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Wrath

@fangirlofallthefanthings

Sing, oh gods, of the wrath of a tini bean who doesn’t like being short
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Hello!

My name is Char. (any similar nickname is acceptable) I am an artist, writer, and, as the name implies, a fan of many things. I mostly reblog or shout rare, post-worthy thoughts into the ether. At the moment, my interests lie with:

  • The Trojan War and Greek Mythology in general
  • Ancient History
  • EPIC: The Musical
  • Crochet

However, if anything shiny catches my eye, I'll also reblog that.

If you choose to follow, great! But there are a few ground rules you need to be aware of:

This is a safe space. If you're going to be a bigot, terf, ableist, racist, any sort of phobic, or disrespectful in any way, shape, or form, get the fuck out.

With that out of the way I have posted a few things that might tickle your fancy on A03! I am the account "A_Humble_Fan17" over there. Here is the link

There is much more on the way, but in the meantime, feel free to check out the tags "fanfic" and "char writes" for any updates or snippets! Here are a few things I'm working on:

  • A series of four works that go through Odysseus's life (details below)
  • An AU where Paris of Troy mistakenly kidnaps Penelope instead of Helen titled Ithaca's Nine
  • A medieval AU with a twist involving characters from the Iliad and Odyssey titled Adventure Awaits! that I will be updating here on Tumblr (link to Pt.1)
  • A post-canon fic for the movie trilogy Night At The Museum titled When The World's (Treasures Are) At Stake (link to snippet)

THE BIG SERIES:

  • A Boy and A Goddess: Odysseus fights the giant boar as a boy and wins, gaining Athena's favor and a large scar on his leg. Tiny Bean(tm) hijinx continue through the years as he becomes a man. And maybe a little self-discovery?
  • A Change of Plans: Word travels to Ithaca that Helen of Sparta is up for marriage. Prince Odysseus decides to go, mainly to make allies for Ithaca but partly to watch the chaos unfold. But when he meets Helen's cousin, Penelope, plans change. This work involves the evolution of OdyPen's relationship, the oath of Tyndareus, Odysseus winning Penelope's hand, their marriage, and Odysseus becoming king. Also baby Telemachus! :D
  • Troy Story: War. Lots of angst. A lot of blaming himself. But he finds unlikely friends and allies through it all.
  • The King and The Infant: (explanation here)

I can't wait to share more with you all! More is on the way! I promise! <3

Asks: Open! :D

Worm by my lovely moot, @iroissleepdeprived

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mircsy
Anonymous asked:

mircsy stop trying to post smut here you're gonna get yourself banned again. go to bluesky or something similar

funny thing is:

there is a similar drawing of the manwhore au and Tumblr has no issue with that

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guess who was denied real freaking fast?

@scyllas-dogs what did you do so your manwhore au drawing could stay up on Tumblr?🤣

It’s ok, Mircsy. Some places just aren’t ready for your chaos yet. (Although I will suggest bluesky; it’s very good)

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Teaching Odyssey 21-22 today: my class were getting so confused by Suitors’ names that they agreed on and cast Timothée Chalamet (suave, sly) as Antinous, Barry Keoghan (whiny, brave) as Eurymachus and Tom Holland (well-meaning, impotent) as Leodes.

And Danny De Vito as Beggar-Odysseus.

I tell you it was going really well til Odysseus rips his clothes off.

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simugeuge
Anonymous asked:

"It's that our attitude towards Calypso mirrors the attitude society has toward abusive situations. Where instead of focusing on the victim's experience, we'll trust our eyes and ears more to decide things happened/didn't happen, when we were never there in the first place to witness them."

I get what you mean, but that kind of mirror doesn't actually work very well here. Because, as you mentioned before, Odysseus and Calypso are fictional characters. And this story is being told in a medium where we're meant to immerse ourselves, trust our eyes (via the commissioned artwork/animatics the author had done) and ears (via the music and lyrics) to gather information, and then try and figure out what happened based on what's presented to us by the author.

The biggest issue with the Calypso discourse is that a majority of the fandom, from what I've seen on tumblr, tiktok, and reddit, are coming at this from the perspective of these characters being real people, rather than fictional characters in a setting written by a talented man with a tiktok account and a dream. They don't see Calypso, side character/minor antagonist in a musical. They see Calypso, the "real abuser and narcissistic manipulator". They don't see Odysseus, protagonist of Epic: The Musical. They see Odysseus, "the real abuse victim who was imprisoned and assaulted". And they continually compare their interpretations of these characters to their own experiences as though they are actual living people who need defending from harm, or must be brought justice for their perceived crimes. As a result, any attempts at understanding potential nuance in the musical is lost.

