Odyssey VI Lines 20-40, 48-70, 85-118, 127-185 Greek GCSE Verse Set Text

Odyssey VI Lines 20-40, 48-70, 85-118, 127-185 Greek GCSE Verse Set Text - 1 -

Homeric Greek Homer s Greek is not (as far as we know) a version of the language which anyone ever used in everyday speech. It is a poetic language, drawing on a number of different dialects, particularly Ionic and Aeolic. Some of its features are dictated by the demands of the metre. You will come across many words that are spelled slightly differently but are nevertheless recognisable. For example: o ἐειπεν = εἰπεν o ἐοντας = ὀντας In some cases, Homer simply uses a different word. For example: o κε / κεν = ἀν o ὀφρα = ἱνα Augment is commonly omitted in the aorist and imperfect Infinitive is often formed with the ending: -μεν or -μεναι Word endings o 2 nd declension gen sing: οιο or ου o 2 nd declension dat plural: οισι or οις o 1 st declension dat plural: -ῃσι or -ῃς o 3 rd declension dat pl: εσσι or σι Pronouns are often formed differently. In particular o τοι = nom pl masc o ται = nom pl masc o μιν, ἑ = acc sing o οἱ = αὐτῳ o σφιν = αὐτοις Prepositions often follow their nouns Tmesis (the separation of parts of a word): o ἐπι.θηκε (line 55) = ἐπεθηκε o κατα..ἐζετο (line 68) = καθεζετο - 2 -

Background to Book 6 Scheria, the land of the Phaecians, ruled by King Alcinous and Queen Arete, is the last place visited by Odysseus before he reaches Ithaca. It is the only one where the inhabitants are human and not monstrous or divine. It therefore provides a transition between real and unreal worlds, combining elements of fantasy from Odysseus earlier wanderings, with elements of the real world of Ithaca to which he is soon to return. The Phaecians share customs with humans, especially xenia and respect for the gods; the people are decent, civilized, and kind. Yet the island is a kind of utopia. The people are remote from other humans and have close dealings with the gods. The island itself is a paradise. Luxuriant orchards, featuring apples, pears, figs, pomegranates, and more, bear fruit year-round (7.129 ff.). Vegetables and grains are in abundance. There are rivers that do not run dry. Moreover, Odysseus visit to Scheria anticipates Odysseus return home, in that the harmony on Scheria foreshadows the harmony Odysseus will restore in his own land, though it also contrasts in a poignant way with the disorder which he discovers on first returning home. Book 5 ended with Odysseus falling asleep on the shore of the land of Scheria, where the Phaecians live. After Odysseus left the island of Calypso, keen to return to his homeland Ithaca, Poseidon saw him and sent a storm which nearly destroyed him and his raft. With the help of Athene and the sea nymph Leucothea, Odysseus just made it to land. Whilst he sleeps on the shore, Athene ensures that he will receive help from Nausicaa, daughter of King Alcinous and Queen Arete. Odysseus eventually reveals his identity and welcomes the Phaeacians offer to return him to Ithaca. First, however, he tells them of his wanderings. These stories take up Books 9 12, the best-known part of the epic. Book 6: The land of the Phaecians So noble long-suffering Odysseus lay there, conquered by weariness and sleep, while Athene came to the island and city of the Phaeacians. They had once lived in broad Hypereia, neighbours to the Cyclopes, arrogant men, more powerful than they, who continually attacked them. Godlike Nausithous led the Phaeacians from there to settle in Scheria far from men. He ringed the city with a wall, built houses and temples for the gods, and divided the land into fields, but he had long since died and gone to the House of Hades, and now Alcinous was king, his wisdom inspired by the gods. Bright-eyed Athene came to his house, planning valiant Odysseus return. She went to the richly-made room where a girl like an immortal goddess in looks and form, Nausicaa, daughter of noble Alcinous, slept, with her two handmaids by her, blessed with beauty by the Graces, one on each side of the doorway, and the shining doors were closed. - 3 -

