# The Odyssey, Book 3: Telemachus at Pylos: Nestor's Tale

Ὀδύσσεια · Homer · The Telemachy

At Pylos old Nestor tells Telemachus what he knows of the return from Troy, and sends him on to Sparta with his own son.

Source: https://1732studios.com/books/odyssey/3. Data: https://1732studios.com/books/odyssey/3.json. Audio: https://audio.1732studios.com/odyssey/<line id>.m4a.

**1** Ἠέλιος δʼ ἀνόρουσε, λιπὼν περικαλλέα λίμνην,  
Now the Sun leapt up, leaving the lovely mere,
> Aorist of sudden action: The aorist ἀνόρουσε ("leapt up") presents the sunrise as a single decisive event rather than a process.

**2** οὐρανὸν ἐς πολύχαλκον, ἵνʼ ἀθανάτοισι φαείνοι  
into the brazen sky, to shine for the immortals

**3** καὶ θνητοῖσι βροτοῖσιν ἐπὶ ζείδωρον ἄρουραν·  
and for mortal men upon the grain-giving earth;
> Grain-giving earth: ζείδωρος ("giving grain/life") is a standing epithet of the plowland, ἄρουρα. It pairs the divine with the human realm just blessed by the sun.

**4** οἱ δὲ Πύλον, Νηλῆος ἐυκτίμενον πτολίεθρον,  
and they came to Pylos, the well-built citadel of Neleus,

**5** ἷξον· τοὶ δʼ ἐπὶ θινὶ θαλάσσης ἱερὰ ῥέζον,  
and reached it; on the shore of the sea the people were offering sacrifice,

**6** ταύρους παμμέλανας, ἐνοσίχθονι κυανοχαίτῃ.  
all-black bulls, to the dark-haired Earthshaker.

**7** ἐννέα δʼ ἕδραι ἔσαν, πεντακόσιοι δʼ ἐν ἑκάστῃ  
There were nine companies, and five hundred men in each,

**8** ἥατο καὶ προύχοντο ἑκάστοθι ἐννέα ταύρους.  
were seated, and each company held out nine bulls.

**9** εὖθʼ οἱ σπλάγχνα πάσαντο, θεῷ δʼ ἐπὶ μηρίʼ ἔκαιον,  
When they had tasted the entrails and were burning the thigh-pieces to the god,

**10** οἱ δʼ ἰθὺς κατάγοντο ἰδʼ ἱστία νηὸς ἐίσης  
the others were running straight in, and the sails of the balanced ship

**11** στεῖλαν ἀείραντες, τὴν δʼ ὥρμισαν, ἐκ δʼ ἔβαν αὐτοί·  
they furled, lifting them up, moored her, and stepped out themselves;

**12** ἐκ δʼ ἄρα Τηλέμαχος νηὸς βαῖνʼ, ἦρχε δʼ Ἀθήνη.  
and out from the ship came Telemachus, with Athena leading.

**13** τὸν προτέρη προσέειπε θεά, γλαυκῶπις Ἀθήνη·  
The goddess, gray-eyed Athena, was first to address him:
> Gray-eyed Athena: γλαυκῶπις, conventionally "gray-eyed" or "bright-eyed," is Athena's recurring epithet.

**14** Τηλέμαχʼ, οὐ μέν σε χρὴ ἔτʼ αἰδοῦς, οὐδʼ
                     ἠβαιόν·  
"Telemachus, you need feel no shyness now, not even a little;

**15** τοὔνεκα γὰρ καὶ πόντον ἐπέπλως, ὄφρα πύθηαι  
for this is the very reason you sailed the sea, to learn

**16** πατρός, ὅπου κύθε γαῖα καὶ ὅν τινα πότμον ἐπέσπεν.  
of your father, where the earth has hidden him and what fate he met.

**17** ἀλλʼ ἄγε νῦν ἰθὺς κίε Νέστορος ἱπποδάμοιο·  
But come now, go straight to Nestor, tamer of horses;
> Tamer of horses: ἱππόδαμος ("horse-taming") is a heroic epithet, here for Nestor.

**18** εἴδομεν ἥν τινα μῆτιν ἐνὶ στήθεσσι κέκευθε.  
let us learn what counsel he keeps hidden in his breast.

**19** λίσσεσθαι δέ μιν αὐτός, ὅπως νημερτέα εἴπῃ·  
Entreat him yourself, that he may speak the unerring truth;

**20** ψεῦδος δʼ οὐκ ἐρέει· μάλα γὰρ πεπνυμένος ἐστί.  
he will tell no lie, for he is a man of great good sense."

**21** τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·  
Then wise Telemachus answered her in turn:
> "Wise/shrewd": πεπνυμένος, literally "having breath/sense," is the standing epithet for Telemachus, marking his good judgment.

**22** Μέντορ, πῶς τʼ ἄρʼ ἴω; πῶς τʼ ἂρ προσπτύξομαι αὐτόν;  
"Mentor, how shall I go? How shall I greet him?

**23** οὐδέ τί πω μύθοισι πεπείρημαι πυκινοῖσιν·  
I have no practice yet in shrewd speeches;

**24** αἰδὼς δʼ αὖ νέον ἄνδρα γεραίτερον ἐξερέεσθαι.  
and a young man feels shame to question one who is older."

**25** τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·  
Then the goddess, gray-eyed Athena, spoke to him again:

**26** Τηλέμαχʼ, ἄλλα μὲν αὐτὸς ἐνὶ φρεσὶ σῇσι νοήσεις,  
"Telemachus, some things you will think of in your own mind,

**27** ἄλλα δὲ καὶ δαίμων ὑποθήσεται· οὐ γὰρ ὀίω  
and others a god will prompt; for I do not think

**28** οὔ σε θεῶν ἀέκητι γενέσθαι τε τραφέμεν τε.  
you were born and raised without the gods' goodwill."
> Paired infinitives: The two infinitives "to be born" and "to be raised," linked by τε...τε, depend on the verb of thinking. τραφέμεν is an old Homeric infinitive form.

**29** ὣς ἄρα φωνήσασʼ ἡγήσατο Παλλὰς Ἀθήνη  
So speaking, Pallas Athena led the way
> Aorist participle of speaking: The feminine aorist participle φωνήσασα ("having spoken") frames the action that precedes her leading on, a common Homeric narrative move.

**30** καρπαλίμως· ὁ δʼ ἔπειτα μετʼ ἴχνια βαῖνε θεοῖο.  
swiftly, and he then walked in the footsteps of the goddess.

**31** ἷξον δʼ ἐς Πυλίων ἀνδρῶν ἄγυρίν τε καὶ ἕδρας,  
They came to the gathering and the seats of the men of Pylos,

**32** ἔνθʼ ἄρα Νέστωρ ἧστο σὺν υἱάσιν, ἀμφὶ δʼ ἑταῖροι  
where Nestor sat with his sons, and around them his companions

**33** δαῖτʼ ἐντυνόμενοι κρέα τʼ ὤπτων ἄλλα τʼ ἔπειρον.  
were preparing the feast, roasting some meat and spitting more.

**34** οἱ δʼ ὡς οὖν ξείνους ἴδον, ἁθρόοι ἦλθον ἅπαντες,  
When they saw the strangers, they all came thronging together,
> Guest-strangers: ξεῖνος means both "stranger" and "guest," carrying the obligations of xenia, the sacred bond of host and guest.

**35** χερσίν τʼ ἠσπάζοντο καὶ ἑδριάασθαι ἄνωγον.  
and greeted them with their hands and bade them be seated.

**36** πρῶτος Νεστορίδης Πεισίστρατος ἐγγύθεν ἐλθὼν  
First Peisistratus, son of Nestor, came near

**37** ἀμφοτέρων ἕλε χεῖρα καὶ ἵδρυσεν παρὰ δαιτὶ  
and took the hand of each, and seated them at the feast

**38** κώεσιν ἐν μαλακοῖσιν ἐπὶ ψαμάθοις ἁλίῃσιν  
on soft fleeces upon the sands of the sea,

**39** πάρ τε κασιγνήτῳ Θρασυμήδεϊ καὶ πατέρι ᾧ·  
beside his brother Thrasymedes and his own father;

**40** δῶκε δʼ ἄρα σπλάγχνων μοίρας, ἐν δʼ οἶνον ἔχευεν  
he gave them portions of the entrails, and poured wine

**41** χρυσείῳ δέπαϊ· δειδισκόμενος δὲ προσηύδα  
in a golden cup; and greeting her he spoke

**42** Παλλάδʼ Ἀθηναίην κούρην Διὸς αἰγιόχοιο·  
to Pallas Athena, daughter of aegis-bearing Zeus:
> Aegis-bearing Zeus: αἰγίοχος ("aegis-bearing") is a fixed epithet of Zeus, referring to his storm-shield, the aegis.

**43** εὔχεο νῦν, ὦ ξεῖνε, Ποσειδάωνι ἄνακτι·  
"Pray now, stranger, to the lord Poseidon,
> Present imperative: εὔχεο is a present middle imperative, "pray." The middle voice suits a verb of personal religious act.

**44** τοῦ γὰρ καὶ δαίτης ἠντήσατε δεῦρο μολόντες.  
for it is his feast you have come upon, arriving here.

**45** αὐτὰρ ἐπὴν σπείσῃς τε καὶ εὔξεαι, ἣ θέμις ἐστί,  
But when you have poured the libation and prayed, as is right,
> What is right/sanctioned: θέμις denotes what is established as proper by divine and social custom, here the correct ritual order.

**46** δὸς καὶ τούτῳ ἔπειτα δέπας μελιηδέος οἴνου  
then give this man too the cup of honey-sweet wine

**47** σπεῖσαι, ἐπεὶ καὶ τοῦτον ὀίομαι ἀθανάτοισιν  
to pour an offering, since I think he also prays

**48** εὔχεσθαι· πάντες δὲ θεῶν χατέουσʼ ἄνθρωποι.  
to the immortals; for all men have need of the gods.

**49** ἀλλὰ νεώτερός ἐστιν, ὁμηλικίη δʼ ἐμοὶ αὐτῷ·  
But he is younger, of an age with me;

**50** τοὔνεκα σοὶ προτέρῳ δώσω χρύσειον ἄλεισον.  
so to you, the elder, I will give the golden cup first."

**51** ὣς εἰπὼν ἐν χειρὶ τίθει δέπας ἡδέος οἴνου·  
So saying, he placed in her hand the cup of sweet wine;

**52** χαῖρε δʼ Ἀθηναίη πεπνυμένῳ ἀνδρὶ δικαίῳ,  
and Athena was glad at the wise and just man,
> Just man: δίκαιος ("just, righteous") praises Peisistratus for honoring the elder guest first, the fair and proper choice.

**53** οὕνεκα οἷ προτέρῃ δῶκε χρύσειον ἄλεισον·  
because he gave the golden cup to her first;

**54** αὐτίκα δʼ εὔχετο πολλὰ Ποσειδάωνι ἄνακτι·  
and at once she prayed earnestly to the lord Poseidon:

**55** κλῦθι, Ποσείδαον γαιήοχε, μηδὲ μεγήρῃς  
"Hear me, Poseidon, earth-holder, and do not grudge
> Aorist imperative of prayer: κλῦθι ("hear!") is a root aorist imperative, the conventional opening of a Homeric prayer.

**56** ἡμῖν εὐχομένοισι τελευτῆσαι τάδε ἔργα.  
us who pray that you fulfill these deeds.

**57** Νέστορι μὲν πρώτιστα καὶ υἱάσι κῦδος ὄπαζε,  
First of all grant glory to Nestor and his sons,
> Glory/renown: κῦδος is the radiant prestige granted by a god, distinct from kleos (fame in report).

**58** αὐτὰρ ἔπειτʼ ἄλλοισι δίδου χαρίεσσαν ἀμοιβὴν  
and then give to the others a gracious recompense,

**59** σύμπασιν Πυλίοισιν ἀγακλειτῆς ἑκατόμβης.  
to all the men of Pylos, for the glorious hecatomb.

**60** δὸς δʼ ἔτι Τηλέμαχον καὶ ἐμὲ πρήξαντα νέεσθαι,  
And grant that Telemachus and I go home with our errand done,

**61** οὕνεκα δεῦρʼ ἱκόμεσθα θοῇ σὺν νηὶ μελαίνῃ.  
for which we came here in our swift black ship."
> Swift black ship: "Swift" and "black" are standing formulaic epithets of ships throughout the Odyssey.

