"Δήλῳ δή ποτε τοῖον Ἀπόλλωνος παρὰ βωμῷ
φοίνικος νέον ἔρνος ἀνερχόμενον ἐνόησα·
ἦλθον γὰρ καὶ κεῖσε, πολὺς δέ μοι ἕσπετο λαός,
τὴν ὁδὸν ᾗ δὴ μέλλεν ἐμοὶ κακὰ κήδε᾽ ἔσεσθαι.165
ὣς δ᾽ αὔτως καὶ κεῖνο ἰδὼν ἐτεθήπεα θυμῷ
δήν, ἐπεὶ οὔ πω τοῖον ἀνήλυθεν ἐκ δόρυ γαίης,
ὡς σέ, γύναι, ἄγαμαί τε τέθηπά τε, δείδια δ᾽ αἰνῶς
γούνων ἅψασθαι· χαλεπὸν δέ με πένθος ἱκάνει.
χθιζὸς ἐεικοστῷ φύγον ἤματι οἴνοπα πόντον·170
τόφρα δέ μ᾽ αἰεὶ κῦμ᾽ ἐφόρει κραιπναί τε θύελλαι
νήσου ἀπ᾽ Ὠγυγίης. νῦν δ᾽ ἐνθάδε κάββαλε δαίμων,
ὄφρ᾽ ἔτι που καὶ τῇδε πάθω κακόν· οὐ γὰρ ὀίω
παύσεσθ᾽, ἀλλ᾽ ἔτι πολλὰ θεοὶ τελέουσι πάροιθεν.
ἀλλά, ἄνασσ᾽, ἐλέαιρε· σὲ γὰρ κακὰ πολλὰ μογήσας175
ἐς πρώτην ἱκόμην, τῶν δ᾽ ἄλλων οὔ τινα οἶδα
ἀνθρώπων, οἳ τήνδε πόλιν καὶ γαῖαν ἔχουσιν.
ἄστυ δέ μοι δεῖξον, δὸς δὲ ῥάκος ἀμφιβαλέσθαι,
εἴ τί που εἴλυμα σπείρων ἔχες ἐνθάδ᾽ ἰοῦσα.
σοὶ δὲ θεοὶ τόσα δοῖεν ὅσα φρεσὶ σῇσι μενοινᾷς,180
ἄνδρα τε καὶ οἶκον, καὶ ὁμοφροσύνην ὀπάσειαν
ἐσθλήν· οὐ μὲν γὰρ τοῦ γε κρεῖσσον καὶ ἄρειον,
ἢ ὅθ᾽ ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον
ἀνὴρ ἠδὲ γυνή· πόλλ᾽ ἄλγεα δυσμενέεσσι,
χάρματα δ᾽ εὐμενέτῃσι, μάλιστα δέ τ᾽ ἔκλυον αὐτοί."185
τὸν δ᾽ αὖ Ναυσικάα λευκώλενος ἀντίον ηὔδα·
"ξεῖν᾽, ἐπεὶ οὔτε κακῷ οὔτ᾽ ἄφρονι φωτὶ ἔοικας,
Ζεὺς δ᾽ αὐτὸς νέμει ὄλβον Ὀλύμπιος ἀνθρώποισιν,
ἐσθλοῖς ἠδὲ κακοῖσιν, ὅπως ἐθέλῃσιν, ἑκάστῳ·
καί που σοὶ τάδ᾽ ἔδωκε, σὲ δὲ χρὴ τετλάμεν ἔμπης.190
νῦν δ᾽, ἐπεὶ ἡμετέρην τε πόλιν καὶ γαῖαν ἱκάνεις,
οὔτ᾽ οὖν ἐσθῆτος δευήσεαι οὔτε τευ ἄλλου,
ὧν ἐπέοιχ᾽ ἱκέτην ταλαπείριον ἀντιάσαντα.
ἄστυ δέ τοι δείξω, ἐρέω δέ τοι οὔνομα λαῶν.
Φαίηκες μὲν τήνδε πόλιν καὶ γαῖαν ἔχουσιν,195
εἰμὶ δ᾽ ἐγὼ θυγάτηρ μεγαλήτορος Ἀλκινόοιο,
τοῦ δ᾽ ἐκ Φαιήκων ἔχεται κάρτος τε βίη τε."
