# The Odyssey, Book 18: The Boxing Match with Irus; Penelope Before the Suitors

Ὀδύσσεια · Homer · The Homecoming

The beggar Irus picks a fight and Odysseus fells him with one blow. Penelope comes down and draws gifts from the suitors.

Source: https://1732studios.com/books/odyssey/18. Data: https://1732studios.com/books/odyssey/18.json. Audio: https://audio.1732studios.com/odyssey/<line id>.m4a.

**1** ἦλθε δʼ ἐπὶ πτωχὸς πανδήμιος, ὃς κατὰ ἄστυ  
Then a common beggar came up, one who used to go begging through the town

**2** πτωχεύεσκʼ Ἰθάκης, μετὰ δʼ ἔπρεπε γαστέρι μάργῃ  
all over Ithaca, and was known for his greedy belly,
> ravenous belly: The phrase 'greedy belly' (gaster marge) marks him as a glutton; the belly is a recurring image in this book for base appetite.

**3** ἀζηχὲς φαγέμεν καὶ πιέμεν· οὐδέ οἱ ἦν ἲς  
eating and drinking without end. He had no force in him,

**4** οὐδὲ βίη, εἶδος δὲ μάλα μέγας ἦν ὁράασθαι.  
no strength, though in build he was very big to look at.

**5** Ἀρναῖος δʼ ὄνομʼ ἔσκε· τὸ γὰρ θέτο πότνια μήτηρ  
Arnaeus was his name, for so his honored mother had set it on him

**6** ἐκ γενετῆς· Ἶρον δὲ νέοι κίκλησκον ἅπαντες,  
from birth; but all the young men called him Irus,

**7** οὕνεκʼ ἀπαγγέλλεσκε κιών, ὅτε πού τις ἀνώγοι·  
because he would go and carry messages whenever anyone bid him.

**8** ὅς ῥʼ ἐλθὼν Ὀδυσῆα διώκετο οἷο δόμοιο,  
He came and tried to drive Odysseus from his own house,

**9** καί μιν νεικείων ἔπεα πτερόεντα προσηύδα·  
and, quarreling with him, spoke winged words:
> winged words formula: A standard Homeric speech-introduction formula, repeated across the poems. The epithet 'winged' pictures words flying from speaker to hearer.

**10** εἶκε, γέρον, προθύρου, μὴ δὴ τάχα καὶ ποδὸς
                     ἕλκῃ.  
"Out of the doorway, old man, or soon you will be dragged out by the foot!

**11** οὐκ ἀΐεις ὅτι δή μοι ἐπιλλίζουσιν ἅπαντες,  
Do you not notice that they are all winking at me,

**12** ἑλκέμεναι δὲ κέλονται; ἐγὼ δʼ αἰσχύνομαι ἔμπης.  
and urging me to drag you out? Still, I am ashamed to.

**13** ἀλλʼ ἄνα, μὴ τάχα νῶϊν ἔρις καὶ χερσὶ γένηται.  
Come, get up, before our quarrel comes to blows."

**14** τὸν δʼ ἄρʼ ὑπόδρα ἰδὼν προσέφη πολύμητις
                  Ὀδυσσεύς·  
Then, with a dark look at him, resourceful Odysseus answered:
> with a dark look: An aorist participle of glaring used to introduce angry replies. 'Looking from under (his brows)' conveys a fierce scowl.

**15** δαιμόνιʼ, οὔτε τί σε ῥέζω κακὸν οὔτʼ ἀγορεύω,  
"Strange man, I do you no harm and say nothing against you,

**16** οὔτε τινὰ φθονέω δόμεναι καὶ πόλλʼ ἀνελόντα.  
nor do I grudge anyone who gives to you, even taking much.

**17** οὐδὸς δʼ ἀμφοτέρους ὅδε χείσεται, οὐδέ τί σε χρὴ  
This threshold will hold us both, and there is no need for you

**18** ἀλλοτρίων φθονέειν· δοκέεις δέ μοι εἶναι ἀλήτης  
to grudge me what is another's. You seem to me to be a vagrant

**19** ὥς περ ἐγών, ὄλβον δὲ θεοὶ μέλλουσιν ὀπάζειν.  
just as I am, and the gods will see to giving us fortune.

**20** χερσὶ δὲ μή τι λίην προκαλίζεο, μή με χολώσῃς,  
But do not challenge me too much with your fists, or you will anger me,

**21** μή σε γέρων περ ἐὼν στῆθος καὶ χείλεα φύρσω  
old as I am, and I will smear your chest and lips

**22** αἵματος· ἡσυχίη δʼ ἂν ἐμοὶ καὶ μᾶλλον ἔτʼ εἴη  
with blood. Then I would have far more peace

**23** αὔριον· οὐ μὲν γάρ τί σʼ ὑποστρέψεσθαι ὀΐω  
tomorrow, for I do not think you would come back

**24** δεύτερον ἐς μέγαρον Λαερτιάδεω Ὀδυσῆος.  
a second time to the hall of Odysseus, son of Laertes."

**25** τὸν δὲ χολωσάμενος προσεφώνεεν Ἶρος ἀλήτης·  
Then, in anger, Irus the vagrant said to him:

**26** ὢ πόποι, ὡς ὁ μολοβρὸς ἐπιτροχάδην ἀγορεύει,  
"Look how the glutton runs on, gabbling fast,

**27** γρηῒ καμινοῖ ἶσος· ὃν ἂν κακὰ μητισαίμην  
like an old woman at her oven! I could plan him some harm,

**28** κόπτων ἀμφοτέρῃσι, χαμαὶ δέ κε πάντας ὀδόντας  
striking with both fists, and knock all the teeth

**29** γναθμῶν ἐξελάσαιμι συὸς ὣς ληϊβοτείρης.  
out of his jaws to the ground, like a pig caught in the corn.

**30** ζῶσαι νῦν, ἵνα πάντες ἐπιγνώωσι καὶ οἵδε  
Gird yourself now, so all these men too may know us

**31** μαρναμένους· πῶς δʼ ἂν σὺ νεωτέρῳ ἀνδρὶ μάχοιο;  
as we fight. But how could you stand against a younger man?"

**32** ὣς οἱ μὲν προπάροιθε θυράων ὑψηλάων  
So before the lofty doors the two of them

**33** οὐδοῦ ἔπι ξεστοῦ πανθυμαδὸν ὀκριόωντο.  
raged with all their hearts on the polished threshold.

**34** τοῖϊν δὲ ξυνέηχʼ ἱερὸν μένος Ἀντινόοιο,  
The sacred strength of Antinous heard the two of them,
> 'sacred strength of Antinous': A periphrasis: 'the sacred strength of Antinous' simply means Antinous himself. Such reverential paraphrases for a person are common in epic.

**35** ἡδὺ δʼ ἄρʼ ἐκγελάσας μετεφώνει μνηστήρεσσιν·  
and laughing with delight he spoke out among the suitors:

**36** ὦ φίλοι, οὐ μέν πώ τι πάρος τοιοῦτον ἐτύχθη,  
"Friends, never before has such a thing happened,

**37** οἵην τερπωλὴν θεὸς ἤγαγεν ἐς τόδε δῶμα.  
such sport as a god has brought into this house!

**38** ὁ ξεῖνός τε καὶ Ἶρος ἐρίζετον ἀλλήλοιϊν  
The stranger and Irus are challenging each other

**39** χερσὶ μαχέσσασθαι· ἀλλὰ ξυνελάσσομεν ὦκα.  
to fight with fists. Come, let us match them quickly!"

**40** ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἀνήϊξαν γελόωντες,  
So he spoke, and they all sprang up laughing,

**41** ἀμφὶ δʼ ἄρα πτωχοὺς κακοείμονας ἠγερέθοντο.  
and gathered around the two ragged beggars.

**42** τοῖσιν δʼ Ἀντίνοος μετέφη, Εὐπείθεος υἱός·  
Then Antinous, son of Eupeithes, spoke among them:

**43** κέκλυτέ μευ, μνηστῆρες ἀγήνορες, ὄφρα τι
                     εἴπω.  
"Listen to me, proud suitors, while I say something.

**44** γαστέρες αἵδʼ αἰγῶν κέατʼ ἐν πυρί, τὰς ἐπὶ δόρπῳ  
These goats' paunches lie at the fire, which for supper

**45** κατθέμεθα κνίσης τε καὶ αἵματος ἐμπλήσαντες·  
we set aside, having filled them with fat and blood.

**46** ὁππότερος δέ κε νικήσῃ κρείσσων τε γένηται,  
Whichever of the two wins and proves himself the better,
> future condition with subjunctive: The relative 'whichever' with the particle ke and the aorist subjunctive sets up a future open condition: whoever should win.

**47** τάων ἥν κʼ ἐθέλῃσιν ἀναστὰς αὐτὸς ἑλέσθω·  
let him stand up and take for himself whichever of these he wants;

**48** αἰεὶ αὖθʼ ἡμῖν μεταδαίσεται, οὐδέ τινʼ ἄλλον  
and always afterward he will feast with us, and we will not let

**49** πτωχὸν ἔσω μίσγεσθαι ἐάσομεν αἰτήσοντα.  
any other beggar come in among us to ask for alms."

**50** ὣς ἔφατʼ Ἀντίνοος, τοῖσιν δʼ ἐπιήνδανε μῦθος.  
So spoke Antinous, and the saying pleased them.

**51** τοῖς δὲ δολοφρονέων μετέφη πολύμητις Ὀδυσσεύς·  
Then, with cunning intent, resourceful Odysseus spoke among them:
> scheming participle: A present participle, 'plotting in his mind,' marks Odysseus' speech as a deliberate ploy even as he plays the humble beggar.

**52** ὦ φίλοι, οὔ πως ἔστι νεωτέρῳ ἀνδρὶ μάχεσθαι  
"Friends, there is no way for an old man worn down by hardship

**53** ἄνδρα γέροντα, δύῃ ἀρημένον· ἀλλά με γαστὴρ  
to fight a younger one. But my belly,

**54** ὀτρύνει κακοεργός, ἵνα πληγῇσι δαμείω.  
doer of mischief, drives me on, to be beaten down with blows.

**55** ἀλλʼ ἄγε νῦν μοι πάντες ὀμόσσατε καρτερὸν ὅρκον,  
But come now, all of you swear me a strong oath,

**56** μή τις ἐπʼ Ἴρῳ ἦρα φέρων ἐμὲ χειρὶ βαρείῃ  
that none of you, favoring Irus, will strike me with a heavy hand

**57** πλήξῃ ἀτασθάλλων, τούτῳ δέ με ἶφι δαμάσσῃ.  
in recklessness, and beat me down by force for his sake."

**58** ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἀπώμνυον ὡς
                  ἐκέλευεν.  
So he spoke, and they all swore as he bid them.

