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Gehrke, Stasis, 318-319; Gehrke, Jenseits von Athen und Sparta, 63; 65. 1 This book has always been considered one of the most marvellous passages in the poem. Here Agamemnon recognizes his fault in having offended Achilles, and envoys are sent to the angry hero, entrusted with the mission of offering him rich gifts and persuading him to return to battle. Achilles remains stubborn, but during the argumentation heroic standards and values are laid open to scrutiny in a highly dramatic and emotional fashion.
63 Cf. Ruschenbusch, Athenische Innenpolitik im 5. Chr. (Bamberg, 1979), 160-164; Rosivach, Tyrant, 47-49; 51-57; Meier, Entstehung, 285-286; Raaflaub, Stick and Glue, 59-94; Raaflaub, Entdeckung, 258-277; H. Chr. und die Herrschaft der Vierhundert in Athen. Rubel, Stadt in Angst. Religion und Politik in Athen während des Peloponnesischen Krieges (Darmstadt, 2000), 199-200 and n. 64. 64 65 For confirmations in the sources, cf. ”, Historia 32 Balcanica XXXVI (Aristoph. Vesp. 417; 463-507), and parodied in his other comedies (Aristoph.
The most important distinction for understanding this problem concerns the way in which charity and almsgiving are regarded – as a personal virtue or as a religious duty. In Buddhism, for example, liberality or generosity (dana) is one of the prime virtues and means of gaining the merit (punna) needed to obtain a better rebirth in the future. Generosity is cultivated through hospitality and gift giving. In the Hindu scriptures, on the other hand, almsgiving is an imperative duty. 4 In Judaism, charity is “a central and imperative duty for each believer”, since contributing to charity is one of the most important commandments.
Balcanica, Vol. XXXVI by Institute for Balkan Studies