ἦ ῥα καὶ ἀμφιπόλοισιν ἐυπλοκάμοισι κέλευσε·
"στῆτέ μοι, ἀμφίπολοι· πόσε φεύγετε φῶτα ἰδοῦσαι;
ἦ μή πού τινα δυσμενέων φάσθ᾽ ἔμμεναι ἀνδρῶν;200
οὐκ ἔσθ᾽ οὗτος ἀνὴρ διερὸς βροτὸς οὐδὲ γένηται,
ὅς κεν Φαιήκων ἀνδρῶν ἐς γαῖαν ἵκηται
δηιοτῆτα φέρων· μάλα γὰρ φίλοι ἀθανάτοισιν.
οἰκέομεν δ᾽ ἀπάνευθε πολυκλύστῳ ἐνὶ πόντῳ,
ἔσχατοι, οὐδέ τις ἄμμι βροτῶν ἐπιμίσγεται ἄλλος.205
ἀλλ᾽ ὅδε τις δύστηνος ἀλώμενος ἐνθάδ᾽ ἱκάνει,
τὸν νῦν χρὴ κομέειν· πρὸς γὰρ Διός εἰσιν ἅπαντες
ξεῖνοί τε πτωχοί τε, δόσις δ᾽ ὀλίγη τε φίλη τε.
ἀλλὰ δότ᾽, ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε,
λούσατέ τ᾽ ἐν ποταμῷ, ὅθ᾽ ἐπὶ σκέπας ἔστ᾽ ἀνέμοιο."210
notes
Odysseus continues his flattering speech and concludes by asking Nausicaa for clothing and food. Nausicaa responds by introducing herself and offering to help him. She calls her attendants to bathe him and give him food and drink.
Rolling now, Odysseus kicks it up a notch, citing the quasi-religious awe σέβας (161) that has overtaken him as he gazes at Nausicaa, thus providing a smooth segue into his report of a visit to Delos—Artemis again—where he saw a “slender palm tree” (163) that the young princess resembles.
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So far, he has offered flattery without any underlying sexual suggestiveness, but now he inches closer: he would like to grasp her by the knees…but her radiance forbids it! His worshipful tone then points him toward the position he has been aiming at from the beginning, as a pitiful suppliant in need of help, at the feet of a gracious queen (ἄνασσ᾽, 175). After a brief recap of his travails since leaving Calypso’s island, he finally gets down to business: Could she spare some old rags and show him the way to town? In return, he offers his good wishes:
“σοὶ δὲ θεοὶ τόσα δοῖεν ὅσα φρεσὶ σῇσι μενοινᾷς,
ἄνδρα τε καὶ οἶκον, καὶ ὁμοφροσύνην ὀπάσειαν
ἐσθλήν· οὐ μὲν γὰρ τοῦ γε κρεῖσσον καὶ ἄρειον,
ἢ ὅθ᾽ ὁμοφρονέοντε νοήμασιν οἶκον ἔχητον
ἀνὴρ ἠδὲ γυνή· πόλλ᾽ ἄλγεα δυσμενέεσσι,
χάρματα δ᾽ εὐμενέτῃσι, μάλιστα δέ τ᾽ ἔκλυον αὐτοί.”
“May the gods grant whatever you wish for in your heart,
a husband and a home and sweet agreement in all things;
for nothing is stronger and better, than when
a man and woman keep a home together,
united in their thoughts, bringing much pain to their enemies
and joy to well-wishers; and they are in excellent repute.”
Odyssey 6.180–85
These verses resonate on more than one level. In the immediate context, they mark a return by Odysseus to one of his (and Athena’s) principal messages to the young princess: Time for you to find a husband; the stirrings you are feeling are quite appropriate as a prelude to assuming your proper place in society. Meanwhile, of course, the rugged—and scantily clad—stranger is sending other messages, to which the princess will soon show herself to be receptive. But beyond the present situation, this homily speaks to a larger theme in the poem, the yearning for home that drives the hero. Because we have witnessed the existential choice that Odysseus makes to leave the blissful, timeless life that Calypso offers and keep struggling to reach Penelope—who he admits is only mortal and inferior in beauty to the goddess—his words here take on an outsized importance. The bond he envisions for Nausicaa will turn out to be precisely what he finally wins back in Ithaka, and the key to its strength will be the quality of “thinking alike” that he and Penelope show us there. The entire Nausicaa episode provides a paradigm for the submerged courtship we will see in Books 18–23 as husband and wife, each working in his or her own way, find their way back to the bliss that Odysseus foretells here.
