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Journal articles on the topic 'Odyssey'

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Author: Grafiati

Published: 4 June 2021

Last updated: 10 March 2023

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1

Arft, Justin. "Agnoēsis and the Death of Odysseus in the Odyssey and the Telegony." Yearbook of Ancient Greek Epic Online 3, no. 1 (May 23, 2019): 158–79. http://dx.doi.org/10.1163/24688487-00301007.

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Abstract This essay explores the death of Odysseus in the Telegony and the Odyssey through the diction of agnoēsis (nonrecognition) and anagnōrisis (recognition). Agnoēsis is a motif in the stories of both Telegonus and the death of Odysseus, allowing the Odyssey’s presentation of agnoēsis to reference the Telegony tradition. Moreover, the deadly consequences of agnoēsis are inimical to the Odyssey’s vision of Odysseus’s kleos, and Odysseus’s death in the Telegony results in an alternative vision of his immortality. Examination of these contrasts between traditions sheds light on how the Odyssey negotiated dissonant elements from the Telegony tradition to enhance its own meaning.

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2

Burgess, Jonathan S. "The Corpse of Odysseus." Yearbook of Ancient Greek Epic Online 3, no. 1 (May 23, 2019): 136–57. http://dx.doi.org/10.1163/24688487-00301006.

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Abstract The topic is the burial of the corpse of Odysseus at Aeaea in the Telegony. I argue that in the Cyclic epic the corpse is buried at an Aeaea localized in Italy. The prophecy of Tiresias in Odyssey 11 may allude to some version of the Telegonus story, but the Homeric epic largely discounts such epichoric legends about Odysseus. Correspondences and differences between the Odyssey and the Telegony result from independent self-positioning within traditional Odyssean myth.

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3

Wolf, Burkhardt. "Im Kielwasser des Verschlagenen: Odysseus’ Diskurs zwischen Schreiben und Kartografie." arcadia 51, no. 2 (November 1, 2016): 271–91. http://dx.doi.org/10.1515/arcadia-2016-0023.

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AbstractA hallmark of the Odyssey’s topography is its deterritorialization. Assuming that, in antiquity, sailing manuals had to reckon with the nautical and existential disorientation experienced on the high seas, these nautical expedients must have been reflected in Homer’s epic. And in fact, technical manuals and poetical imagination, topos and tropus here translate into each other. But if the Odyssey is actually based upon those sailing manuals, then certainly not as a mere versification of their underlying sources. Rather, it discloses their ‘poetic’ character, viz. their creativity in determining and describing places within the ‘placeless’ sea. The Odyssey obviously has recourse to those manuals, but only in order to carry on the proto-cartographic operations of their writing. This principle of ‘recursion’ – harking back to a putative origin, in order to re-determine it in a self-referential way – also characterizes post-Homeric adaptations of the Odyssey. Whether in a Roman epic, or in medieval romance or in a modern novel – in any case, a new ‘original’ Odyssey is created to rely upon. But particularly in the highly reverberatory modern Odyssies, the charts are overstretched, the tools become dysfunctional, and explorations go methodically astray. The more complex modern world-description, the more fatal its shortcomings – as if Odysseus, at the edge of modern cartography, had returned to the state of deterritorialization that spurred his very first departure.

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4

Gottesman, A. "The Authority of Telemachus." Classical Antiquity 33, no. 1 (April 1, 2014): 31–60. http://dx.doi.org/10.1525/ca.2014.33.1.31.

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The role of Telemachus in the Odyssey is a perennial puzzle. This paper argues that Telemachus must reconstruct authority in Ithaca in order to present the death of the suitors as a lawful execution rather than as an extra-legal murder. This is part of the Odyssey's strategy to exonerate Odysseus from any possible blame. The job falls to Telemachus because in the Odyssey authority is premised on personal relationships, and the suitors simply do not know Odysseus. The construction of authority occurs in a sympotic and domestic arena where Telemachus competes against the suitors to assert control over the key social practices of marriage (gamos), transportation (pompê), and hospitality (xeinia).

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5

Ready, Jonathan L. "Odysseus and the Suitors’ Relatives." Yearbook of Ancient Greek Epic Online 3, no. 1 (May 23, 2019): 117–35. http://dx.doi.org/10.1163/24688487-00301005.

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Abstract The Odyssey ends with a battle between Odysseus’s household and the suitors’ relatives. This article first defamiliarizes the presence and course of the battle by reviewing relevant mythographic and folkloristic comparanda. It then argues that the battle makes two important contributions to the return of the Odyssey’s Odysseus.

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6

Silvermintz, Daniel. "Unravelling the Shroud for Laertes and Weaving the Fabric of the City: Kingship and Politics in Homer’s Odyssey." Polis: The Journal for Ancient Greek Political Thought 21, no. 1-2 (2004): 26–42. http://dx.doi.org/10.1163/20512996-90000059.

