Homer Odyssey 10.208

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He march'd with twice eleven in his train; 1
Pensive they march, and pensive we remain.
The palace in a woody vale they found,
240
High raised of stone; a shaded space around;
Where mountain wolves and brindled lions roam,
(By magic tamed,) familiar to the dome.
With gentle blandishment our men they meet,
And wag their tails, and fawning lick their feet.
245
As from some feast a man returning late,
His faithful dogs all meet him at the gate,
Rejoicing round, some morsel to receive,
(Such as the good man ever used to give,)
Domestic thus the grisly beasts drew near;
250
They gaze with wonder not unmix'd with fear.
Now on the threshold of the dome they stood,
And heard a voice resounding through the wood:
Placed at her loom within, the goddess sung;
The vaulted roofs and solid pavement rung.
255
O'er the fair web the rising figures shine,
Immortal labour! worthy hands divine.
Polites to the rest the question mov'd,
(A gallant leader, and a man I lov'd:)
"What voice celestial, chanting to the loom,
260
(Or nymph, or goddess,) echoes from the room?
Say, shall we seek access?' With that they call;
And wide unfold the portals of the hall.
The goddess, rising, asks her guests to stay,
Who blindly follow where she leads the way.
265
Eurylochus alone of all the band,
Suspecting fraud, more prudently remain'd.
On thrones around with downy coverings graced,
With semblance fair, th' unhappy men she placed.
Milk newly press'd, the sacred flour of wheat,
270
And honey fresh, and Pramnian wines 2 the treat:
But venom'd was the bread, and mix'd the bowl,
With drugs of force to darken all the soul:
Soon in the luscious feast themselves they lost,
And drank oblivion of their native coast.
275
Instant her circling wand the goddess waves,
To hogs transforms them, and the sty receives.
No more was seen the human form divine;
Head, face, and members, bristle into swine:
Still curs'd with sense, their minds remain alone,
280
And their own voice affrights them when they groan.
Meanwhile the goddess in disdain bestows
The mast and acorn, brutal food! and strows
The fruits and cornel, as their feast, around;
Now prone and grovelling on unsavoury ground.
285
Eurylochus, with pensive steps and slow,
Aghast returns; the messenger of woe,
And bitter fate. To speak he made essay;
In vain essay'd, nor would his tongue obey.
His swelling heart denied the words their way:
290
But speaking tears the want of words supply,
And the full soul burst copious from his eye.
Affrighted, anxious for our fellows' fates,
We press to hear what sadly he relates:
"We went, Ulysses! (such was thy command,)
295
Through the lone thicket and the desert land.
A palace in a woody vale we found,
Brown with dark forests, and with shades around.
A voice celestial echoed through the dome,
Or nymph or goddess, chanting to the loom.
300
Access we sought, nor was access denied:
Radiant she came; the portals open'd wide:
The goddess mild invites the guests to stay:
They blindly follow where she leads the way.
I only wait behind of all the train:
305
I waited long, and ey'd the doors in vain:
The rest are vanish'd, none repass'd the gate;
And not a man appears to tell their fate."

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.) — 10.208 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.) — 10.229 focus
English (Butler, rev. Nagy et al., 2020) (OCR draft) Experimental (English (Butler, rev. Nagy et al., 2020)) — 10.208 focus
twenty-two men, and they wept, as also did we who were left behind.
English (William Cullen Bryant, 1873) (OCR draft) Experimental (English (William Cullen Bryant, 1873)) — 10.208 focus
English (Thomas Hobbes, 1667, ed. Molesworth 1843) (OCR draft) Experimental (English (Thomas Hobbes, 1667, ed. Molesworth 1843)) — 10.208 focus
English (George Chapman, 1667, ed. Hooper 1857) (OCR draft) Experimental (English (George Chapman, 1667, ed. Hooper 1857)) — 10.208 focus
English (William Cowper, 1791, ed. Southey) (OCR draft) Experimental (English (William Cowper, 1791, ed. Southey)) — 10.208 focus
English (H. B. Cotterill, 1911) (OCR draft) Experimental (English (H. B. Cotterill, 1911)) — 10 focus

Notes on the current edition

Odyssey

1. Ulysses divides his men into two bodies; each contains two-and-twenty men. This is agreeable, observes Eustathius, to the former account of Homer; each vessel carried fifty men, six out of every one were destroyed by the Ciconians, and therefore forty-four is the exact number inclusive of himself and the surviving company. Pope.
2. The product of an excellent species of vine, which probably was so called from having been first found in Pramnus, a place in the island of Icarus or Icaria, one of the Sperades in the Aegean sea.

