ODYSSEY 18

Then there came a public beggar, who roamed the streets of Ithaca, begging for his keep, a man renowned for his ravenous belly, and for his unending gluttony and thirst; yet he had neither strength nor might, though in stature he was immense to behold. Arnaeus was the name his revered mother had given him at his birth;

but all the young men called him Irus, because he would run errands and carry messages, whenever anyone bade him. He it was who came to drive Odysseus from his own house, and reviling him, he spoke these winged words:

“Move from the doorway, old man, lest you be swiftly dragged out by the foot. Do you not see how they are all giving me the sign, and bidding me to haul you away? Still, I am ashamed to do it. So arise, before our quarrel comes to blows between us.”

But Odysseus, wise in his counsels, looked at him with a dark glance and said: “My good man, I am doing you no harm, nor speaking any evil, nor do I begrudge any man who gives to you, though you receive a great deal. This threshold will hold us both, and there is no need for you to be jealous of what is another’s. You seem to me a wanderer just as I am, and it is the gods who must grant us our good fortune. But do not challenge me too far with your fists, lest you anger me, and lest, old as I am, I stain your chest and lips with blood. I should have all the more peace for it tomorrow; for I do not think you would find your way back a second time to the hall of Odysseus, son of Laertes.”

But the beggar Irus grew angry and replied: “Gods! How fluently the glutton talks, like an old hag at her hearth! I could devise a sorry fate for him, striking with both fists, and knock every tooth from his jaws to the ground, as one does with a crop-ravaging boar. Gird yourself now, so that all these men may know how we fight. But how could you fight a younger man?”

Thus before the high gates, on the polished threshold, they whetted their spirits with a furious exchange. And the haughty spirit of Antinous heard them, and with a sweet laugh he spoke among the suitors:

“My friends, never before has such a thing occurred, such fine sport as a god has brought to this house! The stranger and Irus are provoking each other to fight with their fists. Come, let us set them upon each other quickly!”

So he spoke, and they all sprang up, laughing, and gathered around the two ragged beggars. Then Antinous, son of Eupeithes, spoke among them:

“Listen to me, you arrogant suitors, that I may say something. Here are some goat paunches lying by the fire, which we set aside for our supper, having filled them with fat and blood. Whichever of the two wins and proves the better man, let him stand up and choose whichever of these he desires. And he shall always dine with us hereafter, nor shall we allow any other beggar to enter and ask for alms.”

So spoke Antinous, and his speech pleased them. Then, with cunning in his heart, Odysseus, wise in his counsels, spoke to them:

“My friends, it is not possible for an old man, worn down by hardship, to fight with a younger one; but my wicked belly spurs me on, that I may be subdued by his blows. But come now, all of you, swear me a mighty oath: that no one, seeking to curry favor with Irus, will strike me a foul blow with a heavy hand, and by such treachery deliver me into his power.”

So he spoke, and they all swore the oath as he had bidden them. And when they had sworn and completed the oath, the sacred might of Telemachus spoke to them in turn:

“Stranger, if your heart and your proud spirit urge you to fend this man off, then fear not any of the other Achaeans, for whoever strikes you will have to fight with many. I am your host, and the two princes approve my words, both Antinous and Eurymachus, men of sound judgment.”

So he spoke, and they all acclaimed his words. But Odysseus girded his rags about his loins, and revealed his thighs, so handsome and so large, and his broad shoulders were laid bare, and his chest and his powerful arms; and Athena, standing near, made larger the limbs of the shepherd of the people. Then all the suitors were greatly amazed, and one would say, looking at his neighbor:

“Soon Irus will be Un-Irus, having brought this trouble upon himself, to judge by the thigh the old man reveals from beneath his rags.”

So they spoke, and the spirit of Irus was miserably stirred. But even so the servants, girding him, led him forth by force, fearful, and the flesh on his limbs trembled all over. Then Antinous rebuked him and spoke and called him by name:

“It were better for you not to be, you braggart, nor ever to have been born, if you tremble so and are so terribly afraid of this man, an old man worn down by the misery that has befallen him. But I will tell you this, and it shall be accomplished: if this man defeats you and proves the better man, I will cast you into a black ship and send you to the mainland, to King Echetus, the bane of all mortals, who will cut off your nose and your ears with the pitiless bronze, and tear out your privy parts and give them to the dogs to devour raw.”

So he spoke, and a greater trembling seized the man’s limbs. They led him into the center, and both men raised their hands. Then much-enduring, godlike Odysseus pondered, whether to strike him so that his soul would leave him as he fell, or to strike him lightly and stretch him upon the earth. And as he reflected, it seemed to him the better course to strike lightly, so that the Achaeans might not discover his identity. Then as they both raised their hands, Irus struck Odysseus on the right shoulder, but Odysseus struck him on the neck beneath the ear, and the bones inside were shattered; and at once the crimson blood came up through his mouth, and he fell howling in the dust, and his teeth chattered as he kicked the earth with his feet. But the noble suitors raised their hands and nearly died of laughter. Then Odysseus, seizing him by the foot, dragged him through the doorway until he reached the courtyard and the doors of the portico; and against the courtyard wall he set him leaning, and put his staff into his hand, and speaking to him, addressed him with winged words:

“Sit there now, and keep the dogs and pigs away, and do not presume to be lord over strangers and beggars, wretch that you are, lest you bring upon yourself some even greater evil.”

He spoke, and slung about his shoulders the squalid pouch, full of holes, held by a twisted cord. Then he returned to the threshold and sat down; and the others went inside, laughing sweetly and greeting him with kind words:

“May Zeus and the other immortal gods grant you, stranger, what you most desire and what is dear to your heart, for you have put an end to this insatiable fellow’s wandering in our land. For we will soon take him to the mainland, to King Echetus, the bane of all mortals.”

So they spoke, and godlike Odysseus rejoiced at this word of omen. And Antinous set the great paunch beside him, filled with fat and blood; and Amphinomus took two loaves from a basket and set them before him, and pledged him in a golden cup and spoke:

“Hail, father and stranger! May good fortune be yours in the time to come, though for now you are beset by many evils.”

And in reply, Odysseus, wise in his counsels, addressed him: “Amphinomus, you seem to me a man of great prudence, as befits the son of such a father, for I have heard the good renown of Nisus of Dulichium, that he was both noble and rich; they say you are his son, and you seem a man of gentle temper. For that reason I will speak; so mark my words and listen. Of all the creatures that breathe and move upon the earth, none is more frail than man. For he thinks that no evil will ever befall him in the future, so long as the gods grant him prosperity and his knees are nimble. But when the blessed gods ordain sorrowful things, these too he bears with a steadfast heart, though against his will. For the mind of men who dwell on earth is of such a kind as the day which the father of gods and men brings upon them. For I too was once destined to be prosperous among men, but I committed many reckless acts, yielding to force and my own strength, trusting in my father and my kinsmen. Therefore let no man ever be lawless in any way, but let him receive in silence the gifts of the gods, whatever they may give. Yet I see the suitors devising reckless deeds, wasting the possessions and dishonoring the wife

of a man who, I say, will not long be absent from his friends and his native land; indeed, he is very near. But may a god lead you away to your home, and may you not have to face that man when he returns to his beloved fatherland. For not without bloodshed, I think, will the matter be decided between the suitors and him, once he comes beneath his own roof.”

So he spoke, and pouring a libation, he drank the honey-sweet wine, and placed the cup back into the hands of the marshal of the people. But the other went through the hall with a heavy heart, shaking his head, for in his spirit he foresaw disaster. Yet not even so did he escape his doom; for Athena bound him too, to be powerfully overcome by the hands and spear of Telemachus. And so he sat down again on the high seat from which he had risen.

Then the bright-eyed goddess Athena put a thought into the mind of the daughter of Icarius, the ever-prudent Penelope: to show herself to the suitors, so that she might most fully open the hearts of the suitors, and become more honored by her husband and her son than she had been before. And she gave a strange laugh, and spoke and called her by name:

“Eurynome, my heart yearns, as never before, to show myself to the suitors, hateful though they are to me. And I would say a word to my son, one that might be for his good: that he should not associate so freely with the arrogant suitors, who speak well to his face, but plot evil behind his back.”

