Homer Odyssey 10.345

ed. George Chapman

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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.) — 10.345 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.) — 10.348 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 10.345 focus
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 10.345 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 10.345 focus
The goddess swore: then seiz'd my hand and led
To the sweet transports of the genial bed.
Ministrant to the queen, with busy care
Four faithful handmaids the soft rites prepare;
Nymphs sprung from fountains, or from shady woods,
415
Or the fair offspring of the sacred floods.
One o'er the couches painted carpets threw,
Whose purple lustre glow'd against the view:
White linen lay beneath. Another placed
The silver stands, with golden flaskets graced:
420
With dulcet beverage this the beaker crown'd
Fair in the midst, with gilded cups around;
That in the tripod 1 o'er the kindled pile
The water pours; the bubbling waters boil;
An ample vase receives the smoking wave;
425
And, in the bath prepar'd, my limbs I lave:
Reviving sweets repair the mind's decay,
And take the painful sense of toil away.
A vest and tunic o'er me next she threw,
Fresh from the bath, and dropping balmy dew;
430
Then led and placed me on the sovereign seat,
With carpets spread; a footstool at my feet.
The golden ewer a nymph obsequious brings,
Replenish'd from the cool translucent springs;
With copious water the bright vase supplies
435
A silver laver of capacious size.
I wash'd. The table in fair order spread,
They heap the glittering canisters with bread;
Viands of various kinds allure the taste,
Of choicest sort and savour, rich repast!
440
Circe in vain invites the feast to share;
Absent I ponder, and absorb'd in care:
While scenes of woe rose anxious in my breast,
The queen beheld me, and these words address'd:
"Why sits Ulysses silent and apart,
445
Some hoard of grief close harbour'd at his heart?
Untouch'd before thee stand the cates divine,
And unregarded laughs the rosy wine.
Can yet a doubt or any dread remain,
When sworn that oath which never can be vain?"
450
I answered: "Goddess! human is my breast,
By justice sway'd, by tender pity press'd:
Ill fits it me, whose friends are sunk to beasts,
To quaff thy bowls, or riot in thy feasts.
Me would'st thou please? for them thy cares employ,
455
And them to me restore, and me to joy."
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.345 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.345 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 10 focus

Notes on the current edition

Odyssey

1. Disperpled—sprinkled.

New Alexandria Commentaries

Douglas Frame

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

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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

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

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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

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

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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

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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

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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

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evidence for Circe episode as a “return from death”

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evidence for Circe episode as a “return from death”

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evidence for Circe episode as a “return from death”

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analysis of Homer’s use of the verb nostḗsein

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evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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analysis of Teiresias’ retention of nóos as the distinguishing characteristic which separates him from the dead

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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.

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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.

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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’.

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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.

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See the anchor comment at O.07.256. The ceremonial washing and anointing here is uninterrupted and therefore ritually effective.

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|490 ἀλλ’ ἄλλην χρὴ πρῶτον ὁδὸν τελέσαι καὶ ἱκέσθαι |491 εἰς Ἀΐδαο δόμους καὶ ἐπαινῆς Περσεφονείης |492 ψυχῇ χρησομένους Θηβαίου Τειρεσίαο, |493 μάντιος ἀλαοῦ, τοῦ τε φρένες ἔμπεδοί εἰσι· |494 τῷ καὶ τεθνηῶτι νόον πόρε Περσεφόνεια |495 οἴῳ πεπνῦσθαι· τοὶ δὲ σκιαὶ ἀΐσσουσιν.

|490 But first you [= Odysseus] must bring to fulfillment [teleîn] another journey and travel until you enter |491 the palace of Hādēs and of the dreaded Persephone, |492 and there you all will consult [khrē-] the spirit [psūkhē] of Teiresias of Thebes, |493 the blind seer [mantis], whose thinking [phrenes] is grounded [empedoi]: |494 to him, even though he was dead, Persephone gave consciousness [nóos], |495 so as to be the only one there who has the power to think [pepnûsthai]. But the others [in Hādēs] just flit about, like shadows [skiai].

Circe describes for Odysseus what to expect when he sees Teiresias in Hādēs. Exceptionally, the psūkhē ‘spirit’ of the hero, O.10.492, will have consciousness: that is, his phrenes ‘thinking’ will be empedoi ‘grounded’, O.10.493. On phrenes in the sense of ‘thinking’, see the anchor comment at O.01.320, where I note that Homeric diction leaves room for the idea that you can think with your heart. But what is it that confers on the psūkhē ‘spirit’ of Teiresias the exceptional power to think even when he is dead, in Hādēs? The answer is given at O.10.494–495: Persephone, queen of Hādēs, has exceptionally given permission for Teiresias to have the nóos ‘consciousness’, O.10.494, that is needed for ‘thinking’, pepnûsthai, even in Hādēs. Here I translate nóos ‘mind’ as ‘consciousness’, referring to the mystical force that will reintegrate the consciousness of the self with the body after death. It is relevant that the nóos or ‘consciousness’ of the ‘spirit’ or psūkhē of the seer Teiresias is properly activated only after he drinks the blood of two sacrificial sheep that Odysseus slaughters in order to make mental contact, as we will see at O.11.095–098. I offer further analysis in H24H 11§35. But there is a complication that I did not note in that analysis: Circe instructs Odysseus to perform a libation for the dead when he is in Hādēs, O.10.516–520, and he is further instructed to promise in a prayer directed at these dead that he will perform a sacrifice for them if he succeeds in getting back home to Ithaca: there Odysseus will slaughter a barren cow for the dead in general, O.10.522–523, and a black ram for Teiresias in particular, O.10.524–525. When the right time comes in Hādēs, and Odysseus performs his libations for the dead, O11.024–028, he will follow through and make that promise to them, namely, that he will sacrifice in Ithaca a barren cow for the dead in general, O.11.029–030, and a black ram for Teiresias in particular, O.11.032–033. (At H24H 11§35, I leave it unsaid that this black ram to be sacrificed in Ithaca is different from the black ram and black ewe that Odysseus sacrifices in Hādēs: see the comment on O.10.521–537.) As we know from external sources, such as Pausanias 5.13.1-2, a black ram is the preferred sacrificial animal to slaughter for the purpose of making mental contact with a male cult hero (H24H 0§11).

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The description of Teiresias as a mantis ‘seer’ is relevant to his prophecy about a future for Odysseus that transcends the boundaries of the narrative that frames the Odyssey.

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Leonard Muellner

evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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