Tag: Names

Achilles’ Name(s), When He Was A Girl

From the Fragments of the Greek Historians–Mythical traditions record that Thetis hid Achilles at Skyros to prevent him from getting taken to fight at Troy where she knew he would die. Most retellings of this focus on how Odysseus tricked him into revealing himself. But it turns out Achilles also took on a girl’s name while he was there.

Aristonikos of Tarentum (57; appearing in Photios)

Aristonikos of Tarentum reports that Achilles, when he was spending time  with the girls at Lykomedes’ home, used to be called Kerkysera and Issa and Pyrrha. He was also called Aspetos and Prometheus.

ὡς ᾽Αχιλλέα μὲν ᾽Αριστόνικος ὁ Ταραντῖνος διατρίβοντα ἐν ταῖς παρθένοις παρὰ Λυκομήδει Κερκυσέραν καλεῖσθαί φησιν καὶ ῎ Ἴσσαν καὶ Πύρραν ἐκαλεῖτο δὲ  καὶ ῎Ασπετος καὶ Προμηθεύς.

The names he takes on surely deserve a little more contemplation. Why did he also have male names while he was there?

Ken Dowden, in his commentary on this fragment, provides the following explanation of the female names:

“The name Pyrrha (red-head, like Pyrrhos the alternative name of his son Neoptolemos) is also found in Hyginus, Fabulae 96. The name Kerkysera is held to be a ‘joke’ (i.e., of Ptolemy Chennos) by A. Cameron, Greek Mythography in the Roman World (Oxford 2004), 141, presumably by association with κέρκος (a tail or penis). M. van der Valk, Researches on the Text and Scholia of the Iliad (Leiden 1963), 369 n. 228, regards the name as corrupt–it should, according to him, be Κερκουρᾶς (Kerkouras) ‘he who urinates by means of his tail’. Even if this is right, it does not, of course, show that the name was invented by Ptolemy Chennos. Cameron, Mythography, 141, views Issa as an out-of-place Latin term of endearment. But it appears in Greek as the name of a Dalmatian island and, more appropriately to Achilles, of a city on Lesbos (named after a daughter of Makar, Steph. Byz., s.v. Issa). ‘There is also a feminine form Issas on Lesbos found in Partheniosin his Herakles’ (ἔστι καὶ θηλυκὸν Ἰσσάς ἐπὶ τῆς Λέσβου παρὰ Παρθενίῳ ἐν Ἡρακλεῖ) according to Steph. Byz. ibid. A real Aristonikos, given the range of possible dates (see Biographical Essay), might well have been reading Parthenios, or even vice-versa.”

This text is from Brill’s new Jacoby, a collection of the Fragments of the Greek historians

Image result for Achilles at Skyros

 

Terrible, Wonderful Odysseus: The Meanings of his Epithets, His Name(s) and How We Read Him

In the recent poll prompted by Dio Chrysostom’s anecdote of Philip asking which hero Alexander would be, Odysseus won by a bit of a landslide. I can’t say this completely surprises me, but it does trouble me just a little bit. What is it that attracts us to Odysseus?

[I ran an earlier post on the Iliad vs. the Odyssey and their complementarity]

My post and translation also drew some ire because I translated polytropos as “shifty”. It seems that we as a collective are entirely sure about what we think this word means. And, as a result, we are confident in who we think Odysseus is.

This post turns out to be longer than might be ideal, but I am just going to leave it as is. My basic belief, which I get to eventually, is that Odysseus is popular because of his essential polysemy. We think we love Odysseus because we choose an Odysseus we want to love. The important takeaway from this is that such ‘shiftiness” (when it comes to character and reception) is an essential part of his character.

First, a basic assertion: Homer’s version of Odysseus is not the only one. Even as early as the fifth century there were some, well, complaints.

Pindar, Nemean 7.20-21

“I think that the story of Odysseus’ suffering was exaggerated by sweet-worded Homer”

ἐγὼ δὲ πλέον’ ἔλπομαι
λόγον ᾿Οδυσσέος ἢ πάθαν
διὰ τὸν ἁδυεπῆ γενέσθ’ ῞Ομηρον·

In Greek tragedy, Odysseus was far from unproblematic: in Sophocles’ Philoktetes, he is responsible for bullying Neoptolemos into convincing the title character to return to Troy. In the Ajax, he is by no means innocent in the death of Telamon’s son. Euripides has Odysseus as the chief architect of the death of Astyanax. And in the Trojan myths in general, Odysseus (1) tries to avoid going to war, (2) exposes Achilles so that he has to go to war, (3) and frames Palamedes for treason to get back at him for making sure that he went to war. Oh, he is also said to have tried to betray Diomedes and even in the Iliad he takes charge of tricking the Trojan Dolon and ensuring that Diomedes kills a bunch of men in their sleep. (And don’t even try to explain that away by claiming it is not really a part of the Iliad. It is.)

Second, jumping over 2500 years, there is a cognitive link between what we name something and how we expect that element to emerge in stories. So, how we name Odysseus and what we think this name means matters (see also Peradotto 1990 among others on this).

Mark Turner. The Literary Mind: The Origins of Thought and Language. Oxford: 1996.

Turner 1996, 133: The stories minds tell (the ways in which we interpret the world) are based on roles and character, “formed by backward inference from such a role, according to the folk theory of “the Nature of Things,” otherwise known as “Being Leads to Doing.” In this folk theory, glass shatters because it is brittle and fragile. Water pours because it is liquid. Someone forgives because she is forgiving. A dog guards the house because it is watchful. A fool acts like a fool because he is foolish. In general, doing follows from being; something behaves in a certain way because its being leads it to behave in that way…

Character is a pattern of connections we expect to operate across stories about a particular individual with that character or across stories about a group of individual with that character. People of a particular character are expected to inhabit similar roles in different stories…

[134] A role in one story is not isolated but connects to the same role in other stories…Focus, viewpoint, role and character in narrative imagining give us ways of constructing our own meaning, which is to say, ways of understanding who we are, what it means to be us, to have a particular life. The inability to locate one’s own focus, viewpoint, role, and character with respect to conventional stories of leading a life is thought to be pathological and deeply distressing. It is a principal reason for recommending psychotherapy to people not obviously insane.”

