ὈΔΎΣΣΕΙΑ 6

Ὣς ὁ μὲν ἔνθα καθεῦδε πολύτλας δῖος Ὀδυσσεὺς
ὕπνῳ καὶ καμάτῳ ἀρημένος· αὐτὰρ Ἀθήνη
βῆ ῥ' ἐς Φαιήκων ἀνδρῶν δῆμόν τε πόλιν τε·
οἳ πρὶν μέν ποτ' ἔναιον ἐν εὐρυχόρῳ Ὑπερείῃ,
ἀγχοῦ Κυκλώπων ἀνδρῶν ὑπερηνορεόντων,
οἵ σφεας σινέσκοντο, βίηφι δὲ φέρτεροι ἦσαν.
ἔνθεν ἀναστήσας ἄγε Ναυσίθοος θεοειδής,
εἷσεν δὲ Σχερίῃ, ἑκὰς ἀνδρῶν ἀλφηστάων,

ἀμφὶ δὲ τεῖχος ἔλασσε πόλει καὶ ἐδείματο οἴκους
καὶ νηοὺς ποίησε θεῶν καὶ ἐδάσσατ' ἀρούρας.
ἀλλ' ὁ μὲν ἤδη κηρὶ δαμεὶς Ἄϊδόσδε βεβήκει,
Ἀλκίνοος δὲ τότ' ἦρχε, θεῶν ἄπο μήδεα εἰδώς.
τοῦ μὲν ἔβη πρὸς δῶμα θεὰ γλαυκῶπις Ἀθήνη,
νόστον Ὀδυσσῆϊ μεγαλήτορι μητιόωσα.
βῆ δ' ἴμεν ἐς θάλαμον πολυδαίδαλον, ᾧ ἔνι κούρη
κοιμᾶτ' ἀθανάτῃσι φυὴν καὶ εἶδος ὁμοίη,
Ναυσικάα, θυγάτηρ μεγαλήτορος Ἀλκινόοιο,
πὰρ δὲ δύ' ἀμφίπολοι, Χαρίτων ἄπο κάλλος ἔχουσαι,
σταθμοῖϊν ἑκάτερθε· θύραι δ' ἐπέκειντο φαειναί.
ἡ δ' ἀνέμου ὡς πνοιὴ ἐπέσσυτο δέμνια κούρης,
στῆ δ' ἄρ' ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν,
εἰδομένη κούρῃ ναυσικλειτοῖο Δύμαντος,
ἥ οἱ ὁμηλικίη μὲν ἔην, κεχάριστο δὲ θυμῷ.
τῇ μιν ἐεισαμένη προσέφη γλαυκῶπις Ἀθήνη·

«Ναυσικάα, τί νύ σ' ὧδε μεθήμονα γείνατο μήτηρ;
εἵματα μέν τοι κεῖται ἀκηδέα σιγαλόεντα,
σοὶ δὲ γάμος σχεδόν ἐστιν, ἵνα χρὴ καλὰ μὲν αὐτὴν
ἕννυσθαι, τὰ δὲ τοῖσι παρασχεῖν, οἵ κέ σ' ἄγωνται·
ἐκ γάρ τοι τούτων φάτις ἀνθρώπους ἀναβαίνει
ἐσθλή, χαίρουσιν δὲ πατὴρ καὶ πότνια μήτηρ.
ἀλλ' ἴομεν πλυνέουσαι ἅμ' ἠόϊ φαινομένηφι·
καί τοι ἐγὼ συνέριθος ἅμ' ἕψομαι, ὄφρα τάχιστα
ἐντύνεαι, ἐπεὶ οὔ τοι ἔτι δὴν παρθένος ἔσσεαι·
ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον
πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ.
ἀλλ' ἄγ' ἐπότρυνον πατέρα κλυτὸν ἠῶθι πρὸ
ἡμιόνους καὶ ἄμαξαν ἐφοπλίσαι, ἥ κεν ἄγῃσι
ζῶστρά τε καὶ πέπλους καὶ ῥήγεα σιγαλόεντα.
καὶ δὲ σοὶ ὧδ' αὐτῇ πολὺ κάλλιον ἠὲ πόδεσσιν
ἔρχεσθαι· πολλὸν γὰρ ἄπο πλυνοί εἰσι πόληος.»

ἡ μὲν ἄρ' ὣς εἰποῦσ' ἀπέβη γλαυκῶπις Ἀθήνη
Οὔλυμπόνδ', ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεὶ
ἔμμεναι· οὔτ' ἀνέμοισι τινάσσεται οὔτε ποτ' ὄμβρῳ
δεύεται οὔτε χιὼν ἐπιπίλναται, ἀλλὰ μάλ' αἴθρη
πέπταται ἀννέφελος, λευκὴ δ' ἐπιδέδρομεν αἴγλη·
τῷ ἔνι τέρπονται μάκαρες θεοὶ ἤματα πάντα.
ἔνθ' ἀπέβη γλαυκῶπις, ἐπεὶ διεπέφραδε κούρῃ.

αὐτίκα δ' Ἠὼς ἦλθεν ἐΰθρονος, ἥ μιν ἔγειρε
Ναυσικάαν εὔπεπλον· ἄφαρ δ' ἀπεθαύμασ' ὄνειρον,
βῆ δ' ἴμεναι διὰ δώμαθ', ἵν' ἀγγείλειε τοκεῦσι,
πατρὶ φίλῳ καὶ μητρί· κιχήσατο δ' ἔνδον ἐόντας.
ἡ μὲν ἐπ' ἐσχάρῃ ἧστο σὺν ἀμφιπόλοισι γυναιξίν,
ἠλάκατα στρωφῶσ' ἁλιπόρφυρα· τῷ δὲ θύραζε
ἐρχομένῳ ξύμβλητο μετὰ κλειτοὺς βασιλῆας
ἐς βουλήν, ἵνα μιν κάλεον Φαίηκες ἀγαυοί.
ἡ δὲ μάλ' ἄγχι στᾶσα φίλον πατέρα προσέειπε·

«πάππα φίλ', οὐκ ἂν δή μοι ἐφοπλίσσειας ἀπήνην
ὑψηλὴν εὔκυκλον, ἵνα κλυτὰ εἵματ' ἄγωμαι
ἐς ποταμὸν πλυνέουσα, τά μοι ῥερυπωμένα κεῖται;
καὶ δὲ σοὶ αὐτῷ ἔοικε μετὰ πρώτοισιν ἐόντα
βουλὰς βουλεύειν καθαρὰ χροῒ εἵματ' ἔχοντα.
πέντε δέ τοι φίλοι υἷες ἐνὶ μεγάροις γεγάασιν,
οἱ δύ' ὀπυίοντες, τρεῖς δ' ἠΐθεοι θαλέθοντες·
οἱ δ' αἰεὶ ἐθέλουσι νεόπλυτα εἵματ' ἔχοντες
ἐς χορὸν ἔρχεσθαι· τὰ δ' ἐμῇ φρενὶ πάντα μέμηλεν.»

