Book 15 (ο）
The scene changes to Sparta, whither we follow Athene (13. 440). As the last book ended with the coming on of night, the story must now begin with the next day, the 36th. The chronology is not quite clear: see 17. 515.
[4] 4-7. There is an apparent contradiction: ‘she found both sleeping . . . but Telemachus was not sleeping.’ It may remind us of the famous contradiction about Zeus, between Il.1. 611 and 2. 2. In both places the difficulty lies in the epic style of narration.
[8] μελεδήματα πατρός ‘his anxious thoughts about his father.’
ἔγειρεν ‘roused,’ ‘kept him awake.’
[10] τῆλε is perhaps said with allusion to the name Τηλέμαχος.
[19] φέρηται ‘carry with her,’ ‘carry off.’ Aristophanes is said to have rejected the line “ἐπὶ σμικρολογίᾳ”, on account of the meanness to which it appeals. But it is necessary to the next sentence, “οἶσθα γὰρ κτλ.” The ancient critics were apt to judge Homeric sentiment from their own standard.
[21] The use of ὅς κεν in a gnomic sentence is unusual; but cp. l. 55. It might be defended here on the ground that “βούλεται ὀφέλλειν” is felt as a future. But it is of little use to discuss the syntax until the “ϝ” of “ϝοῖκον” has been restored. In any case the subj. “ὀπυίῃ” is probably right: “ὀπυίοι” comes from 2. 336., 16. 386.
[22] κουριδίοιο, sc. “ἀνδρός”: cp. 19. 266.
24-26. These three lines were rejected by some ancient critics, on the ground that they do not lead to anything in the subsequent story.
ἐπιτρέψειας, opt. as a polite form of imperative: ‘I would have you entrust.’
[28] ἐπιτηδές ‘of set purpose.’
[33] ἑκὰς νήσων, i.e. keeping close to the mainland. In “νήσων” the reference must be especially to Cephallonia, as the suitors lay in wait between that island and Ithaca. But the phrase seems regularly to denote the three islands often mentioned with Ithaca—“Δουλίχιόν τε Σάμη τε καὶ ὑλήεσσα Ζάκυνθος”. These are described as lying “πρὸς Ἤλιδος” (21. 347), and had therefore to be passed by Telemachus. See on 15. 299-300.
[34] ὁμῶς, i.e. as well as by day: cp. the phrase “ὁμῶς νύκτας τε καὶ ἦμαρ”.
[39] “ὁμῶς κτλ.” See on 13. 405.
[45] Ar. and modern critics object to “λὰξ ποδὶ κτλ.” as absurd when the man to be wakened was in a bed. But we do not know the form of the bed. In the parallel Il.10. 158 this point is equally undetermined.
[70] The opposition expressed by φιλέῃσιν and ἐχθαίρῃσι is repeated and explained in 72-73. Too much kindness, shown in keeping a guest against his will, is as bad as sending him away before he wishes to go. But the gnomic line 74 is clearly an addition, as such a line is apt to be.
[78] ἀμφότερον is adverbial. A feast is both an honour (“κῦδος καὶ ἀγλαΐη”) and a benefit (“ὄνειαρ”).
80-85. This passage has been recently discussed by Mr. Bury B. in the Journal of Hellenic Studies, vol. xv. pp. 217-238, with especial reference to the words ἀν᾽ Ἑλλάδα καὶ μέσον Ἄργος. These words are generally understood as a poetical or traditional periphrasis for the whole of Greece,—Hellas (a part of Thessaly) representing the north and Argos the Peloponnesus. Mr. Bury points out that, if this is so, the offer here made by Menelaus is a strange one. Telemachus has just entreated to be allowed to return home at once. How could Menelaus, who has himself been dwelling on the duty of speeding the parting guest, suddenly propose to be his companion on so long a tour? In seeking for a solution of this difficulty, Mr. Bury is led to examine afresh the old question ( Thuc.1. 3, &c.) of the different uses of the names “Ἑλλάς” and “Ἕλληνες”. Among other results he arrives at the conclusion that, just as in the Iliad the names “Ἑλλάς” and “Ἀχαιοί” are closely associated in Thessaly, so the name “Ἑλλάς” at a somewhat later time was applied to the ‘Achaia’ of history, the north coastland of the Poloponnesus. If then this is the sense of the term in the passage before us, Menelaus does not invite Telemachus to go with him all over Greece, but only to make a détour through Argolis and Achaia—countries then under the dominion of the Atridae.
It is impossible here to discuss Mr. Bury's history of the name “Ἑλλάς”: but a word may be said regarding its application to the Odyssey. In the first place, the difficulty with which he begins is surely not insuperable. Granting that Telemachus was not likely to accept the invitation, it may be that ancient manners required some such speech from the host —the “μῦθοι ἀγανοί” promised by Pisistratus (l. 53). And the main purpose of Telemachus, the quest of news of his father, though not again mentioned here, must be supposed present to the minds of both. Moreover, the difficulty is not one that is very much diminished by Mr. Bury's interpretation. For surely it lies (poetically at least) not so much in the length of the proposed journey as in the fact of such an expedition being proposed at that moment. Again, the phrase “ἀν᾽ Ἑλλάδα καὶ μέσον Ἄργος” is (or became) a piece of Epic commonplace. In Od.1. 344(=4. 726, 816) “τοῦ κλέος εὐρὺ καθ᾽ Ἑλλάδα καὶ μέσον Ἄργος” it seems to mean Greece generally. Moreover, it is plainly a variation of the line “Ἄργος ἐς ἱππόβοτον καὶ Ἀχαιΐδα καλλιγύναικα”, which is also of a traditional type. The meaning of these phrases no doubt changed with time and circumstances; but it must always have been wide and conventional. It is hard to believe that Menelaus would use them to describe a route which he particularly wished to represent as a definite and limited one.
