Kretler, Katherine. 2020. One Man Show: Poetics and Presence in the Iliad and Odyssey. Hellenic Studies Series 78. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_KretlerK.One_Man_Show.2020.
4. The Living Instrument: Odyssey 13–15 in Performance
ἀλλοειδέα φαινέσκετο πάντα: Seeing Something as Something Else
185 ὣς οἱ μέν ῥ’ εὔχοντο Ποσειδάωνι ἄνακτι
δήμου Φαιήκων ἡγήτορες ἠδὲ μέδοντες,
ἑσταότες περὶ βωμόν. [17] ὁ δ’ ἔγρετο δῖος Ὀδυσσεὺς
εὕδων ἐν γαίῃ πατρωΐῃ, οὐδέ μιν ἔγνω,
ἤδη δὴν ἀπεών· περὶ γὰρ θεὸς ἠέρα χεῦε
190 Παλλὰς Ἀθηναίη, κούρη Διός, ὄφρα μιν αὐτὸν
ἄγνωστον τεύξειεν ἕκαστά τε μυθήσαιτο,
μή μιν πρὶν ἄλοχος γνοίη ἀστοί τε φίλοι τε,
πρὶν πᾶσαν μνηστῆρας ὑπερβασίην ἀποτῖσαι.
τοὔνεκ’ ἄρ’ ἀλλοειδέα φαινέσκετο πάντα ἄνακτι,
195 ἀτραπιτοί τε διηνεκέες λιμένες τε πάνορμοι
πέτραι τ’ ἠλίβατοι καὶ δένδρεα τηλεθάοντα.
στῆ δ’ ἄρ’ ἀναΐξας καί ῥ’ εἴσιδε πατρίδα γαῖαν·
ᾤμωξέν τ’ ἄρ’ ἔπειτα καὶ ὣ πεπλήγετο μηρὼ
χερσὶ καταπρηνέσσ’, ὀλοφυρόμενος δὲ προσηύδα·
So he spoke, and they took fright, and readied the bulls.
So there they were, praying to lord Poseidon,
the leaders and counselors of the Phaeacian people,
standing round the altar. And he awakened, brilliant Odysseus,
sleeping in the land of his fathers, and he did not recognize it,
being away so long: for the goddess was pouring a mist round,
Pallas Athena, daughter of Zeus, that she might make him himself
unrecognizable and tell him everything,
lest his wife recognize him beforehand, and the townspeople and his loved ones,
before he wreaked vengeance on the suitors for all their transgression.
That is why, you see, everything kept appearing otherwise [alloeidēs] to the lord,
far-reaching paths, all-compassing harbors,
rocks steep to climb, trees in bloom.
He shot straight up and lo, laid eyes on his fatherland:
and then did he ever wail! and struck his thighs
with flats of hands, and cried out, lamenting …
ἄγνωστον τεύξειεν ἕκαστά τε μυθήσαιτο,
μή μιν πρὶν ἄλοχος γνοίη…
to make him
unrecognizable [see below] and to tell him everything,
lest his wife recognize him beforehand…
Cretan Tale 1: To Athena Disguised as a Young Prince
ἠρίθμει καὶ χρυσὸν ὑφαντά τε εἵματα καλά.
τῶν μὲν ἄρ’ οὔ τι πόθει· ὁ δ’ ὀδύρετο πατρίδα γαῖαν
ἑρπύζων παρὰ θῖνα πολυφλοίσβοιο θαλάσσης,
πόλλ’ ὀλοφυρόμενος. σχεδόθεν δέ οἱ ἦλθεν Ἀθήνη,
ἀνδρὶ δέμας ἐϊκυῖα νέῳ, ἐπιβώτορι μήλων,
παναπάλῳ, οἷοί τε ἀνάκτων παῖδες ἔασι,
δίπτυχον ἀμφ’ ὤμοισιν ἔχουσ’ εὐεργέα λώπην·
ποσσὶ δ’ ὑπὸ λιπαροῖσι πέδιλ’ ἔχε, χερσὶ δ’ ἄκοντα.