And the housekeeper Eurynome said to her in reply: “Yes, indeed, my child, all that you say is proper. Go, then, and speak this word to your son and do not hide it, but first wash your skin and anoint your cheeks, and do not go forth with your face so marred by tears, since it is a worse thing still to grieve without end. For your son is now of such an age, he whom you most prayed to the immortals to see with a beard upon his chin.”

And the ever-prudent Penelope answered her in turn: “Eurynome, do not speak thus, though you care for me, telling me to wash my skin and anoint myself with unguents. For whatever grace I had, the gods who hold Olympus destroyed, from the day he departed in the hollow ships. But bid Autonoe and Hippodameia to come, so that they may attend me in the great hall. Alone I will not go among the men, for I am ashamed.”

So she spoke, and the old woman went through the great hall to bring word to the women and bid them to come.

Then the bright-eyed goddess Athena conceived another plan: upon the daughter of Icarius she shed a sweet sleep, and she slept, reclining, and all her joints were loosened there upon her couch; and meanwhile the divine goddess gave her immortal gifts, so that the Achaeans would marvel. First she cleansed her fair face with a beauty that is divine, such as the fair-crowned Cytherea anoints herself with, when she goes to the lovely dance of the Graces. And she made her taller and fuller to behold, and made her skin whiter than new-sawn ivory. Having done this, the divine goddess departed, and the white-armed handmaidens came from the hall, making a sound as they came. Then the sweet sleep released her, and she wiped her cheeks with her hands and spoke:

“Truly a soft slumber enveloped me, though I suffer so terribly. If only chaste Artemis would grant me so soft a death, this very instant, so that I may no longer, lamenting in my heart, waste my life away, longing for my dear husband’s manifold excellence, for he was pre-eminent among the Achaeans.”

So saying, she descended from her shining upper chamber, not alone, for two handmaidens followed her as well. And when she, divine among women, reached the suitors, she stood by the doorpost of the well-built roof, holding her shining veil before her cheeks, and a loyal handmaiden stood on either side of her. And at once their knees grew weak, and their hearts were enchanted with desire, and they all prayed that they might lie beside her in her bed. But she addressed Telemachus, her own dear son:

“Telemachus, your wits and judgment are no longer sound. When you were still a child, you had a more resourceful mind, but now that you are grown and have reached the measure of manhood— and any stranger looking at your height and beauty would say you were the son of a fortunate man— your mind and judgment are no longer what they should be. What a deed has now been done in this great hall, that you have allowed this stranger to be so abused! What now, if a guest, sitting in our house, should suffer such a thing from this harsh mistreatment? It would be a shame and a disgrace for you among all people.”

And the prudent Telemachus answered her in turn: “My mother, I do not hold it against you that you are angered. For my part, I perceive and understand each thing in my heart, both the good and the bad; before, I was still a child. But I am not able to think prudently in all matters, for these men disconcert me, sitting here on every side, plotting evil, and I have no one to help me. Yet the fight between the stranger and Irus did not happen by the will of the suitors; in strength he proved the better man. Father Zeus, and Athena, and Apollo, if only it were so! If only now the suitors in our halls were brought so low, their heads nodding, some in the courtyard and some within the house, and the limbs of each were unstrung, just as that Irus now sits by the courtyard gates, nodding his head like a drunken man, unable to stand upright on his feet or to go home, wherever his home may be, for his dear limbs are unstrung.”

Thus they spoke such words to one another; and Eurymachus addressed Penelope with these words:

“Daughter of Icarius, ever-prudent Penelope, if all the Achaeans in Iasian Argos could see you, even more suitors would be feasting in your halls from dawn tomorrow, since you surpass all other women in beauty and stature, and in the sound mind within you.”

And the ever-prudent Penelope answered him then: “Eurymachus, surely my excellence, my beauty, and my form, the immortals destroyed, that day when the Argives went up to Ilium, and with them went my husband, Odysseus. If he were to return and care for my life, my renown would be greater and fairer so. But now I am in sorrow, for a god has sent so many evils upon me. Indeed, I remember when he went, leaving his native land behind, he took my right hand by the wrist and spoke to me: ‘O wife, I do not think that all the well-greaved Achaeans will return unharmed from Troy. For they say the Trojans are warriors too, both spearmen and archers and riders of swift-footed horses, who can most quickly decide the great strife of evenly matched war. So I do not know if a god will bring me back, or if I shall be taken there in Troy. Here, all things must be your concern. Be mindful of my father and mother in the halls as you are now, or even more so, while I am gone. But when you see our son with a beard upon his chin, marry whomever you wish, and leave your house behind.’ Thus he spoke, and now all these things are coming to pass. The night will come when a hateful marriage will fall to my lot, wretched that I am, from whom Zeus has taken all happiness. But this terrible grief has reached my heart and soul: this is not the custom of suitors that was known before, those who wish to woo a noble woman, the daughter of a rich man, and rival one another for her hand. It is they who bring their own cattle and fat sheep to feast the bride’s kinsmen, and give glorious gifts; they do not devour another’s livelihood without payment.”

So she spoke, and much-enduring, godlike Odysseus was glad, because she was drawing gifts from them, and charming their souls with sweet words, while her mind intended other things.

And Antinous, son of Eupeithes, addressed her in turn: “Daughter of Icarius, ever-prudent Penelope, as for the gifts, if any of the Achaeans wishes to bring them here, accept them; for it is not good to refuse a gift. But we will go neither to our estates nor anywhere else until you marry whichever of the Achaeans is the best.”

So spoke Antinous, and his speech pleased them. And each one sent a herald to bring gifts.

For Antinous, a herald brought a great and beautiful robe, intricately embroidered; and in it were twelve brooches, all of gold, fitted with well-curved clasps. To Eurymachus a herald at once brought a finely wrought necklace, of gold, strung with amber beads, shining like the sun. To Eurydamas his two servants brought earrings with triple drops in clusters, and a great grace shone from them. And from the house of Peisander, son of lord Polyctor, a servant brought a necklace, a most beautiful treasure. And each of the other Achaeans brought another beautiful gift.

Then she, divine among women, went up to her upper chamber, and with her her handmaidens carried the beautiful gifts. And the men turned to dancing and the delights of song, and took their pleasure, and waited for evening to come. And as they took their pleasure, dark evening came upon them. At once they set up three braziers in the great hall to give light, and around them they placed dry wood, long-seasoned and parched, newly split with the bronze axe, and they mixed in torches; and in turn, the handmaids of long-suffering Odysseus tended the flames. But to them, the Zeus-born man himself, Odysseus, wise in his counsels, spoke:

“Handmaidens of Odysseus, the king so long departed, go to the chamber where your revered queen is, and beside her turn the spindle, and bring her cheer as you sit in the great hall, or comb the wool with your hands. But I will provide light for all these men. Even if they wish to wait for the fair-throned Dawn, they will not defeat me; I am a man of much endurance.”

So he spoke, and they laughed, and looked at one another. But Melantho of the lovely cheeks reviled him shamefully; Dolius was her father, but Penelope had raised her, cherishing her as her own child, and giving her trinkets to please her heart. But even so, she felt no sorrow in her heart for Penelope, but lay with Eurymachus and was his lover. She it was who reviled Odysseus with scornful words:

“Wretched stranger, you must be some man whose wits have been addled, unwilling to go to sleep in a blacksmith’s forge or some common lounging-place, but here you babble on and on, boldly among so many men, with no fear in your heart. Surely wine has taken hold of your senses, or perhaps your mind is always of this sort, which makes you speak such idle nonsense. Are you delirious because you defeated Irus the beggar? Beware lest some other man, better than Irus, should soon rise up, one who will batter you about the head with his heavy hands and send you from the house, befouled with much blood.”

But Odysseus, wise in his counsels, looked at her with a dark glance and said: “Soon, you dog, I will go to Telemachus and tell him what you say, there where he is, so that he may cut you limb from limb on the spot.”

So he spoke, and with his words he terrified the women. They fled through the house, and the knees of each were loosened with fear, for they thought he spoke the truth. But he, beside the blazing braziers giving light, stood watching all the men; but other things his heart was pondering in his mind, things that would not fail to come to pass.

But Athena did not at all permit the arrogant suitors to refrain from heart-grieving insolence, so that yet more pain might sink into the heart of Odysseus, son of Laertes. And Eurymachus, son of Polybus, began to speak among them, mocking Odysseus, and raising laughter among his comrades:

“Listen to me, suitors of our glorious queen, so that I may speak what the heart in my breast commands me. Not without the will of a god has this man come to Odysseus’s house; it seems to me that the light of the torches comes from him, from his very head, since there are no hairs upon it, not even a few.”

