The second Nekyia; Laertes and the trees; the peace of Ithaca.
1And Hermes of Cyllene was calling out the souls1
of the suitor-men. He held in his hands the rod,
beautiful, golden, with which he charms men's eyes
to sleep, whose eyes he wills, and wakes others from their slumber;
5with this he set them moving and led them, and they followed, squeaking.
As when bats in the corner of a wondrous cave2
flit squeaking, when one drops off
the chain of them clinging to the rock and to each other:
so these went with him, squeaking; and Hermes
10the kindly led them down along the dank ways.
Past the streams of Ocean they went, past the White Rock,3
past the gates of the Sun and the country of dreams,
and soon they came to the meadow of asphodel,
where the souls have their dwelling — the phantoms of the worn-out dead.4
15There they found the soul of Achilles, Peleus' son,
and of Patroclus, and of blameless Antilochus,
and of Ajax, who was first in beauty and in build
of all the Danaans after the blameless son of Peleus.5
These were gathered around Achilles; and close to them
20came the soul of Agamemnon, Atreus' son,
grieving; and around him others were gathered — all who died
beside him in Aegisthus' house, and met their fate.
And the soul of Peleus' son spoke to him first:
"Son of Atreus, we used to say that you, of all
25the hero-men, were dear to Zeus who delights in thunder
all your days — because you were lord over many strong men
in the land of the Trojans, where we Achaeans suffered.
And yet it was to you that ruinous doom
would come so early — the doom no man born escapes.
30If only, in the fullness of the honor you were lord of,6
you had met your death and fate in the land of the Trojans:
then all the Achaeans together would have made your tomb,
and you would have won great fame for your son hereafter.
As it was, your portion was to be caught by the most pitiful of deaths."
35Then the soul of Atreus' son answered him:
"Blessed son of Peleus, Achilles like the gods,
who died at Troy, far from Argos — and around you the others
fell, the best of the sons of Trojans and Achaeans,
fighting over your body; and you in the swirl of the dust
40lay great in your greatness, your horsemanship forgotten.7
And we fought the whole day through, and would never
have ceased from the fighting, had Zeus not stopped us with a storm.
And when we had carried you out of the battle to the ships,
we laid you on a bier, and cleansed your beautiful body
45with warm water and with oil; and over you the Danaans
shed many hot tears, and cut their hair.
And out of the sea your mother came, with the deathless sea-women,
when she heard the news; and a cry went up over the deep,
unearthly — and trembling took hold of all the Achaeans.
50They would have sprung up then and fled to the hollow ships,
had not a man held them back, one deep in old wisdom:
Nestor, whose counsel had shown truest long before.
With good will toward them he spoke out and said:
'Hold, Argives! Do not run, young men of the Achaeans!
55It is his mother coming out of the sea, with the deathless
sea-women, to look on the face of her dead son.'
So he spoke, and the great-hearted Achaeans checked their flight.
And around you stood the daughters of the old man of the sea,
mourning piteously; and they wrapped you in imperishable clothing.
60And the Muses, all nine, answering voice to lovely voice,8
sang the dirge. Not one Argive could you have seen
unweeping then, so keen was the clear Muse's song.
Seventeen days together, nights and days alike,
we mourned you — deathless gods and mortal men;
65on the eighteenth we gave you to the fire, and around you
slaughtered fat sheep in plenty and spiral-horned cattle.
You burned in the clothing of the gods, in oil in plenty
and in sweet honey; and many Achaean heroes
moved in armor around your burning pyre,
70men on foot and horsemen, and a great roar went up.
And when the flame of Hephaestus had made an end of you,
at dawn we gathered your white bones, Achilles,
into unmixed wine and oil. Your mother gave
a golden two-eared jar — a gift of Dionysus,9
75she said, and the work of famous Hephaestus.
In that lie your white bones, shining Achilles,
mingled with the bones of dead Patroclus, Menoetius' son,
and apart lie Antilochus', whom you honored beyond
all your other companions after Patroclus died.
80And over them all we heaped a great and blameless tomb —
we, the sacred army of Argive spearmen —
on a jutting headland over the broad Hellespont,
so it might be seen far off, from the open sea,
by men now living and by men to come.10
85And your mother asked the gods for prizes of great beauty
and set them in the middle of the field, for the best of the Achaeans.
You have stood by now at the funeral games of many
heroes — when a king has died, and the young men
belt themselves and make ready for the prizes —
90but had you seen those, your heart would have wondered most:
what beautiful prizes the goddess set out in your honor,
silver-footed Thetis. For you were most dear to the gods.
So not even in death did you lose your name: forever,11
among all mankind, your fame will be noble, Achilles.
95But I? What joy of it had I, when I had wound the war to its end?
On my homecoming Zeus devised a wretched death for me
at the hands of Aegisthus and my accursed wife."
So they spoke to one another of such things.
And the guide came near them, the slayer of Argus,
100leading down the souls of the suitors Odysseus broke;12
and the two, amazed, went straight toward them at the sight.
And the soul of Agamemnon, Atreus' son, knew
the dear son of Melaneus, far-famed Amphimedon:
for he had been his guest-friend, with his home in Ithaca.
105The soul of Atreus' son spoke to him first:
"Amphimedon, what has happened to you, that you plunge under the dark earth,
all of you picked men, all of an age? A man choosing
the best in a city could not have chosen better.
Did Poseidon break you in your ships,
110raising cruel winds and long waves?
Or did enemies on land destroy you
while you were cutting out their cattle and fine flocks of sheep,
or as they fought for their city and their women?13
Answer what I ask: I declare myself your guest-friend.
115Do you not remember when I came to your house there,
with godlike Menelaus, to urge Odysseus
to follow with us to Ilium on the well-benched ships?
A whole month it took us to cross all that wide sea,
and hard work to win over Odysseus, sacker of cities."14
120Then the soul of Amphimedon answered him:
"Most glorious son of Atreus, Agamemnon lord of men,
I remember all of it, Zeus-nurtured, as you tell it;
and I will recount to you everything, fully and truly —
the evil end of our death, how it was brought to pass.
125We were courting the wife of Odysseus — of the man so long away.
She neither refused the marriage she loathed, nor would she make an end,
plotting for us death and the black doom;15
no — here is another trick her heart devised:
she set up a great loom in the halls and wove at it,
130fine-threaded, beyond all measure wide, and told us straightway:
'Young men, my suitors — since noble Odysseus is dead,
wait, though you burn for my wedding, till I finish
this cloth — let my spinning not be wasted on the wind —
a shroud for the hero Laertes, against the day
135the ruinous doom of death that lays men low will take him:
let no Achaean woman in the land hold it against me
that a man who won so much should lie without his winding-sheet.'
