Otis The Wolf, parts 1062 - 1065

1062. Since wolves have such a complex emotional life their one vowel language has many layers of meaning humans would not be able to detect, let alone understand. The content is conveyed by two things: an infinite number of alternate endings to the ‘O’ sound, and seemingly random staccato like interruptions of the tone.

1063. Wolves do not have a lot of names for themselves. Just as in Italy long ago almost every man was Joe, and every woman some variation of Mary, or Maria, so among the wolves their favorite name is Otis, shortened to Ooooooo, most usually. Otis obviously is just short for Odysseus, their favorite literary character.

1064. Everyone knows that wolves are pagans, and they are among the most dedicated pagans still existing in the world. Their paganism is not some dry academic exercise extracted from historical research, on the contrary it is a living breathing theological system replete with new Gods and Goddesses invented almost every day.

1065. Unlike human paganism, wolf paganism is not mawkish and cowering, wolves often ambush their Gods and attempt to lay them waste. They respect, but do not fear their Gods. Why, you ask, do they not fear their Gods? Just have a look at their teeth when they are moved to anger. They fear nothing, not Gods or men.

Otis The Wolf, parts 1058 - 1061

1058. "The story the Odyssey is so fundamental that I think it is embedded in our very DNA. Honest to God, I think if you asked a pack of wolves to write some stories for us, the first story that they would invent would be something like "The Iliad", and the second would, with out a doubt be the Odyssey," said Buboni.

1059. The entire wolf story springs to mind in an instant, the return of the old wolf to the pack, after years of wandering in the Arctic cold and alone, after being separated from his pack. One injured leg drags behind, crippled and useless. He sits at a distance and none of them recognize him. No one respects or fears him because he is a cripple, mangy and old. 

1060. "Actually," said The Duck, "The Odyssey is the favorite story told among wolves. All of that howling at the moon at night is usually one or another chapter of that book, simplified and edited down to wolf language.

1061. Even though their language has serious limitations, consisting as it does of just the vowel ‘O’, nevertheless, over the years ‘O’ has developed so many nuances and meanings that it suffices for all of their needs.

Duck Theology, parts 1054 - 1057

1054. This was one of those conversations the Duck and Buboni often had in which I wanted to take part, but never had anything to say.  but suddenly I thought of an example of the Odyssey idea so I put in my two cents. I thought of one of those Bruce Willis films, one of my favorites I thought was a perfect example of Odyssey plagiarism, and for once the Duck and Buboni listened without interrupting me.

1055. I said, "In that very first "Die Hard," movie, John McClane is the distant absent husband going to visit his wife in her new home in California. He arrives as the classical 'beggar at the feast'; he is in everyday clothes entering a sumptuous banquet. His wife is actively pursued by others and she is using her maiden name, but in the end he kills all the evil men with that perfect mixture of strength and cunning, and wins the renewed love of his wife.

1056. "But in all of these modern dramas that pick the flesh from the goose that is Homer,  the most important thing is missing, the main character is nowhere to be found," said The Duck with a peculiar conviction. "What character would that be Mr. Duck, said Buboni, "Why God, God himself, who is never given any credit for the door left open, the gun with a single bullet, the necessary tape on a shelf, or any of the other myriad details that allow the hero to succeed.

1057. "It is God who is the beggar at the feast, creating everything, he receives credit for nothing, and like Odysseus, someday he will return, and there will be hell to pay." As the Duck finished speaking we realized he had said too much and for a moment was exhibiting his profound faith in his maker; his shoulders shook with anger and I saw tears in his eyes, but the moment pasted quickly like at a happy drunken dinner where a guest says too much for the mood of the moment.

Duck Theology, parts 1050 - 1053

1050. This remark of Aunt Jemima's, said with such innocence and simplicity, with a touch of anger arising from the feeling she was being made fun of, reduced Buboni's insights about the relationship between Coromo and the Odyssey to rubble. Buboni looked from one to another of us scratching his head.  

1051. "Well, when you come right down to it," said Buboni, "I have to admit that the story of the Odyssey shows up so often in contemporary film and literature that it is hard to fathom its persistence. I can think of dozens of examples right off the bat, and I bet The Duck knows of a lot of others.

