Since the advent of barter, materialism has been a major concern for human beings. The desire to improve ourselves is inherent in our human nature. This arises from an individualistic need for improvement. The only way for an individual to measure their standard of living is to compare it with others. This inspires competition in human beings, with each trying to accumulate as much wealth as possible. Over the years, what determines wealth has varied, but its effect has always remained the same; wealth ensures the social well-being of an individual and that of their offspring. In Homer's Iliad, human materialism is beautifully expressed, but it is also contradicted by the actions of Achilles and Priam towards the end of the poem. This contradiction only reinforces the dominance of human materialism, as it is a byproduct of the extreme circumstances that Achilles and Priam must endure. Say no to plagiarism. Get a tailor-made essay on “Why Violent Video Games Should Not Be Banned”? Get an original essay The first confrontation with human materialism occurs at the very beginning of the poem. During the argument between Achilles and Agamemnon, the question of capital is constantly brought into question as an important part of the debate process. Achilles is angry with Agamemnon for his infamous greed: "my arms bear the weight of fierce and savage fighting, it is true, but when it comes to sharing the spoils, the lion's share is yours, and I return to my ships, clutching a few pieces of debris, a few paltry sums” (p.83). Achilles feels that Agamemnon is robbing him of all his work and becomes furious. The two are both debating who is truly the greatest of the Achaeans and this question of materialism constantly hovers over their heads and presents itself as a possible determinant of their question. Even the gods use materialism as a form of intervention. When Diomedes and Glaucus exchange armor as a sign of friendship, it is explained that "Zeus stole Glaucus's spirit. He exchanged his gold armor for bronze with Diomedes, the value of a hundred oxen for only nine" (p.203). . This shows that human materialism distorts even an attempt at friendship. Diomedes undermines his efforts with his greed and betrayal which characterize almost all of the humans in this poem. It is also worth noting that the importance of this trade depends on the value of the armor in material terms, but not on how well the armor provides protection. A more solid example of using materialism with deities is the offering system. The gods constantly desire offerings from humans, and humans find it an easy way to curry favor. Zeus is a good example in his lament over Hector's death: "I loved him at least: he never skimped on gifts to please my heart" (p. 590). In this poem, women are also often used as material objects. The whole war started because of a struggle for social welfare between Athena, Hera and Aphrodite, where Paris agreed to choose Aphrodite over the other two in exchange for Helen being seen as a commodity. Furthermore, when Paris considers bartering with Menelaus to end the war, he tries to equate Helen with the material goods he expects Menelaus to accept in his place; however, Helene is worth more to him than Paris could ever offer him. If he was willing to start a war for her, then the only logical conclusion is that she is the only compensation he would be willing to accept. Later, when Agamemnon tries to convince Achilles to return to fight for him, in addition to enormous amounts of treasure, Agamemnon adds Briseis, thegirl whom Achille loves to the list of rewards. It is considered a simple token among others described as a prize by Achilles and Agamemnon. Achilles says: “I loved this woman with all my heart, even though I conquered her like a trophy with my spear” (p. 263). But at this point, even his professed love for her is insignificant next to the ongoing rivalry of relative well-being between Agamemnon and Achilles. At this point, it is far more important that he remains better than Agamemnon, which represents the true value of material wealth. Agamemnon, too, is not ready to give up his presumption of being “the greater man” (p. 256). Even though he humbles himself to the point of asking Achilles to return and offer him great military compensation, he still wants Achilles to submit to his will and accept Agamemnon as a superior man. Although Achilles' refusal of Agamemnon's offer seems to point to Achilles' disregard for material wealth, this is not the case for two reasons. First, there is the explanation that materialism must translate into social welfare. By not returning, Achilles maintains his position of superiority while by making this offer, Agamemnon has humiliated himself. Second, Achilles knows from his mother that if he returns to help the Argives, he will die. Therefore, even material wealth is no incentive to return to combat, because he will never have the opportunity to reap the benefits. The only consideration for him now is whether a long undistinguished life or a short glorious life would grant him the greatest use in life. It was not until the death of his beloved Patroclus that Achilles returned to battle. Upon his return, Agamemnon attempts to provide Achilles with all the material wealth, but at this point Achilles no longer cares. Patroclus' death is worse for Achilles than his own death. Since he is now beyond death, the importance of things such as material gain is now non-existent. It is for this reason that Achilles refuses everything that Agamemnon tries to provide him. Agamemnon is surprised by Achilles' refusal and perhaps believes that this is a continuation of the epic battle between them. It is for this reason that he insists that Achilles accept the gifts promised to him. But at this point, Achilles doesn't even care about the things that mattered most to him before. Achilles refuses to accept any form of sustenance until he has properly avenged Patroclus. This further acts to separate Achilles from humanity. Even his love for Briseis, the main source of conflict between him and Agamemnon, is no longer even a trifle compared to his emotion for the martyr Patroclus. After Patroclus is avenged by Hector's death, Achilles organizes funeral games in Patroclus' honor. . These games all show the elite Argive warriors competing for the material goods provided by Achilles. Among these goods are oxen and women. Once again, women are only seen as material gain. Interestingly, during these games, Achilles rewards Antilochus with an extra half bar of gold for flattery; “Antilochus, how can I leave your praise unrewarded?” (p.584). It is unclear whether Achilles does this because he does not care about the gold and remembers that Antilochus does, or whether the flattery somewhat reminds him of his humanity and brings him a certain feeling of satisfaction in this period after his rage is somewhat satiated. At the end of these games, Achilles cajoles Agamemnon into accepting a lower price using his pride, "Atrides - well, we know how much you outdo us all... Take the first prize and return to your ships hollow while we attribute this spear to the fighter Meriones” (p.587)..