The sending home; the ship turned to stone; Athena and Odysseus on Ithaca.
1So he spoke; and they were all hushed in silence,1
held fast under the spell, through the shadowy halls.
Then Alcinous answered him in turn, and said:
"Odysseus — now that you have come to my house with its floor of bronze,
5its high roof, I do not think you will be driven wandering
back again as you return, however much you have suffered.
And to each man of you I say this, laying it on you —
you who in my halls forever drink the elders' fire-bright
wine, and listen to the singer:
10clothing for the guest lies packed already in the polished chest,
with gold of intricate work and all the other
gifts the counselors of the Phaeacians brought him here.
Come now, let us give him besides a great tripod and a cauldron,
each man of us; and we in turn will gather it back from the people:
15it is hard on one man to give so freely without repayment."2
So spoke Alcinous, and his word pleased them well,
and they went home to sleep, each man to his own house.
When Dawn appeared, the early-born, with fingers of rose,
they hurried to the ship, carrying the bronze that does honor to a man,
20and the sacred strength of Alcinous stowed it well,
going himself through the ship, under the benches, so that it might not
hamper any of the crew at the rowing, when they leaned to the oars.
Then they went to the house of Alcinous and saw to the feast.
For them the sacred strength of Alcinous slaughtered an ox
25to Zeus of the black cloud, the son of Cronos, lord of all.
They burned the thigh-cuts and shared the glorious feast,
rejoicing; and among them sang the godlike singer,
Demodocus, honored among the people. But Odysseus
kept turning his head toward the blazing sun,3
30willing it to set: for now his whole heart strained toward home.
As when a man aches for his supper — all day long4
his two wine-dark oxen have dragged the jointed plow through fallow ground,
and welcome to him is the setting of the sun's light,
the going home to supper, and his knees buckle as he walks:
35so welcome to Odysseus was the setting of the sun's light.
At once he spoke among the oar-loving Phaeacians,
and to Alcinous above all he declared his word:
"Lord Alcinous, most renowned among all peoples:
pour the offering, and send me on my way unharmed. And yourselves — farewell.
40For now all that my own heart wished is brought to pass:
a sending, and gifts of friendship. May the gods of heaven
make them a blessing! And may I come home and find my blameless wife5
there, with those I love unharmed.
And you who stay: may you be the joy of your wedded wives
45and of your children; and may the gods grant prosperity
of every kind, and no evil come to dwell among your people."
So he spoke, and they all approved it and urged
that the guest be sent home, since he had spoken rightly.
And then the strength of Alcinous said to the herald:
50"Pontonous, mix the bowl, and serve out the wine
to all in the hall, so that with a prayer to father Zeus
we may send the guest to his own fatherland."
So he spoke, and Pontonous mixed the honey-hearted wine
and served it to all in turn; and they poured to the blessed
55gods who hold wide heaven, there where each man
sat. But noble Odysseus rose to his feet
and set the two-handled cup in Arete's hand,
and lifting his voice he spoke winged words to her:
"Fare well, my queen, through all the years, until old age6
60comes, and death, which stand over every one of us.
I go now. And you — have joy of this house,
of your children and your people and Alcinous the king."
So speaking, noble Odysseus stepped across the threshold,
and the strength of Alcinous sent the herald with him
65to lead him to the fast ship and the shore of the sea;
and Arete sent slave-women along with him,
one carrying a fresh-washed mantle and a tunic,
another she sent to bring the close-packed chest,
and a third carried bread and red wine.
70And when they had come down to the ship and the sea,
the lordly escorts took it all at once and stowed it
in the hollow ship, all the food and drink;
and for Odysseus they spread a blanket and a linen sheet
on the half-deck of the hollow ship, so that he might sleep
75unwaking, at the stern. And he came aboard himself and lay down
in silence. And they took their places at the oarlocks, each in
order, and loosed the cable from the pierced stone.
And the moment they leaned back and tossed the sea with the oar-blade,
that moment sweet sleep fell upon his eyelids —7
80unwaking, sweetest sleep, and most like death.
And the ship — as on the plain a team of four stallions8
springs forward all together under the lash's strokes,
and rearing high they swiftly accomplish their road:
so her stern reared and plunged, and behind her the great
85dark-gleaming wave of the loud-roaring sea rushed on.
And she ran sure and steady, never yielding: not even the hawk
could have kept beside her, the falcon, nimblest of winged things.
So running lightly she cut the waves of the sea,
carrying a man with counsels like the gods' —
90a man who before had suffered pains in plenty, heart-deep,
cutting through wars of men and the grinding waves,
and who now slept without a tremor, all he had suffered forgotten.9
When the brightest of stars was rising, the one that comes
above all others announcing the light of early-born Dawn,
95then the seagoing ship was drawing near the island.
