-
Now we're moving on to books nine through
twelve of The Odyssey.
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Some of the best parts of The Odyssey
exist in this arc of the story.
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A lot of the things that you'll remember
about the cyclops, the sirens, all these
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famous episodes get stuck into Odysseus
recounting his own tales.
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Recall what's happened, we've been on this
island of Scheria for some books so
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Odysseus has slowly carefully pieced
himself together.
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He's got his strength back.
He's figured out a way to work himself
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back into human society but his identity
is still a riddle.
-
His host don't know who he is.
And only after they've given him
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overwhelming hospitality do they even
bother, or, they, do they even presume to
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ask his name.
And now starting off in book nine,
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Odysseus is going to start to fill in what
that ident, identity's all about.
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Remember at the close of eight, the direct
question for him that came from the king,
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Alcinous.
Now, tell us who you are?
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And in trying to figure out that question
of identity there were several points
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that, Alcinous made salient.
Your name, your lineage and where are you
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from?
What is your name or your parents and what
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place are you from?
Odysseus goes ahead and answers those
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right at the beginning above nine sets out
his own identity straight forwardly for
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his audience.
But then he carries on to fill up the last
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piece, this is going to be his past.
What great things have you done?
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Oh yes, yes, we need to know those, in
order to figure out who it is that you
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are.
So a great Greek heroes identity is gonna
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be, yes, name, lineage, whether from, and
also, a grand and glorious set of
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adventures in their past, what they've
done magnificent things that they've
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engage in.
Odysseus now when he identified himself is
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also taking over the role of the bard in
the story.
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He's going to become the singer of the
tale.
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It's like Homer hands things over to him
and says go ahead Odysseus now you can to
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have the reins for a while.
And then here's Odysseus basically in you
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know, perfect dactylic hexameter just like
a real poet, performing for us his own
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identity.
He gets to take over the story now form
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nine through twelve with a short breather
in book eleven.
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Now in the parts that we're going to turn
to in the coming books keep an eye on
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this, certain overall structure.
They're are a lot of episodes that come
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fast and furious, and lots of details,
lots of adventure to come up, but there is
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a way that you can organize your reading
of it such that you can allocate interest
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to what the episodes that are most
important.
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They tend to come in threes in book nine,
we have a group of three, the adventure
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with the Ciconians, then the Lotus Eaters,
then the Cyclops.
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In book ten, we have another three,
Ilyste, the Lystrigonians and Cerces, then
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in book eleven a long journey into the
underworld.
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And book twelve another group of three.
The Sirens, Scylla, and Charybdis, and the
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cattle of the son.
You can see our friends the sirens here.
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Careful.
Watch out if you start to hear their song.
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It's going to entice you in.
So we have in each of these groupings, two
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short ones and a long one, that first
group of three in book nine, the Caconians
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and the Lotaseaters are both actually very
short then the Cyclops is much longer and
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takes up nearly half the book.
In group two we have Ealis the
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Lystergonians, those are the two short
episodes, and then Zyrosy, which is the
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much longer episode, the more substantial
episode in book ten.
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Book eleven, longer digression in the
underworld, same cavings takes over again
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in book twelve, short, short, long Siren,
Sillan and Karyptos, and the cattle of the
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sun.
Watch for several important themes.
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I'm just going to point out to a couple,
there are more that you're going to
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identify yourself in your own reading look
for the idea of temptation.
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There are pleasures awaiting you, but
those pleasures sometimes have a price
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associated with them.
Also, curiosity goes together with
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temptation to be tempted to grab something
also is married in this set of stories
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with the idea of curiosity and gaining
knowledge.
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Odysseus push and drive is always a sense
of my goodness, what is that over there?
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It could be something amazing, and I've
got to spend some time trying to get to
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know it.
Also, look out for Xanea, this idea of
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treating a guest in a proper way shows up
in our stories, oftentimes in a perverted
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sense, we get examples of how not do
Xanea, how not to treat your guest.
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Watch out for food crimes of all kinds.
There are things floating around in these
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stories, that are being treated like their
food, but really shouldn't be eaten and
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when you see those keep an eye out keep an
eye out for them.