He spoke, and at the same time addressed Odysseus, sacker of cities: “Stranger, would you be willing to work for me, if I were to hire you, at the far end of my estate—and your wages will be assured— building stone walls and planting tall trees? There I would provide you with grain year-round, and clothe you in garments and give you sandals for your feet. But since you have learned only evil trades, you will not be willing to apply yourself to work, but would rather cower about the town in hopes of feeding your insatiable belly.”

And in reply, Odysseus, wise in his counsels, addressed him: “Eurymachus, if only there were a contest of labor between us, in the spring season, when the days are long, in a field of hay, and I had a well-curved scythe, and you had one too, so we could test our work fasting until deep dusk, with plenty of grass at hand. Or if there were oxen to be driven, the very best, great tawny beasts, both well-fed on grass, of like age and pulling-power, their strength not to be scorned, and a field of four acres, the soil yielding to the plough, then you would see if I could cut a straight, continuous furrow. Or if the son of Cronos were to stir up war from somewhere this very day, and I had a shield and two spears and a helmet all of bronze, fitting my temples well, then you would see me mingling among the foremost fighters, and you would not speak then, taunting me about my belly. But you are most insolent, and your mind is cruel, and you think yourself a great and mighty man, perhaps, because you associate with few, and those of no account. But if Odysseus should come and return to his native land, at once these doors, though they are very wide, would seem narrow to you as you fled out through the doorway.”

So he spoke, but Eurymachus grew still more angry at heart, and looking at him with a dark glance, he spoke winged words:

“Ah, wretch, I shall soon work you an evil turn for speaking so, so boldly among many men, with no fear in your heart. Surely wine has taken hold of your senses, or perhaps your mind is always of this sort, which makes you speak such idle nonsense. Are you delirious because you defeated Irus the beggar?”

So speaking, he seized a footstool; but Odysseus sat down at the knees of Amphinomus of Dulichium, in fear of Eurymachus. And he struck the wine-pourer on the right hand; and the jug dropped to the ground with a clang, and the pourer fell groaning backward in the dust. And the suitors broke into an uproar throughout the shadowy halls, and one would say, looking at his neighbor:

“Would that the wandering stranger had perished elsewhere before he came; then he would not have caused such a clamor. Now we are brawling over beggars, and there will be no more pleasure in our fine feast, since the worse part is winning out.”

And among them spoke the sacred might of Telemachus: “You are possessed! You are mad, and no longer hide in your hearts the effects of your food and drink. Surely some god is stirring you. But having feasted well, go home to your rest, whenever your spirit bids you. I, for my part, am driving no one away.”

So he spoke, and they all bit their lips and marveled at Telemachus, that he spoke so boldly. And Amphinomus, the glorious son of Nisus, son of Aretias, harangued them and spoke:

“My friends, let no one take offense at these just words by answering with contrary speech and growing angry. Neither mistreat the stranger nor any other of the servants in the house of godlike Odysseus. But come, let the wine-pourer begin the libations to the gods, so that having poured, we may go home to our rest. And let us leave the stranger here in the halls of Odysseus, for Telemachus to care for; for it is his dear house he has come to.”

So he spoke, and his words were pleasing to them all. And the hero Mulius mixed the wine in the great bowl for them, a herald from Dulichium; he was the attendant of Amphinomus. And he served it to all in turn; and they to the blessed gods poured libations, and drank the honey-sweet wine. And when they had poured libations and had drunk as much as their hearts desired, they went their way, each to his own house to rest.

ὈΔΎΣΣΕΙΑ 18

Ἦλθε δ' ἐπὶ πτωχὸς πανδήμιος, ὃς κατὰ ἄστυ
πτωχεύεσκ' Ἰθάκης, μετὰ δ' ἔπρεπε γαστέρι μάργῃ
ἀζηχὲς φαγέμεν καὶ πιέμεν· οὐδέ οἱ ἦν ἲς
οὐδὲ βίη, εἶδος δὲ μάλα μέγας ἦν ὁράασθαι.
Ἀρναῖος δ' ὄνομ' ἔσκε· τὸ γὰρ θέτο πότνια μήτηρ

ἐκ γενετῆς· Ἶρον δὲ νέοι κίκλησκον ἅπαντες,
οὕνεκ' ἀπαγγέλλεσκε κιών, ὅτε πού τις ἀνώγοι.
ὅς ῥ' ἐλθὼν Ὀδυσῆα διώκετο οἷο δόμοιο,
καί μιν νεικείων ἔπεα πτερόεντα προσηύδα·

«εἶκε, γέρον, προθύρου, μὴ δὴ τάχα καὶ ποδὸς ἕλκῃ.
οὐκ ἀΐεις, ὅτι δή μοι ἐπιλλίζουσιν ἅπαντες,
ἑλκέμεναι δὲ κέλονται; ἐγὼ δ' αἰσχύνομαι ἔμπης.
ἀλλ' ἄνα, μὴ τάχα νῶϊν ἔρις καὶ χερσὶ γένηται.»

τὸν δ' ἄρ' ὑπόδρα ἰδὼν προσέφη πολύμητις Ὀδυσσεύς·
«δαιμόνι', οὔτε τί σε ῥέζω κακὸν οὔτ' ἀγορεύω,
οὔτε τινὰ φθονέω δόμεναι καὶ πόλλ' ἀνελόντα.
οὐδὸς δ' ἀμφοτέρους ὅδε χείσεται, οὐδέ τί σε χρὴ
ἀλλοτρίων φθονέειν· δοκέεις δέ μοι εἶναι ἀλήτης
ὥς περ ἐγών, ὄλβον δὲ θεοὶ μέλλουσιν ὀπάζειν.
χερσὶ δὲ μή τι λίην προκαλίζεο, μή με χολώσῃς,
μή σε γέρων περ ἐὼν στῆθος καὶ χείλεα φύρσω
αἵματος· ἡσυχίη δ' ἂν ἐμοὶ καὶ μᾶλλον ἔτ' εἴη
αὔριον· οὐ μὲν γάρ τί σ' ὑποστρέψεσθαι ὀΐω
δεύτερον ἐς μέγαρον Λαερτιάδεω Ὀδυσῆος.»

τὸν δὲ χολωσάμενος προσεφώνεεν Ἶρος ἀλήτης·
«ὢ πόποι, ὡς ὁ μολοβρὸς ἐπιτροχάδην ἀγορεύει,
γρηῒ καμινοῖ ἶσος· ὃν ἂν κακὰ μητισαίμην
κόπτων ἀμφοτέρῃσι, χαμαὶ δέ κε πάντας ὀδόντας
γναθμῶν ἐξελάσαιμι συὸς ὣς ληϊβοτείρης.
ζῶσαι νῦν, ἵνα πάντες ἐπιγνώωσι καὶ οἵδε
μαρναμένους· πῶς δ' ἂν σὺ νεωτέρῳ ἀνδρὶ μάχοιο;»

ὣς οἱ μὲν προπάροιθε θυράων ὑψηλάων
οὐδοῦ ἔπι ξεστοῦ πανθυμαδὸν ὀκριόωντο.
τοῖϊν δὲ ξυνέηχ' ἱερὸν μένος Ἀντινόοιο,
ἡδὺ δ' ἄρ' ἐκγελάσας μετεφώνει μνηστήρεσσιν·

«ὦ φίλοι, οὐ μέν πώ τι πάρος τοιοῦτον ἐτύχθη,
οἵην τερπωλὴν θεὸς ἤγαγεν ἐς τόδε δῶμα·
ὁ ξεῖνός τε καὶ Ἶρος ἐρίζετον ἀλλήλοιϊν
χερσὶ μαχέσσασθαι· ἀλλὰ ξυνελάσσομεν ὦκα.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ἀνήϊξαν γελόωντες,
ἀμφὶ δ' ἄρα πτωχοὺς κακοείμονας ἠγερέθοντο.
τοῖσιν δ' Ἀντίνοος μετέφη, Εὐπείθεος υἱός·

«κέκλυτέ μευ, μνηστῆρες ἀγήνορες, ὄφρα τι εἴπω.
γαστέρες αἵδ' αἰγῶν κέατ' ἐν πυρί, τὰς ἐπὶ δόρπῳ
κατθέμεθα κνίσης τε καὶ αἵματος ἐμπλήσαντες.
ὁππότερος δέ κε νικήσῃ κρείσσων τε γένηται,
τάων ἥν κ' ἐθέλῃσιν ἀναστὰς αὐτὸς ἑλέσθω·
αἰεὶ δ' αὖθ' ἥμιν μεταδαίσεται, οὐδέ τιν' ἄλλον
πτωχὸν ἔσω μίσγεσθαι ἐάσομεν αἰτήσοντα.»

