24 Jun Homer: Odyssey Book VI: The Princess and the Stranger

Introduction.

On 17th September 2010 Sabidius published on this blog an extract from Book V of Homer’s “Odyssey”. He has now translated the whole of Book VI, and this translation is hereby offered to his readers below. As much of the introduction to the extract from Book V is relevant here it is not repeated, but the reader is referred to it now.

Book VI explores the themes of ‘xenia’ (hospitality) and its abuse, and survival through endurance and cunning. After Odysseus’ terrible seven year imprisonment by the nymph Calypso on the island of Ogygea, he now has the pleasure of meeting the beautiful young Nausicaa, an exemplary maiden in all respects. The manner in which Odysseus addresses the dangers and temptations of the position in which he finds himself as a naked castaway is most intriguing.

The book also has some memorable extracts. For instance, the reference to the inestimable benefit of a harmonious marriage: “For there is not anything greater or better than when a man and his wife inhabit a house in like-minded understanding” (lines 182-184); and Nausicaa’s perception of the importance of pre-marital chastity: “For I too would be indignant with another woman who might do such a thing, and, against the will of her dear father and mother while they are alive, should consort with men before she has reached public marriage” (lines 286-288).

The text of this translation and the titles of the sections into which it is divided come from “Homer: Odyssey VI &VII “, edited by Janet Watson and published by the Bristol Classical Press in 2002.

Ll. 1-14. Athene visits the land of the Phaeacians.

So, he slumbered there, the much-enduring noble Odysseus, overcome by sleep and weariness; but then Athene went to the land and city of the men of Phaeacia, who once previously used to dwell in Hypereia, with its broad-dancing places, near to the Cyclopes, overbearing men, who kept on harming them, for (lit. and) they were superior in (lit. by) strength. Godlike Nausithous, making (them) emigrate, brought (them) thence, and settled (them) in Scheria, far from men of toil, and round about he drew a wall for the city, and built houses, and made temples for the gods, and divided up the ploughlands. But he, having been overcome by fate, had gone to (the house of) Hades, and Alcinous, endowed with wisdom (lit. knowing counsels) from the gods, was ruling at that time. To his palace went the goddess, bright-eyed Athene, contriving the return home of great-hearted Odysseus.

Ll. 15-40. The goddess brings a message in a dream to Nausicaa.

She set out to go to the highly decorated bed-chamber in which slept a maiden, like to the immortals in respect of stature and beauty, Nausicaa, the daughter of great-hearted Alcinous, and by the door posts, on either side, (slept) two attendants, possessing beauty from the Graces; and the shining doors were closed. Like a breath of wind she sped to the couch of the maiden, and straightway stood above her head, and, disguised as the daughter of Dymas, famed for his ships, who was equal to her in age and was dear to her heart, she spoke words to her. Looking like her, bright-eyed Athene addressed her (thus):

‘Nausicaa, why now did your mother bear you so heedless? Your bright raiment is lying uncared for, yet your marriage is near at hand, where you yourself must (lit. it is necessary for [you] yourself to) put on fine clothes, and provide them for those who may escort you, for from these things, you know, a good reputation spreads among men, so that (lit. and) your father and revered mother rejoice. But (come now), let us go to wash them with the sunrise (lit. at the same time as dawn appearing), and I shall follow you at the same time as a fellow-worker, so that you may prepare yourself speedily, since, to be sure, you will not be a virgin for much longer (lit. for a long time yet); for already the noblest men of all the Phaeacians throughout the land, where you yourself have (lit. there is to you yourself) family also, are wooing you. But come, at the dawn bestir your illustrious father to make ready mules and a wagon ( for you) which may carry your girdles and robes and shining coverlets. And for you yourself also it is much more seemly to go thus than on foot, for the washing troughs are far from the city.’

Ll. 41-47. Athene returns to Olympus.

Then, speaking thus, she, the bright-eyed Athene departed to Olympus, where they say that the abode of the gods is forever secure; neither is it shaken by the winds nor ever drenched by rain, nor does snow come near, but cloudless clear air is quite spread (over it) and a bright radiance floats (over it); in this place the blessed gods take their pleasure every day. Thither the bright-eyed one departed, when she had admonished the maiden.

