Learn how and why Ancient Rome, Greece and Egypt were crafted during Renaissance. What if the Old Testament was a rendition of events of Middle Ages written after the New Testament? Did the crusaders really wait for 1000 years to punish the tormentors of the Messiah? What if Jesus Christ was born in 1053 and crucified in 1086 AD?
Sounds unbelievable? Not after you've read "History: Fiction or Science?" by Anatoly Fomenko, leading mathematician of our time. He follows in steps of Sir Isaac Newton and finds clear evidence of falsification of History. Armed with logic, astronomy and computers he proves the history of humankind to be both dramatically different and drastically shorter than generally presumed.
Archaeological, dendrochronological, paleographical and carbon methods of dating of ancient sources and artifacts are both non-exact and contradictory, therefore there is not a single piece of firm written evidence or artifact that could be reliably and independently dated earlier than the XI century.
The consensual chronology we live with was essentially crafted in the XVI century from the contradictory mix of innumerable copies of ancient Latin and Greek manuscripts (all originals have mysteriously disappeared) and the "proofs" delivered by the late mediaeval astronomers, cemented by the authority of writings of the Church Fathers.
In fact, for the last 300 years, the whole class of historians created, researched, perfected and polished a world of phantom universal history and classical civilization artfully constructed by their predecessors in the course of XVI-XVIII centuries at the command of powers of that time. They have polished the real world history into oblivion!
"History: Fiction or Science?", leads You step by step to the inevitable conclusion that the classical chronology is false and therefore, that the history of ancient and medieval world, is also FALSE. After reading this book you will certainly have a fresh and very suspicious outlook on "ancient" and "enigmatic" Roman, Greek and Egyptian, mediaeval as well as all other "lost and found" civilizations.
This book crowns over 30 of meticulous and extensive research.
Henry Ford once said: "History is more or less bunk!"
Prominent mathematician Anatoly Fomenko proves it.
Contents
Chapter 1 The problems of historical chronology
1. Roman chronology as the foundation of European chronology
2. Scaliger, Petavius, and other clerical chronologers.
The creation of contemporary chronology of the ancient times in the XVI-XVII century a.d.
3. The veracity of the Scaliger-Petavius chronology was questioned as early as the XVI century
3.1. Who criticized Scaliger's chronology and where.
3.1.1. De Arcilla, Robert Baldauf, Jean Hardouin, Edwin Johnson, Wilhelm Kammeyer
3.1.2. Sir Isaac Newton
3.1.3. Nikolai Alexandrovich Morozov
3.1.4. Recent publications of German scientists containing criticisms of Scaliger's chronologY.
3.2. The questionnable veracity of the Roman chronology and history.
The hypercritical school of the XIX century
4. The problems in establishing a correct chronology of "ancient" Egypt
5. The problem in dating the "ancient" sources.Tacitus and Poggio
Cicero and Barzizza. Vitruvius and Alberti
6. Timekeeping in the Middle Ages. Historians discuss the "chaos reigning
in the mediaeval datings."
Peculiar mediaeval anachronisms
7. The chronology and the dating of Biblical texts
8. Difficulties and contradictions arising from the reading of old texts
8.1. How does one read a text written in consonants exclusively? The vocalization problem
9. Problems in the Scaligerian geography of Biblical events
9.1. Archaeology and the Old Testament
9.2. Archaeology and the New Testament
10. Ancient historical events: geographic localization issues
10.1. The locations of Troy and Babylon.
13.3. The alleged acceleration of the destruction of the "ancient" monuments
10.2. The geography of Herodotus is at odds with the Scaligerian version
10.3. The inverted maps of the Middle Ages
11. A modern analysis of Biblical geography
12. The mysterious Renaissance epoch as a product of the Scaligerian chronology
13. The foundations of archaeological methods have been based
on the Scaligerian
chronology from the very beginning
13.4. When did the construction of the Cologne Cathedral really begin?
13.5. Archaeological methods are most often based on Scaliger's datings
13.6. One of the numerous problems of the Scaligerian history
the problem
of bronze manufacture before the discovery of tin.
14. The problems and deficiencies of dendrochronology and several other dating methods
14.1. The consequent scale of dendrochronological datings does not extend
further back in time than the X century a.d.