There is a harbor of Phorcys, the old man of the sea,10
in the land of Ithaca: two jutting headlands in it,
sheer on the seaward side but sloping down toward harbor,
which shelter it from the great waves the hard-blowing winds raise
100outside; and within, the well-benched ships ride
without a mooring-line, once they have reached anchoring-ground.
At the head of the harbor is a long-leafed olive,
and near it a lovely cave, full of sea-mist,
sacred to the nymphs that men call Naiads.
105In it are mixing-bowls and two-handled jars
of stone; and there the bees lay up their honey.
And in it are long looms of stone, where the nymphs
weave cloth of sea-purple, a wonder to see;
and ever-flowing waters. It has two doors:11
110one toward the North Wind, by which men come down;
the other, toward the South, is for the gods: by that way
men do not enter — it is the immortals' road.
In there they rowed, knowing the place of old. And the ship
ran up on the shore a full half of her length,
115at speed: such was the drive of the rowers' arms.
And they stepped from the well-benched ship onto dry land,
and first they lifted Odysseus out of the hollow ship,
linen sheet and shining blanket and all,
and laid him down on the sand, still mastered by sleep;12
120and they lifted out the goods that the lordly Phaeacians
had given him for his journey home, through the grace of great-hearted Athena.
These they set in a heap by the trunk of the olive,
out of the path, for fear some passer-by
might come and pillage them before Odysseus woke;
125and they themselves set off for home again. But the shaker of earth
had not forgotten the threats he had made at the first
against godlike Odysseus; and he asked out the design of Zeus:
"Father Zeus, I shall have honor no longer among the deathless
gods, when mortals honor me not at all —
130the Phaeacians, who are of my very own line.13
I said just now that Odysseus should suffer evils in plenty
before he came home — his homecoming itself I never
wholly denied him, once you had promised it and bowed your head —
and look: they have carried him sleeping over the sea in their fast ship
135and set him down in Ithaca, and given him gifts past speaking,
bronze and gold in heaps and woven clothing,
more than Odysseus would ever have carried out of Troy14
had he come home untouched with his fair share of the spoils."
Then Zeus who gathers the clouds answered him:
140"Shame on you, wide-ruling shaker of earth — what a thing to say.
The gods do not dishonor you: it would be a hard thing
to pelt our eldest and best with dishonor.
As for men — if any man, yielding to his own force and power,
fails to honor you, vengeance is yours, now and always after.
145Do as you will: whatever is dear to your heart."
Then Poseidon the earth-shaker answered him:
"I would have done it at once, lord of the black cloud, as you say;
but I always shrink before your anger, and I avoid it.
Now, then: that beautiful ship of the Phaeacians,
150coming home over the misted sea from her sending —
I will smash her, so that they hold off at last and cease
their escorting of men; and I will pile a great mountain round their city."
Then Zeus who gathers the clouds answered him:
"Friend — hear how it seems best to my own mind.15
155When all the people are watching her from the city
as she drives in, turn her to stone close offshore —
a stone in the likeness of a fast ship, so that all mankind
may marvel; and pile the great mountain round their city."
And when Poseidon the earth-shaker heard it,
160he went his way to Scheria, where the Phaeacians are born and bred,
and there he waited. And she came close in, the seagoing ship,
running lightly on. And the shaker of earth came near her,
and turned her to stone, and rooted her to the sea-floor
with one downward stroke of the flat of his hand. And he was gone.
165And they spoke to one another with winged words,
the Phaeacians of the long oars, men famed for ships;
and thus one would say, with a glance at his neighbor:
"Ah me — who has shackled our fast ship on the open sea
as she drove for home — in full view, every timber of her?"16
170So they would say — knowing nothing of how it had been done.
And Alcinous addressed them all, and said:
"Ah, then it comes home to me — the old prophecy17
of my father, who would tell us that Poseidon looked on us with anger
because we are safe escorts of all men without distinction.
175He said that one day, as a beautiful ship of the Phaeacian men
came home over the misted sea from such a sending,
the god would smash her, and pile a great mountain round our city.
So the old man said. And now it is all being accomplished.
Come then — all of us — do exactly as I say:
180cease your escorting of mortals, whoever comes
to our city hereafter; and to Poseidon let us sacrifice
twelve chosen bulls, in hope he may take pity
and not pile the long mountain round our city."
So he spoke; and they were afraid, and made the bulls ready.
185So they were praying to the lord Poseidon,
the leaders and counselors of the land of the Phaeacians,
standing around the altar.18 — And noble Odysseus woke
out of sleep in his own fathers' land — and did not know it,
so long had he been gone. For the goddess had poured a mist around him,
190Pallas Athena, daughter of Zeus, so that she might make him
unknowable to all, and tell him everything through,
lest his wife should know him, and his townsmen, and his friends,
before the suitors paid for all their trespass.19
And so to their lord all things showed strange —
195the long straight paths, the anchorages that take ships from every wind,
the sheer-climbing rocks and the trees in full leaf.
