SOME READINGS TO ILLUSTRATE THE CHRISTIAN RELIGIOUS TRADITION.

SOME READINGS TO ILLUSTRATE THE CHRISTIAN RELIGIOUS TRADITION. 

1. Jesus is 'Love'.

Who was Jesus Christ? Two Greek names: Jesus was the Greek name for a Jew called Joshua, a carpenter who lived in Palestine two thousand years ago;  Christ is Greek for the Jewish word 'Messiah', which in English means 'Saviour'. Christians believe that Jesus was the Son of God, who took human form and died the agonising death of crucifixion, in order to 'save' all mankind from the results of its sins. All we have to do to be 'saved', which means to go to heaven and receive everlasting life, is to believe in Jesus - that is to have Christian faith -  and the measure of our belief in Him is how we lead our lives. The basic principle of Christian living is 'Love'. Jesus told us to "Love Your Neighbour as Yourself." What sort of love is this? What is Christian love? One of the most famous of Jesus' early followers, Paul, sets this out in one of his letters to early Christian churches: 

[I CORINTHIANS, Chapter 13. vv. 1-8.]

(1) "If I speak with the tongues of men and of angels, and do not have love, I am (like) sounding brass or a clanging cymbal. (2) And, if I have (the gift of) prophecy, and understand all mysteries and all knowledge, and, if I have all faith, so as to remove mountains, and do not have love, I am nothing. (3) And, if I should give away all my belongings (to feed the poor), and, if I should hand over my body, so that I am burned, but do not have love, I derive no benefit at all.

(4) Love is long-suffering (and) is kind; love is not envious, it does not brag, is not puffed up, (5) does not behave indecently, does not seek its own (interests), does not become provoked, does not keep a record of wrongs. (6) It does not rejoice in iniquity, but rejoices in the truth; (7) it bears all (things), believes all (things), hopes all (things), endures all (things).

(8) Love never fails."

2. Christian love. 

This love that Paul was writing about is not romantic love, but a deep care and concern for our fellow human beings, sometimes called 'charity'. It's a self-sacrificing love. You give of yourself to your neighbour. What is the most you can do for your neighbour? Die for him! Jesus said, "Greater love has no man than he lays down his life for his friend". Jesus illustrated this willingness to die for his friends in a 'parable'. A parable is a story with a deeper meaning contained or hidden within it. Jesus tended to explain how people should live by means of these parables. They are very powerful. This one is called the 'Parable of the Good Shepherd'. 

[JOHN, Chapter 10. vv. 1-15.] 

1) "Verily, verily, I say unto you, he that does not enter into the sheep-fold through the door, but climbs up by another way, that (man) is a thief and a robber; 2) but he that enters through the door is the shepherd of the sheep. 3) The door-keeper opens (it) to him, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4) When he brings out all his own sheep, he goes before them, and the sheep follow him, because they know his voice; 5) but a stranger they will by no means follow, because they do not recognise the voice of strangers." 6) Jesus told them this parable; but they did not understand what (the things) which he was saying to them meant.

7) So again, Jesus said, "Verily, verily, I say unto you, I am the door of the sheep. 8) All those who have come instead of me are thieves and robbers; but the sheep did not listen to them. 9) I am the door; if anyone enters through me, he will be saved, and will go in and go out, and find pasture. 10) The thief does not come, except to steal and to destroy; I have come that they might have life, and (that) they might have (it) in abundance.

11) "I am the good shepherd; the good shepherd lays down his life for the sheep; 12) but the hired man, who is not the shepherd, and whose own the sheep are not, sees the wolf coming, and abandons the sheep and flees - and the wolf catches them and scatters (them) - 13) because he is a hired man and does not care about the sheep. 14) I am the good shepherd, and I know my (sheep), and my (sheep) know me, 15) just as the Father knows me and I know my Father, and I lay down my life for the sheep." 

3. How Christians should live.

Jesus was truly a man who lived for others, and, as we know, he did eventually have to lay down his life for his friends - whom Christians believe means all of us. How in practice should Christians live, if they are to love their neighbours as themselves? Paul sets this out in a famous passage.

[ROMANS, Chapter 12.]

(1) "Therefore, I beseech you, brothers, by the mercies of God, to present your bodies (as) a living sacrifice, holy, and acceptable to god, and your sacred service as a spiritual (person); (2) and do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove (to yourself) what (is) the good, and acceptable, and perfect, will of God.

(3) So, through the grace that has been given to me, I say to every (man) who is among you not to think more highly (of himself) than he ought to think, but to think soberly, as God has distributed to each (man) the measure of faith. (4) For, as we have many parts in one body, and all the parts do not have the same function, (5) so we, (although) many, are one body in Christ, and our parts (are joined) one to another. (6) But, having different gifts according to the grace that has been given to us, whether prophecy, (let us prophesy) in accordance with the proportion of our faith, (7) or ministry, (let us concentrate) on our ministry, or teaching, on our teaching, (8) or he who exhorts, on his exhortation, he that gives, (let him do it) with generosity, he who is put in charge, (let him act) with zeal, (and) he that provides charity, (let him do so) with cheerfulness.

(9) (Let) love (be) without pretence. Abhor what is evil, and cling to what is good; (10) (be) clearly devoted to one another in brotherly love, set an example in (showing) honour to each other, (11) do not be half-hearted in your diligence, (but) be fervent in spirit, (while) serving the Lord, (12) rejoicing in hope, enduring in tribulation, persisting steadfastly in prayer, (13) providing for the needs of the saints, (and) given to hospitality. (14) Bless those who persecute (you), bless (them) and do not curse (them). (15) Rejoice with those who rejoice, weep with those who weep. (16) Be of the same mind towards one another, do not concern yourselves with exalted things, but condescend to those of low estate. Do not be wise in your own (conceits).

(17) Return evil for evil to no one; have regard for (what is) noble in the presence of all men; (18) if possible, (and in so far as it depends) on you, live in peace with all men. (19) Do not seek vengeance yourselves, my beloved, but give place to (God's) wrath, for it is written, "Vengeance is mine, I will repay" (vid. Deuteronomy 32.35), says the Lord. (20) But, "If your enemy is hungry, feed him; if he is thirsty, give him a drink; for (by) doing this you will heap coals of fire on his head" (vid. Proverbs 25.21-22). (21) Do not be overcome by evil, but overcome evil with good."

4. The futility of worldly success.

What gets in our way when Christians try to live their lives in this way? A desire for  worldly success and wealth! Jesus warns us about the danger, the futility, of just seeking wealth in another famous parable, called the 'Parable of the Rich Fool', at the end of which he tells Christians to trust in God, not money. He says that earthly wealth is really worthless, since it is only be acquiring riches in the sight of God that we can enter heaven. 

[LUKE, Chapter 12. vv. 13-31.]

13) "Then, one of the crowd said to him: "Teacher, tell my brother to divide the inheritance with me." 14) But he said to him: "Man, who made me judge (vid. Exodus 2.14) or arbitrator over you?" 15) Then he said to them: "Take care, and be on your guard against all covetousness, for a man's life does not consist in the abundance of the things that belong to him." 16) Then, he spoke a parable to them, saying: "The ground of a certain rich man brought forth plentifully. 17) And he pondered within himself, saying: "What shall I do, because I have nowhere to store my crops?" so he said: "This will I do; I will pull down my barns and build greater (ones), and there I will store all the grain and my goods; 19) and I will say to my soul: "Soul, you have many goods laid up for many years; take it easy, eat, drink (and) be merry. 20) But he said to him: "(You) fool, this night they are demanding your soul from you; to whom, then, will (those things) belong which you have prepared? 21) So (is) he (who) lays up treasure for himself and is not rich towards God." 

22) Then, he said to his disciples: "Therefore I say to you, do not worry about your life, what you should eat, nor about your body, what you should put on! 23) For life is more than food, and the body (is more) than clothing. 24) Consider the ravens, for they neither sow nor reap, they have neither storeroom nor barn, yet God feeds them; how much more are you worth than birds! 25) Which (one) of you by being anxious can add a cubit to his height? 26) So, if you cannot do the smallest (thing), why worry about the rest? 27) Consider the lilies, how they grow; they toil not, neither do they spin. Yet I tell you, not even Solomon in all his glory (vid. 1 Kings 10.4-7; 2 Chronicles 9.3-6) was arrayed like one of these. 28) But, if God so clothes the grass, (which) today exists and tomorrow is cast into the oven, how much more (will he clothe) you, (O you) of little faith! 29) Now, seek not what you should eat and what you should drink, and do not be anxious, 30) for the nations of the world are seeking after all of these (things), but your father knows that you have need of them; 31) but seek his kingdom and these (things) will be given to you."

5. Trust in God. 

Christians believe that they can trust totally in Jesus and God, His Father. This can be illustrated by a short final extract from an unknown modern Christian writer. It's called 'Footprints (in the Sand)'.

['FOOTPRINTS IN THE SAND'.]

"One night a man had a dream. He dreamed he was walking along the beach with the Lord. Across the sky flashed scenes from his life. For each scene, he noticed two sets of footprints in the sand - one belonging to him, and the other to the Lord.

When the last scene of his life flashed before him, he looked back at the footprints in the sand. He noticed that many times along the path of his life, there was only one set of footprints. He also noticed that it happened at the very lowest and saddest times in his life.

This really bothered him and he questioned the Lord about it. "Lord, you said that once I decided to follow you, you'd walk with me all the way. But I have noticed that during the most troublesome times in my life, there is only one set of footprints. I don't understand why when I needed you most you would leave me."

The Lord replied: "My precious, precious child, I love you and I would never leave you. During your times of trial and suffering, when you see only one set of footprints, it was then that I carried you."

P.S. The article above stems from some papers recently discovered by Sabidius' colleague and coadjutor, Andrew Panton (see the 'Prolegomenon' at the beginning of this blog). These readings, and the attached commentary, were offered by him to the Christian Society at Burnham Grammar School, Bucks, where he taught History from 1968 to 1970. However, the four biblical readings above are now all taken from Sabidius' translations which have been published on this blog. 

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HOMER: "ODYSSEY": BOOK XXI: THE GREAT BOW.

HOMER: "ODYSSEY": BOOK XXI: THE GREAT BOW. 

Introduction:

Book XXI sees the continuance of the Odyssey's 39th day of action. After Penelope has fetched the bow and the iron axes, Telemachus sets up the arrangements for the trial. He nearly strings the bow himself, but is then warned off by his father. Some of the suitors try to string it too, but they fail. Odysseus then reveals himself to Eumaeus and Philoetius, and Eurycleia is told to bar the doors of the hall. Telemachus asserts himself and, at his behest, his mother retires to her bedchamber to sleep. When Odysseus asks to be allowed to try to string the bow, the suitors abuse him, but he eventually persuades the suitors to let him do so. Then he strings the bow with ease and shoots an arrow through the handle-holes of the axes. 