14.2. Sedimentary layer datings. The methods of radium-uranium and radium-actinium analysis
15. Are radiocarbon datings to be trusted?
15.1. The radiocarbon datings of ancient, mediaeval, and modern specimens are scattered chaotically
15.1.1. Libby's initial idea. The first failures
15.1.2. A criticism of the application of the radiocarbon method to historical specimens
15.2. The dating of the Shroud of Turin
15.3 Modern radiocarbon analysis of Egyptian artefacts demonstrates serious contradictions
16. Critical analysis of the hypotheses on which the radiocarbon method is based. By A. S. Mishchenko
16.1. W. F. Libby's initial idea
16.2. Physical basics of the radiocarbon method
16.3. The hypotheses that the radiocarbon method is based upon
16.4. The moment of the object's departure from the exchange reservoir
16.5. Radiocarbon content variations in the exchange reservoir
16.6. Variations in radiocarbon content of living bodies
18. Numismatic datings
Chapter 2 Astronomical datings
1. The strange leap of parameter D" in the Theory of Lunar Motion
2. Are the "ancient" and mediaeval eclipses dated correctly?
2.1. Some astronomical data
2.2. The discovery of an interesting effect: an unprejudiced astronomical dating
shifts the dates of the "ancient" eclipses to the Middle Ages
2.3. Three eclipses described by the "ancient" Thucydides
2.4. The eclipses described by the "ancient" Titus Livy
3. Transferring the dates of the "ancient" eclipses forward in time into
the Middle Ages
eliminates the enigmatic behaviour of the parameter D".
4. Astronomy moves the "ancient" horoscopes into the Middle Ages
4.1. The mediaeval astronomy
4.2. The method of unprejudiced astronomical dating
4.3. Many "ancient astronomical observations" may have been theoretically
calculated
by late mediaeval astronomers and then included into the "ancient"
chronicles as "real observations"
4.4. Which astronomical "observations of the ancients" could have been
a result
of late mediaeval theoretic calculations?
5. A brief account of several examples of Egyptian Zodiacs
5.1. Some general observations
5.2. The Dendera Zodiacs
5.3. The horoscopes of Brugsch and Flinders Petrie
5.4. Finite datings of the Egyptian Zodiacs based on their complete deciphering,
as obtained by A. T. Fomenko and G. V. Nosovskiy in 2001
5.5. On the errors of E. S. Goloubtsova and Y. A. Zavenyagin 6. Astronomy in the New Testament
Chapter 3 The new dating of the astronomical horoscope as described in the Apocalypse
By A. T. Fomenko and G. V. Nosovskiy
1. The proposed research method
2. General information about the Apocalypse and the time of its creation
3. Ursa Major and the throne
4. The events took place on the Isle of Patmos
5. The constellations of Cassiopeia and the throne were drawn as Christ
sitting on his throne in the Middle Ages
6. The Milky Way
7. Twenty-four sidereal hours and the constellation of the Northern Crown
8. Leo, Taurus, Sagittarius, Pegasus
9. The daily rotation of the Northern Crown
10. Equine planetary images in mediaeval astronomy
11. Jupiter is in Sagittarius
12. Mars is beneath Perseus in either Gemini or Taurus
13. Mercury is in Libra
14. Saturn is in Scorpio
15. The Sun is in Virgo with the Moon underneath the feet of the latter
16. Venus is in Leo
17. The astronomical dating of the Apocalypse by the horoscope it contains
18. Our reconstruction of the initial content of the Apocalypse
Chapter 4 Astronomy in the Old Testament
1. Mediaeval astronomy in the Old Testament Book of Ezekiel
1.1. The title of the book
1.2. The description of the Milky Way and the Ophiuchus constellation
1.3. The Biblical description of the astronomical sectors, or "wings," on the celestial sphere
1.4. The constellations of Leo, Taurus and Aquila
1.5. The Biblical description of the mediaeval "wheels," or planetary orbits
1.6. Parallels with the astronomical symbolism of the Apocalypse
1.7. Biblical cherubim, chariots, and mediaeval planetary orbital wheels
1.8. The Biblical description of mediaeval cosmology as a celestial temple
2. The Biblical prophecy of Zechariah and the date of its creation
3. The Biblical prophecy of Jeremiah and the date of its creation
4. The Biblical prophecy of Isaiah and the date of its creation
5. The Biblical prophecy of Daniel and the date of its creation
Chapter 5 The methods of dating the ancient events offered by mathematical statistics