**59** αὐτὰρ ἐπεί ῥʼ ὄμοσάν τε τελεύτησάν τε τὸν ὅρκον,  
But when they had sworn and finished the oath,

**60** τοῖς δʼ αὖτις μετέειφʼ ἱερὴ ἲς Τηλεμάχοιο·  
the sacred strength of Telemachus again spoke among them:

**61** ξεῖνʼ, εἴ σʼ ὀτρύνει κραδίη καὶ θυμὸς ἀγήνωρ  
"Stranger, if your heart and proud spirit urge you

**62** τοῦτον ἀλέξασθαι, τῶν δʼ ἄλλων μή τινʼ Ἀχαιῶν  
to fend off this man, fear none of the other Achaeans,

**63** δείδιθʼ, ἐπεὶ πλεόνεσσι μαχήσεται ὅς κέ σε θείνῃ·  
since whoever strikes you will have to fight more than one.

**64** ξεινοδόκος μὲν ἐγών, ἐπὶ δʼ αἰνεῖτον βασιλῆες,  
I am your host, and the princes approve as well,

**65** Ἀντίνοός τε καὶ Εὐρύμαχος, πεπνυμένω ἄμφω.  
Antinous and Eurymachus, both men of sense."

**66** ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἐπῄνεον· αὐτὰρ
                  Ὀδυσσεὺς  
So he spoke, and they all assented. Then Odysseus

**67** ζώσατο μὲν ῥάκεσιν περὶ μήδεα, φαῖνε δὲ μηροὺς  
girded his rags about his loins, and showed his thighs,

**68** καλούς τε μεγάλους τε, φάνεν δέ οἱ εὐρέες ὦμοι  
fine and great, and his broad shoulders came into view,

**69** στήθεά τε στιβαροί τε βραχίονες· αὐτὰρ Ἀθήνη  
his chest and sturdy arms. And Athena,

**70** ἄγχι παρισταμένη μέλεʼ ἤλδανε ποιμένι λαῶν.  
standing close beside, filled out the limbs of the shepherd of the people.
> 'shepherd of the people': A formulaic epithet for a king or leader, here for Odysseus. The dative goes with the verb 'made greater for him.'

**71** μνηστῆρες δʼ ἄρα πάντες ὑπερφιάλως ἀγάσαντο·  
Then all the suitors were astonished beyond measure,

**72** ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·  
and one would look at his neighbor and say:

**73** ἦ τάχα Ἶρος Ἄϊρος ἐπίσπαστον κακὸν ἕξει,  
"Soon Irus, un-Irused, will have the trouble he brought on himself,
> wordplay 'Irus un-Irus': A pun: Iros Airos, 'Irus no-longer-Irus,' jokes that the beggar is about to lose the very name and standing he flaunted.

**74** οἵην ἐκ ῥακέων ὁ γέρων ἐπιγουνίδα φαίνει.  
such a thigh the old man shows from under his rags!"

**75** ὣς ἄρʼ ἔφαν, Ἴρῳ δὲ κακῶς ὠρίνετο θυμός.  
So they spoke, and Irus' spirit was badly shaken.

**76** ἀλλὰ καὶ ὣς δρηστῆρες ἄγον ζώσαντες ἀνάγκῃ  
But even so the servants girded him and led him on by force,

**77** δειδιότα· σάρκες δὲ περιτρομέοντο μέλεσσιν.  
terrified; the flesh quivered on his limbs.

**78** Ἀντίνοος δʼ ἐνένιπεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·  
Antinous rebuked him, spoke, and called him by name:

**79** νῦν μὲν μήτʼ εἴης, βουγάϊε, μήτε γένοιο,  
"Better now if you did not exist, you braggart, or had never been born,

**80** εἰ δὴ τοῦτόν γε τρομέεις καὶ δείδιας αἰνῶς,  
if you tremble at this man and dread him so terribly,

**81** ἄνδρα γέροντα, δύῃ ἀρημένον, ἥ μιν ἱκάνει.  
an old man worn down by the hardship that has come upon him.

**82** ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται·  
But I tell you plainly, and it will surely be done:

**83** αἴ κέν σʼ οὗτος νικήσῃ κρείσσων τε γένηται,  
if this man beats you and proves the better,

**84** πέμψω σʼ ἤπειρόνδε, βαλὼν ἐν νηὶ μελαίνῃ,  
I will throw you into a black ship and send you to the mainland,

**85** εἰς Ἔχετον βασιλῆα, βροτῶν δηλήμονα πάντων,  
to King Echetus, mangler of all mortals,

**86** ὅς κʼ ἀπὸ ῥῖνα τάμῃσι καὶ οὔατα νηλέϊ χαλκῷ,  
who will cut off your nose and ears with the pitiless bronze,

**87** μήδεά τʼ ἐξερύσας δώῃ κυσὶν ὠμὰ δάσασθαι.  
and tear out your genitals and give them raw to the dogs to eat."

**88** ὣς φάτο, τῷ δʼ ἔτι μᾶλλον ὑπὸ τρόμος ἔλλαβε
                  γυῖα.  
So he spoke, and trembling seized Irus' limbs all the more.

**89** ἐς μέσσον δʼ ἄναγον· τὼ δʼ ἄμφω χεῖρας ἀνέσχον.  
They led him into the middle, and both men put up their hands.

**90** δὴ τότε μερμήριξε πολύτλας δῖος Ὀδυσσεὺς  
Then much-enduring noble Odysseus pondered
> 'much-enduring noble Odysseus': One of Odysseus' most frequent epithet-formulas, marking his defining quality of endurance through suffering.

**91** ἢ ἐλάσειʼ ὥς μιν ψυχὴ λίποι αὖθι πεσόντα,  
whether to strike him so that his life left him as he fell on the spot,

**92** ἦέ μιν ἦκʼ ἐλάσειε τανύσσειέν τʼ ἐπὶ γαίῃ.  
or to hit him lightly and stretch him out on the ground.

**93** ὧδε δέ οἱ φρονέοντι δοάσσατο κέρδιον εἶναι,  
And as he thought it over, this seemed the better course:

**94** ἦκʼ ἐλάσαι, ἵνα μή μιν ἐπιφρασσαίατʼ Ἀχαιοί.  
to strike lightly, so the Achaeans would not suspect him.

**95** δὴ τότʼ ἀνασχομένω ὁ μὲν ἤλασε δεξιὸν ὦμον  
Then, as both raised their fists, Irus struck the right shoulder,

**96** Ἶρος, ὁ δʼ αὐχένʼ ἔλασσεν ὑπʼ οὔατος, ὀστέα δʼ εἴσω  
but the other hit his neck below the ear, and crushed the bones

**97** ἔθλασεν· αὐτίκα δʼ ἦλθε κατὰ στόμα φοίνιον αἷμα,  
within; at once the red blood came up through his mouth,

**98** κὰδ δʼ ἔπεσʼ ἐν κονίῃσι μακών, σὺν δʼ ἤλασʼ ὀδόντας  
and bellowing he fell in the dust, gnashing his teeth

**99** λακτίζων ποσὶ γαῖαν· ἀτὰρ μνηστῆρες ἀγαυοὶ  
and kicking the ground with his feet. But the lordly suitors

**100** χεῖρας ἀνασχόμενοι γέλῳ ἔκθανον. αὐτὰρ Ὀδυσσεὺς  
threw up their hands and died with laughter. Then Odysseus

**101** ἕλκε διὲκ προθύροιο λαβὼν ποδός, ὄφρʼ ἵκετʼ αὐλήν,  
took him by the foot and dragged him out through the porch, till he reached the courtyard

**102** αἰθούσης τε θύρας· καί μιν ποτὶ ἑρκίον αὐλῆς  
and the doors of the gallery. There he propped him against the courtyard wall,

**103** εἷσεν ἀνακλίνας· σκῆπτρον δέ οἱ ἔμβαλε χειρί,  
set him up, leaning, put a staff in his hand,

**104** καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·  
and spoke to him, addressing him with winged words:

**105** ἐνταυθοῖ νῦν ἧσο σύας τε κύνας τʼ ἀπερύκων,  
"Sit here now and keep off the pigs and dogs,

**106** μηδὲ σύ γε ξείνων καὶ πτωχῶν κοίρανος εἶναι  
and do not try to be lord over strangers and beggars,

**107** λυγρὸς ἐών, μή πού τι κακὸν καὶ μεῖζον ἐπαύρῃ.  
wretch that you are, or you may suffer something even worse."

**108** ἦ ῥα καὶ ἀμφʼ ὤμοισιν ἀεικέα βάλλετο πήρην,  
He spoke, and slung over his shoulders the shabby wallet,

**109** πυκνὰ ῥωγαλέην· ἐν δὲ στρόφος ἦεν ἀορτήρ.  
all full of holes, with a twisted cord for a strap.

**110** ἂψ δʼ ὅ γʼ ἐπʼ οὐδὸν ἰὼν κατʼ ἄρʼ ἕζετο· τοὶ δʼ ἴσαν εἴσω  
Then he went back and sat down on the threshold, while they went inside,

**111** ἡδὺ γελώοντες καὶ δεικανόωντʼ ἐπέεσσι·  
laughing merrily, and they greeted him with words:

**112** Ζεύς τοι δοίη, ξεῖνε, καὶ ἀθάνατοι θεοὶ
                     ἄλλοι,  
"May Zeus grant you, stranger, and the other immortal gods,
> Optative of wish: δοίη is an aorist optative of δίδωμι expressing a wish or prayer: 'may Zeus grant.' The optative without ἄν is the standard way Homer frames blessings.

