Odyssey Teacher's Guide
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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. -
A New Perspective on Revenge and Justice in Homer Judith Stanton Bridgewater State College
Bridgewater Review Volume 2 | Issue 2 Article 13 Mar-1984 Research Note: A New Perspective on Revenge and Justice in Homer Judith Stanton Bridgewater State College Recommended Citation Stanton, Judith (1984). Research Note: A New Perspective on Revenge and Justice in Homer. Bridgewater Review, 2(2), 26-27. Available at: http://vc.bridgew.edu/br_rev/vol2/iss2/13 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. Cultural Commentary Continued table for more moves, brings it out a third RESEARCH NOTE time for a last look and then manipulates it for the last time under the table, finally achieving cubical perfection. A New Perspective on Revenge Is this game playing spirit, native to all of us, at the heart of mathematics? Is and Justice in Homer Judith Stanton mathematics a sort of game, albeit with Assistant Professor of English serious applications? I think that it is. I am reminded of Jacob Bronowski who Most of us are aware that our idea of considers this question in his beautiful work, justice comes largely from Ancient Greece. so optimistic for mankind, The Ascent of But we might be surprised at how old Greek Man. At one point Bronowski is explaining justice really is. Classical Athens (490·323 symmetry in nature and art. He takes us to B.C.), to which we owe much of our the Alhambra, where in the baths of the understanding of justice, was itself heir to a harem we see motifs of "wind-swept" system of revenge justice that was older still triangles in perfect hexagonal collaboration -- perhaps as old as Hie Mycenaean period filling the walls. -
FOR IMMEDIATE RELEASE Barbara T. Smith the 21St Century Odyssey April 13
805 Traction Avenue Los Angeles CA 90013 213.625.1747 www.theboxla.com FOR IMMEDIATE RELEASE Barbara T. Smith The 21st Century Odyssey April 13 – May 25, 2019 Opening Reception: Saturday April 13, 6PM – 8PM Screenings: Saturday, April 20 & Saturday, May 18 Panel with the artist: Saturday, May 11 For The Box’s fifth solo exhibition of Barbara T. Smith’s work, the focus will be on The 21st Century Odyssey, a two year-long durational performance that took place from September 26, 1991 to September 26, 1993. These dates correlate with the opening and the closing of Biosphere 2, located near Tucson, Arizona, where her partner at the time, Dr. Roy Walford, was the interred physician. Smith took on the role of Homer’s Odysseus and traveled the world while Walford, confined inside the Biosphere 2 facility along with 7 other “Biospherians” for 2 years, was Penelope. For Smith, this work was an endeavor to attain a global consciousness while maintaining the connection between Biosphere 1 (the earth) and Biosphere 2. “I was holding Bio 2 in my heart and connecting, of course, with Roy as a vehicle of that connection.” As part of this work, Smith traveled extensively internationally and domestically and considered every aspect of her life in this two year period, from the exotic to the banal, as part of the performance. In Homer’s The Odyssey, Odysseus struggles for ten years to get home to Ithaca after his battles in the Trojan War. Between 1992 and 1993, Smith traveled to India, Nepal, Thailand, Australia, United Kingdom, Germany, and Norway; within the U.S., she went to Northern California, Hawaii and Seattle. -
Homer and Collective Memory: the End of the Odyssey
Homer and Collective Memory: The End of the Odyssey This paper will approach the end of the Odyssey (starting at 24.412) by using the interpretive tools that research on collective memory has presented to us. This approach ultimately will enable us to better understand the self-awareness of the Odyssey. Building on the work of Maurice Halbwachs and Pierre Nora, research in practically every discipline of the humanities has directed its attention to the role collective memory plays in the shaping of how all kinds of sociological groups perceive themselves and their surroundings in terms of how they perceive their past, how they assess their present situation and what plans they are making for their future. This theoretical approach is also applied in Classics - not limited to, but especially in ancient history. Studies in classical literature should also avail themselves more of the tools that researchers have developed for the study of the role and the behavior of collective memories. The key for this paper will be Od. 24.484f. Zeus promises Athena that the gods will make the people of Ithaca forget that brothers and children were slain. Then, Zeus claims, people will be friends again. At the moment of this prophecy, Ithaca is at the verge of civil war. Eupeithes is trying to gather an alliance for the sake of punishing Odysseus for having lost so many comrades while he was away and for having killed all of the suitors who were members of noble families. Not all of the citizens of Ithaca want to join Eupeithes since Halitherses in particular reminds the Ithacans of the guilt of the suitors. -
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. -
