Odyssey, Book 10: Aeolus and Circe
Homer · Greek original · new English translation and commentary by Text Atlas
Overview
Book 10 continues Odysseus' first-person apologos through three houses and repeated failures of departure. Aeolus receives the crew, controls the winds, and nearly completes their return, but Odysseus' exclusive labor and the companions' suspicion turn sight of Ithaca into renewed wandering. At Telepylus the fleet's clustered mooring becomes fatal, leaving only Odysseus' ship. Aeaea then tests every distinction between human and animal form, harmful and protective drugs, retained mind and altered body, welcome and trap, command and resistance. Hermes enables Odysseus to confront Circe, yet the sword, knee-supplication, oath, bed, restoration, and feast form an asymmetrical negotiation rather than a simple romance. Eurylochus repeatedly preserves a dissenting account of danger, and the companions eventually recall home when Odysseus does not. Circe releases the unwilling company only by directing it toward Hades; her detailed ritual instructions move the narrative from bodily transformation to the unstable faculties of the dead. Elpenor's accidental fall makes the underworld present before the ship leaves, while Circe's unseen provision closes the book with divine action that mortals cannot observe.
Narrative arc
- Aeolus receives Odysseus, hears the Trojan return story, and confines every wind but Zephyr
- Ithaca appears, but exhausted leadership, information asymmetry, and companion suspicion release the storm
- Aeolus interprets the failed escort as divine hatred and refuses renewed aid
- the Laestrygonian harbor converts clustered safety into fleet-wide destruction
- an unnamed god supplies food on Aeaea before the crew divides under fear
- Circe transforms one party while Eurylochus escapes and reports
- Hermes supplies moly and a tactical sequence for confronting Circe
- sword, supplication, oath, bed, and restored companions establish a provisional household compact
- Eurylochus resists return to Circe and names Odysseus' responsibility before the company restrains violence
- a year of feasting ends when the companions recall nostos and Circe redirects them toward Hades
- ritual instructions anticipate the dead, while Elpenor reaches Hades by an unplanned fall
- the company departs in grief with Circe's unseen sacrificial provision
Central themes
- nostos nearly achieved and repeatedly deferred
- leadership, information asymmetry, obedience, dissent, and competing blame
- hospitality, escort, rejection, entrapment, and provisional reception
- human form, animal body, retained mind, and restored identity
- pharmakon as harmful mixture and divine protection
- coercion, supplication, oath, desire, and asymmetrical power
- appetite, grief, memory, and the companions' recall of home
- divine guidance that remains partial, disguised, or invisible
- life faculties, shades, and preparation for the underworld
Aeolus and his enclosed household 10.1–13
1Αἰολίην δʼ ἐς νῆσον ἀφικόμεθʼ· ἔνθα δʼ ἔναιεν
Αἴολος Ἱπποτάδης, φίλος ἀθανάτοισι θεοῖσιν,
πλωτῇ ἐνὶ νήσῳ· πᾶσαν δέ τέ μιν πέρι τεῖχος
χάλκεον ἄρρηκτον, λισσὴ δʼ ἀναδέδρομε πέτρη.
5τοῦ καὶ δώδεκα παῖδες ἐνὶ μεγάροις γεγάασιν,
ἓξ μὲν θυγατέρες, ἓξ δʼ υἱέες ἡβώοντες·
ἔνθʼ ὅ γε θυγατέρας πόρεν υἱάσιν εἶναι ἀκοίτις.
οἱ δʼ αἰεὶ παρὰ πατρὶ φίλῳ καὶ μητέρι κεδνῇ
δαίνυνται, παρὰ δέ σφιν ὀνείατα μυρία κεῖται,
10κνισῆεν δέ τε δῶμα περιστεναχίζεται αὐλῇ
ἤματα· νύκτας δʼ αὖτε παρʼ αἰδοίῃς ἀλόχοισιν
εὕδουσʼ ἔν τε τάπησι καὶ ἐν τρητοῖσι λέχεσσι.
καὶ μὲν τῶν ἱκόμεσθα πόλιν καὶ δώματα καλά.
1“We came to the Aeolian island, where there lived
Aeolus son of Hippotas, dear to the deathless gods,
on a floating island. All around it rose a wall
of unbreakable bronze, and a sheer cliff ran upward.
5Twelve children of his had been born in the halls,
six daughters and six sons in the bloom of youth.
He gave his daughters to his sons as wives.
There, always beside their dear father and devoted mother,
they feast, and countless delicacies lie before them.
10By day the fragrant house echoes throughout the court,
and at night they sleep beside their respected wives
on rugs and on close-fitted bedsteads.
We came to their city and beautiful house.
Commentary
Odysseus introduces Aeolus as divinely favored and locates him on a floating island ringed by sheer rock and an unbreakable bronze wall. Inside, six sons and six daughters are paired in marriage and remain with their parents in continuous feast by day and ordered sleep by night. The description presents an enclosed, self-renewing household through Odysseus' report without explaining or endorsing its marriage structure.
10.1–4 Aeolus' island is defined by mobility and extreme enclosure inside Odysseus' report. The island is called floating, while sheer rock and an unbreakable bronze wall encircle it. Those features make access and exit dependent on extraordinary control, fitting the wind-keeper who lives within. They do not securely locate the island or establish how literal its floating condition should be taken.
10.5–12 The six sibling marriages belong to the reported order of Aeolus' enclosed household, not to narrator endorsement or a universal marriage norm. Odysseus moves directly from the twelve children and their pairings to permanent proximity to father and mother, abundant feast, and nightly beds. The arrangement intensifies household closure and continuity. The sibling marriage is explicit, but the passage does not support broader social generalization or moral certification by the poem.
Aeolus hears the tale and binds the winds 10.14–27
14μῆνα δὲ πάντα φίλει με καὶ ἐξερέεινεν ἕκαστα,
15Ἴλιον Ἀργείων τε νέας καὶ νόστον Ἀχαιῶν·
καὶ μὲν ἐγὼ τῷ πάντα κατὰ μοῖραν κατέλεξα.
