# The Odyssey, Book 6: Odysseus and Nausicaa at the River

Ὀδύσσεια · Homer · The Wanderings

Nausicaa, the king's daughter, comes to the river to wash clothes and finds a stranger. She gives him a cloak and tells him the way to the palace.

Source: https://1732studios.com/books/odyssey/6. Data: https://1732studios.com/books/odyssey/6.json. Audio: https://audio.1732studios.com/odyssey/<line id>.m4a.

**1** ὣς ὁ μὲν ἔνθα καθεῦδε πολύτλας δῖος Ὀδυσσεὺς  
So there he slept, much-enduring noble Odysseus,
> Formulaic epithet: "Much-enduring noble Odysseus" is a fixed verse-end formula that fills the hexameter and travels with the hero throughout the poem.

**2** ὕπνῳ καὶ καμάτῳ ἀρημένος· αὐτὰρ Ἀθήνη  
worn out by sleep and weariness; but Athena

**3** βῆ ῥʼ ἐς Φαιήκων ἀνδρῶν δῆμόν τε πόλιν τε,  
went to the land and city of the Phaeacian men,

**4** οἳ πρὶν μέν ποτʼ ἔναιον ἐν εὐρυχόρῳ Ὑπερείῃ,  
who once long ago dwelt in spacious Hypereia,

**5** ἀγχοῦ Κυκλώπων ἀνδρῶν ὑπερηνορεόντων,  
near the Cyclopes, those overbearing men,

**6** οἵ σφεας σινέσκοντο, βίηφι δὲ φέρτεροι ἦσαν.  
who used to plunder them, being mightier in force.
> Iterative imperfect: The -σκ- suffix marks repeated past action: "they kept harassing/plundering them" again and again.

**7** ἔνθεν ἀναστήσας ἄγε Ναυσίθοος θεοειδής,  
From there godlike Nausithous moved them and led them away,

**8** εἷσεν δὲ Σχερίῃ, ἑκὰς ἀνδρῶν ἀλφηστάων,  
and settled them in Scheria, far from men who toil for bread,

**9** ἀμφὶ δὲ τεῖχος ἔλασσε πόλει, καὶ ἐδείματο οἴκους,  
and ran a wall around the city, and built houses,

**10** καὶ νηοὺς ποίησε θεῶν, καὶ ἐδάσσατʼ ἀρούρας.  
and made temples of the gods, and apportioned the fields.

**11** ἀλλʼ ὁ μὲν ἤδη κηρὶ δαμεὶς Ἄϊδόσδε βεβήκει,  
But by now he, struck down by fate, had gone to Hades,
> Pluperfect: βεβήκει ("had gone") is pluperfect, marking a state already completed before the main narrative time.

**12** Ἀλκίνοος δὲ τότʼ ἦρχε, θεῶν ἄπο μήδεα εἰδώς.  
and Alcinous then ruled, knowing counsels from the gods.

**13** τοῦ μὲν ἔβη πρὸς δῶμα θεά, γλαυκῶπις Ἀθήνη,  
To his house went the goddess, gray-eyed Athena,
> Gray-eyed: γλαυκῶπις, Athena's standing epithet, suggests bright, gleaming, or owl-like eyes.

**14** νόστον Ὀδυσσῆι μεγαλήτορι μητιόωσα.  
devising the homecoming of great-hearted Odysseus.
> Nostos (homecoming): νόστος, "return home," is the central theme of the Odyssey and recurs throughout the poem.

**15** βῆ δʼ ἴμεν ἐς θάλαμον πολυδαίδαλον, ᾧ ἔνι κούρη  
She went into the richly wrought bedchamber, where a girl

**16** κοιμᾶτʼ ἀθανάτῃσι φυὴν καὶ εἶδος ὁμοίη,  
was sleeping, like the immortals in form and looks,

**17** Ναυσικάα, θυγάτηρ μεγαλήτορος Ἀλκινόοιο,  
Nausicaa, daughter of great-hearted Alcinous,

**18** πὰρ δὲ δύʼ ἀμφίπολοι, Χαρίτων ἄπο κάλλος ἔχουσαι,  
and beside her two handmaids, with beauty from the Graces,

**19** σταθμοῖιν ἑκάτερθε· θύραι δʼ ἐπέκειντο φαειναί.  
one on each side of the doorposts; and the shining doors were shut.

**20** ἡ δʼ ἀνέμου ὡς πνοιὴ ἐπέσσυτο δέμνια κούρης,  
Like a breath of wind she rushed to the girl's bed,

**21** στῆ δʼ ἄρʼ ὑπὲρ κεφαλῆς, καί μιν πρὸς μῦθον ἔειπεν,  
and stood above her head, and spoke a word to her,

**22** εἰδομένη κούρῃ ναυσικλειτοῖο Δύμαντος,  
in the likeness of the daughter of Dymas, famed for ships,
> Participle of likeness: εἰδομένη is a middle participle, "having made herself resemble," describing Athena's disguise.

**23** ἥ οἱ ὁμηλικίη μὲν ἔην, κεχάριστο δὲ θυμῷ.  
who was her own age and dear to her heart.

**24** τῇ μιν ἐεισαμένη προσέφη γλαυκῶπις Ἀθήνη·  
Likened to her, gray-eyed Athena addressed her:

**25** Ναυσικάα, τί νύ σʼ ὧδε μεθήμονα γείνατο
                     μήτηρ;  
"Nausicaa, why did your mother bear you so careless?
> Heedless: μεθήμων means slack, negligent, letting things go — a gentle reproach about neglected laundry.

**26** εἵματα μέν τοι κεῖται ἀκηδέα σιγαλόεντα,  
Your shining clothes lie there uncared for,

**27** σοὶ δὲ γάμος σχεδόν ἐστιν, ἵνα χρὴ καλὰ μὲν αὐτὴν  
yet your marriage is near, when you yourself must wear fine things

**28** ἕννυσθαι, τὰ δὲ τοῖσι παρασχεῖν, οἵ κέ σʼ ἄγωνται.  
and provide them for those who will lead you in the procession.

**29** ἐκ γάρ τοι τούτων φάτις ἀνθρώπους ἀναβαίνει  
For from such things a good report rises among people,

**30** ἐσθλή, χαίρουσιν δὲ πατὴρ καὶ πότνια μήτηρ.  
and your father and honored mother rejoice.

**31** ἀλλʼ ἴομεν πλυνέουσαι ἅμʼ ἠοῖ φαινομένηφι·  
But come, let us go washing at the showing of dawn;

**32** καί τοι ἐγὼ συνέριθος ἅμʼ ἕψομαι, ὄφρα τάχιστα  
and I will follow along as your fellow worker, so that as quickly as possible

**33** ἐντύνεαι, ἐπεὶ οὔ τοι ἔτι δὴν παρθένος ἔσσεαι·  
you may get ready, since you will not stay a maiden much longer;

**34** ἤδη γάρ σε μνῶνται ἀριστῆες κατὰ δῆμον  
for already the noblest throughout the land are courting you,

**35** πάντων Φαιήκων, ὅθι τοι γένος ἐστὶ καὶ αὐτῇ.  
of all the Phaeacians, where your own people are too.

**36** ἀλλʼ ἄγʼ ἐπότρυνον πατέρα κλυτὸν ἠῶθι πρὸ  
So come, urge your glorious father at break of dawn

**37** ἡμιόνους καὶ ἄμαξαν ἐφοπλίσαι, ἥ κεν ἄγῃσι  
to make ready the mules and wagon, which can carry

**38** ζῶστρά τε καὶ πέπλους καὶ ῥήγεα σιγαλόεντα.  
the sashes and robes and shining coverlets.

**39** καὶ δὲ σοὶ ὧδʼ αὐτῇ πολὺ κάλλιον ἠὲ πόδεσσιν  
And for you yourself it is far better this way than on foot

**40** ἔρχεσθαι· πολλὸν γὰρ ἀπὸ πλυνοί εἰσι πόληος.  
to go; for the washing-places are far from the city."

**41** ἡ μὲν ἄρʼ ὣς εἰποῦσʼ ἀπέβη γλαυκῶπις Ἀθήνη  
So speaking, gray-eyed Athena went away

**42** Οὔλυμπόνδʼ, ὅθι φασὶ θεῶν ἕδος ἀσφαλὲς αἰεὶ  
to Olympus, where they say the seat of the gods stands secure

**43** ἔμμεναι. οὔτʼ ἀνέμοισι τινάσσεται οὔτε ποτʼ ὄμβρῳ  
forever. It is not shaken by winds, nor ever

**44** δεύεται οὔτε χιὼν ἐπιπίλναται, ἀλλὰ μάλʼ αἴθρη  
drenched by rain, nor does snow come near it, but a wholly cloudless

