"ὣς ἐφάμην, ἡ δ᾽ αὐτίκ᾽ ἀμείβετο δῖα θεάων·
‘διογενὲς Λαερτιάδη, πολυμήχαν᾽ Ὀδυσσεῦ,
μή τί τοι ἡγεμόνος γε ποθὴ παρὰ νηὶ μελέσθω,505
ἱστὸν δὲ στήσας, ἀνά θ᾽ ἱστία λευκὰ πετάσσας
ἧσθαι· τὴν δέ κέ τοι πνοιὴ Βορέαο φέρῃσιν.
ἀλλ᾽ ὁπότ᾽ ἂν δὴ νηὶ δι᾽ Ὠκεανοῖο περήσῃς,
ἔνθ᾽ ἀκτή τε λάχεια καὶ ἄλσεα Περσεφονείης,
μακραί τ᾽ αἴγειροι καὶ ἰτέαι ὠλεσίκαρποι,510
νῆα μὲν αὐτοῦ κέλσαι ἐπ᾽ Ὠκεανῷ βαθυδίνῃ,
αὐτὸς δ᾽ εἰς Ἀίδεω ἰέναι δόμον εὐρώεντα.
ἔνθα μὲν εἰς Ἀχέροντα Πυριφλεγέθων τε ῥέουσιν
Κώκυτός θ᾽, ὃς δὴ Στυγὸς ὕδατός ἐστιν ἀπορρώξ,
πέτρη τε ξύνεσίς τε δύω ποταμῶν ἐριδούπων·515
ἔνθα δ᾽ ἔπειθ᾽, ἥρως, χριμφθεὶς πέλας, ὥς σε κελεύω,
βόθρον ὀρύξαι, ὅσον τε πυγούσιον ἔνθα καὶ ἔνθα,
ἀμφ᾽ αὐτῷ δὲ χοὴν χεῖσθαι πᾶσιν νεκύεσσιν,
πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ,
τὸ τρίτον αὖθ᾽ ὕδατι· ἐπὶ δ᾽ ἄλφιτα λευκὰ παλύνειν.520
πολλὰ δὲ γουνοῦσθαι νεκύων ἀμενηνὰ κάρηνα,
ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη,
ῥέξειν ἐν μεγάροισι πυρήν τ᾽ ἐμπλησέμεν ἐσθλῶν,
Τειρεσίῃ δ᾽ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ
παμμέλαν᾽, ὃς μήλοισι μεταπρέπει ὑμετέροισιν.525
αὐτὰρ ἐπὴν εὐχῇσι λίσῃ κλυτὰ ἔθνεα νεκρῶν,
ἔνθ᾽ ὄιν ἀρνειὸν ῥέζειν θῆλύν τε μέλαιναν
εἰς Ἔρεβος στρέψας, αὐτὸς δ᾽ ἀπονόσφι τραπέσθαι
ἱέμενος ποταμοῖο ῥοάων· ἔνθα δὲ πολλαὶ
ψυχαὶ ἐλεύσονται νεκύων κατατεθνηώτων.530
δὴ τότ᾽ ἔπειθ᾽ ἑτάροισιν ἐποτρῦναι καὶ ἀνῶξαι
μῆλα, τὰ δὴ κατάκειτ᾽ ἐσφαγμένα νηλέι χαλκῷ,
δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν,
ἰφθίμῳ τ᾽ Ἀίδῃ καὶ ἐπαινῇ Περσεφονείῃ·
αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ535
ἧσθαι, μηδὲ ἐᾶν νεκύων ἀμενηνὰ κάρηνα
αἵματος ἆσσον ἴμεν, πρὶν Τειρεσίαο πυθέσθαι.
ἔνθα τοι αὐτίκα μάντις ἐλεύσεται, ὄρχαμε λαῶν,
ὅς κέν τοι εἴπῃσιν ὁδὸν καὶ μέτρα κελεύθου
νόστον θ᾽, ὡς ἐπὶ πόντον ἐλεύσεαι ἰχθυόεντα.’540
ὣς ἔφατ᾽, αὐτίκα δὲ χρυσόθρονος ἤλυθεν Ἠώς.
ἀμφὶ δέ με χλαῖνάν τε χιτῶνά τε εἵματα ἕσσεν·
αὐτὴ δ᾽ ἀργύφεον φᾶρος μέγα ἕννυτο νύμφη,
λεπτὸν καὶ χαρίεν, περὶ δὲ ζώνην βάλετ᾽ ἰξυῖ
καλὴν χρυσείην, κεφαλῇ δ᾽ ἐπέθηκε καλύπτρην.545
notes
Circe informs Odysseus that he must speak to the seer Tiresias, who will explain how to reach Ithaca.