He sprang up and stood, and stared at his own fatherland,
and then he groaned aloud, and struck both thighs
with the flats of his hands, and spoke in raw lament:
200"Ah me — whose country have I come to now? What men's?20
Are they violent, savage, without justice,
or kind to strangers, with hearts that fear the gods?
Where am I to carry all this treasure? Where am I myself
to wander? Would it had stayed with the Phaeacians, all of it,
205there where it was — and I had come to some other mighty king,
who would have hosted me kindly and sent me on my way home.
As it is, I have nowhere to put it — and I will not leave it
here, to fall as plunder to other men.
Shame on them — not righteous through and through, then, and not just,
210the leaders and counselors of the Phaeacians,
who carried me off to a strange country! They said, truly,
they would bring me to clear-skied Ithaca — and did not do it.
May Zeus of Suppliants pay them for it, who watches over
all mankind, and punishes whoever goes astray.
215But come — let me count my goods and look them over,21
in case they carried something off with them in the hollow ship."
So speaking he counted up the surpassingly beautiful tripods
and the cauldrons, and the gold, and the fine woven clothing —
and missed not one thing. Then, mourning for his fatherland,
220he crept along the shore of the loud-roaring sea,
grieving without pause. And Athena came near him
in the likeness of a young man, a herder of sheep,22
delicate-skinned, such as the sons of kings are,
a fine-made double cloak hanging from her shoulders,
225sandals under her shining feet, a javelin in her hand.
Odysseus rejoiced at the sight of her, and came to meet her,
and lifting his voice he spoke winged words to her:
"Friend — since you are the first I meet in this country,
hail to you! And may you come at me with no evil purpose:
230save these things, and save me. To you as to a god
I pray, and I come to your knees in supplication.
And tell me this too, honestly, so that I may know it:
what land is this? what people? what men are born here?
Is it some clear-skied island — or is it a headland
235of the rich-soiled mainland, shelving down into the sea?"
Then the goddess spoke to him again, gray-eyed Athena:
"You are a fool, stranger — or you have come from far away —23
if you ask about this land. It is not so very
nameless as all that: very many men know her,
240both all who live toward the dawn and the sun
and all who live back westward, toward the misty dark.
Rough she is, truly — no ground for driving horses —
yet not too poor a land, though no wide one either:
grain grows in her past speaking, and wine as well,
245and the rain never fails her, or the fresh dew;
good pasture she is for goats and cattle; there is timber
of every kind, and watering-places that flow the year round.
And so, stranger, the name of Ithaca has reached even to Troy —24
and that, they say, lies far from this Achaean land."
250So she spoke; and much-enduring noble Odysseus was glad,
rejoicing in the land of his fathers, at the word
of Pallas Athena, daughter of aegis-bearing Zeus.
And lifting his voice he spoke winged words to her —
yet he did not speak the truth: he swallowed the word back down,25
255forever steering, in his breast, the mind of many profits:
"I heard tell of Ithaca even in wide Crete,
far over the sea. And now I have come here myself
with all this treasure — and left as much again for my children —
a fugitive: for I killed the dear son of Idomeneus,
260Orsilochus the swift-footed, who in wide Crete
outran all bread-eating men with his quick feet.
He meant to strip me of all my Trojan plunder,
the winnings I had suffered pains for, heart-deep,
cutting through wars of men and the grinding waves —
265all because I would not oblige his father and serve
under him at Troy, but led my own command.
So I struck him with my bronze-tipped spear as he came in
from the fields — lay in ambush by the road with one companion.
Black night held the sky that night: no living soul
270saw us; I took his life unseen.
And when I had cut him down with the sharp bronze,
I went straight to a ship of the lordly Phoenicians
and begged their grace, and gave them plunder to content their hearts:
I asked them to take me aboard and set me down at Pylos,
275or at shining Elis, where the Epeians hold power.
But the wind's force beat them off that course —
much against their will: they had no wish to cheat me —
and driven wide, we came here in the night.
We rowed hard into the harbor, and not one of us
280had a thought of supper, hungry for it as we were:
we simply stepped ashore, all of us, and lay down as we landed.
Then sweet sleep came over me, worn out as I was,
and they lifted my goods out of the hollow ship
and set them down where I myself lay on the sands,
285and boarded, and went off toward well-peopled Sidon —
and I was left behind, my heart aching."
So he spoke; and the goddess smiled, gray-eyed Athena,26
and stroked him with her hand — and now her body was a woman's,
beautiful and tall, and skilled in glorious handwork —
290and lifting her voice she spoke winged words to him:
"A sharp one he would have to be, a master-thief, to slip past you27
in all your manifold tricks — even a god, if one should meet you.
You hard man — shifting-crafted, glutton for guile — so not even
here, in your own country, would you leave off the cheating
295and the thieving tales that are dear to you from the ground of your heart!