Ll. 1-41. Odysseus acquires the bow as a gift from his friend Iphitus. 

The goddess, bright-eyed Athene, put it into the mind of Icarius' daughter, wise Penelope, to confront the  suitors in the palace of Odysseus with his bow and grey iron (i.e. the twelve axes) as the (materials for) a contest and the source of their destruction. Then, she climbed the lofty staircase to her chamber, and she took her well-curved key in her sturdy hand, (made of) beautiful bronze (it was); and its handle was (made) of ivory. And she made her way with her attendant women to a remote storeroom; and there lay the treasures of her lord, bronze, and gold and iron wrought with much toil. And there lay the bent-back bow and his arrow-holding quiver, and many grief-laden arrows were in (it), gifts which his friend Iphitus, son of Eurytus, (a man) like the immortals, had given him when they met in Lacedaemon. 

Now, the two of them had met one another in Messene, in the house of wise Ortilochus. In truth, Odysseus had come after a debt, which the whole people owed him; for men from Messene had carried off from Ithaca in their many-benched ships three hundred sheep and their shepherds (with them). Odysseus came a long way on an embassy in quest of these (things), when he was (but) a youth; for his father and the other elders had sent (him) forth. Iphitus, for his part, was searching for a dozen mares, which he had lost, with sturdy mules at the teat; but to him thereafter did they bring death and doom, when he came back to the stout-hearted son of Zeus, the man Heracles, privy to mighty deeds, who ruthlessly slew him in his house, though he was his guest, and he had regard neither for the wrath of the gods, nor for the table which he had set before him; but after that he slew him, and he himself kept the strong-hooved mares in his halls. While searching for these, he (i.e. Iphitus) met Odysseus and gave him the bow, which mighty Eurytus had once borne, and at his death in his lofty house he bequeathed (it) to his son. And to him Odysseus gave a sharp sword and a mighty spear as the origin of a warm friendship; yet, they never knew one another at the table; for before that (could happen) the son of Zeus had killed Iphitus, son of Eurytus, that man who resembled the immortals, who had given him the bow. Godlike Odysseus would never take it (with him) on the black ships when going forth to war, but it lay in his palace in memory of his dear friend, and he carried it in his own land.  

Ll. 42-79. Penelope outlines the contest.

Now when the most divine of women (i.e. Penelope) had come to the storeroom, and had set foot on the oaken threshold, which a carpenter had once skilfully carved, and made it straight to the line - and he had fitted doorposts on (them) and had placed shining doors on (them) - straightway she quickly loosed the thong from the handle, and thrust in the key, and pushed back the bolts of the doors with a straight aim; and just as a bull foams away when grazing in a meadow, so did the fair doors rattle when smitten by the key, and they quickly flew open before her.  Then, she stepped on the high floor-boards; and here stood the chests, in which lay fragrant clothing. Then, she stretched out (her hands) and took the bow from its peg, together with its bow-case, which brightly surrounded it. And there she sat down, and placed (them) on her knees, and she wept very loudly, while she was taking the bow of her lord (i.e. Odysseus) out from (its case) . And, when she had thus had her fill of tearful wailing, she made her way to the hall to meet with the noble wooers, bearing in her hands the bent-back bow and its arrow-holding quiver; and there were within (it) many groan-causing arrows. And together with her (came) her serving women bearing a metal box, wherein lay an abundance of iron and bronze, the prizes won by her lord. Now, when she reached the wooers, the most divine of women stood by the pillar of the well-built chamber, holding a shining veil before her cheeks. And a trusty handmaid stood on either side of her. And straightway she spoke among the wooers and said these words: "Hear me, (you) proud wooers, who have got what you need to eat and drink in this house ever without end, (as) its master has been absent for a long time; nor could you offer any other pretext for your conduct, save your desire to wed me and take (me) to wife. But come (now, you) suitors, since this prize stands clearly (before you). For I will place (before you) the great bow of divine Odysseus; and (he) who shall string the bow in his hands, and shall shoot an arrow through all twelve axes, with him shall I go, forsaking this house, (to which I came as) a bride, (a house) most fine and full of livelihood, which I think I shall ever remember, even in my dreams."   

Ll. 80-117. Both Antinous and Telemachus indicate their desire to string the bow.

So she spoke, and she bid Eumaeus, the goodly swineherd, to hand over the bow and the grey iron (axes) to the suitors. Then, Eumaeus burst into tears, as he took (them) and laid (them) down; and elsewhere the herdsman (i.e. Philoetius) began to cry, when he saw his master's bow. Then, Antinous rebuked (them) and spoke these words when he addressed them: "(You) stupid yokels, who have no though for the morrow, what a miserable pair (you are), why now do you shed tears and trouble the soul in the lady's breast? Otherwise her heart lies in pain, since she has lost her dear husband. But do you sit and feast in silence, or go forth and weep, and leave the bow behind (here) as a decisive contest for the suitors; for I do not think this polished bow is easily to be strung. For there is no such man among all these (here) as Odysseus was; and I myself saw him, for I do remember (him), though I was still a young child." 

So he (i.e. Antinous) spoke, but the heart in his breast had hoped that he would string the bow and shoot an arrow through the iron (axes). In fact, he was destined (to be) the first to sample an arrow from the hands of peerless Odysseus, whom he was then dishonouring as he sat in the hall and urged on all his comrades. 

Then, the sacred force of Telemachus spoke among them: "O, how extraordinary, for in truth Zeus, the son of Cronos, has made me witless; my dear mother, wise though she is, says that she will go with another, forsaking this house; yet I laugh and am glad in my crazy heart. But come (now, you) wooers, since this is shown (to be) your prize, a lady whose like is not now in the land of the Achaeans, neither in sacred Pylos, nor in Argos, nor in Mycenae; nor yet in Ithaca itself, nor on the dark mainland; but you know this yourselves; why do I need to speak in praise of my mother? Come now, do not draw (the matter) aside with excuses, and do not any more turn away too long from the drawing of the bow, so we may see (the result). Yes, and I myself would make a trial of the bow; if I should string (it) and shoot an arrow through the iron (axes), it would not vex me that my queenly mother should leave this house and go with another, when I have been left behind, able now to take up the prizes won by my father."

Ll. 118-162. Telemachus and the suitor Leodes try to string the bow, but without success.

As he spoke, he flung the purple cloak from off his back, and sprang straight up, and he removed the sharp sword from his shoulders. Then, firstly, he set up the axes and dug one long trench for everyone, and made (it) straight to the line, and he stamped on the earth around (them); and amazement seized all those who saw (him), that he arranged (them) so well; for until then he had never seen them before, Then, he went and stood upon the threshold, and began to make trial of the bow. And three times he made (it) quiver in his eagerness to draw (it), and three times he relaxed his efforts, though in his heart he hoped to string the bow and shoot an arrow through the iron (axes). And now in his might he would have strung the bow, as for the fourth time he sought to draw it, but Odysseus shook his head and checked him, eager though (he was). Then, the sacred force of Telemachus spoke among them once more: "Alas, perhaps I shall then turn out to be a coward and a weakling, or I am too young, and it may be that I cannot trust my hands to ward off a man, when he has previously grown angry (with me). But come (now, you) who are mightier in strength than I (am), make trial of the bow, and let us bring this contest to an end."

So saying, he put the bow away from him on the ground, leaning it against the closely-joined planks of the well-polished (door), and he rested his swift arrow against the fair door-handle, and then he sat down again on the seat from which he had risen. 

Then, Antinous, the son of Eupeithes, spoke among them: " Rise up, one by one from left to right, all my companions, beginning from the place from where (the cup-bearer) pours the wine."

So spoke Antinous, and his words were pleasing to them. Then, Leodes, son of Oenops, rose up first, (he) who was their chief sacrificer, and who always sat by the fair mixing-bowl in the farthest corner (of the hall); acts of folly were hateful to him alone, and he resented (the conduct) of all of the suitors; then he (was) the first (to) take hold of the bow and the swift arrow. And he went and stood upon the threshold and began to make trial of the bow, but he could not string it; for long before he could string (it) his unworn delicate hands grew weary; and he spoke among the wooers (as follows): "I shall not string it, but let another (man) take over. For this bow will break the heart and spirit of many of the best (men here), since it is far better to die than to live on after failure in that for which we always assemble here in expectation every day. Now, many a man of you is hoping in his heart, and longing, to marry Odysseus' wife, Penelope. But, when he has made trial of the bow and seen (the outcome), then, mindful of his wedding gifts, shall he woo another one of the fair-robed Achaean (women); then shall she marry (the one) who offers her most and (who) comes as her destined lord."  

Ll. 163-204. The younger suitors fail to string the bow.

So he (i.e. Leodes) spoke, and he placed the bow away from him, leaning (it) against the closely-joined planks of the well-polished (door), and he rested his swift arrow against the fair door-handle, and then he sat down again on the seat from which he had risen. 

But Antinous rebuked (him) and addressed these words (to him) in a loud voice: "Leodes, what words have come out of your mouth (lit. escaped from the barrier of your teeth), dread (words) and grievous (ones they are), - and I am angered to hear (them) - if, indeed, this bow is to rob the best men of life and spirit, since you cannot string (it). For your queenly mother did not bring you forth (into this world) for such a purpose as to string a bow and shoot arrows; but other noble suitors shall quickly string (it)." 

So he (i.e. Antinous) spoke, and gave an order to the goatherd Melanthius: "Come now, and light a fire in the hall, Melanthius, and set beside (it) a large stool with a fleece upon it, and bring forth a great cake of tallow that is within (the stores), so that (we) youngsters may warm (the bow) and anoint (it) with fat, and give a trial to the bow, and bring the contest to an end."  

So he spoke, and Melanthius at once rekindled the still glowing fire,  and set a large stool beside (it) and put a fleece upon it, and brought forth a great cake of tallow that was within (the stores); so the young (men) warmed (the bow) and put (it) to the test; but they could not string (it), for they were greatly lacking in strength.  

Now, Antinous was still holding back, as was the godlike Eurymachus, the leaders of the suitors; and they were by far the best in valour. But those (other) two had gone forth from the house both together at the same moment, the herdsman (i.e. Philoetius) and the swineherd (i.e. Eumaeus) of godlike Odysseus; but, when they were now outside the gates and the courtyard too, he spoke and addressed them with gentle words: "(You) herdsman, and (you) too, swineherd, shall I say something, or myself keep (it) hidden? But my spirit bids me tell (it). What sort of man would you be to defend Odysseus, if he were to come from somewhere so very suddenly, and some god were to bring him? Would you fight for the wooers or for Odysseus? Speak out as your heart and spirit bid you."