And you cannot compare that accurately to the experience of someone suffering at the hands of an abuser who got away with it for so long because the people around them and their victim didn't see it/couldn't believe it. Because the thing with abusers like that is the fact that they're so good at hiding it. And sometimes they're so good at it, they can turn it around and paint their victim as the abusive or problematic party. That's why so many people don't want to jump the gun and confront the idea of someone "so nice" being an abuser. Why so many people need evidence. If it's the truth, and it's revealed to the wrong person at the wrong moment, it could put the victim in even more danger.

One is fiction. One is reality. One is characters going through a story. The other has a real human being struggling to survive.

At best, attempting to view this moment in Epic as a mirror to how society treats abuse victims is naïve. At worst, it is an actively harmful mindset that could result in someone jumping the gun and causing a lot of harm to someone in an abusive situation.

Hi! I really appreciate you took the time to get in my inbox to call me naive while conveniently remaining anon. Let's try and not get heated here, ok?

Honestly, it's good these conversations take place, so I'll answer you so everyone can read and draw their own conclusions since this was what I meant by that post.

Actually I think you have valid points, so let me explain myself better. If you don't like the word mirroring, let's say hinting.

In art, which is made and reacted to by people who are a product of being born and raised in a societal context, some ideologies and mind frames seep both into the content and it's interpretation. Even when talking about totally fictional situations, you can draw parallels to reality or see where some ideas come from, see hints of real social issues in them.

I'll give you an example: Odyssey Polyphemus. Take it face value, it's about a monster that Odysseus has to escape from. But, more accidentally than on purpose, it touches xenophobia and the way hegemonic cultures would approach others: they look different, they have no (aka different) laws and habits. You, a proper man, have the right to their things. Notice, Polyphemus is wounded in his eye, his "difference".

Please don't think now I'm advocating for Polyphemus' rights. I meant both by this example and my original post, to point to signs, hints, of social issues. In the case of my previous post, these problematic hints are in the way people are reacting to it, not in the way Epic is written.

You said it right, Epic is a piece of media meant to be seen and heard. People are too focused on what they see/hear about Calypso when Odysseus and his own reactions, which were intentionally written this way, is right there. And there, I see a sample of what happens irl. That's it.

Also, your ask elaborates on the reason why people are sceptical, the reasons why this could be detrimental for the abuser, and again, zero about the victim. So maybe think about it.

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I’ve been making infographics showing the differences between EPIC the Musical and its source material, The Odyssey.

I did not expect to need to do the same thing for Stephen Fry’s ‘Odyssey’.

Ok lots of folks asking for specifics, particularly if they haven't read The Odyssey itself.

I haven't finished reading the Fry book but will keep a list here if it helps.

For context, I'm not talking about all the bits he's added in about the other heroes getting home, which I really like. It makes the story more of what we now think of as an 'odyssey, just a long journey home, and valuable in a retelling. He’s even got The Aeneid in there!

It's the *other stuff* where he's changed what happens in the Odyssey, or added things, or skipped bits out, that l'm annoyed with. And my annoyance is fuelled by a) having read The Odyssey so often it's replaced most of my personality and b) being a teacher actually teaching it right now at a time when my students are convinced Stephen Fry will give them all they need to know about mythology. All these changes, no matter how small they look, impact their understanding of the text (on which they will be examined) and do impact the text overall, but then there are other times where you can tell he is writing exactly what it says in most translations, which makes the rest of what he's written sound like it must also be canon. And, just, why would you change those things?

And c) as someone who has been writing an accurate-as-hell retelling (that’s also a choose-your-own-path version) I have an extremely vested interest! https://www.tumblr.com/greekmythcomix/725539351505813504/you-are-odysseus-choose-your-own-path-odyssey

Bits that are different:

- Added that Mentes gets an apple core to the head from one of the suitors

- Skipped the bit where Helen drugs Menelaus and Telemachus and all the guests to stop them crying

- Odysseus' speech to Nausicaa - absolutely butchered that moment.

- then has added Odysseus wearing Nausicaa's too-tight dress when she was washing both her and her brothers' clothes AND misses him being shrouded in mist by Athene as he walks into the city

- Makes Odysseus demand Demodocus stop playing, and skips the games they put on for him beforehand (he cries and throws his cloak over his face until Alcinous suggests

- Demodocus stop)

- Makes Maron son of Euanthes a prince instead of a priest of Apollo

- Skips Goat Island before Cyclopes island

- Aeolus section extremely accurate, annoyingly!

