The Odyssey is vividly captured and beautifully paced in this swift and lucid new translation by acclaimed scholar and translator Peter Green. Accompanied by an illuminating introduction, maps, chapter summaries, a glossary, and explanatory notes, this is the ideal translation for both general readers and students to experience The Odyssey in all its glory. Green’s version, with its lyrical mastery and superb command of Greek, offers readers the opportunity to enjoy Homer’s epic tale of survival, temptation, betrayal, and vengeance with all of the verve and pathos of the original oral tradition.

Compelling evidence that the events of Homer's Iliad and Odyssey took place in the Baltic and not the Mediterranean • Reveals how a climate change forced the migration of a people and their myth to ancient Greece • Identifies the true geographic sites of Troy and Ithaca in the Baltic Sea and Calypso's Isle in the North Atlantic Ocean For years scholars have debated the incongruities in Homer's Iliad and Odyssey, given that his descriptions are at odds with the geography of the areas he purportedly describes. Inspired by Plutarch's remark that Calypso's Isle was only five days sailing from Britain, Felice Vinci convincingly argues that Homer's epic tales originated not in the Mediterranean, but in the northern Baltic Sea. Using meticulous geographical analysis, Vinci shows that many Homeric places, such as Troy and Ithaca, can still be identified in the geographic landscape of the Baltic. He explains how the dense, foggy weather described by Ulysses befits northern not Mediterranean climes, and how battles lasting through the night would easily have been possible in the long days of the Baltic summer. Vinci's meteorological analysis reveals how a decline of the "climatic optimum" caused the blond seafarers to migrate south to warmer climates, where they rebuilt their original world in the Mediterranean. Through many generations the memory of the heroic age and the feats performed by their ancestors in their lost homeland was preserved and handed down to the following ages, only later to be codified by Homer in the Iliad and the Odyssey. Felice Vinci offers a key to open many doors that allow us to consider the age-old question of the Indo-European diaspora and the origin of the Greek civilization from a new perspective.

This dissertation argues that conduct and behavior were believed essential for determining one's post-mortem fate from the earliest periods of both ancient Egypt and ancient Greece. Part one of this four-part study examines Plato's eschatological myths and provides a complete catalog and brief discussion of all references in them to conduct and behavior that affect one's fate in the afterlife. Part two traces the evolution of the concept of the afterlife from Homer to the Dramatists, also cataloging all references to the afterlife that mention conduct and behavior. This part of the study demonstrates that the concept of reward and retribution in an afterlife, based on conduct in this life, is already found in Homer. However, it is in Pythagorean and Orphics circles of Greater Greece that it reaches its most dramatic development and from that milieu provides such an enormous impact on Plato. The third part deals with the connection between conduct and the afterlife in ancient Egypt up to the time of the Book of the Dead. An extensive catalog of Egyptian virtues and vices that have afterlife consequences is compiled from the religious texts of the 5th to 18th Dynasty. In part four, the relationship between conduct and behavior and the afterlife beliefs of the two societies are compared and contrasted. In the earliest periods, the afterlife texts appear to be concerned only with the elite: the king in Egyptian 5th Dynasty Pyramid Texts and the heroes in Homeric and Hesiodic Greece. This study argues that there is some evidence in the early texts of both societies for a belief that commoners could also be rewarded or punished in an afterlife. In later periods both societies' religious texts dealing with the afterlife exhibit a much more developed democratization. As post-mortem beliefs became more democratic, conduct and behavior grew in importance. However, from the earliest time periods, both societies believe that the gods, primarily Maat in Egypt and Dike in Greece, are responsible for the proper ordering of the cosmos and that violations of that order will call down the most dire consequence -- the loss of a beneficent afterlife.

Heroes and heroines in antiquity inhabited a space somewhere between gods and humans. In this detailed, yet brilliantly wide-ranging analysis, Christopher Jones starts from literary heroes such as Achilles and moves to the historical record of those exceptional men and women who were worshiped after death. He asks why and how mortals were heroized, and what exactly becoming a hero entailed in terms of religious action and belief. He proves that the growing popularity of heroizing the dead—fallen warriors, family members, magnanimous citizens—represents not a decline from earlier practice but an adaptation to new contexts and modes of thought. The most famous example of this process is Hadrian’s beloved, Antinoos, who can now be located within an ancient tradition of heroizing extraordinary youths who died prematurely. This book, wholly new and beautifully written, rescues the hero from literary metaphor and vividly restores heroism to the reality of ancient life.

