Fifth LifeΠέμπτος Βίος
Homer Life-anonymous Fifth Life PDF
The Fifth Life is a prose biography belonging to the ancient corpus known as the Lives of Homer, a collection of pseudepigraphical texts that compile legendary traditions about the poet. These works are not historical biographies but rather reflect competing claims about Homer's origins and life, often serving civic or scholarly agendas. The text engages with the core themes of this tradition, including the various and contradictory assertions regarding Homer's birthplace and parentage, anecdotal narratives concerning his travels, his purported blindness, and the circumstances of his death. A central function of such biographies was to establish the poet's authority and to use his legendary figure for civic promotion. Preserved within the medieval manuscript tradition of Homeric works, the Fifth Life survives as part of the prefatory scholarly material that accompanied the epic poems. It is typically edited in modern collections of Homeric scholia and pseudepigrapha. Though historically unreliable, the work is critical for understanding the ancient reception of Homer and the early construction of literary biography. These texts fundamentally shaped the Hellenistic and Roman conception of the poet for centuries and illustrate the powerful cultural imperative among Greek city-states to claim association with the foundational figure of Western literature.
| [45] | Ὅμηρος ὁ ποιητὴς πατρὸς μὲν ἦν Μέλητος, μητρὸς δὲ Κριθηίδος, τὸ δὲ γένος κατὰ μὲν Πίνδαρον 〈fr. 264〉 Σμυρναῖος, κατὰ δὲ Σιμωνίδην 〈fr. 85〉 Χῖος, κατὰ δ’ Ἀντίμαχον 〈F. H. G. ii. 58 fr. 18〉 καὶ Νίκανδρον 〈fr. 14 Schn.〉 Κολοφώνιος, κατὰ δὲ Βαγχυλίδην 〈fr. 48 Bl.〉 καὶ Ἀριστοτέλην τὸν φιλόσοφον 〈fr. 66 R.〉 Ἰήτης, κατὰ δ’ Ἔφορον 〈fr. 164〉 καὶ τοὺς ἱστορικοὺς Κυμαῖος, κατὰ δ’ Ἀρίσταρχον καὶ Διονύσιον τὸν Θρᾷκα Ἀθηναῖος. τινὲς δὲ καὶ Σαλαμίνιον αὐτὸν εἶναί φασιν, ἄλλοι δ’ Ἀργεῖον, ἄλλοι δ’ Αἰγύπτιον ἀπὸ Θηβῶν. τοῖς δὲ χρόνοις κατὰ μέν τινας πρὸ τῆς τῶν Ἡρακλειδῶν ἐγένετο καθόδου, ὥστε ἕνεκεν τούτου γιγνώσκεσθαι ὑπ’ αὐτοῦ τοὺς ἐπ’ Ἴλιον στρατεύσαντας· τὰ γὰρ ἀπὸ τῶν Τρωικῶν ἐπὶ τὴν κάθοδον τῶν Ἡρακλειδῶν πʹ ἔτη. τοῦτο δ’ ἀπίθανον ὑπάρχει· καὶ γὰρ αὐτὸς ὁ Ὅμηρος ὑστεροῦντα πολλοῖς χρόνοις ἑαυτὸν ἀποδείκνυσι λέγων ἡμεῖς δὲ κλέος οἶον ἀκούομεν οὐδέ τι ἴδμεν. τινὲς δὲ λέγουσιν αὐτὸν τῆς Ἰωνικῆς ἀποικίας ἀπολείπεσθαι ἔτεσιν ρνʹ. οὐδὲν δ’ αὐτοῦ θετέον ἔξω τῆς Ἰλιάδος καὶ τῆς Ὀδυσσείας, ἀλλὰ καὶ τοὺς ὕμνους καὶ τὰ λοιπὰ τῶν εἰς αὐτὸν ἀναφερομένων ποιημάτων ἡγητέον ἀλλότρια καὶ τῆς φύσεως καὶ τῆς δυνάμεως ἕνεκα. τινὲς δ’ αὐτοῦ φασιν εἶναι καὶ τὰ φερόμενα δύο γράμματα, τήν τε Βατραχομυομαχίαν καὶ τὸν Μαργίτην. τὰ δὲ ποιήματα αὐτοῦ τὰ ἀληθῆ σποράδην πρότερον ᾀδόμενα Πεισίστρατος Ἀθηναῖος συνέταξεν, ὡς δηλοῖ τὸ φερόμενον ἐπίγραμμα Ἀθήνησιν ἐπιγεγραμμένον ἐν εἰκόνι αὐτοῦ τοῦ Πεισιστράτου. ἔχει δ’ ὧδε· τρίς με τυραννήσαντα τοσαυτάκις ἐξεδίωξε δῆμος Ἐρεχθῆος καὶ τρὶς ἐπηγάγετο, τὸν μέγαν ἐν βουλαῖς Πεισίστρατον ὃς τὸν Ὅμηρον ἤθροισα σποράδην τὸ πρὶν ἀειδόμενον. ἡμέτερος καὶ κεῖνος ὁ χρύσεος ἦν πολιήτης εἴπερ Ἀθηναῖοι Σμύρναν ἐπῳκίσαμεν. πλανηθέντα δὲ τὸν Ὅμηρον ἐν Ἰθάκῃ πολύν φασι διατρῖψαι χρόνον καὶ πολλὰς χώρας ἀμείψαντα ἐν Ἴῳ τῇ νήσῳ τελευτῆσαι ἐκ τοιᾶσδε αἰτίας. καθημένου γάρ ποτε τοῦ Ὁμήρου ἐν αἰγιαλῷ τυφλοῦ αὐτοῦ ὄντος αἰσθέσθαι ἁλιεῖς παρερχομένους. πρὸς οὓς εἶπεν ἄνδρες ἀπ’ Ἀρκαδίης ἁλιήτορες ἦ ῥ’ ἔχομέν τι; τοὺς δ’ ἀποκριθέντας εἰπεῖν ὅσς’ ἕλομεν λιπόμεσθ’, ὅσα δ’ οὐχ ἕλομεν φερόμεσθα. τὸ δὲ λεγόμενόν ἐστι τοιοῦτον. ἐπειδὴ γὰρ οὐδὲν ἦσαν ἔχοντες τότ’ ἐξ ἁλείας ἐφθειρίζοντο, καὶ οὓς μὲν ἔλαβον ἐκ τῶν φθειρῶν φονεῦσαι καὶ μὴ ἔχειν, οὓς δ’ οὐκ ἔλαβον ἐν τῇ ἐσθῆτι περιφέρειν. οὐ νοήσας δὲ τὸ λεγόμενον ἀπὸ θλίψεως ἐτελεύτησεν ἐν Ἴῳ τῇ νήσῳ. ἔθαψαν δ’ αὐτὸν μεγαλοπρεπῶς οἱ Ἰῆται, χαράξαντες ἐπὶ τῷ τάφῳ τὸ ἐπίγραμμα τοῦτο παρ’ αὐτοῦ ζῶντος ἔτι γεγραμμένον εἰς αὐτόν· ἐνθάδε τὴν ἱερὴν κεφαλὴν κατὰ γαῖα καλύπτει ἀνδρῶν ἡρώων κοσμήτορα θεῖον Ὅμηρον. |