AithÔn, Aithon, and Odysseus

Olga Levaniouk
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引用次数: 1

Abstract

FROM the moment Odysseus awakens on the Ithakan shore until his final reunion with Laertes, the hero's return home is an exercise in disguise and revelation, in the course of which he equips himself with a number of fictional biographies and, twice, with false names. Eperitos, the name by which Odysseus introduces himself to Laertes, has been long recognized as "significant" and various interpretations of it have been proposed.1 The other false name, Aithon, has proved to be less fertile ground for interpretation, although it too has been seen as an intended nomen loquens.2 The general expectation that false names in the mouth of crafty Odysseus should be somehow meaningful is bolstered by the rarity of the name, and the importance of the narrative point at which it occurs. It is as Aithon that Odysseus faces Penelope for the first time after his long absence. The name comes only after a long build-up, and is twice requested by Penelope of her reluctant
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从奥德修斯在伊萨坎海岸醒来的那一刻起,直到他最后与莱尔提斯重逢,这位英雄的返乡是一次伪装和揭露的练习,在这个过程中,他用许多虚构的传记来装备自己,两次还用了假名字。埃庇里托斯,奥德修斯向莱尔提斯介绍自己时用的名字,长期以来被认为是“意义重大的”,人们对这个名字提出了各种各样的解释另一个假名Aithon,虽然也被认为是有意为之的女性用语,但事实证明,这个假名没有那么好解释人们普遍认为,狡猾的奥德修斯口中的假名在某种程度上应该是有意义的,这是因为这个名字的罕见性,以及它发生的叙事点的重要性。奥德修斯正是以爱神的身份在久别之后第一次面对佩内洛普。这个名字是在长时间的积累之后才出现的,佩内洛普不情愿地要求了两次
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Politics and Form in Xenophon Ekphrasis, Leo Spitzer and The Politics of Form The Politics of Informed Form: Plato and Walter Benjamin Disagreement, Complexity and The Politics of Homer’s Verbal Form Aristotle’s Lost Works for the Public and the Politics of Academic Form
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