**62** ὣς ἄρʼ ἔπειτʼ ἠρᾶτο καὶ αὐτὴ πάντα τελεύτα.  
So she prayed then, and herself was bringing it all to pass.

**63** δῶκε δὲ Τηλεμάχῳ καλὸν δέπας ἀμφικύπελλον·  
She gave Telemachus the fine two-handled cup,

**64** ὣς δʼ αὔτως ἠρᾶτο Ὀδυσσῆος φίλος υἱός.  
and in the same way the dear son of Odysseus prayed.

**65** οἱ δʼ ἐπεὶ ὤπτησαν κρέʼ ὑπέρτερα καὶ ἐρύσαντο,  
When they had roasted the outer meat and drawn it off,

**66** μοίρας δασσάμενοι δαίνυντʼ ἐρικυδέα δαῖτα.  
they divided the portions and feasted a glorious feast.

**67** αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,  
But when they had put away their desire for drink and food,
> Formulaic line for finishing a meal: This whole verse is a fixed Homeric formula closing a banquet scene, "when they had put away desire for drink and food."

**68** τοῖς ἄρα μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·  
to them the Gerenian horseman Nestor began to speak:
> Gerenian horseman Nestor: Nestor's full formulaic title; "Gerenian" likely refers to a place associated with him, "horseman" to his heroic role.

**69** νῦν δὴ κάλλιόν ἐστι μεταλλῆσαι καὶ ἐρέσθαι  
"Now it is better to inquire and to ask

**70** ξείνους, οἱ τινές εἰσιν, ἐπεὶ τάρπησαν ἐδωδῆς.  
the strangers who they are, since they have had their fill of food.

**71** ὦ ξεῖνοι, τίνες ἐστέ; πόθεν πλεῖθʼ ὑγρὰ κέλευθα;  
Strangers, who are you? From where do you sail the watery ways?
> Watery ways: ὑγρὰ κέλευθα, "the wet paths," is a poetic formula for the sea-routes.

**72** ἤ τι κατὰ πρῆξιν ἦ μαψιδίως ἀλάλησθε  
Is it on some business, or do you wander at random

**73** οἷά τε ληιστῆρες ὑπεὶρ ἅλα, τοί τʼ ἀλόωνται  
like pirates over the sea, who roam about

**74** ψυχὰς παρθέμενοι κακὸν ἀλλοδαποῖσι φέροντες;  
risking their lives and bringing harm to strangers?"

**75** τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα  
Then wise Telemachus answered him in turn,

**76** θαρσήσας· αὐτὴ γὰρ ἐνὶ φρεσὶ θάρσος Ἀθήνη  
taking courage; for Athena herself put boldness in his heart

**77** θῆχʼ, ἵνα μιν περὶ πατρὸς ἀποιχομένοιο ἔροιτο  
so that he might ask about his absent father

**78** ἠδʼ ἵνα μιν κλέος ἐσθλὸν ἐν ἀνθρώποισιν ἔχῃσιν·  
and so that he might win good fame among men:
> Good fame (kleos): κλέος is fame as it lives in song and report; Telemachus is to gain a noble reputation by his conduct here.

**79** ὦ Νέστορ Νηληϊάδη, μέγα κῦδος Ἀχαιῶν,  
"Nestor, son of Neleus, great glory of the Achaeans,

**80** εἴρεαι ὁππόθεν εἰμέν· ἐγὼ δέ κέ τοι καταλέξω.  
you ask where we are from; I will tell you plainly.

**81** ἡμεῖς ἐξ Ἰθάκης ὑπονηίου εἰλήλουθμεν·  
We have come from Ithaca, beneath Mount Neion;

**82** πρῆξις δʼ ἥδʼ ἰδίη, οὐ δήμιος, ἣν ἀγορεύω.  
and the matter I speak of is private, not public.

**83** πατρὸς ἐμοῦ κλέος εὐρὺ μετέρχομαι, ἤν που ἀκούσω,  
I am in search of the wide fame of my father, if somewhere I may hear of it,

**84** δίου Ὀδυσσῆος ταλασίφρονος, ὅν ποτέ φασι  
of godlike, steadfast Odysseus, who once, they say,
> Steadfast-minded: ταλασίφρων ("of enduring spirit") is an epithet of Odysseus, kin to his famous "much-enduring" character.

**85** σὺν σοὶ μαρνάμενον Τρώων πόλιν ἐξαλαπάξαι.  
fighting at your side, sacked the city of the Trojans.

**86** ἄλλους μὲν γὰρ πάντας, ὅσοι Τρωσὶν πολέμιζον,  
For of all the others who warred against the Trojans,

**87** πευθόμεθʼ, ἧχι ἕκαστος ἀπώλετο λυγρῷ ὀλέθρῳ,  
we have learned where each one died a wretched death,

**88** κείνου δʼ αὖ καὶ ὄλεθρον ἀπευθέα θῆκε Κρονίων.  
but his death the son of Cronos has made unknown.
> Son of Cronos: Κρονίων ("son of Cronos") is a patronymic title for Zeus.

**89** οὐ γάρ τις δύναται σάφα εἰπέμεν ὁππόθʼ ὄλωλεν,  
For no one can say clearly where he perished,

**90** εἴθʼ ὅ γʼ ἐπʼ ἠπείρου δάμη ἀνδράσι δυσμενέεσσιν,  
whether on dry land he was killed by hostile men,

**91** εἴτε καὶ ἐν πελάγει μετὰ κύμασιν Ἀμφιτρίτης.  
or out on the deep amid the waves of Amphitrite.

**92** τοὔνεκα νῦν τὰ σὰ γούναθʼ ἱκάνομαι, αἴ κʼ ἐθέλῃσθα  
Therefore now I come as a suppliant to your knees, if you are willing

**93** κείνου λυγρὸν ὄλεθρον ἐνισπεῖν, εἴ που ὄπωπας  
to tell of his grievous death, if perhaps you saw it

**94** ὀφθαλμοῖσι τεοῖσιν ἢ ἄλλου μῦθον ἄκουσας  
with your own eyes, or heard the report of some other

**95** πλαζομένου· πέρι γάρ μιν ὀιζυρὸν τέκε μήτηρ.  
wanderer; for his mother bore him to exceeding sorrow.

**96** μηδέ τί μʼ αἰδόμενος μειλίσσεο μηδʼ ἐλεαίρων,  
Do not, out of respect or pity for me, soften it,

**97** ἀλλʼ εὖ μοι κατάλεξον ὅπως ἤντησας ὀπωπῆς.  
but tell me well how you met the sight of him.

**98** λίσσομαι, εἴ ποτέ τοί τι πατὴρ ἐμός, ἐσθλὸς Ὀδυσσεύς,  
I beg you, if ever my father, noble Odysseus,

**99** ἢ ἔπος ἠέ τι ἔργον ὑποστὰς ἐξετέλεσσε  
promised you some word or deed and carried it through
> Aorist participle "having undertaken": ὑποστάς ("having promised/undertaken") is an aorist participle setting up the main verb ἐξετέλεσσε ("carried through").

**100** δήμῳ ἔνι Τρώων, ὅθι πάσχετε πήματʼ Ἀχαιοί,  
in the land of the Trojans, where you Achaeans suffered hardship,
> Land/people (demos): δῆμος here means the territory or district of the Trojans, the community and its land.

**101** τῶν νῦν μοι μνῆσαι, καί μοι νημερτὲς ἐνίσπες.  
remember it now for me, and tell me the unerring truth."
> Unerring truth: νημερτής ("unerring, infallible") marks speech that is wholly true; it recurs as the standard of truthful telling.

**102** τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·  
Then the Gerenian horseman Nestor answered him:

**103** ὦ φίλʼ, ἐπεί μʼ ἔμνησας ὀιζύος, ἣν ἐν ἐκείνῳ  
"My friend, since you have reminded me of the misery that in that

**104** δήμῳ ἀνέτλημεν μένος ἄσχετοι υἷες Ἀχαιῶν,  
land we endured, we sons of the Achaeans, unrestrained in our fury,

**105** ἠμὲν ὅσα ξὺν νηυσὶν ἐπʼ ἠεροειδέα πόντον  
both all that we suffered with our ships on the misty sea
> Misty sea: ἠεροειδής ("hazy, misty") is a recurring epithet of the sea, evoking its dim grey vastness.

**106** πλαζόμενοι κατὰ ληίδʼ, ὅπῃ ἄρξειεν Ἀχιλλεύς,  
wandering after plunder, wherever Achilles led,

**107** ἠδʼ ὅσα καὶ περὶ ἄστυ μέγα Πριάμοιο ἄνακτος  
and all that we fought around the great city

**108** μαρνάμεθʼ· ἔνθα δʼ ἔπειτα κατέκταθεν ὅσσοι ἄριστοι.  
of lord Priam; and there afterward all the best men were slain.

**109** ἔνθα μὲν Αἴας κεῖται ἀρήιος, ἔνθα δʼ Ἀχιλλεύς,  
There warlike Ajax lies, and there Achilles,
> Anaphora of "there": The repeated ἔνθα ("there") across these lines piles up the fallen heroes in solemn succession, a deliberate rhetorical pattern.

**110** ἔνθα δὲ Πάτροκλος, θεόφιν μήστωρ ἀτάλαντος,  
and there Patroclus, a counselor equal to the gods,

**111** ἔνθα δʼ ἐμὸς φίλος υἱός, ἅμα κρατερὸς καὶ ἀμύμων,  
and there too my own dear son, strong and faultless alike,

**112** Ἀντίλοχος, πέρι μὲν θείειν ταχὺς ἠδὲ μαχητής·  
Antilochus, surpassingly swift to run and a fighter;

**113** ἄλλα τε πόλλʼ ἐπὶ τοῖς πάθομεν κακά· τίς κεν ἐκεῖνα  
and many other troubles besides these we suffered. Who among

**114** πάντα γε μυθήσαιτο καταθνητῶν ἀνθρώπων;  
mortal men could tell the whole of it?
> Potential optative: The aorist optative with κεν marks a hypothetical: 'could tell.' Homer uses the optative for what is possible rather than actual.

**115** οὐδʼ εἰ πεντάετές γε καὶ ἑξάετες παραμίμνων  
Not even if you stayed on for five years, or six,

**116** ἐξερέοις ὅσα κεῖθι πάθον κακὰ δῖοι Ἀχαιοί·  
could you learn all the evils the noble Achaeans suffered there;

**117** πρίν κεν ἀνιηθεὶς σὴν πατρίδα γαῖαν ἵκοιο.  
before that you would grow weary and return to your native land.
> Aorist passive participle: ἀνιηθείς, 'having been worn out, vexed,' is an aorist passive participle agreeing with the subject. It conveys the cause that drives him home before the tale ends.

**118** εἰνάετες γάρ σφιν κακὰ ῥάπτομεν ἀμφιέποντες  
For nine years we wove evils for them, beset them

**119** παντοίοισι δόλοισι, μόγις δʼ ἐτέλεσσε Κρονίων.  
with cunning of every kind, and Zeus barely brought it to its end.
> The son of Cronus: Κρονίων ('son of Cronus') is a patronymic epithet for Zeus. Homer constantly names gods and heroes by descent.

**120** ἔνθʼ οὔ τίς ποτε μῆτιν ὁμοιωθήμεναι ἄντην  
There no man wished to match his wits with him face to face,

**121** ἤθελʼ, ἐπεὶ μάλα πολλὸν ἐνίκα δῖος Ὀδυσσεὺς  
since godlike Odysseus far surpassed them all

**122** παντοίοισι δόλοισι, πατὴρ τεός, εἰ ἐτεόν γε  
in cunning of every kind — your father, if indeed you are

**123** κείνου ἔκγονός ἐσσι· σέβας μʼ ἔχει εἰσορόωντα.  
truly his offspring. Awe holds me as I look at you.
> Distended participle: εἰσορόωντα ('looking at') is an accusative present participle in the so-called Homeric 'distended' form, lengthened from εἰσορῶντα to fit the meter.