The phrase “μέσον Ἄργος” is not to be pressed: cp. Il.6. 224“Ἄργεϊ μέσσῳ”. There is nothing to connect it with a distinction between Argos in the narrower sense of the Argive plain and in the wider sense in which it includes a large part (if not the whole) of Peloponnesus.
[80] The apodosis to εἰ δ᾽ ἐθέλεις τραφθῆναι is understood: ‘if you wish to turn . . . (do so).’ Cp. Il.6. 150“εἰ δ᾽ ἐθέλεις καὶ ταῦτα δαήμεναι, ὄφρ᾽ ἐῢ εἰδῇς, κτλ.” (so 20. 213. Il., 21. 487): also Il.7. 375“αἴ κ᾽ ἐθέλωσι παύσασθαι . . . εἰς ὅ κε κτλ.”, Od.4. 388(where “ὅς κέν τοι κτλ.” cannot be the apodosis) Od., 21. 260.These parallels show that it is erroneous to make the apodosis begin at “ὄφρα” (Ameis, &c.), or “ὑποζεύξω” (Bury).
[81] αὐτός, of Menelaus in contradistinction to Pisistratus, who would return to Pylos alone. The clause “ὑποζεύξω κτλ.” is subordinate in sense to “ἕπωμαι”: hence the prothysteron, cp. 13. 274., 14. 209.
[83] αὔτως ‘as we came,’ i. e. without any present.
[89] οὖρον ‘watcher’; cp. the “ἀοιδός” left in charge by Agamemnon, 3. 267.
[91] Anciently rejected, cp. l. 19.
[98] Perhaps we should read “ὀπτῆσα_{ι}” “κρεάων” ‘wherewith to roast some of the flesh.’ For “κρεάων” see on 14. 28.
[116] ‘The lips are wrought above, are finished, with gold.’
[128] κεῖσθαι. The inf. carries on the constr. of φορέειν (inf. of consequence after “δίδωμι”). It illustrates the process by which the inf. comes to be used as an imperative. In this place the vulg. “κείσθω” has a peremptory tone which the inf. avoids.
[132] ‘Gazed upon them with his heart,’ i.e. with all his thoughts centred upon them.
[146] προθύροιο, the gateway of the “αὐλή” or court-yard.
αἰθούσης, the ‘portico’ or loggia across the gateway, which echoed to the tramp of the horses (“ἐρίδουπος”).
[152] εἰπεῖν (so Ar. ), sc. “χαίρειν”.
156-158. αἲ γὰρ ἐγὼν ὣς … ὡς . . ., lit. ‘would that I may tell it on returning to Ithaca and finding Ulysses in the house, even as I go on my way after receiving all hospitality from you,’ i.e. ‘my debt to you for hospitality is as great and sure as my desire to see my father again in Ithaca.’ This is the only interpretation consistent with the idiomatic use of “ὣς—ὡς” in wishes. The commentators take the first “ὣς” as=‘as surely as I shall tell it to Nestor,’ and “ὡς παρὰ σεῖο κτλ.” as an object clause, so that the sense is ‘would that I may be equally sure of telling my father of your hospitality.’ But this does not lay due stress on “ὡς παρὰ κτλ.”, which is the main assertion of the sentence. Cp. 3. 218., 18. 236., 21. 402, Il.8. 538. Il., 13. 825. Il., 18. 464.
[158] ἁπάσης, as we say, ‘nothing but kindness.’
[160] ἐπέπτατο ‘flew by’: “ἐπί” as in “ἐπαληθείς” (l. 176).
δεξιός ‘to the right’: equivalent to “ἐπιδέξια”, and thus meaning ‘from left to right.’ So in l. 164 “δεξιὸς ἤϊξε πρόσθ᾽ ἵππων” means ‘sped to the right in front of the chariot,’ so as to cross its path in the lucky direction.
Note the order of the narrative: first a brief statement, in the words “ἐπέπτατο δεξιὸς ὄρνις” (l. 160), then the incident in detail (ll. 161-165). Hence the main fact is told over again in l. 164 “δεξιὸς ἤϊξε κτλ.” Cp. Il.6. 158-168, where the story begins with the main fact of the banishment of Bellerophon (“ὅς ῤ̔ ἐκ δήμου ἔλασσε”), and then goes back to the cause—“τῷ δὲ γυνὴ Προίτου ἐπεμήνατο κτλ.”
[170] ὑποκρίναιτο ‘should expound,’ ‘read the sign’; cp. 19. 535, 555.
[172] αὐτάρ marks the slight contrast between the listeners (“κλῦτέ μευ”) and the speaker: ‘do you hear, and I &c.’ Cp. “ἀτάρ”, ll. 178, 197.