But come, no more of this now. We are both old hands
at profit: you are far the best of all mortal men
in counsel and in words, and I among all the gods
am famed for cunning and for profit. And yet you did not know
300Pallas Athena, daughter of Zeus — I who stand
beside you in every labor, always, and keep watch over you,
and who made you dear to all the Phaeacians.
Now I have come here to weave a design with you,28
and to hide the goods the lordly Phaeacians
305gave you for your journey home — by my own thought and counsel —
and to tell you all the cares that fate must fill
your well-built house with. You must endure them — there is no choice —
and tell no one, no man and no woman,
none of them all, that it is you, come home from your wandering. No:
310in silence suffer your many pains, and submit to men's violence."
Then Odysseus of the many designs answered her:
"Hard it is, goddess, for a mortal man who meets you to know you,29
however knowing he be: for you take what likeness you will.
This I know well — that you were kind to me once,
315as long as we sons of the Achaeans made war at Troy;
but after we had sacked Priam's steep city,
and gone to our ships, and a god scattered the Achaeans,
from then on I never saw you, daughter of Zeus — never marked you
setting foot on my ship to beat some grief away from me.
320No: I wandered on, always carrying a heart torn open
in my breast, until the gods released me from evil —
until that day, in the rich land of the Phaeacian men,
when you heartened me with your words, and led me to the city yourself.
Now I beg you by your father — for I cannot think
325I have truly come to clear-skied Ithaca: it is some other
country I am turned loose in, and you are mocking me
when you tell me this, to lead my wits astray —
tell me: am I really come to my own dear fatherland?"
Then the goddess answered him, gray-eyed Athena:
330"Always the same — that mind in your breast!30
And that is why I cannot forsake you in your misery:
because you are civil, and quick-witted, and steady-souled.
Gladly would any other man, come home from wandering,
have rushed to his hall to see his children and his wife;
335but you — you have no wish yet to learn or to ask
until you have made trial of your wife besides — who sits
as ever in your halls, and always in misery
her nights waste away, and her days, in tears.31
I, though — I never doubted it: I knew in my heart
340you would come home with all your companions lost.
But I had no mind, you see, to fight Poseidon,
my father's brother, who set the grudge in his heart,
raging because you blinded his dear son.
Come — I will show you the ground-plan of Ithaca, so you will believe.
345This is the harbor of Phorcys, the old man of the sea;32
and this, at the head of the harbor, the long-leafed olive;
and near it the lovely cave, full of sea-mist,
sacred to the nymphs that men call Naiads —
there is the wide vaulted cavern where you used to offer
350the nymphs so many perfect hecatombs;
and this is the mountain Neriton, clothed in its forest."
So speaking, the goddess scattered the mist — and the land showed plain.
Then much-enduring noble Odysseus rejoiced —
he exulted in his own land, and kissed the grain-giving earth,33
355and at once he prayed to the nymphs, lifting up his hands:
"Nymphs of the springs, daughters of Zeus — I told myself
I would never see you again. Now take my greeting
and my gentle prayers. And we will give you gifts, as in the old days,
if the daughter of Zeus, the driver of spoils, in her grace
360lets me live, and brings my dear son to his manhood."
Then the goddess spoke to him again, gray-eyed Athena:
"Take heart: let none of that weigh on your mind.
Rather let us stow the goods in the innermost hollow of the wondrous
cave, this instant, so that they stay there safe for you;
365and let us two take counsel how the best may come about."
So speaking, the goddess plunged into the misty cave,
searching along its hiding-holes; and Odysseus
carried everything close in — the gold, the wear-proof bronze,
and the well-made clothing the Phaeacians gave him.
370He laid them carefully by; and a stone was set at the door
by Pallas Athena, daughter of aegis-bearing Zeus.34
Then the two of them sat down at the trunk of the sacred olive35
and plotted death for the overweening suitors.
And the goddess began to speak, gray-eyed Athena:
375"Zeus-born son of Laertes, Odysseus of the many devices —
consider how you will lay your hands on the shameless suitors,
who for three years now have lorded it through your hall,
courting your godlike wife and offering bride-gifts;36
and she — grieving without pause for your homecoming, heart-deep,
380gives hope to all, and makes promises to every man,
sending out messages — while her mind wills otherwise."37
Then Odysseus of the many designs answered her:
"Ah, gods — so I was to have perished by the same evil doom
as Agamemnon, Atreus' son, in my own halls,
385had you not told me each thing rightly, goddess, in its measure.
Come then — weave a design, how I shall pay them back;38
and stand beside me yourself, breathing bold fury into me,
as on the day we loosed the shining head-veil of Troy.39
Were you to stand by me with that same fire, gray-eyes,
390I would fight three hundred men together —
with you, sovereign goddess, when you choose in your heart to help me."
Then the goddess answered him, gray-eyed Athena:
"Oh, I will be with you — be sure of it — you will not slip my sight
when the hour comes and we are at this work. And more than one, I think,
395of the suitor-men who eat away your living
will spatter the vast floor with his blood and brains.40
But come: I will make you unknowable to every mortal.