**124** ἦ τοι γὰρ μῦθοί γε ἐοικότες, οὐδέ κε φαίης  
For your speech is like his, and you would not say

**125** ἄνδρα νεώτερον ὧδε ἐοικότα μυθήσασθαι.  
that a younger man could speak so much like him.

**126** ἔνθʼ ἦ τοι ἧος μὲν ἐγὼ καὶ δῖος Ὀδυσσεὺς  
There, all the while I and godlike Odysseus

**127** οὔτε ποτʼ εἰν ἀγορῇ δίχʼ ἐβάζομεν οὔτʼ ἐνὶ βουλῇ,  
never spoke apart in the assembly, nor in the council,

**128** ἀλλʼ ἕνα θυμὸν ἔχοντε νόῳ καὶ ἐπίφρονι βουλῇ  
but holding one heart, with mind and prudent counsel
> Dual participle: ἔχοντε is a dual present participle: 'the two of them holding.' Homer uses the dual number freely for pairs acting together.

**129** φραζόμεθʼ Ἀργείοισιν ὅπως ὄχʼ ἄριστα γένοιτο.  
we devised for the Argives how things might turn out best.

**130** αὐτὰρ ἐπεὶ Πριάμοιο πόλιν διεπέρσαμεν αἰπήν,  
But once we had sacked the steep city of Priam,

**131** βῆμεν δʼ ἐν νήεσσι, θεὸς δʼ ἐκέδασσεν Ἀχαιούς,  
and embarked in the ships, and a god scattered the Achaeans,

**132** καὶ τότε δὴ Ζεὺς λυγρὸν ἐνὶ φρεσὶ μήδετο νόστον  
then indeed Zeus devised in his heart a grievous homecoming
> nostos: homecoming: νόστος, 'homecoming, return voyage,' is the central theme of the poem and the source of our word 'nostalgia.'

**133** Ἀργείοις, ἐπεὶ οὔ τι νοήμονες οὐδὲ δίκαιοι  
for the Argives, since not all of them were thoughtful or just;

**134** πάντες ἔσαν· τῶ σφεων πολέες κακὸν οἶτον ἐπέσπον  
and so many of them met an evil fate

**135** μήνιος ἐξ ὀλοῆς γλαυκώπιδος ὀβριμοπάτρης.  
through the deadly wrath of the grey-eyed daughter of a mighty father,
> Epithets of Athena: γλαυκῶπις ('grey-eyed' / 'gleaming-eyed') and ὀβριμοπάτρη ('daughter of a mighty father') are fixed epithets for Athena, here in the genitive.

**136** ἥ τʼ ἔριν Ἀτρεΐδῃσι μετʼ ἀμφοτέροισιν ἔθηκε.  
who set strife between the two sons of Atreus.

**137** τὼ δὲ καλεσσαμένω ἀγορὴν ἐς πάντας Ἀχαιούς,  
These two summoned all the Achaeans to assembly,
> Dual middle participle: καλεσσαμένω is a dual aorist middle participle, 'the two having called.' The middle voice marks that they summon the assembly for their own concern.

**138** μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐς ἠέλιον καταδύντα,  
rashly, and not in due order, at the setting of the sun;

**139** οἱ ἦλθον οἴνῳ βεβαρηότες υἷες Ἀχαιῶν,  
and the sons of the Achaeans came heavy with wine.

**140** μῦθον μυθείσθην, τοῦ εἵνεκα λαὸν ἄγειραν.  
The two made their speeches, telling why they had gathered the host.

**141** ἔνθʼ ἤ τοι Μενέλαος ἀνώγει πάντας Ἀχαιοὺς  
There Menelaus urged all the Achaeans

**142** νόστου μιμνήσκεσθαι ἐπʼ εὐρέα νῶτα θαλάσσης,  
to turn their minds to homecoming over the sea's broad back,

**143** οὐδʼ Ἀγαμέμνονι πάμπαν ἑήνδανε· βούλετο γάρ ῥα  
but this did not at all please Agamemnon; for he wished

**144** λαὸν ἐρυκακέειν ῥέξαι θʼ ἱερὰς ἑκατόμβας,  
to hold back the host and offer sacred hecatombs,

**145** ὡς τὸν Ἀθηναίης δεινὸν χόλον ἐξακέσαιτο,  
so that he might heal the terrible anger of Athena —

**146** νήπιος, οὐδὲ τὸ ᾔδη, ὃ οὐ πείσεσθαι ἔμελλεν·  
the fool, who did not know that she would not be persuaded;
> nepios: fool: νήπιος ('fool, childish one') is Homer's marker of tragic blindness — a character who fails to see what the audience already knows.

**147** οὐ γάρ τʼ αἶψα θεῶν τρέπεται νόος αἰὲν ἐόντων.  
for the mind of the eternal gods is not quickly turned.

**148** ὣς τὼ μὲν χαλεποῖσιν ἀμειβομένω ἐπέεσσιν  
So the two stood exchanging harsh words

**149** ἕστασαν· οἱ δʼ ἀνόρουσαν ἐυκνήμιδες Ἀχαιοὶ  
with one another; and the well-greaved Achaeans sprang up
> Well-greaved Achaeans: ἐυκνήμιδες ('well-greaved,' wearing fine shin-armor) is a standing epithet of the Achaeans, here nominative plural as subject.

**150** ἠχῇ θεσπεσίῃ, δίχα δέ σφισιν ἥνδανε βουλή.  
with a tremendous uproar, and their counsel was split in two.

**151** νύκτα μὲν ἀέσαμεν χαλεπὰ φρεσὶν ὁρμαίνοντες  
That night we passed turning over hard thoughts in our hearts

**152** ἀλλήλοις· ἐπὶ γὰρ Ζεὺς ἤρτυε πῆμα κακοῖο·  
against each other; for Zeus was readying a grievous calamity.

**153** ἠῶθεν δʼ οἱ μὲν νέας ἕλκομεν εἰς ἅλα δῖαν  
At dawn some of us hauled our ships into the bright sea
> From dawn: ἠῶθεν, 'at daybreak,' is an adverb formed from Eos (Dawn) with the suffix -θεν marking origin in time or place.

**154** κτήματά τʼ ἐντιθέμεσθα βαθυζώνους τε γυναῖκας.  
and put aboard our goods and the deep-girdled women.

**155** ἡμίσεες δʼ ἄρα λαοὶ ἐρητύοντο μένοντες  
But half the host held back and stayed

**156** αὖθι παρʼ Ἀτρεΐδῃ Ἀγαμέμνονι, ποιμένι λαῶν·  
there with Atreus' son Agamemnon, shepherd of the people;
> Shepherd of the people: ποιμὴν λαῶν ('shepherd of the people') is a recurring epithet for kings, here in the dative. The image casts the leader as protector of his flock.

**157** ἡμίσεες δʼ ἀναβάντες ἐλαύνομεν· αἱ δὲ μάλʼ ὦκα  
the other half embarked and rowed out; and very swiftly

**158** ἔπλεον, ἐστόρεσεν δὲ θεὸς μεγακήτεα πόντον.  
they sailed, and a god smoothed the sea full of great creatures.

**159** ἐς Τένεδον δʼ ἐλθόντες ἐρέξαμεν ἱρὰ θεοῖσιν,  
Coming to Tenedos we offered sacrifices to the gods,

**160** οἴκαδε ἱέμενοι· Ζεὺς δʼ οὔ πω μήδετο νόστον,  
longing for home; but Zeus did not yet plan our return —

**161** σχέτλιος, ὅς ῥʼ ἔριν ὦρσε κακὴν ἔπι δεύτερον αὖτις.  
the cruel one, who roused an evil strife a second time.

**162** οἱ μὲν ἀποστρέψαντες ἔβαν νέας ἀμφιελίσσας  
Some turned back and sailed their curved ships away

**163** ἀμφʼ Ὀδυσῆα ἄνακτα δαΐφρονα, ποικιλομήτην,  
around lord Odysseus, the shrewd one, of cunning craft,
> Epithets of Odysseus: δαΐφρων ('skilled, wise') and ποικιλομήτης ('of intricate cunning') are characterizing epithets for Odysseus, here accusative.

**164** αὖτις ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι ἦρα φέροντες·  
again bringing favor to Atreus' son Agamemnon.

**165** αὐτὰρ ἐγὼ σὺν νηυσὶν ἀολλέσιν, αἵ μοι ἕποντο,  
But I, with the ships gathered close that followed me,

**166** φεῦγον, ἐπεὶ γίγνωσκον, ὃ δὴ κακὰ μήδετο δαίμων.  
fled, since I knew that a god was plotting evils.

**167** φεῦγε δὲ Τυδέος υἱὸς ἀρήιος, ὦρσε δʼ ἑταίρους.  
The warlike son of Tydeus fled too, and roused his comrades.

**168** ὀψὲ δὲ δὴ μετὰ νῶι κίε ξανθὸς Μενέλαος,  
Late behind us came fair-haired Menelaus,
> Fair-haired Menelaus: ξανθός ('fair-haired, blond') is the standing epithet of Menelaus. Such epithets are part of the oral poet's formulaic toolkit, chosen to fit the meter.

**169** ἐν Λέσβῳ δʼ ἔκιχεν δολιχὸν πλόον ὁρμαίνοντας,  
and overtook us in Lesbos as we pondered the long voyage:

**170** ἢ καθύπερθε Χίοιο νεοίμεθα παιπαλοέσσης,  
whether to sail above rugged Chios,

**171** νήσου ἔπι Ψυρίης, αὐτὴν ἐπʼ ἀριστέρʼ ἔχοντες,  
by the island of Psyria, keeping it on our left,

**172** ἦ ὑπένερθε Χίοιο, παρʼ ἠνεμόεντα Μίμαντα.  
or below Chios, past windy Mimas.

**173** ᾐτέομεν δὲ θεὸν φῆναι τέρας· αὐτὰρ ὅ γʼ ἡμῖν  
We asked the god to show us a sign; and he

**174** δεῖξε, καὶ ἠνώγει πέλαγος μέσον εἰς Εὔβοιαν  
showed it, and bade us cut across the open sea to Euboea,

**175** τέμνειν, ὄφρα τάχιστα ὑπὲκ κακότητα φύγοιμεν.  
so that we might escape misfortune as fast as possible.
> Purpose clause in the optative: ὄφρα with the optative φύγοιμεν forms a purpose clause in secondary sequence: 'so that we might escape.' The optative replaces the subjunctive after a past main verb.

**176** ὦρτο δʼ ἐπὶ λιγὺς οὖρος ἀήμεναι· αἱ δὲ μάλʼ ὦκα  
A shrill wind rose to blow; and very swiftly

**177** ἰχθυόεντα κέλευθα διέδραμον, ἐς δὲ Γεραιστὸν  
the ships ran over the fish-filled paths, and to Geraistos

**178** ἐννύχιαι κατάγοντο· Ποσειδάωνι δὲ ταύρων  
they came in to land by night; and to Poseidon many

**179** πόλλʼ ἐπὶ μῆρʼ ἔθεμεν, πέλαγος μέγα μετρήσαντες.  
bulls' thighs we laid down, having measured the great sea.
> Aorist participle: 'having measured': μετρήσαντες is an aorist participle expressing action prior to the main verb — they made the offering after crossing the sea.

**180** τέτρατον ἦμαρ ἔην, ὅτʼ ἐν Ἄργεϊ νῆας ἐίσας  
It was the fourth day when in Argos the trim ships

**181** Τυδεΐδεω ἕταροι Διομήδεος ἱπποδάμοιο  
of Diomedes, son of Tydeus, tamer of horses,

**182** ἵστασαν· αὐτὰρ ἐγώ γε Πύλονδʼ ἔχον, οὐδέ ποτʼ ἔσβη  
his comrades brought to rest; but I held on for Pylos, nor ever did

**183** οὖρος, ἐπεὶ δὴ πρῶτα θεὸς προέηκεν ἀῆναι.  
the wind die down, once a god first sent it forth to blow.

**184** ὣς ἦλθον, φίλε τέκνον, ἀπευθής, οὐδέ τι οἶδα  
So I came home, dear child, without news, and I know nothing
> apeuthes: without news: ἀπευθής means 'lacking information, uninquired-of' — Nestor returned home having learned nothing of the others' fates.

**185** κείνων, οἵ τʼ ἐσάωθεν Ἀχαιῶν οἵ τʼ ἀπόλοντο.  
of those Achaeans, which of them were saved and which were lost.

**186** ὅσσα δʼ ἐνὶ μεγάροισι καθήμενος ἡμετέροισι  
But all that I learn sitting here in our halls,

**187** πεύθομαι, ἣ θέμις ἐστί, δαήσεαι, οὐδέ σε κεύσω.  
as is right, you shall learn; I will not hide it from you.
> themis: what is right: θέμις denotes what is sanctioned by custom and divine law — the proper, ordained way of doing things.