**45** πέπταται ἀνέφελος, λευκὴ δʼ ἐπιδέδρομεν αἴγλη·  
clear sky spreads above, and white radiance runs over it;

**46** τῷ ἔνι τέρπονται μάκαρες θεοὶ ἤματα πάντα.  
there the blessed gods take their delight all their days.

**47** ἔνθʼ ἀπέβη γλαυκῶπις, ἐπεὶ διεπέφραδε κούρῃ.  
There the gray-eyed one went, when she had instructed the girl.

**48** αὐτίκα δʼ Ἠὼς ἦλθεν ἐύθρονος, ἥ μιν ἔγειρε  
At once came Dawn on her fair throne, and woke her,
> Augment on the aorist: ἦλθεν shows a temporal augment: the initial ε- of the stem ἐλθ- is lengthened to η-, giving ἦλθ-. This is a temporal augment (vowel lengthening on a vowel-initial stem), distinct from the syllabic augment (ε- prefixed to consonant-initial stems).

**49** Ναυσικάαν ἐύπεπλον· ἄφαρ δʼ ἀπεθαύμασʼ ὄνειρον,  
Nausicaa in her fair robe; and at once she marveled at the dream,

**50** βῆ δʼ ἰέναι διὰ δώμαθʼ, ἵνʼ ἀγγείλειε τοκεῦσιν,  
and went through the house to bring the news to her parents,

**51** πατρὶ φίλῳ καὶ μητρί· κιχήσατο δʼ ἔνδον ἐόντας·  
her dear father and mother; and she found them within.

**52** ἡ μὲν ἐπʼ ἐσχάρῃ ἧστο σὺν ἀμφιπόλοισι γυναιξὶν  
Her mother sat by the hearth with her serving women,

**53** ἠλάκατα στρωφῶσʼ ἁλιπόρφυρα· τῷ δὲ θύραζε  
spinning sea-purple yarn; and her father, at the door

**54** ἐρχομένῳ ξύμβλητο μετὰ κλειτοὺς βασιλῆας  
as he was going out, she met, on his way to the famous kings

**55** ἐς βουλήν, ἵνα μιν κάλεον Φαίηκες ἀγαυοί.  
in council, where the noble Phaeacians were calling him.

**56** ἡ δὲ μάλʼ ἄγχι στᾶσα φίλον πατέρα προσέειπε·  
Standing very close, she spoke to her dear father:

**57** πάππα φίλʼ, οὐκ ἂν δή μοι ἐφοπλίσσειας
                     ἀπήνην  
"Papa dear, won't you make ready for me a wagon,
> "Papa dear": πάππα is an affectionate, childlike form of address, capturing Nausicaa's coaxing tone with her father.

**58** ὑψηλὴν ἐύκυκλον, ἵνα κλυτὰ εἵματʼ ἄγωμαι  
high and with good wheels, so I may take the fine clothes

**59** ἐς ποταμὸν πλυνέουσα, τά μοι ῥερυπωμένα κεῖται;  
to the river to wash, the ones lying here all soiled?

**60** καὶ δὲ σοὶ αὐτῷ ἔοικε μετὰ πρώτοισιν ἐόντα  
And for you yourself it is fitting, being among the foremost,

**61** βουλὰς βουλεύειν καθαρὰ χροΐ εἵματʼ ἔχοντα.  
to take counsel in council wearing clean clothes on your body.

**62** πέντε δέ τοι φίλοι υἷες ἐνὶ μεγάροις γεγάασιν,  
And five dear sons have been born to you in your halls,

**63** οἱ δύʼ ὀπυίοντες, τρεῖς δʼ ἠίθεοι θαλέθοντες·  
two of them married, but three lusty bachelors;

**64** οἱ δʼ αἰεὶ ἐθέλουσι νεόπλυτα εἵματʼ ἔχοντες  
and they always want to have freshly washed clothes

**65** ἐς χορὸν ἔρχεσθαι· τὰ δʼ ἐμῇ φρενὶ πάντα μέμηλεν.  
to go to the dance; and all this is on my mind."

**66** ὣς ἔφατʼ· αἴδετο γὰρ θαλερὸν γάμον ἐξονομῆναι  
So she spoke; for she was ashamed to name her own ripe marriage
> Blooming marriage: θαλερός means flourishing, blooming, vigorous — applied to a marriage in its prime, hence "ripe."

**67** πατρὶ φίλῳ. ὁ δὲ πάντα νόει καὶ ἀμείβετο μύθῳ·  
to her dear father. But he understood it all and answered:

**68** οὔτε τοι ἡμιόνων φθονέω, τέκος, οὔτε τευ ἄλλου.  
"I do not begrudge you the mules, my child, nor anything else.

**69** ἔρχευ· ἀτάρ τοι δμῶες ἐφοπλίσσουσιν ἀπήνην  
Go; the servants will make ready for you a wagon,

**70** ὑψηλὴν ἐύκυκλον, ὑπερτερίῃ ἀραρυῖαν.  
high and with good wheels, fitted with an upper rack."

**71** ὣς εἰπὼν δμώεσσιν ἐκέκλετο, τοὶ δʼ ἐπίθοντο.  
So speaking he called to the servants, and they obeyed.

**72** οἱ μὲν ἄρʼ ἐκτὸς ἄμαξαν ἐύτροχον ἡμιονείην  
They made ready outdoors the well-wheeled mule wagon,

**73** ὥπλεον, ἡμιόνους θʼ ὕπαγον ζεῦξάν θʼ ὑπʼ ἀπήνῃ·  
and led the mules up and yoked them under the wagon;

**74** κούρη δʼ ἐκ θαλάμοιο φέρεν ἐσθῆτα φαεινήν.  
and the girl brought out from her room the bright clothing.

**75** καὶ τὴν μὲν κατέθηκεν ἐυξέστῳ ἐπʼ ἀπήνῃ,  
And she laid it down on the polished wagon,

**76** μήτηρ δʼ ἐν κίστῃ ἐτίθει μενοεικέʼ ἐδωδὴν  
while her mother put in a chest food to the heart's content,

**77** παντοίην, ἐν δʼ ὄψα τίθει, ἐν δʼ οἶνον ἔχευεν  
all kinds, and put in relishes too, and poured wine

**78** ἀσκῷ ἐν αἰγείῳ· κούρη δʼ ἐπεβήσετʼ ἀπήνης.  
into a goatskin; and the girl climbed onto the wagon.

**79** δῶκεν δὲ χρυσέῃ ἐν ληκύθῳ ὑγρὸν ἔλαιον,  
And she gave her, in a golden flask, smooth olive oil,

**80** ἧος χυτλώσαιτο σὺν ἀμφιπόλοισι γυναιξίν.  
so she might anoint herself after bathing with her serving women.

**81** ἡ δʼ ἔλαβεν μάστιγα καὶ ἡνία σιγαλόεντα,  
And she took the whip and the shining reins,

**82** μάστιξεν δʼ ἐλάαν· καναχὴ δʼ ἦν ἡμιόνοιιν.  
and lashed them to go; and there was a clatter of the mules.

**83** αἱ δʼ ἄμοτον τανύοντο, φέρον δʼ ἐσθῆτα καὶ αὐτήν,  
Tirelessly they strained, and carried the clothes and the girl,