I will wither the fine skin on your supple limbs;
I will strip the fair hair from your head; I will wrap you in rags
400such that a man would shudder to see a human being wear;
and I will dim those eyes, so beautiful before,
so that you seem a vile thing to all the suitors —
and to your wife, and to the son you left in your halls.41
And you yourself: go first of all to the swineherd,
405the keeper of your pigs — whose heart is loyal to you all the same,
who loves your boy, and steady-hearted Penelope.
You will find him sitting by the swine; and they are at pasture
by the Rock of the Raven, at the spring Arethusa,42
eating acorns to their hearts' content and drinking
410black water — the things that feed the rich fat on swine.
Stay there; sit by him and question him of everything,
while I go on to Sparta, the country of beautiful women,
to summon Telemachus — your own dear son, Odysseus —
who went to wide-dancing-grounded Lacedaemon, to Menelaus,
415seeking news of you, whether you were still alive anywhere."
Then Odysseus of the many designs answered her:
"Why did you not tell him, then — you whose mind holds everything?43
So that he too might wander in misery over the barren
sea, while other men eat away his living?"
420Then the goddess answered him, gray-eyed Athena:
"Do not let him weigh too heavily on your heart.
I myself was his escort, so that he might win himself
a good report by going there. He has no hardship — he sits
at his ease in the house of Atreus' son, with plenty before him.
425True — the young men lie in ambush for him with their black ship,44
hungry to kill him before he reaches his fathers' land.
But I do not look for that. No: sooner will the earth close over
more than one of the suitor-men who eat away your living."
So speaking, Athena touched him with her wand.
430She withered the fine skin on his supple limbs;
she stripped the fair hair from his head; and about all his limbs
she set the skin of an aged old man;
and she dimmed those eyes, so beautiful before,
and threw about him a foul rag and a tunic —
435tattered things, filthy, black with reeking smoke —
and over them she dressed him in the great hide of a swift deer,45
worn bald. And she gave him a staff, and a miserable pouch,
ragged full of holes, slung on a rope of twisted cord.
So the two of them, their plot laid, parted. And she46
440went off to shining Lacedaemon, after the son of Odysseus.
1 line 1 — The opening couplet repeats 11.333–334 verbatim — the spellbound hall — and the translation repeats with it. The same silence greets the Intermezzo and the finished tale: four books of story are framed, fore and aft, by an audience forgetting to breathe. ↩
2 line 13 — Alcinous' last gift-order comes with the poem's frankest line of political economy: a tripod and cauldron from each king, "and we in turn will gather it back from the people: it is hard on one man to give so freely without repayment." Royal generosity is a tax passed downward, stated without embarrassment. Fairyland keeps books. ↩
3 line 28 — Odysseus watching the sun, "willing it to set": the man who told four books of adventures now cannot bear one more afternoon of hospitality. The greatest guest in literature has reached the end of being a guest. ↩
4 line 31 — The plowman simile: supper-hunger after a day at the plow, oxen-weary, knees buckling on the walk home. For the sack of his longing the poem reaches past kings and heroes to a tired farmhand — the wanderings end where the poem's clocks have always pointed, at the working day and its supper (the judge at 12.439, the unyoking-hour at 9.58). Twenty years of war and sea are calibrated, at the last, against one laborer's evening. ↩
5 line 42 — His farewell wish: to find at home "my blameless wife... with those I love unharmed." Before the Phaeacians — who offered him a princess — he wishes for his wife openly now, in his own person and not through the tale (the Nekyia had already named Penelope). The reticence of 7.225 (possessions, slaves, house — no wife), first loosened inside the storytelling, is dropped entirely now that the ship is waiting and it stops being protective. ↩
6 line 59 — The farewell to Arete is the courtliest sentence in the poem: joy to her until old age and death, "which stand over every one of us." He came to her knees as a nameless suppliant; he leaves wishing her the whole of a human life. The queen who held his homecoming in her hands (7.75–77) receives the last cup and the last word. ↩
7 line 79 — The sleep: "unwaking, sweetest sleep, and most like death." The man crosses from fairyland to Ithaca unconscious — carried over the threshold of his own story like a corpse or a bride. Twenty years of vigilance, and the final leg is pure surrender; the poem marks it with its boldest oxymoron, the sweetness that resembles dying. Ancient readers saw the death-and-rebirth shape; the poem needs no doctrine — only the fact that the great watcher does not get to watch his own arrival. ↩
8 line 81 — Two similes race each other: the ship as a four-horse team springing under the lash, then outrunning the falcon, "nimblest of winged things." The Phaeacian marvel gets land's fastest image and the sky's in ten lines — and between them, the cargo: "a man with counsels like the gods'," asleep. ↩
9 line 92 — "All he had suffered forgotten" — λελασμένος ὅσσʼ ἐπεπόνθει. The lotus promised oblivion of home; sleep grants, for one night, oblivion of the suffering. The poem's tenderest clause: forgetting, which was the enemy all through the wanderings, is here the mercy. ↩
