ODYSSEY 8

And when early-born Dawn with rosy fingers appeared, the hallowed might of Alcinous rose then from his bed, and up rose Odysseus, sacker of cities, born of Zeus. Then the hallowed might of Alcinous led the way for them to the Phaeacians’ place of assembly, which was built for them beside the ships. Upon arriving, they sat down on the polished stones, side by side; and Pallas Athena went about the city, in the likeness of the herald of wise Alcinous, devising a homecoming for great-hearted Odysseus, and standing beside each man, she spoke these words:

"Come now, you leaders and counselors of the Phaeacians, make your way to the assembly, so that you may learn of the stranger who has newly come to the house of wise Alcinous, having wandered across the sea; in form he is like the immortals."

With these words she stirred the spirit and heart of each man. Swiftly the assembly places and seats were filled with men gathering there; and many gazed in wonder when they saw the wise son of Laertes. For upon him Athena had shed a divine grace over his head and shoulders, and made him taller and broader to behold, so that he might become dear to all the Phaeacians, and fearsome, and worthy of respect, and might accomplish the many trials with which the Phaeacians meant to test Odysseus. Then, when they were assembled and all gathered together, Alcinous addressed them and spoke in their midst:

"Hear me, leaders and counselors of the Phaeacians, that I may speak what the heart in my breast commands me. This stranger—I know not who he is—has come to my house in his wanderings, whether from the peoples of the east or of the west. He urges us for an escort and prays that it be assured. Let us, then, as we have done before, hasten to provide this escort; for no one else who comes to my halls, whoever he may be, remains here long in sorrow for want of passage. So come, let us draw a black ship down to the divine sea for her maiden voyage, and let two and fifty youths be chosen from the populace, those who have proven themselves best before. And when you have all properly lashed the oars to the oarlocks, disembark; and then come to my house and prepare a swift feast; I shall provide well for you all. These are my orders for the youths; but as for the rest of you, you sceptered kings, come to my fine palace, so that we may entertain the stranger in our halls; let no one refuse. And summon the divine singer, Demodocus; for to him the god has given song to delight us, in whatever way his spirit moves him to sing."

So he spoke and led the way, and they followed him, the sceptered kings; and a herald went to fetch the divine singer. And the chosen two and fifty youths went, as he commanded, to the shore of the barren sea. And when they had come down to the ship and to the sea, they drew the black ship into the deep water, and placed the mast and sails in the black ship, and fitted the oars in their leather loops, all in due order; and they unfurled the white sails. They moored her high out in the water; and then they went on their way to the great house of wise Alcinous. And the porticoes and courts and rooms were filled with men

who had gathered; and there were many, young and old. For them Alcinous sacrificed twelve sheep, eight white-tusked boars, and two shambling oxen. These they flayed and dressed, and prepared a lovely feast.

Then the herald drew near, leading the faithful singer, whom the Muse loved dearly, and gave him both good and evil: of his eyes she deprived him, but gave him sweet song. For him Pontonous placed a silver-studded chair in the midst of the feasters, leaning it against a tall pillar; and from a peg above his head he hung the clear-toned lyre, and showed him how to take it with his hands. And beside him the herald set a basket and a fine table, and a cup of wine, to drink whenever his heart desired. Then they stretched out their hands to the good fare that lay ready. But when they had put aside their desire for drink and food, the Muse stirred the singer to sing of the glories of men, from a lay whose fame at that time reached the wide heavens: the strife between Odysseus and Achilles, son of Peleus, how they once contended at a lavish feast of the gods with terrible words, while the king of men, Agamemnon, rejoiced in his heart that the best of the Achaeans were quarreling. For so Phoebus Apollo had prophesied to him in an oracle in sacred Pytho, when he crossed the stone threshold to seek a prophecy. For at that time the beginning of woe was rolling upon Trojans and Danaans alike, through the will of great Zeus.

These things the renowned singer sang; but Odysseus took his great purple cloak in his sturdy hands, drew it over his head, and covered his handsome face; for he was ashamed before the Phaeacians to let them see the tears he shed. And whenever the divine singer would pause in his song, he would wipe away his tears and draw the cloak from his head, and taking his two-handled cup, would pour a libation to the gods. But whenever he would begin again, and the Phaeacian nobles would urge him on to sing, delighting in his verses, Odysseus would again cover his head and groan. There he shed tears unnoticed by all the others, but Alcinous alone observed and understood, for he sat near him, and heard his heavy groaning. At once he spoke among the Phaeacians, lovers of the oar:

"Hear me, leaders and counselors of the Phaeacians! We have now sated our hearts with the shared feast and with the lyre, which is the companion to a rich banquet. Let us go out now and make trial of the games, all of them, so that the stranger may tell his friends, when he has returned home, how much we surpass others in boxing and wrestling and jumping and in speed of foot."

So he spoke and led the way, and they followed him. The herald hung the clear-toned lyre back on its peg, and took Demodocus by the hand and led him from the hall; the herald went before him on the same path as the others, the Phaeacian nobles, who went to marvel at the games. They went to the place of assembly, and with them followed a great throng, countless in number; and many fine youths stood forth. There rose Acroneos and Ocyalus and Elatreus, and Nauteus and Prymneus and Anchialus and Eretmeus, and Ponteus and Proreus, Thoon and Anabesineos, and Amphialus, son of Polyneus, son of Tecton. And also Euryalus, a match for man-slaying Ares, son of Naubolus, who was the best in form and feature of all the Phaeacians, after peerless Laodamas. And there stood forth the three sons of blameless Alcinous, Laodamas and Halius and godlike Clytoneus. These, then, first made trial of their speed. A course was marked out for them from the starting-line, and they all together flew forward swiftly, raising dust from the plain. Of these, the peerless Clytoneus was by far the best at running; by as much as is the range of a mule-team in a fallow field, by that much he shot ahead and reached the crowd, while the others were left behind. Then they made trial of grievous wrestling; and in this, Euryalus in turn outshone all the best. And in the jump, Amphialus was the most outstanding of all; with the discus, in turn, Elatreus was by far the mightiest, and in boxing, Laodamas, the good son of Alcinous.

Now when all had delighted their hearts with the contests, Laodamas, son of Alcinous, spoke among them:

"Come, friends, let us ask the stranger if he knows and is skilled in any contest. In his build, at least, he is not base, his thighs and calves, and his two arms above, his sturdy neck and his great strength; nor does he lack for youth, but he has been broken by many misfortunes. For I say that there is nothing else more ruinous than the sea to confound a man, even if he be very strong."

And Euryalus answered him in turn and said: "Laodamas, what you have spoken is most fitting. Go now yourself and issue the challenge, and declare your word."

And when the good son of Alcinous heard this, he went and stood in the midst and addressed Odysseus:

"Come you also, stranger-father, and try your skill in the games, if you have any skill in them; and it is likely you do know of games. For there is no greater glory for a man, so long as he lives, than that which he achieves with his own feet and his own hands. So come, try your skill, and cast the cares from your heart. Your journey will not be long delayed, for already your ship is drawn to the sea and your comrades are ready."

Answering him, much-counselling Odysseus said: "Laodamas, why do you bid me do this, mocking me? Sorrows are more on my mind than contests are, I who have suffered much and labored much in times past, and now sit in your assembly, longing for my return, imploring your king and all your people."

And Euryalus in turn answered him and taunted him to his face: "Indeed, stranger, I do not take you for a man skilled in contests, such as are common among men, but rather for one who plies the seas in a many-benched ship, a captain of sailors, who are men of trade, mindful of his cargo and watchful over his wares and his rapacious gains. You do not look like an athlete."

Then, with a dark glance, much-counselling Odysseus spoke to him: "Stranger, you have not spoken well; you are like a man of folly. Thus it is that the gods do not give graceful gifts to all men—not comeliness, nor wisdom, nor skill in speech. For one man may be of less striking appearance, but a god crowns his form with words, and men look upon him with delight; he speaks with unfaltering eloquence, with gentle modesty, and stands out in any gathering, and as he walks through the city, men gaze at him as at a god. Another man, in turn, may be like the immortals in appearance, but no grace is wreathed about his words. So you, too, have a remarkable appearance, not even a god could fashion it better, but your mind is empty. You have stirred the spirit in my dear breast by speaking in an unseemly way. I am not unskilled in contests, as you claim, but rather I believe I was among the first, so long as I could rely on my youth and my own hands. But now I am held fast by hardship and sorrows, for I have endured much, cleaving through wars of men and the grievous waves of the sea. But even so, having suffered much, I will try the contests; for your speech was heart-stinging; you have provoked me with your words."

He spoke, and leaping up with his cloak still on, he seized a discus that was larger and thicker, and heavier by no small measure than those the Phaeacians used to throw among themselves. Whirling it, he let it fly from his mighty hand; and the stone hummed. And down to the ground they cowered, the Phaeacians of the long oars, men famed for their ships, beneath the rush of the stone. It flew past all the markers, speeding lightly from his hand. And Athena set the mark, in the likeness of a man, and she spoke out and addressed him:

"Even a blind man, stranger, could distinguish this mark by feeling for it, since it is not mingled with the crowd, but is far in the lead. So take heart in this contest at least; no Phaeacian will reach this mark, let alone surpass it."

So she spoke, and much-enduring, divine Odysseus was glad, rejoicing that he saw a true friend in the contest. And then he spoke more lightly to the Phaeacians:

"Reach that mark now, you youths. Soon I believe I will send another as far, or even farther. And of the rest, if any man's heart and spirit bid him, let him come and try me, since you have angered me so greatly, either in boxing or wrestling or even in running, I do not shrink from it, from any of the Phaeacians, save Laodamas himself. For he is my host; who would fight with one who gives him friendship? That man is a fool and a man of no account, who challenges his host to a contest of skill in a foreign land; he only lessens his own standing. But of the others, there is none I refuse or disdain, but I am willing to know you and try you face to face. For I am not unskilled in all the contests that are held among men. I know well how to handle a polished bow; I would be the first to strike my man with an arrow in a throng of enemy men, even if very many comrades stood beside me and were shooting at the men. Only Philoctetes surpassed me with the bow in the land of the Trojans, when we Achaeans used our bows. But of all others I say I am by far the best, of all mortals now upon the earth who eat bread. But with men of former times I will not seek to contend, neither with Heracles nor with Eurytus of Oechalia, who even contended with the immortals in archery. Therefore great Eurytus died suddenly and did not reach old age in his halls; for Apollo, angered, killed him, because he had challenged him to an archery contest. And I can throw a spear farther than any other man can shoot an arrow. Only in the footrace do I fear that some one of the Phaeacians might surpass me; for I have been grievously battered by the many waves, since there was no constant care aboard my ship; for this reason, my dear limbs are undone."

So he spoke, and they all fell silent. Only Alcinous answered him and spoke:

"Stranger, since what you say among us is not ungracious, but you wish to display the excellence that attends you, angered that this man stood beside you in the contest and taunted you, in a way that no mortal would belittle your worth, no one who knows in his heart how to speak rightly— come now, listen to my words, so that you may tell them to another hero, when in your own great halls you are feasting beside your wife and your children, mindful of our excellence, of the skills that Zeus has granted us, down from our fathers' time. For we are not peerless boxers or wrestlers, but in the footrace we are swift, and in our ships the best; and always dear to us are the feast, the lyre, and the dance, and changes of clothing, and hot baths, and the bed. But come, all you who are the best dancers of the Phaeacians, perform now, so that the stranger may tell his friends, when he has returned home, how much we surpass others in seamanship and footrace and dance and song. And let someone go at once and fetch for Demodocus the clear-toned lyre, and bring it here; it is lying somewhere in our palace."