So she spoke, and our proud hearts were persuaded.
Then every day she wove at the great loom,
140and every night she unwove it by torchlight.
Three years her trick escaped us, and she kept the Achaeans persuaded;
but when the fourth year came, as the seasons rolled on,
the months waning away, the long tale of days accomplished,
then one of her women, who knew it all, told us,
145and we caught her unweaving the shining web.
So she finished it — against her will, under force.16
And when she had shown us the robe — the great web woven
and washed — and it shone like the sun or the moon,17
just then some evil god brought Odysseus from somewhere
150to the border of the land, where the swineherd had his house.
There came also the dear son of godlike Odysseus,
back in his black ship out of sandy Pylos;
and the two of them plotted an evil death for the suitors
and came to the famous town — Odysseus
155later; it was Telemachus who led the way before him.
The swineherd brought the master, in bad clothes on his body,
in the likeness of a beggar, wretched and old,
leaning on a stick, with miserable clothing on his body;
and not one of us could know him for the man he was,
160breaking on us suddenly like that — not even the older men —
no: we went at him with ugly words, and with things thrown.
And he for a while endured it in his own halls,
pelted and taunted, with an enduring heart;
but when the mind of Zeus who bears the aegis roused him,
165with Telemachus he lifted the beautiful armor away
and stowed it in the storeroom and shot the bolts,
and then — his cunning at work — he ordered his wife18
to set before the suitors the bow and the gray iron,
the contest for us star-crossed men, and the beginning of the slaughter.
170And not one of us could stretch the string
of that strong bow: we fell far, far short of it.
But when the great bow came into Odysseus' hands,
then all of us together shouted out threats
not to give him the bow, however much he pleaded;
175only Telemachus urged him on and commanded it.
And he took it in his hand, much-enduring noble Odysseus,
and strung the bow with ease, and shot through the iron,
and went and stood on the threshold, and poured out the swift arrows,
glaring terribly — and he shot Antinous the king.
180And then he sent his groaning shafts into the others,
aiming straight ahead; and they fell in heaps.
It was plain some god was their helper in the fight:
for storming down the hall in their fury they killed
left and right, and hideous groaning rose
185as heads were smashed, and the whole floor smoked with blood.
So we perished, Agamemnon — and even now
our bodies lie uncared-for in the halls of Odysseus:19
for the friends in each man's house do not yet know —
the ones who would wash the black gore from our wounds
190and lay us out with wailing: for that is the portion of the dead."
Then the soul of Atreus' son answered him:
"Blessed son of Laertes, Odysseus of the many devices —20
truly you won a wife of great excellence!
How sound the mind of blameless Penelope,
195Icarius' daughter! How faithfully she kept the memory
of Odysseus, her wedded husband! And so the fame of her excellence
will never perish; and the deathless ones will make
a song for those on earth, a song of grace, for steady-hearted Penelope —21
not like the daughter of Tyndareus, who plotted evil,
200who killed her wedded husband: a song of loathing
she will be among mankind; and she brings hard fame
on all women — on womankind, even on those who do right."22
So the two of them spoke to one another of such things,
standing in the house of Hades, under the hidden places of the earth.23
205And the others — when they had gone down from the city, they soon reached
the beautiful well-worked farm of Laertes, which Laertes himself
had won long ago, when his labors for it were many.24
There was his house, and running all around it the sheds
where the bound slaves ate, and sat, and slept —
210the ones whose labor did his will.
And in the house was an old Sicilian woman, who cared
for the old man devotedly, out on the farm far from the town.
And there Odysseus spoke to the slaves and to his son:
"You now — go inside the well-built house,
215and slaughter for dinner, right away, the best of the pigs;
and I will make a trial of my father —25
whether he will know me, whether his eyes will make me out,
or fail to know a son so long away."
So speaking he handed the slaves his weapons of war.
220They went quickly on into the house; and Odysseus
moved up toward the fruited orchard, testing.
And going down into the great garden he found no Dolius,
none of the slaves, none of the sons: they had gone off
gathering fieldstones for the orchard wall,
225and the old man had led them the way.
So he found his father alone in the well-worked orchard,
spading round a young tree — in a filthy tunic,
patched, disgraceful; round his shins he had bound
stitched leggings of oxhide, to fend off the scratches,
230and gloves on his hands because of the thorns; and on his head
he wore a goatskin cap — feeding his sorrow.26
And when much-enduring noble Odysseus saw him —
broken with old age, the great grief packed inside him —
he stopped beneath a towering pear tree, and wept.27
235Then he weighed it in his mind and in his heart:
to kiss his father, and hold him, and tell him everything —
how he had come, how he had reached his fathers' land —
or question him first, and test him through and through.
And as he weighed it, this seemed to him the better way:
240to try him first with words that bite.
With this in mind, noble Odysseus went straight up to him.
He was holding his head down, spading round his tree,
and standing beside him his shining son spoke to him:
"Old man — no lack of skill in you at tending
245an orchard! Everything is beautifully kept: not one thing —
no plant, no fig tree, no vine, no olive,
no pear tree, no vegetable bed — goes untended in this garden.
But another thing I will say — and do not take anger into your heart:
you — you are not well kept. Hard old age is on you,
250and with it you are shabby with grime, and clothed in disgrace.
It cannot be for idleness that your master neglects you;
and there is nothing of the slave to be seen in you,
in your face or your stature: you look like a kingly man.28
You look like one who, after his bath and his dinner,
255should sleep on softness: for that is the right of the old.
But come, tell me this, and tell it to me truly:
Whose slave are you? Whose orchard do you tend?
And tell me this too, honestly, so that I may know it:
is this land we have come to truly Ithaca, as that man
260told me who met me on the road just now —
not too well furnished in the wits: he had not the patience
to tell me everything or hear out my question
about a guest-friend of mine — whether he lives still,
or is dead by now, and down in the house of Hades.
265For I will tell you this; mark it and hear me:
I once played host, in my own dear country, to a man
who came to our place; and never has another mortal
of all the far-come strangers been more welcome in my house.
He declared his stock was out of Ithaca; he said
270his father was Laertes, Arceisius' son.
