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Greek Gods Research Paper Essay

“The best remedy for those who are afraid, lonely or unhappy is to go outside, somewhere where they can be quiet, alone with the heavens, nature and God. Because only then does one feel that all is as it should be and that God wishes to see people happy, amidst the simple beauty of nature,” (Anne Frank, 5). In times of despondency and even contentment, people look towards the gods for counsel. They set the guiding principles for human subsistence. People worship these ideal beings throughout all circumstances. They pray to give thanks for good fortune, to ask for forgiveness, to be blessed, and more often than not, to obtain security. For a bounteous measure of people, the ultimate purpose in life is to be the most preeminent person you can possibly be, while satisfying your god(s) as well.

In the Greek society the gods and the goddesses played a profoundly significant role. The lifestyles of the Greeks were concentrated on religion, which revolved solely around the gods. The gods were evaluated as being divine and were appraised with immense reverence. The Greeks viewed their gods as being immortal, but not eternal. From time to time life could grow to be bewildering and whether a person is at a high point or a low point they could permanently rely on the presence of the gods. The Greeks believed that they were accountable for all happenings. Throughout the entirety of the Greeks’ lives the gods remained as the central principle of existence.

Religion was the basis of all Greeks’ lives. People existed merely to carry out the will of the much valued and esteemed higher beings. The Greek beliefs could not truly be considered a religion, but more of a “threskeia” or a “eusebia” which mean cult and piety. Eusebia’ chief concern was not wholly the individual, as much as the assembly – may that assembly have been the family, tribe, civilization, or the city-state. The objective of Eusebia was to cultivate benevolence, harmony, pleasure, and affluence. The gods took on a key position in creating this. Similarly, it was intended to circumvent the disapproval of the gods, conflict, controversy, and starvation. It was fixed on sacrifice, which was involved in the joining of the gods with man, and the joining of man with man (http://fac-staff.seattleu.edu/lotzc/teaching/seattle/classes/greek_society.html). The gods assisted in the generation of all of this serenity by each playing their role, to the best of their aptitude, in the world.

There was a god for all things in nature and each one specialized in something different. There was Zeus, who was the king of gods and the god of the sky; Hera, the goddess of marriage; Poseidon, the god of the sea; Athena, the goddess of war, wisdom and crafts; Apollo, the god of light, intellect and art; Artemis, the goddess of the moon and hunting; Ares, the god of war; Hephaestus, the god of fire; Aphrodite, the goddess of beauty and love; Eros, the god of love and desire; Hades, the god of the underworld; Demeter, the goddess of fertility and crops; Persephone, the goddess of the underworld; Dionysus, the god of wine and ecstasy; and Hermes, the divine messenger and god of travel (Ions, 7). With each god or goddess following his/her part in the world, conformity could be easily accomplished. The Greeks also believed in myths. The myths contained, along with legends of the deities, legends of heroes who were semi-divine figures. These myths are used to explain the origin of the Greeks. Eusebia could only be successful if there was reliance on old myths and cooperation between all of the gods.

Greek gods and goddesses were looked upon with massive veneration and admiration. The Greek people prayed consistently requesting direction and assistance from the gods, on a daily basis. They believed that the gods would give them succor with their predicaments. They would pray for good fortune on their travels, for their family’s salubrity, for passionate and genuine love, for the prolificacy of their crops, for ascendancy in hunting, for academic acquirements, for ingenuity in the arts, and for a marriage that thrives on ardor and deference. A multitude of times they would not implore anything at all, but would give thanks for the endowments bequeathed upon them. The gods acknowledged selfless and reverential acts such as this. Sacrifices were perpetually made in the direction of the gods. The Greeks conjectured that they would be compensated in their everyday lives if they made methodical sacrifices. On every instant that a beast was slaughtered a fraction of its’ meat would be extended to the gods. This act was one of homage and adoration.

The gods in response to the act of consideration would, in turn, favor the Greeks who made the offering. They appreciated the approbation shown to them. The gods were believed to not disdain any altruism that was bestowed upon them. They would go about this by complimenting the deferential subject with calm seas and cloudless skies for travel, by buttressing them in their conquests, and by sharing with them wisdom and intellect in times of dire need. If a god or goddess was in anyway dishonored, which was an atypical incidence, he/she would denounce the impertinent being and they would live, should they survive, a damned life. Insolence could in no way, shape, or form, be advantageous to a god or person. When gods were treated with high regards and adulation the result was joviality and elation for all and sundry.

The people of the Greek society perceived the gods as undying, but not everlasting. This was an imperative principle in the Greeks’ beliefs and had extreme repercussions on their society. The Greek deities contained human qualities even though they were deathless. This was a substantial factor in the Greek philosophy. They had mothers, fathers, children, and other relatives, just like all human beings did. These characteristics were employed to validate associations of authority and administration. A god/goddesses’ appurtenance to rule could have been shown by expertise in combat, by collections of birthright, by guaranteeing first-rate direction and affluence, or by establishing scientific enhancements (Ions, 7). Particular god/goddesses’ began as solitary entities, but over time achieved interactions with other idols such as themselves. They helped each other out and aided each other in the process of continued existence. Alliances were meaningful in the acquiring of endurance. The gods possessed much more supremacy than human beings did.