ἀλλʼ ὅτε δὴ καὶ ἐγὼν ὁδὸν ᾔτεον ἠδʼ ἐκέλευον
πεμπέμεν, οὐδέ τι κεῖνος ἀνήνατο, τεῦχε δὲ πομπήν.
δῶκε δέ μʼ ἐκδείρας ἀσκὸν βοὸς ἐννεώροιο,
20ἔνθα δὲ βυκτάων ἀνέμων κατέδησε κέλευθα·
κεῖνον γὰρ ταμίην ἀνέμων ποίησε Κρονίων,
ἠμὲν παυέμεναι ἠδʼ ὀρνύμεν, ὅν κʼ ἐθέλῃσι.
νηὶ δʼ ἐνὶ γλαφυρῇ κατέδει μέρμιθι φαεινῇ
ἀργυρέῃ, ἵνα μή τι παραπνεύσῃ ὀλίγον περ·
25αὐτὰρ ἐμοὶ πνοιὴν Ζεφύρου προέηκεν ἀῆναι,
ὄφρα φέροι νῆάς τε καὶ αὐτούς· οὐδʼ ἄρʼ ἔμελλεν
ἐκτελέειν· αὐτῶν γὰρ ἀπωλόμεθʼ ἀφραδίῃσιν.
14For a whole month he treated me as a friend and questioned me about everything—
15Ilium, the Argive ships, and the Achaeans’ return—
and I told him the whole story in due order.
But when I asked him for the road onward and urged him
to send me off, he did not refuse, but prepared an escort.
He flayed a nine-year-old ox and gave me its hide as a bag,
20and in it bound the courses of the blustering winds,
for the son of Cronus had made him keeper of the winds,
to still or stir whichever one he wished.
In the hollow ship he tied it down with a shining cord
of silver, so not even the slightest breath could slip through.
25For me he sent a breath of Zephyr blowing,
to carry the ships and us; but it was not destined
to bring us through, for we were ruined by our own folly.
Commentary
A month of friendship and questioning allows Odysseus to retell Troy and the Achaean returns in due order. Aeolus then prepares escort by enclosing the wind courses in an ox-hide bag, fastening it so tightly that no breath escapes, and releasing Zephyr to carry ships and men. Odysseus closes the unit by assigning the failure ahead to collective folly, a retrospective judgment the following speeches will contest.
10.14–18 Aeolus' month of questioning makes Odysseus a storyteller before the wind-gift makes him a recipient of escort. The host asks about Ilium, the ships, and the Achaeans' returns, and Odysseus says he set everything out in due order. The compressed notice reminds Alcinous' audience that the present apologos contains earlier narrations within it. Escort follows an extended exchange of knowledge rather than an unexplained favor.
10.19–27 Aeolus' authority is managerial rather than unlimited: Zeus makes him keeper of winds that he may still or stir at will. The language of tamias presents Aeolus as an appointed disposer or steward. His binding of wind-paths, silver fastening, and selective release of Zephyr turn that authority into material action. Odysseus' closing aphradiai assigns ruin to 'our own' folly, but the first-person plural leaves later speeches to distribute blame more sharply.
Ithaca in sight and the crew’s suspicion 10.28–46
28ἐννῆμαρ μὲν ὁμῶς πλέομεν νύκτας τε καὶ ἦμαρ,
τῇ δεκάτῃ δʼ ἤδη ἀνεφαίνετο πατρὶς ἄρουρα,
30καὶ δὴ πυρπολέοντας ἐλεύσσομεν ἐγγὺς ἐόντες·
ἔνθʼ ἐμὲ μὲν γλυκὺς ὕπνος ἐπήλυθε κεκμηῶτα,
αἰεὶ γὰρ πόδα νηὸς ἐνώμων, οὐδέ τῳ ἄλλῳ
δῶχʼ ἑτάρων, ἵνα θᾶσσον ἱκοίμεθα πατρίδα γαῖαν·
οἱ δʼ ἕταροι ἐπέεσσι πρὸς ἀλλήλους ἀγόρευον,
35καί μʼ ἔφασαν χρυσόν τε καὶ ἄργυρον οἴκαδʼ ἄγεσθαι
δῶρα παρʼ Αἰόλου μεγαλήτορος Ἱπποτάδαο.
ὧδε δέ τις εἴπεσκεν ἰδὼν ἐς πλησίον ἄλλον·
ὦ πόποι, ὡς ὅδε πᾶσι φίλος καὶ τίμιός ἐστιν
ἀνθρώποις, ὅτεών τε πόλιν καὶ γαῖαν ἵκηται.
40πολλὰ μὲν ἐκ Τροίης ἄγεται κειμήλια καλὰ
ληίδος, ἡμεῖς δʼ αὖτε ὁμὴν ὁδὸν ἐκτελέσαντες
οἴκαδε νισσόμεθα κενεὰς σὺν χεῖρας ἔχοντες·
καὶ νῦν οἱ τάδʼ ἔδωκε χαριζόμενος φιλότητι
Αἴολος. ἀλλʼ ἄγε θᾶσσον ἰδώμεθα ὅττι τάδʼ ἐστίν,
45ὅσσος τις χρυσός τε καὶ ἄργυρος ἀσκῷ ἔνεστιν.
ὣς ἔφασαν, βουλὴ δὲ κακὴ νίκησεν ἑταίρων·
28For nine days alike we sailed by night and day.
On the tenth our native land at last came into view,
30and now, so near, we could see men tending their fires.
Then sweet sleep came over me in my exhaustion,
for I had always handled the ship’s sheet and never gave it
to any companion, so we might reach our native land more quickly.
But my companions began speaking to one another,
35saying I was taking home gold and silver
as gifts from great-hearted Aeolus, son of Hippotas.
One would look at the man beside him and say:
‘Look how this man is loved and honored by everyone,
whatever city and country he comes to.
40He is carrying home many beautiful treasures from Troy
out of the spoil, while we, who have completed the same journey,
are going home with empty hands.
