And this theme
continues
from the 'gt/
Baby-
healing' [91:14].
Baby-
healing' [91:14].
A-Companion-to-the-Cantos-of-Ezra-Pound-II
Let the divine force of intelligence flow.
Infections grow in the moist dark.
42. Apollonius: A. of Tyana, 4 B. C. - A. D. 96? , was born in the Cappadocia of Greek Asia Minor and trained in philosophy. He traveled as a mendicant sage to most of the courts of the Mediterranean world, as far as India to the east and Spain to the west. He was a student of the lore of both Ascle- pius and the neo? Pythagorean school, to which he added a knowledge of oriental
mysticism. The story of his life, by Philostra? tus, is so replete with miracles, some have regarded him as an imaginary character. "On his return to Europe [from the East] he was received with reverence as a magician. He himself claimed only the power of foreseeing the future. . . . It was said that he was ac-
cused of treason both by Nero and Domi- tian, but escaped by miraculous means. Finally, he set up a school at Ephesus, where he died, apparently aged 100. The work of
Mencius:
Following
? 576
94/635-636
and later. Waddell took the lower part of the seal to be a cartouche and the top part to be a falcon. Pound took the top figure in the cartouche to be the image of a temple, which becomes important in later cantos when there is the recu. rrent theme "the tem- ple is not for sale" [97/676,678,679].
56. caligine: I, "darkness. "
57. 1/2 year . . . tin: Source
the two "1/2" lines appear to articulate with the "Agada, Gana" line, which they bracket.
58. Agada, Gana: [cf. 48 above]. Pound may be rhyming the religious spirit that formed the city of Agdu, sacred to Osiris, with a similar spirit that formed the city sacred to Wagadu in "Gassire's Lute" [74: 134] , as found in Frobenius. Or he may be suggesting that Agdu, the city ofSargon, was actually the second Wagadu from that "Tale of the Sudan. " The tale says: "Four times Wagadu was built and stood there in spendour. Four times it was destroyed so that there was no trace of it to be seen. Once it was lost through vanity, once through faith being broken, once through greed, and once through strife. Four times Wagadu
changed its name. First it was Dierra, then Agada, then Ganna and finally Silla" [Haber- land, Frobenius, 146]. As a metaphor, the tale articulates with The Cantos. Having de- stroyed Agada by broken faith, we may be at the Gaona stage, where greed is the de- stroyer: "Hoggers of harvest are the curse of the people" is a recurrent theme of the later cantos [88:44].
59. Swans . . . : As with
birth of Apollonius was accompanied by marvels. His mother was told in a dream to go to a meadow and pick flowers. She did this and then fell asleep: "Thereupon the swans who fed in the meadow set up a dance around her as she slept, and lifting their wings. . . cried out aloud. . . . She then leaped up at the sound of their song and bore her child . . . just at the moment of the birth, a thunderbolt seemed about to fall to earth and then rose up into the air and disappeared" [P, Life, 1,14-15].
I I;
94/636-637
60. 1roA. A. ovr; nf-l. wv . . OA. q{O~\: H, "to re- spect many, and confide in few. " [Cony- beare's translation, P, Life, I, 109. The ac- cents are incorrect in the canto text. ]. This was A. 's answer to King Vardanes of Baby- lon, who asked him what was "the most stable and secure way of governing. "
61. styrax . . . leopards: After leaving
lon, A. and his friend Damis came to Pam- phylia, a land fragrant with the odors that attracted leopards: "For these animals de- light in fragrant odours . . . and traverse the mountains in search of the tear of gum of the Styrax" [P, Life, I, 121].
62. King Huey: King Hui of Liang. Since A. could speak all languages, he could have spo- ken in Chinese to King Hui if he had met him, but he hadn't. The advice Mencius gave to that king rhymes with the advice A. gave to King Vardanes about how he should use his money. Said A. , "By spending it, for you are a king. " Both sages were against hoard- ing. The Chinese characters say, "Hui of Liang, by wealth put to use not by wealth hoarded," but they occur in this sequence in none of Pound's known Chinese sources.
