NOTES.

The Narrative of Odysseus.

IN the editions these books -μ bear the title 'Aλкívov åπóλoyos (or ámóλoyo). The term is as old as Plato (rep. X 514 b, where he refers to A) and Aristotle (poet. 16 § 8, where, it must be noted, he refers to 0 83-95. 521-534. discovery of Od. by his tears: rhet. III 16 § 7, where he alludes to the epitome in 310 -330); and is ranked with the titles borne by portions of the text before the distribution into books (Ael. v. h. XIII 14). It afterwards became proverbial, to designate any long tale (Poll. II 118. VI 120. paroemiogr. Gr. ed. Leutsch, I 210. II 13. with the notes). Nitzsch renders it 'story (Mährchen) for or before Alk.' These immortal books are, as Lucian says (ver. hist. I 3; the whole 'history' is a travesty of the adventures of Od.), the prototype of all fairy tales. Their popularity is proved by the summaries inserted in the works of later poets (Eur. Tr. 433-444. Prop. III [=IV] 12 [=11] 25-37. Ov. ex Pont. IV 10 9-28. Tibull. IV I 52-81. Juv. XV 13-22) and by the constant imitations, allusions and citations of historians, geographers, moralists, and writers of every class and every age. It is a main excellence of the Od. that these wondrous perils and escapes are narrated as past, not described by the poet as present. So too we have recollections of the great war in the songs of Phemios for the suitors ('the Return of the Heroes,' a 325-344, where the effect on Penelope is to be noted) and of Demodokos (see below); in the reminiscences of Nestor (y 102-379), Menelaos and Helene (8 78—619); and where Athene encourages Od. by the thought of the fall of Troy (x 228-230). So in the Il. the presence of the sons of Tydeus and Kapaneus among the Greeks introduces many incidents of the Theban war. (N. S. 111, 112).—On the adventures of Od. as compared with Virgil's imitation, see Mure, bk. II ch. 10 SS 4, 5.

BOOK I. (9).

1-38. Od., after praising song and feast, tells his name and country.

Odysseus is seated at the board of Alkinoos, king of Scheria. It is his 2nd day in Scheria, the 33rd in the general action of the poem (Mure, bk. II ch. 11 § 2). At breakfast, on hearing the blind minstrel Demodokos singing of a dispute between Achilleus and himself before Troy (0 43-47. 62 seq.) he had been moved to tears; later in the day he had listened with delight to the same minstrel's song describing the detection of Ares and Aphrodite by Hephaistos ( 266-368); and now at supper he has been hearing the tale of the Wooden Horse, his own choice, and has again been overpowered by the recollection (0 471-531). Alkinoos, who had before observed his agitation (0 93-97), has asked the stranger his name and country (0 532-end).

2= 355. 378 etc. àpid. with gen. X 540 etc. So in Hom. ἔξοχος ̓Αργείων. δια γυναικῶν. (cf. : 29). δαιμόνιε and δειλὲ eivwv. in Herod. IV 126. VII 48. daiμóvie åvdpŵv. In Lat. sancte deorum etc. From 2-15 Od. replies to 0 536 sq. where Alkinoos stayed the song, seeing it pained his guest.

3, 4 a 370, 371. Inscription on the brazen statue of the harper Anaxenor in the Magnesian theatre. Strab. XIV I § 41 p. 648. Tóde is explained by aк. as a 376 sq. 8 197 sq. So Tάde in v 334 sq. Od. had himself carved a portion for Demodokos (0 471-483), because minstrels 'deserve past all the human race | reverend respect and honour, since... | the Muse informs them and loves all their race.' He must have been taught by the Muse or by Apollon, and therefore Od. called on him to sing of the Wooden Horse (0 487-498). The minstrel in Hom. is θεῖος, θέσπις, ἐρίηρος. When Agamemnon set out for the wars, it was to a minstrel's care that he committed his wife (y 267 sq.). When Phemios pleads for his life, he warns Od. that he will rue the death of a minstrel, who sings to gods and men (x 344 sq.). See Lauer 198 sq. Welcker Ep. Cykl. 1 338 sq. Terpstra 244252. Music, dance and song are ȧva@nuara dairds (a 152. 430); lyre and feast are mates (συνήορος θ 99. ἑταῖρη ρ 271. h. Merc. 31). The words of Od. are well suited to the peaceful and luxurious (0 248 seq. cf. Obbar on Hor. ep. I 2 28. Macrob. Sat. VII I § 14) habits of his hosts. A like compliment on their skill in dancing won their hearts a little before (0 382 sq.). Cf. the picture of the home life of Aiolos (x 8 sq.).

