Homer Odyssey 7.198

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.) — 7.240 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.) — 7.198 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.) — 7.182 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 7.198 focus
It is possible, however, that the stranger is one of the immortals who has come down from the sky to visit us; [200] but in this case the gods are departing from their usual practice, for hitherto they have made themselves perfectly clear to us when we have been offering them hecatombs. They come and sit at our feasts just like one of our selves, and if any solitary wayfarer happens to stumble upon some one or other of them, [205] they affect no concealment, for we are as near of kin to the gods as the Cyclopes and the savage giants are.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 7.198 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 7.198 focus
But if, descended from th' Olympian bower,
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Gracious approach us some immortal power;
If in that form thou com'st a guest divine;
Some high event the conscious gods design.
As yet, unbid they never graced our feast,
The solemn sacrifice call'd down the guest;
270
Then manifest of heaven the vision stood,
And to our eyes familiar was the god.
Oft with some favour'd traveller they stray,
And shine before him all the desert way;
With social intercourse, and face to face,
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The friends and guardians of our pious race.
So near approach we their celestial kind,
By justice, truth, and probity of mind;
As our dire neighbours of Cyclopean birth
Match in fierce wrong the giant-sons of earth. 1 "
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English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 7.198 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 7.198 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 7 focus

Notes on the current edition

Odyssey

1. The Scholiast explains the passage thus—We resemble the Gods in righteousness as much as the Cyclops and Giants resembled each other in impiety. But in this sense of it there is something intricate and contrary to Homer's manner. We have seen that they derived themselves from Neptune, which sufficiently justifies the above interpretation.

New Alexandria Commentaries

Gregory Nagy

Odysseus arrives at the palace and garden of Alkinoos (Alcinous), king of the Phaeacians, whose island was equated in ancient times with Kerkyra/Corcyra, the modern Corfù.

draft js image errorView of Garitsa, region right outside the northern walls of the city of Corfu, and according to the legend the site of Alcinous’s gardens (1867). Étienne Rey (French, 1789–1867). Image via the Aikaterini Laskaridis Foundation.

Following the instructions of Nausicaa, Odysseus approaches the palace of her father Alkinoos (latinized as Alcinous), king of the Phaeacians. This palace and the adjacent garden of Alkinoos are not only enchanting but even enchanted, as will be argued in the comments for Rhapsody 7 here. And, as we will see later in the comments for Rhapsody 13, the garden of Alkinoos was thought to have survived on the island of Kerkyra, known in Roman sources as Corcyra and in modern times as Corfù. In ancient times, the people of Kerkyra claimed that their island was in fact the fabled realm of the Phaeacians.

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Alkinoos here qualifies for an epithet that would mean ‘he whose mental-power [menos] is sacred [hieron]’. Instead, however, the name of Alkinoos is expressed periphrastically: ‘the sacred [hieron] mental-power [menos] of Alkinoos’, as if the agency of the king originated from his mental power, not from his existence as a person. See also O.07.178.

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Hunger for food in the gastēr ‘stomach’ drives the poet as guest to say what his host wants to hear. The poet, then, is dependent on the patronage of his local audiences.

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The idea of forgetting as expressed by lēth- is the poetic foil for the idea of remembering as expressed by mnē- 'mentally connect'.

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This adverb endukéōs ‘continuously, uninterruptedly’ expresses the idea of an uninterrupted sequence. The opposite of this adverb endukéōs ‘continuously, uninterruptedly’ can be seen in the adjective adeukḗs, which can be interpreted as ‘discontinuous, interrupting’. See the anchor comment at O.04.489. In terms of this interpretation, the root duk-/deuk- for this adverb/adjective conveys the sense of ‘continue’.

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The project of Calypso was to make Odysseus immortal, he reports.

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Leonard Muellner

analysis of the functional overlap between hiketēs and xeinos, argument that in Homer hiketēs still means ‘he who comes, arrives’

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association of endukeōs with philein, in the context of the analysis of the language affirming the rules of reciprocal exchange in Achilles’ ransoming Hektor/receiving Priam (Zeus’ words), with particular comment on endukeōs

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