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Lots of shape shifting going to be going
on, humans are going to be taking the
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shapes of animals and strange creatures
are going to show up that are kind of
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human but not quite.
Now, throughout this journey Odysseus is
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constantly trying to find out new things.
Most of what happens in his exploration is
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actually specifically keyed as a search
for knowledge.
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He gets down to the underworld oh sorry,
he gets, when he gets over to Searcy, its,
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its clue, he's, he's clued into the idea
that says that actually what you should be
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doing is finding out an important secret.
There's a reason why all these terrible
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things are happening to you while these
wonderful adventures, that you're having
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and explorations that you're having, are
being forced upon you because of
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something.
Go to the Underworld to find out.
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There's a specific search for knowledge,
that's anchored from Circe forward.
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But really all of the episodes have built
into them this kind of temptation toward
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some unknown thing curiosity pulling the
way.
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Not least behind us we see are sirens.
They have this amazing, marvelous song
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that's going to bring Odysseus to new
depths of understanding as we'll see.
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In order to get yourself a fuller sense of
what these episodes are all about take
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some time to link them into your memory.
Get the groups of three straight.
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There's going to be a quiz that pops up on
the next slide run through that quickly to
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make sure you've got each of the episodes
straight in, in your own mind and then
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we'll carry on with the rest of this
lecture.
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During Odysseus's ventures the further out
we go the stranger things get.
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Near the beginning we have some adventures
that seemed pretty much like standard hero
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stuff.
He lands on the, the shores meets the
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Kikonians.
They clobbered them, grabbed their
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treasure and leave standard kind of a hero
pillaging behavior.
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Then we get to Lotus eaters, they seem
roughly like normal people, we can
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converse with them there's some social
interactions back and forth but they do
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have the strange fixation on a certain
kind of food they like to eat the lowes
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leaves.
Strange not sure what's so wonderful about
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them.
They make them feel marvelous.
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There must be some kind of pharmacological
effect.
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Odysseus as man quite loved this.
And Odysseus realizes uh-uh, we've got to
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go no sense in anchoring ourselves here.
For a hero you don't want to hang around
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and relax.
You know, early retirement so you can play
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golf is not the kind of thing a hero wants
to do.
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Then we get to the cyclops.
With the cyclops, things get very strange.
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We are definitely in the world of
strangeness when we arrive there.
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The approach that Odysseus makes to the
cyclops is typical of a kind of approaches
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we're going to see in these episodes.
The shore the, the ship will land on
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shore, a party of men gets out.
They scout the horizon, look for places to
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go.
See signs of life.
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There might be smoke off in the off in the
far reaches, there might be a spring that
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they want to go to, a food source
somewhere and they start to explore.
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When they do, they make their way up a
path, maybe up a hillside.
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A rocky place, a wooded place.
And they get to.
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Something that's wondrous, and something
that's marvelous.
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In this case, something that's
marvelously, marvelously strange and
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frightening.
They arrive at the area of the Cyclops.
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Looking around to see what they might find
and what they mostly find on their way in
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to this strange clumping of, of, of
animals, a clumping of creatures is that
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there's a lot of things that they're just
missing.
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They're not quite like you and I, these
Cyclopses.
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They're lacking cultivation.
They're, they don't know anything about
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farming.
So they don't have the tools and resources
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to subsist on a grain-based diet.
They don't have that settled farming
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technology.
They don't have then also the kind of
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supplement in their diet that grain would
give them.
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A stable bread that they might have to,
to, to eat and to provide them with
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nutrition.
They're going to have to get their
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nutrition from somewhere else.
Watch out.
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They don't have councils.
The Cyclopses don't get together to solve
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problems, they don't work together to get
things done, they don't form alliances.
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They also don't have homes, they just live
in these caves, completely rustic.
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They're lacking each marker of
civilization most prominent among these or
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at least something that we could really
remark on, is the fact that they don't
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have ships.
These Cyclopses don't know how to build
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ships, and since they don't, they're not
going to have contact with the outside
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world, they're not going to meet lots of
people that are different from them which
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for us, great Greek heroes that we are the
traders across the Mediterranean sea.
