Homer Odyssey 13.93

A. T. Murray (Translator)

Odyssey. Homer. A. T. Murray (Translator). London. 1919.

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Current edition Perseus

Odyssey (English) (Homer. The Odyssey, Volume 1-2. Murray, A. T. (Augustus Taber), translator. London: William Heinmann; New York: G.P. Putnam's Sons, 1919.)

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.) — 13.93 focus
Translations (8)
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.) — 13.81 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 13.93 focus
And when the brightest of all stars began to show, the one that, more than any other star, comes to announce the light of the Dawn born in her earliness [95] that is when the ship, famed for its travels over the seas, drew near to the island. Now there is in the locale [ dēmos] of Ithaca a haven of Phorkys, the Old One of the sea, which lies between two points that break the line of the sea and shut the harbor in. These shelter it from the storms of wind and sea [100] that rage outside, so that, when once within it, a ship may lie without being even moored. At the head of this harbor there is a large olive tree, and at no distance a fine overarching cavern sacred to the nymphs who are called [105] Nymphs of Wellsprings, Naiads. There are mixing-bowls within it and wine-jars of stone, and the bees hive there. Moreover, there are great looms of stone on which the nymphs weave their robes of sea purple—very curious to see—and at all times there is water within it. It has two entrances, [110] one facing North by which mortals can go down into the cave, while the other comes from the South and is more mysterious; mortals cannot possibly get in by it, it is the way taken by the gods.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 13.93 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 13.93 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 13.93 focus
Above the earth now risen was the star,
85
Day's messenger, and brightest of the sky.
The ship was then from Ithaca not far.
A port there is, which from a deity
Is called Phorcys, a sea-deity.
Two jetting rocks defend it from the wind;
90
When once within, a ship will safely lie,
. There needs no cord a floating ship to bind.
At the port's head grows a large olive-tree,
And near it an obscure and pleasant cave,
Where the Nereiades delight to be,
95
And there they bowls of stone and beakers have;
The bees make honey there. Besides, there be
Long beams of stone, whereon the nymphs do weave
Rich purple garments, wonderful to see,
And fountains which their running never leave.
100
Two doors there are, one north, men go that way;
The other to the south more sacred is,
Th' immortals here go in, and none but they;
The Gods have to themselves reserved this.
All this Ulysses' convoy knew before;
105
And here the ship arrived, safely lands,
And half her length lay dry upon the shore,
Such was the strength of those Phaeacian hands.
The lusty seamen, when they landed were,
First took Ulysses, sleeping as he lay,
110
Bedding and all, and to the land him bear,
And lay him from the sea a little way:
Then they unship his goods, gold, vestures, brass,
Gifts given him by the Phaeacians;
Which at the foot of the olive-tree they place,
115
Out of the way, lest passengers should chance
To steal them while Ulysses was asleep.
When this was done, the convoy stayed not,
But rowed out the ship into the deep.
Nor Neptune had Ulysses yet forgot,
120
But said to Jupiter, complaining then:
What honour from the Gods can I expect,
When the Phaeacians, that are but men,
(Although descended from me), me neglect ?
For though Ulysses I destroyed not,
125
Because his coming home you had decreed;
Yet that he should be brought home thus, ne'er thought,
Asleep, and painless, and with so much speed,
Enriched with gold, and brass, and vestures store,
As much as had come to his share at Troy.
130
This the Phaeacians have done, and more,
In this licentiousness they take a joy.
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 13.93 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 13.93 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 13 focus

New Alexandria Commentaries

Gregory Nagy

The storytelling of Odysseus has come to an end, and he will now be sent home to Ithaca by his hosts, Alkinoos and the Phaeacians. Sailing through the night in a ship provided by king Alkinoos, Odysseus is in a deep sleep, which is compared to death itself. At the precise moment when the ship reaches the shores of his homeland, Ithaca, Odysseus will ‘come to’, experiencing a mystical return to light and life.

