The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/The Odyssey/Book 1

by Homer

BOOK I.

 

ARGUMENT.

In an assembly of the gods it is determined that Ulysses shall be sent to Ithaca, from the island of Calypso. Minerva then goes to Ithaca to Telemachus, assuming the figure of Mentes, king of the Taphians, an old friend of Ulysses. Entering into conversation with Telemachus, she advises him to go to Pylos, to Nestor, and to Menelaus, at Sparta, to make inquiries about his father, whether he is still alive; after which she departs, giving manifest proofs of her divinity. Telemachus rebukes his mother Penelope, and desires her to go up-stairs: and then, during a banquet, threatens the suitors that he will be revenged on them for their insolent conduct.

O Muse,^[1] sing to me of the man full of resources, who wandered very much after he had destroyed the sacred city of Troy, and saw the cities of many men, and learned their manners.^[2] Many griefs also in his mind did he suffer on the sea, although^[3] seeking to preserve^[4] his own life, and the return of his companions; but not even thus, although anxious, did he extricate^[5] his companions: for they perished by their own infatuation, fools! who devoured the oxen of the Sun who jour- neys on high; but he deprived them of their return.^[6] O goddess, daughter of Jove, relate to us also some^[7] of these things.

Now all the others,^[8] as many as had escaped from utter destruction, were at home, having escaped both the war and the sea. But him alone, anxious for a return [home], and for his wife, the venerable nymph Calypso, a divine one of the goddesses, detained in her hollow grot, desiring him to be her husband. But when, after revolving years,^[9] the time had now arrived, in which the gods destined him to return home to Ithaca, not even then was he freed from labours, although amongst his own friends. But all the gods pitied him except Neptune; but he was unceasingly angry with godlike Ulysses, before he arrived in his own land. But he [Neptune] had gone to the Æthiopians who dwell afar off, (the Æthiopians who are divided into two parts, the most distant of men, some at the setting of the sun, others at the rising,) in order to obtain^[10] a hecatomb of bulls and lambs. There sitting down he was delighted with a feast; but the other [gods] were assembled together in the palace of Olympian Jove. And unto them the father of men and of gods began discourse; for he remembered in his mind the noble Ægisthus, whom far-famed Orestes, the son of Agamemnon, slew: and remembering him, he spoke [these] words to the immortals.

"Alas!^[11] How, forsooth, do mortals reproach the gods! For they say that their evils are from us: whereas they themselves, through their own infatuation, suffer griefs beyond what is destined. Thus even now Ægisthus, contrary to the degrees of fate, married the wedded wife of Atrides, and slew him on his return, although aware that utter destruction [awaited himself]; since we forewarned him, (having sent the trusty Mercury, the slayer of Argus,) neither to kill him, nor to woo his wife; for from Orestes revenge shall^[12] follow for Atrides, when he grows to man's estate, and longs for his country. Thus spoke Mercury: but although he gave good advice, he did not persuade the mind of Ægisthus; but now has he at once atoned for all these things."

The blue-eyed^[13] goddess Minerva then answered him: "O father mine, thou son of Saturn, highest of kings, of a truth he has perished by a fitting destruction; so too may another perish who perpetrates such deeds. But my heart burns^[14] for the prudent^[15] ill-fated Ulysses, who, away from his friends for a long time, is suffering calamities in a sea-girt island, where is the centre^[16] of the sea, a woody island: and in her mansion a goddess dwells, the daughter of all-wise Atlas, who kens the depths of the whole sea, and holds up the lofty columns which separate the earth and the heaven; but his daughter detains [Ulysses] unhappy, lamenting: and she continually soothes him with soft and winning words, that he may forget Ithaca. But Ulysses, longing to behold even the smoke leaping up from his own land, desires to die. Nor does thy heart, O Olympian [Jove], at all turn towards him. Did not then Ulysses gratify thee, performing sacrifices in spacious Troy near the ships of the Argives? Why then, O Jove, art thou so angry with him?"