**113** ὅττι μάλιστʼ ἐθέλεις καί τοι φίλον ἔπλετο θυμῷ,  
whatever you most desire and is dear to your heart,

**114** ὃς τοῦτον τὸν ἄναλτον ἀλητεύειν ἀπέπαυσας  
you who have stopped this insatiable creature from begging

**115** ἐν δήμῳ· τάχα γάρ μιν ἀνάξομεν ἤπειρόνδε  
in the land; for soon we will ship him off to the mainland

**116** εἰς Ἔχετον βασιλῆα, βροτῶν δηλήμονα πάντων.  
to King Echetus, the maimer of all mortals."

**117** ὣς ἄρʼ ἔφαν, χαῖρεν δὲ κλεηδόνι δῖος Ὀδυσσεύς.  
So they spoke, and noble Odysseus rejoiced at the omen.
> Omen in a chance word: κληδών is a word or utterance taken as a portent. The suitors mean their praise mockingly, but Odysseus reads it as a true sign of his coming triumph.

**118** Ἀντίνοος δʼ ἄρα οἱ μεγάλην παρὰ γαστέρα θῆκεν,  
Then Antinous set a great paunch beside him,

**119** ἐμπλείην κνίσης τε καὶ αἵματος· Ἀμφίνομος δὲ  
stuffed full of fat and blood; and Amphinomus

**120** ἄρτους ἐκ κανέοιο δύω παρέθηκεν ἀείρας  
took two loaves from the basket and set them before him

**121** καὶ δέπαϊ χρυσέῳ δειδίσκετο, φώνησέν τε·  
and pledged him with a golden cup, and spoke:

**122** χαῖρε, πάτερ ὦ ξεῖνε, γένοιτό τοι ἔς περ
                     ὀπίσσω  
"Hail, father stranger; may prosperity be yours
> Optative of wish again: γένοιτο, aorist optative of γίγνομαι, continues the prayer formula: 'may it come to be for you.' Amphinomus, unlike the mocking suitors, seems to mean the blessing sincerely.

**123** ὄλβος· ἀτὰρ μὲν νῦν γε κακοῖς ἔχεαι πολέεσσι.  
in time to come; for now you are gripped by many troubles."

**124** τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις
                  Ὀδυσσεύς·  
Then Odysseus of many wiles answered him:
> Formulaic epithet: πολύμητις, 'of many devices,' is Odysseus's signature epithet, slotting into the hexameter at line-end. Such fixed epithets are a hallmark of oral composition.

**125** Ἀμφίνομʼ, ἦ μάλα μοι δοκέεις πεπνυμένος εἶναι·  
"Amphinomus, you truly seem to me a man of sense;

**126** τοίου γὰρ καὶ πατρός, ἐπεὶ κλέος ἐσθλὸν ἄκουον,  
such was your father too, for I heard his noble fame,

**127** Νῖσον Δουλιχιῆα ἐΰν τʼ ἔμεν ἀφνειόν τε·  
Nisus of Dulichium, that he was both brave and rich.

**128** τοῦ σʼ ἔκ φασι γενέσθαι, ἐπητῇ δʼ ἀνδρὶ ἔοικας.  
They say you are his son, and you look like a courteous man.

**129** τοὔνεκά τοι ἐρέω, σὺ δὲ σύνθεο καί μευ ἄκουσον·  
So I will tell you something; mark it and hear me.

**130** οὐδὲν ἀκιδνότερον γαῖα τρέφει ἀνθρώποιο,  
the earth nurtures nothing frailer than a human being.
> Comparative adjective: ἀκιδνότερον is the comparative of ἀκιδνός, 'feeble': 'nothing more frail.' The line opens one of the Odyssey's great meditations on human weakness.

**131** πάντων ὅσσα τε γαῖαν ἔπι πνείει τε καὶ ἕρπει.  
of all things that breathe and creep upon the earth.

**132** οὐ μὲν γάρ ποτέ φησι κακὸν πείσεσθαι ὀπίσσω,  
For a man thinks he will never suffer harm hereafter,

**133** ὄφρʼ ἀρετὴν παρέχωσι θεοὶ καὶ γούνατʼ ὀρώρῃ·  
so long as the gods grant him strength and his knees are quick;

**134** ἀλλʼ ὅτε δὴ καὶ λυγρὰ θεοὶ μάκαρες τελέσωσι,  
but when the blessed gods bring sorrows to pass as well,

**135** καὶ τὰ φέρει ἀεκαζόμενος τετληότι θυμῷ·  
these too he bears, unwilling, with an enduring heart.
> The enduring heart: τετληώς is a perfect participle of τλάω, 'to endure'; the phrase 'with enduring heart' captures the Odyssey's central virtue of patient suffering, the same root behind Odysseus's epithet πολύτλας.

**136** τοῖος γὰρ νόος ἐστὶν ἐπιχθονίων ἀνθρώπων  
For such is the mind of mortal men upon the earth,

**137** οἷον ἐπʼ ἦμαρ ἄγησι πατὴρ ἀνδρῶν τε θεῶν τε.  
as is the day the father of men and gods brings on them.

**138** καὶ γὰρ ἐγώ ποτʼ ἔμελλον ἐν ἀνδράσιν ὄλβιος εἶναι,  
For I too was once destined to be prosperous among men,

**139** πολλὰ δʼ ἀτάσθαλʼ ἔρεξα βίῃ καὶ κάρτεϊ εἴκων,  
and I did many reckless things, yielding to force and strength,

**140** πατρί τʼ ἐμῷ πίσυνος καὶ ἐμοῖσι κασιγνήτοισι.  
trusting in my father and my brothers.

**141** τῷ μή τίς ποτε πάμπαν ἀνὴρ ἀθεμίστιος εἴη,  
Therefore let no man ever be utterly lawless,

**142** ἀλλʼ ὅ γε σιγῇ δῶρα θεῶν ἔχοι, ὅττι διδοῖεν.  
but let him keep in silence the gods' gifts, whatever they give.

**143** οἷʼ ὁρόω μνηστῆρας ἀτάσθαλα μηχανόωντας,  
Such reckless deeds I see the suitors contriving,

**144** κτήματα κείροντας καὶ ἀτιμάζοντας ἄκοιτιν  
wasting the goods and dishonoring the wife

**145** ἀνδρός, ὃν οὐκέτι φημὶ φίλων καὶ πατρίδος αἴης  
of a man who, I say, will not for long be far

**146** δηρὸν ἀπέσσεσθαι· μάλα δὲ σχεδόν. ἀλλά σε δαίμων  
from his friends and his native land; he is very near. But may a god

**147** οἴκαδʼ ὑπεξαγάγοι, μηδʼ ἀντιάσειας ἐκείνῳ,  
lead you safely home, that you not meet that man
> Optative of wish for Amphinomus: ὑπεξαγάγοι, aorist optative, expresses Odysseus's wish: 'may a god lead you away to safety.' He alone among the suitors earns this hint of pity and warning.

**148** ὁππότε νοστήσειε φίλην ἐς πατρίδα γαῖαν·  
when he returns to his own dear native land;

**149** οὐ γὰρ ἀναιμωτί γε διακρινέεσθαι ὀΐω  
for I do not think the suitors and that man will part

**150** μνηστῆρας καὶ κεῖνον, ἐπεί κε μέλαθρον ὑπέλθῃ.  
without bloodshed, once he comes beneath his roof."

**151** ὣς φάτο, καὶ σπείσας ἔπιεν μελιηδέα οἶνον,  
So he spoke, and poured a libation and drank the honey-sweet wine,

**152** ἂψ δʼ ἐν χερσὶν ἔθηκε δέπας κοσμήτορι λαῶν.  
then put the cup back into the hands of the marshal of the people.

**153** αὐτὰρ ὁ βῆ διὰ δῶμα φίλον τετιημένος ἦτορ,  
But he went off through the hall with grieving heart,

**154** νευστάζων κεφαλῇ· δὴ γὰρ κακὸν ὄσσετο θυμός.  
nodding his head; for his spirit foreboded evil.
> Foreboding: ὄσσομαι means to forebode or have a foreboding vision, related to the word for 'eye.' Amphinomus dimly senses the doom Athena has already fixed for him.

**155** ἀλλʼ οὐδʼ ὣς φύγε κῆρα· πέδησε δὲ καὶ τὸν Ἀθήνη  
Yet even so he did not escape death; Athena had bound him too,

**156** Τηλεμάχου ὑπὸ χερσὶ καὶ ἔγχεϊ ἶφι δαμῆναι.  
to be brought low by Telemachus's hands and spear.

**157** ἂψ δʼ αὖτις κατʼ ἄρʼ ἕζετʼ ἐπὶ θρόνου ἔνθεν ἀνέστη.  
He went back and sat down on the chair from which he had risen.

**158** τῇ δʼ ἄρʼ ἐπὶ φρεσὶ θῆκε θεὰ γλαυκῶπις Ἀθήνη,  
Then the goddess, bright-eyed Athena, put it in the mind
> Bright-eyed Athena: γλαυκῶπις, the standard epithet of Athena, suggests 'gleaming-eyed' or 'owl-eyed.' It recurs as a fixed metrical formula across both epics.

**159** κούρῃ Ἰκαρίοιο, περίφρονι Πηνελοπείῃ,  
of the daughter of Icarius, wise Penelope,

**160** μνηστήρεσσι φανῆναι, ὅπως πετάσειε μάλιστα  
to show herself to the suitors, so that she might most stir

**161** θυμὸν μνηστήρων ἰδὲ τιμήεσσα γένοιτο  
the hearts of the suitors, and become more honored

**162** μᾶλλον πρὸς πόσιός τε καὶ υἱέος ἢ πάρος ἦεν.  
in the eyes of her husband and her son than before.

**163** ἀχρεῖον δʼ ἐγέλασσεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·  
She gave a faint, pointless laugh, and spoke and said:
> An awkward laugh: ἀχρεῖον here describes Penelope's laugh as forced or pointless, betraying her unease at the impulse Athena has placed in her. The same word is used of an embarrassed laugh elsewhere in epic.