So I brought him to the house and gave him welcome,
warm and openhanded — the house had plenty in it —
and I gave him gifts of friendship, such as fitted:
seven talents of well-worked gold I gave him,
275a mixing-bowl all silver, worked with flowers,
twelve single cloaks, as many coverlets,
as many beautiful mantles, tunics with them,
and besides all this, four women skilled in blameless
handwork, good-looking ones — his own choice, whichever he would."29
280And his father answered him, weeping:
"Stranger, you have come indeed to the land you ask for —
but violent men hold it now, men lost to decency.
The gifts you showered on him — the countless gifts — were wasted.
If you had found him alive in the land of Ithaca,
285he would have sent you off well matched in gifts,
well hosted too: that is the law, for whoever begins the kindness.30
But come, tell me this, and tell it to me truly:
how many years is it since you hosted him —
that guest of yours, that luckless man — my son, if he ever was:31
290my ill-starred son? Whom, far from his friends and his fathers' land,
either the fish have eaten in the sea, or on dry ground
he has become the spoil of beasts and birds; and his mother
never shrouded and mourned him, nor his father — we who bore him;
nor did his richly dowered wife, steady-hearted Penelope,
295keen over her own husband on the bier, as was fitting,
or close his eyes: and that is the portion of the dead.32
And tell me this too, honestly, so that I may know it:
What man are you, and from where? Where are your city and your parents?33
And where is the fast ship standing that brought you here
300with your godlike companions? Or did you come a passenger
on another's ship, which set you down and went on?"
Then Odysseus of the many designs answered him:
"Then I will tell you everything exactly.
I am from Alybas, where I have my famous house:
305son of Apheidas, the son of lord Polypemon;
my own name is Eperitus. But a god34
drove me wandering here from Sicania, against my will,
and my ship stands off the fields, away from the town.
As for Odysseus — this is now the fifth year
310since he went from there, and left my country —
the ill-starred man! And yet the birds were good when he set out:
on the right; and I rejoiced in them as I sent him off,
and he rejoiced as he went. And the heart in both of us hoped
we would meet again as guest-friends, and give each other shining gifts."35
315So he spoke; and a black cloud of grief closed over the old man:
with both hands he scooped up the scorched gray dust
and poured it down over his white head, sobbing thick and fast.36
And the heart of Odysseus was shaken; up through his nostrils
shot the sharp sting of tears — his father before his eyes.37
320He sprang to him, and caught him in his arms, and kissed him:
"Father — I am he. I myself, the man you ask for,38
come home in the twentieth year to my fathers' land.
Stop now — no more weeping, no more tears and mourning.
For I tell you this — and the need to hurry is very great:
325I have killed the suitors in our own halls;
I have punished their heart-stinging outrage and their evil deeds."
Then Laertes answered him and said:
"If you are truly Odysseus — my son — come home,
tell me some sign, some plain one, so I can believe."39
330Then Odysseus of the many designs answered him:
"First — this scar: see it with your own eyes —
where the boar dealt me its white tusk, on Parnassus,
the time I went there. It was you who sent me — you and my honored
mother — to Autolycus, her dear father, to collect
335the gifts he promised me, and nodded to, when he came here.40
And then — come — let me tell you the trees in the well-worked orchard
you gave me once. I was begging you for each of them,
a little boy, trailing you through the garden. We wound
among these very trees, and you named them one by one:
340you gave me thirteen pear trees, and ten apple trees,
and forty fig trees; and you named fifty rows of vines
as mine to come, each one ripening in its own turn —
clusters of every kind hanging along them —
whenever the seasons of Zeus came down and weighed them low."41
345So he spoke; and the old man's knees went slack where he stood, and his dear heart,
as he recognized the tokens Odysseus described so surely.42
He threw his arms around his dear son — and fainting
he was caught against him by much-enduring noble Odysseus.
And when he had got his breath, and the spirit gathered back into his heart,
350once more he found his words, and answered:
"Father Zeus — you gods are still there on high Olympus,43
if truly the suitors have paid for their reckless outrage!
But now the terror in my heart is this: that soon
the men of Ithaca will all come here against us,
355and send out messengers everywhere, to every Cephallenian town."
Then Odysseus of the many designs answered him:
"Courage. Do not let that trouble the heart in your breast.
Come — let us go to the house that stands here by the orchard:
I sent Telemachus ahead there, with the cowherd
360and the swineherd, to make the meal as quickly as they can."
So the two of them talked, and made their way to the beautiful house.
And when they came to the well-settled house,
they found Telemachus and the cowherd and the swineherd
carving meat in plenty and mixing the sparkling wine.
365Meanwhile the great-hearted Laertes, in his own house,
was bathed by the Sicilian serving-woman, and rubbed with oil,
and she threw a beautiful cloak around him; and Athena
came and stood close by, and filled out the limbs of the shepherd
of the people: taller than before she made him, and broader to the eye.
370Out of the bath he came; and his dear son wondered at him,
seeing him face to face like the deathless gods,44
and lifting his voice he spoke winged words to him:
"Father — surely one of the gods who are forever
has made you finer to look at, in beauty and in stature!"
375Then Laertes the clear-headed answered him:
"If only — father Zeus, Athena, Apollo! —45
such a man as I was when I took Nericus, the strong-built
citadel on the mainland cape, lording it over the Cephallenians —
such a man, in armor, I had stood beside you yesterday
380in our own house, and beaten at the suitor-men:
then I would have unstrung the knees of many of them
there in the halls — and the heart in you would have been glad!"
So they spoke to one another of such things.
And when the others had finished their work and made the meal,
385they sat down in order on the benches and the chairs,
and were just putting their hands to the food, when up came
the old man Dolius, and with him the old man's sons,46
tired out from their field-work: their mother had gone out
and called them — the old Sicilian woman, who raised them
390and tended the old man devotedly, now that age had hold of him.
And when they saw Odysseus, and their hearts took it in,
they stopped in the hall, astounded. But Odysseus
fastened on them with gentle words and said:
"Old man — sit down to dinner, and all of you, forget your wonder.
395We have been waiting in the hall a long while, eager
to put our hands to the bread, expecting you every minute."
So he spoke; and Dolius came straight at him, both arms
spread wide; and he caught Odysseus' hand and kissed it at the wrist,47
and lifting his voice he spoke winged words:
400"Dear master — since you have come home to us who longed for you
and had given up believing, and the gods themselves have brought you:
health, and all joy to you, and may the gods give you happiness!
But tell me this thing truly, so that I may know it:
does watchful-minded Penelope know already
405that you are home — or shall we send a messenger?"48
Then Odysseus of the many designs answered him:
"Old man, she knows already. Why should you be busied with that?"49
So he spoke; and Dolius sat back down on the polished stool.
