Sabidius translated two extracts from Homer's "Odyssey", Book V, and published these on this blog (sabidius.blogspot.com) on 17th September 2010. In 2011 he published translations of three books: Book VI (24th June); Book VII (9th July); and Book IX (18 August), which feature Odysseus' meeting with the Princess Nausicaa, his visit to the palace of King Alcinous, and his encounter with the Cyclops Polyphemus respectively. These are available to the reader, together with their introductions, both on this blog and also on sabidius.com. After many years he has returned to the "Odyssey" once more with a translation of Book VIII, which fills, as it does, the gap between his earlier translations of Books VI-VII and Book IX.
While the details of the competitors and the contests of the Phaeacian games do not perhaps make for quite such compelling reading as the content of the other books that Sabidius has translated earlier, Homer's verse in Book VIII remains of a very high order, and the ballad of Ares and Aphrodite, which Demodocus sings to the athletes in the royal palace, is a most entertaining interlocution (see ll. 266-366). Strict moralists, both in classical times and in more modern times, have criticised this extract because of the open adultery between the two gods that it portrays, and the flippant attitude towards this shown by some of the other gods, but the outcome is surely satisfactory enough, as both the offending gods are made to look ridiculous and are punished. At the same time, the touches of humour which are reflected in the passage help to ensure that it is a welcome interlude in what is otherwise a rather detailed account of the contests that took place and of Odysseus' somewhat touchy relations with his competitors. Another significant passage towards the end of the Book is when Demodocus tells of the exploits of Odysseus in relation to the Wooden Horse (see ll. 492-520), without apparently realising that the man himself was listening to him. It is worth remembering that there is no reference to the Wooden Horse in the "Iliad", since that book finishes before the fall of Troy, and, although there is an earlier reference to the Wooden Horse in Book IV of the "Odyssey," this is the most detailed account of it in Homer's works.
The text for this translation comes from "Homer: Iliad I-XII", edited by M.M. Willcock, Bristol Classical Press (1978).
The text for this translation comes from "Homer: Iliad I-XII", edited by M.M. Willcock, Bristol Classical Press (1978).
Ll. 1-61. The Phaeacians prepare a ship.
As soon as rosy-fingered Dawn, the child of the morning, appeared, the hallowed and mighty Alcinous arose from his bed, and up (too) rose high-born Odysseus, destroyer of cities, and the hallowed and mighty Alcinous took the two of them to the Phaeacians' place of assembly, which had been set out for them beside the ships. And, when they arrived, they sat down on the polished stones close by (one another). Then, Pallas Athene went through the city, appearing (to be) the herald of wise Alcinous, deliberating on the return to his home of the great-hearted Odysseus, and she stood beside each man and spoke these words: "Come now, (you) leaders and counsellors of the Phaeacians, (and) go to the place of assembly, so that you may learn of the stranger, who has just arrived at the palace of the wise Alcinous, and who has been driven into wandering over the seas, and (who is) just like the immortals in his appearance."
So saying, she aroused the spirit and courage of each (man). And both the place of assembly and its seats were quickly filled with the people gathering (there). And many (there were who) gazed (in admiration) at the sight of Laertes' quick-witted son; then, Athene shed a divine grace upon his head and shoulders, and made him look taller and broader, so that he might be welcome to all the Phaeacians and (be an object of) fear and awe (to them also), and (that) he might achieve success in the many contests to which the Phaeacians might subject Odysseus. Then, when they had gathered and were (all) assembled together, Alcinous met with them and addressed (them thus): "Listen, (O you) leaders and counsellors of the Phaeacians, while I speak as the spirit in my breast prompts (me). This stranger - I do not know who he (is), nor whether (he is) from men of the east or west - has come to my palace in his wanderings. He is asking for an escort home, and begs (for this) to be assured. So, let us further his journey home as (we have with others) in the past. For no one who has come to my home has ever complained of having to wait here for too long, for want of an escort. But come, let us draw a black ship into the shining sea for its maiden voyage, and let them choose fifty-two youths from among the people, those who (have) previously (proved that) they are the best. And, when they all lashed their oars to the benches, they may disembark; then, when they have come to my (house), let them prepare a hasty meal; and I shall make ample provision for everyone. These (are) the orders which I give to the lads (in the crew). As for the rest, may you (who are) sceptred princes come to my fine palace so that we can entertain the stranger in the halls, and let no one decline. And summon hither our divine bard, Demodocus (i.e. esteemed by the populace); for a god had given him special (powers) of song, to give delight in whatever form his spirit prompted (him) to sing."
When he had finished speaking, he led the way, and the sceptred (princes) accompanied him; and a herald went in quest of the divine bard. Then, fifty-two young men were chosen, and they went, as he had ordered, to the shore of the barren sea. Then, when they had gone down to the ship and the sea, they drew the black ship into the deep water, and they put up the mast and the sail in the black ship, and fixed their oars in their leather thongs, all in the proper manner, and unfurled the white sail. And they moored her right out in the deep water; then they went their way to the great palace of the wise Alcinous. And its porticoes, and courts and apartments were filled with the men who had gathered (there). And many there were, (both) young and old. For them Alcinous sacrificed a dozen sheep, and eight white-tusked boars, and two oxen with a shambling gait; these they flayed and dressed, and (so) they prepared a lovely feast.
Ll. 62-103. The bard Demodocus sings of Troy.
The herald returned from nearby, leading the trusty bard, whom the Muse loved above (all other men), though she gave (him) both good and evil: on the one hand, she deprived (him) of his sight, but on the other she granted (him the gift of) sweet song. For him Pontonous (i.e. the herald) placed, a silver-studded chair in the midst of the guests, leaning (it) against a tall pillar; and the herald hung up a tuneful lyre from a peg at a spot (just) above his head, and showed (him how) to grasp it with his hands (i.e. he needed this help because of his blindness). And beside (him) he placed a wicker basket and a fine table, and also a cup of wine, to drink from whenever his spirit moved (him). And they put forth their hands to the prepared victuals set before (them). Then, when they had satisfied their desire for food and drink, the Muse had aroused her bard to sing of the famous (deeds) of heroes, (including) that tale, the fame of which had by then reached the broad heavens, (namely) the quarrel between Odysseus and Peleus' son, Achilles, (and) how once they had clashed with furious words at a rich feast of the gods, though Agamemnon, king of men, was secretly pleased that the best of the Achaeans were quarrelling. For Phoebus Apollo had so spoken to him in prophecy at sacred Pytho (i.e. what was later to be called Delphi), where he had crossed the stone threshold to consult the oracle; for, at that time, the beginning of disaster was rolling (down) upon both the Trojans and the Danaans through the will of mighty Zeus.