ὣς ἔφατ' Ἀντίνοος, τοῖσιν δ' ἐπιήνδανε μῦθος.
τοῖς δὲ δολοφρονέων μετέφη πολύμητις Ὀδυσσεύς·

«ὦ φίλοι, οὔ πως ἔστι νεωτέρῳ ἀνδρὶ μάχεσθαι
ἄνδρα γέροντα δύῃ ἀρημένον· ἀλλά με γαστὴρ
ὀτρύνει κακοεργός, ἵνα πληγῇσι δαμείω.
ἀλλ' ἄγε νῦν μοι πάντες ὀμόσσατε καρτερὸν ὅρκον,
μή τις ἐπ' Ἴρῳ ἦρα φέρων ἐμὲ χειρὶ βαρείῃ
πλήξῃ ἀτασθάλλων, τούτῳ δέ με ἶφι δαμάσσῃ.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ἐπώμνυον, ὡς ἐκέλευεν.
αὐτὰρ ἐπεί ῥ' ὄμοσάν τε τελεύτησάν τε τὸν ὅρκον,
τοῖς δ' αὖτις μετέειφ' ἱερὴ ἲς Τηλεμάχοιο·

«ξεῖν', εἴ σ' ὀτρύνει κραδίη καὶ θυμὸς ἀγήνωρ
τοῦτον ἀλέξασθαι, τῶν δ' ἄλλων μή τιν' Ἀχαιῶν
δείδιθ', ἐπεὶ πλεόνεσσι μαχήσεται ὅς κέ σε θείνῃ.
ξεινοδόκος μὲν ἐγών, ἐπὶ δ' αἰνεῖτον βασιλῆες,
Εὐρύμαχός τε καὶ Ἀντίνοος, πεπνυμένω ἄμφω.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ἐπῄνεον. αὐτὰρ Ὀδυσσεὺς
ζώσατο μὲν ῥάκεσιν περὶ μήδεα, φαῖνε δὲ μηροὺς
καλούς τε μεγάλους τε, φάνεν δέ οἱ εὐρέες ὦμοι
στήθεά τε στιβαροί τε βραχίονες· αὐτὰρ Ἀθήνη
ἄγχι παρισταμένη μέλε' ἤλδανε ποιμένι λαῶν.
μνηστῆρες δ' ἄρα πάντες ὑπερφιάλως ἀγάσαντο·
ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·

«ἦ τάχα Ἶρος Ἄϊρος ἐπίσπαστον κακὸν ἕξει,
οἵην ἐκ ῥακέων ὁ γέρων ἐπιγουνίδα φαίνει.»

ὣς ἄρ' ἔφαν, Ἴρῳ δὲ κακῶς ὠρίνετο θυμός.
ἀλλὰ καὶ ὧς δρηστῆρες ἄγον ζώσαντες ἀνάγκῃ
δειδιότα· σάρκες δὲ περιτρομέοντο μέλεσσιν.
Ἀντίνοος δ' ἐνένιπεν ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζε·

«νῦν μὲν μήτ' εἴης, βουγάϊε, μήτε γένοιο,
εἰ δὴ τοῦτόν γε τρομέεις καὶ δείδιας αἰνῶς,
ἄνδρα γέροντα δύῃ ἀρημένον, ἥ μιν ἱκάνει.
ἀλλ' ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται·
αἴ κέν σ' οὗτος νικήσῃ κρείσσων τε γένηται,
πέμψω σ' ἤπειρόνδε, βαλὼν ἐν νηῒ μελαίνῃ,
εἰς Ἔχετον βασιλῆα, βροτῶν δηλήμονα πάντων,
ὅς κ' ἀπὸ ῥῖνα τάμῃσι καὶ οὔατα νηλέϊ χαλκῷ
μήδεά τ' ἐξερύσας δώῃ κυσὶν ὠμὰ δάσασθαι.»

ὣς φάτο, τῷ δ' ἔτι μᾶλλον ὑπὸ τρόμος ἤλυθε γυῖα.
ἐς μέσσον δ' ἄναγον· τὼ δ' ἄμφω χεῖρας ἀνέσχον.
δὴ τότε μερμήριξε πολύτλας δῖος Ὀδυσσεύς,
ἢ ἐλάσει' ὥς μιν ψυχὴ λίποι αὖθι πεσόντα,
ἦέ μιν ἦκ' ἐλάσειε τανύσσειέν τ' ἐπὶ γαίῃ.
ὧδε δέ οἱ φρονέοντι δοάσσατο κέρδιον εἶναι,
ἦκ' ἐλάσαι, ἵνα μή μιν ἐπιφρασσαίατ' Ἀχαιοί.
δὴ τότ' ἀνασχομένω ὁ μὲν ἤλασε δεξιὸν ὦμον
Ἶρος, ὁ δ' αὐχέν' ἔλασσεν ὑπ' οὔατος, ὀστέα δ' εἴσω
ἔθλασεν· αὐτίκα δ' ἦλθεν ἀνὰ στόμα φοίνιον αἷμα,
κὰδ δ' ἔπεσ' ἐν κονίῃσι μακών, σὺν δ' ἤλασ' ὀδόντας
λακτίζων ποσὶ γαῖαν· ἀτὰρ μνηστῆρες ἀγαυοὶ
χεῖρας ἀνασχόμενοι γέλῳ ἔκθανον. αὐτὰρ Ὀδυσσεὺς
ἕλκε διὲκ προθύροιο λαβὼν ποδός, ὄφρ' ἵκετ' αὐλὴν
αἰθούσης τε θύρας· καί μιν ποτὶ ἑρκίον αὐλῆς
εἷσεν ἀνακλίνας, σκῆπτρον δέ οἱ ἔμβαλε χειρί,
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·

«ἐνταυθοῖ νῦν ἧσο κύνας τε σύας τ' ἀπερύκων,
μηδὲ σύ γε ξείνων καὶ πτωχῶν κοίρανος εἶναι
λυγρὸς ἐών, μή πού τι κακὸν καὶ μεῖζον ἐπαύρῃ.»

ἦ ῥα, καὶ ἀμφ' ὤμοισιν ἀεικέα βάλλετο πήρην,
πυκνὰ ῥωγαλέην, ἐν δὲ στρόφος ἦεν ἀορτήρ.
ἂψ δ' ὅ γ' ἐπ' οὐδὸν ἰὼν κατ' ἄρ' ἕζετο· τοὶ δ' ἴσαν εἴσω
ἡδὺ γελώοντες καὶ δεικανόωντ' ἐπέεσσι·

«Ζεύς τοι δοίη, ξεῖνε, καὶ ἀθάνατοι θεοὶ ἄλλοι,
ὅττι μάλιστ' ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ,
ὃς τοῦτον τὸν ἄναλτον ἀλητεύειν ἀπέπαυσας
ἐν δήμῳ· τάχα γάρ μιν ἀνάξομεν ἤπειρόνδε
εἰς Ἔχετον βασιλῆα, βροτῶν δηλήμονα πάντων.»

ὣς ἄρ' ἔφαν, χαῖρεν δὲ κλεηδόνι δῖος Ὀδυσσεύς.
Ἀντίνοος δ' ἄρα οἱ μεγάλην παρὰ γαστέρα θῆκεν,
ἐμπλείην κνίσης τε καὶ αἵματος· Ἀμφίνομος δὲ
ἄρτους ἐκ κανέοιο δύω παρέθηκεν ἀείρας
καὶ δέπαϊ χρυσέῳ δειδίσκετο φώνησέν τε·

«χαῖρε, πάτερ ὦ ξεῖνε· γένοιτό τοι ἔς περ ὀπίσσω
ὄλβος· ἀτὰρ μὲν νῦν γε κακοῖσ' ἔχεαι πολέεσσι.»