So, there is significance both in how we name Odysseus and how we modify that name. Let’s take up his epithets first. I received a good deal of complaining about my translation of Odysseus’ famous epithet as “shifty”. He actually only gets called polytropos rarely in the Odyssey. But he does receive a surplus of epithets that point to a manifold nature.

Here are some other epithets.

Homer, Odyssey: Epithets of Odysseus

“Sing to me, Muse, of the man of many ways...”
1.1     ῎Ανδρα μοι ἔννεπε, Μοῦσα, πολύτροπον, ὃς μάλα πολλὰ cf. 10.330

“Send many-minded Odysseus to his own home”
1.83  νοστῆσαι ᾿Οδυσῆα πολύφρονα ὅνδε δόμονδε,

“[Odysseus] will know how to return, since he is a man of many-devices”
1.205 φράσσεται ὥς κε νέηται, ἐπεὶ πολυμήχανός ἐστιν.

“Divine-raced, son of Laertes, many-deviced Odysseus
5.203 “διογενὲς Λαερτιάδη, πολυμήχαν’ ᾿Οδυσσεῦ,

“If very-clever Odysseus were in these rooms again…”
4.763 εἴ ποτέ τοι πολύμητις ἐνὶ μεγάροισιν ᾿Οδυσσεὺς

“So she spoke, and much-enduring, shining Odysseus shivered”
5.171     ὣς φάτο, ῥίγησεν δὲ πολύτλας δῖος ᾿Οδυσσεύς [see 13.250]

“And you, many-pained old man, since a god brought you my way…”
14.386 καὶ σύ, γέρον πολυπενθές, ἐπεί σέ μοι ἤγαγε δαίμων,

“They would not conquer me. I am truly much-enduring”
18.319 οὔ τί με νικήσουσι· πολυτλήμων δὲ μάλ’ εἰμί.”

“…I am a man of many-sorrows…”
19.118 μνησαμένῳ· μάλα δ’ εἰμὶ πολύστονος· οὐδέ τί με χρὴ

“…he is much-prayed for…”
19.404 παιδὸς παιδὶ φίλῳ· πολυάρητος δέ τοί ἐστι.”

Odysseus is only sometimes called “many-wayed”. He is also marked out for his suffering.  Odysseus’ is not just about his own suffering–as Erwin Cook shows, part of the point of being a ‘hero’ in ancient Greek myth and poetry is that you have a capacity to suffer and to mete out suffering.

But what might polytropos even mean? Many on twitter think they know, but the ancients were not unanimous.

Schol. ad Demosthenes. Orat. 20

“For a man of many ways changes himself in accordance with the nature of the matters at hand.”

πολύτροπος γὰρ ὁ ἀνὴρ καὶ πρὸς τὴν τῶν πραγμά-των φύσιν συμμεταβάλλεται.

Schol. ad Odysseam 1.1; .50 ex

“The problem: Polytropos [“many-wayed”] Antisthenes claims that Homer doesn’t praise Odysseus as much as he criticizes him when he calls him polytropos. He didn’t make Achilles and Ajax polytropoi, but they were direct [‘simple’] and noble. Nor did he make Nestor the wise tricky, by Zeus, and devious in character—he simply advised Agamemnon and the rest and if he had anything good to counsel, he would not stand apart keeping it hidden; in the manner Achilles showed that he believed the man the same as death “who says one thing but hides another in his thoughts.”

᾿Απορία. πολύτροπον] οὐκ ἐπαινεῖν φησιν ᾿Αντισθένης ῞Ομηρον τὸν ᾿Οδυσσέα μᾶλλον ἢ ψέγειν, λέγοντα αὐτὸν πολύτροπον. οὐκ οὖν τὸν ᾿Αχιλλέα καὶ τὸν Αἴαντα πολυτρόπους πεποιηκέναι, ἀλλ’ ἁπλοῦς καὶ γεννάδας· οὐδὲ τὸν Νέστορα τὸν σοφὸν οὐ μὰ Δία δόλιον καὶ παλίμβολον τὸ ἦθος, ἀλλ’ ἁπλῶς τε ᾿Αγαμέμνονι συνόντα καὶ τοῖς ἄλλοις ἅπασι, καὶ εἰς τὸ στρατόπεδον εἴ τι ἀγαθὸν εἶχε συμβουλεύοντα καὶ οὐκ ἀποκρυπτόμενον τοσοῦτον ἀπεῖχε τοιοῦτον τρόπον ἀποδέχεσθαι ὁ ᾿Αχιλλεὺς ὡς ἐχθρὸν ἡγεῖσθαι ὁμοίως τῷ θανάτῳ ἐκεῖνον “ὅς χ’ ἕτερον μὲν κεύθει ἐνὶ φρεσὶν, ἄλλο δὲ εἴπῃ” (Il. ι, 313.).

“Antisthenes in interpreting this asks “why, then, is wretched Odysseus called polytropos? Really, this is the way to mark him out as wise. Isn’t it true that his manner never indicates his character, but that instead it signals his use of speech? The man who has a character difficult to penetrate is well-turned. These sorts of inventions of words are tropes/ways/manners”

λύων οὖν ὁ ᾿Αντισθένης φησὶ, Τί οὖν; ἆρά γε πονηρὸς ὁ ᾿Οδυσσεὺς ὅτι πολύτροπος ἐκλήθη; καὶ μὴν διότι σοφὸς οὕτως αὐτὸν προσείρηκε. μήποτε οὖν ὁ τρόπος τὸ μέν τι σημαίνει τὸ ἦθος, τὸ δέ τι σημαίνει τὴν τοῦ λόγου χρῆσιν; εὔτροπος γὰρ ἀνὴρ ὁ τὸ ἦθος ἔχων εἰς τὸ εὖ τετραμμένον· τρόποι δὲ λόγων αἱ ποιαὶ πλάσεις.

Plato, Hippias Minor 366a

Soc. “People who are many-wayed are deceptive because of their foolishness and thoughtlessness, or because of wickedness and some thought?

Hippias: Most of all, because of wickedness and intelligence.

Soc. So, it seems, they are really intelligent.

Hip. Yes, by Zeus, wicked smart.

Soc. And men who are smart—are they ignorant of what they do or do they understand it?