This (was the song) the famous minstrel sang; but Odysseus grasped his great purple cloak in his sturdy hands, and dragged (it) over his head and hid his handsome face; for he was ashamed that the Phaeacians (might see him) shedding tears from his eyes. And indeed, whenever the divine bard stopped singing, he wiped away his tears and took the cloak from his head, and, taking up his two-handled cup, he poured a libation to the gods; but, whenever he started up again, and the Phaeacian lords encouraged (him) to sing, as they enjoyed his tales, Odysseus covered his head once more, and sobbed. Now, he managed to conceal the tears he was shedding from everyone else, but Alcinous alone noted (it) and was aware of (it), since, as he was sitting near to him, he heard (him) groaning deeply. And, all of a sudden, he addressed the sea-loving Phaeacians (as follows): "Hear (me), (O) leaders and counsellors of the Phaeacians, already our hearts have had their fill of food and likewise of the lyre, which is linked to plentiful feasting; but now, let us go forth and try our skills at all kinds of sporting contests, so that, when your guest has returned home, he can tell his friends how much we excel others with the fist (i.e. at boxing), and in wrestling, and jumping and running."
Ll. 104-151. The Sporting Contest.
When he had spoken, he led the way, and the (others) followed. And the herald hung up the tuneful lyre from the peg, and took Demodocus by the hand and led (him) from the hall; and he continued to lead the way for him (along) the very same path that the others, the Phaeacian nobles, (had followed) in order to behold the athletic contests. They went their way to the place of assembly, and a vast throng, countless (in number), accompanied (them); many fine young men stood up (to compete). Up jumped Acroneos, and Ocyalus, Elatreus, Nanteus and Prymneus, and Anchialus and Eretmeus, Ponteus and Proreus, Thoon, Anabesineos and Amphialus, son of Polyneus and grandson of Tecton; and (there was) also Naubolus' son, Euryalus, the equal of man-killing Ares, who was the best in looks and stature of all the Phaeacians after the flawless Laodamas. And the three sons of the noble Alcinous stood up (to compete), Laodamas, and Halius and the godlike Clytoneus. And, in truth, they were the first to try their strength in the foot-race.
A course was laid out for them from the starting line; and they all sped swiftly along, raising the dust of the plain; by far the best of them at running was the noble Clytoneus; as far as is the range of two mules on fallow ground (i.e. the extent of the distance by which a team of two mules would exceed the performance of oxen in ploughing furrows in a piece of ground in a given time), by so much did he outstrip (the other runners) and reach the host (of spectators), and the rest were left behind. Then, they competed with one another in painful (bouts of) wrestling; and in this Euryalus vanquished all the best (of them). And in jumping Amphialus was the champion of (them) all; and, again, at (throwing) the discus Elatreus was by far the best of all (of them), and at boxing (it was) Laodamas, the good son of Alcinous. Then, when the hearts of all had been gladdened by the contests, Laodamas, the son of Alcinous, addressed them (thus): "(Come) hither, friends, let us ask our guest whether he knows about, or is an expert in, any (particular) sporting contest. In stature, surely, he is no mean (man), and in his thighs and in his calves, and, above (them), in both his arms, and in his stout neck, (there is) great strength, nor does he, in any way, lack (the strength of) youth, but he has been worn down by many hardships; for, I tell (you,) there is nothing worse than the sea to sap a man's strength, however tough he may be."
Then, Euryalus answered him and said: "Those words you have spoken are very true. Now go and challenge (him) yourself, and make your words known!"
Now, when Alcinous' good son heard this, he came and stood in their midst and addressed Odysseus (thus): "Come, (O) respected visitor, (and) take part in our contests, if perhaps you may have some skill; for it seems likely that you are good at some sports; for there is no greater glory for a man, so long as he lives, than that which he may accomplish with his feet and throw with his hands. But come, put yourself to the test, and cast aside the cares of your heart! For your homeward journey will not be delayed any longer, and indeed your ship is already launched and its crew are ready."
Ll. 152-198. Odysseus enters the Games.
Then, Odysseus, (the man) of many wiles, addressed him in reply: "Why do you provoke me, with these taunts, Laodamas? I have troubles on my mind, rather than such games, and in the past I have suffered very many (things) and I have toiled much, and now I am sitting in your place of assembly, yearning to return home, beseeching your king and the whole of your people (for help)."
Then, Euryalus replied, and openly mocked him: "No, indeed, (O) stranger, I should not have made you seem like a man well-versed in such sporting contests as those which abound among men, but one, who, (while) frequenting his well-benched ship, (is) the captain of sailors who are workers, and (one) who is mindful of his cargo and is the guardian of his merchandise and of his greedy profits; indeed you are not like an athlete."
Then, with a dark look, Odysseus, (the man) of many wiles, answered him (thus): "My friend, you did not speak well; you seem like a presumptuous man. Thus the gods do not grant their gracious (gifts) to all men (alike), not physique, nor intelligence, nor eloquence. For one man may be quite insignificant in his appearance, but a god envelops his words with charm, and people look at him with delight; and he speaks unfalteringly with a gentle modesty, and he stands out in the crowd as he goes through the city, and they gaze on him like (he is) a god. Then another (man), in his turn, (is) just like the immortals in his appearance, but no charm is set around his words like a garland; so your looks are very splendid, nor could a god bring about anything better, but your mind is empty. You have stirred the spirit in my breast (by your) speaking in such an inappropriate manner. I (am) no novice in your sporting contests, as you are saying, but I consider that I was among the foremost, when I could rely upon the strength of youth in my hands. But now I am held back by suffering and pains: for I have endured much, (while) cleaving my way through the wars of men and the grievous waves. But even so, though I have suffered many misfortunes, I will (still) compete in your contests; for your words have pierced me to the heart, and you have provoked me by your speech."
At this, he sprang up, still (wrapped) in his cloak, and seized a discus (i.e. a quoit of stone), bigger (than the rest) and massive, heavier by far than the one which the Phaeacians were accustomed to throw (when competing) with one another. Whirling around, he hurled it from his sturdy hand, and the stone made a humming noise (as it flew); the long-oared Phaeacians, men renowned for their ships, crouched down on the ground beneath the cast stone; and, speeding lightly from his hand, it flew over the marks of all (the others). Then, Athene, resembling the shape of a man, marked the distance (i.e. by placing a wooden peg in the ground where his discus had landed), and addressed these words (to him) as she called him by name: "Stranger, even a blind (man) could distinguish this mark by feeling all around for (it), since it is in no way mixed up with the cluster (of pegs), but (is) the first by far. Be you of good cheer, at least with regard to this contest! None of the Phaeacians will reach this (mark) or surpass (it)."
Ll. 199-255. Odysseus proclaims his many skills.
