Information concerning Oct. 6 test

       The test, covering the entire class period (50 minutes) will consist of about 9 questions. Each question will count equally; it is anticipated that there will be numerous instances in which partial credit will be given for your answers.
        The test will cover the original texts we have read from Homer, Hesiod, Xenophanes, and Pindar. Also, some commentary from Harris & Platzner, and/or Grant may be included.

        The material from ancient texts which has been assigned thus far is as follows:

       Fairly typical instructions and questions would be the following:

       For each of nos. 1-5, indicate the source, and if relevant, the speaker or speakers in the passage. If you identify a speaker or speakers, you should also indicate the addressee(s). Identifications of source should be primarily by their ancient source, not their modern translator or compiler. For example, something from Harris & Platzner's "Loves of Ares and Aphrodite" should, preferably, be identified as coming from Homer, Odyssey, Book 8 – certainly not as "Harris & Platzner".
        Note that "speaker" can sometimes be a fairly complex matter, with two or more levels. For example, something from Harris & Platzner's "Loves of Ares and Aphrodite" could be identified as both as "Demodokos singing to the Phaiakes" and, if appropriate, with individual speaker(s) within the section. Also, another problem about the term "speaker" can be that someone may be appearing in disguise.
        Also, answer the additional questions following each item. Be sure to indicate both source, etc. and also to answer the individual question(s) following each passage.

1. After these years with me, you still desire
your old home? Even so, I wish you well.
If you could see it all, before you go–
all the adversity you face at sea–
you would stay here and guard this house, and be        5
immortal–though you wanted her forever,
that bride for whom you pine each day.
Can I be less beautiful than she is?
Less interesting? Less beautiful? Can mortals
compare with goddesses in grace and form?        10

In line 4, the speaker refers to "all the adversity you face at sea". Is this generally accurate, or it is an exaggeration?

Who is the "bride" who is referred to in line 7?

Briefly comment on how this passage relates to the view of gods and men expressed by Pindar in passages such as the beginning of Nemean 6.

2. The minstrel stirred, murmuring to the god, and soon
clear words and notes came one by one, a vision
of the Akhaians in their graceful ships
drawing away from shore: the torches flung
and shelters flaring: Argive soldiers crouched        5
in the close dark around Odysseus: and
the horse, tall on the assembly ground of Troy.
For when the Trojans pulled it in, themselves,
up to the citadel, they sat nearby
with long-drawn-out and hapless argument–         10
favoring, in the end, one course of three:
either to stave the vault with brazen axes,
or haul it to a cliff and pitch it down,
or else to save it for the gods, a votive glory–
the plan that could not but prevail.        15
For Troy must perish, as ordained, that day
she harbored the great horse of timber; hidden
the flower of Akhaia lay, and bore
slaughter and death upon the men of Troy.

Briefly discuss the terms "Akhaians" (line 3) and "Argive (soldiers)" (line 5) as they are used in this passage.

3. And down the strong god bent to set them free,
till disencumbered of their bond, the chain,
the lovers leapt away–he into Thrace,
while Aphroditê, laughter's darling, fled
to Kypros Isle and Paphos, to her meadow         5
and altar dim with incense. There the Graces
bathed and anointed her with golden oil–
a bloom that clings upon immortal flesh alone–
and let her folds of mantle fall in glory.

Who is "the strong god", referred to in line 1?

Who is referred to as "he" in line 3?

4. Now king of the gods, Zeus made Metis his first wife,
Wiser than any other god, or any mortal man.
But when she was about to deliver the owl-eyed goddess
Athena, Zeus tricked her, gulled her with crafty words,
And stuffed her in his stomach, taking the advice         5
Of Earth and starry Heaven. They told him to do this
So that no one but Zeus would hold the title of King
Among the eternal gods, for it was predestined
That very wise children would be born from Metis,
First the grey-eyed girl, Tritogeneia,         10
Equal to her father in strength and wisdom,
But then a son with an arrogant heart
Who would one day be king of gods and men.
But Zeus stuffed the goddess into his stomach first
So she would devise with him good and evil both.         15

Although they are not referring specifically to this passage, Harris & Platzner's observation that myths "refuse to submit to the rules of human chronology and logic" could be applied to the overall treatment in Greek mythology of the "son" who is referred to in line 12 of this passage. Explain.

5. So all day long until the sun went down
they spent in feasting, and the measured feast
matched well their hearts' desire.
So did the flawless harp held by Apollo
and heavenly songs in choiring antiphon         5
that all the Muses sang.
               And when the shining
sun of day sank in the west, they turned
homeward each one to rest, each to that home
the bandy-legged wondrous artisan
Hephaistos fashioned for them with his craft.        10
The lord of storm and lightning, Zeus, retired
and shut his eyes where sweet sleep ever came to him,
and at his side lay Hêra, Goddess of the Golden Chair.

How well does the reference to Zeus and Hêra in lines 11-13 correlate with Xenophanes' criticism of the presentation of the gods by Homer and Hesiod?

6. Lines 8-10 of the preceding passage (no. 5) refer to the craft of the artisan Hephaistos. Another passage (no. 1, 2, 3, or 4) could likewise be said to refer or allude to this. What is the other passage? What, specifically, is the "craft of the artisan Hephaistos" which is referred or alluded to in the other passage?