**84** οὐκ οἴην, ἅμα τῇ γε καὶ ἀμφίπολοι κίον ἄλλαι.  
not alone: along with her went the other handmaids too.

**85** αἱ δʼ ὅτε δὴ ποταμοῖο ῥόον περικαλλέʼ ἵκοντο,  
And when they came to the lovely stream of the river,

**86** ἔνθʼ ἦ τοι πλυνοὶ ἦσαν ἐπηετανοί, πολὺ δʼ ὕδωρ  
where indeed the washing-places ran full year-round, and much clear water

**87** καλὸν ὑπεκπρόρεεν μάλα περ ῥυπόωντα καθῆραι,  
gushed up from below, enough to clean even the dirtiest clothes,

**88** ἔνθʼ αἵ γʼ ἡμιόνους μὲν ὑπεκπροέλυσαν ἀπήνης.  
there they unhitched the mules from the wagon,

**89** καὶ τὰς μὲν σεῦαν ποταμὸν πάρα δινήεντα  
and drove them along the eddying river

**90** τρώγειν ἄγρωστιν μελιηδέα· ταὶ δʼ ἀπʼ ἀπήνης  
to graze the honey-sweet grass; and from the wagon

**91** εἵματα χερσὶν ἕλοντο καὶ ἐσφόρεον μέλαν ὕδωρ,  
they took the clothes in their hands and carried them into the dark water,

**92** στεῖβον δʼ ἐν βόθροισι θοῶς ἔριδα προφέρουσαι.  
and trod them in the pits, swiftly, vying with one another.

**93** αὐτὰρ ἐπεὶ πλῦνάν τε κάθηράν τε ῥύπα πάντα,  
Then, when they had washed and cleansed all the dirt away,

**94** ἑξείης πέτασαν παρὰ θῖνʼ ἁλός, ἧχι μάλιστα  
they spread them in a row along the shore of the sea, where most of all

**95** λάιγγας ποτὶ χέρσον ἀποπλύνεσκε θάλασσα.  
the sea kept washing the pebbles clean against the land.

**96** αἱ δὲ λοεσσάμεναι καὶ χρισάμεναι λίπʼ ἐλαίῳ  
And when they had bathed and anointed themselves richly with oil,

**97** δεῖπνον ἔπειθʼ εἵλοντο παρʼ ὄχθῃσιν ποταμοῖο,  
they then took their meal beside the banks of the river,

**98** εἵματα δʼ ἠελίοιο μένον τερσήμεναι αὐγῇ.  
and waited for the clothes to dry in the gleam of the sun.

**99** αὐτὰρ ἐπεὶ σίτου τάρφθεν δμῳαί τε καὶ αὐτή,  
Then, when they had their fill of food, both the maids and she herself,

**100** σφαίρῃ ταὶ δʼ ἄρʼ ἔπαιζον, ἀπὸ κρήδεμνα βαλοῦσαι·  
they began to play at ball, throwing off their headscarves;

**101** τῇσι δὲ Ναυσικάα λευκώλενος ἤρχετο μολπῆς.  
and among them white-armed Nausicaa led the singing.
> White-armed: A common epithet for noble women; the compound joins λευκός ("white") and ὠλένη ("forearm").

**102** οἵη δʼ Ἄρτεμις εἶσι κατʼ οὔρεα ἰοχέαιρα,  
As Artemis the archer goes over the mountains,
> Arrow-pourer: ἰοχέαιρα, "she who pours/shoots arrows," is a standing epithet of Artemis the huntress.

**103** ἢ κατὰ Τηΰγετον περιμήκετον ἢ Ἐρύμανθον,  
either along towering Taygetus or Erymanthus,

**104** τερπομένη κάπροισι καὶ ὠκείῃς ἐλάφοισι·  
delighting in boars and swift deer;

**105** τῇ δέ θʼ ἅμα νύμφαι, κοῦραι Διὸς αἰγιόχοιο,  
and along with her the nymphs, daughters of Zeus who bears the aegis,

**106** ἀγρονόμοι παίζουσι, γέγηθε δέ τε φρένα Λητώ·  
the field-dwellers, play, and Leto rejoices in her heart;

**107** πασάων δʼ ὑπὲρ ἥ γε κάρη ἔχει ἠδὲ μέτωπα,  
above all of them she holds her head and brow,

**108** ῥεῖά τʼ ἀριγνώτη πέλεται, καλαὶ δέ τε πᾶσαι·  
and is easily known, though all are beautiful;

**109** ὣς ἥ γʼ ἀμφιπόλοισι μετέπρεπε παρθένος ἀδμής.  
so did the unwed maiden stand out among her handmaids.

**110** ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε πάλιν οἶκόνδε νέεσθαι  
But when she was about to head back home again,

**111** ζεύξασʼ ἡμιόνους πτύξασά τε εἵματα καλά,  
having yoked the mules and folded up the fine clothes,

**112** ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε θεά, γλαυκῶπις Ἀθήνη,  
then the goddess, gray-eyed Athena, thought of something else,
> Athena's epithet: γλαυκῶπις, "gray-eyed" or "bright-eyed," is Athena's recurring formulaic epithet. Such fixed name-adjective pairings are a hallmark of oral epic.

**113** ὡς Ὀδυσεὺς ἔγροιτο, ἴδοι τʼ ἐυώπιδα κούρην,  
how Odysseus might wake and see the fair-faced girl,
> Optative of purpose: ἔγροιτο and ἴδοι are optatives expressing Athena's intended outcome after the secondary verb. The optative often carries this purpose or potential force in indirect or final clauses.

**114** ἥ οἱ Φαιήκων ἀνδρῶν πόλιν ἡγήσαιτο.  
who would guide him to the city of the Phaeacian men.

**115** σφαῖραν ἔπειτʼ ἔρριψε μετʼ ἀμφίπολον βασίλεια·  
Then the princess threw the ball toward a handmaid,

**116** ἀμφιπόλου μὲν ἅμαρτε, βαθείῃ δʼ ἔμβαλε δίνῃ·  
but missed the handmaid and cast it into a deep eddy;

**117** αἱ δʼ ἐπὶ μακρὸν ἄυσαν· ὁ δʼ ἔγρετο δῖος Ὀδυσσεύς,  
and they cried out aloud. Then noble Odysseus awoke,

**118** ἑζόμενος δʼ ὥρμαινε κατὰ φρένα καὶ κατὰ θυμόν·  
and sitting up he pondered in his mind and heart:
> Heart and mind: φρήν and θυμός are two Homeric seats of thought and feeling; the doubled phrase "in mind and in heart" is a stock formula for deep inner deliberation.

