Contents · essay in 10 sections, 31 passages
- 1. Iliad and Odyssey: how to live, how to be sung
- 2. Odyssey and Aeneid: the victor's explanation meets the silence of the dead
- 3. Iliad and Aeneid: why the last blow cannot be read as mission accomplished
- 4. Three epics and the Little Iliad: the horse, the story within the story, the position of the watcher
- 5. The Homeric Hymns, Homer and Rome's future: how one prophecy changes scale
- 6. The Epic Cycle is not a seamless back-story for Homer
- 7. The Contest: the most demonstrable intertext is sometimes an ancient cut
- 8. Short poems and mock epic: whom the heroic language can serve
- 9. The Capture of Oechalia and the Phocais: admitting what is not known
- 10. Coverage and strength of evidence for the twelve works named
- H01 · Iliad proem: wrath, death and the will of Zeus
- H02 · Odyssey proem: the man, his sufferings and the return
- H03 · Achilles names the two roads: long life or imperishable fame
- H04 · The shade of Achilles: living, the son and the father
- H05 · From destructive wrath to destructive belly
- H06 · Poseidon preserves Aeneas and his line
- H07 · Hymn to Aphrodite: the birth-prophecy of Aeneas
- H08 · Jupiter extends the Trojan line's future to Rome
- V01 · Aeneid proem: arms, the man and a goddess's wrath
- V02 · The silence of Ajax: the living man's plea gets no answer
- V03 · The silence of Dido: the Ajax scene moved into love and mission
- V04 · Hector begs for his body; Achilles refuses
- V05 · The death of Turnus: the possibility of stopping and the return of vengeance
- C01 · Cypria fr. 1: relieving the burden of Earth
- C02 · Little Iliad: Proclus' summary of the horse and the departure
- C03 · Little Iliad: the two opening lines
- C04 · Returns, the Nostoi: the sons of Atreus disagree
- C05 · Thebaid fr. 2: the table, the heirlooms and the father's curse
- C06 · Epigoni fr. 1: the opening of the younger generation
- H09 · Nestor tells of the heroes' divided returns
- H10 · The song of the horse and the weeping victor
- T01 · The Contest of Homer and Hesiod: how farming and war were excerpted and judged
- A01 · Homeric Epigram 3: the six-line epitaph of Midas
- A02 · The Kiln: Circe's drugs enter the potters' workshop
- A03 · Batrachomyomachia: heroic language moved to the pond
- A04 · Margites: the incompetent hero and the ancestor of comedy
- A05 · Capture of Oechalia: one surviving line, the bow's family, and a dispute over authorship
- A06 · Phocais: testimony of authorship, no verse to compare
- H11 · Fathers and sons: who may speak for the heroic past?
- V06 · The horse: how the Trojans came to believe the war was over
- H12 · The bow's memory of guest-friendship: Iphitus, Eurytus and Heracles
The essay · 读本
本读本的中心判断是:互文改变的不仅是情节,还包括谁有权讲述战争、谁的沉默必须被听见、什么样的生活值得成为史诗。《奥德赛》让亡魂阿基琉斯重新谈论生命,让赢得特洛伊战争的奥德修斯像被俘妇女一样哭泣;《埃涅阿斯纪》把埃阿斯不肯回答奥德修斯的场景移给狄多,又让建国英雄在结尾重现阿基琉斯式的愤怒。荷马名下的其他作品,则显示史诗语言还能进入祭神、耕作、作坊报酬、滑稽战争与作者归属争论。
这不是一份把所有相似之处都称作抄袭的目录。下文区分四种可论证关系:可核的措辞或明引;对人物场景和结构的改造;共享口传或神话材料;古代归属、编选和接受证言。有些作品只有书名,没有可比较的诗文;这种缺口本身也必须作为结果保留下来。
1. Iliad and Odyssey: how to live, how to be sung《伊利亚特》与《奥德赛》:怎样活着,怎样被歌唱
《伊利亚特》不是只会赞美战死的诗。第9卷使团来劝阿基琉斯复战时,他已经把生命与牛羊、三足鼎、马匹区分开来:财物可以再得,生命一旦越过牙齿的围栏,就不能夺回。正是在这个前提下,他说出母亲告知的两种命运。完整窗口H03为9.400–426,不能只摘不朽声名而删掉前面的生命价值。
《奥德赛》11卷则安排奥德修斯在冥府遇见他。奥德修斯先称赞他的地位:生前如神受尊敬,死后仍在亡魂中居首。阿基琉斯拒绝这番安慰,宁可在人间为没有份地、资财微薄的人做雇工,也不愿统治所有死者。这里的θητεύειν是受雇做工,不能为制造强烈反差而一概译成当奴隶。完整窗口H04为11.478–501。
这段反读确实动摇了以死亡换取荣耀的英雄计算,却不是阿基琉斯把一切英雄价值都撤销了。他随即问儿子是否勇敢参战、年老父亲是否仍受尊敬;奥德修斯后来讲述涅俄普托勒摩斯的战绩,亡魂又因此高兴离去(11.538–540,在H04窗口之后)。长语境把活着比死者的王权更好与亲人的荣誉仍然重要放在一起,而不要求我们抹平其中的张力。
Nagy的分析有助于表达两诗的不同:阿基琉斯面前的归乡与不朽声名互相排斥,奥德修斯却可以因归乡而得到声名。nostos既是回家的事件,也能成为歌唱回家的诗。这个解释来自对诗歌主题的比较,不是对口传传统中借用方向的最终裁决;也不是早期希腊人好战,后来突然懂得珍惜生命的线性社会史。S01:Nagy原文
另一个更贴近此前技术、经济、阶层讨论的例子,是《奥德赛》17.286–289。化装成乞者的奥德修斯把无法压下的肚腹说成造成苦难、驱使人备船劫掠的力量。完整窗口H0517.276–299,还让这段讲话接近老狗阿耳戈斯的出场:英雄正在恢复宅邸主人身份,却必须先经历贫困身体的依赖。
这里οὐλομένην毁灭性的回响《伊利亚特》1.2对愤怒的形容,许多苦难、海上行动和战争也同时出现。史诗式的毁灭性力量从王者的愤怒转到了人的肚腹。Steiner的导论摘页提示了这一具体联系;逐行比较还应允许人物在当下处境中的说话策略,而不把它扩张成诗人关于战争起源的普遍定律。S02:出版方摘页,阅读限于可见索引文本
2. Odyssey and Aeneid: the victor's explanation meets the silence of the dead《奥德赛》与《埃涅阿斯纪》:胜者的解释遭遇死者的沉默
最适合做细读的场景之一,是《奥德赛》11.541–567与《埃涅阿斯纪》6.450–476。两段都完整收录,分别见V02、V03。前者发生在奥德修斯讲完阿基琉斯及其儿子的谈话之后:其他亡魂围拢,埃阿斯独自站远,因为阿基琉斯武器的裁决仍对奥德修斯怀恨。奥德修斯请求他走近,试图解释,又把祸端归于宙斯。
奥德修斯随即补说,两人或许还会继续交谈,只是他想再看其他亡魂;因此埃阿斯在此不回答,不能被绝对化成永远不可能交流。维吉尔让狄多承担这个拒绝回答的角色。埃涅阿斯在冥府认出她,流泪、发誓,称自己离去是受神命驱使,请她停下。但她没有接受这一解释,也没有通过一次对话给英雄解除责任。
互文的力量不在于宣称狄多就是埃阿斯,而在于把被胜利者解释过的受害关系重新打开。奥德修斯是武器的获胜者;埃涅阿斯则以履行赴意大利的使命,解释自己当年的离去。两人都能继续讲自己的使命,被留在死亡中的另一方却可以不承认这套自我辩护。狄多最后回到亡夫叙凯俄斯身边,尤其使她的存在超过埃涅阿斯故事中的一次情感挫折。
Horsfall提醒,除了荷马模型,还要读维吉尔自己的前文:第4卷较为克制而离去的是埃涅阿斯,第6卷变成他主动求告、落泪,而狄多像岩石般不动、然后离开。迟来的情感表达无法重做生前的结局。[S03:Horsfall,pp.338、342、349–350](<the project's own library >)
Quint把这种复杂性进一步联系到另一套狄多故事:忠于亡夫的建城女王,并不必然属于与埃涅阿斯恋爱的叙事。依他的解释,冥府的沉默可能让另一种故事重新发声,甚至让我真是你的死因吗成为本诗反思自身虚构的问题。这是明确标名的解释方案,不能冒充可证的历史事实,或说狄多在本诗的情节中其实从未见过埃涅阿斯。[S04:Quint,pp.74–75](<the project's own library ’s Double Cross_ Design and Meaning in the Aeneid-Princeton University Press (Homer, The Odyssey, translated by Peter Green (2018)>)
3. Iliad and Aeneid: why the last blow cannot be read as mission accomplished《伊利亚特》与《埃涅阿斯纪》:最后一击为何不能只读成任务完成
《伊利亚特》22.337–363与《埃涅阿斯纪》12.930–952,分别见V04、V05。赫克托耳垂死时恳请阿基琉斯把尸体归还父母,接受赎礼;阿基琉斯拒绝。图尔努斯倒地后也请胜者想到自己的父亲,又以埃涅阿斯之父安喀塞斯为例,恳求宽恕,或至少让身体归还亲人。
但两段并不完全相同。维吉尔先使埃涅阿斯停手、犹豫,话语正在使他动摇;然后他看见图尔努斯肩头显露的帕拉斯佩剑带。被杀年轻人的战利品重新唤起愤怒,英雄宣称由帕拉斯索命,刺下最后一剑。这使身体上的观看打断了刚刚可能成功的求告。图尔努斯被杀不是叙事从头到尾毫无转折的程序。
对应细到最后的生命/灵魂离体、进入冥府的语句。《埃涅阿斯纪》12.952又完整重复本诗11.831卡米拉之死的诗行,使图尔努斯同时进入荷马英雄死亡的表达和维吉尔自身反复书写的年轻生命终结。这里不是说每个拉丁词都机械对应一个希腊词,而是说读者被引导回想熟悉的死亡场景。
结尾位置更重要。《伊利亚特》在赫克托耳死后还有丧葬竞技、普里阿摩斯夜访、阿基琉斯归还尸体和葬礼;《埃涅阿斯纪》在图尔努斯死亡时停止。因而,罗马使命是否足以消除最后一击中的愤怒,是诗交给读者的问题。可以指出最终杀戮与前面的仁慈机会发生张力,不能由这一处就宣布全诗只有反帝国或支持帝国一种声音。Quint关于双向比较的提醒同样适用:荷马的和解也有边界,不是用来简单判维吉尔不合格的纯净标准。[S04:Quint,pp.23 n.27、25](<the project's own library ’s Double Cross_ Design and Meaning in the Aeneid-Princeton University Press (Homer, The Odyssey, translated by Peter Green (2018)>)
两部荷马史诗的结合,在维吉尔的第一行就已经开始。完整序诗并读见H01、H02、V01:《伊利亚特》请女神歌唱愤怒,《奥德赛》请缪斯讲述那个人,维吉尔说我歌唱武器与那个人。武器与人给出一个很有力的双重入口,但不宜把前六卷、后六卷划成互不混杂的荷马复制品;木马战争已经出现在第2卷,冥府和回忆也持续影响后面的意大利战争。
4. Three epics and the Little Iliad: the horse, the story within the story, the position of the watcher三部史诗与《小伊利亚特》:木马、故事中的故事和观看位置
这里应同时读四个层次:《奥德赛》8.477–530H10、《埃涅阿斯纪》2.13–39V06、《小伊利亚特》两行开篇C03、普罗克洛斯所存该诗梗概§5C02。
在《奥德赛》中,奥德修斯请得摩多科斯歌唱木马,以自己熟知的经历检验歌者叙述的准确性。奥德修斯点歌时先提雅典娜与厄佩俄斯造马;得摩多科斯随后的歌述写藏兵、破城。听歌的奥德修斯却落泪,叙述者把他比作扑在临死丈夫身上、随后被押去做奴隶的女人。这一比喻由叙述者提出,不是奥德修斯明确说出我认同特洛伊女人,两者的证据强度有别。
维吉尔则让埃涅阿斯在狄多宴会上回忆木马。我们从幸存者的角度看见当年尚不知结局的特洛伊人:他们以为敌军终于离去,敞开城门,游看空营,议论木马。叙事者早已知道那是致命的礼物,但故事当中的众人还没有共同判断。因此同一对象同时具有受害者当时的无知、幸存者后来的知识,以及史诗读者预知结局的三重时间。
《奥德赛》8.506–509的三种意见是刺穿木马、从岩顶抛下、留作悦神之物,而且争论时木马已经进入城中。《埃涅阿斯纪》2.31–39把争论置于入城之前:一方主张拉入卫城,另一方提出抛海、焚烧或凿探。这是重组,不是逐项翻译。
普罗克洛斯梗概保存的链条(精选战士入马、其余希腊人焚营驶往忒涅多斯、特洛伊人以为解脱、拆墙迎马并庆祝)扩大了比较范围。但梗概是后代散文,《小伊利亚特》的原诗大多已失传。不能把对应的事件写成已经核实的维吉尔逐句引用,也不能把梗概的收尾等同原诗的收尾。West版本补入的阿波罗多洛斯材料在本读本中没有冒充普罗克洛斯原文。S07:West,导论pp.12–16及《小伊利亚特》pp.122–125
5. The Homeric Hymns, Homer and Rome's future: how one prophecy changes scale《荷马颂诗》、荷马与罗马未来:同一句预言怎样改变尺度
《荷马颂诗》是篇幅、题材和传承并不相同的作品集合。本轮选择最能连接三部史诗的《阿佛洛狄忒颂》,不是把所有颂诗都归于同一作者、同一日期。完整三联选段是Il.20.297–318H06、hAphr.186–209H07与Aen.1.257–279H08。
《伊利亚特》中,埃涅阿斯正面临阿基琉斯的威胁,波塞冬主张救他,使达尔达诺斯的族系不至灭绝。颂诗则在阿佛洛狄忒显明神女身份、安喀塞斯害怕与神交合的后果之后,预言他将有儿子,并说明其后裔的未来。
这不是泛泛的都是英雄有后代,而是接近同句的统治预言。不过,文本接近并没有自行证明每一步借用方向,也没有把两篇预言的原始社会场景一并保留下来。Faulkner的讨论指出这组对应的特殊性,同时也呈现有关后裔家族和表演赞助的争论。S05:Faulkner,导论pp.13–14
维吉尔让朱庇特向维纳斯说明未来:埃涅阿斯在意大利战争,阿斯卡尼乌斯、阿尔巴王朝、罗慕路斯与罗马接续而来,最终是没有时限的统治承诺。被救下的一支特洛伊族系因此成为解释罗马未来的谱系。这是维吉尔的扩展,不能倒写成荷马原句已经谈论意大利或罗马。预言还有后文,本窗口止于1.279朱诺句的开头,读本说明了这一边界。