Circe reassures Odysseus that he will not need anyone to guide the ship to the edge of Hades. The voyage will proceed on autopilot—presumably with supernatural aid—while he and his men sit in the ship. Once they have arrived, they will need to carry out various specific tasks to appease the gods and summon the prophet Teiresias, who will show them the way to get home. Detailed instructions follow, a three-part a mix of ritualized actions from various sources, which seems to reflect festivals of the dead when spirits are summoned from the underworld to mingle with the living.
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But Homer’s version differs in one important respect from those occasions: the Greeks will first go to Hades and then call up the dead. Thus, the entire episode also draws on perhaps the most common and most important heroic adventure, the katabasis, or journey downward to the land of the dead, where the hero typically confronts deep knowledge about the future and about himself only available there and returns to the world of the living. The function of this momentous episode in the Odyssey will differ in some ways from that in many other stories, as we will see.
The principal aim of the mission for Odysseus will be to consult Teiresias about how to get back to Ithaka. This straightforward goal seems decidedly less mysterious and profound than what Gilgamesh learns by confronting the inescapable fact of his own mortality or what Achilles, after being trapped in his own self-created hell, comes to realize in his encounter with Priam. (Or, much later in the epic tradition but equally relevant, what Aeneas’s father reveals to him: his role in the eventual founding of Rome and a preview of the next thousand years of Roman history.) But if the knowledge that Teiresias will offer to Odysseus seems more prosaic than the prize offered to other heroes, it is in fact what he needs to know to reach his fullest potential as a man, as the Odyssey presents it. As the heroes of tragic stories, Gilgamesh and Achilles can only evolve into the men they must be by accepting that they must die. The Odyssey’s comic form requires not acceptance from its hero, but survival. He must win back his rightful status, no matter what the cost to others along the way. The knowledge of how to do this is what Odysseus must gain when he encounters the land of the dead.
We can explore this way of understanding Odysseus’s katabasis further by looking at the encounter with the nymph Eidothea and her father Proteus that Menelaus describes in Book 4. There and here, a female figure with special powers tells a stranded hero how to approach a wise adviser, who will rise from some deep, dark place and tell him the way to sail home across the sea (4.389–90 = 10.539–40). In both cases, the hero is crushed to hear what he must do before he can achieve his homecoming (4.538–41 = 10.496–99). Menelaus must ambush Proteus and control the creature’s shape-shifting to get secret knowledge, while Odysseus will draw the prophet to him with special rituals. Each hero will receive some general information about how to get home and learn the fate of his comrades who have died at Troy or on the homeward journey; each will also hear how he will die.
Tracing these parallels show us Homer characteristically building Odysseus’ katabasis on earlier narrative patterns. Menelaus ambushes Proteus and learns that he must return to Egypt and sacrifice to the gods in order to reach home safely. He then hears about the deaths of Ajax and Agamemnon, the former punished for angering Athena, the latter killed treacherously by his cousin Aegisthus. Pressing Proteus further, he learns of Odysseus’ captivity on Calypso’s island. Finally comes the most important information, his own fate after he dies. Because he is Helen’s husband, he will live on after death in the Elysian Fields, where there is no snow, no rain, only soft breezes (Od. 4.465–570).
What we learn of Menelaus and his ultimate fate will in fact resonate twice in the portrait of Odysseus. When the nymph Ino saves him from being pulled under the waves by Calypso’s cloak in Book 5 (333–53), we hear a clear echo of Menelaus and Eidothea. The implied parallels between the two heroes are instructive for our understanding of Odysseus’s character. By declining to stay with Calypso, he refuses the easy existence that awaits Menelaus, choosing to fight on toward Ithaka. He reclaims his identity by refusing the fatal allure of the nymph’s timeless oblivion and returning to the world of death and change. This choice is fundamental to Homer’s portrait of his hero and will be echoed in each of Odysseus’s triumphant returns from anonymous stranger to famous hero along the way to Ithaka.