**164** Εὐρυνόμη, θυμός μοι ἐέλδεται, οὔ τι πάρος
                     γε,  
"Eurynome, my heart longs, as never before,

**165** μνηστήρεσσι φανῆναι, ἀπεχθομένοισί περ ἔμπης·  
to show myself to the suitors, hateful though they are;

**166** παιδὶ δέ κεν εἴποιμι ἔπος, τό κε κέρδιον εἴη,  
and I would say a word to my son that would be better,

**167** μὴ πάντα μνηστῆρσιν ὑπερφιάλοισιν ὁμιλεῖν,  
that he not keep company with the arrogant suitors,

**168** οἵ τʼ εὖ μὲν βάζουσι, κακῶς δʼ ὄπιθεν φρονέουσι.  
who speak fair but plot evil behind it."
> men ... de contrast: The μέν...δέ pairing sets 'they speak well' against 'they think evil,' a balanced antithesis. This particle pair is Homer's basic tool for marking contrast.

**169** τὴν δʼ αὖτʼ Εὐρυνόμη ταμίη πρὸς μῦθον ἔειπεν·  
Then Eurynome the housekeeper answered her:

**170** ναὶ δὴ ταῦτά γε πάντα, τέκος, κατὰ μοῖραν ἔειπες.  
"Yes indeed, my child, all this you have said rightly.

**171** ἀλλʼ ἴθι καὶ σῷ παιδὶ ἔπος φάο μηδʼ ἐπίκευθε,  
But go and speak the word to your son, and hide nothing,

**172** χρῶτʼ ἀπονιψαμένη καὶ ἐπιχρίσασα παρειάς·  
after you have washed your skin and anointed your cheeks;
> Middle voice participle: ἀπονιψαμένη is an aorist middle participle of ἀπονίζω: 'having washed (herself).' The middle voice marks the action as done to or for oneself.

**173** μηδʼ οὕτω δακρύοισι πεφυρμένη ἀμφὶ πρόσωπα  
and do not go like this, your face all stained with tears;

**174** ἔρχευ, ἐπεὶ κάκιον πενθήμεναι ἄκριτον αἰεί.  
for it is worse to grieve forever without measure.

**175** ἤδη μὲν γάρ τοι παῖς τηλίκος, ὃν σὺ μάλιστα  
For your son is now of the very age you most

**176** ἠρῶ ἀθανάτοισι γενειήσαντα ἰδέσθαι.  
prayed to the immortals to see him with a beard."

**177** τὴν δʼ αὖτε προσέειπε περίφρων Πηνελόπεια·  
Then wise Penelope answered her in turn:

**178** Εὐρυνόμη, μὴ ταῦτα παραύδα, κηδομένη περ,  
"Eurynome, do not urge me to this, kindly though you mean it,

**179** χρῶτʼ ἀπονίπτεσθαι καὶ ἐπιχρίεσθαι ἀλοιφῇ·  
to wash my skin and anoint myself with oil;

**180** ἀγλαΐην γὰρ ἐμοί γε θεοί, τοὶ Ὄλυμπον ἔχουσιν,  
for the gods who hold Olympus destroyed my beauty

**181** ὤλεσαν, ἐξ οὗ κεῖνος ἔβη κοίλῃς ἐνὶ νηυσίν.  
from the day that man went off in the hollow ships.

**182** ἀλλά μοι Αὐτονόην τε καὶ Ἱπποδάμειαν ἄνωχθι  
But bid Autonoe and Hippodameia

**183** ἐλθέμεν, ὄφρα κέ μοι παρστήετον ἐν μεγάροισιν·  
come to me, so that they may stand beside me in the hall;

**184** οἴη δʼ οὐκ εἴσειμι μετʼ ἀνέρας· αἰδέομαι γάρ.  
I will not go alone among the men; I feel shame."

**185** ὣς ἄρʼ ἔφη, γρηῢς δὲ διὲκ μεγάροιο βεβήκει  
So she spoke, and the old woman went off through the hall

**186** ἀγγελέουσα γυναιξὶ καὶ ὀτρυνέουσα νέεσθαι.  
to tell the women and urge them to come.

**187** ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε θεὰ γλαυκῶπις Ἀθήνη·  
Then the goddess, bright-eyed Athena, devised another thing:

**188** κούρῃ Ἰκαρίοιο κατὰ γλυκὺν ὕπνον ἔχευεν,  
over the daughter of Icarius she poured sweet sleep,

**189** εὗδε δʼ ἀνακλινθεῖσα, λύθεν δέ οἱ ἅψεα πάντα  
and she slept, reclined; and all her limbs were loosed

**190** αὐτοῦ ἐνὶ κλιντῆρι· τέως δʼ ἄρα δῖα θεάων  
there on the couch; and meanwhile the bright goddess

**191** ἄμβροτα δῶρα δίδου, ἵνα μιν θησαίατʼ Ἀχαιοί.  
gave her immortal gifts, that the Achaeans might marvel at her.

**192** κάλλεϊ μέν οἱ πρῶτα προσώπατα καλὰ κάθηρεν  
First she cleansed her lovely face with beauty,

**193** ἀμβροσίῳ, οἵῳ περ ἐϋστέφανος Κυθέρεια  
with the ambrosial kind that fair-crowned Cytherea

**194** χρίεται, εὖτʼ ἂν ἴῃ Χαρίτων χορὸν ἱμερόεντα·  
anoints herself when she goes to the lovely dance of the Graces;

**195** καί μιν μακροτέρην καὶ πάσσονα θῆκεν ἰδέσθαι,  
and she made her taller and fuller to behold,

**196** λευκοτέρην δʼ ἄρα μιν θῆκε πριστοῦ ἐλέφαντος.  
and made her whiter than sawn ivory.

**197** ἡ μὲν ἄρʼ ὣς ἔρξασʼ ἀπεβήσετο δῖα θεάων,  
When the bright goddess had done this, she went away,

**198** ἦλθον δʼ ἀμφίπολοι λευκώλενοι ἐκ μεγάροιο  
and the white-armed maidservants came from the hall,
> White-armed: λευκώλενος, 'white-armed,' is a stock epithet for women in epic, here applied to the maids. Such epithets fill out the verse and lend a formulaic dignity.

**199** φθόγγῳ ἐπερχόμεναι· τὴν δὲ γλυκὺς ὕπνος ἀνῆκε,  
approaching with their talk; and sweet sleep released her,

**200** καί ῥʼ ἀπομόρξατο χερσὶ παρειὰς φώνησέν τε·  
and she wiped her cheeks with her hands and spoke:

**201** ἦ με μάλʼ αἰνοπαθῆ μαλακὸν περὶ κῶμʼ
                     ἐκάλυψεν.  
"Truly a soft drowsiness wrapped me in my deep distress.

**202** αἴθε μοι ὣς μαλακὸν θάνατον πόροι Ἄρτεμις ἁγνὴ  
If only pure Artemis would grant me so soft a death
> Optative of wish: αἴθε with the aorist optative πόροι frames a future possible wish — not unattainable: 'would that Artemis might grant.' Unattainable wishes use αἴθε/εἴθε + the imperfect or aorist indicative; the optative here marks a wish held out as theoretically realizable. Penelope longs for a gentle death rather than endless grief.

**203** αὐτίκα νῦν, ἵνα μηκέτʼ ὀδυρομένη κατὰ θυμὸν  
right now, so that I might no longer waste my life away

**204** αἰῶνα φθινύθω, πόσιος ποθέουσα φίλοιο  
grieving in my heart, longing for my dear husband's

**205** παντοίην ἀρετήν, ἐπεὶ ἔξοχος ἦεν Ἀχαιῶν.  
every excellence, since he was foremost of the Achaeans."

**206** ὣς φαμένη κατέβαινʼ ὑπερώϊα σιγαλόεντα,  
So speaking, she came down from her shining upper rooms,

**207** οὐκ οἴη· ἅμα τῇ γε καὶ ἀμφίπολοι δύʼ ἕποντο.  
not alone; two handmaids followed her as well.

**208** ἡ δʼ ὅτε δὴ μνηστῆρας ἀφίκετο δῖα γυναικῶν,  
And when the bright woman reached the suitors,

**209** στῆ ῥα παρὰ σταθμὸν τέγεος πύκα ποιητοῖο,  
she stood by the pillar of the well-built roof,

**210** ἄντα παρειάων σχομένη λιπαρὰ κρήδεμνα·  
holding her shining veil before her cheeks;

**211** ἀμφίπολος δʼ ἄρα οἱ κεδνὴ ἑκάτερθε παρέστη.  
and a trusty handmaid stood on either side of her.

**212** τῶν δʼ αὐτοῦ λύτο γούνατʼ, ἔρῳ δʼ ἄρα θυμὸν ἔθελχθεν,  
Then their knees went slack where they sat, their hearts bewitched with desire,
> Knees loosed by desire: 'Their knees were loosed' is normally a battle idiom for collapse in death; here it is wrenched to describe the suitors undone by longing. The same phrase will recur grimly when they die.

**213** πάντες δʼ ἠρήσαντο παραὶ λεχέεσσι κλιθῆναι.  
and every one prayed to lie beside her in bed.

**214** ἡ δʼ αὖ Τηλέμαχον προσεφώνεεν, ὃν φίλον υἱόν·  
But she addressed Telemachus, her dear son:

**215** Τηλέμαχʼ, οὐκέτι τοι φρένες ἔμπεδοι οὐδὲ
                     νόημα·  
"Telemachus, your wits are no longer steady, nor your judgment.

**216** παῖς ἔτʼ ἐὼν καὶ μᾶλλον ἐνὶ φρεσὶ κέρδεʼ ἐνώμας·  
While still a boy you turned over shrewder thoughts in your mind;

**217** νῦν δʼ, ὅτε δὴ μέγας ἐσσὶ καὶ ἥβης μέτρον ἱκάνεις,  
but now, when you are grown and have reached the measure of youth,

**218** καί κέν τις φαίη γόνον ἔμμεναι ὀλβίου ἀνδρός,  
and a stranger looking at your stature and beauty

**219** ἐς μέγεθος καὶ κάλλος ὁρώμενος, ἀλλότριος φώς,  
might say you were the son of a prosperous man,

**220** οὐκέτι τοι φρένες εἰσὶν ἐναίσιμοι οὐδὲ νόημα.  
your wits are no longer sound, nor your judgment.

**221** οἷον δὴ τόδε ἔργον ἐνὶ μεγάροισιν ἐτύχθη,  
What a thing this is that has now been done in our halls,

**222** ὃς τὸν ξεῖνον ἔασας ἀεικισθήμεναι οὕτως.  
that you let the stranger be abused in such a way!

**223** πῶς νῦν, εἴ τι ξεῖνος ἐν ἡμετέροισι δόμοισιν  
What now, if the stranger, sitting here in our house,

**224** ἥμενος ὧδε πάθοι ῥυστακτύος ἐξ ἀλεγεινῆς;  
should suffer harm from such cruel rough handling?
> Rough handling: The rare noun rhustaktys means a dragging or hauling about, hence violent manhandling. It evokes the threat Iros made earlier to drag the old man out by the foot.

