Julia Roberts- Mythomemology for the Odyssey
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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. -
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. -
The Rhythm of the Gods' Voice. the Suggestion of Divine Presence
T he Rhythm of the Gods’ Voice. The Suggestion of Divine Presence through Prosody* E l ritmo de la voz de los dioses. La sugerencia de la presencia divina a través de la prosodia Ronald Blankenborg Radboud University Nijmegen [email protected] Abstract Resumen I n this article, I draw attention to the E ste estudio se centra en la meticulosidad gods’ pickiness in the audible flow of de los dioses en el flujo audible de sus expre- their utterances, a prosodic characteris- siones, una característica prosódica del habla tic of speech that evokes the presence of que evoca la presencia divina. La poesía hexa- the divine. Hexametric poetry itself is the métrica es en sí misma el lenguaje de la per- * I want to thank the anonymous reviewers and the editors of ARYS for their suggestions and com- ments. https://doi.org/10.20318/arys.2020.5310 - Arys, 18, 2020 [123-154] issn 1575-166x 124 Ronald Blankenborg language of permanency, as evidenced by manencia, como pone de manifiesto la litera- wisdom literature, funereal and dedicatory tura sapiencial y las inscripciones funerarias inscriptions: epic poetry is the embedded y dedicatorias: la poesía épica es el lenguaje direct speech of a goddess. Outside hex- directo integrado de una diosa. Más allá de ametric poetry, the gods’ special speech la poesía hexamétrica, el habla especial de los is primarily expressed through prosodic dioses es principalmente expresado mediante means, notably through a shift in rhythmic recursos prosódicos, especialmente a través profile. Such a shift deliberately captures, de un cambio en el perfil rítmico. -
Dares Phrygius' De Excidio Trojae Historia: Philological Commentary and Translation
Faculteit Letteren & Wijsbegeerte Dares Phrygius' De Excidio Trojae Historia: Philological Commentary and Translation Jonathan Cornil Scriptie voorgedragen tot het bekomen van de graad van Master in de Taal- en letterkunde (Latijn – Engels) 2011-2012 Promotor: Prof. Dr. W. Verbaal ii Table of Contents Table of Contents iii Foreword v Introduction vii Chapter I. De Excidio Trojae Historia: Philological and Historical Comments 1 A. Dares and His Historia: Shrouded in Mystery 2 1. Who Was ‘Dares the Phrygian’? 2 2. The Role of Cornelius Nepos 6 3. Time of Origin and Literary Environment 9 4. Analysing the Formal Characteristics 11 B. Dares as an Example of ‘Rewriting’ 15 1. Homeric Criticism and the Trojan Legacy in the Middle Ages 15 2. Dares’ Problematic Connection with Dictys Cretensis 20 3. Comments on the ‘Lost Greek Original’ 27 4. Conclusion 31 Chapter II. Translations 33 A. Translating Dares: Frustra Laborat, Qui Omnibus Placere Studet 34 1. Investigating DETH’s Style 34 2. My Own Translations: a Brief Comparison 39 3. A Concise Analysis of R.M. Frazer’s Translation 42 B. Translation I 50 C. Translation II 73 D. Notes 94 Bibliography 95 Appendix: the Latin DETH 99 iii iv Foreword About two years ago, I happened to be researching Cornelius Nepos’ biography of Miltiades as part of an assignment for a class devoted to the study of translating Greek and Latin texts. After heaping together everything I could find about him in the library, I came to the conclusion that I still needed more information. So I decided to embrace my identity as a loyal member of the ‘Internet generation’ and began my virtual journey through the World Wide Web in search of articles on Nepos. -
'The Judgement of Paris' from Robert Graves
Extract, regarding ‘The Judgement of Paris’, from Robert Graves, The Greek Myths: Volume Two. h. Paris's noble birth was soon disclosed by his outstanding beauty, intelligence, and strength: when little more than a child, he routed a band of cattle-thieves and recovered the cows they had stolen, thus winning the surname Alexander.1 Though ranking no higher than a slave at this time, Paris became the chosen lover of Genone, daughter of the river Oeneus, a fountain-nymph. She had been taught the art of prophecy by Rhea, and that of medicine by Apollo while he was acting as Laomedon's herdsman. Paris and Oenone used to herd their flocks and hunt together; he carved her name in the bark of beech-trees and poplars.2 His chief amusement was setting Agelaus's bulls to fight one another; he would crown the victor with flowers, and the loser with straw. When one bull began to win consistently, Paris pitted it against the champions of his neighbours' herds, all of which were defeated. At last he offered to set a golden crown upon the horns of any bull that could overcome his own; so, for a jest, Ares turned himself into a bull, and won the prize. Paris's unhesitating award of this crown to Ares surprised and pleased the gods as they watched from Olympus; which is why Zeus chose him to arbitrate between the three goddesses.3 i. He was herding his cattle on Mount Gargarus, the highest peak of Ida, when Hermes, accompanied by Hera, Athene, and Aphrodite, delivered the golden apple and Zeus's message: 'Paris, since you are as handsome as you are wise in affairs of the heart, Zeus commands you to judge which of these goddesses is the fairest.' Paris accepted the apple doubtfully. -