The Menelaus paradigm surfaces again in Books 10 and 11, with Eidothea’s role as rescuer and the prophecies of Proteus divided between Circe and Teiresias. Like Menelaus, Odysseus will hear about the deaths of his former comrades and receive detailed instructions about how to proceed on his journey home. He, like Menelaus, will eventually learn about the end of his life: one last trek inland, where a “gentle death” that will come from the sea in “comfortable old age.” Unlike Menelaus, who is given eternal bliss because he married the right woman, Odysseus will struggle to earn his gentle ending. And finally, the parallels imply the question that will come to dominate the last third of the poem: Will Penelope turn out to be another Helen?
Further Reading
Anderson, W.S. 1958. “Calypso and Elysium.” Classical Journal 54, 2–11.
Heubeck, A. and A. Hoekstra, eds. 1989. A Commentary on Homer’s Odyssey, vol. II, Books IX–XVI, 71–72. Oxford: Oxford University Press.
Van Nortwick, T. 1992. Somewhere I Have Never Travelled: The Second Self and the Hero’s Journey in Ancient Epic, 28–29; 134–138. New York: Oxford University Press.
505 τί: “at all,” adverbial accusative.
505 ἡγεμόνος: objective genitive with ποθή.
505 μελέσθω: “let (nom.) be a concern for …,” with dative (τοι); 3rd sing. mid. imperat.
506 ἀνά … πετάσσας: tmesis, nom. sing. aor. ptc. > ἀναπετάννυμι, “to spread open, unfurl.”
507 ἧσθαι: infin. > ἧμαι. Used as imperatative.
507 τὴν: the ship.
507 κέ … φέρῃσιν: subjunctive with κε (ἄν) in an independent sentence, in place of a future (Monro 275b; Smyth 1813).
507 φερῃσιν: 3rd sing. pres. subj..
508 ὁπότ᾽ ἂν … περήσῃς: general temporal clause (ἄν + subj.).
509 ἔνθ(α): “to where (there are).”
510 ὠλεσίκαρποι: according to Theophrastus (Enquiry into Plants 3.1.3), "the willow is said to shed its fruit early, before it is fully matured and ripened; and so the poet not unfittingly calls it 'the willow which loses its fruit' (trans. Arthur F. Hort). A fitting tree for the Underworld.
511 αὐτοῦ: “there.”
511 κέλσαι: “beach,” “put … to shore,” infin. as imperat. > κέλλω.
512 αὐτὸς: “yourself,” intensive.
512 ἰέναι: infin. as imperat. > εἶμι.
514 ἀπορρώξ: “a branch,” lit., "a piece broken off," see LSJ ἀπορρώξ II.
515 πέτρη τε ξύνεσίς τε: hendiadys (Smyth 3025) for "a rocky confluence," either rapids or a waterfall.
516 ἥρως: vocative
516 χριμφθεὶς πέλας: “having been brought near,” “having approached.” πέλας is strictly speaking redundant.
516 χριμφθεὶς: nom. sing. aor. pass. ptc. > χρίμπτω.
517 ὀρύξαι: aor. infin. as imperat. > ὀρύσσω.
517 ὅσσον τε πυγούσιον ἔνθα καὶ ἔνθα: “a cubit square" (lit., “as much as a cubit in this direction and that”). The relative clause is attracted to the accusative case of the antecedent, βόθρον (Monro 271.1; Smyth 2532). The τε is untranslatable (Monro 332; Smyth 2970). The instructions given in 10.517–25 are carried out in 11.25–33.
518 χεῖσθαι: infin. as imperat. > χέω; the middle has the same meaning as the active..
519 ἡδέι: "sweet," > ἡδύς.
520 ἐπὶ: “on top,” "over it," adverbial.
520 παλύνειν: infin. as imperat.
521 πολλὰ: “many times,” or “much,” adverbial.
521 γουνοῦσθαι: “entreat …, vowing to ….” The infinitive is used as an imperative. The verb seems to imply both an entreaty and a vow (Cunliffe).
521 νεκύων ἀμενηνὰ κάρηνα: a periphrasis (Smyth 3041) for ψυχαί.
522 ἥ τις: “whichever is …”
523 ῥέξειν: “to sacrifice,” fut. infin. > ῥέζω, complementing the implied verb of vowing (line 521).
523 πυρήν: “pyre” or “altar."
523 ἐμπλησέμεν: fut. infin. > ἐμπίμπλημι, “to fill with,” + gen.
524 ἀπάνευθεν: “separately.”
524 οἴῳ: "alone," modifying Τειρεσίῃ.
525 παμμέλαν(α): "all black," modifying ὄϊν.