So spoke godlike Alcinous, and the herald rose to fetch the hollow lyre from the king's palace. And nine chosen judges all stood up, men of the people, who managed all things well at the games; they smoothed the dancing-ground, and made the fair ring wide. Then the herald came near, bearing the clear-toned lyre for Demodocus; who then went into the middle, and around him stood young men in the first bloom of youth, skilled in the dance, and they beat the sacred dancing-ground with their feet. And Odysseus watched the flashing of their feet, and marveled in his heart.

Then the bard, striking his lyre, began to sing beautifully of the love of Ares and fair-crowned Aphrodite, how they first lay together in the house of Hephaestus in secret; he gave her many gifts, and shamed the marriage bed of lord Hephaestus. But at once a messenger came to him, Helios, the Sun, who had seen them lying together in love. And Hephaestus, when he heard the heart-grieving tale, went to his smithy, brooding evil in his heart. On the anvil-block he set his great anvil, and forged bonds that could not be broken or loosened, so that they might remain fast there. Then, when he had fashioned the snare, angered with Ares, he went to the chamber where his dear bed lay. Around the bed-posts he poured the bonds in a circle everywhere, and many too hung down from the rafters, as fine as spiderwebs; which no one could see, not even one of the blessed gods, for they were wrought with great cunning. And when he had spread the snare all about the bed, he made as if to go to Lemnos, that well-built citadel, which to him is the dearest by far of all lands. Nor did golden-reined Ares keep a blind watch, when he saw Hephaestus, the famed craftsman, departing. He went toward the house of the renowned Hephaestus, yearning for the love of fair-crowned Cytherea. She, newly come from the side of her father, the mighty son of Cronos, had just sat down; and he came inside the house, took her by the hand, and spoke a word and called her by name:

"Come, my dear, let us go to bed and take our pleasure; for Hephaestus is no longer here among his people, but has already gone, I think, to Lemnos to visit the wild-voiced Sintians."

So he spoke, and to her it seemed a welcome thing to lie with him. The two went to the bed and lay down; and around them the bonds, artfully made by cunning Hephaestus, tightened, and they could not move a limb or raise themselves up. And then they knew that there was no longer any escape. And near them came the renowned lame god, having turned back again before he reached the land of Lemnos; for Helios had kept watch for him and told him the tale. He went toward his house, his dear heart aching, and stood in the gateway, and a savage anger seized him. Terribly he cried out and called to all the gods:

"Father Zeus, and you other blessed gods who live forever, come here, that you may see a deed that is laughable and not to be borne, how the daughter of Zeus, Aphrodite, ever dishonors me, lame as I am, and loves ruinous Ares, because he is handsome and sound of foot, while I, I was born crooked. But for this no one is to blame but my two parents, who ought never to have begotten me! But you will see where these two sleep in love, having gone to my own bed; and I am grieved to see it. I do not think they will want to lie thus even a moment longer, fond as they are. Soon neither will wish to sleep; but the snare and the bond will hold them, until her father pays me back all the bride-gifts, all that I placed in his hand for the sake of his dog-eyed girl, because his daughter is beautiful, but without restraint."

So he spoke, and the gods gathered at the bronze-floored house. Poseidon the earth-shaker came, and the bounteous Hermes came, and the lord Apollo, the far-worker, came. But the goddesses, out of modesty, remained each in her own house. The gods, givers of good things, stood in the gateway; and unquenchable laughter arose among the blessed gods as they gazed upon the craft of cunning Hephaestus. And thus a man would speak, with a glance at his neighbor:

"Evil deeds do not prosper. The slow overtakes the swift, as now Hephaestus, though slow, has caught Ares, though he is the swiftest of the gods who hold Olympus, lame as he is, by his craft. And so Ares owes the adulterer's price."

Thus they spoke such things to one another. But Lord Apollo, son of Zeus, spoke to Hermes:

"Hermes, son of Zeus, messenger, giver of good things, would you be willing, I ask, though pressed by mighty bonds, to sleep in bed beside golden Aphrodite?"

Then the messenger, the Slayer of Argus, answered him: "If only this might be, lord Apollo, archer from afar! Let the bonds be three times as many, without end, wrapped around me, and let all you gods and all the goddesses look on, if only I might sleep beside golden Aphrodite."

So he spoke, and laughter arose among the immortal gods. But laughter did not seize Poseidon, and he pleaded constantly with Hephaestus, the famed craftsman, to release Ares. And speaking to him, he uttered winged words:

"Release him! And I promise you that he himself, as you command, will pay all that is due among the immortal gods."

Then the renowned lame god answered him in turn: "Do not ask this of me, Poseidon, shaker of the earth. A sorry thing it is to stand surety for the sorry. How could I bind you among the immortal gods, if Ares should go off, escaping both his debt and the bond?"

Then Poseidon the earth-shaker answered him in turn: "Hephaestus, if indeed Ares should escape his debt and flee, I myself will pay you these things."

Then the renowned lame god answered him: "It is not possible, nor seemly, to refuse your word."

So saying, the mighty Hephaestus undid the bond. And the two, when they were freed from the bond, strong as it was, leapt up at once; and he went to Thrace, while she, laughter-loving Aphrodite, went to Cyprus, to Paphos, where she has her precinct and her fragrant altar. There the Graces bathed her and anointed her with oil, ambrosial, such as glimmers on the gods who live forever, and they clothed her in lovely garments, a wonder to behold.

These things the renowned singer sang; and Odysseus took pleasure in his heart as he listened, as did the other Phaeacians of the long oars, men famed for their ships.

Then Alcinous bade Halius and Laodamas to dance alone, since no one could contend with them. And so, taking in their hands a beautiful ball, a purple one, which skillful Polybus had made for them, one of them would throw it toward the shadowy clouds, bending backwards; and the other, leaping high from the earth, would catch it easily, before his feet touched the ground again. Then, after they had tried their skill with the ball straight up, they then danced upon the bountiful earth, passing it often between them, and the other young men beat time, standing around the ring, and a great din arose from beneath. Then at last divine Odysseus spoke to Alcinous:

"Lord Alcinous, most renowned of all peoples, you boasted that your dancers were the best, and indeed it has been proven; awe holds me as I look on."

So he spoke, and the hallowed might of Alcinous was glad, and at once he spoke among the Phaeacians, lovers of the oar:

"Hear me, leaders and counselors of the Phaeacians. This stranger seems to me a man of great wisdom. Come then, let us give him a guest-gift, as is fitting. For there are twelve distinguished kings throughout the land who rule as lords, and I myself am the thirteenth. Let each of you bring him a freshly washed cloak and a tunic, and a talent of precious gold. Let us bring all these things together at once, so that with them in his hands the stranger may go to his dinner with a glad heart. And let Euryalus make amends to him in person with words and a gift, since what he said was not at all fitting."

So he spoke, and they all praised his words and gave their assent, and each one sent a herald to fetch the gifts. Then Euryalus in turn answered and spoke:

"Lord Alcinous, most renowned of all peoples, I will indeed make amends to the stranger, as you command. I shall give him this sword of solid bronze, on which there is a hilt of silver, and a scabbard of newly sawn ivory is wrapped around it; it will be a thing of great worth to him."

So saying, he placed in his hands the silver-hilted sword, and speaking to him, he uttered winged words:

"Hail, father and stranger; and if any harsh word has been spoken, may the storm-winds snatch it up and carry it away at once. And may the gods grant you to see your wife and reach your homeland, since you have long suffered sorrows far from your loved ones."

Answering him, much-counselling Odysseus said: "And you too, my friend, hail; and may the gods grant you blessings. And may you never have cause to miss this sword which you have given me now, making amends with your words."

He spoke, and slung the silver-hilted sword about his shoulders. The sun set, and the glorious gifts were with him. And the noble heralds carried them to the palace of Alcinous. And the sons of peerless Alcinous took them and set the beautiful gifts before their revered mother. Then the hallowed might of Alcinous led the way for them, and they went and sat upon high-backed thrones. Then indeed the might of Alcinous spoke to Arete:

"Come, wife, bring forth a fine chest, the best you have, and in it place a freshly washed cloak and a tunic. And you men, heat a cauldron on the fire for him, and warm the water, so that having bathed, and seen all the gifts laid out well that the peerless Phaeacians have brought here, he may delight in the feast and in hearing the hymn of the singer. And I myself shall bestow on him this, my own beautiful cup, made of gold, so that he may remember me all his days as he pours libations in his hall to Zeus and to the other gods."

So he spoke, and Arete told her handmaids to place a great tripod over the fire as quickly as possible. And they set the tripod for the bathwater over the blazing fire, and poured water into it, and taking wood, kindled it beneath. The fire licked the belly of the tripod, and the water grew warm. Meanwhile, Arete brought a beautiful chest for the stranger out of her chamber, and placed in it the fine gifts, the clothing and gold, which the Phaeacians had given him. And in it she herself placed a fine cloak and a tunic and, speaking to him, uttered winged words:

"Look now to the lid yourself, and swiftly fasten a knot upon it, lest someone rob you on your way, when again you are sleeping a sweet sleep, while on the black ship."

Now when much-enduring, divine Odysseus heard this, he at once fitted the lid, and swiftly fastened upon it an intricate knot, which the lady Circe had once taught him in her wisdom. Then the housekeeper bade him go to the tub and bathe; and he, going to the bath, saw it with a glad heart, the hot water, since he was not accustomed to such comforts after he left the house of fair-haired Calypso;
- but until then, his comfort had been constant, as for a god. Then, when the maids had bathed him and anointed him with oil, and had cast a fine cloak and a tunic about him, he came out from the bath and went to join the men at their wine. And Nausicaa, who had her beauty from the gods, stood by a pillar of the well-built roof, and she marveled at Odysseus, seeing him with her eyes, and speaking to him, she uttered winged words:

"Farewell, stranger, and may you, even when you are in your own native land, remember me, for it is to me first that you owe the price of your life."

Answering her, much-counselling Odysseus said: "Nausicaa, daughter of great-hearted Alcinous, so may Zeus now grant, the loud-thundering husband of Hera, that I may go home and see the day of my return; then I would pray to you there also, as to a goddess, always, all my days; for you, maiden, gave me my life."

He spoke, and sat on the throne beside king Alcinous. They were already serving portions and mixing the wine. Then the herald drew near, leading the faithful singer, Demodocus, honored by the people; and he seated him in the midst of the feasters, leaning him against a tall pillar. Then much-counselling Odysseus spoke to the herald, having carved a portion from the chine of a white-tusked boar, of which much was still left, surrounded by rich fat:

"Herald, here, take this meat and give it, that he may eat, to Demodocus, and I will embrace him, though I am in sorrow. For among all men on earth, singers are allotted honor and respect, because the Muse has taught them the ways of song, and she loves the tribe of singers."