But her the cloud-compelling Jove in answer addressed: "My child, what word has escaped thy lips?^[17] How could I forget divine Ulysses, who excels amongst mortals in understanding, and has abundantly given sacrifice to the immortal gods, who possess the wide heaven? But earth-possessing Neptune is for ever immovably angry on account of the Cyclops,^[18] whose eye he blinded, the godlike Polyphemus, whose power is greatest amongst all the Cyclops: him the nymph Thöosa brought forth, the daughter of Phorcys, ruler of the barren sea, embraced by Neptune in a hollow cave. On this account, then, does earth-shaking Neptune not kill Ulysses, but causes him to wander from his native land. But come, let all of us contrive his return, in what way he may come, and Neptune remit his anger; for he will not indeed be able against the will of all the immortal gods, to contend alone against all.

Then the blue-eyed goddess Minerva answered him: "O father mine, thou son of Saturn, highest of kings, if indeed then this is grateful to the blessed gods that prudent Ulysses should return home, let us immediately despatch the messenger^[19] Mercury, the slayer of Argus, to the island Ogygia, that he may with all haste declare to the fair-haired nymph our unerring counsel, the return of patient Ulysses, that he may return home. But I will go to Ithaca, that I may rouse his son more, and give strength to his mind, calling the long-haired Grecians to an assembly, to forbid all the suitors, who are continually killing his tender sheep, and curved-footed, crooked-horned oxen. And I will send him to Sparta and to sandy Pylos, to inquire for the return of his dear father, if he can any where hear of him, and that a good reputation amongst men may fall to his lot."

Thus having spoken, she bound under her feet her sandals, beautiful, ambrosial,^[20] golden, which bore her both over the moist wave, and over the boundless earth, equally with^[21] the gales of the wind. And she took a doughty spear, tipped with sharp brass, heavy, large, thick, with which she subdues the ranks of heroes, against whom she, born of a brave sire, is wrath. And she went darting down from the summit of Olympus, and stood amongst the people of Ithaca, at the portico of Ulysses, at the threshold of the hall; and in her hand she held a brazen spear, likened to a stranger Mentes, the governor of the Taphians. There she found the haughty suitors; some then were delighting their mind before the gates with drafts,^[22] sitting upon hides of oxen, which they themselves had slain. There with them were heralds and busy servants; some mixed wine and water in the cups, but others cleansed the tables with much-perforated sponges, and set them out, and cut up much meat. Her did godlike Telemachus see much the first, for he sat among the suitors sorrowing in his heart, eyeing^[23] in his mind his excellent father, if coming from any where he should make a scattering of the suitors in the house, and should obtain honour himself and rule over his halls. Meditating on these things, whilst sitting amongst the suitors, he beheld Minerva. He then went straight to the portico, and was indignant in mind that a stranger should stand at the gates for a long time. And standing near her, he took hold of her right hand, and received her brazen spear; and addressing her, [thus] spoke winged words.

"Welcome, stranger; thou shalt be kindly received by us, but after thou hast obtained thy supper, thou shalt then relate what it behoves thee."

Thus having spoken, he led the way, and Pallas Minerva followed. And when they were within the lofty house, he took her spear, and placed it against a tall column within the well-polished armoury, where also stood many other spears of patient Ulysses: and leading her he seated her on a beauteous, variegated throne, spreading a cloth^[24] under her; and there was a footstool beneath her feet. And he himself placed near her a variously-worked seat, apart from the other^[25] suitors, for fear the stranger, being troubled with the clamour, should be uncomfortable at his meal, coming amongst haughty men, and that he might inquire of him^[26] concerning his absent sire.

And a handmaid bringing water, poured it from a beautiful golden ewer, over a silver bowl, to wash in; and near them spread a polished table. And the venerable housekeeper brought bread and set it near them, laying down many dainties,^[27] gratifying them as well as she could out of the provisions that were at hand. And the cook taking dishes of all kinds of meat, placed them near, and by their side set golden cups. And the herald went about continually pouring out wine for them. And the haughty suitors entered; they then sat down in order amongst the couches and thrones: and the heralds poured water on their hands; [and they distributed to all beginning with the cups.]^[28] And the handmaidens heaped up bread in the baskets; but they stretched forth their hands to the viands lying ready before them, and the boys crowned the goblets with liquor. But when the suitors had taken away the desire of eating and drinking, other things were a care to their minds, the song and the dance; for these are the ornaments of a banquet. Then the herald placed a beautiful harp in the hands of Phemius, who sung among the suitors by constraint. He then, playing on the harp, struck up^[29] to sing beautifully; but Telemachus addressed the blue-eyed Minerva, keeping his head near her, that the others might not hear.