So she spoke, and the noble, much-enduring Odysseus was glad, rejoicing that he could see a true friend in the assembled gathering. And then, with a lighter (heart) he addressed the Phaeacians (thus): "Now beat that, (you) youngsters. But soon I expect I shall send another (one) after (it), just as far or even further. As for all the rest of (you) Phaeacians, (if) his heart or spirit bids any (man), let him come and put himself to the test, since you have angered me deeply, whether in boxing, or in wrestling, or even in running - I care not at all (who it is) - except for Laodamas himself. For he is my host, and who would strive against (the man) who shows (him) hospitality? Foolish and worthless is that man, who would challenge to a sporting contest the man who has welcomed him among foreign people; he would be spiting himself in every (way). But among the rest (of you), I shall not ever spurn or belittle any (man), but I shall want to know (him) and match myself against (him) face to face. For in every kind of sporting contest such as (there are) between men, I am no lightweight; I know how to handle a polished bow with skill; and I would (always) be the first to shoot at and hit a man in the ranks of the enemy warriors, even if very many comrades (of mine) were standing nearby (me) and shooting at the men. When we Achaeans were shooting (arrows) in the land of the Trojans. Philoctetes alone excelled me with the bow. But, of (all) the other mortals who are alive upon the earth eating their bread, I consider myself to be by far the best. Yet, of the men of former days, I should not wish to vie with Heracles or Eurytus of Oechalia (i.e. a Thessalian town on the River Peneius), who even vied with the immortals with their bows. For that (reason), the great Eurytus soon died, and never reached old age in his halls; for Apollo killed (him) in his anger because he had challenged him to an archery contest. But, with a spear I can throw as far as anyone else (can shoot) with an arrow. Only in running do I fear that one of (you) Phaeacians might surpass me; for I have been most shamefully subdued amid the many the waves, since there was no sufficient means of taking exercise in my boat; therefore my limbs have been weakened."
So he spoke, and they all became hushed in silence, Then, Alcinous alone said to him in reply: "Stranger, since you do not say these (things) ungraciously in our midst, but you do wish to demonstrate the prowess which you possess, (and you are) angry because this man came up to you in our assembly and taunted you (in a manner) such as no man, who knew in his heart how to speak rightly, would have sought to belittle your prowess; but come now, hearken to my words, so that, when you feast in your hall beside your wife and your children, you may remember our skills and recount to some other hero those deeds which Zeus bestows upon us even now right down from our fathers' (time). For we may not be excellent boxers or wrestlers (n.b. here Alcinous contradicts his boast in ll. 102-103), but we run swiftly on our feet and are the best in ships, and ever dear to us (are) the banquet, and the lyre, and dancing, and changes of raiment, and hot baths and our beds.
"But come, (all you) who (are) the finest dancers among the Phaeacians, (and) perform, so that the stranger can tell his friends, when he has returned home, how much we surpass (all) others in seamanship, and in running, and in the dance, and in song. And let someone go quickly and bring Demodocus his ringing lyre, which is lying somewhere in my palace."
Ll. 256-366. Demodocus sings of Ares and Aphrodite.
Ll. 104-151. The Sporting Contest.
When he had spoken, he led the way, and the (others) followed. And the herald hung up the tuneful lyre from the peg, and took Demodocus by the hand and led (him) from the hall; and he continued to lead the way for him (along) the very same path that the others, the Phaeacian nobles, (had followed) in order to behold the athletic contests. They went their way to the place of assembly, and a vast throng, countless (in number), accompanied (them); many fine young men stood up (to compete). Up jumped Acroneos, and Ocyalus, Elatreus, Nanteus and Prymneus, and Anchialus and Eretmeus, Ponteus and Proreus, Thoon, Anabesineos and Amphialus, son of Polyneus and grandson of Tecton; and (there was) also Naubolus' son, Euryalus, the equal of man-killing Ares, who was the best in looks and stature of all the Phaeacians after the flawless Laodamas. And the three sons of the noble Alcinous stood up (to compete), Laodamas, and Halius and the godlike Clytoneus. And, in truth, they were the first to try their strength in the foot-race.
A course was laid out for them from the starting line; and they all sped swiftly along, raising the dust of the plain; by far the best of them at running was the noble Clytoneus; as far as is the range of two mules on fallow ground (i.e. the extent of the distance by which a team of two mules would exceed the performance of oxen in ploughing furrows in a piece of ground in a given time), by so much did he outstrip (the other runners) and reach the host (of spectators), and the rest were left behind. Then, they competed with one another in painful (bouts of) wrestling; and in this Euryalus vanquished all the best (of them). And in jumping Amphialus was the champion of (them) all; and, again, at (throwing) the discus Elatreus was by far the best of all (of them), and at boxing (it was) Laodamas, the good son of Alcinous. Then, when the hearts of all had been gladdened by the contests, Laodamas, the son of Alcinous, addressed them (thus): "(Come) hither, friends, let us ask our guest whether he knows about, or is an expert in, any (particular) sporting contest. In stature, surely, he is no mean (man), and in his thighs and in his calves, and, above (them), in both his arms, and in his stout neck, (there is) great strength, nor does he, in any way, lack (the strength of) youth, but he has been worn down by many hardships; for, I tell (you,) there is nothing worse than the sea to sap a man's strength, however tough he may be."
Then, Euryalus answered him and said: "Those words you have spoken are very true. Now go and challenge (him) yourself, and make your words known!"
Now, when Alcinous' good son heard this, he came and stood in their midst and addressed Odysseus (thus): "Come, (O) respected visitor, (and) take part in our contests, if perhaps you may have some skill; for it seems likely that you are good at some sports; for there is no greater glory for a man, so long as he lives, than that which he may accomplish with his feet and throw with his hands. But come, put yourself to the test, and cast aside the cares of your heart! For your homeward journey will not be delayed any longer, and indeed your ship is already launched and its crew are ready."
Ll. 152-198. Odysseus enters the Games.
Then, Odysseus, (the man) of many wiles, addressed him in reply: "Why do you provoke me, with these taunts, Laodamas? I have troubles on my mind, rather than such games, and in the past I have suffered very many (things) and I have toiled much, and now I am sitting in your place of assembly, yearning to return home, beseeching your king and the whole of your people (for help)."
Then, Euryalus replied, and openly mocked him: "No, indeed, (O) stranger, I should not have made you seem like a man well-versed in such sporting contests as those which abound among men, but one, who, (while) frequenting his well-benched ship, (is) the captain of sailors who are workers, and (one) who is mindful of his cargo and is the guardian of his merchandise and of his greedy profits; indeed you are not like an athlete."
