Odysseus Quotes

He showed me his scars, and in return he let me pretend that I had none.

Odysseus inclines his head. "True. But fame is a strange thing. Some men gain glory after they die, while others fade. What is admired in one generation is abhorred in another." He spread his broad hands. "We cannot say who will survive the holocaust of memory. Who knows?" He smiles. "Perhaps one day even I will be famous. Perhaps more famous than you.

What is admired in one generation is abhorred in another. We cannot say who will survive the holocaust of memory… We are men only, a brief flare of the torch.

There will be killing till the score is paid.

They leaned towards him, like flowers to the sun, drinking in his luster. It was as Odysseus had said: he had light enough to make heroes of them all.

I remembered what Odysseus had said about her once. That she never went astray, never made an error. I had been jealous then. Now I thought: what a burden. What an ugly weight upon your back.

Odysseus, son of Laertes, the great traveller, prince of wiles and tricks and a thousand ways. He showed me his scars, and in return he let me pretend that I had none.

For that matter, Odysseus himself might have borrowed a trick or two from the rabbit hero, for he is very old and was never at a loss for a trick to deceive his enemies.

But you must know that only he who fights the darkness within will the day after tomorrow have his own share in the sun.

I'm not ashamed of heroic ambitions. If man and woman can only dance upon this earth for a few countable turns of the sun... let each of us be an Artemis, Odysseus, or Zeus... Aphrodite to the extent of the will of each one.

Odysseus had told me once that half of a duel is maneuvering around the sun, trying to get the light to stab at your enemy's eyes. But I was the blood of Helios, and no light could blind me.

The urge to fall [in love] was utterly new and made her [Athena] dizzy. He [Odysseus] could catch her and hold her up. She knew he could. If this is how Aphrodite feels every day, it's no wonder she's such an idiot.

There's always a siren, singing you to shipwreck. Some of us may be more susceptible than others are, but there's always a siren. It may be with us all our lives, or it may be many years or decades before we find it or it finds us. But when it does find us, if we're lucky we're Odysseus tied up to the ship's mast, hearing the song with perfect clarity, but ferried to safety by a crew whose ears have been plugged with beeswax. If we're not at all lucky, we're another sort of sailor stepping off the deck to drown in the sea.

He knew how to say many false things that were like true sayings.

Do not listen to your enemy, Odysseus had once told me. Look at them. It will tell you everything.

Odysseus...sleeps sound beside Calypso and when he wakes thinks only of Penelope.

He is lost in Agamemnon and Odysseus' wily double meanings, their lies and games of power. They have confounded him, tied him to a stake and baited him. I stroke the soft skin of his forehead. I would untie him if I could. If he would let me.

They no longer wanted to entice anyone; all they wanted was to catch a glimpse for as long as possible of the reflected glory in the great eyes of Odysseus

I’ll be Odysseus. You be Achilles.” “Achilles dies in the end.” “Then learn from his mistakes.

I wished Odysseus were there so I could ask him: but how did the king get that man to help him, the one who had struck him so deep? The answer that came to me was from a different tale. Long ago, in my wide bed, I had asked Odysseus: "What did you do? When you could not make Achilles and Agamemnon listen?" He'd smiled in the firelight. "That is easy. You make a plan in which they do not.

You are like Odysseus, who could go out onto the great sea, lose all his goods and his friends, come to the boundaries of death, and return still himself.

Odysseus drew the world to him,” she said. “Telegonus runs after, shaping as he goes, like a river carving a channel.

The Cyclops was about to roll the stone back into place, when from somewhere outside Annabeth shouted, "Hello, ugly!" Polyphemus stiffened. "Who said that?" "Nobody!" Annabeth yelled. That got exactl;y the reaction she'd been hoping for. The monster's face turned red with rage. "Nobody!" Polyphemus yelled back. "I remember you!" "You're too stupid to remember anybody," Annabeth taunted. "Much less Nobody." I hoped to the gods she was already moving when she said that, because Polyphemus bellowed furiously, grabbed the nearest boulder (which happened to be his front door) and threw it toward the sound of Annabeth's voice. I heard the rock smash into a thousand fragments. To a terrible moment, there was silence. Then Annabeth shouted, "You haven't learned to throw any better, either!" Polyphemus howled. "Come here! Let me kill you, Nobody!" "You can't kill Nobody, you stupid oaf," she taunted. "Come find me!" Polyphemus barreled down the hill toward her voice. Now, the "Nobody" thing would have confused anybody, but Annabeth had explained to me that it was the name Odysseus had used to trick Polyphemus centuries ago, right before he poked the Cyclops's eye out with a large hot stick. Annabeth had figured Polyphemus would still have a grudge about that name, and she was right. In his frenzy to find his old enemy, he forgot about resealing the cave entrance. Apparently, he did even stop to consider that Annabeth's voice was female, whereas the first Nobody had been male. On the other hand, he'd wanted to marry Grover, so he couldn't have been all that bright about the whole male/female thing. I just hoped Annabeth could stay alive and keep distracting him long enough for me to find Grover and Clarisse.