Then, the herdsman of the cattle answered him: "Father Zeus, if only you would fulfil this wish, that that man would come back and that some god would guide him; then would you know what kind of might (is) mine, and that my hands would follow."

And so, in like manner, did Eumaeus pray to all of the gods that wise Odysseus would return to his home. 

Ll. 205-255. Odysseus reveals himself to Eumaeus and Philoetius, while Eurymachus also fails to string the bow.

But now, when he knew their mind with certainty, he spoke these words to them once more, and said: "Now I myself (am) here in this house after suffering many tribulations, and in the twentieth year I have come back to my native-land. And I know that by you two alone of my servants is my return longed for; but I have not heard a single one of the others praying that I should return and come back to my home. But to you two I will tell the truth, even as it shall be. If a god shall subject the lordly wooers unto me, I shall bring a wife to each of you, and I shall give you possessions, and I shall build (you) a house near to my own; and you shall then be companions and brothers of Telemachus. But come on now, and I shall show (you) some other clearly visible sign that you may know me well and shall be persuaded in your heart, (that is) the scar (of the wound) which a boar once inflicted on me with his white tusk, when I went to (Mount) Parnassus with the sons of Autolycus (i.e. Odysseus' maternal uncles and the brothers of his mother Anticleia, the daughter of Autolycus)." 

As he spoke, he drew aside the rags from the great scar. And, when the two of them had seen (it) and had marked everything well, they wept, and then they flung their arms around wise Odysseus, and kept kissing his head and shoulders with great affection, just as Odysseus kissed their heads and hands in a similar fashion. And now the light of the sun would have gone down on them as they wept, if Odysseus himself had not restrained (them) and said: "Cease this weeping and wailing, lest someone should come from the hall and see (us), and tell those inside (about it) as well. But let us go inside one after another, and not all together, with myself first and you afterwards, and let this sign be our signal; for now all the others, such as the lordly wooers, will not allow the bow and quiver to be given to me; but do you, goodly Eumaeus, as you are bearing the bow through the hall, place (it) in my hands, and tell the women to shut the close-fitting doors of the hall, but, if anyone of them should hear the sound of groaning or the noise of the men within our walls, let her not go outside at all, but remain at her work in silence. But, divine Philoetius, I enjoin (you) to fasten the gates of the courtyard with a bar, and swiftly to cast a cord upon (them)."  

Thus having spoken, he entered the stately palace, and then went and sat down on the seat from which he had just risen; and then the two servants of divine Odysseus went in as well.  

Now by this time Eurymachus was managing the bow with his hands, warming (it) on this side and that by the light of the fire; but even so he could not string it, and he groaned loudly in his noble heart; then, in a frenzy of anger, he spoke out in a loud voice: "For shame, this pain of mine is for myself and for all of us; it is not at all about the marriage that I mourn so greatly, grieved though (I am); for there are many other Achaean (women), some in sea-girt Ithaca itself, and some in other cities; but to think that we are so much inferior to godlike Odysseus in strength, seeing that we cannot string his bow: (that is) a disgrace that even future generations will learn about."

Ll. 256-310. Odysseus seeks to try the bow.

But, then, Antinous, the son of Eupeithes, answered him: "It will not be like that, Eurymachus; and you yourself also know (it). For today (there is) a public holiday to that sacred god. And (on it) who would bend their bow? But let him put (it) down and be at rest; then, (as to) the axes, what if we should let them all stand? For I do not think that anyone is going to come to the house of Laertes' son, Odysseus, to carry (them) off. But come, let the wine-steward pour a drop into each cup, so that we can offer our libations and lay down our curved bows; and, in the morning, tell the goat-herd Melanthius to bring in the goats which are the very best in all of his herds to Apollo, the famous archer, and (then) try out the bow and end the contest." 

Thus spoke Antinous; and his words were pleasing to them. Then, squires poured water on their hands, and pages filled the mixing-bowl with wine, and they served everyone, beginning afresh with the cups. So, when they had poured a libation, and drunk as much as their hearts desired, the wily Odysseus addressed them in a crafty manner: "Listen to me, (you) suitors of our famous queen, so that I can tell (you) the (things which) the heart in my breast bids me; and I especially entreat Eurymachus and godlike Antinous, since their words have been rightly spoken, to set aside the bow now, and entrust (the matter) to the gods; and tomorrow the god will give strength to the one whom he favours. But come, give me the well-polished bow, so that with you I can try out the strength of my hands, (to see) whether in my case there is still any power in those limbs, which were once so supple, or whether my ceaseless wanderings and want of care have by now robbed me (of it)."  

So he (i.e. Odysseus) spoke; and they were all excessively angry, fearing that he might string the well-polished bow. And Antinous turned on (him) and spoke these words in a loud voice: "Ah, (you) wretched stranger, there is not the slightest sense in you; are you not content to dine in peace with your betters, and not to be deprived at all of your share of the feast, while you can hear our words and speech? And no other stranger or beggar can hear our words. The mellow wine is damaging you, and it harms all those who take it down in gulps and who do not drink (it) in a moderate manner. It was wine that befuddled even the famous Centaur Eurytion in the palace of great-hearted Peirithous (i.e. King of the Lapithae in Thessaly, whose wife, Hippodameia, Eurytion had attempted to rape at her wedding feast), when he was visiting the Lapithae; and, since he had stupefied his mind with wine, he did those evil (things) in the home of Peirithous while (he was) madly drunk; distress took hold of the demigods, and they arose and dragged him outside through the porch, and they sliced off his ears and his nose with piteous bronze; and he staggered off stupefied in his mind, bearing (the burden of) his folly in his infatuated heart. Through him the feud between Centaurs and men began, and he himself was the first to devise evil through drunkenness, so in your case I declare great suffering if you should string this bow; for you will not receive any kind treatment in our (part of the) country, and we shall send you off forthwith in a black ship to King Echetus (i.e. a king of North-Western Greece noted for his cruelty), the destroyer of all mortals; but keep on drinking in peace and do not seek to compete with younger men." 

Ll. 311-353. Telemachus asserts his authority. 

However, wise Penelope then addressed him: "Antinous, (it is) neither fair nor just to maltreat any of the guests of Telemachus, who may come to this house. Do you believe that, if this stranger should string the great bow of Odysseus with his hands and prevail by his strength, he should lead me to his home and make (me) his wife? Nor has he himself any such hope anywhere in his breast; do not anyone of you have dinner grieving in his heart for that (reason), since that is certainly not fitting."

Then, Eurymachus, son of Polybus, said to her in reply: "Daughter of Icarius, wise Penelope, we do not  imagine that this (man) is at all likely to win your (hand); but I do feel shame at the talk among men and women, lest any other of the low-born Achaeans should ever say: ' How much worse (can they be), these men (who) wish to court the wife of that excellent man, nor can they string that well-polished bow in any way; but some other poor man came begging, he strings the bow with ease, and shoots an arrow through the iron (axes).' So they will say; and such disgrace shall come upon us." 

Then, wise Penelope addressed him once more: "There is not going to be any public respect (for those men) who dishonour and devour the household of a nobleman; so why would that remark bring disgrace on you? Now this guest of ours (is) a very big and well-built (man), and in his birth he claims to be the son of a noble father. But come, give him the well-polished bow, so we can see (what happens). For so I proclaim, and this will be brought to pass: if he shall string it and Apollo answers his prayer, I shall dress him in a cloak and tunic, fine garments (both), and I shall give him a sharp javelin to ward off dogs and men, as well as a two-edged sword; and I shall give (him) sandals beneath his feet, and I shall send (him) to wherever his heart and soul bids him go."    

Then shrewd Telemachus said to her once more in reply: "My mother, (as for) the bow, not one of the Achaeans has a better right than I to give (it) or deny (it) to whomever I wish, neither those who are chieftains in rugged Ithaca, nor those who (are rulers) in the islands in the direction of horse-rearing Elis; not one of them can force me to act against my will, even if I should wish to give this bow to the stranger once and for all to take away (with him). But go to your room to take care of your own tasks, the loom and the spindle, and tell your attendants to get on with their work; now the bow is the concern of all men, and me especially; for the master in this house is me."

Ll. 354-400. Odysseus receives the bow.

Full of astonishment, she went back to her room; for she laid her son's shrewd speech in her heart. And, going up to the upper story (of the house) with her attendant women, then she wept for Odysseus, her beloved husband, until bright-eyed Athene cast sweet sleep on her eyelids.  

Meanwhile the goodly swineherd (i.e. Eumaeus) had picked up the curved bow and was carrying (it) along; then, all the suitors let out loud shouts in the hall; and one of the haughty young men spoke as follows: "Where are you taking that curved bow, (you) wretched swineherd, (you) vagabond? Moreover, those speedy dogs that you have bred will soon devour you out there among your pigs and far away from (other) men, if Apollo and the other immortal gods should be gracious unto us." 

So they spoke; then he took it and put it down in that very place, full of apprehension because many in the hall were shouting. But Telemachus in a threatening voice called out loudly from the other side: "Come on, old fellow, you'll soon find it hard to obey everyone; lest, younger than you though I am, I shall chase you into the fields, pelting (you) with a shower of stones; for in strength I am better (than you). Would that I were so much stronger in my hands and muscles than all of those suitors who are (here) in this house!  Then, to their regret, I would soon be packing them off to depart from this house of mine, when they hatch their wicked (plots)."

So he spoke; and then all the suitors laughed pleasantly at him, and gave up their bitter wrath against Telemachus; then, the swineherd carried the bow down the hall, until he stood beside wise Odysseus and put (it) in his hands. Then, he called the nurse Eurycleia from (her quarters) and said to (her): "Telemachus calls upon you, wise Eurycleia, to shut the close-fitting doors of the hall; but if anyone should hear (the sound of) groaning, or the noise of men within our walls, they are not to go outside at all, but to remain at their work in silence."

So then he spoke; but with her the word stayed unwinged (i.e. she made no reply), and she locked the doors of the hall that was well-filled with people.  

And Philoetius slipped silently out of the house, and then he barred the doors leading to the well-fenced courtyard. Now a fresh cable, made of Egyptian papyrus, lay curled up under the portico, and with it he bound fast the doors, and then he went inside himself. Then he went and sat down on the stool from which he had just risen, and he gazed upon Odysseus. And now he (i.e. Odysseus) had control of the bow, and was turning (it) about on every side and trying (it) out at both ends, for fear that worms might have eaten the horns in the absence of its master. And so, with each man glancing at his neighbour, one (of them) said: "This man who is an admirer of bows is also given to stealing. Doubtless he wishes such (things) to lie in his home, or (he wishes) to make one, so the vagabond, practised in evil (things as he is), turns (it) up and down in his hands."