Having said that, he began to count the lovely tripods and cauldrons
and the gold and the fine woven garments.
And lo, not a one of them was missing! And he was bewailing his fatherland
creeping along the shore of the churning sea,
grieving heavily. And along came Athena next to him,
in form like a young man, a shepherd of flocks,
delicate—such as the children of lords are—
wearing a well-worked double-layered cloak around her shoulders,
and sandals on her sleek feet and a javelin in her hands.
φεύγω, ἐπεὶ φίλον υἷα κατέκτανον Ἰδομενῆος,
Ὀρσίλοχον πόδας ὠκύν, ὃς ἐν Κρήτῃ εὐρείῃ
ἀνέρας ἀλφηστὰς νίκα ταχέεσσι πόδεσσιν…
And—leaving so much for my children—
I am on the run, after I killed the dear son of Idomeneus,
Orsilochos, swift-footed, who in wide Crete
would win out over bread-eating men with his swift feet…
Τρωϊάδος, τῆς εἵνεκ’ ἐγὼ πάθον ἄλγεα θυμῷ
ἀνδρῶν τε πτολέμους ἀλεγεινά τε κύματα πείρων
οὕνεκ’ ἄρ’ οὐχ ᾧ πατρὶ χαριζόμενος θεράπευον …
Because he wanted to deprive me of all this loot—
Trojan loot! Because of which I suffered pains in my heart
and went through the wars of men and painful waves—
because, see , I would not please his father, serving as his therapōn …
We the audience observe him using his own concupiscence as a tool to dig himself out. He hurtles out toward related mythology of return (Idomeneus) and comes to rest on the bedrock of his profiteering mind. [53]
ἀγρόθεν, ἐγγὺς ὁδοῖο λοχησάμενος σὺν ἑταίρῳ·
νὺξ δὲ μάλα δνοφερὴ κάτεχ’ οὐρανόν, οὐδέ τις ἡμέας
ἀνθρώπων ἐνόησε, λάθον δέ ἑ θυμὸν ἀπούρας.
αὐτὰρ ἐπεὶ δὴ τόν γε κατέκτανον ὀξέϊ χαλκῷ …
Him I shot with a bronze spear as he came down
from the field, in ambush near the road with a companion;
and night imbued the sky with gloom, and no
human being noticed us, but I robbed him of life all unseen.
Well, once I’d killed him with the sharp bronze …
He shot him “coming down” (267), as Athena has just come down to beach level. Why “with a companion”?
Cretan Tale 2: To Eumaeus
χῶρον ἀν’ ὑλήεντα δι’ ἄκριας, ᾗ οἱ Ἀθήνη
πέφραδε δῖον ὑφορβόν, ὅ οἱ βιότοιο μάλιστα
κήδετο οἰκήων, οὓς κτήσατο δῖος Ὀδυσσεύς.
But he set out upon a rough path from the harbor
up the wooded country through the hills, where Athena to him
pointed out the divine swineherd, [who most
cared for his substance, of all the domestics—see below] whom divine Odysseus had acquired.
κήδετο οἰκήων, οὓς κτήσατο δῖος Ὀδυσσεύς.
pointed out the divine swineherd, who most of his biotos
had care of the domestics, whom divine Odysseus acquired.