**119** ὤ μοι ἐγώ, τέων αὖτε βροτῶν ἐς γαῖαν ἱκάνω;  
"Alas, to whose land of mortals have I come this time?

**120** ἦ ῥʼ οἵ γʼ ὑβρισταί τε καὶ ἄγριοι οὐδὲ δίκαιοι,  
Are they violent and savage, with no sense of justice,

**121** ἦε φιλόξεινοι καί σφιν νόος ἐστὶ θεουδής;  
or kind to strangers, with a god-fearing mind?

**122** ὥς τέ με κουράων ἀμφήλυθε θῆλυς ἀυτή·  
How a girlish cry of young women rang around me,

**123** νυμφάων, αἳ ἔχουσʼ ὀρέων αἰπεινὰ κάρηνα  
of nymphs, who hold the steep peaks of the mountains

**124** καὶ πηγὰς ποταμῶν καὶ πίσεα ποιήεντα.  
and the springs of rivers and the grassy meadows.

**125** ἦ νύ που ἀνθρώπων εἰμὶ σχεδὸν αὐδηέντων;  
Or am I somewhere near to people who have human speech?

**126** ἀλλʼ ἄγʼ ἐγὼν αὐτὸς πειρήσομαι ἠδὲ ἴδωμαι.  
But come, let me make trial myself and see."

**127** ὣς εἰπὼν θάμνων ὑπεδύσετο δῖος Ὀδυσσεύς,  
So speaking, noble Odysseus crept out from under the bushes,

**128** ἐκ πυκινῆς δʼ ὕλης πτόρθον κλάσε χειρὶ παχείῃ  
and from the thick wood he broke off a branch with his stout hand,

**129** φύλλων, ὡς ῥύσαιτο περὶ χροῒ μήδεα φωτός.  
a leafy one, to screen the man's private parts about his body.

**130** βῆ δʼ ἴμεν ὥς τε λέων ὀρεσίτροφος ἀλκὶ πεποιθώς,  
He went forth like a mountain-bred lion trusting in his strength,
> Perfect participle, present sense: πεποιθώς is the perfect active participle of πείθω in the middle sense "trusting." The Greek perfect denotes a settled state resulting from past action, so it reads as a present condition: "having come to trust" = "trusting."

**131** ὅς τʼ εἶσʼ ὑόμενος καὶ ἀήμενος, ἐν δέ οἱ ὄσσε  
who goes on rained upon and blown by wind, and within him his two eyes
> Dual for the eyes: ὄσσε is a dual form, used because eyes naturally come in a pair. Homer regularly keeps the dual number for paired body parts.

**132** δαίεται· αὐτὰρ ὁ βουσὶ μετέρχεται ἢ ὀίεσσιν  
blaze; and he goes after the cattle or the sheep

**133** ἠὲ μετʼ ἀγροτέρας ἐλάφους· κέλεται δέ ἑ γαστὴρ  
or after the wild deer; and his belly bids him

**134** μήλων πειρήσοντα καὶ ἐς πυκινὸν δόμον ἐλθεῖν·  
to go even into the close-built fold to try for the flocks.

**135** ὣς Ὀδυσεὺς κούρῃσιν ἐυπλοκάμοισιν ἔμελλε  
So was Odysseus about to come among the fair-haired girls,

**136** μίξεσθαι, γυμνός περ ἐών· χρειὼ γὰρ ἵκανε.  
naked as he was, for need had come upon him.

**137** σμερδαλέος δʼ αὐτῇσι φάνη κεκακωμένος ἅλμῃ,  
He appeared terrifying to them, fouled with brine,

**138** τρέσσαν δʼ ἄλλυδις ἄλλη ἐπʼ ἠιόνας προὐχούσας·  
and they fled in fear, one here, one there, along the jutting spits of sand.

**139** οἴη δʼ Ἀλκινόου θυγάτηρ μένε· τῇ γὰρ Ἀθήνη  
Only the daughter of Alcinous stayed, for in her Athena

**140** θάρσος ἐνὶ φρεσὶ θῆκε καὶ ἐκ δέος εἵλετο γυίων.  
set courage in her heart and took the fear from her limbs.

**141** στῆ δʼ ἄντα σχομένη· ὁ δὲ μερμήριξεν Ὀδυσσεύς,  
She stood and faced him, holding her ground. And Odysseus debated,

**142** ἢ γούνων λίσσοιτο λαβὼν ἐυώπιδα κούρην,  
whether he should clasp the fair-faced girl's knees and beg,

**143** ἦ αὔτως ἐπέεσσιν ἀποσταδὰ μειλιχίοισι  
or rather, standing apart, with gentle words

**144** λίσσοιτʼ, εἰ δείξειε πόλιν καὶ εἵματα δοίη.  
should beg her to show him the town and give him clothes.

**145** ὣς ἄρα οἱ φρονέοντι δοάσσατο κέρδιον εἶναι,  
And as he pondered, this seemed to him the better course:

**146** λίσσεσθαι ἐπέεσσιν ἀποσταδὰ μειλιχίοισι,  
to beg with gentle words while standing apart,

**147** μή οἱ γοῦνα λαβόντι χολώσαιτο φρένα κούρη.  
lest, if he grasped her knees, the girl be angered in her heart.

**148** αὐτίκα μειλίχιον καὶ κερδαλέον φάτο μῦθον.  
At once he spoke a gentle and shrewd word:

**149** γουνοῦμαί σε, ἄνασσα· θεός νύ τις, ἦ βροτός
                     ἐσσι;  
"I beg you by your knees, my lady. Are you some goddess, or a mortal?
> Verb from "knees": γουνοῦμαι, "I supplicate," is built from γόνυ, "knee" — the very gesture of supplication. Odysseus uses the word although he has just decided not to touch her knees.

**150** εἰ μέν τις θεός ἐσσι, τοὶ οὐρανὸν εὐρὺν ἔχουσιν,  
If you are some goddess, of those who hold the wide heaven,

**151** Ἀρτέμιδί σε ἐγώ γε, Διὸς κούρῃ μεγάλοιο,  
then to Artemis, the daughter of great Zeus,

**152** εἶδός τε μέγεθός τε φυήν τʼ ἄγχιστα ἐίσκω·  
in beauty and stature and form I liken you most closely.

**153** εἰ δέ τίς ἐσσι βροτῶν, τοὶ ἐπὶ χθονὶ ναιετάουσιν,  
But if you are one of the mortals who dwell upon the earth,

**154** τρὶς μάκαρες μὲν σοί γε πατὴρ καὶ πότνια μήτηρ,  
thrice blessed are your father and your honored mother,
> Triple blessing: τρίς, "three times," intensifies μάκαρες, "blessed." The anaphora across lines 154–155 ("thrice blessed… thrice blessed") heaps praise on Nausicaa's family.

**155** τρὶς μάκαρες δὲ κασίγνητοι· μάλα πού σφισι θυμὸς  
and thrice blessed your brothers. Surely their hearts

**156** αἰὲν ἐυφροσύνῃσιν ἰαίνεται εἵνεκα σεῖο,  
are always warmed with gladness for your sake,

**157** λευσσόντων τοιόνδε θάλος χορὸν εἰσοιχνεῦσαν.  
as they watch such a blossom entering the dance.

**158** κεῖνος δʼ αὖ περὶ κῆρι μακάρτατος ἔξοχον ἄλλων,  
But happiest of all in his heart, beyond the others,

**159** ὅς κέ σʼ ἐέδνοισι βρίσας οἶκόνδʼ ἀγάγηται.  
is the man who, weighing you down with bridal gifts, leads you home.

**160** οὐ γάρ πω τοιοῦτον ἴδον βροτὸν ὀφθαλμοῖσιν,  
For never yet have I seen with my eyes such a mortal,

**161** οὔτʼ ἄνδρʼ οὔτε γυναῖκα· σέβας μʼ ἔχει εἰσορόωντα.  
neither man nor woman. Awe holds me as I look at you.
> Reverent awe: σέβας is religious awe or reverence, the feeling one has before something sacred. Odysseus says her beauty strikes him with the awe usually reserved for the gods.

**162** Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμῷ  
Once on Delos, beside the altar of Apollo,

**163** φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα·  
I saw such a thing: a young shoot of a palm tree springing up.

**164** ἦλθον γὰρ καὶ κεῖσε, πολὺς δέ μοι ἕσπετο λαός,  
For I went there too, and a great host followed me,

**165** τὴν ὁδὸν ᾗ δὴ μέλλεν ἐμοὶ κακὰ κήδεʼ ἔσεσθαι.  
on that journey which was to bring me grievous troubles.

**166** ὣς δʼ αὔτως καὶ κεῖνο ἰδὼν ἐτεθήπεα θυμῷ  
And just as, seeing that, I marveled in my heart

**167** δήν, ἐπεὶ οὔ πω τοῖον ἀνήλυθεν ἐκ δόρυ γαίης,  
a long while, since no such shaft had ever risen from the earth,

**168** ὡς σέ, γύναι, ἄγαμαί τε τέθηπά τε, δείδια δʼ αἰνῶς  
so at you, lady, I wonder and am amazed, and I dread terribly

**169** γούνων ἅψασθαι· χαλεπὸν δέ με πένθος ἱκάνει.  
to clasp your knees; but harsh grief has come upon me.
> Grief: πένθος is deep sorrow or mourning. Odysseus pairs his awe at Nausicaa with the πένθος of his long, suffering wanderings.