Athene brings a message in a dream to Nausicaa ἡ δ ἀνέμου ὡς πνοιὴ ἐπέσσυτο δέμνια κούρης, (20) στῆ δ ἄρ ὑπὲρ κεφαλῆς καί μιν πρὸς μῦθον ἔειπεν, εἰδομένη κούρῃ ναυσικλειτοῖο Δύμαντος, ἥ οἱ ὁμηλικίη μὲν ἔην, κεχάριστο δὲ θυμῷ. τῇ μιν ἐεισαμένη προσέφη γλαυκῶπις Ἀθήνη - 4 -

20-40 Divine intervention is a standard Homeric device for introducing significant developments in the action. Gods appear, often in human form, to mortals, stirring them to action. Divine intervention through a dream is a standard device. 21 πρὸς ἔειπεν - tmesis - 5 -

Ναυσικάα, τί νύ σ ὧδε μεθήμονα γείνατο μήτηρ; (25) εἵματα μέν τοι κεῖται ἀκηδέα σιγαλόεντα, σοὶ δὲ γάμος σχεδόν ἐστιν, ἵνα χρὴ καλὰ μὲν αὐτὴν ἕννυσθαι, τὰ δὲ τοῖσι παρασχεῖν, οἵ κέ σ ἄγωνται ἐκ γάρ τοι τούτων φάτις ἀνθρώπους ἀναβαίνει ἐσθλή, χαίρουσιν δὲ πατὴρ καὶ πότνια μήτηρ. (30) - 6 -

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ἀλλ ἴομεν πλυνέουσαι ἅμ ἠόϊ φαινομένηφι καί τοι ἐγὼ συνέριθος ἅμ ἕψομαι, ὄφρα τάχιστα ἐντύνεαι, ἐπεὶ οὔ τοι ἔτι δὴν παρθένος ἔσσεαι ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ. (35) - 8 -

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ἀλλ ἀγ ἐποτρυνον πατερα κλυτον ἠωθι προ ἡμιόνους καὶ ἄμαξαν ἐφοπλίσαι, ἥ κεν ἄγῃσι ζῶστρά τε καὶ πέπλους καὶ ῥήγεα σιγαλόεντα. καὶ δὲ σοὶ ὧδ αὐτῇ πολὺ κάλλιον ἠὲ πόδεσσιν ἔρχεσθαι πολλὸν γὰρ ἄπο πλυνοί εἰσι πόληος. (40) Athene returns to Olympus With this, the goddess, bright-eyed Athene, left for Olympus, where they say the gods have their everlasting home. No winds blow there, no rain wets it, no snow falls, but the wide air is clear and cloudless, and over it shines a radiant brightness: there the blessed gods are always happy. There the bright-eyed goddess went, after speaking to the girl. - 10 -

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Nausicaa and her parents αὐτίκα δ Ἠὼς ἦλθεν ἐΰθρονος, ἥ μιν ἔγειρε Ναυσικάαν εὔπεπλον ἄφαρ δ ἀπεθαύμασ ὄνειρον, βῆ δ ἴμεναι διὰ δώμαθ, ἵν ἀγγείλειε τοκεῦσι, (50) πατρὶ φίλῳ καὶ μητρί κιχήσατο δ ἔνδον ἐόντας. ἡ μὲν ἐπ ἐσχάρῃ ἧστο σὺν ἀμφιπόλοισι γυναιξίν, ἠλάκατα στρωφῶσ ἁλιπόρφυρα τῷ δὲ θύραζε ἐρχομένῳ ξύμβλητο μετὰ κλειτοὺς βασιλῆας ἐς βουλήν, ἵνα μιν κάλεον Φαίηκες ἀγαυοί. (55) - 12 -

52-3 When we meet Arete and Alcinous, they are performing the traditional roles of man and woman in a civilised society. Weaving and spinning are key skills of a woman: making an important economic contribution to the household and symbolising virtue. These activities were associated with shrewdness and intelligence. 53 ἠλάκατα στρωφῶσ The distaff is a short staff which holds the mass of raw wool. The spinner holds the distaff in one hand and with the other pulls fibres from the mass, attaching them to the spindle, which is then rotated. A weight at its lower end aids rotation. The spindle is left hanging free and the spinner continues to tease out fibres of raw wool, which are twisted into thread and wound onto the spindle by means of its rotation. 54 ἁλιπόρφυρα: sea-purple: either purple like the sea or possibly referring to the purple dye obtained from the murex shellfish. 54 βασιλῆας: nobles or elders with which the king consults in the βουλη. - 13 -

