Homer Odyssey 21.163

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.) — 21.163 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.) — 21.163 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.) — 21.167 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 21.163 focus
Then he put the bow down, letting it lean against the door, [165] with the arrow standing against the tip of the bow. Then he took his seat again on the seat from which he had risen; and Antinoos rebuked him saying: “Leiodes, what are you talking about? Your words are monstrous and intolerable; it makes me angry to listen to you. [170] Shall, then, this bow take the life [ psūkhē] of many a chief among us, merely because you cannot bend it yourself? True, you were not born to be an archer, but there are others who will soon string it.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 21.163 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 21.163 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 21.163 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 21.163 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 21 focus

New Alexandria Commentaries

Gregory Nagy

Toward the end of Rhapsody 21, Odysseus will pass an all-important test set by Penelope: he will string his famous bow—which none of the suitors could string, no matter how hard they tried—and he will shoot an arrow straight through all the holes of twelve axe-heads lined up in a row for this one-time occasion, designed to be viewed as the contest to end all contests in the skills of archery. This contest will determine, once and for all, who is really eligible, among all the Achaeans, to be recognized as the husband of the queen. But the winning of this ultimate contest by Odysseus is not enough: the king must now kill, with the same bow, all the would-be husbands of the queen. So, once Odysseus passes the test set by Penelope, as narrated toward the end of Rhapsody 21, the killing of the rival Achaeans can begin in Rhapsody 22. And the overall occasion for both the passing of Penelope’s test and the killing of the suitors is the beginning of a grand festival celebrating the god Apollo and the arrival of spring.

draft js image errorHēraklēs stringing a bow. Silver stater, c. 450–440 BCE, Thebes (Boeotia). Image via Wikimedia Commons.

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Odysseus here can read minds, as it were. What Philoitios the cowherd and Eumaios the swineherd are thinking is understood by Odysseus, as expressed by way of the verb anagignōskein ‘recognize’, which takes as its object here the noun nóos ‘mind’.

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Odysseus at O.21.217–224 shows his scar to Philoitios the cowherd and Eumaios the swineherd: this way, he is finally recognized by them. In this context, the scar is explicitly called a sēma ‘sign’, O.21.217. As we saw at O.21.205, Odysseus already knows that both the cowherd and the swineherd have the right way of thinking, the right nóos ‘mind’, and it is this mentality that will enable them to recognize him. See the comment on O.21.205.

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Leonard Muellner

analysis of the versatility of poetic technique to report prayers (invocation, grant of favor, request of favor)

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analysis of Allen’s text at I.08.526 vs. Zenodotus’s version of the verse, and Allen’s version’s being closer to verses like O.21.211

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analysis of extending the formula beyond the verse-end in pairings of akouein and eukhesthai, as in this verse

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in a list of passages with eukhesthai + infinitive (aorist)

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analysis of the attestations of eukhesthai + aorist infinitive (and the series to which O.21.210-211 belongs)

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