They neglected to abide by the rules of the human civilization and they habitually altered their appearances. Unfortunately, the unfairness of these acts remained insignificant. These religious entities could not be killed or ruined by any person or thing. They could not experience physical death. It was completely and utterly impossible. Sycophancy en route for the gods’ connected the humans to their domination. They relied on the deference and immolate gifts of the Greeks. That is how they maintained longevity. The gods could not survive without people who believed in them. The Greeks, favorably, looked up to the gods. Heretofore, should the Greeks have concluded worshiping the gods, they would disintegrate. The gods were exempt from death, decay, and annihilation, but once faith was lost in them they would cease to exist.

Although at times life could be perplexing, the Greek people knew that they could eternally entrust in the permanence of the gods. This remained as the one constant in their lives. During happenings of complacency people canonized these divine beings. This is due to the uncomplicated verity that these entities of holiness were amenable for this equanimity. When a Greek individual was blithe, the gods were as well. These idols remained at their sides to partake in the euphoria and to formulate or eradicate it accordingly. The gods lingered amid occasions of mediocrity. When proceedings were flowing neither precisely nor infelicitous they continued to intercede, when desired. Amongst circumstances like these, the gods premeditated schemes to accommodate their advocates. Should they be choleric at their devotees, these divinities would contrive arrangements to hinder them. Even amidst episodes of exigency and anguish, the gods would remain in attendance.

They would strive to alleviate the living soul of his/her distress. In the universally acknowledged epic tale, The Odyssey by Homer, Odysseus relies on the aid and guidance of the gods. In The Odyssey, Odysseus voyages all over the globe. He is encountered with many impediments, and the lives of his entire assemblage are relinquished. Odysseus’ aggregation faces their demise because they defied the gods. Odysseus, on the contrary, consulted the gods before he concocted any abstractions or took on any exploits. Consequently, the gods supported him and acted towards his benefit. These divinities shared in times of jubilation and that of misery. The gods never forsook any allegiant adherent. All throughout their lives, the people of the Greek society depended on the gods’ constancy.

In Greek society gods were presumed to be responsible for all affairs. An accumulation of events could be traced back to these almighty beings. They manipulated all aspects of the world to their fancy. An entirety of the occurrences befell because the gods desired them to. They had power over all things and beings. Each god was connected to a feature of nature and controlled it in conformity to his/her temperament. If a person ensnared an animal it was affirmed to be on account of the goddess Artemis. If a thunderstorm transpired it was because Zeus willed it. If the waters were either calm or turbulent it was due to Poseidon. In The Odyssey, the gods were answerable for the adventures that Odysseus commenced. On his expedition, Odysseus confronted abundant botherations. This was due to the unembellished actuality that the gods were exasperated. Poseidon made the waters violent and Zeus caused there to be rain, thunder, and lightening in the sky.

This caused Odysseus to lose his way and it lengthened his voyage by copious years. Thus, if a god/goddess was tumultuous, disastrous and damaging circumstances would eventuate. Contrastively, if a god/goddess was exultant, congenial and propitious events would be consequent. These absolute beings were also authoritative for minor occurrences. For instance, if a person fell in love it was because of Aphrodite and her son Eros. If crops were fertile or infertile it was due to Demeter. Also, if a person is intelligent and artistic or slow and unoriginal it was because Apollo saw it fit. The gods maneuvered the world to fit their liking. They had ultimate control over all aspects of the universe, including nature. If these all-powerful entities wanted something to arise, it would. The Greek gods were predicated to be accountable for every occasion.

The gods and goddesses played an extensively momentous part in the Greek society. The Greeks based their days on religion, and the gods, in accordance. These holy entities were conceived as being immaculate and were conducted with illimitable obeisance. They were also viewed as indestructible, but not amaranthine. The Greeks knew that they could invariably confide in the constancy of the gods throughout all times, pleasant or poor. The gods were also credited by the Greeks to be answerable for all incidences. Throughout the absoluteness of the Greeks’ lives the gods endured as the cardinal principle of subsistence. People looked up to the gods for guidance during episodes of anguish, as well as beatitude.

They set up the ideology for the existence of man. These omnipotent beings were praised during all events. The primary intention of life, for most people, is to be as superlative as possible, as well as following the creed of the gods. The Greek gods played a great role within the Greek religion and mindset. Gods and religion governed the choices that people made and how they lived their lives. “…Let people differ about their answers to the great mysteries of the Universe. Let each seek one’s own way to the highest, to one’s own sense of supreme loyalty in life, one’s ideal of life.


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