6. The Epic Cycle is not a seamless back-story for Homer史诗环不是给荷马填空的无缝背景故事
《塞浦路斯纪》残篇1共保存七行,全文见C01。宙斯看见人类给大地造成重负,决定通过特洛伊战争造成的死亡减轻它。末句是:
它与Il.1.5的宙斯的意旨实现形成鲜明对应,但两处明说的因果焦点不同,不能仅凭同一句套语就断言《伊利亚特》开头的全部意思必须由这七行决定。前两行有编辑补字;不虔敬、摩摩斯等细节见于引述者的其他散文,不在这七行里。若想借此讨论古代战争与人口的想象,应说某一诗篇传统用宇宙减负解释战争,而不是把它当作真实青铜时代人口政策。
《归乡集》(Nostoi)把复数英雄的不同归途放在同一个框架里。普罗克洛斯的开头C04讲雅典娜使阿特柔斯兄弟在启航问题上争执,阿伽门农留祭,狄俄墨得斯和涅斯托耳归国,墨涅拉奥斯漂到埃及。《奥德赛》3卷H09把相近材料嵌进涅斯托耳对忒勒马科斯的回答:别人的返乡成为寻找父亲、衡量自己处境的知识。阿伽门农家中的谋杀与复仇,也持续提供奥德修斯家庭可能遭遇的另一种结局。这里可以确认共同叙事传统,不能确定现存《奥德赛》直接读过我们今天以Nostoi称呼的固定文本。
与希腊《忒拜纪》和《后裔篇》相关的忒拜战争传统,在《伊利亚特》中成为世代比较的材料。完整Il.4.395–419H11里,阿伽门农用父亲提丢斯的勇武羞辱狄俄墨得斯;斯忒涅洛斯反驳:后辈以更少军队攻下忒拜,父辈却因自身狂妄而亡。狄俄墨得斯没有沿着谁的世代更强继续争论,而是承认统帅承担胜败后果,转向行动。这个场景使两个前史传统成为眼前军队中竞争的说辞。
《忒拜纪》残篇2C05把另一条因果链保留下来:波吕涅刻斯摆上祖传银桌和金杯,俄狄浦斯发出诅咒,愿两个儿子不能和睦分配父产。《后裔篇》残篇1C06则只剩一句现在,缪斯们,让我们再来歌唱年轻一代的英雄。不能把前一残篇与后一开头缝成一部完整家族小说;更不能由现在再来断言开头之前失去了诗行。Davies对这些问题的讨论,是防止现代重建把残缺材料过度整理的重要约束。S08:Davies,作者PDF内部pp.140–146
7. The Contest: the most demonstrable intertext is sometimes an ancient cut《竞赛》:最可实证的互文,有时就是古人的剪辑
《荷马与赫西俄德竞赛》§§12–13完整希腊文和配译见T01。这里不是假设两段有关系,而是作品明说让两位诗人选出自己最好的诗句。赫西俄德选农事,荷马选战阵。编辑行180–189对应《工作与时日》383–392,结尾有改写;191–204却来自Il.13.126–133与339–344,两段相隔二百余行,被拼成一个连续战阵。
这项发现影响反战读法。古代选编者可以通过截取、拼接和改变结尾,使一种诗歌价值更加突出;我们今天只摘亡魂阿基琉斯几行而不读他问儿子的后文,也是在做相似的选择。长语境不是装饰,而是检验解释的方法。
故事中所有希腊人赞叹荷马,要求给他胜利;帕诺伊得斯却认为劝人耕作与和平者应获胜,而不是讲战争与屠杀的人。作品保留了观众与国王的冲突。所以它确实保存了一条把和平作为诗歌评价标准的古代声音,但不能未经论证说整部文本把这条判决当作毫无疑问的真理。Bassino的评注正是从选诗和裁判结构中指出这层复杂性。S06:Bassino,pp.164–168
8. Short poems and mock epic: whom the heroic language can serve短诗与滑稽史诗:英雄语言能够为谁服务
米达斯墓铭A01让一尊青铜少女说话:只要日月、河海和树木继续存在,她就会向过路人宣告墓主。这可与Il.7.87–91的墓标和航海者讲述死者比较,主题是物、路人之声和持久记忆。但本轮采用六行版本,West传记§11另印四行本;不能把它们混为一段稳定的荷马亲笔墓铭。
《窑炉》A02全文23行最能连接此前关于技艺、经济和药物的讨论。歌者先要求陶工付酬,邀请雅典娜护窑,祝陶器烧得好、卖得好;然后以不给报酬为条件,召来窑炉灾害。喀耳刻也在其中:
太阳之女精通众药直接唤起《奥德赛》10卷的女神语言。神话能力进入现实的生产风险和酬报关系:歌者的祝祷与诅咒成为可交换的劳动。诗中的雅典娜、喀耳刻和半人马不是科学说明书中的技术变量,也不证明歌后真发生了窑炉灾难。第6行采用校改,第11行有文本疑难,读本没有用流利译文遮掉它们。
《蛙鼠之战》开篇21行A03的滑稽更依赖读者认识史诗规范:先呼请歌舞力量,再说战争、武功、家谱、客人身份及丰厚赠礼,却由青蛙与老鼠承担。蛙王自称有父母、有统治地位,邀请陌生者入宅,以史诗贵族的方式理解池塘。随后待客与渡水发生灾难,私人死亡扩大成群体战争。可以确定它在戏仿英雄诗的形式和社会行动;不可据此认证荷马为作者,也不能把它的书板上新写的歌拿来证明《伊利亚特》如何写成。
《马耳癸忒斯》A04则必须以失传诗的方式阅读。三个短残篇共六行,写歌者出场及主人公缺乏技艺,不能接成完整情节。把这个无能者与多能的奥德修斯对照,是可说明的主题阅读;证据更坚实的是亚里士多德《诗学》1448b明确把它之于喜剧,比作《伊利亚特》《奥德赛》之于悲剧。这证明古代诗学怎样安排它的位置,不能证明今天已经确定其作者身份。[S09:West,导论pp.224–236、303–304](<the project's own library (Loeb Classical Library 496) Martin West - Homeric Hymns. Homeric Apocrypha. Lives of Homer (2003)>)
9. The Capture of Oechalia and the Phocais: admitting what is not known《攻陷俄伊卡利亚》与《Phocais》:承认不知道,才能把已知的关系说准
《奥德赛》21.13–41H12讲弓从欧律托斯传给伊甫托斯,再由伊甫托斯赠给奥德修斯。伊甫托斯后来在赫拉克勒斯家里遇害;诗特别谴责杀害客友、蔑视神明与宾席的暴行。奥德修斯把弓留在家里作为纪念,没有带去特洛伊。佩涅洛佩拿起它时先哭泣,之后它才成为求婚者考验和杀戮的工具。因此互文阅读应注意器物如何携带道德记忆,而不仅是神话武器的流转。
《攻陷俄伊卡利亚》A05与这一人物家族有关,但本轮West所收真正残句只有一行:赫拉克勒斯向伊俄勒说这些事情,你〈自己〉正亲眼看见。我们不能确定这些事情的具体所指。斯特拉波14.1.18又引卡利马科斯四行短诗,让作品自称出于克瑞俄甫洛斯,却被称作荷马之作。那四行是评论失诗署名的另一首诗,不是失诗的四行正文。
尤其不能制造无缝前传:《奥德赛》8.224–228说欧律托斯因挑战阿波罗的弓术而被阿波罗杀死;21卷只说欧律托斯临终传弓,明确被赫拉克勒斯杀的是其子伊甫托斯。这两段自身并无直接冲突,但它们也没有授权我们把所有赫拉克勒斯攻城、伊俄勒和欧律托斯的其他版本合为一个确定情节。
《Phocais》更为有限。A06给出伪希罗多德《荷马传》§16全节,包含诗人在福开亚依附忒斯托里得斯、后者记录诗歌并拿到希俄斯据为己有的故事。里面引用的两行《小伊利亚特》开头和两行Epigram 5,都不是《Phocais》原诗。传记只说福开亚人主张荷马在当地作了这首诗,没有提供其建城情节。福开亚是小亚细亚Phocaea,不是希腊本土Phocis;福开亚建城史诗不能不加说明地当成古代内容证言。
这不是没有研究价值。Nagy指出,传记中的创作、记录、演唱和异地占有故事,可以显示共同体如何组织作者权威;但它们不能直接变成诗人的可核生平。《Phocais》在这里是关于荷马是谁、谁拥有荷马的证据,而不是一部可以伪造逐句互文的失诗。S10:Nagy,pp.68–71
10. Coverage and strength of evidence for the twelve works named所列十二类作品的覆盖与证据强度
| 作品 | 本轮具体材料 | 与三大史诗的可论证关系 | 必须保留的缺口 |
|---|---|---|---|
| Homeric Hymns | 《阿佛洛狄忒颂》186–209H07 | 与Il.20的后裔预言接近同句,Aen.1扩展其未来尺度 | 不等于全部颂诗同作者、同日期 |
| Contest of Homer and Hesiod | §§12–13T01 | 明引并拼接Il.13,改选农事段;重评诗歌价值 | 比赛及作者会面不是已证史实 |
| Homeric Epigrams | 米达斯六行墓铭、《窑炉》23行,另引Epigram 5A01A02A06 | 墓标声名母题、喀耳刻语言复用、诗歌报酬与署名 | 版本不同,作者归属竞争 |
| Little Iliad | 两行开篇与普罗克洛斯§5C02C03 | 木马、忒涅多斯、误判胜利;对读Od.8与Aen.2 | 梗概不是原诗,直接借用不可独证 |
| Nostoi | 普罗克洛斯§1C04 | Od.3的归航分裂与英雄返乡传统 | 梗概有遗漏,原诗位置不能全知 |
| Greek Thebaid | 残篇2C05,Il.4H11 | 前代攻忒拜传统;父产、诅咒与战争 | 非斯塔提乌斯;独立残篇不可接成长篇 |
| Cypria | 残篇1七行C01 | 宙斯意旨措辞相同,战争解释有所不同 | 首两行有补字,载体散文不可充作诗行 |
| Epigoni | 残篇1一行C06,Il.4H11 | 后辈取城传统进入父子世代争论 | 一行不足以复原内容或作者 |
| Batrachomyomachia | 开篇1–21A03 | 战歌、身份询问、家谱与客友礼的戏仿 | 年代、归属及传本变化有争论 |
| Margites | 残篇1–3及《诗学》1448bA04 | 无能/多能的主题比较;明确的古代文类谱系 | 不足以证明全诗逐段反写Od. |
| Capture of Oechalia | 残句1、Strabo14.1.18A05,Od.21H12 | 与Od.21共享人物家族;斯特拉波—卡利马科斯的署名评论 | 原诗上下文缺失,卡利马科斯诗另属一篇 |
| Phocais | 伪希罗多德传§16A06 | 仅能讨论归属、记录与表演的接受史 | 无可确认原诗行,不能做逐句互文 |
最适合现场讨论的路线,是从三次读者立场的改变出发:阿基琉斯由被歌颂的死者变成要求重估生命的人;奥德修斯由胜利者变成像战败俘虏一样哭泣的听众;埃涅阿斯由自述神命的英雄变成无法获得狄多回应、又在最后一刻被愤怒抓住的人。再用《竞赛》《窑炉》《蛙鼠之战》说明:古人自己早已通过引用、剪辑和戏仿,争论史诗该为怎样的生活服务。这种读法为今天的改编提供具体问题,同时保留每一种解释所能得到的文本支持及其边界。
The passages · 选段
H01 — Iliad 1.1–7;卷首及后十行 · Iliad proem: wrath, death and the will of Zeus verse
《伊利亚特》序诗:愤怒、死亡与宙斯意旨
The poem opens on the destructive wrath of Achilles and the plan of Zeus, then turns back to the plague and the quarrel; compared with the Odyssey's and the Aeneid's first lines and with the 'destructive belly' of Od. 17.
Before · 选段之前
全诗开头,没有更早的本诗叙事。序诗先给出阿基琉斯的愤怒及其灾难,再回溯阿波罗降疫的缘由。
After · 选段之后
克律塞斯请求赎回女儿,军众赞同,阿伽门农却拒绝并驱逐他。祭司祈祷,阿波罗降疫;阿基琉斯召开集会,冲突展开。窗口最后一行是祭司讲话的呼告。
Intertextual reading · 互文读法
与H02、V01比较开头的主题宾语、歌唱者和苦难原因;与H05比较οὐλομένην、苦难和战争之间的措辞。
Evidence and limits · 证据及译读限制
不能把Διὸς βουλή在此自动解释成《塞浦路斯纪》所有具体情节;共同措辞与特定失诗的借用方向是两个问题。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1924)
1–32The wrath sing, goddess, of Peleus' son, Achilles, that destructive wrath which brought countless woes upon the Achaeans, and sent forth to Hades many valiant souls of heroes, and made them themselves spoil for dogs and every bird; thus the plan of Zeus came to fulfillment,from the time when first they parted in strife Atreus' son, king of men, and brilliant Achilles. Who then of the gods was it that brought these two together to contend? The son of Leto and Zeus; for he in anger against the king roused throughout the host an evil pestilence, and the people began to perish,because upon the priest Chryses the son of Atreus had wrought dishonour. For he had come to the swift ships of the Achaeans to free his daughter, bearing ransom past counting; and in his hands he held the wreaths of Apollo who strikes from afar, on a staff of gold; and he implored all the Achaeans,but most of all the two sons of Atreus, the marshallers of the people: Sons of Atreus, and other well-greaved Achaeans, to you may the gods who have homes upon Olympus grant that you sack the city of Priam, and return safe to your homes; but my dear child release to me, and accept the ransomout of reverence for the son of Zeus, Apollo who strikes from afar. Then all the rest of the Achaeans shouted assent, to reverence the priest and accept the glorious ransom, yet the thing did not please the heart of Agamemnon, son of Atreus, but he sent him away harshly, and laid upon him a stern command: Let me not find you, old man, by the hollow ships, either tarrying now or coming back later, lest your staff and the wreath of the god not protect you. Her I will not set free. Sooner shall old age come upon her in our house, in Argos, far from her native land,as she walks to and fro before the loom and serves my bed. But go, do not anger me, that you may return the safer.
H02 — Odyssey 1.1–10;卷首及后十行 · Odyssey proem: the man, his sufferings and the return verse
《奥德赛》序诗:那个人、苦难与归乡
The Muse is asked for the man of many turns; the poem names the sufferings, the companions lost, and the divine council that sets the return in motion.