ὑψηλὴ δέδμητο, περισκέπτῳ ἐνὶ χώρῳ,
καλή τε μεγάλη τε, περίδρομος· ἥν ῥα συβώτης
αὐτὸς δείμαθ’ ὕεσσιν ἀποιχομένοιο ἄνακτος,
νόσφιν δεσποίνης καὶ Λαέρταο γέροντος,
10 ῥυτοῖσιν λάεσσι καὶ ἐθρίγκωσεν ἀχέρδῳ·
σταυροὺς δ’ ἐκτὸς ἔλασσε διαμπερὲς ἔνθα καὶ ἔνθα,
πυκνοὺς καὶ θαμέας, τὸ μέλαν δρυὸς ἀμφικεάσσας·
ἔντοσθεν δ’ αὐλῆς συφεοὺς δυοκαίδεκα ποίει
πλησίον ἀλλήλων, εὐνὰς συσίν· ἐν δὲ ἑκάστῳ
15 πεντήκοντα σύες χαμαιευνάδες ἐρχατόωντο…
Him—voilà—he came across sitting on the porch, where his court
had been built high, with a view all around,
fine and grand, encircling it: which, note, the swineherd
himself built for his pigs while the lord was absent,
apart from the mistress and old man Laertes,
with stones he’d hauled, and he topped it with prickly pear:
and outside he drove stakes all along, here, and here,
thick and fast, splitting apart the black of the oak:
but inside the court he made twelve sties
near one another, beds for pigs: and in each
fifty ground-bedding pigs were penned…
The swineherd Circe has, Wizard of Oz–style, found her human counterpart on the farm. [106] Rather than literally turning men into pigs, however, Eumaeus takes care of the pig-substance, substance which sustains the life of swinish men. Likewise, the suitors’ threat to Eumaeus at 21.363–364, that “swiftly the swift dogs will eat you among the pigs / alone from the people, whom you used to feed/nurture,” (τάχ’ αὖ σ’ ἐφ’ ὕεσσι κύνες ταχέες κατέδονται / οἶον ἀπ’ ἀνθρώπων, οὓς ἔτρεφες …) confuses the dogs, pigs, and people, and sets up Eumaeus as a Circe-esque foster-father for the whole compound. That the male pigs, one killed each day to feed the suitors, now number 360, may be ominous in the context of the Odyssey’s concern with days and the coming around of the year, the moment of Odysseus’ return. Alternatively, the number, a bit too perfect, considering it should be diminishing each day, may suggest (like Penelope’s web) the stoppage of time on Ithaka in the absence of Good King Odysseus. The absolute separation of male and female pigs that Eumaeus has established, the paragon of regimented sexuality, [107] seems to mock the licentious scene that Odysseus will find at his house, the scene that will make him bark like a bitch over her pups (20.14–16). In this sense Eumaeus is an anti-Circe. The scene in which the dogs threaten to attack Odysseus inverts the beginning of the Circe episode where the wolves and lions, rather than attacking Odysseus’ men, fawn on them “as when dogs fawn about their master coming from a feast, for he always brings sweets for their thumos” (10.216–217). The Märchen Circe episode thrusts its head up within the rustic reality of a swineherd making sandals and dogs that do not recognize Odysseus.
ἀνέρος, εὖτ’ ἄν μιν κατὰ δούλιον ἦμαρ ἕλῃσιν.
Half, you see, of virtue wide-seeing Zeus robs
from a man, when the day of slavery takes him.
γινώσκειν· ἦ γάρ με δύη ἔχει ἤλιθα πολλή.
But still, you, I think, looking at the straw,
recognize it: ah, heaping misery has hold of me.
This comment raises suspicions that Odysseus is asking Eumaeus to recognize him through his disguise, or that the performer winks through him at us, who know he is “really” Odysseus. [113] But from this nice gesture at intimacy, he abruptly resumes his broad, arrogant boasting:
καὶ ῥηξηνορίην· ὁπότε κρίνοιμι λόχονδε
ἄνδρας ἀριστῆας, κακὰ δυσμενέεσσι φυτεύων,
οὔ ποτέ μοι θάνατον προτιόσσετο θυμὸς ἀγήνωρ,
ἀλλὰ πολὺ πρώτιστος ἐπάλμενος ἔγχει ἕλεσκον
ἀνδρῶν δυσμενέων ὅτε μοι εἴξειε πόδεσσι.
Oh yes Ares and Athena gave me daring,
and man-crushing strength: whenever I am choosing for the ambush
men who are best, sowing evils for enemies,
never does death my spirit manly foresee for me,
but leaping far the foremost I’d take with my spear
men, enemies, whoever yielded to me with his feet.