So he spoke, and the herald, carrying it, placed it in the hands of the hero Demodocus; and he accepted it, and was glad in his heart. Then they stretched out their hands to the good fare that lay ready. But when they had put aside their desire for drink and food, then much-counselling Odysseus spoke to Demodocus:

"Demodocus, I praise you above all mortal men, for either the Muse, child of Zeus, has taught you, or it is Apollo himself. For you sing with exceeding order the fate of the Achaeans, all that they wrought and suffered, and all that the Achaeans endured, as if you yourself had been present, or had heard it from another.

But come now, change your theme, and sing of the making of the horse of wood, which Epeius made with Athena's help, the stratagem which divine Odysseus once brought into the acropolis, filling it with the men who sacked Ilium. If you can now recount these things to me in their proper order, I will at once declare to all mankind that a god in his grace has bestowed on you divine song."

So he spoke, and the singer, moved by the god, began and revealed his song, taking up the tale from the point where some of the Argives, having boarded their well-benched ships, were sailing away, after setting fire to their huts, while others, surrounding the renowned Odysseus, already sat in the assembly of the Trojans, concealed within the horse; for the Trojans themselves had dragged it to their acropolis. So there it stood, while they debated at length and without end, sitting around it. And three counsels found favor among them: either to split the hollow wood with pitiless bronze, or to drag it to the summit and cast it down from the rocks, or to let it be a great offering to appease the gods, which was the very way it was fated in the end to be fulfilled. For it was their destiny to perish, once their city enclosed the great wooden horse, where all the best men sat, the Argives, bringing slaughter and doom to the Trojans. And he sang how the sons of the Achaeans laid waste the city, pouring out from the horse, having left their hollow ambush. He sang how they ravaged the steep city, each in his own way, but that Odysseus went to the palace of Deiphobus, like Ares himself, with godlike Menelaus. There, he said, Odysseus dared the most dreadful battle, and in the end was victorious, through great-hearted Athena.

These things the renowned singer sang; but Odysseus melted, and a tear wet his cheeks from beneath his eyelids. And as a woman weeps, flinging herself about her dear husband, who has fallen before his own city and his own people, striving to ward off the pitiless day from his town and children; she, seeing him dying and gasping for breath, pours herself over him and cries with a piercing wail; but men from behind, beating her back and shoulders with their spears, lead her away into bondage, to have toil and misery; and with a most pitiful grief her cheeks are wasted away; so did Odysseus let fall a piteous tear from beneath his brows. There he shed tears unnoticed by all the others, but Alcinous alone observed and understood, for he sat near him, and heard his heavy groaning. At once he spoke among the Phaeacians, lovers of the oar:

"Hear me, leaders and counselors of the Phaeacians, and let Demodocus now stay his clear-toned lyre, for in no way does he please everyone with this song. From the time we began our dinner and the divine singer was stirred to sing, from that time our stranger has not ceased from mournful lament; surely some great sorrow has encompassed his heart. Come, let him stop, so that we may all take our pleasure alike, hosts and guest, since that is far better so. For it is for the sake of our honored guest that these things are prepared, the escort and the loving gifts which we give him out of friendship. A stranger and a suppliant is as a brother to a man who has even a little touch of understanding. Therefore do not now hide with cunning thoughts that which I shall ask you; it is better for you to speak. Tell me the name by which your mother and father called you there at home, and the others who live in and around your city. For no one among mankind is altogether without a name, neither the base man nor the noble, once he is born, but parents give names to all, when they bring them into the world. And tell me of your land, your people, and your city, so that our ships, steering themselves by their minds, may take you there. For the Phaeacians have no helmsmen, nor are there rudders such as other ships possess; but the ships themselves know the thoughts and minds of men, and they know the cities and rich fields of all mankind, and they cross the gulf of the sea most swiftly, veiled in mist and cloud; and for them there is never any fear of being harmed or of being lost. But I once heard my father, Nausithous, say this, that Poseidon was wroth with us, because we are safe escorts for all men. He said that one day a beautiful ship of Phaeacian men, returning from an escort on the misty sea, would be wrecked, and a great mountain would hide our city from view. So the old man would say; and the god may either fulfill this, or it may remain unfulfilled, as was pleasing to his heart. But come, tell me this and declare it truly: where have you wandered, and to what lands of men have you come, to the people themselves and their well-peopled cities, both those who are harsh and savage and unjust, and those who are hospitable to strangers and whose minds are god-fearing. And tell me why you weep and lament in your inmost heart when you hear the fate of the Argive Danaans and of Ilium. This the gods wrought, and they spun the thread of destruction for men, so that there might be a song for those yet to be born. Did some kinsman of yours also perish before Ilium, a noble man, a son-in-law or father-in-law? For these are dearest to us after our own blood and our own kin. Or was it perhaps some companion, a man who knew pleasing things, a noble man? For he is no less than a brother, a companion who is a man of true understanding."

ὈΔΎΣΣΕΙΑ 8

Ἦμος δ' ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,
ὤρνυτ' ἄρ' ἐξ εὐνῆς ἱερὸν μένος Ἀλκινόοιο,
ἂν δ' ἄρα διογενὴς ὦρτο πτολίπορθος Ὀδυσσεύς.
τοῖσιν δ' ἡγεμόνευ' ἱερὸν μένος Ἀλκινόοιο
Φαιήκων ἀγορήνδ', ἥ σφιν παρὰ νηυσὶ τέτυκτο.
ἐλθόντες δὲ καθῖζον ἐπὶ ξεστοῖσι λίθοισι
πλησίον· ἡ δ' ἀνὰ ἄστυ μετῴχετο Παλλὰς Ἀθήνη
εἰδομένη κήρυκι δαΐφρονος Ἀλκινόοιο,
νόστον Ὀδυσσῆϊ μεγαλήτορι μητιόωσα,
καί ῥα ἑκάστῳ φωτὶ παρισταμένη φάτο μῦθον·

«δεῦτ' ἄγε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες,
εἰς ἀγορὴν ἰέναι, ὄφρα ξείνοιο πύθησθε,
ὃς νέον Ἀλκινόοιο δαΐφρονος ἵκετο δῶμα
πόντον ἐπιπλαγχθείς, δέμας ἀθανάτοισιν ὁμοῖος.»

ὣς εἰποῦσ' ὤτρυνε μένος καὶ θυμὸν ἑκάστου.
καρπαλίμως δ' ἔμπληντο βροτῶν ἀγοραί τε καὶ ἕδραι
ἀγρομένων· πολλοὶ δ' ἄρα θηήσαντο ἰδόντες
υἱὸν Λαέρταο δαΐφρονα. τῷ δ' ἄρ' Ἀθήνη
θεσπεσίην κατέχευε χάριν κεφαλῇ τε καὶ ὤμοις
καί μιν μακρότερον καὶ πάσσονα θῆκεν ἰδέσθαι,
ὥς κεν Φαιήκεσσι φίλος πάντεσσι γένοιτο
δεινός τ' αἰδοῖός τε καὶ ἐκτελέσειεν ἀέθλους
πολλούς, τοὺς Φαίηκες ἐπειρήσαντ' Ὀδυσῆος.
αὐτὰρ ἐπεί ῥ' ἤγερθεν ὁμηγερέες τ' ἐγένοντο,
τοῖσιν δ' Ἀλκίνοος ἀγορήσατο καὶ μετέειπε·

«κέκλυτε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες,
ὄφρ' εἴπω, τά με θυμὸς ἐνὶ στήθεσσι κελεύει.
ξεῖνος ὅδ', οὐκ οἶδ' ὅς τις, ἀλώμενος ἵκετ' ἐμὸν δῶ,
ἠὲ πρὸς ἠοίων ἦ ἑσπερίων ἀνθρώπων·
πομπὴν δ' ὀτρύνει καὶ λίσσεται ἔμπεδον εἶναι.
ἡμεῖς δ', ὡς τὸ πάρος περ, ἐποτρυνώμεθα πομπήν·
οὐδὲ γὰρ οὐδέ τις ἄλλος, ὅτις κ' ἐμὰ δώμαθ' ἵκηται,
ἐνθάδ' ὀδυρόμενος δηρὸν μένει εἵνεκα πομπῆς.
ἀλλ' ἄγε νῆα μέλαιναν ἐρύσσομεν εἰς ἅλα δῖαν
πρωτόπλοον, κούρω δὲ δύω καὶ πεντήκοντα
κρινάσθων κατὰ δῆμον, ὅσοι πάρος εἰσὶν ἄριστοι.
δησάμενοι δ' εὖ πάντες ἐπὶ κληῖσιν ἐρετμὰ
ἔκβητ'· αὐτὰρ ἔπειτα θοὴν ἀλεγύνετε δαῖτα
ἡμέτερόνδ' ἐλθόντες· ἐγὼ δ' ἐῢ πᾶσι παρέξω.
κούροισιν μὲν ταῦτ' ἐπιτέλλομαι· αὐτὰρ οἱ ἄλλοι
σκηπτοῦχοι βασιλῆες ἐμὰ πρὸς δώματα καλὰ
ἔρχεσθ', ὄφρα ξεῖνον ἐνὶ μεγάροισι φιλέωμεν·
μηδέ τις ἀρνείσθω. καλέσασθε δὲ θεῖον ἀοιδόν,
Δημόδοκον· τῷ γάρ ῥα θεὸς περὶ δῶκεν ἀοιδὴν
τέρπειν, ὅππῃ θυμὸς ἐποτρύνῃσιν ἀείδειν.»

ὣς ἄρα φωνήσας ἡγήσατο, τοὶ δ' ἅμ' ἕποντο
σκηπτοῦχοι· κῆρυξ δὲ μετῴχετο θεῖον ἀοιδόν.
κούρω δὲ κρινθέντε δύω καὶ πεντήκοντα
βήτην, ὡς ἐκέλευσ', ἐπὶ θῖν' ἁλὸς ἀτρυγέτοιο.
αὐτὰρ ἐπεί ῥ' ἐπὶ νῆα κατήλυθον ἠδὲ θάλασσαν,
νῆα μὲν οἵ γε μέλαιναν ἁλὸς βένθοσδε ἔρυσσαν,
ἐν δ' ἱστόν τ' ἐτίθεντο καὶ ἱστία νηῒ μελαίνῃ,
ἠρτύναντο δ' ἐρετμὰ τροποῖσ' ἐν δερματίνοισι
πάντα κατὰ μοῖραν· παρὰ δ' ἱστία λευκὰ τάνυσσαν.
ὑψοῦ δ' ἐν νοτίῳ τήν γ' ὥρμισαν· αὐτὰρ ἔπειτα
βάν ῥ' ἴμεν Ἀλκινόοιο δαΐφρονος ἐς μέγα δῶμα.
πλῆντο δ' ἄρ' αἴθουσαί τε καὶ ἕρκεα καὶ δόμοι ἀνδρῶν

ἀγρομένων· πολλοὶ δ' ἄρ' ἔσαν, νέοι ἠδὲ παλαιοί.
τοῖσιν δ' Ἀλκίνοος δυοκαίδεκα μῆλ' ἱέρευσεν,
ὀκτὼ δ' ἀργιόδοντας ὕας, δύο δ' εἰλίποδας βοῦς·
τοὺς δέρον ἀμφί θ' ἕπον, τετύκοντό τε δαῖτ' ἐρατεινήν.