And now Aeolus has given him all this as a favor of friendship.
Come, quickly—let us see what is here,
45how much gold and silver is inside the bag.’
So they spoke, and the companions’ disastrous counsel prevailed.
Commentary
After nine days of continuous sailing, Ithacan fires become visible. Odysseus falls asleep because he has never yielded control of the sheet; the companions interpret the closed bag through unequal honor and imagined treasure, contrasting his gifts with their empty hands after a shared journey. Their disastrous counsel prevails. The narrative binds exhaustion, exclusive control, resentment, error, and collective decision without reducing the failure to one cause.
10.28–33 The sight of Ithaca is joined to Odysseus' exhausted monopoly of sailing labor. Home becomes visible at the moment sweet sleep overtakes him. He explains the exhaustion by saying he continually handled the sheet and entrusted it to no companion so that arrival would come faster. The sequence makes his effort impressive and causally dangerous at once; the narrative does not call the exclusive control either prudent or culpable in isolation.
10.34–46 The companions' destructive decision grows from a false inference about unequal rewards after shared suffering. Their quoted reasoning contrasts Odysseus' broad welcome and supposed treasure with their empty hands after the same route. Envy and suspicion are explicit, but so is their perception of unequal information and distribution. Calling the counsel disastrous identifies its consequence without erasing the leadership conditions that made the mistake plausible to them.
The opened bag and the lost homecoming 10.47–55
47ἀσκὸν μὲν λῦσαν, ἄνεμοι δʼ ἐκ πάντες ὄρουσαν.
τοὺς δʼ αἶψʼ ἁρπάξασα φέρεν πόντονδε θύελλα
κλαίοντας, γαίης ἄπο πατρίδος. αὐτὰρ ἐγώ γε
50ἐγρόμενος κατὰ θυμὸν ἀμύμονα μερμήριξα,
ἠὲ πεσὼν ἐκ νηὸς ἀποφθίμην ἐνὶ πόντῳ,
ἦ ἀκέων τλαίην καὶ ἔτι ζωοῖσι μετείην.
ἀλλʼ ἔτλην καὶ ἔμεινα, καλυψάμενος δʼ ἐνὶ νηὶ
κείμην. αἱ δʼ ἐφέροντο κακῇ ἀνέμοιο θυέλλῃ
55αὖτις ἐπʼ Αἰολίην νῆσον, στενάχοντο δʼ ἑταῖροι.
47They untied the bag, and all the winds burst out.
The storm seized us at once and swept us out to sea,
weeping, away from our native land. But I
50woke and debated in my blameless heart
whether to throw myself from the ship and die in the sea,
or endure in silence and remain among the living.
I endured and stayed. Covering myself in the ship,
I lay there, while the vessels were driven by the vicious gale
55back to the Aeolian island, and the companions groaned.
Commentary
Opening the bag releases every wind at once and the storm carries the weeping fleet away from Ithaca. Awake, Odysseus debates death by sea against silent endurance among the living. He chooses to remain, covers himself, and lies apart while ships and groaning companions are driven back toward Aeolus. The near-homecoming collapses through swift external motion and an inward decision merely to survive.
10.47–55 The rapid release-and-storm sequence gives way to a slower balanced deliberation over death and endurance. Short linked actions move from opened bag to rushing winds, seizure, sea, tears, and distance from home. Odysseus' inward question then balances two alternatives before terse verbs mark his choice to endure and stay. This is an audible pacing observation, not a complete scansion of the passage.
Aeolus rejects the returned crew 10.56–76
56ἔνθα δʼ ἐπʼ ἠπείρου βῆμεν καὶ ἀφυσσάμεθʼ ὕδωρ,
αἶψα δὲ δεῖπνον ἕλοντο θοῇς παρὰ νηυσὶν ἑταῖροι.
αὐτὰρ ἐπεὶ σίτοιό τʼ ἐπασσάμεθʼ ἠδὲ ποτῆτος,
δὴ τότʼ ἐγὼ κήρυκά τʼ ὀπασσάμενος καὶ ἑταῖρον
60βῆν εἰς Αἰόλου κλυτὰ δώματα· τὸν δʼ ἐκίχανον
δαινύμενον παρὰ ᾗ τʼ ἀλόχῳ καὶ οἷσι τέκεσσιν.
ἐλθόντες δʼ ἐς δῶμα παρὰ σταθμοῖσιν ἐπʼ οὐδοῦ
ἑζόμεθʼ· οἱ δʼ ἀνὰ θυμὸν ἐθάμβεον ἔκ τʼ ἐρέοντο·
πῶς ἦλθες, Ὀδυσεῦ; τίς τοι κακὸς ἔχραε δαίμων;
65ἦ μέν σʼ ἐνδυκέως ἀπεπέμπομεν, ὄφρʼ ἀφίκοιο
πατρίδα σὴν καὶ δῶμα καὶ εἴ πού τοι φίλον ἐστίν.
ὣς φάσαν, αὐτὰρ ἐγὼ μετεφώνεον ἀχνύμενος κῆρ·
ἄασάν μʼ ἕταροί τε κακοὶ πρὸς τοῖσί τε ὕπνος
σχέτλιος. ἀλλʼ ἀκέσασθε, φίλοι· δύναμις γὰρ ἐν ὑμῖν.
70ὣς ἐφάμην μαλακοῖσι καθαπτόμενος ἐπέεσσιν,
οἱ δʼ ἄνεῳ ἐγένοντο· πατὴρ δʼ ἠμείβετο μύθῳ·
ἔρρʼ ἐκ νήσου θᾶσσον, ἐλέγχιστε ζωόντων·
οὐ γάρ μοι θέμις ἐστὶ κομιζέμεν οὐδʼ ἀποπέμπειν
ἄνδρα τόν, ὅς κε θεοῖσιν ἀπέχθηται μακάρεσσιν·
75ἔρρε, ἐπεὶ ἄρα θεοῖσιν ἀπεχθόμενος τόδʼ ἱκάνεις.