ἡ δὲ μάλ ἄγχι στᾶσα φίλον πατέρα προσέειπε (56) πάππα φίλ, οὐκ ἂν δή μοι ἐφοπλίσσειας ἀπήνην ὑψηλὴν εὔκυκλον, ἵνα κλυτὰ εἵματ ἄγωμαι ἐς ποταμὸν πλυνέουσα, τά μοι ῥερυπωμένα κεῖται; - 14 -

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καὶ δὲ σοὶ αὐτῷ ἔοικε μετὰ πρώτοισιν ἐόντα (60) βουλὰς βουλεύειν καθαρὰ χροῒ εἵματ ἔχοντα. πέντε δέ τοι φίλοι υἷες ἐνὶ μεγάροις γεγάασιν, οἱ δύ ὀπυίοντες, τρεῖς δ ἠΐθεοι θαλέθοντες οἱ δ αἰεὶ ἐθέλουσι νεόπλυτα εἵματ ἔχοντες ἐς χορὸν ἔρχεσθαι τὰ δ ἐμῇ φρενὶ πάντα μέμηλεν. (65) - 16 -

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ὣς ἔφατ αἴδετο γὰρ θαλερὸν γάμον ἐξονομῆναι πατρὶ φίλῳ ὁ δὲ πάντα νόει καὶ ἀμείβετο μύθῳ οὔτε τοι ἡμιόνων φθονέω, τέκος, οὔτε τευ ἄλλου. ἔρχευ ἀτάρ τοι δμῶες ἐφοπλίσσουσιν ἀπήνην ὑψηλὴν εὔκυκλον, ὑπερτερίῃ ἀραρυῖαν. (70) - 18 -

70 ὑπερτερίῃ: upper part: probably the bodywork of the cart, as opposed to its axle and wheels. - 19 -

Nausicaa and her attendants wash the clothes So saying he called to the servants, and they obeyed. They readied the smooth-running mule cart outside the palace, led up the mules and harnessed them, and the girl brought the bright clothes from her room, and packed them into the gleaming wagon, while her mother put up a box of food, with everything to content the heart. There she packed delicacies, with wine in a goatskin bag: the girl climbed up, and her mother handed her a gold flask of olive oil, so that she and her maids could use it after bathing. Then Nausicaa took up the whip, and the smooth reins, and flicked the mules to start them. With a clatter of hooves they moved off smartly, carrying the girl and the clothing, and the maids too, to keep her company. αἱ δ ὅτε δὴ ποταμοῖο ῥόον περικαλλέ ἵκοντο, (85) ἔνθ ἦ τοι πλυνοὶ ἦσαν ἐπηετανοί, πολὺ δ ὕδωρ καλὸν ὑπεκπρόρεει μάλα περ ῥυπόωντα καθῆραι, ἔνθ αἵ γ ἡμιόνους μὲν ὑπεκπροέλυσαν ἀπήνης. - 20 -

86 ἐπηετανοί: implies an unfailing supply of water; everything in Scheria is ideal in its abundance - 21 -

καὶ τὰς μὲν σεῦαν ποταμὸν πάρα δινήεντα τρώγειν ἄγρωστιν μελιηδέα ταὶ δ ἀπ ἀπήνης (90) εἵματα χερσὶν ἕλοντο καὶ ἐσφόρεον μέλαν ὕδωρ, στεῖβον δ ἐν βόθροισι θοῶς ἔριδα προφέρουσαι. - 22 -

91 μέλαν: dark: perhaps suggesting deep water - 23 -

αὐτὰρ ἐπεὶ πλῦνάν τε κάθηράν τε ῥύπα πάντα, ἑξείης πέτασαν παρὰ θῖν ἁλός, ἧχι μάλιστα λάϊγγας ποτὶ χέρσον ἀποπλύνεσκε θάλασσα. (95) αἱ δὲ λοεσσάμεναι καὶ χρισάμεναι λίπ ἐλαίῳ δεῖπνον ἔπειθ εἵλοντο παρ ὄχθῃσιν ποταμοῖο, εἵματα δ ἠελίοιο μένον τερσήμεναι αὐγῇ. - 24 -

