Homer Odyssey 10.1

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"AT length we reach'd Aeolia's sea-girt shore,
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Where great Hippotades 1 the sceptre bore,
A floating isle ! 2 High rais'd by toil divine,
Strong walls of brass the rocky coast confine.
Six blooming youths, in private grandeur bred,
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And six fair daughters, graced the royal bed:
These sons their sisters wed, and all remain
Their parents' pride, and pleasure of their reign.
All day they feast, all day the bowls flow round,
And joy and music through the isle resound:
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At night each pair on splendid carpets lay,
And crown'd with love the pleasures of the day.
This happy port affords our wandering fleet
A month's reception, and a safe retreat.
Full oft the monarch urged me to relate
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The fall of Ilion, and the Grecian fate;
Full oft I told; at length for parting mov'd;
The king with mighty gifts my suit approv'd.
The adverse winds in leathern bags he braced,
Compress'd their force, and lock'd each struggling blast:
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For him the mighty sire of gods assign'd
The tempest's lord, the tyrant of the wind:
His word alone the listening storms obey,
To smooth the deep, or swell the foamy sea.
These in my hollow ship the monarch hung,
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Securely fetter'd by a silver thong:
But Zephyrus exempt, with friendly gales
He charged to fill and guide the swelling sails:
Rare gift! but O, what gift to fools avails?
Nine prosperous days we plied the labouring oar;
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The tenth presents our welcome native shore:
The hills display the beacon's friendly light,
And rising mountains gain upon our sight.
Then first my eyes, by watchful toils oppress'd,
Complied to take the balmy gifts of rest:
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Then first my hands did from the rudder part,
(So much the love of home possess'd my heart:)
When lo! on board a fond debate arose,
What rare device those vessels might inclose?
What sum, what prize from Aeolus I brought?
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Whilst to his neighbour each express'd his thought:
'Say, whence, ye gods, contending nations strive
Who most shall please, who most our hero give?
Long have his coffers groan'd with Trojan spoils;
Whilst we, the wretched partners of his toils,
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Reproach'd by want, our fruitless labours mourn,
And only rich in barren fame return.
Now Aeolus, ye see, augments his store:
But come, my friends, these mystic gifts explore.'

Odyssey. Homer. London. 1858.

Sponsored by Perseus Project, Tufts University.

Current edition Experimental

English (Alexander Pope, 1726, ed. Watson, 1858) (OCR draft) (English) (English (Alexander Pope, 1726, ed. Watson, 1858))

Provisional text from uncorrected OCR; expect errors.

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.) — 10.1 focus
Translations (8)
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.) — 10.1 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.) — 10.1 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 10.1 focus
Thence we went on to the Aeolian island where lives Aiolos, son of Hippotas, dear to the immortal gods. It is an island that floats (as it were) upon the sea, iron bound with a wall that girds it. [5] Now, Aiolos has six daughters and six sons in the bloom of youth, so he made the sons marry the daughters, and they all live with their dear father and mother, feasting and enjoying every conceivable kind of luxury. [10] All day long the atmosphere of the house is loaded with the savor of roasting meats till it groans again, yard and all; but by night they sleep on their well-made bedsteads, each with his own wife between the blankets. These were the people among whom we had now come.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 10.1 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.1 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 10.1 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.1 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 10 focus

Notes on the current edition

Odyssey

1. A name of Aeolus.
2. Supposed to be one of the group now called Aeolian or Vulcanian isles; perhaps Strongylus or Lipara.

New Alexandria Commentaries

Douglas Frame

example of Aeolus adventure as another instance of the “mindlessness” of the companions

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example of Aeolus adventure as another instance of the “mindlessness” of the companions

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reference to the modification of the traditional full refrain seen at the end of the first, third, and fifth episodes

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analysis of the episode that describes the Laestrygonian kingdom. Argues that the phrase “the paths of day and night are close together” refers not to a geographic location (as Thucydides 6.2.1 attests) but rather the latent mythic background of the gates (or threshold) of night and day (as attested by Pamenides Proem 11, Hesiod Theogony 744ff.)