κῆρυξ δ' ἐγγύθεν ἦλθεν ἄγων ἐρίηρον ἀοιδόν,
τὸν περὶ Μοῦσ' ἐφίλησε, δίδου δ' ἀγαθόν τε κακόν τε·
ὀφθαλμῶν μὲν ἄμερσε, δίδου δ' ἡδεῖαν ἀοιδήν.
τῷ δ' ἄρα Ποντόνοος θῆκε θρόνον ἀργυρόηλον
μέσσῳ δαιτυμόνων, πρὸς κίονα μακρὸν ἐρείσας·
κὰδ δ' ἐκ πασσαλόφι κρέμασεν φόρμιγγα λίγειαν
αὐτοῦ ὑπὲρ κεφαλῆς καὶ ἐπέφραδε χερσὶν ἑλέσθαι
κῆρυξ· πὰρ δ' ἐτίθει κάνεον καλήν τε τράπεζαν,
πὰρ δὲ δέπας οἴνοιο, πιεῖν ὅτε θυμὸς ἀνώγοι.
οἱ δ' ἐπ' ὀνείαθ' ἑτοῖμα προκείμενα χεῖρας ἴαλλον.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
Μοῦσ' ἄρ' ἀοιδὸν ἀνῆκεν ἀειδέμεναι κλέα ἀνδρῶν,
οἴμης, τῆς τότ' ἄρα κλέος οὐρανὸν εὐρὺν ἵκανε,
νεῖκος Ὀδυσσῆος καὶ Πηλεΐδεω Ἀχιλῆος,
ὥς ποτε δηρίσαντο θεῶν ἐν δαιτὶ θαλείῃ
ἐκπάγλοισ' ἐπέεσσιν, ἄναξ δ' ἀνδρῶν Ἀγαμέμνων
χαῖρε νόῳ, ὅ τ' ἄριστοι Ἀχαιῶν δηριόωντο.
ὣς γάρ οἱ χρείων μυθήσατο Φοῖβος Ἀπόλλων
Πυθοῖ ἐν ἠγαθέῃ, ὅθ' ὑπέρβη λάϊνον οὐδὸν
χρησόμενος. τότε γάρ ῥα κυλίνδετο πήματος ἀρχὴ
Τρωσί τε καὶ Δαναοῖσι Διὸς μεγάλου διὰ βουλάς.

ταῦτ' ἄρ' ἀοιδὸς ἄειδε περικλυτός· αὐτὰρ Ὀδυσσεὺς
πορφύρεον μέγα φᾶρος ἑλὼν χερσὶ στιβαρῇσι
κὰκ κεφαλῆς εἴρυσσε, κάλυψε δὲ καλὰ πρόσωπα·
αἴδετο γὰρ Φαίηκας ὑπ' ὀφρύσι δάκρυα λείβων.
ἦ τοι ὅτε λήξειεν ἀείδων θεῖος ἀοιδός,
δάκρυ' ὀμορξάμενος κεφαλῆς ἄπο φᾶρος ἕλεσκε
καὶ δέπας ἀμφικύπελλον ἑλὼν σπείσασκε θεοῖσιν·
αὐτὰρ ὅτ' ἂψ ἄρχοιτο καὶ ὀτρύνειαν ἀείδειν
Φαιήκων οἱ ἄριστοι, ἐπεὶ τέρποντ' ἐπέεσσιν,
ἂψ Ὀδυσεὺς κατὰ κρᾶτα καλυψάμενος γοάασκεν.
ἔνθ' ἄλλους μὲν πάντας ἐλάνθανε δάκρυα λείβων,
Ἀλκίνοος δέ μιν οἶος ἐπεφράσατ' ἠδ' ἐνόησεν
ἥμενος ἄγχ' αὐτοῦ, βαρὺ δὲ στενάχοντος ἄκουσεν.
αἶψα δὲ Φαιήκεσσι φιληρέτμοισι μετηύδα·

«κέκλυτε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες·
ἤδη μὲν δαιτὸς κεκορήμεθα θυμὸν ἐΐσης
φόρμιγγός θ', ἣ δαιτὶ συνήορός ἐστι θαλείῃ·
νῦν δ' ἐξέλθωμεν καὶ ἀέθλων πειρηθῶμεν
πάντων, ὥς χ' ὁ ξεῖνος ἐνίσπῃ οἷσι φίλοισιν
οἴκαδε νοστήσας, ὅσσον περιγινόμεθ' ἄλλων
πύξ τε παλαιμοσύνῃ τε καὶ ἅλμασιν ἠδὲ πόδεσσιν.»

ὣς ἄρα φωνήσας ἡγήσατο, τοὶ δ' ἅμ' ἕποντο.
κὰδ δ' ἐκ πασσαλόφι κρέμασεν φόρμιγγα λίγειαν,
Δημοδόκου δ' ἕλε χεῖρα καὶ ἔξαγεν ἐκ μεγάροιο
κῆρυξ· ἦρχε δὲ τῷ αὐτὴν ὁδὸν ἥν περ οἱ ἄλλοι
Φαιήκων οἱ ἄριστοι, ἀέθλια θαυμανέοντες.
βὰν δ' ἴμεν εἰς ἀγορήν, ἅμα δ' ἕσπετο πουλὺς ὅμιλος,
μυρίοι· ἂν δ' ἵσταντο νέοι πολλοί τε καὶ ἐσθλοί.
ὦρτο μὲν Ἀκρόνεώς τε καὶ Ὠκύαλος καὶ Ἐλατρεὺς
Ναυτεύς τε Πρυμνεύς τε καὶ Ἀγχίαλος καὶ Ἐρετμεὺς
Ποντεύς τε Πρῳρεύς τε, Θόων Ἀναβησίνεώς τε
Ἀμφίαλός θ', υἱὸς Πολυνήου Τεκτονίδαο·
ἂν δὲ καὶ Εὐρύαλος, βροτολοιγῷ ἶσος Ἄρηϊ,
Ναυβολίδης, ὃς ἄριστος ἔην εἶδός τε δέμας τε
πάντων Φαιήκων μετ' ἀμύμονα Λαοδάμαντα.
ἂν δ' ἔσταν τρεῖς παῖδες ἀμύμονος Ἀλκινόοιο,
Λαοδάμας θ' Ἅλιός τε καὶ ἀντίθεος Κλυτόνηος.
οἱ δ' ἦ τοι πρῶτον μὲν ἐπειρήσαντο πόδεσσι·
τοῖσι δ' ἀπὸ νύσσης τέτατο δρόμος· οἱ δ' ἅμα πάντες
καρπαλίμως ἐπέτοντο κονίοντες πεδίοιο.
τῶν δὲ θέειν ὄχ' ἄριστος ἔην Κλυτόνηος ἀμύμων·
ὅσσον τ' ἐν νειῷ οὖρον πέλει ἡμιόνοιϊν,
τόσσον ὑπεκπροθέων λαοὺς ἵκεθ', οἱ δ' ἐλίποντο.
οἱ δὲ παλαιμοσύνης ἀλεγεινῆς πειρήσαντο·
τῇ δ' αὖτ' Εὐρύαλος ἀπεκαίνυτο πάντας ἀρίστους.
ἅλματι δ' Ἀμφίαλος πάντων προφερέστατος ἦεν·
δίσκῳ δ' αὖ πάντων πολὺ φέρτατος ἦεν Ἐλατρεύς,
πὺξ δ' αὖ Λαοδάμας, ἀγαθὸς πάϊς Ἀλκινόοιο.

αὐτὰρ ἐπεὶ δὴ πάντες ἐτέρφθησαν φρέν' ἀέθλοις,
τοῖσ' ἄρα Λαοδάμας μετέφη, πάϊς Ἀλκινόοιο·

«δεῦτε, φίλοι, τὸν ξεῖνον ἐρώμεθα, εἴ τιν' ἄεθλον
οἶδέ τε καὶ δεδάηκε· φυήν γε μὲν οὐ κακός ἐστι,
μηρούς τε κνήμας τε καὶ ἄμφω χεῖρας ὕπερθεν
αὐχένα τε στιβαρὸν μέγα τε σθένος· οὐδέ τι ἥβης
δεύεται, ἀλλὰ κακοῖσι συνέῤῥηκται πολέεσσιν.
οὐ γὰρ ἐγώ γέ τί φημι κακώτερον ἄλλο θαλάσσης
ἄνδρα γε συγχεῦαι, εἰ καὶ μάλα καρτερὸς εἴη.»

τὸν δ' αὖτ' Εὐρύαλος ἀπαμείβετο φώνησέν τε·
«Λαοδάμαν, μάλα τοῦτο ἔπος κατὰ μοῖραν ἔειπες.
αὐτὸς νῦν προκάλεσσαι ἰὼν καὶ πέφραδε μῦθον.»

αὐτὰρ ἐπεὶ τό γ' ἄκουσ' ἀγαθὸς πάϊς Ἀλκινόοιο,
στῆ ῥ' ἐς μέσσον ἰὼν καὶ Ὀδυσσῆα προσέειπε·

«δεῦρ' ἄγε καὶ σύ, ξεῖνε πάτερ, πείρησαι ἀέθλων,
εἴ τινά που δεδάηκας· ἔοικε δέ σ' ἴδμεν ἀέθλους.
οὐ μὲν γὰρ μεῖζον κλέος ἀνέρος, ὄφρα κεν ᾖσιν,
ἢ ὅ τι ποσσίν τε ῥέξῃ καὶ χερσὶν ἑῇσιν.
ἀλλ' ἄγε πείρησαι, σκέδασον δ' ἀπὸ κήδεα θυμοῦ·
σοὶ δ' ὁδὸς οὐκέτι δηρὸν ἀπέσσεται, ἀλλά τοι ἤδη
νηῦς τε κατείρυσται καὶ ἐπαρτέες εἰσὶν ἑταῖροι.»

τὸν δ' ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
«Λαοδάμαν, τί με ταῦτα κελεύετε κερτομέοντες;
κήδεά μοι καὶ μᾶλλον ἐνὶ φρεσὶν ἤ περ ἄεθλοι,
ὃς πρὶν μὲν μάλα πολλὰ πάθον καὶ πολλὰ μόγησα,
νῦν δὲ μεθ' ὑμετέρῃ ἀγορῇ νόστοιο χατίζων
ἧμαι, λισσόμενος βασιλῆά τε πάντα τε δῆμον.»

τὸν δ' αὖτ' Εὐρύαλος ἀπαμείβετο νείκεσέ τ' ἄντην·
«οὐ γάρ σ' οὐδέ, ξεῖνε, δαήμονι φωτὶ ἐΐσκω
ἄθλων, οἷά τε πολλὰ μετ' ἀνθρώποισι πέλονται,
ἀλλὰ τῷ, ὅς θ' ἅμα νηῒ πολυκλήϊδι θαμίζων,
ἀρχὸς ναυτάων, οἵ τε πρηκτῆρες ἔασι,
φόρτου τε μνήμων καὶ ἐπίσκοπος ᾖσιν ὁδαίων
κερδέων θ' ἁρπαλέων· οὐδ' ἀθλητῆρι ἔοικας.»