"Dear stranger, wilt thou be angry with me on account of what I shall say? To these, these things, the harp and the song, are a care, easily, forsooth, since they are consuming with impunity the livelihood of another man, whose white bones are rotting some where in the shower, lying on the continent, or the wave rolls them in the sea. If, however, they were to see him returning to Ithaca, they would all pray to be swifter of foot than richer^[30] in gold and raiment. But now he has thus perished by an evil fate, nor is there any comfort for us, even if any one of men on earth should say that he

would come back; for his return is lost. But come, tell me this and detail it truly; Who art thou? from whence amongst men? where are thy city and thy parents? in what kind of a ship didst thou come? and how did sailors conduct thee to Ithaca? who do they boast themselves to be? for I do not think that thou didst by any means come hither on foot. And tell me this truly, that I may be well informed; whether art thou just now arrived, or art thou a guest of my father's? since many other men are acquainted with our house; for he was conversant with men."

But him the blue-eyed goddess Minerva addressed in turn: "I will tell thee then, indeed, these things very accurately; I say that I am^[31] Mentes, the son of the warlike Anchialus, and I rule over the oar-loving Taphians. And I am now come hither with my ship and my companions, sailing over the dark sea to men of a different language, to Temese, for brass; and I [also] bring shining steel. But my ship is stationed off the country at a distance from the city, in the port Reithrus, under woody Neïus. But we say that we are guests of one another's fathers from the first, if thou shouldest go and inquire of the old hero Laertes; whom they say no longer comes to the city, but far off in the country endures griefs in company with an old female servant, who sets before him meat and drink, when labour comes upon his limbs, crawling over the fruitful soil of the wine-producing vineyard. But now I am come; for they for a long time said that thy father is returned; but now the gods hinder him on his journey: for divine Ulysses has not yet died on the earth, but is still detained alive some where on the wide ocean, in a sea-girt island; and cruel men are detaining him, savage, who keep him away some where against his will. But now, indeed, I will prophesy to thee, as the immortals suggest to my mind; and as I think will be brought to pass, not being at all a prophet, nor skilled in omens by birds. He will be absent not a long time from his dear father-land, even if bonds of steel hold him; but he will plan how he may return, since he is full of contrivances. But come, tell me this and detail it truly, whether thou, who art of such an age,^[32] art of a truth the son of Ulysses himself: for thou art exceedingly like him, as to thy head and thy beauteous eyes; since we frequently kept company with one another before he embarked for Troy, where also others, the best of the Argives, went in their hollow ships; but since that time I have neither seen Ulysses, nor has he [seen] me."

But her prudent Telemachus answered in turn: "I will inform thee, O stranger, very accurately; my mother, indeed, says that I am his, but I know not; for no one ever knew his own father. O would that I were the son of a happy man, upon whom old age had come [when] in the enjoyment of his possessions; but now they say that I was born from him, who is the most ill-fated of mortal men; since thou askest this of me."

But him the blue-eyed goddess Minerva again addressed: "The gods indeed have not ordained thy race to be ignoble hereafter; since Penelope has borne thee such. But come, tell me this and relate it truly, What feast and what assembly is this? what necessity urges you? is it a banquet or a marriage? since this is not a collation;^[33] for they seem to me, being exceedingly^[34] insolent, to banquet in the house, and any prudent man, coming amongst them, would be wrath, beholding many disgraceful things."

But her prudent Telemachus answered in turn: "O stranger, since thou askest and inquirest these things of me, this house formerly promised to be^[35] rich and illustrious, whilst that man was still at home; but now the gods have willed^[36] it otherwise, planning evil things, who have made him to be unseen above all men; since I should not grieve so much for him when dead, had he been overcome with his companions amongst the Trojans, or in the hands of his friends, after he had brought the war to an end;^[37] then indeed all the Greeks would have made him a tomb, and he would have obtained great glory for his son hereafter; but now the Harpies have snatched him away ingloriously: he is gone unseen, unheard of, and has left pains and groanings for me. Nor do I lament and grieve for him alone any longer; since the gods have contrived other evil cares for me. For as many chiefs as govern the islands, Dulichium, Samos, and woody Zacynthus, and as many as rule over craggy Ithaca, so many are wooing my mother and wasting away my estate. But she neither refuses the hateful marriage, nor can she bring it to a conclusion; but they are consuming my estate, and waste it away, and they will soon destroy myself to boot."

