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Classics > Greek Religion Key Info > Flashcards

Greek Religion Key Info Flashcards

1
Q

Key Greek terms

A

Archon Basileus- Athens’ ceremonial ‘leader’ + priest

Basilinna- Wife of Archon. Performed a ceremonial marriage to Dionysus

Hierophant- chief priest of the Eleusinian Mysteries, drawn from the Eumolpidae family

Dadouchos - torch bearer, second most important priests in the Elucinian mysteries, drawn from the Kerykes family

Pythia- priestess of Apollo at Delphi, and the oracle

Peleiades- priestesses of Zeus at Dodona

Selli- Priests of Zeus at Dodona, mentioned in Homer.

Hiereiai- word for priestesses. Generally served for female gods

Hierei- word for priests. Generally served for male gods.

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2
Q

Anthropomorphism of the gods

A

The Olympian gods were usually depicted as appearing in ‘human form’ but with far more power then that of a human - they also had the same emotions, desires and needs of humans e.g. jealousy of Hera or the favoritism of Zeus with Heracles’ and Zeus’ affairs

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3
Q

Key features of Hellenistic religion

A
  • had no word for religion (closest being ‘theosnomidane’ = custom / law)
  • had no sacred texts and it was not a coherent set of beliefs and civic, political and community practices were often religious
  • epithets were often treated as separate gods and almost all gods had localized variants e.g Hera Alexandros (Sision), Aphrodite Ariea (Sparta, cythera etc|), Demeter ‘the black’ (Archadia)
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4
Q

Homer and Hesiod

A

clarified ideas about the gods in the 8th/7th century BCE
Herodotus wrote: ‘Homer and Hesiod (…) composed theogonies and described the gods for the Greeks, giving them their appropriate titles, offices and powers.’
Hesiod: works and days and the Theogony
- describes the cosmology of major and minor gods
- explains the hierarchy of the Gods with Zeus as king
- offers a moral universe with gods overseeing human behaviour and rewarding / punishing appropriately
Homer Iliad and Odyssey
- Olympians involved in the mortal world
- gods are capricious but have human like characteristics
- appear in human form and are sexual
- competitive and invested in human lives e.g. Trojan war
- Panhellenic influence

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5
Q

Hesiod key quotes

A

The servant of the muses, sings of the famous deeds of men of old, and the blessed gods who dwell in Olympus

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6
Q

Hero cults

A

Hero cults = the worship of Hero’s, usually long dead, at what is presumed to be their grave

Hero = a person who had lived and dies, in myth or reality, and had accomplished something notable (positive like Heracles or negative like Cleomedes of Astypalaea)

  • widespread from the Archaic period onwards
  • most worship was localised (Heracles and Asclepius are notable exceptions as they were Panhellenic)
  • there was distinction between worship of heroes and gods but it is archeologically indistinguishable
  • heroisation of mortals after their deaths was often started by members of the family and beneficiaries, became common place in the mid-Hellenistic period
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7
Q

Key Heros

A

-Heracles
- Theseus
- Erechtheus
- Pelops
- Jason
- Perseus
- Cadmus
- Oedipus

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8
Q

Oracle

A

a sacred shrine where a god or goddess revealed the future through a priest or a priestess. They were presented with ‘yes’ or ‘no’ questions

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9
Q

Phratry

A

A ‘brotherhood’ - a sunvision of the 4 old tribes of Athens, carried over into the new democratic system approx. 508/507 BCE

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10
Q

Horoi

A

boundary stones that designated a precinct

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11
Q

Temenos

A

a sacred precinct, a location generally established within a wall and which includes a temple, altar and natural elements that evoke the cult god of the sanctuary

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12
Q

Perebolas

A

the boundry wall for a sanctuary

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13
Q

Propylaia

A

A ceremonial gateway into the sanctuary

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14
Q

Stylabate

A

the raised level on which a temple is built

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15
Q

Promaos

A

the entrance to the cella / Naos (where the cult statue was stored) and treasury

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16
Q

Chryselephantine

A

fashioned of gold and ivory

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17
Q

Opisthodomos

A

A Treasury display area where offerings were kept at the rear (western end of a temple).