1. The local maxima method
1.1. The historical text volume function
1.2. The maxima correlation principle
1.3. Statistical model
1.4. Experimental test of the maxima correlation principle.
Examples of dependent and independent historical texts
1.5. Method of dating the historical events
2. Volume functions of historical texts and the amplitude correlation principle.
By A. T. Fomenko and S. T. Rachev
2.1. Dependent and independent chronicles. Volume function maxima correlletions
2.2. Rich and poor chronicles and chronicle zones
2.3. Significant and insignificant zeroes of volume functions
2.4. The information respect principles
2.5. The amplitude correlation principle of volume graphs in the poor zones of chronicles
2.6. Description of statistical model and formalization
2.7. The hypothesis about the increase of the "form" parameter of a chronicle in the course of times
2.8. The list and characteristics of the Russian chronicles we investigated
2.9. The final table of the numeric experiment
2.10. Interesting consequences of the numeric experiment.
The confirmation of the statistical model
2.11. Comparison of a priori dependent Russian chronicles
2.12. Comparison of a priori independent Russian chronicles
2.13. Growth of form parameter in the course of time
for the Russian chronicles after the XIII century
2.14. Growth of the average form parameter over the course of time
for groups
of Russian chronicles of the XIII-XVI century
2.15. Growth of the average parameter of form over the course of time
for the groups
of Russian chronicles of the alleged IX-XIII century
2.16. Chronological shift by 300 or 400 years in Russian history
2.17. Conclusions
3. The maxima correlation principle on the material of the sources pertinent
to
the epoch of Strife in the History of Russia (1584-1619)
By A. T. Fomenko, N. S. Kellin and L. E. Morozova
4. The method for the recognition and dating of the dynasties of rulers.
The small dynastic distortions principle
4.1. The formulation of the small dynastic distortions principle
4.2. The statistical model
4.3. Refinement of the model and the computation experimens
4.4. Result of the experiment: coefficient c(a, b) positively distinguishes
between the dependent and independent dynasties of kings
4.5. The method of dating the royal dynasties and the method
detecting the phantom dynastic duplicates
5. The frequency damping principle.The method of ordering of historical texts in time
6. Application of the method to some concrete historical texts
7. Method of dating of the events
8. The frequencies duplication principle. The duplicate detection method
9. Statistical analysis of the Bible
9.1. Partition of the Bible into 218 "generation chapters"
9.2. Detection of the previously known duplicates in the Bible
with the aid of the frequency dumping principle
9.3. New, previously unknown duplicates we discovered in the Bible.
General scheme of their distribution within the Bible
9.4. A representative example: the new statistical dating of the Apocalypse,
which moves from the New Testament into the Old Testament
10. The method of form-codes. The comparison of two long currents of regal biographies
11. Correct chronological ordering method and dating of ancient geographical maps
Chapter 6 The construction of a global chronological map and the results of applying
mathematical procedures of dating to the Scaligerian version of the ancient history
1. Textbook of ancient and mediaeval history in the consensual Scaliger-Petavius datings
2. Mysterious duplicate chronicles inside the "Scaliger-Petavius textbook"
3. Mysterious duplicate regal dynasties inside the "textbook by Scaliger-Petavius"
4. Brief tables of some astonishing dynastic parallelisms
5. Conformity of results obtained by different methods
5.1. General assertion
5.2. The agreement of the different methods on the example of the identification
of the Biblical Judaic reign with the Holy Roman Empire of allegedly X-XIII century a.d.
6. The general layout of duplicates in "the textbook by Scaliger-Petavius".
The discovery of the three basic chronological shifts
7. The Scaligerian textbook of the ancient history glued together
four duplicates of the short original chronicle
8. The list of phantom "ancient" events which are phantom duplicates,
or reflections of the mediaeval originals
9. Identification of the "ancient" Biblical history with the mediaeval European history
10. Our hypothesis: history as described in surviving chronicles only begins in ca. the X century a.d.
We know nothing of the events that took place before the X century a.d.
11. Authentic history only begins in XVII century a.d.
The history of the XI-XVI century is largely distorted.
Many dates of the XI-XVI century require correction
12. The radical distinction of our chronological concept from the version of N. A. Morozov
13. The hypothesis about the cause of the fallacious chronological
shifts
in the creation of the history of antiquity
13.1. Chronological shift of a thousand years as the consequence of the fallacious dating of Jesus Christ's life
13.2. The letter "X" formerly denoted the name of Christ,
but was later proclaimed to stand for the figure of ten.