Hip. They really understand what they are doing. For this reason, they also do evil.

Soc. So, is it the ignorant or the wise who know these things which they understand?

Hip. The wise know these very things, how to deceive.

—ΣΩ. Πολύτροποι δ’ εἰσὶ καὶ ἀπατεῶνες ὑπὸ ἠλιθιότητος καὶ ἀφροσύνης, ἢ ὑπὸ πανουργίας καὶ φρονήσεώς τινος;

—ΙΠ. ῾Υπὸ πανουργίας πάντων μάλιστα καὶ φρονήσεως.

—ΣΩ. Φρόνιμοι μὲν ἄρα εἰσίν, ὡς ἔοικεν.

—ΙΠ. Ναὶ μὰ Δία, λίαν γε.

—ΣΩ. Φρόνιμοι δὲ ὄντες οὐκ ἐπίστανται ὅτι ποιοῦσιν, ἢ ἐπίστανται; —

—ΙΠ. Καὶ μάλα σφόδρα ἐπίστανται· διὰ ταῦτα καὶ κακουργοῦσιν.

—ΣΩ. ᾿Επιστάμενοι δὲ ταῦτα ἃ ἐπίστανται πότερον ἀμαθεῖς εἰσιν ἢ σοφοί;

—ΙΠ. Σοφοὶ μὲν οὖν αὐτά γε ταῦτα, ἐξαπατᾶν.

Pseudo-Phocylides, Sententiae

“Don’t trust the people;  the mob is many-wayed. For the people, water, and fire are all uncontrollable things.”

Λαῶι μὴ πίστευε, πολύτροπός ἐστιν ὅμιλος· λαὸς <γὰρ> καὶ ὕδωρ καὶ πῦρ ἀκατάσχετα πάντα.

Hesychius

“Polytropos: One who [is turned] toward many things; or, someone who changes his understanding at each opportune moment.”

πολύτροπος· ὁ ἐπὶ πολλὰ τρεπόμενος, ἢ τρέπων τὴν ἑαυτοῦ διάνοιαν ὑφ’ ἕνα καιρόν

Image result for ancient Greek Odysseus

The point, I think, is that Odysseus is not someone who can be pinned down. He shifts for the situation but he also shifts for the reader/audience. (This is why I like “shifty”–it has the connotation of ‘dodgy’ in English, but it also evokes the movement of the character.) Odysseus is so popular, according to this argument, because he is a reflection of who we want him to be. Porphyry might have sensed this:

Schol HM 1.1 ex 62-74 (Attributed to Porphyry)

“If wise men are clever at speaking to others, then they also know how to speak the same thought in different ways; and, because they know the many different ways of words about the same matter. And if wise men are also good, then this is reason Homer says that Odysseus who is wise is many-wayed: he knew how to engage with people in many ways.

Thus Pythagoras is said to have known the right way to address speeches to children, to make those addresses appropriate for women to women, those fit for leaders to leaders, and those appropriate for youths to youths. It is a mark of wisdom to find the manner best for each group of people; and it is a mark of ignorance to use a single type of address toward people who are unaccustomed to it. It is the same for medicine in the successful use of its art, which fits the many-wayed nature of therapy through the varied application to those who need assistance. This manner of character is unstable, much-changing.

Many-wayedness of speech is also a finely crafted use of language for different audiences and it becomes single-wayed. For, one approach is appropriate to each. Therefore, fitting the varied power of speech to each, shaping what is proper to each for the single iteration, makes the many-wayed in turns single in form and actually ill-fit to different types of audiences, rejected by many because it is offensive to them.

εἰ δὲ οἱ σοφοὶ δεινοί εἰσι διαλέγεσθαι, καὶ ἐπίστανται τὸ αὐτὸ νόημα κατὰ πολλοὺς τρόπους λέγειν· ἐπιστάμενοι δὲ πολλοὺς τρόπους λόγων περὶ τοῦ αὐτοῦ πολύτροποι ἂν εἶεν. εἰ δὲ οἱ σοφοὶ καὶ ἀγαθοί εἰσι, διὰ τοῦτό φησι τὸν ᾿Οδυσσέα ῞Ομηρος σοφὸν ὄντα πολύτροπον εἶναι, ὅτι δὴ τοῖς ἀνθρώποις ἠπίστατο πολλοῖς τρόποις συνεῖναι. οὕτω καὶ Πυθαγόρας λέγεται, πρὸς παῖδας ἀξιωθεὶς ποιήσασθαι λόγους, διαθεῖναι πρὸς αὐτοὺς λόγους παιδικούς, καὶ πρὸς γυναῖκας γυναιξὶν ἁρμοδίους, καὶ πρὸς ἄρχοντας ἀρχοντικούς, καὶ πρὸς ἐφήβους ἐφηβικούς. τὸ γὰρ ἑκάστοις πρόσφορον τρόπον ἐξευρίσκειν σοφίας εἶναι, ἀμαθίας δὲ τὸ πρὸς τοὺς ἀνομοίως ἔχοντας τῷ τοῦ λόγου χρῆσθαι μονοτρόπῳ. ἔχειν δὲ τοῦτο καὶ τὴν ἰατρικὴν ἐν τῇ τῆς τέχνης κατορθώσει, ἠσκηκυῖαν τῆς θεραπείας τὸ πολύτροπον, διὰ τὴν τῶν θεραπευομένων ποικίλην σύστασιν. τρόπος μὲν οὖν τὸ παλίμβολον τοῦτο τοῦ ἤθους, τὸ πολυμετάβολον. λόγου δὲ πολυτροπία καὶ χρῆσις ποικίλη λόγου εἰς ποικίλας ἀκοὰς μονοτροπία γίνεται. ἓν γὰρ τὸ ἑκάστῳ οἰκεῖον· διὸ καὶ τὸ ἁρμόδιον ἑκάστῳ τὴν ποικιλίαν τοῦ λόγου εἰς ἓν συναγείρει τὸ ἑκάστῳ πρόσφορον, τὸ δ’ αὖ μονοειδές, ἀνάρμοστον ὂν πρὸς ἀκοὰς διαφόρους, πολύτροπον ποιεῖ τὸν ὑπὸ πολλῶν ἀπόβλητον ὡς αὐτοῖς ἀπότροπον λόγον. H M1 Q R

Odysseus’ name itself has problems of interpretation–it is willfully interpreted in different ways by ancient audiences and is an object of play in the epic itself. Keep reading if you want even more of this.