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18
Q

Mycenean Age

A
  • 1600BCE - 1150BCE
  • named after the city of Mycenae
  • when the Iliad and Odyssey are set
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19
Q

Dark ages

A
  • 1150BCE - 900BCE
  • the period after the bronze age collapse - very little was written down
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20
Q

Archaic age

A
  • 900BCE - 500BCE
  • when the Iliad and Odyssey were written down
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21
Q

Classical period

A
  • 500BCE - 336BCE
  • marked by conflict with Persia, the Delian league / Athenian empire and philosophy
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22
Q

Asclepius

A

Greek god of healing and hero mentioned in the Iliad (4.194, 11.518), sometimes thought of as taught by the centaur Chiron, other times the son of Apollo and a mortal mother (who depended on the location)

His cult spread widely early on but was gradually considered more of a god than a hero

Worshipped more on an individual level

worshiped increased during epidemics

Most famous temples were in Epidaurus and Cos, date back to the 5th century and are indicative of his function as a hero

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23
Q

The process of incubation

A
  • Patrons had to purify themselves before going into the Abaton (part of the temple dedicated to incubation)
  • patrons would sleep in the Abaton where they hoped to receive either a dream in which they were cured or a dream that entailed how they could be cured
  • at sunrise those who were healed would fulfil any promise made to Asclepius in their dreams and those given directions would be helped by the temple staff
  • patrons paid to enter the sanctuaries and then paid Asclepius in tokens of appreciation (normally models fi what was healed)
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24
Q

The layout of Epidaurus

A

The sanctuary was used for the process of incubation in the abaton / ankoimeterion for healing and finding ways in which to heal.
There was a gymnasium, the abaton, a theater

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25
Q

The Eleusinian mysteries (key info)

A

A cult that worshiped Demeter and Persephone, it was a mystery cult meaning that their exact rituals were a secret to those who had not been initiated

The cult was incorporated into Athenian civic religion as a regular part of the religious calendar from the 6th century onwards

Relates to the myth of Hades and Persephone as the first initiates were the King and Queen of Eleusis (Keleus and Mataneria)

Earliest identifiable building complex dates to the Geometric period (900-850BCE), the Telesterion (‘making complete’ in Greek) was renovated and enlarged several times

Key aspects of the festival

  • anyone could be initiated as long as they spoke Greek and were not convicted of a serious crime (murder)
  • every participant able to pay their contribution could be initiated (a life long honour)

-initiates could not speak of what happened

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26
Q

Eleusis

A

This small town near Athens was the site of the great temple hosting mysterious ceremonies/rituals in honor of Demeter (and later, Dionysus).

Earliest identifiable building complex dates to the Geometric period (900-850BCE), the Telesterion (‘making complete’ in Greek) was renovated and enlarged several times

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27
Q

Eleusinian Mysteries: sources of knowledge

A

Most knowledge from the cult comes from second hand sources as those who were initiated were not allowed to talk about it e.g. Alcibiades who was convicted in court for mocking the mysteries

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28
Q

Festival of the Eleusinian Mysteries

A

Two ceremonies took place each year from the 6th century onwards; the ‘lesser’ mysteries in spring as a preparation for the ‘Great mysteries’ in Autumn

On the first day of the celebration, around 3000 people (both the mystagogue - those initiated, and myst - a person wanting to be initiated) would gather in the Athenian agora

On the next day they bathed together in a purification ritual in the sea, followed by 3 days of rest, then they would process to Eleusis in the 21K journey from Athens, stopping at Daphni where they stopped at a temple of Aphrodite. and at a temple of Apollo before arriving in the Dark with torches lit with sacred statues including that of Iacchus who supposedly lead the the procession

The hierophants lead the worship, including the drinking of the Kykeon (a special brew to make mysts susceptible to revelation)

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29
Q

Rituals of the Eleusinian mysteries

A

In the Akeron ( a small room in the middle) the secrets were revealed to the new initiates

3 rituals we know of:

  • things that were said = legomena - stories of the goddesses
  • things done = dromena - plays
  • things shown = deiknymena - shown exclusively to the initiates with sacred objects in darkness

Cleansing acts (at the end) - water was poured from two plemochos (one east, one west) to symbolise fertility

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30
Q

Oracle at Dodona (process / function)