Ll. 48-70. Nausicaa and her parents.

At once then came fair-throned Dawn, who aroused her, the fair-robed Nausicaa; and straightway she wondered greatly at her dream, and she set out to go through the palace, in order to report to her parents, her dear father and mother; and she finds (them) as they are (lit. being) within; she was sitting at the hearth with her women attendants, spinning sea-purple yarn; and she met him at the door, going with his famous nobles to the council-chamber, where the illustrious Phaeacians had called him. Then she, standing very close to her dear father, addressed (him thus):

‘Dear papa, could you not prepare for me a high (and) well-wheeled cart, so that I can take to the river, for washing, my renowned raiment, which is lying by me soiled? And for you yourself also it is fitting (for you), being with your nobles to deliberate plans, to have (lit. having) clean clothing on your body. And five dear sons have been born to you in this house, two of these being married and three vigorous bachelors, and these are always wanting to have freshly washed clothes to go to the dance; and all these things are an object of care to my mind.’

Thus she spoke, for she was ashamed to mention by name fertile marriage to her dear father, but he understood everything, and answered with these words:

‘I do not begrudge you the mules, child, nor anything else. Go on your way! But the slaves will make ready for you a high (and) well-wheeled cart, fitted with an upper part.’

Ll. 71-98. Nausicaa and her attendants wash the clothes.

Speaking thus, he instructed the slaves and they obeyed. So, outside (the palace) they were getting ready the well-wheeled mule wagon, and they led up the mules and yoked (them) under the cart; and the maiden brought the shining raiment from her bed-chamber and placed it upon the well-polished cart, and her mother put satisfying food of every kind into a hamper, and therein she put dainties and therein she poured wine into a goat-leather bottle; then the maiden mounted the cart. And she gave (her) moist olive-oil in a golden flask, so that she might (lit. until she should) anoint herself after bathing together with her women attendants. She then took the whip and the gleaming reins, and she lashed (them) to drive (them) on; and there was a clatter of the mules; they exerted themselves eagerly and they bore the clothing and (the maiden) herself, not alone, as in addition her attendants also went with her.

Now, when they came to the very beautiful streams of the river, where there were surely indeed the never-failing washing-troughs, and abundant water flowed up and under to cleanse even very soiled (clothes), there they loosed the mules from under the cart to browse upon the honey-sweet grass; and they took in their hands the clothing from the cart and carried (it) into the dark water, and they trampled (it) in the troughs, swiftly engaging in rivalry. But, when they (had) washed all (the garments) and cleansed all the stains, they spread (them) out in rows along the shore of the sea, just where the sea, (beating) against the shore, used to wash the pebbles clean. And they, having bathed and having anointed themselves richly with olive-oil, thereupon took their meal by the banks of the river, and waited for the clothing to become dry in the sunshine (lit. in the glow of the sun).

Ll. 99-126. A game of ball wakes Odysseus.

But, when they had had their hearts’ content of food, both her servants and (the maiden) herself, then, having thrown off their head-dresses, they played at ball; and white-armed Nausicaa led them in play, even as arrow-shooting Artemis goes over mountains, either lofty Taygetus or Erymanthus, revelling in boars and swift deer; and together with her sport the woodland nymphs, daughters of aegis-bearing Zeus; and Leto is glad at heart; and she (i.e. Artemis) holds her head and forehead above (them) all, and she is easily recognisable, although (lit. and) all are beautiful; thus she (i.e. Nausicaa), an unmarried virgin, stood out among her attendants.