The letter "I" formerly denoted the name of Jesus, but
was later proclaimed to be the indication of one thousand
13.3. Until the XVIII century, the Latin letters "I" or "J" - i.e. the
first letters of the name of Jesus -
were still used in several
European regions to denote "one" in recording of dates
13.4. How the chronological shift by 330 or 360 years could have occured
13.5. What latin letters "M", "D", "C" in Roman dates meant originally, in the Middle Ages
13.5.1. General idea
13.5.2. Example: the date on the tomb of Empress Gisela
13.5.3. Another example: the date on the headstone of Emperor Rudolf Habsburg
13.5.4. Recording of mediaeval dates was not unified everywhere even in the XVIII century
13.5.5. Some datings of printed books and manuscripts dating
from the XV-XVII century
will apparently have to be moved
forwards in time by at least fifty more years
13.6. The foundation date of Rome of Italy
13.7. A later confusion of foundation dates of the two Romes,
on the Bosporus and in Italy.
13.8. Scaliger and the Council of Trent. Creation of the Scaligerian
chronology
of antiquity in the XVI-XVII century
13.9. Two phantom "ancient" reflections of Dionysius Petavius,
a mediaeval chronologist of the XVII century
14. A stratified structure of the Scaligerian textbook of ancient history
15. The coordination of a new astronomical dating with a dynastic parallel
16. A strange lapse in the Scaligerian chronology near "the beginning of the new era"
Chapter 7 "Dark Ages" in mediaeval history
1. The mysterious Renaissance of the "Classical Age" in mediaeval Rome
1.1. The lugubrious "Dark Ages" in Europe that presumably succeeded
the beauteous "Classical Age"
1.2. Parallels between "antiquity" and the Middle Ages that are known
to historians, but misinterpreted by them
1.3. Mediaeval Roman legislators convene in the presumably destroyed "ancient" Capitol
1.4. The real date when the famous "ancient" statue of Marcus Aurelius
was manufactured
1.5. Could the "ancient" Emperor Vitellius have posed for the mediaeval
artist Tintoretto?
1.6. The amount of time required for the manufacture of one sheet of parchment
1.7. The "ancient" Roman Emperor Augustus had been Christian, since
he wore a mediaeval crown with a Christian cross
2. The "ancient" historian Tacitus and the well-known Renaissance writer Poggio Bracciolini
3. The mediaeval Western European Christian cult and the "ancient" pagan
Bacchic celebrations
4. Petrarch (= Plutarch?) and the "Renaissance of antiquity"
4.1. How Petrarch created the legend of the glory of Italian Rome out of nothing
4.2. Petrarch's private correspondence with people considered
"ancient characters" nowadays
5. "Ancient" Greece and mediaeval Greece of the XIII-XVI century
5.1. The history of the mediaeval Athens is supposed to be obscured by darkness
up until the XVI century
5.2. Greece and the Crusades
5.3. The history of Greek and Athenian archaeology is relatively short
5.4. The tendentious distortion of the image of mediaeval Athens in
the "restoration works"
of the XIX-XX century
6. Strange parallels in the Scaligerian history of religions
6.1. Mediaeval Christianity and its reflection in the Scaligerian "pagan antiquity"
6.2. Mediaeval Christianity and "ancient" Mithraism
6.3. References to Jesus Christ contained in "ancient" Egyptian artefacts
6.4. Researchers of the ancient religions commenting on the strange similarities
between the cults of "antiquity" and those of the Middle Ages
6.5. Moses, Aaron and their sister Virgin Mary on the pages of the Koran
6.6. The XI century as the apparent epoch of St. Mark's lifetime.
The history of St. Mark's Cathedral in Venice
7. The "ancient" Egypt and the Middle Ages
7.1. The odd graph of demotic text datings
7.2. The enigmatic "revival periods" in the history of "ancient" Egypt
7.3. The ancient Hittites and the mediaeval Goths
8. Problems inherent in the Scaligerian chronology of India
9. Was the artificial elongation of ancient history deliberate?
Annexes
2.1. (to chapter 2) Grammatical analysis of an eclipse description
in History by Thucydides. By Y. V. 471
5.1. (to chapter 5) Per annum volume distribution in some Russian chronicles
5.2. (to chapter 5) Frequency matrix of names and parallels in the Bible
By V. P. Fomenko and T. G. Fomenko
6.1. (to chapter 6) Per annum volume distribution in The History of the City
of Rome
in the Middle Ages by F. Gregorovius
6.2. (to chapter 6) Per annum volume distribution in The Roman History
from
the Foundation of the City by Titus Livy
6.3. (to chapter 6) Per annum volume distribution in the book by Baronius
describing mediaeval Rome
6.4. (to chapter 6) The "double entry" of the Biblical royal reigns of Israel and Judah
6.5. (to chapter 6) Armenian history. Emperors of the Holy Roman Empire
of the alleged X-XIII century a.d., a.k.a. the Kings of Judah, a.k.a. the
mediaeval Armenian Catholicoses
1. Three phantom reflections of the same mediaeval dynasty
2. The parallelism between the mediaeval Armenian history
and the phantom Roman Empire according to Scaliges
6.6. (to chapter 6) The identification of the "ancient" Kingdom of Judah
with the Holy Roman Empire of the alleged X-XIII century a.d.
