Eaters, whose flowery food causes sweet forgetfulness. Lotusland was possibly in Western Libya, but it is more probable that ten days' voyage from the southern point of Greece, brought Odysseus into an unexplored region of fairy-land. Egypt, of which Homer had some knowledge, was but five days' sail from Crete. Lotus-land, therefore, being ten days, sail from Malea, was well over the limit of the discovered world. From this country Odysseus went on till he reached the land of the lawless Cyclôpes, a pastoral people of giants. Later Greece feigned that the Cyclôpes dwelt near Mount Etna, in Sicily. Homer leaves their place of abode in the vague. Among the Cyclôpes, Odysseus had the adventure on which his whole fortunes hinged. He destroyed the eye of the cannibal giant, Polyphemus, a son of Poseidon, the God of the Sea. To avenge this act, Poseidon drove Odysseus wandering for ten long years, and only suffered him to land in Ithaca, 'alone, in evil case, to find troubles in his house. This is a very remarkable point in the plot. The story of the crafty adventurer and the blinding of the giant, with the punning device by which the hero escaped, exists in the shape of a detached märchen or fairy-tale among races who never heard of Homer. And when we find the story among Oghuzians, Esthonians, Basques, and Celts, it seems natural to suppose that these people did not break a fragment out of the Odyssey, but that the author of the Odyssey took possession of a legend out of the great traditional store of fiction. From the wide distribution of the tale, there is reason to suppose that it is older than Homer, and that it was not originally told of Odysseus, but was attached to his legend, as floating jests of unknown authorship are attributed to eminent wits. It has been remarked with truth that in this episode Odysseus acts out of character, that he is foolhardy as well as cunning. Yet

the author of the Odyssey, so far from merely dove-tailing this story at random into his narrative, has made his whole plot turn on the injury to the Cyclops. Had he not foolishly exposed himself and his companions, by his visit to the Cyclops, Odysseus would never have been driven wandering for ten weary years. The prayers of the blinded Cyclops were heard and fulfilled by Poseidon.

From the land of the Cyclops, Odysseus and his company sailed to the Isle of Aeolus, the king of the winds. This place too is undefined; we only learn that, even with the most favourable gale, it was ten days' sail from Ithaca. In the Isle of Aeolus Odysseus abode for a month, and then received from the king a bag in which all the winds were bound, except that which was to waft the hero to his home. This sort of bag was probably not unfamiliar to superstitious Greek sailors who had dealings with witches, like the modern wise women of the Lapps. The companions of the hero opened the bag when Ithaca was in sight, the winds rushed out, the ships were borne back to the Aeolian Isle, and thence the hero was roughly dismissed by Aeolus. Seven days' sail brought him to Lamos, a city of the cannibal Laestrygonians. Their country, too, is in No-man's-land, and nothing can be inferred from the fact that their fountain was called Artacia, and that there was an Artacia in Cyzicus. In Lamos a very important adventure befel Odysseus. The cannibals destroyed all his fleet, save one ship, with which he made his escape to the Isle of Circé. Here the enchantress turned part of the crew into swine, but Odysseus, by aid of the god Hermes, redeemed them, and became the lover of Circé. This adventure, like the story of the Cyclops, is a fairy tale of great antiquity. Dr. Gerland, in his Alt Griechische Märchen in der Odyssee, has shown that the story makes part of the collection of Somadeva, a store of Indian tales, of

which 1200 A.D. is the approximate date. Circé appears as a Yackshini, and is conquered when an adventurer seizes her flute whose magic music turns men into beasts. The Indian Circé had the habit of eating the animals into which she transformed men.

We must suppose that the affairs with the Cicones, the Lotus-eaters, the Cyclops, Aeolus, and the Laestrygonians, occupied most of the first year after the fall of Troy. A year was then spent in the Isle of Circé, after which the sailors were eager to make for home. Circé commanded them to go down to Hades, to learn the homeward way from the ghost of the Theban prophet Teiresias. The descent into hell, for some similar purpose, is common in the epics of other races, such as the Finns, and the South-Sea Islanders. The narrative of Odysseus's visit to the dead (book xi) is one of the most moving passages in the whole poem.