A
  • An oracle of Zeus Niaos (and Dione)
  • oldest of the Hellenistic oracles it was in Epicurus
  • centered around an oracular Oak tree (little is known about the rituals)
  • around 4000 lead tablets found with written questions - often personal rather than polis issues
    The questions asked were often ‘should I do x or y?’, which god to prey to, who to marry / marry their daughter to => people sought the advice in a number of circumstances
    e.g. Parmenides asked whether he ‘will fare better if he stays at home’
  • don’t know how the questions were answered (possibly: incubation, bird behavior or related to the priests / priestesses)
31
Q

Dodona in comparison to Delphi

A

Panhellenic site used for ‘smaller’ questions than Delphi e.g. questions about relationships not about the future of a Poleis

32
Q

The Oracle at Delphi

A

Stayed in the adyton and the pythia (priestess) it is theorised that she would inhale anesthetic gases from cracks in the floor or chew on loreal leaves before speaking the words of the oracle

33
Q

Panathenaia

A

Yearly Athenian festival commemorating Athena and celebrating civic pride.

Every four years there was held a “greater Panathenaia” which was more lavish; may be depicted on frieze of Parthenon.

Citizens, women, slaves, non-citizens all attended, followed Panathenaic Way (parade route leading from walls, through Agora, to Acropolis).

the procession was one part the festival, also included games and hecatomb; (that oxen meat was served at a feast on the last night of the festival, the “pannychis”, or “all-nighter”)

Women were key in the Panathenaia; they were first in the procession and made the peplos for Athena polias

During the great Panathenaia, musical and rhapsodic competitions would have been held - the prizes for this were precious and valuable e.g. golden olive crown worth 1000 drachma

Panathenaic Procession
procession that transported peplos to the top of the Acropolis, to be presented to Athena Polias

Order of those in the procession:

  1. Peplos (carried by priestesses),
  2. Women and older priestesses with ritual offerings, sacrificial animals,

3.metics with offerings (cakes and honeycomb),

  1. musicians,
  2. the wooden ship (with the peplos for Athena Parthenos),
  3. elders, craftswomen (ergastinai - weavers of peplos),
  4. infantry,
  5. victors in the games,
  6. ordinary Athenians arranged by deme

Events of Panathenaea and procession route
Competitions in: Horse racing, chariot racing, foot races, boxing, wrestling

The procession route

  • the sacred way - the path that the procession took towards the acropolis that was 10m wide to accommodate the many people and animals that traversed it
  • the Dipylon gate - the starting point for the procession
  • the Keramikos - ancient cemetery, passing through symbolised transition
  • Agora - the market place - passing through as a member of the procession was an important role for a citizen
  • Propylaea
  • Erectheion
  • The Parthenon - the temple to Athena Parthenos
  • Pompeian (70mx30m) the end point of the procession - a feats hall where the sacrificed animals were eaten; built to accommodate the procession
34
Q

Panathenaia

A

Yearly Athenian festival commemorating Athena and celebrating civic pride.

Every four years there was held a “greater Panathenaia” which was more lavish; may be depicted on frieze of Parthenon.

Citizens, women, slaves, non-citizens all attended, followed Panathenaic Way (parade route leading from walls, through Agora, to Acropolis).

the procession was one part the festival, also included games and hecatomb; (that oxen meat was served at a feast on the last night of the festival, the “pannychis”, or “all-nighter”)

Women were key in the Panathenaia; they were first in the procession and made the peplos for Athena polias

During the great Panathenaia, musical and rhapsodic competitions would have been held - the prizes for this were precious and valuable e.g. golden olive crown worth 1000 drachma

35
Q

Panathenaic Procession

A

procession that transported peplos to the top of the Acropolis, to be presented to Athena Polias

Order of those in the procession:

  1. Peplos (carried by priestesses),
  2. Women and older priestesses with ritual offerings, sacrificial animals,

3.metics with offerings (cakes and honeycomb),

  1. musicians,
  2. the wooden ship (with the peplos for Athena Parthenos),
  3. elders, craftswomen (ergastinai - weavers of peplos),
  4. infantry,
  5. victors in the games,
  6. ordinary Athenians arranged by deme

Events of Panathenaea and procession route
Competitions in: Horse racing, chariot racing, foot races, boxing, wrestling

