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Homeric Hymns (Penguin Classics) Paperback – October 28, 2003
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For more than seventy years, Penguin has been the leading publisher of classic literature in the English-speaking world. With more than 1,700 titles, Penguin Classics represents a global bookshelf of the best works throughout history and across genres and disciplines. Readers trust the series to provide authoritative texts enhanced by introductions and notes by distinguished scholars and contemporary authors, as well as up-to-date translations by award-winning translators.
- Print length174 pages
- LanguageEnglish
- PublisherPenguin Classics
- Publication dateOctober 28, 2003
- Reading age18 years and up
- Dimensions7.78 x 5.08 x 0.56 inches
- ISBN-100140437827
- ISBN-13978-0140437829
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About the Author
Jules Cashford is a writer and lecturer on Mythology. She is the author of The Myth of the Goddess (Arkana, 1991) & The Myth of the Moon (Weidenfeld & Nicholson, forthcoming.
Dr Nicholas Richardson is a Fellow in English at Merton College, Oxford
Product details
- Publisher : Penguin Classics; 4th Printing edition (October 28, 2003)
- Language : English
- Paperback : 174 pages
- ISBN-10 : 0140437827
- ISBN-13 : 978-0140437829
- Reading age : 18 years and up
- Item Weight : 5.9 ounces
- Dimensions : 7.78 x 5.08 x 0.56 inches
- Best Sellers Rank: #93,089 in Books (See Top 100 in Books)
- #85 in Ancient & Classical Poetry
- #110 in Epic Poetry (Books)
- #3,037 in Classic Literature & Fiction
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About the authors
Homer was probably born around 725BC on the Coast of Asia Minor, now the coast of Turkey, but then really a part of Greece. Homer was the first Greek writer whose work survives.
He was one of a long line of bards, or poets, who worked in the oral tradition. Homer and other bards of the time could recite, or chant, long epic poems. Both works attributed to Homer - The Iliad and The Odyssey - are over ten thousand lines long in the original. Homer must have had an amazing memory but was helped by the formulaic poetry style of the time.
In The Iliad Homer sang of death and glory, of a few days in the struggle between the Greeks and the Trojans. Mortal men played out their fate under the gaze of the gods. The Odyssey is the original collection of tall traveller's tales. Odysseus, on his way home from the Trojan War, encounters all kinds of marvels from one-eyed giants to witches and beautiful temptresses. His adventures are many and memorable before he gets back to Ithaca and his faithful wife Penelope.
We can never be certain that both these stories belonged to Homer. In fact 'Homer' may not be a real name but a kind of nickname meaning perhaps 'the hostage' or 'the blind one'. Whatever the truth of their origin, the two stories, developed around three thousand years ago, may well still be read in three thousand years' time.
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The Homeric Hymns themselves are a miscellaneous collection of 33 poems, differing in terms of age and likely function; what they have in common are the Greek gods who are their subject, and the epic hexameter. They are assigned to Homer in a manuscript tradition which includes the supposed works of the mythical poet Orpheus, which for starters does not inspire confidence in the attribution, along with literary hymns by the historical figures Callimachus and Proclus. The "Homeric" songs range from the reverential (the Hymn to Demeter) to the humorous (the first Hymn to Hermes) in tone, and the contents are variously lyric and narrative. The long hymns at the opening of the collection are of considerable importance to our knowledge of Greek myth and religion, but the following shorter hymns have a value of their own. The description as "hymns" is in some cases problematic (although it has attracted listings of Christian hymnals to some of the Amazon sites for other translations!). At least some of the shorter works seem to have been intended as introductory invocations to the gods at public performances of other works, including the Homeric epics. In these cases, despite their religious nature, I agree with the Classicists who argue that "proem" is probably the better term.
For some reason, the long-neglected collection has come in for a lot of attention from translators in Britain and America during the last quarter-century or so. Earlier translations, with the exception of Evelyn-White's bilingual volume in the Loeb Classical Library (itself very recently replaced by a new edition by M.L. West) had long since dropped out of print. Now the reader faces an abundance of riches, most with something different to offer. There is an interesting, rather aggressively modern, translation by Boer (1970; second edition, restoring missing text, preferred), and more conventional ones, with various sorts of commentaries, by Athanassakis (1976; second edition, 2004, not seen), Crudden (2001; Oxford World's Classics, 2002), Sargent (1973; very readable, but no commmentary), Shelmerdine (1995), and West (2003; with Greek text), with another, by Diane Rayor, published in 2004. [As of August 2004, I have reviewed the 1976 Athanassakis, West, and Rayor translations.] There have also been a number of treatments of single hymns, including one by Richardson.
The Cashford translation is in verse, but frequently breaks up the long hexameter lines into shorter, more "lyrical" English phrases; marginal numbers indicate five-line intervals in the underlying Greek text. This gives an initial impression of a very free translation, but spot-checking against West's recent Loeb edition shows an admirable fidelity to details of the Greek, even distinguishing epithets others consider synonyms. Boer uses a similar approach to the verse forms, but Cashford's English is more dignified, and generally suited to a very formal type of composition, which is what we seem to be dealing with, after all.
The Richardson annotations (pages 149 to 174) are useful, and usually to the point; they compare well with the different approaches taken by Athanassakis and Crudden, and all three have something to offer.
A glossary/index, like that offered by Crudden, would probably be very welcome to those readers unfamiliar with Greek myth and literature, if they happen to try this book. (Also to those who just want to locate something quickly!) Of course, if it is used as a textbook it will probably accompany one off the many available introductions to Greek mythology. (If not, Shelmerdine's almost chokingly annotated translation is out there, too.)
This is a welcome addition to the Penguin catalogue, and this reader hopes that it stays there for a good long time.
[Note: an interesting, very detailed, review of this translation by a professional classicist, Stephen Evans, has since become available on-line (posted in early 2004), through the "Bryn Mawr Classical Review," and can be located by the author (Cashford) or the reviewer in the site Archive.]
They represent the highest aspiration of inspirational ideal...And are so relevant and immediate that they could even be used in worship today.
When I read these hymns I feel strangely that there is divine providence, and of mysteries beyond telling...
Perhaps the brilliance of these translations contributes to my feelings, but no other translations (save Thelma Sargent's) have made more of an impact about the Homeric Hymns that these ones!
Otherwise, I LOVED the translation-- it was beautiful.
Content of the hymns: The first hymns to Demeter, Apollo, and Hermes contain some interesting narrative, but most of the poems are relatively brief flattery of the gods mentioning their origin and/or a few basic characteristics. They seem to be composed as prologues to longer poems, and their interest lies more in terms of artistry than content. (If you are more interested in detailed information about the Greek pantheon, try Hesiod's Theogony )
Introduction & end notes: The introduction and end notes are simple and helpful, providing basic background without going into flights of speculative interpretation or Freudian psychoanalysis.
Translation: This was the aspect of the book that I found very disappointing. Rather than translate into something resembling the original hexameter or even picking a consistent style, the translator claims to have been "loosely guided by the nature of the goddesses and gods as to what form the hymn should take." The result is uneven with some of it resembling nothing so much as prose with line breaks every few words. I do not much enjoy "free verse" in any context, but I find it particularly obnoxious when it is offered as a "translation" of poetry that has a degree of regularity/structure in the original language. The point of these poems seems to be artistry rather than content and I was underwhelmed by the artistry of the translation.