10 line 96 — The harbor of Phorcys and the cave of the Naiads: stone bowls, stone jars, bees laying up honey, stone looms where nymphs weave sea-purple cloth, waters that never fail. No passage of Homer was more allegorized in antiquity — Porphyry wrote a whole treatise (On the Cave of the Nymphs) reading it as the cosmos: souls descending by one door, gods by the other, the honey and the weaving as generation itself. The poem's own picture is enough: Ithaca's front hall is a working sanctuary where nature keeps house — the island answer to Calypso's cave and Circe's halls, wild and holy and nobody's prison. ↩
11 line 109 — Two doors: the north for men, the south "the immortals' road." The cave where mortal and divine traffic use separate entrances is about to host exactly that: a man and a goddess, entering together, to hide treasure and plot a war. ↩
12 line 117 — They carry him ashore asleep — the hero delivered onto Ithaca like freight, laid on the sand with his blankets, his treasure heaped by the olive. Twenty years of striving for this beach, and the arrival happens without him. The poem's profoundest irony about homecoming: the moment itself cannot be experienced — only, like everything else in this poem, told afterward. ↩
13 line 130 — Poseidon's grievance is family shame: the Phaeacians "are of my very own line" (his son Nausithous founded them). The god's honor is wounded worst by his own descendants' kindness — and his complaint concedes the whole war: "his homecoming itself I never wholly denied him." The curse only ever ran to late and in evil case; the ledger closes with Poseidon himself reading out its limits. ↩
14 line 137 — Poseidon's bitterest clause repeats Zeus' own prophecy from 5.38–40 verbatim — more treasure than Troy would have given him — and the translation repeats it. What Zeus promised in council, Poseidon must now watch delivered on a beach; the same line is triumph in one god's mouth, salt in the other's. ↩
15 line 154 — Zeus' amendment to the plan: don't just smash the ship — turn her to stone "close offshore... so that all mankind may marvel," and pile the mountain. An ancient variant (known to Aristophanes of Byzantium) read "and do not pile the mountain," softening Zeus into mercy. Murray's text keeps the harder reading: Zeus improves the punishment into a monument. The poem then leaves the Phaeacians mid-sacrifice, praying against the mountain (183–187), and never returns to them: the kindest people in the poem exit the epic frozen between marvel and doom — unresolved forever, in payment for one act of grace. ↩
16 line 168 — The watcher's line — "who has shackled our fast ship... in full view, every timber of her?" — is answered by the narrator's dry refrain from 4.772: "knowing nothing of how it had been done." The stone ship in the roadstead was still being shown to travelers off Corfu in antiquity, and is still pointed out today: the poem planted a landmark and geography obliged. ↩
17 line 172 — "Ah, then it comes home to me — the old prophecy": Alcinous receives fulfillment in the identical line Polyphemus used (9.507), and the translation repeats it exactly. The two hosts of the wanderings — the monster who ate his guests and the king who enriched them — get the same formula for the same discovery: contact with Odysseus was foretold, and it costs. Lines 173–178 then replay Nausithous' prophecy from 8.565–569 nearly word for word, as promised when the glossary flagged it: prophecy in this poem is a text, quoted precisely by everyone who owns a copy. ↩
18 line 185 — The scene-cut is merciless: the Phaeacians "standing around the altar" — and mid-line, the poem turns its back on them forever to wake Odysseus. Two clauses share one verse: the last we hear of Scheria, and the first breath of the homecoming. No book-division in ancient literature does more work in half a line. ↩
19 line 192 — Athena's stated reasons for the mist and the disguise: he must not be known "before the suitors paid for all their trespass" — ὑπερβασίην, the legal-moral word (3.206). The unrecognizable Ithaca is not a trick played on him but the first move of the revenge plot: estrangement as strategy. Still, the poem lets the cruelty land — the man who wept toward this island for ten years gets to see it first as a stranger's coast. ↩
20 line 200 — The arrival-taxonomy, third and last time (= 6.120–121 = 9.175–176): "violent, savage, without justice, or kind to strangers?" — in Books 6 and 13 preceded by the same bewildered whose-country-is-this, a preamble the Cyclops' coast never got. Asked of Phaeacia, the answer was the kindest people in the poem; of the Cyclops' coast, the cruelest. Asked of Ithaca, the question stops being rhetorical: his own island now contains both answers — the loyal swineherd and the hall full of men eating his house. The formula has been aimed at this target for seven books. ↩
21 line 215 — Grief, then audit: he laments his betrayal — and immediately counts the tripods. "And missed not one thing." The inventory clears the Phaeacians of theft (they are innocent; he now knows it) and restores the world to order the only way this man trusts: by arithmetic. Mourning and bookkeeping share one heart; the poem has never pretended otherwise (9.42, 549). ↩