For they imagined as they wished--that it was a wild shot,/ an unintended killing--fools, not to comprehend/ they were already in the grip of death./ But glaring under his brows Odysseus answered: 'You yellow dogs, you thought I'd never make it/ home from the land of Troy. You took my house to plunder,/ twisted my maids to serve your beds. You dared/ bid for my wife while I was still alive./ Contempt was all you had for the gods who rule wide heaven,/ contempt for what men say of you hereafter./ Your last hour has come. You die in blood.

You'll come to learn a great deal if you study the Insignificant in depth

It was true. Odysseus’ favorite task was the sort that only had to be performed once: raiding a town, defeating a monster, finding a way inside an impenetrable city.

But when he spoke, that great voice of his poured out of his chest in words like the snowflakes of winter, and then no other mortal could in debate contend with Odysseus. Nor did we care any longer how he looked.

Was it possible—was it at all possible that she could come out of her most desperate choice with a man as clever as Odysseus who looked like Achilles and made love like Paris…?

Wise Penelope! That's was Odysseus said to his wife when he got home. I don't think he ever told her he loved her. He probably knew the words would sound too small.

Whatever she tried, my spells would hold. Not even Odysseus could talk his way past witchcraft. He had talked his way past the witch instead.

But you, Achilles,/ There is not a man in the world more blest than you--/ There never has been, never will be one./ Time was, when you were alive, we Argives/ honored you as a god, and now down here, I see/ You Lord it over the dead in all your power./ So grieve no more at dying, great Achilles.’ I reassured the ghost, but he broke out protesting,/ ‘No winning words about death to me, shining Odysseus!/ By god, I’d rather slave on earth for another man--/ Some dirt-poor tenant farmer who scrapes to keep alive—than rule down here over all the breathless dead.

. . . But if he is truly Odysseus, home at last, make no mistake: we two will know each other, even better — we two have secret signs, known to us both but hidden from the world.

Penelope In the pathway of the sun, In the footsteps of the breeze, Where the world and sky are one, He shall ride the silver seas, He shall cut the glittering wave. I shall sit at home, and rock; Rise, to heed a neighbor's knock; Brew my tea, and snip my thread; Bleach the linen for my bed. They will call him brave.

I reread the Odyssey at that time, which I had first read in school and remembered as a story of a homecoming.But it is not a story of a homecoming. How could the Greeks who knew that one never enters the same river twice, believe in homecoming? Odysseus does not return home to stay, but to set off again. The Odyssey is the story of motion both purposeful and purposeless, successful and futile.

Though men in the mass forget the origins of their need, they still bring wolfhounds into city apartments, where dog and man both sit brooding in wistful discomfort. The magic that gleams an instant between Argos and Odysseus is both the recognition of diversity and the need for affection across the illusions of form. It is nature's cry to homeless, far-wandering, insatiable man: "Do not forget your brethren, nor the green wood from which you sprang. To do so is to invite disaster.

I was a golden witch, who had no past at all.

This was their way of honoring the dead. The story over, the demands of their own hard, rough lives began to re-assert themselves in their hearts, in their nerves, their blood and appetites. Would that the dead were not dead! But there is grass that must be eaten, pellets that must be chewed, hraka that must be passed, holes that must be dug, sleep that must be slept. Odysseus brings not one man to shore with him. Yet he sleeps sound beside Calypso and when he wakes thinks only of Penelope.

For I say there is no other thing that is worse than the sea is for breaking a man, even though he may a very strong one.

Hero,” he said softly, in a manner that was much like his father’s. “Vengeance and glory are the ways of the Greeks and the Trojans. We are of the Herdsmen.

The true artist plays mad with his soul, labors at the very lip of the volcano, but remembers and clings to his purpose, which is as strong as the dream. He is not someone possessed, like Cassandra, but a passionate, easily tempted explorer who fully intends to get home again, like Odysseus.

Understanding the world too well, you see too many options and become as indecisive as Hamlet. No matter how far we progress, we remain part animal, and it is the animal in us that fires our strategies, gives them life, animates us to fight. Without the desire to fight, without a capacity for the violence war churns up, we cannot deal with danger. The prudent Odysseus types are comfortable with both sides of their nature. They plan ahead as best they can, see far and wide, but when it comes time to move ahead, they move. Knowing how to control your emotions means not repressing them completely but using them to their best effect.

The goddess did not shoot me in my home, aiming with gentle arrows. Nor did sickness suck all the strength out from my limbs, with long and cruel wasting. No, it was missing you, Odysseus, my sunshine; your sharp mind, and your kind heart. That took sweet life from me. — The Odyssey (11.198-203)

Odysseus had twenty years to shed his battle skin. My grandfather left the battlefield in France and rode home in a ship that crawled across the ocean slowly so he could catch his breath. I get on a plane in hell and get off, hours later, at home.

Laistrygonians. The monsters in the gym. They’re a race of giant cannibals who live in the far north. Odysseus ran into them once, but I’ve never seen them as far south as New York before.” “Laistry—I can’t even say that. What would you call them in English?” She thought about it for a moment. “Canadians,” she decided.

Odysseus brings not one man to shore with him. Yet he sleeps sound beside Calypso and when he wakes thinks only of Penelope.