**188** εὖ μὲν Μυρμιδόνας φάσʼ ἐλθέμεν ἐγχεσιμώρους,  
Safely, they say, the spear-fighting Myrmidons came home,

**189** οὓς ἄγʼ Ἀχιλλῆος μεγαθύμου φαίδιμος υἱός,  
whom the glorious son of great-hearted Achilles led;

**190** εὖ δὲ Φιλοκτήτην, Ποιάντιον ἀγλαὸν υἱόν.  
and safely Philoctetes, the splendid son of Poias.

**191** πάντας δʼ Ἰδομενεὺς Κρήτην εἰσήγαγʼ ἑταίρους,  
Idomeneus brought all his comrades back to Crete,

**192** οἳ φύγον ἐκ πολέμου, πόντος δέ οἱ οὔ τινʼ ἀπηύρα.  
those who escaped the war; the sea robbed him of none.

**193** Ἀτρεΐδην δὲ καὶ αὐτοὶ ἀκούετε, νόσφιν ἐόντες,  
And of Atreus' son you too have heard, far away though you are,

**194** ὥς τʼ ἦλθʼ, ὥς τʼ Αἴγισθος ἐμήσατο λυγρὸν ὄλεθρον.  
how he came home, and how Aegisthus contrived his grievous death.
> Aorist middle: 'he devised': ἐμήσατο is aorist middle of μήδομαι, 'plot, contrive.' The middle voice marks the scheming as done in the subject's own interest.

**195** ἀλλʼ ἦ τοι κεῖνος μὲν ἐπισμυγερῶς ἀπέτισεν·  
But that man, at least, paid for it wretchedly;

**196** ὡς ἀγαθὸν καὶ παῖδα καταφθιμένοιο λιπέσθαι  
how good a thing it is that a son be left behind

**197** ἀνδρός, ἐπεὶ καὶ κεῖνος ἐτίσατο πατροφονῆα,  
of a man who has died — for that son avenged his father's killer,

**198** Αἴγισθον δολόμητιν, ὅ οἱ πατέρα κλυτὸν ἔκτα.  
the treacherous Aegisthus, who had slain his famous father.

**199** καὶ σὺ φίλος, μάλα γάρ σʼ ὁρόω καλόν τε μέγαν τε,  
And you, my friend — for I see you are very handsome and tall —

**200** ἄλκιμος ἔσσʼ, ἵνα τίς σε καὶ ὀψιγόνων ἐὺ εἴπῃ.  
be brave, so that men yet unborn may speak well of you.
> Purpose clause with subjunctive: ἵνα with the aorist subjunctive εἴπῃ expresses purpose: 'so that someone may speak (well of you).' This is the standard final construction after a present command.

**201** τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·  
Then wise Telemachus answered him in turn:
> Perfect participle: 'wise': πεπνυμένος, literally 'having been breathed into, inspired,' is a perfect middle participle used adjectivally to mean 'thoughtful, prudent.' It is a fixed epithet of Telemachus.

**202** ὦ Νέστορ Νηληϊάδη, μέγα κῦδος Ἀχαιῶν,  
"Nestor, son of Neleus, great glory of the Achaeans,

**203** καὶ λίην κεῖνος μὲν ἐτίσατο, καί οἱ Ἀχαιοὶ  
truly that man took his revenge, and the Achaeans

**204** οἴσουσι κλέος εὐρὺ καὶ ἐσσομένοισι πυθέσθαι·  
will carry his fame far, even for those yet to be born to learn.
> kleos: fame in song: κλέος is the renown won through deeds and preserved in poetry — the heroic immortality Telemachus invokes for Orestes.

**205** αἲ γὰρ ἐμοὶ τοσσήνδε θεοὶ δύναμιν περιθεῖεν,  
Would that the gods might clothe me in power as great,
> Optative of wish: αἲ γάρ with the aorist optative περιθεῖεν expresses an unattainable wish: 'if only the gods would grant...' The optative is the mood of longing.

**206** τίσασθαι μνηστῆρας ὑπερβασίης ἀλεγεινῆς,  
to take revenge on the suitors for their painful insolence,

**207** οἵ τέ μοι ὑβρίζοντες ἀτάσθαλα μηχανόωνται.  
who in their arrogance contrive reckless outrages against me.

**208** ἀλλʼ οὔ μοι τοιοῦτον ἐπέκλωσαν θεοὶ ὄλβον,  
But no, the gods have not spun out such happiness for me,
> The gods 'spin' fate: ἐπικλώθω, 'spin a thread upon,' pictures the gods spinning out a man's destiny like spinners at the loom — the same image behind the Fates.

**209** πατρί τʼ ἐμῷ καὶ ἐμοί· νῦν δὲ χρὴ τετλάμεν ἔμπης.  
for my father and for me; now I must simply endure it."
> Perfect infinitive: 'to endure': τετλάμεν is a perfect infinitive (with the reduplication τε-) used with χρή, 'it is necessary to endure.' The perfect stresses a settled state of patient endurance.

**210** τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·  
Then Nestor, the Gerenian horseman, answered him:
> Gerenian horseman Nestor: This is the full formulaic name-phrase for Nestor, occupying the end of a hexameter line. Note ἱππότα keeps an archaic vocative-like ending in the nominative.

**211** ὦ φίλʼ, ἐπεὶ δὴ ταῦτά μʼ ἀνέμνησας καὶ ἔειπες,  
"My friend, since you have reminded me of this and spoken of it,

**212** φασὶ μνηστῆρας σῆς μητέρος εἵνεκα πολλοὺς  
they say that many suitors, on account of your mother,

**213** ἐν μεγάροις ἀέκητι σέθεν κακὰ μηχανάασθαι·  
are devising evils in your halls against your will;
> Genitive with 'against the will of': ἀέκητι ('against the will of') governs the genitive σέθεν ('of you'). The genitive marks the person whose wishes are overridden.

**214** εἰπέ μοι, ἠὲ ἑκὼν ὑποδάμνασαι, ἦ σέ γε λαοὶ  
tell me, do you submit willingly, or do the people

**215** ἐχθαίρουσʼ ἀνὰ δῆμον, ἐπισπόμενοι θεοῦ ὀμφῇ.  
hate you throughout the land, following the voice of a god?

**216** τίς δʼ οἶδʼ εἴ κέ ποτέ σφι βίας ἀποτίσεται ἐλθών,  
Who knows whether one day he may come and avenge their violence,

**217** ἢ ὅ γε μοῦνος ἐὼν ἢ καὶ σύμπαντες Ἀχαιοί;  
whether he alone, or all the Achaeans together?

**218** εἰ γάρ σʼ ὣς ἐθέλοι φιλέειν γλαυκῶπις Ἀθήνη,  
For if grey-eyed Athena were willing to love you so,
> Future-less-vivid condition: εἰ with the optative ἐθέλοι sets up a remote ('should/would') condition: 'if she were willing.' Homer pairs it across several lines with the wish that follows.

**219** ὡς τότʼ Ὀδυσσῆος περικήδετο κυδαλίμοιο  
as she cared for glorious Odysseus back then

**220** δήμῳ ἔνι Τρώων, ὅθι πάσχομεν ἄλγεʼ Ἀχαιοί—  
in the land of the Trojans, where we Achaeans suffered woes —
> Vivid present for past action: πάσχομεν is a present tense used vividly of past suffering at Troy, bringing the remembered hardship before the listener's eyes.

**221** οὐ γάρ πω ἴδον ὧδε θεοὺς ἀναφανδὰ φιλεῦντας,  
for never yet have I seen the gods love a man so openly

**222** ὡς κείνῳ ἀναφανδὰ παρίστατο Παλλὰς Ἀθήνη—  
as Pallas Athena openly stood beside him—
> Openly, in plain sight: The adverb ἀναφανδά means 'openly, manifestly.' Its repetition in lines 221-222 stresses how unusually visible Athena's favor to Odysseus was, since gods normally aided mortals in disguise.

**223** εἴ σʼ οὕτως ἐθέλοι φιλέειν κήδοιτό τε θυμῷ,  
if she were willing to love you so and to care for you in her heart,

**224** τῶ κέν τις κείνων γε καὶ ἐκλελάθοιτο γάμοιο.  
then some of those suitors might well forget all about marriage.
> Potential optative: The optative with the particle κέν expresses a softened possibility: 'might forget.' The verb is a reduplicated aorist middle form built on λανθάνω, 'to forget.'

**225** τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·  
Then thoughtful Telemachus answered him in turn:

**226** ὦ γέρον, οὔ πω τοῦτο ἔπος τελέεσθαι ὀίω·  
"Old man, I do not think this word will ever come to pass;
> Address to an elder: Telemachus addresses Nestor respectfully as 'old man' (γέρον), a term of honor here, not insult; Nestor's great age is repeatedly emphasized.

**227** λίην γὰρ μέγα εἶπες· ἄγη μʼ ἔχει. οὐκ ἂν ἐμοί γε  
for you have said too great a thing. Astonishment grips me. For my part
> Awe-struck astonishment: ἄγη names a stunned wonder bordering on dread—the feeling at something too great to expect. Telemachus is overwhelmed by Nestor's suggestion that Athena might favor him as she did Odysseus.

**228** ἐλπομένῳ τὰ γένοιτʼ, οὐδʼ εἰ θεοὶ ὣς ἐθέλοιεν.  
I could never hope for this to happen, not even if the gods should will it."

**229** τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·  
Then the goddess, bright-eyed Athena, addressed him in turn:
> Formulaic epithet: γλαυκῶπις, 'bright-eyed' or 'owl-eyed,' is Athena's standing epithet, fitted to the verse's metrical slot. Such recurring name-and-epithet phrases are a hallmark of the oral hexameter style.

**230** Τηλέμαχε, ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων.  
"Telemachus, what a word has escaped the barrier of your teeth!

**231** ῥεῖα θεός γʼ ἐθέλων καὶ τηλόθεν ἄνδρα σαώσαι.  
Easily a god, if he so wills, can bring a man safe even from afar.

**232** βουλοίμην δʼ ἂν ἐγώ γε καὶ ἄλγεα πολλὰ μογήσας  
I myself would rather, after suffering many hardships,
> Aorist participle of attendant circumstance: μογήσας ('having toiled') is an aorist participle describing the labor that accompanies the homecoming Athena prefers. Greek often packs into a participle what English renders as a separate clause.

**233** οἴκαδέ τʼ ἐλθέμεναι καὶ νόστιμον ἦμαρ ἰδέσθαι,  
come home and see the day of my return,

**234** ἢ ἐλθὼν ἀπολέσθαι ἐφέστιος, ὡς Ἀγαμέμνων  
than come home and perish at my own hearth, as Agamemnon

**235** ὤλεθʼ ὑπʼ Αἰγίσθοιο δόλῳ καὶ ἧς ἀλόχοιο.  
perished by the guile of Aegisthus and his own wife.

**236** ἀλλʼ ἦ τοι θάνατον μὲν ὁμοίιον οὐδὲ θεοί περ  
But death, the common lot, not even the gods

**237** καὶ φίλῳ ἀνδρὶ δύνανται ἀλαλκέμεν, ὁππότε κεν δὴ  
can ward off from a man they love, once

**238** μοῖρʼ ὀλοὴ καθέλῃσι τανηλεγέος θανάτοιο.  
the deadly fate of leveling death lays him low.
> Death that lays out at length: τανηλεγής, an epithet of death, suggests laying the body out at full length—stretching a man flat in death. The whole line piles up the fixed phrases for inescapable mortality.

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

**240** Μέντορ, μηκέτι ταῦτα λεγώμεθα κηδόμενοί περ·  
"Mentor, let us speak of these things no longer, grieved though we are.
> Hortatory subjunctive: λεγώμεθα is a first-person plural subjunctive used as an exhortation: 'let us not speak.' Greek uses the subjunctive (with μή here) for such 'let us' commands.

**241** κείνῳ δʼ οὐκέτι νόστος ἐτήτυμος, ἀλλά οἱ ἤδη  
For him there is no true homecoming any more; already the immortals

**242** φράσσαντʼ ἀθάνατοι θάνατον καὶ κῆρα μέλαιναν.  
have decreed for him death and the black doom.
> The black death-spirit: κήρ is a personified spirit of death and doom, here 'black' (μέλαιναν). The phrase pairs the concrete sense of fate with a near-divine agent of destruction.