ὣς ἔφατ'· αἴδετο γὰρ θαλερὸν γάμον ἐξονομῆναι
πατρὶ φίλῳ· ὁ δὲ πάντα νόει καὶ ἀμείβετο μύθῳ·

«οὔτε τοι ἡμιόνων φθονέω, τέκος, οὔτε τευ ἄλλου.
ἔρχευ· ἀτάρ τοι δμῶες ἐφοπλίσσουσιν ἀπήνην
ὑψηλὴν εὔκυκλον, ὑπερτερίῃ ἀραρυῖαν.»

ὣς εἰπὼν δμώεσσιν ἐκέκλετο, τοὶ δ' ἐπίθοντο.
οἱ μὲν ἄρ' ἐκτὸς ἄμαξαν ἐΰτροχον ἡμιονείην
ὅπλεον ἡμιόνους θ' ὕπαγον ζεῦξάν θ' ὑπ' ἀπήνῃ·
κούρη δ' ἐκ θαλάμοιο φέρεν ἐσθῆτα φαεινήν.
καὶ τὴν μὲν κατέθηκεν ἐϋξέστῳ ἐπ' ἀπήνῃ·
μήτηρ δ' ἐν κίστῃ ἐτίθει μενοεικέ' ἐδωδὴν
παντοίην, ἐν δ' ὄψα τίθει, ἐν δ' οἶνον ἔχευεν
ἀσκῷ ἐν αἰγείῳ· κούρη δ' ἐπεβήσετ' ἀπήνης.
δῶκεν δὲ χρυσέῃ ἐν ληκύθῳ ὑγρὸν ἔλαιον,
εἷος χυτλώσαιτο σὺν ἀμφιπόλοισι γυναιξίν.
ἡ δ' ἔλαβεν μάστιγα καὶ ἡνία σιγαλόεντα,
μάστιξεν δ' ἐλάαν· καναχὴ δ' ἦν ἡμιόνοιϊν·
αἱ δ' ἄμοτον τανύοντο, φέρον δ' ἐσθῆτα καὶ αὐτήν,
οὐκ οἴην· ἅμα τῇ γε καὶ ἀμφίπολοι κίον ἄλλαι.

αἱ δ' ὅτε δὴ ποταμοῖο ῥόον περικαλλέ' ἵκοντο,
ἔνθ' ἦ τοι πλυνοὶ ἦσαν ἐπηετανοί, πολὺ δ' ὕδωρ
καλὸν ὑπεκπρόρεεν μάλα περ ῥυπόωντα καθῆραι,
ἔνθ' αἵ γ' ἡμιόνους μὲν ὑπεκπροέλυσαν ἀπήνης.
καὶ τὰς μὲν σεῦαν ποταμὸν πάρα δινήεντα
τρώγειν ἄγρωστιν μελιηδέα· ταὶ δ' ἀπ' ἀπήνης
εἵματα χερσὶν ἕλοντο καὶ ἐσφόρεον μέλαν ὕδωρ,
στεῖβον δ' ἐν βόθροισι θοῶς, ἔριδα προφέρουσαι.
αὐτὰρ ἐπεὶ πλῦνάν τε κάθηράν τε ῥύπα πάντα,
ἑξείης πέτασαν παρὰ θῖν' ἁλός, ἧχι μάλιστα
λάϊγγας ποτὶ χέρσον ἀποπτύεσκε θάλασσα.
αἱ δὲ λοεσσάμεναι καὶ χρισάμεναι λίπ' ἐλαίῳ
δεῖπνον ἔπειθ' εἵλοντο παρ' ὄχθῃσιν ποταμοῖο,
εἵματα δ' ἠελίοιο μένον τερσήμεναι αὐγῇ.
αὐτὰρ ἐπεὶ σίτου τάρφθεν δμῳαί τε καὶ αὐτή,
σφαίρῃ ταὶ δ' ἄρ' ἔπαιζον, ἀπὸ κρήδεμνα βαλοῦσαι,
τῇσι δὲ Ναυσικάα λευκώλενος ἤρχετο μολπῆς.
οἵη δ' Ἄρτεμις εἶσι κατ' οὔρεα ἰοχέαιρα,
ἢ κατὰ Τηΰγετον περιμήκετον ἢ Ἐρύμανθον,
τερπομένη κάπροισι καὶ ὠκείῃσ' ἐλάφοισι·
τῇ δέ θ' ἅμα Νύμφαι, κοῦραι Διὸς αἰγιόχοιο,
ἀγρονόμοι παίζουσι· γέγηθε δέ τε φρένα Λητώ·
πασάων δ' ὑπὲρ ἥ γε κάρη ἔχει ἠδὲ μέτωπα,
ῥεῖά τ' ἀριγνώτη πέλεται, καλαὶ δέ τε πᾶσαι·
ὣς ἥ γ' ἀμφιπόλοισι μετέπρεπε παρθένος ἀδμής.

ἀλλ' ὅτε δὴ ἄρ' ἔμελλε πάλιν οἶκόνδε νέεσθαι
ζεύξασ' ἡμιόνους πτύξασά τε εἵματα καλά,
ἔνθ' αὖτ' ἄλλ' ἐνόησε θεὰ γλαυκῶπις Ἀθήνη,
ὡς Ὀδυσεὺς ἔγροιτο, ἴδοι τ' εὐώπιδα κούρην,
ἥ οἱ Φαιήκων ἀνδρῶν πόλιν ἡγήσαιτο.
σφαῖραν ἔπειτ' ἔῤῥιψε μετ' ἀμφίπολον βασίλεια·
ἀμφιπόλου μὲν ἅμαρτε, βαθείῃ δ' ἔμβαλε δίνῃ.
αἱ δ' ἐπὶ μακρὸν ἄϋσαν· ὁ δ' ἔγρετο δῖος Ὀδυσσεύς,
ἑζόμενος δ' ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν·

«ὤ μοι ἐγώ, τέων αὖτε βροτῶν ἐς γαῖαν ἱκάνω;
ἤ ῥ' οἵ γ' ὑβρισταί τε καὶ ἄγριοι οὐδὲ δίκαιοι,
ἦε φιλόξεινοι καί σφιν νόος ἐστὶ θεουδής;
ὥς τέ με κουράων ἀμφήλυθε θῆλυς ἀϋτή,
Νυμφάων, αἳ ἔχουσ' ὀρέων αἰπεινὰ κάρηνα
καὶ πηγὰς ποταμῶν καὶ πίσεα ποιήεντα·
ἦ νύ που ἀνθρώπων εἰμὶ σχεδὸν αὐδηέντων.
ἀλλ' ἄγ' ἐγὼν αὐτὸς πειρήσομαι ἠδὲ ἴδωμαι.»

