Form III (Grade 9)— Summer Reading Assignment
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The Humour of Homer
The Humour of Homer Samuel Butler A lecture delivered at the Working Men's College, Great Ormond Street 30th January, 1892 The first of the two great poems commonly ascribed to Homer is called the Iliad|a title which we may be sure was not given it by the author. It professes to treat of a quarrel between Agamemnon and Achilles that broke out while the Greeks were besieging the city of Troy, and it does, indeed, deal largely with the consequences of this quarrel; whether, however, the ostensible subject did not conceal another that was nearer the poet's heart| I mean the last days, death, and burial of Hector|is a point that I cannot determine. Nor yet can I determine how much of the Iliadas we now have it is by Homer, and how much by a later writer or writers. This is a very vexed question, but I myself believe the Iliadto be entirely by a single poet. The second poem commonly ascribed to the same author is called the Odyssey. It deals with the adventures of Ulysses during his ten years of wandering after Troy had fallen. These two works have of late years been believed to be by different authors. The Iliadis now generally held to be the older work by some one or two hundred years. The leading ideas of the Iliadare love, war, and plunder, though this last is less insisted on than the other two. The key-note is struck with a woman's charms, and a quarrel among men for their possession. -
Sample Odyssey Passage
The Odyssey of Homer Translated from Greek into English prose in 1879 by S.H. Butcher and Andrew Lang. Book I In a Council of the Gods, Poseidon absent, Pallas procureth an order for the restitution of Odysseus; and appearing to his son Telemachus, in human shape, adviseth him to complain of the Wooers before the Council of the people, and then go to Pylos and Sparta to inquire about his father. Tell me, Muse, of that man, so ready at need, who wandered far and wide, after he had sacked the sacred citadel of Troy, and many were the men whose towns he saw and whose mind he learnt, yea, and many the woes he suffered in his heart upon the deep, striving to win his own life and the return of his company. Nay, but even so he saved not his company, though he desired it sore. For through the blindness of their own hearts they perished, fools, who devoured the oxen of Helios Hyperion: but the god took from them their day of returning. Of these things, goddess, daughter of Zeus, whencesoever thou hast heard thereof, declare thou even unto us. Now all the rest, as many as fled from sheer destruction, were at home, and had escaped both war and sea, but Odysseus only, craving for his wife and for his homeward path, the lady nymph Calypso held, that fair goddess, in her hollow caves, longing to have him for her lord. But when now the year had come in the courses of the seasons, wherein the gods had ordained that he should return home to Ithaca, not even there was he quit of labours, not even among his own; but all the gods had pity on him save Poseidon, who raged continually against godlike Odysseus, till he came to his own country. -
Early Theories of Foreignness (Kennedy, RECW Ch 1 Pp
Clas 122 2017 Mon Oct 2: Homer and Hesiod: Early Theories of Foreignness (Kennedy, RECW Ch 1 pp. 3-13) Overview of Homer's Odyssey -- a map of the world imagined by speakers of Greek The poem itself invites its audience to think about: What is a good society? What is a good leader? As readers here and now, we can also ask critical Questions: What are the poem's blind spots? How does the poem encourage its audience to think and behave? Do the poem's ideas about a good society and a good leader have meaning today? The images below come from a series of collages and paintings by Romare Bearden (1911-1988). The Smithsonian Institution organized a bautiful exhibit of the series recently, and there is a good free app (showing many of the works and adding audio commentary) available for I phone and android; search for "A Black Odyssey" where you get apps. As our story begins ..... During his journey back to his home in Ithaca after the war at Troy, Odysseus is on the island of Calypso. Athena asks Zeus if Odysseus can come home to Ithaca. Zeus says yes, and sends Hermes to tell Calypso that Odysseus needs to come home. Calypso lets Odysseus build a raft and he departs. This is only possible because .... RECW 1.1 Od. 1.22-26: Poseidon, the god of the sea, is visiting the Ethiopians, and thus is not watching Odysseus. Poseidon had been thwarting the homecoming because of the way that Odysseus treated the Cyclops Polyphemus, who was descended from Poseidon. -
Odysseus, Athena, Nausicaa, Alcinous, A
