Throughout The Aeneid, there are several systemic power imbalances that determine how the social order functions, but the most notable is the strong reliance on patriarchy. This story follows Achilles during the Trojan War, but the interactions with women show a larger societal issue that stems from this power imbalance between genders. By analyzing the treatment of women in ancient Greek literature, we can reveal this issue, what it says about their social systems, and how they function. Take for instance the argument that sparks between Achilles and Agamemnon after Apollo unleashes his wrath at the prayers from a priest whose daughter was awarded to Agamemnon for their victories in war (Achilles demands that Agamemnon return the maiden to her father, but the king refuses). Eventually they come to the consensus that Agamemnon’s prize will be returned to her father, but he will take Achilles’ prize, Briesis. It feels fairly obvious to point out that these Trojan women are treated like objects rather than human beings – note the careful use of the word “prize,” which is a direct quote from the Aeneid (103). The term prize is defined as a reward, trophy, or symbol of victory or superiority. In other words, these women are symbolic of the warrior’s status and how great his feats of battle are. These women are no more to these men than a belonging; something valuable, but a something nonetheless. This is an incredible imbalance in humanity as it creates a binary between the two genders, turning them into almost completely different species; the man as human, and the woman as the “other,” something that can and should be controlled.
Another example of this imbalance can be found in the interaction between Achilles and his mother when he mourns the loss of Briesis, his “beloved” prize (105). What’s interesting about this scene is that his mother is the one that responds and goes to him. His mother is Thetis, a goddess, a powerful immortal that should not answer to humanity, yet she does. A deity bows to mankind in this moment, allowing for the gender of both characters to become the defining trait of their exchange. It’s no longer a goddess aiding a mortal, but a woman aiding a man, fulfilling the traditional role of subservience towards her son. This is shown again when he commands her to go to Jove and grant him his favor due to his misfortune (105). He treats the loss of his prize as a great woe not because of the emotional loss of one dear to him, but because of the loss of a status symbol, and therefore a wound to his pride. He is suffering from an attack on his ego rather than an attack on the soul, furthering the notion that women are no more than objects, and their place in society is beneath the patriarch that rules them. Additionally, Achilles does not make a plea with his mother, but instead commands her, giving her orders to fulfill, and she follows them. It makes it seem as if the relationship between mother and son, and therefore between man and woman, is and should be like that of a warrior and his dutiful soldier, which reflects the power hierarchies present within both gender and social status. In ancient Greece, the level of strength and number of great feats in war were what determined the status of a warrior. His men were expected to be faithful followers, executing orders without question. Thetis mirrors this role when she follows her son’s command and begs Jove to bestow his favor upon her him (106). She literally begs on her knees, and says:
“Father Jove, if I ever did you service in word or deed among the immortals, hear my prayer, and do honour to my son, whose life is to be cut short so early. King Agamemnon has dishonoured him by taking his prize and keeping her. Honour him then yourself, Olympian lord of counsel, and grant victory to the Trojans, till the Achaeans give my son his due and load him with riches in requital” (106).
This quote not only portrays a physical image of female subservience but shows the patriarchal qualities that are systematically ingrained in society. Thetis shares the same grievances as her son, enforcing his possession of Briesis and her position under man, no matter is he is mortal or immortal. This creates an even sharper imbalance in power between man and woman, showing submission from as high up on the social hierarchy as the gods themselves. Similarities can be found in interactions between Jove and Juno, and even between Achilles and Minerva (104, 106-107). An important part of ancient Greek culture is the relatability of the gods – their “messy” traits that resemble humanity. So, their reinforcement of these hierarchical systems not only highlights the “value” in this function of society but justifies the binary between genders, and therefore the harsh power imbalance that renders man superior and woman inferior.
Women are considered “them,” not a part of “us,” and this issue was so deeply rooted in culture and community that it became an intrinsic function in our current social hierarchies, an idea that is inherently built into the system. This societal belief even shapes Achilles’ character and how he fulfills his heroic deeds. Even though there is this clear separation between man and woman, there is still a level of dependence on women to elevate the status of the man. It makes sense then that these “objects” are so valuable to the men who hold them, yet the interactions with women in the Aeneid present this social hierarchy that demotes women to an inhumane level. It follows then that the need for this possession comes from status; the egotistical idea that “I must have it because then everyone will be jealous of the power and popularity I have.” Even certain characteristics are associated as positive or negative depending on the gendering of the term (for example, violence and bravery are manly and positively connotated, demure and gentleness are feminine and negatively connotated), showing the need for a radical social shift in order to correct the unequal distribution of power.
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