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A game of ball wakes Odysseus αὐτὰρ ἐπεὶ σίτου τάρφθεν δμῳαί τε καὶ αὐτή, σφαίρῃ ταὶ δ ἄρα παιζον, ἀπὸ κρήδεμνα βαλοῦσαι, (100) τῇσι δὲ Ναυσικάα λευκώλενος ἤρχετο μολπῆς. οἵη δ Ἄρτεμις εἶσι κατ οὔρεα ἰοχέαιρα, ἢ κατὰ Τηΰγετον περιμήκετον ἢ Ἐρύμανθον, τερπομένη κάπροισι καὶ ὠκείῃσ ἐλάφοισι - 26 -

100 ἀπὸ κρήδεμνα βαλοῦσαι: Homeric women always cover their heads in the presence of men, so when the girls throw off their head-dresses, they put themselves in an embarrassing position should a man appear. 101 μολπῆς: the ball game would have involved singing and rhythmic movement. 103 ἰοχέαιρα: arrow-shooting: Artemis is goddess of hunting - 27 -

τῇ δέ θ ἅμα Νύμφαι, κοῦραι Διὸς αἰγιόχοιο, (105) ἀγρονόμοι παίζουσι γέγηθε δέ τε φρένα Λητώ πασάων δ ὑπὲρ ἥ γε κάρη ἔχει ἠδὲ μέτωπα, ῥεῖά τ ἀριγνώτη πέλεται, καλαὶ δέ τε πᾶσαι ὣς ἥ γ ἀμφιπόλοισι μετέπρεπε παρθένος ἀδμής. - 28 -

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ἀλλ ὅτε δὴ ἄρ ἔμελλε πάλιν οἶκόνδε νέεσθαι (110) ζεύξασ ἡμιόνους πτύξασά τε εἵματα καλά, ἔνθ αὖτ ἄλλ ἐνόησε θεὰ γλαυκῶπις Ἀθήνη, ὡς Ὀδυσεὺς ἔγροιτο, ἴδοι τ εὐώπιδα κούρην, ἥ οἱ Φαιήκων ἀνδρῶν πόλιν ἡγήσαιτο. - 30 -

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σφαῖραν ἔπειτ ἔρριψε μετ ἀμφίπολον βασίλεια (115) ἀμφιπόλου μὲν ἅμαρτε, βαθείῃ δ ἔμβαλε δίνῃ. αἱ δ ἐπὶ μακρὸν ἄϋσαν ὁ δ ἔγρετο δῖος Ὀδυσσεύς, ἑζόμενος δ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν Oh, what mortal place have I reached this time? Are they cruel and merciless savages, or god-fearing people, generous to strangers? The noise in my ears sounded like girls shouting, nymphs who haunt the high mountain passes, tributary streams, and grassy meadows. Am I near creatures with human speech? Let me look, and see. - 32 -

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Odysseus sets out from his hiding-place like a lion ὣς εἰπὼν θάμνων ὑπεδύσετο δῖος Ὀδυσσεύς, ἐκ πυκινῆς δ ὕλης πτόρθον κλάσε χειρὶ παχείῃ φύλλων, ὡς ῥύσαιτο περὶ χροῒ μήδεα φωτός. βῆ δ ἴμεν ὥς τε λέων ὀρεσίτροφος, ἀλκὶ πεποιθώς, (130) ὅς τ εἶσ ὑόμενος καὶ ἀήμενος, ἐν δέ οἱ ὄσσε δαίεται αὐτὰρ ὁ βουσὶ μετέρχεται ἢ ὀΐεσσιν ἠὲ μετ ἀγροτέρας ἐλάφους κέλεται δέ ἑ γαστὴρ μήλων πειρήσοντα καὶ ἐς πυκινὸν δόμον ἐλθεῖν - 34 -

129 περὶ χροῒ: a phrase usually used in the context of placing armour or clothing around the body; it fits slightly awkwardly in this context an unconventional dressing scene - 35 -