[175] γενεή τε τόκος τε is an example of the kind of hendiadys formed by two nearly synonymous words: e.g. “κραδίη θυμός τε, ὕβρις τε βίη τε, βουλή τε νόος τε, ἀνείρεαι ἠδὲ μεταλλᾷς, μάχης ἠδὲ πτολέμοιο”, Lat. more modoque, Germ. ‘Art und Weise.’ The two meanings are fused, as it were, into a single more complete conception.
[181] τῶ κέν τοι ‘then to thee I &c.’
184-192, = 3. 486-494. The line “δύσετό τ̓ ἠέλιος κτλ.” is obviously archaic and conventional. It is always used when the poet wishes to say what point, in a journey or process of some kind, had been reached at sunset. The form is noticeable as an instance of primitive parataxis. Here (e.g.) there are three statements virtually forming a single sentence: ‘the horses rattled the yoke—the sun set—and they reached Pherae’; i.e. ‘they trotted along until, at sunset, they reached Pherae.’ The connexion of the clauses is generally obscured in our texts by the punctuation. It is well seen in the shorter 6. 321 “δύσετό τ᾽ ἠέλιος καὶ τοὶ κλυτὸν ἄλσος ἵκοντο” (cp. 8. 417). See also the note on 15. 296.
[189] Morning of the 37th day.
[198] Cp. Il.9. 700“ἀγηνορίῃσιν ἐνῆκας” =‘you have encouraged in haughtiness.’
[199] This shows, as Strabo points out, that the city of Pylos was some way inland.
[201] ἐμέ may be subject to ἱκέσθαι (as in 210), ‘needs must that I reach my end quickly.’ But “χρεώ” (sc. “ἐστί”) may take an accusative: 1. 225, Il.9. 75. Il., 10. 43.
[206] ἐξαίνυτο, a pregnant use, ‘took out (and placed)’: cp. 13. 274, &c.
[209] κέλευέ τε, sc. “ἀναβαίνειν”.
[212] ὑπέρβιος ‘overbearing,’ ‘masterful.’ The words are repeated from Il.18. 262, and here are only half-serious.
[213] εἴσεται ‘will make his way.’
[214] ἔμπης ‘in any case,’ here with a general affirmative force, ‘for certain’: see on 19. 37.
[218] τὰ τεύχεα ‘the arms,’ cp. 16. 474 “βεβρίθει δὲ σάκεσσι καὶ ἔγχεσιν ἀμφιγύοισι” (of the ship manned by the Suitors). The word does not include the rigging (“ὅπλα”), which is taken in hand later (287-291).
[225] ἔκγονος, sc. great grandson: see the genealogy of Theoclymenus given in the notes on 11. 281 ff.
[226] ὅς, sc. Melampus: cp. 11. 291.
[227] Πυλίοισι, a locatival dative, with μέγ᾽ ἔξοχα δώματα ναίων: cp. 21. 266 “μέγ᾽ ἔξοχοι αἰπολίοισιν”, also 1. 70 “κράτος ἐστὶ μέγιστον πᾶσιν Κυκλώπεσσιν”, and Il.2. 480“ἀγέληφι μέγ᾽ ἔξοχος”.
[228] ἄλλων δῆμον, sc. Argos, as we learn from l. 238, where the words are taken up again.
[234] δασπλῆτις ‘smiter of houses’: cp. “τειχεσιπλήτης”. The first part of the compound is probably from the same root as “δεσ-” in “δεσπότης” ‘house-master.’
[240] ἀνάσσοντ᾽, i.e. “ἀνάσσοντα”, acc. with the subject of ναιέμεναι.
[246] The ‘threshold’ of old age is not here thought of as the entrance or beginning. The meaning is that he never fairly set foot in old age: cp. Il.22. 60.
Some of the ancients (as Plutarch, Consol. ad Apoll. c. 17) saw in this verse a proof of the saying that those whom the gods love die young. But no such ‘pathetic fallacy’ was in the poet's mind.
[256] τοῦ, viz. Polypheides.
[268] εἴ ποτ᾽ ἔην. This well-known formula is generally understood as a pathetic expression of doubt whether a former happiness ever really existed. It seems rather to be an assurance: ‘Ulysses was my father if he lived’ (as of course he did); i.e. ‘as surely as there was a Ulysses.’ So in Il.3. 180“δαὴρ ἐμὸς ἔσκε . . . εἴ ποτ᾽ ἔην γε”, ‘Agamemnon was my brother-in-law, as surely as he was at all’: and Il.11. 762.
[272] ἐκ πατρίδος, sc. “εἰμί”.
[273] “πολλοὶ δὲ κτλ.” carries on in paratactic form the description of ἄνδρα: ‘one who has many brothers and comrades.’
[275] Editors generally construe τῶν θάνατον, ‘their death’=‘death at their hands,’ comparing 9. 411 “νοῦσον Διὸς μεγάλου”. But the parallel does not hold: a ‘disease of Zeus’ is one that he only is known to send. More probably τῶν is governed by the “ὑπό” of “ὑπαλευάμενος”. With “φεύγω” and similar verbs “ὑπό” c. gen. is=‘under stress of.’
[277] ἔφεσσαι ‘put me on board,’ cp. 13. 274.