But with a conflict of painful feelings, Pallas Minerva spoke: "Alas! very much indeed dost thou stand in need of the absent Ulysses, who might lay his hands on the shameless suitors. For if he should now come and stand at the outward gate of the palace, having a helmet and shield and two darts, being such as when first I beheld him in our house drinking and delighting himself, having come from Ephyre from Ilus the son of Mermerus, (for Ulysses went there also in a swift ship, to seek for a deadly drug, that he might anoint his brazen-tipt arrows; but he^[38] gave it not to him, for he revered^[39] the immortal gods; but my father gave it him, for he loved him exceedingly,) if being such a one Ulysses should come in contact with the suitors, all would be quick-fated, and would have a bitter marriage. But all these things lie on the knees of the gods; whether he returning shall exact vengeance in his own palace, or not. But I exhort thee to consider by what means thou mayest thrust out the suitors from the palace. Come now,^[40] attend, and regard my words. To-morrow having convoked the Grecian heroes to an assembly, speak the word before all and let the gods be witnesses: command the suitors to disperse to their own homes. And if thy mother's mind encourages her to marry, let her return to the house of her father, who has mighty influence; and they will make a marriage for her, and will prepare very large dowries, such as ought to accompany a dear child. But to thee I will suggest prudently, if thou wilt obey me. Having prepared a ship, whichsoever is the best, with twenty rowers, go and inquire about thy father long absent, if any one of mortals can tell thee of him, or thou shouldest hear a report^[41] from Jove, which especially brings notice to mortals. First then come to Pylos and inquire of divine Nestor; thence to Sparta to auburn-haired Menelaus; for he came last of the Greeks who wear brazen breastplates. If thou shouldest hear that thy father is alive and will return,^[42] then, although afflicted, thou mayest yet endure it for a year: but if thou shouldest hear that he is dead, and no longer exists, then returning to thy dear paternal land, erect aloft a monument for him, and perform very many funeral rites, whatsoever are becoming; and bestow upon thy mother a husband. But when thou shalt have concluded and done these things, then consider in thy breast and in thy mind, how thou mayest kill the suitors in thy palace, either by stratagem or openly. Nor oughtest thou by any means to follow childish pursuits, since thou art no longer of such an age. Dost thou not hear what glory the divine Orestes has obtained amongst all men, since he slew the crafty murderer Ægisthus, who slew his renowned father? And do thou, my friend, (for I see that thou art honourable and great,) be brave, that some one of posterity may speak well of thee also. But I will now go to my swift ship, and to my companions, who are in very low spirits through waiting for me. But be this thy care, and do thou regard my words."

But her the prudent Telemachus answered in turn: "Stranger, surely thou givest me this advice, being friendly disposed towards me, as a father to his son, and I will never forget it. But come, tarry now, although hastening on thy journey, that having washed thyself, and delighted thy kind heart, thou mayest go to thy ship, rejoicing in thy mind, having a present, precious [and] very beautiful, which will be a keep-sake from me; [of] such things as friendly hosts bestow on their guests."

But him the blue-eyed goddess Minerva forthwith answered: "Do not any longer detain me, since I am anxious for my journey; but as to the present, whatever thy heart urges thee to give me, give it when I return again, that I may take it home, [yourself] having received a very beauteous [gift]; for it shall be a worthy recompence for thee.^[43]

Thus having spoken, blue-eyed Minerva departed, and flew aloft^[44] like a bird; but she placed strength and courage in his feelings, and put him still more in mind of his father than before: but he, considering within his breast, was astonished on reflection, for he thought that she was a god. Then the godlike man immediately went amongst the suitors; and the illustrious bard was singing to them, but they sat listening in silence; [for] he was singing the sad return of the Grecians, which Pallas Minerva ordained from Troy. His divine song prudent Penelope, the daughter of Icarus, understood in her mind from the upper chamber;^[45] and she came down the lofty stairs of her palace, not alone, for two female attendants followed with her. But when she, divine amongst women, came to the suitors, she stood near the threshold of the stout-built hall, holding up a slender veil before her cheeks; and a modest female attendant stood on either side of her, and weeping she then addressed the divine bard.