Ll. 401-434. Odysseus proves himself with the bow.

And then another one of the arrogant youths said: "Would that (he has) as much luck in doing that as he can ever have in stringing this (one)!" So did the suitors talk; but Odysseus, (that man) of many wiles, at once lifted up the great bow and checked (it) on every side, as when a man, skilled at the lyre and in song, easily stretches a fresh string around a leather strap, fixing the well-twisted sheep-gut on both sides, so did Odysseus string the great bow without haste. Then, he took up the string in his right hand and tested (it), and under (his touch) it sang sweetly, like the voice of a swallow. Then, great distress came over (the minds of) the suitors, and in all of them their complexion changed its colour.  And Zeus thundered loudly in the display of his signs. Then, the much-enduring godlike Odysseus was delighted that the son of crooked-thinking Cronos had sent him an omen. And he seized a swift arrow, which lay beside him uncovered on the table; and the others, which the Achaeans were soon destined to experience, lay inside the hollow quiver. Taking it (and putting it) on the bridge of the bow, he drew back the string and its notches from the very stool where he sat and shot the arrow, and of all the axes he did not miss a single handle-hole, and the brass-burdened arrow came out right through (them); then, he said to Telemachus: "Telemachus, the stranger who sits in your hall brings no shame upon you, nor did I miss the mark in any way, or labour long at all in stringing the bow; my strength is still unbroken, not as the wooers scornfully taunt me. But now is the time for supper to be prepared for the Achaeans in the daylight, and then to find other amusements with song and with the lyre; for these (things) are the adornments of a feast."

He spoke, and gave a signal with his eyebrows; then, Telemachus, the beloved son of divine Odysseus, girded on his sharp sword, and put his hand around his spear, and stood by the chair beside his (father), armed with glittering bronze.      

HOMER: "ILIAD": BOOK XX: THE RETURN OF ACHILLES.

HOMER: "ILIAD": BOOK XX: THE RETURN OF ACHILLES. 

Introduction:

After the long preliminaries in Book XIX, Achilles and the Achaeans move into battle. But first there is a scene on Olympus, where Zeus calls an assembly and tells the gods to take sides in the human struggle below. Hera, Athene, Poseidon, Hermes and Hephaestus are on the side of the Achaeans; Ares, Apollo, Artemis, Leto, Aphrodite and Xanthus are supporting the Trojans. Apollo then spurs a reluctant Aeneas against Achilles, but the action is retarded by a long rambling speech by Aeneas, who is then rescued by Poseidon. The 'aristeia' (i.e. the prize-winning gallantry) of Achilles then begins in earnest and he kills fourteen Trojans in quick succession. Among these is Polydorus, the youngest and the favourite son of Priam, and in order to avenge his brother Hector attacks Achilles. His spear cast is blown back by Athene, and Apollo then snatches Hector away in a thick mist. The book ends with Achilles totally in the ascendant.  

Ll. 1-30. Zeus summons the gods and removes his objection to their taking part in the conflict. 

So, by the beaked ships around you, son of Peleus, insatiate of fighting (as you are), the Achaeans armed themselves for battle, and opposite (them) the Trojans did likewise on the rising plain. Meanwhile, from the peak of Olympus with its many valleys, Zeus bade Themis summon the gods to an assembly; and so, backwards and forwards she went in all directions, and commanded (them) to come to the house of Zeus. And so there was no river that did not come except Ocean, nor any of the nymphs that inhabit the fair groves and the springs of the rivers and the grassy meadows. And, coming to the house of cloud-gathering Zeus, they sat themselves down within the polished porticoes, which Hephaestus had built for his father Zeus with a knowing heart.

Thus had they assembled within (the house) of Zeus; nor did the Earthshaker (i.e. Poseidon) fail to pay heed to (the summons of) the goddess, but he came from the sea to join them, and he sat in their midst and inquired into Zeus' plan: "So why have you, the lord of bright lightning, called the gods to the place of assembly? Are you pondering something concerning the Trojans and the Achaeans? For now is their battle and conflict blazing most closely (to us)." 

Then Zeus the cloud-gatherer spoke to him in reply: "Earthshaker, you are aware of the plan in my mind; for the sake of these (warriors) I have called (you) together; they  are of concern to me even as they die, but now I shall stay (here) sitting in a fold of Olympus, and, when I look on, I shall gladden my heart; but the rest (of you) go to be with the Trojans and the Achaeans, and bring help to both (of them), as each of you is so minded. For if Achilles alone fights against the Trojans, they will not withstand the swift-footed son of Peleus, even for a very short time. Even previously they used to tremble when they saw him; and now, when he is terribly angry in his heart on account of his companion (i.e. Patroclus), I fear lest he should exceed his destiny and storm the wall.

Ll. 31-53. The gods join the battle on both sides. 

So spoke the son of Cronos, and he aroused unabating war. And the gods went their way to the battle, having their different intentions. Hera (went) to the assembly of ships, as did Pallas Athene and earth-gathering Poseidon, and Hermes the helper, who excelled in the subtlety of his mind; and Hephaestus went together with them, exulting in his might, lame (he was) but his thin legs moved swiftly beneath (him). But Ares of the flashing helmet (went) to the Trojans, and with him (went) Phoebus with his hair unshorn, and Artemis the archer, and Leto, and Xanthus and laughter-loving Aphrodite. 

Now as long as the gods were afar from mortal men, for so long did the Achaeans win great glory, on account of Achilles having reappeared, and he had long kept way from the grievous fighting. And dread trembling in every limb came over the Trojans, fearful when they beheld the swift-footed son of Peleus gleaming in his armour like Ares, the bane of men. But when the Olympians came into the midst of the throng of men, then uprose mighty Strife, the rouser of armies, and Athene cried aloud, when standing beside the trench dug outside the wall, and at another time she cried out loudly on the resounding seashore. And from the other side Ares, like a black storm-cloud, shouted out, urging on the Trojans in shrill tones from the topmost citadel, and at another time from the banks of the Simois, as he ran towards the (hill) Callicolone.  

Ll. 54-85. The gods oppose each other.

So did the blessed gods urge on both parties to clash together, and whipped up grievous strife among them; then did the father of men and of the gods thunder terribly from on high; and from beneath did Poseidon cause the boundless earth and the lofty peaks of the mountains to shake, and all the foothills and the peaks of many-fountained Ida were shaken, as were the city of the Trojans and the ships of the Achaeans. And down below Aïdoneus (i.e. Hades), the lord of the dead, was terrified, and in his fear he leapt from his throne and cried aloud, lest above him Poseidon the Earth-shaker should break up the earth and his abode should be revealed to mortals and immortals, (as) those fearful and dank (places) which the gods themselves abhor; so great (was) the din (that) arose when the gods clashed in strife. For, in truth, against lord Poseidon there stood Phoebus Apollo with his winged arrows, and the bright-eyed goddess Athene (stood) against Enyalius (i.e. Ares); and against Hera there stood the boisterous archer Artemis of the golden distaff, sister of the one who shoots from afar (i.e. Apollo); and against Leto (there stood) the strong helper Hermes, and against Hephaestus the great deep-eddying river, which gods call Xanthus and men Scamander. 

So gods went forth against gods; but Achilles was especially longing to plunge into the throng against Priam's son, Hector; for his spirit especially bid him to sate Ares, the fighter with the bull's-hide shield, with his blood. But Apollo, the rouser (of armies), set Aeneas straight against the son of Peleus, and into him he put great might; and he likened his voice to (that) of Lycaon, son of Priam; in his likeness Apollo, son of Zeus, spoke to him: "Aeneas, counsellor of the Trojans, where (now are) those threats of yours,  which you promised to the princes of Troy, as you drank your wine, to fight against Achilles, son of Peleus?" 

Ll. 86-109.  Apollo urges on the reluctant Aeneas.

Then, Aeneas spoke to him in reply: "Son of Priam, why do you bid me fight the high-spirited son of Peleus, though I do not wish (to do) this? For I shall not now stand against swift-footed Achilles for the first time, but on another occasion he put me to flight from Ida with his spear, when he came upon our cattle, and sacked Lyrnessus (i.e. a city in Dardania, Asia Minor) and Pedasus (i.e. a town in the Troad on the banks of the River Satniois); but Zeus rescued me, and aroused in me strength and nimble knees. I would have been slain for sure at the hands of Achilles and Athene, who set (on him) the light (of deliverance), and bade him slay the Leleges (i.e. aboriginal people of South-west Anatolia) and the Trojans. Therefore, may it not be (the case) that any man should fight face to face with Achilles; for ever by his side (is) one of the gods, who wards off destruction. But, apart from that, his spear flies straight, and does not stop until it has pierced a man's flesh. But if a god were to evenly stretch the issue of war, he would not vanquish me very easily, not even if he professes to be made of bronze."

Then, prince Apollo, son of Zeus, replied to him: "But come (now), warrior, pray you also to the eternal gods; for of you too (men) say that you (i.e. Aeneas) were born of Aphrodite, daughter of Zeus, but that he (i.e Achilles) is sprung from a lesser god (i.e. Thetis); for the (former) is a child of Zeus and the (latter) (is sprung) from the old man of the sea (i.e. Nereus). But bear your unyielding bronze straight (at him), and do not let him turn (you) back at all with pitiful words and threats." 

Ll. 110-143. Hera is determined to protect Achilles, and Poseidon wants the gods to avoid the fighting.   

So saying, he breathed great might into the shepherd of the host, and he (i.e. Aeneas) strode through the foremost fighters, furnished with a helmet of gleaming bronze. Nor did the son of Anchises escape the notice of white-armed Hera, as he went through the throng of men to face the son of Peleus; and, having brought the gods together, she spoke these words to (them): "Now consider within your minds, Poseidon and Athene, the two of you, how these things are (to happen). Aeneas has come here, helmeted in shining bronze, to face the son of Peleus, and Phoebus Apollo has sent (him) forth. But come (now), let us turn him back from here, or else let one of us then stand beside Achilles and give (him) great strength and suffer not the heart (in his breast) to fail, so that he may know that (those) that love him (are) the best of the immortals, and that (those) who have warded off war and battle from the Trojans hitherto (are) empty as the winds. We have all come down from Olympus to meet face to face in this battle, so that he shall not suffer today at the hands of the Trojans; but thereafter he shall suffer whatever fate spun for him with her thread  at his birth, when his mother bore him. But, if Achilles does not learn of this from a voice of the gods, then he will be afraid when some god comes against (him) in battle; for gods are hard (to face) when they appear in their bodily form.  