ὣς εἰπὼν θάμνων ὑπεδύσετο δῖος Ὀδυσσεύς,
ἐκ πυκινῆς δ' ὕλης πτόρθον κλάσε χειρὶ παχείῃ
φύλλων, ὡς ῥύσαιτο περὶ χροῒ μήδεα φωτός.
βῆ δ' ἴμεν ὥς τε λέων ὀρεσίτροφος, ἀλκὶ πεποιθώς,
ὅς τ' εἶσ' ὑόμενος καὶ ἀήμενος, ἐν δέ οἱ ὄσσε
δαίεται· αὐτὰρ ὁ βουσὶ μετέρχεται ἢ ὀΐεσσιν
ἠὲ μετ' ἀγροτέρας ἐλάφους· κέλεται δέ ἑ γαστὴρ
μήλων πειρήσοντα καὶ ἐς πυκινὸν δόμον ἐλθεῖν·
ὣς Ὀδυσεὺς κούρῃσιν ἐϋπλοκάμοισιν ἔμελλε
μείξεσθαι, γυμνός περ ἐών· χρειὼ γὰρ ἵκανε.
σμερδαλέος δ' αὐτῇσι φάνη κεκακωμένος ἅλμῃ,
τρέσσαν δ' ἄλλυδις ἄλλη ἐπ' ἠϊόνας προὐχούσας.
οἴη δ' Ἀλκινόου θυγάτηρ μένε· τῇ γὰρ Ἀθήνη
θάρσος ἐνὶ φρεσὶ θῆκε καὶ ἐκ δέος εἵλετο γυίων.
στῆ δ' ἄντα σχομένη· ὁ δὲ μερμήριξεν Ὀδυσσεύς,
ἢ γούνων λίσσοιτο λαβὼν εὐώπιδα κούρην,
ἦ αὔτως ἐπέεσσιν ἀποσταδὰ μειλιχίοισι
λίσσοιτ', εἰ δείξειε πόλιν καὶ εἵματα δοίη.
ὣς ἄρα οἱ φρονέοντι δοάσσατο κέρδιον εἶναι,
λίσσεσθαι ἐπέεσσιν ἀποσταδὰ μειλιχίοισι,
μή οἱ γοῦνα λαβόντι χολώσαιτο φρένα κούρη.
αὐτίκα μειλίχιον καὶ κερδαλέον φάτο μῦθον·

«γουνοῦμαί σε, ἄνασσα· θεός νύ τις ἦ βροτός ἐσσι;
εἰ μέν τις θεός ἐσσι, τοὶ οὐρανὸν εὐρὺν ἔχουσιν,
Ἀρτέμιδί σε ἐγώ γε, Διὸς κούρῃ μεγάλοιο,
εἶδός τε μέγεθός τε φυήν τ' ἄγχιστα ἐΐσκω·
εἰ δέ τίς ἐσσι βροτῶν, οἳ ἐπὶ χθονὶ ναιετάουσι,
τρὶς μάκαρες μὲν σοί γε πατὴρ καὶ πότνια μήτηρ,

τρὶς μάκαρες δὲ κασίγνητοι· μάλα πού σφισι θυμὸς
αἰὲν ἐϋφροσύνῃσιν ἰαίνεται εἵνεκα σεῖο,
λευσσόντων τοιόνδε θάλος χορὸν εἰσοιχνεῦσαν.
κεῖνος δ' αὖ περὶ κῆρι μακάρτατος ἔξοχον ἄλλων,
ὅς κέ σ' ἐέδνοισι βρίσας οἶκόνδ' ἀγάγηται.
οὐ γάρ πω τοιοῦτον ἴδον βροτὸν ὀφθαλμοῖσιν,
οὔτ' ἄνδρ' οὔτε γυναῖκα· σέβας μ' ἔχει εἰσορόωντα.
Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμῷ
φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα·
ἦλθον γὰρ καὶ κεῖσε, πολὺς δέ μοι ἕσπετο λαός,
τὴν ὁδόν, ᾗ δὴ μέλλεν ἐμοὶ κακὰ κήδε' ἔσεσθαι·
ὣς δ' αὔτως καὶ κεῖνο ἰδὼν ἐτεθήπεα θυμῷ,
δήν, ἐπεὶ οὔ πω τοῖον ἀνήλυθεν ἐκ δόρυ γαίης,
ὡς σέ, γύναι, ἄγαμαί τε τέθηπά τε, δείδια δ' αἰνῶς
γούνων ἅψασθαι· χαλεπὸν δέ με πένθος ἱκάνει.
χθιζὸς ἐεικοστῷ φύγον ἤματι οἴνοπα πόντον·
τόφρα δέ μ' αἰεὶ κῦμα φόρει κραιπναί τε θύελλαι
νήσου ἀπ' Ὠγυγίης· νῦν δ' ἐνθάδε κάββαλε δαίμων,
ὄφρα τί που καὶ τῇδε πάθω κακόν· οὐ γὰρ ὀΐω
παύσεσθ', ἀλλ' ἔτι πολλὰ θεοὶ τελέουσι πάροιθεν.
ἀλλά, ἄνασσ', ἐλέαιρε· σὲ γὰρ κακὰ πολλὰ μογήσας
ἐς πρώτην ἱκόμην, τῶν δ' ἄλλων οὔ τινα οἶδα
ἀνθρώπων, οἳ τήνδε πόλιν καὶ γαῖαν ἔχουσιν.
ἄστυ δέ μοι δεῖξον, δὸς δὲ ῥάκος ἀμφιβαλέσθαι,
εἴ τί που εἴλυμα σπείρων ἔχες ἐνθάδ' ἰοῦσα.
σοὶ δὲ θεοὶ τόσα δοῖεν, ὅσα φρεσὶ σῇσι μενοινᾷς,
ἄνδρα τε καὶ οἶκον, καὶ ὁμοφροσύνην ὀπάσειαν
ἐσθλήν· οὐ μὲν γὰρ τοῦ γε κρεῖσσον καὶ ἄρειον,
ἢ ὅθ' ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον
ἀνὴρ ἠδὲ γυνή· πόλλ' ἄλγεα δυσμενέεσσι,
χάρματα δ' εὐμενέτῃσι· μάλιστα δέ τ' ἔκλυον αὐτοί.»