The correlation between reign durations and biographical volumes
Homer's Odyssee
Book I
Tell me, O muse, of that ingenious hero who travelled far and wide
after he had sacked the famous town of Troy. Many cities did he visit,
and many were the nations with whose manners and customs he was acquainted;
moreover he suffered much by sea while trying to save his own life
and bring his men safely home; but do what he might he could not save
his men, for they perished through their own sheer folly in eating
the cattle of the Sun-god Hyperion; so the god prevented them from
ever reaching home. Tell me, too, about all these things, O daughter
of Jove, from whatsoever source you may know them.
So now all who escaped death in battle or by shipwreck had got safely
home except Ulysses, and he, though he was longing to return to his
wife and country, was detained by the goddess Calypso, who had got
him into a large cave and wanted to marry him. But as years went by,
there came a time when the gods settled that he should go back to
Ithaca; even then, however, when he was among his own people, his
troubles were not yet over; nevertheless all the gods had now begun
to pity him except Neptune, who still persecuted him without ceasing
and would not let him get home.
Now Neptune had gone off to the Ethiopians, who are at the world's
end, and lie in two halves, the one looking West and the other East.
He had gone there to accept a hecatomb of sheep and oxen, and was
enjoying himself at his festival; but the other gods met in the house
of Olympian Jove, and the sire of gods and men spoke first. At that
moment he was thinking of Aegisthus, who had been killed by Agamemnon's
son Orestes; so he said to the other gods:
"See now, how men lay blame upon us gods for what is after all nothing
but their own folly. Look at Aegisthus; he must needs make love to
Agamemnon's wife unrighteously and then kill Agamemnon, though he
knew it would be the death of him; for I sent Mercury to warn him
not to do either of these things, inasmuch as Orestes would be sure
to take his revenge when he grew up and wanted to return home. Mercury
told him this in all good will but he would not listen, and now he
has paid for everything in full."
Then Minerva said, "Father, son of Saturn, King of kings, it served
Aegisthus right, and so it would any one else who does as he did;
but Aegisthus is neither here nor there; it is for Ulysses that my
heart bleeds, when I think of his sufferings in that lonely sea-girt
island, far away, poor man, from all his friends. It is an island
covered with forest, in the very middle of the sea, and a goddess
lives there, daughter of the magician Atlas, who looks after the bottom
of the ocean, and carries the great columns that keep heaven and earth
asunder. This daughter of Atlas has got hold of poor unhappy Ulysses,
and keeps trying by every kind of blandishment to make him forget
his home, so that he is tired of life, and thinks of nothing but how
he may once more see the smoke of his own chimneys. You, sir, take
no heed of this, and yet when Ulysses was before Troy did he not propitiate
you with many a burnt sacrifice? Why then should you keep on being
so angry with him?"
And Jove said, "My child, what are you talking about? How can I forget
Ulysses than whom there is no more capable man on earth, nor more
liberal in his offerings to the immortal gods that live in heaven?
Bear in mind, however, that Neptune is still furious with Ulysses
for having blinded an eye of Polyphemus king of the Cyclopes. Polyphemus
is son to Neptune by the nymph Thoosa, daughter to the sea-king Phorcys;
therefore though he will not kill Ulysses outright, he torments him
by preventing him from getting home. Still, let us lay our heads together
and see how we can help him to return; Neptune will then be pacified,
for if we are all of a mind he can hardly stand out against us."
And Minerva said, "Father, son of Saturn, King of kings, if, then,
the gods now mean that Ulysses should get home, we should first send
Mercury to the Ogygian island to tell Calypso that we have made up
our minds and that he is to return. In the meantime I will go to Ithaca,
to put heart into Ulysses' son Telemachus; I will embolden him to
call the Achaeans in assembly, and speak out to the suitors of his
mother Penelope, who persist in eating up any number of his sheep
and oxen; I will also conduct him to Sparta and to Pylos, to see if
he can hear anything about the return of his dear father- for this
will make people speak well of him."