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Fate-Breaker or Bag-boy? Some Odd Etymologies for the Trojan Paris

Major names in the Homeric tradition have some pretty opaque etymological origins. But folk etymologies (really any ‘false’ etymologies that are important to the reception of myths in performance) are viable objects of study both for what they tell us about Greek thoughts on language and for what they tell us about the life of myths outside our extant poems. Some of these are ridiculous–as in “lipless Achilles” or the story of an Odysseus who was born on the road in the rain. But they all tell us something about how audiences responded to traditional tales.

Here are some etymologies for Paris. (and credit to @spannycat for asking about this)

Photios

“Ill-passing” [Dusparis] someone named for evil, for example when Paris was born. A bad-nickname. Also, a place that is difficult to pass through [duspariton], unpassable. Xenophon uses it this way in the Anabasis.

Δύσπαρι (Γ 39)· ἐπὶ κακῷ ὠνομασμένε, οἷον ζήσας ὡς Πάρις, δυσώνυμε. καὶ δυσπάριτον χωρίον· τὸ ἄβατον. οὕτως Ξενοφῶν ἐν τῇ ᾿Αναβάσει (4, 1, 25).

 

Etym. Gud. 454.39

“Paris, of Paris [Paridos], the son of Hekabê who was called Alexander and also Paris. The name comes from the fire [Fire] in Ida. For Hekabê believed in a dream that she was giving birth to a torch which would consume the city with fire and the forest on Ida too. For this reason, she exposed him on Ida after he was born.”

Πάρις, Πάριδος, ὁ υἱὸς ῾Εκάβης ἐκλήθη ᾿Αλέξανδρος, ὁ καὶ Πάρις. παρὰ τὸ πῦρ καὶ τὴν ῎Ιδην. ἐν ὁράματι γὰρ ἡ ῾Εκάβη ἐνόμισε δάλον τίκτειν, ὅστις κατέφλεγε τὴν πόλιν, καὶ τὴν ἐν τῇ ῎Ιδη ὕλην· καὶ τούτου χάριν τεχθέντα ἐν τῇ ῎Ιδῃ ἀπέῤῥιψεν.

Etymologicum Magnum 654.37

“Paris: this is from going against [parienai] fate, which means to escape death. Or it is from a pêra which is a kind of bag. It comes from the fact that he was taken care of in a shepherd’s bag.”

Πάρις: Παρὰ τὸ παριέναι τὸν μόρον, τουτέστιν ἐκφυγεῖν τὸν θάνατον· ἢ παρὰ τὴν πήραν, ὃ σημαίνει τὸ μαρσίπιον· ἀπὸ τοῦ ἐν τῇ ποιμαντικῇ πήρᾳ ἀνατραφῆναι.

What is up with all the variant etymologies? It seems that the name Paris is not from Greek origins. As with other famous names, once the origins of a word become obscure, later audiences re-analyze them in some fantastic ways.

“The hero ’ s other name, Paris, is clearly non-Greek. Watkins indicated a possible Luvian attestation of it and related it to the name of his father Priam, which is allegedly of the same etymology (Luvian: Pariyamuvas ‘ supreme in force ’ , from pari(ya)-, which is contracted in the case of Priam).³² It may thus seem that the name Paris is equivalent in sense to Alexandros. However, it is very doubtful that the poem appreciated the meaning of a name in a foreign language…” Kanavou 2015, 85)

Kanavou, Nikoletta. The Names of Homeric Heroes : Problems and Interpretations, De Gruyter, Inc., 2015

 

Image result for greek vase paris
A Judgment of Paris Vase at the MFA.

The Iliad’s Three Asioi

Asios 1 is from Lydia, son of Kotyon, king of the Lydians

Schol. Ad Il. A 2.261

“Asios was the son of Kotus and Muiô, the king of the Lydians, as Khristodôros claims in his Lydian Histories: “Kotus took another wife to share his bed, the white-armed girl named Muio / and she bore the son Asios.”

[Asios] was from Asios, the son of Kotus the king of Ludia. Kaüstros was son of Penthesilea the Amazon, [and it was he] who married Derketô in Askalôn and had Semiramis from her. Among the Syrians, Derketô is called Atargatîs”

ex. <᾿Ασίω:> ῎Ασιος υἱὸς Κότυος καὶ Μυιοῦς, Λυδῶν βασιλεύς, ὥς φησι Χριστόδωρος ἐν τοῖς Λυδιακοῖς (FGrHist 283, 1)· „Κότυς λευκώλενον ἄλλην / ἤγετο κουριδίην ὁμοδέμνιον, οὔνομα Μυιοῦν· / ἡ δ’ ῎Ασιον τέκε κοῦρον”. A

Ep. Hom. | <᾿Ασίω:> ἀπὸ τοῦ ᾿Ασίου τοῦ Κότυος βασιλέως Λυδίας ex. (Porph. ?) Κάϋστρος υἱὸς Πενθεσιλείας τῆς ᾿Αμαζόνος, ὃς ἐν ᾿Ασκάλωνι ἔγημεν τὴν Δερκετὼ καὶ ἐξ αὐτῆς ἔσχεν τὴν Σεμίραμιν. | ἡ δὲ Δερκετὼ παρὰ Σύροις καλεῖται᾿Αταργατῖς. A

 

Asios 2 is the son of Hurtakos, also Phrygia or from Arisbê

Schol. Ad Il. 2. 838

“Asios the son of Hurtakos, the marshal of men”: there is a fact that this Asios has the same name as a brother of Hekabê. Aristarchus indicates the same named men in work about Pulaimenos. And regarding the repetition, that this is something extra in the Iliad.”