"O Phemius, since thou dost ken many other things to cheer mortals, the deeds of men and of gods, which bards are wont to celebrate; do thou sit down then, and sing one of these, and let them drink their wine in silence: but cease from this sad strain, which for ever wears my^[46] heart within my breast: for unceasing grief has exceedingly come upon me. For I regret such a person,^[47] ever remembering the man, whose glory is far spread through Greece and the middle of Argos."

Her prudent Telemachus addressed in turn: "My mother, why dost thou grudge the agreeable bard to delight in what way his mind incites him; the bards are not the cause, but Jove is sometimes the cause, who suggests to ingenious men, as he chooses to each. There is no blame for him to sing the evil fate of the Grecians. For men celebrate that song most, which is newest to the hearers. But let thy heart and mind endure to hear it. For Ulysses was not the only one who, at Troy, lost his return; but many other men likewise perished. Go then into thy chamber,^[48] and attend to thine own employments, the web and the distaff, and bid thy servants hasten their work; but conversation shall be a care to all men, and especially to me; for the authority within the house is mine." She indeed astonished went again within the house; for she revolved in her mind the prudent words of her son. And going to the upper room with her women attendants, she then wept for her dear husband Ulysses, until blue-eyed Minerva shed sweet sleep over her eyelids. But the suitors were rioting within the shaded dwellings, and all longed to recline on a couch with her.

But prudent Telemachus began to address them: "Suitors of my mother, who are possessed of overbearing insolence, now let us delight ourselves feasting, nor let there be any clamour; since this is an honourable thing, to hear such a bard as he is, like unto the gods in his voice. But in the morning let us all go and sit down in assembly, that I may confidently declare this message to you, that you are to go out of this dwelling; and prepare other feasts, consuming your own possessions, taking turns at each other's houses. But if this seems to you more proper and better, to destroy with impunity the livelihood of one man, waste it; but^[49] I will call upon the immortal gods; If Jupiter shall grant that deeds shall meet with retribution, then shall ye perish unrevenged within the house."

Thus he spoke; but they all biting their lips^[50] marvelled at Telemachus, that he harangued so boldly.

But him Antinous, the son of Eupithes, addressed in answer: "O Telemachus, of a truth the gods themselves teach thee to be a lofty speaker, and to harangue boldly; but never may the son of Saturn make thee king in sea-girt Ithaca, which is hereditary to thee by descent."

But him prudent Telemachus answered in turn: "Antinous, art thou amazed at what I say? Indeed I should wish to receive this, if Jove would grant it. Dost thou say that this is the worst thing amongst men? For it is by no means a bad thing to be a king; his house forthwith becomes opulent, and he himself more honoured. But indeed there are many other kings of the Grecians in sea-girt Ithaca, young and old; some one of these may possess this, since divine Ulysses is dead. But I will be king over mine own house, and my servants, whom divine Ulysses has obtained for me as his share of booty."

But him Eurymachus, son of Polybus, then answered: "Telemachus, these things of a certainty lie on the knees of the gods, [as to] who of the Grecians shall reign in sea-girt Ithaca; but thou mayest thyself have his possessions, and rule over his house. For never may the man come, who would waste thy possessions by force against thy will, when Ithaca is still inhabited. But I wish to inquire of thee, O most excellent one, about the stranger, from whence this man is, and from what land he boasts himself to be; and where are his race,^[51] and his paternal fields.^[52] Does he bring any news of thy father's coming, or desiring some debt of his own, does he come hither? For he went away immediately in haste, nor did he wait for us to know him; yet in countenance he was by no means like a mean person."

But him prudent Telemachus addressed in answer: "Eurymachus, truly the return of my father has perished; nor do I any longer give credit to any message, if one should come from any place: nor do I regard an oracle, if my mother, having called any prophet to the palace, should inquire of him. But this man is a guest of my father's from Taphos; he boasts himself to be Mentes, son of warlike Anchialus, but he reigns over the oar-loving Taphians."