Nausicaa responds with some proverbial wisdom of her own, the gist of which is, “Stranger, you seem smart enough, so you know that Zeus gives out prosperity as he wishes, and mortals must do what they can with what they get. That goes for you.” The tone here fits a royal princess, not the giddy teenager who has just now been playing with her maids. She continues in this grown-up persona, noting that as a suppliant who has come to her town, Odysseus is entitled to her help. She tells him where he is and then introduces herself:
“εἰμὶ δ᾽ ἐγὼ θυγάτηρ μεγαλήτορος Ἀλκινόοιο,
τοῦ δ᾽ ἐκ Φαιήκων ἔχεται κάρτος τε βίη τε.”
“I am the daughter of greathearted Alkinous,
whose power and strength come from the Phaeacians.”
Odyssey 6.196–97
The form of her announcement is striking and unusual. The verb εἰμὶ appears in the first person singular only in two other places in the poem, when Athena in her disguise as Mentes reassures Telemachus that she will be a worthy helpmeet for him as he heads out on his journey to find out about Odysseus (2.286), and when Odysseus reveals his identity to the Phaiacians (9.19). In neither of these cases does ἐγὼ appear. These are not the words of a timid girl but the proud assertion of a princess, who identifies herself not by her proper name but by her place the royal family.
The air of command continues as she chides her handmaidens:
“στῆτέ μοι, ἀμφίπολοι· πόσε φεύγετε φῶτα ἰδοῦσαι;
ἦ μή πού τινα δυσμενέων φάσθ᾽ ἔμμεναι ἀνδρῶν;
οὐκ ἔσθ᾽ οὗτος ἀνὴρ διερὸς βροτὸς οὐδὲ γένηται,
ὅς κεν Φαιήκων ἀνδρῶν ἐς γαῖαν ἵκηται
δηιοτῆτα φέρων· μάλα γὰρ φίλοι ἀθανάτοισιν.
οἰκέομεν δ᾽ ἀπάνευθε πολυκλύστῳ ἐνὶ πόντῳ,
ἔσχατοι, οὐδέ τις ἄμμι βροτῶν ἐπιμίσγεται ἄλλος.
ἀλλ᾽ ὅδε τις δύστηνος ἀλώμενος ἐνθάδ᾽ ἱκάνει,
τὸν νῦν χρὴ κομέειν· πρὸς γὰρ Διός εἰσιν ἅπαντες
ξεῖνοί τε πτωχοί τε, δόσις δ᾽ ὀλίγη τε φίλη τε.
ἀλλὰ δότ᾽, ἀμφίπολοι, ξείνῳ βρῶσίν τε πόσιν τε,
λούσατέ τ᾽ ἐν ποταμῷ, ὅθ᾽ ἐπὶ σκέπας ἔστ᾽ ἀνέμοιο.”
“Stand still, girls. Where are you going, just because you’ve seen
a man? Surely you don’t think this is some enemy coming at us?
There is no man alive nor could there ever be,
who would come to the land of the Phaeacians
bringing an attack. For we are very dear to the immortals.
We live far from others on the much-eddying sea,
at the very edge, and no other mortal mixes with us.
But this wretched wanderer has arrived here,
and we ought to care for him, for Zeus protects
all strangers and wanderers, and the gift is small but precious.
So give food and drink to the stranger, girls,
And bathe him in the river, where there is shelter from the wind.”
Odyssey 6.199–210
Homer’s masterful characterization of Nausicaa continues. Her words, though addressed to the maidens, are full of signals for her guest. Unlike her flighty companions, she is not afraid of him. Rather, she assumes the role he has suggested for her, of the beneficent host. The charming but naive girl who was ashamed to admit to her father that she might be thinking about marriage is gone, replaced by someone more commanding. Whether this version poses a greater threat to Odysseus’s homecoming remains to be seen.
So arresting is the portrait of Nausicaa that we may miss the poet’s sleight of hand in modulating her passage from pre- to post-adolescence in such a brief stretch of narrative. His economical use of traditional materials in the first scene, the shining doors, the divine visitation, establishes the young princess’s position on the boundary between childhood and maturity as the Greeks understood these stages in a girl’s life. The dream and her reaction to it reveal submerged feelings that Athena stirs and Odysseus plays on. Nausicaa’s shyness with her father about her interest in marriage shows us the young, inexperienced part of her still dominant, but then her response to the stranger propels her into quite a different persona, of the regal princess, fully in possession of her feelings and ready to take charge of a potentially frightening situation.