τὸν δ' αὖ Ναυσικάα λευκώλενος ἀντίον ηὔδα·
«ξεῖν', ἐπεὶ οὔτε κακῷ οὔτ' ἄφρονι φωτὶ ἔοικας,
Ζεὺς δ' αὐτὸς νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,
ἐσθλοῖσ' ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ·
καί που σοὶ τά γ' ἔδωκε, σὲ δὲ χρὴ τετλάμεν ἔμπης.
νῦν δ', ἐπεὶ ἡμετέρην τε πόλιν καὶ γαῖαν ἱκάνεις,
οὔτ' οὖν ἐσθῆτος δευήσεαι οὔτε τευ ἄλλου,
ὧν ἐπέοιχ' ἱκέτην ταλαπείριον ἀντιάσαντα.
ἄστυ δέ τοι δείξω, ἐρέω δέ τοι οὔνομα λαῶν·
Φαίηκες μὲν τήνδε πόλιν καὶ γαῖαν ἔχουσιν,
εἰμὶ δ' ἐγὼ θυγάτηρ μεγαλήτορος Ἀλκινόοιο,
τοῦ δ' ἐκ Φαιήκων ἔχεται κάρτος τε βίη τε.»

ἦ ῥα, καὶ ἀμφιπόλοισιν ἐϋπλοκάμοισι κέλευσε·
«στῆτέ μοι ἀμφίπολοι· πόσε φεύγετε φῶτα ἰδοῦσαι;
ἦ μή πού τινα δυσμενέων φάσθ' ἔμμεναι ἀνδρῶν;
οὐκ ἔσθ' οὗτος ἀνὴρ διερὸς βροτὸς οὐδὲ γένηται,
ὅς κεν Φαιήκων ἀνδρῶν ἐς γαῖαν ἵκηται
δηϊοτῆτα φέρων· μάλα γὰρ φίλοι ἀθανάτοισιν.
οἰκέομεν δ' ἀπάνευθε πολυκλύστῳ ἐνὶ πόντῳ,
ἔσχατοι, οὐδέ τις ἄμμι βροτῶν ἐπιμίσγεται ἄλλος.
ἀλλ' ὅδε τις δύστηνος ἀλώμενος ἐνθάδ' ἱκάνει,
τὸν νῦν χρὴ κομέειν· πρὸς γὰρ Διός εἰσιν ἅπαντες
ξεῖνοί τε πτωχοί τε, δόσις δ' ὀλίγη τε φίλη τε.
ἀλλὰ δότ', ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε,
λούσατέ τ' ἐν ποταμῷ, ὅθ' ἐπὶ σκέπας ἔστ' ἀνέμοιο.»

ὣς ἔφαθ', αἱ δ' ἔσταν τε καὶ ἀλλήλῃσι κέλευσαν,
κὰδ δ' ἄρ' Ὀδυσσέα εἷσαν ἐπὶ σκέπας, ὡς ἐκέλευσε
Ναυσικάα, θυγάτηρ μεγαλήτορος Ἀλκινόοιο·
πὰρ δ' ἄρα οἱ φᾶρός τε χιτῶνά τε εἵματ' ἔθηκαν,
δῶκαν δὲ χρυσέῃ ἐν ληκύθῳ ὑγρὸν ἔλαιον,
ἤνωγον δ' ἄρα μιν λοῦσθαι ποταμοῖο ῥοῇσι.
δή ῥα τότ' ἀμφιπόλοισι μετηύδα δῖος Ὀδυσσεύς·

«ἀμφίπολοι, στῆθ' οὕτω ἀπόπροθεν, ὄφρ' ἐγὼ αὐτὸς
ἅλμην ὤμοιϊν ἀπολούσομαι, ἀμφὶ δ' ἐλαίῳ
χρίσομαι· ἦ γὰρ δηρὸν ἀπὸ χροός ἐστιν ἀλοιφή.
ἄντην δ' οὐκ ἂν ἐγώ γε λοέσσομαι· αἰδέομαι γὰρ
γυμνοῦσθαι κούρῃσιν ἐϋπλοκάμοισι μετελθών.»

ὣς ἔφαθ', αἱ δ' ἀπάνευθεν ἴσαν, εἶπον δ' ἄρα κούρῃ.
αὐτὰρ ὁ ἐκ ποταμοῦ χρόα νίζετο δῖος Ὀδυσσεὺς
ἅλμην, ἥ οἱ νῶτα καὶ εὐρέας ἄμπεχεν ὤμους·
ἐκ κεφαλῆς δ' ἔσμηχεν ἁλὸς χνόον ἀτρυγέτοιο.
αὐτὰρ ἐπεὶ δὴ πάντα λοέσσατο καὶ λίπ' ἄλειψεν,
ἀμφὶ δὲ εἵματα ἕσσαθ' ἅ οἱ πόρε παρθένος ἀδμής,
τὸν μὲν Ἀθηναίη θῆκεν, Διὸς ἐκγεγαυῖα,
μείζονά τ' εἰσιδέειν καὶ πάσσονα, κὰδ δὲ κάρητος
οὔλας ἧκε κὄμας, ὑακινθίνῳ ἄνθει ὁμοίας.
ὡς δ' ὅτε τις χρυσὸν περιχεύεται ἀργύρῳ ἀνὴρ
ἴδρις, ὃν Ἥφαιστος δέδαεν καὶ Παλλὰς Ἀθήνη
τέχνην παντοίην, χαρίεντα δὲ ἔργα τελείει,
ὣς ἄρα τῷ κατέχευε χάριν κεφαλῇ τε καὶ ὤμοις.
ἕζετ' ἔπειτ' ἀπάνευθε κιὼν ἐπὶ θῖνα θαλάσσης,
κάλλεϊ καὶ χάρισι στίλβων· θηεῖτο δὲ κούρη.
δή ῥα τότ' ἀμφιπόλοισιν ἐϋπλοκάμοισι μετηύδα·

«κλῦτέ μοι, ἀμφίπολοι λευκώλενοι, ὄφρα τι εἴπω.
οὐ πάντων ἀέκητι θεῶν, οἳ Ὄλυμπον ἔχουσι,
Φαιήκεσσ' ὅδ' ἀνὴρ ἐπιμείξεται ἀντιθέοισι·
πρόσθεν μὲν γὰρ δή μοι ἀεικέλιος δέατ' εἶναι,
νῦν δὲ θεοῖσιν ἔοικε, τοὶ οὐρανὸν εὐρὺν ἔχουσιν.
αἲ γὰρ ἐμοὶ τοιόσδε πόσις κεκλημένος εἴη
ἐνθάδε ναιετάων, καί οἱ ἅδοι αὐτόθι μίμνειν.
ἀλλὰ δότ', ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε.»