τὸν δ' ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
«Ἀμφίνομ', ἦ μάλα μοι δοκέεις πεπνυμένος εἶναι·
τοίου γὰρ καὶ πατρός, ἐπεὶ κλέος ἐσθλὸν ἄκουον
Νῖσον Δουλιχιῆα ἐΰν τ' ἔμεν ἀφνειόν τε·
τοῦ σ' ἔκ φασι γενέσθαι, ἐπητῇ δ' ἀνδρὶ ἔοικας.
τοὔνεκά τοι ἐρέω, σὺ δὲ σύνθεο καί μευ ἄκουσον·
οὐδὲν ἀκιδνότερον γαῖα τρέφει ἀνθρώποιο
πάντων, ὅσσα τε γαῖαν ἔπι πνείει τε καὶ ἕρπει.
οὐ μὲν γάρ ποτέ φησι κακὸν πείσεσθαι ὀπίσσω,
ὄφρ' ἀρετὴν παρέχωσι θεοὶ καὶ γούνατ' ὀρώρῃ·
ἀλλ' ὅτε δὴ καὶ λυγρὰ θεοὶ μάκαρες τελέωσι,
καὶ τὰ φέρει ἀεκαζόμενος τετληότι θυμῷ.
τοῖος γὰρ νόος ἐστὶν ἐπιχθονίων ἀνθρώπων,
οἷον ἐπ' ἦμαρ ἄγῃσι πατὴρ ἀνδρῶν τε θεῶν τε.
καὶ γὰρ ἐγώ ποτ' ἔμελλον ἐν ἀνδράσιν ὄλβιος εἶναι,
πολλὰ δ' ἀτάσθαλ' ἔρεξα βίῃ καὶ κάρτεϊ εἴκων,
πατρί τ' ἐμῷ πίσυνος καὶ ἐμοῖσι κασιγνήτοισι.
τῶ μή τίς ποτε πάμπαν ἀνὴρ ἀθεμίστιος εἴη,
ἀλλ' ὅ γε σιγῇ δῶρα θεῶν ἔχοι, ὅττι διδοῖεν.
οἷ' ὁρόω μνηστῆρας ἀτάσθαλα μηχανόωντας,
κτήματα κείροντας καὶ ἀτιμάζοντας ἄκοιτιν

ἀνδρός, ὃν οὐκέτι φημὶ φίλων καὶ πατρίδος αἴης
δηρὸν ἀπέσσεσθαι· μάλα δὲ σχεδόν. ἀλλά σε δαίμων
οἴκαδ' ὑπεξαγάγοι, μηδ' ἀντιάσειας ἐκείνῳ,
ὁππότε νοστήσειε φίλην ἐς πατρίδα γαῖαν·
οὐ γὰρ ἀναιμωτί γε διακρινέεσθαι ὀΐω
μνηστῆρας καὶ κεῖνον, ἐπεί κε μέλαθρον ὑπέλθῃ.»

ὣς φάτο, καὶ σπείσας ἔπιεν μελιηδέα οἶνον,
ἂψ δ' ἐν χερσὶν ἔθηκε δέπας κοσμήτορι λαῶν.
αὐτὰρ ὁ βῆ κατὰ δῶμα φίλον τετιημένος ἦτορ,
νευστάζων κεφαλῇ· δὴ γὰρ κακὸν ὄσσετο θυμῷ.
ἀλλ' οὐδ' ὧς φύγε κῆρα· πέδησε δὲ καὶ τὸν Ἀθήνη
Τηλεμάχου ὑπὸ χερσὶ καὶ ἔγχεϊ ἶφι δαμῆναι.
ἂψ δ' αὖτις κατ' ἄρ' ἕζετ' ἐπὶ θρόνου ἔνθεν ἀνέστη.

τῇ δ' ἄρ' ἐπὶ φρεσὶ θῆκε θεὰ γλαυκῶπις Ἀθήνη,
κούρῃ Ἰκαρίοιο, περίφρονι Πηνελοπείῃ,
μνηστήρεσσι φανῆναι, ὅπως πετάσειε μάλιστα
θυμὸν μνηστήρων ἰδὲ τιμήεσσα γένοιτο
μᾶλλον πρὸς πόσιός τε καὶ υἱέος ἢ πάρος ἦεν.
ἀχρεῖον δ' ἐγέλασσεν ἔπος τ' ἔφατ' ἔκ τ' ὀνόμαζεν·

«Εὐρυνόμη, θυμός μοι ἐέλδεται, οὔ τι πάρος γε,
μνηστήρεσσι φανῆναι, ἀπεχθομένοισί περ ἔμπης·
παιδὶ δέ κεν εἴποιμι ἔπος, τό κε κέρδιον εἴη,
μὴ πάντα μνηστῆρσιν ὑπερφιάλοισιν ὁμιλεῖν,
οἵ τ' εὖ μὲν βάζουσι, κακῶς δ' ὄπιθεν φρονέουσι.»

τὴν δ' αὖτ' Εὐρυνόμη ταμίη πρὸς μῦθον ἔειπε·
«ναὶ δὴ ταῦτά γε πάντα, τέκος, κατὰ μοῖραν ἔειπες.
ἀλλ' ἴθι καὶ σῷ παιδὶ ἔπος φάο μηδ' ἐπίκευθε,
χρῶτ' ἀπονιψαμένη καὶ ἐπιχρίσασα παρειάς,
μηδ' οὕτω δακρύοισι πεφυρμένη ἀμφὶ πρόσωπα
ἔρχευ, ἐπεὶ κάκιον πενθήμεναι ἄκριτον αἰεί.
ἤδη μὲν γάρ τοι παῖς τηλίκος, ὃν σὺ μάλιστα
ἠρῶ ἀθανάτοισι γενειήσαντα ἰδέσθαι.»

τὴν δ' αὖτε προσέειπε περίφρων Πηνελόπεια·
«Εὐρυνόμη, μὴ ταῦτα παραύδα, κηδομένη περ,
χρῶτ' ἀπονίπτεσθαι καὶ ἐπιχρίεσθαι ἀλοιφῇ·
ἀγλαΐην γὰρ ἐμοί γε θεοί, τοὶ Ὄλυμπον ἔχουσιν,
ὤλεσαν, ἐξ οὗ κεῖνος ἔβη κοίλῃσ' ἐνὶ νηυσίν.
ἀλλά μοι Αὐτονόην τε καὶ Ἱπποδάμειαν ἄνωχθι
ἐλθέμεν, ὄφρα κέ μοι παρστήετον ἐν μεγάροισιν·
οἴη δ' οὐ κεῖσ' εἶμι μετ' ἀνέρας· αἰδέομαι γάρ.»

ὣς ἄρ' ἔφη, γρηῢς δὲ διὲκ μεγάροιο βεβήκει
ἀγγελέουσα γυναιξὶ καὶ ὀτρυνέουσα νέεσθαι.

ἔνθ' αὖτ' ἄλλ' ἐνόησε θεὰ γλαυκῶπις Ἀθήνη·
κούρῃ Ἰκαρίοιο κατὰ γλυκὺν ὕπνον ἔχευεν,
εὗδε δ' ἀνακλινθεῖσα, λύθεν δέ οἱ ἅψεα πάντα
αὐτοῦ ἐνὶ κλιντῆρι· τέως δ' ἄρα δῖα θεάων
ἄμβροτα δῶρα δίδου, ἵνα θηησαίατ' Ἀχαιοί.
κάλλεϊ μέν οἱ πρῶτα προσώπατα καλὰ κάθηρεν
ἀμβροσίῳ, οἵῳ περ ἐϋστέφανος Κυθέρεια
χρίεται, εὖτ' ἂν ἴῃ Χαρίτων χορὸν ἱμερόεντα·
καί μιν μακροτέρην καὶ πάσσονα θῆκεν ἰδέσθαι,
λευκοτέρην δ' ἄρα μιν θῆκε πριστοῦ ἐλέφαντος.
ἡ μὲν ἄρ' ὣς ἕρξασ' ἀπεβήσετο δῖα θεάων·
ἦλθον δ' ἀμφίπολοι λευκώλενοι ἐκ μεγάροιο
φθόγγῳ ἐπερχόμεναι· τὴν δὲ γλυκὺς ὕπνος ἀνῆκε,
καί ῥ' ἀπομόρξατο χερσὶ παρειὰς φώνησέν τε·

«ἦ με μάλ' αἰνοπαθῆ μαλακὸν περὶ κῶμ' ἐκάλυψεν.
αἴθε μοι ὣς μαλακὸν θάνατον πόροι Ἄρτεμις ἁγνὴ
αὐτίκα νῦν, ἵνα μηκέτ' ὀδυρομένη κατὰ θυμὸν
αἰῶνα φθινύθω, πόσιος ποθέουσα φίλοιο
παντοίην ἀρετήν, ἐπεὶ ἔξοχος ἦεν Ἀχαιῶν.»