- But then changes what Eurylochus see at Circe's house (he sees Circe turn men into pigs in this version, he just sees them go in and not come out in original) and Hermes (tells him who he is directly, instead of pretending to be a random young man)

- Totally removes any characterisation of Circe.

- In the original she's really snarky! (Also adds in that they have a kid, which is suggested elsewhere in the Epic Cycle, but not in the Odyssey, not sure if I can be cross about that because he's purposefully adding in the rest of mythology)

TBC

List continues:

- Missed out all mention of famous women in the Underworld!!!

- Slight changes to Eumaeus’ own story (understandable for how is telling the story?)

[I can’t remember what I meant here, will have to go back and check. Essentially, misses out that Eumaeus was a young Prince taken as hostage by a nursemaid running away with a pirate, then she died and he was sold into slavery. Why cut this?]

- Keeps in Theoclymenus, the random guest on Telemachus’ ship ride home! Despite cutting out so much else?

- He’s skipped the bits where Odysseus invents an entire backstory, and then tests Eumaeus and tells a funny story about Odysseus getting another man’s cloak at night at Troy

- “some of the handmaidens were enjoying very special relationships with the suitors”. Arguably, this is poorly worded - enslaved women cannot give consent to sexual relationships when they are the property of the suitors’ hosts.

List continues: obviously these are spoilers if you haven’t read either version

- "Odysseus dropped his hand to stroke him.Argus dropped his head and whimpered with joy... he and his master were reunited." This is probably meant to be ambiguous but absolutely makes it sound like Odysseus actually pets Argus. Which he does not. HE DOES NOT DAMMIT.

(Seriously I had to check what it says about Argus [in Rieu] because I’ve started second-guessing myself)

- "I want a silver coin from each of you..." it seems coins weren't used til c.600BCE, 150 years after Homer is apparently composing, which is already c500years after the events are meant to have occurred. (Am I being mean now?)

- Odysseus is hiding under a table when someone throws stools at him? No. (Homer makes him sound like Neo in the Matrix)

Oh my god this is such a mess:

- Irus the other beggar and the fight is book 18 - all good

- But then he’s skipped the bit where Penelope comes down, veiled, then basically extorts gifts from suitors before having a private chat with Tele and then leaving, with Ody-in-disguise being all ‘that’s my girl’. And then Ody-in-disguise offers to keep the fire going so the maids can have a rest and Melantho (bad maid) jeers at him. Then Eurymachus pretends he’d like to hire Ody-the-beggar but it’s actually an insult and Ody is rude back and Telemachus diffuses the situation and sends the suitors home for the night. Like, a WHOLE BOOK IS MISSING.

- Now it’s Book 19: Odysseus is meant to tell Telemachus to put the weapons away once the suitors have left for the evening? Not while they’re all still getting drunk?

- Odysseus now goes into different room to be washed by Eurycleia, up to Oenelope’s chambers? This seems to he can have Eurycleia tell the analepsis about the scar and more, and she and Odysseus are all chummy and cute. The scar moment is meant to happen in front of Penelope, who Athene makes just happen to be looking away at that moment when Eurycleia notices the scar and tried to tell her mistress. This happens AFTER Ody-the-beggar’s been interviewed by Penelope, and he grabs Eurycleia’a throat to stop her telling Penelope - not his finest moment.

- Penelope is meant to be by the fire in her good chair while the maids, her chaperones, tidy up after the suitors - she and some random beggar would not be left alone in a room! AND Melantho is meant to shout abuse at Odysseus-in-disguise AGAIN so Odysseus can reply telling her xenia is bad and Penelope can also tell off her maid and thus show Odysseus how good at xenia and loyal to him she is.

- Totally ruined Odysseus and Penelope’s first (dramatic-irony-ridden) meeting and conversation. Handy list of the main suitors though.

- Kept in Telemachus’ lucky sneeze on the situation - but from Book 17!)l

- Odysseus now gives Penelope the idea for the bow competition (it’s HER IDEA dammit)

- Also skipped the bit where Penelope tells the beggar-Odysseus about how she spun a ‘web of deceit’ - her clever ploy to put off the suitors asking her to marry him.