525 μεταπρέπει: “stands out among,” with dative.
526 ἐπὴν … λίσῃ: general temporal clause.
526 λίσῃ: 2nd sing. aor. subj. > λίσσομαι.
536 εὐχῇσι: fem. dat. sing. > εὐχή.
527 ῥέζειν: infin. as imperat.
527 θῆλύν: "female," i.e., a ewe.
528 στρέψας: “turning them” (i.e, making them bow their heads).
528 αὐτὸς: “you yourself,” intensive.
528 τραπέσθαι: “turn,” infin. as imperat. > τρέπω.
529 ἱέμενος: “moving toward” (i.e., facing), with genitive, see LSJ ἵημι II.2.
531 ἑτάροισιν: dative with compound verb.
531 ἀνῶξαι: “command them to,” infin. as imperat, with the complementary infinitives (κατακῆαι, ἐπεύξασθαι) in 533.
532 τὰ δὴ: “the very ones which…,” relative.
532 κατέκειτ᾽: κατέκειτο, > κατάκειμαι, singular verb with the neuter plural subject τά.
532 ἐσφαγμένα: perf. ptc. > σφάζω.
534 Ἀΐδῃ…Περσεφονειῃ: in apposition to θεοῖσιν.
535 αὐτὸς: “you yourself,” intensive.
536 ἧσθαι: infin. as imperat. > ἧμαι
536 ἐᾶν: “allow,” infin. as imperat. > ἐάω
536 κάρηνα: “heads,” metonymy for ψυχαί, “souls” (or ghosts).
537 ἆσσον: “near to,” with genitive.
537 ἴμεν: complementary infin. > εἶμι governed by ἐᾶν.
537 πρὶν: “before you …,” followed by an infinitive.
537 πύθεσθαι: “inquire of …,” aor. infin. used as imperat. > πυνθάνομαι, followed by the genitive.
539 κέν … εἴπῃσιν: subjunctive with κε (ἄν) in an independent sentence, in place of a future (Monro 275b; Smyth 1813).
539 εἴπῃσιν: 3rd sing. aor. subj.
540 ὡς: “how…,” in apposition to νόστον.
540 ἐλεύσεαι: 2nd sing. fut. > ἔρχομαι.
542 ἀμφὶ: either with με (“around me”) or tmesis with ἔσσεν; > ἀμφιέννυμι, “to put (acc. of thing) on (acc. of person).”
542 ἕσσεν: “she put on,” > ἕννυμι, or tmesis with ἀμφί (see note above).
543 αὐτὴ: with νύμφη.
543 φᾶρος: "cloak."
543 ἕννυτο: “put on (herself),” mid. > ἕννυμι. The middle is reflex.
544 περὶ … βάλετ(ο): “put (acc.) around (dat.),” tmesis, 3rd sing. aor. mid. > περιβάλλω.
vocabulary
ἀμείβω ἀμείψω ἤμειψα ἤμειφα ἤμειμμαι ἠμείφθην: to respond, answer; to exchange; (mid.) to take turns, alternate; to change, place, pass
δῖος –α –ον: divine, godlike, shining
θεά –ᾶς ἡ: goddess
διογενής –ές: sprung from Zeus (epithet of Odysseus)
Λαερτιάδης –ου ὁ: son of Laertes (Odysseus)
πολυμήχανος –ον: full of resources, inventive, ever-ready
Ὀδυσσεύς –έως ὁ: Odysseus, king of Ithaca, hero of the Odyssey
ποθή –ῆς ἡ: longing, desire 505
μέλω μέλησω ἐμέλησα μεμέληκα ––– –––: be an object of care or interest
ἱστός –οῦ ὁ: mast, beam; loom
ἱστίον –ου τό: a sail
λευκός –ή –όν: white; light, bright
πεταννύω/πετάννυμι πετῶ ἐπέτασα πεπέτακα πέπταμαι ἐπετάσθην: to spread out
ἧμαι (or κάθημαι) ––– ––– ––– ––– –––: sit
τοι: let me tell you, surely
πνοιή –ῆς ἡ: a blowing, blast, breeze
Βορέης Βορέαο ὁ: Boreas, North Wind
ὁπότε: when
Ὠκεανός –οῦ ὁ: Oceanus
περάω περάσω (or περῶ) ἐπέρασα πεπέρακα ––– –––: to cross, go across; to penetrate
ἀκτή –ῆς ἡ: headland, foreland, promontory
λάχεια: (adj.) well-tilled, fertile
ἄλσος –ους τό: a glade
Περσεφόνη –ης ἡ: Persephone, Proserpine