And in the same way the sons of Dolius, around famous Odysseus,
410pressed his hands and welcomed him with words,
and sat down in order beside Dolius their father.
So they were busy with dinner in the house.
But Rumor the messenger went darting through the city everywhere,50
crying the hateful death and doom of the suitors.
415And the people heard it all at once, and gathered
from every side, with groans and wailing, before the house of Odysseus.
Each family carried its dead out of the house, and buried them;
and the dead of the other cities they sent home,
laying each man aboard the fishermen's fast ships;51
420and they went in a body to the assembly-place, grieving at heart.
And when they were assembled, all gathered together,
Eupeithes rose among them and spoke:
for a grief there was no forgetting lay upon his heart —52
for his son, Antinous, the first man noble Odysseus killed;
425weeping for him he rose and spoke among them:
"Friends — a monstrous work this man has wrought against the Achaeans!
Some he led off in the ships — many men, and brave ones —
and he lost the hollow ships, and lost the people;53
and some he has killed on his return — far the best of the Cephallenians.
430Come then — before he can get away quickly to Pylos,
or to shining Elis, where the Epeians hold power —
let us move! Or we hang our heads in shame forever after.
This is a disgrace even for men unborn to hear of,54
if we do not take vengeance on the murderers of our sons
435and our brothers. For me — there would be no sweetness left
in living: I would rather die at once and be among the perished.
Move — before they get across the water and away from us!"
So he spoke, weeping; and pity took hold of all the Achaeans.
But now Medon came up to them, and the godlike singer,
440out of the halls of Odysseus, for sleep had let them go;
they stood in the middle of them; and amazement took every man.
And Medon, whose mind knew wisdom, spoke among them:
"Hear me now, men of Ithaca. Not without the will
of the deathless gods did Odysseus devise these things.
445I myself saw a deathless god, who stood
close beside Odysseus, and looked in all things like Mentor;
and this deathless god now showed in front of Odysseus,
heartening him — and now he stormed the hall,
stampeding the suitors; and they fell in heaps."55
450So he spoke; and the pale terror took hold of them all.
And the old hero Halitherses spoke among them,
Mastor's son — for he alone saw before and behind:56
with good will toward them he spoke out and said:
"Hear me now, men of Ithaca, hear what I say.
455By your own fault, friends, these things have come to pass:57
you would not listen to me, nor to Mentor, shepherd of the people,
and make your sons leave off their reckless folly —
your sons who did a monstrous work in their wicked blindness,
shearing away the goods and dishonoring the wife
460of a man of the first rank, saying he would come home no more.
So now — let it rest here. Do as I say:
do not march. Some of us may draw the evil down on his own head."
So he spoke; and more than half leapt up
with a great battle-shout — but the rest stayed there in a body:58
465for the word did not please them in their hearts; it was Eupeithes
they followed; and they rushed at once for their weapons.
And when they had cased their flesh in the flashing bronze,
they gathered in a body before the wide-spaced town;
and Eupeithes led them, in his folly:
470he was sure he would avenge the killing of his son — and he was never
to come back again: he was to meet his own fate there.59
And now Athena spoke to Zeus, the son of Cronos:
"Father of us all, son of Cronos, highest of the mighty,
answer me when I ask: what is your mind hiding now within?
475Will you push on with evil war and the terrible battle-din,
or set the two sides now in friendship?"60
Then Zeus who gathers the clouds answered her:
"My child, why do you ask me? Why question me on this?
Was it not you who framed this plan yourself —
480that Odysseus should come home and pay those men in full?
Do as you will. But I will tell you what is fitting.
Now that noble Odysseus has paid the suitors out,
let them cut faithful oaths — he to be king all his days —
and let us, for our part, set a forgetting of the killing
485of sons and of brothers. Let them love one another
as before; and let wealth and peace be there in plenty."61
So speaking he stirred Athena — eager long before —
and down she went darting from the peaks of Olympus.
Now when they had put from them the desire for honey-hearted food,
490much-enduring noble Odysseus began among them:
"Someone go out and look — in case they are close, and coming."
So he spoke; and a son of Dolius went out, as he ordered,
and stood on the threshold, and saw them — all of them — near,
and quickly he spoke winged words to Odysseus:
495"Here they are — close! Quick — to arms!"
Up they sprang and got into their armor —
the four around Odysseus, and the six sons of Dolius;
and with them Laertes and Dolius got into armor too,
gray though they were: fighters because they must be.62
500And when they had cased their flesh in the flashing bronze,
they opened the doors and went out; and Odysseus led.
And near them came the daughter of Zeus, Athena,
likened to Mentor in body and in voice;
and much-enduring noble Odysseus was glad at the sight of her,
505and quickly he spoke to Telemachus his dear son:
"Telemachus — now you will learn it for yourself, standing where
men fight it out, and the best are sorted from the rest:
shame nothing of your fathers' line. In strength and manhood
we have excelled from of old across the whole earth."63
510Then clear-headed Telemachus answered him:
"You will see me, if you care to look, dear father, in this temper
shaming nothing of your line — as you have said."
So he spoke; and Laertes exulted, and cried out:
"What a day this is for me, dear gods! Great is my joy:
515my son and my son's son are striving over excellence!"64
And gray-eyed Athena came and stood by him and said:
"Son of Arceisius — far the dearest of all my companions —65
pray to the gray-eyed girl, and to Zeus her father,
then swing the long-shadowed spear up, and let it fly."
520So spoke Pallas Athena, and breathed great strength into him;
and he prayed then to the daughter of great Zeus,
and swung the long-shadowed spear up, and let it fly,
and struck Eupeithes through the bronze-cheeked helmet:
the helmet did not stop the spear; the point drove through,
525and he fell with a crash, and his armor clattered upon him.66
And Odysseus and his shining son fell on the front-fighters,
hacking with swords and double-pointed spears;
and they would have destroyed them all, cut them off from homecoming,
had not Athena, daughter of Zeus who bears the aegis,
530cried out with her voice, and checked the whole array:
"Hold back, men of Ithaca, from grinding war —
separate now, quickly, and without blood!"67
So spoke Athena; and the pale terror seized them:
out of their frightened hands the weapons flew,
535and all fell on the ground at the goddess's cry,
and they turned toward the city, aching to live.68
And terribly then cried out much-enduring noble Odysseus,
and gathering himself he swooped like a high-flown eagle.