ὣς εἰπὼν ἀπέπεμπε δόμων βαρέα στενάχοντα.
56There we went onto the mainland and drew water,
and my companions quickly took their meal beside the swift ships.
When we had tasted food and drink,
I took a herald and one companion with me
60and went to Aeolus’ renowned house. I found him
feasting beside his wife and children.
We entered the house and sat by the doorposts on the threshold.
They were astonished at heart and questioned us:
‘How have you come back, Odysseus? What malignant power assailed you?
65Surely we sent you off with every care, so you would reach
your native land and house, or whatever place is dear to you.’
So they spoke, and I answered with grief in my heart:
‘My worthless companions ruined me, and with them a cruel
sleep. But mend the harm, friends: the power is yours.’
70So I spoke, appealing to them with gentle words.
They fell silent, but their father answered:
‘Leave this island quickly, most contemptible of living men.
It is not right for me to care for or send onward
a man whom the blessed gods detest.
75Leave, since you come here hated by the gods.’
With that he sent me from the house, groaning heavily.
Commentary
Food and water precede Odysseus' return to Aeolus with a herald and one companion. The household asks which hostile power reversed a careful escort; Odysseus answers by blaming bad companions and cruel sleep, then asks the hosts to repair the harm. Aeolus instead infers that the gods hate Odysseus and expels him. Guest-friendship ends because the host treats failed passage as divine evidence, not because a god speaks in the scene.
10.58–76 Odysseus and Aeolus offer incompatible causal accounts of the failed escort. Odysseus blames bad companions together with cruel sleep and asks the hosts to mend the outcome. Aeolus instead infers divine hatred and says it would violate what is right to escort such a man. No god confirms this diagnosis. The scene therefore preserves self-defense, host judgment, and theological inference as distinct levels.
Telepylus and its enclosed harbor 10.77–94
77ἔνθεν δὲ προτέρω πλέομεν ἀκαχήμενοι ἦτορ.
τείρετο δʼ ἀνδρῶν θυμὸς ὑπʼ εἰρεσίης ἀλεγεινῆς
ἡμετέρῃ ματίῃ, ἐπεὶ οὐκέτι φαίνετο πομπή.
80ἑξῆμαρ μὲν ὁμῶς πλέομεν νύκτας τε καὶ ἦμαρ,
ἑβδομάτῃ δʼ ἱκόμεσθα Λάμου αἰπὺ πτολίεθρον,
Τηλέπυλον Λαιστρυγονίην, ὅθι ποιμένα ποιμὴν
ἠπύει εἰσελάων, ὁ δέ τʼ ἐξελάων ὑπακούει.
ἔνθα κʼ ἄυπνος ἀνὴρ δοιοὺς ἐξήρατο μισθούς,
85τὸν μὲν βουκολέων, τὸν δʼ ἄργυφα μῆλα νομεύων·
ἐγγὺς γὰρ νυκτός τε καὶ ἤματός εἰσι κέλευθοι.
ἔνθʼ ἐπεὶ ἐς λιμένα κλυτὸν ἤλθομεν, ὃν πέρι πέτρη
ἠλίβατος τετύχηκε διαμπερὲς ἀμφοτέρωθεν,
ἀκταὶ δὲ προβλῆτες ἐναντίαι ἀλλήλῃσιν
90ἐν στόματι προύχουσιν, ἀραιὴ δʼ εἴσοδός ἐστιν,
ἔνθʼ οἵ γʼ εἴσω πάντες ἔχον νέας ἀμφιελίσσας.
αἱ μὲν ἄρʼ ἔντοσθεν λιμένος κοίλοιο δέδεντο
πλησίαι· οὐ μὲν γάρ ποτʼ ἀέξετο κῦμά γʼ ἐν αὐτῷ,
οὔτε μέγʼ οὔτʼ ὀλίγον, λευκὴ δʼ ἦν ἀμφὶ γαλήνη·
77From there we sailed onward, sick at heart,
and the men’s spirits were worn down by painful rowing
through our own blind folly, since no escort now appeared.
80For six days alike we sailed by night and day.
On the seventh we reached the steep citadel of Lamus,
Telepylus in Laestrygonian land, where one herdsman
driving his flock in calls, and another driving out answers him.
There a sleepless man could earn two wages,
85one for herding cattle, the other for tending pale sheep,
for the paths of night and day lie close together.
When we came to the famous harbor, sheer rock
enclosed it continuously on both sides,
while projecting headlands faced each other
90at the mouth and made the entrance narrow.
All the others steered their curved ships inside.
There they were moored close together within the hollow harbor,
for no wave ever swelled there,
large or small; clear calm lay all around.
Commentary
Painful rowing replaces divine escort until the fleet reaches Telepylus. Odysseus describes unusually close routes of night and day, then a harbor ringed by cliffs, narrowed by opposing headlands, and perfectly calm within. Every ship but his enters and moors together. The account supplies striking spatial features and a tactical arrangement, not a secure real-world map.
10.77–86 Telepylus' adjacent paths of night and day are a striking feature of Odysseus' geography, not a securely decoded coordinate. The two herdsmen's nearly continuous labor allows a sleepless person to imagine earning two wages, because routes associated with night and day lie close. The description may suggest unusual light or work rhythms, but the text does not choose among literal, fantastic, or observational explanations.
10.87–96 Odysseus' outside mooring becomes the condition of escape without being narrated as foresight. The other ships enter the narrow, cliff-bound harbor and tie close together in perfect calm; Odysseus alone remains at the outer edge and fastens to rock. The later attack turns this difference into survival. Because he gives no reason here, the consequential choice is not evidence that he anticipated danger.
Odysseus moors outside and the scouts meet Antiphates 10.95–117
95αὐτὰρ ἐγὼν οἶος σχέθον ἔξω νῆα μέλαιναν,
αὐτοῦ ἐπʼ ἐσχατιῇ, πέτρης ἐκ πείσματα δήσας·
ἔστην δὲ σκοπιὴν ἐς παιπαλόεσσαν ἀνελθών.