Part of the statement occurs in the Ta Hsio (The Great Digest): "The Ch'u state does not go in for collecting wealth but counts fair-dealing its treasure" [CON, 75].
63. Ideogram: Leang [M3951]' "Liang dy- nasty. "
64. Ideogram: Hui [M2339], "kind, gra- cious," King Hui.
65. Ideogram: I [M2932], "by. "
66. Ideogram: Ts'ai2 [M6662], "wealth. "
67. Ideogram: Fa [MI768], "issue stores. "
68. Ideogram: Wu2 [M7180], "without, none. "
69. Ideogram: I [M2932], "by. "
70. Ideogram: Pao' [M4956], "treasure. "
71. Taxila: Country in India ruled by King Phraotes. The maxim in the characters is rhymed there, because this king spent his
577
treasure for the good of the people and lived in a simple style much approved by A. who said to him: "I am delighted, 0 king, to find you living like a philosopher" [P, Life, I, 183].
72. Phraotes' . . . sun: It is said of a cub of the tigers of Taxila: ~'as soon as it is born, it lifts up its front paws to the rising slln" [P, Life, I, 189]. The gesture was taken as an act of worship_
73. "vl1? 6A1]1rTOl . . . vf)? ? LV: H, "rapt by the nymphs . . . bacchantic revellers in sobriety" [ibid. , 217]. Part of A. 's way of telling the king about religious ecstasy brought about
by drinking only water.
74. "11"0" fJl1epo:v: H, "daily hymn. " From a description of some of the Brahman's reli- gious rites. A. was amazed to discover stat- ues of the Greek gods whi~h the Indians had set up with their own and worshipped with their own: "and to the SlIn they sing a hymn every day at midday" [ibid. , 257].
75. ~wov . . . mJ! vTa:
ture . . . the universe
all. " After Phraotes, A. visited the chief Brahman of India, named Iarchas, who told him that the universe possessed a soul. Said A. , "Am I to regard the universe as a living creature? " Said Iarchas, "Yes . . . for it en- genders all living things" [ibid. , 309].
76. III 34: Bk. III, chap. 34 of The Life of Apollonius [P, Life] .
77. epwTQ. . . ? . : H, "Love it has . . . and knits together. " A. asked if the universe were then male or female. Iarchas said it was both: "for by commerce with itself it fulfills the role both of mother and father . . . ;and it is possessed by a love for itself more intense than any separate being has for its fellows, a passion which knits it together into harmony" [ibid. ].
78. F. C. Conybeare: The prelector of Ox-' ford who translated The Life ofApollonius of Tyana by Philostratus, which had "only been once translated in its entirety into En- glish, as long ago as the year 1811. " Said
48. Agdu: Says B de R: "Agadu or Agade is supposed to be shown by the Indian seals to be the capital city of Sargon and Menes(! )"
[ibid. ].
49. Prabbu of Kopt: Says B de R: "'Pra? bhu' (Pound's Prabbu is a typographical er? ror) was, according to Waddell, a form of the Sumerian title 'Par,' corresponding to 'Pha- raoh': 'the form Prabhu adopted by the Indi- an scribes was presumably to make this "Pharaoh" title intelligent to Indian readers' " [ibid. ].
50. Queen Ash: Supposedly, "the wife of Sargon, whose name, again according to Waddell, is found on the Abydos vases"
[ibid. ]. Says DG: "Regardless of L. A. Wad- dell's errors in Egyptology and the names of 'Prabbu of Kopt, Queen Ash,' their signifi- cance is perfectly clear: The Egyptian Pha- raoh and his wife, as well as Eleanor of Castile and Edward I [cf. 146 below] are subject rhymes of Justinian and Theodora.
And this theme continues from the 'gt/
Baby-
healing' [91:14].
with
'Justinian,
Theodora' "
H, . . .
"a living
for it engenders
51. Isis: [90:28].
52. Manis . . . silver: Waddell, the source of Menes' purchase of land, also defined the relative value: "One bur of land" [was] reckoned as worth sixty gur measures of grain, and one mana of silver [B de R, in EH, Approaches, 188].