Thus spoke Telemachus; but in his mind he knew the immortal goddess. But they having turned to the dance and the lovely song were delighted; and awaited till evening came on. And dark evening came upon them whilst they were being delighted. They then went each to his home to sleep; but Telemachus, where the lofty chamber of the most beautiful palace was built for him, in a conspicuous place, there went to bed, meditating many things in his mind. Chaste Euryclea, daughter of Ops, son of Pisenor, carried lighted torches with him; she whom formerly Laertes had bought with his wealth, while she was still in the prime of youth, and he gave a hundred beeves [for her]. And he honoured her in his palace, equally with his chaste wife; but he never embraced her on the couch, for he avoided the anger of his wife. She carried lighted torches with him, and loved him most of the female servants, and had nurtured him when little. But he opened the door of the well-made chamber, and sat on the bed, and put off his soft garment, and placed it in the hands of the prudent old woman. She having folded and arranged the garment, and having hung it on a peg near the compact^[53] bed, hastened from the chamber, and drew to the door with a silver ring, and fastened the bolt with the thong.

Here he all night, covered with the finest wool,^[54] considered in his mind the journey, which Pallas Minerva had advised.

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1. Thus rendered by Horace, A. P. 141, "Dic mihi, Musa, virum, captæ post mœnia Trojæ Qui mores hominum multorum vidit et urbes." See Schrader on Mus. p. 121, sq.
2. I have translated νόον "manners," on the authority of Horace.
3. πέρ quando participiis postponitur, reddi potest per quamvis. Loewe.
4. ἄρνυμαι=expeto, anxie requiro. Clarke. There is a sort of zeugma, "seeking to ransom or buy off his own life, and [to procure] a return for his companions." Hor. Epist. i. 2. 18, "Dum sibi, dum socii reditum parat."
5. Literally, "to draw away." See Buttmann Lexil. p. 303—308, Fishlake's Translation.
6. Literally, "the day of return."
7. ἀμόθεν, ποθέν, Hesych. "ab aliqua parte."
8. i. e. of the Grecian princes.
9. This is the genitive absolute, and so translated by Virgil's "volventibus annis."
10. ἀντιόων is the Attic future, as shown by Buttm. Lexil. p. 142.
11. A word used by the Dryopians and Scythians to signify gods, (cf. Alberti on Hesych. s. v.,) and hence used as a term of surprise or deprecation. σχετλιαστικὸν ἐπίρρημα, Schol.
12. Jove quotes the very words of Mercury, which accounts for the bold change of tense. See Ernesti.
13. This translation is rather conventional than correct. The true meaning of γλαυκοὶ, for which we have no direct equivalent in English, is "cæsii, quales sunt felis, leonis, et noctuæ oculi," according to Plin. H. N. viii. 21. See Loewe.
14. So Virgil, "talia, flammato secum dea corde volutans."
15. I have followed Butmann, p. 211, who says that δαίφρων must bear this sense throughout the Odyssey. In the Iliad it almost always means "warlike."
16. Literally, "navel."
17. Literally, "the enclosure of thy teeth."
18. See Od. IX.
19. The most natural derivation of διάκτορος is from διάγω, "transveho," alluding to Mercury's office of escorting the dead to Hades. Buttman, however, is inclined to consider it as akin to διάκονος = "servant of the gods." So Mercury is called δαιμόνων διάκονος by Æsch. Prom. 942. So Horace, "te canam, magni Jovis et deorûm nuntium." Loewe inclines to the former of these opinions.
20. i. e. immortal. Cf. Buttmann, Lex. p. 80, sq.
21. "Rapido pariter cum flamine portant." Virg. Æn. iv. 241.
22. See Liddell's Lexicon. It appears from Athenæus that the chief fun of the game consisted in driving one piece, called Penelope, which was placed between the two halves of something like a modern backgammon board, twice out of its place by means of another. The winner was supposed to have some chance of gaining Penelope.
23. Shakspeare, "in my mind's eye." So Buttman renders Od. V. 81, Ὀδυσῆα ὀσσομένη, "having Ulysses always in her mind's eye." Lex. p. 445.
24. λίτα is shown by Wolf to be the plural number, therefore the epithets must belong to θρόνον. See Loewe.
25. This does not mean that he was himself a suitor, but is a phrase common in Greek. So Milton,
    —————— Adam, goodliest of men
    Since born his sons, &c.
    