Then, with a dark look, Odysseus, (the man) of many wiles, answered him (thus): "My friend, you did not speak well; you seem like a presumptuous man. Thus the gods do not grant their gracious (gifts) to all men (alike), not physique, nor intelligence, nor eloquence. For one man may be quite insignificant in his appearance, but a god envelops his words with charm, and people look at him with delight; and he speaks unfalteringly with a gentle modesty, and he stands out in the crowd as he goes through the city, and they gaze on him like (he is) a god. Then another (man), in his turn, (is) just like the immortals in his appearance, but no charm is set around his words like a garland; so your looks are very splendid, nor could a god bring about anything better, but your mind is empty. You have stirred the spirit in my breast (by your) speaking in such an inappropriate manner. I (am) no novice in your sporting contests, as you are saying, but I consider that I was among the foremost, when I could rely upon the strength of youth in my hands. But now I am held back by suffering and pains: for I have endured much, (while) cleaving my way through the wars of men and the grievous waves. But even so, though I have suffered many misfortunes, I will (still) compete in your contests; for your words have pierced me to the heart, and you have provoked me by your speech."
At this, he sprang up, still (wrapped) in his cloak, and seized a discus (i.e. a quoit of stone), bigger (than the rest) and massive, heavier by far than the one which the Phaeacians were accustomed to throw (when competing) with one another. Whirling around, he hurled it from his sturdy hand, and the stone made a humming noise (as it flew); the long-oared Phaeacians, men renowned for their ships, crouched down on the ground beneath the cast stone; and, speeding lightly from his hand, it flew over the marks of all (the others). Then, Athene, resembling the shape of a man, marked the distance (i.e. by placing a wooden peg in the ground where his discus had landed), and addressed these words (to him) as she called him by name: "Stranger, even a blind (man) could distinguish this mark by feeling all around for (it), since it is in no way mixed up with the cluster (of pegs), but (is) the first by far. Be you of good cheer, at least with regard to this contest! None of the Phaeacians will reach this (mark) or surpass (it)."
Ll. 199-255. Odysseus proclaims his many skills.
So she spoke, and the noble, much-enduring Odysseus was glad, rejoicing that he could see a true friend in the assembled gathering. And then, with a lighter (heart) he addressed the Phaeacians (thus): "Now beat that, (you) youngsters. But soon I expect I shall send another (one) after (it), just as far or even further. As for all the rest of (you) Phaeacians, (if) his heart or spirit bids any (man), let him come and put himself to the test, since you have angered me deeply, whether in boxing, or in wrestling, or even in running - I care not at all (who it is) - except for Laodamas himself. For he is my host, and who would strive against (the man) who shows (him) hospitality? Foolish and worthless is that man, who would challenge to a sporting contest the man who has welcomed him among foreign people; he would be spiting himself in every (way). But among the rest (of you), I shall not ever spurn or belittle any (man), but I shall want to know (him) and match myself against (him) face to face. For in every kind of sporting contest such as (there are) between men, I am no lightweight; I know how to handle a polished bow with skill; and I would (always) be the first to shoot at and hit a man in the ranks of the enemy warriors, even if very many comrades (of mine) were standing nearby (me) and shooting at the men. When we Achaeans were shooting (arrows) in the land of the Trojans. Philoctetes alone excelled me with the bow. But, of (all) the other mortals who are alive upon the earth eating their bread, I consider myself to be by far the best. Yet, of the men of former days, I should not wish to vie with Heracles or Eurytus of Oechalia (i.e. a Thessalian town on the River Peneius), who even vied with the immortals with their bows. For that (reason), the great Eurytus soon died, and never reached old age in his halls; for Apollo killed (him) in his anger because he had challenged him to an archery contest. But, with a spear I can throw as far as anyone else (can shoot) with an arrow. Only in running do I fear that one of (you) Phaeacians might surpass me; for I have been most shamefully subdued amid the many the waves, since there was no sufficient means of taking exercise in my boat; therefore my limbs have been weakened."
So he spoke, and they all became hushed in silence, Then, Alcinous alone said to him in reply: "Stranger, since you do not say these (things) ungraciously in our midst, but you do wish to demonstrate the prowess which you possess, (and you are) angry because this man came up to you in our assembly and taunted you (in a manner) such as no man, who knew in his heart how to speak rightly, would have sought to belittle your prowess; but come now, hearken to my words, so that, when you feast in your hall beside your wife and your children, you may remember our skills and recount to some other hero those deeds which Zeus bestows upon us even now right down from our fathers' (time). For we may not be excellent boxers or wrestlers (n.b. here Alcinous contradicts his boast in ll. 102-103), but we run swiftly on our feet and are the best in ships, and ever dear to us (are) the banquet, and the lyre, and dancing, and changes of raiment, and hot baths and our beds.
"But come, (all you) who (are) the finest dancers among the Phaeacians, (and) perform, so that the stranger can tell his friends, when he has returned home, how much we surpass (all) others in seamanship, and in running, and in the dance, and in song. And let someone go quickly and bring Demodocus his ringing lyre, which is lying somewhere in my palace."
Ll. 256-366. Demodocus sings of Ares and Aphrodite.
Thus spoke the godlike Alcinous, and the herald arose in order to fetch the hollow lyre from the king's palace. Then all nine elected stewards stood up, public officials, who organised the games on each (occasion), and they levelled out a dance (floor) and made a fine broad ring (of spectators). Then the herald came near, bearing the clear-toned lyre for Demodocus; then he (i.e. Demodocus) went into their midst; and boys in the first flush of their youth stood around (him), well skilled in dancing, and they beat the dance (floor) with their feet. Then, Odysseus gazed at the flashing of their feet, and marvelled in spirit.
Then, the bard began to song a fine song about the love of Ares for Aphrodite of the lovely diadem, how they first made love secretly in Hephaestus' palace, and (how) he gave her many (gifts) and disgraced the marriage-bed of lord Hephaestus. But Helios (i.e. the Sun), who espied them making love, came to inform him at once. And so, when Hephaestus heard this grievous story, he went his way to his smithy, contemplating evil (things) in his heart, and he set up a huge anvil on its block, and forged (a net of) chains, unbreakable and indissoluble, in order that they might remain bound there. And when, in his fury against Ares, he had made this snare, he made his way to the chamber where his own bed lay, and he spread the bonds everywhere round about the bed-posts; and many too were hung from above, from the roof-beam like the fine web of a spider, so that no one, no, not even (one) of the blessed gods, could see (them), for he had fashioned (them) with exceptional cunning. Then, when he had spread his net over the bed completely, he pretended to go to Lemnos (i.e. an island in the northern Aegean), his well-built citadel, which is to him by far the dearest of all his lands. Nor did Ares of the golden reins keep a blind man's watch (i.e. fail to notice), when he saw the famous craftsman Hephaestus going away, but he went his way to the house of the renowned Hephaestus, eager for the love of Cytherea (i.e. Aphrodite) of the lovely diadem. She had just sat down, having come from the presence of her father, the most mighty son of Cronos (i.e. Zeus); then, he entered the house, and took her hand in his, and spoke to her and addressed her in the (following) words): "Come, my dear (one), let us go to bed and take our delight (in love-making); for Hephaestus is no longer among (us), but has doubtless already gone to Lemnos, (to be) with the barbarous-speaking Sintians."