But then the son of Cronos let fly his smoking bolt,
540and it fell in front of the gray-eyed one, the great Father's daughter.69
And then gray-eyed Athena said to Odysseus:
"Zeus-born son of Laertes, Odysseus of the many devices,
hold! Stop the strife of leveling war —
for fear the son of Cronos be angered with you: Zeus of the wide voice."
545So spoke Athena. He obeyed — and his heart was glad.70
And a sworn peace between the two sides, for all days to come,
was set by Pallas Athena, daughter of Zeus who bears the aegis,
likened to Mentor in body and in voice.71
1 line 1 — Hermes as soul-guide — only here in Homer does he perform the office that later Greece made his title (psychopompos). The rod is his rod from 5.47–48, in the same two lines: the wand that lulls and wakes the eyes of men now herds the suitors to Erebus. One instrument, both ends of the poem: enchantment and death were always the same tool. ↩
2 line 6 — The bat simile: souls squeak like bats in a cave's corner when one drops off the clinging chain. The suitors — feasters, shouters, throwers of stools — are reduced to a sound: τρίζειν, the thin squeak. No underworld image in Homer is more contemptuous or more pitiful; the men who filled a hall now cannot fill a whisper. ↩
3 line 11 — The itinerary of the dead: Ocean's streams, the White Rock, the gates of the Sun, the country of dreams. The poem's far geography files its last report — and "the country of dreams" (δῆμον ὀνείρων) lies on the road to death, one stop before the asphodel: Penelope's gates of horn and ivory (19.562ff) were border-crossings of this same land. ↩
4 line 14 — "The phantoms of the worn-out dead" — εἴδωλα καμόντων: the dead as the exhausted, images of men who labored. The Odyssey's underworld was always a place of fatigue rather than fire; its last visit keeps the accent. ↩
5 line 15 — The quartet: Achilles, Patroclus, Antilochus, Ajax — the Iliad's heart, waiting together, with Ajax's grudge (11.543ff) apparently outlived. The second Nekyia opens the poem's final ledger: before Odysseus' triumph can close, it must be measured once more against Troy's dead. ↩
6 line 30 — Achilles' condolence inverts the first Nekyia: there (11.488ff) he spurned the consolations of glorious death — better a hired hand alive than king of the dead. Here he wishes Agamemnon had died at Troy for the tomb's and the son's sake. Death has not changed his mind; the two speeches agree — nothing redeems dying, but since die you must, the funeral and the fame are all that can be salvaged. ↩
7 line 39 — "You in the swirl of the dust / lay great in your greatness, your horsemanship forgotten" — the Iliad's own line for Cebriones (Il. 16.775–776), re-spent on Achilles himself. The most beautiful epitaph in Greek: sheer size outlasting skill, the body still magnificent when everything it knew is gone. ↩
8 line 60 — The Muses — all nine, "answering voice to lovely voice" — sing the dirge: their only full appearance in Homer. Poetry's patronesses attend the funeral of poetry's subject; epic sings at its own hero's burial. Agamemnon's report is the closest the tradition comes to describing its own birth: grief, organized into antiphonal beauty, until no Argive could keep from weeping. ↩
9 line 73 — The golden amphora, "a gift of Dionysus... the work of famous Hephaestus": wine-god's gift, smith-god's craft, holding the mixed bones of Achilles and Patroclus. The Iliad's promise (23.83ff, Patroclus' request) is confirmed kept, by a witness speaking from the far side of every death involved. ↩
10 line 80 — The tomb on the Hellespont headland, "seen far off, from the open sea, by men now living and by men to come" — fame as coastal navigation-mark. Achilles' immortality is architectural and real: sailors will steer by his death. This is the exact glory Agamemnon envies — a sightline — and the contrast with his own unmarked murder is the speech's engine. ↩
11 line 93 — The exchange's two verdicts, set side by side: "not even in death did you lose your name" — and "But I? What joy of it had I...?" The poem's oldest pairing (fame against homecoming) is settled by the dead themselves: Achilles won the name and lost everything; Agamemnon wound up the war and was butchered at dinner. Between them stands the absent third term — the man who got home and will get the song — about to be announced by the arriving shades. ↩
12 line 99 — The suitors arrive in Hades as their killer makes his way out to his father's farm. The poem's two final locations — asphodel and orchard — run in deliberate parallel: the dead explaining downward, the living replanting above. ↩
13 line 109 — Agamemnon's guesses at how a hundred picked men died — shipwreck, cattle-raid, war for a city and its women — are the heroic economy's complete menu of respectable deaths. The truth (shot at dinner for eating another man's house) fits no category he can imagine; the suitors managed to die in a way the Iliad has no word for. ↩
14 line 115 — Agamemnon's memory: a month's voyage and "hard work to win over Odysseus" — the tradition of the reluctant draftee (the madness feigned at the plow, in the cycle) surfacing for a moment. The man who had to be dragged from his wife is the one whose wife crowned his homecoming — while the king who mustered him got the knife; the poem lets the connection stand unspoken. ↩
15 line 126 — Amphimedon's version adds a motive the poem never showed: Penelope delayed "plotting for us death and the black doom." From below, her stalling reads as premeditated murder — the web, the bow, all one design with her husband. The dead man's error (he also has Odysseus ordering her to set the contest, 167–168) is the famous crux: the last retelling of the plot is subtly wrong exactly where Penelope's independence was the truth. The suitors die as they lived — unable to imagine that her choices were her own. ↩
16 line 128 — The web-story's third and last performance (2.94ff, Antinous' complaint; 19.139ff, her own account; now the victims' obituary). Same lines, third key: what was outrage in the suitor's mouth and stratagem in hers is here elegy — the trick that measured out their deaths retold by its objects, verbatim, under the earth. The poem's most repeated passage is repeated once per perspective; the formula system as a rotating court. ↩
17 line 147 — Only this telling shows the finished shroud: "it shone like the sun or the moon." Laertes' burial-cloth, woven as a delaying fiction, emerges as a masterpiece — and the man it was woven for is alive in his orchard, about to be found by the son whose absence the weaving mourned. The web outlived its pretext into pure beauty — still a shroud, still waiting for its old man, but woven free of its trick; the poem gives the suitors' shade the honor of reporting it. ↩
18 line 167 — "His cunning at work — he ordered his wife": wrong. Athena moved her (21.1ff), and the poem was explicit that Odysseus learned of the contest only as it happened. Amphimedon's reconstruction is rational, coherent, and false — the standing lesson of the Odyssey applied posthumously: the plausible story is not the true one. Agamemnon's great praise of Penelope (192ff) is built on this flawed brief and is still correct — the rare case of a right verdict from wrong findings. ↩