**243** νῦν δʼ ἐθέλω ἔπος ἄλλο μεταλλῆσαι καὶ ἐρέσθαι  
But now I wish to inquire of Nestor about another matter and to ask him,

**244** Νέστορʼ, ἐπεὶ περὶ οἶδε δίκας ἠδὲ φρόνιν ἄλλων·  
since he knows beyond others judgments and the wisdom of men;

**245** τρὶς γὰρ δή μίν φασιν ἀνάξασθαι γένεʼ ἀνδρῶν·  
for they say that he has ruled over three generations of men,

**246** ὥς τέ μοι ἀθάνατος ἰνδάλλεται εἰσοράασθαι.  
so that to my eyes he seems like one of the immortals.

**247** ὦ Νέστορ Νηληϊάδη, σὺ δʼ ἀληθὲς ἐνίσπες·  
Nestor, son of Neleus, tell me the truth:

**248** πῶς ἔθανʼ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων;  
how did the son of Atreus die, wide-ruling Agamemnon?

**249** ποῦ Μενέλαος ἔην; τίνα δʼ αὐτῷ μήσατʼ ὄλεθρον  
Where was Menelaus? What destruction did he contrive against him,

**250** Αἴγισθος δολόμητις, ἐπεὶ κτάνε πολλὸν ἀρείω;  
crafty Aegisthus, since he killed a man far better than himself?
> Crafty of counsel: δολόμητις, 'crafty in scheming,' is a recurring epithet for Aegisthus that marks him as a man of treacherous plots, contrasted here with the better man he murdered.

**251** ἦ οὐκ Ἄργεος ἦεν Ἀχαιικοῦ, ἀλλά πῃ ἄλλῃ  
Was Menelaus not in Achaean Argos, but somewhere else

**252** πλάζετʼ ἐπʼ ἀνθρώπους, ὁ δὲ θαρσήσας κατέπεφνε;  
wandering among men, so that Aegisthus took heart and killed him?"

**253** τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·  
Then the Gerenian horseman Nestor answered him:
> Nestor's full title: This whole-line formula, 'the Gerenian horseman Nestor,' fills the verse and recurs whenever Nestor speaks. ἱππότα keeps an old vocative-shaped ending used as a fixed epithet form.

**254** τοιγὰρ ἐγώ τοι, τέκνον, ἀληθέα πάντʼ ἀγορεύσω.  
"Then I will tell you the whole truth, my child.

**255** ἦ τοι μὲν τάδε καὐτὸς ὀίεαι, ὥς κεν ἐτύχθη,  
Indeed you yourself can guess how this would have turned out,

**256** εἰ ζωόν γʼ Αἴγισθον ἐνὶ μεγάροισιν ἔτετμεν  
if the son of Atreus, fair-haired Menelaus, had found Aegisthus

**257** Ἀτρεΐδης Τροίηθεν ἰών, ξανθὸς Μενέλαος·  
alive in the halls when he came back from Troy.

**258** τῶ κέ οἱ οὐδὲ θανόντι χυτὴν ἐπὶ γαῖαν ἔχευαν,  
Then not even in death would they have heaped the earth over him,

**259** ἀλλʼ ἄρα τόν γε κύνες τε καὶ οἰωνοὶ κατέδαψαν  
but dogs and birds would have torn him to pieces

**260** κείμενον ἐν πεδίῳ ἑκὰς ἄστεος, οὐδέ κέ τίς μιν  
as he lay on the plain far from the city, and not one woman

**261** κλαῦσεν Ἀχαιιάδων· μάλα γὰρ μέγα μήσατο ἔργον.  
of the Achaeans would have wept for him; for he had done a monstrous deed.

**262** ἡμεῖς μὲν γὰρ κεῖθι πολέας τελέοντες ἀέθλους  
For while we were over there accomplishing our many trials,

**263** ἥμεθʼ· ὁ δʼ εὔκηλος μυχῷ Ἄργεος ἱπποβότοιο  
he sat at ease in a nook of horse-pasturing Argos
> Old genitive ending -οιο: ἱπποβότοιο ('horse-pasturing') shows the archaic Homeric genitive singular in -οιο, where later Greek uses -ου. Such old forms are kept for the meter.

**264** πόλλʼ Ἀγαμεμνονέην ἄλοχον θέλγεσκʼ ἐπέεσσιν.  
and kept beguiling Agamemnon's wife with his words.
> Iterative imperfect: θέλγεσκε carries the -σκ- suffix marking repeated or habitual past action: 'he kept charming/beguiling.' It vividly conveys Aegisthus's persistent, ongoing seduction.

**265** ἡ δʼ ἦ τοι τὸ πρὶν μὲν ἀναίνετο ἔργον ἀεικὲς  
At first she refused the shameful deed,

**266** δῖα Κλυταιμνήστρη· φρεσὶ γὰρ κέχρητʼ ἀγαθῇσι·  
noble Clytemnestra; for her mind was set on good things.

**267** πὰρ δʼ ἄρʼ ἔην καὶ ἀοιδὸς ἀνήρ, ᾧ πόλλʼ ἐπέτελλεν  
Beside her too was a singer, whom the son of Atreus

**268** Ἀτρεΐδης Τροίηνδε κιὼν εἴρυσθαι ἄκοιτιν.  
had strictly charged, when going to Troy, to guard his wife.

**269** ἀλλʼ ὅτε δή μιν μοῖρα θεῶν ἐπέδησε δαμῆναι,  
But when the doom of the gods bound her to be overcome,

**270** δὴ τότε τὸν μὲν ἀοιδὸν ἄγων ἐς νῆσον ἐρήμην  
then indeed Aegisthus took the singer to a desert island

**271** κάλλιπεν οἰωνοῖσιν ἕλωρ καὶ κύρμα γενέσθαι,  
and left him there to be the prey and spoil of birds,

**272** τὴν δʼ ἐθέλων ἐθέλουσαν ἀνήγαγεν ὅνδε δόμονδε.  
and led her, willing as he was willing, to his own house.
> Willing leading willing: The doubled participle 'willing (he), willing (she)' tersely marks that Clytemnestra's resistance had collapsed: she now went of her own accord, a pointed shift from line 265.

**273** πολλὰ δὲ μηρίʼ ἔκηε θεῶν ἱεροῖς ἐπὶ βωμοῖς,  
Many thigh-pieces he burned on the gods' holy altars,

**274** πολλὰ δʼ ἀγάλματʼ ἀνῆψεν, ὑφάσματά τε χρυσόν τε,  
and hung up many offerings, woven cloths and gold,

**275** ἐκτελέσας μέγα ἔργον, ὃ οὔ ποτε ἔλπετο θυμῷ.  
having accomplished a great deed he never hoped for in his heart.

**276** ἡμεῖς μὲν γὰρ ἅμα πλέομεν Τροίηθεν ἰόντες,  
Now we were sailing together on our way from Troy,

**277** Ἀτρεΐδης καὶ ἐγώ, φίλα εἰδότες ἀλλήλοισιν·  
the son of Atreus and I, holding each other dear;

**278** ἀλλʼ ὅτε Σούνιον ἱρὸν ἀφικόμεθʼ, ἄκρον Ἀθηνέων,  
but when we reached holy Sounion, the headland of Athens,

**279** ἔνθα κυβερνήτην Μενελάου Φοῖβος Ἀπόλλων  
there Phoebus Apollo killed the helmsman of Menelaus

**280** οἷς ἀγανοῖς βελέεσσιν ἐποιχόμενος κατέπεφνε,  
coming upon him with his gentle shafts,

**281** πηδάλιον μετὰ χερσὶ θεούσης νηὸς ἔχοντα,  
as he held the steering-oar in his hands while the ship ran on,

**282** Φρόντιν Ὀνητορίδην, ὃς ἐκαίνυτο φῦλʼ ἀνθρώπων  
Phrontis, son of Onetor, who surpassed the tribes of men

**283** νῆα κυβερνῆσαι, ὁπότε σπέρχοιεν ἄελλαι.  
at steering a ship whenever the storm-winds rushed on.
> Optative in a general clause: ὁπότε with the optative σπέρχοιεν expresses a repeated, indefinite occasion: 'whenever the gales would rush on.' The optative marks the recurring, typical situation.

**284** ὣς ὁ μὲν ἔνθα κατέσχετʼ, ἐπειγόμενός περ ὁδοῖο,  
So Menelaus stayed there, eager though he was for the journey,

**285** ὄφρʼ ἕταρον θάπτοι καὶ ἐπὶ κτέρεα κτερίσειεν.  
to bury his comrade and pay him the due funeral rites.

**286** ἀλλʼ ὅτε δὴ καὶ κεῖνος ἰὼν ἐπὶ οἴνοπα πόντον  
But when he too, journeying over the wine-dark sea
> "Wine-dark sea": οἶνοψ πόντος, 'wine-faced/wine-dark sea,' is one of Homer's most famous formulaic epithets for the deep. It evokes the dark, gleaming color of the open water.

**287** ἐν νηυσὶ γλαφυρῇσι Μαλειάων ὄρος αἰπὺ  
in his hollow ships, came running to the steep height of Malea,

**288** ἷξε θέων, τότε δὴ στυγερὴν ὁδὸν εὐρύοπα Ζεὺς  
then indeed far-thundering Zeus devised a hateful voyage for him

**289** ἐφράσατο, λιγέων δʼ ἀνέμων ἐπʼ ἀυτμένα χεῦε,  
and poured out a blast of shrill-screaming winds,

**290** κύματά τε τροφέοντο πελώρια, ἶσα ὄρεσσιν.  
and the waves swelled monstrous, high as mountains.
> Waves like mountains: 'Equal to mountains' is a vivid comparison for the towering storm-swell. Homer often measures the sea's fury against the scale of mountains.

**291** ἔνθα διατμήξας τὰς μὲν Κρήτῃ ἐπέλασσεν,  
There he split the fleet, and drove some ships near Crete,

**292** ἧχι Κύδωνες ἔναιον Ἰαρδάνου ἀμφὶ ῥέεθρα.  
where the Cydonians dwelt about the streams of the Iardanus.

**293** ἔστι δέ τις λισσὴ αἰπεῖά τε εἰς ἅλα πέτρη  
There is a certain smooth, sheer cliff running down to the sea

**294** ἐσχατιῇ Γόρτυνος ἐν ἠεροειδέι πόντῳ·  
at the border of Gortyn, in the misty deep;

**295** ἔνθα Νότος μέγα κῦμα ποτὶ σκαιὸν ῥίον ὠθεῖ,  
there the South Wind drives a great wave against the western headland,

**296** ἐς Φαιστόν, μικρὸς δὲ λίθος μέγα κῦμʼ ἀποέργει.  
toward Phaistos, and a small rock holds back the great wave.

**297** αἱ μὲν ἄρʼ ἔνθʼ ἦλθον, σπουδῇ δʼ ἤλυξαν ὄλεθρον  
These ships came there, and the men barely escaped destruction,

**298** ἄνδρες, ἀτὰρ νῆάς γε ποτὶ σπιλάδεσσιν ἔαξαν  
but the ships themselves the waves shattered against the reefs;
> Aorist of breaking: ἔαξαν is the aorist of ἄγνυμι, 'to break, shatter.' The aorist presents the wrecking as a single completed event—the ships dashed to pieces on the rocks.

**299** κύματʼ· ἀτὰρ τὰς πέντε νέας κυανοπρῳρείους  
the waves did. But the other five dark-prowed ships

**300** Αἰγύπτῳ ἐπέλασσε φέρων ἄνεμός τε καὶ ὕδωρ.  
wind and water bore on and drove near Egypt.

**301** ὣς ὁ μὲν ἔνθα πολὺν βίοτον καὶ χρυσὸν ἀγείρων  
So Menelaus, gathering much wealth and gold there,

**302** ἠλᾶτο ξὺν νηυσὶ κατʼ ἀλλοθρόους ἀνθρώπους·  
wandered with his ships among men of alien speech;
> Of alien speech: ἀλλόθροος, 'speaking another tongue,' marks foreign peoples by their unintelligible language. It underscores how far from the Greek world Menelaus's wanderings carried him.

**303** τόφρα δὲ ταῦτʼ Αἴγισθος ἐμήσατο οἴκοθι λυγρά.  
and meanwhile at home Aegisthus plotted these grievous deeds.

**305** ἑπτάετες δʼ ἤνασσε πολυχρύσοιο Μυκήνης,  
For seven years he ruled over Mycenae rich in gold,
> Mycenae rich in gold: 'Mycenae rich in gold' (πολύχρυσος) preserves a memory of the city's legendary wealth, confirmed by the gold-laden Bronze Age graves later found there.