Then, Poseidon the Earth-shaker answered her: "Do not be angry beyond what is prudent; there is no need at all for you (to be so). I would not wish that we (i.e. the pro-Greek gods) should drive the other gods (i.e. the pro-Trojan gods) together in conflict, when we are certainly more powerful (than they are); but let us go from the path to a lookout spot and then sit down, and let war be the concern of men. But if Ares or Phoebus Apollo begin the fight, or hold back Achilles and do not let him fight, then the strife of battle will arise from us on the spot forthwith; and I think they will be parted very quickly (from the battle), and back they will go to Olympus to join the company of the other gods, overcome by the force of our hands."

Ll. 144-175. Aeneas and Achilles prepare to do battle.

So saying, the dark-haired god (i.e. Poseidon) led the way to the heaped up wall of godlike Heracles, the high (wall) that the Trojans and Pallas Athene once built, so that he might escape from the monster of the deep and avoid (it), whenever it pursued him from the seashore to the plain. There Poseidon and the other gods (i.e. the pro-Greek gods) sat down, and around their shoulders they covered themselves with a cloud (that could not be) broken; and those on the other side (i.e. the pro-Trojan gods) sat on the brows of Callicolone, and round about (them) went Phoebus and Ares, the sacker of cities.

And so, on both sides, they sat, contemplating their intentions; but both sides shrank from starting a grievous war, albeit Zeus, who sat on high, had bidden (them to do so). And the whole plain was filled with men and horses, and was aflame with bronze; and the earth shook beneath their feet as they rushed together. And by far the two best warriors came together in the midst of both sides, Aeneas, son of Anchises, and godlike Achilles. And Aeneas (was) the first to stride forward in a threatening manner, with his strong helmet nodding (above him); now, his impetuous shield he held in front of his breast, and he brandished a spear of bronze. And from the other side, the son of Peleus rushed against (him) like a ravening lion that the men of a whole village gather together eager to slay; at first he pays (them) no attention but goes on his way, but when one of the hunters, swift in battle, has smitten (him) with a spear cast, he opens his mouth and foam comes forth from around his teeth, and in his heart his valiant spirit groans, and with his tail he lashes both his ribs and his flanks on both sides, and he urges himself on to fight, and, with glaring (eyes), he rushes straight on in his fury, whether he slays one of the men, or he himself is slain in the foremost throng; so his fury and his lordly spirit spurred Achilles on to go forth to face great-hearted Aeneas. 

Ll. 176-198. Achilles and Aeneas exchange  words.

And when, as they advanced, they came close to one another, swift-footed godlike Achilles spoke first to his (adversary): "Why have you come so very far from your throng, Aeneas, to take your stand (against me)? Does your spirit bid you fight with me in the hope of ruling over the horse-taming Trojans in the domain of Priam? But even if you should slay me, Priam will not place the prize in your hands on that account; for he has sons, and he is strong-willed and not inclined to change his mind. Or perhaps the Trojans have marked out a piece of land, pre-eminent above all others, a fair orchard and ploughland, so that you may possess (it) if you should slay me? But I think that (you will find) that hard to do. Before now (there was), I think, a previous occasion when I put you to flight with my spear. Or do you not recall that, when you were (all) alone, I drove (you) rapidly away from your cattle down the slopes of Ida with swift steps? On that day you did not once look behind you as you fled. From there you fled to Lyrnessus; but I sacked it, with Athene and father Zeus following (me) closely, and I led away the women (as) prisoners, and took away their day of freedom; but Zeus and the other gods rescued you. But I do not think they will save you now, as in your heart you imagine; but I urge you to go back into the throng, and not to stand and face me, until some evil should befall (you); for even a fool knows (a thing) when it has happened."      

Ll. 199-241. Aeneas sets out his family lineage.

Then, Aeneas answered him and said: "Son of Peleus, do not think you will frighten me with words, as (if I were) a child, since I myself know full well (how) to deliver insults and taunts. We know each other's pedigree, and we know (each other's) parents, from hearing the stories that mortal men (have) long (told of them); but you have never set eyes on my parents, nor I (on) yours. They say that you are born of peerless Peleus, and from Thetis, your sea-born mother with beautiful locks; whereas I profess that I was born (as) the son of great-hearted Anchises, and that my mother is Aphrodite; now on this day one or other of these (pairs) will be mourning their dear son; for I do not think we shall thus part and leave the battle with these childish words.  

"But. (listen), if you wish to learn of this family of ours, well-known though (it is), and many men know of it: now in the first place, Zeus the cloud-gatherer begat Dardanus, and he founded Dardania, when sacred Ilium had not yet been built on the plain (as) a city of mortal men, but they (still) lived on the slopes of Ida with its many springs. Dardanus in turn begat a son, king Erichthonius, who became the richest of mortal men; his three thousand horses grazed in the marsh-meadows, mares (they were), exulting in their tender foals. The North Wind fell in love with them as they grazed, and lay beside them in the form of a dark-maned stallion; and they conceived, and gave birth to, twelve foals. And, when they bounded across the fertile corn-field, they ran over the top of the ears of corn, and did not break (them); and, when they bounded over the broad backs of the sea, they used to run on the top of the breakers of the grey sea. And Erichthonius begat Tros, king of the Trojans; and then again three peerless sons were born to Tros, (namely) Ilus, and Assaracus and godlike Ganymedes, who was the most beautiful of mortal men; now, the gods carried him off (to be) Zeus' cup-bearer on account of his beauty, so that he might live with the immortals. And then again Ilus begat a son, the peerless Laomedon; and then Laomedon begat Tithonus, and Priam, and Lampus, and Clytius and Hicetaon, the scion of Ares; and Assaracus begat sons, Capys and Anchises; now, Anchises is my father, and Priam fathered godlike Hector. So this I declare is my lineage and my blood.    

Ll. 242-272. Achilles and Aeneas meet in battle; Aeneas' spear is blocked by the golden layer in Achilles' shield.  

"Now, Zeus increases and diminishes the courage in men, just as he wishes; for he is the mightiest of all. But come let us say these childish (things) no longer, as the two of us are standing in the midst of a deadly struggle. For it is possible for us both to utter insults, but not even a hundred-benched sailing ship could bear the weight. For glib is the tongue of mortals, and therein the words (are) many and various, and the range of words is wide on this side and on that one. And whatever words you may say, such words you may hear. But what need is there for us to bandy quarrelsome (words) and insults against one another like women, who, having been provoked by a heart-eating squabble, have gone out into the middle of the street to shout abuse at each other in a torrent of words, true and false; for anger bids (them say the false ones) also. Eager (as I am) for battle, you will not deter me with words, until we have fought (it) out face to face with bronze; but come, let us forthwith give one another the taste of our bronze-tipped spears."   

So he (i.e. Aeneas) spoke, and he drove his mighty spear into (Achilles') dread and awesome shield; and loudly rang the shield around the spear point.And the son of Peleus, being seized with dread, held his shield away from his (body) with his stout hand; for he thought that the long-shafted spear of great-hearted Aeneas would easily pierce through (it), fool (that he was); for he did not know in his mind and heart that it was not easy for mortal men to overcome or to avoid the glorious gifts of the gods. Nor did the mighty spear of bold Aeneas then break through his shield; for the gold, the gift of the god, stopped (it); although it had driven through two layers, yet there were still three (more), since the lame god (i.e. Hephaestus) had welded five layers, two of bronze, two within of tin, and one of gold, by which the ashen spar was halted.

Ll. 273-308. Poseidon plans to rescue Aeneas. 

Then, in his turn, Achilles hurled his long-shafted spear and smote Aeneas' shield, rounded (as it was) on every side, on the edge of the rim, where the bronze ran thinnest and the ox-hide backing was thinnest; and the spear of Pelian ash (i.e. from ash trees on Mount Pelion) shot right through (it), and the shield rang beneath it. Aeneas crouched, and in his fear held his shield above him; and the spear flew over his back and stuck in the ground, but it had ripped open both layers of his covering shield; and, having avoided the long spear, he stood up, and an immeasurable pain flooded over his eyes in his horror that the missile had come so close to him. But Achilles drew his sharp sword and leapt eagerly upon (him), shouting fearfully; then Aeneas grasped a boulder in his hand, a great feat, as it was one that two men could not bear, such as mortal men now are; yet he wielded it easily on his own. Then, as he (i.e. Achilles) rushed upon him, Aeneas would have struck (him) with the stone on his helmet or his shield, which would have saved him from a mournful death, but the son of Peleus would have robbed him of his life at close range with his sword, if Poseidon the Earth-shaker had not quickly seen (what was happening). And forthwith he spoke these words among the immortal gods: "Alas, I feel sorrow for great-hearted Aeneas, who will soon go down to Hades, overcome by the son of Peleus, having been persuaded by the promptings of Apollo the far-shooter, fool (that he was), nor will he (i.e. Apollo) in any way ward off from him woeful death. But why now should he, an innocent (man), suffer woes in vain on account of others' troubles, while he always gives pleasing gifts to the gods who hold broad heaven? But come, let us rescue him from death, lest perhaps the son of Cronos should also be angry, if Achilles should slay him; for he is ordained to escape, so that the race of Dardanus should not perish without seed, and be seen no more, (of Dadanus) whom the son of Cronos loved above all the children born to him from mortal women. For by now has the son of Cronos come to hate the race of Priam; and now indeed shall the mighty Aeneas be king of the Trojans, and (so shall) the sons of his children, who shall be born in the time to come."    

Ll. 309-339. Having rescued Aeneas, Poseidon warns him not to fight with Achilles.

Then, ox-eyed queenly Hera replied to him: "Earth-shaker, you yourself must decide in your own mind about Aeneas, whether you will rescue him, or whether you will let (him) be overpowered by Achilles, son of Peleus, brave though he is. For, in truth, we two, Pallas Athene and I, have sworn many oaths in the midst of all the immortals that we shall never ward off the evil day from the Trojans, not even when the whole of Troy shall be ablaze, burned by consuming fire, and the warrior sons of the Achaeans are burning (it)."

Now, when Poseidon the Earth-shaker heard this, he went his way amid the battle and the throng of spears, and came (to the place) where Aeneas was, and the glorious Achilles. Then, forthwith, he shed a mist over the eyes of Achilles, son of Peleus, and he drew the ashen spear, well shod with bronze, from the shield of great-hearted Aeneas; and he laid it before the feet of Achilles, and he lifted Aeneas up off the ground and raised (him) aloft. And, as he (i.e. Aeneas) darted from the hand of the god, he sprang over many ranks of warriors and many chariots, and he came to the verge of the furious battle, where the Caucones (i.e. an Anatolian tribe, who were allies of the Trojans) were arming themselves for battle. Then, Poseidon the Earth-shaker came very close to his (side), and, in addressing him, he spoke these winged words: "Which one of the gods bids you to fight thus recklessly against the high-spirited son of Peleus, who is a better (man) than you and dearer to the immortals? But you must go back whenever you are thrown together with him, lest you should enter the house of Hades before your fated time. But, when Achilles has met his death and doom, then have the courage to fight among the foremost; for no one else among the Achaeans shall slay you."  