Note that he defies death “whenever I am choosing men for the ambush” rather than “whenever I am sitting in an ambush.” [114] And “choosing for the ambush/the best men” is his aim, recruiting Eumaeus for his ambush against the suitors. The speaker is poised between boasting and seeking an alliance. Ambush is a theme taken over from Cretan Tale 1, [115] where Odysseus plucks it from the immediate situation, to intimidate his unknown interlocutor. Here his partner is known, and rather than testing Eumaeus he leans in to recruit him. Eumaeus will require no hard sell.
οὐδ’ οἰκωφελίη, ἥ τε τρέφει ἀγλαὰ τέκνα,
ἀλλά μοι αἰεὶ νῆες ἐπήρετμοι φίλαι ἦσαν
225 καὶ πόλεμοι καὶ ἄκοντες ἐΰξεστοι καὶ ὀϊστοί,
λυγρά, τά τ’ ἄλλοισίν γε καταριγηλὰ πέλονται.
αὐτὰρ ἐμοὶ τὰ φίλ’ ἔσκε τά που θεὸς ἐν φρεσὶ θῆκεν·
ἄλλος γάρ τ’ ἄλλοισιν ἀνὴρ ἐπιτέρπεται ἔργοις.
πρὶν μὲν γὰρ Τροίης ἐπιβήμεναι υἷας Ἀχαιῶν
230 εἰνάκις ἀνδράσιν ἦρξα καὶ ὠκυπόροισι νέεσσιν
ἄνδρας ἐς ἀλλοδαπούς, καί μοι μάλα τύγχανε πολλά.
τῶν ἐξαιρεύμην μενοεικέα, πολλὰ δ’ ὀπίσσω
λάγχανον· αἶψα δὲ οἶκος ὀφέλλετο, καί ῥα ἔπειτα
δεινός τ’ αἰδοῖός τε μετὰ Κρήτεσσι τετύγμην.
That’s how I was in war. As for work, it never did please me,
nor the growing of the household, which nurtures shining children.
But for me, oared ships were always dear,
and wars, and sharp javelins and arrows,
baneful things, that come as a shudder to others.
Well, these things were dear to me, that I guess a god put in my head;
different men, you know, like different kinds of “work”!
Before the sons of the Achaeans landed at Troy,
nine times I led men and sea-coursing ships
against men of other lands, and many things fell in my lap.
Of these I picked out what suited me, and a lot, later,
fell to my lot. And pretty quick my household grew, and then you bet
I got myself feared and revered among the Cretans.
ὡς καὶ ἐμοὶ τόδε ἔργον ἀέξεται, ᾧ ἐπιμίμνω
and god fosters his work even more,
as even in my case this work is fostered, in which I persist.
κουριδίῃ τ’ ἀλόχῳ καὶ κτήμασιν· αὐτὰρ ἔπειτα
Αἴγυπτόνδε με θυμὸς ἀνώγει ναυτίλλεσθαι
For a month, only, I stayed, enjoying my children
and my wedded wife and possessions. But then
my thumos urged me to sail for Egypt
ἀλλὰ δίκην τίουσι καὶ αἴσιμα ἔργ’ ἀνθρώπων.
85 καὶ μὲν δυσμενέες καὶ ἀνάρσιοι, οἵ τ’ ἐπὶ γαίης
ἀλλοτρίης βῶσιν καί σφιν Ζεὺς ληΐδα δώῃ,
πλησάμενοι δέ τε νῆας ἔβαν οἶκόνδε νέεσθαι,
καὶ μὲν τοῖς ὄπιδος κρατερὸν δέος ἐν φρεσὶ πίπτει.
οἵδε δέ τοι ἴσασι, θεοῦ δέ τιν’ ἔκλυον αὐδήν,
90 κείνου λυγρὸν ὄλεθρον, ὅ τ’ οὐκ ἐθέλουσι δικαίως
μνᾶσθαι οὐδὲ νέεσθαι ἐπὶ σφέτερ’, ἀλλὰ ἕκηλοι
κτήματα δαρδάπτουσιν ὑπέρβιον, οὐδ’ ἔπι φειδώ.