From Teiresias Odysseus learned that, if he would bring his companions home, he must avoid injuring the sacred. cattle of the Sun, which pastured in the Isle of Thrinacia. If these were harmed, he would arrive in Ithaca alone, or in the words of the Cyclops's prayer, 'in evil plight, with loss of all his company, on board the ship of strangers, to find sorrow in his house.' On returning to the Isle Aeaean, Odysseus was warned by Circé of the dangers he would encounter. He and his friends set forth, escaped the Sirens (a sort of mermaidens), evaded the Clashing Rocks, which close on ships (a fable known to the Aztecs), passed Scylla (the pieuvre of antiquity) with loss of some of the company, and reached Thrinacia, the Isle of the Sun. Here the company of Odysseus, constrained by hunger, devoured the sacred kine of the Sun, for which offence they were punished by a shipwreck, when all were lost save Odysseus. He floated ten days on a raft, and then reached the isle of

the goddess Calypso, who kept him as her lover for eight years.

The first two years after the fall of Troy are now accounted for. They were occupied, as we have seen, by adventures with the Cicones, the Lotus-eaters, the Cyclops, Aeolus, the Laestrygonians, by a year's residence with Circé, by the descent into Hades, the encounters with the Sirens, and Scylla, and the fatal sojourn in the isle of Thrinacia. We leave Odysseus alone, for eight years, consuming his own heart, in the island paradise of Calypso.

In Ithaca, the hero's home, things seem to have passed smoothly till about the sixth year after the fall of Troy. Then the men of the younger generation, the island chiefs, began to woo Penelope, and to vex her son Telemachus. Laertes, the father of Odysseus, was too old to help, and Penelope only gained time by her famous device of weaving and unweaving the web. The wooers began to put compulsion on the Queen, quartering themselves upon her, devouring her substance, and insulting her by their relations with her handmaids. Thus Penelope pined at home, amidst her wasting possessions. Telemachus fretted in vain, and Odysseus was devoured by grief and home-sickness in the isle of Calypso. When he had lain there for nigh eight years, the action of the Odyssey begins, and occupies about six weeks.

DAY I (Book i).

The ordained time has now arrived, when by the counsels of the Gods, Odysseus is to be brought home to free his house, to avenge himself on the wooers, and recover his kingdom. The chief agent in his restoration is Pallas Athene; the first book opens with her prayer to Zeus that Odysseus may be delivered. For this purpose Hermes is to be sent to Calypso to bid her release Odysseus, while Pallas Athene

in the shape of Mentor, a friend of Odysseus, visits Telemachus in Ithaca. She bids him call an assembly of the people, dismiss the wooers to their homes, and his mother to her father's house, and go in quest of his own father, in Pylos, the city of Nestor, and Sparta, the home of Menelaus. Telemachus recognises the Goddess, and the first day closes.

DAY 2 (Book ii).

Telemachus assembles the people, but he has not the heart to carry out Athene's advice. He cannot send the wooers away, nor turn his mother out of her house. He rather weakly appeals to the wooers' consciences, and announces his intention of going to seek his father. They answer with scorn, but are warned of their fate, which is even at the doors, by Halitherses. His prophecy (first made when Odysseus set out for Troy) tallies with the prophecy of Teiresias, and the prayer of the Cyclops. The reader will observe a series of portents, prophecies, and omens, which grow more numerous and admonishing as their doom draws nearer to the wooers. Their hearts, however, are hardened, and they mock at Telemachus, who, after an interview with Athene, borrows a ship and secretly sets out for Pylos. Athene accompanies him, and his friends man his galley.

DAY 3 (Book iii).

They reach Pylos, and are kindly received by the aged Nestor, who has no news about Odysseus. After sacrifice, Athene disappears.

DAY 4 (Book iii).

The fourth day is occupied with sacrifice, and the talk of Nestor. In the evening Telemachus (leaving his ship and friends at Pylos) drives his chariot into Pherae, half way to Sparta; Peisistratus, the son of Nestor, accompanies him.