Three bunny explosions later, in which the ax gets bloodier and bloodier, the air becoming thick with the scent of dead bunny and boy, Odysseus IV is before us.

This is what you should teach me, how to be like Odysseus—how to love my country, wife and father, and how, even after suffering shipwreck, I might keep sailing on course to those honorable ends.” —SENECA, MORAL LETTERS, 88.7b M

It was only by escaping into the desert that Moses and the Jews were able to solidify their identity and reemerge as a social and political force. Jesus spent his forty days in the wilderness, and Mohammed, too, fled Mecca at a time of great peril for a period of retreat. He and just a handful of his most devoted supporters used this period to deepen their bonds, to understand who they were and what they stood for, to let time work its good. Then this little band of believers reemerged to conquer Mecca and the Arabian Peninsula and later, after Mohammed's death, to defeat the Byzantines and the Persian empire, spreading Islam over vast territories. Around the world every mythology has a hero who retreats, even to Hades itself in the case of Odysseus, to find himself.

A true-made bow, Odysseus had called her. A fixed star. A woman who knew herself. “I asked her how she did it once, how she understood the world so clearly. She told me that it was a matter of keeping very still and showing no emotions, leaving room for others to reveal themselves.

Odysseus draped the towel over his shoulders and stretched his back. "You remember practicing with wooden swords? All the moves, the blocks, the counters, getting your footwork right, learning how to be in balance always?" "Of course you were a hard master." "And you recall the first time you went into a real fight, with blood being shed and the fear of death in the air?" "I do" "The moves are the same, but the difference is wider than the Great Green. Love is like that, Helikaon. You can spend time with a whore and laugh and know great pleasure. But when love strikes--- ah, the difference is awesome. You will find more joy in the touch of a hand or the sight of a smile than you could ever experience in a hundred nights of passion with anyone else. The sky will be more blue, the sun more bright. Ah, I am missing my Penelope tonight

Arete is simply excellence and the striving for excellence in all things,” said Odysseus. “Arete simply means the act of offering all actions as a sort of sacrament to excellence, of devoting one’s life to finding excellence, identifying it when it offers itself, and achieving it in your own life.

She wasn’t born in the normal way. She was literally born from thoughts. Her children are born the same way. When Athena falls in love with a mortal man, it’s purely intellectual, the way she loved Odysseus in the old stories. It’s a meeting of minds. She would tell you that’s the purest kind of love.

During the twenty years of Odesseus' absence, the people of Ithaca retained many recollections of him but never felt nostalgia for him. Whereas Odysseus did suffer nostalgia, and remembered almost nothing. ..... For four long books of the Odyssey he had retraced in detail his adventures before the dazzled Phaeacians. But in Ithaca he was not a stranger, he was one of their own, so it never occurred to anyone to say, 'Tell us!

He waved his hand; and it was as though, with an invisible feather wisk, he had brushed away a little dust, and the dust was Harappa, was Ur of the Chaldees; some spider-webs, and they were Thebes and Babylon and Cnossos and Mycenae. Whisk. Whisk—and where was Odysseus, where was Job, where were Jupiter and Gotama and Jesus? Whisk—and those specks of antique dirt called Athens and Rome, Jerusalem and the Middle Kingdom—all were gone. Whisk—the place where Italy had been empty. Whisk, the cathedrals; whisk, whisk, King Lear and the Thoughts of Pascal. Whisk, Passion; whisk, Requiem; whisk, Symphony; whisk...

Willing or not, we are all hostages of the joy of which we deprive ourselves. Here springs love’s pre-eternal sadness.

Odysseus managed to return in secret and slaughter them all—your basic happy homecoming.

[A]dventures befall the unadventurous as readily, if not as frequently, as the bold. Adventures are a logical and reliable result - and have been since at least the time of Odysseus - of the fatal act of leaving one's home, or trying to return to it again. All adventures happen in that damned and magical space, wherever it may be found or chanced upon, which least resembles one's home. As soon as you have crossed your doorstep or the county line, into that place where the structures, laws, and conventions of your upbringing no longer apply, where the support and approval (but also the disapproval and repression) of your family and neighbors are not to be had: then you have entered into adventure, a place of sorrow, marvels, and regret.

You're the modern versions of Beowulf, of St. George, of Odysseus. You're Van Helsing with firepower. You're Jack and the Beanstalk with automatic weapons. We're walking in the valley of the shadow of death, but we shall fear no evil! Because evil is about to get a stake put through its black heart because we are the baddest mother-fuckers to ever set foot in the valley!

In a time of disorder [Laertes] has returned to the care of the earth, the foundation of life and hope. And Odysseus finds him in an act emblematic of the best and most responsible kind of agriculture: an old man caring for a young tree.

No baby knows when the nipple is pulled from his mouth for the last time. No child knows when he last calls his mother “Mama.” No small boy knows when the book has closed on the last bedtime story that will ever be read to him. No boy knows when the water drains from the last bath he will ever take with his brother. No young man knows, as he first feels his greatest pleasure, that he will never again not be sexual. No brinking woman knows, as she sleeps, that it will be four decades before she will again awake infertile. No mother knows she is hearing the word Mama for the last time. No father knows when the book has closed on the last bedtime story he will ever read: From that day on, and for many years to come, peace reigned on the island of Ithaca, and the gods looked favorably upon Odysseus, his wife, and his son.