/ . Book VII Reading Guide — Scene: lhe island of Scheria, land of the Phaeacians. Characters: Odysseus, Athena, Nausicaa, Alcinous, Arete I low are the Phaecians portrayed in the opening lines otthe book? (p. 179, lines 5, 12) What qualities is Arete known for? (p. 181) What does the description of Alcinous’s palace suggest about the Phaeacians’ relationships with the gods? (p. 182-183) I low does Odysseus approach Arete? (p. 184) l-low does Alcinous act as a host? (p. 185-186) What decision does Aicinous make about aiding Odysseus’s voyage home? (p. 189) “Calypso” “Nausicaa” Mv name is Calypso I \valkcd the ocean daily \nd I have lived alone I prayed to every deity I live on an island linallv the ocean gave me \nd I waken to the dawn \vhat it should never take away A long rime ago I watched him struggle with the sea You were just like a god I knew that he was drowning You stepped out from a cloud And I brought him into me but by the ftrst thing you said Now today I knew I’d never share your bed Come morning light lie sails away Couldn’t we possibly be each other’s? After one last night Isn’t there a somewhere to be lovers? I let him go. Why did you have to be for another? Why can’t I come with you as a lover? My name is Calypso My garden overflows ! walk back long the ocean Thick and wild and hidden I watch where your footsteps have been Is the sweetness there that grows Should I trust the gods of destiny My hair it blows long or throw myself into the sea? As I sing into the wind My name is Calypso Couldn’t we possibly be each other’s? And I have lived alone Isn’t there a somewhere to be lovers? I live on an island \Vhy did you have to be for another? [tell of nights Why can’t I come with you as a lover? Where I could taste the salt on his skin Salt of the waves And of tears And though he pulled away I kept him here for years I let him go. -
From the Odyssey, Part 1: the Adventures of Odysseus
from The Odyssey, Part 1: The Adventures of Odysseus Homer, translated by Robert Fitzgerald ANCHOR TEXT | EPIC POEM Archivart/Alamy Stock Photo Archivart/Alamy This version of the selection alternates original text The poet, Homer, begins his epic by asking a Muse1 to help him tell the story of with summarized passages. Odysseus. Odysseus, Homer says, is famous for fighting in the Trojan War and for Dotted lines appear next to surviving a difficult journey home from Troy.2 Odysseus saw many places and met many the summarized passages. people in his travels. He tried to return his shipmates safely to their families, but they 3 made the mistake of killing the cattle of Helios, for which they paid with their lives. NOTES Homer once again asks the Muse to help him tell the tale. The next section of the poem takes place 10 years after the Trojan War. Odysseus arrives in an island kingdom called Phaeacia, which is ruled by Alcinous. Alcinous asks Odysseus to tell him the story of his travels. I am Laertes’4 son, Odysseus. Men hold me formidable for guile5 in peace and war: this fame has gone abroad to the sky’s rim. My home is on the peaked sea-mark of Ithaca6 under Mount Neion’s wind-blown robe of leaves, in sight of other islands—Dulichium, Same, wooded Zacynthus—Ithaca being most lofty in that coastal sea, and northwest, while the rest lie east and south. A rocky isle, but good for a boy’s training; I shall not see on earth a place more dear, though I have been detained long by Calypso,7 loveliest among goddesses, who held me in her smooth caves to be her heart’s delight, as Circe of Aeaea,8 the enchantress, desired me, and detained me in her hall. -
Provided by the Internet Classics Archive. See Bottom for Copyright
Provided by The Internet Classics Archive. See bottom for copyright. Available online at http://classics.mit.edu//Homer/iliad.html The Iliad By Homer Translated by Samuel Butler ---------------------------------------------------------------------- BOOK I Sing, O goddess, the anger of Achilles son of Peleus, that brought countless ills upon the Achaeans. Many a brave soul did it send hurrying down to Hades, and many a hero did it yield a prey to dogs and vultures, for so were the counsels of Jove fulfilled from the day on which the son of Atreus, king of men, and great Achilles, first fell out with one another. And which of the gods was it that set them on to quarrel? It was the son of Jove and Leto; for he was angry with the king and sent a pestilence upon the host to plague the people, because the son of Atreus had dishonoured Chryses his priest. Now Chryses had come to the ships of the Achaeans to free his daughter, and had brought with him a great ransom: moreover he bore in his hand the sceptre of Apollo wreathed with a suppliant's wreath and he besought the Achaeans, but most of all the two sons of Atreus, who were their chiefs. "Sons of Atreus," he cried, "and all other Achaeans, may the gods who dwell in Olympus grant you to sack the city of Priam, and to reach your homes in safety; but free my daughter, and accept a ransom for her, in reverence to Apollo, son of Jove." On this the rest of the Achaeans with one voice were for respecting the priest and taking the ransom that he offered; but not so Agamemnon, who spoke fiercely to him and sent him roughly away. -
A Level Classical Civilisation Candidate Style Answers