The Challenge of Oral Epic to Homeric Scholarship
humanities Article The Challenge of Oral Epic to Homeric Scholarship Minna Skafte Jensen The Saxo Institute, Copenhagen University, Karen Blixens Plads 8, DK-2300 Copenhagen S, Denmark; [email protected] or [email protected] Received: 16 November 2017; Accepted: 5 December 2017; Published: 9 December 2017 Abstract: The epic is an intriguing genre, claiming its place in both oral and written systems. Ever since the beginning of folklore studies epic has been in the centre of interest, and monumental attempts at describing its characteristics have been made, in which oral literature was understood mainly as a primitive stage leading up to written literature. With the appearance in 1960 of A. B. Lord’s The Singer of Tales and the introduction of the oral-formulaic theory, the paradigm changed towards considering oral literature a special form of verbal art with its own rules. Fieldworkers have been eagerly studying oral epics all over the world. The growth of material caused that the problems of defining the genre also grew. However, after more than half a century of intensive implementation of the theory an internationally valid sociological model of oral epic is by now established and must be respected in cognate fields such as Homeric scholarship. Here the theory is both a help for readers to guard themselves against anachronistic interpretations and a necessary tool for constructing a social-historic context for the Iliad and the Odyssey. As an example, the hypothesis of a gradual crystallization of these two epics is discussed and rejected. Keywords: epic; genre discussion; oral-formulaic theory; fieldwork; comparative models; Homer 1. -
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. -
Fashioning a Return to Africa in Omeros Srila Nayak
ariel: a review of international english literature Vol. 44 No. 2–3 Pages 1–28 Copyright © 2014 The Johns Hopkins University Press and the University of Calgary “Nothing in that Other Kingdom”: Fashioning a Return to Africa in Omeros Srila Nayak Abstract: What are we to make of Achille’s imaginary return to Africa in Derek Walcott’s Omeros? Is it a rejection of Walcott’s ear- lier theme of postcolonial nostalgia for lost origins? Does it lead to a different conception of postcolonial identity away from notions of new world hybridity and heterogeneity that Walcott had es- poused earlier, or is it a complex figuring of racial identity for the Afro-Caribbean subject? My essay answers these questions through a reading of the specific intertextual moments in the poem’s return to Africa passage. The presence of allusions and textual fragments from Virgil’s Aeneid, Homer’s Odyssey, and James Joyce’s Ulysses in this particular passage of Omeros (Book 3) has not received much critical attention so far. Through the use of these modular texts, I argue that Omeros not only transforms the postcolonial genre of a curative return to origins and fashions a distinctive literary landscape but also imagines a postcolonial subjectivity that nego- tiates the polarity between origins and the absence of origins or a fragmented new world identity. Keywords: Derek Walcott; Omeros; intertextuality; postcolonial adaptation; epic canon; paternity Derek Walcott’s Omeros (1990) is an epic of Caribbean life in Saint Lucia and a retelling of the trans-Atlantic histories of descendants of slaves. Omeros’ self-referentiality as epic is signaled by its many ad- aptations of Homeric proper names, plot, and themes to structure a comparison between Aegean narratives of the Iliad and the Odyssey and black diasporic experiences in the West Indies. -
UNIVERSITY of CALIFORNIA Los Angeles Homer's Roads Not Taken
UNIVERSITY OF CALIFORNIA Los Angeles Homer’s Roads Not Taken Stories and Storytelling in the Iliad and Odyssey A dissertation submitted in partial satisfaction of the requirements for the degree Doctor of Philosophy in Classics by Craig Morrison Russell 2013 ABSTRACT OF THE DISSERTATION Homer’s Roads Not Taken Stories and Storytelling in the Iliad and Odyssey by Craig Morrison Russell Doctor of Philosophy in Classics University of California, Los Angeles, 2013 Professor Alex C. Purves, Chair This dissertation is a consideration of how narratives in the Iliad and Odyssey find their shapes. Applying insights from scholars working in the fields of narratology and oral poetics, I consider moments in Homeric epic when characters make stories out of their lives and tell them to each other. My focus is on the concept of “creativity” — the extent to which the poet and his characters create and alter the reality in which they live by controlling the shape of the reality they mould in their storytelling. The first two chapters each examine storytelling by internal characters. In the first chapter I read Achilles’ and Agamemnon’s quarrel as a set of competing attempts to create the authoritative narrative of the situation the Achaeans find themselves in, and Achilles’ retelling of the quarrel to Thetis as part of the move towards the acceptance of his version over that of Agamemnon or even the Homeric Narrator that occurs over the course of the epic. In the second chapter I consider the constant storytelling that [ii ] occurs at the end of the Odyssey as a competition between the families of Odysseus and the suitors to control the narrative that will be created out of Odysseus’s homecoming. -