αἴγειρος –ου ἡ: black poplar tree 510
ἰτέα (Ion. ἰτέη or ἰτείη) –ας ἡ: a willow
ὠλεσίκαρπος –ον: losing its fruit (epithet of willows)
αὐτοῦ: at the very place, here, there
κέλλω κέλσω/κελῶ ἔκελσα: to bring to shore; to land, enter harbor
Ὠκεανός –οῦ ὁ: Oceanus
βαθυδίνης –ου or βαθυδινήεις –εντος: deep-eddying
Ἀΐδης –ου ὁ: Hades
δόμος –ου ὁ: house, home
εὐρώεις –εσσα –εν: dank
Ἀχέρων –οντος ὁ: Acheron, river of woe
Πυριφλεγέθων –οντος ὁ: Pyriphlegethon, a river of the nether world
ῥέω ῥυήσομαι ––– ἐρρύηκα ––– ἐρρύην: to flow, run, stream
Κωκυτός –οῦ ὁ: Cocȳtus, river of the nether world
Στύξ Στυγός ἡ: the Styx
ἀπορρώξ –ῶγος: piece, portion; branch, tributary
πέτρη –ης ἡ: rock, cliffs, shelf of rock 515
σύνεσις –εως ἡ: comprehension, understanding, confluence
ἐρίγδουπος –ον: loud-thundering
ἥρως ἥρωος ὁ: hero, warrior
χρίμπτω ––– ––– ––– ––– –––: to bring near
πέλας: near (+gen.)
βόθρος –ου ὁ: hole or pit dug in the ground
ὀρύσσω ὀρύξω ὤρυξα ὀρώρυκα ὀρώρυγμαι ὠρύχθην: to dig, dig through, quarry
πυγούσιος –α –ον: measuring the length of a πυγών, length from the elbow to the first joint of the finger, a cubit
χοή –ῆς ἡ: a drink-offering, libation
χέω χέω ἔχεα or ἔχευα κέχυκα κέχυμαι ἐχύθην: to pour, shed
νέκυς –υος τό: dead body, corpse
μελίκρητον –ου τό: a drink of honey and milk
μετέπειτα: afterwards, thereafter
οἶνος –ου ὁ: wine
αὖτε: in turn, moreover, still, again, on the other hand 520
ἄλφιτον –ου τό: barley flower (usually plur.)
λευκός –ή –όν: white; light, bright
παλύνω ––– ––– ––– ––– –––: to strew
γουνόομαι – – – – –: to clasp by the knees: implore
νέκυς –υος τό: dead body, corpse
ἀμενηνός [–ή] –όν: powerless, fleeting, feeble
κάρηνον –ου τό: head; peak, summit
Ἰθάκη –ης ἡ: Ithaca, the home of Odysseus, an island on the West coast of Greece
στεῖρος -α -ον: barren
ῥέζω ῥέξω ἔρρεξα – – ἐρρέχθην: to do, accomplish; to offer (sacrifice)
μέγαρον –ου τό: a large room, hall, feast-hall
πυρή –ῆς ἡ: pyre
ἐμπίμπλημι ἐμπλήσω ἐνέπλησα ἐμπέπληκα ἐμπέπλησμαι ἐωεπλήθην: to fill; (mid.) to get one's fill of
ἐσθλός –ή –όν: good
Τειρεσίας –ου ὁ: Tiresias, a seer of Thebes
ἀπάνευθε: far, remote; far from, separately from (+ gen.)
ὄϊς ὄϊος ὁ/ἡ: sheep
ἱερεύω ἱερεύσω ἱέρευσα: to slaughter
οἶος –α –ον: alone
παμμέλας –αινα –αν: all-black 525
μῆλον –ου τό: sheep or goat; (plur.) flock
μεταπρέπω μεταπρέψω μετέπρεψα: to be the best among, be conspicuous among
ἀτάρ (or αὐτάρ): but, yet
ἐπήν = ἐπεὶ ἄν: when, after
εὐχή –ής ἡ: prayer
λίσσομαι ––– ἐλλισάμην/ἐλιτόμην ––– ––– –––: to pray, beg; to beseech with prayer
κλuτός –ή –όν: illustrious, glorious
νεκρός –οῦ ὁ: corpse
ὄϊς ὄϊος ὁ/ἡ: sheep
ἀρνειός –οῦ ὁ: ram, wether (3-year old ram)
ῥέζω ῥέξω ἔρρεξα – – ἐρρέχθην: to do, accomplish; to offer (sacrifice)
θῆλυς θήλεια θῆλυ: female, feminine, soft
μέλας μέλαινα μέλαν: black, dark, obscure
Ἔρεβος –ευς τό: Erebos, personification of darkness in Greek mythology
στρέφω στρέψω ἔστρεψα ––– ἔστραμμαι ἐστράφθην: to turn
ἀπονόσφι: aside, far apart (adv.); away from (+ gen.)
