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Books 9 through 12 are told as flashbacks, as Odysseus sits in the palace of the Phaeacians telling the story of his wanderings. These books thus give background not only to Odysseus’s audience but to Homer’s as well. Providing some of the richest and most celebrated examples of Odyssean cunning, they speak as much to the resourcefulness of the poet, who uses Odysseus’s voice to render a more complete picture of his hero’s wanderings, as to that of the hero himself. The foreboding that Odysseus feels as he heads toward the cave, which seems to prompt him to take the wine along, foreshadows his upcoming encounter with Polyphemus and the need for trickery to prevail. Once Homer establishes the conflict between Odysseus and Polyphemus, he unveils Odysseus’s escape plan slowly and subtly: the significance of Odysseus’s blinding of Polyphemus becomes clear when Polyphemus lets his sheep out to graze the next morning; similarly, Odysseus’s curious lie about his name seems nonsense at first but adds a clever and humorous twist to the necessity of keeping the other Cyclopes from rescuing Polyphemus.
Odysseus’s eventual revelation of his identity to Polyphemus ultimately proves foolish, and, because it embodies a lack of foresight, stands in stark contrast to the cunning prudence that Odysseus displays in his plan to escape from the cave. Though his anger at Polyphemus for devouring his shipmates is certainly understandable, and though Polyphemus’s blind rock-throwing fury eggs him on, Odysseus’s taunts are unnecessary. By telling Polyphemus his name, Odysseus pits his mortal indignation against Poseidon’s divine vengeance. This act of hubris, or excessive pride, ensures almost automatically that Odysseus will suffer grave consequences. Indeed, his eventual punishment costs him dearly: Poseidon’s anger wipes away the very thing that he gains by cleverly obscuring his name—the safety of his men.
The form that Odysseus’s revelation of his identity takes is interesting, as it represents the cultural values of ancient Greece. Odysseus doesn’t simply utter his name; rather, he attaches to it an epithet, or short, descriptive title (“raider of cities”), his immediate paternal ancestry (“Laertes’s son”), and a reference to his homeland (“who makes his home in Ithaca”) (9.561–562). This manner of introduction was very formalized and formulaic in Homeric Greece and should seem familiar to readers of the Iliad. Odysseus is here going through the motions of confirming his kleos (the glory or renown that one earns in the eyes of others by performing great deeds). He wants to make sure that people know that he was the one who blinded Polyphemus, explicitly instructing Polyphemus to make others aware of his act. Like the heroes of the Iliad, Odysseus believes that the height of glory is achieved by spreading his name abroad through great deeds.
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C
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I don't know I'm not American
Religious extremists are pressed by their beliefs. Almost all religious extremist view the world this way, hence why they act with violence and courage.
Thus, they see the world by believers and nonbelievers, and by belief and disbelief.
In this instance, Radical Islamics believe in one true God, Allah. And they feel that if you do not believe in Allah and you do not worship Allah as they do-That you are a non-believer and that you are doing wrong by their God, and they must do right by their God by living strictly and pleasing Allah.
Answer:The basic government and society in Europe during the middle ages was based around the feudal system. Small communities were formed around the local lord and the manor. The lord owned the land and everything in it. He would keep the peasants safe in return for their service.
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