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Odyssey Glossary of Names
GLOSSARY OF NAMES GLOSSARY OF NAMES [Note, the following is raw output from OCR software, and is otherwise unedited.] (First appearance noted by book and line number.) Achaeans (A-kee'-unz): General term used by Homer to reFer to Greeks. 2.139 Acheron (A'-ker-on): River in the Underworld, land of the dead. 10.537 Achilles (A-kil'-eez): Son of Peleus and Thetis. He is the heroic leader of the Myrmidons in the Trojan War and is slain by Paris. Odysseus consults him in the Underworld. 3.117 Aeaea (Ee-ee'-a): Island on which Circe lives. 9.34 Aegisthus (Ee-jis'-thus): Son of Thyestes and Pelopia. He seduces Clytemnestra, wife of Agamemnon, while Agamemnon is away fighting the Trojan War and helps her slay Agamemnon when he returns. Orestes avenges this action years later by murdering both Clytemnestra and Aegisthus. 1.35 GLOSSARY OF NAMES Aegyptus (Ee-jip'-tus): The Nile River. 4.511 Aeolus (Ee'-oh-lus): King of the island Aeolia and keeper of the winds. 10.2 Aeson (Ee'-son): Son oF Cretheus and Tyro; father of Jason, leader oF the Argonauts. 11.262 Aethon (Ee'-thon): One oF Odysseus' aliases used in his conversation with Penelope. 19.199 Agamemnon (A-ga-mem'-non): Son oF Atreus and Aerope; brother of Menelaus; husband oF Clytemnestra. He commands the Greek Forces in the Trojan War. He is killed by his wiFe and her lover when he returns home; his son, Orestes, avenges this murder. 1.36 Agelaus (A-je-lay'-us): One oF Penelope's suitors; son oF Damastor; killed by Odysseus. -
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. -
The Cambridge Companion to Greek Mythology (2007)
P1: JzG 9780521845205pre CUFX147/Woodard 978 0521845205 Printer: cupusbw July 28, 2007 1:25 The Cambridge Companion to GREEK MYTHOLOGY S The Cambridge Companion to Greek Mythology presents a comprehensive and integrated treatment of ancient Greek mythic tradition. Divided into three sections, the work consists of sixteen original articles authored by an ensemble of some of the world’s most distinguished scholars of classical mythology. Part I provides readers with an examination of the forms and uses of myth in Greek oral and written literature from the epic poetry of the eighth century BC to the mythographic catalogs of the early centuries AD. Part II looks at the relationship between myth, religion, art, and politics among the Greeks and at the Roman appropriation of Greek mythic tradition. The reception of Greek myth from the Middle Ages to modernity, in literature, feminist scholarship, and cinema, rounds out the work in Part III. The Cambridge Companion to Greek Mythology is a unique resource that will be of interest and value not only to undergraduate and graduate students and professional scholars, but also to anyone interested in the myths of the ancient Greeks and their impact on western tradition. Roger D. Woodard is the Andrew V.V.Raymond Professor of the Clas- sics and Professor of Linguistics at the University of Buffalo (The State University of New York).He has taught in the United States and Europe and is the author of a number of books on myth and ancient civiliza- tion, most recently Indo-European Sacred Space: Vedic and Roman Cult. Dr. -
The-Odyssey-Greek-Translation.Pdf
05_273-611_Homer 2/Aesop 7/10/00 1:25 PM Page 273 HOMER / The Odyssey, Book One 273 THE ODYSSEY Translated by Robert Fitzgerald The ten-year war waged by the Greeks against Troy, culminating in the overthrow of the city, is now itself ten years in the past. Helen, whose flight to Troy with the Trojan prince Paris had prompted the Greek expedition to seek revenge and reclaim her, is now home in Sparta, living harmoniously once more with her husband Meneláos (Menelaus). His brother Agamémnon, commander in chief of the Greek forces, was murdered on his return from the war by his wife and her paramour. Of the Greek chieftains who have survived both the war and the perilous homeward voyage, all have returned except Odysseus, the crafty and astute ruler of Ithaka (Ithaca), an island in the Ionian Sea off western Greece. Since he is presumed dead, suitors from Ithaka and other regions have overrun his house, paying court to his attractive wife Penélopê, endangering the position of his son, Telémakhos (Telemachus), corrupting many of the servants, and literally eating up Odysseus’ estate. Penélopê has stalled for time but is finding it increasingly difficult to deny the suitors’ demands that she marry one of them; Telémakhos, who is just approaching young manhood, is becom- ing actively resentful of the indignities suffered by his household. Many persons and places in the Odyssey are best known to readers by their Latinized names, such as Telemachus. The present translator has used forms (Telémakhos) closer to the Greek spelling and pronunciation. -