53. black obelisk: "The famous black obe- lisk [the Tablet of Abydos] discovered by de Morgan at Susa in 1897 is likewise arbi- trarily attributed to 'Menes. ' " [ibid. ]. It is a block of stone with inscriptions including the dates of 65 Egyptian rulers covering some 2200 years.
54. Abydos: Town in upper Egypt on the west bank of the Nile, the site of a temple of Osiris built by Seti I, which houses in numer- ous chambers and corridors most of the re- liefs, including the Tablet of Abydos.
55. Hieroglyph: Sargon the Great. But Pound follows the errors of Waddell here
other holy men, the
unknown, but
crea-
? 578
94/637-638
94/638
579
Conybeare: "there is in it much that is very
that it was so named from a king Erythras" [P, Life, I, 337] .
88. VJ1&. c; ? . . eppwo8E: H, "you presented me with the sea farewell" [ibid. ]. Iarchas had given A. camels to travel with. When A. reached Erythra, he sent the camels back to Iarchas with greetings, thanks, and a message that said: "I carne to you on foot, and yet you presented me with the sea; but by shar~ ing with me the wisdom which is yours, you
have made it mine even to travel through the heavens" [ibid. ].
89. BaliIra: "They also touched at Balara, which is an emporium full of myrtles and date palms; and there they also saw laurels, and the pJace was well watered by springs"
[ibid. , 341].
95. Hugo Rennert: [20:9]. This favorite professor of Pound at the University of Pennsylvania once reacted to the administra- tion's ballyhoo that "the plant" should not lie idle by saying: "But damn it we are the plant" [EP, Impact 239]. This sentiment rhymes with A's idea that a city is the peo- ple in it rather than a place. So he urged the people of Smyrna "to take pride in them- selves rather than in the beauty of their city" [ibid. , 357].
boat: "They all then regarded Apollonius as one who was master of the tempest and of fire" [ibid. , 371].
101. PaIamedes: P. was the messenger sent to call Odysseus to the war against Troy. Thus his shrine was of concern to Achilles. A. commandeered a large boat to carry many of his followers and set out for Me- thymna: "For there it was, he said, that Achilles declared Palamedes lay. " A. found the buried statue and "set it up again in its place, as I myself saw; and he raised a shrine around it . . . large enough for ten persons at once to sit and drink and keep good cheer in" [ibid. , 373].
102. "It was not . . . ": As A's followers kept pestering him to tell about his talk with Achilles, he flnally agreed and said: "Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles"
[ibid. , 377] [cf. I/3-4].
good reading [ibid. , v].
and it is lightly
written"
79. Richardus: R. of SI. Victor [85:52]. Many of Richard's ideas rhyme well with those of Iarchas [SF, 71] .
80. I&pX"~: Iarchas, the Indian Brahman.
8! . Swedenborg: Emanuel S. [89:3], who also believed that universal or divine love was the binding force of societies.
. . .
83. phoenix: Iarchas said: "And the phoe- nix . . . is unique in that it gives out rays of sunlight and shines with gold. " The Indians say that "the phoenix which is being con- sumed in its nest sings funeral strains for itself. And this is also done by the swans according to the account of those who have the wit to hear them" [ibid. , 333-335].
[I :23].
84. rrp01TEf. 111'T'flPiovc: . strains for itself. "
: H, "sings funeral
: "As to
96. Homer:
97. 7TOi\i\QI~
A. : "Men who visit all regions of the earth may be well compared with the Homeric Zeus, who is represented by Homer under many shapes. " A. Believes this is better than the "statue of Zeus wrought . . . by Phei- dias," which is merely frozen in stone [ibid. , 359]. A rhyme with "Otis, Soncino"
82. griffins
griffins dig_ up, there are rocks which are spotted with drops of gold as with sparks, which this creature can quarry" [P, Life, I, 333].
85. universe is alive: [75:8]. The music of the spheres, or, the harmony flowing in the cosmos, is part of the forma or the concetta. The song of the nymphs in ecstas)' fulfills true harmony. Said Pound: "beneath this [the flesh] is our kinship to the vital uni- verse, to the tree and the living rock. . . . We have about us the universe of fluid force, and below us the germinal universe of wood alive, of stone alive" [SR, 92].