But the scene is not “poignant,” except perhaps due to the obliviousness of the master to his slave. As for Odysseus’ control of another’s thoughts, we have seen that Odysseus responds detail for detail to Eumaeus’ earlier speeches, perhaps in an effort to contradict him, but that one should hesitate before declaring him successful. In fact the “leakage” of extra-Homeric stories into this second Cretan Tale may tilt toward the opposite effect: that of a narrator not quite in tune with his (inner, and perhaps outer) audience, and disturbingly so. “Perverse” [141] is not too strong a word.
Eumaeus’ Response: The Aetolian
ταῦτα ἕκαστα λέγων, ὅσα δὴ πάθες ἠδ’ ὅσ’ ἀλήθης.
ἀλλὰ τά γ’ οὐ κατὰ κόσμον ὀΐομαι, οὐδέ με πείσεις
εἰπὼν ἀμφ’ Ὀδυσῆϊ· τί σε χρὴ τοῖον ἐόντα
365 μαψιδίως ψεύδεσθαι; ἐγὼ δ’ εὖ οἶδα καὶ αὐτὸς
νόστον ἐμοῖο ἄνακτος, ὅτ’ ἤχθετο πᾶσι θεοῖσι
πάγχυ μάλ’, ὅττι μιν οὔ τι μετὰ Τρώεσσι δάμασσαν
ἠὲ φίλων ἐν χερσίν, ἐπεὶ πόλεμον τολύπευσε.
τῶ κέν οἱ τύμβον μὲν ἐποίησαν Παναχαιοί,
370 ἠδέ κε καὶ ᾧ παιδὶ μέγα κλέος ἤρατ’ ὀπίσσω
νῦν δέ μιν ἀκλειῶς ἅρπυιαι ἀνηρείψαντο.
αὐτὰρ ἐγὼ παρ’ ὕεσσιν ἀπότροπος· οὐδὲ πόλινδε
ἔρχομαι, εἰ μή πού τι περίφρων Πηνελόπεια
ἐλθέμεν ὀτρύνῃσιν, ὅτ’ ἀγγελίη ποθὲν ἔλθοι.
375 ἀλλ’ οἱ μὲν τὰ ἕκαστα παρήμενοι ἐξερέουσιν,
ἠμὲν οἳ ἄχνυνται δὴν οἰχομένοιο ἄνακτος,
ἠδ’ οἳ χαίρουσιν βίοτον νήποινον ἔδοντες·
ἀλλ’ ἐμοὶ οὐ φίλον ἐστὶ μεταλλῆσαι καὶ ἐρέσθαι,
ἐξ οὗ δή μ’ Αἰτωλὸς ἀνὴρ ἐξήπαφε μύθῳ,
380 ὅς ῥ’ ἄνδρα κτείνας, πολλὴν ἐπὶ γαῖαν ἀληθείς,
ἦλθεν ἐμὰ πρὸς δώματ’· ἐγὼ δέ μιν ἀμφαγάπαζον.
φῆ δέ μιν ἐν Κρήτεσσι παρ’ Ἰδομενῆϊ ἰδέσθαι
νῆας ἀκειόμενον, τάς οἱ ξυνέαξαν ἄελλαι·
καὶ φάτ’ ἐλεύσεσθαι ἢ ἐς θέρος ἢ ἐς ὀπώρην,
385 πολλὰ χρήματ’ ἄγοντα, σὺν ἀντιθέοις ἑτάροισι.
καὶ σύ, γέρον πολυπενθές, ἐπεί σέ μοι ἤγαγε δαίμων,
μήτε τί μοι ψεύδεσσι χαρίζεο μήτε τι θέλγε·
οὐ γὰρ τοὔνεκ’ ἐγώ σ’ αἰδέσσομαι οὐδὲ φιλήσω,
ἀλλὰ Δία ξένιον δείσας αὐτόν τ’ ἐλεαίρων.
ever since the time when an Aetolian man led me on with a speech,
380 who, mark you, had killed a man, had wandered over the earth,
and came to my house, and I embraced him with affection. [143]
He said that he had seen him among the Cretans at Idomeneus’ place,
repairing ships, which the winds had smashed.
