL

Epic literature has an imagined space, central to its imagery which is inhabited by people

whose culture could be either alien or worth imitating. Such imagined space had a vague

geographical location because it was used as a way of incorporating new peoples. 51 Thus,

the society represented in Mahabharata and the Iliad can be fictional along with the political

strata it portrays.52 The existence of such societies have neither been proved nor discarded.

Thus the comparison of the political structures would be based on the data present and

inferred from the epics itself.

The political framework in the Mahabharata can be clan based societies such as the Yadavas

who ruled in the form of chiefdom53, and could have gradually shifted to a more a

51

Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 104 52


Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 101


16

monarchical form due to its rising popularity.54 This form of governance was prevalent

throughout Ancient India and could be a reflection in the Mahabharata.

In the Mahabharata, the origin of monarchy and the concept of a king had been attributed

to divine intervention as well as a man-made concept. In relation to the divinity of a king, it

is in terms of the supreme deity who created the king from particles of the gods and

ascribes certain functions to the king in relation to the various gods55. However, the former

is based on a story of Manu, who justifies the purpose of a king through its utility.56

Other than monarchy, the matrilineal system, which was known as the Nari Rajya, was also

observed to have existed in the Mahabharata. It is stated in the Jaimini Bharata that there

was Nari Rajya in north-east at the time of Mahabharata.57 It is said that Arjuna, one of the

Pandavas, during the Aswamegha Yagna had encountered such a region which was ruled by

a woman called Pramila. He entered into a matrimonial alliance with her before continuing

his journey to Manipur. 58

In contrast to the monarchical structure of the Mahbharata, the political structure

represented in the Homeric society according to Plato, functions without state power

resulting in the act of revenge which the offended party prosecutes on the offender is the

54


Bhattacharyya, Deborah P. "Theories of Kingship in Ancient Sanskrit Literature / LES THEORIES SUR LA ROYAUTE DANS LA LITTERATURE DE L'ANCIEN SANSCRIT." Civilisations 17 (1967): 109-18. Pg 112 56

Bhattacharyya, Deborah P. "Theories of Kingship in Ancient Sanskrit Literature / LES THEORIES SUR LA ROYAUTE DANS LA LITTERATURE DE L'ANCIEN SANSCRIT." Civilisations 17 (1967): 109-18. Pg 112 57

Mann, Rann Singh. Aspects of Indian Social Anthropology. New Delhi: Concept Pub., 1996. Pg 42-43 58

Mann, Rann Singh. Aspects of Indian Social Anthropology. New Delhi: Concept Pub., 1996. Pg 42-43


17

only disciplinary force. 59 In terms of the political structure, the Homeric society did follow

a system of monarchy; however, the king was kept first among equals. 60

Therefore, the act of revenge imposed upon the offender is justified as it is seen to be a

sacred force purifying the society. This social system has come into existence in the absence

of a judicial system which would prosecute the offender instead.61Thus, establishing that,

violence was an extremely inhibited aspect of the Homeric society as it was regarded as

justice commanded by the gods in the context of oath, honor and guest.62

Another aspect of the Homeric Society which greatly differs from the ancient Indian society

is of offenses committed which directly result in bloodshed. Stealing cattle and horses

results in conflicts, for example Achilles says that he would come to fight men who plunder

his horses and cattle 63 Another reason for bloodshed to occur is when women are

abducted, for example abduction of Helen, wife of King Menelaus, causes the Greeks to

attack and completely wreck the city of Troy in order to avenge this humiliation.

Other than that, offenses such as not fulfilling ones oath, damaging a mans honor, insulting

or hurting guests or when any mans blood is shed, revenge is taken from the offender. 64

59

Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702. Pg 695 60

Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702. Pg 697-698 61



Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702. Pg 697-698 64

Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702. Pg 697-698


18

This code of conduct can be inferred as the cultural aspect of the male Homeric society

which represented the ethical value system of that society. Through the act of vengeance,

the men are able to restore their lost honor to their society.

The political system of the Homeric society could also be looked at as a chiefdom which

according to the archaeological evidence could be possible as the Greek society (Dark Ages

Archaic period) was based on this system. This system of governance is a transitional

phase between tribal and state societies 65 and the economy is centrally controlled along

with the social and political organizations. Chiefdoms also contain social ranking which is

linked to economic classification. 66

65

Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 17 66

Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 17


19

ECONOMIC

In the Mahabharata, the economic aspect of the society is brought out by two primary

customs of potlatch and exchanging gifts. Potlatch is a ceremony in which the property is

lavishly given away or destroyed to maintain or acquire a social status, distribution of wealth

being symbolic of status. 67 Similarly, the act of gift-exchange acted as a substitute for

currency and trade which would be employed at a later stage.68

The Rajasuya- Yagna performed by Yudhistra can be considered to be an amalgamation of

potlatch and gift exchange. This Yagna helped Yudhistra garner the wealth of the conquered

kingdoms along with the gifts which were exchanged. This ritual was considered as a

medium for distributing the wealth collected.