**225** σοί κʼ αἶσχος λώβη τε μετʼ ἀνθρώποισι πέλοιτο.  
Shame and disgrace before all people would come upon you.
> Optative of consequence: The optative peloito ('would come to be') states what would follow from the stranger's mistreatment, a potential outcome rather than a fact.

**226** τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·  
Then thoughtful Telemachus answered her in turn:

**227** μῆτερ ἐμή, τὸ μὲν οὔ σε νεμεσσῶμαι κεχολῶσθαι·  
"My mother, I do not blame you for being angry at this;

**228** αὐτὰρ ἐγὼ θυμῷ νοέω καὶ οἶδα ἕκαστα,  
but in my heart I understand and know each thing,

**229** ἐσθλά τε καὶ τὰ χέρεια· πάρος δʼ ἔτι νήπιος ἦα.  
both the good and the worse; before this I was still a child.

**230** ἀλλά τοι οὐ δύναμαι πεπνυμένα πάντα νοῆσαι·  
Yet I cannot reckon every prudent course,

**231** ἐκ γάρ με πλήσσουσι παρήμενοι ἄλλοθεν ἄλλος  
for these men unnerve me, sitting beside me one on this side, one on that,

**232** οἵδε κακὰ φρονέοντες, ἐμοὶ δʼ οὐκ εἰσὶν ἀρωγοί.  
plotting evil, and I have no helpers.
> Participle of intent: The present participle phroneontes ('intending, plotting') describes the suitors' ongoing scheming and stands in apposition to the subject of the previous line.

**233** οὐ μέν τοι ξείνου γε καὶ Ἴρου μῶλος ἐτύχθη  
Still, the bout between the stranger and Iros did not turn out

**234** μνηστήρων ἰότητι, βίῃ δʼ ὅ γε φέρτερος ἦεν.  
as the suitors wished; in strength the stranger proved the better.

**235** αἲ γάρ, Ζεῦ τε πάτερ καὶ Ἀθηναίη καὶ Ἄπολλον,  
Would, by Father Zeus and Athena and Apollo,
> Wish particle: The combination ai gar introduces a wish ('would that...'), here completed by the optatives in the following lines. It is a standard Homeric way to frame a prayer or longing.

**236** οὕτω νῦν μνηστῆρες ἐν ἡμετέροισι δόμοισι  
that the suitors now in our house

**237** νεύοιεν κεφαλὰς δεδμημένοι, οἱ μὲν ἐν αὐλῇ,  
might droop their heads, broken down, some in the courtyard,

**238** οἱ δʼ ἔντοσθε δόμοιο, λελῦτο δὲ γυῖα ἑκάστου,  
and some inside the house, with the limbs of each gone slack,

**239** ὡς νῦν Ἶρος κεῖνος ἐπʼ αὐλείῃσι θύρῃσιν  
as now that Iros yonder, at the courtyard gates,

**240** ἧσται νευστάζων κεφαλῇ, μεθύοντι ἐοικώς,  
sits nodding his head, looking like a drunken man,

**241** οὐδʼ ὀρθὸς στῆναι δύναται ποσὶν οὐδὲ νέεσθαι  
and cannot stand upright on his feet nor make his way

**242** οἴκαδʼ, ὅπη οἱ νόστος, ἐπεὶ φίλα γυῖα λέλυνται.  
home, wherever his road may be, since his dear limbs are slack."
> Nostos, homecoming: Nostos, the return home, is the great theme of the poem. the suitors use it ironically of the beaten Iros, who cannot even stagger back to his own lodging.

**243** ὣς οἱ μὲν τοιαῦτα πρὸς ἀλλήλους ἀγόρευον·  
So they spoke such things to one another;

**244** Εὐρύμαχος δʼ ἐπέεσσι προσηύδα Πηνελόπειαν·  
and Eurymachus addressed Penelope with these words:

**245** κούρη Ἰκαρίοιο, περίφρον Πηνελόπεια,  
"Daughter of Icarius, thoughtful Penelope,

**246** εἰ πάντες σε ἴδοιεν ἀνʼ Ἴασον Ἄργος Ἀχαιοί,  
if all the Achaeans throughout Iasian Argos could see you,

**247** πλέονές κε μνηστῆρες ἐν ὑμετέροισι δόμοισιν  
even more suitors would feast in your halls

**248** ἠῶθεν δαινύατʼ, ἐπεὶ περίεσσι γυναικῶν  
from dawn onward, since you surpass all women

**249** εἶδός τε μέγεθός τε ἰδὲ φρένας ἔνδον ἐΐσας.  
in beauty and in stature and in the balanced wit within."
> Balanced mind within: The phrase praises Penelope's well-proportioned, sound judgment. phrenes are the seat of thought and feeling, and eisas ('equal, balanced') marks them as steady and sound.

**250** τὸν δʼ ἠμείβετʼ ἔπειτα περίφρων Πηνελόπεια·  
Then thoughtful Penelope answered him:

**251** Εὐρύμαχʼ, ἦ τοι ἐμὴν ἀρετὴν εἶδός τε δέμας τε  
"Eurymachus, my excellence, my looks and figure,

**252** ὤλεσαν ἀθάνατοι, ὅτε Ἴλιον εἰσανέβαινον  
the immortals destroyed when the Argives set out for Ilium,
> Imperfect of the departure: The imperfect eisanebainon ('were going up, embarking') sets the scene of the army's setting out for Troy as ongoing background action against which her loss is fixed.

**253** Ἀργεῖοι, μετὰ τοῖσι δʼ ἐμὸς πόσις ᾖεν Ὀδυσσεύς.  
and among them my husband Odysseus went.

**254** εἰ κεῖνός γʼ ἐλθὼν τὸν ἐμὸν βίον ἀμφιπολεύοι,  
If he were to come and tend my life again,

**255** μεῖζόν κε κλέος εἴη ἐμὸν καὶ κάλλιον οὕτως.  
greater would my fame be, and fairer thus.
> Future-less-vivid wish: The optative protasis (amphipoleuoi) with the optative apodosis (eie + ke) frames a remote, longed-for condition: 'if he were to return... it would be.' It marks the hope as faint.

**256** νῦν δʼ ἄχομαι· τόσα γάρ μοι ἐπέσσευεν κακὰ δαίμων.  
But now I grieve, for a god has loosed such evils upon me.

**257** ἦ μὲν δὴ ὅτε τʼ ᾖε λιπὼν κάτα πατρίδα γαῖαν,  
Truly, when he set out, leaving his native land,

**258** δεξιτερὴν ἐπὶ καρπῷ ἑλὼν ἐμὲ χεῖρα προσηύδα·  
he took my right hand by the wrist and spoke to me:

**259** ὦ γύναι, οὐ γὰρ ὀΐω ἐϋκνήμιδας Ἀχαιοὺς  
'Wife, I do not think the well-greaved Achaeans
> Well-greaved Achaeans: A standard epithet of the Achaeans, naming the bronze greaves worn over the shins. Such formulaic epithets fit the meter and characterize the heroes as fully armed warriors.

**260** ἐκ Τροίης εὖ πάντας ἀπήμονας ἀπονέεσθαι·  
will all come safely back from Troy unscathed;

**261** καὶ γὰρ Τρῶάς φασι μαχητὰς ἔμμεναι ἄνδρας,  
for they say the Trojans too are fighting men,

**262** ἠμὲν ἀκοντιστὰς ἠδὲ ῥυτῆρας ὀϊστῶν  
both spearmen and drawers of the bow,

**263** ἵππων τʼ ὠκυπόδων ἐπιβήτορας, οἵ κε τάχιστα  
and mounters of swift-footed horses, who very quickly

**264** ἔκριναν μέγα νεῖκος ὁμοιΐου πολέμοιο.  
decide the great strife of leveling war.
> Leveling war: The epithet homoiios for war means 'leveling' or 'common to all', the strife that comes equally on every side and treats all alike. It conveys war's grim impartiality.

**265** τῷ οὐκ οἶδʼ ἤ κέν μʼ ἀνέσει θεός, ἦ κεν ἁλώω  
So I do not know whether a god will bring me back, or whether I shall be taken

**266** αὐτοῦ ἐνὶ Τροίῃ· σοὶ δʼ ἐνθάδε πάντα μελόντων.  
there in Troy. Let all things here be your care:
> Third-person imperative: melonton is a third-person plural imperative ('let them be a care'). Homeric Greek freely uses such commands directed at things rather than persons.

**267** μεμνῆσθαι πατρὸς καὶ μητέρος ἐν μεγάροισιν  
remember my father and mother in the halls
> Infinitive for command: The perfect infinitive memnesthai ('to remember, keep in mind') functions as an imperative, a common Homeric usage in instructions.

**268** ὡς νῦν, ἢ ἔτι μᾶλλον ἐμεῦ ἀπονόσφιν ἐόντος·  
as now, or even more, while I am far away;

**269** αὐτὰρ ἐπὴν δὴ παῖδα γενειήσαντα ἴδηαι,  
but when you see our son grown to a beard,

**270** γήμασθʼ ᾧ κʼ ἐθέλῃσθα, τεὸν κατὰ δῶμα λιποῦσα.  
marry whomever you wish, and leave your house behind.'

**271** κεῖνος τὼς ἀγόρευε· τὰ δὴ νῦν πάντα
                     τελεῖται.  
So he spoke; and now all this is being fulfilled.

**272** νὺξ δʼ ἔσται ὅτε δὴ στυγερὸς γάμος ἀντιβολήσει  
There will come a night when a hateful marriage will meet me,

**273** οὐλομένης ἐμέθεν, τῆς τε Ζεὺς ὄλβον ἀπηύρα.  
wretched as I am, whose happiness Zeus has taken away.
> Took away by force: apeura (from apaurao) means to snatch or strip away. Penelope says Zeus himself stripped her of her olbos, her prosperity and joy.