τὸν δ' ἄρ' ὑπόδρα ἰδὼν προσέφη πολύμητις Ὀδυσσεύς·
«ξεῖν', οὐ καλὸν ἔειπες· ἀτασθάλῳ ἀνδρὶ ἔοικας.
οὕτως οὐ πάντεσσι θεοὶ χαρίεντα διδοῦσιν
ἀνδράσιν, οὔτε φυὴν οὔτ' ἂρ φρένας οὔτ' ἀγορητύν.
ἄλλος μὲν γὰρ εἶδος ἀκιδνότερος πέλει ἀνήρ,
ἀλλὰ θεὸς μορφὴν ἔπεσι στέφει· οἱ δέ τ' ἐς αὐτὸν
τερπόμενοι λεύσσουσιν, ὁ δ' ἀσφαλέως ἀγορεύει,
αἰδοῖ μειλιχίῃ, μετὰ δὲ πρέπει ἀγρομένοισιν,
ἐρχόμενον δ' ἀνὰ ἄστυ θεὸν ὣς εἰσορόωσιν.
ἄλλος δ' αὖ εἶδος μὲν ἀλίγκιος ἀθανάτοισιν,
ἀλλ' οὔ οἱ χάρις ἀμφὶ περιστέφεται ἐπέεσσιν,
ὡς καὶ σοὶ εἶδος μὲν ἀριπρεπές, οὐδέ κεν ἄλλως
οὐδὲ θεὸς τεύξειε, νόον δ' ἀποφώλιός ἐσσι.
ὤρινάς μοι θυμὸν ἐνὶ στήθεσσι φίλοισιν
εἰπὼν οὐ κατὰ κόσμον· ἐγὼ δ' οὐ νῆϊς ἀέθλων,
ὡς σύ γε μυθεῖαι, ἀλλ' ἐν πρώτοισιν ὀΐω
ἔμμεναι, ὄφρ' ἥβῃ τε πεποίθεα χερσί τ' ἐμῇσι.
νῦν δ' ἔχομαι κακότητι καὶ ἄλγεσι· πολλὰ γὰρ ἔτλην,
ἀνδρῶν τε πτολέμους ἀλεγεινά τε κύματα πείρων.
ἀλλὰ καὶ ὧς, κακὰ πολλὰ παθών, πειρήσομ' ἀέθλων·
θυμοδακὴς γὰρ μῦθος· ἐπώτρυνας δέ με εἰπών.»

ἦ ῥα, καὶ αὐτῷ φάρει ἀναΐξας λάβε δίσκον
μείζονα καὶ πάχετον, στιβαρώτερον οὐκ ὀλίγον περ
ἢ οἵῳ Φαίηκες ἐδίσκεον ἀλλήλοισι.
τόν ῥα περιστρέψας ἧκε στιβαρῆς ἀπὸ χειρός·
βόμβησεν δὲ λίθος· κατὰ δ' ἔπτηξαν ποτὶ γαίῃ
Φαίηκες δολιχήρετμοι, ναυσικλυτοὶ ἄνδρες,
λᾶος ὑπὸ ῥιπῆς· ὁ δ' ὑπέρπτατο σήματα πάντων,
ῥίμφα θέων ἀπὸ χειρός· ἔθηκε δὲ τέρματ' Ἀθήνη
ἀνδρὶ δέμας εἰκυῖα, ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζε·

«καί κ' ἀλαός τοι, ξεῖνε, διακρίνειε τὸ σῆμα
ἀμφαφόων, ἐπεὶ οὔ τι μεμιγμένον ἐστὶν ὁμίλῳ,
ἀλλὰ πολὺ πρῶτον. σὺ δὲ θάρσει τόνδε γ' ἄεθλον·
οὔ τις Φαιήκων τόν γ' ἵξεται οὐδ' ὑπερήσει.»

ὣς φάτο, γήθησεν δὲ πολύτλας δῖος Ὀδυσσεύς,
χαίρων οὕνεχ' ἑταῖρον ἐνηέα λεῦσσ' ἐν ἀγῶνι.
καὶ τότε κουφότερον μετεφώνεε Φαιήκεσσι·

«τοῦτον νῦν ἀφίκεσθε, νέοι· τάχα δ' ὕστερον ἄλλον
ἥσειν ἢ τοσσοῦτον ὀΐομαι ἢ ἔτι μάσσον.
τῶν δ' ἄλλων ὅτινα κραδίη θυμός τε κελεύει,
δεῦρ' ἄγε πειρηθήτω, ἐπεί μ' ἐχολώσατε λίην,
ἢ πὺξ ἠὲ πάλῃ ἢ καὶ ποσίν, οὔ τι μεγαίρω,
πάντων Φαιήκων πλήν γ' αὐτοῦ Λαοδάμαντος.
ξεῖνος γάρ μοι ὅδ' ἐστί· τίς ἂν φιλέοντι μάχοιτο;
ἄφρων δὴ κεῖνός γε καὶ οὐτιδανὸς πέλει ἀνήρ,
ὅς τις ξεινοδόκῳ ἔριδα προφέρηται ἀέθλων
δήμῳ ἐν ἀλλοδαπῷ· ἕο δ' αὐτοῦ πάντα κολούει.
τῶν δ' ἄλλων οὔ πέρ τιν' ἀναίνομαι οὐδ' ἀθερίζω,
ἀλλ' ἐθέλω ἴδμεν καὶ πειρηθήμεναι ἄντην.
πάντα γὰρ οὐ κακός εἰμι, μετ' ἀνδράσιν ὅσσοι ἄεθλοι·
εὖ μὲν τόξον οἶδα ἐΰξοον ἀμφαφάασθαι·
πρῶτός κ' ἄνδρα βάλοιμι ὀϊστεύσας ἐν ὁμίλῳ
ἀνδρῶν δυσμενέων, εἰ καὶ μάλα πολλοὶ ἑταῖροι
ἄγχι παρασταῖεν καὶ τοξαζοίατο φωτῶν.
οἶος δή με Φιλοκτήτης ἀπεκαίνυτο τόξῳ
δήμῳ ἔνι Τρώων, ὅτε τοξαζοίμεθ' Ἀχαιοί·
τῶν δ' ἄλλων ἐμέ φημι πολὺ προφερέστερον εἶναι,
ὅσσοι νῦν βροτοί εἰσιν ἐπὶ χθονὶ σῖτον ἔδοντες.
ἀνδράσι δὲ προτέροισιν ἐριζέμεν οὐκ ἐθελήσω,
οὔθ' Ἡρακλῆϊ οὔτ' Εὐρύτῳ Οἰχαλιῆϊ,
οἵ ῥα καὶ ἀθανάτοισιν ἐρίζεσκον περὶ τόξων.
τῶ ῥα καὶ αἶψ' ἔθανεν μέγας Εὔρυτος οὐδ' ἐπὶ γῆρας
ἵκετ' ἐνὶ μεγάροισι· χολωσάμενος γὰρ Ἀπόλλων
ἔκτανεν, οὕνεκά μιν προκαλίζετο τοξάζεσθαι.
δουρὶ δ' ἀκοντίζω ὅσον οὐκ ἄλλος τις ὀϊστῷ.
οἴοισιν δείδοικα ποσὶν μή τίς με παρέλθῃ
Φαιήκων· λίην γὰρ ἀεικελίως ἐδαμάσθην
κύμασιν ἐν πολλοῖσ', ἐπεὶ οὐ κομιδὴ κατὰ νῆα
ἦεν ἐπηετανός· τῶ μοι φίλα γυῖα λέλυνται.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ἀκὴν ἐγένοντο σιωπῇ·
Ἀλκίνοος δέ μιν οἶος ἀμειβόμενος προσέειπε·

«ξεῖν', ἐπεὶ οὐκ ἀχάριστα μεθ' ἡμῖν ταῦτ' ἀγορεύεις,
ἀλλ' ἐθέλεις ἀρετὴν σὴν φαινέμεν, ἥ τοι ὀπηδεῖ,
χωόμενος, ὅτι σ' οὗτος ἀνὴρ ἐν ἀγῶνι παραστὰς
νείκεσεν, ὡς ἂν σὴν ἀρετὴν βροτὸς οὔ τις ὄνοιτο,
ὅς τις ἐπίσταιτο ᾗσι φρεσὶν ἄρτια βάζειν·
ἀλλ' ἄγε νῦν ἐμέθεν ξυνίει ἔπος, ὄφρα καὶ ἄλλῳ
εἴπῃς ἡρώων, ὅτε κεν σοῖσ' ἐν μεγάροισι
δαινύῃ παρὰ σῇ τ' ἀλόχῳ καὶ σοῖσι τέκεσσιν,
ἡμετέρης ἀρετῆς μεμνημένος, οἷα καὶ ἡμῖν
Ζεὺς ἐπὶ ἔργα τίθησι διαμπερὲς ἐξ ἔτι πατρῶν.
οὐ γὰρ πυγμάχοι εἰμὲν ἀμύμονες οὐδὲ παλαισταί,
ἀλλὰ ποσὶ κραιπνῶς θέομεν καὶ νηυσὶν ἄριστοι,
αἰεὶ δ' ἡμῖν δαίς τε φίλη κίθαρίς τε χοροί τε
εἵματά τ' ἐξημοιβὰ λοετρά τε θερμὰ καὶ εὐναί.
ἀλλ' ἄγε, Φαιήκων βητάρμονες ὅσσοι ἄριστοι,
παίσατε, ὥς χ' ὁ ξεῖνος ἐνίσπῃ οἷσι φίλοισιν,
οἴκαδε νοστήσας, ὅσσον περιγινόμεθ' ἄλλων
ναυτιλίῃ καὶ ποσσὶ καὶ ὀρχηστυῖ καὶ ἀοιδῇ.
Δημοδόκῳ δέ τις αἶψα κιὼν φόρμιγγα λίγειαν
οἰσέτω, ἥ που κεῖται ἐν ἡμετέροισι δόμοισιν.»

ὣς ἔφατ' Ἀλκίνοος θεοείκελος, ὦρτο δὲ κῆρυξ
οἴσων φόρμιγγα γλαφυρὴν δόμου ἐκ βασιλῆος.
αἰσυμνῆται δὲ κριτοὶ ἐννέα πάντες ἀνέσταν,
δήμιοι, οἳ κατ' ἀγῶνα ἐῢ πρήσσεσκον ἕκαστα,
λείηναν δὲ χορόν, καλὸν δ' εὔρυναν ἀγῶνα.
κῆρυξ δ' ἐγγύθεν ἦλθε φέρων φόρμιγγα λίγειαν
Δημοδόκῳ· ὁ δ' ἔπειτα κί' ἐς μέσον· ἀμφὶ δὲ κοῦροι
πρωθῆβαι ἵσταντο, δαήμονες ὀρχηθμοῖο,
πέπληγον δὲ χορὸν θεῖον ποσίν. αὐτὰρ Ὀδυσσεὺς
μαρμαρυγὰς θηεῖτο ποδῶν, θαύμαζε δὲ θυμῷ.