So he spoke, and it seemed to her a pleasant (thing) to go to bed (with him). So they went to bed and fell asleep; clever Hephaestus cunningly wrought net fell (all) around (them), and they could not move their limbs at all, nor lift (them) up. Then they realised that there was no longer any (chance of) escape. Then the famous (god), lame in both feet, came near to them, having turned around again before reaching the land of Lemnos; for Helios had kept watch for him and had given (him) the word. He made his way to his home, sorrowing in his heart, and he stood in the door-way, and a fierce anger seized hold of him; and he cried out terribly, and shouted (thus) to all the gods: "Father Zeus and (all you) other blessed (and) immortal gods, (come) hither, in order to see some laughable yet cruel deeds, how Zeus' daughter, Aphrodite, always scorns me for being lame, and makes love to that butcher Ares, because he is both handsome and fleet of foot, whereas I was born maimed. But I have absolutely no one else to blame (for that) but my parents (i.e. Zeus and Hera), and, for that reason, I wish I had never been born. But look, how these two have gone to my bed and are sleeping in each other's loving (arms), and I grieve to see (it). But I do not think that they will lie like this for even one moment longer, however loving they are; before long they will not wish to sleep; but then my snare and its bonds will hold them tight, until our father gives me back every one of those bridal gifts, which I gave him for the sake of that bitch of a girl; wherefore (is) his daughter fair, but unable to control her passions."
Thus he spoke, and the gods came thronging to the house with the brazen floor; there came the earth-moving Poseidon, there came Hermes the helper, and there came lord Apollo, the far-shooter. The female divinities stayed (away) through modesty, each in her own home. But the gods, those givers of blessings, stood in the door-way; and then unquenchable laughter was aroused among the blessed gods, when they saw Hephaestus' cunning skill. Then one, with a glance at another (who was) his neighbour, would say, "Evil deeds do not prosper; the slow catch the swift, as Hephaestus, slow as he is, has now caught Ares, although he is indeed the swiftest of the gods who hold (Mount) Olympus, by his craft, (though) he is lame; wherefore he must pay the fine imposed on one taken in adultery."
Thus they spoke such (words) as these to one another: But lord Apollo, son of Zeus, said to Hermes: "Hermes, son of Zeus, guide and giver of blessings, would you not like to lie in bed beside golden Aphrodite, even if you were held down in stout chains?"
Then, the guide (and) slayer of Argus answered him (thus): "Lord Apollo, (you) archer (god), would that this might happen; (would that) three times as many boundless chains might be fixed around (me) and (that) you and all the gods and goddesses might be looking on, if only I might sleep beside the golden Aphrodite."
So he spoke, and laughter arose among the immortal gods. But laughter did not take hold of Poseidon, but he kept on begging the famous craftsman Hephaestus to set Ares free. And when speaking to him, he addressed (him) with these winged words: "Let (him) go, and I promise you that he himself will pay all that is due, just as you require, in the presence of the immortal gods."
Then the illustrious (god, who is) lame in both legs, answered him (thus): "Do not require this of me, (O) earth-moving Poseidon; it is worthless for you to hold the pledges of worthless (people). How could I keep you bound among the immortal gods, if Ares were to go off, avoiding the debt and his bonds?"
Then, Poseidon the earth-shaker answered him once more: "Hephaestus, if Ares forsakes the debt and goes off in flight, I shall pay it to you myself."
Then, the renowned (god, who is) lame in both his legs answered him (thus): "It is neither possible nor right to deny your request."
Speaking thus, the mighty Hephaestus let loose the bonds. And the two (of them), when they were freed from their bonds, as strong as they were, sprang up at once, and he (i.e. Ares) headed for Thrace, while the laughter-loving Aphrodite went to Paphos in Cyprus; and there (was) her sanctuary and altar, fragrant with incense. And there the Graces bathed her and anointed (her) with heavenly oil, such as that which is shed over (the skin of) the gods who live forever, and they clad (her) in lovely raiment, wondrous to behold.
Ll. 367-415. Dancing and gifts.
This, then, (was the song that) the famous bard (i.e. Demodocus) sang. Now, Odysseus was glad at heart as he listened, and (so) too were the others (in the audience), the long-oared Phaeacians, men famed for their ships.
Then, Alcinous bade Halius and Laodamas dance by themselves, since no one (else) could compete with them. And so, when they had taken into their hands the beautiful purple ball, which clever Polybus had made for them, one would bend back and throw it towards the shady clouds, and the other would jump up from the ground, and readily catch (it) before his feet touched the ground again. Now, when they had tried their skill at (throwing) the ball straight upwards, then they danced on the bounteous earth, (throwing the ball) frequently from one to the other; and the other youths stood in the ring and beat time (with their feet), and gradually a loud noise arose.
Then, the noble Odysseus addressed Alcinous (thus): "Lord Alcinous, most renowned of all your people, you claimed that your dancers were the best, and see, your words have been fulfilled! Amazement takes hold of me as I look at (them)."
So he spoke, and the hallowed (and) mighty Alcinous rejoiced, and, at once, he spoke to the oar-loving Phaeacians: "Listen (to me, you) leaders and counsellors of the Phaeacians. The stranger certainly seems to me to be (a man) of discernment. But come, let us give him a parting gift, as is fitting. For twelve most distinguished kings hold sway over this land as its rulers, and I, myself, (am) the thirteenth; may (each one) of us bring him a fresh cloak and tunic, and a talent of precious gold. And let us, at once, bring all our gifts together, so that, when he has (them) in his hands, the stranger may go to dinner glad at heart. And let Euryalus make amends to him in person with words (of apology) and with a gift, since the words he spoke (were) in no way fitting."
So he spoke, and they all applauded and endorsed (his words), and they each sent a squire to fetch their gifts. Furthermore, Euryalus made answer, and addressed him (thus): "Lord Alcinous, most renowned of all our people, I shall indeed make amends to the stranger, just as you require. I shall give him this sword, all of bronze, on which (there is) a hilt of silver, and a scabbard of freshly-cut ivory is fitted all around (it); it shall be to him (a thing) of great worth."
Thus speaking, he put the silver-studded sword into his hands, and spoke to him and addressed (him) with these winged words: "Hail O revered stranger; and if any harsh word has been spoken, may the storm-winds catch (it) and bear it away. And for yourself, may the gods grant that you see your wife (n.b. it is unclear when the Phaeacians discovered that Odysseus was married, since in Book VII. l.312, Alcinous had expressed the desire for him to marry Nausicaa) and that you reach your native-land, since you have been suffering troubles for a long time (far) from your friends."
Then, Odysseus, (the man) of many wiles, answered him and said: "All hail to you too, my friend, and may the gods grant you happiness! And may a longing for this sword, which you have given me to make amends for your words, never befall you hereafter."
Ll. 416-468. Nausicaa's good wishes.
