# The meaning of a cartoon



## Theseus (Mar 26, 2017)

This cartoon some may, like me, find somewhat offensive. What do tho words mean & why is the superscription over the cross entitled ΠΟΠΟΛΟ? I'm not sure of the meaning of ΕΞΑΡΕΣ either.




.:curse:


----------



## Philip (Mar 26, 2017)

εξάρες = double six (see dice at bottom of cartoon).


----------



## Theseus (Mar 26, 2017)

Thanks, Philip. Is the εξάρει from a different word, meaning 'she highlights/praises'?


----------



## daeman (Mar 26, 2017)

...
*πόπολο *το : (λαϊκότρ., λογοτ.) ο λαός, ο όχλος. [μσν. _πόπολον _< ιταλ. popolo]




Theseus said:


> ... Is the εξάρει from a different word, meaning 'she highlights/praises'?



Yes, that's an altogether different word, from the verb εξαίρω as you've correctly surmised, Theseus. But the cartoon has a grammar error, using the simple past subjunctive (or future tense) form εξάρει instead of the proper form of the present tense εξαίρει required in this case. Whoever penned this was aiming for the alliterative pun εξάρες - εξάρει, but their grammar spoiled it. All they had to do was phrase it differently, perhaps «επιχειρεί να εξάρει». But although that would make it grammatically correct, the pun is lame anyway. 

As for the scene where it's inspired from, it's well-known and obvious:



Earion said:


> ... Και μάλιστα πηγαίνει πολύ πιο πίσω χρονικά, δυο χιλιετίες, στον χιτώνα του Κυρίου μας, που ήταν άρραφος, δηλαδή καμωμένος από ολόκληρο τόπι ύφασμα, άρα μεγαλύτερης αξίας, γι' αυτό και οι στρατιώτες αποφάσισαν να μην τον διαμοιράσουν, γιατί θα ελαττωνόταν η αξία του, αλλά να τον βάλουν σε κλήρο ολόκληρο:
> 
> Οἱ οὖν στρατιῶται ὅτε ἐσταύρωσαν τὸν ᾿Ιησοῦν, ἔλαβον τὰ ἱμάτια αὐτοῦ καὶ ἐποίησαν τέσσαρα μέρη, ἑκάστῳ στρατιώτῃ μέρος, καὶ τὸν χιτῶνα· ἦν δὲ ὁ χιτὼν ἄρραφος, ἐκ τῶν ἄνωθεν ὑφαντὸς δι' ὅλου. εἶπον οὖν πρὸς ἀλλήλους· μὴ σχίσωμεν αὐτόν, ἀλλὰ λάχωμεν περὶ αὐτοῦ τίνος ἔσται· ἵνα ἡ γραφὴ πληρωθῇ ἡ λέγουσα· διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς, *καὶ ἐπὶ τὸν ἱματισμόν μου ἔβαλον κλῆρον.* ​




...although some bits were edited out in post-production:

MR. BIG NOSE: Who are you calling Jewish? I'm not Jewish! I'm a Samaritan!
GREGORY: A Samaritan? This is supposed to be a Jewish section.
PARVUS: It doesn't matter! You're all going to die in a day or two.
GREGORY: It may not matter to you, Roman, but it certainly matters to us. Doesn't it, darling?
MRS. GREGORY: Oh, rather.
GREGORY: Under the terms of the Roman occupancy, we're entitled to be crucified in a purely Jewish area.
PHARISEE: Pharisees separate from Sadducees.
WELSH MAN: And Swedish separate from Welsh.
VICTIMS: Yeah...
PARVUS: All right! All right! All right! We'll soon settle this! Hands up, all those who don't want to be crucified here.
VICTIMS: Ooh. Oh. Uh. Uh...
PARVUS: Right. Next!


----------



## Theseus (Mar 26, 2017)

So Angela Merkel has thrown a double six & in her deal with Greece has taken everything away. This is what μίζερους means here--abject rather than tight-fisted & clearly derived from the Latin miser (wretched, miserable). 
The populo is the victim. Is the crucified man meant to look like a typical Greek [apologies in advance?!]? Thanks for all your help.


----------



## nickel (Mar 26, 2017)

Hey, the crucified "popolo" looks like my Mitsos — probably what some of us believe a typical Greek should look like, i.e. he should sport a moustache. The rest is what JC would have looked like.

Μίζεροι is usually not the tight-fisted ones, but the ones who won't stop grumbling. I can only suppose the cartoonist means those who can't immediately interpret the message of the cartoon.


----------



## Theseus (Mar 27, 2017)

Like me! Thanks, Nickel. By the way, is there a bow on the head? :)


----------