[280] ἐθέλοντά γε ‘fain as thou art (to come).’
287-292. See on 2. 420-426.
[294] ὕδωρ is governed by ἀνύσειε, or perhaps rather by the phrase “ἀνύσειε θέουσα”, which is=“διαπρήξειε”.
[295] 295-298. These four lines are quoted by Strabo in his discussion of the voyage of Telemachus (viii. 26, p. 350). Line 295, now placed after 297, is given in the Cod. Mori. but not in any other MS. of the Odyssey: but the three lines 295, 298, 297 (in this order) are found, with certain variations, in the Homeric Hymn to Apollo, vv. 425427: “βῆ δὲ παρὰ Κρουνοὺς καὶ Χαλκίδα καὶ παρὰ Δύμην”,
“ἠδὲ παρ᾽ Ἤλιδα δῖαν, ὅθι κρατέουσιν
Ἐπειοί:”
“εὖτε Φερὰς ἐπέβαλλεν ἀγαλλομένη Διὸς οὔρῳ,
κτλ.” It will be seen that the differences mainly concern the
order of the lines, and that these differences may be
reduced to two points: (1) line 295, which is placed first in Strabo's
quotation, comes before 298 in the Hymn to Apollo; and (2) line 297 is
placed last in the Hymn. If we can decide between our sources on these
points we may go on to the other questions raised by the passage, and in
particular the question whether it belongs originally to the Odyssey, or is
an ancient interpolation from the Homeric Hymn.
I. It seems clear, in the first place, that the Hymn is right, as against
Strabo, in putting the line “βῆ δὲ παρὰ κτλ.”
before “ἠδὲ παρ᾽ Ἤλιδα δῖαν”. In Strabo, as
in our texts of the Odyssey, “παρ᾽ Ἤλιδα δῖαν”
has to be construed with “ἐπέβαλλεν”, which is
apparently a nautical term meaning ‘stood for’ or
‘ran for’ (a point in view). There is therefore a
‘zeugma’ of more than ordinary harshness. In the Hymn
the construction of “βῆ δὲ παρὰ Κρουνοὺς . . . ἠδὲ
παρ᾽ Ἤλιδα” is smooth and natural. Moreover it finds a close
parallel— perhaps an imitation—in Od.24. 11-12 “πὰρ δ᾽
ἴσαν Ὠκεανοῦ τε ῥοὰς καὶ Λευκάδα πέτρην”,
“ἠδὲ παρ᾽ Ἠελίοιο πύλας καὶ δῆμον
ὀνείρων”.
The same conclusion follows with no less certainty from the usage in regard
to the conventional line “δύσετό τ᾽ ἠέλιος
κτλ.” (as to which see the note on 184186). That line is always
preceded by a description, also usually in a conventional formula, of a
journey (or process of some kind)—here “τοῖσιν
δ᾽ ἴκμενον οὖρον ἵει κτλ.”—and is followed by a
mention of the stage in the journey then reached. Such a line as “βὰν δὲ παρὰ Κρουνοὺς κτλ.” would come very well
after “δύσετό τ᾽ ἠέλιος”, but not before it. I
have therefore no hesitation in accepting 295 as genuine, and in following
the order of the Hymn so far as to place it immediately before 298.
II. The place of line 297 (“ἡ δὲ Φεὰς κτλ.”) is
almost fixed by the geography. Nearly all the MSS. of the Odyssey give the
form “Φεράς”, and that is also the word in the
Hymn to Apollo: but Aristarchus and Strabo read “Φεάς”, which we can hardly be wrong in adopting, and identifying
with the “Φειά” of
Il.7. 135, a town on the Iardanus, and of Thuc.2. 25.A ship going northwards from Pylos would steer for
Pheia. The headland near Pheia, the ancient Ichthys, now
Katákolo, must have been familiar as a land-mark. On the other
hand there is no place of the name of Pherae in this part of the
Peloponnesus. But Phea, being to the south of Elis, naturally comes before
it in this narrative. Hence the original order of the lines is—
296. “δύσετό τ᾽ ἠέλιος”. . .
297.
“ἡ δὲ Φεὰς ἐπέβαλλεν”. . .
295.
“βὰν δὲ παρὰ Κοουνοὺς καὶ Χαλκίδα”
298. “ἠδὲ παρ᾽ Ἤλιδα δῖαν κτλ.”
On this point, then, we are led to adopt the order of the Odyssey in preference to that of the Hymn.
III. This last conclusion evidently leads us to infer that the whole passage belongs originally to the Odyssey: and this again is strongly confirmed by the words “καὶ παρὰ Δύμην”, which the Hymn to Apollo gives in place of “καλλιρέεθρον” at the end of 295. The town of Dyme, in Achaia, is not on the course of Telemachus, and a fortiori nowhere near “Κρουνοί” or “Χαλκίς”. It is evidently brought in with a view to the voyage described in the Hymn, the voyage from Crete to Delphi. Similarly it is not improbable that the substitution of “Φεράς” for “Φεάς” in 297 was suggested by the Achaian town “Φαραί”.