ὣς Ὀδυσεὺς κούρῃσιν ἐϋπλοκάμοισιν ἔμελλε (135) μείξεσθαι, γυμνός περ ἐών χρειὼ γὰρ ἵκανε. σμερδαλέος δ αὐτῇσι φάνη κεκακωμένος ἅλμῃ, τρέσσαν δ ἄλλυδις ἄλλη ἐπ ἠϊόνας προὐχούσας. οἴη δ Ἀλκινόου θυγάτηρ μένε τῇ γὰρ Ἀθήνη θάρσος ἐνὶ φρεσὶ θῆκε καὶ ἐκ δέος εἵλετο γυίων. (140) - 36 -

136 μείξεσθαι: verb also used of sexual intercourse; enhances the threatening tone. 138 ἐπ ἠϊόνας προὐχούσας: they were probably spits jutting into the sea at the estuary - 37 -

στῆ δ ἄντα σχομένη ὁ δὲ μερμήριξεν Ὀδυσσεύς, ἢ γούνων λίσσοιτο λαβὼν εὐώπιδα κούρην, ἦ αὔτως ἐπέεσσιν ἀποσταδὰ μειλιχίοισι λίσσοιτ, εἰ δείξειε πόλιν καὶ εἵματα δοίη. ὣς ἄρα οἱ φρονέοντι δοάσσατο κέρδιον εἶναι, (145) λίσσεσθαι ἐπέεσσιν ἀποσταδὰ μειλιχίοισι, μή οἱ γοῦνα λαβόντι χολώσαιτο φρένα κούρη. - 38 -

142 The act of supplication requires to the suppliant to place themselves at the mercy of another person. Physical gestures, such as lowering oneself before the other person or taking hold of their knees or beard, often accompanied the verbal plea. The physical abasement conveys the helplessness of the suppliant and the power of the person supplicated, who is put under a strong obligation to assist. The physical contact is maintained until the supplication is granted, so it provides a powerful additional means of persuasion. Zeus is protector of suppliants, an additional reason for them to be treated with respect. - 39 -

Odysseus supplication to Nausicaa αὐτίκα μειλίχιον καὶ κερδαλέον φάτο μῦθον γουνοῦμαί σε, ἄνασσα θεός νύ τις ἦ βροτός ἐσσι; εἰ μέν τις θεός ἐσσι, τοὶ οὐρανὸν εὐρὺν ἔχουσιν, (150) Ἀρτέμιδί σε ἐγώ γε, Διὸς κούρῃ μεγάλοιο, εἶδός τε μέγεθός τε φυήν τ ἄγχιστα ἐΐσκω - 40 -

149 γουνοῦμαί: I supplicate: Odysseus cannot actually clasp her knees in case it causes offence, so he opens with the verbal equivalent - 41 -

εἰ δέ τίς ἐσσι βροτῶν, οἳ ἐπὶ χθονὶ ναιετάουσι, τρὶςμάκαρες μὲν σοί γε πατὴρ καὶ πότνια μήτηρ, τρὶςμάκαρες δὲ κασίγνητοι μάλα πού σφισι θυμὸς (155) αἰὲν ἐϋφροσύνῃσιν ἰαίνεται εἵνεκα σεῖο, λευσσόντων τοιόνδε θάλος χορὸν εἰσοιχνεῦσαν. κεῖνος δ αὖ περὶ κῆρι μακάρτατος ἔξοχον ἄλλων, ὅς κέ σ ἐέδνοισι βρίσας οἶκόνδ ἀγάγηται. - 42 -

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οὐ γάρ πω τοιοῦτον ἴδον βροτὸν ὀφθαλμοῖσιν, (160) οὔτ ἄνδρ οὔτε γυναῖκα σέβας μ ἔχει εἰσορόωντα. Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμῷ φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα ἦλθον γὰρ καὶ κεῖσε, πολὺς δέ μοι ἕσπετο λαός τὴν ὁδόν ᾗ δὴ μέλλεν ἐμοὶ κακὰ κήδε ἔσεσθαι (165) - 44 -

162-3 Delos a small island in the Cyclades SE of Attica, later much celebrated as the centre of the cult of Apollo and Artemis. Ancient commentators on this passage tell us that Menelaus and Odysseus visited Delos and were entertained by the daughters of Anios, the Ainotropoi, but this is not a story included in the Homeric poems. Odysseus account of his visit to Delos, real or imagined, serves his persuasive designs. - 45 -