**304** κτείνας Ἀτρεΐδην, δέδμητο δὲ λαὸς ὑπʼ αὐτῷ.  
after killing the son of Atreus, and the people were subdued under him.

**306** τῷ δέ οἱ ὀγδοάτῳ κακὸν ἤλυθε δῖος Ὀρέστης  
But in the eighth year godlike Orestes came back to be his ruin,

**307** ἂψ ἀπʼ Ἀθηνάων, κατὰ δʼ ἔκτανε πατροφονῆα,  
home from Athens, and killed the murderer of his father,

**308** Αἴγισθον δολόμητιν, ὅ οἱ πατέρα κλυτὸν ἔκτα.  
crafty Aegisthus, who had slain his glorious father.

**309** ἦ τοι ὁ τὸν κτείνας δαίνυ τάφον Ἀργείοισιν  
Then, having killed him, he gave the Argives a funeral feast

**310** μητρός τε στυγερῆς καὶ ἀνάλκιδος Αἰγίσθοιο·  
for his hateful mother and for cowardly Aegisthus;

**311** αὐτῆμαρ δέ οἱ ἦλθε βοὴν ἀγαθὸς Μενέλαος  
and on that same day Menelaus, good at the war-cry, arrived,
> "Good at the war-cry": βοὴν ἀγαθός, 'good at the battle-shout,' is a standing epithet for warriors like Menelaus and Diomedes, praising the commanding voice that rallied men in battle.

**312** πολλὰ κτήματʼ ἄγων, ὅσα οἱ νέες ἄχθος ἄειραν.  
bringing much treasure, as much as his ships could carry.

**313** καὶ σύ, φίλος, μὴ δηθὰ δόμων ἄπο τῆλʼ
                     ἀλάλησο,  
And you, my friend, do not wander long, far from your home,

**314** κτήματά τε προλιπὼν ἄνδρας τʼ ἐν σοῖσι δόμοισιν  
leaving behind your possessions and men so overbearing

**315** οὕτω ὑπερφιάλους, μή τοι κατὰ πάντα φάγωσιν  
in your house, lest they devour everything of yours,
> Clause of fearing: μή with the subjunctive (φάγωσιν) introduces a clause of apprehension: 'lest they devour.' It expresses the danger Nestor warns Telemachus against.

**316** κτήματα δασσάμενοι, σὺ δὲ τηϋσίην ὁδὸν ἔλθῃς.  
dividing up your goods, and you will have made a useless journey.

**317** ἀλλʼ ἐς μὲν Μενέλαον ἐγὼ κέλομαι καὶ ἄνωγα  
But to Menelaus I bid and urge you

**318** ἐλθεῖν· κεῖνος γὰρ νέον ἄλλοθεν εἰλήλουθεν,  
to go; for he has lately come from elsewhere,

**319** ἐκ τῶν ἀνθρώπων, ὅθεν οὐκ ἔλποιτό γε θυμῷ  
from among those men from whom one could not hope in his heart

**320** ἐλθέμεν, ὅν τινα πρῶτον ἀποσφήλωσιν ἄελλαι  
to return, once the storm-winds have first driven him astray

**321** ἐς πέλαγος μέγα τοῖον, ὅθεν τέ περ οὐδʼ οἰωνοὶ  
into so vast a sea, from which not even the birds

**322** αὐτόετες οἰχνεῦσιν, ἐπεὶ μέγα τε δεινόν τε.  
come back within the year, since it is great and terrible.
> Within the same year: αὐτόετες means 'in the same year, within a year.' The hyperbole—that even birds need more than a year to cross—stresses the immense distance of Menelaus's wanderings.

**323** ἀλλʼ ἴθι νῦν σὺν νηί τε σῇ καὶ σοῖς ἑτάροισιν·  
But go now with your ship and your companions;

**324** εἰ δʼ ἐθέλεις πεζός, πάρα τοι δίφρος τε καὶ ἵπποι,  
or if you prefer to go by land, a chariot and horses are at your service,

**325** πὰρ δέ τοι υἷες ἐμοί, οἵ τοι πομπῆες ἔσονται  
and my sons are at hand, who will be your escorts

**326** ἐς Λακεδαίμονα δῖαν, ὅθι ξανθὸς Μενέλαος.  
to noble Lacedaemon, where fair-haired Menelaus lives.

**327** λίσσεσθαι δέ μιν αὐτός, ἵνα νημερτὲς ἐνίσπῃ·  
Beg him yourself, that he may tell you the truth;
> Purpose clause: ἵνα with the subjunctive (ἐνίσπῃ, 'that he may tell') marks a purpose clause: beg him so that he will speak truly. The same line recurs verbatim earlier of Nestor (line 19/327).

**328** ψεῦδος δʼ οὐκ ἐρέει· μάλα γὰρ πεπνυμένος ἐστίν.  
he will tell no lie, for he is very wise."

**329** ὣς ἔφατʼ, ἠέλιος δʼ ἄρʼ ἔδυ καὶ ἐπὶ κνέφας
                  ἦλθε.  
So he spoke, and the sun set and darkness came on.
> Root aorist "set": ἔδυ is a root aorist of δύω, 'sank, set'—a single completed event. The sunset formula closes the scene and marks the passage of the day.

**330** τοῖσι δὲ καὶ μετέειπε θεά, γλαυκῶπις Ἀθήνη·  
And the goddess, bright-eyed Athena, spoke among them:

**331** ὦ γέρον, ἦ τοι ταῦτα κατὰ μοῖραν κατέλεξας·  
Old man, truly you have told all this in due order;

**332** ἀλλʼ ἄγε τάμνετε μὲν γλώσσας, κεράασθε δὲ οἶνον,  
but come, cut out the tongues and mix the wine,

**333** ὄφρα Ποσειδάωνι καὶ ἄλλοις ἀθανάτοισιν  
so that to Poseidon and the other immortals

**334** σπείσαντες κοίτοιο μεδώμεθα· τοῖο γὰρ ὥρη.  
we may pour libation and then turn our thoughts to bed; for it is the hour for that.

**335** ἤδη γὰρ φάος οἴχεθʼ ὑπὸ ζόφον, οὐδὲ ἔοικεν·  
For already the light has sunk into the dark, and it is not fitting

**336** δηθὰ θεῶν ἐν δαιτὶ θαασσέμεν, ἀλλὰ νέεσθαι.  
to sit long at the gods' feast; rather we should be going.

**337** ἦ ῥα Διὸς θυγάτηρ, οἱ δʼ ἔκλυον αὐδησάσης.  
So spoke the daughter of Zeus, and they heard her words.

**338** τοῖσι δὲ κήρυκες μὲν ὕδωρ ἐπὶ χεῖρας ἔχευαν,  
Then the heralds poured water over their hands,

**339** κοῦροι δὲ κρητῆρας ἐπεστέψαντο ποτοῖο,  
and the young men filled the mixing-bowls brimful with drink,

**340** νώμησαν δʼ ἄρα πᾶσιν ἐπαρξάμενοι δεπάεσσι·  
and served it to all, with a first pouring into the cups;

**341** γλώσσας δʼ ἐν πυρὶ βάλλον, ἀνιστάμενοι δʼ ἐπέλειβον.  
and they cast the tongues into the fire, and rose to pour libation.

**342** αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιον θʼ, ὅσον ἤθελε θυμός,  
But when they had made libation and drunk as much as their hearts desired,
> Imperfect of wishing: ἤθελε is imperfect, describing the ongoing desire of the heart (thumos) as each man drank his fill — a recurring formulaic close to a feast.

**343** δὴ τότʼ Ἀθηναίη καὶ Τηλέμαχος θεοειδὴς  
then Athena and godlike Telemachus,

**344** ἄμφω ἱέσθην κοίλην ἐπὶ νῆα νέεσθαι.  
both, were eager to return to the hollow ship.
> Dual number: ἄμφω and the verb ending -σθην are dual forms, used because exactly two people (Athena and Telemachus) act together — a feature Homer keeps alive but later Greek largely drops.

**345** Νέστωρ δʼ αὖ κατέρυκε καθαπτόμενος ἐπέεσσιν·  
But Nestor held them back, rebuking them with his words:

**346** Ζεὺς τό γʼ ἀλεξήσειε καὶ ἀθάνατοι θεοὶ
                     ἄλλοι,  
May Zeus forbid it, and the other immortal gods,

**347** ὡς ὑμεῖς παρʼ ἐμεῖο θοὴν ἐπὶ νῆα κίοιτε  
that you should go from my house to a swift ship

**348** ὥς τέ τευ ἦ παρὰ πάμπαν ἀνείμονος ἠδὲ πενιχροῦ,  
as if from some man wholly without clothing and poor,

**349** ᾧ οὔ τι χλαῖναι καὶ ῥήγεα πόλλʼ ἐνὶ οἴκῳ,  
who has no cloaks and no plenty of blankets in his house,

**350** οὔτʼ αὐτῷ μαλακῶς οὔτε ξείνοισιν ἐνεύδειν.  
for himself or his guests to sleep soft upon.

**351** αὐτὰρ ἐμοὶ πάρα μὲν χλαῖναι καὶ ῥήγεα καλά.  
But I have cloaks and fine blankets ready.

**352** οὔ θην δὴ τοῦδʼ ἀνδρὸς Ὀδυσσῆος φίλος υἱὸς  
Surely the dear son of this man, of Odysseus,

**353** νηὸς ἐπʼ ἰκριόφιν καταλέξεται, ὄφρʼ ἂν ἐγώ γε  
shall not lie down on a ship's deck, not while I

**354** ζώω, ἔπειτα δὲ παῖδες ἐνὶ μεγάροισι λίπωνται,  
am alive, and afterward children are left in my halls

**355** ξείνους ξεινίζειν, ὅς τίς κʼ ἐμὰ δώμαθʼ ἵκηται.  
to entertain guests, whoever may come to my house.

**356** τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·  
Then the goddess, gray-eyed Athena, answered him:
> Epithet "gray-eyed": glaukôpis is Athena's standing epithet, repeated formulaically. Such fixed name-plus-epithet pairs are a hallmark of oral hexameter composition.

**357** εὖ δὴ ταῦτά γʼ ἔφησθα, γέρον φίλε· σοὶ δὲ ἔοικεν  
Well have you spoken in this, dear old man; and it is fitting

**358** Τηλέμαχον πείθεσθαι, ἐπεὶ πολὺ κάλλιον οὕτως.  
that Telemachus obey you, for it is much the better way.

**359** ἀλλʼ οὗτος μὲν νῦν σοὶ ἅμʼ ἕψεται, ὄφρα κεν εὕδῃ  
So he will follow you now, that he may sleep

**360** σοῖσιν ἐνὶ μεγάροισιν· ἐγὼ δʼ ἐπὶ νῆα μέλαιναν  
in your halls; but I will go to the black ship

**361** εἶμʼ, ἵνα θαρσύνω θʼ ἑτάρους εἴπω τε ἕκαστα.  
to hearten the comrades and tell each one everything.

**362** οἶος γὰρ μετὰ τοῖσι γεραίτερος εὔχομαι εἶναι·  
For I claim to be the only elder among them;

**363** οἱ δʼ ἄλλοι φιλότητι νεώτεροι ἄνδρες ἕπονται,  
the others are younger men who follow out of friendship,

**364** πάντες ὁμηλικίη μεγαθύμου Τηλεμάχοιο.  
all of an age with great-hearted Telemachus.

**365** ἔνθα κε λεξαίμην κοίλῃ παρὰ νηὶ μελαίνῃ  
There I would lie down beside the hollow black ship

**366** νῦν· ἀτὰρ ἠῶθεν μετὰ Καύκωνας μεγαθύμους  
now; but at dawn I will go to the great-hearted Cauconians,

**367** εἶμʼ ἔνθα χρεῖός μοι ὀφέλλεται, οὔ τι νέον γε  
where a debt is owed me, no new one

**368** οὐδʼ ὀλίγον. σὺ δὲ τοῦτον, ἐπεὶ τεὸν ἵκετο δῶμα,  
nor a small one. But since this man has come to your house,

**369** πέμψον σὺν δίφρῳ τε καὶ υἱέι· δὸς δέ οἱ ἵππους,  
send him on with a chariot and a son; and give him horses,

**370** οἵ τοι ἐλαφρότατοι θείειν καὶ κάρτος ἄριστοι.  
the ones that are lightest at running and best in strength.

**371** ὣς ἄρα φωνήσασʼ ἀπέβη γλαυκῶπις Ἀθήνη  
So speaking, gray-eyed Athena departed,

**372** φήνῃ εἰδομένη· θάμβος δʼ ἕλε πάντας ἰδόντας.  
in the likeness of a sea-eagle; and astonishment seized all who saw it.
> Participle of likeness: εἰδομένη is a middle participle from εἴδομαι, "making oneself like," governing the dative φήνῃ ("a sea-eagle"). Homer often marks divine epiphany with such transformations.

