By Calvo Martínez, José Luis; Lisias
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In the final scene, the temporary and mortal meaning of food intersects with the cultural and lasting ritualizations of hospitality and a shared meal. Only in the sharing of conversation and eating with Priam do we finally see Achilles come to terms with his mortality, and return to a life of a mortal, social, political being. 35 Redfield suggests that the warrior in the Iliad has left culture and entered into nature; in this scene, Achilles returns to civilization and its rituals. See Redfield, Nature and Culture, 218–23.
Being remembered takes place primarily through narrative and through the high respect 14 Simone Weil, ‘Iliad, or the Poem of Force’, 3. See also an excellent account of Weil on the political force of words and listening in Dean Hammer and Michael Kicey, ‘Simone Weil’s Iliad: The Power of Words’, Review of Politics 72 (2010), 79–96. 0/), which permits non-commercial reproduction and distribution of the work, in any medium, provided the original work is not altered or transformed in any way, and that the work is properly cited.
In other words, even as Homer preserves the contingent and accidental nature of battlefield deaths, their narration also brings each person’s life into relief through relation to a larger story endowed with meaning and purpose. Achilles’ shield also communicates this idea of the juxtaposition of human impermanence and flux with respect to particular persons or even communities (XVIII. ). The activities described on the shield, of course, are perennial human activities. Human agriculture, marriage, war, birth, and death all will continue.