The procession route

  • the sacred way - the path that the procession took towards the acropolis that was 10m wide to accommodate the many people and animals that traversed it
  • the Dipylon gate - the starting point for the procession
  • the Keramikos - ancient cemetery, passing through symbolised transition
  • Agora - the market place - passing through as a member of the procession was an important role for a citizen
  • Propylaea
  • Erectheion
  • The Parthenon - the temple to Athena Parthenos
  • Pompeian (70mx30m) the end point of the procession - a feats hall where the sacrificed animals were eaten; built to accommodate the procession
36
Q

Household religious figures

A

Zeus Ktesios Protector of the property and wealth; would likely have been kept in the store room. Represented by an amphora with a white ribbon around it
Zeus Herkeios (Zeus of the fence) protected the enclosure of the home so stood in the courtyard
Apollo Agyeios protected the house from outside the main door, represented by a pillar or statue (interchangeable with a statue of Heracles)
Hestia every house had a Heart dedicated to Hestia; considered a key place of worship e.g. where a new person was introduced into the oikos
Herms stood as half way makers on roads and as protective symbols outside houses

37
Q

Household religion: Mothers

A

Mothers had little role within household religion but made offerings to Hestia for patrilineal succession, giving amulets to children for protection, offerings to Apollo in response to bad dreams and omens as well as (according to Plato) making dedications, sacrifices and shrines both within the house and outside of it.

Their most important domestic religious role was assisting in funerary and burial practices but women were important in celebrating rites of passage e.g weddings, childbirth and funerals.

Women were involved in public religion to a much greater extent than private religion - the most famous festival restricted to women was the thesmophoria, dedicated to Demeter

38
Q

Household religion: Fathers

A

Religious authority and priest of the family. The oldest father was the one that made the offerings and did the rituals
He was also in charge of tending the tombs of ancestors.
Maintained the household gods
Looked after the tombstones to ensure they were not lost or destroyed, and left annual offerings at the graves to prevent the memory of the ancestors to be destroyed or forgotten.
Would contribute to yearly sacrifices, and make considerable donations to fund public buildings and festivals (if they could afford it). In wealthy families, the father would likely have a prominent religious role in the community, and might have been a priest or a servant of the local heroes

39
Q

Household religion: sons

A

The father would first present his son at a celebration of the Apatouria within a year after the son’s birth and would sacrifice a sheep to Zeus and Athena. He would also swear an oath that this boy was his legitimate child, and thereafter the son would probably regularly attend the annual Apatouria of his father’s phratry.

At sixteen the boy was again presented by his father to the members of the phratry at the Apatouria.

The boy made an offering of hair which for boys typically symbolised the transition from childhood to adolescence. The father again swore an oath to the legitimacy of his son and presented a sacrificial victim for Zeus and Athena.

Phratries were inherited memberships of the males in Athenian society. Each had its own cult center. Zeus Phratrios and Athena Phratria were the patron deities

40
Q

Household religion: Daughters

A

They married early, about age 15 where she would move out of her family’s house and into her husband’s - they would be welcomed into the household officially through rituals at the hearth. She would participate in the religious rituals, funerals and tomb cult of her new family.

Girls would take their childhood toys or locks of hair and leave them at the temple of Artemis when they came of age and were being married to signal that their childhood had ended and that they were becoming adults

Girls also made marital sacrifices to gaia, uranus and their ancestors

They would play ‘helping’ roles such as the grinding of the meal used to make the cakes that would be offered to Athena or the role of basket-bearer - the carrying of sacrificial tools which would be used at different religious occasions.