Qualification Accredited A LEVEL Candidate style answers CLASSICAL CIVILISATION H408 For first assessment in 2019 H408/11: Homer’s Odyssey Version 1 www.ocr.org.uk/alevelclassicalcivilisation A Level Classical Civilisation Candidate style answers Contents Introduction 3 Question 3 4 Question 4 8 Essay question 12 2 © OCR 2019 A Level Classical Civilisation Candidate style answers Introduction OCR has produced this resource to support teachers in interpreting the assessment criteria for the new A Level Classical Civilisation specification and to bridge the gap between new specification’s release and the availability of exemplar candidate work following first examination in summer 2019. The questions in this resource have been taken from the H408/11 World of the Hero specimen question paper, which is available on the OCR website. The answers in this resource have been written by students in Year 12. They are supported by an examiner commentary. Please note that this resource is provided for advice and guidance only and does not in any way constitute an indication of grade boundaries or endorsed answers. Whilst a senior examiner has provided a possible mark/level for each response, when marking these answers in a live series the mark a response would get depends on the whole process of standardisation, which considers the big picture of the year’s scripts. Therefore the marks/levels awarded here should be considered to be only an estimation of what would be awarded. How levels and marks correspond to grade boundaries depends on the Awarding process that happens after all/most of the scripts are marked and depends on a number of factors, including candidate performance across the board. -
The Odyssey and the Desires of Traditional Narrative
The Odyssey and the Desires of Traditional Narrative David F. Elmer* udk: 82.0-3 Harvard University udk: 821.14-13 [email protected] Original scientific paper Taking its inspiration from Peter Brooks’ discussion of the “narrative desire” that structures novels, this paper seeks to articulate a specific form of narrative desire that would be applicable to traditional oral narratives, the plots of which are generally known in advance by audience members. Thematic and structural features of theOdyssey are discussed as evidence for the dynamics of such a “traditional narrative desire”. Keywords: Narrative desire, Peter Brooks, Odyssey, oral tradition, oral literature In a landmark 1984 essay entitled “Narrative Desire”, Peter Brooks argued that every literary plot is structured in some way by desire.1 In his view, the desires of a plot’s protagonist, whether these are a matter of ambition, greed, lust, or even simply the will to survive, determine the plot’s very readability or intelligibility. Moreover, for Brooks the various desires represented within narrative figure the desires that drive the production and consumption of narrative. He finds within the narrative representation of desire reflections of the desire that compels readers to read on, to keep turning pages, and ultimately of an even more fundamental desire, a “primary human drive” that consists simply in the “need to tell” (Brooks 1984, 61). The “reading of plot,” he writes, is “a form of desire that carries us forward, onward, through the text” (Brooks 1984, 37). When he speaks of “plot”, Brooks has in mind a particular literary form: the novel, especially as exemplified by 19th-century French realists like Honoré de Balzac and Émile Zola. -
Odysseus and Feminine Mêtis in the Odyssey Grace Lafrentz
Vanderbilt Undergraduate Research Journal, Vol. 11 Weaving a Way to Nostos: Odysseus and Feminine Mêtis in the Odyssey Grace LaFrentz Abstract. My paper examines the gendered nature of Odysseus’ mêtis, a Greek word describing characteristics of cleverness and intelligence, in Homer’s Odyssey. While Odysseus’ mêtis has been discussed in terms of his storytelling, disguise, and craftsmanship, I contend that in order to fully understand his cleverness, we must place Odysseus’ mêtis in conversation with the mêtis of the crafty women who populate the epic. I discuss weaving as a stereotypically feminine manifestation of mêtis, arguing that Odysseus’ reintegration into his home serves as a metaphorical form of weaving—one that he adapts from the clever women he encounters on his journey home from Troy. Athena serves as the starting point for my discussion of mêtis, and I then turn to Calypso and Circe—two crafty weavers who attempt to ensnare Odysseus on their islands. I also examine Helen, whom Odysseus himself does not meet, but whose weaving is importantly witnessed by Odysseus’ son Telemachus, who later draws upon the craft of weaving in his efforts to help Odysseus restore order in his home. The last woman I present is Penelope, whose clever and prolonged weaving scheme helps her evade marriage as she awaits Odysseus’ return, and whose lead Odysseus follows in his own prolonged reentry into his home. I finally demonstrate the way that Odysseus reintegrates himself into his household through a calculated and metaphorical act of weaving, arguing that it is Odysseus’ willingness to embrace a more feminine model of mêtis embodied by the women he encounters that sets him apart from his fellow male warriors and enables his successful homecoming. -
Anna Bonifazi, Homer's Versicolored Fabric. the Evocative Power of Ancient Greek Epic Word-Making