Before · 选段之前
本段即全诗开头,前面没有已经叙述的事件。特洛伊陷落、海上漂泊及同伴丧生,是序歌在此首次概括的故事背景,并非读者刚读过的上文(Od. 1.1–10)。因此,不能把其他史诗中的战事当成本诗此前已经讲述的情节,也不应以其他作品替本段补造前文。
After · 选段之后
窗口末句要到1.21才完整:波塞冬持续对奥德修斯发怒,直到他回到自己的土地。接着,波塞冬远赴埃塞俄比亚人处享祭,其余诸神在宙斯宫中集会;宙斯从埃癸斯托斯遭俄瑞斯忒斯报复的事情谈起,提出凡人自身行为与灾祸的关系(Od. 1.21–43)。
Intertextual reading · 互文读法
ἄνδρα与Aen.1.1的virum并读;πολλὰ及海上苦难与multum、多重劳苦并读。
Evidence and limits · 证据及译读限制
只把史诗叙事明确表达的对应列为文本观察,不由两个开头独立证明两诗作者身份或精确年代。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
1–4Tell me, O Muse, of the man of many devices, who wandered full many ways after he had sacked the sacred citadel of Troy. Many were the men whose cities he saw and whose mind he learned, aye, and many the woes he suffered in his heart upon the sea,
5–9seeking to win his own life and the return of his comrades. Yet even so he saved not his comrades, though he desired it sore, for through their own blind folly they perished—fools, who devoured the kine of Helios Hyperion; but he took from them the day of their returning.
10–14Of these things, goddess, daughter of Zeus, beginning where thou wilt, tell thou even unto us. Now all the rest, as many as had escaped sheer destruction, were at home, safe from both war and sea, but Odysseus alone, filled with longing for his return and for his wife, did the queenly nymph Calypso, that bright goddess,
15–19keep back in her hollow caves, yearning that he should be her husband. But when, as the seasons revolved, the year came in which the gods had ordained that he should return home to Ithaca, not even there was he free from toils, even among his own folk. And all the gods pitied him
20–24save Poseidon; but he continued to rage unceasingly against godlike Odysseus until at length he reached his own land. Howbeit Poseidon had gone among the far-off Ethiopians—the Ethiopians who dwell sundered in twain, the farthermost of men, some where Hyperion sets and some where he rises,
H03 — Iliad 9.410–416;前后各十行 · Achilles names the two roads: long life or imperishable fame verse
阿基琉斯说出寿命与不朽声名的两条道路
Refusing the embassy's gifts, Achilles first says that no wealth equals life, then reports his mother's two fates: stay and win kleos aphthiton, or go home and live long.
Before · 选段之前
阿基琉斯拒绝阿伽门农使团的礼物,表示父亲可以为他安排婚姻,自己可以回家享有家产。窗口首行接续这一设想。
After · 选段之后
他让使者回报,另找保卫军队的办法,又邀请福尼克斯留下。福尼克斯随后用自己的经历和墨勒阿格罗斯故事劝说;阿基琉斯尚未因帕特罗克洛斯之死重返战场。
Intertextual reading · 互文读法
H04把这位英雄放到死亡以后重新谈生命;H03自身已说生命无法赎回,不能写成《伊利亚特》从来不珍惜活着。
Evidence and limits · 证据及译读限制
说出两个命运的选择,不等于这一刻已最终选择战死。κλέος ἄφθιτον译不朽声名,也包含经歌唱流传的意义。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1924)
374–416Neither counsel will I devise with him nor any work,for utterly hath he deceived me and sinned against me. Never again shall he beguile me with words; the past is enough for him. Nay, let him go to his ruin in comfort, seeing that Zeus the counsellor hath utterly robbed him of his wits. Hateful in my eyes are his gifts, I count them at a hair's worth. Not though he gave me ten times, aye twenty times all that now he hath,and if yet other should be added thereto I care not whence, not though it were all the wealth that goeth in to Orchomenus, or to Thebes of Egypt, where treasures in greatest store are laid up in men's houses,—Thebes which is a city of an hundred gates wherefrom sally forth through each two hundred warriors with horses and cars;—nay, not though he gave gifts in number as sand and dust; not even so shall Agamemnon any more persuade my soul, until he hath paid the full price of all the despite that stings my heart. And the daughter of Agamemnon, son of Atreus, will I not wed, not though she vied in beauty with golden Aphroditeand in handiwork were the peer of flashing-eyed Athene: not even so will I wed her; let him choose another of the Achaeans that is of like station with himself and more kingly than I. For if the gods preserve me, and I reach my home, Peleus methinks will thereafter of himself seek me a wife.Many Achaean maidens there be throughout Hellas and Phthia, daughters of chieftains that guard the cities; of these whomsoever I choose shall I make my dear wife. Full often was my proud spirit fain to take me there a wedded wife, a fitting helpmeet,and to have joy of the possessions that the old man Peleus won him. For in my eyes not of like worth with life is even all that wealth that men say Ilios possessed, the well-peopled citadel, of old in time of peace or ever the sons of the Achaeans came,—nay, nor all that the marble threshold of the ArcherPhoebus Apollo encloseth in rocky Pytho. For by harrying may cattle be had and goodly sheep, and tripods by the winning and chestnut horses withal; but that the spirit of man should come again when once it hath passed the barrier of his teeth, neither harrying availeth nor winning.For my mother the goddess, silver-footed Thetis, telleth me that twofold fates are bearing me toward the doom of death: if I abide here and war about the city of the Trojans, then lost is my home-return, but my renown shall be imperishable; but if I return home to my dear native land,lost then is my glorious renown, yet shall my life long endure, neither shall the doom of death come soon upon me.
417–452Aye, and I would counsel you others also to sail back to your homes; seeing there is no more hope that ye shall win the goal of steep Ilios; for mightily doth Zeus, whose voice is borne afar,hold forth his hand above her, and her people are filled with courage. But go ye your way and declare my message to the chieftains of the Achaeans—for that is the office of elders—to the end that they may devise some other plan in their minds better than this, even such as shall save their ships, and the host of the Achaeansbeside the hollow ships; seeing this is not to be had for them, which now they have devised, by reason of the fierceness of my anger. Howbeit let Phoenix abide here with us, and lay him down to sleep, that he may follow with me on my ships to my dear native land on the morrow, if so he will; but perforce will I not take him. So spake he, and they all became hushed in silence, marveling at his words; for with exceeding vehemence did he deny them. But at length there spake among them the old horseman Phoenix, bursting into tears, for that greatly did he fear for the ships of the Achaeans: If verily thou layest up in thy mind, glorious Achilles,the purpose of returning, neither art minded at all to ward from the swift ships consuming fire, for that wrath hath fallen upon thy heart; how can I then, dear child, be left here without thee, alone? It was to thee that the old horseman Peleus sent me on the day when he sent thee to Agamemnon, forth from Phthia,a mere child, knowing naught as yet of evil war, neither of gatherings wherein men wax preeminent. For this cause sent he me to instruct thee in all these things, to be both a speaker of words and a doer of deeds. Wherefore, dear child, I am not minded hereafterto be left alone without thee, nay, not though a god himself should pledge him to strip from me my old age and render me strong in youth as in the day when first I left Hellas, the home of fair women, fleeing from strife with my father Amyntor, son of Ormenus; for he waxed grievously wroth against me by reason of his fair-haired concubine,whom himself he ever cherished, and scorned his wife, my mother. So she besought me by my knees continually, to have dalliance with that other first myself, that the old man might be hateful in her eyes.
Scholarship, quoted with context · 学术语境
Unlike Achilles, who must choose between kleos and nostos in the Iliad, the epic hero Odysseus must have both kleos and nostos in the Odyssey. […] That master myth is the nostos of Odysseus, which must be not only the hero's homecoming but also the song about his homecoming.
阿基琉斯面前的归乡与不朽声名互相排斥,奥德修斯却可以因归乡而得到声名;nostos 既是回家的事件,也是歌唱回家的诗。此为诗歌主题的比较,不是对口传传统借用方向的裁决。
H04 — Odyssey 11.488–491;前后各十行 · The shade of Achilles: living, the son and the father verse
亡魂阿基琉斯:活着、儿子与父亲
In Hades Achilles rejects consolation and would rather be a hired labourer on earth than lord of the dead; he then asks after Neoptolemus and Peleus.
Before · 选段之前
奥德修斯刚与阿伽门农的亡魂交谈并共同流泪,阿喀琉斯、帕特罗克洛斯、安提洛科斯和埃阿斯的亡魂来到。阿喀琉斯认出他,惊问他为何敢来到死者居住的冥府。选段开始处是奥德修斯对这一问题的回答(11.465–477)。
After · 选段之后
阿喀琉斯接着补完末行的假设:若能暂返父家,他必使凌辱父亲者畏惧自己的力量。奥德修斯说不知道珀琉斯近况,却详述涅俄普托勒摩斯的议事才干、战功与木马中的勇气。听到儿子卓越出众,阿喀琉斯的亡魂欢喜离去(11.502–540)。
Intertextual reading · 互文读法
与H03的νόστος、κλέος及生命价值比较;此处说话者是奥德修斯向费埃克斯人讲述中的阿基琉斯。
Evidence and limits · 证据及译读限制
θητεύειν是受雇劳动,不直接等于奴隶身份。讲话随后追问儿子的战功和父亲的荣誉,不能截成彻底抛弃一切英雄价值。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
475–479How didst thou dare to come down to Hades, where dwell the unheeding dead, the phantoms of men outworn.’ “‘So he spoke, and I made answer and said:‘Achilles, son of Peleus, far the mightiest of the Achaeans, I came through need of Teiresias, if haply
480–484he would tell me some plan whereby I might reach rugged Ithaca. For not yet have I come near to the land of Achaea, nor have I as yet set foot on my own country, but am ever suffering woes; whereas than thou, Achilles, no man aforetime was more blessed nor shall ever be hereafter. For of old, when thou wast alive, we Argives honored thee even as the gods,
485–489and now that thou art here, thou rulest mightily among the dead. Wherefore grieve not at all that thou art dead, Achilles.’ “So I spoke, and he straightway made answer and said: ‘Nay, seek not to speak soothingly to me of death, glorious Odysseus. I should choose, so I might live on earth, to serve as the hireling of another,
490–494of some portionless man whose livelihood was but small, rather than to be lord over all the dead that have perished. But come, tell me tidings of my son, that lordly youth, whether or not he followed to the war to be a leader. And tell me of noble Peleus, if thou hast heard aught,
495–499whether he still has honor among the host of the Myrmidons, or whether men do him dishonor throughout Hellas and Phthia, because old age binds him hand and foot. For I am not there to bear him aid beneath the rays of the sun in such strength as once was mine in wide Troy,
500–504when I slew the best of the host in defence of the Argives. If but in such strength I could come, were it but for an hour, to my father's house, I would give many a one of those who do him violence and keep him from his honor, cause to rue my strength and my invincible hands.’ “So he spoke, and I made answer and said:
Scholarship, quoted with context · 学术语境
Unlike Achilles, who must choose between kleos and nostos in the Iliad, the epic hero Odysseus must have both kleos and nostos in the Odyssey. […] That master myth is the nostos of Odysseus, which must be not only the hero's homecoming but also the song about his homecoming.
阿基琉斯面前的归乡与不朽声名互相排斥,奥德修斯却可以因归乡而得到声名;nostos 既是回家的事件,也是歌唱回家的诗。此为诗歌主题的比较,不是对口传传统借用方向的裁决。
H05 — Odyssey 17.286–289;前后各十行 · From destructive wrath to destructive belly verse
从毁灭性的愤怒到毁灭性的肚腹
The disguised Odysseus calls the belly 'destructive', the word the Iliad gives to Achilles' wrath, and the cause for which ships are fitted out and men raid across the barren sea.
Before · 选段之前
欧迈俄斯带乞丐模样的奥德修斯来到宅外,提议由其中一人先进去,避免门外的乞丐受到攻击。窗口首句接这一安排。
After · 选段之后
两人说话时,老狗阿尔戈斯抬头认出主人。后文写奥德修斯暗自拭泪、询问狗的往事;狗在见到主人以后死去,欧迈俄斯则进入宅中。
Intertextual reading · 互文读法
οὐλομένην及给人苦难的结构回响H01中对μῆνις的形容;语法上这里形容的是γαστήρ,肚腹。英雄战争与日常求食因此发生尺度转换。Steiner2010导论摘页明确提出此比较。
Evidence and limits · 证据及译读限制
这不是逐字重印整个序诗,也不能把它的效果只判为嘲笑战争;说话者正在维持乞丐伪装,饥饿又确实可解释出海劫掠。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
275–279Either do thou go first into the stately palace, and enter the company of the wooers, and I will remain behind here, or, if thou wilt, remain thou here and I will go before thee. But do not thou linger long, lest some man see thee without and pelt thee or smite thee. Of this I bid thee take thought.”
280–284Then the much-enduring, goodly Odysseus answered him: “I see, I give heed: this thou biddest one with understanding. But go thou before, and I will remain behind here; for no whit unused am I to blows and peltings. Staunch is my heart, for much evil have I suffered
285–289amid the waves and in war; let this too be added to what has gone before. But a ravening belly may no man hide, an accursed plague that brings many evils upon men. Because of it are the benched ships also made ready, that bear evil to foemen over the unresting sea.”
290–294Thus they spoke to one another. And a hound that lay there raised his head and pricked up his ears, Argos, the hound of Odysseus, of the steadfast heart, whom of old he had himself bred, but had no joy of him, for ere that he went to sacred Ilios. In days past the young men were wont to take the hound to hunt
295–299the wild goats, and deer, and hares; but now he lay neglected, his master gone, in the deep dung of mules and cattle, which lay in heaps before the doors, till the slaves of Odysseus should take it away to dung his wide lands.
Scholarship, quoted with context · 学术语境
导论摘页把《奥德赛》后半的身体、贫困与争斗放在对英雄语言的改造中看待,并提示 17.286–289 的毁灭性肚腹呼应《伊利亚特》序诗的毁灭性愤怒。摘页本轮未能打开,仅据索引文本转述,页码未核。
H06 — Iliad 20.307–308;前后各十行 · Poseidon preserves Aeneas and his line verse
波塞冬保全埃涅阿斯及其后裔
Facing Achilles, Aeneas is saved by Poseidon so that the race of Dardanus may not perish; 'Aeneas shall rule the Trojans, and his children's children'.