[299] 299-300. νήσοισιν ἐπιπροέηκε θοῇσιν. These enigmatical words describe the course of Telemachus after passing Elis. According to Strabo's view he obeyed the injunction of Athene “ἑκὰς νήσων ἀπέχειν εὐεργέα νῆα” (15. 33) by first steering eastwards towards the Echinades: the “νῆσοι Θοαί” being part of that group, and so called from their ‘sharp’ or ‘pointed’ form. Again shifting his course, Telemachus passed between Acarnania and Ithaca, and landed on the further side of the island: thus escaping the Suitors, who lay in wait for him in the channel between Ithaca and Cephallonia.
Plausible as this theory is, it fails to explain the Homeric narrative. It obliges us to suppose that the poet left out the last part of the journey—a distinct stage in Strabo's account—viz. from the Echinades home. We feel this especially with the words ὁρμαίνων ἤ κεν θάνατον φύγοι ἦ κεν ἁλοίη, which evidently apply best to the critical moment when Telemachus was approaching the shores of Ithaca. Again, there is no independent ground for “Νῆσοι Θοαί” as a proper name denoting some of the Echinades. This is a view which has satisfied many scholars (see Buttmann's Lex.s. v. “θοός”); but there is nothing to show that it is more than the ancient geographer's hypothesis. It is true that on the other hand we are almost driven to some such hypothesis by the difficulty of explaining “θοῇσιν” otherwise. The meaning ‘swift’ cannot be seriously thought of. The meaning ‘pointed’ is supposed to be established by the verb “θοόω” ‘to sharpen.’ This, however, is not certain. It may be that “θοόω” meant ‘to make quick’ or ‘active,’ and only acquired the sense of sharpening when applied to weapons and implements. It seems best, then, to leave “θοῇσιν” unexplained.
Had it not been for the arguments based on θοῇσιν the commentators would doubtless have taken the expression ‘the islands’ to denote the three that are so often associated with Ithaca: cp. 1. 245 “ὅσσοι γὰρ νήσοισιν ἐπικρατέουσιν ἄριστοι”,
“Δουλιχίῳ τε Σάμῃ τε καὶ ὑλήεντι
Ζακύνθῳ”,
“ἠδ᾽ ὅσσοι κραναὴν Ἰθάκην κτλ.” (=16. 122.,
19. 130); and 21. 346 “οὔθ᾽ ὅσσοι κραναὴν Ἰθάκην
κάτα κοιρανέουσιν”,
“οὔθ᾽ ὅσσοι νήσοισι πρὸς Ἤλιδος
ἱπποβότοιο”. The description ‘towards Elis’
applies very well to Zante, and partly to Cephallonia; in any case it shows
that in the poet's conception Telemachus in coming from Elis would pass
‘the islands’ more or less closely. So in the Hymn to
Apollo, after Elis is passed, Ithaca and the other islands come in sight.
The injunction ‘to keep his ship away from the islands’
(“ἑκὰς νήσων”, 15. 33) would be satisfied
by giving them a moderately wide berth: for he trusts rather to darkness
(“νυκτὶ ὁμῶς πλείειν”), and to landing on
Ithaca at a distance from the town.
On the whole it seems likely that ‘the islands’ here are
the group associated with Ithaca, viz. Dulichium, Same, and Zacynthus. It is
impossible to say what idea the poet had of their relative position: but the
description of Ithaca in Od.9. 25 as “πανυπερτάτη πρὸς ζόφον” falls in with the view
now taken.
[301] 301-495. The scene changes to the hut of Eumaeus. This digression serves a double purpose in the narrative: (1) it carries on the idyl of Ulysses in the swine-herd's hut, and gives it artistic continuity; and (2) it fills up the otherwise blank space of the night voyage of Telemachus.
[309] κατατρύχω, cp. Hes. Op. 305(of drones) “οἵ τε μελισσάων κάματον τρύχουσιν ἀεργοὶ ἔσθοντες”.
[311] αὐτός, without the guide.
[317] “αἶψά κεν κτλ.” This is a kind of second apodosis to “εἴ μοι δεῖπνον κτλ.”: ‘(if they would), I would readily serve right well, &c.’ Cp. 14. 217, and see Riddell, Digest, § 207
[322] νηῆσαι and the other infinitives are to be construed with “ἐρίσσειε”, and thus form a sort of epexegesis of “δρηστοσύνῃ”: ‘no one would contend with me in respect of service, in piling up a fire, &c.’ Cp. Ar. Pax1133“ἐκκέας τῶν ξύλων ἅττ᾽ ἂν ᾖ δανότατα κτλ.”
[324] τοῖς ἀγαθοῖσι. The art. is used as with comparatives, see on 14. 12 “τὸ μέλαν, 14. 61 οἱ νέοι, 12. 252 ἰχθύσι τοῖς ὀλίγοισι”.
[327] αὐτόθι ‘on the spot,’ without escape.
[330] τοιοίδε ‘such as you.’
[334] This spondaic line has been thought to express the notion of heaviness (“βεβρίθασι”). But probably the original was more dactylic: “σίτοο καὶ κρεάων ἰδὲ ϝοίνοο βεβρίθασι”.
[344] οὐλομένης ‘miserable.’ The epithet in this context has a slightly mock-heroic effect.
