When
comparing the Greco Roman to the Jewish view of a hero, the Romans seem
much more skeptical and specific than the forgiving, open-ended Jews.
Like Megan Sanders noted, all the ancient writing we have read
concerning heroes seems to indicate an obsession with the after life.
To me, however, the Greco Roman writing indicated a more calm,
collected, accepting view of the after life (or lack thereof). In
PlatoÕs The Apology, Plato tells his audience: ÒThe difficulty, my
friends, is not in avoiding death, but in avoiding unrighteousnessÓ
(55). This comment reflects the stoic demeanor prized by the ancient
Greeks while showing PlatoÕs serene acceptance of his fate and security
with his past deeds.
ÒÉthink
only of the ambition of men, and you will wonder at the senselessness
of their ways, unless you consider how they are stirred by the love of
an immortality of fameÓ Diotima in the Symposium. Reminiscent of the theme form W. B. Yeat's Sailing to Byzantium.
The
Jewish view of heroics seems ironically more materialistic or worldly.
(Ironic because the Bible reiterates many times the futility and sin of
worldliness). The passages from Isaiah expound on natural wonders and
miracles benefiting humans. ÒThe wilderness and the solitary place
shall be glad for them; and the desert shall rejoice, and blossom the
roseÓ (Isaiah 35:1, 61). This is just one of an endless series of
praises Isaiah bestows upon God, the supposed hero of the Jews. Of
course, all these doings are a cause of praise to God, who blessed the
Isrealites with the prosperity described.
I
feel that VirgilÕs Eclogue IV most adequately justifies the Biblical
view of a hero, stating: ÒÉBut soon/ As thou hast skill to read of
heroesÕ fame,/ And of thy fatherÕs deeds, and inly learn/ What virtue
is, the plain by slow degrees/ With waving corn-crops shall to golden
grow, / From the wild briar shall hand the blushing frappe,/ And
stubborn oaks sweat honey dewÓ (75). This seems to explain the natural,
worldly wonders which accompany the Jewish God.