ἔνθα μὲν οὔτε βοῶν οὔτʼ ἀνδρῶν φαίνετο ἔργα,
καπνὸν δʼ οἶον ὁρῶμεν ἀπὸ χθονὸς ἀίσσοντα.
100δὴ τότʼ ἐγὼν ἑτάρους προΐειν πεύθεσθαι ἰόντας,
οἵ τινες ἀνέρες εἶεν ἐπὶ χθονὶ σῖτον ἔδοντες,
ἄνδρε δύω κρίνας, τρίτατον κήρυχʼ ἅμʼ ὀπάσσας.
οἱ δʼ ἴσαν ἐκβάντες λείην ὁδόν, ᾗ περ ἄμαξαι
ἄστυδʼ ἀφʼ ὑψηλῶν ὀρέων καταγίνεον ὕλην,
105κούρῃ δὲ ξύμβληντο πρὸ ἄστεος ὑδρευούσῃ,
θυγατέρʼ ἰφθίμῃ Λαιστρυγόνος Ἀντιφάταο.
ἡ μὲν ἄρʼ ἐς κρήνην κατεβήσετο καλλιρέεθρον
Ἀρτακίην· ἔνθεν γὰρ ὕδωρ προτὶ ἄστυ φέρεσκον·
οἱ δὲ παριστάμενοι προσεφώνεον ἔκ τʼ ἐρέοντο
110ὅς τις τῶνδʼ εἴη βασιλεὺς καὶ οἷσιν ἀνάσσοι·
ἡ δὲ μάλʼ αὐτίκα πατρὸς ἐπέφραδεν ὑψερεφὲς δῶ.
οἱ δʼ ἐπεὶ εἰσῆλθον κλυτὰ δώματα, τὴν δὲ γυναῖκα
εὗρον, ὅσην τʼ ὄρεος κορυφήν, κατὰ δʼ ἔστυγον αὐτήν.
ἡ δʼ αἶψʼ ἐξ ἀγορῆς ἐκάλει κλυτὸν Ἀντιφατῆα,
115ὃν πόσιν, ὃς δὴ τοῖσιν ἐμήσατο λυγρὸν ὄλεθρον.
αὐτίχʼ ἕνα μάρψας ἑτάρων ὡπλίσσατο δεῖπνον·
τὼ δὲ δύʼ ἀίξαντε φυγῇ ἐπὶ νῆας ἱκέσθην.
95But I alone held my black ship outside,
there at the harbor’s edge, tying its cables to a rock.
I climbed a rugged lookout and stood there.
No works of cattle or men could be seen,
only smoke that we watched rising from the ground.
100I sent companions ahead to learn
what kind of men lived in that land and ate its bread,
choosing two men and sending a herald as the third.
They disembarked and went along a smooth road where wagons
carried timber down to the city from the high mountains.
105Outside the city they met a girl fetching water,
the strong daughter of Laestrygonian Antiphates.
She was going down to the fair-flowing spring
Artacia, from which they carried water to the city.
They stood beside her, addressed her, and asked
110who was king of this place and over what people he ruled.
She at once pointed out her father’s high-roofed house.
When they entered the renowned halls, they found his wife,
huge as a mountain peak, and loathed the sight of her.
She immediately called from the assembly for renowned Antiphates,
115her husband, who devised a wretched death for them.
He seized one companion at once and made a meal of him.
The other two sprang away and reached the ships in flight.
Commentary
Odysseus alone leaves his ship outside at the harbor edge, but he does not state why. From a lookout he sees only smoke and sends two men with a herald to learn who lives there. A water-fetching daughter directs them to Antiphates' house; his wife summons him from the assembly, and he immediately kills one scout for food while two escape. Inquiry into bread-eating people turns without warning into cannibal violence.
10.97–102 The lookout and three-scout sequence connects Telepylus to earlier and internal reconnaissance through punctuation-normalized and byte-exact recurrence. Line 10.97 is punctuation-normalized exact with 10.148 when Odysseus surveys Aeaea. Line 10.101 is punctuation-normalized exact with 9.89, while 10.102 is byte-exact with 9.90, where he sends two men and a herald to investigate the Lotus-Eaters. The repeated procedure seeks bread-eating people in both episodes, while the outcomes and the leader's own location differ.
10.103–117 The scouting party moves through signs of organized life into a house where ordinary inquiry becomes lethal. A wagon road, carried timber, water-fetching girl, spring, king, assembly, and high-roofed house create recognizable civic and household markers. The wife summons Antiphates, who immediately kills one visitor for a meal. The reversal belongs to the narrated event; it does not make every prior sign deceptive in itself.
The Laestrygonians destroy the fleet 10.118–134
118αὐτὰρ ὁ τεῦχε βοὴν διὰ ἄστεος· οἱ δʼ ἀίοντες
φοίτων ἴφθιμοι Λαιστρυγόνες ἄλλοθεν ἄλλος,
120μυρίοι, οὐκ ἄνδρεσσιν ἐοικότες, ἀλλὰ Γίγασιν.
οἵ ῥʼ ἀπὸ πετράων ἀνδραχθέσι χερμαδίοισιν
βάλλον· ἄφαρ δὲ κακὸς κόναβος κατὰ νῆας ὀρώρει
ἀνδρῶν τʼ ὀλλυμένων νηῶν θʼ ἅμα ἀγνυμενάων·
ἰχθῦς δʼ ὣς πείροντες ἀτερπέα δαῖτα φέροντο.
125ὄφρʼ οἱ τοὺς ὄλεκον λιμένος πολυβενθέος ἐντός,
τόφρα δʼ ἐγὼ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
τῷ ἀπὸ πείσματʼ ἔκοψα νεὸς κυανοπρῴροιο.
αἶψα δʼ ἐμοῖς ἑτάροισιν ἐποτρύνας ἐκέλευσα
ἐμβαλέειν κώπῃς, ἵνʼ ὑπὲκ κακότητα φύγοιμεν·
130οἱ δʼ ἅλα πάντες ἀνέρριψαν, δείσαντες ὄλεθρον.