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Building on the work of Scheid and Svenbro (Craft of Zeus, 1996) regarding the political significance of weaving in Greek literature, this essay attempts to proffer the Odyssey’s political teaching through an interpretation of Penelope’s wily weaving of the burial shroud for the former king, Laertes. Homeric scholars have often noted the multiple oddities surrounding the shroud; few critics have noted the peculiarity of the dethroned Laertes. In spite of recent attempts by scholars such as Halverson, ‘The Succession Issue in the Odyssey’ (1986), to discredit political interpretations of the Odyssey as well as Homer’s understanding of kingship, I contend that Homer is presenting the institution in a state of transition. The shroud for Laertes will thus provide an interpretive key for narrating both the change of office enacted by Odysseus’ rule and the new political order formed at the end of the Odyssey.

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7

Grethlein, Jonas. "Epitome und Erzählung. Die Rekapitulationen am Ende der Odyssee." Poetica 50, no. 3-4 (March 30, 2020): 169–92. http://dx.doi.org/10.30965/25890530-05003001.

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Abstract The article interprets the two summaries at the end of the Odyssey, namely Odysseus’ narration of his adventures in book 23 and Amphimedon’s account of the events on Ithaca in book 24, as embedded epitomes. The interpretation highlights the complexity of the Odyssey’s ending and explores the hermeneutic and temporal dimensions of epitomizing, which, it is suggested, are closely linked to cognitive processes.

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8

Halverson, John. "The Succession Issue in the Odyssey." Greece and Rome 33, no. 2 (October 1986): 119–28. http://dx.doi.org/10.1017/s0017383500030266.

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It is a commonly held view that the basic issue in the Ithakan sequences of the Odysseyis the succession to Odysseus’ position as king. Thus J. V. Luce, for example, sees ‘the outline of a power struggle with kingship as the prize for the most powerful noble’. And M. I. Finley declares: ‘“The king is dead! The struggle for the throne is open!” That is how the entire Ithacan theme of the Odyssey can be summed up’. I should like to argue that this highly political perspective is unwarranted, that in fact there is no throne, no office of king, indeed no real Ithakan state, and therefore no succession struggle.

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9

Olsen, Sarah. "The Fantastic Phaeacians: Dance and Disruption in the Odyssey." Classical Antiquity 36, no. 1 (April 1, 2017): 1–32. http://dx.doi.org/10.1525/ca.2017.36.1.1.

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This article analyzes the descriptions of both choral and individualized dance in Odyssey 8, focusing on the unique and disruptive qualities of the virtuosic paired performance of the Phaeacian princes Halius and Laodamas. I explore how this dance is particularly emblematic of Phaeacian culture, and show how the description of dance and movement operates as a means by which Odysseus and Alcinous competitively negotiate their relative positions of status and authority within the poem. I further argue that the Homeric poet uses dance to foreground generic exploration and expansion in a manner consistent with recent understandings of the Odyssey’s flexible and improvisatory poetics.

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10

Vinci, Felice, and Arduino Maiuri. "Is the Main Character of the Odyssey Really the Odysseus from the Iliad Himself?" Athens Journal of Mediterranean Studies 9, no. 1 (December 19, 2022): 53–68. http://dx.doi.org/10.30958/ajms.9-1-3.

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In the Odyssey the figure of Odysseus appears very different from the one outlined in the Iliad, in which he is not an archer. Also considering many other details of the Odyssey narrative – for example, the concomitance between the journey of Telemachus in search of news of his father and the unexpected return of Odysseus after twenty years, not to mention Odysseus’s strange departure from Ithaca after the massacre of the suitors – it is reasonable to assume that who could hide behind the character of Odysseus could be an expert fighter engaged by Telemachus to prevent Penelope’s impending marriage (which might have jeopardized his aspiration to become king of Ithaca). Actually, all the characteristics of the protagonist of the Odyssey correspond in an extraordinary way to those of a hero of the Iliad, the Cretan Meriones, who during the Trojan War had distinguished himself as a very strong and shrewd warrior and archer: it was he who won the archery competition in the games on the occasion of Patroclus's funeral. One can assume, therefore, that Telemachus on his journey to Pylos and Sparta met that veteran of the Trojan War who put his experience as a fighter at the disposal of the son of his former comrade in arms, helped him solve his problems and left soon after. However, later the poet of the Odyssey would have twisted the reality of the facts in order to transform the final massacre of dozens of unarmed men into a heroic and morally acceptable act. One should also consider that in this new interpretation the journey of Telemachus gains a fundamental importance, while in the traditional reading of the Odyssey it appears completely irrelevant. Keywords: Odyssey, Odysseus, Meriones, Homer, Ithaca

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11

Christensen, Joel P. "Revising Athena’s Rage: Cassandra and the Homeric Appropriation of Nostos." Yearbook of Ancient Greek Epic Online 3, no. 1 (May 23, 2019): 88–116. http://dx.doi.org/10.1163/24688487-00301004.