Ll. 340-372. Achilles and Hector urge on the warriors in their respective armies. 

So saying, he (i.e. Poseidon) left (him) there, when he had told (him) everything. Then, he quickly dispersed the wondrous mist from the eyes of Achilles; and then he (i.e. Achilles) stared hard with his eyes, and, sorely vexed, he spoke to his great-hearted spirit: "Oh, in truth, this is a great wonder I am seeing with my eyes; this spear of mine is lying on the ground, but I cannot see at all the man, at whom I cast (it) in my eagerness to kill (him). So it is clear that Aeneas was also beloved by the immortal gods; whereas I thought that he was boasting in so vain a manner. Let him go on his way; he will not have the heart to try me again, now that he is glad to have escaped from death. But come, let me bid the war-loving Danaans to go forth against the other Trojans to put (them) to the test."  

So he (i.e. Achilles) spoke, and he leapt back into the ranks and urged on every man: "Now, (you) godlike Achaeans, no longer do you stand far apart from the Trojans, but come, let man go forth against man and be eager to fight. Hard it is for me, mighty though I may be, to go against so many men and fight (them) all; not even Ares, immortal god though he is, nor even Athene, could face the jaws (i.e. make a frontal assault) of so great a battle and labour on; but as much as I can do with my hands and feet and with my strength, I do not think I shall be at all slack, not even a whit, but straight through the lines shall I go, and I do not think that any Trojan who comes near my spear shall be glad (of it)." 

So he spoke, urging (them) on; and glorious Hector called to the Trojans with a shout, and said that he would go forth against Achilles: "(You) high-spirited men of Troy, do not be afraid of the son of Peleus. With words I could even fight the immortals, but with a spear (it would be) hard, since they are surely mightier by far. Not even Achilles shall bring all the things that he says to fulfilment, but some he will fulfil, and others he will leave incomplete. But I will go forth against him, even if his hands are like fire, his hands are like fire (that is), and his strength (is like) molten iron."

Ll. 373-418. Achilles attacks the Trojans.

So he (i.e. Hector) spoke, urging (them) on, and the Trojans raised their spears as they faced (the foe); and they were joined together in their fury, and up went the battle-cry. Then, Phoebus Apollo drew near to Hector and said: "You are no longer to challenge Achilles in any circumstances, but you are to  await (him) in the throng and in the din of battle, lest he may strike you with a spear-cast or close at hand with his sword."

So he spoke, and Hector fell back again into the throng of warriors, seized with fear when he heard the voice of the god speaking. Then, Achilles, clothed in his heart with courage, leapt upon the Trojans, shouting fearfully, and in the first place he slew Iphition, the noble son of Otrynteus, (and) leader of many people, whom a water-nymph bore to Otrynteus, sacker of cities, beneath snowy Tmolus (i.e. a mountain in Maeonia with Sardis at its foot) and the rich land of Hyde (i.e. a Maeonian city lying in the valley of the river Hermus). And, as he rushed straight at him, godlike Achilles smote him with his spear in the middle of his head; and it was cloven wholly asunder, and he crashed heavily as he fell, and the godlike Achilles spoke (over him) in triumph: "(There) you lie, son of Otrynteus, most dreaded of all men; here (is the place of) your death, though you were born by the Gygaean lake (i.e. the Maeonian lake of the nymph Gyge, possibly the mother of Iphition), where is your family's land by Hyllus (i.e. a northern tributary of the River Hermus), teeming with fish, and the swirling waters of the Hermus."

So he (i.e. Achilles) spoke in triumph, and darkness covered the eyes of the other (i.e. Iphition). Now the chariots of the Achaeans tore him in pieces with their wheel-rims in the fore-front of the fray, and over him he struck Demoleon, a brave battle-warden (and) the son of Antenor, on the temple through his bronze-cheeked helmet. Nor did his bronze helmet check (it). but through it went the spear-point and smashed  the bone, and all of his brain was scattered inside (it); and he overpowered him, as he was pressing forward. And then, when Hippodamas (i.e. a son of Priam) had jumped down from his chariot and was fleeing before him, he stabbed (him) in the back with his spear; now he gasped out his life and he bellowed, just as a bull  that is dragged bellows when young men drag (him) around (the altar) of the lord of Helice (i.e. an ancient city on the Gulf of Corinth, that was a sanctuary of Poseidon); and the Earth-shaker delights in them; so he (i.e. Hippodamas) bellowed as his lordly spirit left his bones; but he (i.e. Achilles) went with his spear after godlike Polydorus, son of Priam. But his father did not allow him to fight at all, because he was born the youngest among his children, and by him he was the most beloved, and he surpassed with all with his feet, and now in his childish folly he proclaimed his fleetness of foot, and he was rushing through the foremost fighters, until he lost his life. Swift-footed godlike Achilles smote him with his spear in the middle of his back as he darted past, when the golden clasps of his belt were joined and his corselet was composed of a double layer; and the point of his spear went right through by his navel, and he dropped on his knees with a cry, and a dark cloud enveloped him, and he clutched his entrails to himself with his hands as he sank.

Ll. 419-454. Apollo rescues Hector.

But, when Hector saw his brother Polydorus clasping his entrails in his hand and sinking to earth, then a mist spread down over his eyes; so he could not bear to keep himself at a distance any longer, but went against Achilles, brandishing his sharp spear like a flame; but Achilles, when he saw (him), sprang up thus, and spoke these words in triumph: "Near (to me is) the man, who has especially touched my heart, for (he it was) who slew the companion (whom I) honoured; no longer will we shrink from one another between the lines of battle."  

So he spoke, and, looking (at him) with a scowl, he spoke to godlike Hector: "Come closer (now), so that you can meet your end (which is) death the sooner." 

But Hector of the flashing helmet addressed him without fear: "Son of Peleus, do not think you can frighten me with words as if I were a child, since I myself know clearly also (how) to issue insults and slighting words. And I know that you (are) valiant, and that I (am) much inferior to you. But, in truth, these (matters) lie on the knees of the gods, whether I, though weaker than you, can take the life from you with a cast of my spear, since my weapon too  has proved sharp in the past."  

So he spoke, and setting his spear in motion, he let (it) fly, but Athene with her breath turned it back from glorious Achilles, though breathing very faintly (as she did so); and back it came to godlike Hector and fell in front of his feet. But Achilles sprang at (him) eagerly, wanting to kill (him), and shouting fearfully. But Apollo snatched him away very easily, as he was a god, and wrapped (him) in thick mist. Three times then did swift-footed godlike Achilles charge in with his bronze spear, and three times did he smite the thick mist. But, when he rushed upon him for the fourth time like a god, then, shouting terribly, he uttered these winged words: "Now then (you) dog, you have escaped from death; but, verily, your bane came close; now once more has Phoebus Apollo saved you; you probably pray to him when you go towards the thud of spears. Surely now I shall finish you off the next time we meet, if perhaps some god may likewise be a helpmate to me. But now I shall attack the others, whomever I shall light upon."    

Ll. 455-489. Achilles kills one Trojan after another. 

So he (i.e. Achilles) spoke, and he struck Dryops full in the neck with his spear; and down he fell before his feet; but (there) he let him (lie), and he halted the approach of Demuchus, Philetor's brave and tall son, striking (him) upon the knee with his spear. Then, smiting him with his great sword, he took away his life. Then, he set upon Laogonus and Dardanus, the (two) sons of Bias, and he knocked both (of them) out of their chariot on to the ground, smiting one with his spear and striking the other with his sword at close quarters. Then Tros, the son of Alastor, - he came right up to his knees (to see) if perhaps he would spare (him) and take (him) captive and send (him) forth alive, and not slay him but take pity on someone of the same age, fool (that he was), nor did he know that he was not open to persuasion; for the man was not at all soft-hearted, nor was he of a kindly disposition, but (he was) quite determined to press on; now, he sought to clasp his knees in his hands, intent (as he was) in begging for mercy, but he stabbed (him) in the liver with his sword; and out slipped his liver, so the black blood (pouring) from it filled his lap; and darkness covered his eyes as he was deprived of his life; then he stood beside Mulius and stabbed (him) in the ear with his spear; then, he struck Echeclus, son of Agenor, full on the head with his hilted sword, and the whole blade grew warm with his blood; and dark death and mighty fate came over his eyes. And then he pierced Deucalion with his bronze spear-point through his arm at the point where the tendons come together at the elbow, and he awaited (him) with his arm hanging down, beholding his death before (him); then, he struck (him) on the neck with his sword and sent his head and its helmet (flying) into the distance; and the marrow spurted out from his spine, and he lay (there) stretched on the ground. Then he went after Rhigmus, the peerless son of Peiros, (he) who had come from fertile Thrace; he hit him in the middle with his spear, and the bronze was fixed in his belly, and he fell from his chariot; then, as his squire Areïthous (was) turning back the horses, he stabbed (him) in the back with his sharp spear, and knocked him from the chariot; and the horses bolted.  

Ll. 490-503. The ground is covered with the blood of the Trojans whom Achilles has killed. 

As a furious fire rages through the deep valleys of a parched mountainside, and the deep forest burns, and the wind, driving (it) on, whirls the flames about in all directions, so he (i.e. Achilles) rushed everywhere with his spear like some god, driving (men) on and killing (them); and the black earth ran with blood. And, as when a man yokes together male and broad-fronted oxen to tread white barley on a well-made threshing-floor, and (the grains) are swiftly husked beneath the feet of the loud-bellowing bulls, so beneath great-hearted Achilles his single-hooved horses trampled alike on corpses and shields; and all of the axle beneath and the rails around the chariot were bespattered with blood, which fell upon them in drops from the horses' hooves and from the rims of the wheels; but the son of Peleus went on to win glory, and he besmeared his invincible hands with gore.

 

 

  

HOMER: "ODYSSEY": BOOK XX: PRELUDE TO THE CRISIS.

HOMER: "ODYSSEY": BOOK XX: PRELUDE TO THE CRISIS.