So by the time the morning came, Odysseus and I were indeed friends, as Odysseus had promised we would be. Or let me put it another way: I myself had developed friendly feelings towards him - more than that, loving and passionate ones - and he behaved as if he reciprocated them. Which is not quite the same thing.

But they could neither of them persuade me, for there is nothing dearer to a man than his own country and his parents, and however splendid a home he may have in a foreign country, if it be far from father or mother, he does not care about it.

Your loss," Odysseus called after him. "Don't mind him. His wife's a hellhound bitch, and that would sour anyone's temper. Now, my wife-----" "I swear." Diomedes' voice carried back up the length of the ship. "If you finish that sentence, I will throw you over the side and you can swim to Troy.

Have I ever said that Turner once actually had himself lashed to the mast of a ship, to be able to later do a painting of a storm? Which has never failed to remind me of the scene in which Odysseus does the identical thing, of course, so that he can listen to the Sirens singing but will stay put.

The sadness of death lies in the fact that it cannot be reversed. Cherish the world of the living whilst you have it, for you cannot visit there again.

Daedalus had said to me once: Even the best iron grows brittle with too much beating.

Denying Ahab greatness is an aesthetic blunder: He is akin to Achilles, Odysseus, and King David in one register, and to Don Quixote, Hamlet, and the High Romantic Prometheus of Goethe and Shelley in another. Call the first mode a transcendent heroism and the second the persistence of vision. Both ways are antithetical to nature and protest against our mortality. The epic hero will never submit or yield.

With a roar he throws Antilochus from him, knocks down Menealus. He falls on the body. The knowledge rushes up in him, choking off breath. A scream comes, tearing its way out. And then another, and another. He seizes his hair in his hands and yanks it from his head. Golden strands dall onto the bloody corpse. Patroclus, he says, Patroclus. Patroclus. Over and over untill it is sound only. Somewhere Odysseus is kneeling, urging food and drink. A fierce red rage comes, and he almost kills him there. But he would have to let go of me. He cannot. He holds me so tightly i can feel the faint beat of his chest, like the wings of a moth. An echo, the last bit of spirit tethered to my body. A torment.

Men!” Maeve said, nearly shouting. “Men leave their children all the time and the world celebrates them for it. The Buddha left and Odysseus left and no one gave a shit about their sons. They set out on their noble journeys to do whatever the hell they wanted to do and thousands of years later we’re still singing about it. Our mother left and she came back and we’re fine. We didn’t like it but we survived it. I don’t care if you don’t love her or if you don’t like her, but you have to be decent to her, if for no other reason than I want you to. You owe me that.

The moral, I suppose, would be that the first requirements for a heroic career are the knightly virtues of loyalty, temperance, and courage. The loyalty in this case is of two degrees or commitments: first, to the chosen adventure, but then, also, to the ideals of the order of knighthood. Now, this second commitment seems to put Gawain's way in opposition to the way of the Buddha, who when ordered by the Lord of Duty to perform the social duties proper to his caste, simply ignored the command, and that night achieved illumination as well as release from rebirth. Gawain is a European and, like Odysseus, who remained true to the earth and returned from the Island of the Sun to his marriage with Penelope, he has accepted, as the commitment of his life, not release from but loyalty to the values of life in this world. And yet, as we have just seen, whether following the middle way of the Buddha or the middle way of Gawain, the passage to fulfillment lies between the perils of desire and fear.

She seemed to fit into the air like a jewel in its crown.

[A]dventures befall the unadventuresome as readily, if not as frequently, as the bold. Adventures are a logical and reliable result -- and have been since at least the time of Odysseus -- of the fatal act of leaving one's home, or trying to return to it again. All adventure happens in that damned and magical space, wherever it may be found or chanced upon, which least resembles one's home.

But when Odysseus rose, that man of many devices, fixing his down-cast eyes on the ground he stood: nor his scepter swayed, either this way or that like a practiced speaker, but held it motionless, even as a man unskilled in the arts of persuasion. One would declare him mute with passion or wanting in judgment. But when he spoke, when his powerful voice went forth from his bosom, issuing words which fell like flakes of snow in winter, surely no mortal man might hope to compete with Odysseus. Lost in wonder we sat, but not, as before, at his manner.

This is the way with grief. With guilt. With regret. All we can do is honour the lessons this brings, look honestly upon who we were and what we have done, and try to do better when the next sun rises.

So to hell with dignity. Dignity has got nothing on Rita Hayworth singing “Put the Blame on Mame” in Gilda, and absolutely nothing on Mae West in anything. It seems far more exciting to be a Siren beckoning with her song or Calypso captivating on her island than to be Penelope, the archetype of female fidelity, weaving and unweaving at her loom, sending her suitors away, waiting for the errant Odysseus to return, waiting while he luxuriates in lotusland, waiting while, as one correspondent to The New York Times Book Review put it, he “commits adultery with various gorgeous, high-class women,” waiting for her husband like Lucy waits for Desi at the end of the day, or Alice waits for Ralph at the end of the night. Bad girls don’t wait around—one doesn’t get to go everywhere by sitting by the phone.

