The Social and Narrative Functions of Telemachus in the Odyssey
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AGAMEMNON PROLOGUE: Lines 1-39
AGAMEMNON PROLOGUE: Lines 1-39 GUARD: Watching from a WatchTower in Argos for the beacon of light announcing the fall of Troy! Laments of how long he has waited and watched with “elbow-bent, doglike,” without sleep. At prologues end, the beacon of light has brightened the sky. Guard has much joy, and hope that this will turn the house around. Imagery: Light/ Dark Lines 16-18: We know there is something amiss with how the house is being “administered.” The mix of anticipation and foreboding sets mood of the play. Something’s Coming. PARADOS: Prelude Lines 40- 103 What Character is the Chorus Playing? Lines 72-76 PRELUDE Continued WHAT’S GOING ON? - Trojan War has just ended after 10 years, but how did it began? MENELAUS- KING OF SPARTA AGAMEMNON- KING OF ARGOS/ BROTHER OF MENELAUS Vs. PARIS (ALEXANDER)- PRINCE OF TROY HELEN- Once Wife of Menelaus now Wife of Paris (Clytemnestra's Sister) “Promiscuous Girl, Stop Teasing Me” NESTRA: WAIT, SO MY HUSBAND LEFT TO FIGHT A WAR TO FORCE MY \ SISTER TO STAY MARRIED TO HIS BROTHER? CHORUS: YES, CLYTEMNESTRA. NESTRA: ALRIGHT, COOL. SO, I’M JUST GONNA TRY TO TAKE CARE OF THIS KINGDOM OF ARGOS THEN, I GUESS. CHORUS: BUT, WHY ARE YOU BURNING ALL THESE SACRIFICES FOR THE GODS AND ORDERING ALL THESE CELEBRATIONS? NESTRA: WELL… CHORUS: IMMA LET YOU FINISH BUT, I GOTTA TELL YOU ABOUT THIS OTHER MESS REAL QUICK.. PARADOS: Three-Part ODE Part One: STROPHE (East To West, or From Stage Right) ANTISTROPHE (West to East, or From Stage Left) EPODE (From Center, could be by one member of chorus or multiple) CALCHAS: I’m a Soothsayer and those two eagles eating that pregnant rabbit means VICTORY for the two brothers! ARTEMIS: Yes, but those eagles killed a pregnant rabbit. -
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. -
Iliad Teacher Sample
CONTENTS Teaching Guidelines ...................................................4 Appendix Book 1: The Anger of Achilles ...................................6 Genealogies ...............................................................57 Book 2: Before Battle ................................................8 Alternate Names in Homer’s Iliad ..............................58 Book 3: Dueling .........................................................10 The Friends and Foes of Homer’s Iliad ......................59 Book 4: From Truce to War ........................................12 Weaponry and Armor in Homer..................................61 Book 5: Diomed’s Day ...............................................14 Ship Terminology in Homer .......................................63 Book 6: Tides of War .................................................16 Character References in the Iliad ...............................65 Book 7: A Duel, a Truce, a Wall .................................18 Iliad Tests & Keys .....................................................67 Book 8: Zeus Takes Charge ........................................20 Book 9: Agamemnon’s Day ........................................22 Book 10: Spies ...........................................................24 Book 11: The Wounded ..............................................26 Book 12: Breach ........................................................28 Book 13: Tug of War ..................................................30 Book 14: Return to the Fray .......................................32 -
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. -
Another Penelope: Margaret Atwood's the Penelopiad