So he spoke, and then he slung the silver-studded sword around his shoulders. And the sun set, and all his glorious gifts were at his side. The noble squires bore these to (the palace) of Alcinous; then the sons of the peerless Alcinous received these most beautiful gifts and placed (them) beside their esteemed mother. And the hallowed and mighty Alcinous led the (others) (i.e. Odysseus and the Phaeacian chieftains) in, and they came in and sat down on the raised chairs. Then, the mighty Alcinous addressed Arete (as follows): "Bring hither, wife, a goodly chest, the best one (that we have); and place in (it) yourself a fresh cloak and tunic. And may you heat a cauldron over the fire for him, and warm the water, so that, when he has bathed, and he has seen all the gifts which the noble Phaeacians have brought here (so) well packed, he can take pleasure in the feast and in listening to the strains of the song. And I will give him this fine silver goblet of mine, so that he may remember me all his days as he pours libations in his halls to Zeus and the other gods."
So he spoke, and Arete bade her handmaids set a large three-footed cauldron over the fire with all speed. Then they set the cauldron on the blazing fire with a view to filling the bath. and they poured water into (it), and they took up firewood and kindled it underneath. Now the fire encompassed the belly of the cauldron and heated the water; meanwhile, Arete brought out a fine chest from her storeroom for the stranger, and placed in (it) the beautiful gifts, the raiment and the gold, which the Phaeacians had given (him), and she herself placed a cloak and a lovely tunic in (it), and then she spoke to him and addressed (him) with these winged words: "Now see to the lid yourself, and tie a cord over (it), lest lest someone despoil you on your journey, when you are lying in sweet sleep (while) travelling in your black ship."
Now, when the noble much-enduring Odysseus heard this, he straightway fitted a lid, and quickly tied a knot over (it), an intricate (one), which queenly Circe had once had once taught (him) (i.e. during the year which he spent with her on the island of Aegaea). Then, the housekeeper bade him go at once to the bath-tub to be washed; (when) he saw the hot bath, (he was) glad at heart, as he was not used to receiving any (such) attention (as this), since he had left the home of the lovely-haired Calypso (i.e. on the island of Ogygia, where he had spent seven years). But all that time he had received constant attention, just like a god.
So, when the handmaids had washed him and anointed (him) with oil, and had cast a lovely cloak and a tunic round about him, he came out of the bath-tub and went to join the men as they drank their wine. Then, Nausicaa, possessing her beauty from the gods, stood beside a pillar of the well-built roof, and she marvelled as she beheld Odysseus in her eyes, and she spoke and addressed him with these winged words: "May it be well with you, stranger, so that, even when you are in your native land, you may remember me, in that (it is) chiefly to me (that) you owe the price of your life."
Then, Odysseus, (the man) of many wiles, spoke to her (thus) in answer: "(O) Nausicaa, daughter of great-hearted Alcinous, so now may Zeus, the loud-thundering husband of Hera, grant that I may reach my home and that I may see the day of my return; in that case, I will pray to you, even there, as a god all the rest of my days; for you, maiden, gave me back my life."
Ll. 469-520. Demodocus sings of the fall of Troy.
He spoke, and sat down on a chair beside king Alcinous; and already they were serving portions (of food) and mixing the wine. Then, the herald came near, leading the trusty bard, Demodocus, esteemed by the people; and he seated him in the midst of the diners, (with his back) resting against a tall pillar. Then, Odysseus, (the man) of many wiles, addressed the herald (thus), as he was cutting off a slice from the chine (i.e. the back) of a white-tusked boar, although a larger (piece) was left on (it), and there was rich fat on either side (of it): "Here, herald, (take) this portion of meat and give (it) to Demodocus, that he may eat; and I shall welcome him, despite my feelings of sadness; for bards are endued with honour and respect among all men on earth, because the Muse has taught them the ways of song, and she loves the tribe of bards."
So he spoke, and the herald took (the meat) and put (it) in the hands of noble Demodocus; and he accepted (it) and was glad at heart. Then, they put forth their hands to the good (things) lying close before (them). And, when they had satisfied their desire for food and drink, then the resourceful Odysseus addressed Demodocus (as follows): "Demodocus, I praise you far above all mortal (men). Either Zeus' child, the Muse, taught you, or Apollo did; for so well and so truly do you sing of the fate of the Achaeans, of all that they did and suffered, and of all the troubles that the Achaeans endured, that perhaps you were there yourself, or heard (it) from someone (who was). But come now, change the theme, and sing of the making of the Wooden Horse that Epeius constructed with (the help of) Athene, that cunning device which the noble Odysseus once led to the citadel, filled with the men who sacked Ilium. If you can tell me this (story) aright, I shall at once declare to all mankind that the god has readily bestowed upon you the gift of divine song."
So he spoke, and the (bard), inspired by the god, began singing his song, having taken up (his tale) from the point (which tells) how some of the Argives, after casting fire on their huts, had embarked in their well-benched ships and were sailing away, while those others in the company of glorious Odysseus were already sitting in the Trojans' place of assembly, hidden in the horse; for the Trojans themselves had dragged it into the citadel. So (there) it stood, while those sitting around it expressed many different (opinions); three views found favour among them: either to cut through the hollow timber with pitiless bronze, or to drag it to the highest point (of the citadel) and cast (it) down on to the rocks, or to let it stand (as) a great gift to please the gods, and (this) then (was) the very way in which (things) were destined to happen in the end. For it was their fate to perish when their city gave shelter to the great Wooden Horse, wherein were sitting all the best of the Argives, bringing death and destruction upon the Trojans. And he sang about how the sons of the Achaeans, leaving their hollow (place of) ambush, poured out of the horse. And he sang of (how) in this way and that they ravaged the lofty city, but of Odysseus, (how) he went like Ares to the palace of Deiphobus with godlike Menelaus, and there indeed (the bard) said he dared to fight his grimmest battle, and then how he did conquer after all with the help of the great-souled Athene.
Ll. 521-585. Alcinous questions Odysseus.
This (song) the famous minstrel sang; yet, Odysseus' (heart) melted and tears wet his cheeks beneath his eyelids. And, as a woman laments and throws herself around her dear husband, who has fallen in front of his city and his people, (while) seeking to ward off the evil day from his city and his children, and, as she watches him gasping for breath as he dies, she clings to him and shrieks aloud, and the (enemy) behind (her) beat the broad of her back and her shoulders too with their spears and lead (her) off into slavery and a life of toil and hardship, while her cheeks are wasted with the most pitiful grief, so did Odysseus let pitiable tears fall from beneath his eyebrows. His falling tears escaped the notice of all the others, but Alcinous alone observed and noticed him, because he was sitting close to him and heard (him) groaning deeply. And straightway he addressed the oar-loving Phaeacians (thus):
"Hear (me), (you) leaders and counsellors of the Phaeacians, and let Demodocus hush his ringing lyre; for in no way does he give pleasure to all (when) he sings. Ever since we began to sup and the divine bard was moved (to sing), from that time the stranger has not ceased his woeful weeping at all: (for) great pain must surely be encompassing his heart. But come, let the bard refrain, so that we can all still enjoy ourselves, hosts and guest (alike), since (it is) much better thus: for, for the sake of our honoured guest, these (things) have been made ready, his escort home and these gifts of friendship, which we give (him) with our love. To a man who can go even a little (way) with his wits, a stranger and a suppliant is to be as good as a brother. Therefore, (sir), do you no longer conceal the things that I may ask you by clever subterfuges; it is better that you speak (out plainly)."