86. "Epwr& . . . : [ef. 77 above].
87. the Ganges . . . : After 4 months with
Iarchas, A. "was minded to go. . . . And . . . keeping the Ganges on his right hand . . . went down towards the sea a journey of ten days from the sacred ridge. " On the way they saw many animals. "And in the usual discussion of what they saw they reached the sea. . . . And they say that the sea called Erythra 'or red' is of deep blue colour, but
,
the gold
which the
. . . : H, "many shapes. " Said
90. napa . . . TLJ. I,wow: H, "among all
of wisdom. " After travel to many other places, including Babylon, again, Nineveh, Seleucia, Cyprus, and Paphos, A. "then sailed to Ionia, where he excited much admi- ration and no little esteem among all lovers of wisdom" [ibid. , 345].
9! . bell the boat: A story of pearl fishing at Balara ends thus: "they found the entire sea full of wild animals and it was crowded with seals; and the ships . . . carry bells . . . the sound of which frightens away these creatures" [ibid. , 343].
92. Grant, 0 Muses: The people of Symrna sent a deputation to. A. asking that he 'visit them. When A. asked why they wanted him, the legate said "to see him and be seen. " A. said: "I will come, but 0 ye Muses, grant that we may also like one another" [ibid. , 349-351].
93. "Oil . . . iY. AA~AWV: H, "we may also like one another. "
94. Ephesus . . . : A.
urged the people there to devote themselves to study: "for they were devoted to dancers and taken up with pantomimes, and the whole city was full of pipers, and full of effeminate rascals, and full of noise"
[ibid. , 351].
went to
Ephesus and
lovers
[82:17,18].
. . .
[ibid. , 361].
99. Em . . . 'ri01): H, "on board the ship [for
it was] already evening. " [The source has +7817, an adverb of time meariing "now" or "already. " With the subscript on the first eta, the word becomes a form of ei8w, but since with the rough breathing it means no- thing, we must assume an error of transcrip~ tion. ] At Ilium, A. said he "must spend a night on the mound of Achilles.
42. Apollonius: A. of Tyana, 4 B. C. - A. D. 96? , was born in the Cappadocia of Greek Asia Minor and trained in philosophy. He traveled as a mendicant sage to most of the courts of the Mediterranean world, as far as India to the east and Spain to the west. He was a student of the lore of both Ascle- pius and the neo? Pythagorean school, to which he added a knowledge of oriental
mysticism. The story of his life, by Philostra? tus, is so replete with miracles, some have regarded him as an imaginary character. "On his return to Europe [from the East] he was received with reverence as a magician. He himself claimed only the power of foreseeing the future. . . . It was said that he was ac-
cused of treason both by Nero and Domi- tian, but escaped by miraculous means. Finally, he set up a school at Ephesus, where he died, apparently aged 100. The work of
Mencius:
Following
? 576
94/635-636
and later. Waddell took the lower part of the seal to be a cartouche and the top part to be a falcon. Pound took the top figure in the cartouche to be the image of a temple, which becomes important in later cantos when there is the recu. rrent theme "the tem- ple is not for sale" [97/676,678,679].
56. caligine: I, "darkness. "
57. 1/2 year . . . tin: Source
the two "1/2" lines appear to articulate with the "Agada, Gana" line, which they bracket.
58. Agada, Gana: [cf. 48 above]. Pound may be rhyming the religious spirit that formed the city of Agdu, sacred to Osiris, with a similar spirit that formed the city sacred to Wagadu in "Gassire's Lute" [74: 134] , as found in Frobenius. Or he may be suggesting that Agdu, the city ofSargon, was actually the second Wagadu from that "Tale of the Sudan. " The tale says: "Four times Wagadu was built and stood there in spendour. Four times it was destroyed so that there was no trace of it to be seen. Once it was lost through vanity, once through faith being broken, once through greed, and once through strife. Four times Wagadu
changed its name. First it was Dierra, then Agada, then Ganna and finally Silla" [Haber- land, Frobenius, 146]. As a metaphor, the tale articulates with The Cantos. Having de- stroyed Agada by broken faith, we may be at the Gaona stage, where greed is the de- stroyer: "Hoggers of harvest are the curse of the people" is a recurrent theme of the later cantos [88:44].