New Alexandria Commentaries

Douglas Frame

Explanation of Odysseus’ odd description Circe’s land as “where the darkness is and where the dawn.” Circe’s land is equated with sunset when Odysseus ventures into “death and darkness” but with the dawn when he “returns to life and light”

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evidence of “witlessness” of the companions as a negative indication of the thematic presence of nóos

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evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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analysis of ambiguity about nature of companions who are turned into swine but retain their nóos

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analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

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suggests a comparison between pent up companions of Odysseus and the imprisoned beasts of the Sun

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analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

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evidence for notion that Hermes as psychopomp leads Odysseus to death and back to life

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analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

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analysis of Hermes’ role in providing Odysseus the knowledge necessary to “return” from the wiles and dangers of Circe. Thus, nóos is the nóstos of the Circe episode

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Description of the phármakon Hermes provides Odysseus, a plant with back root and white blossom – an appropriate symbol of for the underlying meaning of the Circe episode

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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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Odysseus here at O.10.189–197 confesses to his companions that he no longer knows where the sun rises or where the sun sets, O.10.190–192, and, accordingly, he expresses his own despair by questioning whether there will be for him any further access to mētis ‘mind, intelligence’, O.10.193. So, the disorientation of Odysseus is linked with loss of mētis. Clearly, the mind of the hero is correlated here with the celestial dynamics of sunset and sunrise. See further the comment on O.10.190–102. (More on this subject in GMP 246.) In response to the hero’s expression of despair, his companions weep uncontrollably, O.10.198–202, and now all they can think about are the horrors they remember having experienced in their encounters with the Cyclops and with Antiphates the Laestrygonian, O.10.199–200. The epithet for one of these two monsters here, the Cyclops, is androphagos ‘man-eating’, O.10.200, which suits not only the cannibalistic Cyclops but also Antiphates the Laestrygonian, who as can see at O.10.115–116 is likewise a cannibal. These memories of cannibalism are most telling, since the name of the Cyclops is linked here with the biē ‘force, violence, strength’ of this monster, O.10.200. And the link surely extends to Antiphates the Laestrygonian. That monster too, like the Cyclops, is a negative exponent of biē ‘force, violence, strength’. And such memories evoke the worst moments of the story of the Trojan War as narrated in the Iliad, as when Achilles himself expresses the ghastly urge to eat the body of Hector raw, I.22.346–347. See the comment at I.22.346–348; also at I.23.001–064. So, Achilles as the primary exponent of biē ‘force, violence, strength’ in the Iliad can be seen in this context as a foil for Odysseus as the primary exponent of mētis ‘mind, intelligence’ in the Odyssey. Even the Iliadic contexts of biē ‘force, violence, strength’ are evoked here, since Cyclops at O.10.200 is described not only as androphagos ‘man-eating’ but also as megalētor ‘having a heart that is mighty’. Similarly at O.10.106, in an attested variant of that verse, this same description applies also to Antiphates the Laestrygonian. Beyond these two attestations, this epithet megalētor ‘having a heart that is mighty’ occurs nowhere else in the Odyssey, whereas it occurs regularly as a conventional description of generic warriors in the Iliad. That is why I propose to describe the horrific visions of cannibals in the Odyssey as Iliadic nightmares.

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|190 ὦ φίλοι, οὐ γὰρ ἴδμεν ὅπῃ ζόφος οὐδ’ ὅπῃ ἠώς, |191 οὐδ’ ὅπῃ ἠέλιος φαεσίμβροτος εἶσ’ ὑπὸ γαῖαν |192 οὐδ’ ὅπῃ ἀννεῖται· ἀλλὰ φραζώμεθα θᾶσσον, |193 εἴ τις ἔτ’ ἔσται μῆτις· ἐγὼ δ’ οὐκ οἴομαι εἶναι.

|190 My friends, I am speaking this way because I do not know which place is west and which place is east |191 - which is the place where the sun, bringing light for mortals, goes underneath the earth |192 and which is the place where it rises. Still, let us start thinking it through, as quickly as we can, |193 whether there is still any craft [mētis] left. I must tell you, though, I think there is none.

(Epitomized from H24H 10§§38, 40, 42.) When Odysseus reaches the island of Circe and learns that this place, though it first seems familiar and reminiscent of his own island, is in fact strange and alien and antithetical to home, he despairs. As noted in the previous comment, the hero feels he has no intelligence or mētis left in him to devise a stratagem for a successful homecoming, and his despair is expressed as a feeling of disorientation. He is no longer able to distinguish between orient and occident. To restate in terms of two words used elsewhere in the Odyssey, the hero is experiencing a loss of orientation in his nóos or ‘thinking’, and this loss is presently blocking his nostos, ‘homecoming’. Despite such moments of disorientation for Odysseus, however, his nóos, ‘thinking’ will ultimately reorient him, steering him away from his Iliadic past and toward his ultimate Odyssean future. That is, the hero’s nóos will make it possible for him to achieve a nostos, which is not only his ‘homecoming’ but also the ‘song about a homecoming’ that is the Odyssey.

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See the anchor comment at O.04.489. Again I note the use of this word adeukḗs in a context referring to an interrupted sequence. The potmos ‘fate’ of Odysseus’ companions is adeukḗs because they have been turned into swine and their journey home has thus been interrupted.

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Leonard Muellner

evidence for suggestion that collocations utilizing forms of lanthánomai with nóstos are semantically related to theme of a loss of “mind.” Comparison with intended effect of Circe’s drugs: to make the companion forget their homeland

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