Odyssey 10.503

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Odyssey. . Germany. 2014.

Sponsored by University of Leipzig.

Funding provided by European Social Fund Saxony.

Current edition Experimental

English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) (English) (English (Thomas Hobbes, 1667, ed. Molesworth 1843))

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.) — 10.1 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.) — 10.503 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.) — 10.487 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 10.503 focus
‘You will want no guide,’ she answered; [505] ‘raise your mast, set your white sails, sit quite still, and the North Wind will blow you there of itself. When your ship has traversed the waters of Okeanos, you will reach the fertile shore of Persephone’s country [510] with its groves of tall poplars and willows that shed their fruit untimely; here beach your ship upon the shore of deep-eddying Okeanos, and go straight on to the dark abode of Hādēs. You will find it near the place where the rivers Pyriphlegethon and Cocytus (which is a branch of the river Styx) flow into Acheron, and you will see [515] a rock near it, just where the two roaring rivers run into one another.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 10.503 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 10.503 focus
"Go then," (she cried,) "ah go! yet think, not I,
Not Circe, but the Fates, your wish deny.
Ah hope not yet to breathe thy native air!
Far other journey first demands thy care;
To tread th' uncomfortable paths beneath,
580
And view the realms of darkness and of death.
There seek the Theban bard, 1 depriv'd of sight;
Within, irradiate with prophetic light;
To whom Persephonè, entire and whole,
Gave to retain th' unseparated soul:
585
The rest are forms, of empty ether made;
Impassive semblance, and a flitting shade."
Struck at the word, my very heart was dead:
Pensive I sate: my tears bedew'd the bed:
To hate the light and life my soul begun,
590
And saw that all was grief beneath the sun.
Compos'd at length, the gushing tears suppress'd,
And my toss'd limbs now wearied into rest,
"How shall I tread," (I cried,) "ah, Circe! say,
The dark descent, and who shall guide the way?
595
Can living eyes behold the realms below?
What bark to waft me, and what wind to blow?"
"Thy fated road," (the magic power replied,)
"Divine Ulysses! asks no mortal guide.
Rear but the mast, the spacious sail display,
600
The northern winds shall wing thee on thy way.
Soon shalt thou reach old Ocean's utmost ends,
Where to the main the shelving shore descends: 2
The barren trees of Proserpine's black woods,
Poplars and willows trembling o'er the floods.
605
There fix thy vessel in the lonely bay,
And enter there the kingdoms void of day:
Where Phlegethon's loud torrents, rushing down,
Hiss in the flaming gulf of Acheron;
And where, slow-rolling from the Stygian bed,
610
Cocytus' lamentable waters spread:
Where the dark rock o'erhangs th' infernal lake,
And mingling streams eternal murmurs make.
First draw thy faulchion, and on every side
Trench the black earth a cubit long and wide:
615
To all the shades around libations pour,
And o'er th' ingredients strew the hallow'd flour:
New wine and milk, with honey temper'd bring,
And living water from the crystal spring.
Then the wan shades and feeble ghosts implore,
620
With promis'd offerings on thy native shore:
A barren cow, the stateliest of the isle,
And, heap'd with various wealth, a blazing pile:
These to the rest; but to the seer must bleed
A sable ram, the pride of all thy breed.
625
These solemn vows, and holy offerings, paid
To all the phantom nations of the dead,
Be next thy care the sable sheep to place
Full o'er the pit, and hellward turn their face ; 3
But from th' infernal rite thine eye withdraw,
630
And back to Ocean glance with reverent awe.
Sudden shall skim along the dusky glades
Thin airy shoals, and visionary shades.
Then give command the sacrifice to haste,
Let the flay'd victims in the flame be cast,
635
And sacred vows and mystic song applied
To grisly Pluto and his gloomy bride.
Wide o'er the pool thy faulchion wav'd around
Shall drive the spectres from forbidden ground:
The sacred draught shall all the dead forbear,
640
Till awful from the shades arise the seer.
Let him, oraculous, the end, the way,
The turns of all thy future fate display,
Thy pilgrimage to come, and remnant of thy day."
So speaking, from the ruddy orient shone
645
The morn, conspicuous on her golden throne.
The goddess with a radiant tunic dress'd
My limbs, and o'er me cast a silken vest.
Long flowing robes, of purest white, array
The nymph, that added lustre to the day:
650
A tiar wreath'd her head with many a fold;
Her waist was circled with a zone of gold.
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 10.503 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.503 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 10 focus

New Alexandria Commentaries

Douglas Frame

evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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analysis of Teiresias’ retention of nóos as the distinguishing characteristic which separates him from the dead

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Gregory Nagy

This Rhapsody centers on the bewitching goddess Circe, whose mystical powers will lead Odysseus to make direct contact with the dead—and with the world of heroes who have already died.

draft js image error“Circe Invidiosa,” (1892). J. W. Waterhouse (English, 1849–1917). Image via Wikimedia Commons.