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Abstract This article approaches the relationship between the Odyssey’s nostos and other Nostoi from the perspective of the epic’s treatment of Cassandra. In doing so, I emphasize two perspectives. First, rather than privileging either “lost” poems or our extant epic as primary in a “vertical” relationship, I assume a horizontal dynamic wherein the reconstructed poems and the Odyssey influenced each other. Second, I assume that, since little can be said with certainty about lost poems, references to other traditions attest primarily to the compositional methods and the poetics of our extant poem. After outlining the major narrative features of the story of Cassandra that were likely available to Homeric audiences, I argue that the suppression of her story in the Odyssey is both part of the epic’s strategy to celebrate Odysseus and Penelope and a feature of the enforcement of a male-dominated ideology.

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12

SCANLON, THOMAS F. "CLASS TENSIONS IN THE GAMES OF HOMER: EPEIUS, EURYALUS, ODYSSEUS, AND IROS." Bulletin of the Institute of Classical Studies 61, no. 1 (June 1, 2018): 5–20. http://dx.doi.org/10.1111/2041-5370.12067.

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AbstractThree contest scenes in Homer reveal a thematic concern with class tension: the two contests with Epeius in Iliad 23, Odysseus's encounter with Euryalus in Odyssey 8, and Odysseus's boxing match with Iros in Odyssey 18. Epeius is a comic scapegoat who succeeds in challenging the elite Euryalus, boasts ineptly, and is later ridiculed. Odysseus in Odyssey 8 is also challenged by a (different) nobleman named Euryalus, whom Odysseus rebukes, saying that a man cannot be skilled in all things and that one ought not judge by appearances. The skilled man phrase found both in the Epeius episode and in that with Odysseus (Il. 23.670–71; Od. 8. 59–60), highlights the intertextuality and focuses on the theme of merit over appearances. Finally the Iros–Odysseus boxing match parodies and parallels the above epic-challenge scenes. Each episode fosters consideration of the essential ambiguity of class relations in the period of transition to the polis c. 700 bce.

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13

Da Costa, Lorena Lopes. "Egypt as threshold and the hero in focus in Helen by euripedes." Heródoto: Revista do Grupo de Estudos e Pesquisas sobre a Antiguidade Clássica e suas Conexões Afro-asiáticas 2, no. 1 (June 9, 2017): 282–302. http://dx.doi.org/10.31669/herodoto.v2i1.183.

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This paper analyzes how Egypt, land where Euripides develops the version of the myth narrated in Helen (412 BC), updates Scheria, island where Odysseus redifines his return narrating his adventures in the Odyssey. In order to establish the affinities with the Phaeacians' island, the tragic poet appropriates the greek view of Egypt, in which wonder and mystery are the main aspects, and incorporates odyssean elements to the plot, which enables him to recreate a story in which the hero and the war are put into question.

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14

Werner, Christian. "A deusa compõe um “mito”: o jovem Odisseu em busca de veneno (Odisseia I, 255-68)." Nuntius Antiquus 6 (December 31, 2010): 7–27. http://dx.doi.org/10.17851/1983-3636.6..7-27.

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This paper explores the inter- and extradiegetical functions of a story about Odysseus narrated by Athena to Telemachos in Odyssey 1, 255-68. It is argued that the representation of Odysseus in search of poison for his arrows need not to be thought first and foremost as a non-Homeric element or a morally disturbing action, for it may be analyzed by means of epic themes (specially by the mêtis-megatheme) explored not only in the Odyssey but in the Iliad as well. Besides, this story anticipates and condenses the plot of the poem.

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15

Frade, Gustavo Henrique Montes. "A tripulação de Odisseu e o proêmio da Odisseia." Nuntius Antiquus 10, no. 2 (December 31, 2014): 109–24. http://dx.doi.org/10.17851/1983-3636.10.2.109-124.

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This work relates the presence of Odysseus’ crew and of the eating of the cattle of Helios in the first verses of the Odyssey to three narrative functions of the proem: a first definition of Odysseus and his poem; the setting of a starting point to the narrative selection; and an introduction to the Odyssean themes of human error caused by ignoring warnings and the relations between gods and humans, two themes explicitly connected in Zeus’ speech (I, 32-43). The companions are the first example of failure caused by a bad reading of the world, which leads them to the foolish decision of committing an impiety. They are also the first examples of the extreme consequences of a god’s rage.

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16

Gabriel, Yiannis. "Your Home, My Exile: Boundaries and `Otherness' in Antiquity and Now." Organization Studies 24, no. 4 (May 2003): 619–32. http://dx.doi.org/10.1177/0170840603024004006.

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As traveller in perilous seas and storyteller, as trickster and bricoleur, as schemer and as bully, as lover and family man, as a leader of men and reader of situations, Odysseus has woven his way easily into discourses past and present. Focusing on one specific scene from the Odyssey, one in which Odysseus shipwrecked, naked and lost, in serious need of being organized, bursts into the organized routines of Princess Nausicaa, the author argues that the Odyssey offers insights into all encounters with the disorganized Other. Learning to listen to and understand the Other's voice is especially important at a time of ever-proliferating social, organizational and other boundaries.

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17

Macjon, Józef. "Z badań nad homeryzmami "Potopu" Henryka Sienkiewicza." Collectanea Philologica 1 (January 1, 1995): 103–11. http://dx.doi.org/10.18778/1733-0319.01.13.