I was going to add to this but I can’t bear it - it’s taking up so much of my time now that books 17-22 seem to have been conflated into *one day*. I’m having to carry my copy of the Odyssey with me just to stop second-guessing myself. I’ll finish it off in one go once I’ve finally got to the end.

Ok I’m back. Let’s do this:

- Ody now stands in the courtyard - that’s meant to be the next morning? On the feast of Apollo. Fry adds dung hitting a guard’s face to make Melanthius run away, then Philoetius trips him up - that’s fun but not technically how they meet

- Guy who throws cows hoof at Odysseus Telemachus shouting at him? Makes Telemachus bring out mother? Nah.

(Names: Tessepus? Aduleius also of Same? Are these from the Elders? I can’t remember)

- Theoclymenus making his vision of blood on walls is correct, but now we’ve got a suitor throwing wine at the walls to make fun of it? (I guess they do laugh it off?)

- “She never comes down” yeah she does actually, in Book 1, Book 18, Book 21

- The axes- in this version they’re just axe heads, in boxes held by slave women, with a hole in the middle… are they going to have to get on the floor to shoot? SO he has them put on tripods, not digging a trench to put them in like in the Odyssey. WHY is this different? What’s the point? It’s described really clearly!

- Antinous doesn’t try the bow first. Elodie’s, the priest, goes first, fails and tells everyone they should go home when they also fail. Then he doesn’t go home. Antinous they watches everyone else doing it then suggests the wax. By the time it gets round to Eurymachus (Antinous turn next), Antinous then suddenly reminds everyone it’s the Feast of Apollo that day (which, hubristically, they haven’t bothered celebrating til that moment) so they should do it tomorrow instead. Thus, getting out of having a go at all.

- Penelope does not leave the room because she’s feeling sorry for the beggar. In fact she’s just meant to have delivered a zinger of an insult to the suitors and said she’ll give the baggage a load of gifts if he wins the shot. Penelope then leaves the room because Telemachus has thrown his weight about, reminding her he’s now in charge, and told her to go to her room because this is man’s business. She does what he says because in Book 1 he did this (on Athene’s suggestion) and showed he had finally come of age. But she does so ‘in wonder’ because she seems to realise something odd is going on. Telemachus also does this here so he can send her out of the room to her quarters without arousing suspicion. All the slave women have also been removed from the room, *before* Odysseus completes the axe trick. Penelope is again made to fall into god-induced sleep.

- WHERE IS THE CRACK OF THUNDER FROM ZEUS WHEN HE SHOOTS* THE BOW?! Why would you skip that?!

- when he’s shot the arrow successfully, Odysseus says something potentially confusing to the suitors Telemachus (at the end of Book 21) about him as a guest not shaming his host, pretending he’s still a beggar, to further take the suitors by surprise at the start of Book 22 by revealing himself at last - I would honestly have preferred it if he did what he does in Fry’s version and jumps on a table exclaiming “Now the fun begins!!”

- (Ody talks a lot about the slave women getting raped by the maids, not what Fry said about them earlier)

- Eagle and owl perched on the rafters? (Zeus and Athene) - No. There is a moment in this scene in the Odyssey where Mentor (Athene) miraculously arrives then flies out the roof opening as a bird, but it’s not this

- Odysseus and Telemachus seem to have done all the killing, without the help of Eumaeus and Philoetius? Where’ve they gone?

- Eurcleia the nurse surveying the carnage and shrieking in triumph - it doesn’t happen exactly like that (because, doh, the doors are locked? but that is a very Eurycleia thing to do

- The ‘bad’ slave women (ie those who Eurycleia said were disloyal by sleeping with the suitors, though essentially only one - Melantho - is said to actually choose to sleep with Eurymachus, the rest are implied but frankly, as slaves, they don’t really have a choice) are made to come in and clean up the blood of their ‘lovers’/rapists in the original. They’re simply not here.

- THE END? Wtf where’s the rest of Book 23? Or any of Book 24?

- Doesn’t have the hanging of the slave women? !

- Fry addresses his reasons for ending it here - he chooses to end his version before Penelope and Odyssey inevitably have their night together and then he mentions that what comes next is the Laertes bit and the civil war that Athene has to end. BUT HE STILL MAKES NO MENTION OF THE MAIDS’ EXECUTION. (The effect of this section is to make both Odysseus, who says to put them to the sword as an honourable death, more concerned with their rights, and Telemachus, who is the one who, having been tortured by the mean old maids while a child, decides to hang them instead, less disappointing.)

And instead we just get a twee little happy ending: “he’s home”.