ὣς δ αὔτως καὶ κεῖνο ἰδὼν ἐτεθήπεα θυμῷ, δήν, ἐπεὶ οὔ πω τοῖον ἀνήλυθεν ἐκ δόρυ γαίης, ὡς σέ, γύναι, ἄγαμαί τε τέθηπά τε δείδια τ αἰνῶς γούνων ἅψασθαι χαλεπὸν δέ με πένθος ἱκάνει. χθιζὸς ἐεικοστῷ φύγον ἤματι οἴνοπα πόντον (170) τόφρα δέ μ αἰεὶ κῦμ ἐφόρει κραιπναί τε θύελλαι νήσου ἀπ Ὠγυγίης νῦν δ ἐνθάδε κάββαλε δαίμων, ὄφρα τί που καὶ τῇδε πάθω κακόν οὐ γὰρ ὀΐω παύσεσθ, ἀλλ ἔτι πολλὰ θεοὶ τελέουσι πάροιθεν. - 46 -

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ἀλλά, ἄνασσ, ἐλέαιρε σὲ γὰρ κακὰ πολλὰ μογήσας (175) ἐς πρώτην ἱκόμην, τῶν δ ἄλλων οὔ τινα οἶδα ἀνθρώπων, οἳ τήνδε πόλιν καὶ γαῖαν ἔχουσιν. ἄστυ δέ μοι δεῖξον, δὸς δὲ ῥάκος ἀμφιβαλέσθαι, εἴ τί που εἴλυμα σπείρων ἔχες ἐνθάδ ἰοῦσα. - 48 -

179 This is a modest request, as becomes a destitute suppliant: he is simply asking for a piece of cloth to drape around himself. The phrase is vague, almost slangy, as if perhaps imitating the idiom of a professional beggar. - 49 -

σοὶ δὲ θεοὶ τόσα δοῖεν ὅσα φρεσὶ σῇσι μενοινᾷς, (180) ἄνδρα τε καὶ οἶκον, καὶ ὁμοφροσύνην ὀπάσειαν ἐσθλήν οὐ μὲν γὰρ τοῦ γε κρεῖσσον καὶ ἄρειον, ἢ ὅθ ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον ἀνὴρ ἠδὲ γυνή πόλλ ἄλγεα δυσμενέεσσι, χάρματα δ εὐμενέτῃσι μάλιστα δέ τ ἔκλυον αὐτοί. (185) Then Nausicaa of the white arms answered: Stranger, you seem neither unknowing nor ill intentioned: it is Olympian Zeus himself who brings men good fortune, to the virtuous or not as he wills, and since he has brought you this, whatever it may be you must endure it. But, now you are come to our land and city, you shall not go short of clothes or anything else a hard-pressed suppliant deserves from those he meets. I will show you the way to town, and tell you whom we are. This is the Phaeacians country and city, and I am the daughter of valiant Alcinous, in whom the Phaeacians vest their majesty and power. - 50 -

