Homer Odyssey 19.148

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.) — 19.89 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.) — 19.106 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 19.148 focus
This was what I said, and they assented; whereon I used to keep working at my great web all day long, [150] but at night I would undo it again by torch light. I fooled them in this way for three years without their finding it out, but as time [ hōrā] wore on and I was now in my fourth year, in the waning of moons, and many days had been accomplished, those good-for-nothing hussies my maids [155] betrayed me to the suitors, who broke in upon me and caught me; they were very angry with me, so I was forced to finish my work whether I would or no. And now I do not see how I can find any further shift for getting out of this marriage. My parents are putting great pressure upon me, and my son chafes at the ravages the suitors are making upon his estate, [160] for he is now old enough to understand all about it and is perfectly able to look after his own affairs, for the gods have blessed him with an excellent disposition. Still, notwithstanding all this, tell me who you are and where you come from—for you must have had father and mother of some sort; 163 for surely you are not from an oak, as in the old stories, or from a rock.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 19.148 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 19.148 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 19.148 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 19.148 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 19.148 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 19 focus

Notes on the current edition

Odyssey

1. 1
2. 2

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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οὐ γὰρ ἀπὸ δρυὸς ἐσσὶ παλαιφάτου οὐδ’ ἀπὸ πέτρης

‘For surely you are not from an oak, going back to an old saying, or from a rock.’

In asking the disguised Odysseus to reveal his origins, Penelope says she assumes that the genealogy of this unidentified man is not all that difficult to trace: surely this man does not need to trace his ancestry all the way back to the prototypes of humanity, which would be an exercise in a special kind of mythology that can best be described as anthropogony. In the anthropogonic myths that have survived in the Greek language—as also in other Indo-European languages—two most common alternative versions claim that the First Human originated from a tree or from a rock. The tree is commonly pictured as an oak. The epithet palaiphato- ‘going back to an old saying’ here at O.19.163 applies not only to the proverbial drūs ‘oak’ but also to the comparably proverbial petrē ‘rock’. Both versions of such an anthropogonic myth center on a violent act that is simultaneously destructive and regenerative: the ignition, as it were, of the First Human happens when a thunderbolt strikes a primordial tree or rock. Details in GMP ch. 7, “Thunder and the Birth of Humankind.” See also Forte 2015.

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Here at O.19.165–203 we see the third example of “Cretan lies” told by Odysseus in the context of his re-entry into the kingdom of Ithaca. The first example is at O.13.256–286 and the second is at O.14.192–359. The concept of “Cretan lies” was introduced in the anchor comment at O.01.284–286 on Cretan Odyssey.

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|172 Κρήτη τις γαῖ’ ἔστι μέσῳ ἐνὶ οἴνοπι πόντῳ, |173 καλὴ καὶ πίειρα, περίρρυτος· ἐν δ’ ἄνθρωποι |174 πολλοὶ ἀπειρέσιοι, καὶ ἐννήκοντα πόληες· |175 ἄλλη δ’ ἄλλων γλῶσσα μεμιγμένη· ἐν μὲν Ἀχαιοί, |176 ἐν δ’ Ἐτεόκρητες μεγαλήτορες, ἐν δὲ Κύδωνες |177 Δωριέες τε τριχάϊκες δῖοί τε Πελασγοί· |178 τῇσι δ’ ἐνὶ Κνωσός, μεγάλη πόλις, ἔνθα τε Μίνως |179 ἐννέωρος βασίλευε Διὸς μεγάλου ὀαριστής, |180 πατρὸς ἐμοῖο πατήρ, μεγαθύμου Δευκαλίωνος. |181 Δευκαλίων δ’ ἐμὲ τίκτε καὶ Ἰδομενῆα ἄνακτα· |182 ἀλλ’ ὁ μὲν ἐν νήεσσι κορωνίσιν Ἴλιον εἴσω |183 ᾤχεθ’ ἅμ’ Ἀτρεΐδῃσιν· ἐμοὶ δ’ ὄνομα κλυτὸν Αἴθων, |184 ὁπλότερος γενεῇ· ὁ δ’ ἅμα πρότερος καὶ ἀρείων.

|172 There’s a land called Crete, in the middle of the sea that looks like wine. |173 It’s beautiful and fertile, surrounded by the waves, and the people who live there |174 are so many that you can’t count them. They have 90 cities. |175 Different people speak different languages, all mixed together. |176 There are Eteo-Cretans, those great-hearted ones. And Cydonians. |177 There are Dorians, with their three divisions, and luminous Pelasgians. |178 In this land [plural] is Knossos, a great city. There it was that Minos, |179 who was renewed every nine years [enneōros], ruled as king. He was the companion [oaristēs] of Zeus the mighty. |180 And he was the father of my father, Deukalion, the one with the big heart. |181 Deukalion was my father, and the father also of Idomeneus the king. |182 That man [= Idomeneus], in curved ships, went off to Ilion [= Troy], |183 yes, he went there together with the sons of Atreus [= Agamemnon and Menelaos]. As for my name, which is famous [kluton], it is Aithōn. |184 I’m the younger one by birth. As for the other one [= Idomeneus], he was born before me and is superior to me.