**170** χθιζὸς ἐεικοστῷ φύγον ἤματι οἴνοπα πόντον·  
Yesterday, on the twentieth day, I escaped 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 sea. It evokes the deep color of the water under shifting light.

**171** τόφρα δέ μʼ αἰεὶ κῦμʼ ἐφόρει κραιπναί τε θύελλαι  
for until then the waves and the swift storm-winds bore me ever on

**172** νήσου ἀπʼ Ὠγυγίης. νῦν δʼ ἐνθάδε κάββαλε δαίμων,  
from the island of Ogygia. Now a god has cast me down here,

**173** ὄφρʼ ἔτι που καὶ τῇδε πάθω κακόν· οὐ γὰρ ὀίω  
so that here too I may suffer some evil; for I do not think

**174** παύσεσθʼ, ἀλλʼ ἔτι πολλὰ θεοὶ τελέουσι πάροιθεν.  
it will end, but the gods will yet bring much to pass before that.

**175** ἀλλά, ἄνασσʼ, ἐλέαιρε· σὲ γὰρ κακὰ πολλὰ μογήσας  
But, my lady, take pity. For after suffering many evils

**176** ἐς πρώτην ἱκόμην, τῶν δʼ ἄλλων οὔ τινα οἶδα  
it is to you first that I have come, and of the others I know not one

**177** ἀνθρώπων, οἳ τήνδε πόλιν καὶ γαῖαν ἔχουσιν.  
of the people who hold this city and this land.

**178** ἄστυ δέ μοι δεῖξον, δὸς δὲ ῥάκος ἀμφιβαλέσθαι,  
Show me the town, and give me a rag to throw around me,

**179** εἴ τί που εἴλυμα σπείρων ἔχες ἐνθάδʼ ἰοῦσα.  
if you had some wrapper for the linen when you came here.

**180** σοὶ δὲ θεοὶ τόσα δοῖεν ὅσα φρεσὶ σῇσι μενοινᾷς,  
And may the gods grant you all that your heart desires:
> Optative of wish: δοῖεν is the aorist optative of δίδωμι, here expressing a wish: "may they give." The optative is the standard mood for blessings and prayers in Homer.

**181** ἄνδρα τε καὶ οἶκον, καὶ ὁμοφροσύνην ὀπάσειαν  
a husband and a home, and may they grant you oneness of mind,

**182** ἐσθλήν· οὐ μὲν γὰρ τοῦ γε κρεῖσσον καὶ ἄρειον,  
a noble harmony; for there is nothing stronger or better than this:

**183** ἢ ὅθʼ ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον  
when, of one mind in their thoughts, a man and woman keep
> Dual of the couple: ὁμοφρονέοντε is a dual participle and ἔχητον a dual verb, used because exactly two — husband and wife — act together. The dual underlines their unity of mind.

**184** ἀνὴρ ἠδὲ γυνή· πόλλʼ ἄλγεα δυσμενέεσσι,  
their household — many sorrows to their foes,

**185** χάρματα δʼ εὐμενέτῃσι, μάλιστα δέ τʼ ἔκλυον αὐτοί.  
but joys to their friends; and they themselves know it best."

**186** τὸν δʼ αὖ Ναυσικάα λευκώλενος ἀντίον ηὔδα·  
Then white-armed Nausicaa answered him in turn:
> White-armed: λευκώλενος, "white-armed," is Nausicaa's (and Hera's) standard epithet. These ready-made adjectives let the oral poet fill out the hexameter line.

**187** ξεῖνʼ, ἐπεὶ οὔτε κακῷ οὔτʼ ἄφρονι φωτὶ ἔοικας·  
"Stranger, since you seem neither a base nor a senseless man —

**188** Ζεὺς δʼ αὐτὸς νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,  
Olympian Zeus himself apportions fortune to mortals,

**189** ἐσθλοῖς ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ·  
to good and bad alike, to each as he wills;
> Subjunctive in indefinite clause: ἐθέλῃσιν is present subjunctive in an indefinite relative/manner clause, "however he wills." The subjunctive marks the open, unspecified manner of Zeus's giving.

**190** καί που σοὶ τάδʼ ἔδωκε, σὲ δὲ χρὴ τετλάμεν ἔμπης.  
and to you, no doubt, he gave this lot, and you must endure it all the same.

**191** νῦν δʼ, ἐπεὶ ἡμετέρην τε πόλιν καὶ γαῖαν ἱκάνεις,  
But now, since you have come to our city and our land,

**192** οὔτʼ οὖν ἐσθῆτος δευήσεαι οὔτε τευ ἄλλου,  
you shall lack neither clothing nor anything else

**193** ὧν ἐπέοιχʼ ἱκέτην ταλαπείριον ἀντιάσαντα.  
that befits a sore-tried suppliant when he comes to meet us.
> Suppliant: ἱκέτης is a suppliant, one who comes seeking protection and is under the gods' guardianship. Treating a suppliant well was a sacred duty.

**194** ἄστυ δέ τοι δείξω, ἐρέω δέ τοι οὔνομα λαῶν.  
I will show you the town, and tell you the name of the people.

**195** Φαίηκες μὲν τήνδε πόλιν καὶ γαῖαν ἔχουσιν,  
The Phaeacians hold this city and this land,

**196** εἰμὶ δʼ ἐγὼ θυγάτηρ μεγαλήτορος Ἀλκινόοιο,  
and I am the daughter of great-hearted Alcinous,

**197** τοῦ δʼ ἐκ Φαιήκων ἔχεται κάρτος τε βίη τε.  
on whom the might and power of the Phaeacians depend."

**198** ἦ ῥα καὶ ἀμφιπόλοισιν ἐυπλοκάμοισι κέλευσε·  
She spoke, and gave command to her fair-haired handmaids:

**199** στῆτέ μοι, ἀμφίπολοι· πόσε φεύγετε φῶτα ἰδοῦσαι;  
"Stop for me, handmaids. Where are you fleeing at the sight of a man?

**200** ἦ μή πού τινα δυσμενέων φάσθʼ ἔμμεναι ἀνδρῶν;  
Surely you do not think this is some enemy man?

**201** οὐκ ἔσθʼ οὗτος ἀνὴρ διερὸς βροτὸς οὐδὲ γένηται,  
There is no living mortal, nor will there ever be born,

**202** ὅς κεν Φαιήκων ἀνδρῶν ἐς γαῖαν ἵκηται  
who would come to the land of the Phaeacian men

**203** δηιοτῆτα φέρων· μάλα γὰρ φίλοι ἀθανάτοισιν.  
bringing war; for we are very dear to the immortals.

**204** οἰκέομεν δʼ ἀπάνευθε πολυκλύστῳ ἐνὶ πόντῳ,  
We dwell far off in the wave-washed sea,

**205** ἔσχατοι, οὐδέ τις ἄμμι βροτῶν ἐπιμίσγεται ἄλλος.  
at the world's edge, and no other mortals have dealings with us.