Similarly, in the game of dice between Shakuni and Yudhistra, the order of stakes signified

the precedence of the particular assets. Through this incident, livestock and wealth are

relatively equated to be synonymous as it is clearly an important part of the economy. 69

The establishment of economy presented in the Homeric society is of the household which

is backed by agriculture. Odysseuss household turns out to be self- sufficient whereby he

breeds his own live stock and grains and other necessities.70 If surplus commodities were

produced in a household, then they were redistributed into the society to the people

belonging to a lower social rank. It was said that redistribution is itself a means of achieving

and maintaining a high social rank.71

67

Thapar, Romila. Cultural Pasts: Essays in Early Indian History. New Delhi: Oxford UP, 2000. Pg 631 68






20

Chiefs relied on war, raiding or bartering to obtain goods like precious metals, other

luxury goods and slaves.72Bartering was an acceptable means of trade and for acquiring

necessities however it was a social taboo to trade with the intention of gaining a profit. It

was highly disrespectful for a noble man to be addressed as a trader. Nevertheless, it was

acceptable when implemented out of necessity. When dealing with outsiders or with people

on the edge of the social structure, such a system is acceptable.73

In conclusion, after exploring the social structure, polity and economic similarities and

differences it can be said that to an extent the Homeric Epic of Iliad is in the context of

economy, plot derivation, some aspects of the social structure as well as in terms of purpose

of the epic and its reception, similar to Vyass Mahabharata.

72




21

Bibliography

Ayyappapanicker, K. Indian Narratology. Janpath, New Delhi: Indira Gandhi National Centre

for the Arts, 2003. Print.

Bhattacharyya, Deborah P. "Theories of Kingship in Ancient Sanskrit Literature / LES

THEORIES SUR LA ROYAUTE DANS LA LITTERATURE DE L'ANCIEN SANSCRIT." Civilisations 17

(1967): 109-18. Print.

Brodbeck, Simon, and Brian Black. Gender and Narrative in the Mahbhrata. London:

Routledge, 2007. Print.

Dalal, Roshen. Hinduism: An Alphabetical Guide. New Delhi: Penguin, 2010. Print.

Doniger, Wendy. The Hindus: An Alternative History. New York: Penguin, 2009. Print.

Dutt, R. C. Mahabharata: The Epic of the Bharatas. Calcutta: ELM, 1906. Print.

Flood, Gavin. "Dharma." India's Religions: Perspectives from Sociology and History. Ed. T. N.

Madan. New Delhi: Oxford UP, 2004. 230-45. Print.

Jamison, Stephanie W. "Draupad on the Walls of Troy: "Iliad" 3 from an Indic Perspective."Classical Antiquity 13.1 (1994): 5-16. Print.

Korfmann, Manfred. "Was There a Trojan War? - Archaeology Magazine Archive." Was There a Trojan War? - Archaeology Magazine Archive. Archaeological Institute of America, May-June 2004. Web. 17 Jan. 2013.

Mann, Rann Singh. Aspects of Indian Social Anthropology. New Delhi: Concept Pub.,

1996.Print

Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Print.

Meletinsky, E. M. "From Myth To Folklore." Diogenes 25.99 (1977): 103-24. Print.

Mittal, J. P. History of Ancient India: A New Version. New Delhi: Atlantic, 2006. Print.

Om, Prakash. Cultural History of India. New Delhi: New Age International (P) Limited, 2005.

Print.

Parasher-Sen, Aloka. Subordinate and Marginal Groups in Early India. New Delhi: Oxford UP,

2004. Print.

Rapson, Edward James. The Cambridge History of India,. Vol. 1. London: Cambridge UP,

1922. Print.


22

Redfield, James M. Nature and Culture in the Iliad: The Tragedy of Hector. Durham: Duke UP,

1994. Print.

Roisman, Joseph, and John Yardley. Ancient Greece from Homer to Alexander: The Evidence.

Oxford: Wiley-Blackwell, 2011. Print.

Sutton, Nicholas. Religious Doctrines in the Mahbhrata. Delhi: Motilal Banarsidass, 2000.

Print.

Snodgrass, A. M. "An Historical Homeric Society?" The Journal of Hellenic Studies 94 (1974):

114-25. The Society for the Promotion of Hellenic Studies. Web. 11 Dec. 2012.

.

Sherratt, Susan. "Feasting in Homeric Epic." Hesperia:The Journal of the American School of

Classical Studies at Athens 73.2 (2004): 301-37. Print.

Thapar, Romila. Cultural Pasts: Essays in Early Indian History. New Delhi: Oxford UP, 2000.

Print.

Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Print.

Thompson, Diane P. Structure of Homeric Society." Collegium Antropologicum 26.2 (2002):

695-702. Print.The Trojan War: Literature and Legends from the Bronze Age to the Present.

Jefferson, NC: McFarland &, 2004. Print.

Vaidya, C. V. The Mahabharata: A Criticism. Bombay: A. J. Combridge &, 1905. Print.

Whitley, James. Style and Society in Dark Age Greece: The Changing Face of a Pre-literate

Society, 1100-700 BC. Cambridge [England: Cambridge UP, 1991. Print.

Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702. Print.


23

A Comparison Between Homers Iliad and Vyass Mahabharata

Documents

Transcript of A Comparison Between Homers Iliad and Vyass Mahabharata