ὣς φαμένη κατέβαιν' ὑπερώϊα σιγαλόεντα,
οὐκ οἴη, ἅμα τῇ γε καὶ ἀμφίπολοι δύ' ἕποντο.
ἡ δ' ὅτε δὴ μνηστῆρας ἀφίκετο δῖα γυναικῶν,
στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο
ἄντα παρειάων σχομένη λιπαρὰ κρήδεμνα·
ἀμφίπολος δ' ἄρα οἱ κεδνὴ ἑκάτερθε παρέστη.
τῶν δ' αὐτοῦ λύτο γούνατ', ἔρῳ δ' ἄρα θυμὸν ἔθελχθεν,
πάντες δ' ἠρήσαντο παραὶ λεχέεσσι κλιθῆναι.
ἡ δ' αὖ Τηλέμαχον προσεφώνεεν, ὃν φίλον υἱόν·

«Τηλέμαχ', οὐκέτι τοι φρένες ἔμπεδοι οὐδὲ νόημα.
παῖς ἔτ' ἐὼν καὶ μᾶλλον ἐνὶ φρεσὶ κέρδε' ἐνώμας·
νῦν δ', ὅτε δὴ μέγας ἐσσὶ καὶ ἥβης μέτρον ἱκάνεις,
καί κέν τις φαίη γόνον ἔμμεναι ὀλβίου ἀνδρὸς
ἐς μέγεθος καὶ κάλλος ὁρώμενος, ἀλλότριος φώς,
οὐκέτι τοι φρένες εἰσὶν ἐναίσιμοι οὐδὲ νόημα.
οἷον δὴ τόδε ἔργον ἐνὶ μεγάροισιν ἐτύχθη,
ὃς τὸν ξεῖνον ἔασας ἀεικισθήμεναι οὕτω.
πῶς νῦν, εἴ τι ξεῖνος ἐν ἡμετέροισι δόμοισιν
ἥμενος ὧδε πάθοι ῥυστακτύος ἐξ ἀλεγεινῆς;
σοί κ' αἶσχος λώβη τε μετ' ἀνθρώποισι πέλοιτο.»

τὴν δ' αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·
«μῆτερ ἐμή, τὸ μὲν οὔ σε νεμεσσῶμαι κεχολῶσθαι·
αὐτὰρ ἐγὼ θυμῷ νοέω καὶ οἶδα ἕκαστα,
ἐσθλά τε καὶ τὰ χέρεια· πάρος δ' ἔτι νήπιος ἦα.
ἀλλά τοι οὐ δύναμαι πεπνυμένα πάντα νοῆσαι·
ἐκ γάρ με πλήσσουσι παρήμενοι ἄλλοθεν ἄλλος
οἵδε κακὰ φρονέοντες, ἐμοὶ δ' οὐκ εἰσὶν ἀρωγοί.
οὐ μέν τοι ξείνου γε καὶ Ἴρου μῶλος ἐτύχθη
μνηστήρων ἰότητι, βίῃ δ' ὅ γε φέρτερος ἦεν.
αἲ γάρ, Ζεῦ τε πάτερ καὶ Ἀθηναίη καὶ Ἄπολλον,
οὕτω νῦν μνηστῆρες ἐν ἡμετέροισι δόμοισι
νεύοιεν κεφαλὰς δεδμημένοι, οἱ μὲν ἐν αὐλῇ,
οἱ δ' ἔντοσθε δόμοιο, λελῦτο δὲ γυῖα ἑκάστου,
ὡς νῦν Ἶρος ἐκεῖνος ἐπ' αὐλείῃσι θύρῃσιν
ἧσται νευστάζων κεφαλῇ, μεθύοντι ἐοικώς,
οὐδ' ὀρθὸς στῆναι δύναται ποσὶν οὐδὲ νέεσθαι
οἴκαδ', ὅπῃ οἱ νόστος, ἐπεὶ φίλα γυῖα λέλυνται.»

ὣς οἱ μὲν τοιαῦτα πρὸς ἀλλήλους ἀγόρευον·
Εὐρύμαχος δ' ἐπέεσσι προσηύδα Πηνελόπειαν·

«κούρη Ἰκαρίοιο, περίφρων Πηνελόπεια,
εἰ πάντες σε ἴδοιεν ἀν' Ἴασον Ἄργος Ἀχαιοί,
πλέονές κε μνηστῆρες ἐν ὑμετέροισι δόμοισιν
ἠῶθεν δαινύατ', ἐπεὶ περίεσσι γυναικῶν
εἶδός τε μέγεθός τε ἰδὲ φρένας ἔνδον ἐΐσας.»

τὸν δ' ἠμείβετ' ἔπειτα περίφρων Πηνελόπεια·
«Εὐρύμαχ', ἦ τοι ἐμὴν ἀρετὴν εἶδός τε δέμας τε
ὤλεσαν ἀθάνατοι, ὅτε Ἴλιον εἰσανέβαινον
Ἀργεῖοι, μετὰ τοῖσι δ' ἐμὸς πόσις ᾖεν Ὀδυσσεύς.
εἰ κεῖνός γ' ἐλθὼν τὸν ἐμὸν βίον ἀμφιπολεύοι,
μεῖζόν κε κλέος εἴη ἐμὸν καὶ κάλλιον οὕτω.
νῦν δ' ἄχομαι· τόσα γάρ μοι ἐπέσσευεν κακὰ δαίμων.
ἦ μὲν δὴ ὅτε τ' ᾖε λιπὼν κάτα πατρίδα γαῖαν,
δεξιτερὴν ἐπὶ καρπῷ ἑλὼν ἐμὲ χεῖρα προσηύδα·
«ὦ γύναι, οὐ γὰρ ὀΐω ἐϋκνήμιδας Ἀχαιοὺς
ἐκ Τροίης εὖ πάντας ἀπήμονας ἀπονέεσθαι·
καὶ γὰρ Τρῶάς φασι μαχητὰς ἔμμεναι ἄνδρας,
ἠμὲν ἀκοντιστὰς ἠδὲ ῥυτῆρας ὀϊστῶν
ἵππων τ' ὠκυπόδων ἐπιβήτορας, οἵ τε τάχιστα
ἔκριναν μέγα νεῖκος ὁμοιΐου πτολέμοιο.
τῶ οὐκ οἶδ', ἤ κέν μ' ἀνέσει θεός, ἦ κεν ἁλώω
αὐτοῦ ἐνὶ Τροίῃ· σοὶ δ' ἐνθάδε πάντα μελόντων·
μεμνῆσθαι πατρὸς καὶ μητέρος ἐν μεγάροισιν
ὡς νῦν, ἢ ἔτι μᾶλλον, ἐμεῦ ἀπονόσφιν ἐόντος·
αὐτὰρ ἐπὴν δὴ παῖδα γενειήσαντα ἴδηαι,
γήμασθ' ᾧ κ' ἐθέλῃσθα, τεὸν κατὰ δῶμα λιποῦσα.»
κεῖνος τὼς ἀγόρευε· τὰ δὴ νῦν πάντα τελεῖται.
νὺξ δ' ἔσται, ὅτε δὴ στυγερὸς γάμος ἀντιβολήσει
οὐλομένης ἐμέθεν, τῆς τε Ζεὺς ὄλβον ἀπηύρα.
ἀλλὰ τόδ' αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει·
μνηστήρων οὐχ ἥδε δίκη τὸ πάροιθε τέτυκτο,
οἵ τ' ἀγαθήν τε γυναῖκα καὶ ἀφνειοῖο θύγατρα
μνηστεύειν ἐθέλωσι καὶ ἀλλήλοισ' ἐρίσωσιν·
αὐτοὶ τοί γ' ἀπάγουσι βόας καὶ ἴφια μῆλα
κούρης δαῖτα φίλοισι, καὶ ἀγλαὰ δῶρα διδοῦσιν·
ἀλλ' οὐκ ἀλλότριον βίοτον νήποινον ἔδουσιν.»