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In reference to a comparative study of Sienkiewicz' s historical trilogy three episodes in The Deluge bear striking resemblance to those in Odyssey (translated by Lucjan Siemieński) - the fact that seems to have escaped to critics' notice. The story of Kmicic's bow, especially a description of the archer's action just about to shoot an arrow, together with an accompanying simile (The Deluge, vol. 3, chap. XII) is patterned on a motif of Odysseus' bow (Odyssey, XXI, 11-33; 409-411). The episode in which Kuklinowski takes revenge on Kmicic, and then that of Kmicic's revenge on Kuklinowski (The Deluge vol. 3, chap. XVIll) shows the writer's familiarity with the scene of Melanthios - the Goatherd's capture (Odyssey, XXII, 173-205). In the chase after Babinicz, The General Douglas comes across a bunch of Swedish soldiers hanged by some Polish peasants (The Deluge, vol. 6, chap. IX). The story of the event is an excelent example of the use of Homeric simile (Odyssey, XXII, 481--487).

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18

Bakker, Egbert. "Wraak en gerechtigheid in de Odyssee." Lampas 51, no. 1 (January 1, 2018): 3–25. http://dx.doi.org/10.5117/lam2018.1.002.bakk.

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Summary This article offers a reading of the Odyssey that places emphasis on the wrath of Poseidon as a factor in the structure of the poem’s plot. Even though the god does not play a role as character in the second half of the poem, his wrath against Odysseus is apparent in the presence of the Suitors in Odysseus’ house and in the problems resulting from their death. The inland journey that Odysseus has to undertake after the action of the poem ends is a direct consequence of the murder. This scenario, which revolves around revenge and leaves the poem’s plot open-ended, is set against the folktale pattern of the ‘returning husband’ in which the killing of the suitor(s) of the returning hero’s wife is presented as a case of justice done which brings the plot to closure. The presence of both scenarios is studied in light of the Odyssey’s ambition to transcend its folktale roots and present itself as heroic epic poetry.

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19

Irwin, M. Eleanor. "Odysseus' "Hyacinthine Hair" in "Odyssey" 6.231." Phoenix 44, no. 3 (1990): 205. http://dx.doi.org/10.2307/1088933.

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20

Lam, Ching-Wan. "Ending diagnostic odyssey using clinical whole-exome sequencing (CWES)." Journal of Laboratory Medicine 45, no. 6 (November 4, 2021): 259–66. http://dx.doi.org/10.1515/labmed-2021-0127.

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Abstract Objectives Most rare diseases are genetic diseases. Due to the diversity of rare diseases and the high likelihood of patients with rare diseases to be undiagnosed or misdiagnosed, it is not unusual that these patients undergo a long diagnostic odyssey before they receive a definitive diagnosis. This situation presents a clear need to set up a dedicated clinical service to end the diagnostic odyssey of patients with rare diseases. Methods Therefore, in 2014, we started an Undiagnosed Diseases Program in Hong Kong with the aim of ending the diagnostic odyssey of patients and families with rare diseases by clinical whole-exome sequencing (CWES), who have not received a definitive diagnosis after extensive investigation. Results In this program, we have shown that genetic diseases diagnosed by CWES were different from that using traditional approaches indicating that CWES is an essential tool to diagnose rare diseases and ending diagnostic odysseys. In addition, we identified several novel genes responsible for monogenic diseases. These include the TOP2B gene for autism spectrum disorder, the DTYMK gene for severe cerebral atrophy, the KIF13A gene for a new mosaic ectodermal syndrome associated with hypomelanosis of Ito, and the CDC25B gene for a new syndrome of cardiomyopathy and endocrinopathy. Conclusions With the incorporation of CWES in an Undiagnosed Diseases Program, we have ended diagnostic odysseys of patients with rare diseases in Hong Kong in the past 7 years. In this program, we have shown that CWES is an essential tool to end diagnostic odysseys. With the declining cost of next-generation sequencers and reagents, CWES set-ups are now affordable for clinical laboratories. Indeed, owing to the increasing availability of CWES and treatment modalities for rare diseases, precedence can be given to both common and rare medical conditions.

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21

Kamarinou, Dimitra. "Î‘n innovative approach to the teaching of Homerâ€™s Odyssey at Aâ€™ class of Greek Gymnasium based on the educational material â€œSeafaring and civilizations of the Odysseyâ€ 1 and â€œOdysseus raftâ€ 2." INTERNATIONAL JOURNAL OF RESEARCH IN EDUCATION METHODOLOGY 7, no. 4 (October 30, 2016): 1238–47. http://dx.doi.org/10.24297/ijrem.v7i4.4364.