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This is a sign of great lack of
civilization.
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Not to be in contact with, network with,
people that are not like you.
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That's very strange, that the Cyclopses
don't have that.
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In their in their cultural purview, they
also lack and this importantly comes out
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with Polyphemus, they entirely lack the
idea of Xenia.
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Remember our statement about hospitality
and how important it is we see it coursing
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through really most of the books of the
Odyssey it surely shows up in a negative
-
way in these episodes we see people not
performing the proper kind of Xenia or
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hospitality.
The Cyclopses are really most prominent
-
example of this.
They don't understand the basic guest host
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relationship.
Cyclops, the Polyphemus doesn't realize
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that he's supposed to be providing a gift
to the people that arrive in his house.
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He doesn't know how to do it.
He, he's not generous.
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He doesn't provide Odysseus and his men
with the kind of overwhelming hospitality
-
that a real good host is supposed to do.
You might think that Odysseus and his men
-
are a bit rude cuz they just keep you
know, rummaging around on their own,
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looking for it and asking for it.
Right in the Cyclops' face they ask for a
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gift that might seem a little bit forward
or a little bit presumptuousness but
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actually Homer doesn't seem to bat an eye
about it and the reason that he doesn't is
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because he thinks presumably that oh, this
is a great hero, of course, he should be
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getting some gift giving, but of course he
gets none.
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The gifts in the episode show up in
interesting ways.
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Odysseus is repeatedly asking for one when
he arrives there, hey where's my gift, I'm
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a guest in your house, where is my gift?
Cyclops doesn't provide it, then also
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there's that wine that Odysseus brings
from this ship as their making their way
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into the center of the island to look for
this civilization.
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And they grab that and take that with
them.
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Odysseus recalls it as a gift that he got
himself, a guest gift that he got himself
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from a hero called Maron.
Odysseus had saved his family as heroes
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might do sometimes Maron then gave him the
gift of the wine.
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Odysseus is now going to use this.
Later on in the episode it becomes his
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perverted gift to Cyclops.
He says, here, why don't you have some of
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this wine?
What it's going to do is not make the
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Cyclops enjoy wine, such as people do
under normal circumstances, is going to
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utterly debilitate him so that Odysseus
and his mates can do some awful things and
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poke out the one eye the poor cyclops has.
I keep saying poor cyclops, I'm not sure
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why I feel sorry for him.
I do, a little bit anyway.
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But so, they just drill this awful heated
opposed into the Cyclops's eye.
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The thing is now blinded and utterly named
having failed to give gifts to Odysseys
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men he gets the nasty one in return.
Now, the gift giving and the laws of Xenia
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are consistently violently in the scene
were they violated at their worst, is when
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the Cyclops decides not to serve food to
Odysseus's men but instead to use
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Odysseus's men as his own food.
He grabs two of Odysseus's compatriots
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right, when he sees them.
Smashes their head against the ground and
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eats their brains.
This is very bad manners.
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You're not supposed to do this kind of
thing, instead a good host is supposed to
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feed his guest not feed on his guests.
The cyclops goes ahead and does that.
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The worst perversion of all that one can
imagine for the rules of Xenia.
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It's not only that the cyclops is ignoring
the rules of Xenia, it's that the cyclops
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is actually perverting them.
Turning them inside out in awful, awful
-
ways.
This brings us to universal law number
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three, universal law number three, pretty
much held true across all of human
-
society.
All my universal law are like that.
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Universal law number three is, it's not
good to be food.
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It is not good to be food.
Human beings do not like the idea of
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becoming food for other creatures.
It is a source of revulsion to us.
-
It's so awful that it causes us to have an
awful kind of disgust response.
-
Ugh.
It's not just terrifying or frightening,
-
it's actually utterly disgusting.
The violence that's involved in killing
-
someone is here gone a further step as a
ripped up human being is now chewed on,
-
swallowed and metabolized.
The full annihilation that comes through
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metabolism seems to be worth at the core
of just how awful it is to image a human
-
being becoming food.
Then there's also the problem that reminds
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us that whatever living things that are
out there in the world survive.