ὣς φάτο, γήθησεν δὲ πολύτλας δῖος Ὀδυσσεύς,
οὕνεκα τῶν μὲν δῶρα παρέλκετο, θέλγε δὲ θυμὸν
μειλιχίοισ' ἐπέεσσι, νόος δέ οἱ ἄλλα μενοίνα.

τὴν δ' αὖτ' Ἀντίνοος προσέφη, Εὐπείθεος υἱός·
«κούρη Ἰκαρίοιο, περίφρων Πηνελόπεια,
δῶρα μὲν ὅς κ' ἐθέλῃσιν Ἀχαιῶν ἐνθάδ' ἐνεῖκαι,
δέξασθ'· οὐ γὰρ καλὸν ἀνήνασθαι δόσιν ἐστίν·
ἡμεῖς δ' οὔτ' ἐπὶ ἔργα πάρος γ' ἴμεν οὔτε πῃ ἄλλῃ,
πρίν γέ σε τῷ γήμασθαι Ἀχαιῶν, ὅς τις ἄριστος.»

ὣς ἔφατ' Ἀντίνοος, τοῖσιν δ' ἐπιήνδανε μῦθος.
δῶρα δ' ἄρ' οἰσέμεναι πρόεσαν κήρυκα ἕκαστος.

Ἀντινόῳ μὲν ἔνεικε μέγαν περικαλλέα πέπλον,
ποικίλον· ἐν δ' ἄρ' ἔσαν περόναι δυοκαίδεκα πᾶσαι
χρύσειαι, κληῖσιν ἐϋγνάμπτοισ' ἀραρυῖαι·
ὅρμον δ' Εὐρυμάχῳ πολυδαίδαλον αὐτίκ' ἔνεικε,
χρύσεον, ἠλέκτροισιν ἐερμένον, ἠέλιον ὥς·
ἕρματα δ' Εὐρυδάμαντι δύω θεράποντες ἔνεικαν
τρίγληνα μορόεντα, χάρις δ' ἀπελάμπετο πολλή·
ἐκ δ' ἄρα Πεισάνδροιο Πολυκτορίδαο ἄνακτος
ἴσθμιον ἤνεικεν θεράπων, περικαλλὲς ἄγαλμα·
ἄλλο δ' ἄρ' ἄλλος δῶρον Ἀχαιῶν καλὸν ἔνεικεν.

ἡ μὲν ἔπειτ' ἀνέβαιν' ὑπερώϊα δῖα γυναικῶν,
τῇ δ' ἄρ' ἅμ' ἀμφίπολοι ἔφερον περικαλλέα δῶρα·
οἱ δ' εἰς ὀρχηστύν τε καὶ ἱμερόεσσαν ἀοιδὴν
τρεψάμενοι τέρποντο, μένον δ' ἐπὶ ἕσπερον ἐλθεῖν.
τοῖσι δὲ τερπομένοισι μέλας ἐπὶ ἕσπερος ἦλθεν·
αὐτίκα λαμπτῆρας τρεῖς ἵστασαν ἐν μεγάροισιν,
ὄφρα φαείνοιεν· περὶ δὲ ξύλα κάγκανα θῆκαν,
αὖα πάλαι, περίκηλα, νέον κεκεασμένα χαλκῷ,
καὶ δαΐδας μετέμισγον· ἀμοιβηδὶς δ' ἀνέφαινον
δμῳαὶ Ὀδυσσῆος ταλασίφρονος. αὐτὰρ ὁ τῇσιν
αὐτὸς διογενὴς μετέφη πολύμητις Ὀδυσσεύς·

«δμῳαὶ Ὀδυσσῆος, δὴν οἰχομένοιο ἄνακτος,
ἔρχεσθε πρὸς δώμαθ', ἵν' αἰδοίη βασίλεια·
τῇ δὲ παρ' ἠλάκατα στροφαλίζετε, τέρπετε δ' αὐτὴν
ἥμεναι ἐν μεγάρῳ, ἢ εἴρια πείκετε χερσίν·
αὐτὰρ ἐγὼ τούτοισι φάος πάντεσσι παρέξω.
εἴ περ γάρ κ' ἐθέλωσιν ἐΰθρονον Ἠῶ μίμνειν,
οὔ τί με νικήσουσι· πολυτλήμων δὲ μάλ' εἰμί.»

ὣς ἔφαθ', αἱ δ' ἐγέλασσαν, ἐς ἀλλήλας δὲ ἴδοντο.
τὸν δ' αἰσχρῶς ἐνένιπε Μελανθὼ καλλιπάρῃος,
τὴν Δολίος μὲν ἔτικτε, κόμισσε δὲ Πηνελόπεια,
παῖδα δὲ ὣς ἀτίταλλε, δίδου δ' ἄρ' ἀθύρματα θυμῷ·
ἀλλ' οὐδ' ὧς ἔχε πένθος ἐνὶ φρεσὶ Πηνελοπείης,
ἀλλ' ἥ γ' Εὐρυμάχῳ μισγέσκετο καὶ φιλέεσκεν.
ἥ ῥ' Ὀδυσῆ' ἐνένιπεν ὀνειδείοισ' ἐπέεσσι·

«ξεῖνε τάλαν, σύ γέ τις φρένας ἐκπεπαταγμένος ἐσσί,
οὐδ' ἐθέλεις εὕδειν χαλκήϊον ἐς δόμον ἐλθὼν
ἠέ που ἐς λέσχην, ἀλλ' ἐνθάδε πόλλ' ἀγορεύεις
θαρσαλέως πολλοῖσι μετ' ἀνδράσιν, οὐδέ τι θυμῷ
ταρβεῖς· ἦ ῥά σε οἶνος ἔχει φρένας, ἤ νύ τοι αἰεὶ
τοιοῦτος νόος ἐστίν, ὃ καὶ μεταμώνια βάζεις.
ἦ ἀλύεις ὅτι Ἶρον ἐνίκησας τὸν ἀλήτην;
μή τίς τοι τάχα Ἴρου ἀμείνων ἄλλος ἀναστῇ,
ὅς τίς σ' ἀμφὶ κάρη κεκοπὼς χερσὶ στιβαρῇσι
δώματος ἐκπέμψῃσι φορύξας αἵματι πολλῷ.»

τὴν δ' ἄρ' ὑπόδρα ἰδὼν προσέφη πολύμητις Ὀδυσσεύς·
«ἦ τάχα Τηλεμάχῳ ἐρέω, κύον, οἷ' ἀγορεύεις,
κεῖσ' ἐλθών, ἵνα σ' αὖθι διὰ μελεϊστὶ τάμῃσιν.»

ὣς εἰπὼν ἐπέεσσι διεπτοίησε γυναῖκας.
βὰν δ' ἴμεναι διὰ δῶμα, λύθεν δ' ὑπὸ γυῖα ἑκάστης
ταρβοσύνῃ· φὰν γάρ μιν ἀληθέα μυθήσασθαι.
αὐτὰρ ὁ πὰρ λαμπτῆρσι φαείνων αἰθομένοισιν
ἑστήκειν ἐς πάντας ὁρώμενος· ἄλλα δέ οἱ κῆρ
ὥρμαινε φρεσὶν ᾗσιν, ἅ ῥ' οὐκ ἀτέλεστα γένοντο.

μνηστῆρας δ' οὐ πάμπαν ἀγήνορας εἴα Ἀθήνη
λώβης ἴσχεσθαι θυμαλγέος, ὄφρ' ἔτι μᾶλλον
δύη ἄχος κραδίην Λαερτιάδεω Ὀδυσῆος.
τοῖσιν δ' Εὐρύμαχος, Πολύβου πάϊς, ἦρχ' ἀγορεύειν
κερτομέων Ὀδυσῆα· γέλω δ' ἑτάροισιν ἔτευχε·

«κέκλυτέ μευ, μνηστῆρες ἀγακλειτῆς βασιλείης,
ὄφρ' εἴπω, τά με θυμὸς ἐνὶ στήθεσσι κελεύει.
οὐκ ἀθεεὶ ὅδ' ἀνὴρ Ὀδυσήϊον ἐς δόμον ἵκει·
ἔμπης μοι δοκέει δαΐδων σέλας ἔμμεναι αὐτοῦ
κὰκ κεφαλῆς, ἐπεὶ οὔ οἱ ἔνι τρίχες οὐδ' ἠβαιαί.»