Introduction:

Book XX sees the beginning of the Odyssey's 39th day of action, the day in which Odysseus takes his revenge on the suitors. During the night, Odysseus has lain sleepless in the porch, angered at the sight of some of the housemaids going to make love with the suitors, but Athene calms him, so he can sleep. In the morning, the suitors return to their feasting and revelling. Preparations are made for the festival of Apollo. Further insults are directed against Odysseus by the goat-herd Melanthius. He is then introduced by Eumaeus to a friendly herdsman, named Philoetius, who takes his side. The suitors are dissuaded from killing Telemachus by an unfavourable omen. One of the suitors, Ctesippus, throws a cow's foot at Odysseus, who just manages to dodge it. Ctesippus is then rebuked by Telemachus, whom another suitor, Agelaus, then seeks to appease. At the end of the Book Theoclymenus reappears, and in a ghastly vision prophesies the suitors' impending doom. But the suitors laugh at him and turn him out, and then resume their feasting. 

Ll. 1-43. Athene visits Odysseus. 

But the godlike Odysseus lay down to sleep in the entrance hall of the house; on the (ground) he spread an untanned oxhide, and above (it) many fleeces of sheep, which the Achaeans (i.e. the suitors) were accustomed to slaughter; and Eurynome (i.e. Penelope's house-keeper) put a blanket over him as he lay there. Odysseus lay there wide awake, contemplating evils in his heart for the wooers; and the women came forth from the hall, (those) that had formerly been wont to lie with the wooers. But his heart was stirred in his breast; and he pondered many (things) in his mind and in his heart, whether he should rush after (them) and deal death to each one, or whether he should still allow (them) to lie with the arrogant suitors for the last and final time, and his heart growled within him. And, as a bitch, standing (guard) over her tender whelps, growls and wants to fight a man she had failed to recognise, so he growled within him in anger at their wicked deeds; But, smiting his breast, he rebuked his heart with these words: "Hold out, my heart! for you once endured something more shaming (than this), on that day when the Cyclops, irrepressible in might (i.e. Polyphemus), devoured your sturdy comrades; but endure you did, until your cunning got you out of that cave where you expected you would die." 

So he spoke, upbraiding the dear heart in his breast; but his heart remained bound within, doggedly enduring; but he turned around this way and that. As when a man in the blaze of a great fire tosses this way and that a paunch stuffed with fat and blood, and longs (for it) to be very quickly roasted, so he is tossed from side to side, wondering how he might lay his hands upon the shameless wooers, being (one man) alone among many. Then, Athene descended  from heaven and came close to him; she looked like a woman in shape; and she stood above his head and said these words to him: "Why, pray, are you awake then, (you who are) ill-fated beyond all men? For this is your house, and this is your wife in the house, and your child, such (a man) as I believe anyone would wish to be his son." 

Then, Odysseus, (that man) of many wiles, said to her in reply: "Yes, goddess, all these (things) you say (are) true; but the heart in my breast is worrying about something, (namely) this: how I am going to lay my hands on these shameful suitors, when I am alone; for they are always here in a throng. And I am pondering in my heart about this (thing that is) even more difficult still: for even if I were to slay (them) by the will of Zeus and of yourself, how could I escape vengeance (i.e. on the part of the suitors' relatives)? I enjoin you to consider these (things)."    

Ll. 44-90. Penelope wishes that her life should end. 

Then, the bright-eyed goddess Athene spoke to him again: "(You) incorrigible (fellow), one that puts his trust in a weaker companion (than I am), (one) that is mortal and knows no such tricks (as I do); but I am a goddess, and I shall guard you always in all your toils. And I will speak to you quite openly: if fifty companies of men endowed with speech should surround the two of us, eager to slay (us) in battle, you would even drive off their cattle and fat sheep. But now, let sleep take hold of you; it is distressing to stay awake and keep watch the whole night through, and even now you will rise above your troubles."   

So she spoke, and shed sleep upon his eyelids, but she, herself, that most divine of goddesses went back to Olympus.

When sleep took hold of him, easing the cares of his heart, and relaxing his limbs, his trusty knowing wife awoke and wept as she sat upon her soft bed. But, since she had had her fill of weeping in accordance with her heart's desire, that most divine of women (i.e. Penelope) prayed first of all to Artemis: "Artemis, queenly goddess, daughter of Zeus, if only you would cast an arrow in my breast and take away my spirit now at this very hour, or that a storm-wind might snatch me up and rush along carrying me down murky paths and drop me at the mouth of the backward-flowing Ocean. (It was) like when the storm-winds carried off the daughters of Pandareus (i.e. a legendary king of Crete); the gods had slain their parents and they were left (as) orphans in the palace, and divine Aphrodite nourished (them) on cheese and sweet honey and mellow wine; then, Hera gave them beauty and wisdom above all women, and chaste Artemis gave (them) height, and Athene gave them the skills (i.e. spinning and weaving) to make beautiful (things). While the divine Aphrodite went to high Olympus to ask for the fulfilment of a happy marriage for the girls - (she went) to Zeus, who delights in thunder, for he knows all (things) well, both the destiny and the ill-fortune of mortal men - ; meanwhile, the storm-winds snatched away the girls and gave (them) to the hateful Erinyes (i.e. the Fates) to deal with; (you) who have your dwellings on Olympus (i.e the gods), may you annihilate me like that, or may the fair-tressed Artemis smite me, so that I may sink beneath the hateful earth with Odysseus still vivid in my mind, and not gladden in any way the mind of a lesser man. But grief is bearable, whenever one can weep during the day, with one's heart grieving exceedingly, but at night sleep takes hold of one - for it brings forgetfulness of everything, good and bad (alike), once it envelops the eyelids - but a god also sends me bad dreams. For during this night there again slept by my side (one) like him, such as he was when he went away with the army; but my heart rejoiced, since I considered it was no dream, but now (it was) reality.   

Ll. 91-133. Zeus sends favourable omens.

So she spoke, and golden-throned Dawn came at once. And as she (i.e. Penelope) wept, godlike Odysseus heard her voice; then, he pondered, and it seemed to his heart that (she,) already recognising (him), was standing beside his head. He took up the cloak and sheepskins, in which he slept, and put (them) down on a chair in the hall, and he carried the oxhide to the door and put (it) down, and, lifting his hands, he prayed to Zeus: "Father Zeus, if at your wish (you gods) have brought me over dry land and sea to my own country, after you have (so) sorely maltreated me, let one of those men who are awaking utter a word of good omen for me inside (the palace), and let some other portent of Zeus appear outside (it)."   

So she spoke in prayer; and Zeus the counsellor heard him, and at once thundered from a clear sky high above the clouds; and godlike Odysseus rejoiced. And a female slave grinder let out some words from within a building in a place nearby, where sat the mill-stones belonging to the shepherd of the people, (and) all twelve women got on with their task of grinding barley and wheat, the marrow of men's (diet). Now, the others were sleeping, for they had ground their wheat, but she alone had not yet ceased, for she was the weakest at this work; then, she stopped her mill-stone and spoke these words as a sign to her master: "Father Zeus, (you) who rules over both gods and men, loudly indeed have you thundered from a starry sky, for there is no cloud anywhere; now this must be a portent that you show some (man). Now tell even the wretched me the words that I shall speak; and may the wooers hold their welcome feast this day in the halls of Odysseus for the last and final time; and those who have loosened my knees by bitter labour as I made their barley-meal, may they now sup their last." 

So she spoke, and godlike Odysseus was glad at the words of omen, and at the thunder of Zeus; for he thought that the sinners would be punished. 

The other handmaids had come together in the fine palace of Odysseus, and made up the tireless fire on the hearth. And the godlike man Telemachus rose from his bed and put on his clothing; and he slung his sharp sword about his shoulder; and beneath his feet he bound some beautiful sandals, and he took up his mighty spear, tipped with sharp bronze. And then he went and stood upon the threshold, and spoke to Eurycleia: "Dear nurse, have you honoured the stranger in our house with a bed and some food, or does he lie neglected? For such (is the way of) my mother, wise though she is; for she rashly honours one (who is) a lesser man among mortals, but she sends away the better (man) without honour."  

Ll. 134-182. The servants prepare the house.

Then, the wise Eurycleia spoke to him once more: "Now, child do not blame her, (when she is) blameless. For he sat (there) and drank wine for as long as he wanted, but, as for food, he was not hungry at all; for she asked him. But, when he came to think of going to bed and sleeping, she bade the handmaids lay out his bed, but, he, as one wholly wretched and unhappy, did not want to sleep on a bed and among blankets, but on an untanned oxhide and the fleeces of sheep, and he slept in the hallway; and we spread a cloak over (him)." 

So she spoke, and Telemachus went along through the hall, holding his spear, and two swift-footed hounds followed him. And he went his way to the place of assembly to join the well-greaved Achaeans. But the most divine of women, Eurycleia, the daughter of Ops, the son of Peisenor, called out to her handmaids, (saying): "Come on (now), may some of you work hard at sweeping the hall, and sprinkling (water on it), and may you throw the purple coverlets on to those well-made chairs; and let others wipe all the tables with sponges, and cleanse the mixing-bowls and well-wrought double cups; and let others go to the spring for water, and go and bring (it here) as quickly as possible. For the suitors will not be away from the hall for long, but they will return quite early, since (it is) a feast day for all (of us)."  

So she spoke; and they readily hearkened to her and obeyed. Twenty of them went to the spring of dark water, and the others busied themselves there in the house in skilful fashion. Then in came the men-servants; and they split logs well and skilfully, and the women came back from the spring; and after them came the swineherd (i.e. Eumaeus), driving three fatted hogs, which were the pick of all (his beasts). And then he himself spoke warm (words) to Odysseus: "Stranger, do the Achaeans look at you with any more respect, or do they dishonour you in the house. just like (they did) before?"   

Then, Odysseus, (that man) of many wiles, spoke to him in reply: "Now if only, Eumaeus, the gods, might make them pay for the mistreatment which these (men), in their blind folly, insultingly devise in another (man)'s house, nor do they have any place for shame. 

While they were saying such (things) to each other, Melanthius, the herder of goats, came near to them, driving the she-goats, that were the best in all the herds, for the suitors' dinner. And two herdsmen followed after him. And he tethered the (goats) beneath the echoing portico, and then he himself spoke these stinging (words) to Odysseus: "Are you still even now a source of vexation (to us) here in the hall, begging men (for alms), but not taking yourself off outside? Plainly I think, the two of us shall not part company until we have tasted each other's fists, since you do not beg in a decent manner; also, there are other feasts of the Achaeans."   

Ll. 183-225. Philoetius, the loyal cowherd. 

So he spoke, but Odysseus, (that man) of many wiles, said nothing to him, but shook his head in silence, and meditated evil (things) in the depths of his heart.

And in addition to them, there came a third (man), Philoetius, a leader of men, driving a barren heifer and plump she-goats for the suitors. Ferrymen had brought these (men) over, and they conduct other men too, whoever may come to them. The (beasts) he firmly tethered beneath the echoing portico, but he himself stood close to the swineherd and asked (him) this: "Who (is) this stranger, (who) has recently come to our home? From what men does he profess (himself) to be (sprung) from? Where now (are) his family and his native-land? An ill-starred (man he is), yet, in truth, in his bearing he is like a lordly king; but the gods plunge much-wandering men into misery, whenever they assign (to them the threads of) woe, even (though they are) kings."

