The Iliad in the context of "Literal and figurative language"

⭐ In the context of figurative language, *The Iliad* is considered…

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⭐ Core Definition: The Iliad

The Iliad (/ˈɪliəd/ ; Ancient Greek: Ἰλιάς, romanizedIliás, [iː.li.ás]; lit.'[a poem] about Ilion (Troy)') is one of two major ancient Greek epic poems attributed to Homer. It is one of the oldest extant works of literature still widely read by modern audiences. Like the Odyssey, the poem is divided into 24 books and was written in dactylic hexameter. It contains 15,693 lines in its most widely accepted version. The Iliad is often regarded as the first substantial piece of European literature and is a central part of the Epic Cycle.

Set toward the end of the Trojan War, a 10-year siege of the city of Troy by a coalition of Mycenaean Greek states, the poem depicts significant events in the war's final weeks. In particular, it traces the anger (μῆνις) of Achilles, a celebrated warrior, from a fierce quarrel between him and King Agamemnon, to the death of the Trojan prince Hector. The narrative moves between wide battleground scenes and more personal interactions.

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👉 The Iliad in the context of Literal and figurative language

The distinction between literal and figurative language exists in all natural languages; the phenomenon is studied within certain areas of language analysis, in particular stylistics, rhetoric, and semantics.

  • Literal language is the usage of words exactly according to their direct, straightforward, or conventionally accepted meanings: their denotation.
  • Figurative (or non-literal) language is the usage of words in addition to, or deviating beyond, their conventionally accepted definitions in order to convey a more complex meaning or achieve a heightened effect. This is done by language-users presenting words in such a way that their audience equates, compares, or associates the words with normally unrelated meanings. A common intended effect of figurative language is to elicit audience responses that are especially emotional (like excitement, shock, laughter, etc.), aesthetic, or intellectual.

The ancient Greek philosopher Aristotle, and later the Roman rhetorician Quintilian, were among the early documented language analysts who expounded on the differences between literal and figurative language. A comprehensive scholarly examination of metaphor in antiquity, and the way its use was fostered by Homer's epic poems The Iliad and The Odyssey, is provided by William Bedell Stanford.

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The Iliad in the context of Memnon (mythology)

In Greek mythology, Memnon (/ˈmɛmnən/ ; Ancient Greek: Μέμνων, lit.'resolute') was a king of Aethiopia and son of Tithonus and Eos. During the Trojan War, he brought an army to Troy's defense and killed Antilochus, Nestor's son, during a fierce battle. Nestor challenged Memnon to a fight, but Memnon refused, as there was little honor in killing such an aged man. Nestor then pleaded with Achilles to avenge his son's death. Despite warnings that soon after Memnon fell so too would Achilles, the two men fought. Memnon drew blood from Achilles, but Achilles drove his spear through Memnon's chest, sending the Aethiopian army running. The death of Memnon echoes that of Hector, another defender of Troy whom Achilles also killed out of revenge for a fallen comrade, Patroclus.

After Memnon's death, Zeus was moved by Eos' tears and granted him immortality. Memnon's death is related at length in the lost epic Aethiopis, likely composed after The Iliad, circa the 7th century BC. Quintus of Smyrna records Memnon's death in Posthomerica. His death is also described in Philostratus' Imagines.

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The Iliad in the context of Pergamus

In Greek mythology, Pergamus (/ˈpɜːrɡəməs/; Ancient Greek: Πέργαμος) was the son of the warrior Neoptolemus and Andromache. Pergamus's parents both figure in the Trojan War, described in Homer's The Iliad: Neoptolemus was the son of Achilles and fought on the Greek side, while Andromache was the Trojan prince Hector's wife. After the death of both Achilles and Hector, and the fall of Troy, Neoptolemus captured the newly widowed Andromache for his concubine and went to rule in Epirus. After Neoptolemus's death, some sources say that Andromache returned to Asia Minor with her youngest son, Pergamus, although this is probably a later addition to the legend.

The Kingdom of Pergamon (or Pergamum), while it was independent, seems to have created new mythology about Pergamus. According to them, upon traveling to Asia Minor with his mother, Pergamus killed the king of Teuthrania, renamed the capital after himself to Pergamum, and ruled as king. Andromache's descendants would include the royal family of Epirus (and thus Olympias, the mother of Alexander the Great), and Pergamus's line would include Attalus, the forefather of the Attalid rulers (although not a king himself and considered of common stock). This account is distrusted as transparently created to build a link between the Attalid dynasty, the rulers of Pergamon; and Alexander the Great, the great source of legitimacy that Hellenistic rulers sought to link to themselves. It does not appear to have been a major part of Attalid propaganda (unlike their claimed link to the hero Telephus), but at least one small heroon (shrine) in Pergamon was dedicated to Pergamos Ktistes, probably built in the 3rd century BC.

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