Homer Odyssey 11.486

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Odyssey. Homer. Boston. 1873.

Current edition Experimental

English (William Cullen Bryant, 1873) (OCR draft) (English) (English (William Cullen Bryant, 1873))

Provisional text from uncorrected OCR; expect errors.

Editions (1)
Ὀδύσσεια Perseus (Homer. The Odyssey, Volume 1-2. Murray, A. T. (Augustus Taber), editor. London: William Heinmann; New York: G.P. Putnam's Sons, 1919.) — 11.361 focus
Translations (8)
Odyssey Perseus (Homer. The Odyssey, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1919.) — 11.486 focus
Odyssey Perseus (Homer. The Odyssey: rendered into English prose for the use of those who cannot read the original. Butler, Samuel, 1835-1902, translator. Revised by Timothy Power and Gregory Nagy. London: A.C. Fifield, 1900.) — 11.477 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 11.486 focus
‘Say not a word,’ he answered, ‘in death’s favor; [490] I would rather be a paid servant in a poor man’s house and be above ground than king of kings among the dead. But give me news about my son; is he gone to the wars and will he be a great warrior, or is this not so? Tell me also if you have heard anything about my father stately Peleus— [495] does he still rule among the Myrmidons, or do they show him no respect throughout Hellas and Phthia now that he is old and his limbs fail him? Could I but stand by his side, in the light of day, with the same strength that I had when [500] I killed the bravest of our foes upon the plain of Troy—could I but be as I then was and go even for a short time to my father’s house, anyone who tried to do him violence or supersede him would soon feel my strength and invincible hands.’
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 11.486 focus
"Talk not of ruling in this dolorous gloom,
595
Nor think vain words" (he cried) "can ease my doom.
Rather I choose 1 laboriously to bear
A weight of woes, and breathe the vital air,
A slave to some poor hind that toils for bread,
Than reign the sceptred monarch of the dead.
600
But say, if in my steps my son 2 proceeds,
And emulates his godlike father's deeds?
If at the clash of arms, and shout of foes,
Swells his bold heart, his bosom nobly glows?
Say, if my sire, the reverend Peleus, reigns,
605
Great in his Phthia, and his throne maintains;
Or, weak and old, my youthful arm demands,
To fix the sceptre steadfast in his hands?
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 11.486 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 11.486 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 11.486 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 11 focus

New Alexandria Commentaries

Gregory Nagy

The encounter of Odysseus with the seer Teiresias in Hādēs is a mystical experience that defines the hero of the Odyssey in a new way: Odysseus now learns that he will have a homecoming that leads to a most startling discovery of his own self as a cult hero in the making.

draft js image error“Teiresias appears to Ulysses during the sacrifice,” (1780–1785). Henry Fuseli (German, 1741–1825). Image via Wikimedia Commons.

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On the use of bíē Hēraklēeíē ‘force of Hēraklēs’ to name Hēraklēs, see the comment on I.02.658.

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At O.11.602–604, it is said that Hēraklēs, described here as autos ‘himself’, O.11.602, is in Olympus, together with the immortal gods and married to Hēbē, so that the vision of Hēraklēs that is seen in Hādēs is just that, an eidōlon ‘vision’, at O.11.602. At I.01.004, we have seen that autoi ‘selves’ refers to dead bodies of heroes, to be contrasted with the word psūkhē ‘spirit’, which refers to either (A) the life-force of heroes when they are alive or (B) the disembodied conveyor of identity when they are dead—as in the case of the psūkhai ‘spirits at I.01.003. See the comment on I.01.003–005. At O.11.602–604, by contrast, the autos ‘self’ that is Hēraklēs is no longer dead but regenerated and thus immortalized. We may infer, then, that the psūkhē ‘spirit’ of Hēraklēs as his life-force has been reunited with his body, with his self, and that is why his psūkhē in Hādēs must be seen as a disembodied conveyor of his identity—as a mere eidōlon ‘vision’.

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The word that is used here for what we translate as the Labors of Hēraklēs is aethlos (āthlos) ‘ordeal’, O.11.622 and O.11.624. See the comment on I.03.125–128.

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Hereas of Megara (FGH 487 F 4, via Plutarch Theseus 20.1-2) argued that Peisistratos interpolated this verse about Theseus. As I argue, such narratives about textually added verses reflect the mechanism of expansion (vs. compression) in oral poetics.

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After departing from Hādēs, Odysseus and his companions get back into their ship and navigate toward the sea by way of the Ōkeanos, O.11.639.

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Leonard Muellner

comment on the only other three figures besides Hector for whom descent from Zeus is given, in the context of analyzing the only place in the Homeric corpus where a dative noun after eukhesthai is not a god/gods (but Hektor, and references to his ‘godhead’)

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