And at this he (i.e. Philotheus) stood beside (him) (i.e. Odysseus), and greeted (him) with his right hand, and, in speaking to him, he said these winged words: "Welcome, old friend! May happiness come to you in the future, though now you bear many troubles. Father Zeus, no other one of the gods (is) more baneful than you; you have no pity on men, even when you yourself give birth (to them), (but) you acquaint (them) with grief and miserable woes. When I saw (you), I began to sweat, and my eyes fill with tears when I think of Odysseus, for he too, I think has on such rags and wanders around among men like a beggar. if, indeed, he still lives and beholds the light of the sun. But, if he is already dead and (is) in the halls of Hades, then woe is me, for the wonderful Odysseus, who set me over his cattle, when I was still a youth, in the country of the Cephallenians. And now they are beyond counting, and in no other way, for a man at any rate, could a stock of broad-fronted cattle be increased in number like ears of corn; but strangers bid me bring them for themselves to eat; and they have no concern at all for the son in the house, nor do they fear the vengeance of the gods; for now they are eager to divide among themselves the possessions of our lord, absent as he has been for so long. But the heart in my own dear breast keeps revolving (this matter) constantly: a very evil (thing it is), while there is a son present, to go with my cattle and come to a land of strangers, among alien folk; but it (is) more horrible to remain here, and to suffer woes while encamped among cattle (that have passed) into (the hands) of others. Now might I have fled long ago and come to another of the very mighty kings, since (things) are no longer endurable; but I still think of that unhappy (man), if perchance he may return and make a scattering of the suitor-men throughout his palace."  

Ll. 226-267. Odysseus among the suitors.

Then the astute Odysseus said to him in reply: "Herdsman, since you seem to be neither a bad (man) nor (one) without sense, and I can see for myself that you have an understanding heart, therefore I shall speak to you and I shall swear a binding oath: now I swear by Zeus before (all) the gods and by the hospitable table and hearth of the blameless Odysseus, to which I am come, that, while you are here, Odysseus will come home, and you will see with your own eyes, if you wish, the slaying of the wooers who lord (it) here." Then, the herdsman of the cattle addressed him again: "If only, (O) stranger, the son of Cronos would fulfil these words (of yours); then you would know what sort of strength (is) mine and (how) my hands would follow." 

And so in like manner did Eumaeus pray to all the gods that the very sagacious Odysseus might come back to his own home. 

So they said such (things) to one another, and the suitors were planning death and doom for Telemachus; but a bird came to them on their left, a soaring eagle (it was), and it was clutching a timid dove. Then, Amphinomus spoke to them in their assembly and said: "My friends, this plot (of ours) to murder Telemachus will not go well for us; so let us concentrate on the feast." 

So spoke Amphinomus, and his words were pleasing to them. Then, going into the house of godlike Odysseus, they put down their cloaks on the chairs and high seats, and they began to sacrifice great sheep and fat goats, and they slew fattened swine and cattle from the herd; then, they roasted the entrails and distributed (them), and they mixed the wine in the bowls; and the swineherd (i.e. Eumaeus) gave out the cups, and Philoetius, leader of men, handed them bread in a beautiful basket, and Melanthius poured the wine. And they put forth their hands to the (good) food set down just in front of (them)

But Telemachus, revolving shrewd thoughts in his mind, made Odysseus sit within the well-built hall beside the stone threshold, and put down (for him) a battered stool and a small table; and beside (him) he set portions of the entrails and poured wine in a gold cup, and he said these words to him: "Now, sit down here among these men, as you drink your wine; and I myself shall ward off from you the insults and blows of all the wooers, for this, let me tell you, is not a public house, but it belongs to Odysseus, and he acquired (it) for me. And for your part, (you) wooers, do keep insults and blows away from your thoughts, so that no strife and brawl may arise." 

Ll. 268-298. Ctesippus prepares to abuse Odysseus. 

So he spoke, and they all bit their lips with their teeth and marvelled at Telemachus, who spoke (so) boldly. Then, Antinous, son of Eupeithes, addressed them: "Hard though it be, Achaeans, let us accept the words of Telemachus; but he does speak to us in a very threatening manner. For Zeus, the son of Cronos, did allow (it), otherwise we should have stopped him in the halls already, shrill speaker though he is."

Thus spoke Antinous; but he (i.e. Telemachus) paid no heed to his words. Meanwhile, the heralds were leading through the town the holy hecatomb of the gods (i.e. the hundred beasts destined for sacrifice); and the long-haired Achaeans gathered together in the shady grove of Apollo the Far-shooter. But, when they had roasted the outer flesh and taken (it) off (the spit), they divided up the portions and laid on a glorious feast; and (those) who laboured put beside Odysseus the same-sized portion as they themselves had obtained; for so Telemachus, the dear son of Odysseus, had commanded. 

But Athene would by no means allow the arrogant suitors to abandon their grievous insults, so that (bitter) anguish might sink still further into the heart of Laertes' son, Odysseus. There was among the wooers a certain man bent on lawlessness, and his name was Ctesippus, and he dwelt in a house in Same (i.e. an island near Ithaca, now called Cephellonia); then he, trusting in his wondrous possessions, went on wooing the wife of Odysseus, who had been gone for so long. (He it was) who now spoke among the haughty wooers: "Hear me (you) proud wooers, so that I may say something: now the stranger has long had an equal portion, as seems suitable, for it is neither fair nor just to deprive any of the guests of Telemachus who may come to this house. But come I will give him a gift suitable for a visitor, so that he himself may also give a present to the bath-attendant or to some other of the servant-women who (are) in the house of godlike Odysseus."

Ll. 299-344. Telemachus rebukes Ctesippus.                               

Thus speaking, he (i.e. Ctesippus) flung with his strong hand the hoof of an ox, taking it from the basket (where it) lay; but Odysseus avoided (it) by quickly turning his head, and, in his anger, he gave a most bitter smile; and it struck the well-built wall of the house. Then, Telemachus rebuked Ctesippus with these words: "For sure, Ctesippus, it was beneficial to you in your heart that you did not hit the stranger; for he himself avoided your missile. for otherwise, I would have struck you in the midst with my sharp spear, and instead of a wedding feast your father would have had to provide a funeral here in this place. Therefore, let no man bring about an outrage in my house; for now I appreciate and understand everything, both the good and the bad; whereas before I was still a child. But, all the same, we still have to endure the sight of these (things), the sheep being slaughtered and the wine and the food being consumed; for hard (it is) for one man to curb many, But come, no longer do me harm of your own ill-will; but if, even now, you are minded to slay me myself with the sword, I would prefer even that, and indeed it would be much better to die, than continually to behold these disgraceful deeds, that is, strangers being maltreated and women servants being shamefully dragged through these fair chambers." 

So he spoke, and in the silence they all fell silent; but, at last, Agelaus, the son of Damastor, then spoke out: "No man, having been accosted by things that were justly spoken, would show anger with wrangling words; do not maltreat the stranger in any way, nor any of the slaves that are in the household of the divine Odysseus. But to Telemachus and his mother I would say a gentle word, if it should be pleasing to the hearts of both of them. So long as the hearts in your breasts had cause to hope that wise Odysseus would return to his own house, then there were no grounds for resentment that you waited and restrained the suitors in your halls, for this was the better (course), should Odysseus have returned and come back to his house; but now (it is) clear that he is no longer coming home. But come, sit beside your mother and tell (her) this, that she must marry whoever (is) the best man and offers (her) the most (gifts), so that you can enjoy the disbursement of all your fathers food and drink, and she can look after another (man's) house."

Then, wise Telemachus said to him in reply: "Nay, by Zeus, Agelaus, and by the woes of my father, who has perished or is wandering around somewhere far from Ithaca, in no way am I hindering the marriage of my mother, but I bid (her) marry whatever (man) she wished, and, besides, I am offering (her) unspeakably great gifts. But I should be ashamed to drive (her) from this house against her will by a  word of compulsion; may God never bring such (a thing) to pass." 

Ll. 345-394. The vision of Theoclymenus.

So spoke Telemachus; but Pallas Athene aroused uncontrollable laughter in the suitors and befuddled their wits. And now they laughed with the mouths of others, and the meat they ate was bespattered with blood; and their eyes were filled with tears, and their hearts foretold weeping; then, godlike Theoclymenus also addressed them: "Ah, (you) wretched (men), what (is) this evil you are suffering? Shrouded in night (are) your heads and your faces, and the knees beneath (them). And lamentation blazes forth and your cheeks are wet with tears, and the walls and the fair rafters are dripping with blood; and the door-way (is) full of ghosts, and the courtyard (is) also full (of them), on their way down to Erebos (and) into the darkness; and the sun is blotted out of heaven, and an evil mist hovers over (everything)." 

So he spoke, but they all laughed pleasantly at him. Then, among them Eurymachus, son of Polybus, began to speak: "Mad is the stranger (who has) newly come from abroad. But quick, boys, send him out of the house to make his way to the place of assembly, since he thinks this (place) is like night."

Then, godlike Theoclymenus spoke again to him: "In no way do I urge you to send me escorts; I have eyes, and ears, and two feet, and a mind in my breast (that is) not all meanly fashioned. With these, I shall go forth outside, since I foresee evil coming upon you that not one of (you) suitors can secretly escape or avoid, (you) who insult men and devise wicked (schemes) in the house of godlike Odysseus."

So saying, he left the stately halls and came to Peiraeus, who readily received him. But all the wooers, looking at one another, sought to provoke Telemachus (by) laughing at his guests; and thus did one of the proud youths say: "There is no other man more unlucky than you in his guests: for you keep such a man as this needy vagabond, (always) wanting bread and wine, and skilled neither in the works (of husbandry) nor of war, but just a dead-weight on the earth. And now this other man has stood up and prophesied. But if you would listen to me a little, this would be a much better (thing to do): let us sling these strangers into a well-benched ship and send (them) to the Sicilians, and this would fetch you a  worthy (price)." So spoke the wooers; yet he paid no attention to their words, but he silently looked at his father, awaiting (the moment) when he would lay his hands on the shameless suitors.

But the daughter of Icarius, wise Penelope, had placed her very beautiful chair over against (them), and heard the words of each of the men in the hall. For they had prepared their meal in the midst of their laughing, sweet and agreeable to the taste (it was), for they had slaughtered a great many (beasts); but never could a meal be more unappetising than the one which a goddess and a mighty man would soon set before (them); for previously they (i.e. the suitors) were devising (deeds of) shame.