**373** θαύμαζεν δʼ ὁ γεραιός, ὅπως ἴδεν ὀφθαλμοῖς·  
The old man marveled when he saw it with his eyes;

**374** Τηλεμάχου δʼ ἕλε χεῖρα, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·  
he took Telemachus by the hand, and spoke, and called him by name:
> Speech-introduction formula: This whole line is a fixed verse used to introduce direct address. Such repeated formulas let the singer build hexameters at performance speed.

**375** ὦ φίλος, οὔ σε ἔολπα κακὸν καὶ ἄναλκιν
                     ἔσεσθαι,  
My friend, I do not think you will turn out a coward or a weakling,

**376** εἰ δή τοι νέῳ ὧδε θεοὶ πομπῆες ἕπονται.  
if indeed, young as you are, the gods go with you as escorts.

**377** οὐ μὲν γάρ τις ὅδʼ ἄλλος Ὀλύμπια δώματʼ ἐχόντων,  
For this was no other of those who hold the homes on Olympus,

**378** ἀλλὰ Διὸς θυγάτηρ, κυδίστη Τριτογένεια,  
but the daughter of Zeus, most glorious Tritogeneia,

**379** ἥ τοι καὶ πατέρʼ ἐσθλὸν ἐν Ἀργείοισιν ἐτίμα.  
she who honored your noble father too among the Argives.

**380** ἀλλὰ ἄνασσʼ ἵληθι, δίδωθι δέ μοι κλέος ἐσθλόν,  
But, queen, be gracious, and grant me noble fame,
> Kleos: glory in song: kleos is the imperishable renown a hero wins by deeds, carried on in the bards' songs. Nestor asks the goddess to grant it to him and his family.

**381** αὐτῷ καὶ παίδεσσι καὶ αἰδοίῃ παρακοίτι·  
to myself and my children and my honored wife;

**382** σοὶ δʼ αὖ ἐγὼ ῥέξω βοῦν ἦνιν εὐρυμέτωπον  
and to you in turn I will sacrifice a yearling heifer, broad of brow,

**383** ἀδμήτην, ἣν οὔ πω ὑπὸ ζυγὸν ἤγαγεν ἀνήρ·  
unbroken, one that no man has yet led under the yoke;

**384** τήν τοι ἐγὼ ῥέξω χρυσὸν κέρασιν περιχεύας.  
her I will sacrifice to you, having gilded her horns with gold.

**385** ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε Παλλὰς Ἀθήνη.  
So he spoke in prayer, and Pallas Athena heard him.

**386** τοῖσιν δʼ ἡγεμόνευε Γερήνιος ἱππότα Νέστωρ,  
Then Nestor, the Gerenian horseman, led the way for them,
> "Gerenian horseman Nestor": Nestor's full formulaic title fills the verse-end repeatedly through Book 3. The epithet hippota preserves an old archaic nominative ending in -a.

**387** υἱάσι καὶ γαμβροῖσιν, ἑὰ πρὸς δώματα καλά.  
with his sons and his sons-in-law, to his beautiful house.

**388** ἀλλʼ ὅτε δώμαθʼ ἵκοντο ἀγακλυτὰ τοῖο ἄνακτος,  
But when they reached the famous halls of that lord,

**389** ἑξείης ἕζοντο κατὰ κλισμούς τε θρόνους τε·  
they sat down in rows on the couches and chairs;

**390** τοῖς δʼ ὁ γέρων ἐλθοῦσιν ἀνὰ κρητῆρα κέρασσεν  
and to them, when they had come, the old man mixed a bowl

**391** οἴνου ἡδυπότοιο, τὸν ἑνδεκάτῳ ἐνιαυτῷ  
of sweet-to-drink wine, which in its eleventh year

**392** ὤιξεν ταμίη καὶ ἀπὸ κρήδεμνον ἔλυσε·  
the housekeeper opened, loosing the cover from the jar;

**393** τοῦ ὁ γέρων κρητῆρα κεράσσατο, πολλὰ δʼ Ἀθήνῃ  
of this the old man mixed a bowl, and much to Athena

**394** εὔχετʼ ἀποσπένδων, κούρῃ Διὸς αἰγιόχοιο.  
he prayed, pouring libation, to the daughter of aegis-bearing Zeus.
> Aegis-bearing Zeus: aigiochos, "aegis-holding," is Zeus's standing epithet. The aegis is his fearsome storm-shield, also wielded by Athena.

**395** αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιον θʼ, ὅσον ἤθελε
                  θυμός,  
But when they had made libation and drunk as much as their hearts desired,

**396** οἱ μὲν κακκείοντες ἔβαν οἶκόνδε ἕκαστος,  
they went off to lie down, each to his own home,

**397** τὸν δʼ αὐτοῦ κοίμησε Γερήνιος ἱππότα Νέστωρ,  
but Nestor, the Gerenian horseman, bedded him down there,

**398** Τηλέμαχον, φίλον υἱὸν Ὀδυσσῆος θείοιο,  
Telemachus, the dear son of godlike Odysseus,

**399** τρητοῖς ἐν λεχέεσσιν ὑπʼ αἰθούσῃ ἐριδούπῳ,  
on a corded bedstead under the echoing portico,

**400** πὰρʼ δʼ ἄρʼ ἐυμμελίην Πεισίστρατον, ὄρχαμον ἀνδρῶν,  
and beside him Peisistratos of the good ash spear, a leader of men,

**401** ὅς οἱ ἔτʼ ἠίθεος παίδων ἦν ἐν μεγάροισιν·  
who alone of his sons was still unmarried in the halls.

**402** αὐτὸς δʼ αὖτε καθεῦδε μυχῷ δόμου ὑψηλοῖο,  
He himself slept in turn in an inner chamber of the high house,

**403** τῷ δʼ ἄλοχος δέσποινα λέχος πόρσυνε καὶ εὐνήν.  
and for him his wife, the lady of the house, prepared the bed and couch.

**404** ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,  
When early-born, rosy-fingered Dawn appeared,
> "Rosy-fingered Dawn": The most famous Homeric epithet-formula, marking daybreak and the start of a new scene. It recurs verbatim throughout the poem.

**405** ὤρνυτʼ ἄρʼ ἐξ εὐνῆφι Γερήνιος ἱππότα Νέστωρ,  
then Nestor, the Gerenian horseman, rose from his bed,

**406** ἐκ δʼ ἐλθὼν κατʼ ἄρʼ ἕζετʼ ἐπὶ ξεστοῖσι λίθοισιν,  
and going out he sat down upon the polished stones

**407** οἵ οἱ ἔσαν προπάροιθε θυράων ὑψηλάων,  
that stood for him before the lofty gates,

**408** λευκοί, ἀποστίλβοντες ἀλείφατος· οἷς ἔπι μὲν πρὶν  
white, gleaming as if with oil; on these in former days

**409** Νηλεὺς ἵζεσκεν, θεόφιν μήστωρ ἀτάλαντος·  
Neleus used to sit, a counselor equal to the gods;

**410** ἀλλʼ ὁ μὲν ἤδη κηρὶ δαμεὶς Ἄϊδόσδε βεβήκει,  
but he, already subdued by fate, had gone down to Hades,
> Aorist passive participle: δαμείς is an aorist passive participle, "having been overcome," with κηρί (dative, "by death-fate") as the agent/means. A common Homeric way to say someone has died.

**411** Νέστωρ αὖ τότʼ ἐφῖζε Γερήνιος, οὖρος Ἀχαιῶν,  
and now in turn Gerenian Nestor sat there, the guardian of the Achaeans,

**412** σκῆπτρον ἔχων. περὶ δʼ υἷες ἀολλέες ἠγερέθοντο  
holding the scepter. And around him his sons gathered in a throng,

**413** ἐκ θαλάμων ἐλθόντες, Ἐχέφρων τε Στρατίος τε  
coming from their chambers: Echephron and Stratios,

**414** Περσεύς τʼ Ἄρητός τε καὶ ἀντίθεος Θρασυμήδης.  
and Perseus and Aretos and godlike Thrasymedes.

**415** τοῖσι δʼ ἔπειθʼ ἕκτος Πεισίστρατος ἤλυθεν ἥρως,  
And to them then, sixth, came the hero Peisistratos,

**416** πὰρ δʼ ἄρα Τηλέμαχον θεοείκελον εἷσαν ἄγοντες.  
and they led godlike Telemachus and seated him beside them.

**417** τοῖσι δὲ μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·  
Among them Nestor, the Gerenian horseman, began to speak:

**418** καρπαλίμως μοι, τέκνα φίλα, κρηήνατʼ ἐέλδωρ,  
Quickly, dear children, accomplish my heart's wish for me,
> Aorist imperative: κρηήνατε is an aorist imperative ("fulfill!"), a direct command to the sons. The aorist gives the order a clean, do-it-now force.

**419** ὄφρʼ ἦ τοι πρώτιστα θεῶν ἱλάσσομʼ Ἀθήνην,  
so that first of all the gods I may win the favor of Athena,

**420** ἥ μοι ἐναργὴς ἦλθε θεοῦ ἐς δαῖτα θάλειαν.  
who came to me visibly at the god's rich feast.
> Enargês: visible epiphany: enargês means "in plain sight, manifest." It marks a god appearing openly in bodily form, a rare and awe-inspiring event.

**421** ἀλλʼ ἄγʼ ὁ μὲν πεδίονδʼ ἐπὶ βοῦν, ἴτω, ὄφρα τάχιστα  
But come, let one go to the plain after a heifer, so that quickly

**422** ἔλθῃσιν, ἐλάσῃ δὲ βοῶν ἐπιβουκόλος ἀνήρ·  
it may come, and the herdsman of the cattle drive it in;

**423** εἷς δʼ ἐπὶ Τηλεμάχου μεγαθύμου νῆα μέλαιναν  
and let one go to the black ship of great-hearted Telemachus

**424** πάντας ἰὼν ἑτάρους ἀγέτω, λιπέτω δὲ δύʼ οἴους·  
and bring all his comrades, leaving only two behind;

**425** εἷς δʼ αὖ χρυσοχόον Λαέρκεα δεῦρο κελέσθω  
and let one bid the goldsmith Laerces come

**426** ἐλθεῖν, ὄφρα βοὸς χρυσὸν κέρασιν περιχεύῃ.  
here, to pour gold over the heifer's horns.

**427** οἱ δʼ ἄλλοι μένετʼ αὐτοῦ ἀολλέες, εἴπατε δʼ εἴσω  
The rest of you stay here together, and tell those within,

**428** δμῳῇσιν κατὰ δώματʼ ἀγακλυτὰ δαῖτα πένεσθαι,  
the maidservants, to make ready a feast throughout the famous halls,

**429** ἕδρας τε ξύλα τʼ ἀμφὶ καὶ ἀγλαὸν οἰσέμεν ὕδωρ.  
and to bring seats and wood around about, and clear water.

**430** ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἐποίπνυον. ἦλθε μὲν ἂρ
                  βοῦς  
So he spoke, and they all bustled to it. The heifer came

**431** ἐκ πεδίου, ἦλθον δὲ θοῆς παρὰ νηὸς ἐίσης  
from the plain, and from the swift, balanced ship came

**432** Τηλεμάχου ἕταροι μεγαλήτορος, ἦλθε δὲ χαλκεὺς  
the comrades of great-hearted Telemachus, and the smith came

**433** ὅπλʼ ἐν χερσὶν ἔχων χαλκήια, πείρατα τέχνης,  
holding in his hands the tools of bronze, the gear of his craft,

**434** ἄκμονά τε σφῦραν τʼ ἐυποίητόν τε πυράγρην,  
the anvil and the hammer and the well-made tongs,

**435** οἷσίν τε χρυσὸν εἰργάζετο· ἦλθε δʼ Ἀθήνη  
with which he worked the gold; and Athena came

**436** ἱρῶν ἀντιόωσα. γέρων δʼ ἱππηλάτα Νέστωρ  
to meet the offerings. And the old horseman Nestor

**437** χρυσὸν ἔδωχʼ· ὁ δʼ ἔπειτα βοὸς κέρασιν περίχευεν  
gave the gold; and the smith then poured it round the heifer's horns,

**438** ἀσκήσας, ἵνʼ ἄγαλμα θεὰ κεχάροιτο ἰδοῦσα.  
working it with care, that the goddess might delight to see the adornment.
> Perfect-stem optative of purpose: κεχάροιτο is a reduplicated (perfect-stem) optative in a purpose clause, "so that she might rejoice." The optative is regular in such clauses after a past main verb.

