Homer Odyssey 10.261

ed. George Chapman

View: By Book

Odyssey. Homer. ed. George Chapman. London. 1857.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) (English) (English (George Chapman, 1667, ed. Hooper 1857))

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.) — 10.1 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.) — 10.261 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.) — 10.270 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 10.261 focus
Then I took my sword of bronze and slung it over my shoulders; I also took my bow, and told Eurylokhos to come back with me and show me the way. But he laid hold of me with both his hands [265] and spoke piteously, saying, ‘Sir, do not force me to go with you, but let me stay here, for I know you will not bring one of them back with you, nor even return alive yourself; let us rather see if we cannot escape at any rate with the few that are left us, for we may still save our lives.’
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 10.261 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 10.261 focus
I heard, and instant o'er my shoulder flung
The belt in which my weighty faulchion hung,
310
(A beamy blade:) then seiz'd the bended bow,
And bade him guide the way, resolv'd to go.
He, prostrate falling, with both hands embrac'd
My knees, and weeping thus his suit address'd:
"O king, belov'd of Jove, thy servant spare,
315
And ah, thyself the rash attempt forbear!
Never, alas! thou never shalt return,
Or see the wretched, for whose loss we mourn.
With what remains from certain ruin fly,
And save the few not fated yet to die."
320
I answer'd stern: "Inglorious then remain,
Here feast and loiter, and desert thy train.
Alone, unfriended, will I tempt my way;
The laws of fate compel, and I obey."
This said, and scornful turning from the shore
325
My haughty step, I stalk'd the valley o'er.
Till now, approaching nigh the magic bower,
Where dwelt th' enchantress skill'd in herbs of power,
A form divine forth issued from the wood,
(Immortal Hermes with the golden rod,)
330
In human semblance. On his bloomy face
Youth smiled celestial, with each opening grace.
He seiz'd my hand, and gracious thus began:
"Ah whither roam'st thou, much-enduring man?
O blind to fate! what led thy steps to rove
335
The horrid mazes of this magic grove?
Each friend you seek in yon enclosure lies,
All lost their form, and habitants of sties.
Think'st thou by wit to model their escape?
Sooner shalt thou, a stranger to thy shape,
340
Fall prone their equal: first thy danger know,
Then take the antidote the gods bestow.
The plant I give through all the direful bower
Shall guard thee, and avert the evil hour.
Now hear her wicked arts. Before thy eyes
345
The bowl shall sparkle, and the banquet rise;
Take this, nor from the faithless feast abstain,
For temper'd drugs and poison shall be vain.
Soon as she strikes her wand, and gives the word,
Draw forth and brandish thy refulgent sword,
350
And menace death: those menaces shall move
Her alter'd mind to blandishment and love.
Nor shun the blessing proffer'd to thy arms.
Ascend her bed, and taste celestial charms:
So shall thy tedious toils a respite find,
355
And thy lost friends return to human-kind.
But swear her first by those dread oaths that tie
The powers below, the blessed in the sky;
Lest to thee naked secret fraud be meant,
Or magic bind thee cold and impotent."
360
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.261 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.261 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 10 focus

New Alexandria Commentaries

Douglas Frame

analysis of ambiguity about nature of companions who are turned into swine but retain their nóos

source

analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

source

suggests a comparison between pent up companions of Odysseus and the imprisoned beasts of the Sun

source

analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

source

evidence for notion that Hermes as psychopomp leads Odysseus to death and back to life

source

analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

source

analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

source

Description of the phármakon Hermes provides Odysseus, a plant with back root and white blossom – an appropriate symbol of for the underlying meaning of the Circe episode

source
Gregory Nagy

This Rhapsody centers on the bewitching goddess Circe, whose mystical powers will lead Odysseus to make direct contact with the dead—and with the world of heroes who have already died.

draft js image error“Circe Invidiosa,” (1892). J. W. Waterhouse (English, 1849–1917). Image via Wikimedia Commons.

Circe, like her mystical island, is at first disorienting for Odysseus, but the goddess will in due course reorient the hero, making it possible for him to learn how he will ultimately make his way back home. Odysseus will find his reorientation in the realm of the unconscious.

source

See the anchor comment at O.04.489. Again I note the use of this word adeukḗs in a context referring to an interrupted sequence. The potmos ‘fate’ of Odysseus’ companions is adeukḗs because they have been turned into swine and their journey home has thus been interrupted.

source

In Point 2 of the comment on O.01.001–010, it was noted that the god Hermes, as the ultimate shape-shifter, is described as polutropos ‘turning-into-many-different-selves’ in the Homeric Hymn to Hermes (verses 13, 439). Here at O.10.330, Odysseus is likewise described as polutropos ‘turning-into-many-different-selves’, and the description is happening in a context where the hero is explicitly being linked with the god Hermes. So, Odysseus too is a shape-shifter, like his divine model Hermes. The importance of this quality of Odysseus as polutropos ‘turning-into-many-different-selves’ is highlighted by the use of this epithet in the very first verse of the Odyssey. Only there at O.01.001 and here at O.10.330 is Odysseus described as polutropos ‘turning-into-many-different-selves’.

source

The use of this verb here in the context of ‘grabbing at’ food is relevant to the wording in Pindar Nemean 8.22, with reference to the language of blame.

source