Homer Odyssey 18.250

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.) — 18.250 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.) — 18.250 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.) — 18.250 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 18.250 focus
To this circumspect Penelope replied, “Eurymakhos, the gods robbed me of all my excellence [ aretē] whether of face or figure when the Argives set sail for Troy and my dear husband with them. If he were to return and look after my affairs, [255] I should both be more respected [ kleos] and show a better presence to the world. As it is, I am oppressed with care, and with the afflictions which a superhuman force [ daimōn] has seen fit to heap upon me. My husband foresaw it all, and when he was leaving home he took my right wrist in his hand—‘Wife,’ he said, ‘we shall not all of us [260] come safe home from Troy, for the Trojans fight well both with bow and spear. They are excellent also at fighting from chariots, and nothing decides [ krinein] the issue of a fight sooner than this. [265] I know not, therefore, whether the gods will send me back to you, or whether I may not fall over there at Troy. In the meantime do you look after things here. Take care of my father and mother as at present, and even more so during my absence, but when you see our son growing a beard, then [270] marry whom you will, and leave this your present home.’ This is what he said and now it is all coming true. A night will come when I shall have to yield myself to a marriage which I detest, for Zeus has taken from me all hope of happiness [ olbos]. This further grief [ akhos], moreover, cuts me to the very heart. [275] You suitors are not wooing me after the custom [ dikē] of my country. When men are courting a woman who they think will be a good wife to them and who is of noble birth, and when they are each trying to win her for himself, they usually bring oxen and sheep to feast the friends of the lady, and they make her magnificent presents, [280] instead of eating up other people’s property without paying for it.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 18.250 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 18.250 focus
'Ah me!' (returns the queen) 'when from this shore
'Ulysses sail'd, then beauty was no more!
'The gods decreed these eyes no more should keep
295
'Their wonted grace, but only serve to weep.
'Should he return, whate'er my beauties prove,
'My virtues last; 1 my brightest charm is love.
'Now, grief, thou all art mine! the gods o'ercast
'My soul with woes, that long, ah long must last!
300
'Too faithfully my heart retains the day
'That sadly tore my royal lord away :
'He grasp'd my hand, and, O my spouse! I leave
'Thy arms, he cried, perhaps to find a grave:
'Fame speaks the Trojans bold; they boast the skill
305
'To give the feather'd arrow wings to kill,
'To dart the spear and guide the rushing car
'With dreadful inroad through the walks of war.
'My sentence is gone forth, and 'tis decreed
'Perhaps by righteous Heaven that I must bleed!
310
'My father, mother, all I trust to thee;
'To them, to them transfer the love of me:
'But, when my son grows man, the royal sway
'Resign, and happy be thy bridal day!
'Such were his words; and Hymen now prepares
315
'To light his torch, and give me up to cares;
'Th' afflictive hand of wrathful Jove to bear,
'A wretch the most complete that breathes the air!
'Fall'n even below the rights to woman due!
'Careless to please, with insolence ye woo!
320
'The generous lovers, studious to succeed,
'Bid their whole herds and flocks in banquets bleed;
'By precious gifts the vow sincere display:
'You, only you, make her ye love your prey.'
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 18.250 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 18.250 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 18 focus

New Alexandria Commentaries

Douglas Frame

suggests that transitive force of Nestor’s name could have created new transitive verb néō, which was restricted to hieratic contexts

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analysis of the verb anései, which is argued in the phrase m’anései stands for original *me nései – a future of the hitherto hypothetical verb néō. This would have the lines read “therefore I do not know whether the god will bring me home or whether I will die in Troy.” Argues that proposed verb néō can mean to “bring back from death”

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reference to Odysseus’ statement that he did not think all the Achaeans would return home

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Gregory Nagy

In Rhapsody 18, Odysseus as a make-believe beggar is challenged by a most questionable character named Iros, who figures as a real beggar. What makes Iros so questionable is his similarity to characters who figure in a poetic form that can best be described as mock epic.

draft js image error“Ulysses Preparing to Fight with Irus” (1805). John Flaxman (English, 1755–1826) Purchased as part of the Oppé Collection with assistance from the National Lottery through the Heritage Lottery Fund 1996. Image via the Tate.

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See the comments at O.05.160–161 and I.01.052.

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Here the reference to mōlos ‘struggle’ is comic, in that the fight between Odysseus and Iros is a mock struggle, not serious fighting that befits epic, as in the case of mōlos Arēos ‘struggle of Ares’, analyzed in the comment at I.02.401.

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Syntactically, the premise here reinforces the probability of the wish. See also the comments on O.14.440–441 and O.15.341–342.

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The speaker here is Antinoos himself: whoever succeeds in marrying Penelope, he says, would surely qualify as ‘the best of the Achaeans’. As the narrative will make clear, however, Antinoos is the least worthy of all the suitors in pursuit of this double goal of marrying Penelope and thus qualifying as ‘the best of the Achaeans’. See also the comments at O.11.179, O.15.521–522, and O.16.076.

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The insults hurled by Melantho at the disguised Odysseus are replete with words indicating the language of blame poetry. For aiskhro- ‘disgraceful, shameful’, see the comments at I.02.216, I.03.038, I.06.325. For oneideio- ‘insulting’, see the comments on oneidos (plural oneidea) ‘words of insult’ at I.01.291, I.02.222, I.03.242, I.20.244–256. As for eniptein ‘scold’ at O.18.321 and O.18.326, it applies not only to unrighteous blame, as here, but also to righteous blame, as when Penelope scolds Antinoos at O.16.417.

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See the comment on lōbeuein ‘say words of insult’ at O.02.323.

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On kertomeîn ‘say words of insult’, see the comments at O.02.323 and I.02.256.

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What Odysseus says to Eurymakhos here at O.18.366–386 can be seen as a poetic admonition given by the righteous to the unrighteous, especially in the wording at O.18.366–375, which is comparable to what Hesiod says to Perses in the Hesiodic Works and Days.

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The suitor Eurymakhos is stung by the words spoken to him by the disguised Odysseus. These words, spoken tharsaleōs ‘boldly’, O.18.390, can be seen as blame poetry—but here the blame is justified, unlike the blame that is hurled at Odysseus by the suitors and by the disloyal members of his own household.

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Leonard Muellner

comparison of the diction here with that in I.24.039-048 regarding persons incurring mēnis, here with reference to biē and themis

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comparison of the diction here with that in I.24.039-048 regarding persons incurring mēnis, here with reference to biē and themis

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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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among examples of formal divergence between phrases which are functionally parallel but occur in spoken dialogue as against narrative (transformations of (A) paralleled in a secular series, of which this verse is an example)

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analysis of the interconnections of mēnis, exchange rules, and timē for xenoi

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