her flute whose magic music turns men into beasts. The Indian Circe 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 Circe, after which the sailors were eager to make for home. Circe 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, I 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 Circe 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 Circe, 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 1 (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 soil of Nestor, accompanies him.

DAY 5 (Book iv).

Telemachus and Peisistratus arrive at Sparta, where
Menelaus and Helen receive them kindly.

DAY 6 (Book iv).

Menelaus tells how he himself came home in the eighth year after the fall of Troy. He had heard from Proteus, the Old Man of the Sea, that Odysseus was alive, and a captive on an island of the deep. Menelaus invites Telemachus to Stay with him for eleven days or twelve, which Telemachus declines to do. It will later appear that he made an even longer stay at Sparta, though whether he changed his mind, or whether we have here an inadvertence of the poet's it is hard to determine. This blemish has been used as an argument against the unity of authorship, but writers of all ages have made graver mistakes.

On this same day (the sixth) the wooers in Ithaca learned that Telemachus had really set out to I cruise after his father.' They sent some of their number to lie in ambush for him, in a certain strait which he was likely to pass on his return to Ithaca. Penelope also heard of her son's departure, but was consoled by a dream.

DAY 7 (Book v).

The seventh day finds us again in Olympus. Athene again urges the release of Odysseus; and Hermes is sent to bid Calypso let the hero go. Zeus prophecies that after twenty days sailing, Odysseus will reach Scheria, and the hospitable Phaeacians, a people akin to the Gods, who will convey him to Ithaca. Hermes accomplishes the message to Calypso.

DAYS 8-12-32 (Book v).

These days are occupied by Odysseus in making and launching a raft; on the twelfth day from the beginning of the action he leaves Calypso's isle. He sails for eighteen days, and on the eighteenth day of his voyage (the twenty-ninth from the beginning of the action), he sees Scheria. Poseidon raises a storm against him, and it is not till the thirty-second day from that in which Athene visited Telemachus, that he lands in Scheria, the country of the Phaeacians. Here he is again in fairy land. A rough, but perfectly recognisable form of the Phaeacian myth, is found in an Indian collection of marchen (already referred to) of the twelfth century A.D. Here the Phaeacians are the Vidyidhiris, and their old enemies the Cyclopes, are the Rakshashas, a sort of giants. The Indian Odysseus, who seeks the city of gold, passes by the home of an Indian Aeolus, Satyavrata. His later adventures are confused, and the Greek version retains only the more graceful fancies of the marchen.

DAY 33 (Book vi).

Odysseus meets Nausicaa, daughter of Alcinous, the Phaeacian King, and by her aid, and that of