Before · 选段之前
埃涅阿斯与阿基琉斯交战,形势危急。波塞冬向诸神提出,埃涅阿斯并无应受此死的过错,应当保全达尔达诺斯的后裔。
After · 选段之后
赫拉允许波塞冬自行决定,但重申自己与雅典娜不救特洛伊。波塞冬随后遮蔽阿基琉斯的视线,将埃涅阿斯移离险境,警告他在阿基琉斯活着时避免再战。
Intertextual reading · 互文读法
与H07中女神预告儿子及后代统治特洛伊人形成十分接近的措辞;H08把这条未来谱系推进到拉丁姆、阿尔巴和罗马。
Evidence and limits · 证据及译读限制
本段预言没有说意大利、罗马或奥古斯都,不能把维吉尔的终点倒读为荷马已经明确预言的内容。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1924)
273–308Then Achilles in his turn hurled his far-shadowing spear and smote upon Aeneas' shield that was well-balanced upon every side,beneath the outermost rim where the bronze ran thinnest, and thinnest was the backing of bull's-hide; and straight through sped the spear of Pelian ash, and the shield rang beneath the blow. And Aeneas cringed and held from him the shield, being seized with fear; and the spear passed over his back and was stayed in the groundfor all its fury, albeit it tore asunder two circles of the sheltering shield. And having escaped the long spear he stood up, and over his eyes measureless grief was shed, and fear came over him for that the spear was planted so nigh. But Achilles drew his sharp sword and leapt upon him furiously,crying a terrible cry; and Aeneas grasped in his hand a stone—a mighty deed—one that not two mortals could bear, such as men are now; yet lightly did he wield it even alone. Then would Aeneas have smitten him with the stone, as he rushed upon him, either on helm or on the shield that had warded from him woeful destruction,and the son of Peleus in close combat would with his sword have robbed Aeneas of life, had not Poseidon, the Shaker of Earth, been quick to see. And forthwith he spake among the immortal gods, saying: Now look you, verily have I grief for great-hearted Aeneas, who anon shall go down to the house of Hades,slain by the son of Peleus, for that he listened to the bidding of Apollo that smiteth afar—fool that he was! nor will the god in any wise ward from him woeful destruction. But wherefore should he, a guiltless man, suffer woes vainly by reason of sorrows that are not his own?—whereas he ever giveth acceptable gifts to the gods that hold broad heaven.Nay, come, let us head him forth from out of death, lest the son of Cronos be anywise wroth, if so be Achilles slay him; for it is ordained unto him to escape, that the race of Dardanus perish not without seed and be seen no more—of Dardanus whom the son of Cronos loved above all the children born to himfrom mortal women. For at length hath the son of Cronos come to hate the race of Priam; and now verily shall the mighty Aeneas be king among the Trojans, and his sons' sons that shall be born in days to come.
309–339Then made answer to him the ox-eyed, queenly Hera: Shaker of Earth, of thine own self take counsel in thine heart as touching Aeneas, whether thou wilt save him or suffer him to be slain for all his valour by Achilles, Peleus' son. We twain verily, even Pallas Athene and I,have sworn oaths full many among the immortals never to ward off from the Trojans the day of evil, nay, not when all Troy shall burn in the burning of consuming fire, and the warlike sons of the Achaeans shall be the burners thereof. Now when Poseidon, the Shaker of Earth, heard this, he went his way amid the battle and the hurtling of spears,and came to the place where Aeneas was and glorious Achilles. Forthwith then he shed a mist over the eyes of Achilles, Peleus' son, and the ashen spear, well-shod with bronze, he drew forth from the shield of the great-hearted Aeneas and set it before the feet of Achilles,but Aeneas he lifted up and swung him on high from off the ground. Over many ranks of warriors and amny of chariots sprang Aeneas, soaring from the hand of the god, and came to the uttermost verge of the furious battle, where the Caucones were arraying them for the fight. Then close to his side came Poseidon, the Shaker of Earth,and he spake, and addressed him with winged words: Aeneas, what god is it that thus biddeth thee in blindness of heart do battle man to man with the high-hearted son of Peleus, seeing he is a better man than thou, and therewithal dearer to the immortals? Nay, draw thou back, whensoever thou fallest in with him, lest even beyond thy doom thou enter the house of Hades. But when it shall be that Achilles hath met his death and fate, then take thou courage to fight among the foremost, for there is none other of the Achaeans that shall slay thee.
Scholarship, quoted with context · 学术语境
Andrew Faulkner, “Introduction: Modern Scholarship on the Homeric Hymns”, in The Homeric Hymns: Interpretative Essays (Oxford, 2011), 13–14.
Faulkner 指出《阿佛洛狄忒颂》的后裔统治预言与 Il. 20 异常接近,不能以一般程式解消;研究曾把预言联系到特洛阿德自称埃涅阿斯后裔的家族,赞助与地点仍有争议。他引 197–198,本页底本为 196–197。出版方预览本轮不可达,据小组记录转述。
H07 — Hymn to Aphrodite 196–199;前后各十行 · Hymn to Aphrodite: the birth-prophecy of Aeneas verse
《致阿佛洛狄忒颂》:埃涅阿斯的出生预言
Aphrodite tells Anchises he will have a son who will rule among the Trojans, and children's children continually; near-identical wording to Il. 20.307–308.
Before · 选段之前
阿佛洛狄忒化作凡间少女,与安喀塞斯同寝后显露神性。安喀塞斯惧怕与女神结合会损害自己的生命力;窗口先接他的求告,再写女神安慰。
After · 选段之后
女神举伽倪墨得斯和提托诺斯的故事,说明神与人的关系以及不老、不死的区别。后文安排宁芙抚养埃涅阿斯,并警告安喀塞斯不得炫耀与女神结合。
Intertextual reading · 互文读法
196–197与H06的20.307–308对应统治特洛伊人及子孙的预告;名字Αἰνείας又被诗解释为女神的αἰνὸν ἄχος,强烈悲痛。
Evidence and limits · 证据及译读限制
Evelyn-White1914本地XML与West2003均将统治预言编号196–197、命名198–199。Faulkner2011导论p14写197–198,与这两底本不一致;本文按实际原文编号,不据此虚构统一的版本偏移。家族赞助背景属于学说,不是诗中直接说出的演出场合。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Evelyn-White 1914)
185–189“So soon as ever I saw you with my eyes, goddess, I knew that you were divine; but you did not tell me truly. Yet by Zeus who holds the aegis I beseech you, leave me not to lead a palsied life among men, but have pity on me;
190–194for he who lies with a deathless goddess is no hale man afterwards.”Then Aphrodite the daughter of Zeus answered him: “Anchises, most glorious of mortal men, take courage and be not too fearful in your heart. You need fear no harm from me
195–199nor from the other blessed ones, for you are dear to the gods: and you shall have a dear son who shall reign among the Trojans, and children's children after him, springing up continually. His name shall be Aeneas,The name Aeneas is here connected with the epithet ainos (awful): similarly the name Odysseus is derived (in Od. i. 62) from ὀδυσσομαι (I grieve). because I felt awful grief in that I laid me in the bed of a mortal man:
200–204yet are those of your race always the most like to gods of all mortal men in beauty and in stature.Aphrodite extenuates her disgrace by claiming that the race of Anchises is almost divine, as is shown in the persons of Ganymedes and Tithonus. Verily wise Zeus carried off golden-haired Ganymedes because of his beauty, to be amongst the Deathless Ones and pour drink for the gods in the house of Zeus —
205–209a wonder to see—,honored by all the immortals as he draws the red nectar from the golden bowl. But grief that could not be soothed filled the heart of Tros; for he knew not whither the heaven-sent whirlwind had caught up his dear son, so that he mourned him always, unceasingly,
Scholarship, quoted with context · 学术语境
Andrew Faulkner, “Introduction: Modern Scholarship on the Homeric Hymns”, in The Homeric Hymns: Interpretative Essays (Oxford, 2011), 13–14.
Faulkner 指出《阿佛洛狄忒颂》的后裔统治预言与 Il. 20 异常接近,不能以一般程式解消;研究曾把预言联系到特洛阿德自称埃涅阿斯后裔的家族,赞助与地点仍有争议。他引 197–198,本页底本为 196–197。出版方预览本轮不可达,据小组记录转述。
H08 — Aeneid 1.257–279,连续预言选段;下文续讲朱诺与罗马 · Jupiter extends the Trojan line's future to Rome verse
朱庇特把特洛伊后裔的未来扩展到罗马
Jupiter unrolls the fates for Venus: war in Italy, Ascanius, the Alban kings, Romulus and empire without end; the window ends as Juno is named.
Before · 选段之前
维纳斯担心埃涅阿斯流亡受苦,向朱庇特追问他此前的承诺。朱庇特微笑亲吻女儿,接着展示更长的命运序列。
After · 选段之后
预言继续说朱诺将改变立场,罗马将统治并使战争平息。随后朱庇特派墨丘利前往迦太基,确保特洛伊人能够得到接待。窗口末行的朱诺句尚未完。
Intertextual reading · 互文读法
与H06、H07并读,比较同一谱系承诺的地理与时间尺度:统治特洛伊人成为拉丁姆、阿尔巴、罗马及无尽imperium。
Evidence and limits · 证据及译读限制
埃涅阿斯本人没有在这些诗行建立罗马;诗清楚区分他、阿斯卡尼乌斯、伊利娅和罗慕路斯的世代。预测中的秩序与全诗人物付出的代价可同时讨论。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Theodore C. Williams 1910 (blank verse; by card))
254–271Smiling reply, the Sire of gods and men, with such a look as clears the skies of storm chastely his daughter kissed, and thus spake on: “Let Cytherea cast her fears away! Irrevocably blest the fortunes be of thee and thine. Nor shalt thou fail to see that City, and the proud predestined wall encompassing Lavinium. Thyself shall starward to the heights of heaven bear Aeneas the great-hearted. Nothing swerves my will once uttered. Since such carking cares consume thee, I this hour speak freely forth, and leaf by leaf the book of fate unfold. Thy son in Italy shall wage vast war and, quell its nations wild; his city-wall and sacred laws shall be a mighty bond about his gathered people. Summers three shall Latium call him king; and three times pass the winter o'er Rutulia's vanquished hills. His heir, Ascanius, now Iulus called (Ilus it was while Ilium's kingdom stood), full thirty months shall reign, then move the throne from the Lavinian citadel, and build for Alba Longa its well-bastioned wall.
272–296Here three full centuries shall Hector's race have kingly power; till a priestess queen, by Mars conceiving, her twin offspring bear; then Romulus, wolf-nursed and proudly clad in tawny wolf-skin mantle, shall receive the sceptre of his race. He shall uprear and on his Romans his own name bestow. To these I give no bounded times or power, but empire without end. Yea, even my Queen, Juno, who now chastiseth land and sea with her dread frown, will find a wiser way, and at my sovereign side protect and bless the Romans, masters of the whole round world, who, clad in peaceful toga, judge mankind. Such my decree! In lapse of seasons due, the heirs of Ilium's kings shall bind in chains Mycenae's glory and Achilles' towers, and over prostrate Argos sit supreme. Of Trojan stock illustriously sprung, lo, Caesar comes! whose power the ocean bounds, whose fame, the skies. He shall receive the name Iulus nobly bore, great Julius, he. Him to the skies, in Orient trophies dress, thou shalt with smiles receive; and he, like us, shall hear at his own shrines the suppliant vow. Then will the world grow mild; the battle-sound will be forgot; for olden Honor then, with spotless Vesta, and the brothers twain, Remus and Romulus, at strife no more, will publish sacred laws. The dreadful gates whence issueth war, shall with close-jointed steel be barred impregnably; and prisoned there the heaven-offending Fury, throned on swords, and fettered by a hundred brazen chains, shall belch vain curses from his lips of gore.”
V01 — Aeneid 1.1–11及后续迦太基背景;卷首自然段选读 · Aeneid proem: arms, the man and a goddess's wrath verse
《埃涅阿斯纪》序诗:战争、那个人与神的愤怒
'Arma virumque cano': the Iliadic and Odyssean openings fused, Juno's remembering anger, and the founding of Rome as the poem's end.
Before · 选段之前
全诗开头。叙述者先把埃涅阿斯的流亡、战争和后世罗马放在一起,再询问朱诺愤怒的原因。
After · 选段之后
后文列出帕里斯裁判等旧恨,接着进入风暴:朱诺请埃俄罗斯放风攻击特洛伊人。不能把诸神的敌意缩为英雄个人的过错。
Intertextual reading · 互文读法
arma使战争进入第一个位置,virum对应Od.1.1的ἄνδρα;愤怒与缪斯呼告又连接Il.1。结构是兼取并重组,不是严格前六卷仅用《奥德赛》、后六卷仅用《伊利亚特》。
Evidence and limits · 证据及译读限制
1.5所说建城并非埃涅阿斯本人建立罗马;1.6–7明列后裔与城邑的递进。pietas译敬神尽责,不能仅缩为孝或虔诚。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Theodore C. Williams 1910 (blank verse; by card))
1–7Arms and the man I sing, who first made way, predestined exile, from the Trojan shore to Italy, the blest Lavinian strand. Smitten of storms he was on land and sea by violence of Heaven, to satisfy stern Juno's sleepless wrath; and much in war he suffered, seeking at the last to found the city, and bring o'er his fathers' gods to safe abode in Latium; whence arose the Latin race, old Alba's reverend lords, and from her hills wide-walled, imperial Rome.
8–11O Muse, the causes tell! What sacrilege, or vengeful sorrow, moved the heavenly Queen to thrust on dangers dark and endless toil a man whose largest honor in men's eyes was serving Heaven? Can gods such anger feel?
12–33In ages gone an ancient city stood— Carthage, a Tyrian seat, which from afar made front on Italy and on the mouths of Tiber's stream; its wealth and revenues were vast, and ruthless was its quest of war. 'T is said that Juno, of all lands she loved, most cherished this,—not Samos' self so dear. Here were her arms, her chariot; even then a throne of power o'er nations near and far, if Fate opposed not, 't was her darling hope to 'stablish here; but anxiously she heard that of the Trojan blood there was a breed then rising, which upon the destined day should utterly o'erwhelm her Tyrian towers, a people of wide sway and conquest proud should compass Libya's doom;—such was the web the Fatal Sisters spun. Such was the fear of Saturn's daughter, who remembered well what long and unavailing strife she waged for her loved Greeks at Troy. Nor did she fail to meditate th' occasions of her rage, and cherish deep within her bosom proud its griefs and wrongs: the choice by Paris made; her scorned and slighted beauty; a whole race rebellious to her godhead; and Jove's smile that beamed on eagle-ravished Ganymede. With all these thoughts infuriate, her power pursued with tempests o'er the boundless main the Trojans, though by Grecian victor spared and fierce Achilles; so she thrust them far from Latium; and they drifted, Heaven-impelled, year after year, o'er many an unknown sea— O labor vast, to found the Roman line!
Scholarship, quoted with context · 学术语境
David Quint, Virgil's Double Cross: Design and Meaning in the Aeneid (Princeton, 2018), 23, 25, 75.
Was Aeneas the cause? That may be the question which the Aeneid opens here about its own fiction. Dido does not answer one way or the other. […] The model is the shade of Homer's Ajax who, in the underworld episode of the Odyssey 11 (543–564), refuses to acknowledge Odysseus's not fully sincere apology for having won the arms of Achilles in Ajax's stead. […] If Neptune can quickly quiet the storm sent by Juno in Book 1, Allecto ignites a firestorm that it will take all six books of the second half of the Aeneid to extinguish, and then only by transferring that anger in its final lines to Aeneas.
