Ha de aprender de mi filosofía. Del pasado no tiene que recordar más que lo placentero~~~~ Blog dedicado a todo un poco, pero un poco de humor, recetas, un poquito de inspiración y motivación para hacer ejercicio y estudiar no le viene mal a nadie ^^
When [Penelope] awakens after the slaughter and hears the news that Eurycleia brings her, she cannot at first believe that it is truly Odysseus who accomplished it (her skepticism mirrors the earlier suspiciousness of her husband; both Odysseus and Penelope need to learn that there is a time for trust and acceptance to supersede disbelief). Instead, Penelope supposes it must be a god who has come down from Olympus to punish the suitors for their villainy.
The scene which follows shows Penelope, in the midst of her confusion and doubt, formulating a plan to test the identity of the stranger. Once before, in Book 19, she had attempted to do so ('Now, stranger, I have it in my mind to test you'), but there Odysseus had sidestepped. Now we see the tables turned, the biter bit, in the famous counter-test of the bed. Here Odysseus' celebrated caution and control vanish, and he bursts with indignation. This scene not only trumps Odysseus' previous testing and Penelope's own failure in book 19; Penelope here also goes on better than Athene in Book 13, for even Athene, though she deceived Odysseus and he failed to recognize her, could not make him give himself away: Impasse. Penelope is the only person who could outwit Odysseus in such a test, and this shows, like many other details and parallelisms between them, how well matched husband and wife truly are.
Further, it is not just the test itself, Odysseus' knowledge of their secret, which makes Penelope believe in him, but his moment of angry passion, of uncontrolled emotion. As commentators have pointed out, a god would have known the truth [...] The automatic, unthinking surge of anger at the thought of his bed, his wonderful creation, being violated is wholly human.
—Richard B. Rutherford, 'The Philosophy of the Odyssey'
Oh my gosh! I love this questioooooooon! And I was thinking of making some post about it!!!!! Gosh I am so sorry to be so late but here we go!
Beware of a long list because I have no self-control and I wanted to include a small variety of the main epithets! My main sources are the homeric poems for this one!:
First we got his infamous epithets that have to do with the word "polys" aka "much" or "many". We know that Odysseus has several epithets with this preposition. They say that out of all the epithets involving the word "poly" Odysseus has around eight attributed to him, some of them exclusive to him or gods like Hermes.:
πολύτροπος -> polytropos= man of many turns/ways
(given that τρόπος stands for "way" but it could also be "τροπή" that stands for "turning")
πολύφρων -> polyphron = ingenius, clever, smart, wise
coming from πολύς aka "much" and φρήν which stands for "mind" so "of much mind" or "clever" or "ingenius"
πολύμητις -> polymetis = of many wiles, wily, of many councils
epithet including the word μήτις which stands for "wisdom" but also "wile" and "council"
πολυμήχανος -> polymechanos = recourceful, of many resources, of many ingenious ideas, inventive, of many devices
including the word "μηχανή" which literally means "machine" or "device" so it is someone that invents ideas or anything similar
πολύτλας -> polytlas = much tormented, of many torments
including the verb τλάω which means "to endure" or "to endure torments"
πολύαινος -> polyaenos = much-praised, much-talked about
involving the verb αἰνέω which stands for "tell tales" or "speak of" but in this context it has double meaning but mostly positive
πολυάρητος -> polyaretos = much prayed for
called such by Euryclaea from the word αράομαι which stands for "pray" or "wish" but also ironically "to pray against" or "to curse"
Of course the infamous epithets for sacking cities or others that have to do with his torments, his skills or his heritage:
πτολίπορθος -> ptoliporthos = sacker of cities
standing from the word πτολίεθρον aka "citadel" or "city with walls" and the verb "πέρθω" which stands for "to take" or "to conquer", "to sack" or "to destroy"
τλήμων -> tlemon = tormented, steadfast, enduring
from the verb "τλάω" which means "to endure" or "to be tormented"
λαερτιάδης -> laertiades = son of Laertes
δουρικλειτός -> douriklaetos = famous for his spear, famed spearholder
involving the words δουρι archaic form of "spear" and κλυτός aka "famed" or "known for"
ποικιλομήτης -> poekilometis = of various wiles
including the word ποικίλος which stands for "with variety" and μήτις "wile" or "wisdom" or "plan"
ὠμογέρων -> omogeron = of early old age, green old man, active old man
not really an epithet, more like a description but I thought I should include. Deriving from ὠμός which means "raw" or "uncooked" or in this case "not yet fully entering" and γέρων aka "old man" so "someone who has yet to enter old age" or "barely entering old age"
ἐσθλός -> esthlos = noble, good, hapless
ἀμύμων -> amymon = hapless, blameless, good
κυδάλιμος -> kydalimos = glorious
φαίδιμος -> phaedimos = radiant, shining
Ἰθακήσιος -> ithakesios = of Ithaca, Ithacan
ἄναξ -> wanax = king, lord, ruler
δύστηνος -> dystinos = poor, unfortunate, unhappy
ὄλβιος -> olvios = happy, blessed
Then we have epithets that have to do with the word "divine" aka "dios" or "theos". The epithets of that kind are common in greek heroes because not only are they considered similar to gods but also have their line connected to gods:
δῖος -> dios = divine, godlike
epithet pretty common for heroes in general given that most of heroes have some sort of relation to gods or goddesses one way or another (it might also be freely translated as "brilliant" or "sublime")