draft js image error“Ulysses Asleep Laid on his Own Coast by the Phaeacian Sailors” (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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|78 εὖθ’ οἳ ἀνακλινθέντες ἀνερρίπτουν ἅλα πηδῷ, |79 καὶ τῷ νήδυμος ὕπνος ἐπὶ βλεφάροισιν ἔπιπτε, |80 νήγρετος ἥδιστος, θανάτῳ ἄγχιστα ἐοικώς. |81 ἡ δ’, ὥς τ’ ἐν πεδίῳ τετράοροι ἄρσενες ἵπποι, |82 πάντες ἅμ’ ὁρμηθέντες ὑπὸ πληγῇσιν ἱμάσθλης |83 ὑψόσ’ ἀειρόμενοι ῥίμφα πρήσσουσι κέλευθον, |84 ὣς ἄρα τῆς πρύμνη μὲν ἀείρετο, κῦμα δ’ ὄπισθεν |85 πορφύρεον μέγα θῦε πολυφλοίσβοιο θαλάσσης. |86 ἡ δὲ μάλ’ ἀσφαλέως θέεν ἔμπεδον· οὐδέ κεν ἴρηξ |87 κίρκος ὁμαρτήσειεν, ἐλαφρότατος πετεηνῶν· |88 ὣς ἡ ῥίμφα θέουσα θαλάσσης κύματ’ ἔταμνεν, |89 ἄνδρα φέρουσα θεοῖσ’ ἐναλίγκια μήδε’ ἔχοντα, |90 ὃς πρὶν μὲν μάλα πολλὰ πάθ’ ἄλγεα ὃν κατὰ θυμόν, |91 ἀνδρῶν τε πτολέμους ἀλεγεινά τε κύματα πείρων· |92 δὴ τότε γ’ ἀτρέμας εὗδε, λελασμένος ὅσσ’ ἐπεπόνθει. |93 εὖτ’ ἀστὴρ ὑπερέσχε φαάντατος, ὅς τε μάλιστα |94 ἔρχεται ἀγγέλλων φάος Ἠοῦς ἠριγενείης, |95 τῆμος δὴ νήσῳ προσεπίλνατο ποντοπόρος νηῦς.

|78 When they [= the Phaeacian seafarers] began rowing out to sea, |79 he [= Odysseus] felt a sweet sleep falling upon his eyelids. |80 It was a deep sleep, the sweetest, and most similar to death. |81 Meanwhile, the ship was speeding ahead, just as a team of four stallions drawing a chariot over a plain |82 speeds ahead in unison as they all feel the stroke of the whip, |83 gallopping along smoothly, with feet raised high as they make their way forward, |84 so also the prow of the ship kept curving upward as if it were the neck of a stallion, and, behind the ship, waves that were |85 huge and seething raged in the waters of the roaring sea. |86 The ship held steadily on its course, and not even a falcon, |87 raptor that he is, swiftest of all winged creatures, could have kept pace with it. |88 So did the ship cut its way smoothly through the waves, |89 carrying a man who was like the gods in his knowledge of clever ways, |90 who had beforehand suffered very many pains [algea] in his heart [thūmos], |91 taking part in wars among men and forging through so many waves that cause pain, |92 but now he was sleeping peacefully, forgetful of all he had suffered. |93 And when the brightest of all stars began to show, the one that, more than any other star, |94 comes to announce the light of the Dawn born in her earliness, |95 that is when the ship, famed for its travels over the seas, drew near to the island.

(The following is epitomized from H24H 10§§11–12.) The very idea of consciousness as conveyed by nóos is derived from the metaphor of returning to light from darkness, as encapsulated in the moment of waking up from sleep, or of regaining consciousness after losing consciousness, that is, of ‘coming to’. See the comment on O.01.003; also on O.09.082–104. This metaphor of coming to is at work not only in the meaning of nóos in the sense of consciousness but also in the meaning of nostos in the sense of returning from darkness and death to light and life. See the comment on O.01.005. Remarkably, these two meanings converge at one single point in the master myth of the Odyssey. It happens here at O.13.078-095, when Odysseus finally reaches his homeland of Ithaca. Odysseus has been sailing home on a ship provided by the Phaeacians, against the will of the god Poseidon, and the hero falls into a deep sleep that most resembles death itself, O.13.079–080. This sleep makes him momentarily unconscious: he ‘forgets’, as expressed by the verb lēth-, O.13.092, all the algea, ‘pains’, of his past journeys through so many different cities of so many different people, O.13.090-091. Then, at the very moment when the ship reaches the shore of Ithaca, the hero’s homeland, the morning star appears, heralding the coming of dawn, O.13.093–095. The Phaeacians hurriedly leave Odysseus on the beach where they placed him, still asleep, when they landed, O.13.119, and, once they sail away, he wakes up there, O.13.187. So, the moment of the hero’s homecoming, which is synchronized with the moment of sunrise, is now further synchronized with a moment of awakening from a sleep that most resembles death.

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