狄多的沉默既承埃阿斯之模型,又可能让另一版本的狄多故事(忠于亡夫、不曾恋爱)重新发声;朱诺在第 1 卷的风暴由尼普顿平息,阿勒克托点起的怒火却要六卷才熄,末了转入埃涅阿斯本人。Quint p.25 引 12.948–959 为误标,本诗止于 952。
V02 — Odyssey 11.541–567,完整埃阿斯场景 · The silence of Ajax: the living man's plea gets no answer verse
埃阿斯的沉默:活人的辩解未能换来回答
Ajax stands apart in Hades over the judgment of the arms; Odysseus pleads and blames Zeus; Ajax says nothing and goes to Erebus.
Before · 选段之前
奥德修斯向费埃克斯人回述与亡魂交谈;此前刚向阿基琉斯报告涅奥普托勒摩斯的表现,阿基琉斯喜闻儿子英勇而离去。
After · 选段之后
11.568起转看米诺斯等冥界人物。末尾由奥德修斯自己设想本来还可能交谈,却说自己想看其他亡魂。
Intertextual reading · 互文读法
V03继承相见、活人表示遗憾、把原因归于神、请求停步、亡者拒答而离开的次序;被换掉的是性别、关系以及对方返回的人群。
Evidence and limits · 证据及译读限制
只有宙斯负责,是奥德修斯的发言,不是叙述之外的定论。本段没有细说埃阿斯发狂、自杀的过程;11.565–567也阻止我们把沉默说成作者宣判永远不可能和解。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
540–544joyful in that I said that his son was preeminent. “And other spirits of those dead and gone stood sorrowing, and each asked of those dear to him. Alone of them all the spirit of Aias, son of Telamon, stood apart, still full of wrath for the victory
545–549that I had won over him in the contest by the ships for the arms of Achilles, whose honored mother had set them for a prize; and the judges were the sons of the Trojans and Pallas Athena. I would that I had never won in the contest for such a prize, over so noble a head did the earth close because of those arms,
550–554even over Aias, who in comeliness and in deeds of war was above all the other Achaeans, next to the peerless son of Peleus. To him I spoke with soothing words: “‘Aias, son of peerless Telamon, wast thou then not even in death to forget thy wrath against me because of
555–559those accursed arms? Surely the gods set them to be a bane to the Argives: such a tower of strength was lost to them in thee; and for thee in death we Achaeans sorrow unceasingly, even as for the life of Achilles, son of Peleus. Yet no other is to blame but Zeus,
560–564who bore terrible hatred against the host of Danaan spearmen, and brought on thee thy doom. Nay, come hither, prince, that thou mayest hear my word and my speech; and subdue thy wrath and thy proud spirit.’ “So I spoke, but he answered me not a word, but went his way to Erebus to join the other spirits of those dead and gone.
565–569Then would he nevertheless have spoken to me for all his wrath, or I to him, but the heart in my breast was fain to see the spirits of those others that are dead. “There then I saw Minos, the glorious son of Zeus, golden sceptre in hand, giving judgment to the dead
Scholarship, quoted with context · 学术语境
Nicholas Horsfall, Virgil, Aeneid 6: A Commentary (Berlin, 2013), 342 and 350.
But of course here it is Aen. who pleads, while there it had been Dido, via Anna. Both times, in vain, and tears (Dido's, 4.437, and Aen.'s twice) are as unavailing as speech. […] Certainly ciere would more normally apply to Aen.'s own tears: however, ‘the rule is not as clear as Au. suggests’, as Fowler, 52 well remarks, and should certainly not be applied here at the cost of reducing the verse to a disconnected jumble of words and ideas.
第 4 卷求告的是狄多(经安娜),第 6 卷求告的是埃涅阿斯,两次皆徒然,泪水与言辞一样无用;6.468 的 lacrimasque ciebat 归谁之泪有争论,Horsfall 不主张为求整齐而定于一说。
V03 — Aeneid 6.450–476,完整狄多场景 · The silence of Dido: the Ajax scene moved into love and mission verse
狄多的沉默:把埃阿斯场景移入爱情与使命
Aeneas recognises Dido among the victims of love, weeps and swears he left unwilling; she keeps her eyes on the ground like flint and withdraws to Sychaeus.
Before · 选段之前
埃涅阿斯由西比拉引导进入冥界,经过因爱情而受伤的亡者所处之地,遇见狄多。第4卷已经叙述她的死亡。
After · 选段之后
狄多退往前夫叙凯奥斯所在的树林,埃涅阿斯含泪目送。行程随后继续,经过战死者并遇见得伊福玻斯,最终走向安基塞斯。
Intertextual reading · 互文读法
与V02比较:活着的英雄向因自己而受伤的人申辩,诉诸诸神,亡者拒绝回答。Aeneas的invitus与神命既表达他的使命,也使读者追问这些话能否抚平受害者的经验。
Evidence and limits · 证据及译读限制
6.468 lacrimasque ciebat归谁的泪有争论;此处据Horsfall2013 pp349–350的尝试性未完成时理解为试着引出泪水,未说狄多实际上哭了。另有译法将泪水归给埃涅阿斯。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Theodore C. Williams 1910 (blank verse; by card))
426–476Now hears he sobs, and piteous, lisping cries Of souls of babes upon the threshold plaining; Whom, ere they took their portion of sweet life, Dark Fate from nursing bosoms tore, and plunged In bitterness of death. Nor far from these, The throng of dead by unjust judgment slain. Not without judge or law these realms abide: Wise Minos there the urn of justice moves, And holds assembly of the silent shades, Hearing the stories of their lives and deeds. Close on this place those doleful ghosts abide, Who, not for crime, but loathing life and light With their own hands took death, and cast away The vital essence. Willingly, alas! They now would suffer need, or burdens bear, If only life were given! But Fate forbids. Around them winds the sad, unlovely wave Of Styx: nine times it coils and interflows. Not far from hence, on every side outspread, The Fields of Sorrow lie,—such name they bear; Here all whom ruthless love did waste away Wander in paths unseen, or in the gloom Of dark myrtle grove: not even in death Have they forgot their griefs of long ago. Here impious Phaedra and poor Procris bide; Lorn Eriphyle bares the vengeful wounds Her own son's dagger made; Evadne here, And foul Pasiphae Pasiphaë are seen; hard by, Laodamia, nobly fond and fair; And Caeneus, not a boy, but maiden now, By Fate remoulded to her native seeming. Here Tyrian Dido, too, her wound unhealed, Roamed through a mighty wood. The Trojan's eyes Beheld her near him through the murky gloom, As when, in her young month and crescent pale, One sees th' o'er-clouded moon, or thinks he sees. Down dropped his tears, and thus he fondly spoke: “0 suffering Dido! Were those tidings true That thou didst fling thee on the fatal steel? Thy death, ah me! I dealt it. But I swear By stars above us, by the powers in Heaven, Or whatsoever oath ye dead believe, That not by choice I fled thy shores, 0 Queen! Divine decrees compelled me, even as now Among these ghosts I pass, and thread my way Along this gulf of night and loathsome land. How could I deem my cruel taking leave Would bring thee at the last to all this woe? 0, stay! Why shun me? Wherefore haste away? Our last farewell! Our doom! I speak it now!” Thus, though she glared with fierce, relentless gaze, Aaeneas, with fond words and tearful plea, Would soothe her angry soul. But on the ground She fixed averted eyes. For all he spoke Moved her no more than if her frowning brow Were changeless flint or carved in Parian stone. Then, after pause, away in wrath she fled, And refuge took within the cool, dark grove, Where her first spouse, Sichaeus, with her tears Mingled his own in mutual love and true. Aeneas, none the less, her guiltless woe With anguish knew, watched with dimmed eyes her way, And pitied from afar the fallen Queen.
Scholarship, quoted with context · 学术语境
Nicholas Horsfall, Virgil, Aeneid 6: A Commentary (Berlin, 2013), 342 and 350.
But of course here it is Aen. who pleads, while there it had been Dido, via Anna. Both times, in vain, and tears (Dido's, 4.437, and Aen.'s twice) are as unavailing as speech. […] Certainly ciere would more normally apply to Aen.'s own tears: however, ‘the rule is not as clear as Au. suggests’, as Fowler, 52 well remarks, and should certainly not be applied here at the cost of reducing the verse to a disconnected jumble of words and ideas.
第 4 卷求告的是狄多(经安娜),第 6 卷求告的是埃涅阿斯,两次皆徒然,泪水与言辞一样无用;6.468 的 lacrimasque ciebat 归谁之泪有争论,Horsfall 不主张为求整齐而定于一说。
David Quint, Virgil's Double Cross: Design and Meaning in the Aeneid (Princeton, 2018), 23, 25, 75.
Was Aeneas the cause? That may be the question which the Aeneid opens here about its own fiction. Dido does not answer one way or the other. […] The model is the shade of Homer's Ajax who, in the underworld episode of the Odyssey 11 (543–564), refuses to acknowledge Odysseus's not fully sincere apology for having won the arms of Achilles in Ajax's stead. […] If Neptune can quickly quiet the storm sent by Juno in Book 1, Allecto ignites a firestorm that it will take all six books of the second half of the Aeneid to extinguish, and then only by transferring that anger in its final lines to Aeneas.
狄多的沉默既承埃阿斯之模型,又可能让另一版本的狄多故事(忠于亡夫、不曾恋爱)重新发声;朱诺在第 1 卷的风暴由尼普顿平息,阿勒克托点起的怒火却要六卷才熄,末了转入埃涅阿斯本人。Quint p.25 引 12.948–959 为误标,本诗止于 952。
V04 — Iliad 22.337–363,求告至死亡的完整小场景 · Hector begs for his body; Achilles refuses verse
赫克托尔求归还遗体与阿基琉斯的拒绝
The dying Hector asks that his body be ransomed; Achilles answers that dogs and birds will have him; Hector dies foretelling Achilles' death.
Before · 选段之前
赫克托尔已遭阿基琉斯致命刺伤;阿基琉斯宣告为帕特罗克洛斯复仇。赫克托尔接着求的是尸身得到归还和火葬。
After · 选段之后
阿基琉斯斥责死者、剥甲并拖尸;第24卷普里阿摩斯前来求告后,才归还遗体。不是整个《伊利亚特》到这里结束。
Intertextual reading · 互文读法
与V05比较父亲、遗体、求告和复仇;22.362–363魂灵离身、哀叹生命青春,又与Aen.12.952构成死亡公式的对应。
Evidence and limits · 证据及译读限制
赫克托尔此处并非请求保住性命。诗中死者对阿基琉斯之死的预言也没有提脚踵。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1924)
337–366Then, his strength all spent, spake to him Hector of the flashing helm: I implore thee by thy life and knees and parents, suffer me not to be devoured of dogs by the ships of the Achaeans;nay, take thou store of bronze and gold, gifts that my fathec and queenly mother shall give thee, but my bodv give thou back to my home, that the Trojans and the Trojans' wives may give me my due meed of fire in my death. Then with an angry glance from beneath his brows spake unto him Achilhes swift of foot: Implore me not, dog, by knees or parents. Would that in any wise wrath and fury might bid me carve thy flesh and myself eat it raw, because of what thou hast wrought, as surely as there lives no man that shall ward off the dogs from thy head; nay, not though they should bring hither and weigh out ransom ten-fold, aye, twenty-fold,and should promise yet more; nay, not though Priam, son of Dardanus, should bid pay thy weight in gold; not even so shall thy queenly mother lay thee on a bier and make lament for thee, the son herself did bear, but dogs and birds shall devour thee utterly. Then even in dying spake unto him Hector of the flashing helm: Verily I know thee well, and forbode what shall be, neither was it to be that I should persuade thee; of a truth the heart in thy breast is of iron. Bethink thee now lest haply I bring the wrath of the gods upon thee on the day when Paris and Phoebus Apollo shall slay thee,valorous though thou art, at the Scaean gate. Even as he thus spake the end of death enfolded him and his soul fleeting from his limbs was gone to Hades, bewailing her fate, leaving manliness and youth. And to him even in his death spake goodly Achilles: Lie thou dead; my fate will I accept whenso Zeus willeth to bring it to pass and the other immortal gods.
V05 — Aeneid 12.930–952,求告至全诗结尾 · The death of Turnus: the possibility of stopping and the return of vengeance verse
图尔努斯之死:停手的可能与复仇的返回
Turnus pleads by Aeneas' father; Aeneas hesitates until he sees Pallas' sword-belt, then kills him 'burning'; the poem ends with the line that ended Camilla.
Before · 选段之前
埃涅阿斯击伤图尔努斯,使他倒下。图尔努斯承认败局,以父亲晚年请求归还自己,或至少归还遗体。
After · 选段之后
12.952就是全诗最后一行。没有其后已经写出的图尔努斯葬礼;不可借荷马第24卷或罗马未来补成维吉尔的现存结尾。
Intertextual reading · 互文读法
V04的败者求尸、父亲和复仇关系被重组:埃涅阿斯确实迟疑,却看见帕拉斯的剑带而杀人。末句呼应荷马魂灵哀叹离身,也与本诗11.831卡米拉死亡行相同。
Evidence and limits · 证据及译读限制
merui与scelerato分别属于人物发言,不能直接当作叙述者替读者完成的道德判决。Quint2018 p25引为12.948–959系错误范围;本诗止于952,本附件按底本。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Theodore C. Williams 1910 (blank verse; by card))
919–958Above his faltering terror gleams in air Aeneas' fatal spear; whose eye perceived the moment of success, and all whose strength struck forth: the vast and ponderous rock outflung from engines which make breach in sieged walls not louder roars nor breaks in thunder-sound more terrible; like some black whirlwind flew the death-delivering spear, and, rending wide the corselet's edges and the heavy rim of the last circles of the seven-fold shield, pierced, hissing, through the thigh. Huge Turnus sinks o'erwhelmed upon the ground with doubling knee. Up spring the Rutules, groaning; the whole hill roars answering round them, and from far and wide the lofty groves give back an echoing cry. Lowly, with suppliant eyes, and holding forth his hand in prayer: “I have my meed,” he cried, “Nor ask for mercy. Use what Fate has given! But if a father's grief upon thy heart have power at all,—for Sire Anchises once to thee was dear,—I pray thee to show grace to Daunus in his desolate old age; and me, or, if thou wilt, my lifeless clay, to him and his restore. For, lo, thou art my conqueror! Ausonia's eyes have seen me suppliant, me fallen. Thou hast made Lavinia thy bride. Why further urge our enmity?”With swift and dreadful arms Aeneas o'er him stood, with rolling eyes, but his bare sword restraining; for such words moved on him more and more: when suddenly, over the mighty shoulder slung, he saw that fatal baldric studded with bright gold which youthful Pallas wore, what time he fell vanquished by Turnus' stroke, whose shoulders now carried such trophy of a foeman slain. Aeneas' eyes took sure and slow survey of spoils that were the proof and memory of cruel sorrow; then with kindling rage and terrifying look, he cried, “Wouldst thou, clad in a prize stripped off my chosen friend, escape this hand? In this thy mortal wound 't is Pallas has a victim; Pallas takes the lawful forfeit of thy guilty blood!” He said, and buried deep his furious blade in the opposer's heart. The failing limbs sank cold and helpless; and the vital breath with moan of wrath to darkness fled away.