The word “οὐλόμενος” has been again discussed by Schulze (Quaest. Ep. 192201), who shows conclusively that it is the same as the 2 aor. participle “ὀλόμενος”, and not transitive in meaning (=“ὀλοός” or “ὀλέθριος”). It always means ‘miserable,’ ‘accursed,’ and has the same relation to the curse “ὄλοιο” or “ὄλοιτο” that “ὀνήμενος” ‘happy’ has to the blessing “ὄναιο”. The “ου” for “ο” in the first syllable is simply a metrical license, necessary in hexameter verse.
[357] ὠμῷ ‘unripe,’ ‘premature.’ The meaning of “ὠμογέρων” is curiously different ( Il.23. 791).
[367] Σάμηνδ᾽ ἔδοσαν, pregnant use, cp. 14. 295 “ἐς Λιβύην ἐέσσατο”, Il.10. 268“Σκάνδειάνδ᾽ ἄρα δῶκε Κυθηρίῳ Ἀμφιδάμαντι”, also 7. 79 “σῶμα δὲ οἴκαδ᾽ ἐμὸν δόμεναι πάλιν”.
[368] ἐμέ, with “προΐαλλε” (370).
[370] κηρόθι μᾶλλον, a fixed phrase, in which the comparative has no application to the present context. It properly means ‘rather much (than little),’ then, by a litotes, ‘right well’: cp. “θᾶσσον”=‘right quickly.’ It does not mean ‘more than before,’ as Ameis takes it.
[373] τῶν, neut. plur., denoting the things implied in “ἔργον”, viz. the different fruits of the work. The gen. is partitive.
αἰδοίοισιν, i.e. to those who have a claim on my regard (“αἰδώς”), as members of the family (“αἰδοίη παράκοιτις”, &c.), guests (9. 271 “ξείνιος, ὃς ξείνοισιν ἅμ᾽ αἰδοίοισιν ὀπηδεῖ”), suppliants (7. 165 “ἱκέτῃσιν ἅμ᾽ αἰδοίοισιν ὀπηδεῖ”).
[375] Note that ἀκοῦσαι only suits ἔπος. But the zeugma is softened if we restore “οὐ ϝέπος οὐδέ τι ϝέργον”.
[379] οἷά τε refers to all the preceding clauses, “ἀντία φάσθαι”, &c.
[386] οἴεσιν, for “ὄεσιν” metri gratia.
[387] ἐπέρασσαν πρὸς δώματα, a pregnant use,=‘brought to the house and there sold’; cp. 367 (supra).
[400] μνωομένω, from “μνάομαι” ‘call to mind.’
μετά ‘in turn,’ cp. 460.
[403] The islands Συρίη and Ὀρτυγίη have a mythical character, as the ‘turning points’ of the sun (so the island of Circe has the house of the dawn and the rising of the sun, 12. 4), and also in respect of the superhuman felicity of the inhabitants. We need not seek to identify them with real places, such as the islands Syra and Delos.
[405] λίην τόσον. The force of “τόσον” here is analogous to that of “τοῖον” in “θάμα τοῖον”, &c. (see on l. 451), i.e. it insists on the preceding word as not too much: cp. 4. 371 “νήπιός εἰς, ὦ ξεῖνε, λίην τόσον” ‘you are really “λίην νήπιος”.’ Here the meaning is that the island is large, but not quite to be called very large. Similarly in Latin, tantum= ‘just so much,’ procul tantum=‘apart but no more’ ( Virg. Ecl.6. 16).
[407] ἄλλη νοῦσος ‘disease as well,’ according to the familiar idiom.
[416] τρῶκται, see on 14. 289.
[417] πατρός, with οἴκῳ, not γυνή (as Ameis takes it).
[422] θηλύτερος does not mean ‘more “θῆλυς”,’ but ‘“θῆλυς” in contrast to “ἄρσην”’: cp. “θεώτερος” ‘divine’ (13. 111), “ἀγρότερος” ‘of the country,’ &c.
[424] πατρός must surely mean ‘my father,’ as M. Pierron and Dr. Hayman explain it, not ‘her father,’ as it is generally taken. ἐπέφραδεν, said of a house, means ‘pointed out,’ ‘showed the way to,’ cp. Od.7. 49. Od., 10. 111.Here the woman naturally pointed out the ‘lofty roof’ of the house that she belonged to, and went on to relate that she had been brought from her home in Sidon “τοῦδ᾽ ἀνδρὸς πρὸς δώματα”, where “τοῦδε”=‘this that I am showing you.’ The use of “πατρός”=“πατρὸς ἐμοῦ” is easier on account of “πατρὸς ἐμοῖο” in l. 417. The repetition of “ὑψερεφὲς δῶ” in l. 432 with a different reference is probably intentional. The Phoenician seems to say,—‘You have shown us the “great house” where you are kept in slavery: will you return to the “great house” of your father and mother?’
[426] ῥυδόν ‘in a stream’; ‘one to whom riches came in a flood’—an appropriate word for a trader's wealth. It sounds like a piece of mercantile argot. Ἀρύβας seems to be a Phoenician name —perhaps Hasdrubal.
[433] καλέονται ‘are reputed,’ ‘have the credit of being.’ This also looks like a trader's way of speaking.
[435] τοῦτο, istud, ‘what you say.’