ὣς ἔφαθ', αἱ δ' ἄρα τῆς μάλα μὲν κλύον ἠδ' ἐπίθοντο,
πὰρ δ' ἄρ' Ὀδυσσῆϊ ἔθεσαν βρῶσίν τε πόσιν τε.
ἦ τοι ὁ πῖνε καὶ ἦσθε πολύτλας δῖος Ὀδυσσεὺς
ἁρπαλέως· δηρὸν γὰρ ἐδητύος ἦεν ἄπαστος.

αὐτὰρ Ναυσικάα λευκώλενος ἄλλ' ἐνόησεν·
εἵματ' ἄρα πτύξασα τίθει καλῆς ἐπ' ἀπήνης,
ζεῦξε δ' ὑφ' ἡμιόνους κρατερώνυχας, ἂν δ' ἔβη αὐτή.
ὤτρυνεν δ' Ὀδυσῆα ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζεν·

«ὄρσεο νῦν, ὦ ξεῖνε, πόλινδ' ἴμεν, ὄφρα σε πέμψω
πατρὸς ἐμοῦ πρὸς δῶμα δαΐφρονος, ἔνθα σέ φημι
πάντων Φαιήκων εἰδησέμεν, ὅσσοι ἄριστοι.
ἀλλὰ μάλ' ὧδ' ἕρδειν· δοκέεις δέ μοι οὐκ ἀπινύσσειν·
ὄφρ' ἂν μέν κ' ἀγροὺς ἴομεν καὶ ἔργ' ἀνθρώπων,
τόφρα σὺν ἀμφιπόλοισι μεθ' ἡμιόνους καὶ ἄμαξαν
καρπαλίμως ἔρχεσθαι· ἐγὼ δ' ὁδὸν ἡγεμονεύσω.
αὐτὰρ ἐπὴν πόλιος ἐπιβήομεν, ἣν πέρι πύργος
ὑψηλός, καλὸς δὲ λιμὴν ἑκάτερθε πόληος,
λεπτὴ δ' εἰσίθμη· νῆες δ' ὁδὸν ἀμφιέλισσαι
εἰρύαται· πᾶσιν γὰρ ἐπίστιόν ἐστιν ἑκάστῳ.
ἔνθα δέ τέ σφ' ἀγορὴ καλὸν Ποσιδήϊον ἀμφίς,
ῥυτοῖσιν λάεσσι κατωρυχέεσσ' ἀραρυῖα.
ἔνθα δὲ νηῶν ὅπλα μελαινάων ἀλέγουσι,
πείσματα καὶ σπείρας, καὶ ἀποξύνουσιν ἐρετμά.
οὐ γὰρ Φαιήκεσσι μέλει βιὸς οὐδὲ φαρέτρη,
ἀλλ' ἱστοὶ καὶ ἐρετμὰ νεῶν καὶ νῆες ἐῖσαι,
ᾗσιν ἀγαλλόμενοι πολιὴν περόωσι θάλασσαν.
τῶν ἀλεείνω φῆμιν ἀδευκέα, μή τις ὀπίσσω
μωμεύῃ· μάλα δ' εἰσὶν ὑπερφίαλοι κατὰ δῆμον·
καί νύ τις ὧδ' εἴπῃσι κακώτερος ἀντιβολήσας·
«τίς δ' ὅδε Ναυσικάᾳ ἕπεται καλός τε μέγας τε
ξεῖνος; ποῦ δέ μιν εὗρε; πόσις νύ οἱ ἔσσεται αὐτῇ.
ἦ τινά που πλαγχθέντα κομίσσατο ἧς ἀπὸ νηὸς
ἀνδρῶν τηλεδαπῶν, ἐπεὶ οὔ τινες ἐγγύθεν εἰσίν·
ἤ τίς οἱ εὐξαμένῃ πολυάρητος θεὸς ἦλθεν
οὐρανόθεν καταβάς, ἕξει δέ μιν ἤματα πάντα.
βέλτερον, εἰ καὐτή περ ἐποιχομένη πόσιν εὗρεν
ἄλλοθεν· ἦ γὰρ τούσδε γ' ἀτιμάζει κατὰ δῆμον
Φαίηκας, τοί μιν μνῶνται πολέες τε καὶ ἐσθλοί.»
ὣς ἐρέουσιν, ἐμοὶ δέ κ' ὀνείδεα ταῦτα γένοιτο.
καὶ δ' ἄλλῃ νεμεσῶ, ἥ τις τοιαῦτά γε ῥέζοι,
ἥ τ' ἀέκητι φίλων πατρὸς καὶ μητρὸς ἐόντων
ἀνδράσι μίσγηται πρίν γ' ἀμφάδιον γάμον ἐλθεῖν. -
ξεῖνε, σὺ δ' ὦκ' ἐμέθεν ξυνίει ἔπος, ὄφρα τάχιστα
πομπῆς καὶ νόστοιο τύχῃς παρὰ πατρὸς ἐμοῖο.
δήομεν ἀγλαὸν ἄλσος Ἀθήνης ἄγχι κελεύθου
αἰγείρων, ἐν δὲ κρήνη νάει, ἀμφὶ δὲ λειμών·
ἔνθα δὲ πατρὸς ἐμοῦ τέμενος τεθαλυῖά τ' ἀλῳή,
τόσσον ἀπὸ πτόλιος, ὅσσον τε γέγωνε βοήσας.
ἔνθα καθεζόμενος μεῖναι χρόνον, εἰς ὅ κεν ἡμεῖς
ἄστυδε ἔλθωμεν καὶ ἱκώμεθα δώματα πατρός.
αὐτὰρ ἐπὴν ἥμεας ἔλπῃ ποτὶ δώματ' ἀφῖχθαι,