I meant to tell you,” he said. “I heard a prophecy of you. I had it from an old seeress who had left her temple and was wandering the fields giving fortunes.” I was used to the swift movements of his mind, and now I was grateful for them. “And you just happened to be passing when she was speaking of me?” “Of course not. I gave her an embossed gold cup to tell me all she knew of Circe, daughter of Helios, witch of Aiaia.” “Well?” “She said that a man named Odysseus, born from my blood, will come one day to your island.” “And?” “That’s it,” he said. “That’s the worst prophecy I’ve ever heard,” I said. He sighed. “I know. I think I lost my cup.

All of the great mythologies and much of the mythic story-telling of the world are from the male point of view. When I was writing The Hero with a Thousand Faces and wanted to bring female heroes in, I had to go to the fairy tales. These were told by women to children, you know, and you get a different perspective. It was the men who got involved in spinning most of the great myths. The women were too busy; they had too damn much to do to sit around thinking about stories. [...] In the Odyssey, you'll see three journeys. One is that of Telemachus, the son, going in quest of his father. The second is that of the father, Odysseus, becoming reconciled and related to the female principle in the sense of male-female relationship, rather than the male mastery of the female that was at the center of the Iliad. And the third is of Penelope herself, whose journey is [...] endurance. Out in Nantucket, you see all those cottages with the widow's walk up on the roof: when my husband comes back from the sea. Two journeys through space and one through time.

Laistry-what?” “Laistrygonians. The monsters in the gym. They’re a race of giant cannibals who live in the far north. Odysseus ran into them once, but I’ve never seen them as far south as New York before.” “Laistry—I can’t even say that. What would you call them in English?” She thought about it for a moment. “Canadians,” she decided.

Abraham’s actions are explained not only by what is happening to him at the moment, nor yet only by his character (as Achilles’ actions by his courage and his pride, and Odysseus’ by his versatility and foresightedness), but by his previous history; he remembers, he is constantly conscious of, what God has promised him and what God has already accomplished for him—his soul is torn between desperate rebellion and hopeful expectation; his silent obedience is multilayered, has background. Such a problematic psychological situation as this is impossible for any of the Homeric heroes, whose destiny is clearly defined and who wake every morning as if it were the first day of their lives: their emotions, though strong, are simple and find expression instantly.

Odysseus had twenty years to shed his battle skin. My grandfather left the battle field in France and rode home in a ship that crawled across the ocean slowly so he could catch his breath. I get on a plane in hell and get off, hours later, at home. I try to ignore death, but she's got her arm around my waist waiting to poison everything I touch.

She’d so believed he could—that decades marked by disdain for emotion could have been nothing more than a faint memory in his checkered past. That she could love him enough to prove to him that the world was worth his caring, his trust. That she could turn him into the man of whom she had dreamed for so long. That was perhaps the hardest truth of all—that Ralston, the man she’d pined over for a decade, had never been real. He’d never been the strong and silent Odysseus; he’d never been aloof Darcy; never Antony, powerful and passionate. He had only ever been Ralston, arrogant and flawed and altogether flesh and blood.

It is not easy to soothe the immortal gods from their vengeance.

One day might be different from another, but there ain't much difference when they're put together. September 14, 1911: Writer and teacher William Armstrong wrote celebrated children's books including the Newbery Medal-winning Sounder, about an African American sharecropper family with a loud and loyal hound, inspired by Odysseus' dog Argus. Armstrong was born in Virginia 102 years ago today.

My anger mounted. “What about your son and me? What about us? How can you even think of leaving me alone here with our baby boy? Telemachus needs his father. What’s going to happen to us if you leave? Who will help me raise him? Who will take care of us? You know as well as I do some of the men around here are nothing but a bunch of scoundrels. Mark my words, Odysseus. The second you’re gone, they’ll swarm in here like bees around honey. They’ll take over the place. I won’t be able to do a thing to stop them.

Coincidence, when raised to a symbol, occurs with mathematical precision at the most crucial moment, even for the squarest of minds. A moment the rest of us call higher will, Fate’s gesture, something like that.

With a dark glance wily Odysseus shot back, “Indecent talk, my friend. You, you’re a reckless fool —I see that. So, the gods don’t hand out all their gifts at once, not build and brains and flowing speech to all. One man may fail to impress us with his looks but a god can crown his words with beauty, charm, and men look on with delight when he speaks out. Never faltering, filled with winning self-control, he shines forth at assembly grounds and people gaze at him like a god when he walks through the streets. Another man may look like a deathless one on high but there’s not a bit of grace to crown his words. Just like you, my fine, handsome friend. Not even a god could improve those lovely looks of yours but the mind inside is worthless.