22 line 221 — Athena as a shepherd boy "delicate-skinned, such as the sons of kings are," with a fine double cloak and a javelin — an aristocrat's idea of a shepherd, a disguise wearing a disguise. Meeting her, Odysseus takes no chances either way: he prays to the possible god and lies to the possible man in the same breath. ↩
23 line 237 — Her teasing opens with the put-down formula the Cyclops used on him ("You are a fool, stranger, or you have come from far away," 9.273) — recycled now as affectionate irony. And her description of Ithaca answers everything its exiles have said of it: rough, no horse-country (Telemachus at 4.601–608; his own "rugged, but a good nurse of men," 9.27) — and then grain, wine, rain, dew, goat-pasture, timber, watering-places: a bounty the lovers never claimed. She identifies the island by praising it past its own praisers. ↩
24 line 248 — "The name of Ithaca has reached even to Troy": the goddess certifies his homeland's fame by the measure of his own war. The compliment is engineered to test — anyone else would cry out at the name. What he does instead is the next note. ↩
25 line 254 — "He did not speak the truth: he swallowed the word back down, forever steering, in his breast, the mind of many profits." Told he stands on Ithaca — the word he has bled twenty years to hear — his first act is a lie. The first Cretan tale (256–286) is a masterpiece of instant fabrication: a plausible exile (a killing over loot, an ambush by night, hired Phoenicians, a wind off course), studded with true details relocated — the treasure, the sleep, the beach landing are his actual morning, re-plotted as crime fiction. He lies the way other men flinch: as a reflex of self-protection, and the poem admires and exposes the reflex in the same line. ↩
26 line 287 — The recognition: she smiles — the second smile of the poem's gods on him — strokes him with her hand (the gesture kings and goddesses reserve for favorites: Menelaus at 4.610, Calypso at 5.181), and drops the shepherd for "a woman beautiful and tall, and skilled in glorious handwork": Athena as she is, the weaver-goddess. The lie did not offend her. It delighted her. Nowhere else in ancient literature does a deity fall in love with a mortal's dishonesty. ↩
27 line 291 — The speech that names him better than his name: "A sharp one he would have to be, a master-thief, to slip past you... You hard man — shifting-crafted, glutton for guile — not even in your own country would you leave off the cheating and the thieving tales that are dear to you from the ground of your heart." Then the great leveling: "We are both old hands at profit: you are far the best of all mortal men in counsel and in words, and I among all the gods am famed for cunning and for profit." The patron-goddess declares the partnership explicitly — one craft, two planes of being. It is the poem's theology of intelligence: mētis is the one field where a mortal and a god can be colleagues. And her mild rebuke — "yet you did not know Pallas Athena" — is also the point: perfect craft means even your patron can stand before you unrecognized. ↩
28 line 303 — "To weave a design with you" — μῆτιν ὑφήνω: the master-metaphor (Penelope's loom, Hephaestus' snare, the Nekyia's "wove every guile") now spoken by the goddess of weaving herself, proposing joint work. The revenge on the suitors is, from this line, a co-production. ↩
29 line 312 — His answer to the revelation is not worship but a grievance and a cross-examination: where were you for ten years? — and then, incredibly, a demand for proof that this is really Ithaca, "for I think you are mocking me... to lead my wits astray." He doubts the goddess of truth-by-cunning to her face, on the theory that a being who can look like anything might be lying about geography. It is the most in-character prayer ever prayed. ↩
30 line 330 — Her delighted verdict: "Always the same — that mind in your breast!" — followed by the poem's formal citation of his virtues: ἐπητής, ἀγχίνοος, ἐχέφρων — civil, quick-witted, steady-souled. And then the observation that defines the second half of the epic: any other man would have run home to his wife and children; "you have no wish yet to learn or to ask until you have made trial of your wife besides." Testing before trusting, even of Penelope, even now. Athena states it without censure — it is why she cannot forsake him. The gods love in others what they are. ↩
31 line 336 — Her report on Penelope retells Anticleia's dispatch from the Nekyia (11.181–183), its closing line word for word: sitting in the halls, nights and days wasting in tears. Mother and goddess file the same report — the last line in the same words — the poem's fixed image of the waiting wife, stable across every witness. ↩
32 line 344 — The proof is the ground-plan itself, point by point, reusing the narrator's own lines from 96–104: the harbor of Phorcys, the long-leafed olive, the Naiads' cave, Neriton. She adds the one detail that clinches it as his: the cave "where you used to offer the nymphs so many perfect hecatombs" — identification by his own history of piety. Home is the place where your old sacrifices are on file. ↩
33 line 354 — The mist scatters, "and the land showed plain" — and he kisses the grain-giving earth, the gesture last performed by a half-drowned nobody in the reeds of Scheria (5.463). Then, before any human greeting, he prays to the springs: "I told myself I would never see you again." His first words home are to the island's water. The homecoming is real now — not when his foot touched sand, but when he could see it and speak to it. ↩