So saying she bound on her glittering golden sandals, imperishable,
with which she can fly like the wind over land or sea; she grasped
the redoubtable bronze-shod spear, so stout and sturdy and strong,
wherewith she quells the ranks of heroes who have displeased her,
and down she darted from the topmost summits of Olympus, whereon forthwith
she was in Ithaca, at the gateway of Ulysses' house, disguised as
a visitor, Mentes, chief of the Taphians, and she held a bronze spear
in her hand. There she found the lordly suitors seated on hides of
the oxen which they had killed and eaten, and playing draughts in
front of the house. Men-servants and pages were bustling about to
wait upon them, some mixing wine with water in the mixing-bowls, some
cleaning down the tables with wet sponges and laying them out again,
and some cutting up great quantities of meat.
Telemachus saw her long before any one else did. He was sitting moodily
among the suitors thinking about his brave father, and how he would
send them flying out of the house, if he were to come to his own again
and be honoured as in days gone by. Thus brooding as he sat among
them, he caught sight of Minerva and went straight to the gate, for
he was vexed that a stranger should be kept waiting for admittance.
He took her right hand in his own, and bade her give him her spear.
"Welcome," said he, "to our house, and when you have partaken of food
you shall tell us what you have come for."
He led the way as he spoke, and Minerva followed him. When they were
within he took her spear and set it in the spear- stand against a
strong bearing-post along with the many other spears of his unhappy
father, and he conducted her to a richly decorated seat under which
he threw a cloth of damask. There was a footstool also for her feet,
and he set another seat near her for himself, away from the suitors,
that she might not be annoyed while eating by their noise and insolence,
and that he might ask her more freely about his father.
A maid servant then brought them water in a beautiful golden ewer
and poured it into a silver basin for them to wash their hands, and
she drew a clean table beside them. An upper servant brought them
bread, and offered them many good things of what there was in the
house, the carver fetched them plates of all manner of meats and set
cups of gold by their side, and a man-servant brought them wine and
poured it out for them.
Then the suitors came in and took their places on the benches and
seats. Forthwith men servants poured water over their hands, maids
went round with the bread-baskets, pages filled the mixing-bowls with
wine and water, and they laid their hands upon the good things that
were before them. As soon as they had had enough to eat and drink
they wanted music and dancing, which are the crowning embellishments
of a banquet, so a servant brought a lyre to Phemius, whom they compelled
perforce to sing to them. As soon as he touched his lyre and began
to sing Telemachus spoke low to Minerva, with his head close to hers
that no man might hear.
"I hope, sir," said he, "that you will not be offended with what I
am going to say. Singing comes cheap to those who do not pay for it,
and all this is done at the cost of one whose bones lie rotting in
some wilderness or grinding to powder in the surf. If these men were
to see my father come back to Ithaca they would pray for longer legs
rather than a longer purse, for money would not serve them; but he,
alas, has fallen on an ill fate, and even when people do sometimes
say that he is coming, we no longer heed them; we shall never see
him again. And now, sir, tell me and tell me true, who you are and
where you come from. Tell me of your town and parents, what manner
of ship you came in, how your crew brought you to Ithaca, and of what
nation they declared themselves to be- for you cannot have come by
land. Tell me also truly, for I want to know, are you a stranger to
this house, or have you been here in my father's time? In the old
days we had many visitors for my father went about much himself."
And Minerva answered, "I will tell you truly and particularly all
about it. I am Mentes, son of Anchialus, and I am King of the Taphians.
I have come here with my ship and crew, on a voyage to men of a foreign
tongue being bound for Temesa with a cargo of iron, and I shall bring
back copper. As for my ship, it lies over yonder off the open country
away from the town, in the harbour Rheithron under the wooded mountain
Neritum. Our fathers were friends before us, as old Laertes will tell
you, if you will go and ask him. They say, however, that he never
comes to town now, and lives by himself in the country, faring hardly,
with an old woman to look after him and get his dinner for him, when
he comes in tired from pottering about his vineyard. They told me
your father was at home again, and that was why I came, but it seems
the gods are still keeping him back, for he is not dead yet not on
the mainland. It is more likely he is on some sea-girt island in mid
ocean, or a prisoner among savages who are detaining him against his
will I am no prophet, and know very little about omens, but I speak
as it is borne in upon me from heaven, and assure you that he will
not be away much longer; for he is a man of such resource that even
though he were in chains of iron he would find some means of getting
home again. But tell me, and tell me true, can Ulysses really have
such a fine looking fellow for a son? You are indeed wonderfully like
him about the head and eyes, for we were close friends before he set
sail for Troy where the flower of all the Argives went also. Since
that time we have never either of us seen the other."
"My mother," answered Telemachus, tells me I am son to Ulysses, but
it is a wise child that knows his own father. Would that I were son
to one who had grown old upon his own estates, for, since you ask
me, there is no more ill-starred man under heaven than he who they
tell me is my father."