**274** ἀλλὰ τόδʼ αἰνὸν ἄχος κραδίην καὶ θυμὸν ἱκάνει·  
But this dread grief comes upon my heart and spirit:

**275** μνηστήρων οὐχ ἥδε δίκη τὸ πάροιθε τέτυκτο·  
this was not the suitors' way in time gone by.
> Dike, custom: Here dike means the established way or proper custom of courting, not abstract justice. Penelope contrasts the suitors' greed with the honorable practice of the past.

**276** οἵ τʼ ἀγαθήν τε γυναῖκα καὶ ἀφνειοῖο θύγατρα  
Those who wish to court a noble woman, the daughter

**277** μνηστεύειν ἐθέλωσι καὶ ἀλλήλοις ἐρίσωσιν,  
of a wealthy man, and vie with one another,

**278** αὐτοὶ τοί γʼ ἀπάγουσι βόας καὶ ἴφια μῆλα,  
themselves bring oxen and fat sheep,

**279** κούρης δαῖτα φίλοισι, καὶ ἀγλαὰ δῶρα διδοῦσιν·  
a feast for the girl's friends, and give splendid gifts;

**280** ἀλλʼ οὐκ ἀλλότριον βίοτον νήποινον ἔδουσιν.  
they do not devour another's living without recompense."
> Without recompense: nepoinon means unpunished or unpaid for, with no penalty rendered. It is the same word later used of the suitors dying 'unavenged'; here it brands their feasting as theft.

**281** ὣς φάτο, γήθησεν δὲ πολύτλας δῖος Ὀδυσσεύς,  
So she spoke, and much-enduring noble Odysseus rejoiced,
> Much-enduring Odysseus: polytlas dios Odysseus ('much-enduring noble Odysseus') is a fixed nominative formula filling the verse end. Such name-epithet phrases are building blocks of oral hexameter.

**282** οὕνεκα τῶν μὲν δῶρα παρέλκετο, θέλγε δὲ θυμὸν  
because she drew gifts from them, and charmed their hearts

**283** μειλιχίοις ἐπέεσσι, νόος δέ οἱ ἄλλα μενοίνα.  
with coaxing words, though her mind was set on other things.
> Mind bent elsewhere: menoina is imperfect ('kept intending'), marking the steady, hidden purpose of Penelope's noos behind her sweet words. The clause exposes her cunning.

**284** τὴν δʼ αὖτʼ Ἀντίνοος προσέφη, Εὐπείθεος υἱός,  
Then Antinous addressed her, the son of Eupeithes:

**285** κούρη Ἰκαρίοιο, περίφρον Πηνελόπεια,  
"Daughter of Icarius, thoughtful Penelope,

**286** δῶρα μὲν ὅς κʼ ἐθέλῃσιν Ἀχαιῶν ἐνθάδʼ ἐνεῖκαι,  
whatever gifts any of the Achaeans wishes to bring here,

**287** δέξασθʼ. οὐ γὰρ καλὸν ἀνήνασθαι δόσιν ἐστίν·  
accept them; for it is not right to refuse a gift.
> Aorist imperative: dexasthe is an aorist middle imperative ('accept!'), a single decisive command. The middle voice marks the action as done for the subject's own benefit.

**288** ἡμεῖς δʼ οὔτʼ ἐπὶ ἔργα πάρος γʼ ἴμεν οὔτε πῃ ἄλλῃ,  
But we will not go to our work or anywhere else

**289** πρίν γέ σε τῷ γήμασθαι Ἀχαιῶν ὅς τις ἄριστος.  
until you marry whichever of the Achaeans is best."

**290** ὣς ἔφατʼ Ἀντίνοος, τοῖσιν δʼ ἐπιήνδανε μῦθος·  
So spoke Antinous, and his words pleased them.

**291** δῶρα δʼ ἄρʼ οἰσέμεναι πρόεσαν κήρυκα ἕκαστος.  
Each man sent a herald to fetch his gifts.

**292** Ἀντινόῳ μὲν ἔνεικε μέγαν περικαλλέα πέπλον,  
For Antinous a herald brought a great, lovely robe,

**293** ποικίλον· ἐν δʼ ἀρʼ ἔσαν περόναι δυοκαίδεκα πᾶσαι  
richly embroidered; on it were twelve brooches in all,

**294** χρύσειαι, κληῗσιν ἐϋγνάμπτοις ἀραρυῖαι.  
of gold, fitted with well-curved clasps.

**295** ὅρμον δʼ Εὐρυμάχῳ πολυδαίδαλον αὐτίκʼ ἔνεικε.  
For Eurymachus a herald at once brought an intricate necklace,

**296** χρύσεον, ἠλέκτροισιν ἐερμένον ἠέλιον ὥς.  
of gold, strung with amber beads, like the sun.

**297** ἕρματα δʼ Εὐρυδάμαντι δύω θεράποντες ἔνεικαν,  
For Eurydamas two attendants brought earrings,

**298** τρίγληνα μορόεντα· χάρις δʼ ἀπελάμπετο πολλή.  
with three drops like mulberries; great grace shone from them.
> Charis, gleaming grace: charis is the radiant beauty or charm that seems to shine from a fine object. Here it 'flashed out' from the earrings, a quality both of craft and of allure.

**299** ἐκ δʼ ἄρα Πεισάνδροιο Πολυκτορίδαο ἄνακτος  
And from lord Peisander, son of Polyctor,

**300** ἴσθμιον ἤνεικεν θεράπων, περικαλλὲς ἄγαλμα.  
an attendant brought a choker, a most beautiful ornament.

**301** ἄλλο δʼ ἄρʼ ἄλλος δῶρον Ἀχαιῶν καλὸν ἔνεικεν.  
And each of the Achaeans brought some other fine gift.

**302** ἡ μὲν ἔπειτʼ ἀνέβαινʼ ὑπερώϊα δῖα γυναικῶν,  
Then the noble woman went up to her upper chamber,

**303** τῇ δʼ ἄρʼ ἅμʼ ἀμφίπολοι ἔφερον περικαλλέα δῶρα  
and her handmaids carried the lovely gifts along with her.

**304** οἱ δʼ εἰς ὀρχηστύν τε καὶ ἱμερόεσσαν ἀοιδὴν  
But the suitors turned to dancing and to lovely song

**305** τρεψάμενοι τέρποντο, μένον δʼ ἐπὶ ἕσπερον ἐλθεῖν.  
and took their delight, waiting for evening to come.

**306** τοῖσι δὲ τερπομένοισι μέλας ἐπὶ ἕσπερος ἦλθεν.  
And as they took their pleasure, dark evening came upon them.
> Dative participle of attendant action: The present participle terpomenoisi ('as they were taking their delight') agrees with the dative toisi, framing the suitors' enjoyment as the moment evening fell.

**307** αὐτίκα λαμπτῆρας τρεῖς ἵστασαν ἐν μεγάροισιν,  
At once they set up three braziers in the halls,

**308** ὄφρα φαείνοιεν· περὶ δὲ ξύλα κάγκανα θῆκαν,  
to give light; and around them they laid dry firewood,

**309** αὖα πάλαι, περίκηλα, νέον κεκεασμένα χαλκῷ,  
seasoned long ago, well dried, freshly split with bronze;

**310** καὶ δαΐδας μετέμισγον· ἀμοιβηδὶς δʼ ἀνέφαινον  
and they mixed in torches. By turns they tended the flame,

**311** δμῳαὶ Ὀδυσσῆος ταλασίφρονος. αὐτὰρ ὁ τῇσιν  
the slave women of steadfast Odysseus. But to them

**312** αὐτὸς διογενῆς μετέφη πολύμητις Ὀδυσσεύς·  
Odysseus himself, the resourceful, Zeus-born, spoke:
> Zeus-born, resourceful Odysseus: diogenes ('sprung from Zeus') and polymetis ('of many wiles') are two of the hero's stock epithets, here stacked at the verse end. The line is a full name-formula closing the speech introduction.

**313** δμῳαὶ Ὀδυσσῆος, δὴν οἰχομένοιο ἄνακτος,  
"Slave women of Odysseus, your lord so long gone,

**314** ἔρχεσθε πρὸς δώμαθʼ, ἵνʼ αἰδοίη βασίλεια·  
go to the rooms where the honored queen is;

**315** τῇ δὲ παρʼ ἠλάκατα στροφαλίζετε, τέρπετε δʼ αὐτὴν  
turn the spindles beside her, and gladden her

**316** ἥμεναι ἐν μεγάρῳ, ἢ εἴρια πείκετε χερσίν·  
sitting in the hall, or comb the wool with your hands;

**317** αὐτὰρ ἐγὼ τούτοισι φάος πάντεσσι παρέξω.  
but I will furnish light for all these men.

**318** ἤν περ γάρ κʼ ἐθέλωσιν ἐΰθρονον Ἠῶ μίμνειν,  
For even if they should choose to wait for fair-throned Dawn,
> Fair-throned Dawn: euthronos Eos ('fair-throned Dawn') personifies the dawn as a goddess on her throne, one of Homer's many Dawn epithets. The accusative marks her as object of 'wait for'.

**319** οὔ τί με νικήσουσι· πολυτλήμων δὲ μάλʼ εἰμί.  
they will not outlast me; I am very enduring."

**320** ὣς ἔφαθʼ, αἱ δʼ ἐγέλασσαν, ἐς ἀλλήλας δὲ
                  ἴδοντο.  
So he spoke, and they laughed and looked at one another.

**321** τὸν δʼ αἰσχρῶς ἐνένιπε Μελανθὼ καλλιπάρῃος,  
Then fair-cheeked Melantho rebuked him shamefully,

**322** τὴν Δολίος μὲν ἔτικτε, κόμισσε δὲ Πηνελόπεια,  
whom Dolius had fathered, but Penelope reared,

**323** παῖδα δὲ ὣς ἀτίταλλε, δίδου δʼ ἄρʼ ἀθύρματα θυμῷ·  
and cherished her like her own child, giving her toys for her delight;
> Imperfects of upbringing: The imperfects atitalle ('kept rearing') and didou ('kept giving') depict Penelope's care for Melantho as habitual, drawn-out action, deepening the betrayal that follows.

