from him with such phrase and fire; Which so much mov’d them that Antinous,
Eupitheus’ son, cried out: “Telemachus!
The Gods, I think, have rapt thee to this height
Of elocution, and this great conceit
Of self-ability. We all may pray,
That Jove invest not in this kingdom’s sway
Thy forward forces, which I see put forth
A hot ambition in thee for thy birth.”
“Be not offended,” he replied, “if I [12]
Shall say, I would assume this empery,
If Jove gave leave. You are not he that sings:
The rule of kingdoms is the worst of things. Nor is it ill, at all, to sway a throne; A man may quickly gain possession Of mighty riches, make a wondrous prize Set of his virtues; but the dignities That deck a king, there are enough beside In this circumfluous isle that want no pride To think them worthy of, as young as I, And old as you are. An ascent so high My thoughts affect not. Dead is he that held Desert of virtue to have so excell’d. But of these turrets I will take on me To be the absolute king, and reign as free, As did my father, over all his hand Left here in this house slaves to my command.” Eurymachus, the son of Polybus, To this made this reply: “Telemachus! The girlond of this kingdom let the knees Of Deity run for; but the faculties This house is seis’d of, and the turrets here, Thou shalt be lord of, nor shall any bear The least part off of all thou dost possess, As long as this land is no wilderness. Nor rul’d by out-laws. But give these their pass, And tell me, best of princes, who he was That guested here so late? From whence? And what In any region boasted he his state? His race? His country? Brought he any news Of thy returning father? Or for dues Of moneys to him made he fit repair? How suddenly he rush’d into the air, Nor would sustain to stay and make him known! His port show’d no debauch’d companion.” He answer’d: “The return of my lov’d sire Is past all hope; and should rude Fame inspire From any place a flatt’ring messenger With news of his survival, he should bear No least belief off from my desp’rate love. Which if a sacred prophet should approve, Call’d by my mother for her care’s unrest, It should not move me. For my late fair guest, He was of old my father’s, touching here From sea-girt Taphos; and for name doth bear Mentas, the son of wise Anchialus; And governs all the Taphians studious Of navigation.” This he said, but knew It was a Goddess. These again withdrew To dances and attraction of the song; And while their pleasures did the time prolong, The sable Even descended, and did steep The lids of all men in desire of sleep. Telemachus, into a room built high, Of his illustrious court, and to the eye Of circular prospect, to his bed ascended, And in his mind much weighty thought contended Before him Euryclea (that well knew All the observance of a handmaid’s due, Daughter to Opis Pisenorides) Bore two bright torches; who did so much please Laërtes in her prime, that, for the price Of twenty oxen, he made merchandise Of her rare beauties; and love’s equal flame, To her he felt, as to his nuptial dame, Yet never durst he mix with her in bed, So much the anger of his wife he fled. She, now grown old, to young Telemachus Two torches bore, and was obsequious Past all his other maids, and did apply Her service to him from his infancy. His well-built chamber reach’d, she op’d the door, He on his bed sat, the soft weeds he wore Put off, and to the diligent old maid Gave all; who fitly all in thick folds laid, And hung them on a beam-pin near the bed, That round about was rich embroidered. Then made she haste forth from him, and did bring The door together with a silver ring, And by a string a bar to it did pull. He, laid, and cover’d well with curled wool Wov’n in silk quilts, all night employ’d his mind About the task that Pallas had design’d.
FINIS LIBRI PRIMI HOM. ODYSS.
[1] The information or fashion of an absolute man; and necessary (or fatal) passage through many afflictions (according with the most Sacred Letter) to his natural haven and country, is the whole argument and scope of this inimitable and miraculous poem. And therefore is the epithet πολὐτροπον given him in the first verse: πολὐτροπος signifying, Homo cujus ingenium velut per multas et varias vias vertitur in verum.
[2] These notes following I am forced to insert (since the words they contain differ from all other translations) lest I be thought to err out of that ignorance that may perhaps possess my depraver.
[3] ‘Αμὑμονος translated in this place inculpabilis, and made the epithet of Ægisthus, is from the true sense of the word, as it is here to be understood; which is quite contrary. As ὰντίθεος is to be expounded in some place Divinus, or Deo similis, but in another (soon after) contrarius Deo. The person to whom the epithet is given giving reason to distinguish it. And so ὀλοὁφρων, an epithet given to Atlas, instantly following, in one place signifies mente perniciosus, in the next, qui universa mente gerit.
[4] In this place is Atlas given the epithet ὀλοὁφρων, which signifies qui universa mente agitat, here given him for the power the stars have in all things. Yet this receives other interpretation in other places, as abovesaid.
[5] Δὐστηνος is here turned by others, infelix, in the general collection; when it hath here a particular exposition, applied to express Ulysses’ desert errors, ‘παρἁ τὁ στἣναι, ut sit, qui vix locum invenire potest ubi consistat.
[6] This is thus translated, the rather to express and approve the allegory driven through the whole Odysseys. Deciphering the intangling of the wisest in his affections; and the torments that breed in every pious mind; to be thereby hindered to arrive so directly as he desires, at the proper and only true natural country of every worthy man, whose haven is heaven and the next life, to which, this life is but a sea in continual æsture and vexation. The words occasioning all this are μαλακοἳς λὀλοις: μαλακὀς signifying, qui languide, et animo remisso rem aliquam gerit; which being the effect of Calypso’s sweet words in Ulysses, is here applied passively to his own sufferance of their operation.
[7] ῞Ερκος ὀδὀντων, viz. vallum or clanstrum dentium, which, for the better sound in our language, is here turned, Pale of Ivory. The teeth being that rampire, or pale, given us by nature in that part for restraint and compression of our speech, till the imagination, appetite, and soul (that ought to rule in their examination, before their delivery) have given worthy pass to them. The most grave and divine poet, teaching therein, that not so much for the necessary chewing of our sustenance our teeth are given us, as for their stay of our words, lest we utter them rashly.
[8] Τὀσος παîς, Tantus filius. Pallas thus enforcing her question to stir up the son the more to the father’s worthiness.
[9] ’Ερἰηρος ἀοιδὀς. Cantor,