19 line 186 — "Even now our bodies lie uncared-for" — the shade's complaint is settled before the book ends: at 417–419 the families bury them. The poem allows the dead their grievance and then quietly closes it, as if even the underworld's paperwork must be filed before the epic can end. "That is the portion of the dead" (γέρας θανόντων) — the phrase Laertes will use of the unmourned Odysseus at 296: burial rites as the one inheritance no one should lose. ↩
20 line 192 — The macarism: "Blessed son of Laertes, Odysseus of the many devices — truly you won a wife of great excellence!" Agamemnon's last word in literature is a beatitude for another man's marriage. The ceremonial vocative (Calypso spoke it first, 5.203) is bent from "Zeus-born" to "Blessed" — ὄλβιε: the poem's final ranking of its hero's fortunes puts the wife above the war-fame. ↩
21 line 196 — "The deathless ones will make a song for those on earth, a song of grace, for steady-hearted Penelope." The Odyssey names itself: this poem is the song the gods made for Penelope. Twenty-three books were framed as the hero's; the poem's own certificate of contents, issued in Hades by the poem's greatest victim of marriage, is made out in her name. ↩
22 line 199 — And the counter-song: Clytemnestra as "a song of loathing" (στυγερὴ ἀοιδή). The double frame that opened the poem (1.32ff, Aegisthus) closes it: two wives, two songs. But Agamemnon cannot stop there — "she brings hard fame on all women, even on those who do right." His last clause slanders the sex in the very breath that crowns its best member; the poem lets the bitterness stand, uncorrected, as the residue of his story — and its distance from Odysseus' own conclusions is the measure of the two marriages. ↩
23 line 203 — Farewell to the dead: "standing in the house of Hades, under the hidden places of the earth." The poem leaves them mid-conversation — Achilles unconsoled, Agamemnon still explaining, the suitors still fresh — and surfaces for good. No judgment scene, no punishment: Homer's underworld remains a place where the dead simply go on talking about what happened. ↩
24 line 205 — Laertes' farm, "which Laertes himself had won long ago, when his labors for it were many" — κτεάτισσεν: acquired, earned. The estate is self-made, like the bed, like the orchard walls his slaves are out gathering stones for. Father and son hold things because they worked them; it is the ground of the whole coming scene. ↩
25 line 216 — "I will make a trial of my father" — πειρήσομαι, the family verb, one last time. The most debated decision in the poem: why test a broken old man? The poem's own answers stand in layers: testing is his identity (he tested wife, son, slaves, father — everyone but the dog); recognition in this epic must be earned through σήματα or it is worthless; and the deliberation at 235–240 shows the alternative fully considered — kiss him and tell everything — and set aside. What the poem does not do is defend him; it lets the cruelty and the method be one thing, visibly, to the end. ↩
26 line 226 — Laertes' costume: patched filthy tunic, stitched oxhide leggings, thorn-proof gloves, goatskin cap — the poem inventories it like armor. A king dressed below his own slaves, "feeding his sorrow": grief as deliberate self-abasement, the exact mirror of his son's chosen rags — Laertes' worn for years, Odysseus' for days. The recognition scene is two disguises meeting. ↩
27 line 232 — Odysseus weeps under the pear tree before he can speak — the plan nearly dies at the sight of the old man. The pear tree is one of the trees (340); he cries under his own inheritance. Then the deliberation formula, and the coldest choice in the poem: "to try him first with words that bite" (κερτομίοις). The heart breaks and the method proceeds anyway; that is Odysseus, complete, in three lines. ↩
28 line 244 — The tease is built on the book's true paradox: the orchard immaculate, the orchardist ruined — "everything is beautifully kept... you — you are not well kept." And inside the cruelty, the recognition that keeps escaping the disguise's victims all poem: "nothing of the slave to be seen in you... you look like a kingly man" (Philoetius' exact perception of the beggar, 20.194). The son does to the father what the world did to him: sees the king through the wreck and asks the wreck to explain itself. ↩
29 line 266 — The last false autobiography — a guest-tale of hosting Odysseus five years past, with a gift-list (gold, silver bowl, cloaks, four women) itemized in the same breath as 19's inventions. It is aimed, like the tale to Penelope, at producing evidence of grief; and it works instantly and terribly. ↩
30 line 283 — "The gifts you showered on him — the countless gifts — were wasted": Laertes answers a fiction with the deepest law of the poem — reciprocity broken by death. He grieves, in the middle of everything, for the guest: the stranger's gifts can never now be returned, "and that is the law, for whoever begins the kindness." Even destroyed, the old king's first thought is the xenia-ledger. ↩
31 line 289 — "My son, if he ever was" — εἴ ποτʼ ἔην γε: Penelope's identical phrase (19.315), and Telemachus' before her (15.268). Son, wife, father — three members of one family have reached for the same broken-grammared doubt: whether the past itself was real. It is the poem's formula for grief so long it corrodes memory backward. ↩
32 line 290 — The unmourned-corpse fantasy: fish in the sea or beasts and birds on land, no shroud from the mother, no keening wife, no closed eyes. Laertes has rehearsed his son's missing funeral in exact liturgical detail for years — the same nightmare Telemachus voiced (1.161ff) and Eumaeus (14.133ff). The family's shared image of the worst is precisely what the poem has spent 24 books preventing. ↩
33 line 298 — The identity-question formula — "What man are you, and from where?" — asked for the last time in the poem, by the oldest asker, of the son it has pursued since Telemachus first put it to a disguised god at 1.170. The poem retires its oldest question here, where the answer will finally be given un-disguised. ↩
34 line 304 — The last alias is a rebus of the truth: Eperitus ("Man of Strife" — the contested one) son of Apheidas ("Unsparing") son of Polypemon ("Much-Suffering"), from Alybas (echoing ἀλάομαι, "wander"), driven from Sicania "against my will." Read the genealogy straight and it confesses: a much-suffering, unsparing, strife-marked wanderer. Five books of fictitious selves end with a name-chain that is nothing but his own biography in etymological drag. ↩
35 line 309 — "The fifth year... and the birds were good when he set out: on the right" — the fiction's cruelest instrument: dated hope with favorable omens attached. It is calibrated to make the old man compute — five years, good birds, no return — and it does; the grief-cloud closes over him on schedule. The tester has measured the exact dose that will break the subject. ↩
36 line 315 — The dust: both hands, the scorched gray handfuls, poured over the white head, "sobbing thick and fast." The oldest mourning gesture in the epic tradition (Achilles at Il. 18.23ff), performed by a father over a living son standing an arm's length away. It is the strongest image in the book, and the experiment's result: grief confirmed genuine — at the price of causing it. ↩