Thus he spoke, and the gods came thronging to the house with the brazen floor; there came the earth-moving Poseidon, there came Hermes the helper, and there came lord Apollo, the far-shooter. The female divinities stayed (away) through modesty, each in her own home. But the gods, those givers of blessings, stood in the door-way; and then unquenchable laughter was aroused among the blessed gods, when they saw Hephaestus' cunning skill. Then one, with a glance at another (who was) his neighbour, would say, "Evil deeds do not prosper; the slow catch the swift, as Hephaestus, slow as he is, has now caught Ares, although he is indeed the swiftest of the gods who hold (Mount) Olympus, by his craft, (though) he is lame; wherefore he must pay the fine imposed on one taken in adultery."
Thus they spoke such (words) as these to one another: But lord Apollo, son of Zeus, said to Hermes: "Hermes, son of Zeus, guide and giver of blessings, would you not like to lie in bed beside golden Aphrodite, even if you were held down in stout chains?"
Then, the guide (and) slayer of Argus answered him (thus): "Lord Apollo, (you) archer (god), would that this might happen; (would that) three times as many boundless chains might be fixed around (me) and (that) you and all the gods and goddesses might be looking on, if only I might sleep beside the golden Aphrodite."
So he spoke, and laughter arose among the immortal gods. But laughter did not take hold of Poseidon, but he kept on begging the famous craftsman Hephaestus to set Ares free. And when speaking to him, he addressed (him) with these winged words: "Let (him) go, and I promise you that he himself will pay all that is due, just as you require, in the presence of the immortal gods."
Then the illustrious (god, who is) lame in both legs, answered him (thus): "Do not require this of me, (O) earth-moving Poseidon; it is worthless for you to hold the pledges of worthless (people). How could I keep you bound among the immortal gods, if Ares were to go off, avoiding the debt and his bonds?"
Then, Poseidon the earth-shaker answered him once more: "Hephaestus, if Ares forsakes the debt and goes off in flight, I shall pay it to you myself."
Then, the renowned (god, who is) lame in both his legs answered him (thus): "It is neither possible nor right to deny your request."
Speaking thus, the mighty Hephaestus let loose the bonds. And the two (of them), when they were freed from their bonds, as strong as they were, sprang up at once, and he (i.e. Ares) headed for Thrace, while the laughter-loving Aphrodite went to Paphos in Cyprus; and there (was) her sanctuary and altar, fragrant with incense. And there the Graces bathed her and anointed (her) with heavenly oil, such as that which is shed over (the skin of) the gods who live forever, and they clad (her) in lovely raiment, wondrous to behold.
Ll. 367-415. Dancing and gifts.
This, then, (was the song that) the famous bard (i.e. Demodocus) sang. Now, Odysseus was glad at heart as he listened, and (so) too were the others (in the audience), the long-oared Phaeacians, men famed for their ships.
Then, Alcinous bade Halius and Laodamas dance by themselves, since no one (else) could compete with them. And so, when they had taken into their hands the beautiful purple ball, which clever Polybus had made for them, one would bend back and throw it towards the shady clouds, and the other would jump up from the ground, and readily catch (it) before his feet touched the ground again. Now, when they had tried their skill at (throwing) the ball straight upwards, then they danced on the bounteous earth, (throwing the ball) frequently from one to the other; and the other youths stood in the ring and beat time (with their feet), and gradually a loud noise arose.
Then, the noble Odysseus addressed Alcinous (thus): "Lord Alcinous, most renowned of all your people, you claimed that your dancers were the best, and see, your words have been fulfilled! Amazement takes hold of me as I look at (them)."
So he spoke, and the hallowed (and) mighty Alcinous rejoiced, and, at once, he spoke to the oar-loving Phaeacians: "Listen (to me, you) leaders and counsellors of the Phaeacians. The stranger certainly seems to me to be (a man) of discernment. But come, let us give him a parting gift, as is fitting. For twelve most distinguished kings hold sway over this land as its rulers, and I, myself, (am) the thirteenth; may (each one) of us bring him a fresh cloak and tunic, and a talent of precious gold. And let us, at once, bring all our gifts together, so that, when he has (them) in his hands, the stranger may go to dinner glad at heart. And let Euryalus make amends to him in person with words (of apology) and with a gift, since the words he spoke (were) in no way fitting."
So he spoke, and they all applauded and endorsed (his words), and they each sent a squire to fetch their gifts. Furthermore, Euryalus made answer, and addressed him (thus): "Lord Alcinous, most renowned of all our people, I shall indeed make amends to the stranger, just as you require. I shall give him this sword, all of bronze, on which (there is) a hilt of silver, and a scabbard of freshly-cut ivory is fitted all around (it); it shall be to him (a thing) of great worth."
Thus speaking, he put the silver-studded sword into his hands, and spoke to him and addressed (him) with these winged words: "Hail O revered stranger; and if any harsh word has been spoken, may the storm-winds catch (it) and bear it away. And for yourself, may the gods grant that you see your wife (n.b. it is unclear when the Phaeacians discovered that Odysseus was married, since in Book VII. l.312, Alcinous had expressed the desire for him to marry Nausicaa) and that you reach your native-land, since you have been suffering troubles for a long time (far) from your friends."
Then, Odysseus, (the man) of many wiles, answered him and said: "All hail to you too, my friend, and may the gods grant you happiness! And may a longing for this sword, which you have given me to make amends for your words, never befall you hereafter."
Ll. 416-468. Nausicaa's good wishes.
So he spoke, and then he slung the silver-studded sword around his shoulders. And the sun set, and all his glorious gifts were at his side. The noble squires bore these to (the palace) of Alcinous; then the sons of the peerless Alcinous received these most beautiful gifts and placed (them) beside their esteemed mother. And the hallowed and mighty Alcinous led the (others) (i.e. Odysseus and the Phaeacian chieftains) in, and they came in and sat down on the raised chairs. Then, the mighty Alcinous addressed Arete (as follows): "Bring hither, wife, a goodly chest, the best one (that we have); and place in (it) yourself a fresh cloak and tunic. And may you heat a cauldron over the fire for him, and warm the water, so that, when he has bathed, and he has seen all the gifts which the noble Phaeacians have brought here (so) well packed, he can take pleasure in the feast and in listening to the strains of the song. And I will give him this fine silver goblet of mine, so that he may remember me all his days as he pours libations in his halls to Zeus and the other gods."