Scholarship, quoted with context · 学术语境
David Quint, Virgil's Double Cross: Design and Meaning in the Aeneid (Princeton, 2018), 23, 25, 75.
Was Aeneas the cause? That may be the question which the Aeneid opens here about its own fiction. Dido does not answer one way or the other. […] The model is the shade of Homer's Ajax who, in the underworld episode of the Odyssey 11 (543–564), refuses to acknowledge Odysseus's not fully sincere apology for having won the arms of Achilles in Ajax's stead. […] If Neptune can quickly quiet the storm sent by Juno in Book 1, Allecto ignites a firestorm that it will take all six books of the second half of the Aeneid to extinguish, and then only by transferring that anger in its final lines to Aeneas.
狄多的沉默既承埃阿斯之模型,又可能让另一版本的狄多故事(忠于亡夫、不曾恋爱)重新发声;朱诺在第 1 卷的风暴由尼普顿平息,阿勒克托点起的怒火却要六卷才熄,末了转入埃涅阿斯本人。Quint p.25 引 12.948–959 为误标,本诗止于 952。
C01 — Cypria West fr.1.1–7,全部七行;前两行有补字 · Cypria fr. 1: relieving the burden of Earth verse
《塞浦路斯纪》残篇1:减轻大地负担
Zeus, seeing Earth overburdened by mankind, plans the Trojan War; 'heroes were slain, and the plan of Zeus was accomplished'.
Before · 选段之前
引述载体是《伊利亚特》1.5的D类古注。古注在引诗以前另讲人口、宙斯的计划等;这些散文不是失诗的原行。
After · 选段之后
引文到第七行结束。普罗克洛斯梗概另述宙斯与忒弥斯谋划、佩琉斯婚礼和美貌竞赛,不能把梗概印作本残篇紧接的诗行。
Intertextual reading · 互文读法
第7行与Il.1.5同用宙斯的意旨实现。Il.1开头着眼阿基琉斯愤怒造成的死亡,本残篇把战争放入减轻人口负担的宇宙计划。
Evidence and limits · 证据及译读限制
尖括号为编辑补字,不是无损传本。仅七行不含摩摩斯或人类不虔敬等细节。相同套语不足以单独证明哪一部直接抄另一部。
Original with line-by-line Chinese · 原文与逐行中译
C02 — Little Iliad 普罗克洛斯梗概§5,两句散文;剔除本版另标的阿波罗多洛斯补文 · Little Iliad: Proclus' summary of the horse and the departure prose
《小伊利亚特》:木马与离营的梗概
The chosen warriors enter the horse; the rest burn their camp and sail to Tenedos; the Trojans believe themselves freed and pull down the wall to bring the horse in.
Before · 选段之前
梗概前述埃阿斯因武器裁决而死、接回菲洛克忒忒斯、迎来涅俄普托勒摩斯参战、厄佩俄斯制马、奥德修斯潜入特洛伊及盗取帕拉迪翁。
After · 选段之后
这份梗概在特洛伊人庆祝处结束;不等于原诗必定止于此处。其他残篇和古代论述显示它还包含城破材料。
Intertextual reading · 互文读法
对读H10的歌中木马与V06的特洛伊幸存者回忆。共同事件很具体;维吉尔是否直接使用这一失传版本,仍不能由梗概独证。
Evidence and limits · 证据及译读限制
这是后代散文内容摘要,不是失传六步格诗。West为补足内容插入的其他作者文字,不能在去掉括号后统称普罗克洛斯原话。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Greek Epic Fragments (Loeb 497; Cambridge MA, 2003), introduction, 13 and 17.
For the six lost ones we are fortunate to possess plot summaries excerpted from the Chrestomathy of Proclus […] In Proclus' summary of the Cycle the corresponding portion of the Little Iliad is suppressed in favor of the Sack. As he represents it, Arctinus' poem began with the Trojans wondering what to do with the Wooden Horse, the Achaeans having apparently departed. This has been thought an implausible point at which to take up the story; but it corresponds remarkably well to the song of Demodocus described in Odyssey 8.500–520, and we may again suspect that the Odyssey poet knew an epic similar to the Cyclic one.
普罗克洛斯的梗概为减少相邻诗篇的重复而调整边界:《小伊利亚特》梗概止于迎马庆祝,不证原诗止于此;《伊利昂的陷落》从特洛伊人议论木马开始,恰与 Od. 8.500–520 得摩多科斯之歌相合。
C03 — Little Iliad West fr.1,全存两行 · Little Iliad: the two opening lines verse
《小伊利亚特》开篇残句
'I sing of Ilios and Dardania of fine horses, over which the Danaans suffered much': the poem's own proem.
Before · 选段之前
古代传记把这两行作为诗篇开头引用;原诗在这之前没有可确认的诗行。
After · 选段之后
原诗接下来的诗行未由此引文保存,不能接上普罗克洛斯散文而造成连续原诗的错觉。
Intertextual reading · 互文读法
城市作为歌唱对象,达那奥斯人承受战争苦难;与Il.1、Od.1、Aen.1比较主题的命名。又见A06传记§16。
Evidence and limits · 证据及译读限制
小不是现存《伊利亚特》的删节版。诗的古代归属和内容边界都有问题。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Greek Epic Fragments (Loeb 497; Cambridge MA, 2003), introduction, 13 and 17.
For the six lost ones we are fortunate to possess plot summaries excerpted from the Chrestomathy of Proclus […] In Proclus' summary of the Cycle the corresponding portion of the Little Iliad is suppressed in favor of the Sack. As he represents it, Arctinus' poem began with the Trojans wondering what to do with the Wooden Horse, the Achaeans having apparently departed. This has been thought an implausible point at which to take up the story; but it corresponds remarkably well to the song of Demodocus described in Odyssey 8.500–520, and we may again suspect that the Odyssey poet knew an epic similar to the Cyclic one.
普罗克洛斯的梗概为减少相邻诗篇的重复而调整边界:《小伊利亚特》梗概止于迎马庆祝,不证原诗止于此;《伊利昂的陷落》从特洛伊人议论木马开始,恰与 Od. 8.500–520 得摩多科斯之歌相合。
C04 — Nostoi 普罗克洛斯梗概§1的三句;未混入本版的其他作者补文 · Returns, the Nostoi: the sons of Atreus disagree prose
《归乡集》:阿特柔斯兄弟分歧
Athena sets the Atreidae at odds over sailing; Agamemnon stays to sacrifice; Diomedes and Nestor get home; Menelaus reaches Egypt with five ships.
Before · 选段之前
特洛伊已经陷落,希腊军队准备返回。此摘文直接由雅典娜造成启航分歧起笔,没有在本句详细说明全部神怒缘由。
After · 选段之后
梗概继述陆路返乡、阿基琉斯亡魂警告、埃阿斯毁灭、涅俄普托勒摩斯行程、阿伽门农被杀、俄瑞斯忒斯与皮拉得斯复仇和墨涅拉奥斯后来归来。
Intertextual reading · 互文读法
与H09的Od.3.120–145共同表现雅典娜使兄弟争执;《奥德赛》把复数的返乡故事变成忒勒马科斯寻找父亲消息的材料。
Evidence and limits · 证据及译读限制
梗概遗漏不等于原诗没有:保萨尼阿斯10.28.7还证言该诗包含冥府材料,其位置不确定。Aen.1.39–45也提雅典娜惩罚埃阿斯,但不独证读过这部诗。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Greek Epic Fragments (Loeb 497; Cambridge MA, 2003), introduction, 13 and 17.
For the six lost ones we are fortunate to possess plot summaries excerpted from the Chrestomathy of Proclus […] In Proclus' summary of the Cycle the corresponding portion of the Little Iliad is suppressed in favor of the Sack. As he represents it, Arctinus' poem began with the Trojans wondering what to do with the Wooden Horse, the Achaeans having apparently departed. This has been thought an implausible point at which to take up the story; but it corresponds remarkably well to the song of Demodocus described in Odyssey 8.500–520, and we may again suspect that the Odyssey poet knew an epic similar to the Cyclic one.
普罗克洛斯的梗概为减少相邻诗篇的重复而调整边界:《小伊利亚特》梗概止于迎马庆祝,不证原诗止于此;《伊利昂的陷落》从特洛伊人议论木马开始,恰与 Od. 8.500–520 得摩多科斯之歌相合。
C05 — Thebaid West fr.2,十个完整行位及第十一行开头残字 · Thebaid fr. 2: the table, the heirlooms and the father's curse verse-fragment
《忒拜纪》:餐桌、遗物和父亲的诅咒
Polynices sets Cadmus' silver table and golden cup before Oedipus, who curses his sons to divide their inheritance in strife.
Before · 选段之前
阿忒奈奥斯的引述散文说俄狄浦斯曾禁止使用那只杯子;以下诗句本身则从波吕涅刻斯摆出餐桌起。应当分清引述者补充的信息与引诗。
After · 选段之后
诅咒指向两兄弟争夺父产。此后具体诗行没有保存在本次引述里。另一个错分肉份的残篇,不应拼成同一顿饭的连续叙事。
Intertextual reading · 互文读法
与Il.4的父辈攻忒拜、儿辈后来取胜组成共享神话世界。与《奥德赛》家产及饮宴冲突可作主题对照,但没有证据把此残篇当作其直接底本。
Evidence and limits · 证据及译读限制
不是斯塔提乌斯的拉丁《忒拜纪》。θεὰν为编辑读法,〈ἐν〉为补字;末行仅τε,不把完整译意伪装成完好原行。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
Malcolm Davies, The Theban Epics (Hellenic Studies 69; Washington DC, 2014), on the Epigoni.
The fact has not escaped the attention of those scholars who believe the epic known as the Epigoni was part of a larger Thebais (so especially Bethe 1891: 36f and 122) and they triumphantly cite our passage as an evidence of this theory
《后裔篇》是否《忒拜纪》之一部分,自 Bethe 以来有争论;开篇再来歌唱年轻一代不证前有缺行,某英雄在现存诗中首次突出也不证他此前未立功。
C06 — Epigoni West fr.1,存世开篇一行 · Epigoni fr. 1: the opening of the younger generation verse-fragment
《后裔篇》:年轻一代的开场
'Now, Muses, let us begin to sing of younger men': the single surviving line.
Before · 选段之前
这是作为开篇被引用的一行。现在再来不证明前面失掉了若干诗行,也不独证《忒拜纪》和《后裔篇》原是一首诗。
After · 选段之后
故事传统讲上一代攻城英雄的儿子们再攻忒拜;本句之后的连续原诗没有保存。
Intertextual reading · 互文读法
Il.4.405–409斯忒涅洛斯称儿辈胜过父辈:儿辈取城,父辈因自身莽撞而死。可对读H11,却不能据一行复原《后裔篇》的整套人物评价。
Evidence and limits · 证据及译读限制
古代有荷马和安提马科斯等不同归属;作者身份不因归属名称而确定。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
Malcolm Davies, The Theban Epics (Hellenic Studies 69; Washington DC, 2014), on the Epigoni.
The fact has not escaped the attention of those scholars who believe the epic known as the Epigoni was part of a larger Thebais (so especially Bethe 1891: 36f and 122) and they triumphantly cite our passage as an evidence of this theory
《后裔篇》是否《忒拜纪》之一部分,自 Bethe 以来有争论;开篇再来歌唱年轻一代不证前有缺行,某英雄在现存诗中首次突出也不证他此前未立功。
H09 — Odyssey Od.3.120–145;既有完整窗口 · Nestor tells of the heroes' divided returns verse
涅斯托耳讲述诸英雄返乡的分歧
Nestor recalls the quarrel of the Atreidae, the split departure, Menelaus' storm and his own safe passage: the Nostoi material inside the Odyssey.
Before · 选段之前
忒勒马科斯请涅斯托尔念及奥德修斯在特洛伊曾为他做过的事,如实告知父亲的下落。涅斯托尔由此追忆海上劫掠与围城苦战,列举阿喀琉斯、埃阿斯、帕特罗克洛斯及自己儿子安提洛科斯的死亡,感叹多年也讲不尽这些苦难,再转向奥德修斯的计谋(Od. 3.98–119)。
After · 选段之后
涅斯托尔立即评论,阿伽门农以为能迅速劝转雅典娜,实属愚昧。兄弟争论使军队分成两派:一半留下,一半装上财物与妇女启航;到忒涅多斯献祭后,又生争执,奥德修斯率一队返回阿伽门农处。这里开始解释各位英雄为何走上不同归途(Od. 3.146–164)。
Intertextual reading · 互文读法
与C04《归乡集》梗概对读,注意这是涅斯托耳向忒勒马科斯讲述,不是无人物立场的编年史。
Evidence and limits · 证据及译读限制
保留既有已审译文;窗口边界和未结束的句子在叙事说明中标出。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
120–124There no man ventured to vie with him in counsel, since goodly Odysseus far excelled in all manner of wiles,—thy father, if indeed thou art his son. Amazement holds me as I look on thee, for verily thy speech is like his; nor would one think
125–129that a younger man would speak so like him. Now all the time that we were there goodly Odysseus and I never spoke at variance either in the assembly or in the council, but being of one mind advised the Argives with wisdom and shrewd counsel how all might be for the best.
130–134But when we had sacked the lofty city of Priam, and had gone away in our ships, and a god had scattered the Achaeans, then, even then, Zeus planned in his heart a woeful return for the Argives, for in no wise prudent or just were all. Wherefore many of them met an evil fate
135–139through the fell wrath of the flashing-eyed goddess, the daughter of the mighty sire, for she caused strife between the two sons of Atreus. Now these two called to an assembly all the Achaeans, recklessly and in no due order, at set of sun—and they came heavy with wine, the sons of the Achaeans,—
140–144and they spoke their word, and told wherefore they had gathered the host together. Then in truth Menelaus bade all the Achaeans think of their return over the broad back of the sea, but in no wise did he please Agamemnon, for he was fain to hold back the host and to offer holy hecatombs,
145–149that he might appease the dread wrath of Athena,—fool! nor knew he this, that with her was to be no hearkening; for the mind of the gods that are forever is not quickly turned. So these two stood bandying harsh words; but the well-greaved Achaeans sprang up
H10 — Odyssey Od.8.477–530;既有完整窗口 · The song of the horse and the weeping victor verse
木马之歌与哭泣的胜利者
Odysseus asks Demodocus for the wooden horse; hearing it he weeps like a woman over her husband slain before her city as she is led into slavery.