(What follows is epitomized from Nagy 2017.04.11 4§§1–2.) In the Third Cretan Tale of Odysseus, the hero assumes the “false” identity of a Cretan prince named Aithōn, who is a grandson of Minos and the younger brother of Idomeneus. The relationship of Aithōn to Minos and to Idomeneus reflects a synthesizing of Minoan and Mycenaean “signatures.” A clearly Minoan signature is the detail about Minos as the grandfather, and a clearly Mycenaean signature is the detail about Idomeneus as the older brother: this Idomeneus is of course one of the most prominent Achaean warriors in the Homeric Iliad as we know it. On Idomeneus, Mycenaean king of Crete, see the anchor comment at O.01.284–286.

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Here at O.19.177, the epithet of the Dorians is trikhā́īkes (Δωριέες ... τριχάϊκες), which reflects the traditional division of Dorian communities into three phūlai ‘subdivisions’, Dumânes/Hulleîs/Pámphūloi. So, I interpret the formation trikhā-u̯īk- *to mean ‘with three-way homes’, where u̯īk- is the same root that we find in oikos ‘home’, from u̯oikos.

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Here at O.19.178, I translate the pronoun têisi (τῇσι) as ‘in this land [plural]’. This pronoun, referring to the land of Crete, is in the plural, not in the the singular, as we might have expected. The explanation can be found in the comment at O.14.199, where we see Krētē, the name of Crete, not in the singular but in the plural, Krêtai. As I point out in that comment, plural Krêtai cannot mean a multiplicity of islands named Crete. There is no such thing. Rather, we see there an elliptic plural, meaning ‘Crete and everything that belongs to it’. And of course whatever belongs to Crete are all the Aegean islands and lands controlled by the thalassocracy of Crete. So also in the case of the pronoun τῇσι that I translate as ‘in this land [plural]’ at O.19.178, we see an elliptic plural referring to Crete together with everything that belongs to Crete. Even the pronoun signals the imperial power of Crete.

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This name Aithōn derives from the participle aíthōn of the verb aíthein ‘burn’. In the lore of fable, aithōn suits such characters as the crafty fox who is ‘burning’ with hunger and will rely on his craftiness to find ways to feed his insatiable stomach. Such lore is reported in the scholia for Pindar Olympian 11.9, where the generic alōpēx ‘fox’ is actually described as aithōn. Such a description can apply in negative contexts to a beggar in pursuit of food for his insatiable stomach, who in turn is comparable to a greedy blame poet in pursuit of rewards for his poetry. See the comment on O.18.001–004. In positive contexts, on the other hand, the name Aithōn can apply to a righteous man who is ‘burning’ with hunger for justice, as in Theognis 1209–1210 (commentary and further details in GMP 273–274). For more on Aithōn, I strongly recommend the analysis of Levaniouk 2011:36–49.

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|185 ἔνθ’ Ὀδυσῆα ἐγὼν ἰδόμην καὶ ξείνια δῶκα. |186 καὶ γὰρ τὸν Κρήτηνδε κατήγαγεν ἲς ἀνέμοιο |187 ἱέμενον Τροίηνδε, παραπλάγξασα Μαλειῶν· |188 στῆσε δ’ ἐν Ἀμνισῷ, ὅθι τε σπέος Εἰλειθυίης, |189 ἐν λιμέσιν χαλεποῖσι, μόγις δ’ ὑπάλυξεν ἀέλλας. |190 αὐτίκα δ’ Ἰδομενῆα μετάλλα ἄστυδ’ ἀνελθών· |191 ξεῖνον γάρ οἱ ἔφασκε φίλον τ’ ἔμεν αἰδοῖόν τε. |192 τῷ δ’ ἤδη δεκάτη ἢ ἑνδεκάτη πέλεν ἠὼς |193 οἰχομένῳ σὺν νηυσὶ κορωνίσιν Ἴλιον εἴσω.

|185 There [in Crete] is where I [= Aithōn] saw Odysseus and gave him gifts of guest-host friendship [xenia]. |186 You see, he had been forced to land at Crete by the violent power [īs] of a wind. |187 He was trying to get to Troy, but the wind detoured him as he was sailing past the headlands of Maleiai, |188 and he was dropped off [by the violent wind] at Amnisos, exactly where the cave of Eileithuia is situated. |189 It was a harsh landing, and he just barely avoided being destroyed by the blasts of the sea-gales. |190 Right away he asked to see Idomeneus as soon as he came to the city [= Knossos]. |191 You see, he was saying that he was a guest-friend [xenos] [of Idomeneus] and that they had a relationship of mutual respect. |192 But it was by now already the tenth or eleventh day since he [= Idomeneus] |193 had departed, sailing off with a fleet of curved ships on his way to Ilion [Troy].

(What follows is epitomized from Nagy 2017.04.11 4§3.) Here, at this confluence of Minoan-Mycenaean signatures, is where the hero of the Odyssey once again enters the stream of mythmaking about a Cretan Odyssey. In this version, Odysseus has not yet reached his destination, which is Troy, but Idomeneus has presumably already arrived.

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