59. Swans . . . : As with
birth of Apollonius was accompanied by marvels. His mother was told in a dream to go to a meadow and pick flowers. She did this and then fell asleep: "Thereupon the swans who fed in the meadow set up a dance around her as she slept, and lifting their wings. . . cried out aloud. . . . She then leaped up at the sound of their song and bore her child . . . just at the moment of the birth, a thunderbolt seemed about to fall to earth and then rose up into the air and disappeared" [P, Life, 1,14-15].
I I;
94/636-637
60. 1roA. A. ovr; nf-l. wv . . OA. q{O~\: H, "to re- spect many, and confide in few. " [Cony- beare's translation, P, Life, I, 109. The ac- cents are incorrect in the canto text. ]. This was A. 's answer to King Vardanes of Baby- lon, who asked him what was "the most stable and secure way of governing. "
61. styrax . . . leopards: After leaving
lon, A. and his friend Damis came to Pam- phylia, a land fragrant with the odors that attracted leopards: "For these animals de- light in fragrant odours . . . and traverse the mountains in search of the tear of gum of the Styrax" [P, Life, I, 121].
62. King Huey: King Hui of Liang. Since A. could speak all languages, he could have spo- ken in Chinese to King Hui if he had met him, but he hadn't. The advice Mencius gave to that king rhymes with the advice A. gave to King Vardanes about how he should use his money. Said A. , "By spending it, for you are a king. " Both sages were against hoard- ing. The Chinese characters say, "Hui of Liang, by wealth put to use not by wealth hoarded," but they occur in this sequence in none of Pound's known Chinese sources.
Part of the statement occurs in the Ta Hsio (The Great Digest): "The Ch'u state does not go in for collecting wealth but counts fair-dealing its treasure" [CON, 75].
63. Ideogram: Leang [M3951]' "Liang dy- nasty. "
64. Ideogram: Hui [M2339], "kind, gra- cious," King Hui.
65. Ideogram: I [M2932], "by. "
66. Ideogram: Ts'ai2 [M6662], "wealth. "
67. Ideogram: Fa [MI768], "issue stores. "
68. Ideogram: Wu2 [M7180], "without, none. "
69. Ideogram: I [M2932], "by. "
70. Ideogram: Pao' [M4956], "treasure. "
71. Taxila: Country in India ruled by King Phraotes. The maxim in the characters is rhymed there, because this king spent his
577
treasure for the good of the people and lived in a simple style much approved by A. who said to him: "I am delighted, 0 king, to find you living like a philosopher" [P, Life, I, 183].
72. Phraotes' . . . sun: It is said of a cub of the tigers of Taxila: ~'as soon as it is born, it lifts up its front paws to the rising slln" [P, Life, I, 189]. The gesture was taken as an act of worship_
73. "vl1? 6A1]1rTOl . . . vf)? ? LV: H, "rapt by the nymphs . . . bacchantic revellers in sobriety" [ibid. , 217]. Part of A. 's way of telling the king about religious ecstasy brought about
by drinking only water.
74. "11"0" fJl1epo:v: H, "daily hymn. " From a description of some of the Brahman's reli- gious rites. A. was amazed to discover stat- ues of the Greek gods whi~h the Indians had set up with their own and worshipped with their own: "and to the SlIn they sing a hymn every day at midday" [ibid. , 257].
75. ~wov . . . mJ! vTa:
ture . . . the universe
all. " After Phraotes, A. visited the chief Brahman of India, named Iarchas, who told him that the universe possessed a soul. Said A. , "Am I to regard the universe as a living creature? " Said Iarchas, "Yes . . . for it en- genders all living things" [ibid. , 309].
76. III 34: Bk. III, chap. 34 of The Life of Apollonius [P, Life] .
77. epwTQ. . . ? . : H, "Love it has . . . and knits together. " A. asked if the universe were then male or female. Iarchas said it was both: "for by commerce with itself it fulfills the role both of mother and father . . . ;and it is possessed by a love for itself more intense than any separate being has for its fellows, a passion which knits it together into harmony" [ibid. ].
