death of Odysseus’ beloved dog<\/strong> can be interpreted as a sign of the forthcoming of peace and the danger Odysseus and his family are to face. With his death, his master could continue his plan to kill all of Penelope’s suitors and reclaim his position on the throne.<\/p>\nHis relationship with his master portrayed his deep loyalty going as far as to wait for his master’s return and accept death to follow. His death allowed the smooth sailing of his master’s plans.<\/p>\n
The heart-wrenching passage of Odysseus\u2019 dog symbolizes the danger in which he and his beloved land and family could face. His family has waited for him for two decades but cannot remain forever. The suitors are pretty literally eating them out of their house, and so, Odysseus must hurry and put his plan into action.<\/p>\n
He must reclaim his place as king of Ithaca and husband of Penelope. If Argus had stayed alive like most of us hoped, he would have hinted at his master’s arrival, allowing troops and Penelope’s suitors ample time to plan his death.<\/p>\n
Argus himself symbolizes Odysseus, loyal to a fault<\/strong>. On the other hand, his sickly state portrays the state of Ithaca, a once-proud nation brought to disparity and grief. His poor, skeleton-like condition alludes to the happenings of the house.<\/p>\nBecause the suitors are wining and dining as they please without a thought for the rest, they unnecessarily waste resources, food that could feed the poor. The more the suitors ate, the more Argus and Ithaca starved. This situation poses a danger to the house of Odysseus.<\/p>\n
Conclusion<\/strong><\/h2>\nWe\u2019ve covered Argus\u2019 role in Odyssey, the portrayal of his loyalty, and the implications of his death.<\/p>\n
Let\u2019s go over the significant points of this article:<\/em><\/p>\n\n- Odysseus tells the Phaeacians about his adventure and requests their aid to return home to Ithaca.<\/li>\n
- Arriving home, he was met by Athena, who was disguised as a young shepherd, and told him to hide himself to join the competition for their queen’s hand.<\/li>\n
- Odysseus, disguised as a beggar, met Eumaeus, a swineherd, and was reunited with Telemachus.<\/li>\n
- Returning to the Palace, Odysseus sees Argus, who immediately recognizes him despite his disguise.<\/li>\n
- Once a dog known for its strength, agility, and hunting skills was now a dog covered in manure, lice and is on the brink of death.<\/li>\n
- Odysseus and his dog have a deep relationship filled with trust and loyalty. This is in contrast to the relationship between Odysseus and Penelope.<\/li>\n
- Argus’ relationship with his master simple; there is no ground to be covered and no wavering feelings, only loyalty and love.<\/li>\n
- His relationship with Penelope, on the other hand, is quite complex; because he’s been gone for almost twenty years, he no longer knows where they both stand.<\/li>\n
- The passage of Argus symbolizes the danger they could face; his family has waited for him for two decades but cannot remain forever.<\/li>\n
- The skeletal state of the dog can be compared to the state of the house because numerous suitors have been eating their food, drinking their wine for twenty years, their house’s riches are slowly dwindling.<\/li>\n<\/ul>\n
In summation to all of this, we could say that Argus symbolized Ithaca<\/strong> while Odysseus was away and his unwavering loyalty to his master was both heart-wrenching and sweet.<\/p>\nArgus, the loyal dog<\/strong>, portrayed various symbols throughout the play, all of which were important to understand the setting, the themes, and Homer’s intentions with the Greek classic. While his appearance was brief, his character impacted the direction of the play immensely.<\/p>\n","protected":false},"excerpt":{"rendered":"Argus in The Odyssey was only mentioned in the last part of the play. Although little is known about him, he was deemed to be considered a faithful dog to Odysseus. So who was he to Odysseus aside from being his dog? To further understand this, let\u2019s delve deeper into the story of Odysseus\u2019 return…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"_kad_post_transparent":"","_kad_post_title":"","_kad_post_layout":"","_kad_post_sidebar_id":"","_kad_post_content_style":"","_kad_post_vertical_padding":"","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[2051],"tags":[],"_links":{"self":[{"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/posts\/20355"}],"collection":[{"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/comments?post=20355"}],"version-history":[{"count":21,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/posts\/20355\/revisions"}],"predecessor-version":[{"id":21421,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/posts\/20355\/revisions\/21421"}],"wp:attachment":[{"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/media?parent=20355"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/categories?post=20355"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ancient-literature.com\/wp-json\/wp\/v2\/tags?post=20355"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}