τῶν αὖθ’ ῾Υρτακίδης <ἦρχ’ ῎Ασιος, ὄρχαμος ἀνδρῶν, / ῎Ασιος ῾Υρτακίδης>: ὅτι ὁ ῎Ασιος οὗτος ὁμώνυμός ἐστι τῷ ῾Εκάβης ἀδελφῷ (cf. Π 717). ἐσημειοῦτο δὲ ὁ ᾿Αρίσταρχος τὰς ὁμωνυμίας πρὸς τὰ <περὶ> Πυλαιμένους. καὶ πρὸς τὴν ἐπανάληψιν, ὅτι πλεονάζει ἐν ᾿Ιλιάδι. A ex. (Ariston.?) <῎Ασιος ῾Υρτακίδης:> τῇ ἐπαναλήψει ἐσημειώσατο τὸν ἥρωα ὡς λέξων περὶ αὐτοῦ. καὶ ὅτι διὰ τοὺς ἵππους ὀλεῖται (cf.Ν 392). b(BCE3)

“He is Phrygian. The younger poets say that Troy and Phrygia are the same. But Homer does not say this. Aeschylus agrees. These are from a smaller part of Phrygia. The greater part lies along the Sangarios where Asios “who is the maternal uncle of Hektor tamer of horses.”

Ariston. | ex. Φρύγας: ὅτι οἱ νεώτεροι τὴν Τροίαν καὶ τὴν Φρυγίαν τὴν αὐτὴν λέγουσιν, ὁ δὲ ῞Ομηρος οὐχ οὕτως. Αἰσχύλος (fr. 446 N.2 242c M. = 446 R.) δὲ συνέχεεν. | οὗτοι δὲ τῆς μικρᾶς εἰσι Φρυγίας. ἡ δὲ μεγάλη παρὰ τῷ Σαγγαρίῳ κεῖται, ὅθεν καὶ ῎Ασιος, „ὃς μήτρως ἦν ῞Εκτορος ἱπποδάμοιο” (Π 717). A

Schol ad. Il. 12.96

Asios the son of Hurtakos whom horses brought from Arisbe.”…he is about the describe his bold dead, and he has properly designated him through his horses and his father. Arisbê is a city on the Hellespont. He is saying that it was bold for them to come to Troy by foot.

Aristonicus: Asios the son of Hyrtakos: there is a bit extra in the Iliad in the repetitions of this [name]. in the Odyssey it only comes up once.

ex. ῎Ασιος ῾Υρτακίδης, ὃν ᾿Αρίσβηθεν φέρον ἵπποι </ αἴθωνες μεγάλοι>: μέλλων αὐτοῦ θρασεῖαν διηγεῖσθαι πρᾶξιν, εἰκότως ἐπεσημειώσατο αὐτὸν διὰ τῶν ἵππων καὶ πατρός. b(BCE3) T ᾿Αρίσβη δὲ πόλις ῾Ελλησπόντου. φησὶν δὲ ὅτι θαρρῶν αὐτοῖς πεζὸς ἧκεν εἰς ῎Ιλιον.
Ariston. ῎Ασιος ῾Υρτακίδης: ὅτι πλεονάζει ἐν ᾿Ιλιάδι τὰς ἐπαναλήψεις, ἐν ᾿Οδυσσείᾳ δὲ ἅπαξ (sc. α 23).

AMPHORA DEPICTING ULYSSES, ATHENA
Attic cup depicting a greek sailing ship. Upper detail. Black figures decoration. Archaic Greek art. Ceramics. Date: Source: FRANCE. Paris. Louvre Museum.

Asios 3 is Hektor’s Uncle

Il. 16.715-719

“Apollo then stood next to him as he was thinking,
Appearing in the shape of a noble and strong man,
Asios, who was the maternal uncle of Hektor the tamer of horses,
One who was a brother of Hekabê, the son of Dumas.
He used to live in Phrygia along the course of the Sangarios.”

ταῦτ’ ἄρα οἱ φρονέοντι παρίστατο Φοῖβος ᾿Απόλλων
ἀνέρι εἰσάμενος αἰζηῷ τε κρατερῷ τε
᾿Ασίῳ, ὃς μήτρως ἦν ῞Εκτορος ἱπποδάμοιο
αὐτοκασίγνητος ῾Εκάβης, υἱὸς δὲ Δύμαντος,
ὃς Φρυγίῃ ναίεσκε ῥοῇς ἔπι Σαγγαρίοιο·

Schol ad. Il. 16.718b

“the brother of Hekabe, the “son of Dumas”. Of Dumas and the nymph Euthoê, according to Pherecydes. But according to Athenaion, he was the son of Kisseus and Têlekleia. Unless Asios is a son of the same mother as Hekabe. For Asios is recently present. Therefore, he does not mention him in the Catalogue.”

ex. αὐτοκασίγνητος ῾Εκάβης, <υἱὸς δὲ Δύμαντος>: Δύμαντος καὶ Εὐθόης νύμφης, ὡς Φερεκύδης (FGrHist 3, 136b)· ᾿Αθηναίων (FGrHist 546,2) δὲ Κισσέως καὶ Τηλεκλείας, εἰ μὴ ἄρα ὁμομήτριος αὐτῇ ὁ ῎Ασιος. νεωστὶ δὲ πάρεστιν ὁ ῎Ασιος· διὸ οὐδὲ ἐν τῷ Καταλόγῳ αὐτοῦ μέμνηται. T

 

 

Cities and Women With the Same Name: The Ever-Clever Menelaos

The scene: Menelaos has been shipwrecked in Egypt. He left Helen—the fake one sent to Troy before the beginning of the war—in a cave for safekeeping before coming to town. Outside the house of Proteus, he meets an old servant who tells him that Proeteus’ son is not home, but that Helen, Zeus’ daughter from Sparta, is inside. Menelaos is dumfounded.

Euripides, Helen 483–499

‘What am I saying? What can I say? I am learning
terrible troubles on top of my old ones.
If I brought my wife, captured from Troy,
When I came here and she is safe in a cave,
Then someone else has the same name as my wife
And lives in this house here.
But this old lady said that she is the child of Zeus.
Is there some dude named Zeus who lives
On the banks of the Nile? There’s only one in heaven.
Where on earth is there a Sparta except where
The steams flow from only one lovely-reeded Eurotas?

Does the famous Tyndareion name have a twin?
Is there any place with the same name as Lakedaimon
Or Troy? I don’t know what to say.
Many things, I guess, over the great earth
have the same names: cities named the same,
Women named the same. Nothing should be surprising.”