**324** ἀλλʼ οὐδʼ ὣς ἔχε πένθος ἐνὶ φρεσὶ Πηνελοπείης,  
yet even so she had no grief in her heart for Penelope,

**325** ἀλλʼ ἥ γʼ Εὐρυμάχῳ μισγέσκετο καὶ φιλέεσκεν.  
but used to lie with Eurymachus and love him.
> Iterative -sk- forms: The suffix -sk- marks habitual, repeated action: she 'kept lying with' and 'kept loving' Eurymachus. This Homeric iterative makes her treachery ongoing.

**326** ἥ ῥʼ Ὀδυσῆʼ ἐνένιπεν ὀνειδείοις ἐπέεσσιν·  
She it was who rebuked Odysseus with insulting words:

**327** ξεῖνε τάλαν, σύ γέ τις φρένας ἐκπεπαταγμένος
                     ἐσσί,  
"Wretched stranger, you must be someone struck out of your wits,
> Struck out of one's wits: The perfect participle ekpepatagmenos (from ekpatasso, 'to strike out') describes someone whose senses have been knocked clean away, hence crazed. The perfect marks a settled, present state.

**328** οὐδʼ ἐθέλεις εὕδειν χαλκήϊον ἐς δόμον ἐλθών,  
since you are not willing to go and sleep in a smithy

**329** ἠέ που ἐς λέσχην, ἀλλʼ ἐνθάδε πόλλʼ ἀγορεύεις,  
or in some lounging-place, but here you make many speeches,

**330** θαρσαλέως πολλοῖσι μετʼ ἀνδράσιν, οὐδέ τι θυμῷ  
boldly, among many men, and in your heart you feel no

**331** ταρβεῖς· ἦ ῥά σε οἶνος ἔχει φρένας, ἤ νύ τοι αἰεὶ  
you feel no fear. Surely wine has hold of your wits, or else

**332** τοιοῦτος νόος ἐστίν· ὃ καὶ μεταμώνια βάζεις.  
your mind is always like this — that is why you babble such nonsense.

**333** ἦ ἀλύεις, ὅτι Ἶρον ἐνίκησας τὸν ἀλήτην;  
Are you beside yourself because you beat the tramp Iros?
> Beside oneself: ἀλύω means to be distraught or out of one's senses, here with a taunting edge: 'have you lost your head?'

**334** μή τίς τοι τάχα Ἴρου ἀμείνων ἄλλος ἀναστῇ,  
Take care that no better man than Iros soon rises up against you,

**335** ὅς τίς σʼ ἀμφὶ κάρη κεκοπὼς χερσὶ στιβαρῇσι  
one who batters your head with his strong hands

**336** δώματος ἐκπέμψῃσι, φορύξας αἵματι πολλῷ.  
and drives you out of the house, smeared with much blood.

**337** τὴν δʼ ἄρʼ ὑπόδρα ἰδὼν προσέφη πολύμητις
                  Ὀδυσσεύς·  
Then, with a dark look at her, resourceful Odysseus replied:
> Looking from under the brows: A fixed Homeric phrase for a glaring, angry look directed at someone before a sharp reply.

**338** ἦ τάχα Τηλεμάχῳ ἐρέω, κύον, οἷʼ ἀγορεύεις,  
"I will go straight to Telemachus, you bitch, and tell him what you say,
> 'Bitch' as insult: κύον (vocative of κύων, 'dog') is a standard term of abuse in Homer, used of shameless or insolent women.

**339** κεῖσʼ ἐλθών, ἵνα σʼ αὖθι διὰ μελεϊστὶ τάμῃσιν.  
going over there, so that he may cut you to pieces on the spot."

**340** ὣς εἰπὼν ἐπέεσσι διεπτοίησε γυναῖκας.  
So speaking, with his words he scattered the women in terror.

**341** βὰν δʼ ἴμεναι διὰ δῶμα, λύθεν δʼ ὑπὸ γυῖα ἑκάστης  
They went off through the house, and the knees of each gave way

**342** ταρβοσύνῃ· φὰν γάρ μιν ἀληθέα μυθήσασθαι.  
with fright, for they thought he spoke the truth.

**343** αὐτὰρ ὁ πὰρ λαμπτῆρσι φαείνων αἰθομένοισιν  
But he took his stand beside the blazing braziers, giving light,

**344** ἑστήκειν ἐς πάντας ὁρώμενος· ἄλλα δέ οἱ κῆρ  
looking at them all; yet his heart was busy with other things

**345** ὥρμαινε φρεσὶν ᾗσιν, ἅ ῥʼ οὐκ ἀτέλεστα γένοντο.  
that turned in his mind — things that would not go unfulfilled.

**346** μνηστῆρας δʼ οὐ πάμπαν ἀγήνορας εἴα Ἀθήνη  
Athena would not let the proud suitors hold back at all

**347** λώβης ἴσχεσθαι θυμαλγέος, ὄφρʼ ἔτι μᾶλλον  
from heart-galling outrage, so that grief might bite still deeper

**348** δύη ἄχος κραδίην Λαερτιάδεω Ὀδυσῆος.  
into the heart of Odysseus, son of Laertes.
> Patronymic in the genitive: Λαερτιάδεω is the genitive of the patronymic 'son of Laertes,' modifying Odysseus; the long -εω ending is the Homeric form of the genitive singular.

**349** τοῖσιν δʼ Εὐρύμαχος, Πολύβου πάϊς, ἦρχʼ ἀγορεύειν,  
Among them Eurymachus, son of Polybus, began to speak,

**350** κερτομέων Ὀδυσῆα· γέλω δʼ ἑτάροισιν ἔτευχε.  
mocking Odysseus and raising a laugh among his companions:

**351** κέκλυτέ μευ, μνηστῆρες ἀγακλειτῆς βασιλείης,  
"Hear me, you suitors of the glorious queen,

**352** ὄφρʼ εἴπω τά με θυμὸς ἐνὶ στήθεσσι κελεύει.  
that I may say what the heart in my breast bids me.

**353** οὐκ ἀθεεὶ ὅδʼ ἀνὴρ Ὀδυσήϊον ἐς δόμον ἵκει·  
Not without a god's will has this man come to the house of Odysseus.
> 'Not without a god': ἀθεεί means 'without divine help.' The litotes (a negation softening an assertion) hints, ironically, that divine purpose really is at work here.

**354** ἔμπης μοι δοκέει δαίδων σέλας ἔμμεναι αὐτοῦ  
At any rate the gleam of the torches seems to me to come from him,

**355** κὰκ κεφαλῆς, ἐπεὶ οὔ οἱ ἔνι τρίχες οὐδʼ ἠβαιαί.  
from his head, since there is not a hair on it, not the least."

**356** ἦ ῥʼ, ἅμα τε προσέειπεν Ὀδυσσῆα πτολίπορθον·  
He spoke, and at once addressed Odysseus, sacker of cities:
> Epithet 'sacker of cities': πτολίπορθος is a standing epithet of Odysseus, here in the accusative agreeing with the object Odysseus. Such formulaic epithets fill metrical slots in the hexameter line.

**357** ξεῖνʼ, ἦ ἄρ κʼ ἐθέλοις θητευέμεν, εἴ σʼ ἀνελοίμην,  
"Stranger, would you be willing to work for hire, if I took you on,

**358** ἀγροῦ ἐπʼ ἐσχατιῆς—μισθὸς δέ τοι ἄρκιος ἔσται—  
out at the edge of my land — your wages would be assured —

**359** αἱμασιάς τε λέγων καὶ δένδρεα μακρὰ φυτεύων;  
gathering stones for walls and planting tall trees?

**360** ἔνθα κʼ ἐγὼ σῖτον μὲν ἐπηετανὸν παρέχοιμι,  
There I would furnish you food the whole year round,

**361** εἵματα δʼ ἀμφιέσαιμι ποσίν θʼ ὑποδήματα δοίην.  
and clothe your body, and give sandals for your feet.

**362** ἀλλʼ ἐπεὶ οὖν δὴ ἔργα κάκʼ ἔμμαθες, οὐκ ἐθελήσεις  
But since you have learned only bad habits, you will not be willing

**363** ἔργον ἐποίχεσθαι, ἀλλὰ πτώσσειν κατὰ δῆμον  
to take up real work; you would rather go cringing through the land

**364** βούλεαι, ὄφρʼ ἄν ἔχῃς βόσκειν σὴν γαστέρʼ ἄναλτον.  
begging, so you can keep feeding that insatiable belly of yours."

**365** τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις
                  Ὀδυσσεύς·  
Then resourceful Odysseus answered him and said:

**366** Εὐρύμαχʼ, εἰ γὰρ νῶϊν ἔρις ἔργοιο γένοιτο  
"Eurymachus, if only there could be a contest of work between us

**367** ὥρῃ ἐν εἰαρινῇ, ὅτε τʼ ἤματα μακρὰ πέλονται,  
in the spring season, when the days grow long,

**368** ἐν ποίῃ, δρέπανον μὲν ἐγὼν εὐκαμπὲς ἔχοιμι,  
in the meadow — I with a well-curved scythe in my hands,

**369** καὶ δὲ σὺ τοῖον ἔχοις, ἵνα πειρησαίμεθα ἔργου  
and you with one as good, so that we might test ourselves at the work,

**370** νήστιες ἄχρι μάλα κνέφαος, ποίη δὲ παρείη.  
fasting until full dark, and the grass there to mow.

**371** εἰ δʼ αὖ καὶ βόες εἶεν ἐλαυνέμεν, οἵ περ ἄριστοι,  
Or again, if there were oxen to drive, the very best,

**372** αἴθωνες, μεγάλοι, ἄμφω κεκορηότε ποίης,  
tawny and large, both well filled with grass,

**373** ἥλικες, ἰσοφόροι, τῶν τε σθένος οὐκ ἀλαπαδνόν,  
of equal age, of equal pull, their strength not to be worn out,

**374** τετράγυον δʼ εἴη, εἴκοι δʼ ὑπὸ βῶλος ἀρότρῳ·  
and a field of four acres, the clod yielding to the plow —

**375** τῷ κέ μʼ ἴδοις, εἰ ὦλκα διηνεκέα προταμοίμην.  
then you would see whether I could cut a furrow straight and unbroken.