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It's true.
By eating other living things.
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That's a sad thing about organic, the
organic world but is indeed nearly
-
universally true that living things
survive by eating other living things.
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When you and I start to think of ourselves
as food we place ourselves in this very
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broad spectrum of all of living things out
there who are part of a food chain.
-
I think that there's a part of us that
likes to think of ourselves as much more
-
special than that and not just as a member
in a food chain.
-
It makes us it's awful for us to think of
ourselves as belonging to that part of
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what it is to be inside, of, to be a
living organism as well.
-
Now, to make his way out of this
particular problem, Odysseus has this
-
amazingly clever idea of debilitating the
Cyclops rather than killing him.
-
Killing the Cyclops they'd be stuck in the
cave in the cave so he debilitates and
-
this then gives Odysseus a means to get
out of the cave.
-
Straps himself to the bottom of the ram
and has his mates strapped to the bottom
-
of the other animals in the flock and they
escape out the open door underneath these
-
animals when Cyclops tries to check the
animals to make sure nothing funny's going
-
on about Odysseus and his men get through
and get out.
-
Not before Odysseus in a further sense of
cleverness introduces another of the
-
famous tricks in this episode when he is
tormenting the Cyclops.
-
The cyclops is asking his name.
Odysseus says my name is No Man.
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Now this the Polyphemus being sure that
the person that is having all this doing
-
all this mischief in his own cave is
named, No Man.
-
When his neighbors come over to ask him
what's wrong, Polyphemus he says to his
-
fellows Cyclopses, "Well I'm, No Man is
harming me, No Man is harming me," at
-
which point.
The fellow's not to bright.
-
So yah, okay well one's harming you we'll
just go back to our business.
-
So they just depart and go away.
Odysseus then adopts this pure anonymity,
-
the name of no name.
He, in some ways loses his name in the
-
Cyclops episode not though quite well
enough in Marx's entrance into a certain
-
kind of anonymity, in a strange world
modern about Odysseus is on his way out,
-
like great heroes who can't stand the idea
that the Cyclops might go through the rest
-
of his life not knowing who it is that
beat him.
-
So as he and his men are escaping,
Odysseus shouts back, oh, and by the way
-
in case anyone wants to know, the one who
blinded you and beat you at this
-
competition is Odysseus.
Now, when he does that Odysseus can't help
-
but give his name so that his fame can
spread and his glory can spread for having
-
bested Polyphemus.
But what he does is give Polyphemus now a
-
means to draw down a curse on Odysseus.
Odysseus would have been completely at
-
anonymous.
Had he not told Polyphemus' name, shouting
-
out his name at the end gives him the
glory of having bested Polyphemus but it
-
now gives Polyphemus the means to call
down a terrible curse on Odysseus.
-
Without the name, Polyphemus would have
been powerless to do it.
-
The name gives him a way in, it's like his
address, his special identity.
-
Now that Polyphemus knows Odysseus's
identity, he can say to his father, who
-
just happened to be Poseidon.
Sorry Odysseus, bad mistake.
-
Just happens to be beside.
Dad, take care of that awful man Odysseus,
-
who took care of me.
And when he does that Polyphemus will
-
surely answer him and nasty things are
going to come Odysseus' way.
-
Now if we wanted to half step back and
tried to think about this episode as a
-
whole, Cyclops represents according to one
of the tools we've already seen in our
-
curse, a wonderful example of a kind of
social lesson on the importance of Zenia.
-
In the case of Polyphemus, this is the
kind of reading I've been developing for
-
you, in the case of Polyphemus, this
example of Xenia is actually a perverted
-
example.
He stands as a perfect negative example of
-
what not to do.
And with this story, all the Greeks that
-
are reading can sit back and listen to a
myth that underlines and underscores the
-
importance of proper guest treatment.
The importance of properly treating a
-
guest.
Without doing that, a person is running
-
the risk of being compared to one of these
awful criminals the cyclops himself.
-
So make sure that you uphold Xenia, you
Greeks, otherwise some people might start
-
thinking you're acting like a cyclops and,
boy, that would be a horrible thing for
-
people to think about you.