ἀσπασίως δʼ ἐς πόντον ἐπηρεφέας φύγε πέτρας
νηῦς ἐμή· αὐτὰρ αἱ ἄλλαι ἀολλέες αὐτόθʼ ὄλοντο.
ἔνθεν δὲ προτέρω πλέομεν ἀκαχήμενοι ἦτορ,
ἄσμενοι ἐκ θανάτοιο, φίλους ὀλέσαντες ἑταίρους.
118Antiphates raised a cry through the city, and hearing it,
the powerful Laestrygonians came streaming from every side,
120countless—not like men, but like Giants.
From the cliffs they hurled rocks a man could scarcely lift.
At once a terrible crash rose among the ships—
men dying and vessels splintering together.
They speared the men like fish and carried them off for a joyless feast.
125While they were destroying those inside the deep harbor,
I drew the sharp sword from beside my thigh
and cut through the cables of my dark-prowed ship.
At once I urged and ordered my companions
to throw their weight into the oars so we might escape disaster.
130In fear of destruction they all churned up the sea.
Gladly my ship escaped to open water from beneath the overhanging cliffs,
but all the others perished there together.
From there we sailed onward, sick at heart,
glad to be clear of death, but having lost dear companions.
Commentary
Antiphates' citywide cry brings Laestrygonians from every direction. Rocks shatter ships and kill men together; survivors are speared and carried away as food. While the harbor traps the fleet, Odysseus cuts his own cable, orders the oarsmen to escape, and reaches open sea with one vessel. His account closes on simultaneous relief from death and grief for companions, preserving the asymmetry between one ship's survival and all the others' loss.
10.118–124 Accumulated sound and simultaneous damage compress fleet destruction into a violent catalogue. Cry, converging attackers, enormous stones, crash, dying men, breaking ships, spearing, and carried bodies arrive in rapid succession. The fish comparison converts sailors into caught food and makes the feast explicitly joyless. Cadence reinforces compression, but the note does not claim complete scansion.
10.125–134 One ship escapes through immediate cutting and rowing while the clustered fleet is annihilated. Odysseus draws his sword to cut cables rather than fight, then commands every survivor on his vessel to drive the oars. The contrast between open water and the trapped harbor is tactical and absolute. His closing joy at escaping death remains inseparable from the stated loss of dear companions.
Landfall on Aeaea and smoke beyond the woods 10.135–150
135Αἰαίην δʼ ἐς νῆσον ἀφικόμεθʼ· ἔνθα δʼ ἔναιε
Κίρκη ἐυπλόκαμος, δεινὴ θεὸς αὐδήεσσα,
αὐτοκασιγνήτη ὀλοόφρονος Αἰήταο·
ἄμφω δʼ ἐκγεγάτην φαεσιμβρότου Ἠελίοιο
μητρός τʼ ἐκ Πέρσης, τὴν Ὠκεανὸς τέκε παῖδα.
140ἔνθα δʼ ἐπʼ ἀκτῆς νηὶ κατηγαγόμεσθα σιωπῇ
ναύλοχον ἐς λιμένα, καί τις θεὸς ἡγεμόνευεν.
ἔνθα τότʼ ἐκβάντες δύο τʼ ἤματα καὶ δύο νύκτας
κείμεθʼ ὁμοῦ καμάτῳ τε καὶ ἄλγεσι θυμὸν ἔδοντες.
ἀλλʼ ὅτε δὴ τρίτον ἦμαρ ἐυπλόκαμος τέλεσʼ Ἠώς,
145καὶ τότʼ ἐγὼν ἐμὸν ἔγχος ἑλὼν καὶ φάσγανον ὀξὺ
καρπαλίμως παρὰ νηὸς ἀνήιον ἐς περιωπήν,
εἴ πως ἔργα ἴδοιμι βροτῶν ἐνοπήν τε πυθοίμην.
ἔστην δὲ σκοπιὴν ἐς παιπαλόεσσαν ἀνελθών,
καί μοι ἐείσατο καπνὸς ἀπὸ χθονὸς εὐρυοδείης,
150Κίρκης ἐν μεγάροισι, διὰ δρυμὰ πυκνὰ καὶ ὕλην.
135We came to the island of Aeaea, where there lived
Circe of the lovely braids, a formidable goddess with a human voice,
own sister of baleful-minded Aeetes.
Both were born of Helios, who gives light to mortals,
and their mother was Perse, a daughter of Ocean.
140There we brought the ship quietly to shore
inside a harbor fit for vessels, and some god guided us.
We disembarked and for two days and two nights
we lay consuming our hearts with exhaustion and pain.
But when lovely-haired Dawn completed the third day,
145I took my spear and sharp sword
and quickly went up from the ship to a lookout,
hoping to see the works of mortals and hear a human voice.
I climbed a rugged lookout and stood there,
and smoke appeared to me from the broad-wayed earth,
150at Circe’s halls beyond thick scrub and woodland.
Commentary
The surviving ship reaches Aeaea, home of Circe, whom Odysseus places within a divine genealogy and describes as formidable and human-voiced. Some unnamed god guides the silent landing. After two days and nights of exhaustion, Odysseus climbs another lookout and sees smoke beyond dense growth. Divine aid secures arrival but does not identify the house or remove uncertainty.
10.135–141 The epithet audēessa marks Circe as a goddess with articulating human-like voice while retaining her formidable divinity. Circe is simultaneously lovely-haired, formidable, divine, and audēessa. Rendering the last term as human-voiced preserves the distinction it makes without reducing her to a mortal woman. Her genealogy through Helios, Perse, Ocean, and Aeetes further separates voice from status.
10.142–150 The Aeaean lookout repeats the Telepylus lookout line with punctuation-only variation while changing the company and danger. Line 10.148 is punctuation-normalized exact with 10.97. At Telepylus the lookout precedes a three-man scouting mission and fleet destruction; on Aeaea Odysseus climbs after two days of exhaustion and sees smoke beyond woods. The verbal recurrence makes reconnaissance a repeated response to uncertainty without making the decisions or outcomes identical.
