Homer Odyssey 24.327

A. T. Murray (Translator)

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

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

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.) — 24.327 focus
Translations (7)
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.) — 24.330 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 24.327 focus
“If you really are my son Odysseus,” replied Laertes, “and have come back again, you must give me such manifest proof [ sēma] of your identity as shall convince me.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 24.327 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 24.327 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 24.327 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 24.327 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 24.327 focus

Notes on the current edition

Odyssey

1. 1

New Alexandria Commentaries

Gregory Nagy

Before the Odyssey comes to an end, the Singer of Tales reaches back to what seems to be the beginning of the Iliad. It is as if the second epic, the Odyssey, could now restart before it ends by reaching back into the first epic, the Iliad. Still, there will be no restart here. The plot of that first epic had started with a grand feud between Achilles and Agamemnon, but the plot of the second epic will now come to an end with a resolution of that feud. The feuding is over, so that the two main characters of the Iliad can now take time to review not only what happened in the Iliad but also, beyond the Iliad, how the two of them died, each his own way. Since they are now dead, they have to speak ghost to ghost, but that is not enough for Agamemnon. He must also speak with the new ghosts, the suitors, who will now give him a retrospective on the Odyssey. This way, Agamemnon can compare the story of his own life with the stories of both Odysseus and Achilles. And the comparison must be most depressing for him. But the Odyssey does not end with the sad thoughts of Agamemnon. Odysseus still has to reconnect with his own ancestors, and so there needs to be a final recognition scene between the son and his father Laertes. But even after this reconnection of the generations is finally achieved, the story is still not done. The feuding that has been triggered by the killing of the suitors must end; otherwise, the story cannot end.

draft js image error“Mercury Conducting the Souls of the Suitors to the Infernal Regions” (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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Odysseus shows to Laertes his tell-tale scar, O.24.331, after the father asks his son for a sēma ‘sign, signal’ as proof of identity. Odysseus then also proves that he knows every detail about the Garden of Laertes, O.24.336–346. These sēmata ‘signs, signals’, O.24.346, are now recognized by Laertes, and the verb that signals such recognition is once again gignōskein ‘recognize’.

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As noted in the anchor comment at O.01.320, I normally translate both thūmos and phrēn (plural phrenes) as ‘heart’. But here at O.24.349 we see an old context where the idea of breathing is still conveyed by both words.

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These two negative terms hubris ‘outrage’ and atasthalo- ‘reckless’ are closely linked with each other in Homeric diction. See also the comments at O.03.207 and at O.16.086.

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