As they were speaking, a dog that had been lying asleep raised his head and pricked up his ears. This was Argos, whom Odysseus had bred before setting out for Troy, but he had never had any enjoyment from him. In the old days he used to be taken out by the young men when they went hunting wild goats, or deer, or hares, but now that his master was gone he was lying neglected on the heaps of mule and cow dung that lay in front of the stable doors till the men should come and draw it away to manure the great close; and he was full of fleas. As soon as he saw Odysseus standing there, he dropped his ears and wagged his tail, but he could not get close up to his master. When Odysseus saw the dog on the other side of the yard, dashed a tear from his eyes without Eumaeus seeing it, and said: 'Eumaeus, what a noble hound that is over yonder on the manure heap: his build is splendid; is he as fine a fellow as he looks, or is he only one of those dogs that come begging about a table, and are kept merely for show?' 'This dog,' answered Eumaeus, 'belonged to him who has died in a far country. If he were what he was when Odysseus left for Troy, he would soon show you what he could do. There was not a wild beast in the forest that could get away from him when he was once on its tracks. But now he has fallen on evil times, for his master is dead and gone, and the women take no care of him. Servants never do their work when their master's hand is no longer over them, for Zeus takes half the goodness out of a man when he makes a slave of him.' So saying he entered the well-built mansion, and made straight for the riotous pretenders in the hall. But Argos passed into the darkness of death, now that he had fulfilled his destiny of faith and seen his master once more after twenty years…

Agamemnon, Calchas, and Odysseus, on the other hand, know that one doesn’t grow powerful thanks to the gods: they take matters into their own hands and fight to have their names written into eternity. It is no wonder they have survived for so long: they are cruel and cunning. Although they are very different from one another, they have something in common—they believe they are special because no one but them sees the horrible things that need to be done. They believe others shy away from the brutal nature of life but that they are clever enough to see and act upon it.

...while epic fantasy is based on the fairy tale of the just war, that’s not one you’ll find in Grimm or Disney, and most will never recognize the shape of it. I think the fantasy genre pitches its tent in the medieval campground for the very reason that we even bother to write stories about things that never happened in the first place: because it says something subtle and true about our own world, something it is difficult to say straight out, with a straight face. Something you need tools to say, you need cheat codes for the human brain--a candy princess or a sugar-coated unicorn to wash down the sour taste of how bad things can really get. See, I think our culture has a slash running through the middle of it, too. Past/Future, Conservative/Liberal, Online/Offline. Virgin/Whore. And yes: Classical/Medieval. I think we’re torn between the Classical Narrative of Self and the Medieval Narrative of Self, between the choice of Achilles and Keep Calm and Carry On. The Classical internal monologue goes like this: do anything, anything, only don’t be forgotten. Yes, this one sacrificed his daughter on a slab at Aulis, that one married his mother and tore out his eyes, and oh that guy ate his kids in a pie. But you remember their names, don’t you? So it’s all good in the end. Give a Greek soul a choice between a short life full of glory and a name echoing down the halls of time and a long, gentle life full of children and a quiet sort of virtue, and he’ll always go down in flames. That’s what the Iliad is all about, and the Odyssey too. When you get to Hades, you gotta have a story to tell, because the rest of eternity is just forgetting and hoping some mortal shows up on a quest and lets you drink blood from a bowl so you can remember who you were for one hour. And every bit of cultural narrative in America says that we are all Odysseus, we are all Agamemnon, all Atreus, all Achilles. That we as a nation made that choice and chose glory and personal valor, and woe betide any inconvenient “other people” who get in our way. We tell the tales around the campfire of men who came from nothing to run dotcom empires, of a million dollars made overnight, of an actress marrying a prince from Monaco, of athletes and stars and artists and cowboys and gangsters and bootleggers and talk show hosts who hitched up their bootstraps and bent the world to their will. Whose names you all know. And we say: that can be each and every one of us and if it isn’t, it’s your fault. You didn’t have the excellence for it. You didn’t work hard enough. The story wasn’t about you, and the only good stories are the kind that have big, unignorable, undeniable heroes.

Yet I admire Phemius, who helped me to smooth out incidents in which the Goddess Athene had not been particularly helpful. For safety’s sake, on his advice, I have consigned to oblivion all the names of my living characters, giving them pseudonyms—as I also do here, with only four exceptions. I retain my own as a personal signature; Phemius retains his as a reward for the collaboration; I allow Odysseus to call himself “Aethon son of Castor” and tell Aethon’s life story in one of his many fictions; and (as I decided halfway through the poem) Eurycleia deserves to be immortalized for urging Aethon and me to marry.

The brawling of a sparrow in the eaves, The brilliant moon and all the milky sky, And all that famous harmony of leaves, Had blotted out man's image and his cry. A girl arose that had red mournful lips And seemed the greatness of the world in tears, Doomed like Odysseus and the labouring ships And proud as Priam murdered with his peers; Arose, and on the instant clamorous eaves, A climbing moon upon an empty sky, And all that lamentation of the leaves, Could but compose man's image and his cry.

Either live with that fire in your heart, or die in shrivelled, blackened grief. No one will forgive you. No forgiveness will ever be enough. And no one but you can make your actions the apology that the dead are owed. Repent and live – and stop asking the dead to take the pain away. They cannot. You will live with it, and that is all.