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. -
The Odyssey Homer Translated Lv Robert Fitzç’Erald
I The Odyssey Homer Translated lv Robert Fitzç’erald PART 1 FAR FROM HOME “I Am Odysseus” Odysseus is in the banquet hail of Alcinous (l-sin’o-s, King of Phaeacia (fë-a’sha), who helps him on his way after all his comrades have been killed and his last vessel de stroyed. Odysseus tells the story of his adventures thus far. ‘I am Laertes’ son, Odysseus. [aertes Ia Men hold me formidable for guile in peace and war: this fame has gone abroad to the sky’s rim. My home is on the peaked sea-mark of Ithaca 4 Ithaca ith’. k) ,in island oft under Mount Neion’s wind-blown robe of leaves, the west e ast it C reece. 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 (I 488 An Epic Poem I shall not see on earth a place more dear, though I have been detained long by Calypso,’ 12. Calypso k1ip’sö). loveliest among goddesses, who held me in her smooth caves, to be her heart’s delight, as Circe of Aeaea, the enchantress, 15 15. Circe (sür’së) of Aeaea e’e-). desired me, and detained me in her hail. But in my heart I never gave consent. Where shall a man find sweetness to surpass his OWfl home and his parents? In far lands he shall not, though he find a house of gold. -
Summary Ng from the Homecomi Homer Od from the Not Recognize His Father
Name Date from the ODYSSEY: PART 2 Summary THE HomecomiNG FROM THE ODYSSEY Homer Setting: Islands in the Mediterranean Sea, possibly around 1200 B.C. Book 16: Odysseus returns home dressed as a beggar. He meets Eumaeus, the faithful swineherd. Then he sees his son, Telemachus. Telemachus does not recognize his father. When Odysseus removes the disguise, Telemachus thinks he is a god. Finally, Telemachus recognizes his father. Father and son weep to be together again. Book 17: Odysseus returns to his palace still disguised as a beggar. Outside, he sees his dog, Argus, who has been treated badly while he was gone. Odysseus is angered by the dog’s poor condition. Book 21: Odysseus discovers that many suitors are at the palace. They want to marry Penelope. She has given up hope that Odysseus will return. She plans a contest. She will marry the winner. The men must string Odysseus’ bow. Then they must shoot an arrow through the holes in 12 ax heads. No one can string the bow. Still dressed as a beggar, Odysseus completes both tasks. Book 22: Odysseus takes off his disguise. He kills Antinous, the leader of the suitors. The remaining suitors decide they must fight with Odysseus. Telemachus and two servants join Odysseus in the fight. With the help of these men and Athena, Odysseus kills all the suitors. Book 23: Penelope is not sure the man is really Odysseus. She asks a servant to put his bed FROM outside his bedroom. Odysseus says that the bed cannot be moved. One of its posts is the from the trunk of an olive tree. -
Helen of Troy
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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. -
The Concealed Threat of Odysseus to the Phaeacians
Danger and Deferral: The Concealed Threat of Odysseus to the Phaeacians The Phaeacian episode of the Odyssey clarifies Odysseus as a hero of homecoming and hospitality, despite his fame as city destroyer and wandering hero. However helpful the Phaeacians may be in Odysseus‟ nostos, they become apparent victims of Poseidon's wrath as foretold in Nausithous‟ prophecy, wherein their island is to be covered by a great mountain (Od. 8.569 et alia; μέγα δ᾽ ἧμιν ὄρος πόλει ἀμφικαλύψειν) as a result of their painless conveyance of strangers (Od. 8.566, πομποὶ ἀπήμονές). The verb ἀμφικαλύπτω is heavily associated with recurrences of this prophecy but remains unconnected to the related and unexplored contexts of Odysseus‟ arrival to Scheria and Demodocus‟ introduction of Odysseus by way of the Trojan horse. I argue that a phraseological confluence of destructive images alerts the traditionally astute audience that Odysseus, not Poseidon, presents the greater danger to Scheria. Moreover, this destructive expectation is characteristically suspended and deferred by the poet in the unresolved conclusion of the Phaeacian episode, leaving the audience to question Odysseus‟ heroic identity, a revelation that is developed and delayed up to the poem‟s telos. The verb ἀμφικαλύπτω, for its implication in the destruction of the Phaeacians, lies at the intersection of two complex interpretive issues: Homeric theodicy and manuscript variation. In terms of theodicy, critics, both ancient and modern, have debated the appropriateness of the seemingly honorable Phaeacians‟ annihilation (Friedrich 1989, Allan 2006), and a significant manuscript variant attributed to Aristophanes of Byzantium at Od. 13.158 even suggests an alternate negation of the destruction (Friedrich 1989, Nagy 2002, Marks 2008).