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51
Thus,
the society represented in Mahabharata and the Iliad can be fictional along with the political
strata it portrays.
52
The existence of such societies have neither been proved nor discarded.
Thus the comparison of the political structures would be based on the data present and
inferred from the epics itself.
The political framework in the Mahabharata can be clan based societies such as the Yadavas
who ruled in the form of chiefdom
53
, and could have gradually shifted to a more a
51
Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 104
52
Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 101
53
Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 101
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monarchical form due to its rising popularity.
54
This form of governance was prevalent
throughout Ancient India and could be a reflection in the Mahabharata.
In the Mahabharata, the origin of monarchy and the concept of a king had been attributed
to divine intervention as well as a man-made concept. In relation to the divinity of a king, it
is in terms of the supreme deity who created the king from particles of the gods and
ascribes certain functions to the king in relation to the various gods
55
. However, the former
is based on a story of Manu, who justifies the purpose of a king through its utility.
56
Other than monarchy, the matrilineal system, which was known as the Nari Rajya, was also
observed to have existed in the Mahabharata. It is stated in the Jaimini Bharata that there
was Nari Rajya in north-east at the time of Mahabharata.
57
It is said that Arjuna, one of the
Pandavas, during the Aswamegha Yagna had encountered such a region which was ruled by
a woman called Pramila. He entered into a matrimonial alliance with her before continuing
his journey to Manipur.
58
In contrast to the monarchical structure of the Mahbharata, the political structure
represented in the Homeric society according to Plato, functions without state power
resulting in the act of revenge which the offended party prosecutes on the offender is the
54
Thapar, Romila. Penguin History of Early India. New Delhi: Penguin, 2002. Pg 102
55
Bhattacharyya, Deborah P. "Theories of Kingship in Ancient Sanskrit Literature / LES THEORIES SUR LA
ROYAUTE DANS LA LITTERATURE DE L'ANCIEN SANSCRIT." Civilisations 17 (1967): 109-18. Pg 112
56
Bhattacharyya, Deborah P. "Theories of Kingship in Ancient Sanskrit Literature / LES THEORIES SUR LA
ROYAUTE DANS LA LITTERATURE DE L'ANCIEN SANSCRIT." Civilisations 17 (1967): 109-18. Pg 112
57
Mann, Rann Singh. Aspects of Indian Social Anthropology. New Delhi: Concept Pub., 1996. Pg 42-43
58
Mann, Rann Singh. Aspects of Indian Social Anthropology. New Delhi: Concept Pub., 1996. Pg 42-43
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only disciplinary force.
59
In terms of the political structure, the Homeric society did follow
a system of monarchy; however, the king was kept first among equals.
60
Therefore, the act of revenge imposed upon the offender is justified as it is seen to be a
sacred force purifying the society. This social system has come into existence in the absence
of a judicial system which would prosecute the offender instead.
61
Thus, establishing that,
violence was an extremely inhibited aspect of the Homeric society as it was regarded as
justice commanded by the gods in the context of oath, honor and guest.
62
Another aspect of the Homeric Society which greatly differs from the ancient Indian society
is of offenses committed which directly result in bloodshed. Stealing cattle and horses
results in conflicts, for example Achilles says that he would come to fight men who plunder
his horses and cattle
63
Another reason for bloodshed to occur is when women are
abducted, for example abduction of Helen, wife of King Menelaus, causes the Greeks to
attack and completely wreck the city of Troy in order to avenge this humiliation.
Other than that, offenses such as not fulfilling ones oath, damaging a mans honor, insulting
or hurting guests or when any mans blood is shed, revenge is taken from the offender.
64
59
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 695
60
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 697-698
61
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 695
62
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 695
63
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 697-698
64
Yamamoto, K. "The Ethical Structure of Homeric Society." Collegium Antropologicum 26.2 (2002): 695-702.
Pg 697-698
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This code of conduct can be inferred as the cultural aspect of the male Homeric society
which represented the ethical value system of that society. Through the act of vengeance,
the men are able to restore their lost honor to their society.
The political system of the Homeric society could also be looked at as a chiefdom which
according to the archaeological evidence could be possible as the Greek society (Dark Ages
Archaic period) was based on this system. This system of governance is a transitional
phase between tribal and state societies
65
and the economy is centrally controlled along
with the social and political organizations. Chiefdoms also contain social ranking which is
linked to economic classification.
66
65
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 17
66
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 17
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ECONOMIC
In the Mahabharata, the economic aspect of the society is brought out by two primary
customs of potlatch and exchanging gifts. Potlatch is a ceremony in which the property is
lavishly given away or destroyed to maintain or acquire a social status, distribution of wealth
being symbolic of status.
67
Similarly, the act of gift-exchange acted as a substitute for
currency and trade which would be employed at a later stage.
68
The Rajasuya- Yagna performed by Yudhistra can be considered to be an amalgamation of
potlatch and gift exchange. This Yagna helped Yudhistra garner the wealth of the conquered
kingdoms along with the gifts which were exchanged. This ritual was considered as a
medium for distributing the wealth collected.
Similarly, in the game of dice between Shakuni and Yudhistra, the order of stakes signified
the precedence of the particular assets. Through this incident, livestock and wealth are
relatively equated to be synonymous as it is clearly an important part of the economy.
69
The establishment of economy presented in the Homeric society is of the household which
is backed by agriculture. Odysseuss household turns out to be self- sufficient whereby he
breeds his own live stock and grains and other necessities.
70
If surplus commodities were
produced in a household, then they were redistributed into the society to the people
belonging to a lower social rank. It was said that redistribution is itself a means of achieving
and maintaining a high social rank.
71
67
Thapar, Romila. Cultural Pasts: Essays in Early Indian History. New Delhi: Oxford UP, 2000. Pg 631
68
Thapar, Romila. Cultural Pasts: Essays in Early Indian History. New Delhi: Oxford UP, 2000. Pg 632
69
Thapar, Romila. Cultural Pasts: Essays in Early Indian History. New Delhi: Oxford UP, 2000. Pg 636
70
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 181
71
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 181
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Chiefs relied on war, raiding or bartering to obtain goods like precious metals, other
luxury goods and slaves.
72
Bartering was an acceptable means of trade and for acquiring
necessities however it was a social taboo to trade with the intention of gaining a profit. It
was highly disrespectful for a noble man to be addressed as a trader. Nevertheless, it was
acceptable when implemented out of necessity. When dealing with outsiders or with people
on the edge of the social structure, such a system is acceptable.
73
In conclusion, after exploring the social structure, polity and economic similarities and
differences it can be said that to an extent the Homeric Epic of Iliad is in the context of
economy, plot derivation, some aspects of the social structure as well as in terms of purpose
of the epic and its reception, similar to Vyass Mahabharata.
72
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 181
73
Mark, Samuel. Homeric Seafaring. College Station: Texas A & M UP, 2005. Pg 181
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