αὐτὰρ ὁ φορμίζων ἀνεβάλλετο καλὸν ἀείδειν
ἀμφ' Ἄρεος φιλότητος ἐϋστεφάνου τ' Ἀφροδίτης,
ὡς τὰ πρῶτ' ἐμίγησαν ἐν Ἡφαίστοιο δόμοισι
λάθρῃ· πολλὰ δὲ δῶκε, λέχος δ' ᾔσχυνε καὶ εὐνὴν
Ἡφαίστοιο ἄνακτος. ἄφαρ δέ οἱ ἄγγελος ἦλθεν
Ἥλιος, ὅ σφ' ἐνόησε μιγαζομένους φιλότητι.
Ἥφαιστος δ' ὡς οὖν θυμαλγέα μῦθον ἄκουσε,
βῆ ῥ' ἴμεν ἐς χαλκεῶνα, κακὰ φρεσὶ βυσσοδομεύων·
ἐν δ' ἔθετ' ἀκμοθέτῳ μέγαν ἄκμονα, κόπτε δὲ δεσμοὺς
ἀῤῥήκτους ἀλύτους, ὄφρ' ἔμπεδον αὖθι μένοιεν.
αὐτὰρ ἐπεὶ δὴ τεῦξε δόλον κεχολωμένος Ἄρει,
βῆ ῥ' ἴμεν ἐς θάλαμον, ὅθι οἱ φίλα δέμνια κεῖτο·
ἀμφὶ δ' ἄρ' ἑρμῖσιν χέε δέσματα κύκλῳ ἁπάντῃ,
πολλὰ δὲ καὶ καθύπερθε μελαθρόφιν ἐξεκέχυντο,
ἠΰτ' ἀράχνια λεπτά· τά γ' οὔ κέ τις οὐδὲ ἴδοιτο,
οὐδὲ θεῶν μακάρων· περὶ γὰρ δολόεντα τέτυκτο.
αὐτὰρ ἐπεὶ δὴ πάντα δόλον περὶ δέμνια χεῦεν,
εἴσατ' ἴμεν ἐς Λῆμνον, ἐϋκτίμενον πτολίεθρον,
ἥ οἱ γαιάων πολὺ φιλτάτη ἐστὶν ἁπασέων.
οὐδ' ἀλαὸς σκοπιὴν εἶχε χρυσήνιος Ἄρης,
ὡς ἴδεν Ἥφαιστον κλυτοτέχνην νόσφι κιόντα·
βῆ δ' ἴμεναι πρὸς δῶμα περικλυτοῦ Ἡφαίστοιο,
ἰχανόων φιλότητος ἐϋστεφάνου Κυθερείης.
ἡ δὲ νέον παρὰ πατρὸς ἐρισθενέος Κρονίωνος
ἐρχομένη κατ' ἄρ' ἕζεθ'· ὁ δ' εἴσω δώματος ᾔει
ἔν τ' ἄρα οἱ φῦ χειρὶ ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζε·

«δεῦρο, φίλη, λέκτρονδε, τραπείομεν εὐνηθέντε·
οὐ γὰρ ἔθ' Ἥφαιστος μεταδήμιος, ἀλλά που ἤδη
οἴχεται ἐς Λῆμνον μετὰ Σίντιας ἀγριοφώνους.»

ὣς φάτο, τῇ δ' ἀσπαστὸν ἐείσατο κοιμηθῆναι.
τὼ δ' ἐς δέμνια βάντε κατέδραθον· ἀμφὶ δὲ δεσμοὶ
τεχνήεντες ἔχυντο πολύφρονος Ἡφαίστοιο,
οὐδέ τι κινῆσαι μελέων ἦν οὐδ' ἀναεῖραι.
καὶ τότε δὴ γίνωσκον, ὅ τ' οὐκέτι φυκτὰ πέλοντο.
ἀγχίμολον δέ σφ' ἦλθε περικλυτὸς ἀμφιγυήεις,
αὖτις ὑποστρέψας πρὶν Λήμνου γαῖαν ἱκέσθαι·
Ἠέλιος γάρ οἱ σκοπιὴν ἔχεν εἶπέ τε μῦθον.
βῆ δ' ἴμεναι πρὸς δῶμα, φίλον τετιημένος ἦτορ·
ἔστη δ' ἐν προθύροισι, χόλος δέ μιν ἄγριος ᾕρει·
σμερδαλέον δ' ἐβόησε γέγωνέ τε πᾶσι θεοῖσι·

«Ζεῦ πάτερ ἠδ' ἄλλοι μάκαρες θεοὶ αἰὲν ἐόντες,
δεῦθ', ἵνα ἔργ' ἀγέλαστα καὶ οὐκ ἐπιεικτὰ ἴδησθε,
ὡς ἐμὲ χωλὸν ἐόντα Διὸς θυγάτηρ Ἀφροδίτη
αἰὲν ἀτιμάζει, φιλέει δ' ἀΐδηλον Ἄρηα,
οὕνεχ' ὁ μὲν καλός τε καὶ ἀρτίπος, αὐτὰρ ἐγώ γε
ἠπεδανὸς γενόμην· ἀτὰρ οὔ τί μοι αἴτιος ἄλλος,
ἀλλὰ τοκῆε δύω, τὼ μὴ γείνασθαι ὄφελλον.
ἀλλ' ὄψεσθ', ἵνα τώ γε καθεύδετον ἐν φιλότητι,
εἰς ἐμὰ δέμνια βάντες· ἐγὼ δ' ὁρόων ἀκάχημαι.
οὐ μέν σφεας ἔτ' ἔολπα μίνυνθά γε κειέμεν οὕτω,
καὶ μάλα περ φιλέοντε· τάχ' οὐκ ἐθελήσετον ἄμφω
εὕδειν· ἀλλά σφωε δόλος καὶ δεσμὸς ἐρύξει,
εἰς ὅ κέ μοι μάλα πάντα πατὴρ ἀποδῷσιν ἔεδνα,
ὅσσα οἱ ἐγγυάλιξα κυνώπιδος εἵνεκα κούρης,
οὕνεκά οἱ καλὴ θυγάτηρ, ἀτὰρ οὐκ ἐχέθυμος.»

ὣς ἔφαθ', οἱ δ' ἀγέροντο θεοὶ ποτὶ χαλκοβατὲς δῶ·
ἦλθε Ποσειδάων γαιήοχος, ἦλθ' ἐριούνης
Ἑρμείας, ἦλθεν δὲ ἄναξ ἑκάεργος Ἀπόλλων.
θηλύτεραι δὲ θεαὶ μένον αἰδόϊ οἴκοι ἑκάστη.
ἔσταν δ' ἐν προθύροισι θεοί, δωτῆρες ἑάων·
ἄσβεστος δ' ἄρ' ἐνῶρτο γέλως μακάρεσσι θεοῖσι
τέχνας εἰσορόωσι πολύφρονος Ἡφαίστοιο.
ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·

«οὐκ ἀρετᾷ κακὰ ἔργα· κιχάνει τοι βραδὺς ὠκύν,
ὡς καὶ νῦν Ἥφαιστος ἐὼν βραδὺς εἷλεν Ἄρηα,
ὠκύτατόν περ ἐόντα θεῶν οἳ Ὄλυμπον ἔχουσιν,
χωλὸς ἐών, τέχνῃσι· τὸ καὶ μοιχάγρι' ὀφέλλει.»

ὣς οἱ μὲν τοιαῦτα πρὸς ἀλλήλους ἀγόρευον·
Ἑρμῆν δὲ προσέειπεν ἄναξ Διὸς υἱὸς Ἀπόλλων·

«Ἑρμεία Διὸς υἱέ, διάκτορε, δῶτορ ἑάων,
ἦ ῥά κεν ἐν δεσμοῖσ' ἐθέλοις κρατεροῖσι πιεσθεὶς
εὕδειν ἐν λέκτροισι παρὰ χρυσῇ Ἀφροδίτῃ;»

τὸν δ' ἠμείβετ' ἔπειτα διάκτορος Ἀργεϊφόντης·
«αἲ γὰρ τοῦτο γένοιτο, ἄναξ ἑκατηβόλ' Ἄπολλον.
δεσμοὶ μὲν τρὶς τόσσοι ἀπείρονες ἀμφὶς ἔχοιεν,
ὑμεῖς δ' εἰσορόῳτε θεοὶ πᾶσαί τε θέαιναι,
αὐτὰρ ἐγὼν εὕδοιμι παρὰ χρυσῇ Ἀφροδίτῃ.»

ὣς ἔφατ', ἐν δὲ γέλως ὦρτ' ἀθανάτοισι θεοῖσιν.
οὐδὲ Ποσειδάωνα γέλως ἔχε, λίσσετο δ' αἰεὶ
Ἥφαιστον κλυτοεργόν, ὅπως λύσειεν Ἄρηα·
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·

«λῦσον· ἐγὼ δέ τοι αὐτὸν ὑπίσχομαι, ὡς σὺ κελεύεις,
τείσειν αἴσιμα πάντα μετ' ἀθανάτοισι θεοῖσι·»

τὸν δ' αὖτε προσέειπε περικλυτὸς ἀμφιγυήεις·
«μή με, Ποσείδαον γαιήοχε, ταῦτα κέλευε·
δειλαί τοι δειλῶν γε καὶ ἐγγύαι ἐγγυάασθαι.
πῶς ἂν ἐγώ σε δέοιμι μετ' ἀθανάτοισι θεοῖσιν,
εἴ κεν Ἄρης οἴχοιτο χρέος καὶ δεσμὸν ἀλύξας;»

τὸν δ' αὖτε προσέειπε Ποσειδάων ἐνοσίχθων·
«Ἥφαιστ', εἴ περ γάρ κεν Ἄρης χρεῖος ὑπαλύξας
οἴχηται φεύγων, αὐτός τοι ἐγὼ τάδε τείσω.»

τὸν δ' ἠμείβετ' ἔπειτα περικλυτὸς ἀμφιγυήεις·
«οὐκ ἔστ' οὐδὲ ἔοικε τεὸν ἔπος ἀρνήσασθαι.»

ὣς εἰπὼν δεσμὸν ἀνίει μένος Ἡφαίστοιο.
τὼ δ' ἐπεὶ ἐκ δεσμοῖο λύθεν, κρατεροῦ περ ἐόντος,
αὐτίκ' ἀναΐξαντε ὁ μὲν Θρῄκηνδε βεβήκει,
ἡ δ' ἄρα Κύπρον ἵκανε φιλομμειδὴς Ἀφροδίτη,
ἐς Πάφον, ἔνθα τέ οἱ τέμενος βωμός τε θυήεις.
ἔνθα δέ μιν Χάριτες λοῦσαν καὶ χρῖσαν ἐλαίῳ,
ἀμβρότῳ, οἷα θεοὺς ἐπενήνοθεν αἰὲν ἐόντας,
ἀμφὶ δὲ εἵματα ἕσσαν ἐπήρατα, θαῦμα ἰδέσθαι.

ταῦτ' ἄρ' ἀοιδὸς ἄειδε περικλυτός· αὐτὰρ Ὀδυσσεὺς
τέρπετ' ἐνὶ φρεσὶν ᾗσιν ἀκούων ἠδὲ καὶ ἄλλοι
Φαίηκες δολιχήρετμοι, ναυσικλυτοὶ ἄνδρες.