But, when, having yoked up the mules and having folded up the beautiful raiment, she was thus about to go back homewards again, then, on the other hand, the goddess, the bright-eyed Athene thought another thing, that Odysseus might awake and see the fair-faced maiden, who would guide him towards the city of the men of Phaeacia. Then the princess tossed the ball at an attendant; she missed the attendant, but threw (it) into a deep eddy, and thereupon they cried out aloud. And he, the noble Odysseus, awoke and, sitting up, he pondered in his heart and in his mind:

‘Oh, (woe is) to me, to the land of what mortals am I come this time? Can it be then that they (are) both violent and wild, and unjust, or (are they) hospitable, and do they have a god-fearing mind (lit. is there a god-fearing mind to them)? A female cry has come upon me, as it were, of maidens, of nymphs, who inhabit the steep peaks of mountains and the sources of rivers and the grassy meadows. Can it now be perhaps that I am near to men possessed of voices? But come, let me make trial myself and see.’

Ll. 127-147. Odysseus sets out from his hiding-place like a lion.

Speaking thus, the noble Odysseus emerged from under the bushes, and with his stout hand he broke off from the thick bushes a sapling of leaves, so that he might cover the male genitals (lit. the genitals of a man) around his body. And he set out to come like a mountain-bred lion, trusting in his own might, who goes forth drenched with rain and weather-beaten, and yet his eyes are burning within him; but he goes among the cattle or the sheep or after the wild deer; and his stomach bids him to go even to the strongly-built sheep-fold to make an attempt on the flocks; thus Odysseus was about to mix with the fair-tressed maidens, even though being naked; for need was coming (to him). But, begrimed with brine, he appeared terrible to them, and they fled in different directions (lit. one hither, one thither) over the jutting sand-spits; but alone, the daughter of Alcinous remained; for Athene put courage into her heart and and took the fear from her limbs. And holding (her ground), she stood facing (him); and Odysseus pondered whether he should supplicate the fair-faced maiden (by) clasping (her) by the knees, or whether, standing at a distance, just as he was, he should beseech (her) with mild words, in the hope that (lit. if only) she would show (him) the city and give (him) clothes. Then, it seemed to him, pondering thus, to be more advantageous to supplicate (her) with gentle words, standing at a distance, lest the maiden should be angry in her mind with him clasping her knees.

Ll. 148-185. Odysseus’ supplication to Nausicaa.

Straightway he spoke gentle and artful words:

‘I supplicate you, (O) queen; are you some goddess or a mortal? If you are a goddess, one (of those) who hold the broad heaven, I liken you, in beauty, size and stature, most nearly to Artemis, daughter of great Zeus; but if you are one of the mortals that dwell upon the earth, then thrice-blessed (are) your father and your queenly mother, and thrice-blessed (are) your brothers; indeed, their hearts are, doubtless, always warmed with joy because of you, seeing such a young shoot entering the dance. But he again is blessed in heart far beyond (all) others, who, having prevailed with his wooing gifts, shall escort you to his house. For I have not ever seen with my eyes such a (mortal), whether man or woman; amazement takes hold of me, as I look (lit. looking) upon (you). For indeed I once saw such a thing in Delos, a fresh shoot of a palm-tree springing up beside the altar of Apollo; for thither too I went, and many people followed me on that journey, on which indeed evil troubles were about to happen to me. Just so, seeing that also, I was astounded in my heart for a long time, since not ever (yet) did such a tree shoot up from the ground, as now, lady, I marvel at you, and I am amazed, and fear greatly to touch your knees; but painful sorrow comes upon me. Yesterday, on the twentieth day, I escaped from the wine-dark sea; but always during that time the waves and the swift winds bore me from the island of Ogygia; and now fate has cast (me) ashore here, so that, no doubt, I shall suffer something evil in this place too; for I do not think that (my troubles) will cease, but before (that) the gods will yet bring many to pass. But, (O) queen, have pity; for, having suffered many evils, I came to you first, and of those other men who possess this city and this land, I do not know anyone. But show me the city, and give me some rag to put on myself, if perhaps you had some cloth wrapper for the garments when you came (lit. coming) hither. And for yourself may the gods give (you) as many things as you may in your heart desire, and may they grant (you) a husband and a home and a goodly harmony; for (there is) not (anything) greater and better than when a man and his wife inhabit a house in like-minded understanding; (there are) many pains for their enemies and joys for their well-wishers; and they themselves are most highly reputed.’

Ll. 186-197. Nausicaa’s reply.