    
26. Minerva has hitherto been mentioned in the feminine gender; but Telemachus now addresses her as Mentes, whereas Homer before spoke of him as a goddess.
27. "εἴδατα, pulmenta, quicquid cum pane et carne comeditur." Loewe.
28. A doubtful verse. It is, however, pretty certain that ἐπάρξασθαι is used in a religious sense, = "auspicari," "by drinking in honour of the gods." See Buttm. Lexil. p. 167, sqq.
29. ἀναβάλλομαι = "to play the prelude," hence "to commence to do any thing."
30. Observe the two comparatives.
31. εὔχομαι εἴναι="sum." So in vs. 187. The sense of boasting is laid aside in this usage. See Loewe.
32. "tam adultus juvenis. The Attic writers use τηλικοῦτος and τηλικόσδε in the same sense." Loewe.
33. Ἔρανος, a convivial meeting at which every man paid his proportion, at least contributed something. But it seems to have been a meeting at which strict propriety was observed: else Pallas would not have inferred from the noise and riot of this that it was not such a one. Cowper.
34. See Buttmann, Lexil. p. 516, sq. Whatever the adjective may signify in various places, the adverb ὑπερφιάλος seems to simply increase the sense, without expressing any specific idea of reproach.
35. Literally, "was about to be."
36. On the form ἐβόλοντο, see Thiersch. Gk. Gr. p. 492, 31. ed. Sandford, and Buttmann, Lexil. p. 196.
37. Literally, "spun out." μεταφορικῶς· καὶ γὰρ τὴν τῶν ἐρίων τῶν ἤδη κατειργασμένων εἴλησιν τολύπην λέγομεν. Schol.
38. Ilus.
39. Literally, "feared the nemesis or ill-will of the gods," for the gods were believed to envy the excessive prosperity of men. Hence cautious persons avoided expressions or actions which displayed arrogance.
40. The full form of expression would be εἰ δὲ βουλει, ἄγε, but the simple εἰ δ' ἄγε came to mean simply age vero, and be used as an exhortative particle. Loewe.
41. It is a mistake to render ὄσσαν "an oracle," as is shown by Buttmann, Lexil. p. 446, sqq., who observes: "common fame has almost always an obscure origin, and spreads with such wonderful rapidity, that the ancients looked upon it as not proceeding from men, but as something divine; hence it is said to come ἐκ Διὸς, or is personified, as by Virgil, as a divine being and the messenger of Jove."
42. Literally, "if you hear of your father's life and return."
43. It was usual for hosts to make presents to their guests, and for guests to return others to their hosts; as in the Iliad, Bellerophon is said to have given χρυσοῦν ποτήριον. ζ v. 220. Old translation, ἄξιον ἔσσετ' ἀμοιβῆς = "it shall be fit for a recompence for thee."
44. Such seems to be the sense of ἀνοπαῖα = ἀνωφερὴς. See Loewe.
45. i. e. being in the upper chamber, she understood it.
46. The young student will remember that in Homer, as in Pindar, φιλὸς is continually used for the possessive pronoun = "meus, suus."
47. So in Horace, "Quis desiderio sit pudor aut modus Tam cari capitis." Soph. Antig. i. Ἰσμηνης κάρα.
48. οἶκον = ὑπερῷα in vs. 362.
49. i. e. then I will.
50. Literally, "weeping close their lips on the teeth."
51. "Unde natus sit." Loewe.
52. γῆ ἀρουμένη. Eustath.
53. i. e. the bed fastened together by pegs driven through holes. Hesych. τοῖς κατὰ τὰς ἁρμογὰς τετρημένοις. Etym. Magn. Τρητὸν λέχος, παρὰ τὸ τετρῆσθαι κατὰ τὰ ἐνήλατα, εἰς ἃ ἐμβάλλεται ἡ σπάρτος, ἤ παρὰ τὸ τετρῆσθαι τοὺς πόδας, εἱς οὓς ἐμβάλλεται τὰ ἐνήλατα. Mr. Burges suggests that this term may really apply to a mattrass of straw, stabbed through, in order to keep it in shape, like the modern palliasse.
54. Literally, "the flower of a sheep." But Buttmann, Lexil. p. 187, regards ἄωτος as equivalent to the Latin "floccus," observing, "as this comes from flo, so that comes from ἄημι; and both mean the light and airy locks of the sheep or the flax-plant."