**206** ἀλλʼ ὅδε τις δύστηνος ἀλώμενος ἐνθάδʼ ἱκάνει,  
But this is some unlucky wanderer who has come here,

**207** τὸν νῦν χρὴ κομέειν· πρὸς γὰρ Διός εἰσιν ἅπαντες  
whom we must now care for; for from Zeus come all

**208** ξεῖνοί τε πτωχοί τε, δόσις δʼ ὀλίγη τε φίλη τε.  
strangers and beggars, and a gift, though small, is welcome.

**209** ἀλλὰ δότʼ, ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε,  
But give the stranger, handmaids, food and drink,

**210** λούσατέ τʼ ἐν ποταμῷ, ὅθʼ ἐπὶ σκέπας ἔστʼ ἀνέμοιο.  
and wash him in the river, where there is shelter from the wind."

**211** ὣς ἔφαθʼ, αἱ δʼ ἔσταν τε καὶ ἀλλήλῃσι κέλευσαν,  
So she spoke, and they halted and called to one another,

**212** κὰδ δʼ ἄρʼ Ὀδυσσῆʼ εἷσαν ἐπὶ σκέπας, ὡς ἐκέλευσεν  
and they sat Odysseus down in the shelter, as had bidden

**213** Ναυσικάα θυγάτηρ μεγαλήτορος Ἀλκινόοιο·  
Nausicaa, daughter of great-hearted Alcinous;

**214** πὰρ δʼ ἄρα οἱ φᾶρός τε χιτῶνά τε εἵματʼ ἔθηκαν,  
and beside him they laid clothing, a cloak and a tunic,

**215** δῶκαν δὲ χρυσέῃ ἐν ληκύθῳ ὑγρὸν ἔλαιον,  
and they gave him liquid oil in a golden flask,

**216** ἤνωγον δʼ ἄρα μιν λοῦσθαι ποταμοῖο ῥοῇσιν.  
and bade him bathe in the streams of the river.

**217** δή ῥα τότʼ ἀμφιπόλοισι μετηύδα δῖος Ὀδυσσεύς·  
Then indeed noble Odysseus spoke among the handmaids:

**218** ἀμφίπολοι, στῆθʼ οὕτω ἀπόπροθεν, ὄφρʼ ἐγὼ αὐτὸς  
"Handmaids, stand off there at a distance, so that I myself

**219** ἅλμην ὤμοιιν ἀπολούσομαι, ἀμφὶ δʼ ἐλαίῳ  
may wash the brine from my shoulders, and around me with oil

**220** χρίσομαι· ἦ γὰρ δηρὸν ἀπὸ χροός ἐστιν ἀλοιφή.  
anoint myself; for it is long since oil has touched my skin.

**221** ἄντην δʼ οὐκ ἂν ἐγώ γε λοέσσομαι· αἰδέομαι γὰρ  
But I will not bathe in front of you, for I am ashamed
> Shame and modesty: The verb covers both shame and a sense of proper modesty before others. Odysseus declines to strip naked in the presence of the young women.

**222** γυμνοῦσθαι κούρῃσιν ἐυπλοκάμοισι μετελθών.  
to stand naked, having come among girls with lovely hair.

**223** ὣς ἔφαθʼ, αἱ δʼ ἀπάνευθεν ἴσαν, εἶπον δʼ ἄρα
                  κούρῃ.  
So he spoke, and they withdrew apart and told the girl.

**224** αὐτὰρ ὁ ἐκ ποταμοῦ χρόα νίζετο δῖος Ὀδυσσεὺς  
But noble Odysseus washed his skin in the river,

**225** ἅλμην, ἥ οἱ νῶτα καὶ εὐρέας ἄμπεχεν ὤμους,  
the brine that clung about his back and broad shoulders,

**226** ἐκ κεφαλῆς δʼ ἔσμηχεν ἁλὸς χνόον ἀτρυγέτοιο.  
and from his head he scrubbed the scum of the barren sea.

**227** αὐτὰρ ἐπεὶ δὴ πάντα λοέσσατο καὶ λίπʼ ἄλειψεν,  
But when he had washed all over and anointed himself richly with oil,

**228** ἀμφὶ δὲ εἵματα ἕσσαθʼ ἅ οἱ πόρε παρθένος ἀδμής,  
and put on the clothes that the unwed girl had given him,

**229** τὸν μὲν Ἀθηναίη θῆκεν Διὸς ἐκγεγαυῖα  
then Athena, sprung from Zeus, made him
> Perfect participle 'born from': ἐκγεγαυῖα is a perfect active participle (feminine nominative) of ἐκγίγνομαι, describing Athena as 'sprung from' Zeus. The perfect marks the enduring state of her divine descent.

**230** μείζονά τʼ εἰσιδέειν καὶ πάσσονα, κὰδ δὲ κάρητος  
taller to look upon and sturdier, and from his head

**231** οὔλας ἧκε κόμας, ὑακινθίνῳ ἄνθει ὁμοίας.  
she made his curling hair fall down, like the hyacinth flower.

**232** ὡς δʼ ὅτε τις χρυσὸν περιχεύεται ἀργύρῳ ἀνὴρ  
As when a man overlays silver with gold,
> The epic simile opening: 'As when' (ὡς δʼ ὅτε) introduces an extended Homeric simile, here comparing Athena's gift of beauty to a craftsman gilding silver. The present-tense verbs give the comparison its timeless force.

**233** ἴδρις, ὃν Ἥφαιστος δέδαεν καὶ Παλλὰς Ἀθήνη  
a skilled man, whom Hephaestus and Pallas Athena have taught

**234** τέχνην παντοίην, χαρίεντα δὲ ἔργα τελείει,  
every kind of craft, and he brings graceful works to completion —

**235** ὣς ἄρα τῷ κατέχευε χάριν κεφαλῇ τε καὶ ὤμοις.  
so she poured grace over his head and shoulders.
> Charis: grace: χάρις denotes both physical beauty and the grace that wins favor. Athena pours it over Odysseus to make him pleasing in Nausicaa's eyes.

**236** ἕζετʼ ἔπειτʼ ἀπάνευθε κιὼν ἐπὶ θῖνα θαλάσσης,  
Then he went off and sat down apart on the shore of the sea,

**237** κάλλεϊ καὶ χάρισι στίλβων· θηεῖτο δὲ κούρη.  
gleaming with beauty and grace; and the girl gazed at him.

**238** δή ῥα τότʼ ἀμφιπόλοισιν ἐυπλοκάμοισι μετηύδα·  
Then she spoke to her maids with their lovely hair:

**239** κλῦτέ μευ, ἀμφίπολοι λευκώλενοι, ὄφρα τι
                     εἴπω.  
"Listen to me, white-armed maids, while I say something.

**240** οὐ πάντων ἀέκητι θεῶν, οἳ Ὄλυμπον ἔχουσιν,  
Not against the will of all the gods who hold Olympus

**241** Φαιήκεσσʼ ὅδʼ ἀνὴρ ἐπιμίσγεται ἀντιθέοισι·  
does this man come among the godlike Phaeacians;

**242** πρόσθεν μὲν γὰρ δή μοι ἀεικέλιος δέατʼ εἶναι,  
for before, he seemed to me unseemly to look at,

**243** νῦν δὲ θεοῖσιν ἔοικε, τοὶ οὐρανὸν εὐρὺν ἔχουσιν.  
but now he is like the gods who hold the wide heaven.

**244** αἲ γὰρ ἐμοὶ τοιόσδε πόσις κεκλημένος εἴη  
Would that a husband such as this might be called mine,
> Optative of wish: αἲ γὰρ ... εἴη expresses a wish: 'would that he might be.' The present optative is the standard mood for a wish about the future.

**245** ἐνθάδε ναιετάων, καί οἱ ἅδοι αὐτόθι μίμνειν.  
dwelling here, and that it might please him to stay in this place.

**246** ἀλλὰ δότʼ, ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε.  
But come, my maids, give the stranger food and drink."