The poet draws on the symbolic power of traditional material in his description of the washing party. The similes, of Artemis at the dance and Odysseus as hungry lion, the ambivalence of casting off the veils and Nausicaa’s solitary approach to the stranger, all send conflicting signals about the intentions on both sides of the encounter. The question of who is a threat to whom hangs in the air. The poet of Odyssey is a master of this kind of multilayered characterization, driven by a deft modulation between the surface of the story and the pull of underlying traditional symbols. We have seen it already in the figure of Calypso and it will surface again in Circe, coming to a crescendo in Penelope.
Further Reading
Thalmann, W. 1992. The Odyssey: An Epic of Return. New York: Twayne Publishers, 54–56.
Van Nortwick, T. 2008. The Unknown Odysseus: Alternate Worlds in Homer’s Odyssey. Ann Arbor: University of Michigan Press, 112–114.
———. 2008. Imagining Men: Ideals of Masculinity in Ancient Greek Culture. Westport, CT: Praeger Publishers, 68–72.
162 Δήλῳ: dative of place where.
162 τοῖον: “such a thing.”
163 φοίνικος νέον ἔρνος: in apposition to τοῖον. φοῖνιξ, here, the date-palm, a kind of tree.
163 ἀνερχόμενον: “growing,” modifying the neuter accusative ἔρνος (LSJ ἀνέρχομαι I.2).
165 τὴν ὁδὸν: “during that journey,” accusative of extent.
165 μέλλεν: unaugmented impf.
167 τοῖον … δόρυ: “such a tree.”
167 ἐκ: with γαίης.
168 δείδια: 1st sing. pf. act. indic. > δείδω, with imperfect force.
169 γούνων: partitive genitive with ἅψασθαι (Smyth 1345).
170 ἐεικοστῷ … ἤματι: dative of time when.
171 τόφρα … αἰεὶ: “all during that time” (Stanford).
171 ἐφόρει: the verb is singular, but has both the singular κῦμα and the plural θύελλαι as subjects.
172 κάββαλε: 3rd sing. aor. act. indic. > καταβάλλω. An example of apocope (Smyth 75D).
173 ὄφρ᾽ … πάθω: purpose clause.
173 που: “I suppose.”
173 τῇδε: “here.”
173 ὀίω: introducing indirect discourse with accusative (κακόν or κακά implied) and infinitive (παύσεσθ[αι]: fut. mid. infin.).
174 πάροιθεν: "before that," i.e., before the ἀνάπαυσις comes (Merry and Riddell).
175 σὲ … / ἐς πρώτην: “to you first” ( = ἐς σὲ πρώτην).
178 ἀμφιβαλέσθαι: infinitive of purpose.
179 εἴλυμα σπείρων: “wrapping of clothes,” perhaps a piece of cloth used to bundle up the laundry for transport.
180 τόσα … ὅσα: “as much as.”
180 δοῖεν: optative of wish (Smyth 1814). 3rd pl. aor. act. opt. > δίδωμι.
180 φρεσὶ σῇσι: dative of place where.
181 ὀπάσειαν: “may they grant,” 3rd pl. aor. act. opt. > ὀπάζω (LSJ ὀπάζω II). Optative of wish.
182 οὐ: “nothing is …,” understand the verb ἐστί.
182 τοῦ: “than this,” genitive of comparison.
183 ἢ ὅθ᾽: “than when …,” introducing a general temporal clause with subjunctive, ἄν/κεν omitted (Smyth 2409).
183 ὁμοφρονέοντε: masc. nom. dual pres. act. ptc. > ὁμοφρονέω.
183 νοήμασιν: “in purpose,” or “in understanding.”
183 ἔχητον: 3rd dual pres. act. subj. > ἔχω; subjunctive in the general temporal clause.
185 μάλιστα δέ τ᾽ ἔκλυον αὐτοί: “they themselves know it [i.e., the χάρμα] best.” The verb ἔκλυον is a gnomic aorist (Smyth 1931), and only here seems to mean “know” or “perceive” rather than “hear.” Others take the verb to mean "to have a reputation, be judged or considered." Wilson translates "And they have great honor." The τε is generalizing.