37 line 318 — "Up through his nostrils shot the sharp sting" — δριμὺ μένος: grief as physiology, the acrid rush before tears. The tester's system fails at last: not at the rags, not at the weeping, but at the dust on the white head. Every other test in the poem ran to completion; this one is aborted by the experimenter's own body. ↩
38 line 321 — "Father — I am he. I myself, the man you ask for": the poem's last self-revelation, and its shortest. To the son: "I am your father." To the slaves: "I am the man himself." To the father, the plainest of all — κεῖνος ἐγώ: that man — I. The pronoun the whole poem has been hiding is handed over bare. ↩
39 line 328 — Laertes, shattered, mid-grief, his son's arms around him, still says: "tell me some sign, some plain one, so I can believe." The family method holds at its weakest link — no recognition without evidence, not even here. Odysseus' father is the final proof of where Odysseus came from. ↩
40 line 331 — The scar's fourth and last showing (Eurycleia, the herdsmen, now the father) — this time with its provenance spoken to the man who was part of it: "It was you who sent me — you and my honored mother." The wound's biography (19.393ff) is finally recited to its origin; the σῆμα completes its circuit through the whole family. ↩
41 line 336 — The trees: thirteen pear, ten apple, forty fig, fifty rows of vines "each one ripening in its own turn." The poem's final recognition-token is not a wound or a bed but an inheritance recited — a little boy trailing his father through the garden, begging for each tree, and the father naming them one by one. Proof of identity is here proof of having been loved as a child, in countable units still standing and bearing. No recognition in literature is gentler, and none more secure: only the boy who was given the trees can number them. ↩
42 line 345 — Knees slack, tokens recognized — the identical couplet that felled Penelope (23.205–206), which itself repeated the clothes-test line (19.250). Wife, then father: the family falls to the same two verses, one by one. The formula system's last great rhyme; and this time the recognized man must catch the recognizer bodily — the father faints into the son's arms, the poem's final embrace of the generations. ↩
43 line 351 — Laertes' theology, restored in one clause: "you gods are still there on high Olympus, if truly the suitors have paid." Divine existence proven by executed justice — the old man's faith was not lost but suspended pending evidence, like everything else in this family. And his second sentence is already tactical (the town will come): joy, theology, and threat-assessment in a single breath. He is Odysseus' father. ↩
44 line 365 — Laertes bathed, oiled, cloaked, and filled out by Athena — the family glow-up's last recipient (Odysseus 6.229ff and 23.156ff, Penelope 18.190ff, Telemachus 2.12ff). The son "wondered at him, seeing him face to face like the deathless gods": the man found in rags and goatskin at noon stands god-like by dinner. The restoration of the house is rendered, as always in this poem, cosmetically — grace poured over those it reclaims. ↩
45 line 376 — "If only — father Zeus, Athena, Apollo!" — the wish-formula's final firing (Menelaus 4.341, relayed 17.132; Telemachus 18.235), now from the grandfather, wishing himself into yesterday's battle with his Nericus-taking strength. Guest-friend, grandson, grandfather: the same optative wish has crossed the poem to land at last inside the family, its grammar of longing uniform down the line. ↩
46 line 387 — Dolius — father of Melanthius and Melantho, though the poem breathes no word of it here. The old man greets his master with open arms while his son lies mutilated and his daughter hanged in the town house. Whether Homer suppresses the connection, or the Dolius of the farm was always distinct in the tradition, the silence sits like a held breath over the scene: the loyal father of the disloyal children asks after Penelope's happiness. ↩
47 line 397 — Dolius kisses Odysseus' hand "at the wrist" — the precise clasp Penelope remembered of her husband's farewell (18.258). The gesture-vocabulary of the house passes through its oldest servant intact. ↩
48 line 400 — Dolius' question — does Penelope know, "or shall we send a messenger?" — is the old retainer's protocol-mind at work: the mistress must be informed. The last words spoken about Penelope in the poem are a servant's worry for her feelings. ↩
49 line 406 — "Old man, she knows already. Why should you be busied with that?" — clipped, faintly amused, and the poem's final line concerning its heroine: she knows already. As epitaphs for Penelope go, the accidental one is perfect. ↩
50 line 413 — Rumor (Ὄσσα) as messenger — the divine personification that sped news at 1.282–283 now runs the massacre through the town. The poem's information-economy closes its books: the secret held by disguise, oath, locked doors, and a faked wedding-dance is finally released as pure Ossa, everywhere at once. ↩
51 line 417 — The burials — each family carries out its own, the foreign dead shipped home on fishermen's boats — quietly answer Amphimedon's complaint (186–190) before the assembly even meets. The poem does its last logistics: every corpse routed, every household in mourning, the stage cleared for the question of what the living will do about it. ↩
52 line 423 — "A grief there was no forgetting" — ἄλαστον πένθος — lies on Eupeithes' heart. Mark the word: the peace sixty lines away will be built on ἔκλησις, forgetting, imposed by the gods (485). The book stages its final conflict as a duel between two nouns: the grief that cannot forget and the amnesty that commands it. ↩
53 line 427 — Eupeithes' indictment reaches back past the suitors to the fleet: "he lost the hollow ships, and lost the people" — the twelve ships' companies of twenty years ago (9.159), never before charged to Odysseus' account on Ithaca. The town's whole ledger is opened: two generations of sons dead in this man's wake. The poem does not rebut the charge — it is true — and Eupeithes' grief is real; his own unpaid debt (saved from the mob by Odysseus, 16.424ff) is the one entry he omits. ↩
54 line 433 — "A disgrace even for men unborn to hear of" — Eurymachus' shame-formula from the bow-contest (21.255), now in the father's mouth: the same posterity-panic that kept the suitors failing publicly at the bow drives their fathers to the vendetta. The idiom is hereditary, and it kills in both generations. ↩
55 line 442 — Medon's eyewitness theology — "I myself saw a deathless god... like Mentor" — is precisely accurate reportage, for once believed. The herald saved for good deeds spends his reprieve on the truth, and "the pale terror" (the Nekyia's fear-formula, now loose above ground) does what argument could not. ↩