**439** βοῦν δʼ ἀγέτην κεράων Στρατίος καὶ δῖος Ἐχέφρων.  
Stratios and godlike Echephron led the heifer by the horns.

**440** χέρνιβα δέ σφʼ Ἄρητος ἐν ἀνθεμόεντι λέβητι  
Aretos came from the chamber bringing them washing-water in a flowered basin,

**441** ἤλυθεν ἐκ θαλάμοιο φέρων, ἑτέρῃ δʼ ἔχεν οὐλὰς  
came from the chamber bringing it, and in his other hand he held the barley

**442** ἐν κανέῳ πέλεκυν δὲ μενεπτόλεμος Θρασυμήδης  
in a basket; and Thrasymedes, steadfast in battle,

**443** ὀξὺν ἔχων ἐν χειρὶ παρίστατο βοῦν ἐπικόψων.  
stood ready, holding a sharp axe in his hand, to strike down the ox.

**444** Περσεὺς δʼ ἀμνίον εἶχε· γέρων δʼ ἱππηλάτα Νέστωρ  
And Perseus held the bowl for the blood; and the old horseman Nestor

**445** χέρνιβά τʼ οὐλοχύτας τε κατήρχετο, πολλὰ δʼ Ἀθήνῃ  
began the rite with the lustral water and the barley, and to Athena
> Sacrificial barley: Whole barley grains scattered on the victim and altar at the start of a sacrifice. "Lustral water" (χέρνιψ) is the purifying water sprinkled beforehand.

**446** εὔχετʼ ἀπαρχόμενος, κεφαλῆς τρίχας ἐν πυρὶ βάλλων.  
he prayed earnestly, making the first offering, casting hairs from the ox's head into the fire.

**447** αὐτὰρ ἐπεί ῥʼ εὔξαντο καὶ οὐλοχύτας προβάλοντο,  
But when they had prayed and scattered the barley grains forward,

**448** αὐτίκα Νέστορος υἱὸς ὑπέρθυμος Θρασυμήδης  
at once Nestor's son, high-spirited Thrasymedes,

**449** ἤλασεν ἄγχι στάς· πέλεκυς δʼ ἀπέκοψε τένοντας  
standing close, struck; and the axe cut through the tendons
> Aorist of the blow: ἤλασεν is aorist, marking the single decisive stroke. Homer favors the aorist for sharp, completed actions in narrative.

**450** αὐχενίους, λῦσεν δὲ βοὸς μένος. αἱ δʼ ὀλόλυξαν  
of the neck, and loosed the ox's strength. And the women raised the sacred cry —
> The ritual cry: ὀλολυγή is the women's high ululation raised at the moment of sacrifice, a customary part of the rite.

**451** θυγατέρες τε νυοί τε καὶ αἰδοίη παράκοιτις  
the daughters and the daughters-in-law and the honored wife

**452** Νέστορος, Εὐρυδίκη, πρέσβα Κλυμένοιο θυγατρῶν.  
of Nestor, Eurydice, eldest of the daughters of Clymenus.

**453** οἱ μὲν ἔπειτʼ ἀνελόντες ἀπὸ χθονὸς εὐρυοδείης  
Then they, lifting the ox up from the wide-wayed earth,

**454** ἔσχον· ἀτὰρ σφάξεν Πεισίστρατος, ὄρχαμος ἀνδρῶν.  
held it; and Pisistratus, leader of men, cut its throat.

**455** τῆς δʼ ἐπεὶ ἐκ μέλαν αἷμα ῥύη, λίπε δʼ ὀστέα θυμός,  
And when the dark blood had flowed from it and life left the bones,

**456** αἶψʼ ἄρα μιν διέχευαν, ἄφαρ δʼ ἐκ μηρία τάμνον  
at once they cut it up, and straightway sliced out the thigh-pieces,

**457** πάντα κατὰ μοῖραν, κατά τε κνίσῃ ἐκάλυψαν  
all in due order, and wrapped them in fat,
> In due order: κατὰ μοῖραν, "according to one's portion/measure," is a formula meaning properly, fittingly, as is right.

**458** δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν.  
having made a double fold, and laid raw flesh upon them.

**459** καῖε δʼ ἐπὶ σχίζῃς ὁ γέρων, ἐπὶ δʼ αἴθοπα οἶνον  
And the old man burned them on the split wood, and over them poured gleaming wine;
> Gleaming wine: αἶθοψ, "fiery, sparkling," is a recurring epithet for wine, evoking its bright, dark glint.

**460** λεῖβε· νέοι δὲ παρʼ αὐτὸν ἔχον πεμπώβολα χερσίν.  
and beside him the young men held five-pronged forks in their hands.

**461** αὐτὰρ ἐπεὶ κατὰ μῆρʼ ἐκάη καὶ σπλάγχνα πάσαντο,  
But when the thigh-pieces were burned and they had tasted the inner parts,

**462** μίστυλλόν τʼ ἄρα τἆλλα καὶ ἀμφʼ ὀβελοῖσιν ἔπειραν,  
they cut up the rest and pierced it on spits,

**463** ὤπτων δʼ ἀκροπόρους ὀβελοὺς ἐν χερσὶν ἔχοντες.  
and roasted it, holding the pointed spits in their hands.

**464** τόφρα δὲ Τηλέμαχον λοῦσεν καλὴ Πολυκάστη,  
Meanwhile fair Polycaste bathed Telemachus,

**465** Νέστορος ὁπλοτάτη θυγάτηρ Νηληϊάδαο.  
the youngest daughter of Nestor, son of Neleus.

**466** αὐτὰρ ἐπεὶ λοῦσέν τε καὶ ἔχρισεν λίπʼ ἐλαίῳ,  
And when she had bathed him and anointed him richly with oil,

**467** ἀμφὶ δέ μιν φᾶρος καλὸν βάλεν ἠδὲ χιτῶνα,  
and cast about him a fine cloak and a tunic,

**468** ἔκ ῥʼ ἀσαμίνθου βῆ δέμας ἀθανάτοισιν ὁμοῖος·  
he stepped out of the bath, in form like the immortals;
> Dative with ὁμοῖος: ὁμοῖος, "like," takes the dative: ἀθανάτοισιν, "like to the immortals." The -οισιν ending is the Homeric dative plural.

**469** πὰρ δʼ ὅ γε Νέστορʼ ἰὼν κατʼ ἄρʼ ἕζετο, ποιμένα λαῶν.  
and going he sat down beside Nestor, shepherd of the people.
> Shepherd of the people: A standard Homeric epithet for a king or leader, casting the ruler as herdsman of his folk.

**470** οἱ δʼ ἐπεὶ ὤπτησαν κρέʼ ὑπέρτερα καὶ ἐρύσαντο,  
And when they had roasted the outer flesh and drawn it off the spits,

**471** δαίνυνθʼ ἑζόμενοι· ἐπὶ δʼ ἀνέρες ἐσθλοὶ ὄροντο  
they sat and feasted; and noble men attended,

**472** οἶνον οἰνοχοεῦντες ἐνὶ χρυσέοις δεπάεσσιν.  
pouring wine into golden cups.

**473** αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,  
But when they had put from them the desire for drink and food,
> Set aside desire: A formulaic line closing a meal: literally "they sent forth from themselves the desire" for food and drink, i.e. they had eaten their fill.

**474** τοῖσι δὲ μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·  
the Gerenian horseman Nestor began to speak among them:
> Gerenian horseman Nestor: Nestor's fixed epithet phrase. "Gerenian" likely ties him to a place called Gerena/Gerenia; "horseman" marks his Pylian, horse-rich heritage.

**475** παῖδες ἐμοί, ἄγε Τηλεμάχῳ καλλίτριχας ἵππους  
"My children, come now, for Telemachus yoke the fair-maned horses

**476** ζεύξαθʼ ὑφʼ ἅρματʼ ἄγοντες, ἵνα πρήσσῃσιν ὁδοῖο.  
beneath the chariot, leading them, so that he may make his journey."
> Purpose clause: ἵνα with the subjunctive πρήσσῃσιν expresses purpose: "so that he may accomplish (his way)." The -ῃσι(ν) is a Homeric third-person subjunctive ending.

**477** ὣς ἔφαθʼ, οἱ δʼ ἄρα τοῦ μάλα μὲν κλύον ἠδʼ
                  ἐπίθοντο,  
So he spoke, and they heard him well and obeyed,

**478** καρπαλίμως δʼ ἔζευξαν ὑφʼ ἅρμασιν ὠκέας ἵππους.  
and swiftly yoked the fast horses beneath the chariot.

**479** ἐν δὲ γυνὴ ταμίη σῖτον καὶ οἶνον ἔθηκεν  
And the housekeeper woman set in it bread and wine

**480** ὄψα τε, οἷα ἔδουσι διοτρεφέες βασιλῆες.  
and dainties, such as kings nurtured by Zeus eat.
> Kings nurtured by Zeus: διοτρεφής, "Zeus-nourished," is a standing epithet for kings, marking their rule as god-given.

**481** ἂν δʼ ἄρα Τηλέμαχος περικαλλέα βήσετο δίφρον·  
Then Telemachus mounted the beautiful chariot;

**482** πὰρ δʼ ἄρα Νεστορίδης Πεισίστρατος, ὄρχαμος ἀνδρῶν,  
and beside him Nestor's son Pisistratus, leader of men,

**483** ἐς δίφρον τʼ ἀνέβαινε καὶ ἡνία λάζετο χερσί,  
climbed into the chariot and took the reins in his hands,

**484** μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην  
and whipped the horses to go; and not unwilling the pair flew on
> The dual of the horse-pair: τώ, ἀέκοντε, and πετέσθην are all dual forms for the two horses. Homer uses the dual naturally for natural pairs like a yoked team.

**485** ἐς πεδίον, λιπέτην δὲ Πύλου αἰπὺ πτολίεθρον.  
to the plain, and left behind the steep citadel of Pylos.

**486** οἱ δὲ πανημέριοι σεῖον ζυγὸν ἀμφὶς ἔχοντες.  
And all day long they shook the yoke, holding it on either side.

**487** δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί,  
The sun set and all the ways grew dark,

**488** ἐς Φηρὰς δʼ ἵκοντο Διοκλῆος ποτὶ δῶμα,  
and they came to Pherae, to the house of Diocles,

**489** υἱέος Ὀρτιλόχοιο, τὸν Ἀλφειὸς τέκε παῖδα.  
son of Ortilochus, whom Alpheus begot as his child.

**490** ἔνθα δὲ νύκτʼ ἄεσαν, ὁ δὲ τοῖς πὰρ ξείνια θῆκεν.  
There they passed the night, and he set guest-gifts before them.

**491** ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,  
When early-born rosy-fingered Dawn appeared,
> Rosy-fingered Dawn: Homer's most famous epithet for the dawn goddess, marking the start of a new day's action.

**492** ἵππους τε ζεύγνυντʼ ἀνά θʼ ἅρματα ποικίλʼ ἔβαινον·  
they yoked the horses and mounted the inlaid chariot;

**493** ἐκ δʼ ἔλασαν προθύροιο καὶ αἰθούσης ἐριδούπου·  
and they drove out from the forecourt and the echoing portico;

**494** μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην.  
and he whipped the horses to go, and not unwilling the pair flew on.

**495** ἷξον δʼ ἐς πεδίον πυρηφόρον, ἔνθα δʼ ἔπειτα  
They came to the wheat-bearing plain, and there then

**496** ἦνον ὁδόν· τοῖον γὰρ ὑπέκφερον ὠκέες ἵπποι.  
they finished their road; so swiftly did the fast horses carry them on.

**497** δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί.  
The sun set and all the ways grew dark.

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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.