Odyssey 19.317

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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.) — 19.361 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.) — 19.317 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.) — 19.335 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 19.317 focus
And now, you maids, wash his feet for him, and make him a bed on a couch with rugs and blankets, that he may be warm and quiet till morning. [320] Then, at day break wash him and anoint him again, that he may sit in the hall and take his meals with Telemachus. It shall be the worse for any one of these hateful people who is uncivil to him; like it or not, he shall have no more to do in this house. [325] For how, sir, shall you be able to learn whether or no I am superior to others of my sex both in goodness of heart and understanding [ noos], if I let you dine in my halls squalid and ill clad? Men live but for a little season; 329 if a man is harsh himself and thinks harsh thoughts, [330] all men pray that pains should befall him hereafter 331 while he is alive. And when he is dead, all men ridicule [ ephepsioōntai] him. 332 But if a man is blameless himself and thinks blameless thoughts, 333 the guest-strangers [ xenoi] he has entertained carry his kleos far and wide 334 to all mankind, and many are they who call him worthy [ esthlos].”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 19.317 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 19.317 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 19.317 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 19.317 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 19 focus

New Alexandria Commentaries

Douglas Frame

evidence not to postulate sn- initial for etymology of nóos

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Gregory Nagy

Rhapsody 19 is best known for a scene where Odysseus is recognized by his old nurse Eurykleia. She notices a tell-tale scar on his leg—the result of a wound that marks the moment in his youth when he was gored in a boar hunt. This scar can be seen as a sēma or ‘sign’ of the hero’s identity.

draft js image error“Euryclea Discovers Ulysses” (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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Penelope shows that she knows how to match the hospitality that Odysseus had consistently demonstrated as king of Ithaca. What she says here will be elaborated further at O.19.325–334. See the comments on those verses.

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The goddess of the dawn, Ēōs, has a fixed epithet ēri-géneia, meaning ‘early-generated’ or ‘early-generating’, as at O.02.001. This epithet, which is exclusively hers, has a prefix that derives from the old locative adverb êri ‘early’, and Homeric diction actually preserves êri in collocation with ēṓs ‘dawn’ here at O.19.320. This form ēri-géneia is comparable to the name of the earth-encircling river Ēri-danós, as described in Apollonius of Rhodes Argonautica 4.596. The first part of this name Ēri-danós likewise has the prefix êri; the second part –danos seems to mean ‘dew’ or ‘fluid’, and a likely cognate is Indic dā́nu- ‘fluid, dew’. See also Part 4 of the comment on O.15.250–251.

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Once again, Penelope shows that she knows how to match the hospitality that Odysseus had consistently demonstrated as king of Ithaca—hospitality that will earn for him poetic kleos ‘glory’, O.19.333. This passage, then, will be relevant to the context of kleos ‘glory’ at I.24.196.

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Here at O.19.331 the objects of mockery as expressed by the verb ephepsiaâsthai ‘mock’ are the unjust, who therefore deserve to be mocked. Such mockery comes from blame poetry, and here the blame is directed at those who violate the moral protocols of hospitality.

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This expression ep’ anthrōpous ‘throughout humankind’ here at O.19.334 is conventionally associated with words referring to remembrance by way of song. In this case, the relevant word is kleos, O.19.333, referring to the ‘glory’ of poetry and song. See the anchor comment at I.10.213.

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Here at O.19.370 and O.19.372 the objects of mockery as expressed by the verb ephepsiaâsthai ‘mock’ are not the unjust but the just, such as the disguised Odysseus and others like him who are despised as beggars. Once again, such mockery comes from blame poetry, but here the blame is unjustifiable. The women who mock the disguised Odysseus are described at O.19.373 as engaging in lōbē ‘words of insult’ and aiskhea ‘disgraceful things’. Both these words point to unjustified forms of blame. On lōbē ‘words of insult’, see the comment at O.18.347. As for aiskhea ‘disgraceful things’, it is the concrete plural of the abstract singular aiskhos, which means ‘disgrace, shame’: see the comment on aiskhos at O.11.433.

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Eurykleia recognizes Odysseus when she is washing his feet. The sign for her recognition is the scar that she notices on his leg—a wound that marks the time when he went on a boar hunt to Parnassus with his mother’s father, Autolykos. The word that signals the recognition is gignōskein ‘recognize’ at O.19.392 and at O.19.468. The scar that Eurykleia recognizes here turns out to be a sēma ‘sign, signal’ of the hero’s true identity, as we see from the use of that word at O.21.217 and at O.23.073. See the comments at O.21.217–224 and at O.23.073–077 respectively. This word sēma ‘sign, signal’ does not occur here at O.19.388–507, but the occurrences at O.21.217 and O.23.073 and O.24.329 indicate clearly that the scar as a sēma is a subtext, as it were, for the recognition scene that frames the narrative about the boar hunt at Parnassus.

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As we see here at O.19.433–434, the sun rises from the waters of the world-encircling river Ōkeanos at sunrise, as also at I.07.421–423, and it sets into these same waters at sunset, as we see at I.08.485–486. See the comment at I.07.421–423.

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The translation of menos here at O.19.440 as the ‘mental power’ of winds is explained in the note at I.12.018. I epitomize here: forces of nature can have a mind of their own, as it were, because they are connected to the mental power of divinities who control the cosmos and to whom humans using their own mental power can pray for the activation of such control.

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