Ἡ Ποίηση, ποὺ ἀπὸ τὴ φύση της δὲν ἀρκεῖται ποτὲ στὴ μία ὄψη τῶν πραγμάτων, ἔφτασε νά ΄ναι στὶς ἡμέρες μας ἡ μόνη πραγματικὰ ἐπικίνδυνη γιὰ τοὺς ἑκάστοτε κρατοῦντες. Ἐφ΄ ᾧ καὶ οἱ πιὸ ἔξυπνοι ἀπ’ αὐτοὺς τὴ βάζουν τώρα τελευταῖα νὰ φωνάζει «ἐλευθερία», ὅπως οἱ κλέφτες γιὰ νὰ τρομάξει ὁ νοικοκύρης -ὡσότου ὁ ἀφανισμός της συντελεσθεῖ. Τριάντα αἰώνες καὶ πλέον ὁ ἄνθρωπος πασχίζει νὰ βάλει τὴ μία λέξη κοντὰ στὴν ἄλλη μὲ τέτοιον τρόπο ποὺ ἡ σκέψη νὰ ἐξαναγκάζεται νὰ παίρνει καινούργιες στροφές. Ἰδοὺ ποὺ γιὰ πρώτη φορὰ ἡ λειτουργία αὐτὴ σταμάτησε. Εἴμαστε πανέτοιμοι γιὰ τὴ βλακεία. "Ἀναφορά στὸν Ἀνδρέα Ἐμπειρίκο

As you set out on your journey to Ithaca, pray that your journey be a long one, filled with adventure, filled with discovery. Laestrygonians and Cyclopes, the angry Poseidon--do not fear them: you'll never find such things on your way unless your sight is set high, unless a rare excitement stirs your spirit and your body. The Laestrygonians and Cyclopes, the savage Poseidon--you won't meet them so long as you do not admit them to your soul, as long as your soul does not set them before you. Pray that your road is a long one. May there be many summer mornings when with what pleasure, with what joy, you enter harbors never seen before. May you stop at Phoenician stations of trade to buy fine things, mother of pearl and coral, amber and ebony, and voluptuous perfumes of every kind-- buy as many voluptuous perfumes as you can. And may you go to many Egyptian cities to learn and learn from those who know. Always keep Ithaca in your mind. You are destined to arrive there. But don't hurry your journey at all. Far better if it takes many years, and if you are old when you anchor at the island, rich with all you have gained on the way, not expecting that Ithaca will give you wealth. Ithaca has given you a beautiful journey. Without her you would never have set out. She has no more left to give you. And if you find her poor, Ithaca has not mocked you. As wise as you have become, so filled with experience, you will have understood what these Ithacas signify.

Παντού την είδα. Να κρατάει ένα ποτήρι και να κοιτάζει στο κενό. Ν” ακούει δίσκους ξαπλωμένη χάμου. Να περπατάει στο δρόμο με φαρδιά παντελόνια και μια παλιά γκαμπαρντίνα. Μπρος από τις βιτρίνες των παιδιών. Πιο θλιμμένη τότε. Και στις δισκοθήκες, πιο νευρική, να τρώει τα νύχια της. Καπνίζει αμέτρητα τσιγάρα. Είναι χλωμή κι ωραία. Μ”αν της μιλάς ούτε που ακούει καθόλου. Σαν να γίνεται κάτι αλλού — που μόνο αυτή τ” ακούει, και τρομάζει. Κρατάει το χέρι σου σφιχτά, δακρύζει, αλλά δεν είναι εκεί. Δεν την έπιασα ποτέ και δεν της πήρα τίποτα.

If one has been absent for decades from a place that one once held dear, the wise would generally counsel that one should never return there again. History abounds with sobering examples: After decades of wandering the seas and overcoming all manner of deadly hazards, Odysseus finally returned to Ithaca, only to leave it again a few years later. Robinson Crusoe, having made it back to England after years of isolation, shortly thereafter set sail for that very same island from which he had so fervently prayed for deliverance. Why after so many years of longing for home did these sojourners abandon it so shortly upon their return? It is hard to say. But perhaps for those returning after a long absence, the combination of heartfelt sentiments and the ruthless influence of time can only spawn disappointments. The landscape is not as beautiful as one remembered it. The local cider is not as sweet. Quaint buildings have been restored beyond recognition, while fine old traditions have lapsed to make way for mystifying new entertainments. And having imagined at one time that one resided at the very center of this little universe, one is barely recognized, if recognized at all. Thus do the wise counsel that one should steer far and wide of the old homestead. But no counsel, however well grounded in history, is suitable for all. Like bottles of wine, two men will differ radically from each other for being born a year apart or on neighboring hills. By way of example, as this traveler stood before the ruins of his old home, he was not overcome by shock, indignation, or despair. Rather, he exhibited the same smile, at once wistful and serene, that he had exhibited upon seeing the overgrown road. For as it turns out, one can revisit the past quite pleasantly, as long as one does so expecting nearly every aspect of it to have changed.

I can become happy with the simplest things the most insignificant.. even the every day ones of every day. It is sufficient for me that weeks have Sundays and I am satisfied that years keep their Christmas for the very end that winters have stone houses dipped in snow that I know how to discover the hidden bitter herbs in their hiding places. It is enough for me that four people love me a lot.. It is enough for me that I love four people a lot.. that I spend my breath on them alone; that I am not afraid to remember; that I do not care if they remember me; that I can still cry and that I even sing..sometimes... that there is music which fascinates me and fragrances that enchant me..