189 ὅπως ἐθέλῃσιν: “as he wishes,” ὅπως + subj. (ἄν/κεν omitted) in an indefinite clause (LSJ ὅπως A.I.2).
189 ἐθέλῃσιν: 3rd sing. pres. act. subj.
190 που: “I suppose.”
190 τετλάμεν: pf. act. infin. > τλάω, with present force.
192 δευήσεαι: = Att. δευήση̣, 2nd sing. fut. mid. indic. > δεύω (δέω), with genitive (“be in need of”).
193 ὧν ἐπέοιχ᾽ ἱκέτην: “which it is fitting for a suppliant (not to be in need of),” i.e, ὧν ἐπέοιχ᾽ ἱκέτην [μὴ δεύεσθαι]. ἐπέοικε takes an accusative and infinitive (Cunliffe ἐπέοικε 3b).
193 ἀντιάσαντα: aor. act. ptc. acc. sing. masc. The antecedent is ἱκέτην, and the implied object is τινα: "when he meets (someone)" such as Nausicaa herself.
197 τοῦ δ᾽ ἐκ … ἔχεται: “on whom depends” (LSJ ἔχω C.I.4). ἐκ modifies τοῦ.
198 ἀμφιπόλοισιν ἐυπλοκάμοισι: dat. with κέλευσε.
200 ἦ μή πού … φάσθ(ε): “Surely you can’t possibly think (that he) …” ἦ is “asseverative” (Smyth 2864), μή introduces a question expecting a “no” (Smyth 2651), and φάσθ(ε) induces indirect discourse with an accusative (μιν implied) and infinitive. On the meaning of φημί, see LSJ φημί II.b.
200 τινα: predicate after the verb “to be” (ἔμμεναι: pres. act. infin.), agreeing with the unexpressed subject of the infinitive (“he”).
201 οὐκ ἔσθ᾽ οὗτος ἀνὴρ διερὸς βροτὸς: “that agile man does not exist …” (Stanford), “there is no mortal man alive …” The meaning of διερὸς is either “alive” or “agile, nimble,” although in post-Homeric Greek it means “wet” (LSJ διερός).
201 γένηται: “anticipatory subjunctive,” used in Homer like a future indicative (Smyth 1810).
202 ὅς κεν … ἵκηται: present general conditional relative clause (Smyth 2567).
203 φίλοι: understand ἐσμέν (“we are”).
205 ἄμμι: “with us,” 1st pl. dat. personal pron. = ἡμῖν.
206 ὅδε τις: “this man, whoever he is.”
207 πρὸς: “under the protection of …,” with genitive (LSJ πρός A.III).
208 δόσις δ᾽ ὀλίγη τε φίλη τε: “a gift, though small (to us), is welcome (to the recipient)” (Merry and Stanford, following the Scholiast).
210 ἐπὶ σκέπας … ἀνέμοιο: “sheltered from the wind."
vocabulary
Δήλος -ου ἡ: Delos
τοῖος –α –ον: quality, such, such-like
Ἀπόλλων –ωνος ὁ: Apollo
βωμός –οῦ ὁ: altar; pedestal
φοῖνιξ –ικος ὁ: palm-tree; purple (dye)
ἔρνος –ους τό: a young sprout, shoot, scion
ἀνέρχομαι ἀνελεύσομαι/ἄνειμι ἀνῆλθον ἀνελήλυθα: to go up
νοέω νοοῦμαι ––– ––– ––– –––: perceive, observe, think
ἐκεῖσε: thither, to that place
ᾗ: which way, whither, why (interrog. part.) 165
κῆδος –ους τό: care, thought (for others); anxiety, worry, pain, grief
αὔτως: in the same way, just as it is; merely; in vain
τέθηπα (perf. with no pres. in use): to be astonished, astounded, amazed
δήν: long, for a long while
πω: [+neg.] (adv.) never yet, in no way, not at all
τοῖος –α –ον: quality, such, such-like
ἀνέρχομαι ἀνελεύσομαι/ἄνειμι ἀνῆλθον ἀνελήλυθα: to go up, rise
δόρυ δόρατος τό: spear; timber, beam (of a ship); trunk (of a tree)
γαίη –ης ἡ: land, region, district
ἄγαμαι ἀγασθήσομαι ἠγασάμην ἠγάσθην: to wonder, be astonished; to be jealous
τέθηπα (perf. with no pres. in use): to be astonished, astounded, amazed
δείδω δείσομαι ἔδεισα δέδοικα (or δίδια) ––– –––: to fear
αἰνός –ή –όν: awful, dread, grim
γόνυ γόνατος (or γουνός) τό: knee
ἅπτω ἅψω ἧψα ––– ἧμμαι ἥφθην: to fasten; to kindle; (mid.) to touch (+ gen.)