ῥοή –ῆς ἡ: a river, stream, flood
νέκυς –υος τό: dead body, corpse 530
καταθνῄσκω καταθανοῦμαι κατέθανον κατατέθνηκα ––– –––: to die
ἑταῖρος –ου ὁ: comrade, companion
ἐποτρύνω ἐποτρυνῶ ἐπώτρυνα: to incite, urge on; to provoke; (mid.) to speed up, make hurry
ἄνωγα (pf. as pres.), ἠνώγεα (plupf. as impf.): to command, invite, exhort
μῆλον –ου τό: sheep or goat; (plur.) flock
κατάκειμαι κατακείσομαι: to lie down, lie outstretched
σφάζω σφάξω ἔσφαξα ἔσφακα ἔσφαγμαι ἐσφάχθην: to kill, slaughter
νηλής –ές: pitiless, ruthless
χαλκός –οῦ ὁ: bronze, copper, weapon
δέρω δερῶ ἔδειρα – δέδαρμαι ἐδάρθην: to skin, flay
κατακαίω κατακαύσω κατέκαυσα κατακέκαυμαι κατεκαύθην: burn completely
ἐπεύχομαι ἐπεύξομαι ἐπευξάμην/ἐπηυξάμην ἐπηῦγμαι ––– –––: to pray
ἴφθιμος [–η] –ον: strong, robust, vigorous
Ἀΐδης –ου ὁ: Hades
ἐπαινός -ή -όν: dread, terrifying, awesome (epithet of Persephone)
Περσεφόνη –ης ἡ: Persephone, Proserpine
ξίφος –ους τό: sword 535
εἰρύω/ἐρύω ἐρύσω/ἐρύω εἴρυσα/ἔρυσα/ἔρυσσα εἴρυσα/ἔρυσα/ἔρυσσα –– –– εἰρύσθην: to pull, draw, drag; to guard
μηρός –οῦ ὁ: the thigh
ἧμαι (or κάθημαι) ––– ––– ––– ––– –––: sit
νέκυς –υος τό: dead body, corpse
ἀμενηνός [–ή] –όν: powerless, fleeting, feeble
κάρηνον –ου τό: head; peak, summit
ἆσσον: nearer, very near
Τειρεσίας –ου ὁ: Tiresias, a seer of Thebes
μάντις –εως ὁ: prophet
ὄρχαμος –ου ὁ: leader, commander, warlord
μέτρον –ου τό: a measure, proportion, rule
κέλευθος –ου ἡ: path, with neuter plural κέλευθα
νόστος –ου ὁ: return (home) 540
πόντος –ου ὁ: sea, open sea
ἰχθυόεις –εσσα –εν: full of fish, fishy
χρυσόθρονος –ον: gold-enthroned
ἠώς ἠοῦς ἡ: dawn; Dawn
χλαῖνα –ης ἡ: cloak, mantle
χιτών –ῶνος ὁ: inner garment
εἷμα –ατος τό: clothing
ἕννυμι ἕσσω ἕσσα: clothe, put on clothing
ἀργύφεος –η –ον: silver-white
φᾶρος –ους τό: cloak
ἕννυμι ἕσσω ἕσσα: clothe, put on clothing
νύμφη –ης ἡ: a young wife, bride; nymph, a divinity of waters or woods
λεπτός –ή –όν: (husked, threshed) fine, thin, delicate, subtle
χαρίεις –ίεσσα –ίεν: graceful, charming, beautiful
ζώνη –ης ἡ: a belt, girdle
ἰξύς –ύος ἡ: the waist
χρύσεος –η –ον: golden, gold-inlaid 545
ἐπιτίθημι ἐπιθήσω ἐπέθηκα ἐπιτέθηκα ––– ἐπετέθην: to lay/put upon, set up, apply oneself
καλύπτρα –ας ἡ: a woman's veil