Ἀλκίνοος δ' Ἅλιον καὶ Λαοδάμαντα κέλευσε
μουνὰξ ὀρχήσασθαι, ἐπεί σφισιν οὔ τις ἔριζεν.
οἱ δ' ἐπεὶ οὖν σφαῖραν καλὴν μετὰ χερσὶν ἕλοντο,
πορφυρέην, τήν σφιν Πόλυβος ποίησε δαΐφρων,
τὴν ἕτερος ῥίπτασκε ποτὶ νέφεα σκιόεντα
ἰδνωθεὶς ὀπίσω· ὁ δ' ἀπὸ χθονὸς ὑψόσ' ἀερθεὶς
ῥηϊδίως μεθέλεσκε, πάρος ποσὶν οὖδας ἱκέσθαι.
αὐτὰρ ἐπεὶ δὴ σφαίρῃ ἀν' ἰθὺν πειρήσαντο,
ὀρχείσθην δὴ ἔπειτα ποτὶ χθονὶ πουλυβοτείρῃ
ταρφέ' ἀμειβομένω· κοῦροι δ' ἐπελήκεον ἄλλοι
ἑσταότες κατ' ἀγῶνα, πολὺς δ' ὑπὸ κόμπος ὀρώρει.
δὴ τότ' ἄρ' Ἀλκίνοον προσεφώνεε δῖος Ὀδυσσεύς·

«Ἀλκίνοε κρεῖον, πάντων ἀριδείκετε λαῶν,
ἠμὲν ἀπείλησας βητάρμονας εἶναι ἀρίστους,
ἠδ' ἄρ' ἑτοῖμα τέτυκτο· σέβας μ' ἔχει εἰσορόωντα.»

ὣς φάτο, γήθησεν δ' ἱερὸν μένος Ἀλκινόοιο,
αἶψα δὲ Φαιήκεσσι φιληρέτμοισι μετηύδα·

«κέκλυτε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες·
ὁ ξεῖνος μάλα μοι δοκέει πεπνυμένος εἶναι.
ἀλλ' ἄγε οἱ δῶμεν ξεινήϊον, ὡς ἐπιεικές.
δώδεκα γὰρ κατὰ δῆμον ἀριπρεπέες βασιλῆες
ἀρχοὶ κραίνουσι, τρεισκαιδέκατος δ' ἐγὼ αὐτός·
τῶν οἱ ἕκαστος φᾶρος ἐϋπλυνὲς ἠδὲ χιτῶνα
καὶ χρυσοῖο τάλαντον ἐνείκατε τιμήεντος.
αἶψα δὲ πάντα φέρωμεν ἀολλέα, ὄφρ' ἐνὶ χερσὶ
ξεῖνος ἔχων ἐπὶ δόρπον ἴῃ χαίρων ἐνὶ θυμῷ.
Εὐρύαλος δέ ἑ αὐτὸν ἀρεσσάσθω ἐπέεσσι
καὶ δώρῳ, ἐπεὶ οὔ τι ἔπος κατὰ μοῖραν ἔειπεν.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ἐπῄνεον ἠδ' ἐκέλευον,
δῶρα δ' ἄρ' οἰσέμεναι πρόεσαν κήρυκα ἕκαστος.
τὸν δ' αὖτ' Εὐρύαλος ἀπαμείβετο φώνησέν τε·

«Ἀλκίνοε κρεῖον, πάντων ἀριδείκετε λαῶν,
τοιγὰρ ἐγὼ τὸν ξεῖνον ἀρέσσομαι, ὡς σὺ κελεύεις.
δώσω οἱ τόδ' ἄορ παγχάλκεον, ᾧ ἔπι κώπη
ἀργυρέη, κολεὸν δὲ νεοπρίστου ἐλέφαντος
ἀμφιδεδίνηται· πολέος δέ οἱ ἄξιον ἔσται.»

ὣς εἰπὼν ἐν χερσὶ τίθει ξίφος ἀργυρόηλον,
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·

«χαῖρε, πάτερ ὦ ξεῖνε· ἔπος δ' εἴ περ τι βέβακται
δεινόν, ἄφαρ τὸ φέροιεν ἀναρπάξασαι ἄελλαι.
σοὶ δὲ θεοὶ ἄλοχόν τ' ἰδέειν καὶ πατρίδ' ἱκέσθαι
δοῖεν, ἐπεὶ δὴ δηθὰ φίλων ἄπο πήματα πάσχεις.»

τὸν δ' ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
«καὶ σύ, φίλος, μάλα χαῖρε, θεοὶ δέ τοι ὄλβια δοῖεν·
μηδέ τί τοι ξίφεός γε ποθὴ μετόπισθε γένοιτο
τούτου, ὃ δή μοι δῶκας ἀρεσσάμενος ἐπέεσσιν.»

ἦ ῥα, καὶ ἀμφ' ὤμοισι θέτο ξίφος ἀργυρόηλον.
δύσετό τ' ἠέλιος, καὶ τῷ κλυτὰ δῶρα παρῆεν.
καὶ τά γ' ἐς Ἀλκινόοιο φέρον κήρυκες ἀγαυοί·
δεξάμενοι δ' ἄρα παῖδες ἀμύμονος Ἀλκινόοιο
μητρὶ παρ' αἰδοίῃ ἔθεσαν περικαλλέα δῶρα.
τοῖσιν δ' ἡγεμόνευ' ἱερὸν μένος Ἀλκινόοιο,
ἐλθόντες δὲ καθῖζον ἐν ὑψηλοῖσι θρόνοισι.
δή ῥα τότ' Ἀρήτην προσέφη μένος Ἀλκινόοιο·

«δεῦρο, γύναι, φέρε χηλὸν ἀριπρεπέ', ἥ τις ἀρίστη·
ἐν δ' αὐτὴ θὲς φᾶρος ἐϋπλυνὲς ἠδὲ χιτῶνα.
ἀμφὶ δέ οἱ πυρὶ χαλκὸν ἰήνατε, θέρμετε δ' ὕδωρ,
ὄφρα λοεσσάμενός τε ἰδών τ' ἐῢ κείμενα πάντα
δῶρα, τά οἱ Φαίηκες ἀμύμονες ἐνθάδ' ἔνεικαν,
δαιτί τε τέρπηται καὶ ἀοιδῆς ὕμνον ἀκούων.
καί οἱ ἐγὼ τόδ' ἄλεισον ἐμὸν περικαλλὲς ὀπάσσω,
χρύσεον, ὄφρ' ἐμέθεν μεμνημένος ἤματα πάντα
σπένδῃ ἐνὶ μεγάρῳ Διί τ' ἄλλοισίν τε θεοῖσιν.»

ὣς ἔφατ', Ἀρήτη δὲ μετὰ δμῳῇσιν ἔειπεν
ἀμφὶ πυρὶ στῆσαι τρίποδα μέγαν ὅττι τάχιστα.
αἱ δὲ λοετροχόον τρίποδ' ἵστασαν ἐν πυρὶ κηλέῳ,
ἐν δ' ἄρ' ὕδωρ ἔχεον, ὑπὸ δὲ ξύλα δαῖον ἑλοῦσαι.
γάστρην μὲν τρίποδος πῦρ ἄμφεπε, θέρμετο δ' ὕδωρ·
τόφρα δ' ἄρ' Ἀρήτη ξείνῳ περικαλλέα χηλὸν
ἐξέφερεν θαλάμοιο, τίθει δ' ἐνὶ κάλλιμα δῶρα,
ἐσθῆτα χρυσόν τε, τά οἱ Φαίηκες ἔδωκαν·
ἐν δ' αὐτὴ φᾶρος θῆκεν καλόν τε χιτῶνα
καί μιν φωνήσασ' ἔπεα πτερόεντα προσηύδα·

«αὐτὸς νῦν ἴδε πῶμα, θοῶς δ' ἐπὶ δεσμὸν ἴηλον,
μή τίς τοι καθ' ὁδὸν δηλήσεται, ὁππότ' ἂν αὖτε
εὕδῃσθα γλυκὺν ὕπνον ἐὼν ἐν νηῒ μελαίνῃ.»

αὐτὰρ ἐπεὶ τό γ' ἄκουσε πολύτλας δῖος Ὀδυσσεύς,
αὐτίκ' ἐπήρτυε πῶμα, θοῶς δ' ἐπὶ δεσμὸν ἴηλε
ποικίλον, ὅν ποτέ μιν δέδαε φρεσὶ πότνια Κίρκη.
αὐτόδιον δ' ἄρα μιν ταμίη λούσασθαι ἀνώγει
ἔς ῥ' ἀσάμινθον βάνθ'· ὁ δ' ἄρ' ἀσπασίως ἴδε θυμῷ
θερμὰ λοέτρ', ἐπεὶ οὔ τι κομιζόμενός γε θάμιζεν,
ἐπεὶ δὴ λίπε δῶμα Καλυψοῦς ἠϋκόμοιο·
τόφρα δέ οἱ κομιδή γε θεῷ ὣς ἔμπεδος ἦεν.
τὸν δ' ἐπεὶ οὖν δμῳαὶ λοῦσαν καὶ χρῖσαν ἐλαίῳ,
ἀμφὶ δέ μιν χλαῖναν καλὴν βάλον ἠδὲ χιτῶνα,
ἔκ ῥ' ἀσαμίνθου βὰς ἄνδρας μέτα οἰνοποτῆρας
ἤϊε· Ναυσικάα δὲ θεῶν ἄπο κάλλος ἔχουσα
στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο,
θαύμαζεν δ' Ὀδυσῆα ἐν ὀφθαλμοῖσιν ὁρῶσα
καί μιν φωνήσασ' ἔπεα πτερόεντα προσηύδα·

«χαῖρε, ξεῖν', ἵνα καί ποτ' ἐὼν ἐν πατρίδι γαίῃ
μνήσῃ ἐμεῖ', ὅτι μοι πρώτῃ ζωάγρι' ὀφέλλεις.»

τὴν δ' ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
«Ναυσικάα, θύγατερ μεγαλήτορος Ἀλκινόοιο,
οὕτω νῦν Ζεὺς θείη, ἐρίγδουπος πόσις Ἥρης,
οἴκαδέ τ' ἐλθέμεναι καὶ νόστιμον ἦμαρ ἰδέσθαι·
τῶ κέν τοι καὶ κεῖθι θεῷ ὣς εὐχετοῴμην
αἰεὶ ἤματα πάντα· σὺ γάρ μ' ἐβιώσαο, κούρη.»

ἦ ῥα, καὶ ἐς θρόνον ἷζε παρ' Ἀλκίνοον βασιλῆα.
οἱ δ' ἤδη μοίρας τ' ἔνεμον κερόωντό τε οἶνον.
κῆρυξ δ' ἐγγύθεν ἦλθεν ἄγων ἐρίηρον ἀοιδόν,
Δημόδοκον, λαοῖσι τετιμένον· εἷσε δ' ἄρ' αὐτὸν
μέσσῳ δαιτυμόνων, πρὸς κίονα μακρὸν ἐρείσας.
δὴ τότε κήρυκα προσέφη πολύμητις Ὀδυσσεύς,
νώτου ἀποπροταμών, ἐπὶ δὲ πλεῖον ἐλέλειπτο,
ἀργιόδοντος ὑός, θαλερὴ δ' ἦν ἀμφὶς ἀλοιφή·

«κῆρυξ, τῆ δή, τοῦτο πόρε κρέας, ὄφρα φάγῃσι,
Δημοδόκῳ, καί μιν προσπτύξομαι, ἀχνύμενός περ·
πᾶσι γὰρ ἀνθρώποισιν ἐπιχθονίοισιν ἀοιδοὶ
τιμῆς ἔμμοροί εἰσι καὶ αἰδοῦς, οὕνεκ' ἄρα σφέας
οἴμας Μοῦσ' ἐδίδαξε, φίλησε δὲ φῦλον ἀοιδῶν.»