5 sq. Some, says Sen. ep. 88 § 5, make Hom. a Peripatetic, some a Stoic, some, because he extols quiet times, when life is passed in feast and song, an Epicurean. Plat. rep. III 390 a. condemns the passage as teaching sensuality. Lucian's parasite (c. 10) fortifies himself by the authority of Od. Eratosthenes (Ath. 1 28 p. 16 d), to avoid the difficulty of regarding the Phaiakes 'dear to gods' as voluptuaries, reads in verse 6 какÓтηTOS ȧroúσns. Cf. Ath. v 19 p. 192 c d. Herakl. Pont. ib. XII 5 p. 512 b. cites Homer as the father of Epicurean tenets, and so Homeri vita p. 364 Gale and Ath. himself (ib. 6 p. 513 a; Megakleides ib. b and Eust. 0 248 look on Od. as humouring his hosts). Cf. Eust. here. The mistake arose from ascribing to Télos its later philosophical sense 'the highest good,' 'the end and aim of life.' Against this the Schol. protests, while Aristot. (pol. VIII 3 § 9. cf. the whole of ch. 3 and 5) and Max. Tyr. xxvii [=x11] 1, 2. justly see here a praise of liberal recreation. St Basil, who speaks, alluding to this place, of poets who make happiness to consist in well-spread boards and licentious songs, a little after regards Od. as the exemplar of patient virtue de leg. libr. Gent. 2. 4. Vol. ii. 175 e. 177. ed. Ben. The 'vine and figtree' of the O. T. (1 K. 4 (20) 25. Mi. 4 4. Zec. 3 10. cf. Eccl. 5 18 sq.) help us to understand Od. To the much-enduring veteran peace and plenty, enlivened by song and the sight of a contented people, are an 'end,' a boon which may support him under his sufferings. He has a special reason for owning this now, as his grief has damped the mirth of the feast. o 373 has been as needlessly criticised as this passage.

6 KαTEX?. 'Delight holds, masters a whole people,' as he hyperbolically calls the crowd of guests.

7 dair. cf. Straton in Ath. x 29 p. 382 d. ȧк. cf. v 9.

8 μevol. I 218. K 578. 448. In later times the Greeks reclined on couches at meals. Kp. In use like a tureen (or a punchbowl), a large vessel in which the wine was mixed (hence the name) and then drawn off in a can (πpóxoos σ 397) by the cupbearer (olvoxóos), who went round from left to right (èidéia

141) filling the guests' cups. a 110. y 339, 340. n 179-183. v 50-54. σ 418. 423. 425. v 252 sq. The κρητὴρ was some times of gold (219) or silver edged with gold (8 615 sq.) or silver (203). The heroic age was moderate and mixed its wine with water ( 208 sq.).

12. Hence Aen. II 3. 10. 12.

Cf. Plut. quaest. conv. II I

3 § 1.

13. 8pp'-end=λ 214. So lva 0 580. 1 53, of fate.

14. Cf. H 703.

15. = η 242. Oup. here 'heavenly;' in E 898 'sons of Ouranos,' i. e. Titans. The gods are reproached as the authors of calamity. a 33. y 88. 152. 160 sq. 8 722. 172-174. λ555. NAEG. 66.

16-18. Reply to 0 550.

17. φυγ. ὕπο. Anastrophe for ὑποφ. Φ 57.

18. ew (as well as the conj. eld.) depends on oppa. His name must first be known, before he can become žeîvos. a 170-174. n 550-556. o 260-264. But hospitality must be shewn before any questions are asked as to name and business Z 174 sq. 550 sq. ȧжоrp. Like Diomedes and Glaukos.

Z 224.