The stag, the shore feast, and a night’s recovery 10.151–186
151μερμήριξα δʼ ἔπειτα κατὰ φρένα καὶ κατὰ θυμὸν
ἐλθεῖν ἠδὲ πυθέσθαι, ἐπεὶ ἴδον αἴθοπα καπνόν.
ὧδε δέ μοι φρονέοντι δοάσσατο κέρδιον εἶναι,
πρῶτʼ ἐλθόντʼ ἐπὶ νῆα θοὴν καὶ θῖνα θαλάσσης
155δεῖπνον ἑταίροισιν δόμεναι προέμεν τε πυθέσθαι.
ἀλλʼ ὅτε δὴ σχεδὸν ἦα κιὼν νεὸς ἀμφιελίσσης,
καὶ τότε τίς με θεῶν ὀλοφύρατο μοῦνον ἐόντα,
ὅς ῥά μοι ὑψίκερων ἔλαφον μέγαν εἰς ὁδὸν αὐτὴν
ἧκεν. ὁ μὲν ποταμόνδε κατήιεν ἐκ νομοῦ ὕλης
160πιόμενος· δὴ γάρ μιν ἔχεν μένος ἠελίοιο.
τὸν δʼ ἐγὼ ἐκβαίνοντα κατʼ ἄκνηστιν μέσα νῶτα
πλῆξα· τὸ δʼ ἀντικρὺ δόρυ χάλκεον ἐξεπέρησε,
κὰδ δʼ ἔπεσʼ ἐν κονίῃσι μακών, ἀπὸ δʼ ἔπτατο θυμός.
τῷ δʼ ἐγὼ ἐμβαίνων δόρυ χάλκεον ἐξ ὠτειλῆς
165εἰρυσάμην· τὸ μὲν αὖθι κατακλίνας ἐπὶ γαίῃ
εἴασʼ· αὐτὰρ ἐγὼ σπασάμην ῥῶπάς τε λύγους τε,
πεῖσμα δʼ, ὅσον τʼ ὄργυιαν, ἐυστρεφὲς ἀμφοτέρωθεν
πλεξάμενος συνέδησα πόδας δεινοῖο πελώρου,
βῆν δὲ καταλοφάδεια φέρων ἐπὶ νῆα μέλαιναν
170ἔγχει ἐρειδόμενος, ἐπεὶ οὔ πως ἦεν ἐπʼ ὤμου
χειρὶ φέρειν ἑτέρῃ· μάλα γὰρ μέγα θηρίον ἦεν.
κὰδʼ δʼ ἔβαλον προπάροιθε νεός, ἀνέγειρα δʼ ἑταίρους
μειλιχίοις ἐπέεσσι παρασταδὸν ἄνδρα ἕκαστον·
ὦ φίλοι, οὐ γάρ πω καταδυσόμεθʼ ἀχνύμενοί περ
175εἰς Ἀίδαο δόμους, πρὶν μόρσιμον ἦμαρ ἐπέλθῃ·
ἀλλʼ ἄγετʼ, ὄφρʼ ἐν νηὶ θοῇ βρῶσίς τε πόσις τε,
μνησόμεθα βρώμης, μηδὲ τρυχώμεθα λιμῷ.
ὣς ἐφάμην, οἱ δʼ ὦκα ἐμοῖς ἐπέεσσι πίθοντο,
ἐκ δὲ καλυψάμενοι παρὰ θῖνʼ ἁλὸς ἀτρυγέτοιο
180θηήσαντʼ ἔλαφον· μάλα γὰρ μέγα θηρίον ἦεν.
αὐτὰρ ἐπεὶ τάρπησαν ὁρώμενοι ὀφθαλμοῖσιν,
χεῖρας νιψάμενοι τεύχοντʼ ἐρικυδέα δαῖτα.
ὣς τότε μὲν πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα
ἥμεθα δαινύμενοι κρέα τʼ ἄσπετα καὶ μέθυ ἡδύ·
185ἦμος δʼ ἠέλιος κατέδυ καὶ ἐπὶ κνέφας ἦλθε,
δὴ τότε κοιμήθημεν ἐπὶ ῥηγμῖνι θαλάσσης.
151Then I debated in mind and spirit
whether to go and inquire, once I had seen the fiery smoke.
As I considered, this seemed the better course:
first to return to the swift ship and the seashore,
155give my companions a meal, and send them out to investigate.
But when on my way I was near the curved ship,
one of the gods took pity on me in my solitude
and sent a huge high-antlered stag straight into my path.
It was coming down to the river from its woodland pasture
160to drink, for the sun’s heat had gripped it.
As it stepped out I struck the middle of its back at the spine,
and the bronze spear passed straight through.
It fell in the dust with a bellow, and its life-force flew away.
Planting my foot on it, I pulled the bronze spear from the wound,
165then laid it there on the ground
while I tore off twigs and supple shoots.
I plaited a well-twisted rope, a fathom long, from both kinds
and bound together the feet of the monstrous beast.
I went carrying it across my neck toward the black ship,
170leaning on my spear, since there was no way
to carry it over one shoulder with one hand—it was a very large animal.
I threw it down before the ship and roused my companions,
standing by each man and speaking gentle words:
‘Friends, grieved though we are, we will not yet go down
175to Hades’ house before the day appointed for us comes.
Come, while there is food and drink in the swift ship,
let us remember eating and not waste away with hunger.’
So I spoke, and they quickly obeyed my words.
They drew their cloaks back from their faces beside the shore of the barren sea
180and gazed at the stag, for it was a very large animal.
When they had taken their fill of looking at it,
they washed their hands and prepared a glorious feast.
So all that day until the sun went down
we sat feasting on boundless meat and sweet wine.
185When the sun went down and darkness came on,
we lay down to sleep along the breaking edge of the sea.
