Homer Odyssey 18.290

ed. Robert Southey

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Odyssey. Homer. ed. Robert Southey. London. 1837.

Sponsored by Tufts University.

Current edition Experimental

English (William Cowper, 1791, ed. Southey) (OCR draft) (English) (English (William Cowper, 1791, ed. Southey))

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.) — 18.290 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.) — 18.290 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.) — 18.302 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 18.290 focus
The others applauded what Antinoos had said, and each one sent his servant to bring his present. Antinoos’ man returned with a large and lovely dress most exquisitely pattern-woven. It had twelve beautifully made brooch pins of pure gold with which to fasten it. [295] Eurymakhos immediately brought her a magnificent chain of gold and amber beads that gleamed like sunlight. Eurydamas’ two men returned with some earrings fashioned into three radiant pendants which glistened in beauty [ kharis]; while King Peisandros, [300] son of Polyktor, gave her a necklace of the rarest workmanship, and every one else brought her a beautiful present of some kind.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 18.290 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 18.290 focus
The peers despatch'd their heralds to convey
335
The gifts of love; with speed they take the way.
A robe Antinoüs gives of shining dyes;
The varying hues in gay confusion rise
Rich from the artist's hand! twelve clasps of gold
Close to the lessening waist the vest infold;
340
Down from the swelling loins the vest unbound
Floats in bright waves redundant o'er the ground.
A bracelet rich with gold, with amber gay,
That shot effulgence like the solar ray,
Eurymachus presents: and ear-rings bright,
345
With triple stars, that cast a trembling light.
Pisander bears a necklace wrought with art:
And every peer, expressive of his heart,
A gift bestows: this done, the queen ascends,
And slow behind her damsel train attends.
350
Then to the dance they form the vocal strain,
Till Hesperus leads forth the starry train;
And now he raises, as the daylight fades,
His golden circlet in the deepening shades:
Three vases heap'd with copious fires display
355
O'er all the palace a fictitious day;
From space to space the torch wide-beaming burns,
And sprightly damsels trim the rays by turns.
To whom the king: 'Ill suits your sex to stay
'Alone with men! ye modest maids, away!
360
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 18.290 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 18.290 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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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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