So he spoke, and Arete bade her handmaids set a large three-footed cauldron over the fire with all speed. Then they set the cauldron on the blazing fire with a view to filling the bath. and they poured water into (it), and they took up firewood and kindled it underneath. Now the fire encompassed the belly of the cauldron and heated the water; meanwhile, Arete brought out a fine chest from her storeroom for the stranger, and placed in (it) the beautiful gifts, the raiment and the gold, which the Phaeacians had given (him), and she herself placed a cloak and a lovely tunic in (it), and then she spoke to him and addressed (him) with these winged words: "Now see to the lid yourself, and tie a cord over (it), lest lest someone despoil you on your journey, when you are lying in sweet sleep (while) travelling in your black ship."
Now, when the noble much-enduring Odysseus heard this, he straightway fitted a lid, and quickly tied a knot over (it), an intricate (one), which queenly Circe had once had once taught (him) (i.e. during the year which he spent with her on the island of Aegaea). Then, the housekeeper bade him go at once to the bath-tub to be washed; (when) he saw the hot bath, (he was) glad at heart, as he was not used to receiving any (such) attention (as this), since he had left the home of the lovely-haired Calypso (i.e. on the island of Ogygia, where he had spent seven years). But all that time he had received constant attention, just like a god.
So, when the handmaids had washed him and anointed (him) with oil, and had cast a lovely cloak and a tunic round about him, he came out of the bath-tub and went to join the men as they drank their wine. Then, Nausicaa, possessing her beauty from the gods, stood beside a pillar of the well-built roof, and she marvelled as she beheld Odysseus in her eyes, and she spoke and addressed him with these winged words: "May it be well with you, stranger, so that, even when you are in your native land, you may remember me, in that (it is) chiefly to me (that) you owe the price of your life."
Then, Odysseus, (the man) of many wiles, spoke to her (thus) in answer: "(O) Nausicaa, daughter of great-hearted Alcinous, so now may Zeus, the loud-thundering husband of Hera, grant that I may reach my home and that I may see the day of my return; in that case, I will pray to you, even there, as a god all the rest of my days; for you, maiden, gave me back my life."
Ll. 469-520. Demodocus sings of the fall of Troy.
He spoke, and sat down on a chair beside king Alcinous; and already they were serving portions (of food) and mixing the wine. Then, the herald came near, leading the trusty bard, Demodocus, esteemed by the people; and he seated him in the midst of the diners, (with his back) resting against a tall pillar. Then, Odysseus, (the man) of many wiles, addressed the herald (thus), as he was cutting off a slice from the chine (i.e. the back) of a white-tusked boar, although a larger (piece) was left on (it), and there was rich fat on either side (of it): "Here, herald, (take) this portion of meat and give (it) to Demodocus, that he may eat; and I shall welcome him, despite my feelings of sadness; for bards are endued with honour and respect among all men on earth, because the Muse has taught them the ways of song, and she loves the tribe of bards."
So he spoke, and the herald took (the meat) and put (it) in the hands of noble Demodocus; and he accepted (it) and was glad at heart. Then, they put forth their hands to the good (things) lying close before (them). And, when they had satisfied their desire for food and drink, then the resourceful Odysseus addressed Demodocus (as follows): "Demodocus, I praise you far above all mortal (men). Either Zeus' child, the Muse, taught you, or Apollo did; for so well and so truly do you sing of the fate of the Achaeans, of all that they did and suffered, and of all the troubles that the Achaeans endured, that perhaps you were there yourself, or heard (it) from someone (who was). But come now, change the theme, and sing of the making of the Wooden Horse that Epeius constructed with (the help of) Athene, that cunning device which the noble Odysseus once led to the citadel, filled with the men who sacked Ilium. If you can tell me this (story) aright, I shall at once declare to all mankind that the god has readily bestowed upon you the gift of divine song."
So he spoke, and the (bard), inspired by the god, began singing his song, having taken up (his tale) from the point (which tells) how some of the Argives, after casting fire on their huts, had embarked in their well-benched ships and were sailing away, while those others in the company of glorious Odysseus were already sitting in the Trojans' place of assembly, hidden in the horse; for the Trojans themselves had dragged it into the citadel. So (there) it stood, while those sitting around it expressed many different (opinions); three views found favour among them: either to cut through the hollow timber with pitiless bronze, or to drag it to the highest point (of the citadel) and cast (it) down on to the rocks, or to let it stand (as) a great gift to please the gods, and (this) then (was) the very way in which (things) were destined to happen in the end. For it was their fate to perish when their city gave shelter to the great Wooden Horse, wherein were sitting all the best of the Argives, bringing death and destruction upon the Trojans. And he sang about how the sons of the Achaeans, leaving their hollow (place of) ambush, poured out of the horse. And he sang of (how) in this way and that they ravaged the lofty city, but of Odysseus, (how) he went like Ares to the palace of Deiphobus with godlike Menelaus, and there indeed (the bard) said he dared to fight his grimmest battle, and then how he did conquer after all with the help of the great-souled Athene.
Ll. 521-585. Alcinous questions Odysseus.
This (song) the famous minstrel sang; yet, Odysseus' (heart) melted and tears wet his cheeks beneath his eyelids. And, as a woman laments and throws herself around her dear husband, who has fallen in front of his city and his people, (while) seeking to ward off the evil day from his city and his children, and, as she watches him gasping for breath as he dies, she clings to him and shrieks aloud, and the (enemy) behind (her) beat the broad of her back and her shoulders too with their spears and lead (her) off into slavery and a life of toil and hardship, while her cheeks are wasted with the most pitiful grief, so did Odysseus let pitiable tears fall from beneath his eyebrows. His falling tears escaped the notice of all the others, but Alcinous alone observed and noticed him, because he was sitting close to him and heard (him) groaning deeply. And straightway he addressed the oar-loving Phaeacians (thus):
"Hear (me), (you) leaders and counsellors of the Phaeacians, and let Demodocus hush his ringing lyre; for in no way does he give pleasure to all (when) he sings. Ever since we began to sup and the divine bard was moved (to sing), from that time the stranger has not ceased his woeful weeping at all: (for) great pain must surely be encompassing his heart. But come, let the bard refrain, so that we can all still enjoy ourselves, hosts and guest (alike), since (it is) much better thus: for, for the sake of our honoured guest, these (things) have been made ready, his escort home and these gifts of friendship, which we give (him) with our love. To a man who can go even a little (way) with his wits, a stranger and a suppliant is to be as good as a brother. Therefore, (sir), do you no longer conceal the things that I may ask you by clever subterfuges; it is better that you speak (out plainly)."
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