καὶ τότε Φαιήκων ἴμεν ἐς πόλιν ἠδ' ἐρέεσθαι
δώματα πατρὸς ἐμοῦ μεγαλήτορος Ἀλκινόοιο.
ῥεῖα δ' ἀρίγνωτ' ἐστί, καὶ ἂν πάϊς ἡγήσαιτο
νήπιος· οὐ μὲν γάρ τι ἐοικότα τοῖσι τέτυκται
δώματα Φαιήκων, οἷος δόμος Ἀλκινόοιο
ἥρως. ἀλλ' ὁπότ' ἄν σε δόμοι κεκύθωσι καὶ αὐλή,
ὦκα μάλα μεγάροιο διελθέμεν, ὄφρ' ἂν ἵκηαι
μητέρ' ἐμήν· ἡ δ' ἧσται ἐπ' ἐσχάρῃ ἐν πυρὸς αὐγῇ,
ἠλάκατα στρωφῶσ' ἁλιπόρφυρα, θαῦμα ἰδέσθαι,
κίονι κεκλιμένη· δμῳαὶ δέ οἱ εἵατ' ὄπισθεν.
ἔνθα δὲ πατρὸς ἐμοῖο θρόνος ποτικέκλιται αὐτῇ,
τῷ ὅ γε οἰνοποτάζει ἐφήμενος ἀθάνατος ὥς.
τὸν παραμειψάμενος μητρὸς περὶ γούνασι χεῖρας
βάλλειν ἡμετέρης, ἵνα νόστιμον ἦμαρ ἴδηαι
χαίρων καρπαλίμως, εἰ καὶ μάλα τηλόθεν ἐσσί.
εἴ κέν τοι κείνη γε φίλα φρονέῃσ' ἐνὶ θυμῷ,
ἐλπωρή τοι ἔπειτα φίλους τ' ἰδέειν καὶ ἱκέσθαι
οἶκον ἐϋκτίμενον καὶ σὴν ἐς πατρίδα γαῖαν.»
ὣς ἄρα φωνήσασ' ἵμασεν μάστιγι φαεινῇ
ἡμιόνους· αἱ δ' ὦκα λίπον ποταμοῖο ῥέεθρα.
αἱ δ' εὖ μὲν τρώχων, εὖ δ' ἐπλίσσοντο πόδεσσιν·
ἡ δὲ μάλ' ἡνιόχευεν, ὅπως ἅμ' ἑποίατο πεζοὶ
ἀμφίπολοί τ' Ὀδυσεύς τε· νόῳ δ' ἐπέβαλλεν ἱμάσθλην.
δύσετό τ' ἠέλιος, καὶ τοὶ κλυτὸν ἄλσος ἵκοντο
ἱρὸν Ἀθηναίης, ἵν' ἄρ' ἕζετο δῖος Ὀδυσσεύς.
αὐτίκ' ἔπειτ' ἠρᾶτο Διὸς κούρῃ μεγάλοιο·

«κλῦθί μοι, αἰγιόχοιο Διὸς τέκος, Ἀτρυτώνη·
νῦν δή πέρ μευ ἄκουσον, ἐπεὶ πάρος οὔ ποτ' ἄκουσας
ῥαιομένου, ὅτε μ' ἔῤῥαιε κλυτὸς ἐννοσίγαιος.
δός μ' ἐς Φαίηκας φίλον ἐλθεῖν ἠδ' ἐλεεινόν.»

ὣς ἔφατ' εὐχόμενος, τοῦ δ' ἔκλυε Παλλὰς Ἀθήνη·
αὐτῷ δ' οὔ πω φαίνετ' ἐναντίη· αἴδετο γάρ ῥα
πατροκασίγνητον· ὁ δ' ἐπιζαφελῶς μενέαινεν
ἀντιθέῳ Ὀδυσῆϊ πάρος ἣν γαῖαν ἱκέσθαι.

ODYSSEY 6

Thus the much-enduring, divine Odysseus slept there, overcome by slumber and by toil; but Athena made her way to the land and the city of the Phaeacian men. They once had dwelt in the broad lands of Hyperia, near the Cyclopes, a race of overbearing men, who constantly plundered them, and were greater in strength. From there, godlike Nausithous had led them forth and settled them in Scheria, far from men who toil for their bread.

He drove a wall around the city, and built houses, and made temples for the gods, and divided the farmlands. But he, vanquished by fate, had already gone to the house of Hades, and Alcinous now ruled, his wisdom drawn from the gods. It was to his house that the bright-eyed goddess Athena went, devising a homecoming for great-hearted Odysseus. She went straight to an ornate bedchamber, in which a maiden lay sleeping, in form and feature like the immortal goddesses, Nausicaa, daughter of great-hearted Alcinous. Beside her slept two handmaidens, endowed with beauty by the Graces, one on either side of the doorposts; and the shining doors were closed. But she, like a breath of wind, rushed to the maiden’s bed, and stood above her head, and spoke a word to her, taking the form of the daughter of Dymas, a man famed for his ships, a girl of Nausicaa’s own age, and dear to her heart. In this likeness, the bright-eyed Athena addressed her:

“Nausicaa, how could your mother have borne such a careless child? Your gleaming garments lie here neglected, yet your wedding is near, when you must be beautifully robed and provide robes for those who will escort you. For it is from such things that a good name spreads among men, bringing joy to your father and your lady mother. Come, let us go to wash them as soon as dawn appears, and I will go with you as a helper, so that you may make yourself ready with all speed; for you will not be a maiden much longer. Already you have for suitors the noblest men in all the land of the Phaeacians, from whom you yourself draw your lineage. Come now, urge your glorious father at daybreak to prepare the mules and a wagon, which can carry the sashes and the robes and the gleaming coverlets. And for you yourself it is far better thus than to go on foot, for the washing pools are a great distance from the city.”

Having spoken thus, the bright-eyed Athena departed for Olympus, where they say the seat of the gods stands ever secure. It is not shaken by winds nor ever wet with rain, nor does snow fall upon it, but a perfect clarity spreads cloudless, and a white radiance courses over it. Therein the blessed gods rejoice for all their days. It was there the bright-eyed one went, when she had advised the maiden.