And Minerva said, "There is no fear of your race dying out yet, while
Penelope has such a fine son as you are. But tell me, and tell me
true, what is the meaning of all this feasting, and who are these
people? What is it all about? Have you some banquet, or is there a
wedding in the family- for no one seems to be bringing any provisions
of his own? And the guests- how atrociously they are behaving; what
riot they make over the whole house; it is enough to disgust any respectable
person who comes near them."
"Sir," said Telemachus, "as regards your question, so long as my father
was here it was well with us and with the house, but the gods in their
displeasure have willed it otherwise, and have hidden him away more
closely than mortal man was ever yet hidden. I could have borne it
better even though he were dead, if he had fallen with his men before
Troy, or had died with friends around him when the days of his fighting
were done; for then the Achaeans would have built a mound over his
ashes, and I should myself have been heir to his renown; but now the
storm-winds have spirited him away we know not wither; he is gone
without leaving so much as a trace behind him, and I inherit nothing
but dismay. Nor does the matter end simply with grief for the loss
of my father; heaven has laid sorrows upon me of yet another kind;
for the chiefs from all our islands, Dulichium, Same, and the woodland
island of Zacynthus, as also all the principal men of Ithaca itself,
are eating up my house under the pretext of paying their court to
my mother, who will neither point blank say that she will not marry,
nor yet bring matters to an end; so they are making havoc of my estate,
and before long will do so also with myself."
"Is that so?" exclaimed Minerva, "then you do indeed want Ulysses
home again. Give him his helmet, shield, and a couple lances, and
if he is the man he was when I first knew him in our house, drinking
and making merry, he would soon lay his hands about these rascally
suitors, were he to stand once more upon his own threshold. He was
then coming from Ephyra, where he had been to beg poison for his arrows
from Ilus, son of Mermerus. Ilus feared the ever-living gods and would
not give him any, but my father let him have some, for he was very
fond of him. If Ulysses is the man he then was these suitors will
have a short shrift and a sorry wedding.
"But there! It rests with heaven to determine whether he is to return,
and take his revenge in his own house or no; I would, however, urge
you to set about trying to get rid of these suitors at once. Take
my advice, call the Achaean heroes in assembly to-morrow -lay your
case before them, and call heaven to bear you witness. Bid the suitors
take themselves off, each to his own place, and if your mother's mind
is set on marrying again, let her go back to her father, who will
find her a husband and provide her with all the marriage gifts that
so dear a daughter may expect. As for yourself, let me prevail upon
you to take the best ship you can get, with a crew of twenty men,
and go in quest of your father who has so long been missing. Some
one may tell you something, or (and people often hear things in this
way) some heaven-sent message may direct you. First go to Pylos and
ask Nestor; thence go on to Sparta and visit Menelaus, for he got
home last of all the Achaeans; if you hear that your father is alive
and on his way home, you can put up with the waste these suitors will
make for yet another twelve months. If on the other hand you hear
of his death, come home at once, celebrate his funeral rites with
all due pomp, build a barrow to his memory, and make your mother marry
again. Then, having done all this, think it well over in your mind
how, by fair means or foul, you may kill these suitors in your own
house. You are too old to plead infancy any longer; have you not heard
how people are singing Orestes' praises for having killed his father's
murderer Aegisthus? You are a fine, smart looking fellow; show your
mettle, then, and make yourself a name in story. Now, however, I must
go back to my ship and to my crew, who will be impatient if I keep
them waiting longer; think the matter over for yourself, and remember
what I have said to you."
"Sir," answered Telemachus, "it has been very kind of you to talk
to me in this way, as though I were your own son, and I will do all
you tell me; I know you want to be getting on with your voyage, but
stay a little longer till you have taken a bath and refreshed yourself.
I will then give you a present, and you shall go on your way rejoicing;
I will give you one of great beauty and value- a keepsake such as
only dear friends give to one another."
Minerva answered, "Do not try to keep me, for I would be on my way
at once. As for any present you may be disposed to make me, keep it
till I come again, and I will take it home with me. You shall give
me a very good one, and I will give you one of no less value in return."
With these words she flew away like a bird into the air, but she had
given Telemachus courage, and had made him think more than ever about
his father. He felt the change, wondered at it, and knew that the
stranger had been a god, so he went straight to where the suitors
were sitting.