διογενής -> diogenes = born from gods, sprung of Zeus
including the verb γίγνομαι which means "to be born" in this context
ἀντίθεος -> antitheos = equal to gods
standing by the preposition "ἀντί" which stands for "against" or in some cases "touching against" or "instead of" so in this case "touching gods" or "substitute of gods" aka "equal to gods"
θεῖος -> theios = divine
Then we have the epithets that have to do with his heart and mind and usually connected to the word "phren" which stands for "mind" or "heart" as well as the word "hetor" which stands for "heart":
δαίφρων -> daiphron = warrior, war-like, the one who thinks of war
coming from the words δάϊς which stands for "war" and φρήν aka "mind" so stands for someone who has a mind for war so sometimes I have seen it as "war-like" or simply as "warrior". Also common for many heroes
ταλασίφρων -> talasiphron = of steadfast heart, tormented in mind, of patient mind
from the verb τλάω which means "to suffer" or "to endure"
μεγαλήτωρ -> megaletor = big-hearted, great-hearted
including the word "μέγας" aka "big" and ήτωρ which stands for "heart"
μεγάθυμος -> megathymos = big-hearted, great-hearted, great-spirited
same first word as above but instead we have the word θυμός aka "heart" or "soul"
Now others that might include more words:
Διὶ μῆτιν ἀτάλαντος -> dii metin atalantos = equal to Zeus in council
Διῒ φίλος -> dii philos = dear to Zeus
Τηλεμάχοιο φίλος πατέρας -> telemachoio philos pateras = father to dear Telemachus
φίλος πόσις -> philos posis = dear husband
μέγα κῦδος Ἀχαιῶν -> mega kydos Achaeon = great pride of the Achaeans
Some negative epithets or characteristics coming mostly from lips of enemies:
δόλων ἄατος (ἠδὲ πόνοιο) -> dolon aatos (hede ponoio) = insatiable in deceipt (and work -here: deceitful-)
involving the word δόλος aka "wile" or "deceitful plan" and ἄατος "insatiable" or "unsatisfied with". The word πόνος means "work" in general but here probably means the negative essence of plan or deceitful work
ὀλίγος τε καὶ οὐτιδανὸς καὶ ἄκικυς -> oligos te kai outidanos kai akikys = little and puny and insignificant
again not really epithet but rather the description Polyphemus gives on Odysseus in his anger
ἐλέγχιστος ζωόντων -> elechistos zoodon = vilest of all that live
once more not really an epithet but how Aeolus calls him in his fear once he finds out he is cursed by the gods
θρασύς -> thrasys = bold and reckless, cheeky, with audacity
called that by Eurylochus
σχέτλιος -> schetilos = rush, reckless but also unflinching, being able to hold out
both of negative and positive connotations. He is called that by Achilles in the underworld
κερδαλέος -> kerdaleos = crafty, wily, who seeks his own gain
playfully called so by Athena
ἐπίκλοπος -> epiklopos = tricky, thiefy
ibid
Sooooo Sorry I shall stop now! This is already too long and definitely forgot several! But from a small search, mainly to the homeric poems (some mentions from the Aeneid being:
inventor = crafty, wily, inventor
saevus = fierce, notorious, savage
fictor = sculptor but here mostly liar, teller of tales of fiction)
Sorry for being so late to gather some of those and I hope this sufficient for now!
“Now from his breast into his eyes the ache of longing mounted, and he wept at last, his dear wife, clear and faithful, in his arms, longed for as the sunwarmed earth is longed for by a swimmer spent in rough water where his ship went down under Poseidon’s blows, gale winds and tons of sea. Few men can keep alive through a big surf to crawl, clotted with brine, on kindly beaches in joy, in joy, knowing the abyss behind: and so she too rejoiced, her gaze upon her husband, her white arms round him pressed as though forever.”
Ulysse à la table de Circé, 1805, Form: Halftone photomechanical prints, Book illustrations Homer - Odyssey. Library of Congress Thesaurus for Graphic Materials, extent: 1 print: col.; 10.2x13.2 cm
The New York Public Library-Mid-Manhattan Library / Picture Collection
"'Hektor of the shining helm': this was not, as it turns out, a heroic attribute. Unheroic, too, is Hektor’s unique prayer that his son be called 'better by far than his father,' a father’s instinctive inversion of the conventional dictate that sons are inferior to the heroic generation that preceded them. Much in this scene has been inverted. It is Andromache who, with her naïve and pitiful plea, gives military directives, begging her husband to 'stay here on the rampart, . . . draw your people up by the fig tree, there where the city / is openest to attack' : the Hellenistic commentator Aristarchus wanted to excise these lines on the grounds that 'the words are inappropriate to Andromache, since she sets herself up against Hektor in generalship.' On the other hand, it is Hektor the warrior who disarms to toss and kiss his child.
The actions that most memorialize Hektor, here and later, are emphatically unheroic, and commentators over the years have sourly remarked upon the discrepancy between his outstanding reputation as a warrior and, relative to other heroes, his modest accomplishments — and even weaknesses — on the battlefield; but it is precisely these inconsistencies that render him one of the most believable and sympathetic figures in the Iliad. Perhaps not a warrior by nature — 'I have learned to be valiant' — the husband and father shoulders the burden that has fallen unfairly upon him and fights the war he hates for a cause he disowns out of honor and duty."
- Caroline Alexander, from The War That Killed Achilles: The True Story of Homer's Iliad and the Trojan War, 2010.
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