MONEY and the EARLY GREEK MIND: Homer, Philosophy, Tragedy
This page intentionally left blank MONEY AND THE EARLY GREEK MIND How were the Greeks of the sixth century bc able to invent philosophy and tragedy? In this book Richard Seaford argues that a large part of the answer can be found in another momentous development, the invention and rapid spread of coinage, which produced the first ever thoroughly monetised society. By transforming social relations, monetisation contributed to the ideas of the universe as an impersonal system (presocratic philosophy) and of the individual alienated from his own kin and from the gods (in tragedy). Seaford argues that an important precondition for this monetisation was the Greek practice of animal sacrifice, as represented in Homeric epic, which describes a premonetary world on the point of producing money. This book combines social history, economic anthropology, numismatics and the close reading of literary, inscriptional, and philosophical texts. Questioning the origins and shaping force of Greek philosophy, this is a major book with wide appeal. richard seaford is Professor of Greek Literature at the University of Exeter. He is the author of commentaries on Euripides’ Cyclops (1984) and Bacchae (1996) and of Reciprocity and Ritual: Homer and Tragedy in the Developing City-State (1994). MONEY AND THE EARLY GREEK MIND Homer, Philosophy, Tragedy RICHARD SEAFORD cambridge university press Cambridge, New York, Melbourne, Madrid, Cape Town, Singapore, São Paulo Cambridge University Press The Edinburgh Building, Cambridge cb2 2ru, UK Published in the United States of America by Cambridge University Press, New York www.cambridge.org Information on this title: www.cambridge.org/9780521832281 © Richard Seaford 2004 This publication is in copyright. -
Feasting in Homeric Epic 303
HESPERIA 73 (2004) FEASTING IN Pages 301-337 HOMERIC EPIC ABSTRACT Feasting plays a centralrole in the Homeric epics.The elements of Homeric feasting-values, practices, vocabulary,and equipment-offer interesting comparisonsto the archaeologicalrecord. These comparisonsallow us to de- tect the possible contribution of different chronologicalperiods to what ap- pearsto be a cumulative,composite picture of around700 B.c.Homeric drink- ing practicesare of particularinterest in relation to the history of drinkingin the Aegean. By analyzing social and ideological attitudes to drinking in the epics in light of the archaeologicalrecord, we gain insight into both the pre- history of the epics and the prehistoryof drinkingitself. THE HOMERIC FEAST There is an impressive amount of what may generally be understood as feasting in the Homeric epics.' Feasting appears as arguably the single most frequent activity in the Odysseyand, apart from fighting, also in the Iliad. It is clearly not only an activity of Homeric heroes, but also one that helps demonstrate that they are indeed heroes. Thus, it seems, they are shown doing it at every opportunity,to the extent that much sense of real- ism is sometimes lost-just as a small child will invariablypicture a king wearing a crown, no matter how unsuitable the circumstances. In Iliad 9, for instance, Odysseus participates in two full-scale feasts in quick suc- cession in the course of a single night: first in Agamemnon's shelter (II. 1. thanks to John Bennet, My 9.89-92), and almost immediately afterward in the shelter of Achilles Peter Haarer,and Andrew Sherrattfor Later in the same on their return from their coming to my rescueon variouspoints (9.199-222). -
The Limits of Communication Between Mortals and Immortals in the Homeric Hymns
Body Language: The Limits of Communication between Mortals and Immortals in the Homeric Hymns. Dissertation Presented in Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy in the Graduate School of The Ohio State University By Bridget Susan Buchholz, M.A. Graduate Program in Greek and Latin The Ohio State University 2009 Dissertation Committee: Sarah Iles Johnston Fritz Graf Carolina López-Ruiz Copyright by Bridget Susan Buchholz 2009 Abstract This project explores issues of communication as represented in the Homeric Hymns. Drawing on a cognitive model, which provides certain parameters and expectations for the representations of the gods, in particular, for the physical representations their bodies, I examine the anthropomorphic representation