Then, in her turn, white-armed Nausicaa spoke to him in answer:

‘Stranger, since you resemble neither an evil nor a foolish man, and Olympian Zeus himself dispenses fortune to men, to the good and to the evil, to each man as he wishes; he has given this (lot) to you, I suppose, and you must (lit. it is necessary for you to) endure it nevertheless. But now, since you are come to our city and our land, so you will not lack clothing nor anything else which it is fitting for a much-tried suppliant (not to lack) when he encounters (lit. encountering) (one). I shall show you the city, and I shall tell you the name of the people. The Phaeacians inhabit this city and this land, and I am the daughter of great-hearted Alcinous, and upon him the strength and the might of the Phaeacians depend.’

Ll. 198-216. Nausicaa gives orders to her attendants.

So she spoke, and instructed her fair-tressed attendants (thus): ‘Stop, I tell you, my attendants; whither do you flee at the sight of (lit. seeing) a man; surely you do not think that he is one of those hostile men? That mortal man is not living, nor has been born, who has come to the land of the Phaeacians bringing warfare; for (we are) very dear to the immortals. Far apart, we dwell in the much-surging sea, remote, nor does anyone else among mortals have dealings with us. (Nay) but this (is) some hapless wanderer (who) comes hither, whom we now must (lit. it is now necessary [for us] to) care for; for from Zeus (are) all strangers and beggars, and a gift, though small, is welcome (lit. is both small and welcome). But (come now), give the stranger both food and drink, and bathe (him) in the river, where, besides, there is shelter from the wind.’

So she spoke, and they halted and encouraged one another, and then they set Odysseus down in a sheltered spot, as Nausicaa, the daughter of great-hearted Alcinous, (had) ordered,, and then beside him they placed clothing, both a cloak and a tunic, and they gave (him) moist olive-oil in a golden flask, and then bade him bathe himself in the streams of the river.

Ll. 217-237. Odysseus bathes and Athene enhances his beauty.

So then indeed the noble Odysseus addressed the attendants (thus):

‘(O) attendants, stand, as you are, at a distance, so that I can wash the brine from my shoulders (by) myself, and anoint myself all over with olive-oil; for indeed anointing has been (lit. is) (away) from my skin for a long time. But I shall not wash myself in front of (you); for I am ashamed to be naked, coming among fair-tressed maidens.’

So he spoke, and they went apart and then spoke to the maiden. But (with water) from the river, he, the noble Odysseus, washed from his skin the brine which covered his back and his broad shoulders; and from his head he wiped away the scurf of the barren sea. But when he had washed all (his body) and richly anointed (himself), and he had put on all around (himself) the clothes which the unwed virgin had given him, Athene, sprung from Zeus, made him better and more substantial to look upon, and let the thick hair fall down from his head like a hyacinth flower. And, as when some skilled man, whom Hephaestus and Pallas Athene have taught every kind of craft, pours gold upon silver, and he accomplishes graceful works, so thus she poured grace upon him, (that is) upon his head and shoulders. Then going to the shore of the sea, he sat down apart, shining with beauty and grace; and the maiden gazed (at him) in wonder.

Ll. 238-250. Nausicaa’s reaction to Odysseus’ transformation.

So then indeed she addressed her fair-tressed attendants:

‘Listen to me, (O) fair-tressed attendants, so that I may say something. Not against the will of all the gods who inhabit Olympus does this man come among the godlike Phaeacians. For before he seemed to me uncouth, but now he is like the gods who hold broad heaven. For if only such a man could be called husband to me, living here, and it might please him to stay here. But (come), my attendants, give the stranger both food and drink.’

So she spoke, and they heard her readily and obeyed, and so they set before Odysseus both food and drink. Then, to be sure, did he drink and eat greedily; for he had been (lit. was) without food for a long time.

Ll. 251-296. Nausicaa advises Odysseus how they should approach the city.