And then he starts talking about the Telegony?? Ffs.

- here endeth Fry’s Odyssey -

The entire Greek classics community to Stephen Fry:

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The Odyssey, book 5, line 151–155:

τὸν δ᾽ ἄρ᾽ ἐπ᾽ ἀκτῆς εὗρε καθήμενον: οὐδέ ποτ᾽(1) ὄσσε δακρυόφιν τέρσοντο, κατείβετο δὲ γλυκὺς αἰὼν νόστον ὀδυρομένῳ, ἐπεὶ οὐκέτι ἥνδανε νύμφη.(2) ἀλλ᾽ ἦ τοι νύκτας μὲν ἰαύεσκεν καὶ ἀνάγκῃ(3) ἐν σπέσσι γλαφυροῖσι παρ᾽ οὐκ ἐθέλων ἐθελούσῃ:(4) She (Calypso) found him (Odysseus) sitting on the shore—never once were his eyes Dry of tears, while his sweet life was passing away Lamenting his homecoming, for the nymph no longer pleased him. But indeed in the nights he slept, by force, In her hollow caves, unwilling beside the willing (nymph).

(1) οὐδὲ ποτέ: this is a good phrase to invoke pathos, as we see οὐδέ, “never”, being put alongside ποτέ, “once, at any time”, showing the picture of Odysseus crying on Ogygia since day one, never once free from sorrow. Notice, too, how this phrase comes first and foremost, presenting itself as a lead-up to the entire sentence, overshadowing this part with a sense of melancholy.

(2) ἐπεὶ οὐκέτι ἥνδανε νύμφη: I’ve been seeing a lot of interpretations based on this one single sentence, “…since she no longer pleased him”—but you know what? Just a reminder that in Ancient Greek, the word ἥνδανε (it’s 1st person singular indicative form being ἁνδάνω), with the meaning “pleased, delight”, is mostly used in the context of “being pleased with ransoms/words/food and drink…”, which is anything that promises material gains:

(e.g. “ἀλλʼ οὐκ Ἀτρεΐδῃ Ἀγαμέμνονι ἥνδανε θυμῷ”, Iliad. 1.24: but it (Achaeans’ assent to Calchas’s speech that promised ransoms) did not please the heart of Agamemnon son of Atreus; “…ἐμῷ δ᾽ οὐχ ἥνδανε θυμῷ”, Odyssey. 10.373: but it (Circe’s urging of Odysseus to eat the food) did not please my heart; “…μάλιστα δὲ Πηνελοπείῃ / ἥνδανε μύθοισι…”, Odyssey, 16.397–398: but he (Amphinomus) pleased Penelope the most with his words; etc.)

Which means, in this case, the pleasure Calypso could’ve brought Odysseus was only material: food and drink to keep him from starving, shelter to keep him from dying… and nothing more.

(3) ἀνάγκῃ: the dative singular of the word ἀνάγκη means “force, constraint, necessity” and sometimes even more, “torture; anguish, pain” (the latter is more seen in tragic plays), but here I believe the former meaning alone is more than enough to demonstrate the lack of consent in Odysseus when he slept beside Calypso.

(4) παρ’ οὐκ ἐθέλων ἐθελούσῃ: I love this line so much—the way Homer uses the participle of the verb ἐθέλω “to be willing” twice, each in different gender—the masculine nominative one for Odysseus being οὐκ έθέλων “ not willing”, the feminine dative one for the nymph being ἐθελούσῃ “too willing”, and putting them together to fit both the meter and the theme? This is literally perfect.

THIS IS WHAT I'VE BEEN SAYING THIS WHOLE TIME!!!!!!!!! OMG I FEEL SO VALIDATED!!!

"Which means, in this case, the pleasure Calypso could’ve brought Odysseus was only material: food and drink to keep him from starving, shelter to keep him from dying… and nothing more."

To take this FURTHER: It's Xenia. The thing that's literally one of the main points of the Odyssey. From that one line of "no longer pleased him," I knew in my BONES that it had to do with material gain. Food, clothes, nursing him back to health from drifting at sea for nine days. Nothing more.

Until she made it more.

This situation is so messed up yet so morbidly fascinating. It gives a stark window into the hierarchy and customs of hospitality in Archaic Greece. It's exciting and horrifying at the same time. It begs the question...

What if this was between a king and a banished princess? A nobleman and a lowly messenger down on his luck? A queen and a dismissed handmaiden?

Would people say the same about them as they do about Odysseus?

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