Homer Odyssey 14.148

ed. A. T. Murray

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Odyssey. Homer. ed. A. T. Murray. London. 1919.

Sponsored by Perseus Project, Tufts University.

Funding provided by The Annenberg CPB/Project.

Current edition Perseus

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

Translations (9)
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.) — 14.147 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.) — 14.148 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 14.148 focus
“My friend,” replied long-suffering great Odysseus, “you are very positive, [150] and very hard of belief about your master’s coming home again, nevertheless I will not merely say, but will swear, that he is coming. Do not give me anything for my news till he has actually come, you may then give me a khiton and cloak of good wear if you will. [155] I am in great want, but I will not take anything at all till then, for hateful [ ekhthros] as Hādēs to me is a man who lets his poverty tempt him into lying. I swear by King Zeus, by the rites of hospitality, and by that hearth of blameless Odysseus to which I have now come, [160] that all will surely happen as I have said it will. Odysseus will return in this self same year; with the end of this moon and the beginning of the next he will be here to do vengeance on all those who are ill treating his wife and son.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 14.148 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 14.148 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 14.148 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 14.148 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 14.148 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 14 focus

New Alexandria Commentaries

Douglas Frame

example of a line which displays the ambiguity of halṓō, meaning either “to be captured” or “to be killed.” Only external evidence makes the meaning clear. However, the opposition between pheúgein and halonai is clear

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Gregory Nagy

Now that he has finally returned to his homeland of Ithaca, Odysseus must accomplish another kind of return: he must be restored to kingship. Such a restoration, however, must start from the bottom up. The goddess Athena, his ultimate benefactor but occasional antagonist, has made Odysseus seem to be ‘base’ on the outside, hiding his inner moral nobility. Only those who are likewise morally ‘noble’ will be able to read, as it were, the hero’s true nature. Meanwhile, the coded tales told by Odysseus point toward the truth of his kingship—without revealing it outright. A telling example here in Rhapsody 14 is the second Cretan tale told by Odysseus: it is about a Cretan princeling, not unlike the dapper figure we see in the romanticized restoration of a Minoan fresco as featured in the cover-illustration for Rhapsody 14.

draft js image errorMinoan—probably Neopalatial—fresco commonly known as the “Lily Prince.” Whatever the exact type of this personage (perhaps a crowned acrobat, according to the interpretation of Maria Shaw), the Lily Prince is certainly a Minoan of elite standing. Public domain image based on a famous watercolor by Émile Gilliéron of a reconstruction by Arthur Evans. Image via Wikimedia Commons.

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Leonard Muellner

analysis of the passages in the Odyssey that imply that a basic component of the story of Odysseus’ return, the massacre of the suitors, is a variant of the mēnis theme

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example of the pairing of question and answer regarding identity (between man and god) in Ancient Greek that matches the Avestan model

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