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This research attempts to investigate qualitatively and within the context of teaching of students of Aâ€™class of Gymnasium in the Odyssey and teachers who teach the Odyssey, the relationship between cognitive performance with teaching materials "Seafaring and civilizations of the Odyssey" and "Odysseus raft". The survey involved both students and teachers of the Aâ€™class of Gymnasium of a public School. The students attended a course which was constructed diversified as to course material teaching. The selected research tools included a questionnaire for teachers, a questionnaire (assessment tests) for students, studentsâ€™ worksheets and observation of students and the research was carried out by the researcher. The analysis of the obtained data shows that the implementation of teaching with specific teaching materials had a positive effect on performance and student learning.

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22

Semêdo, Rafael de Almeida. "Rhetoric in Homer?" Nuntius Antiquus 16, no. 1 (July 31, 2020): 13–34. http://dx.doi.org/10.35699/1983-3636..21481.

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This article discusses the possibility of exploring the field of rhetoric within the Homeric poems. Is it adequate to employ the term “rhetoric” in discussions of Homeric poetry? We contend, following Knudsen (2014), that yes, the Iliad and the Odyssey provide us with the earliest instances of rhetorical activity in Antiquity. Firstly, we address why some scholars disregard that possibility, then argue why we disagree with them. Finally, we apply the elements of our theoretical discussion to an analysis of Odysseus’ supplication to Nausicaa in Odyssey 6, focusing on: a) the introduction by the Homeric narrator with the terms kerdíon, kerdaléos, and meilíkhios; and b) Odysseus’ strategic speaking when trying to convince Nausicaa to provide him with clothes and information about the way to town.

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23

Mann, Rupert. "Seafaring Practice and Narratives in Homer's Odyssey." Antichthon 53 (2019): 1–13. http://dx.doi.org/10.1017/ann.2019.2.

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AbstractIt is intrinsically plausible that the Odyssey, which freely uses realistic details of many aspects of life on and beside the sea, was informed by real seafaring experience. This paper corroborates that hypothesis. The first part catalogues parallels between details of Odyssean and real-world seafaring. Odyssean type-scenes in particular echo real practice. The second part argues that three larger episodes have real-world parallels—the visit to the Lotos Eaters anticipates incidents of sailors deserting in friendly ports; the escape from Skylla and Charybdis demonstrates a safe course through a turbulent strait, and the encounter with Ino / Leukothea foreshadows the contemporary phenomenon of a sensed presence during a crisis. The pattern of coincidence between the Odyssey and the real world of seafaring constitutes a cumulative argument that suggests that those episodes in particular, and the poem as a whole, was informed by that world—a conclusion with consequences both for our understanding of the poem, and for our knowledge of the early Mediterranean maritime.

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24

Liang, Meng. "The Making of Odysseus the Hero in Homer’s Odyssey." International Journal of Applied Linguistics and English Literature 6, no. 7 (October 10, 2017): 42. http://dx.doi.org/10.7575/aiac.ijalel.v.6n.7p.42.

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This paper examines in a sociological manner how the heroic identity of Odysseus is constructed in Homer’s Odyssey. The making of Odysseus the hero requires the constant testing and improving of Odysseus's heroic qualities, the existence of a largely loyal crowd to testify to his charisma, and the weaving of a myth that wraps him up. Various aspects of the Greek hero are fleshed out.

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25

Petropoulos, Ioannis. "Field Notes from the Odyssey: The Fabulous Ethnography of Aiolie, Aiaie, and Ogygie." Mare Nostrum 12, no. 2 (August 4, 2021): 1–18. http://dx.doi.org/10.11606/issn.2177-4218.v12i2p1-18.

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Odysseus’ ethnographic digressions in books 9-12 of the Odyssey—the so-called Apologue—have served as the premier paradigm for mythic and actual ethnography from Herodotus through Marco Polo and Christopher Columbus, and more particularly, for the ‘I-witnessing approach’ of ethnography. Among the peoples and lands and styles of thinking he encountered (Odyssey 1.3), the hero also became acquainted with several islands. As microcosms of larger societies, islands furnish ‘master metaphors’ and models with which to think about culture. In this article I discuss three islands from the Apologue in the chronological order of Odysseus’ travels. They are inseparable from their geography and the personality and ‘life style’ of their inhabitants, as will be seen; these islands adumbrate the moral and gendered mythic cartography of Archaic Greece.

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26

Loney, Alexander C. "EURYKLEIA'S SILENCE AND ODYSSEUS’ ENORMITY: THE MULTIPLE MEANINGS OF ODYSSEUS’ TRIUMPHS." Ramus 44, no. 1-2 (November 27, 2015): 52–74. http://dx.doi.org/10.1017/rmu.2015.3.