34 line 370 — The treasure sealed in the cave, "and a stone was set at the door by Pallas Athena." The last time the poem set a stone at a cave door, the hand was the Cyclops' (9.240–243). The poem's doors keep their memory: this one closes on wealth, not victims, and opens on the poem's endgame. ↩
35 line 372 — The war council under the sacred olive: the goddess and the man sitting at the root of Athena's own tree — the tree of the double thicket that sheltered him (5.477), of the stake (9.320), of the bed to come (23.190) — "and plotted death for the overweening suitors." The whole second half of the poem is planned in this shade, on the ground of Ithaca, between the two best minds in the epic. ↩
36 line 378 — Athena's briefing quotes Tiresias' prophecy word for word — "courting your godlike wife and offering bride-gifts" (11.117) — seer and goddess filing the identical clause. Note her "three years": the poem's chronology of the siege of the house, consistent with Antinous' "third year, soon the fourth" (2.89). ↩
37 line 380 — And then she quotes Antinous — "gives hope to all, and makes promises to every man, sending out messages — while her mind wills otherwise" (2.91–92, verbatim, kept verbatim). The suitor's complaint, in the goddess's mouth, as praise: what Antinous called cheating, Athena reports as strategy. Penelope's double game is confirmed at the highest level, in her enemy's own words — the poem's final word on whose side that famous ambiguity is on. ↩
38 line 386 — "Weave a design, how I shall pay them back" — he asks the goddess for exactly what she offered (303), in the same metaphor. Then the old soldier's requisition: stand beside me "as on the day we loosed the shining head-veil of Troy" — and I'll fight three hundred. The Iliadic partnership, reactivated on a beach, for a war of one household. ↩
39 line 388 — Troy's fall as the loosing of a veil — κρήδεμνα, the word for a woman's headdress (Ino's life-saving veil, 5.346; Penelope's, 1.334). The sacked city is a woman unveiled by force: the poem's own widow-simile (8.523–531) compressed into a single genitive. That Odysseus uses it as a happy memory — our great day — while the audience holds Book 8's weeping is the kind of double exposure this poem trusts its listeners to develop. ↩
40 line 394 — Her battle-promise, delivered with relish: more than one suitor "will spatter the vast floor with his blood and brains." The gray-eyed goddess of wisdom talks like a soldier when the work is settled. Book 22 is signed for, here, in advance, by its second combatant. ↩
41 line 402 — The disguise's cruelest clause, stated without softening: you will seem vile "to all the suitors — and to your wife, and to the son you left in your halls." The mask must deceive the enemies and the beloved; the plot requires his wife's and son's revulsion at the sight of him. He accepts it without a word of protest — the price of the test is being untested-against, unrecognizable to the very people whose recognition is the poem's goal. ↩
42 line 408 — The swineherd is introduced by his loyalty before his name (he will not be named until 14.55): keeper of pigs "whose heart is loyal to you all the same... who loves your boy, and steady-hearted Penelope." His address is given like a deed's coordinates — the Rock of the Raven, the spring Arethusa, the acorns and black water "that feed the rich fat on swine." The poem's aristocratic machinery now routes its king through the hut of a slave; Book 14, the great pastoral of the poem, is on the itinerary. ↩
43 line 417 — The father's flash of anger at the goddess — why did you let the boy sail into danger, "you whose mind holds everything?" — earns him the coolest divine answer in the epic: I took him myself, "so that he might win himself a good report." Kleos requires risk; the goddess runs the son on the same curriculum as the father, and tells the father so to his face. Parenting, Olympian style. ↩
44 line 425 — She discloses the ambush with a shrug — yes, they lie in wait, "but I do not look for that" — and caps it with the poem's running death-sentence formula: sooner will the earth close over the suitors. The threat to Telemachus, live since Book 4, is defused in tone before it is defused in fact (Book 16); Athena spends suspense the way she spends everything — deliberately. ↩
45 line 436 — The transformation, executed clause by clause as promised — withered skin, stripped hair, dimmed eyes, smoke-black rags — plus the finishing touch: "the great hide of a swift deer, worn bald." The man whom Menelaus imaged as the lion returning to the fawns' lair (4.335–340) will enter his own hall dressed as the deer. The staff and the holed pouch on its twisted cord complete the poem's most consequential costume: the king as the least of the earth, the beggar who tests the world — and the world, from now to Book 22, will be judged by how it treats him. ↩
46 line 439 — The parting line closes the book like a hinge: "their plot laid" — βουλεύσαντε, the dual: the two of them, plotting as one grammatical unit — and she is away to Sparta after the son. Father and son now stand at the two ends of the poem's map with one goddess shuttling between them, and every plot-thread of Books 1–4 begins to reel back in. The wanderings are over; the design has begun. ↩