Με. τί φῶ; τί λέξω; συμφορὰς γὰρ ἀθλίας
ἐκ τῶν πάροιθε τὰς παρεστώσας κλύω,
εἰ τὴν μὲν αἱρεθεῖσαν ἐκ Τροίας ἄγων
ἥκω δάμαρτα καὶ κατ’ ἄντρα σώιζεται,
ὄνομα δὲ ταὐτὸν τῆς ἐμῆς ἔχουσά τις
δάμαρτος ἄλλη τοισίδ’ ἐνναίει δόμοις.
Διὸς δ’ ἔλεξε παῖδά νιν πεφυκέναι·
ἀλλ’ ἦ τις ἔστι Ζηνὸς ὄνομ’ ἔχων ἀνὴρ
Νείλου παρ’ ὄχθας; εἶς γὰρ ὅ γε κατ’ οὐρανόν.
Σπάρτη δὲ ποῦ γῆς ἐστι πλὴν ἵνα ῥοαὶ
τοῦ καλλιδόνακός εἰσιν Εὐρώτα μόνον;
διπλοῦν δὲ Τυνδάρειον ὄνομα κλήιζεται,
Λακεδαίμονος δὲ γαῖά τις ξυνώνυμος
Τροίας τ’; ἐγὼ μὲν οὐκ ἔχω τί χρὴ λέγειν.
πολλοὶ γάρ, ὡς εἴξασιν, ἐν πολλῆι χθονὶ
ὀνόματα ταὔτ’ ἔχουσι καὶ πόλις πόλει
γυνὴ γυναικί τ’· οὐδὲν οὖν θαυμαστέον.

Image result for Ancient Greek Menelaus

Alternate Names, Assumed Identities, and Secret Codes: Olysseus, Oliseus, Odysseus

Yesterday I posted about etymologies and variants for Odysseus’ names. Eustathius records: ὁ ᾿Οδυσσεύς δέ που ᾿Ολυσσεύς καὶ ἡ ᾿Οδύσσεια ᾿Ολύσσεια. In a Boiotian inscription his name is Ὀλυσ(σ)εύς (Olusseus) and a few Corinthian inscriptions have Ὀλισ(σ)εύς (Olisseus). Rudolf Wachter (Non-Attic Greek Vase Inscriptions 2001, 267) argues that the Attic Olutteus and the Corinthian form just cited likely display a form that predates the epic spelling (and that it was the epic tradition itself that influenced the regularization).

While it seems these names may be non-Greek, this does not mean that Greek audiences did not hear echoes of the roots they knew for “woolly” (oulos), “scar” (oulê) or “destructive, ruinous” (oulos) in his name. At the same time, it does not matter whether or not one form predated the other–what matters is that Panhellenic audiences may have been familiar with multiple forms.

When Odysseus meets Penelope in disguise, he first describes what ‘Odysseus’ was wearing when he went to war, and then when she weeps, he comforts her by telling her that he has heard that Odysseus is nearby. Throughout his speech there are echoes of both his epic name Odysseus and what Wachter calls his “epichoric” (i.e. ‘local’) name.

Odyssey  19.254–271

“Revered wife of Odysseus, son of Laertes
Don’t harm your fair skin or wear out your heart
At all any longer, mourning your husband. I would not find fault at all.
For someone mourns [ODUretai] when she has lost [OLESasa] a different man,
A husband, one she has slept with and borne children to,
Different from Odysseus, a man they claim is like the gods.
But cease from mourning, take my speech to heart:
For I will speak truly and I will hide nothing.
Since I have already heard about the homecoming of Odysseus
Nearby, in the rich land of the Thesprotian men,
Alive. He took many fine possession there,
Seeking help throughout the country. But his faithful companions,
He lost [Olese] them along with his gray ship on the wine-faced sea
As he traveled from the island of Thrinakia. They were hateful [odusanto] to him,
Zeus and Helios. For his companions Helios’ cattle.
They all perished on the much-sounding sea.
But the waves through him on the keep of the ship to land,
The land of the Phaeacians, who are a race close to the gods.”

ὦ γύναι αἰδοίη Λαερτιάδεω ᾿Οδυσῆος,
μηκέτι νῦν χρόα καλὸν ἐναίρεο μηδέ τι θυμὸν  (255)
τῆκε πόσιν γοόωσα. νεμεσσῶμαί γε μὲν οὐδέν·
καὶ γάρ τίς τ’ ἀλλοῖον ὀδύρεται ἄνδρ’ ὀλέσασα
κουρίδιον, τῷ τέκνα τέκῃ φιλότητι μιγεῖσα,
ἢ ᾿Οδυσῆ’, ὅν φασι θεοῖσ’ ἐναλίγκιον εἶναι.
ἀλλὰ γόου μὲν παῦσαι, ἐμεῖο δὲ σύνθεο μῦθον· (260)
νημερτέως γάρ τοι μυθήσομαι οὐδ’ ἐπικεύσω,
ὡς ἤδη ᾿Οδυσῆος ἐγὼ περὶ νόστου ἄκουσα
ἀγχοῦ, Θεσπρωτῶν ἀνδρῶν ἐν πίονι δήμῳ,
ζωοῦ· αὐτὰρ ἄγει κειμήλια πολλὰ καὶ ἐσθλά,
αἰτίζων ἀνὰ δῆμον. ἀτὰρ ἐρίηρας ἑταίρους (265)
ὤλεσε καὶ νῆα γλαφυρὴν ἐνὶ οἴνοπι πόντῳ,
Θρινακίης ἄπο νήσου ἰών· ὀδύσαντο γὰρ αὐτῷ
Ζεύς τε καὶ ᾿Ηέλιος· τοῦ γὰρ βόας ἔκταν ἑταῖροι.
οἱ μὲν πάντες ὄλοντο πολυκλύστῳ ἐνὶ πόντῳ·
τὸν δ’ ἄρ’ ἐπὶ τρόπιος νηὸς βάλε κῦμ’ ἐπὶ χέρσου, (270)
Φαιήκων ἐς γαῖαν, οἳ ἀγχίθεοι γεγάασιν·

I am likely pressing this a bit, but the wordplay from a traditional level may be toying with different notions of Odysseus as a destroyer or as one hateful to the gods while on the level of this narrative, Odysseus may be invoking aspects of his name and character in a code for a patient Penelope. Given the ornate prohibition against weeping and the strange comparison to “another man” coupled with these sound games, I am entertaining for an evening at least that Odysseus has passed a secret message (perhaps ἐμεῖο δὲ σύνθεο μῦθον is a clue too). It may be interest to note that Penelope has just said (19.257-260):

“…I will not welcome him again
after he has come home to his paternal country.
Odysseus left with a wicked fate in his empty ship
going out to see Ev(il)-Ilion, which should not be named.”

