Grecian Honor vs. BYU Honor

Ammon Kou

Insalaco

CL CV 201

Grecian Honor vs. BYU Honor

Though hundreds of years separate the ancient Greeks and the modern-day BYU student, the notion of honor holds immense importance in both societies. These societies regard honor very highly, although the idea of honor differs greatly between them. While honor holds a spiritual meaning to BYU society, it holds a temporal meaning to the ancient Greeks. To gain honor in BYU society is to overcome internal conflict, while in ancient Grecian society, it is to overcome outer conflict. Although losing honor in BYU society can have negative consequences, it is not as severe as in ancient Grecian society.

Unquestionably, the concept of honor is important in a civilization. Even though BYU society and ancient Greek society esteem it to the highest degree, the meaning and value of honor is different. For the BYU student, honor is defined by the Honor Code, which provides protection. “[The honor code rules] are to protect us, and they are founded on principles” (Brasher 1). For the religious BYU student, following the honor code follows the first law of Heaven, obedience. “The Honor Code is not primarily a law of health or blind conformity. It is a principle of obedience. It is an outward manifestation of our inner appreciate for and understanding the privilege of being at BYU” (Samuelson 1). Following the Honor Code has a deeper, more spiritual meaning than temporal importance.

While honor has as more spiritual notion in BYU society, for the ancient Greek, honor means status in society, and without honor, one is nothing. For example, when Ajax loses the speech contest to Odysseus, he resorts to killing himself, because he no longer has honor (Sophocles 1). Exekias depicts Ajax’s response to losing his honor on a vase dating around 450 B.C. Ajax seems to be greatly saddened while he slowly prepares the sword in which he uses to kill himself. In brief, he knows that because his honor is lost, he can no longer face society. Odysseus also comments on Ajax’s fate “I wish I had never won. That contest buried Ajax, that brave heart, the best of the Danaans in looks and deeds” (Homer 348). Odysseus acknowledges that because he had beaten Ajax, Ajax had no choice but to kill himself. Honor in Greek society means temporal status.

Gaining and maintaining honor is also different in each society. For a BYU student to achieve honor and maintain honor, he or she must overcome personal, inner conflict. The prescribed way to do so is through strictly following the Honor Code. Explicitly stated in the Honor Code “All who represent BYU are to maintain the highest standards of honor, integrity, morality, and consideration of others in personal behavior… Violations of the honor code may result in actions up to and including separation from the university” (Honor Code Office 1). To be honorable, a student must follow the rules regarding homosexual behavior, dress and grooming, residential living, continuing student ecclesiastical endorsement. Any minor deviation to adherence leads to dishonorableness.

Nevertheless, for the ancient Greek, to be honorable means to be successful in outer, physical conflict, or when facing a loss, to overcome it. When Odysseus met Polyphemus, Polyphemus ate Odysseus’ men. This loss greatly affected the morale of Odysseus and his men. “Crying out, we lifted our hands to Zeus as this outrage, bewildered and helpless” (Homer 306). In order to restore honor, Odysseus needed to exact a blow back at Polyphemus, which he did by stabbing Polyphemus’ eye and escaping out of the cave. While escaping from Polyphemus’ cave, Odysseus cries out “So, Cyclops, it turns out it wasn’t a coward whose men you murdered and ate in your cave, you savage! But you got yours in the end, didn’t you?” (Homer 311). Odysseus could not let Polyphemus win the conflict, he had to enact revenge in order to maintain honor. This show of the restoration of honor and displays what honor is to the Greeks.

Unsurprisingly, losing honor can have devastating effects. For the BYU student, the consequences can be severe, although not fatal. Acting dishonorably can lead to expulsion from school or a hold being placed on the offending student’s registration. “The Honor Code Office also reserves the right to place a ‘hold’ on the record of any student based on reports of student misconduct” (Honor Code Office 1). While the effect of being dishonorable can be devastating to the BYU student, the effect is not as great nor damaging when compared to the ancient Greek.

Further, losing honor in Ancient Greece is the lowest event in society. Being dishonorable means losing everything – so much so that death seems to be the better alternative than to continue living with the stigma. This is evidenced through the story of Achilles, who was destined to experience one of two fates. “My mother Thetis, a moving solver grace, tells me two fates sweep me on to my death. If I stay here and fight, I’ll never return home, but my glory will be undying forever. If I return home to my dear fatherland my glory is lost but my life will be long” (Homer 98). Despite knowing that a sure death awaited him, Achilles eventually returns to the fight in order to preserve his honor (Hornblower 1). The stigma of being dishonorable is a fate worse than death.

On the whole, the concepts of BYU honor and ancient Greek honor are vastly different. BYU honor stems from following the honor code and seeking for heavenly approval, while ancient Grecian honor stems from glory in society. To the BYU student, being honorable means obedience and overcoming inner conflict, while to the ancient Grecian, being honorable is winning in outer, physical conflict. Dishonorableness in BYU society is met with expulsion, while dishonorableness in ancient Grecian society is a fate far worse than death.

Bibliography

1.    Brasher, Ruth E. “Agency: A Gift with Responsibility.” BYU Speeches, Brigham Young University, 30 May 1995, https://speeches.byu.edu/talks/ruth-e-brasher/agency-gift-with-responsibility/.

2.    Samuelson, Cecil O. “The Honor Code: What Is It That We Honor?” BYU Speeches, Brigham Young University, 12 Sept. 2006, https://speeches.byu.edu/talks/cecil-o-samuelson/honor/.

3.    Homer, et al. The Essential Homer: Selections from the Iliad and the Odyssey. Hackett, 2000.

4.    “Https://Policy.byu.edu/View/Index.php?p=26.” Church Educational System Honor Code, https://policy.byu.edu/view/index.php?p=26.

5.    Hornblower, Simon, and Antony Spawforth. “Achilles.” The Oxford Classical Dictionary, Oxford University Press, 2005, https://www-oxfordreference-com.erl.lib.byu.edu/view/10.1093/acref/9780198606413.001.0001/acref-9780198606413-e-32?rskey=FBxtfX&result=33.

6.    Sophocles. “Ajax.” Sophocles (C.496–C.406 BC) - Ajax: Translated by George Theodoridis, 2009, https://www.poetryintranslation.com/PITBR/Greek/Ajax.php.