I too have been in the underworld, like Odysseus, and will be there again; and I have not sacrificed only rams to be able to talk with the dead, but have not spared my own blood as well. There have been four pairs who did not refuse themselves to me, the sacrificer: Epicurus and Montaigne, Goethe and Spinoza, Plato and Rousseau, Pascal and Schopenhauer. With these I have had to come to terms when I have wandered all alone, from them will I accept judgement, to them I will listen when in doing so they judge one another. Whatever I say, resolve, cogitate for myself and others: upon these eight I fix my eyes and see theirs fixed upon me. - May the living forgive me if they sometimes appear to me as shades, so pale and ill-humoured, so restless and, alas! so lusting for life: whereas those others then seem to me so alive, as through now, after death, they could never again grow weary of life. Eternal liveliness, however, is what counts: what do 'eternal life', or life at all, matter to us!

While altering the saga of Odysseus’s Return to make my Elyman suitors serve as Penelope’s lovers, I had to protect myself against scandal. What if someone recognized the story and supposed that I, Nausicaa the irreproachable, had played the promiscuous harlot in my father’s absence? So, according to my poem, Penelope must have remained faithful to Odysseus throughout those twenty years. And because this change meant that Aphrodite had failed to take her traditional revenge, I must make Poseidon, not her, the enemy who delayed him on his homeward voyage after the Fall of Troy. I should therefore have to omit the stories of Penelope’s banishment and the oar mistaken for a flail, and Odysseus’s death from Telemachus’s sting-ray spear. When I told Phemius of these decisions, he pointed out, rather nastily, that since Poseidon had fought for the Greeks against the Trojans, and since Odysseus had never failed to honour him, I must justify this enmity by some anecdote. “Very well,” I answered. “Odysseus blinded a Cyclops who, happening to be Poseidon’s son, prayed to him for vengeance.” “My dear Princess, every Cyclops in the smithies of Etna was born to Uranus, Poseidon’s grandfather, by Mother Earth.” “Mine was an exceptional Cyclops,” I snapped. “He claimed Poseidon as his father and kept sheep in a Sican cave, like Conturanus. I shall call him Polyphemus—that is, ‘famous’—to make my hearers think him a more important character than he really was.” “Such deceptions tangle the web of poetry.” “But if I offer Penelope as a shining example for wives to follow when their husbands are absent on long journeys, that will excuse the deception.

The people cast themselves down by the fuming boards while servants cut the roast, mixed jars of wine and water, and all the gods flew past like the night-breaths of spring. The chattering female flocks sat down by farther tables, their fresh prismatic garments gleaming in the moon as though a crowd of haughty peacocks played in moonlight. The queen’s throne softly spread with white furs of fox gaped desolate and bare, for Penelope felt ashamed to come before her guests after so much murder. Though all the guests were ravenous, they still refrained, turning their eyes upon their silent watchful lord till he should spill wine in libation for the Immortals. The king then filled a brimming cup, stood up and raised it high till in the moon the embossed adornments gleamed: Athena, dwarfed and slender, wrought in purest gold, pursued around the cup with double-pointed spear dark lowering herds of angry gods and hairy demons; she smiled and the sad tenderness of her lean face, and her embittered fearless glance, seemed almost human. Star-eyed Odysseus raised Athena’s goblet high and greeted all, but spoke in a beclouded mood: “In all my wandering voyages and torturous strife, the earth, the seas, the winds fought me with frenzied rage; I was in danger often, both through joy and grief, of losing priceless goodness, man’s most worthy face. I raised my arms to the high heavens and cried for help, but on my head gods hurled their lightning bolts, and laughed. I then clasped Mother Earth, but she changed many shapes, and whether as earthquake, beast, or woman, rushed to eat me; then like a child I gave my hopes to the sea in trust, piled on my ship my stubbornness, my cares, my virtues, the poor remaining plunder of god-fighting man, and then set sail; but suddenly a wild storm burst, and when I raised my eyes, the sea was strewn with wreckage. As I swam on, alone between sea and sky, with but my crooked heart for dog and company, I heard my mind, upon the crumpling battlements about my head, yelling with flailing crimson spear. Earth, sea, and sky rushed backward; I remained alone with a horned bow slung down my shoulder, shorn of gods and hopes, a free man standing in the wilderness. Old comrades, O young men, my island’s newest sprouts, I drink not to the gods but to man’s dauntless mind.” All shuddered, for the daring toast seemed sacrilege, and suddenly the hungry people shrank in spirit; They did not fully understand the impious words but saw flames lick like red curls about his savage head. The smell of roast was overpowering, choice meats steamed, and his bold speech was soon forgotten in hunger’s pangs; all fell to eating ravenously till their brains reeled. Under his lowering eyebrows Odysseus watched them sharply: "This is my people, a mess of bellies and stinking breath! These are my own minds, hands, and thighs, my loins and necks!" He muttered in his thorny beard, held back his hunger far from the feast and licked none of the steaming food.