πένθος –ους τό: grief, sadness, sorrow
ἱκάνω ––– ––– ––– ––– –––: to come to, arrive at, reach
χθιζός –ή –όν: yesterday 170
ἦμαρ –ατος τό: day
οἶνοψ –οπος: wine-colored, wine-dark
πόντος –ου ὁ: sea, open sea
τόφρα: at that very moment; (for) so long; tόφρα … ὄφρα, as long as … until
κῦμα –ατος τό: wave
φορέω φορέσω/φορήσω ἐφόρεσα/ἐφόρησα πεφόρηκα πεφόρημαι ἐφορήθην: to bear, carry
κραιπνός –ή –όν: rapid, rushing
θύελλα –ης ἡ: storm
Ὠγυγία –ας ἡ: Ogygia, a mythical island in the Mediterranean, the abode of Calypso
ἐνθάδε: to here, to there
καταβάλλω καταβαλῶ κατέβαλον καταβέβληκα καταβέβλημαι κατεβλήθην: to throw (down); overthrow
ὄφρα: while; until; so that; ὄφρα … τόφρα, while … for so long
τῇδε: here; thus
τελέω τελῶ or τελέσω ἐτέλεσα τετέλεκα τετέλεσμαι ἐτελέσθην: to finish, complete, carry out
πάροιθε: in front of, before; first, preceding
ἄνασσα –ης ἡ: a queen, lady, mistress 175
ἐλεαίρω ἐλεαρῶ ἐλέηρα: to take pity on
μογέω μογήσω ἐμόγησα: to toil, suffer
ἱκνέομαι ἵξομαι ἱκόμην ––– ἷγμαι –––: to come (to), reach (+ ACC.)
εἴδω/ὀράω ὄψομαι εἶδον ἑόρακα ἑώρακα/ὄπωπα ἑόραμαι/ἑώραμαι/ὦμμαι ὤφθην: to see
γαίη –ης ἡ: land, region, district
ἄστυ ἄστεως τό: town
ῥάκος –ους τό: a ragged garment, a rag
ἀμφιβάλλω ἀμφιβαλῶ ἀμφέβαλον ἀμφιβέβληκα ἀμφιβέβλημαι ἀμφεβλήθην: to throw
εἴλυμα –ατος τό: a wrapper
σπεῖρον –ου τό: a piece of cloth; the sail
ἐνθάδε: to here, to there
τόσος –η –ον: so great, so vast
φρήν φρενός ἡ: diaphragm; heart, mind, wits
μενοινάω ––– μενοίνησα ––– ––– –––: to desire eagerly, to be bent on 180
ὁμοφροσύνη –ης ἡ: unity of mind and feeling, concord, harmony
ὀπάζω ὀπάσσω ὤπασα: to send, make (accusative) come along as a companion, to take (accusative) with one; to grant, give
ἐσθλός –ή –όν: good
ἀρείων –ον: better, stouter, stronger, braver, more excellent
ὁμοφρονέω ὁμοφρονήσω ὡμοφρόνησα: to be of the same mind, have the same thoughts
νόημα –ατος τό: thought, idea, notion; mind; purpose, design, intention; device
ἠδέ: and
ἄλγος –ους τό: pain
δυσμενής –ές: full of ill-will, hostile
χάρμα –ατος τό: (a source of) joy, delight 185
εὐμενέτης –ου ὁ: well-wisher
κλύω ––– κέκλυκα ––– ––– –––: to hear, listen to; to have a reputation, be judged or considered
Ναυσικάα –ας ἡ: Nausicaa, the Phaeacian princess, daughter of Alcinous and Arēte
λευκώλενος –ον: white-armed
ἀντίος –α or –ιη –ον: set against, opposite, facing (+ gen.); in reply
αὐδάω (ηὔδων) αὐδήσω ηὔδησα ηὔδηκα ηὔδημαι ηὔδάθην: speak
ἄφρων –ον: without sense
φώς φωτός ὁ: man
Ζεύς Διός ὁ: Zeus
νέμω νεμῶ ἔνειμα νενέμηκα νενέμημαι ἐνεμήθην: to distribute, assign, give out; to pasture or tend flocks; (mid.) to possess, enjoy, inhabit, feed upon, manage
ὄλβος –ου ὁ: happiness, fortune, prosperity
Ὀλύμπιος –ον: Olympian, of Olympus, dwelling on Olympus
ἐσθλός –ή –όν: good
ἠδέ: and
τλάω τλήσομαι ἔτλην τέτληκα –––– ––––: to tolerate, endure, resist; to dare; to have the courage (+ infin.); (part.) τετληώς 190
ἔμπης: alike; nevertheless, in any case
γαίη –ης ἡ: land, region, district
ἱκάνω ––– ––– ––– ––– –––: to come to, arrive at, reach
ἐσθής –ῆτος ἡ: dress, clothing
δεύομαι δευήσομαι δεύησα: to want, lack, be without (+ gen.)