Jesters and fools have existed as important and consistent figures in nearly all cultures. Sometimes referred to as clowns, they are typological characters who have conventional roles in the arts, often using nonsense to subvert existing order. But fools are also a part of social and religious history, and they frequently play key roles in the rituals that support and shape a society's system of beliefs. This reference book includes alphabetically arranged entries for approximately 60 fools and jesters from a wide range of cultures. Included are entries for performers from American popular culture, such as Woody Allen, Mae West, Charlie Chaplin, and the Marx Brothers; literary characters, such as Shakespeare's Falstaff, Rabelais' Gargantua and Pantagruel, and Singer's Gimpel; and cultural and mythological figures, such as India's Birbal, the American circus clown, the Native American Coyote, Taishu Engeki of Japan, Hephaestus, Loki the Norse fool, schlimiels and schlimazels, and the drag queen. The entries, written by expert contributors, are critical as well as informative. Each begins with a biographical, artistic, religious, or historical background section, which places the subject within a larger cultural and historical context. A description and analysis follow. This section may include a discussion of the fool's appearance, gender role, ethical and moral roles, social function, and relationship to such themes as nature, time, and mortality. The entry then discusses the critical reception of the subject and concludes with an extensive bibliography of general works.

The Odyssey's larger plot is composed of a number of distinct genres of myth, all of which are extant in various Near Eastern cultures (Mesopotamian, West Semitic, and Egyptian). Unexpectedly, the Near Eastern culture with which the Odyssey has the most parallels is the Old Testament. Consideration of how much of the Odyssey focuses on non-heroic episodes - hosts receiving guests, a king disguised as a beggar, recognition scenes between long-separated family members - reaffirms the Odyssey's parallels with the Bible. In particular the book argues that the Odyssey is in a dialogic relationship with Genesis, which features the same three types of myth that comprise the majority of the Odyssey: theoxeny, romance (Joseph in Egypt), and Argonautic myth (Jacob winning Rachel from Laban). The Odyssey also offers intriguing parallels to the Book of Jonah, and Odysseus' treatment by the suitors offers close parallels to the Gospels' depiction of Christ in Jerusalem.

Since their composition almost 3,000 years ago the Homeric epics have lost none of their power to grip audiences and fire the imagination: with their stories of life and death, love and loss, war and peace they continue to speak to us at the deepest level about who we are across the span of generations. That being said, the world of Homer is in many ways distant from that in which we live today, with fundamental differences not only in language, social order, and religion, but in basic assumptions about the world and human nature. This volume offers a detailed yet accessible introduction to ancient Greek culture through the lens of Book One of the Odyssey, covering all of these aspects and more in a comprehensive Introduction designed to orient students in their studies of Greek literature and history. The full Greek text is included alongside a facing English translation which aims to reproduce as far as feasible the word order and sound play of the Greek original and is supplemented by a Glossary of Technical Terms and a full vocabulary keyed to the specific ways that words are used in Odyssey I. At the heart of the volume is a full-length line-by-line commentary, the first in English since the 1980s and updated to bring the latest scholarship to bear on the text: focusing on philological and linguistic issues, its close engagement with the original Greek yields insights that will be of use to scholars and advanced students as well as to those coming to the text for the first time.

Recipient of the Jo Anne Stolaroff Cotsen Prize Scholars from Aristotle to Marx and beyond have been fascinated by the question of what constitutes value. The Construction of Value in the Ancient World makes a significant contribution to this ongoing inquiry, bringing together in one comprehensive volume the perspectives of leading anthropologists, archaeologists, historians, linguists, philologists, and sociologists on how value was created, defined, and expressed in a number of ancient societies around the world. Based on the basic premise that value is a social construct defined by the cultural context in which it is situated, the volume explores four overarching but closely interrelated themes: place value, body value, object value, and number value. The questions raised and addressed are of central importance to archaeologists studying ancient civilizations: How can we understand the value that might have been accorded to materials, objects, people, places, and patterns of action by those who produced or used the things that compose the human material record? Taken as a whole, the contributions to this volume demonstrate how the concept of value lies at the intersection of individual and collective tastes, desires, sentiments, and attitudes that inform the ways people select, or give priority to, one thing over another.

Greek epigram is a remarkable poetic form. The briefest of all ancient Greek genres, it is also the most resilient: for almost a thousand years it attracted some of the finest Greek poetic talents as well as exerting a profound interest on Latin literature, and it continues to inspire and influence modern translations and imitations. After a long period of neglect, research on epigram has surged during recent decades, and this volume draws on the fruits of that renewed scholarly engagement. It is concerned not with the work of individual authors or anthologies, but with the evolution of particular subgenres over time, and provides a selection of in-depth treatments of key aspects of Greek literary epigram of the Hellenistic, Roman, and early Byzantine periods.0Individual chapters offer insights into a variety of topics, from explorations of the dynamic interactions between poets and their predecessors and contemporaries, and of the relationship between epigram and its socio-political, cultural, and literary background from the third century BCE up until the sixth century CE, to its interaction with its origins, inscribed epigram more generally, other literary genres, the visual arts, and Latin poetry, as well as the process of editing and compilation which generated the collections which survived into the modern world. Through the medium of individual studies the volume as a whole seeks to offer a sense of this vibrant and dynamic poetic form and its world which will be of value to scholars and students of Greek epigram and classical literature more broadly.