78. F. C. Conybeare: The prelector of Ox-' ford who translated The Life ofApollonius of Tyana by Philostratus, which had "only been once translated in its entirety into En- glish, as long ago as the year 1811. " Said
48. Agdu: Says B de R: "Agadu or Agade is supposed to be shown by the Indian seals to be the capital city of Sargon and Menes(! )"
[ibid. ].
49. Prabbu of Kopt: Says B de R: "'Pra? bhu' (Pound's Prabbu is a typographical er? ror) was, according to Waddell, a form of the Sumerian title 'Par,' corresponding to 'Pha- raoh': 'the form Prabhu adopted by the Indi- an scribes was presumably to make this "Pharaoh" title intelligent to Indian readers' " [ibid. ].
50. Queen Ash: Supposedly, "the wife of Sargon, whose name, again according to Waddell, is found on the Abydos vases"
[ibid. ]. Says DG: "Regardless of L. A. Wad- dell's errors in Egyptology and the names of 'Prabbu of Kopt, Queen Ash,' their signifi- cance is perfectly clear: The Egyptian Pha- raoh and his wife, as well as Eleanor of Castile and Edward I [cf. 146 below] are subject rhymes of Justinian and Theodora.
And this theme continues from the 'gt/
Baby-
healing' [91:14].
with
'Justinian,
Theodora' "
H, . . .
"a living
for it engenders
51. Isis: [90:28].
52. Manis . . . silver: Waddell, the source of Menes' purchase of land, also defined the relative value: "One bur of land" [was] reckoned as worth sixty gur measures of grain, and one mana of silver [B de R, in EH, Approaches, 188].
53. black obelisk: "The famous black obe- lisk [the Tablet of Abydos] discovered by de Morgan at Susa in 1897 is likewise arbi- trarily attributed to 'Menes. ' " [ibid. ]. It is a block of stone with inscriptions including the dates of 65 Egyptian rulers covering some 2200 years.
54. Abydos: Town in upper Egypt on the west bank of the Nile, the site of a temple of Osiris built by Seti I, which houses in numer- ous chambers and corridors most of the re- liefs, including the Tablet of Abydos.
55. Hieroglyph: Sargon the Great. But Pound follows the errors of Waddell here
other holy men, the
unknown, but
crea-
? 578
94/637-638
94/638
579
Conybeare: "there is in it much that is very
that it was so named from a king Erythras" [P, Life, I, 337] .
88. VJ1&. c; ? . . eppwo8E: H, "you presented me with the sea farewell" [ibid. ]. Iarchas had given A. camels to travel with. When A. reached Erythra, he sent the camels back to Iarchas with greetings, thanks, and a message that said: "I carne to you on foot, and yet you presented me with the sea; but by shar~ ing with me the wisdom which is yours, you
have made it mine even to travel through the heavens" [ibid. ].
89. BaliIra: "They also touched at Balara, which is an emporium full of myrtles and date palms; and there they also saw laurels, and the pJace was well watered by springs"
[ibid. , 341].
95. Hugo Rennert: [20:9]. This favorite professor of Pound at the University of Pennsylvania once reacted to the administra- tion's ballyhoo that "the plant" should not lie idle by saying: "But damn it we are the plant" [EP, Impact 239]. This sentiment rhymes with A's idea that a city is the peo- ple in it rather than a place. So he urged the people of Smyrna "to take pride in them- selves rather than in the beauty of their city" [ibid. , 357].
boat: "They all then regarded Apollonius as one who was master of the tempest and of fire" [ibid. , 371].
101. PaIamedes: P. was the messenger sent to call Odysseus to the war against Troy. Thus his shrine was of concern to Achilles. A. commandeered a large boat to carry many of his followers and set out for Me- thymna: "For there it was, he said, that Achilles declared Palamedes lay. " A. found the buried statue and "set it up again in its place, as I myself saw; and he raised a shrine around it . . . large enough for ten persons at once to sit and drink and keep good cheer in" [ibid. , 373].