ἦ ῥ', ἅμα τε προσέειπεν Ὀδυσσῆα πτολίπορθον·
«ξεῖν', ἦ ἄρ κ' ἐθέλοις θητευέμεν, εἴ σ' ἀνελοίμην,
ἀγροῦ ἐπ' ἐσχατιῆς, - μισθὸς δέ τοι ἄρκιος ἔσται, -
αἱμασιάς τε λέγων καὶ δένδρεα μακρὰ φυτεύων;
ἔνθα κ' ἐγὼ σῖτον μὲν ἐπηετανὸν παρέχοιμι,
εἵματα δ' ἀμφιέσαιμι ποσίν θ' ὑποδήματα δοίην.
ἀλλ' ἐπεὶ οὖν δὴ ἔργα κάκ' ἔμμαθες, οὐκ ἐθελήσεις
ἔργον ἐποίχεσθαι, ἀλλὰ πτώσσειν κατὰ δῆμον
βούλεαι, ὄφρ' ἂν ἔχῃς βόσκειν σὴν γαστέρ' ἄναλτον.»

τὸν δ' ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
«Εὐρύμαχ', εἰ γὰρ νῶϊν ἔρις ἔργοιο γένοιτο
ὥρῃ ἐν εἰαρινῇ, ὅτε τ' ἤματα μακρὰ πέλονται,
ἐν ποίῃ, δρέπανον μὲν ἐγὼν εὐκαμπὲς ἔχοιμι,
καὶ δὲ σὺ τοῖον ἔχοις, ἵνα πειρησαίμεθα ἔργου
νήστιες ἄχρι μάλα κνέφαος, ποίη δὲ παρείη·
εἰ δ' αὖ καὶ βόες εἶεν ἐλαυνέμεν, οἵ περ ἄριστοι,
αἴθωνες μεγάλοι, ἄμφω κεκορηότε ποίης,
ἥλικες ἰσοφόροι, τῶν τε σθένος οὐκ ἀλαπαδνόν,
τετράγυον δ' εἴη, εἴκοι δ' ὑπὸ βῶλος ἀρότρῳ·
τῶ κέ μ' ἴδοις, εἰ ὦλκα διηνεκέα προταμοίμην.
εἰ δ' αὖ καὶ πόλεμόν ποθεν ὁρμήσειε Κρονίων
σήμερον, αὐτὰρ ἐμοὶ σάκος εἴη καὶ δύο δοῦρε
καὶ κυνέη πάγχαλκος ἐπὶ κροτάφοισ' ἀραρυῖα,
τῶ κέ μ' ἴδοις πρώτοισιν ἐνὶ προμάχοισι μιγέντα,
οὐδ' ἄν μοι τὴν γαστέρ' ὀνειδίζων ἀγορεύοις.
ἀλλὰ μάλ' ὑβρίζεις καί τοι νόος ἐστὶν ἀπηνής·
καί πού τις δοκέεις μέγας ἔμμεναι ἠδὲ κραταιός,
οὕνεκα πὰρ παύροισι καὶ οὐκ ἀγαθοῖσιν ὁμιλεῖς.
εἰ δ' Ὀδυσεὺς ἔλθοι καὶ ἵκοιτ' ἐς πατρίδα γαῖαν,
αἶψά κέ τοι τὰ θύρετρα, καὶ εὐρέα περ μάλ' ἐόντα,
φεύγοντι στείνοιτο διὲκ προθύροιο θύραζε.»

ὣς ἔφατ', Εὐρύμαχος δὲ χολώσατο κηρόθι μᾶλλον
καί μιν ὑπόδρα ἰδὼν ἔπεα πτερόεντα προσηύδα·

«ἆ δείλ', ἦ τάχα τοι τελέω κακόν, οἷ' ἀγορεύεις
θαρσαλέως πολλοῖσι μετ' ἀνδράσιν, οὐδέ τι θυμῷ
ταρβεῖς· ἦ ῥά σε οἶνος ἔχει φρένας, ἤ νύ τοι αἰεὶ
τοιοῦτος νόος ἐστίν, ὃ καὶ μεταμώνια βάζεις.
ἦ ἀλύεις, ὅτι Ἶρον ἐνίκησας τὸν ἀλήτην;»

ὣς ἄρα φωνήσας σφέλας ἔλλαβεν· αὐτὰρ Ὀδυσσεὺς
Ἀμφινόμου πρὸς γοῦνα καθέζετο Δουλιχιῆος,
Εὐρύμαχον δείσας. ὁ δ' ἄρ' οἰνοχόον βάλε χεῖρα
δεξιτερήν· πρόχοος δὲ χαμαὶ βόμβησε πεσοῦσα,
αὐτὰρ ὅ γ' οἰμώξας πέσεν ὕπτιος ἐν κονίῃσι.
μνηστῆρες δ' ὁμάδησαν ἀνὰ μέγαρα σκιόεντα,
ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·

«αἴθ' ὤφελλ' ὁ ξεῖνος ἀλώμενος ἄλλοθ' ὀλέσθαι
πρὶν ἐλθεῖν· τῶ κ' οὔ τι τόσον κέλαδον μετέθηκε.
νῦν δὲ περὶ πτωχῶν ἐριδαίνομεν, οὐδέ τι δαιτὸς
ἐσθλῆς ἔσσεται ἦδος, ἐπεὶ τὰ χερείονα νικᾷ.»

τοῖσι δὲ καὶ μετέειφ' ἱερὴ ἲς Τηλεμάχοιο·
«δαιμόνιοι, μαίνεσθε καὶ οὐκέτι κεύθετε θυμῷ
βρωτὺν οὐδὲ ποτῆτα· θεῶν νύ τις ὔμμ' ὀροθύνει.
ἀλλ' εὖ δαισάμενοι κατακείετε οἴκαδ' ἰόντες,
ὁππότε θυμὸς ἄνωγε· διώκω δ' οὔ τιν' ἐγώ γε.»

ὣς ἔφαθ', οἱ δ' ἄρα πάντες ὀδὰξ ἐν χείλεσι φύντες
Τηλέμαχον θαύμαζον, ὃ θαρσαλέως ἀγόρευε.
τοῖσιν δ' Ἀμφίνομος ἀγορήσατο καὶ μετέειπε
Νίσου φαίδιμος υἱός, Ἀρητιάδαο ἄνακτος.

«ὦ φίλοι, οὐκ ἂν δή τις ἐπὶ ῥηθέντι δικαίῳ
ἀντιβίοισ' ἐπέεσσι καθαπτόμενος χαλεπαίνοι·
μήτε τι τὸν ξεῖνον στυφελίζετε μήτε τιν' ἄλλον
δμώων, οἳ κατὰ δώματ' Ὀδυσσῆος θείοιο.
ἀλλ' ἄγετ', οἰνοχόος μὲν ἐπαρξάσθω δεπάεσσιν,
ὄφρα σπείσαντες κατακείομεν οἴκαδ' ἰόντες·
τὸν ξεῖνον δὲ ἐῶμεν ἐνὶ μεγάροισ' Ὀδυσῆος
Τηλεμάχῳ μελέμεν· τοῦ γὰρ φίλον ἵκετο δῶμα.»

ὣς φάτο, τοῖσι δὲ πᾶσιν ἑαδότα μῦθον ἔειπε.
τοῖσιν δὲ κρητῆρα κεράσσατο Μούλιος ἥρως,
κῆρυξ Δουλιχιεύς· θεράπων δ' ἦν Ἀμφινόμοιο·
νώμησεν δ' ἄρα πᾶσιν ἐπισταδόν· οἱ δὲ θεοῖσι
λείψαντες μακάρεσσι πίον μελιηδέα οἶνον.
αὐτὰρ ἐπεὶ σπεῖσάν τε πίον θ' ὅσον ἤθελε θυμός,
βάν ῥ' ἴμεναι κείοντες ἑὰ πρὸς δώμαθ' ἕκαστος.


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