ἐπέοικε: to be like, to suit, to be fitting (+ infin.)
ἱκέτης –ου ὁ: suppliant
ταλαπείριος –ον: subject to many trials, much-suffering
ἀντιάζω ἀντιάσω ἠντίασα: to meet face to face
ἄστυ ἄστεως τό: town
ἐρῶ εἴρηκα ἐρρήθην: to say, tell, speak
Φαίαξ –ακος ὁ: a Phaeacian 195
γαίη –ης ἡ: land, region, district
μεγαλήτωρ –ορος: great - hearted, proud
Ἀλκίνοος –ου ὁ: Alcinous, king of the Phaeacians in Scheria, a grandson of Poseidon
Φαίαξ –ακος ὁ: a Phaeacian
κάρτος –εος τό: strength, vigor, courage
βίη –ης dat. βίηφι ἡ: violence, force
ἠμί – – – – –: I say
ἄρα: now, then, next, thus
ἀμφίπολος –ου ἡ: female attendant, handmaid
ἐϋπλόκαμος –ον: fair-haired
ἀμφίπολος –ου ἡ: female attendant, handmaid
πόσε: whither?
φώς φωτός ὁ: man
δυσμενής –ές: full of ill-will, hostile 200
διερός –ά –όν: rapid, agile, lively, alive
βροτός –οῦ ὁ: mortal
Φαίαξ –ακος ὁ: a Phaeacian
γαίη –ης ἡ: land, region, district
ἱκνέομαι ἵξομαι ἱκόμην ––– ἷγμαι –––: to come, reach
δηιοτής –ῆτος ἡ: battle-strife, battle, death
ἀθάνατος –ον: immortal, deathless; (plur.) the gods
ἀπάνευθε: far, remote; far from, separately from (+ gen.)
πολύκλυστος –ον: much-surging
πόντος –ου ὁ: sea, open sea
ἔσχατος –η –ον: extreme, most remote 205
βροτός –οῦ ὁ: mortal
ἐπιμειγνύω/ἐπιμείγνυμι/ἐπιμίσγω ἐπιμείξω ἐπέμειξα ἐπιμέμειχα ἐπιμέμειγμαι ἐπεμείχθην: to mingle with
δύστηνος –ον: wretched, unhappy, unfortunate, disastrous
ἀλάομαι ἀλήσομαι ἀλάλημαι ἠλήθην: to wander, stray
ἐνθάδε: to here, to there
ἱκάνω ––– ––– ––– ––– –––: to come to, arrive at, reach
κομέω κομήσω ἐκόμησα: to take care of, attend to, tend
Ζεύς Διός ὁ: Zeus
πτωχός [–ή] –όν: beggar
δόσις –εως ἡ: gift; gift-giving
ἀμφίπολος –ου ἡ: female attendant, handmaid
βρῶσις –εως ἡ: food
πόσις –ιος/–εως ἡ: drink
λούω λούσομαι ἔλουσα λέλουμαι: to wash; (mid.) to wash myself, bathe 210
ὅθι: where
σκέπας –ους τό: a covering, shelter
ἄνεμος –ου ὁ: wind