[445] ὦνον ὁδαίων ‘the buying (lit. the price) of your freight’: “ὁδαῖα”= ‘things belonging to the voyage’ (“ὁδός”), hence cargo taken in on the way, return cargo: see on 8. 163.
ὦνος always means ‘price paid’; here ‘hurry on with the price’ must be a (slightly colloquial) way of saying ‘make haste with your bargaining.’
[449] ἐπίβαθρον ‘passage money.’
[451] τοῖον is best taken as an adjective, as in “ἀβληχρὸς μάλα τοῖος” (11. 135., 23. 282), and so whenever it follows an adj., as “μέγα τοῖον” (3. 321), “σαρδάνιον μάλα τοῖον” (20. 302). After an adverb it is of course adverbial, as “θαμὰ τοῖον” (1. 209), “σιγῇ τοῖον”, &c. The meaning is not, as usually given, ‘so very —,’ but ‘quite,’ ‘just’: “κερδαλέον δὴ τοῖον” of a child means that it may properly be called “κερδαλέος”. So in the only instance of the phrase in the Iliad, 23. 246 “οὐ μάλα πολλόν, ἀλλ᾽ ἐπιεικέα τοῖον”, ‘but just a befitting one.’ Compare the corresponding use of “τόσον” (l. 405 supra): also the common use of “οὕτω” after an adv. with the sense of ‘quite,’ as in “μὰψ οὕτω” ( Il.2. 120), Attic “σαφῶς οὑτωσί”, &c. The modern use of ‘so much’ in the sense of ‘very much’ is not Greek. The supposition that “τοῖος” may have a deictic force (=“τοιόσδε”) is also untenable.
[453] περάσαιτε, see the critical note.
[460] The ὅρμος was a chain which passed round the neck and hung down on the breast: cp. H. Ven. 88 “ὅρμοι δ᾽ ἀμφ᾽ ἁπαλῇ δειρῇ περικαλλέες ἦσαν καλοὶ χρύσειοι παμποίκιλοι: ὡς δὲ σελήνη στήθεσιν ἀμφ᾽ ἁπαλοῖσιν ἐλάμπετο”: also H. vi. 10 “δειρῇ δ᾽ ἀμφ᾽ ἁπαλῇ καὶ στήθεσιν ἀργυφέοισιν ὅρμοισι χρυσέοισιν ἐκόσμεον”. It was therefore of some length (“ἐννεάπηχυς”, H. Apoll. 104).
μετά ‘in turn,’ ‘at intervals.’
ἠλέκτροισιν ‘with pieces of amber.’ It appears that the ancients distinguished between neut. “ἤλεκτρον” ‘amber’ and masc. “ἤλεκτρος”, the metal so called, an alloy of gold and silver. The plural would not suit a metal, but it would naturally be used of a substance that is always found in lumps. See Helbig, Hom. Epos^{2}, p. 268.
[463] ὑπισχόμεναι ‘tendering,’ i.e. making offers for it, chaffering.
[466] προδόμῳ. After the feast the serving-maids carried off the remains, with the tables and drinking-cups (19. 61-62). From this place we may infer that they were taken into the “πρόδομος” or entrance hall of the “μέγαρον”.
[467] ἀμφεπένοντο, viz. as “γέροντες” or counsellors, like the twelve elders in Phaeacia.
[468] πρόμολον ‘had gone forth’: “πρό” as in “προβαίνω, προερέσσω, προϊάλλω”, &c. (not of time).
θῶκος is the ‘sitting-place’ or tribunal: φῆμις, which elsewhere means the ‘talk’ of the people, is here (=“ἀγορή”) the place of talking.
[470] ἀεσιφροσύνῃσι must here mean ‘in childish thoughtlessness.’ The derivation is obscure: see the note on “ἀεσίφρων” (21. 302).
[479] ἐνδούπησε πεσοῦσα, an adaptation, perhaps a parody, of the conventional “δούπησεν δὲ πεσών” of the Iliad.
[487] ἄλγεα properly belongs to the antecedent clause, “ἄλγεα ὅσα δὴ πάθες”. Cp. 18. 37.
[488] καί goes with ἐσθλόν, and κακῷ is placed between them in order to bring the contrasted “κακῷ ἐσθλόν” together: cp. 17. 285 “μετὰ καὶ τόδε τοῖσι γενέσθω”.
[491] ἐνδυκέως, see on 14. 62.
[495] Dawn of the 38th day. Change of scene, to the landing of Telemachus on the neighbouring coast.
ἐπὶ χέρσου means that they had now reached land, not that they had landed. The mast is taken down before the ship is run aground (l. 497).
[499] ἐπὶ ῥηγμῖνι, cp. 4. 430. The word seems always to mean the ‘broken water’ or ‘surf’ (“χέρσῳ ῥηγνύμενον”), not the beach on which it breaks.
[505] ἑσπέριος. Telemachus does not in fact return till next day.
[511] ἦ ‘or,’ circumflexed because it is put as the second member of a disjunctive question, the first being in form a simple question: cp. H. G. § 340.
[513] ἄλλως ‘were it otherwise.’
[517] ἀπὸ τῶν ‘away from them.’ This use of the article—as an unemphatic pronoun of the third person (=anaphoric “οὑ οἱ ἑ”）—is hardly found except with prepositions: see H. G. § 257, 5.