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description of the Laestrygonian harbor, which is compared to the cave of the Cyclops

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analysis of why Odysseus alone does not enter the Laestrygonian harbor, the place of death. Argues that Homer’s understanding of what was once a “return from death” as a matter of “escape” means that it is no longer necessary to enter the place of death

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suggestion that the episode with the Laestrygonian queen shows this episodes original underworld context

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analysis of Homer’s reinterpretation of traditional ásmenoi as aspasíōs… phúge, which shows that Homer understood ásmenoi to mean “happy”

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analysis of the collocation ásmenoi ek thanátoio. Proposes ásmenos is derivative of *nes- and suggests collocation originally meant “having returned from death”

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Homer says Circe was the daughter of Helios

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Gregory Nagy

This Rhapsody centers on the bewitching goddess Circe, whose mystical powers will lead Odysseus to make direct contact with the dead—and with the world of heroes who have already died.

draft js image error“Circe Invidiosa,” (1892). J. W. Waterhouse (English, 1849–1917). Image via Wikimedia Commons.

Circe, like her mystical island, is at first disorienting for Odysseus, but the goddess will in due course reorient the hero, making it possible for him to learn how he will ultimately make his way back home. Odysseus will find his reorientation in the realm of the unconscious.

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With the help of king Aeolus, keeper of the winds, Odysseus and his companions sail off from this king’s island, propelled by Zephyros, the West Wind, O.10.025. So, they are traveling from west to east. At O.11.0028–030, we see that they have already sailed for nine days, and then, on the tenth day, Ithaca finally comes into view. But now Odysseus falls asleep at the steering oar, and his companions make the human error of opening the Bag of Winds, so that their ships are blown back, east to west—all the way back to where they started, to the island of Aeolus, O.10.031–055. Aeolus now refuses to help Odysseus and his companions any further, O.056–076, and, as they sail on, O.077–79, it is no longer clear where they are headed. No longer will they be propelled toward Ithaca by the favoring West Wind that Aeolus had provided for them earlier. Their sea voyage is now directionless, and, by the time their ship reaches the land of the Laestrygonians, they have already lost their navigational compass, since this land appears to be a twilight zone, O.080–086. The disorientation will only intensify later, after Odysseus and some of his companions manage to escape from the land of the Laestrygonians and sail to the island of Circe: see the comment on O.10.189–202.

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Aeolus, god of the winds, tells Odysseus he is sending him off endukéōs, so that the hero could reach home. endukéōs is generally associated with the notion of an uninterrupted sequence. See Od. XIV.337, Od. XIV.334, Od. XIV.338, Od. XIV.111, Od. IX.489, Od. X.245, Od. VI.273, Od. XV.305, Od. XVII.111, Od. XVII.113, Od. XIV.390, Od. X.65, Od. XV.491

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See the anchor comment at O.07.256. Aeolus, keeper of the winds, had intended an uninterrupted voyage home for Odysseus, but human error has by now undone all the good intentions.

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Odysseus and some of his companions have escaped from the land of the Laestrygonians, where most of them died, and now the survivors are sailing on, described as ásmenoi, which I translate as ‘returning to light and life’. See the anchor comment on O.09.566.

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This name for the island of Circe will be a marker for a coincidence of opposites that reveals itself at O.12.001–004.

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Leonard Muellner

association of Ithaka with sight of fire and smoke, the etymology of Ithakē connecting it to aithein, and Odysseus’ calling himself Aithōn (comparison with Hermes, who in turn is compared with Prometheus-Ithas)

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analysis of philotēs and timē going together with this passage as an example

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interpretation of kathaptein as “get hold of, grab” and so “restrain”

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analysis of the development of Greek posis compared with Vedic pati-

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