**247** ὣς ἔφαθʼ, αἱ δʼ ἄρα τῆς μάλα μὲν κλύον ἠδʼ
                  ἐπίθοντο,  
So she spoke, and they listened well to her and obeyed,

**248** πὰρ δʼ ἄρʼ Ὀδυσσῆι ἔθεσαν βρῶσίν τε πόσιν τε.  
and they set food and drink beside Odysseus.

**249** ἦ τοι ὁ πῖνε καὶ ἦσθε πολύτλας δῖος Ὀδυσσεὺς  
Then much-enduring noble Odysseus drank and ate

**250** ἁρπαλέως· δηρὸν γὰρ ἐδητύος ἦεν ἄπαστος.  
ravenously; for he had long gone without tasting food.

**251** αὐτὰρ Ναυσικάα λευκώλενος ἄλλʼ ἐνόησεν·  
But white-armed Nausicaa thought of another thing.

**252** εἵματʼ ἄρα πτύξασα τίθει καλῆς ἐπʼ ἀπήνης,  
She folded the clothes and laid them on the fine wagon,

**253** ζεῦξεν δʼ ἡμιόνους κρατερώνυχας, ἂν δʼ ἔβη αὐτή,  
yoked the strong-hooved mules, and climbed up herself,

**254** ὤτρυνεν δʼ Ὀδυσῆα, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·  
and she urged Odysseus on, and spoke a word and called to him:
> Imperfect of ongoing speech: Both ἔφατʼ and ὀνόμαζεν are imperfect, framing the speech that follows as an unfolding action. This is a fixed Homeric formula introducing direct address.

**255** ὄρσεο δὴ νῦν, ξεῖνε, πόλινδʼ ἴμεν ὄφρα σε πέμψω  
"Rise up now, stranger, to go to the town, so that I may escort you

**256** πατρὸς ἐμοῦ πρὸς δῶμα δαΐφρονος, ἔνθα σέ φημι  
to the house of my wise father, where I tell you

**257** πάντων Φαιήκων εἰδησέμεν ὅσσοι ἄριστοι.  
you will come to know all the noblest of the Phaeacians.

**258** ἀλλὰ μάλʼ ὧδʼ ἔρδειν, δοκέεις δέ μοι οὐκ ἀπινύσσειν·  
But do exactly thus — and you seem to me not lacking in sense:

**259** ὄφρʼ ἂν μέν κʼ ἀγροὺς ἴομεν καὶ ἔργʼ ἀνθρώπων,  
as long as we are passing through the fields and the works of men,

**260** τόφρα σὺν ἀμφιπόλοισι μεθʼ ἡμιόνους καὶ ἄμαξαν  
for so long, with the maids, behind the mules and the wagon,

**261** καρπαλίμως ἔρχεσθαι· ἐγὼ δʼ ὁδὸν ἡγεμονεύσω.  
walk briskly; and I will lead the way.

**262** αὐτὰρ ἐπὴν πόλιος ἐπιβήομεν, ἣν πέρι πύργος  
But when we are about to set foot in the city, round which a wall runs —

**263** ὑψηλός, καλὸς δὲ λιμὴν ἑκάτερθε πόληος,  
a high one, and there is a fine harbor on either side of the city,

**264** λεπτὴ δʼ εἰσίθμη· νῆες δʼ ὁδὸν ἀμφιέλισσαι  
and the entrance is narrow; the curved ships along the road

**265** εἰρύαται· πᾶσιν γὰρ ἐπίστιόν ἐστιν ἑκάστῳ.  
are drawn up; for there is a berth for each and every one.

**266** ἔνθα δέ τέ σφʼ ἀγορὴ καλὸν Ποσιδήιον ἀμφίς,  
There too is their meeting-place, around the fine temple of Poseidon,

**267** ῥυτοῖσιν λάεσσι κατωρυχέεσσʼ ἀραρυῖα.  
fitted together with quarried stones set deep in the ground.

**268** ἔνθα δὲ νηῶν ὅπλα μελαινάων ἀλέγουσι,  
There they tend to the gear of the black ships,

**269** πείσματα καὶ σπεῖρα, καὶ ἀποξύνουσιν ἐρετμά.  
the cables and the ropes, and they shape the oars smooth.

**270** οὐ γὰρ Φαιήκεσσι μέλει βιὸς οὐδὲ φαρέτρη,  
For the Phaeacians care nothing for the bow or the quiver,

**271** ἀλλʼ ἱστοὶ καὶ ἐρετμὰ νεῶν καὶ νῆες ἐῖσαι,  
but for masts and the oars of ships and the balanced vessels,

**272** ᾗσιν ἀγαλλόμενοι πολιὴν περόωσι θάλασσαν.  
in which, rejoicing, they cross the gray sea.

**273** τῶν ἀλεείνω φῆμιν ἀδευκέα, μή τις ὀπίσσω  
Their bitter talk I shun, lest someone afterward

**274** μωμεύῃ· μάλα δʼ εἰσὶν ὑπερφίαλοι κατὰ δῆμον·  
should mock me; for there are very insolent men among the people.

**275** καί νύ τις ὧδʼ εἴπῃσι κακώτερος ἀντιβολήσας·  
And some baser man, meeting us, might say this:

**276** τίς δʼ ὅδε Ναυσικάᾳ ἕπεται καλός τε μέγας τε  
'Who is this, following Nausicaa — handsome and tall,

**277** ξεῖνος; ποῦ δέ μιν εὗρε; πόσις νύ οἱ ἔσσεται αὐτῇ.  
this stranger? Where did she find him? He will surely be her husband.

**278** ἦ τινά που πλαγχθέντα κομίσσατο ἧς ἀπὸ νηὸς  
Perhaps she has taken in some wanderer from his ship,

**279** ἀνδρῶν τηλεδαπῶν, ἐπεὶ οὔ τινες ἐγγύθεν εἰσίν·  
a man from far-off lands — since there are no near neighbors;

**280** ἤ τίς οἱ εὐξαμένῃ πολυάρητος θεὸς ἦλθεν  
or some much-prayed-for god has come at her prayer,

**281** οὐρανόθεν καταβάς, ἕξει δέ μιν ἤματα πάντα.  
descending from heaven, and will keep her all her days.

**282** βέλτερον, εἰ καὐτή περ ἐποιχομένη πόσιν εὗρεν  
Better so, if she herself has gone out and found a husband

**283** ἄλλοθεν· ἦ γὰρ τούσδε γʼ ἀτιμάζει κατὰ δῆμον  
elsewhere; for she scorns the people of her own land,

**284** Φαίηκας, τοί μιν μνῶνται πολέες τε καὶ ἐσθλοί.  
the Phaeacians, the many noble men who court her.'

**285** ὣς ἐρέουσιν, ἐμοὶ δέ κʼ ὀνείδεα ταῦτα γένοιτο.  
So they will say, and these would become reproaches against me.

**286** καὶ δʼ ἄλλῃ νεμεσῶ, ἥ τις τοιαῦτά γε ῥέζοι,  
And I myself would blame another girl who did such things,
> Nemesis: righteous indignation: νεμεσάω means to feel indignation at improper conduct. Nausicaa applies to herself the very judgment she would pass on another girl.

**287** ἥ τʼ ἀέκητι φίλων πατρὸς καὶ μητρὸς ἐόντων,  
who, against the will of her dear father and mother, while they live,

**288** ἀνδράσι μίσγηται, πρίν γʼ ἀμφάδιον γάμον ἐλθεῖν.  
consorted with men before coming to open marriage.

**289** ξεῖνε, σὺ δʼ ὦκʼ ἐμέθεν ξυνίει ἔπος, ὄφρα τάχιστα  
But, stranger, mark my word quickly, so that as soon as possible

**290** πομπῆς καὶ νόστοιο τύχῃς παρὰ πατρὸς ἐμοῖο.  
you may win escort and your return home from my father.
> Nostos: the homecoming: νόστος is the return home, the central theme of the whole poem. Nausicaa promises Odysseus the means to achieve it.