[519] The introduction of the name of Eurymachus seems at first sight to have no sufficient motive, and to lead to nothing in the sequel. Probably it is merely intended to give occasion for the prophecy of Theoclymenus, one of the steps which prepare us for the final denoûment. Here Telemachus confesses that he cannot receive a stranger in his house, and advises Theoclymenus to go to Eurymachus, who seems likely to be the future lord of Ithaca. But on seeing the omen, Theoclymenus proclaims that the line of Ulysses will continue to be the ‘most kingly.’ In consequence of this prophecy the resort to Eurymachus is tacitly given up, and Telemachus promises ample hospitality.
[524] εἴ κε … τελευτήσει. This is the only instance in Homer of “εἴ κε” with the future in an object clause. We should probably read “τελευτήσῃ”. Cp. the similar question as to “ἤ κε”, 16. 261., 18. 265.
[525] ἐπέπτατο δεξιὸς ὄρνις, see the note on l. 160.
[532] ἔγνων, aor. of what happens in the moment of speaking; H. G. § 78, 1.
οἰωνόν, from “ὀϝι-” (Lat. avi-s) ‘a bird.’ The suffix is rare: cp. “υἱωνός” ‘grandson.’ It apparently has an ampliative meaning.
[534] καρτεροί ‘powerful.’ The word is generally used of physical strength; but cp. the common use of “κρατέω” in the sense of ‘bear rule.’
[537] φιλότητά τε πολλά τε δῶρα, perhaps a hendiadys,=“δῶρα φιλοτήσια”, hospitality as shown in many gifts.
[545] εἰ γάρ κεν ‘why, if &c.’ On “γάρ” in this use—serving as a kind of interjection—see H. G. § 348, 4: and on “εἴ κεν” with the opt., § 313.
ἐνθάδε ‘here’: Telemachus has landed at a point not far from the homestead of Eumaeus.
[547] ἐπὶ νηὸς ἔβη, sc. “Πείραιος”, who now takes the command of the ship, and proceeds to carry out the directions of Telemachus (l. 503 “ὑμεῖς μὲν κτλ.”).
[548] Prothysteron, since they must have unfastened the cables before embarking. The embarkation is put first as being the main action: cp. 13. 274.
[551] The reference is not to the spear of Theoclymenus (l. 283), as Ameis supposes. The spear usually carried by Telemachus himself (2. 10) would also be in the “ἴκρια”.
[553] ἀνώσαντες ‘pushing off’: “ἀνά” =‘out to sea’—not of the direction of the voyage.
[555] The question between the participles βιβάς and βιβῶν is left unsettled by La Roche (H. T. 215): and both forms are admitted by Ludwich (“βιβάς” in Od.9. 450. Od., 17. 27, “βιβᾶσα” in 11. 539, “προβιβῶντα” here). The MSS. are overwhelmingly in favour of the nom. masc. “βιβάς”, while they give fem. “βιβῶσα” in Od.11. 539, and “βιβῶντα”, &c. in Il.3. 22. Il., 13. 807. Il., 16. 609, Od.15. 555, but “βιβάντα” in Il.13. 371.About the reading of Aristarchus there is an apparent contradiction. On Il.15. 307 both the ‘marginal’ and the ‘text’ scholia of A tell us that he read “βιβῶν” (“βιβῶν πᾶσαι εἶχον” A, “Ἀρίσταρχος βιβῶν” A^{t},—both from Didymus). The Townley scholia have: “βιβάς] οὕτω τινές, ἐπεὶ καὶ ὕψι βιβάντα” (13. 371) “φησίν: ἄλλοι δὲ βιβῶν γράφουσι καὶ περισπῶσι”. On the other hand, on Il.7. 213A^{t} has “οὕτως Ἀρίσταρχος βιβάς” (from Did. ): and on Il.13. 371 we find in A and T the statement, probably coming from Herodian (see Ludwich), that he wrote “βιβάντα” as “δαμέντα” and “ἱστάντα”. It seems to me certain that in the scholia A and A^{t} on Il.15. 307“βιβάς” should be written for “βιβῶν”. The agreement of scholia A and A^{t} does not prove (as La Roche seems to think) that “βιβῶν” must be right. A and A^{t} are taken from a common source, the comparatively late ‘epitome.’ Against this evidence we have the testimony of Didymus himself on Il.7. 213, and of Herodian on Il.13. 371, ascribing “βιβάς” and “βιβάντα” to Aristarchus. Moreover, Schol. T on Il.15. 307 is practically conclusive in the same direction. In a Townley scholium of the form “οὕτω τινές, ἄλλοι δὲ”—, the word “τινές” almost certainly includes Aristarchus (see examples in Ludwich, A. H. T. p. 128). This is strongly confirmed by the reference to “βιβάντα” in Il.13. 371, since we know that that form was expressly adopted there by Aristarchus. On the whole, then, we may take it that in his view the Homeric declension was “βιβάς”, gen. “βιβάντος”, &c. And considering that the MSS. are practically unanimous for “βιβάς”, while they are not unanimous against “βιβάντος”, &c., and further that the declension “βιβάς”, gen. “βιβῶντος”, &c. is improbable, we infer that “βιβῶν, βιβῶντος”, &c. may be banished from Homer.