**376** εἰ δʼ αὖ καὶ πόλεμόν ποθεν ὁρμήσειε Κρονίων  
Or again, if the son of Cronus should stir up war somewhere
> Patronymic for Zeus: Κρονίων ('son of Cronus') stands for Zeus, in the nominative as subject of the verb. Homer often names Zeus by this patronymic alone.

**377** σήμερον, αὐτὰρ ἐμοὶ σάκος εἴη καὶ δύο δοῦρε  
this very day, and I had a shield and two spears

**378** καὶ κυνέη πάγχαλκος, ἐπὶ κροτάφοις ἀραρυῖα,  
and a helmet all of bronze, fitted to my temples —

**379** τῷ κέ μʼ ἴδοις πρώτοισιν ἐνὶ προμάχοισι μιγέντα,  
then you would see me mixing in among the foremost fighters,

**380** οὐδʼ ἄν μοι τὴν γαστέρʼ ὀνειδίζων ἀγορεύοις.  
and you would not be taunting me about my belly.

**381** ἀλλὰ μάλʼ ὑβρίξεις, καί τοι νόος ἐστὶν ἀπηνής·  
But you are utterly insolent, and your mind is harsh,

**382** καί πού τις δοκέεις μέγας ἔμμεναι ἠδὲ κραταιός,  
and you fancy yourself, no doubt, a great man and a strong one,

**383** οὕνεκα πὰρ παύροισι καὶ οὐκ ἀγαθοῖσιν ὁμιλεῖς.  
because you mix with a few men, and those not good ones.

**384** εἰ δʼ Ὀδυσεὺς ἔλθοι καὶ ἵκοιτʼ ἐς πατρίδα γαῖαν,  
But if Odysseus should come and reach his native land,
> Optative of wish/possibility: Both verbs are optatives in a future-less-vivid condition: 'if Odysseus should come and reach.' Odysseus speaks of himself in the third person.

**385** αἶψά κέ τοι τὰ θύρετρα, καὶ εὐρέα περ μάλʼ ἐόντα,  
then quickly these doors, wide though they are,

**386** φεύγοντι στείνοιτο διὲκ προθύροιο θύραζε.  
would prove too narrow for you, fleeing out through the porch."

**387** ὣς ἔφατʼ, Εὐρύμαχος δʼ ἐχολώσατο κηρόθι μᾶλλον,  
So he spoke, and Eurymachus grew angrier at heart,

**388** καί μιν ὑπόδρα ἰδὼν ἔπεα πτερόεντα προσηύδα·  
and with a dark look he addressed him with winged words:
> 'Winged words': ἔπεα πτερόεντα προσηύδα is one of Homer's most frequent speech-formulas, the words flying like birds from speaker to hearer.

**389** ἆ δείλʼ, ἦ τάχα τοι τελέω κακόν, οἷʼ
                     ἀγορεύεις  
"Wretch, soon I will do you harm, for the things you say

**390** θαρσαλέως πολλοῖσι μετʼ ἀνδράσιν, οὐδέ τι θυμῷ  
so boldly among many men, and in your heart you feel

**391** ταρβεῖς· ἦ ῥά σε οἶνος ἔχει φρένας, ἤ νύ τοι αἰεὶ  
no fear. Surely wine has hold of your wits, or else

**392** τοιοῦτος νόος ἐστίν· ὃ καὶ μεταμώνια βάζεις.  
your mind is always like this — that is why you babble such nonsense.

**393** ἦ ἀλύεις, ὅτι Ἶρον ἐνίκησας τὸν ἀλήτην;  
Are you beside yourself because you beat the tramp Iros?"

**394** ὣς ἄρα φωνήσας σφέλας ἔλλαβεν· αὐτὰρ Ὀδυσσεὺς  
So speaking, he seized a footstool; but Odysseus

**395** Ἀμφινόμου πρὸς γοῦνα καθέζετο Δουλιχιῆος,  
crouched down at the knees of Amphinomus of Dulichium,

**396** Εὐρύμαχον δείσας· ὁ δʼ ἄρʼ οἰνοχόον βάλε χεῖρα  
in fear of Eurymachus. He struck the wine-pourer on the hand,

**397** δεξιτερήν· πρόχοος δὲ χαμαὶ βόμβησε πεσοῦσα,  
his right one; the wine-jug clattered to the ground as it fell,

**398** αὐτὰρ ὅ γʼ οἰμώξας πέσεν ὕπτιος ἐν κονίῃσι.  
and the man himself fell backward in the dust with a cry.

**399** μνηστῆρες δʼ ὁμάδησαν ἀνὰ μέγαρα σκιόεντα,  
The suitors broke into uproar through the shadowy halls,

**400** ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·  
and one would look at his neighbor and say:

**401** αἴθʼ ὤφελλʼ ὁ ξεῖνος ἀλώμενος ἄλλοθʼ ὀλέσθαι  
"Would that this stranger had perished elsewhere in his wanderings

**402** πρὶν ἐλθεῖν· τῷ οὔ τι τόσον κέλαδον μετέθηκε.  
before he came here — then he would not have raised such a din.

**403** νῦν δὲ περὶ πτωχῶν ἐριδαίνομεν, οὐδέ τι δαιτὸς  
Now we are quarreling over beggars, and there will be no pleasure

**404** ἐσθλῆς ἔσσεται ἦδος, ἐπεὶ τὰ χερείονα νικᾷ.  
in the good feast, since the worse things win out."

**405** τοῖσι δὲ καὶ μετέειφʼ ἱερὴ ἲς Τηλεμάχοιο  
Then the sacred might of Telemachus spoke among them:
> 'The sacred might of Telemachus': A periphrasis: 'the holy strength of Telemachus' simply means Telemachus himself. Τηλεμάχοιο is the Homeric genitive in -οιο.

**406** δαιμόνιοι, μαίνεσθε καὶ οὐκέτι κεύθετε θυμῷ  
"Madmen, you rave, and you no longer hide in your hearts

**407** βρωτὺν οὐδὲ ποτῆτα· θεῶν νύ τις ὔμμʼ ὀροθύνει.  
the food and drink you have had — some god is stirring you up.

**408** ἀλλʼ εὖ δαισάμενοι κατακείετε οἴκαδʼ ἰόντες,  
But now that you have feasted well, go home and lie down to rest,

**409** ὁππότε θυμὸς ἄνωγε· διώκω δʼ οὔ τινʼ ἐγώ γε.  
whenever your heart bids you — though I drive no one out."

**410** ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ὀδὰξ ἐν χείλεσι
                  φύντες  
So he spoke, and they all bit their lips
> Biting the lips: Literally 'sinking their teeth into their lips' — a vivid gesture of suppressed anger and astonishment at Telemachus's boldness.

**411** Τηλέμαχον θαύμαζον, ὃ θαρσαλέως ἀγόρευε.  
and marveled at Telemachus, that he spoke so boldly.

**412** τοῖσιν δʼ Ἀμφίνομος ἀγορήσατο καὶ μετέειπε  
Then Amphinomus addressed them and spoke among them,

**413** Νίσου φαίδιμος υἱός, Ἀρητιάδαο ἄνακτος·  
the splendid son of Nisus, son of lord Aretias:

**414** ὦ φίλοι, οὐκ ἂν δή τις ἐπὶ ῥηθέντι δικαίῳ  
"Friends, when a fair thing has been said, no one should

**415** ἀντιβίοις ἐπέεσσι καθαπτόμενος χαλεπαίνοι·  
be angry and attack it with hostile words.

**416** μήτε τι τὸν ξεῖνον στυφελίζετε μήτε τινʼ ἄλλον  
Do not abuse the stranger, nor anyone else

**417** δμώων, οἳ κατὰ δώματʼ Ὀδυσσῆος θείοιο.  
among the servants in the house of godlike Odysseus.

**418** ἀλλʼ ἄγετʼ, οἰνοχόος μὲν ἐπαρξάσθω δεπάεσσιν,  
Come now, let the wine-pourer begin with the cups,

**419** ὄφρα σπείσαντες κατακείομεν οἴκαδʼ ἰόντες·  
so that we may pour libations and go home to lie down.

**420** τὸν ξεῖνον δὲ ἐῶμεν ἐνὶ μεγάροις Ὀδυσῆος  
As for the stranger, let us leave him in the halls of Odysseus

**421** Τηλεμάχῳ μελέμεν· τοῦ γὰρ φίλον ἵκετο δῶμα.  
for Telemachus to look after, since it is to his house that he has come."

**422** ὣς φάτο, τοῖσι δὲ πᾶσιν ἑαδότα μῦθον ἔειπε.  
So he spoke, and to them all he said a word that pleased them.

**423** τοῖσιν δὲ κρητῆρα κεράσσατο Μούλιος ἥρως,  
For them the hero Mulius mixed a bowl of wine,

**424** κῆρυξ Δουλιχιεύς· θεράπων δʼ ἦν Ἀμφινόμοιο·  
the herald from Dulichium; he was the attendant of Amphinomus.

**425** νώμησεν δʼ ἄρα πᾶσιν ἐπισταδόν· οἱ δὲ θεοῖσι  
He served it to them all, going to each in turn; and they, to the gods,

**426** σπείσαντες μακάρεσσι πίον μελιηδέα οἶνον.  
having poured libations to the blessed ones, drank the honey-sweet wine.
> Aorist participle of sequence: σπείσαντες ('having poured a libation') is an aorist participle marking action prior to the main verb 'drank' — first they poured, then they drank.

**427** αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιόν θʼ ὅσον ἤθελε θυμός,  
Then, when they had poured libations and drunk as much as their hearts desired,

**428** βάν ῥʼ ἴμεναι κείοντες ἑὰ πρὸς δώμαθʼ ἕκαστος.  
they went off, each to his own house, to lie down to sleep.

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Source text: public domain (Homer, ancient; Greek per the Murray/Allen text via the Perseus Digital Library, CC BY-SA 3.0). English translation: © 2026 1732 Studios, LLC — original line-aligned draft, pending editorial review. Word-by-word morphology and syntax derived from the Perseus Ancient Greek Dependency Treebank (CC BY-SA 3.0); English glosses and notes © 2026 1732 Studios, LLC.