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At his greatest moment of triumph, Odysseus demands holy silence. The hero who has more to say about himself than any other Homeric character, who boasts that his fame resounds up to heaven, quiets his most ardent accomplice, the old, faithful nurse Eurykleia, as she is about to shout in joy at his victory over the suitors. Why this uncharacteristic circumspection, this apparent humility? Reaching an answer to this question will take us through several important topics in the critical study of the Odyssey. We will find greater nuance to Odysseus’ ethics than are usually allowed; certain words and phrases have underappreciated layers of meaning that are brought out by paying attention to other contexts and parallel episodes in which they are used; focalization can be deliberately obscured; several of Odysseus’ greatest triumphs turn out to have an ironic cast. The broader conclusion my investigation leads to is that, behind the surface, positive interpretation of his character, Odysseus casts a darker shadow connoting a more sinister evaluation. Odysseus recognizes the possibility of such a negative interpretation when he silences both Eurykleia and the darker, alternative evaluation of his character that her reaction ironically signifies. This conclusion should lead us to revise a prominent (perhaps even the prevailing) view that the Odyssey is essentially a univocal text. This study might best be thought of as an experiment in seeing how far we can take the possibility of multiple, countervailing interpretations of Homeric language. If my reading is even partly persuasive, the Odyssey will come to seem more sophisticated and more disturbing than we might have thought.

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27

de Jonge, Casper. "Homerische sprekers." Lampas 51, no. 1 (January 1, 2018): 26–42. http://dx.doi.org/10.5117/lam2018.1.003.jong.

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Summary This contribution draws attention to the rhetorical aspects of Homeric poetry. Recent scholarship has shown that speeches in the Iliad and Odyssey display various patterns, techniques and strategies of persuasion that were in later times taught by Greek and Roman rhetoricians. The first part of this essay explores the complex relationship between Homeric poetry and classical rhetoric. The second part examines the rhetorical techniques of Polyphemus, the Sirens, Calypso and Odysseus. It is argued that a rhetorical perspective on Homeric speeches can inform and enrich the reading experience of the Odyssey. A few didactic applications are suggested.

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28

Waterhouse, Helen. "From Ithaca to the Odyssey." Annual of the British School at Athens 91 (November 1996): 301–17. http://dx.doi.org/10.1017/s0068245400016518.

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All references to Ithaca in ancient authors are in Homeric contexts. The BSA's excavations in the island, here summarized, have shown the importance throughout classical times of the shrines at Aëtos and Polis, indicated by the objects dedicated from many parts of the Greek world. Among these, the twelve tripod-lebetes found in the Polis Cave cannot be dissociated from the Phaeacian tripods given to Odysseus. It is suggested that the dedications preceded, and inspired, that part of the Odyssey, and that the importance of Odysseus in the Homeric poems reflects that of the cults at these shrines. Problems of transmission are considered, with a discussion of Homer's island geography and pre-colonial routes to the West.

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29

Bridges, Emma, and Henry Stead. "Reception." Greece and Rome 68, no. 2 (September 8, 2021): 348–52. http://dx.doi.org/10.1017/s0017383521000140.

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From Oxford University Press's ‘Classical Presences’ series, Carol Dougherty's Travel and Home in Homer's Odyssey and Contemporary Literature places Homer's Odyssey in dialogue with five twentieth- and twenty-first-century novels which all deal in some way with the ideas of home or travel. The author focuses on novels which, on the whole, do not respond overtly to the Odyssey, but which instead share key themes – such as transience, reunion, nostalgia, or family relationships – with the Homeric poem. The conversations which she initiates between the ancient epic and the modern novels inspire us to rethink previously held assumptions about the Odyssey. For example, Dougherty's exploration of Rebecca West's The Return of the Soldier (1918), in which a veteran returns from the First World War with no memory of his wife, prompts her reader to consider Odysseus’ stay with Calypso as ‘a kind of nostalgic amnesia, a necessary break that enables rather than an obstacle that impedes his return’ (111). As ‘an experiment in improvisatory criticism’ (16), this book yields rich rewards for the reader who is already familiar with the Odyssey, as well as for those whose point of entry is one of the five modern novels. The framework applied – in which each chapter presents a reading of a relevant section of the Odyssey before setting out an analysis of the contemporary novel with which it is paired – is perhaps more familiar from comparative literary studies than from classical reception scholarship, yet Dougherty's approach is one which stimulates fresh thought about how we as readers (re-)interpret and ‘receive’ ancient texts based on the contexts in which we encounter them.

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Duarte, Adriane Da Silva. "Laertes e o mundo do trabalho na Odisseia." Nuntius Antiquus 3 (June 30, 2009): 3. http://dx.doi.org/10.17851/1983-3636.3.0.3-13.

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<p>ABSTRACT: Odysseus establishes several alliances to fight Penelope’s suitors in order to reassume his place at Ithaca. These alliances are marked by work. Humble workers (like Eumaeus, Philoetius, Eurycleia) stand side by side the hero’s wife, Penelope, the weaver. All this activity contrasts with the suitors’ idleness, constantly consuming the products of other people’s work. One of the last recognition scenes of the poem, in which the hero is recognized by his father, Laertes (<em>Od</em>., XXIV 205-360), reaffirms work’s special place at Odysseus’ relationships and strategies. This paper intends to examine this scene and discuss its meaning to the major context of the <em>Odyssey</em>.</p>KEYWORDS: Homer; <em>Odyssey</em>; Laertes; work; recognition scenes.

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Zekas, Christodoulos. "From Wrath to Punishment: Indirect Communication Between Poseidon and Zeus in Homer’sOdyssey 13.125–158." Trends in Classics 12, no. 1 (June 25, 2020): 69–91. http://dx.doi.org/10.1515/tc-2020-0005.