And he said [he] would return either in summer or at harvest,
385 bringing a lot of money, with his godlike companions.
And you, much-suffering old man, since a daimon brought you to me,
don’t try to ingratiate yourself with me, charm me (θέλγε) with your lies:
not for that will I respect you and treat you kindly,
but fearing Zeus Xenios and pitying you-yourself (αὐτόν: [144] him?).
The Cloak Story
λίην γὰρ νηῶν ἑκὰς ἤλθομεν· ἀλλά τις εἴη
εἰπεῖν Ἀτρεΐδῃ Ἀγαμέμνονι, ποιμένι λαῶν,
εἰ πλέονας παρὰ ναῦφιν ἐποτρύνειε νέεσθαι …
Hear me, friends! A divine dream came to me in my sleep:
We have come too far from the ships! Now would there be anyone
to tell Atreus’ son Agamemnon, shepherd of the people,
in hopes he will order more men to come from the ships?
Eumaeus’ Autobiography
καὶ τότ’ ἄρ’ ἄγγελον ἧκαν, ὃς ἀγγείλειε γυναικί.
But when at last the hollow ship was loaded for them to go,
just then they sent a messenger, who was to bring word to the woman.
οὔτ’ ἔπος οὔτε τι ἔργον, ἐπεὶ κακὸν ἔμπεσεν οἴκῳ,
ἄνδρες ὑπερφίαλοι· μέγα δὲ δμῶες χατέουσιν
ἀντία δεσποίνης φάσθαι καὶ ἕκαστα πυθέσθαι
καὶ φαγέμεν πιέμεν τε, ἔπειτα δὲ καί τι φέρεσθαι
ἀγρόνδ’, οἷά τε θυμὸν ἀεὶ δμώεσσιν ἰαίνει.
either word or deed, since evil has fallen on the house,
hyperphialoi [haughty] men. Greatly do the domestics miss
talking opposite the mistress and finding everything out
and eating and drinking, and then too bringing something
fieldward [cf. 370, also initial position], such as always warms the spirit of domestics.
πολλὸν ἀπεπλάγχθης σῆς πατρίδος ἠδὲ τοκήων.
ἀλλ’ ἄγε μοι τόδε εἰπὲ καὶ ἀτρεκέως κατάλεξον,
ἠὲ διεπράθετο πτόλις ἀνδρῶν εὐρυάγυια,
ᾗ ἔνι ναιετάασκε πατὴρ καὶ πότνια μήτηρ,
ἦ σέ γε μουνωθέντα παρ’ οἴεσιν ἢ παρὰ βουσὶν
ἄνδρες δυσμενέες νηυσὶν λάβον ἠδ’ ἐπέρασσαν
τοῦδ’ ἀνδρὸς πρὸς δώμαθ’, ὁ δ’ ἄξιον ὦνον ἔδωκε.
O popoi, how little you were, swineherd Eumaeus,
when you were driven far from your fatherland and your parents!
But come, tell me this and tally it precisely,
was it ravaged by men—the town with wide ways,
in which your father lived and your mistress mother,
or while you were alone among sheep or cattle
did hostile men take you in ships and cross you over
to the house of this man, and he gave a worthy price?
Ὀρτυγίης καθύπερθεν, ὅθι τροπαὶ ἠελίοιο,
οὔ τι περιπληθὴς λίην τόσον, ἀλλ’ ἀγαθὴ μέν,
εὔβοτος, εὔμηλος, οἰνοπληθής, πολύπυρος.
πείνη δ’ οὔ ποτε δῆμον ἐσέρχεται, οὐδέ τις ἄλλη
νοῦσος ἐπὶ στυγερὴ πέλεται δειλοῖσι βροτοῖσιν·
ἀλλ’ ὅτε γηράσκωσι πόλιν κάτα φῦλ’ ἀνθρώπων,
ἐλθὼν ἀργυρότοξος Ἀπόλλων Ἀρτέμιδι ξὺν
οἷς ἀγανοῖς βελέεσσιν ἐποιχόμενος κατέπεφνεν.
