Odyssey 19.455

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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.) — 19.455 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.) — 19.455 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.) — 19.467 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 19.455 focus
The sons of Autolykos busied themselves with the carcass of the boar, and bound stately godlike Odysseus’ wound; then, after saying a spell to stop the bleeding, they went home as fast as they could. But when Autolykos and his sons [460] had thoroughly healed Odysseus, they made him some splendid presents, and sent him back to Ithaca with much mutual good will. When he got back, his father and mother were rejoiced to see him, and asked him all about it, [465] and how he had hurt himself to get the scar; so he told them how the boar had ripped him when he was out hunting with Autolykos and his sons on Mount Parnassus.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 19.455 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 19.455 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 19.455 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 19.455 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 19 focus

New Alexandria Commentaries

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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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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