41
Q

Household religion: Slaves

A

The principal use of slaves was in agriculture, but they were also used in stone quarries or mines, and as domestic servants.
Carry baskets or lading the animal in family sacrifices,
Cook for feasts, bringing up children,
Would pray and swear by them as often as the family
They were permitted to enter state sanctuaries and had roles in some festivals but not allowed to attend others

42
Q

Deme Religion

A

Deme = small Athenian village / town, the smallest level of Athenian society with 100-200 citizens (139 Demes in Athens)
Demarchos = leader of the deme
Every Deme was collected into Trityl (4/5 in one trityl) then into tribes (phylai - 10 tribes in Athens)
Erchia’s religious calendar
43 deities and heroes were listed, 41 of these specific to Erchia
35 cult sites - most are likely to have been just an alter
25 days of the year set aside for rituals - exclusive to Erchia and Deme funded festivals (would also celebrate the 120 Athenian festivals)

43
Q

Polis religion

A

Polis religion was the self representation of the community through religious cults and the control of religious practices (via political decisions and the institutionalisation of practices)

the polis creates religion, transforming its religious institutions

Polis religious participation directed its prayers and worship to the welfare of the polis and a whole - festivals were payed for with state funds and, for the most part, were open to all citizens

44
Q

Polis religion: Athenian calendar

A

Hecatombaion (July) The Panathenaia (MAJOR)
Metageitnion (August) The Metageitnia, dedicated to Apollo. (MINOR)
Boedromion (September) Elucinian mysteries - (MAJOR)
Pyanepsion (October) Oschophoria, the festival of wine-making, The Apaturia was a festival for the phratriai and The Thesmophoria, dedicated to Demeter, open exclusively to women linked to the Skirophoria (MAJOR)
Maimakterion (November) The Pompaia dedicated to Zeus (MINOR)
Poseideon (December) The Poseidea (nothing known) and Haloa, a secret rite for women held in honour of Demeter and Dionysus (MINOR)
Gamelion (January) Gamelia celebrated the marriage of Zeus and Hera (MINOR)
Anthesterion (February) The Anthesteria, or festival of the flowers, was a festival of Dionysus (MAJOR)
Elaphebolion (March) The City Dionysia
Munichion (April) Olympieia was in honour of Olympian Zeus (MINOR)
Thargelion (May) Thargelia was a pre-harvest festival and the principal celebration of Apollo at Athens (MAJOR)
Skiraphorion (June) The Skirophoria was a festival for Demeter. (MAJOR)

45
Q

4 most important Panhellenic sanctuaries

A

Delphi: Southwestern slope of Mount Parnassus, in central Greece, worshipped Pythian Apollo (references killing of Pytho - a snake), held the Pythian games
Olympia: Western Peloponnese, worshipped Olympian Zeus (Zeus of Olympus), held the Olympian games
Nemea: North-eastern Peloponnese, Worshiped Nemean Zeus, held the Nemean games
Isthmus: Peloponnesian side, where it it joins the Greek mainland, Isthmian Poseidon, held the Isthmian games

46
Q

Role of priests and priestesses

A

The main task was to perform ritual sacrifices and other religious duties, civic priests was under the responsibility of a local authority

Politicians did not need priests to performs = religious activities but priests were dependent on civic representation and were mainly employed by the city. In Athens the Archon Basileus was in charge of all religious matters but individual priests were employed for specific deities

3 Ways to obtain priesthood:

  • though inheritance
  • by lot
  • through purchase
47
Q

Stages of a sacrifice

A
  1. Preparation The animal was lead to an alter after being adorned with garlands, usually in procession, each participant cleansed their hands and took a handful of barley grain from a basket.

The victim’s head was sprinkled with water to get their consent and their hair was cut and fire lit, a prayer was said and the barley was thrown into the fire

  1. The killing the main sacrificer cut the animal’s throat with a knife and larger victims were stunned with a blow with an axe. Women chanted a ritual cry (ololyge) and the alter was bloodied
  2. Handling of the meat the deity’s portion was taken away - typically the thigh bones and a small portion of meat from all the limbs were burned on the alter, while burning wine was poured over it

Next the entails were taken sometimes read for prophesy then and roasted on spits over the fire and shared among worshippers

The remaining meat was cooked and distributed among participants

48
Q

Votive offerings

A

An object left in a sacred place to gain favor from super natural forces as a gift of gratitude to a deity
Could be:
-spoils of war e.g. shield given as thanks for winning the Persian wars
-figurines e.g. small animals
-gold/silver items
- anatomical votives
Generally very similar to sacrifices but have arguably more meaning or symbolism as they were given with not intent to return

49
Q

Libations

A

The most common form of offering - ‘this is some of what I have , I will give it to the gods’

It was a gesture of thanks to the gods

They were poured out in both private and public contexts e.g. during symposiums so the attendees would not get too rowdy