Before · 选段之前
奥德修斯向瑙西卡致谢,表示若能回到故乡,将永远像敬奉神明一样感念她救命之恩。随后他坐到国王阿尔基诺奥斯旁,众人分肉调酒;传令官领歌人得摩多科斯入席。奥德修斯从肥美的猪背上切下肉,招呼传令官送给歌人,本窗口从他的吩咐开头截入(Od. 8.465–476)。
After · 选段之后
8.531才把窗口末尾的妇女比喻明确接回奥德修斯:他也同样流下令人怜悯的泪。其余人没有发觉,近坐的阿尔基诺奥斯却听见沉重叹息,要求歌人停琴,指出客人从开唱以来一直哭泣。主人随后要求宾主共同欢乐,并把外客与求援者比作兄弟(Od. 8.531–547)。
Intertextual reading · 互文读法
与C02、V06比较:希腊获胜者听自己的战争故事,却被比作被俘女人。
Evidence and limits · 证据及译读限制
保留既有已审译文;窗口边界和未结束的句子在叙事说明中标出。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
475–479cutting off a portion of the chine of a white-tusked boar, whereof yet more was left, and there was rich fat on either side: “Herald, take and give this portion to Demodocus, that he may eat, and I will greet him, despite my grief. For among all men that are upon the earth minstrels
480–484win honor and reverence, for that the Muse has taught them the paths of song, and loves the tribe of minstrels.” So he spoke, and the herald bore the portion and placed it in the hands of the lord Demodocus, and he took it and was glad at heart. So they put forth their hands to the good cheer lying ready before them.
485–489But when they had put from them the desire of food and drink, then to Demodocus said Odysseus of many wiles: “Demodocus, verily above all mortal men do I praise thee, whether it was the Muse, the daughter of Zeus, that taught thee, or Apollo; for well and truly dost thou sing of the fate of the Achaeans,
490–494all that they wrought and suffered, and all the toils they endured, as though haply thou hadst thyself been present, or hadst heard the tale from another. But come now, change thy theme, and sing of the building of the horse of wood, which Epeius made with Athena's help, the horse which once Odysseus led up into the citadel as a thing of guile,
495–499when he had filled it with the men who sacked Ilios. If thou dost indeed tell me this tale aright, I will declare to all mankind that the god has of a ready heart granted thee the gift of divine song.” So he spoke, and the minstrel, moved by the god, began, and let his song be heard,
500–504taking up the tale where the Argives had embarked on their benched ships and were sailing away, after casting fire on their huts, while those others led by glorious Odysseus were now sitting in the place of assembly of the Trojans, hidden in the horse; for the Trojans had themselves dragged it to the citadel.
505–509So there it stood, while the people talked long as they sat about it, and could form no resolve. Nay, in three ways did counsel find favour in their minds: either to cleave the hollow timber with the pitiless bronze, or to drag it to the height and cast it down the rocks, or to let it stand as a great offering to propitiate the gods,
510–514even as in the end it was to be brought to pass; for it was their fate to perish when their city should enclose the great horse of wood, wherein were sitting all the best of the Argives, bearing to the Trojans death and fate. And he sang how the sons of the Achaeans
515–519poured forth from the horse and, leaving their hollow ambush, sacked the city. Of the others he sang how in divers ways they wasted the lofty city, but of Odysseus, how he went like Ares to the house of Deiphobus together with godlike Menelaus. There it was, he said, that Odysseus braved the most terrible fight
520–524and in the end conquered by the aid of great-hearted Athena. This song the famous minstrel sang. But the heart of Odysseus was melted and tears wet his cheeks beneath his eyelids. And as a woman wails and flings herself about her dear husband, who has fallen in front of his city and his people,
525–529seeking toward off from his city and his children the pitiless day; and as she beholds him dying and gasping for breath, she clings to him and shrieks aloud, while the foe behind her smite her back and shoulders with their spears, and lead her away to captivity to bear toil and woe,
530–534while with most pitiful grief her cheeks are wasted: even so did Odysseus let fall pitiful tears from beneath his brows. Now from all the rest he concealed the tears that he shed, but Alcinous alone marked him and took heed,
Scholarship, quoted with context · 学术语境
M. L. West, Greek Epic Fragments (Loeb 497; Cambridge MA, 2003), introduction, 13 and 17.
For the six lost ones we are fortunate to possess plot summaries excerpted from the Chrestomathy of Proclus […] In Proclus' summary of the Cycle the corresponding portion of the Little Iliad is suppressed in favor of the Sack. As he represents it, Arctinus' poem began with the Trojans wondering what to do with the Wooden Horse, the Achaeans having apparently departed. This has been thought an implausible point at which to take up the story; but it corresponds remarkably well to the song of Demodocus described in Odyssey 8.500–520, and we may again suspect that the Odyssey poet knew an epic similar to the Cyclic one.
普罗克洛斯的梗概为减少相邻诗篇的重复而调整边界:《小伊利亚特》梗概止于迎马庆祝,不证原诗止于此;《伊利昂的陷落》从特洛伊人议论木马开始,恰与 Od. 8.500–520 得摩多科斯之歌相合。
T01 — Contest of Homer and Hesiod §§12–13,编辑行176–214;26诗行与3散文单元 · The Contest of Homer and Hesiod: how farming and war were excerpted and judged mixed
《荷马与赫西俄德竞赛》:农事与战争如何被选编和评判
Each poet recites his best passage; Hesiod's from the Works and Days, Homer's stitched from two places in Iliad 13; the Greeks acclaim Homer, king Panedes crowns Hesiod for teaching peace.
Before · 选段之前
前面以机智问答和诗句难题竞赛,观众已经多次倾向荷马。帕诺伊得斯国王另加一道题,要求各人选出最美的诗段。
After · 选段之后
在本节之后,传记继续讲赫西俄德求问神谕及死亡的故事;不可把文学竞赛当成两位诗人实际会面的证实。
Intertextual reading · 互文读法
直接引用最确定:所谓荷马选诗把Il.13.126–133和339–344拼接,形成连续战阵;赫西俄德选诗取《工作与时日》383–392而改结尾。
Evidence and limits · 证据及译读限制
编辑行号并不全是诗行号。国王判赫西俄德获胜,而希腊观众赞叹荷马,叙事保留判断冲突。Bassino不把它当作简单、无争议的和平宣言。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
Paola Bassino, The Certamen Homeri et Hesiodi: A Commentary (Berlin, 2019), 166 and 168.
Homer's poetry, however, allows mortals to face the spectacle of war in safety (Hunter 2009: 265 and 2014: 305) – that is, from a divine perspective. […] Moreover, the very introduction of the figure of Panoides casts doubt on the verdict. In the entirety of the extant tradition, Panoides is never presented as a competent judge, and all the sources who mention him disagree with his decision; on the other hand, Themistius – the only ancient author pleased with Hesiod's victory – attributes the verdict to the audience and leaves out Panoides
荷马的诗让凡人得以从神的视角安全地面对战争的景象;帕诺伊得斯这一人物的引入本身就使判决可疑,古代传统从未把他写成称职的裁判,凡提及者皆不同意其判决。
A01 — Homeric Epigrams Epigram 3,六行本全文 · Homeric Epigram 3: the six-line epitaph of Midas verse
荷马名下短诗:米达斯墓铭的六行版本
A bronze maiden on the tomb speaks: while water flows and trees grow, sun and moon shine, rivers run and sea breaks, she will tell the passer-by that Midas lies here.
Before · 选段之前
伪希罗多德传记框架声称诗人前往库迈、经过拉里萨,米达斯亲属请他作墓铭;这是归属故事,不等于墓碑和委托已独立查证。
After · 选段之后
墓铭在此结束。传记随后转入诗人在库迈演诗、谋求生活支持;West在传记§11所印是四行本,不能与此六行本混称。
Intertextual reading · 互文读法
与Il.7.87–91的墓标、过路航海者和永存声名作母题比较。不能从墓铭的第一人称认定作者就是两大史诗的作者。
Evidence and limits · 证据及译读限制
第2行用Evelyn-White正文νάῃ,其注记另传ῥέῃ。该诗也归于克勒俄布洛斯。XML校勘note不能混入诗文。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Evelyn-White 1914 (whole epigram))
I am a maiden of bronze and am set upon the tomb of Midas. While the waters flow and tall trees flourish, and the sun rises and shines and the bright moon also; while rivers run and the sea breaks on the shore, ever remaining on this mournful tomb, I tell the passer-by that Midas here lies buried.
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
A02 — Homeric Epigrams 通常称Epigram 14,全文23行;本段采用West正文 · The Kiln: Circe's drugs enter the potters' workshop verse
《窑炉》:喀耳刻的药物进入陶工的作坊
A singer offers a song for pay, calls Athena to hold her hand over the kiln, and, if unpaid, summons the kiln-demons, Circe 'of many drugs' and the Centaurs to wreck the pots.
Before · 选段之前
传记说诗人在萨摩斯氏族聚会受到招待;翌日陶工请他唱歌,答应给陶器及其他东西。歌先祝窑炉成功,再威胁不付酬者。
After · 选段之后
传记继而讲诗人在萨摩斯逐户唱迎福歌,没有说窑炉实际遭到诗中诅咒的灾难。
Intertextual reading · 互文读法
15行太阳之女、精通药物的喀耳刻,对应Od.10.135–139及276的谱系和形容语。史诗中的神力成为作坊酬报和生产风险的语言。
Evidence and limits · 证据及译读限制
第6行采用R.M.Cook校改;第11行West标十字疑难,约译不可掩饰坏损。此诗另有赫西俄德归属。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Evelyn-White 1914 (whole epigram))
Potters, if you will give me a reward, I will sing for you. Come, then, Athena, with hand upraised over the kiln. Let the pots and all the dishes turn out well and be well fired: let them fetch good prices and be sold in plenty in the market, and plenty in the streets. Grant that the potters may get great gain and grant me so to sing to them. But if you turn shameless and make false promises, then I call together the destroyers of kilns, Shatter and Smash and Charr and Crash and Crudebake who can work this craft much mischief. Come all of you and sack the kiln-yard and the buildings: let the whole kiln be shaken up to the potter’s loud lament. As a horse’s jaw grinds, so let the kiln grind to powder all the pots inside. And you, too, daughter of the Sun, Circe the witch, come and cast cruel spells; hurt both these men and their handiwork. Let Chiron also come and bring many Centaurs— all that escaped the hands of Heracles and all that were destroyed: let them make sad havoc of the pots and overthrow the kiln, and let the potters see the mischief and be grieved; but I will gloat as I behold their luckless craft. And if anyone of them stoops to peer in, let all his face be burned up, that all men may learn to deal honestly.
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
A03 — Batrachomyomachia West 1–21,卷首长窗口 · Batrachomyomachia: heroic language moved to the pond verse
《蛙鼠之战》:把英雄的语言移到池塘
The proem asks for a song of the war of frogs and mice; the frog-king questions the stranger's lineage and offers hospitality in the manner of epic nobles.
Before · 选段之前
这是开篇,没有更早的本诗情节。诗人先说书板上的新歌,再让口渴老鼠遇见青蛙国王。
After · 选段之后
老鼠报出家谱,比较水陆生活;青蛙背鼠渡水,遇水蛇后潜逃,老鼠溺死。鼠群据报准备战争,诸神观看,最后螃蟹介入迫鼠退却。
Intertextual reading · 互文读法
战歌序诗与Il.1并读;13、15–16行把Od.1.170等身份询问和客友赠礼程式移入池塘;Πηλεύς又使人想到阿基琉斯父亲,也有泥地命名游戏。
Evidence and limits · 证据及译读限制
不是可证的荷马少年作。第17行保留West所印εἶμι,按自我介绍语境译我是,不默改为通常的εἰμί。West本后续删通行22–23而接24,本窗口止21不补删行。书页和书板自述不能倒推两大史诗的创作方式。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
A04 — Margites 三个独立残篇共六行,另附《诗学》1448b散文证言 · Margites: the incompetent hero and the ancestor of comedy mixed
《马耳癸忒斯》:无能的主人公与喜剧的祖先
Three fragments on a man who knew many things and all of them badly; Aristotle's Poetics places the poem to comedy as the Iliad and Odyssey to tragedy.
Before · 选段之前
残篇1很可能是开篇,不能确定更早情节。残篇2–3概括缺乏技艺;它们在原诗中的相对位置不能完全确定。亚里士多德前文讨论诗歌如何分化为赞美、责骂等方向。
After · 选段之后
婚夜无知、妻子的计策和尿壶窘境另见其他证言或纸草,不是这六行直接讲出的情节。亚里士多德接着谈悲剧、喜剧兴起后诗人的选择。
Intertextual reading · 互文读法
把多知而样样不精与奥德修斯的多能比较,是可行的主题阅读;亚里士多德把本诗置于喜剧谱系,则是明确的古代接受证言。
Evidence and limits · 证据及译读限制
六行不能连成完整情节。fr.1.3为抑扬格三音步,不能一概称为六步格。亚里士多德归属荷马是古代判断,不是现代作者鉴定。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
A05 — Capture of Oechalia 一行真正残诗;另附Strabo 14.1.18及其所引卡利马科斯四行短诗 · Capture of Oechalia: one surviving line, the bow's family, and a dispute over authorship mixed
《攻陷俄伊卡利亚》:残句、弓的家族与署名争论
Heracles' single surviving words to Iole; Strabo quotes Callimachus' epigram in which the poem calls itself Creophylus' work though named Homer's.
Before · 选段之前
残句的保存者《荷马词形辨析》o96说明赫拉克勒斯对伊俄勒说话,但未保全足够情节让我们确定这些事情所指。斯特拉波在萨摩斯地理叙述中转谈当地诗人和荷马归属。
After · 选段之后
残句之后的原诗未由引文保存。斯特拉波继续记载不同的师承说;这些说法彼此竞争,不能拼成已证实的生平链。
Intertextual reading · 互文读法
H12把欧律托斯—伊甫托斯—奥德修斯的弓及赫拉克勒斯杀客友相连;属于共同人物世界。卡利马科斯短诗直接讨论署名,则是另一层接受史互文。
Evidence and limits · 证据及译读限制
〈αὐτή〉为Köchly补字,γ’为Peppmüller改读。卡利马科斯四行不是失诗残文。旧Evelyn-White与West残句不同,本轮未追尽校勘史,不把旧本的荷马式句子当成直接借句定论。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
A06 — Phocais 传记§16全文;零行可认定为《Phocais》原诗 · Phocais: testimony of authorship, no verse to compare mixed
《Phocais》:只有归属证言,不能制造原诗互文
Pseudo-Herodotus' Life §16: Homer at Phocaea, Thestorides writing down the poems and carrying them to Chios; the Phocaeans' claim that the Phocais was composed among them.