ἔνθα δύω πόλιες, δίχα δέ σφισι πάντα δέδασται·
τῇσιν δ’ ἀμφοτέρῃσι πατὴρ ἐμὸς ἐμβασίλευε,
Κτήσιος Ὀρμενίδης, ἐπιείκελος ἀθανάτοισιν.
There is a certain island called Syrie—perhaps you’ve heard of it:
above Ortygia, where are the turnings of the sun.
Not at all too populous, but good:
good for grazing, good for flocks, full of wine, lots of wheat.
Hunger never approaches the people, nor does any other
illness come around, chilling for poor mortals.
But when they get old, the tribes of folks in this city,
approaching, silver-bowed Apollo, with Artemis,
with their gentle arrows plying, put to death.
There are two cities, and every thing is divided in twain:
and of them both my father was the king,
Ktesios son of Ormenos, like to the immortals.
Eumaeus’ homeland, Syrie, is set at the τροπαὶ ἠελίοιο, “turnings of the sun” (15.404), that point on the eastern horizon where the sun rises at the winter solstice: where it “turns around” and comes north again. [204] The fact that, elsewhere in hexameter, τροπαὶ ἠελίοιο refers only to a time [205] makes the location all the more fantastic, as does the way it is layered on top of the current point in time: the very turning of the year itself. “I am from right now, the turning-point.” This is the turning point. A setting at a point on the horizon indicates emphatically the fairy-tale nature of his home. [206] Eumaeus follows this up with golden-age imagery: the fertility and the absence of evil in Syrie, and the fact that Apollo and Artemis kill the inhabitants when they grow old with “gentle arrows.” This detail will recur in what follows. [207]
καλή τε μεγάλη τε καὶ ἀγλαὰ ἔργ’ εἰδυῖα·
There was in the house of my father a Phoenician woman,
beautiful and tall and knowing splendid works.
εὐνῇ καὶ φιλότητι, τά τε φρένας ἠπεροπεύει
θηλυτέρῃσι γυναιξί, καὶ ἥ κ’ εὐεργὸς ἔῃσιν.
First, as she was washing, someone mingled with her by a hollow ship
in bed and in love, which beguile the minds
of tender women, even one ever so good at her work.
ἀγρόθεν ἐρχομένην, πέρασαν δέ με δεῦρ’ ἀγαγόντες
τοῦδ’ ἀνδρὸς πρὸς δώμαθ’· ὁ δ’ ἄξιον ὦνον ἔδωκε. [= 388]
But Taphian pirate-men seized me
as I was coming from the field, and sold me, bringing me here
to the house of this man: and he gave a worthy price.
τόν κεν ἄγοιμ’ ἐπὶ νηός, ὁ δ’ ὑμῖν μυρίον ὦνον
ἄλφοι, ὅπῃ περάσητε κατ’ ἀλλοθρόους ἀνθρώπους.
so clever/profitable is he, running along outside:
him I can bring on board, and he would fetch you an exorbitant price,
wherever you sell him among foreign peoples.
ἔνθα με Λαέρτης πρίατο κτεάτεσσιν ἑοῖσιν.
οὕτω τήνδε τε γαῖαν ἐγὼν ἴδον ὀφθαλμοῖσι.
The wind and the water brought them near to Ithaka,
where Laertes bought me with his goods.
That is the way I came to see this land with my eyes.
Eumaeus and Phoenix
Eumaeus as Judge
The Apostrophes; Divine Swineherd
Footnotes
παναπάλῳ, οἷοί τε ἀνάκτων παῖδες ἔασι,
δίπτυχον ἀμφ’ ὤμοισιν ἔχουσ’ εὐεργέα λώπην·
ποσσὶ δ’ ὑπὸ λιπαροῖσι πέδιλ’ ἔχε, χερσὶ δ’ ἄκοντα.
rinfioratevi, o prati!
Aure, gioite!
Gli augelletti cantando,
i rivi mormorando
or si rallegrino!
Quell’erbe verdeggianti,
quell’onde sussurranti,
or si consolino!
Già ch’è sorta felice,
dal cenere troian,
la mia Fenice!