During travels they were poured out at the safe arrival on land

A liquid offering (could be water, wine, honey or milk), they were mostly poured out of a wine-jug into a libation bowl then onto an alter or the ground

Special libations of a larger scale were poured out to the dead, chthonic deities or nature deities often directly onto the earth

Hard to make a distinction between a libation and a sacrifice - the Greeks likely did not make a distinction

50
Q

Book 18 Themes

A

Xenia = the suitors behavior and the battle with Irus demonstrates the suitors disrespect of Zeus and Penelope’s reaction emphases her good Xenia in juxtaposition

51
Q

Book 18 Key Characters

A

Odysseus = while disguised defeats Irus but shows some restraint and cunning through witty responses to the suitors
Penelope = revels her intelligence more
Telemachus = shows increased Kleos as he confronts the suitors

52
Q

Book 18 Key quotes and epithets

A

“put up their hands and died of laughing” (dramatic irony)
“Blood will be spilt before me and the suitors are parted”
“Show myself to the suitors much as I detest them” because “When you see our son growing a beard (…) marry whom ever you might and leave your house behind”

53
Q

Book 19 Key events

A

Odysseus arrives in disguise at the palace and has a long talk with Penelope but does not reveal his identity. Penelope has Eurycleia bathe his feet and anoint them with oil. Eurycleia notices a scar above his knee from when Odysseus had been attacked by a wild boar when hunting on Mount Parnassus. The maid recognizes him, but before she can give him away Odysseus silences her as he doesn’t trust Penelope due to Agamemnon’s warning in book 11.
- Penelope tells him of her dream of 20 geese being killed by an eagle, before deciding she will set up the test of the bow the next morning

54
Q

Book 19 Themes

A

Loyalty = Eurycleia’s loyalty is important as it juxtaposes with the disloyalty of some of the other servants
Resonance = spilling of the water is the recognition passage foreshadows and parallels the spilling of blood

Book 19 Key Characters
Odysseus = gets to talk to Penelope for the first time in 20 years
Penelope = explains her story of weaving and proposes the challenge
Eurycleia = recognises Odysseus as she was his nursemaid

Book 19 Key quotes and epithets
“‘My lady,’ Answered the resourceful Odysseus” (‘gyas’ means ‘wife’ or ‘lady’)
“This is not a dream (…) these geese were your suitors and I that was the eagle am now your husband, home again”

55
Q

Book 19 Themes

A

Loyalty = Eurycleia’s loyalty is important as it juxtaposes with the disloyalty of some of the other servants
Resonance = spilling of the water is the recognition passage foreshadows and parallels the spilling of blood

56
Q

Book 19 Key Characters

A

Odysseus = gets to talk to Penelope for the first time in 20 years
Penelope = explains her story of weaving and proposes the challenge
Eurycleia = recognises Odysseus as she was his nursemaid

57
Q

Book 19 Key quotes and epithets

A

“‘My lady,’ Answered the resourceful Odysseus” (‘gyas’ means ‘wife’ or ‘lady’)
“This is not a dream (…) these geese were your suitors and I that was the eagle am now your husband, home again”

58
Q

Book 21 Themes

A

Identity = Odysseus’ identity is proved providing justification for his anger and cementing his Kloes
Consequences = the suitors attitudes and behavior towards Odysseus and Telemachus increases it its abuse

59
Q

Book 21 Key events

A
  • Penelope now appears before the suitors with the bow left behind by Odysseus when he sailed for Troy. She promises to marry whoever strings the bow and shoots an arrow through twelve axe heads lined in a row.
    -The Suitors take turns trying to bend the bow to string it, but all can’t. Odysseus asks to try and the suitors refuse but Telemachus insists
  • Odysseus easily strings the bow and sends an arrow through the axe heads - more proof of Odysseus’ identity
  • At a sign from his father, Telemachus arms himself and takes up a station by his side.
60
Q

Book 21 Key Characters

A

Penelope = starts the competition explaining her rules
Odysseus = the gods are shown to be on his side as when he strings the bow, Zeus releases thunder
Suitors = cruelty increases

61
Q

Book 21 Key quotes and epithets

A

“But the great Telemachus stepped in”
“it sang as he plucked it” / “There was a thunder clap from Zeus”