At once came Dawn of the beautiful throne, who wakened Nausicaa of the lovely robes; and straightway she marvelled at her dream, and went through the house to tell her parents, her dear father and mother; and she found them both within. Her mother sat at the hearth with her serving-women, spinning sea-purple yarn; but her father she met as he was going out the door to join the glorious lords at the council, to which the noble Phaeacians had summoned him. And standing very near, she spoke to her dear father:

“Papa dear, would you not prepare for me a wagon, a high one with good wheels, so that I may take my fine clothes to the river to be washed, which now lie soiled? And it is fitting that you yourself, when you are among the first of men to deliberate in council, should have clean garments on your skin. And you have five dear sons living in your halls, two of them married, and three are thriving bachelors; they always wish to have freshly washed clothes when they go to the dance; and all these things are a care on my mind.”

So she spoke, for she was ashamed to name her own blooming marriage to her dear father; but he understood all and replied with this word:

“I do not begrudge you the mules, my child, nor anything else. Go; the servants shall prepare for you a wagon, a high one with good wheels, fitted with a rack above.”

So saying, he called to the servants, and they obeyed. They prepared the smooth-running mule-cart outside, and brought up the mules and yoked them under the wagon. And the maiden brought the shining garments from her chamber and placed them in the well-polished wagon. Her mother then placed in a chest provisions to please the heart of every kind, and set dainties within, and poured wine into a goatskin flask; and the maiden climbed into the wagon. Her mother gave her liquid olive oil in a golden flask, so that she and her maids might anoint themselves after bathing. Then Nausicaa took up the whip and the gleaming reins, and struck the mules to drive them on; and there was a clatter from the pair. And they strained without ceasing, carrying the clothing and the maiden, yet not alone; with her went her handmaidens as well.

And when they came to the fair-flowing current of the river, where the washing pools were always full, and much clear water bubbled up from below to cleanse what was ever so soiled, there they unyoked the mules from the wagon. They drove them along the bank of the eddying river to graze on the honey-sweet clover. Then from the wagon they took the garments in their hands and carried them into the dark water, and trod them in the troughs with swift feet, making a contest of it. But when they had washed and cleansed all the stains, they spread the clothes in a line along the sea-shore, where the sea most tended to wash the pebbles clean upon the land. And after they had bathed and anointed themselves richly with oil, they took their meal along the banks of the river, and waited for the garments to dry in the rays of the sun. Then when she and her maids had taken their fill of food, they threw off their veils and began to play with a ball, and among them white-armed Nausicaa led the song and dance. As Artemis, the archer, roams across the mountains, either lofty Taygetus or Erymanthus, delighting in the boars and the swift deer, and with her the Nymphs, daughters of aegis-bearing Zeus, who haunt the wilds, are playing; and the heart of Leto rejoices. Over all of them she holds her head and brow, and is easily known, though all are beautiful: so did the unwed maiden stand out among her handmaidens.

But when she was about to start for home again, after yoking the mules and folding the beautiful garments, then the bright-eyed goddess Athena devised another plan, so that Odysseus would awaken and see the lovely-eyed maiden, who might guide him to the city of the Phaeacian men. The princess then threw the ball to one of her maids; she missed the maid, and it fell into a deep eddy. They cried out with a loud shriek, and divine Odysseus awoke, and sitting up, he debated in his mind and in his spirit:

“Alas for me! To the land of what mortals have I come now? Are they violent and savage, and without justice, or are they kind to strangers, with a god-fearing mind? Such a cry, as of maidens, has encircled me, a female voice, of the Nymphs who hold the steep peaks of the mountains and the springs of rivers and the grassy meadows. Or am I, perhaps, near men who have the power of speech? Come now, I myself will try and see.”

So saying, divine Odysseus crept out from under the bushes, and from the thick wood with his stout hand he broke a branch of leaves, to shield his manhood on his body. He advanced like a mountain-bred lion, confident in its strength, which goes forth, buffeted by rain and wind, and in its eyes a fire burns; and it goes after oxen or sheep or after wild deer; and its belly commands it to try for the flocks, even entering a well-built fold. So Odysseus was about to mingle with the fair-tressed maidens, naked though he was, for necessity had come upon him. A fearsome sight he appeared to them, befouled with brine, and they fled in terror, one here, one there, along the jutting shores. Only the daughter of Alcinous remained; for Athena had put courage in her heart and taken the fear from her limbs. She stood and faced him. And Odysseus debated whether he should grasp her knees and beseech the lovely-eyed maiden, or stand apart and with gentle words entreat her to show him the city and give him clothing. And as he pondered, it seemed to him the better course to entreat her from a distance with gentle words, lest the maiden’s heart grow angry with him if he clasped her knees. At once he spoke a gentle and cunning word:

“I beseech you, my lady. Are you a goddess or a mortal? If you are one of the gods who hold the wide heaven, then it is to Artemis, the daughter of great Zeus, that I liken you most nearly in beauty and stature and form. But if you are one of the mortals who dwell upon the earth, thrice-blessed are your father and your lady mother,

and thrice-blessed are your brothers. Surely their hearts must ever be warmed with happiness on your account, as they watch such a sapling of beauty entering the dance. But that man is the most blessed in his heart, beyond all others, who prevails with his bridal gifts and leads you to his home. For never have my eyes beheld such a mortal, neither man nor woman. Awe holds me as I look at you. In Delos once, beside the altar of Apollo, I saw a young sapling of a palm tree shooting upward. For I went there also, and a great host followed me on that journey where evil sorrows were destined to befall me. And just so, when I saw that tree, I was astonished in my spirit for a long time, since never had such a stalk grown up from the earth. In the same way, my lady, I admire and marvel at you, and I am terribly afraid to touch your knees; but a harsh sorrow has come upon me. Yesterday, on the twentieth day, I escaped the wine-dark sea; until then the waves and the rushing storms had always carried me from the island of Ogygia. And now a god has cast me here, so that here, too, I might suffer some evil; for I do not think my trials will cease, but the gods will accomplish many more before then. But you, my lady, pity me. For after suffering many evils, it is to you I have come first, and I know not one of the other people who hold this city and this land. Show me your town, and give me a rag to throw around me, if you had perhaps a wrapper for the linen when you came here. And may the gods grant you as many things as your heart desires: a husband and a home, and may they bestow on you a noble harmony of minds. For there is nothing greater or better than this, than when a man and a woman keep a home together with like minds in their thoughts: a great sorrow to their enemies, and a joy to their well-wishers. And they themselves know it best.”