But white-armed Nausicaa thought another thing; so, having folded up the raiment, she placed it in the fine wagon and she yoked the strong-hoofed mules and mounted herself up. And she hailed Odysseus, and she spoke a word (to him) and called (him) by name: ‘Stir yourself now, stranger, to go to the city so that I may escort you to the palace of my wise father, where I say you will get to know (those) who (are) pre-eminent among all the Phaeacians. But act just as follows; and it seems to me you are not lacking in understanding; for as long as we are going through fields and cultivated land (lit. the works of men), for so long go quickly with my attendants behind the mules and the wagon; and I shall show the way. But when we set foot in the city, around which (there is) a lofty wall, and a fair harbour on either side of the city, and the entrance (is) narrow, and ships, curved at both ends, are drawn up along the road; for there is a mooring-station for all, (one) for each man. And there also (is) their place of assembly about the fair temple of Poseidon, fitted with hauled quarried stones. And here they attend to the tackle of their black ships, their cables and sails, and they sharpen their oars. For the bow is not a care to the Phaeacians nor (is) the quiver, but (rather) masts and oars of ships and shapely ships, rejoicing in which they cross over the grey sea; I shun their malicious speech, lest hereafter some insolent man should taunt (me); and certainly there are some insolent men in this land; and thus someone of lower birth will now say, when they encounter (lit. encountering) (us):

“Who (is) this handsome and tall stranger (who) follows Nausicaa? He will now be a husband for her herself. Indeed she has brought from his own ship a wanderer of some far off people, since there are not any from near (us); or some much prayed-to god, descending from heaven, will come in answer to her prayers (lit. to her praying), and he will have her (as his wife) all her days. It is better (thus), even if she, having gone forth herself, has found a husband from elsewhere; for she certainly dishonours those Phaeacians across this land, who are wooing her, (although) both many and noble.” So will they say, and this may become a reproach to me. And I too would be (lit. am) indignant with another woman who might do such a thing, and who, against the will of her dear father and mother while they are alive (lit. being alive), should consort with men before she has reached public marriage. Stranger, do you swiftly heed my word, so that you may obtain from my father an escort and a return home. You will find a splendid grove of Athene hard by the road, (a grove) of poplar-trees; and in (it) a spring is flowing, and around (it is) a meadow. And there (is) my father’s parkland and blooming orchard, as far from the city as one can make oneself heard (by) shouting. Remain sitting there for a time, until we come to to the city and my father’s palace.

Ll. 297-315. How Odysseus is to find the palace and supplicate Arete.

But when you think it likely that we have arrived at the palace, then go to the city and ask for the house of my father, great-hearted Alcinous. It is easily recognisable, and a young child could guide (you to it); for the houses of the Phaeacians are not in any way built like it, such as (is) the palace of the hero Alcinous. But when the house and the courtyard have confined you, pass through the great hall very quickly, until you reach my mother. She sits at the hearth in the glow of the fire, spinning sea-purple yarn, a wonder to behold, leaning against a pillar; and her maidservants sit behind (her). There also turned towards her is my father’s throne, sitting on which he quaffs his wine like an immortal. Going past him, cast your hands around my mother’s knees, so that you may quickly see the day of your return, even if you are from very far away. If she is sympathetically disposed towards you in her heart, then (there is) hope for you that you may see your friends and reach your well-appointed house and (come) to your native land.’

Ll. 316-331. Odysseus’ prayer to Athene.

And so speaking thus, she lashed the mules with her shiny whip; and they quickly left the streams of the river. And well did they trot and well did they prance with their hooves. And she drove just so that both her attendants and Odysseus might follow on foot at the same time; and she applied the whip with judgment. And the sun set and they came to the sacred place of Athene, where noble Odysseus at once sat down. Then straightway he prayed to the daughter of great Zeus:

‘Hear me, (O) child of aegis-bearing Zeus, (O) Atrytone (i.e. the Unwearied One); now at any rate hearken to me, since once before you did not hear (me) when I was shipwrecked (lit. shipwrecked), when the glorious earthshaker (i.e. Poseidon) smote me. Grant that I may come to the Phaeacians welcome and finding pity.’

So he spoke in prayer (lit. praying), and Pallas Athene heard him; but she did not yet appear to him face to face; for she was then in awe of her father’s brother; and he was raging furiously at godlike Odysseus before he should reach his own land.