ὣς ἄρ' ἔφη, κῆρυξ δὲ φέρων ἐν χερσὶν ἔθηκεν
ἥρῳ Δημοδόκῳ· ὁ δ' ἐδέξατο, χαῖρε δὲ θυμῷ.
οἱ δ' ἐπ' ὀνείαθ' ἑτοῖμα προκείμενα χεῖρας ἴαλλον.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
δὴ τότε Δημόδοκον προσέφη πολύμητις Ὀδυσσεύς·

«Δημόδοκ', ἔξοχα δή σε βροτῶν αἰνίζομ' ἁπάντων·
ἢ σέ γε Μοῦσ' ἐδίδαξε, Διὸς πάϊς, ἢ σέ γ' Ἀπόλλων·
λίην γὰρ κατὰ κόσμον Ἀχαιῶν οἶτον ἀείδεις,
ὅσσ' ἕρξαν τ' ἔπαθόν τε καὶ ὅσσ' ἐμόγησαν Ἀχαιοί,
ὥς τέ που ἢ αὐτὸς παρεὼν ἢ ἄλλου ἀκούσας.

ἀλλ' ἄγε δὴ μετάβηθι καὶ ἵππου κόσμον ἄεισον
δουρατέου, τὸν Ἐπειὸς ἐποίησεν σὺν Ἀθήνῃ,
ὅν ποτ' ἐς ἀκρόπολιν δόλον ἤγαγε δῖος Ὀδυσσεὺς
ἀνδρῶν ἐμπλήσας, οἳ Ἴλιον ἐξαλάπαξαν.
αἴ κεν δή μοι ταῦτα κατὰ μοῖραν καταλέξῃς,
αὐτίκα καὶ πᾶσιν μυθήσομαι ἀνθρώποισιν,
ὡς ἄρα τοι πρόφρων θεὸς ὤπασε θέσπιν ἀοιδήν.»

ὣς φάθ', ὁ δ' ὁρμηθεὶς θεοῦ ἤρχετο, φαῖνε δ' ἀοιδήν,
ἔνθεν ἑλών, ὡς οἱ μὲν ἐϋσσέλμων ἐπὶ νηῶν
βάντες ἀπέπλειον, πῦρ ἐν κλισίῃσι βαλόντες,
Ἀργεῖοι, τοὶ δ' ἤδη ἀγακλυτὸν ἀμφ' Ὀδυσῆα
εἵατ' ἐνὶ Τρώων ἀγορῇ κεκαλυμμένοι ἵππῳ·
αὐτοὶ γάρ μιν Τρῶες ἐς ἀκρόπολιν ἐρύσαντο.
ὣς ὁ μὲν ἑστήκει, τοὶ δ' ἄκριτα πόλλ' ἀγόρευον
ἥμενοι ἀμφ' αὐτόν· τρίχα δέ σφισιν ἥνδανε βουλή,
ἠὲ διατμῆξαι κοῖλον δόρυ νηλέϊ χαλκῷ,
ἢ κατὰ πετράων βαλέειν ἐρύσαντας ἐπ' ἄκρης,
ἢ ἐάαν μέγ' ἄγαλμα θεῶν θελκτήριον εἶναι,
τῇ περ δὴ καὶ ἔπειτα τελευτήσεσθαι ἔμελλεν·
αἶσα γὰρ ἦν ἀπολέσθαι, ἐπὴν πόλις ἀμφικαλύψῃ
δουράτεον μέγαν ἵππον, ὅθ' εἵατο πάντες ἄριστοι
Ἀργεῖοι Τρώεσσι φόνον καὶ κῆρα φέροντες.
ἤειδεν δ' ὡς ἄστυ διέπραθον υἷες Ἀχαιῶν
ἱππόθεν ἐκχύμενοι, κοῖλον λόχον ἐκπρολιπόντες.
ἄλλον δ' ἄλλῃ ἄειδε πόλιν κεραϊζέμεν αἰπήν,
αὐτὰρ Ὀδυσσῆα προτὶ δώματα Δηϊφόβοιο
βήμεναι, ἠΰτ' Ἄρηα, σὺν ἀντιθέῳ Μενελάῳ.
κεῖθι δὴ αἰνότατον πόλεμον φάτο τολμήσαντα
νικῆσαι καὶ ἔπειτα διὰ μεγάθυμον Ἀθήνην.

ταῦτ' ἄρ' ἀοιδὸς ἄειδε περικλυτός· αὐτὰρ Ὀδυσσεὺς
τήκετο, δάκρυ δ' ἔδευεν ὑπὸ βλεφάροισι παρειάς.
ὡς δὲ γυνὴ κλαίῃσι φίλον πόσιν ἀμφιπεσοῦσα,
ὅς τε ἑῆς πρόσθεν πόλιος λαῶν τε πέσῃσιν,
ἄστεϊ καὶ τεκέεσσιν ἀμύνων νηλεὲς ἦμαρ·
ἡ μὲν τὸν θνῄσκοντα καὶ ἀσπαίροντα ἰδοῦσα
ἀμφ' αὐτῷ χυμένη λίγα κωκύει· οἱ δέ τ' ὄπισθε
κόπτοντες δούρεσσι μετάφρενον ἠδὲ καὶ ὤμους
εἴρερον εἰσανάγουσι, πόνον τ' ἐχέμεν καὶ ὀϊζύν·
τῆς δ' ἐλεεινοτάτῳ ἄχεϊ φθινύθουσι παρειαί·
ὣς Ὀδυσεὺς ἐλεεινὸν ὑπ' ὀφρύσι δάκρυον εἶβεν.
ἔνθ' ἄλλους μὲν πάντας ἐλάνθανε δάκρυα λείβων,
Ἀλκίνοος δέ μιν οἶος ἐπεφράσατ' ἠδ' ἐνόησεν
ἥμενος ἄγχ' αὐτοῦ, βαρὺ δὲ στενάχοντος ἄκουσεν.
αἶψα δὲ Φαιήκεσσι φιληρέτμοισι μετηύδα·

«κέκλυτε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες,
Δημόδοκος δ' ἤδη σχεθέτω φόρμιγγα λίγειαν·
οὐ γάρ πως πάντεσσι χαριζόμενος τάδ' ἀείδει.
ἐξ οὗ δορπέομέν τε καὶ ὤρορε θεῖος ἀοιδός,
ἐκ τοῦδ' οὔ πω παύσατ' ὀϊζυροῖο γόοιο
ὁ ξεῖνος· μάλα πού μιν ἄχος φρένας ἀμφιβέβηκεν.
ἀλλ' ἄγ' ὁ μὲν σχεθέτω, ἵν' ὁμῶς τερπώμεθα πάντες,
ξεινοδόκοι καὶ ξεῖνος, ἐπεὶ πολὺ κάλλιον οὕτω·
εἵνεκα γὰρ ξείνοιο τάδ' αἰδοίοιο τέτυκται,
πομπὴ καὶ φίλα δῶρα, τὰ οἱ δίδομεν φιλέοντες.
ἀντὶ κασιγνήτου ξεῖνός θ' ἱκέτης τε τέτυκται
ἀνέρι, ὅς τ' ὀλίγον περ ἐπιψαύῃ πραπίδεσσι.
τῶ νῦν μηδὲ σὺ κεῦθε νοήμασι κερδαλέοισιν,
ὅττι κέ σ' εἴρωμαι· φάσθαι δέ σε κάλλιόν ἐστιν.
εἴπ' ὄνομ', ὅττι σε κεῖθι κάλεον μήτηρ τε πατήρ τε,
ἄλλοι θ' οἳ κατὰ ἄστυ καὶ οἳ περιναιετάουσιν.
οὐ μὲν γάρ τις πάμπαν ἀνώνυμός ἐστ' ἀνθρώπων,
οὐ κακὸς οὐδὲ μὲν ἐσθλός, ἐπὴν τὰ πρῶτα γένηται,
ἀλλ' ἐπὶ πᾶσι τίθενται, ἐπεί κε τέκωσι, τοκῆες.
εἰπὲ δέ μοι γαῖάν τε τεὴν δῆμόν τε πόλιν τε,
ὄφρα σε τῇ πέμψωσι τιτυσκόμεναι φρεσὶ νῆες.
οὐ γὰρ Φαιήκεσσι κυβερνητῆρες ἔασιν,
οὐδέ τι πηδάλι' ἐστί, τά τ' ἄλλαι νῆες ἔχουσιν·
ἀλλ' αὐταὶ ἴσασι νοήματα καὶ φρένας ἀνδρῶν,
καὶ πάντων ἴσασι πόλιας καὶ πίονας ἀγροὺς
ἀνθρώπων καὶ λαῖτμα τάχισθ' ἁλὸς ἐκπερόωσιν
ἠέρι καὶ νεφέλῃ κεκαλυμμέναι· οὐδέ ποτέ σφιν
οὔτε τι πημανθῆναι ἔπι δέος οὔτ' ἀπολέσθαι.
ἀλλὰ τόδ' ὥς ποτε πατρὸς ἐγὼν εἰπόντος ἄκουσα
Ναυσιθόου, ὃς ἔφασκε Ποσειδάων' ἀγάσασθαι
ἡμῖν, οὕνεκα πομποὶ ἀπήμονές εἰμεν ἁπάντων·
φῆ ποτε Φαιήκων ἀνδρῶν περικαλλέα νῆα
ἐκ πομπῆς ἀνιοῦσαν ἐν ἠεροειδέϊ πόντῳ
ῥαισέμεναι, μέγα δ' ἧμιν ὄρος πόλει ἀμφικαλύψειν.
ὣς ἀγόρευ' ὁ γέρων· τὰ δέ κεν θεὸς ἢ τελέσειεν,
ἤ κ' ἀτέλεστ' εἴη, ὥς οἱ φίλον ἔπλετο θυμῷ.
ἀλλ' ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον,
ὅππῃ ἀπεπλάγχθης τε καὶ ἅς τινας ἵκεο χώρας
ἀνθρώπων, αὐτούς τε πόλιάς τ' ἐῢ ναιεταούσας,
ἠμὲν ὅσοι χαλεποί τε καὶ ἄγριοι οὐδὲ δίκαιοι,
οἵ τε φιλόξεινοι καί σφιν νόος ἐστὶ θεουδής.
εἰπὲ δ' ὅ τι κλαίεις καὶ ὀδύρεαι ἔνδοθι θυμῷ
Ἀργείων Δαναῶν ἠδ' Ἰλίου οἶτον ἀκούων.
τὸν δὲ θεοὶ μὲν τεῦξαν, ἐπεκλώσαντο δ' ὄλεθρον
ἀνθρώποισ', ἵνα ᾖσι καὶ ἐσσομένοισιν ἀοιδή.
ἦ τίς τοι καὶ πηὸς ἀπέφθιτο Ἰλιόθι πρό,
ἐσθλὸς ἐών, γαμβρὸς ἢ πενθερός; οἵ τε μάλιστα
κήδιστοι τελέθουσι μεθ' αἷμά τε καὶ γένος αὐτῶν.
ἦ τίς που καὶ ἑταῖρος ἀνὴρ κεχαρισμένα εἰδώς,
ἐσθλός; ἐπεὶ οὐ μέν τι κασιγνήτοιο χερείων
γίνεται, ὅς κεν ἑταῖρος ἐὼν πεπνυμένα εἰδῇ.»


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