So far, having translated not even hundred lines, we have already met so many repetitions: some verses show up exactly in the same way they appeared just a while before (for example everytime Circes calls Odysseus “seed of Zeus, son of Laertes” etc.). I’m wondering if this has something to do with the oral tradition where the epic narration is coming from. A “real” author wouldn’t have fixed it in a different way?
You have pointed your finger on some of the most important evidence that has, in the last century or so, been used as evidence in support of an oral context for the performance of these poems. Repeated phrases (often called “formulae”), according to this argument, assist in the extemporaneous composition of the song. Some “formulae” include epithets (like the one you mentioned), set speeches which are repeated, and formulaic ritual scenes (arming scenes, sacrifice scenes, dining scenes, and so forth). Keep an alert eye out for more as you read the translation..
It’s interesting to think about how repetion is still an important component in oral performance today. Listen to the way politician’s compose their speeches–repetition is a common rhetorical device. Think about the effect this has on you as a listener. . .I think repetition can serve the function of “framing” a text in your head, allowing you to absorb it and reflect on it in a more structured manner. Well-structured written texts are often easier to follow; I think the structuring that repetition provides in oral texts may make it more possible for us as listeners to hold onto the larger text, even as the orality makes it fleeting.
Interesting thoughts, Martha! So, repetition functions as a scaffolding not only for the composer of the speech-act, but also for the audience. Very interesting….