Homer Odyssey 4.554

ed. A. T. Murray

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

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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.) — 4.554 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.) — 4.538 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 4.554 focus
‘The third man,’ he answered, [555] ‘is Odysseus, son of Laertes, who dwells in Ithaca. I can see him in an island sorrowing bitterly in the house of the nymph Kalypsō, who is keeping him prisoner, and he cannot reach his home for he has no ships nor sailors [560] to take him over the sea. As for your own end, Menelaos, fostered son of Zeus, you shall not die in horse-pasturing Argos, but the gods will take you to the Elysian plain, which is at the ends of the world. There fair-haired Rhadamanthus [565] reigns, and men lead an easier life than any where else in the world, for in Elysium there is no snow, nor heavy winter-storm, nor rain, 567 but the Okeanos sends up the gusts of shrill-blowing Zephyros 568 at all times, so as to reanimate men. This will happen to you because you have married Helen, and are [570] Zeus’ son-in-law.’
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 4.554 focus
English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) Experimental (English (Alexander Pope, 1726, ed. Watson, 1858)) — 4.554 focus
'That chief (rejoin'd the god) his race derives
'From Ithaca, and wondrous woes survives;
'Laertes' son: girt with circumfluous tides,
'He still calamitous constraint abides,
'Him in Calypso's cave of late I view'd,
755
'When streaming grief his faded cheek bedew'd.
'But vain his prayer, his arts are vain, to move
'Th' enamour'd goddess, or elude her love :
'His vessel sunk, and dear companions lost,
'He lives reluctant on a foreign coast.
760
'But oh, belov'd by Heaven! reserv'd to thee
'A happier lot the smiling Fates decree :
'Free from that law, beneath whose mortal sway
'Matter is changed, and varying forms decay, 1
'Elysium shall be thine: the blissful plains
765
'Of utmost earth, where Rhadamanthus reigns.
'Joys ever young, unmix'd with pain or fear,
'Fill the wide circle of th' eternal year :
'Stern winter smiles on that auspicious clime:
'The fields are florid with unfading prime;
770
'From the bleak pole no winds inclement blow,
'Mould the round hail, or flake the fleecy snow;
'But from the breezy deep the blest inhale
'The fragrant murmurs of the western gale.
'This grace peculiar will the gods afford
775
'To thee, the son of Jove, and beauteous Helen's lord.
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 4.554 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 4.554 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 4.554 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 4 focus

New Alexandria Commentaries

Gregory Nagy

With the continued aid of the goddess Athena, young Telemachus now becomes an ideal guest for his new hosts, Menelaos together with Helen. The identity of Helen as a goddess becomes more evident now that she is back in Sparta. This divine identity will point to the future immortalization of the hero Menelaos by virtue of his winning back Helen as his consort.

draft js image error“The Fair Helen.” Willy Pogany (Hungarian, 1882–1955). Image via.

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Proteus makes a prophecy here, foretelling the immortalization of Menelaos in a pedion ‘field’ named Ēlusion ‘Elysium’, O.04.563. A comparable setting for immortalization is a place known as the Makarōn nēsoi ‘Islands of the Blessed’ (as in Hesiod Works and Days 164–173). The name Ēlusion ‘Elysium’, as is evident from attestations outside of Homeric poetry, can refer to a mystical setting of immortalization as experienced by heroes worshipped in cult. From what evidence we have about hero cults, we can see that the rituals of worshipping heroes in cult places are ideologically synchronized with corresponding myths about the immortalization of these same heroes in paradise-like settings that are far removed from the everyday world. In fact, the forms Ēlusion 'Elysium' and Makarōn nēsoi 'Isles of the Blessed' are appropriate as names for actual cult sites. The proper noun Ēlusion coincides with the common noun en-ēlúsion, referring to a place made sacred by virtue of being struck by the thunderbolt (Pollux 9.41, etc.). The form Ēlúsion itself is glossed in the Alexandrian lexicographical tradition (Hesychius) as κεκεραυνωμένον χωρίον ἢ πεδίον ‘a place or field that has been struck by the thunderbolt', with this added remark: καλεῖται δὲ καὶ ἐνηλύσια ‘and it is also called enēlusia’. As for Makarōn nēsos ‘Island of the Blessed’, there is a tradition that the name was actually applied to the old acropolis of Thebes, the Kadmeion; specifically, the name designated the sacred precinct where Semele, the mother of Dionysus, had been struck dead by the thunderbolt of Zeus (Parmenides via the Suda and via Photius, under Makarōn nēsos; Tzetzes on Lycophron 1194, 1204). We are immediately reminded of the poetic tradition that tells how Semele became immortalized as a direct result of dying from the thunderbolt of Zeus (see Pindar Olympian 2.25, in conjunction with Hesiod Theogony 942). Inhabiting Elysium is the hero Rhadamanthys, O.04.564, who is described in this context as xanthos ‘with golden hair’. Similarly, Menelaos himself is conventionally described as xanthos: I.03.284, I.03.434, I.04.183, I.04.210, I.10.240, I.11.125, I.17.006, I.17.018, I.17.113, I.17.124, I.17.578, I.17.673, I.17.684, I.23.293, I.23.401, I.23.438, O.01.285, O.03.168, O.03.257, O.03.326, O.04.030, O.04.059, O.04.076, O.04.147, O.04.168, O.04.203, O.04.265, O.04.332, O.15.110, O.15.133, O.15.147.

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Gusts of wind emitted by the cosmic river Ōkeanos have the power of ‘reviving’ humans in the sense of ‘reanimating’ them, as expressed by way of the verb ana-psūkhein, O.04.568. On the mystical force of this verb, see the comment on I.05.795.

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