of the gods. I show how the narratives of the Homeric Hymns represent communication as based upon false assumptions between the mortals and immortals about the body. I argue that two methods are used to create and maintain the commonality between mortal bodies and immortal bodies; the allocation of skills among many gods and the transference of displays of power to tools used by the gods. However, despite these techniques, the texts represent communication based upon assumptions about the body as unsuccessful. Next, I analyze the instances in which the assumed body of the god is recognized by mortals, within a narrative. This recognition is not based upon physical attributes, but upon the spoken self identification by the god. Finally, I demonstrate how successful communication occurs, within the text, after the god has been recognized. Successful communication is represented as occurring in the presence of ritual references. -
Brothers Fighting Together in the Iliad
BROTHERS FIGHTING TOGETHER IN THE ILIAD I We find in the Iliad numerous pairs of brothers (or half brothers on the father's side, or first cousins on the father's side) fighting together on foot or in the combination of chario teer-paraibates 1). And this is not confined to the men who are said to have taken part in the Trojan war, but it embraces the "mythical world of the past" 2), that of the demigods 3), the rivers 4) and even the gods 5). Moreover, if we turn to the leaders of the various groups of Greeks and Trojans, as given in book 11, we find that a 1). Such for example are: Ajax Telarnonius and Teucer (the Atav'ts, cf. p. 291), Mynes and Epistrophus (II 692f.), Phegeus and Idaeus (V 10f.), Echemon and Chromios (V 159 f.), Krethon and Orsilochus (V 542 f,), Aesepus and Pedasus (VI 21 f.), Hector and Alexander (VI 514 f., cf. VII 1 f.), Ascalaphus and lalmenus (IX 82f., cf. II 512), Peisandrus and Hip polochus (XI 122 f.), Hippodamus and Hypeirochus (XI 328 f.), Charops and Socus (XI 426 f.), the Molione (XI 750, 709 f.; XXIII 638 f.), Polybus, Agenor and Akarnas (XI 59 f.), Helenos and Deiphobus (XII 94 f,), Archelochus and Akamas (XIV 463 f.), Hector and Cebriones (XII 86 f.), Deiphobus and Polites (XIII 533 f.), Podarces and Iphiclus (XIII 693 f,), Deiphohus and Helenos (XIII 780 f.), Ascanius and Morys (XIII 792 f.), Atymnius and Maris (XVI 317 f.), Antilochus and Thrasymedes (XVI 322; XVII 377 f.; XVII 705), Euphorbus and Polydamas (XVII 1 f.), Chromius and Aretus (XVII 492 f.), Aretus and Hector (XVII 516), Polydorus and Hector (XX 407 f,), Laogonus and Dardanus (XX 460 f.), or Deiphobus and Hector (XXII 226 f.). -
THE ODYSSEY of HOMER Translated by WILLIAM COWPER LONDON: PUBLISHED by J·M·DENT·&·SONS·LTD and in NEW YORK by E·P·DUTTON & CO to the RIGHT HONOURABLE
THE ODYSSEY OF HOMER Translated by WILLIAM COWPER LONDON: PUBLISHED by J·M·DENT·&·SONS·LTD AND IN NEW YORK BY E·P·DUTTON & CO TO THE RIGHT HONOURABLE COUNTESS DOWAGER SPENCER THE FOLLOWING TRANSLATION OF THE ODYSSEY, A POEM THAT EXHIBITS IN THE CHARACTER OF ITS HEROINE AN EXAMPLE OF ALL DOMESTIC VIRTUE, IS WITH EQUAL PROPRIETY AND RESPECT INSCRIBED BY HER LADYSHIP’S MOST DEVOTED SERVANT, THE AUTHOR. THE ODYSSEY OF HOMER TRANSLATED INTO ENGLISH BLANK VERSE BOOK I ARGUMENT In a council of the Gods, Minerva calls their attention to Ulysses, still a wanderer. They resolve to grant him a safe return to Ithaca. Minerva descends to encourage Telemachus, and in the form of Mentes directs him in what manner to proceed. Throughout this book the extravagance and profligacy of the suitors are occasionally suggested. Muse make the man thy theme, for shrewdness famedAnd genius versatile, who far and wideA Wand’rer, after Ilium overthrown,Discover’d various cities, and the mindAnd manners learn’d of men, in lands remote.He num’rous woes on Ocean toss’d, endured,Anxious to save himself, and to conductHis followers to their home; yet all his carePreserved them not; they perish’d self-destroy’dBy their own fault; infatuate! who devoured10The oxen of the all-o’erseeing Sun,And, punish’d for that crime, return’d no more.Daughter divine of Jove, these things record,As it may please thee, even in our ears.The rest, all those who had perdition ’scapedBy war or on the Deep, dwelt now at home;Him only, of his country and his wifeAlike desirous, in her hollow grotsCalypso, Goddess beautiful, detainedWooing him to her arms. -
Clas109.04 Rebirth Demeter & Hades