9780199542710 000I-0Xiv Barker Frontmatter Final Proof Page I 29.4.2011 10:34Am
Barker 9780199542710_000i-0xiv_Barker_frontMatter Final Proof page i 29.4.2011 10:34am ENTERING THE AGO¯ N Barker 9780199542710_000i-0xiv_Barker_frontMatter Final Proof page ii 29.4.2011 10:35am Barker 9780199542710_000i-0xiv_Barker_frontMatter Final Proof page iii 29.4.2011 10:35am Entering the Ago¯n Dissent and Authority in Homer, Historiography and Tragedy ELTON T. E. BARKER 1 Barker 9780199542710_000i-0xiv_Barker_frontMatter Final Proof page iv 29.4.2011 10:35am 3 Great Clarendon Street, Oxford ox2 6dp Oxford University Press is a department of the University of Oxford. It furthers the University’s objective of excellence in research, scholarship, and education by publishing worldwide in Oxford New York Auckland Cape Town Dar es Salaam Hong Kong Karachi Kuala Lumpur Madrid Melbourne Mexico City Nairobi New Delhi Shanghai Taipei Toronto With offices in Argentina Austria Brazil Chile Czech Republic France Greece Guatemala Hungary Italy Japan Poland Portugal Singapore South Korea Switzerland Thailand Turkey Ukraine Vietnam Oxford is a registered trade mark of Oxford University Press in the UK and in certain other countries Published in the United States by Oxford University Press Inc., New York # Elton T. E. Barker 2009 The moral rights of the author have been asserted Database right Oxford University Press (maker) First published 2009 First published in paperback 2011 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, without the prior permission in writing of Oxford University Press, or as expressly permitted by law, or under terms agreed with the appropriate reprographics rights organization. -
The Untold Death of Laertes. Revaluating Odysseus's Meeting
The untold death of Laertes. Revaluating Odysseus’s meeting with his father Abstract This article discusses the narrative function and symbolism of the Laertes scene in the twenty- fourth book of the Odyssey. By pointing out the scene’s connections to other passages (the story of Penelope’s web, the first and second nekuia , the farewellto the Phaeaceans, the Argus scene, but also the twenty-fourth book of the Iliad) and by tackling some of the textualproblems that it poses (the apparent cruelty of Odysseus’s lies to his father, the double layers of meaning in his fictions, the significance of the sèma of the trees), this article aims to point out how the Laertes scene is tightly woven into the larger thematic and symbolicaltissue of the Odyssey. Odysseus’s reunion with his father is conclusive to the treatment of some important themes such as death and burial, reciprocalsense of love and duty and the succession of generations. It willbe argued that the untold death of Laertes becomes paradigmatic for the fate Odysseus himself chooses, and for the way in which the epic as a whole deals with the problem of mortality. Keywords Odyssey, Laertes, symbolism, mortality, burial, reciprocity Laertes, the old father of Odysseus, is a somewhat forgotten character. He is mostly considered to be of minor importance to the plot of the Odyssey, and his reunion with his son in the twenty-fourth book is often seen as a more or less dispensable addendum to the realclimax, the recognition scene with Penelope. In this article, I aim to readjust this view by exploring the context and significance of this final meeting. -
Clytemnestra and Penelope in the Odyssey
Δολόμητις Πηνελόπεια: Clytemnestra and Penelope in the Odyssey This paper re-examines the motif of the nostos of Agamemnon in Homer’s Odyssey in terms of the relationship between Penelope and Clytemnestra. It has often been recognized that the story recurs with surprising frequency and in bewildering variation in the Odyssey, but earlier scholarship tended to read Agamemnon’s nostos as a straightforward foil for Odysseus’ that emphasizes the contrast between their fates (e.g. Macknail 1936; D’Arms and Hulley 1946; Clarke 1967: 10). More recent scholarship, however, has questioned this view and shown that the text uses the story of Agamemnon and Clytemnestra to raise doubts about Penelope’s fidelity and ability to resist the suitors (Murnaghan 1986: 107-108; Olson 1990, passim but esp. 62-65; Katz 1991: 29-53; Felson-Rubin 1994: 95-107). In this view, the specter of Clytemnestra lurks behind Penelope throughout most of the poem until the shade of Agamemnon himself resolves the comparison between the two women with an exoneration of Penelope as Clytemnestra’s polar opposite. This interpretation takes Agamemnon’s conclusion at face value, but in this paper I will quetsion that assumption by showing that the relationship between Clytemnestra and Penelope is not as antithetical as Agamemnon claims and that the poet resolves the narrative tension between the two characters more subtly than has sometimes been supposed. As Olson has shown, the texts depicts Odysseus and Telemachus as potential re-figurings of both Agamemnon and Orestes, returning home either to meet death by ambush or to avenge themselves on the traitors (1990, passim but esp.