Before · 选段之前
§15的忒斯托里得斯提出以食宿照料换取记录现成诗歌及继续取得新作。荷马因生活困窘而接受。
After · 选段之后
§17来自希俄斯的商人认出荷马诗歌,报告有人正以自己的名义演唱,促使荷马设法前往希俄斯。
Intertextual reading · 互文读法
本节可用于研究署名、记录、表演及占有诗歌的冲突。没有《Phocais》原诗,不能检验其与Il.、Od.或Aen.的逐句互文。
Evidence and limits · 证据及译读限制
Φώκαια为小亚细亚福开亚,不是希腊本土福基斯。这里没有建城一词或情节梗概;建城史诗只是现代推测。所引四诗行分别出自《小伊利亚特》和Epigram 5。末行ἀνθρώποιο为West接受的校改;转写将附写ι规范为下标ι。
Original with line-by-line Chinese · 原文与逐行中译
Scholarship, quoted with context · 学术语境
M. L. West, Homeric Hymns, Homeric Apocrypha, Lives of Homer (Loeb 496; Cambridge MA, 2003), 224–225 and 303–304.
The oldest of the “fun poems,” perhaps, was a comic narrative poem entitled, after its central character, Margites; his name means something like “Impetuous.” He apparently rushed into many undertakings without having the requisite knowledge or understanding, for he was an exceptionally ignorant and naive man. […] Certain poems current under the names of other poets were appropriated for Homer by means of such stories as that he gave the Cypria to Stasinus and the Capture of Oichalia to Creophylus, or that the Little Iliad and Phocais were stolen from him by Thestorides.
《马耳癸忒斯》是最早的谐趣诗,主人公鲁莽无知;传记以赠诗、被盗等故事把他人名下的诗归于荷马,如《塞浦路斯纪》归斯塔西诺斯、《攻陷俄伊卡利亚》归克瑞俄甫洛斯、《小伊利亚特》与《Phocais》被忒斯托里得斯盗走。
[Homer at Phocaea] performed verses while sitting around in men's meeting places […] [Thestorides] would have a transcription made of the verses that he had made
忒斯托里得斯以食宿换取记录荷马的诗,携至希俄斯当作己作演唱;记录不等于取得作者身份。传记不能直接当作生平事实,却显示共同体如何占有和传播诗歌。
H11 — Iliad 4.405–409;前后各十行 · Fathers and sons: who may speak for the heroic past? verse
父辈与儿辈:谁更有资格讲英雄传统?
Agamemnon shames Diomedes with Tydeus; Sthenelus answers that the sons took Thebes with fewer men where the fathers died of their own folly; Diomedes turns to action.
Before · 选段之前
阿伽门农巡视军队,以父亲提丢斯的勇猛责备狄俄墨得斯。他在4.374–375说明自己未曾见过提丢斯,讲的是别人传述的事。提丢斯独自出使忒拜后遭埋伏,窗口从第二位伏兵首领的名字接起。
After · 选段之后
狄俄墨得斯胸甲发出骇人的声响;阿开奥斯军阵如海浪推进。语言上的武勇较量转入实际战斗。
Intertextual reading · 互文读法
《忒拜纪》的前代攻城传统和《后裔篇》的后代取城传统,在阿伽门农与斯忒涅洛斯的争论中分别成为论据。4.409的自身狂妄可对读Od.1.7。
Evidence and limits · 证据及译读限制
这不是照抄现已失传的某一固定版本的证明。ἀγορῇ是集会场合,不能解作市场经营。狄俄墨得斯没有赞同简单的父辈或儿辈优越论,而是结束争论、准备战斗。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1924)
350–400Then with an angry glance from beneath his brows Odysseus of many wiles addressed him: Son of Atreus, what a word hath escaped the barrier of thy teeth! How sayest thou that we are slack in battle, whenso we Achaeans rouse keen war against the horse-taming Trojans? Thou shalt see, if so be thou wilt and if thou carest aught therefor, the father of Telemachus mingling with the foremost fightersof the horse-taming Trojans. This that thou sayest is as empty wind. Then lord Agamemnon spake to him with a smile, when he knew that he was wroth, and took back his words: Zeus-born son of Laertes, Odysseus of many wiles, neither do I chide thee overmuch nor urge thee on,for I know that the heart in thy breast knoweth kindly thoughts, seeing thou art minded even as I am. Nay, come, these things will we make good hereafter, if any harsh word hath been spoken now; and may the gods make all to come to naught. So saying he left them there and went to others.Then found he the son of Tydeus, Diomedes high of heart, as he stood in his jointed car; and by his side stood Sthenelus, son of Capaneus. At sight of him too lord Agamemnon chid him, and spake and addressed him with winged words: Ah me, thou son of wise-hearted Tydeus, tamer of horses, why cowerest thou, why gazest thou at the dykes of battle? Tydeus of a surety was not wont thus to cower, but far in advance of his comrades to fight against the foe, as they tell who saw him amid the toil of war; for I nevermet him, neither saw him; but men say that he was pre-eminent over all. Once verily he came to Mycenae, not as an enemy, but as a guest, in company with godlike Polyneices, to gather a host; for in that day they were waging a war against the sacred walls of Thebe, and earnestly did they make prayer that glorious allies be granted them;and the men of Mycenae were minded to grant them, and were assenting even as they bade, but Zeus turned their minds by showing tokens of ill. So when they had departed and were with deep reeds, that coucheth in the grass, there did the Achaeans send forth Tydeus on an embassage.And he went his way, and found the many sons of Cadmus feasting in the house of mighty Eteocles. Then, for all he was a stranger, the horseman Tydeus feared not, all alone though he was amid the many Cadmeians, but challenged them all to feats of strength and in every one vanquished he themfull easily; such a helper was Athene to him. But the Cadmeians, goaders of horses, waxed wroth, and as he journeyed back, brought and set a strong ambush, even fifty youths, and two there were as leaders, Maeon, son of Haemon, peer of the immortals,and Autophonus' son, Polyphontes, staunch in fight. But Tydeus even upon these let loose a shameful fate, and slew them all; one only man suffered he to return home; Maeon he sent forth in obedience to the portents of the gods. Such a man was Tydeus of Aetolia; howbeit the sonthat he begat is worse than he in battle, though in the place of gathering he is better.
401–445So he spake, and stalwart Diomedes answered him not a word, but had respect to the reproof of the king revered. But the son of glorious Capaneus made answer. Son of Atreus, utter not lies, when thou knowest how to speak truly.We declare ourselves to be better men by far than our fathers: we took the seat of Thebe of the seven gates, when we twain had gathered a lesser host against a stronger wall, putting our trust in the portents of the gods and in the aid of Zeus; whereas they perished through their own blind folly.Wherefore I bid thee put not our fathers in like honour with us. Then with an angry glance from beneath his brows stalwart Diomedes addressed him: Good friend, abide in silence, and hearken to my word. I count it not shame that Agamemnon, shepherd of the host, should urge on to battle the well-greaved Achaeans;for upon him will great glory attend if the Achaeans shall slay the Trojans and take sacred Ilios, and upon him likewise will fall great sorrow, if the Achaeans be slain. Nay, come, let us twain also bethink us of furious valour. He spake, and leapt in his armour from his chariot to the ground,and terribly rang the bronze upon the breast of the prince as he moved; thereat might terror have seized even one that was steadfast of heart. As when on a sounding beach the swell of the sea beats, wave after wave, before the driving of the West Wind; out on the deep at the first is it gathered in a crest, but thereafteris broken upon the land and thundereth aloud, and round about the headlands it swelleth and reareth its head, and speweth forth the salt brine: even in such wise on that day did the battalions of the Danaans move, rank after rank, without cease, into battle; and each captain gave charge to his own men, and the rest marched on in silence; thou wouldst not have deemedthat they that followed in such multitudes had any voice in their breasts, all silent as they were through fear of their commanders; and on every man flashed the inlaid armour wherewith they went clad. But for the Trojans, even as ewes stand in throngs past counting in the court of a man of much substance to be milked of their white milk,and bleat without ceasing as they near the voices of their lambs: even so arose the clamour of the Trojans throughout the wide host; for they had not all like speech or one language, but their tongues were mingled, and they were a folk summoned from many lands. These were urged on by Ares, and the Greeks by flashing-eyed Athene,and Terror, and Rout, and Discord that rageth incessantly, sister and comrade of man-slaying Ares; she at the first rears her crest but little, yet thereafter planteth her head in heaven, while her feet tread on earth. She it was that now cast evil strife into their midstas she fared through the throng, making the groanings of men to wax.
Scholarship, quoted with context · 学术语境
Malcolm Davies, The Theban Epics (Hellenic Studies 69; Washington DC, 2014), on the Epigoni.
The fact has not escaped the attention of those scholars who believe the epic known as the Epigoni was part of a larger Thebais (so especially Bethe 1891: 36f and 122) and they triumphantly cite our passage as an evidence of this theory
《后裔篇》是否《忒拜纪》之一部分,自 Bethe 以来有争论;开篇再来歌唱年轻一代不证前有缺行,某英雄在现存诗中首次突出也不证他此前未立功。
V06 — Aeneid 2.13–39,连续叙事段;木马的建造、藏兵与争论 · The horse: how the Trojans came to believe the war was over verse
木马:特洛伊人如何相信战争已经结束
Aeneas tells Dido's court of the horse built by Epeus, the Greeks 'gone' to Tenedos, the gates thrown open, the empty camp toured, and the debate over the gift.
Before · 选段之前
宴席间众人安静下来,埃涅阿斯回应狄多,准备讲述特洛伊覆灭。他强调自己亲见惨事,也是参与者;回忆使他痛苦,但他开始叙述。
After · 选段之后
拉奥孔从卫城赶来,警告木马可能藏兵,或是攻击城墙的器械,掷矛击中马腹。牧人随后押来西农,他的叙述将进一步影响众人的判断。
Intertextual reading · 互文读法
与H10、C02对读。Od.8已写雅典娜助造木马;本诗divina Palladis arte延续这一要素,转由被欺骗者讲述。
Evidence and limits · 证据及译读限制
Od.8.506–509争论时马已入城,选项是刺穿、抛下岩顶、留作悦神之物;此段争论在入城之前,包含焚烧和探查,不是完全相同的三项。2.13本地XML在句号后缺空格,排版可读性问题不改词。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Theodore C. Williams 1910 (blank verse; by card))
1–39A general silence fell; and all gave ear, while, from his lofty station at the feast, Father Aeneas with these words began :— A grief unspeakable thy gracious word, o sovereign lady, bids my heart live o'er: how Asia's glory and afflicted throne the Greek flung down; which woeful scene I saw, and bore great part in each event I tell. But O! in telling, what Dolopian churl, or Myrmidon, or gory follower of grim Ulysses could the tears restrain? 'T is evening; lo! the dews of night begin to fall from heaven, and yonder sinking stars invite to slumber. But if thy heart yearn to hear in brief of all our evil days and Troy's last throes, although the memory makes my soul shudder and recoil in pain, I will essay it. Wearied of the war, and by ill-fortune crushed, year after year, the kings of Greece, by Pallas' skill divine, build a huge horse, a thing of mountain size, with timbered ribs of fir. They falsely say it has been vowed to Heaven for safe return, and spread this lie abroad. Then they conceal choice bands of warriors in the deep, dark side, and fill the caverns of that monstrous womb with arms and soldiery. In sight of Troy lies Tenedos, an island widely famed and opulent, ere Priam's kingdom fell, but a poor haven now, with anchorage not half secure; 't was thitherward they sailed, and lurked unseen by that abandoned shore. We deemed them launched away and sailing far, bound homeward for Mycenae. Teucria then threw off her grief inveterate; all her gates swung wide; exultant went we forth, and saw the Dorian camp untenanted, the siege abandoned, and the shore without a keel. “Here!” cried we, “the Dolopian pitched; the host of fierce Achilles here; here lay the fleet; and here the battling lines to conflict ran.” Others, all wonder, scan the gift of doom by virgin Pallas given, and view with awe that horse which loomed so large. Thymoetes then bade lead it through the gates, and set on high within our citadel,—or traitor he, or tool of fate in Troy's predestined fall. But Capys, as did all of wiser heart, bade hurl into the sea the false Greek gift, or underneath it thrust a kindling flame or pierce the hollow ambush of its womb with probing spear. Yet did the multitude veer round from voice to voice and doubt of all.
H12 — Odyssey 21.13–41,完整武器来历插叙 · The bow's memory of guest-friendship: Iphitus, Eurytus and Heracles verse
弓的客友记忆:伊甫托斯、欧律托斯与赫拉克勒斯
The bow came from Eurytus to Iphitus, who gave it to Odysseus in Lacedaemon before Heracles killed him at his own table; Odysseus left it at home as a memorial.
Before · 选段之前
雅典娜使佩涅洛佩想到用弓和铁斧考验求婚者。她携钥匙和侍女进入储藏室;眼前动作暂停,转述弓如何来到奥德修斯手中。首行礼物承接弓及箭具。
After · 选段之后
叙述返回佩涅洛佩取弓:她开门、取下弓套,把弓放在膝上哭泣,然后携弓和箭袋走向厅堂。弓在成为考验、杀戮工具之前,是失去的客友和缺席丈夫的纪念。
Intertextual reading · 互文读法
与A05《攻陷俄伊卡利亚》的归属证言和欧律托斯家族传统对读。共同人物不足以保证所有故事版本一致。
Evidence and limits · 证据及译读限制
21.17债偿缘自劫掠,不能据此重建货币信贷;21.31回叙发生在杀人前;尚未同席是尚未互访宴请,非从未见面。Od.8.224–228说欧律托斯被阿波罗杀死,21卷所述赫拉克勒斯杀的是其子伊甫托斯,两段本身无直接矛盾。
Original with line-by-line Chinese · 原文与逐行中译
English · 英译(Murray 1919)
10–14bronze and gold and iron, wrought with toil. And there lay the back-bent bow and the quiver that held the arrows, and many arrows were in it, fraught with groanings—gifts which a friend of Odysseus had given him when he met him once in Lacedaemon, even Iphitus, son of Eurytus, a man like unto the immortals.
15–19They two had met one another in Messene in the house of wise Ortilochus. Odysseus verily had come to collect a debt which the whole people owed him, for the men of Messene had lifted from Ithaca in their benched ships three hundred sheep and the shepherds with them.
20–24It was on an embassy in quest of these that Odysseus had come a far journey, while he was but a youth; for his father and the other elders had sent him forth. And Iphitus, on his part, had come in search of twelve brood mares, which he had lost, with sturdy mules at the teat; but to him thereafter did they bring death and doom,
25–29when he came to the stout-hearted son of Zeus, the man Heracles, who well knew deeds of daring; for Heracles slew him, his guest though he was, in his own house, ruthlessly, and had regard neither for the wrath of the gods nor for the table which he had set before him, but slew the man thereafter,
30–34and himself kept the stout-hoofed mares in his halls. It was while asking for these that Iphitus met Odysseus, and gave him the bow, which of old great Eurytus had been wont to bear, and had left at his death to his son in his lofty house. And to Iphitus Odysseus gave a sharp sword and a mighty spear,
35–39as the beginning of loving friendship; yet they never knew one another at the table, for ere that might be the son of Zeus had slain Iphitus, son of Eurytus, a man like unto the immortals, who gave Odysseus the bow. This bow goodly Odysseus, when going forth to war, would never
40–44take with him on the black ships, but it lay in his halls at home as a memorial of a dear friend, and he carried it in his own land. Now when the fair lady had come to the store-room, and had stepped upon the threshold of oak, which of old the carpenter had skilfully planed and made straight to the line—