Circe, like her mystical island, is at first disorienting for Odysseus, but the goddess will in due course reorient the hero, making it possible for him to learn how he will ultimately make his way back home. Odysseus will find his reorientation in the realm of the unconscious.

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|490 ἀλλ’ ἄλλην χρὴ πρῶτον ὁδὸν τελέσαι καὶ ἱκέσθαι |491 εἰς Ἀΐδαο δόμους καὶ ἐπαινῆς Περσεφονείης |492 ψυχῇ χρησομένους Θηβαίου Τειρεσίαο, |493 μάντιος ἀλαοῦ, τοῦ τε φρένες ἔμπεδοί εἰσι· |494 τῷ καὶ τεθνηῶτι νόον πόρε Περσεφόνεια |495 οἴῳ πεπνῦσθαι· τοὶ δὲ σκιαὶ ἀΐσσουσιν.

|490 But first you [= Odysseus] must bring to fulfillment [teleîn] another journey and travel until you enter |491 the palace of Hādēs and of the dreaded Persephone, |492 and there you all will consult [khrē-] the spirit [psūkhē] of Teiresias of Thebes, |493 the blind seer [mantis], whose thinking [phrenes] is grounded [empedoi]: |494 to him, even though he was dead, Persephone gave consciousness [nóos], |495 so as to be the only one there who has the power to think [pepnûsthai]. But the others [in Hādēs] just flit about, like shadows [skiai].

Circe describes for Odysseus what to expect when he sees Teiresias in Hādēs. Exceptionally, the psūkhē ‘spirit’ of the hero, O.10.492, will have consciousness: that is, his phrenes ‘thinking’ will be empedoi ‘grounded’, O.10.493. On phrenes in the sense of ‘thinking’, see the anchor comment at O.01.320, where I note that Homeric diction leaves room for the idea that you can think with your heart. But what is it that confers on the psūkhē ‘spirit’ of Teiresias the exceptional power to think even when he is dead, in Hādēs? The answer is given at O.10.494–495: Persephone, queen of Hādēs, has exceptionally given permission for Teiresias to have the nóos ‘consciousness’, O.10.494, that is needed for ‘thinking’, pepnûsthai, even in Hādēs. Here I translate nóos ‘mind’ as ‘consciousness’, referring to the mystical force that will reintegrate the consciousness of the self with the body after death. It is relevant that the nóos or ‘consciousness’ of the ‘spirit’ or psūkhē of the seer Teiresias is properly activated only after he drinks the blood of two sacrificial sheep that Odysseus slaughters in order to make mental contact, as we will see at O.11.095–098. I offer further analysis in H24H 11§35. But there is a complication that I did not note in that analysis: Circe instructs Odysseus to perform a libation for the dead when he is in Hādēs, O.10.516–520, and he is further instructed to promise in a prayer directed at these dead that he will perform a sacrifice for them if he succeeds in getting back home to Ithaca: there Odysseus will slaughter a barren cow for the dead in general, O.10.522–523, and a black ram for Teiresias in particular, O.10.524–525. When the right time comes in Hādēs, and Odysseus performs his libations for the dead, O11.024–028, he will follow through and make that promise to them, namely, that he will sacrifice in Ithaca a barren cow for the dead in general, O.11.029–030, and a black ram for Teiresias in particular, O.11.032–033. (At H24H 11§35, I leave it unsaid that this black ram to be sacrificed in Ithaca is different from the black ram and black ewe that Odysseus sacrifices in Hādēs: see the comment on O.10.521–537.) As we know from external sources, such as Pausanias 5.13.1-2, a black ram is the preferred sacrificial animal to slaughter for the purpose of making mental contact with a male cult hero (H24H 0§11).

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The description of Teiresias as a mantis ‘seer’ is relevant to his prophecy about a future for Odysseus that transcends the boundaries of the narrative that frames the Odyssey.

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For Odysseus to make his transition from the realm of the living to the realm of the dead, he must first sail his ship to the end of the sea, delimited by the cosmic river Ōkeanos, and then he must sail on by somehow crossing this river. The verb that I translate here as ‘cross’ is perainein, O.10.508. Then he must beach his ship on the banks of the Ōkeanos, O.10.511, before he can disembark and then proceed into Hādēs.

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Leonard Muellner

evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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