New England Classical Journal Volume 40 Issue 3 Pages 213-216 11-2013 Anna Bonifazi, Homer's Versicolored Fabric. The Evocative Power of Ancient Greek Epic Word-Making. Anne Mahoney Tufts University Follow this and additional works at: https://crossworks.holycross.edu/necj Recommended Citation Mahoney, Anne (2013) "Anna Bonifazi, Homer's Versicolored Fabric. The Evocative Power of Ancient Greek Epic Word-Making.," New England Classical Journal: Vol. 40 : Iss. 3 , 213-216. Available at: https://crossworks.holycross.edu/necj/vol40/iss3/5 This Book Review is brought to you for free and open access by CrossWorks. It has been accepted for inclusion in New England Classical Journal by an authorized editor of CrossWorks. BOOK REVIEWS Anna Bonifazi, Homer's Versicolored Fabric. The Evocative Power of Ancient Greek Epic Word-Making. Washington, DC: Center for Hellenic Studies, 2012. Distributed by Harvard University Press. Pp. 350. Paper (ISBN 978-0-674- 06062-3) $24.95. his is a linguistic study of a1h6s and related words in epic, particularly the Odyssey but also the Iliad. Bonifazi considers first Thow a11T6s and EKE'ivos are contrasted when they refer to Odysseus, then how all the various av- words are similar. Her main tool is pragmatics, building on work by many scholars on discourse grammar in both Greek and Latin. Because she goes through a lot of basic background in this area of linguistics, with a copious bibliography, 25 pages, the book seems accessible to non-linguist classicists, though this is not really an introduction to pragmatics. In the introduction, Bonifazi says that "the general aim of this work is to contribute to an update of the grammatical accounts of some words in accord with notions and concepts from contemporary linguistics that are applicable to Homer" (10), observing that this kind of study adds precision to our understanding of pronouns, particles, and similar words, and that attention to the dialogue context can "shed more light on the standpoint of either the author or the internal characters" (11). -
The Myth of Helen of Troy: Reinterpreting the Archetypes of the Myth in Solo and Collaborative Forms of Playwriting
The Myth of Helen of Troy: Reinterpreting the Archetypes of the Myth in Solo and Collaborative Forms of Playwriting. Volume One of Two Submitted by Ioannis Souris to the University of Exeter as a thesis for the degree of Doctor of Philosophy in Performance Practice In October 2011 This thesis is available for Library use on the understanding that it is copyright material and that no quotation from the thesis may be published without proper acknowledgement. I certify that all material in this thesis which is not my own work has been identified and that no material has previously been submitted and approved for the award of a degree by this or any other University. Signature: ………………………………………………………….. 1 Abstract In this practice-based thesis I examine how I interpreted the myth of Helen of Troy in solo and collaborative forms of playwriting. For the interpretation of Helen’s myth in solo playwriting, I wrote a script that contextualised in a contemporary world the most significant characters of Helen’s myth which are: Helen, Menelaus, Hermione, Paris, Hecuba, Priam. This first practical research project investigated how characters that were contemporary reconstructions of Menelaus, Hermione, Paris , Hecuba, Priam, Telemachus were affected by Helen as an absent figure, a figure that was not present on stage but was remembered and discussed by characters. For the interpretation of Helen’s myth in collaborative playwriting, I asked three female performers to analyse the character of Helen and then conceptualise and write their own Helen character. The performers’ analyses and rewritings of Helen inspired me to write a script whose story evolved around three Helen characters that were dead and interacted with one another in a space of death. -
Open Skoutelas Thesis.Pdf
THE PENNSYLVANIA STATE UNIVERSITY SCHREYER HONORS COLLEGE DEPARTMENT OF CLASSICS & ANCIENT MEDITERRANEAN STUDIES THE CARTOGRAPHY OF POWER IN GREEK EPIC: HOMER’S ODYSSEY & THE RECEPTION OF HOMERIC GEOGRAPHIES IN THE HELLENISTIC AND IMPERIAL PERIODS CHARISSA SKOUTELAS SPRING 2020 A thesis submitted in partial fulfillment of the requirements for baccalaureate degrees in Classics & Ancient Mediterranean Studies and Global & International Studies with honors in Classics & Ancient Mediterranean Studies Reviewed and approved* by the following: Anna Peterson Tombros Early Career Professor of Classical Studies and Assistant Professor of Classics and Ancient Mediterranean Studies Thesis Supervisor Erin Hanses Lecturer in Classics and Ancient Mediterranean Studies Honors Adviser * Electronic approvals are on file. i ABSTRACT As modern scholarship has transitioned from analyzing literature in terms of its temporal components towards a focus on narrative spaces, scholars like Alex Purves and Donald Lateiner have applied this framework also to ancient Greek literature. Homer’s Odyssey provides a critical recipient for such inquiry, and Purves has explored the construction of space in the poem with relation to its implications on Greek epic as a genre. This paper seeks to expand upon the spatial discourse on Homer’s Odyssey by pinpointing the modern geographic concept of power, tracing a term inspired by Michael Foucault, or a “cartography of power,” in the poem. In Chapter 2 I employ a narratological approach to examine power dynamics played out over specific spaces of Odysseus’ wanderings, and then on Ithaca, analyzing the intersection of space, power, knowledge, and deception. The second half of this chapter discusses the threshold of Odysseus’ palace and flows of power across spheres of gender and class.