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AbstractThis paper discusses the modes of communication between the two speakers in Poseidon’s protest before Zeus in Odyssey 13.125–158, which results from the Phaeacians facilitating Odysseus’ arrival in Ithaca. As it appears, both interlocutors employ sophisticated techniques that revolve around the mega-theme of Poseidon’s menis against Odysseus. Even though the Sea-god conceals his anger, I maintain that it lurks in the background, and defines the discourse of both speakers in making their claims. On the one hand, Poseidon lets his rage emerge indirectly through his desire for vengeance at the Phaeacians; on the other hand, Zeus manages to negotiate the wrath theme while suppressing the divine decision that defied the Sea-god in the first place. Concealment of aspects of the story and allusions to otherwise suppressed objectives appear extensively in the present passage, which therefore constitutes an excellent case study in the tactics of the Odyssean gods from the angle of indirect communication.

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Martin, Bridget. "BLOOD, HONOUR AND STATUS IN ODYSSEY 11." Classical Quarterly 64, no. 1 (April 16, 2014): 1–12. http://dx.doi.org/10.1017/s0009838813000499.

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During the necromantic ceremony in Odyssey 11 Odysseus slits the throats of two sheep and then proceeds to drain their blood into the βόθρος, or pit, which he has dug in the ground (Od. 11.35–6). At this point in the ceremony the dead swarm up from the Underworld, displaying an innate attraction to the blood (Od. 11.36–7). Such is the overwhelming response of the dead that Odysseus must draw his sword in order to hold back the multitudes who clamour to drink the offering (Od. 11.48–50). Odysseus refuses to allow the dead to approach the blood until Tiresias has drunk the offering and offered a prophecy for the future (Od. 11.95–6). After Tiresias has concluded his prophecy for Odysseus some of the other dead step forward and drink the blood, but to what end? Odysseus does not seek prophecies from these figures, nor do they produce any, which means that their reason for desiring and drinking the blood must lie elsewhere.

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Allan, L. D. "Odyssey." Diabetes Care 15, no. 1 (January 1, 1992): 127. http://dx.doi.org/10.2337/diacare.15.1.127.

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Gilliam, Angela, and Onik'a Gilliam. "Odyssey." Latin American Perspectives 26, no. 3 (May 1999): 60–84. http://dx.doi.org/10.1177/0094582x9902600304.

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Horgan, John. "Odyssey." Scientific American 257, no. 5 (November 1987): 18–22. http://dx.doi.org/10.1038/scientificamerican1187-18b.

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Greening, John. "Odyssey." Critical Quarterly 44, no. 4 (December 2002): 82. http://dx.doi.org/10.1111/1467-8705.00459.

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Hacígümüş, Hakan, Jagan Sankaranarayanan, Junichi Tatemura, Jeff LeFevre, and Neoklis Polyzotis. "Odyssey." Proceedings of the VLDB Endowment 6, no. 11 (August 27, 2013): 1180–81. http://dx.doi.org/10.14778/2536222.2536249.

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Launer, John. "Odyssey." Postgraduate Medical Journal 88, no. 1045 (October 24, 2012): 675–76. http://dx.doi.org/10.1136/postgradmedj-2012-131485.

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Goldhill, Simon. "Reading Differences: The Odyssey and Juxtaposition." Ramus 17, no. 1 (1988): 1–31. http://dx.doi.org/10.1017/s0048671x00003179.

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This article comprises a discussion of four separate passages in Homer and some of the critical problems which each involves. My intention is not to produce a blueprint or set of rules for the interpretation of Homer, but rather — a more limited aim — to increase attention to the complex texture of the poetry of the Odyssey, and to the need for a critical practice alive to such complexity. The four passages are the speech of Amphimedon's ghost; the recognition scene between Odysseus and Argus; the story telling of Menelaus and Helen; and, finally, Odysseus' first speech to Nausicaa. Each passage opens questions about how Homer is read, and, in particular, about how what is often referred to as Homer's juxtapositional technique interrelates with the role of the reader in the activity of interpretation.

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Andrianne, Giles. "Tendre l’arc." Archiv orientální 81, no. 2 (September 12, 2013): 307–19. http://dx.doi.org/10.47979/aror.j.81.2.307-319.

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Research in comparatism between Greek and Indian archaic texts revealed major connections between Mahābhārata 1, 175–181 and Odyssey 21, and specifically structural similarities between Odysseus’ return and Arjuna’s marriage to Draupadī. Moreover, Rāmāyaṇa 1, 66 also shows resemblance with the Greek text: the bending of the bow accomplished by Odysseus and Rāma revealed striking structural, textual and phraseologic parallels, which comforts the idea of common episodes and patterns in the Indo-Greek area.

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Emlyn-Jones, Chris. "True and Lying Tales in the Odyssey." Greece and Rome 33, no. 1 (April 1986): 1–10. http://dx.doi.org/10.1017/s0017383500029909.