19 sq. Odysseus here maintains the character given him by Helene I 200 sq. and Nestor y 121 sq. He is neither the cunning villain of tragedy, nor the exemplar of every virtue and talent (as in Herakl. allegor. Hom. p. 495 ed. Gale. Strab. I 2 $4 p. 17. Schol. 93); he always shews the adroitness for which he is commended by Athene v 291-301. Though by no means hard-hearted ( 190), he masters his feelings when he meets his mother's shade, when he first sets foot on his country's soil, when he sees after so long an absence his wife and father. N.

etu' '08. A. This frank announcement (cf. 500 sq. 0 158 8q. 178 sq. μ 211. T 430 sq.) is explained by 0 486-520, where at the request of Od. Demodokos had sung of the Wooden Horse, i. e. of the crowning exploit of Od. Cf. Aen. I. 378 seq. Sum pius Aeneas...fama super aethera notus. In both Il. and Od. Laertes is father of Odysseus, who nevertheless is reigning king. Tâσi dó. to be taken together as 422.

20. ἀνθρ. μέλω. 50 μ. το 'Αργώ πᾶσι μέλουσα. Theogn. 245, 6 Thou shalt not lose thy fame even after death, a μελήσεις | ἄφθιτον ἀνθρώποις αἰὲν ἔχων ὄνομα. Not ‘The feare of all the world for policies' (Chapman, cf. Worsley), but much rather the talk' (fabula. Hor. sat. 1 6 31 puellis iniciat curam quaerendi singula, quali sit facie etc). There is probably an allusion to earlier poems (Welcker, Ep. Cyklus I 288, 349). kal couples ike and μéλw, 'who stand in the world's eye, and my (it might be whose ') fame &c.' Kλ. oúp. lk.=0 192. Elsewhere oup. lk. is used of light, sound, scent, or sometimes violence and wrong, wide-spread, notorious, reaching to heaven. Cf. 264.

21. '10. evồ. ß 167 and often. See Buttmann's Lexilogus. Most scholars however take it as= = εὔδηλος.

ἐν δ'. i. e. ἔνεστι δέ.

22. N. eiv. B 632. N. 'clothed in forests.' v 351. Str. X 2 § II p. 454, was doubtful whether Neriton was the same mountain with Neïon, or no. Cf. ib. § 10 p. 452. Aen. III 270-273. a translation of this passage. Ov. met. XIII 710, 711. trist. I 5 57. Mr Bowen calls Ithake "a ridge of limestone rock...the general aspect being one of ruggedness and sterility, rendered striking by the bold and broken outline of the mountains and cliffs, indented by numerous harbours and creeks (v 193). The climate is healthy (27)." Crates and Philoxenos read Nýïov cl. n 81.

η

23. ναι. a 404. 896. So valw B 626. In Plato we find πόλις οἰκεῖ καλώς. In such cases we must not speak of 'active for passive,' but rather see the work of imagination, giving life to inanimate things. The islands 'dwell' about the home of Od.

24. Cf. a 246. π 123. T 131. hymn. Apoll. 429. Ov. trist. 1 5 67. heroid. 1 87. Aouλ. One of the Echinades (Str. VIII 2 $2 p. 335. 3 §8 p. 340. X 2 § 10 p. 453. afterwards called Aolixa § 18 p. 458. Str. confutes Hellanikos who identified it with Kephallenia, Andron who made it a part of Kephallenia, Pherekydes, who, as afterwards Paus., made it = Paleis, a town of Kephallenia. § 14 p. 456. cf. Paus. VI 15 § 7). It was rich in grass and wheat ( 335. π 396). Its ruler was Meges (B 625). It was larger than Ithake π 247. 251. B 630. 637.

Σάμη (ο 367. π 249. v288) or Samos (Β 634. παιπαλόεσσα 8671. 845. 0 29), afterwards Kephallenia (Str. x 2 §§ 10-14, pp. 452-456). Same afterwards was the name of a town in the island. Liv. XXXVIII 28 sq. In Hom. the people are called Kepaλλñves (B 631 etc.) and are subjects of Od.

výcσσă before Z. So we have short vowels before Zéλeia and Zκáμavopos. λýevтɩ Zaк. in a 246, for Hom. uses the terminations -óes and neis as fem. before names of places, as IIúλos (α 93). ήμαθόεις, ἀνθεμόεις, ἀμπελόεις, ποιήεις, πετρήεις, ὀφρυόεις, veμóels, are so used. Cf. K 527 n. Záκvvlos (or Zante) was well wooded and fertile in Strabo's time (x 2 § 18 p. 458). It was, like Same, subject to Od.

25, 26. Strabo (cf. I 2 § 20 p. 28. § 28 p. 34) x 2 § 12 p. 454 sq. following earlier writers makes x0. (which he himself allows properly to mean 'low,' being the same word as humilis, cf. xôès