Monica Bottez ANOTHER PENELOPE: MARGARET ATWOOD’S THE PENELOPIAD Keywords: epic; quest; hybrid genre; indeterminacy; postmodernism Abstract: The paper sets out to present The Penelopiad as a rewriting of Homer’s Odyssey with Penelope as the narrator. Using the Homeric intertext as well as other Greek sources collected by Robert Graves in his book The Greek Myths and Tennyson‟s “Ulysses,” it evidences the additions that the new narrative perspective has stimulated Atwood to imagine. The Penelopiad is read as propounding a new genre, the female epic or romance where the heroine’s quest is analysed on analogy with the traditional romance pattern. The paper dwells on the contradictory and parody- like versions of events and characters embedded in the text: has Penelope been the perfect patient devoted wife, a cunning lustful pretender, or the High Priestess of an Artemis cult? In conclusion, the reader can never know the truth, being tied up in the utterly puzzling indeterminacy of meaning specific to postmodernism. The title of Margaret Atwood‟s novella makes the reader expect a rewriting of Homer‟s Odyssey, which is precisely what the author does in order to enrich it with new interpretations; since myths and legends are the repository of our collective desires, fears and longings, their actuality can never be exhausted: Atwood has used mythology in much the same way she has used other intertexts like folk tales, fairy tales, and legends, replaying the old stories in new contexts and from different perspectives – frequently from a woman‟s point of view – so that the stories shimmer with new meanings. -
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. -
Djebar's Scheherazade & Atwood's Penelope
Mythic women reborn: Djebar's Scheherazade & Atwood's Penelope Item Type Thesis Authors Frentzko, Brianna Nicole Download date 25/09/2021 03:49:19 Link to Item http://hdl.handle.net/11122/10563 MYTHIC WOMEN REBORN: DJEBAR'S SCHEHERAZADE & ATWOOD'S PENELOPE By Brianna Nicole Frentzko, M.A. A Thesis Submitted in Partial Fulfillment of the Requirements for the Degree of Master of Arts in English University of Alaska Fairbanks May 2019 © 2019 Brianna Nicole Frentzko APPROVED: Geraldine Brightwell, Committee Co-Chair Eileen Harney, Committee Co-Chair Rich Carr, Committee Member Sara Eliza Johnson, Committee Member Rich Carr, Chair Department of English Todd Sherman, Dean College of Liberal Arts Michael Castellini, Dean Graduate School ABSTRACT This thesis examines how two modern female writers approach the retelling of stories involving mythic heroines. Assia Djebar's A Sister to Scheherazade repurposes Arabian Nights to reclaim a sisterly solidarity rooted in a pre-colonial Algerian female identity rather than merely colonized liberation. In approaching the oppressive harem through the lens of the bond between Scheherazade and her sister Dinarzade, Djebar allows women to transcend superficial competition and find true freedom in each other. Margaret Atwood's The Penelopiad interrogates the idealized wife Penelope from Homer's Odyssey in order to highlight its heroine's complicity in male violence against women. Elevating the disloyal maids whom Odysseus murders, Atwood questions the limitations of sisterhood and the need to provide visibility, voice, and justice for the forgotten victims powerful men have dismissed and destroyed. The two novels signal a shift in feminist philosophy from the need for collective action to the need to recognize individual narratives. -
Homeric Translation in Theory and Practice: a Reply to Matthew Arnold, Esq., Professor of Poetry, Oxford
HOMERIC TRANSLATION IN THEORY AND PRACTICE: A REPLY TO MATTHEW ARNOLD, ESQ., PROFESSOR OF POETRY, OXFORD. FRANCIS W. NEWMAN, 1861. E-Texts for Victorianists E-text Editor: Alfred J. Drake, Ph.D. Electronic Version 1.0 / Date 7-20-02 This Electronic Edition is in the Public Domain. DISCLAIMER OF DAMAGES [1] I DISCLAIM ALL LIABILITY TO YOU FOR DAMAGES, COSTS AND EXPENSES, INCLUDING LEGAL FEES. [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGES. [3] THE E-TEXTS ON THIS SITE ARE PROVIDED TO YOU “AS-IS”. NO WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS TO THE E-TEXTS OR ANY MEDIUM THEY MAY BE ON, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE. [4] SOME STATES DO NOT ALLOW DISCLAIMERS OF IMPLIED WARRANTIES OR THE EXCLUSION OR LIMITATION OF CONSEQUENTIAL DAMAGES, SO THE ABOVE DISCLAIMERS AND EXCLUSIONS MAY NOT APPLY TO YOU, AND YOU MAY HAVE OTHER LEGAL RIGHTS. PRELIMINARY NOTES BY E-TEXT EDITOR: Reliability: Although I have done my best to ensure that the text you read is error-free in comparison with the edition chosen, it is not intended as a substitute for the printed original. The original publisher, if still extant, is in no way connected with or responsible for the contents of any material here provided. The viewer should bear in mind that while a PDF document may approach facsimile status, it is not a facsimile—it requires the same careful proofreading and editing as documents in other electronic formats. -