Phemius was still singing, and his hearers sat rapt in silence as
he told the sad tale of the return from Troy, and the ills Minerva
had laid upon the Achaeans. Penelope, daughter of Icarius, heard his
song from her room upstairs, and came down by the great staircase,
not alone, but attended by two of her handmaids. When she reached
the suitors she stood by one of the bearing posts that supported the
roof of the cloisters with a staid maiden on either side of her. She
held a veil, moreover, before her face, and was weeping bitterly.
"Phemius," she cried, "you know many another feat of gods and heroes,
such as poets love to celebrate. Sing the suitors some one of these,
and let them drink their wine in silence, but cease this sad tale,
for it breaks my sorrowful heart, and reminds me of my lost husband
whom I mourn ever without ceasing, and whose name was great over all
Hellas and middle Argos."
"Mother," answered Telemachus, "let the bard sing what he has a mind
to; bards do not make the ills they sing of; it is Jove, not they,
who makes them, and who sends weal or woe upon mankind according to
his own good pleasure. This fellow means no harm by singing the ill-fated
return of the Danaans, for people always applaud the latest songs
most warmly. Make up your mind to it and bear it; Ulysses is not the
only man who never came back from Troy, but many another went down
as well as he. Go, then, within the house and busy yourself with your
daily duties, your loom, your distaff, and the ordering of your servants;
for speech is man's matter, and mine above all others- for it is I
who am master here."
She went wondering back into the house, and laid her son's saying
in her heart. Then, going upstairs with her handmaids into her room,
she mourned her dear husband till Minerva shed sweet sleep over her
eyes. But the suitors were clamorous throughout the covered cloisters,
and prayed each one that he might be her bed fellow.
Then Telemachus spoke, "Shameless," he cried, "and insolent suitors,
let us feast at our pleasure now, and let there be no brawling, for
it is a rare thing to hear a man with such a divine voice as Phemius
has; but in the morning meet me in full assembly that I may give you
formal notice to depart, and feast at one another's houses, turn and
turn about, at your own cost. If on the other hand you choose to persist
in spunging upon one man, heaven help me, but Jove shall reckon with
you in full, and when you fall in my father's house there shall be
no man to avenge you."
The suitors bit their lips as they heard him, and marvelled at the
boldness of his speech. Then, Antinous, son of Eupeithes, said, "The
gods seem to have given you lessons in bluster and tall talking; may
Jove never grant you to be chief in Ithaca as your father was before
you."
Telemachus answered, "Antinous, do not chide with me, but, god willing,
I will be chief too if I can. Is this the worst fate you can think
of for me? It is no bad thing to be a chief, for it brings both riches
and honour. Still, now that Ulysses is dead there are many great men
in Ithaca both old and young, and some other may take the lead among
them; nevertheless I will be chief in my own house, and will rule
those whom Ulysses has won for me."
Then Eurymachus, son of Polybus, answered, "It rests with heaven to
decide who shall be chief among us, but you shall be master in your
own house and over your own possessions; no one while there is a man
in Ithaca shall do you violence nor rob you. And now, my good fellow,
I want to know about this stranger. What country does he come from?
Of what family is he, and where is his estate? Has he brought you
news about the return of your father, or was he on business of his
own? He seemed a well-to-do man, but he hurried off so suddenly that
he was gone in a moment before we could get to know him."
"My father is dead and gone," answered Telemachus, "and even if some
rumour reaches me I put no more faith in it now. My mother does indeed
sometimes send for a soothsayer and question him, but I give his prophecyings
no heed. As for the stranger, he was Mentes, son of Anchialus, chief
of the Taphians, an old friend of my father's." But in his heart he
knew that it had been the goddess.
The suitors then returned to their singing and dancing until the evening;
but when night fell upon their pleasuring they went home to bed each
in his own abode. Telemachus's room was high up in a tower that looked
on to the outer court; hither, then, he hied, brooding and full of
thought. A good old woman, Euryclea, daughter of Ops, the son of Pisenor,
went before him with a couple of blazing torches. Laertes had bought
her with his own money when she was quite young; he gave the worth
of twenty oxen for her, and shewed as much respect to her in his household
as he did to his own wedded wife, but he did not take her to his bed
for he feared his wife's resentment. She it was who now lighted Telemachus
to his room, and she loved him better than any of the other women
in the house did, for she had nursed him when he was a baby. He opened
the door of his bed room and sat down upon the bed; as he took off
his shirt he gave it to the good old woman, who folded it tidily up,
and hung it for him over a peg by his bed side, after which she went
out, pulled the door to by a silver catch, and drew the bolt home
by means of the strap. But Telemachus as he lay covered with a woollen
fleece kept thinking all night through of his intended voyage of the
counsel that Minerva had given him.