Homer Odyssey 11.138

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.) — 11.1 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.) — 11.138 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.) — 11.118 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 11.138 focus
‘This,’ I answered, ‘must be as it may please the gods, [140] but tell me and tell me true, I see my poor mother’s spirit [ psūkhē] close by us; she is sitting by the blood without saying a word, and though I am her own son she does not remember me and speak to me; tell me, Sir, how I can make her know me.’
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 11.138 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 11.138 focus
To whom unmoved: "If this the gods prepare,
What Heaven ordains the wise with courage bear.
But say, why yonder on the lonely strands,
Unmindful of her son, Anticlea stands?
175
Why to the ground she bends her downcast eye?
Why is she silent, while her son is nigh?
The latent cause, O sacred seer, reveal!"
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 11.138 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 11.138 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 11 focus

Notes on the current edition

Odyssey

1. Wan—a provincialism for wand.
2. Γήρᾳ ὕπο λιπαρῷ. Which all translate senectute sub molli. The epithet λιπαρῷ not of λιπαρὸς, viz. pinguis, or λιπαρῶς, pinguiter, but λιπαρῶς signifying flagitanter orando. To which pious age is ever altogether addicted.—CHAPMAN.
3. Envy—grudge, deny.

New Alexandria Commentaries

David Elmer

The so-called “Catalogue of Heroines” is bracketed by references to Persephone’s role in summoning and then dispersing the heroines whose appearances occasion the various entries in the Catalogue. Here, Odysseus stresses that Persephone “bid” the psukhai of the heroines to approach the animals he had slaughtered; at Odyssey 11.385-86, resuming his narration after an “intermezzo” in which he converses with Arete and Alkinoos, Odysseus transitions to the “Catalogue of Heroes” by explaining that Agamemnon appeared “when reverend Persephone scattered in various directions the psukhai of the women.” Odysseus thus presents Persephone as the ‘director’ of this portion of his narrative, a position that corresponds to that of Athena as ‘director’ of the plot of the Odyssey (on Athena as ‘director,’ see Murnaghan 2005, de Jong 2001:66). The emphasis on Persephone, then, is one of several reminders of the fact that the story of Odysseus’ homecoming unfolds as a result of Athena’s active intervention (see note on Odyssey 2.382). It also points to the importance of another female sponsor, Arete, at this particular moment in Odysseus’ story. Odysseus has been advised by Athena that his hopes for a homecoming depend especially on Arete's good will (Odyssey 7.75-9; the importance of Arete in this regard seems to figure the importance of Penelope as the woman on whose good will Odysseus’ homecoming ultimately depends). The “Catalogue of Heroines” has been described as “Odysseus’ gift to Arete” (Pache 1999:28), an effort to appeal to her interests just as the “Catalogue of Heroes” explicitly answers Alkinoos’ request to hear about the psukhai of those who fell at Troy. The appeal is a success: Arete responds by urging the Phaeacians to present Odysseus with additional gifts. By underscoring the importance of Persephone as the one who directs the Catalogue, Odysseus may subtly suggest to his patroness that she has the power to direct the subsequent course of his own story.\r\n\r\n \r\n\r\nReferences\r\n\r\nde Jong, I. J. F. 2001. A Narratological Commentary on the Odyssey. Cambridge and New York.\r\n\r\nMurnaghan, S. 1995. “The Plan of Athena.” In The Distaff Side: Representing the Female in Homer’s Odyssey (ed. B. Cohen) 61-80. New York and Oxford.\r\n\r\nPache, Corinne. 1999. “Odysseus and the Phaeacians.” In Nine Essays on Homer (eds. M. Carlisle and O. Levaniouk) 21-33. Lanham, MD.

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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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Not only the psūkhē ‘spirit’ of Teiresias but other psūkhai as well can now make mental contact with Odysseus—so long as their consciousness is activated by drinking sacrificial blood: such is the case with Antikleia, mother of Odysseus, O.11.146–153.

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Whoever succeeds in marrying Penelope would surely qualify as ‘the best of the Achaeans’. But the events of the Odyssey will prove that only Odysseus is qualified, and, since he has no rivals for that title, he is qualified to stay married to Penelope.

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The application of this word in such moments of emotional intensity is not just a metaphor: it is also a metonym, connecting with the dynamics of the cosmos. See the comment at O.19.204–212.

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On this epithet, see the anchor comment at I.03.374.

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The comparison of a psūkhē ‘spirit’ to a dream is relevant to questions about the connotations of this word with reference to unconsciousness.

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I defer here to the definitive analysis of Frame 2009:227-329.

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Leonard Muellner

in a list of examples of the functional relationship between eukhesthai and phanai (in the context of analyzing genos eukhesthai einai formulas)

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comparison of eukhesthai einai + social relationship with eukhesthai einai + place/father’s name and arguing that the function of eukhesthai in these is ‘say (proudly, accurately, contentiously)’

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analysis of secular eukhesthai (genos-formula) in catalogue poetry in which phanai can substitute for eukhesthai

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