…. τὸν δ’ οὐχ ὑποδέξομαι αὖτις
οἴκαδε νοστήσαντα φίλην ἐς πατρίδα γαῖαν.
τῶ ῥα κακῇ αἴσῃ κοίλης ἐπὶ νηὸς ᾿Οδυσσεὺς
ᾤχετ’ ἐποψόμενος Κακοΐλιον οὐκ ὀνομαστήν

Image result for Odysseus and Penelope

Twitter gave me help with this:

Special thanks also to @Giovanni_Lido.

Wool, Scar, Wholeness: Oúlos, Oulê, Oulos and Odysseus

In book 19 of the Odyssey, Odysseus (in disguise) confirms for Penelope that he saw Odysseus (in the past) as he was traveling to Troy by describing the woolen cloak and golden brooch he was wearing. Fewer than two hundred lines later, Eurykleia recognizes Odysseus by his scar. In Greek, the words used for the “wool”[oúlê] cloak and the scar [oulé] differ only in accent. Later in the Odyssey, Dolios uses another word that sounds the same but means something else to address Odysseus. How might audiences distinguish between these meanings? How might the epic capitalize upon their similarity? (see below for some answers)

Odyssey 19.225–227

“Glorious Odysseus had a purple wool [oúlên] cloak with a double fold
And the brooch on it was made of gold with double clasps
On the surface it had an intricate design.”

χλαῖναν πορφυρέην ‖ οὔλην ἔχε δῖος ᾿Οδυσσεύς,
διπλῆν· ἐν δ’ ἄρα οἱ περόνη χρυσοῖο τέτυκτο
αὐλοῖσιν διδύμοισι· πάροιθε δὲ δαίδαλον ἦεν·

19.390-394

“Immediately he pondered in his heart how she might not take him
And recognize his scar [oulén] and bring everything out in the open.
But she came near and took him up for bathing. Immediately
She recognized the scar [oulén] which long ago a boar gave him with its white fang
When he went to Parnassus to see Autolykos and his sons.”

αὐτίκα γὰρ κατὰ θυμὸν ὀΐσατο, μή ἑ λαβοῦσα
οὐλὴν ἀμφράσσαιτο καὶ ἀμφαδὰ ἔργα γένοιτο.
νίζε δ’ ἄρ’ ἄσσον ἰοῦσα ἄναχθ’ ἑόν· αὐτίκα δ’ ἔγνω
οὐλήν, τήν ποτέ μιν σῦς ἤλασε λευκῷ ὀδόντι
Παρνησόνδ’ ἐλθόντα μετ’ Αὐτόλυκόν τε καὶ υἷας,

Od. 24.402 (Dolios to Odysseus)

“Be well [oule] and be of great cheer. May the gods give you blessings”

οὖλέ τε καὶ μέγα χαῖρε, θεοὶ δέ τοι ὄλβια δοῖεν.

How might audiences tell the difference between these two words in addition to accent? Usage in the hexameter line indicates some separation. “Scar” tends to come at the beginning of the line:

19.464 οὐλὴν ὅττι πάθοι· ὁ δ’ ἄρα σφίσιν εὖ κατέλεξεν,
19.507 θερσόμενος, οὐλὴν δὲ κατὰ ῥακέεσσι κάλυψε.
21.221      ὣς εἰπὼν ῥάκεα μεγάλης ἀποέργαθεν οὐλῆς.
23.74 οὐλήν, τήν ποτέ μιν σῦς ἤλασε λευκῷ ὀδόντι·
24.331 “οὐλὴν μὲν πρῶτον τήνδε φράσαι ὀφθαλμοῖσι,

“Woolly” tends to come before a caesura:

4.450 ἀμφὶ δ’ ἄρα χλαίνας ‖ οὔλας βάλον ἠδὲ χιτῶνας (=10.451, 17.89)
4.299 χλαίνας τ’ ἐνθέμεναι ‖ οὔλας καθύπερθεν ἕσασθαι. (=7.338)

The one exception to this separation in the Odyssey seems to be when Odysseus is transformed into a better looking version of himself in books 6 and 23. Here, the “woolly hair” begins the line, placing the same sounds in the same position as his defining scar.

“She made the woolly hair come from his head like a hyacinth flower.”

6.230-231 …οὔλας ἧκε κὄμας, ὑακινθίνῳ ἄνθει ὁμοίας. (=23.158).

In this, Dolios’ hapax legomenon greeting to Odysseus seems potentially playful and interesting: οὖλέ τε καὶ μέγα χαῖρε, θεοὶ δέ τοι ὄλβια δοῖεν. Here the imperative could sound like a vocative for “wool”. But, it might also recall another word that sounds the same, οὖλος “destructive”, which appears in the Iliad but not in the Odyssey.

Ancient authors associate this imperative with “wholeness, and healthiness”:

Schol. H ad. Hom. Od. 24.402

“Oule: “be healthy, from “wholeness”. This is only said once.
οὖλε] ὑγίαινε· παρὰ τὸ ὅλην. τῶν ἅπαξ εἰρημένων. H.

Strabo 14.1.6

“The Milesians and Delians call Apollo Oulios, as if he his a bringer of health and healing. For, to oulein is to “to be healthy” [hugiainein], from which we get the word “scar” [oulê] and the [greeting] “be well and be very happy”.

Οὔλιον δ’ ᾿Απόλλωνα καλοῦσί τινα καὶ Μιλήσιοι καὶ Δήλιοι, οἷον ὑγιαστικὸν καὶ παιωνικόν· τὸ γὰρ οὔλειν ὑγιαίνειν, ἀφ’ οὗ καὶ τὸ οὐλὴ καὶ τό „οὖλέ τε „καὶ μέγα χαῖρε.”