62
Q

Book 22 Key events

A
  • The battle with the suitors
  • Antinous, ringleader of the suitors, is just lifting a drinking cup when Odysseus shoots an arrow through his throat.
  • Odysseus attacks the Suitors, killing Eurymachus and then firing arrows at the rest.
  • Melanthius the goatherd sneaks out and comes back with shields and spears for the Suitors. But Athene sent the Suitors’ spear thrusts wide, as Odysseus, Telemachus and the two faithful herdsmen strike with volley after volley of lances.
  • They finish off the work with swords. Those of the housemaids who had helped the Suitors are hung by the neck in the courtyard, while Melanthius is chopped to pieces.
63
Q

Book 22 Themes

A

The role of the servant = crucial to the climax of the story, explaining why Homer gave them such a priority (24.75% of the epic)

64
Q

Book 22 Key Characters

A

Odysseus and Telemachus = both talke ruthless revenge on the suitors which is justified by the suitors actions towards the both of them and their disregard for the possibility that Odysseus could have been alive.

65
Q

Book 22 Key quotes and epithets

A

“They are like cattle (…) stamped by a gadfly” (the small scaring the many)
“heaped insults on my head and on my Mother’s, and slept with the suitors” (Telemachus tells Odysseus of the disloyal servants)
“Athene made the whole volly miss” (Odysseus is protected by the will of the gods)

66
Q

Book 23 Key events

A

Eurycleia tells Penelope that Odysseus has returned, and she refuses to believe it.
Odysseus tells everyone to dress in their finest and dance, so that passers-by won’t suspect what’s happened and cause trouble.
Penelope decides to test Odysseus’ identity and so she tells a servant to make up his bed in the hall. Odysseus is furious because he made the bed from a living tree and knows it cannot be moved. This is the proof of his identity that Penelope wanted, and they are properly reunited and share their stories

67
Q

Book 23 Themes

A

Nostos = Penelope acts as the apex of Odysseus’ nostos as despite retuning to Ithaca and reclaiming his Kingdome, he is not fully home until they are able to reunite

68
Q

Book 23 Key Characters

A

Eurycliea = tells Penelope her husband has returned
Penelope = displays her own cunning and how she parallels her husband through the final test
Odysseus = finally reunites with his wife, completing his nostos

69
Q

Book 23 Key quotes and epithets

A

“It was like the moment when the blissful land is seen by struggling sailors (…) it was like that for Penelope”

70
Q

Timé

A

Identity through honor/ status/ wealth
tîmê refers to the honors paid to gods and heroes in cult. tîmê can take the form of various rituals, including sacrifice and athletic festivals

71
Q

Menos

A

‘Might’ this is a surge of fierceness they feel on the battlefield, it’s also used for wild animals such as lions

72
Q

Oikos

A

the household; implying an estate, like a manor with family and servants, all centering on and dependent upon a marriage
(The suitors are destroying Odysseus’ oikos)

73
Q

Chronological order of events in the Odyssey

A
  • 10 yrs = Trojan war
  • 1 yr = Ciconians, Lotus eaters, Polyphemus, Aeolus, Laestrygonians
  • 1 yr = Circe
  • 1 yr = underworld, Scylla and Charybdis, Helios’ island, storm, Charybdis p2
  • 7/8 yrs = calypso
  • 1 mth = leave calypso and meets Phaeacians
  • 1 week = Phaeacians take odysseus home
  • 1 week = Odysseus meets Eumaeus, Telemachus comes home, Odysseus defeats suitors, Penelope and Odysseus reunited
74
Q

Order events as the book displays

A
  • council of the gods
  • Telemachus goes to find Odysseus
  • Calypso is forced to release Odysseus
  • Odysseus leaves calypso (being wrecked by Poseidon) and meets Phaeacians
  • Odysseus tells his story after the games:
    Kikonians, Lotus eaters, Polyphemus, Aeolus, Laestrygonians, Circe, underworld, Scylla and Charybdis, Helios’ island, storm, Charybdis p2
  • Phaeacians take odysseus home
  • Odysseus meets Eumaeus, Telemachus comes home, Odysseus defeats suitors, Penelope and Odysseus reunited

Classics (11 decks)

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