**291** δήεις ἀγλαὸν ἄλσος Ἀθήνης ἄγχι κελεύθου  
You will find a glorious grove of Athena near the road,

**292** αἰγείρων· ἐν δὲ κρήνη νάει, ἀμφὶ δὲ λειμών·  
of poplars; in it a spring flows, and around it a meadow.

**293** ἔνθα δὲ πατρὸς ἐμοῦ τέμενος τεθαλυῖά τʼ ἀλωή,  
There is my father's sacred plot and his flourishing orchard,

**294** τόσσον ἀπὸ πτόλιος, ὅσσον τε γέγωνε βοήσας.  
as far from the city as a man's shout will carry.

**295** ἔνθα καθεζόμενος μεῖναι χρόνον, εἰς ὅ κεν ἡμεῖς  
Sit down there and wait a while, until we

**296** ἄστυδε ἔλθωμεν καὶ ἱκώμεθα δώματα πατρός.  
reach the town and come to my father's house.

**297** αὐτὰρ ἐπὴν ἡμέας ἔλπῃ ποτὶ δώματʼ ἀφῖχθαι,  
But when you judge that we have arrived at the house,

**298** καὶ τότε Φαιήκων ἴμεν ἐς πόλιν ἠδʼ ἐρέεσθαι  
then go into the city of the Phaeacians and ask

**299** δώματα πατρὸς ἐμοῦ μεγαλήτορος Ἀλκινόοιο.  
for the house of my father, great-hearted Alcinous.

**300** ῥεῖα δʼ ἀρίγνωτʼ ἐστί, καὶ ἂν πάϊς ἡγήσαιτο  
It is easy to recognize, and even a child could lead you there,

**301** νήπιος· οὐ μὲν γάρ τι ἐοικότα τοῖσι τέτυκται  
a small one; for the houses of the Phaeacians are built

**302** δώματα Φαιήκων, οἷος δόμος Ἀλκινόοιο  
in no way like it, such is the house of Alcinous

**303** ἥρωος. ἀλλʼ ὁπότʼ ἄν σε δόμοι κεκύθωσι καὶ αὐλή,  
the hero. But when the house and courtyard enclose you,

**304** ὦκα μάλα μεγάροιο διελθέμεν, ὄφρʼ ἂν ἵκηαι  
pass very quickly through the hall, until you reach

**305** μητέρʼ ἐμήν· ἡ δʼ ἧσται ἐπʼ ἐσχάρῃ ἐν πυρὸς αὐγῇ,  
my mother; she sits at the hearth in the light of the fire,

**306** ἠλάκατα στρωφῶσʼ ἁλιπόρφυρα, θαῦμα ἰδέσθαι,  
spinning sea-purple yarn, a wonder to behold,
> Sea-purple: ἁλιπόρφυρος means 'sea-purple,' the costly dye drawn from murex shellfish. It marks the queen's wealth and status.

**307** κίονι κεκλιμένη· δμωαὶ δέ οἱ εἵατʼ ὄπισθεν.  
leaning against a pillar; and her maids sit behind her.

**308** ἔνθα δὲ πατρὸς ἐμοῖο θρόνος ποτικέκλιται αὐτῇ,  
There too my father's throne leans close beside her,

**309** τῷ ὅ γε οἰνοποτάζει ἐφήμενος ἀθάνατος ὥς.  
on which he sits and drinks his wine like an immortal.

**310** τὸν παραμειψάμενος μητρὸς περὶ γούνασι χεῖρας  
Pass him by, and around my mother's knees throw

**311** βάλλειν ἡμετέρης, ἵνα νόστιμον ἦμαρ ἴδηαι  
your arms, so that you may see your day of homecoming
> Purpose clause: ἵνα with the subjunctive ἴδηαι expresses purpose: 'so that you may see.' Clasping the queen's knees is the means to securing the homecoming.

**312** χαίρων καρπαλίμως, εἰ καὶ μάλα τηλόθεν ἐσσί.  
with joy and swiftly, even if you come from very far away.

**313** εἴ κέν τοι κείνη γε φίλα φρονέῃσʼ ἐνὶ θυμῷ,  
If she is kindly disposed toward you in her heart,

**314** ἐλπωρή τοι ἔπειτα φίλους τʼ ἰδέειν καὶ ἱκέσθαι  
then there is hope for you to see your loved ones and to reach

**315** οἶκον ἐυκτίμενον καὶ σὴν ἐς πατρίδα γαῖαν.  
your well-built home and your native land."

**316** ὣς ἄρα φωνήσασʼ ἵμασεν μάστιγι φαεινῇ  
So having spoken, she struck the mules with the gleaming whip,

**317** ἡμιόνους· αἱ δʼ ὦκα λίπον ποταμοῖο ῥέεθρα.  
and they quickly left the streams of the river.

**318** αἱ δʼ ἐὺ μὲν τρώχων, ἐὺ δὲ πλίσσοντο πόδεσσιν·  
They trotted well and stepped out well with their feet;

**319** ἡ δὲ μάλʼ ἡνιόχευεν, ὅπως ἅμʼ ἑποίατο πεζοὶ  
and she drove with care, so that those on foot might keep up —

**320** ἀμφίπολοί τʼ Ὀδυσεύς τε, νόῳ δʼ ἐπέβαλλεν ἱμάσθλην.  
the maids and Odysseus — and she laid on the lash with judgment.

**321** δύσετό τʼ ἠέλιος καὶ τοὶ κλυτὸν ἄλσος ἵκοντο  
The sun went down, and they came to the famous grove,

**322** ἱρὸν Ἀθηναίης, ἵνʼ ἄρʼ ἕζετο δῖος Ὀδυσσεύς.  
the sacred one of Athena, where noble Odysseus sat down.

**323** αὐτίκʼ ἔπειτʼ ἠρᾶτο Διὸς κούρῃ μεγάλοιο·  
At once then he prayed to the daughter of great Zeus:

**324** κλῦθί μευ, αἰγιόχοιο Διὸς τέκος, Ἀτρυτώνη·  
"Hear me, child of aegis-bearing Zeus, unwearied one;

**325** νῦν δή πέρ μευ ἄκουσον, ἐπεὶ πάρος οὔ ποτʼ ἄκουσας  
now at least hear me, since before you never heard me

**326** ῥαιομένου, ὅτε μʼ ἔρραιε κλυτὸς ἐννοσίγαιος.  
as I was being broken, when the famous Earth-shaker wrecked me.

**327** δός μʼ ἐς Φαίηκας φίλον ἐλθεῖν ἠδʼ ἐλεεινόν.  
Grant that I come to the Phaeacians welcomed and pitied."

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

**329** αὐτῷ δʼ οὔ πω φαίνετʼ ἐναντίη· αἴδετο γάρ ῥα  
But she did not yet appear to him face to face; for she stood in awe
> Imperfect of continuing reverence: αἴδετο (imperfect of αἰδέομαι) marks Athena's ongoing reverence for her father's brother. The imperfect frames it as a sustained state, not a single act.

**330** πατροκασίγνητον· ὁ δʼ ἐπιζαφελῶς μενέαινεν  
of her father's brother; and he raged furiously
> Father's brother: πατροκασίγνητος is the 'father's brother' — Poseidon, brother of Zeus and so Athena's uncle. The compound makes the family tie explicit, explaining her caution.

**331** ἀντιθέῳ Ὀδυσῆι πάρος ἣν γαῖαν ἱκέσθαι.  
against godlike Odysseus, until he should reach his own land.
> Aorist infinitive of purpose: ἱκέσθαι is the aorist infinitive of ἱκνέομαι, "to reach, arrive at." Here it depends on πάρος ("before"), giving the sense "before reaching" — Poseidon raged before Odysseus could come home.
> Dative with μενέαινεν: ἀντιθέῳ Ὀδυσῆι ("godlike Odysseus") is dative, the object of Poseidon's raging anger (μενέαινεν, prior line). The epithet ἀντίθεος, "godlike, equal to a god," is a standard heroic formula.

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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.