The aural similarity between these four terms (“scar”, “wool”, “ruinous”, “whole”) and their potentially intentional juxtapositions and interplay in the Odyssey help to map out different variations on Odysseus’ character and his development in this particular epic. In folk etymology, the name  (whence Roman Ulysses through Doric Olisseus?. cf. Oulikseus below “Alternatives…”) may mark him as the “scarred man”, evoking the tale of his naming and thus an essential aspect of his character.

The “wool” may recall both his physical trait of curly hair (emphasized in his rejuvenations in the Odyssey) and his legendary tale of sneaking out under a ram after the blinding of Polyphemos (depicted in many vase images at an early period and perhaps echoed when Priam describes him as a “ram among the sheep” in the Iliad  3.197–198). But the “wool garment” has intra-textual relevance within our epic (since Odysseus in disguise keeps asking for a cloak) and as the garment that confirms his past identity to Penelope.

Both “scar” and “wool”, then, are intimately connected with the characterization of an Odysseus from a broader mythical perspective and are introduced as positive identification for the hero in this epic.  The echo of a “destructive” hero is mostly up to speculation. The meaning of the final imperative “be whole”, however, might be intentionally jarring and telling: at this moment, Odysseus has finally confirmed his identities with everyone and has become whole, combining and transcending his identities as “woolly haired” and “scarred”.

 Image result for Odysseus and Ram

From the Iliad

5.461 Τρῳὰς δὲ στίχας οὖλος ῎Αρης ὄτρυνε μετελθὼν
5.517 εἰ οὕτω μαίνεσθαι ἐάσομεν οὖλον ῎Αρηα.
21.536 δείδια γὰρ μὴ οὖλος ἀνὴρ ἐς τεῖχος ἅληται. [=Achilles]

 

Some Etymologies

Etymologicum Gudianum

“Scar” (oulê): This is a healed wound which is still apparent. Others call it a “persistent/painful wound” [epiponaion]”

Οὐλὴ, τὸ ὑγιασθὲν τραῦμα καὶ φαινόμενον· ἄλλοι δὲ ἐπιπόναιον ἕλκος.

“Scar and wound [ôteilê] are different. For a ‘scar’ is a strike healed from an earlier wound; whereas a ôteilê is what the wound [trauma] is called. But Homer has obscured the difference when he said “the same mark [oulê] poured out black blood from the wound [ôteilês].”

Οὐλὴ καὶ ὠτειλὴ διαφέρει· οὐλὴ μὲν γάρ ἐστιν, ἡ ἐκ παλαιοῦ τραύματος ὑγιασμένη πλήγη· ὠτειλὴ δὲ τὸ πρόσφατον τραῦμα· καὶ ῞Ομηρος δὲ τετήρηκε τὴν διαφορὰν εἴπων· οὐλὴν δ’ αὐτὴν ἔρεεν αἷμα κελαινεφὲς ἐξ ὠτειλῆς.

οὐλή, ἡ: “scar”

Chantraine s.v. οὐλή, “cicatrice, blessure, cicatrisée. From *ϝολ-. Cf. lat volnus, eris?

Beekes s.v οὐλή, “scarred wound, scar”,< IE *uel- ‘draw, tear’. But “As a common basis for these nouns, the root *uelh3- ‘to strike’ must be assumed…”

οὖλος, “wool”

Chaintraine, s.v. οὖλος 2 “Le sense ancient de οὖλος “bouclé, crépu” [“curled, frizzy”] se tire aisément de 2 εἰλέω “tourner, rouler”…Le sens secondaire de “dense” etc. n’impose pas un rapport avec 1 εἰλέω “serrer, presser”.

Beeks s.v. οὖλος, “frizzy, shaggy, woolly, crinkly’ “can be connected with εἰλέω 2 “to roll, rutnr, wind’…” We may reconstruct *uol(H)-no ‘wool’, either from *uel “to twist’ or *uelH- ‘to pluck’ (Lat. Vello).

Note for 19.225 from Merry, Riddell and Montro 1886: οὔλην ‘thick,’ ‘woolly,’ from the same root as Lat. vellus, also lāna (for vlā-na). Whether it is akin to “εἶρος, ἔρια” (Lat. vervēx) is more than doubtful.”

οὖλος, “ruinous”

Chantraine, s.v. οὖλος 3 “perniceaux, funeste, destructeur”. Epithet of Ares, Achilles and in the hellinist period, Eros… Ety. Famille ὄλλυμι, *ὄλϝος à côte de *ὀλεϝός >ὀλοός…

Beekes, s.v. οὖλος 3 “baneful”…from IE *H3lh3-u– “destructive”

οὖλος, Chantraine s.v. οὖλος 1 “tout entier”, voir ὅλος.

Schol. B ad Od. 19.393

“Scar”: Attic speakers call a wound that has been healed  ôteilê. In Homer, ôteilê is unhealed, and an oulê is healed.”

οὐλὴν] ᾿Αττικοὶ τὸ θεραπευθὲν τραῦμα ὠτειλήν φασι· παρὰ δὲ ῾Ομήρῳ ὠτειλὴ μὲν τὸ ἀθεράπευτον, οὐλὴ δὲ τὸ θεραπευθέν. B.

Alternatives to Odysseus’ name

Eust. Comm. Ad Homeri Il 1.446: ὁ ᾿Οδυσσεύς δέ που ᾿Ολυσσεύς καὶ ἡ ᾿Οδύσσεια ᾿Ολύσσεια

Herodian, de prosodia cath. 3.1.14: Οὐλιξεύς Ulixes, in quo Doris sequimur

From Brill’s New Pauly s.v Odysseus: Attic inscriptions: Ὀλυττεύς/Olytteús; Corinthian: Ὀλισ(σ)εύς/Olis(s)eús;

For other etymologies for Odysseus’ name, see here.

For “whole” elsewhere in the Odyssey see: 17.342-3

“Têlemakhos called the swineherd over to him and addressed him,
Once he took the whole [oûlon] loaf from the fancy basket”

Τηλέμαχος δ’ ἐπὶ οἷ καλέσας προσέειπε συβώτην,
ἄρτον τ’ οὖλον ἑλὼν περικαλλέος ἐκ κανέοιο