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What is truth and what are lies in the Odyssey? Odysseus in his lying story to Eumaios (14.192ff.), just as the sea-nymph Eidothea in her true advice to the weather-bound Menelaos (4.383ff.), claims to be speaking μαλ' ἀτρɛκέως, ‘quite precisely’. As all politicians are aware, if you wish to stand a chance of being believed it helps to emphasize the accuracy of what you are saying; this introductory line was as much a formula for Homer as it is today.

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Dobbs, Darrell. "Reckless Rationalism and Heroic Reverence in Homer's Odyssey." American Political Science Review 81, no. 2 (June 1987): 491–508. http://dx.doi.org/10.2307/1961963.

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A decision-theoretic analysis of the central incident of Homer's Odyssey reveals the insufficiency of rational calculation as a guide for political prudence. Surprisingly, the poet distinguishes between two rational and formally identical calculations in no uncertain terms; he condemns one as utter recklessness and praises the other as consummate wisdom. I maintain that this discrepancy is neither an artifact of sloppy editorial patchwork nor the result of a “homeric nod” but instead points toward a politically significant distinction as yet obscured by a merely rationalistic perspective. The recklessness of Odysseus' crewmen, who deliberately slaughter sacred cattle to forestall starvation, consists in their rationalistic transgression of the limits of reason. These limits are most evident in the defiance of commensurability that characterizes the sacred. The wisdom of Odysseus, by contrast, is manifest in his learning to temper reason with respect for the sacred. By virtue of reverence, Odysseus wins his struggle to preserve his psychê, home and regime.

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MACDONALD, DENNIS R. "THE SHIPWRECKS OF ODYSSEUS AND PAUL." New Testament Studies 45, no. 1 (January 1999): 88–107. http://dx.doi.org/10.1017/s0028688598000885.

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Acts 27–28 frequently points to the shipwrecks of Odysseus in Odyssey Books 5 and 12, the second of which the hero narrates in the first person. The shipwrecks of Odysseus and Paul share nautical images and vocabulary, the appearance of a goddess or angel assuring safety, the riding of planks, the arrival of the hero on an island among hospitable strangers, the mistaking of the hero as a god, and the sending of him on his way. Luke's intention in relating Paul's shipwreck to those of Odysseus was to exalt Paul and his God by comparison.

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Mathews Mulloor, Alna Maria. "Subverting the Myth of the Submissive Woman in Margaret Atwood’s The Penelopiad." SMART MOVES JOURNAL IJELLH 9, no. 5 (May 28, 2021): 135–41. http://dx.doi.org/10.24113/ijellh.v9i5.11052.

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‘The Penelopiad’ is a retelling of the Greek myth of Odysseus and his faithful wife, Penelope. According to the myth, Penelope cleverly keeps away from more than a hundred suitors when Odysseus went for the Trojan war. Therefore, her character is traditionally associated with marital fidelity and ‘The Odyssey’ portrays her as the quintessential faithful and submissive wife. This paper proposes to analyse how patriarchy creates the myth of the submissive woman and how Atwood subverts the myth through the characters of Penelope and her twelve maids.

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Hollenberg, Morley D. "Can a virtual on-line nation-wide mentorship-matching process meet the need?" Clinical and Investigative Medicine 43, no. 1 (April 5, 2020): E39—E40. http://dx.doi.org/10.25011/cim.v43i1.33865.

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In Homer’s 8th century BC Greek epic poem “Odyssey”, Odysseus, upon leaving town to do battle for an extended period, could not have done better than to leave his son, Telemachus, in the care of a trusted friend, Mentor. Thus, “mentorship” can be seen as a key process, whereby a more experienced individual takes on an advisor role for a less-experienced colleague.

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Cavafy, C. P. "Second Odyssey." Iowa Review 45, no. 2 (September 2015): 140–41. http://dx.doi.org/10.17077/0021-065x.7612.

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Lees, John D. "Panama odyssey." International Affairs 61, no. 2 (April 1985): 346. http://dx.doi.org/10.2307/2617559.

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(author), Homer, George Chapman (translator), Gordon Kendal (editor), and Marie-Alice Belle (review author). "Homer’s Odyssey." Renaissance and Reformation 41, no. 2 (June 21, 2018): 164–66. http://dx.doi.org/10.33137/rr.v41i2.29853.

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Liscum, Mannie. "Albanian Odyssey." Global War Studies 12, no. 2 (July 1, 2015): 58–69. http://dx.doi.org/10.5893/19498489.120203.

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Congelio, Brad J. "An Odyssey." Southern California Quarterly 97, no. 2 (2015): 178–212. http://dx.doi.org/10.1525/scq.2015.97.2.178.

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The 1932 Olympics in Los Angeles marked the Golden Age of the Games. Detailed here are the city's 52 years of efforts to host them again in the face of internal rivalry, geopolitical confrontations, and fragmented international, national, and local power structures. The 1984 Games in Los Angeles rescued the Olympic Movement. Soaring costs had made most cities reluctant to step forward, but Los Angeles proved that a Spartan approach, adroit commercialization, and an existing infrastructure could result in a profit.

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