CLAS109.04 REBIRTH M Maurizio ch.4.1 HISTORY—Homeric Hymn to Demeter before class: skim HISTORY context; refer to leading questions; focus on ancient texts Active Reading FOCUS • H.Hom.2 & Plut.Mor. cf. CR04 H.Hom.Cer. G. Nagy trans. (Maurizio p.163‐174 is fine) use CR04 Plutarch Moralia: Isis & Osiris 15‐16 (Plut.Mor.357A‐D) NB read for one hour, taking notes (fill in worksheets) RAW notes & post discussion question @11h00 W Maurizio ch.4.3 COMPARE—In the Desert by the Early Grass before class: skim COMPARE context; refer to leading questions; focus on ancient text Active Reading FOCUS • Early Grass (edin‐na u2 saĝ‐ĝa2‐ke4) use CR04 Jacobsen 1987 translation (Maurizio p.188‐194 is NOT fine) NB read for one hour, taking notes; finish previous as necessary RAW notes & post discussion question @12h00 F Maurizio ch.4.2 THEORY—Foley 1994 before class: skim also modern 4.4 RECEPTION paragraph synopsis of Foley, H. 1994. “Question of Origins.” Womens Studies 23.3:193‐215 NB read for one hour, practice summarizing; finish previous as necessary tl; dr & post discussion responses @11h00 Q04 • QUOTE QUIZ Gen.6‐11, Aesch.Prom., H.Hom.Cer., Plut.Mor.357A‐D; Early Grass FINAL notes @23h59 DRAFT 01 @23h59 • following guidelines DEMETER & HADES How does myth represent the natural world (e.g. pre‐scientific explanation)? How does myth represent religious ritual? How does myth represent social order? Homeric Hymn to Demeter1 G. Nagy 1 I begin to sing of Demeter, the holy goddess with the beautiful hair. -
The Return of Odysseus: Discovering the Homeric Wisdom of Αἴ Σἴμα
The Return of Odysseus: Discovering the Homeric Wisdom of αἴ σἴμα Dennis R. Maust 24 January 2011 It is clear that the general origin of poetry was due to two causes, each of them part of human nature. Imitation is natural to man from childhood, . he is the most imitative creature in the world, and learns at first by imitation. And it is also natural for all to delight in works of imitation. The truth of this second point is shown by experience: . we delight to view the most realistic representations . The explanation is to be found in a further fact: to be learning something is the greatest of pleasures not only to the philosopher but also to the rest of mankind. Aristotle (Poetics: 1448b[3-15], or Ch. 4, 1-5) ἀμείνω δ’ αἴζιμα πάνηα. Homer (The Odyssey: Loeb, 7.310 and 15.71) Preface The motivation for this essay was a question that sometimes opens a seminar covering Odysseus’ departure from Calypso’s island of Ogygia: “Why did he say no?” That is, why did Odysseus reject Calypso’s offer of immortality and agelessness? One of my summer 2005 Literature seminars opened with this question. It has lingered with me since. I would like to think that this revised submission offers a more focused, succinct, and tightened-up discourse while also injecting relevant new material. However, not without some remorse do I relegate most previous Aristotelian references to footnotes and an appendix. Aristotle not only illuminates certain methods and purposes of Homer, but philosopher and poet share connections, perhaps even dependencies, that merit appreciation and deserve attention – albeit not here. -
The Odyssey, Book One 273 the ODYSSEY
05_273-611_Homer 2/Aesop 7/10/00 1:25 PM Page 273 HOMER / The Odyssey, Book One 273 THE ODYSSEY Translated by Robert Fitzgerald The ten-year war waged by the Greeks against Troy, culminating in the overthrow of the city, is now itself ten years in the past. Helen, whose flight to Troy with the Trojan prince Paris had prompted the Greek expedition to seek revenge and reclaim her, is now home in Sparta, living harmoniously once more with her husband Meneláos (Menelaus). His brother Agamémnon, commander in chief of the Greek forces, was murdered on his return from the war by his wife and her paramour. Of the Greek chieftains who have survived both the war and the perilous homeward voyage, all have returned except Odysseus, the crafty and astute ruler of Ithaka (Ithaca), an island in the Ionian Sea off western Greece. Since he is presumed dead, suitors from Ithaka and other regions have overrun his house, paying court to his attractive wife Penélopê, endangering the position of his son, Telémakhos (Telemachus), corrupting many of the servants, and literally eating up Odysseus’ estate. Penélopê has stalled for time but is finding it increasingly difficult to deny the suitors’ demands that she marry one of them; Telémakhos, who is just approaching young manhood, is becom- ing actively resentful of the indignities suffered by his household. Many persons and places in the Odyssey are best known to readers by their Latinized names, such as Telemachus. The present translator has used forms (Telémakhos) closer to the Greek spelling and pronunciation.