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Book VI Continued With this she called to her lovely maids: Stop, girls, why do you shun the sight of a man? Surely you don t imagine he s unfriendly? There will never be mortal man so contrary as to set hostile feet on Phaeacian land, for we are dear to the gods. We live faroff, over the turbulent sea, the remotest of races, and deal with no other peoples. This man must instead be some luckless wanderer, landed here. We must care for him, since all strangers and beggars come from Zeus, and even a little gift is welcome. So bring him food and drink, girls, and bathe him in the river wherever there s shelter from the wind. They halted, then, and called out to each other. As Nausicaa, daughter of valiant Alcinous, commanded, they found Odysseus a sheltered spot. They set out a tunic and cloak for him to wear, and smooth olive oil in a golden flask, and invited him to bathe in the running stream. But noble Odysseus spoke to them, saying: Ladies, stand over there, since I need to wash the salt from my shoulders, and rub myself with oil, since it s long since oil came near me, but I will not bathe with you here, and I am ashamed to stand naked among lovely women. At this they went off to inform the princess, while noble Odysseus with fresh water washed the brine that coated his broad shoulders and back from his skin, and scrubbed his head free of scurf from the barren sea. And when he had washed all over, and rubbed himself with oil, and put on the clothes the virgin girl had given him, Athene, daughter of Zeus, made him seem taller and stronger, and made the locks of his hair spring up thickly like hyacinth petals. As a clever craftsman, taught his art by Hephaestus and Pallas Athene, overlays silver with gold to produce a graceful finish, so the goddess graced his head and shoulders. Then he went some way off and sat on the shore, alight with that grace and beauty: and the girl gazed at him admiringly, and said to her lovely maids: Listen to what I say, my white-armed girls. This man does not come to the godlike Phaeacians without the gods willing it. He seemed rough to me before, but now seems like one of the gods who rule the wide heavens. I wish such a man might be my husband here, if he remains. But come, girls, give the stranger food and drink. They listened to her, and readily did as she asked, placing food and drink before Odysseus. Then noble and long-suffering Odysseus ate and drank eagerly, for it was a long time since he d tasted any food. Now Nausicaa of the white arms had another idea. She folded the clothes, and loaded her fine wagon with them, harnessed the strong-hooved mules, and climbed up, herself. Then she called to Odysseus and spoke to him: Stranger, prepare to leave for town, and I will direct you to my wise father s house, where you will meet the noblest Phaeacians I can assure you. But be sure to do as I say, as you seem an intelligent man: while we are in the country and among ploughed fields, walk quickly behind the mules and wagon with my maids. I will lead the way. But on the approach to the city, which is ringed by a high wall, there s a fine harbour on both sides, and the causeway between is narrow, and the curved ships are drawn up to the road, each man having his own mooring. There s a meeting place, as well, next to Poseidon s fine temple, paved with huge stones bedded deep in the earth. Here the crews are busy with the black ships tackle, with cables and sails, and here they carve the their thin oar blades. For Phaeacians are indifferent to bows and quivers, caring only for the graceful ships they delight to sail over the grey sea. I wish to avoid evil gossip, or anyone s taunts later, since there are insolent men in the crowd, and one of the cruder sort might say if he saw us: Who is that tall and handsome stranger who trails after Nausicaa? Where did she find him? It s her future husband no doubt! She must have found some shipwrecked traveller, a foreigner from far off, since we have no neighbours. Or maybe a god has come down from the sky to answer her endless prayers, to make her his forever! Better that she has gone and found a husband from abroad, since she despises the Phaeacaians here, that s clear, and all her - 52 -

noble suitors! So they will chatter, and blacken my name. I would blame any other girl, too, who did the same, who with her mother and father still alive, kept a man s company before the wedding ceremony. So listen, now, to my words, stranger, so you can win my father s help to return to your land. You will find a fine grove, near the road, sacred to Athene, a cluster of poplar trees. A spring wells up in the centre, and there s a meadow round about. My father has his estate there, his fertile vineyards, within shouting distance of the city. Sit there, and wait till we have reached the city and my father s palace. When you think we are there, enter the Phaeacian city, and ask for my valiant father Alcinous palace. It s easy to recognise, a child, a mere infant, could show you, for noble Acinous palace is nothing like the Phaeacians houses. When the courtyard and palace enclose you, go straight through the great hall, till you come to my mother, who sits at the hearth in the firelight, spinning purple yarn marvellous to see, her chair against a pillar, he maids behind here. My father s throne rests against the very same pillar, where he sits like a god and drinks his wine. Stride by him, and throw your arms around my mother s knees, if you want see the day of your return come quickly and joyfully, no matter how far away your home may be. If you win her favour, you may hope to see your friends, and reach your fine house in your own country. So saying she gave the mules a flick of her shiny whip, and they soon left the flowing river behind. They trotted briskly, legs flickering away, and she drove carefully so that Odysseus and the maids could follow on foot. As the sun was setting they reached the famous grove, sacred to Athene. There, Odysseus quickly sat down, and prayed to the daughter of mighty Zeus: Hear me, Atrytone, child of aegis-bearing Zeus, and listen to my prayer, for you failed to listen when the great Earth-Shaker wrecked my raft. Grant I may come before the Phaeacians as one to be helped and pitied. So he prayed, and Pallas Athene heard, but did not show herself, from respect for her uncle, Poseidon, who would still rage wildly at godlike Odysseus, till he reached his own land. - 53 -

Odyssey VI Lines 20-40, 48-70, 85-118, 127-185 Vocabulary - 54 -