The Honor of Men, The Subjugation of Women Throughout history woman has been depicted as the possession of man, the maven of sexual wiles, the troublemaker, as well as the weaker vessel; within the pages of Homer’s Iliad all of these qualities abound. When the women of the Iliad are not being fought over as sexual prizes, they are relegated to domestic fulfillment. A woman’s role in Homeric society was to be subordinate to the men either as his domestic support or his sexual property, perhaps even both. The significance of woman as property frequently sets men at odds with each other and is directly related to their status as a heroic warrior. And despite the so-called equalizing of the sexes, the view of women implied in the tale of the wrath of Achilles, continues to reverberate in today’s post-modern world.
From the beginning, it is understood that this ten year battle between the Greeks and Trojans is a direct result of the infidelity of Helen. This fact is alluded to several times throughout the epic poem. During their fiery argument over how to placate Apollo in Book I Achilles furiously explains to Agamemnon and audience that he has no personal grudge against the Trojans but has fought voraciously, “to win your honor and Menelaos’ from the Trojans” (Book I. 159) and then later when emissaries are sent by Agamemnon to placate Achilles’ anger he explains the nature of that honor:”and why was it the son of Atreus assembled and led here these people? Was it not for the sake of lovely-haired Helen? (Book IV.338-339). Isn’t all of this over the possession of a beautiful woman?
Indeed, the major rift between Agamemnon and the great warrior Achilles’ is the result of the dispute over two women, Chrysies and Briseis. When Achilles suggests that Agamemnon return his prize ,Chrysies, to her father, and oracle of Apollo, the son of Atreus becomes enraged and lashes out at Achilles: “…nothing excellent have you said nor ever accomplished” (Book I.108) and then explains that the reason he had refused to return her to her father, even after the promise of a ransom, was because he “wish[ed] greatly to have her in my own home; since I like her better than Klytaimestra” his wife. He continues,”for in truth she is in no way inferior, neither in build nor stature nor wit, not in accomplishment. Still I am willing to give her back, if such is the best way” (Book I.112-116). As a recompense for his loss, Agamemnon requires Achilles give up his prize, Briseis who Agamemnon gave to him “as a geras, war prize, after Akhilles had killed her parents.” (Roisman 2). As Helen Roisman points out, the decision of what was to happen to either woman did not involve her at all as evidenced by the fact there is no dialogue to represent what their wishes may have been ( 2), although in Book I line 348 Briseis is not a willing participant in this transaction. Achilles does not battle for the prize which he had rightfully earned when men come to retrieve Briseis, but weeping he does plead with his mother, the demi-goddess Thetis, to “grant me honour at least…[since] powerful Agamemnon has dishonored me…he has taken away my prize and keeps it”(Book I.349-356). While his sorrow at the loss of this woman implies a deep attachment, the anger Achilles harbors throughout the Iliad stems from the great insult to his honor by Agamemnon represented by the loss of his “property”, Briseis. As Sarah Pomeroy explains it:
In an atmosphere of fierce competition among men, women
were viewed symbolically and literally as properties- the prizes
of contests and the spoils of conquests- and domination over them
increased the male’s prestige. (25)
The certain belief of women as property for the pleasures of men is again implied in Hektor’s conversation with his wife, Andromache in Book VI. The reluctant hero explains to his wife the reason he continues to fight so fiercely is because he fears what will happen if they lose. He does not fear death so much as he does, “the thought of you (Andromache) when some bronze-armoured Achaian leads you off, taking away your day of liberty in tears….but may I be dead and the piled earth hide me under before I hear you crying and know by this that they drag you captive”(454-465). Why does Hektor fear this more than anything? Because he knows that once he is not around to protect her, his loving wife will become someone else’s property.
Although Helen’s character and role in the unfolding of this 10 year wars seem more complex than just relegating her to the label of “prize” or slave, her more liberal circumstances as Paris’ “wife” do not include her freedom to return to her former life (Roisman 4). Her fate is left to the discretion of men. When the goddess Iris interrupts Helen at her weaving, a significant domestic role for women, in Book III, she explains that, “Menelaos the warlike and Alexandros will fight with long spears against each other for your possession” (136-137). Helen will have no say in the matter. She will be the prize for the greater warrior. “You shall be called beloved wife of the man who wins you,” Iris tells Helen (138). This thought and the remembrances of her life before Troy cause Helen to leave her room in sorrow.
Just as Menelaos and Paris battle for Helen man-to man, there is a discussion amongst the Trojans about Helen and her role in this decade long conflict. What Homer describes as “chief men of the Trojans” agree that neither side can be found at fault when a beauty such as she is at stake. “Terrible is the likeness of her face to immortal goddesses….still…let her go away in the ships, lest she be left behind, a grief to us and our children”(156-160). Her beauty being the cause of all this sorrow, she should be sent away to prevent more suffering by the Trojan people. There is no blame for Paris in their problems, he is seemingly just a man fallen prey to a stunning face. This idea of ridding themselves of Paris’ paramour will arise again in Book Seven when a break from the fierce and bloody battle is taken in order to gather the dead. Trojan warrior Antenos suggests to the assembly that it is time to return “Helen of Argos” to her husband and avoid any further destruction to their city. (350-353). Paris response is an immediate rejection.”I will not give back the woman. But of the possessions I carried away to our house from Argos I am willing to give all back…” (362-364). Just as with the exchange of Chrysies and Briseis, what Helen may have felt about her situation was of no account to the Trojan men. Their significance as individuals with power over their own lives is non-existent. They are the treasures of men, to be subject to them in all things.
Although the world of the Iliad may have existed more than a millennia in the past, messages that woman’s highest purpose is to satisfy the needs of men pervade the modern world. On the website www.media-awareness.ca the media watch group suggests that the representation of “women’s bodies in the media”, particularly the direction taken by many women’s magazines, in a hyper sexualized and consistent fashion, “perpetuates the idea that women’s sexuality is subservient to men’s pleasure” (women as sexual objects). More disturbing than that, perhaps, is the increasing problem of human trafficking.
According to Francis Miko of the Congressional Research Service (CRS) in a report to United States Congress in 2003, “trafficking in people, especially women and children, for prostitution and forced labor is one of the fastest growing areas of international criminal activity…generating seven to ten billion dollars annually according to United Nations estimates”(1). The continuing high level of poverty and limited access to education among women as a global population make them a continuing target of international crime rings. There remain cultures within which the value of daughters to a family is far inferior to that of sons who are seen as being able to contribute to the economic survival of the family. Many families in dire circumstances will “sell their daughters to brothels or traffickers” in order to provide immediate aid to their family and lighten the drain to their resources.(2). This report proves that the belief that women are the property of their family, husband, parent continues to exist in global consciousness today and the fact that they are often being sold into economic and/or sexual slavery by someone in their family becomes an idea that sets this modernization of the subjugation of women apart from that of the world of Homer’s Iliad.
Although it may be said that the conditions of Helen and Briseis represent a world thousands of years ago and the world has developed exponentially since then and that the rights and independent worth of women have vastly improved, the conditions of women throughout the world still largely depend on their value in the eyes of men.