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. -
The Prehistory of Bomolochia
The Prehistory of Bomolochia The Greek word bomolochia [βωμολοχία], which is attested first in the context of fifth century B.C.E. comedy and evolved into a general term for buffoonery, reveals in its etymology important tensions in the Greek sacrifice that were already present in very early Greek poetry. Etymologically, bomolochia means “lying in ambush at an altar,” presumably to cadge a portion of meat at a sacrificial banquet. The comic poets’ dramaturgy explains how this term came to mean buffoonery. In Aristophanes’ Birds, for instance, characters repeatedly use buffoonish tactics to wheedle shares of sacrificial meat from Pisthetaerus after he has set up his regime of birds. This comic motif of trying to get shares of sacrificial banquets lasts into New Comedy. The laughter that arises from attempts to get portions at a sacrificial banquet accords with two major theories of laughter: incongruity theory and superiority theory. Superiority theory maintains that laughter is an expression of derisory contempt by a superior towards an inferior (Ruch 2008). When the bomolochos attempts to attain a portion denied to him by his inferior status, superiors laugh at him in derision. Incongruity theory claims that laughter arises when two incongruous interpretive frames for the same phenomena conflict (Ruch 2008). We may laugh when dogs act like a humans because the interpretive frame created in appearance—that they are human—incongruously conflicts with the reality that they are dogs. Detienne, Vernant, and Saīd have established that sacrificial banqueting outlines a social order; it marks people’s social position by excluding them from or including them in sacrificial feasts, and, among those who are included, the portion received marks social rank: better portions indicate better rank. -
Penelope, Odysseus, and the Teleologies of the Odyssey
Putting an End to Song: Penelope, Odysseus, and the Teleologies of the Odyssey Emily Hauser Helios, Volume 47, Number 1, Spring 2020, pp. 39-69 (Article) Published by Texas Tech University Press DOI: https://doi.org/10.1353/hel.2020.0001 For additional information about this article https://muse.jhu.edu/article/765967 [ Access provided at 28 Dec 2020 07:35 GMT from University of Washington @ Seattle ] Putting an End to Song: Penelope, Odysseus, and the Teleologies of the Odyssey EMILY HAUSER Abstract Book 1 of the Odyssey presents us with the first bard-figure of the poem, singing what in many ways is an analogue to the Odyssey with “the return of the Greeks”; yet when Penelope appears, it is to attempt to put an end to his song. I use this scene as a starting point to suggest that Penelope is deeply implicated in narrative endings in the Odyssey. Looking at the end or τέλος of the poem through a system- atic study of its “closural allusions,” I argue that a teleological analysis of Penelope’s character in relation to endings may both resolve some of the issues in her inter- pretation thus far, and open up new avenues for the reading of the Odyssey as a poem informed by endings. I. Introduction Penelope’s first appearance in the Odyssey (1.325–144) is to make a request of Phe- mius the bard, who is singing the tale of the Greeks’ return from Troy, the Ἀχαιῶν νόστος (1.326). Phemius’s song of the Greek νόστος (return), of course, mirrors the plot of the Odyssey itself, which has opened only a few hundred lines before with the plea to the Muse to sing of Odysseus and his companions’ return (νόστος, 1.5) from Troy.1 Penelope, however, interrupts the narrative flow and asks the bard to cease singing because of the pain his tale is causing her (1.340–342): ‘ταύτης δ᾽ ἀποπαύε᾽ ἀοιδῆς λυγρῆς, ἥ τέ μοι αἰεὶ ἐνὶ στήθεσσι φίλον κῆρ τείρει .