Then white-armed Nausicaa answered him in turn: “Stranger, since you seem neither a wicked nor a foolish man, and since Olympian Zeus himself allots fortune to men, to the good and the evil, to each as he may wish, and he has given you these sorrows, you must simply endure them. But now, since you have come to our city and our land, you shall not lack for clothing, nor for anything else that is owed to a long-suffering suppliant who comes for aid. I will show you the town and tell you the name of our people: The Phaeacians hold this city and this land, and I am the daughter of great-hearted Alcinous, from whom the might and power of the Phaeacians derive.”

So she spoke, and called to her fair-tressed handmaidens: “Stay, my maids! Where do you flee at the sight of a man? Surely you do not think he is some enemy? There is not, nor will there ever be, a living mortal man who would dare to come to the land of the Phaeacian men bringing hostility; for we are very dear to the immortals. We live apart, in the much-surging sea, at the world’s end, and no other mortals mingle with us. But this is some poor man, come wandering here, whom we must now care for. For from Zeus come all strangers and beggars, and a gift, though small, is welcome. Come, my maids, give the stranger food and drink, and bathe him in the river, where there is shelter from the wind.”

So she spoke, and they stopped and called to one another, and they led Odysseus down to a sheltered place, as Nausicaa, daughter of great-hearted Alcinous, had commanded. Beside him they placed a cloak and a tunic for clothing, and gave him liquid olive oil in the golden flask, and urged him to bathe in the currents of the river. Then divine Odysseus spoke to the handmaidens:

“Handmaidens, stand over there, at a distance, so that I myself may wash the salt from my shoulders, and anoint myself with oil; for it has been long since ointment has touched my skin. I will not bathe in front of you; for I am ashamed to be naked in the presence of fair-tressed maidens.”

So he spoke, and they went away and told the princess. Then divine Odysseus washed his skin in the river, cleansing the brine that covered his back and broad shoulders, and from his head he wiped the crust of the barren sea. And when he had washed himself completely and anointed himself with oil, and had put on the garments that the unwed maiden gave him, Athena, daughter of Zeus, made him taller to look upon and more powerful, and from his head she made his hair flow down in curls, like the hyacinth flower. And as when a skillful man fuses gold over silver, one whom Hephaestus and Pallas Athena have taught all manner of craft, and he fashions works full of grace, so she poured grace over his head and shoulders. He went then and sat down apart on the sea-shore, gleaming with beauty and grace; and the maiden gazed at him. Then she spoke to her fair-tressed handmaidens:

“Listen to me, my white-armed maids, so I may say something. It is not against the will of all the gods who hold Olympus that this man will mingle with the godlike Phaeacians. Before, he truly seemed to me an unseemly sight, but now he is like the gods who hold the wide heaven. If only such a man might be called my husband, dwelling here, and if only it might please him to remain. But come, my maids, give the stranger food and drink.”

So she spoke, and they readily listened and obeyed, and beside Odysseus they placed food and drink. And truly the much-enduring, divine Odysseus drank and ate ravenously; for it had been a long time since he had tasted food.

Then white-armed Nausicaa turned her thoughts to other things. She folded the garments and placed them on the beautiful wagon, yoked the strong-hoofed mules, and mounted the cart herself. Then she roused Odysseus, and spoke and addressed him by name:

“Arise now, stranger, and let us go to the city, so that I may escort you to the house of my wise father, where I tell you you shall come to know all the noblest of the Phaeacians. But do exactly so; and you seem to me not without wisdom: as long as we are passing through the fields and the farms of men, you must walk quickly with my maids behind the mules and wagon, and I will lead the way. But when we reach the city, around which runs a high tower, with a fair harbor on either side of the city, and the entrance is narrow, and curved ships are drawn up along the road, for every man has his own slipway. And there is their place of assembly, around the beautiful temple of Poseidon, built with heavy stones, quarried and set deep in the earth. There they tend to the gear of their black ships, the cables and the sails, and there they shape the oars. For the Phaeacians care nothing for the bow or the quiver, but for masts and oars of ships, and for the balanced vessels in which they glory as they cross the grey sea. It is their bitter talk I wish to avoid, lest someone later should find fault; for there are very arrogant men among our people. And some baser man, meeting us, might say: ‘Who is this tall and handsome stranger following Nausicaa? Where did she find him? He will surely be her husband. Perhaps she has taken in some wanderer from his ship, some man from a distant land, since none live near us. Or perhaps some much-prayed-for god has come down from heaven in answer to her prayers, and he will have her for all his days. It is for the best if she herself has gone and found a husband from elsewhere, for she certainly scorns the men here in our land, the Phaeacians, the many noble men who court her.’ So they will say, and these things would become a reproach to me. I would blame any other girl who acted so, who, against the will of her dear father and mother, while they are still living, consorts with men before coming to an open marriage. Stranger, you must grasp my meaning quickly, so that you may soonest obtain an escort and a homecoming from my father. You will find a splendid grove of Athena near the road, of black poplars; in it a spring flows, and a meadow lies around it. There my father has his precinct and his blooming vineyard, as far from the city as a man’s shout can be heard. Sit down there and wait for a time, until we have entered the city and reached my father's house. But when you think we have arrived at the palace,

then you may go into the city of the Phaeacians and ask for the house of my father, great-hearted Alcinous. It is easily recognized, and even a small child could lead you there; for the houses of the Phaeacians are not built like the house of the hero Alcinous. But when the house and courtyard enclose you, pass quickly through the great hall, until you reach my mother. She sits at the hearth in the firelight, spinning sea-purple yarn, a marvel to behold, leaning against a pillar, and her maids sit behind her. There my father’s throne is set, next to hers, where he sits and sips his wine, like an immortal. Passing him by, cast your hands about my mother's knees, so that you may see your day of homecoming, rejoicing and soon, even if you are from very far away. If she should feel kindly toward you in her heart, then there is hope for you to see your friends and to reach your well-built house and your own native land.” So speaking, she struck the mules with her shining whip, and they quickly left the river’s streams. And they trotted well, and paced well with their feet; and she drove with care, so that they who were on foot could follow, the maids and Odysseus; and she applied the lash with judgment. The sun set, and they came to the glorious grove, sacred to Athena, where divine Odysseus then sat down. At once he then prayed to the daughter of great Zeus:

“Hear me, daughter of aegis-bearing Zeus, Atrytone! Now at last listen to me, since before you never listened when I was being shattered, when the glorious Earth-shaker shattered me. Grant that I may come to the Phaeacians as one to be loved and pitied.”

So he spoke in prayer, and Pallas Athena heard him, but she did not yet appear to him face to face; for she stood in awe of her father’s brother, who nursed a furious rage against godlike Odysseus, until he reached his own land.

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