56 line 451 — Halitherses, "who alone saw before and behind" — the seer whose eagle-reading the suitors mocked in Book 2 (2.157ff) with Eurymachus' "many birds fly about under the sun." His verdict now: "By your own fault, friends" — the fathers indicted for not curbing the sons, the poem's collective-responsibility clause. His counsel splits the city: more than half spring up at his word and quit the field, and it is the remnant that stays with Eupeithes and arms. After god, omen, massacre, and confession, the majority can at last be persuaded; the poem's last word on crowds is quieter than its reputation. ↩
57 line 455 — "By your own fault" (ὑμετέρῃ κακότητι) — the assembly-scene of Book 2 replayed with the accusations reversed: there Telemachus blamed the fathers' sons; here the seer blames the sons' fathers, and the same men shout both times. Ithaca's civic machinery has learned exactly nothing — which is why the ending must be imposed from above. ↩
58 line 463 — The split: "more than half" rise at the seer's word and go home; the rest, unpersuaded, arm and march. The poem is unsentimental about the peace it is about to declare — already chosen by the many, it must still be enforced on the last armed few by divine amnesia. Utopia does not conclude the Odyssey; a managed settlement does. ↩
59 line 469 — "Eupeithes led them, in his folly... never to come back: he was to meet his own fate there." The narrator's death-notice formula, served on the vendetta's leader before the march begins — as it was served on Antinous (21.98ff). Father and son get identical advance obituaries, one book apart: the house of Eupeithes is the poem's control experiment in how grief without wisdom breeds in place. ↩
60 line 472 — The last Olympian scene mirrors the first: Athena raising Odysseus' case with Zeus (1.44ff), now raising its epilogue — "war, or friendship between the two?" The poem's entire action is bracketed by this daughter managing this father; and his answer here — "was it not you who framed this plan yourself? Do as you will" — is the same amused delegation that launched Book 1. The Odyssey is, first to last, Athena's project with Zeus's countersignature. ↩
61 line 477 — The settlement's terms: oaths cut, Odysseus king "all his days," and — the extraordinary clause — "let us set a forgetting of the killing of sons and of brothers" (ἔκλησιν θέωμεν): whether a literal blotting of memory or an amnesty in the word's oldest sense, a laying-down of the grievance, the text does not say. The poem of memory — whose hero is saved by remembering, whose heroine proves love by remembering, whose recognition-tokens are all memories — ends by prescribing an ordained forgetting, however administered, as the price of civil peace. "Let them love one another as before; and let wealth and peace be there in plenty": the most beautiful and most troubling sentence of political theology in Homer, and the poem offers it without irony as what it costs to stop the cycle. ↩
62 line 496 — The muster: twelve — Odysseus' four, Dolius' six, and the two old men, "gray though they were: fighters because they must be" (ἀναγκαῖοι πολεμισταί). The house's whole remaining manhood, from grandfather to field-hand's sons, in one rank. Against them, the town. The poem's last battle-roster is a family and its farm. ↩
63 line 506 — The father's last instruction: "shame nothing of your fathers' line. In strength and manhood we have excelled from of old across the whole earth." Not tactics — lineage. And the son's answer deploys his whole arc in one cool sentence: watch, if you care to. The boy who needed a goddess to imagine his father now invites his father to spectate. ↩
64 line 513 — Laertes' cry — "What a day this is for me, dear gods! Great is my joy: my son and my son's son are striving over excellence!" The poem's final happiness is the grandfather's: three generations armed in one line, competing in ἀρετή. For this one line the Odyssey becomes what the Iliad never could: an epic in which the generations survive to stand together. It is the book's true summit, and the poem places it — with perfect judgment — in the mouth of the man who had been digging round a tree in a goatskin cap that morning. ↩
65 line 517 — "Son of Arceisius — far the dearest of all my companions": Athena's tenderness for the old man, addressed by the grandfather-patronymic, admitted to the company of her ἑταῖροι. She scripts his aristeia — pray, swing, throw — and breathes the strength in. The poem grants its last kill to its oldest fighter. ↩
66 line 520 — Laertes' single throw kills Eupeithes through the bronze-cheeked helmet. The symmetry is the poem's last arithmetic: Antinous, first-killed, was Eupeithes' son; now Antinous' father falls to Odysseus' father. Grief against grief, father against father — the vendetta's own logic executed once, exactly. It is the last kill the poem narrates, though father and son fight on until Athena calls the halt (526–544); the old man who missed yesterday's battle (379–382) gets his one spear-cast in compensation. ↩
67 line 528 — "They would have destroyed them all, cut them off from homecoming" — ἀνόστους: made nostos-less. The poem's ultimate curse-word, nearly inflicted by its own hero on his neighbors. Athena's cry — "separate now, quickly, and without blood!" (ἀναιμωτί) — arrives one death too late to be literal; the word is aspiration, not description, and the poem knows it. ↩
68 line 533 — The pale terror's last seizure: weapons fly from hands at a goddess's voice, and the townsmen turn for home "aching to live" (λιλαιόμενοι βιότοιο). The suitors were never once described as aching to live; their fathers, at the last moment, are — and are spared for it. Wanting life, in this poem, has always been the beginning of deserving it. ↩
69 line 537 — And Odysseus does not stop. He cries out terribly and swoops "like a high-flown eagle" — the omen-bird of his own return (15.161ff, 19.538ff, 20.243) become the man himself, stooping on the routed. It takes Zeus' thunderbolt, dropped at Athena's feet, to check him: heaven must interdict its own champion, in the last forty lines, to keep the poem from ending as the Iliad. The war-reflex twenty years deep does not switch off; it is commanded off. ↩
70 line 541 — The final address is the full ceremonial vocative, one last time: "Zeus-born son of Laertes, Odysseus of the many devices — hold!" The title that summoned him to councils and stratagems all poem long is used, at the end, to tell him to stop. "He obeyed — and his heart was glad" (χαῖρε δὲ θυμῷ): the last interior note of the Odyssey is relief — the man of wrath and craft glad, at the end, to be prevented. Of all the poem's homecomings, this is the innermost one: permission to stop fighting, received with joy. ↩
71 line 546 — The coda: the sworn peace "for all days to come," set by Pallas Athena "likened to Mentor in body and in voice." The poem ends not on the couple, not on the family, but on the polity — pacified by oath and enforced forgetting — and its very last line is a disguise: the goddess wearing, to the end, the borrowed shape of an old Ithacan friend. The Odyssey closes as it worked: divinity in a familiar face, and the future held together by a carefully constructed appearance. Whatever the Alexandrians thought of Book 24, the poem's final image is its signature — μῆτις, wearing a human face, making peace stick. The song the gods made for Penelope, and for the man at odds, is complete. ↩