1052. They say that the Coen Brothers' film "O Brother Where Art Thou" is just the Odyssey complete with that scene where the Sirens, as beautiful washerwomen  serenade Odysseus and his companions to their near destruction.  The main character's name is Ulysses, which is Latin for Odysseus. Then there is the one eyed Bible seller, who is simply Polyphemus. Then again Ulysses' wife is named Penny, short for Penelope.

1053. Then consider all of the films that star an out of work disgraced detective, invariably the former wife is now engaged to some jerk, and as the story evolves, even though every one is against him, ridicules and abuses him, still he saves the day, killing dozens of bad men in the final scene. As a matter of fact, the final massacre in the Odyssey is the most often plagiarized idea in modern American movies, so much so that Homer should really be mentioned in the credits.  

Duck Theology, parts 1046 - 1049

1046. "Yes, my point exactly," said Buboni jumping in, "Like so many story tellers, Aunt Jemima is mining the old classics for details and situations, and updating them for current consumption. She has set it up very nicely. Take that third sister for example, is she not Penelope, but with this odd twist: it is she that has gone away, and in a distant land is being pursued by suitors, we know this because Jemima has already told us that the third sister is engaged to be married."




1047. We can guess how this story of Coromo will evolve, he will succeed in his accumulation of money, or perhaps use his new credit card to purchase a plane ticket to go in pursuit of her. That journey he will take will be beset with difficulty, perhaps he will get lost in New York City, or run out of money, or his plane will crash into the ocean and he will be the only survivor, guided to landfall by  dolphins.

1048. Meanwhile, first Tallulah, and then Rose VanDusenberg play the role of Athena, the wise Goddess, who takes various forms and give him good advice, and then they turn into doves or eagles and fly away to Olympus, or in this case, probably Paris, France.

1049. "What is the Odyssey?" asked Aunt Jemima. "And if I ever get back to my home village, how will I explain to Coromo that he is just a figment of my imagination, put there by the story line in a book I have never heard of."

Duck Theology, parts 1042 - 1045

1042. Later in the story, when Odysseus has to face the final conflict with the suitors, he is full of foreboding lest he fail to accomplish such a formidable undertaking, he asks the Gods not for a sign, but he asks for two signs, because one sign might be just a coincidence. In asking for these two omens he says:

1043. Odysseus prayed: "Father Zeus, since you have seen fit to bring me over land and sea to my own home after all the afflictions you have laid upon me, give me a sign out of the mouth of some one or other of those who are now waking in the house, and let me have another sign of some kind from the outside."

1044. "There you see it yourself," said the Duck, holding up his i-pad so we could see the page he had found, a pdf of the Odyssey. "Now consider what is in the prayer," he continued, "First he more or less complains saying 'all the afflictions you have laid upon me', then he asks for two signs, rather than the usual one, because in his heart, he is distrustful."

1045. "Coromo also, just like Odysseus, does not trust his maker, but suspects affliction to be laid upon him, so also, he asks for a second sign, which he promptly receives in the form of an e-mail from Rose VanDusenberg." 

Duck Theology, parts 1038 - 1041

1038. First of all, Coromo does not trust his good fortune. God has, in no uncertain terms, shown him how to pay for his art supplies, by letting him in on the secret about the credit card companies. It was God's intent, I am sure, to see to it that his application was approved. But Coromo does not trust his good fortune, on the contrary he suspects he is being baited into some dreadful predicament.

1039. This is a distant echo of poor Odysseus, that time when the Gods finally allow him to return home, and Calypso tells him to build a raft to sail over the wine dark sea. He does not think this is a good thing at all, or any kind of an answer to his prayers, on the contrary he says:

1040. "Now Goddess," Odysseus says, "you can not really be meaning to help me home when you bid me do such a dreadful thing as put to sea on a raft. Not even a well-found ship would venture on such a voyage: nothing you can say or do shall make me go on board a raft unless you solemnly swear you mean me no mischief."

1041. For a person who is constantly helped and looked after by the Gods practically day and night, Odysseus is remarkably cautious and loath to do anything with out a few good omens to give him confidence. I suppose this is because he has seen over and over again that the Gods are tricksters, and always on the lookout for a good laugh at the expense of those poor humans they appear to be so willing to help out.