Homer Odyssey 20.268

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.) — 20.268 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.) — 20.275 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 20.268 focus
The suitors bit their lips, and marveled at the boldness of his speech; [270] then Antinoos, son of Eupeithes said, “We do not like such language but we will put up with it, for Telemachus is threatening us in good earnest. If Zeus son of Kronos had let us we should have put a stop to his brave talk before now.”
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 20.268 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 20.268 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 20.268 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 20.268 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 20.268 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 20 focus

New Alexandria Commentaries

Gregory Nagy

Rhapsody 20 reveals the darkest thoughts of Penelope. There she is, lying awake in bed, unable to fall asleep, and now she starts to think the unthinkable, tearfully spilling her private thoughts by praying to Artemis: I want to die in the worst way, she confides to the goddess, so why don’t you shoot me with your arrows, putting me out of my misery? Or maybe my death should be even worse? Penelope is now haunted by horror stories about unfortunate girls who thought they were getting married but who instead became servants to infernal Furies. She cries for them and she cries for herself, thinking of a dream she had about sleeping with Odysseus, who was looking the way he had looked twenty years ago. Her crying carries over till daybreak, and her laments are overheard from not that far away by Odysseus, who is having his own dark thoughts about the vengeance he so passionately desires.

draft js image error“The Harpies Going to Seize the Daughters of Pandareus” (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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The feasting that we see being described here at O.20.276–280 involves the whole astu ‘city’ of Ithaca, O.20.276, and, as we see in the wording of O.20.276–277, all this feasting climaxes in a hekatombē ‘hecatomb’, as proclaimed throughout the city by kērūkes ‘heralds’. On the word hekatombē ‘hecatomb’, a priestly word referring to the sacrifice of one hundred cattle, see the comment on O.04.351–353. The occasion for this hecatomb is evidently a festival of Apollo, signaled by the vivid description at O.20.277–278: the Achaeans are now seen assembling inside the sacred alsos ‘grove’ of the god Apollo, O.20.278. What follows after the sacrifice of a hundred cattle is then described at O.20.279–280: the meat is cooked and divided among the participants. And the whole occasion of this feasting is indicated at O.20.280 by way of two all-important words here: (1) dais ‘feast, division of portions (of meat); sacrifice’, and (2) daiesthai ‘feast; divide (meat), apportion, distribute’. On dais ‘feast’ as a stylized way of referring to an overall festival, see the introductory comments at O.08.038 and at O.08.061; also the follow-up comments at O.08.429, O.09.003–111, O.13.023. For further references to the festival of Apollo, see the comments at O.21.267, O.21.404-411, and O.21.429-430.

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See also O.18.347

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The suitor Ktesippos goes even beyond the base behavior of the other suitors by throwing the pous ‘foot’ of a cow at Odysseus, O.20.299, though he misses. Presumably, this part of the sacrificial animal was the least prestigious portion of all the beef to be consumed on the occasion of the feasting that followed the hecatomb marking the festival of Apollo. For more on this hecatomb, which involved the sacrifice of notionally one hundred cattle to celebrate the festival of Apollo, see the anchor comment at O.20.276–280. The insulting of the disguised Odysseus by the provocative Ktesippos is bipartite here: (1) Ktesippos mocks Odysseus in words by sarcastically offering him a portion of the feast that would suit the most lowly of participants, and (2) he mocks him in action by throwing that portion at him instead of handing it over to him.

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Leonard Muellner

analysis of the functional overlap between hiketēs and xeinos, argument that in Homer hiketēs still means ‘he who comes, arrives,’ and the constraint to give hospitality to anyone who arrives (hikanein, hikein) at one’s house

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comment on Ktesippos as a villain in terms of the morality of the Odyssey

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