102. "It was not . . . ": As A's followers kept pestering him to tell about his talk with Achilles, he flnally agreed and said: "Well, it was not by digging a ditch like Odysseus, nor by tempting souls with the blood of sheep, that I obtained a conversation with Achilles"
[ibid. , 377] [cf. I/3-4].
good reading [ibid. , v].
and it is lightly
written"
79. Richardus: R. of SI. Victor [85:52]. Many of Richard's ideas rhyme well with those of Iarchas [SF, 71] .
80. I&pX"~: Iarchas, the Indian Brahman.
8! . Swedenborg: Emanuel S. [89:3], who also believed that universal or divine love was the binding force of societies.
. . .
83. phoenix: Iarchas said: "And the phoe- nix . . . is unique in that it gives out rays of sunlight and shines with gold. " The Indians say that "the phoenix which is being con- sumed in its nest sings funeral strains for itself. And this is also done by the swans according to the account of those who have the wit to hear them" [ibid. , 333-335].
[I :23].
84. rrp01TEf. 111'T'flPiovc: . strains for itself. "
: H, "sings funeral
: "As to
96. Homer:
97. 7TOi\i\QI~
A. : "Men who visit all regions of the earth may be well compared with the Homeric Zeus, who is represented by Homer under many shapes. " A. Believes this is better than the "statue of Zeus wrought . . . by Phei- dias," which is merely frozen in stone [ibid. , 359]. A rhyme with "Otis, Soncino"
82. griffins
griffins dig_ up, there are rocks which are spotted with drops of gold as with sparks, which this creature can quarry" [P, Life, I, 333].
85. universe is alive: [75:8]. The music of the spheres, or, the harmony flowing in the cosmos, is part of the forma or the concetta. The song of the nymphs in ecstas)' fulfills true harmony. Said Pound: "beneath this [the flesh] is our kinship to the vital uni- verse, to the tree and the living rock. . . . We have about us the universe of fluid force, and below us the germinal universe of wood alive, of stone alive" [SR, 92].
86. "Epwr& . . . : [ef. 77 above].
87. the Ganges . . . : After 4 months with
Iarchas, A. "was minded to go. . . . And . . . keeping the Ganges on his right hand . . . went down towards the sea a journey of ten days from the sacred ridge. " On the way they saw many animals. "And in the usual discussion of what they saw they reached the sea. . . . And they say that the sea called Erythra 'or red' is of deep blue colour, but
,
the gold
which the
. . . : H, "many shapes. " Said
90. napa . . . TLJ. I,wow: H, "among all
of wisdom. " After travel to many other places, including Babylon, again, Nineveh, Seleucia, Cyprus, and Paphos, A. "then sailed to Ionia, where he excited much admi- ration and no little esteem among all lovers of wisdom" [ibid. , 345].
9! . bell the boat: A story of pearl fishing at Balara ends thus: "they found the entire sea full of wild animals and it was crowded with seals; and the ships . . . carry bells . . . the sound of which frightens away these creatures" [ibid. , 343].
92. Grant, 0 Muses: The people of Symrna sent a deputation to. A. asking that he 'visit them. When A. asked why they wanted him, the legate said "to see him and be seen. " A. said: "I will come, but 0 ye Muses, grant that we may also like one another" [ibid. , 349-351].
93. "Oil . . . iY. AA~AWV: H, "we may also like one another. "
94. Ephesus . . . : A.
urged the people there to devote themselves to study: "for they were devoted to dancers and taken up with pantomimes, and the whole city was full of pipers, and full of effeminate rascals, and full of noise"
[ibid. , 351].
went to
Ephesus and
lovers
[82:17,18].
. . .
[ibid. , 361].
99. Em . . . 'ri01): H, "on board the ship [for
it was] already evening. " [The source has +7817, an adverb of time meariing "now" or "already. " With the subscript on the first eta, the word becomes a form of ei8w, but since with the rough breathing it means no- thing, we must assume an error of transcrip~ tion. ] At Ilium, A. said he "must spend a night on the mound of Achilles.