Commentary
Odysseus first decides against investigating alone and returns to feed the crew. An unnamed god pities his solitude and sends a great stag; the kill, improvised carrying rope, and difficult transport convert divine opportunity into physical labor. Odysseus then rouses each companion, resists premature descent to Hades, and makes eating the immediate answer to grief. Feasting and sleep restore capacity without resolving the danger beyond the woods.
10.151–171 Divine pity supplies an opportunity for food, but Odysseus must kill, bind, and carry the stag. He first decides to return to the ship rather than investigate alone. An unnamed god then pities his solitude and sends the animal into his path. Spear, wound, improvised rope, and burdened transport keep divine aid from replacing mortal labor; the help is specific and does not disclose the god's identity or future safety.
10.172–180 Gentle individual address and quick obedience recur internally as Odysseus repeatedly restores movement to a grieving group. Line 10.173 is byte-exact with 10.547 when Odysseus wakes each man for the underworld departure. Line 10.178 is punctuation-normalized exact with 10.428 after he relays Circe's invitation. Here the phrases move companions from covered grief toward food; later they move them toward Circe and then away from her.
Odysseus divides the crew and Eurylochus draws the lot 10.187–209
187ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,
καὶ τότʼ ἐγὼν ἀγορὴν θέμενος μετὰ πᾶσιν ἔειπον·
κέκλυτέ μευ μύθων, κακά περ πάσχοντες ἑταῖροι·
190ὦ φίλοι, οὐ γάρ τʼ ἴδμεν, ὅπῃ ζόφος οὐδʼ ὅπῃ ἠώς,
οὐδʼ ὅπῃ ἠέλιος φαεσίμβροτος εἶσʼ ὑπὸ γαῖαν,
οὐδʼ ὅπῃ ἀννεῖται· ἀλλὰ φραζώμεθα θᾶσσον
εἴ τις ἔτʼ ἔσται μῆτις. ἐγὼ δʼ οὔκ οἴομαι εἶναι.
εἶδον γὰρ σκοπιὴν ἐς παιπαλόεσσαν ἀνελθὼν
195νῆσον, τὴν πέρι πόντος ἀπείριτος ἐστεφάνωται·
αὐτὴ δὲ χθαμαλὴ κεῖται· καπνὸν δʼ ἐνὶ μέσσῃ
ἔδρακον ὀφθαλμοῖσι διὰ δρυμὰ πυκνὰ καὶ ὕλην.
ὣς ἐφάμην, τοῖσιν δὲ κατεκλάσθη φίλον ἦτορ
μνησαμένοις ἔργων Λαιστρυγόνος Ἀντιφάταο
200Κύκλωπός τε βίης μεγαλήτορος, ἀνδροφάγοιο.
κλαῖον δὲ λιγέως θαλερὸν κατὰ δάκρυ χέοντες·
ἀλλʼ οὐ γάρ τις πρῆξις ἐγίγνετο μυρομένοισιν.
αὐτὰρ ἐγὼ δίχα πάντας ἐυκνήμιδας ἑταίρους
ἠρίθμεον, ἀρχὸν δὲ μετʼ ἀμφοτέροισιν ὄπασσα·
205τῶν μὲν ἐγὼν ἦρχον, τῶν δʼ Εὐρύλοχος θεοειδής.
κλήρους δʼ ἐν κυνέῃ χαλκήρεϊ πάλλομεν ὦκα·
ἐκ δʼ ἔθορε κλῆρος μεγαλήτορος Εὐρυλόχοιο.
βῆ δʼ ἰέναι, ἅμα τῷ γε δύω καὶ εἴκοσʼ ἑταῖροι
κλαίοντες· κατὰ δʼ ἄμμε λίπον γοόωντας ὄπισθεν.
187When early-born Dawn appeared, rosy-fingered,
I called an assembly and spoke among them all:
‘Hear my declaration, companions, though you suffer hardships.
190Friends, we do not know where the west lies or where the dawn,
nor where the sun that gives light to mortals goes beneath the earth,
nor where it rises. Let us quickly consider
whether any strategy is left—though I think there is none.
For I climbed a rugged lookout and saw
195an island crowned all around by the boundless sea.
The island itself lies low, and in its center
I saw smoke with my eyes beyond thick scrub and woodland.’
So I spoke, and their hearts broke within them
as they remembered the deeds of Laestrygonian Antiphates
200and the violence of the great-hearted, man-eating Cyclops.
They wept aloud, shedding swelling tears,
but their mourning brought no result.
I counted all my well-greaved companions into two groups
and appointed a leader over each:
205I led one, and godlike Eurylochus the other.
We quickly shook lots in a bronze-cheeked helmet,
and the lot of great-hearted Eurylochus leapt out.
He set off, and with him went twenty-two companions,
weeping, while they left us behind in tears.
Commentary
At dawn Odysseus convenes the reduced company and admits that orientation and strategy have failed. His sight of smoke revives memories of Antiphates and Polyphemus, and communal weeping again yields no practical result. He divides the men into two groups, appoints himself and Eurylochus as leaders, and lets a helmet lot determine which group approaches Circe. Procedure distributes risk, but the men on both sides depart or remain in tears.
10.187 The rosy-fingered Dawn formula opens a renewed assembly after bodily recovery. Line 10.187 is byte-exact with the recurrent dawn line at 2.1, 3.404, 3.491, 4.306, 4.431, 4.576, 5.228, 8.1, 9.152, 9.170, 9.307, 9.437, and 9.560. Here dawn moves from shore sleep to an admission of lost bearings and a risky division of the crew.
10.190–197 Odysseus says no mētis appears available after admitting that the company cannot orient itself by west, dawn, sunset, or sunrise. The speech joins geographic disorientation to strategic exhaustion: the group should consider whether any plan remains, but Odysseus thinks none does. His lookout observation of a low island and central smoke nevertheless supplies the information from which the next plan emerges. Mētis is therefore confessed absent at the very point a procedural decision follows.
10.198–202 The companions' broken-heart and fruitless-mourning lines recur at the book's underworld announcement. Line 10.198 is punctuation-normalized exact with 10.566, while 10.202 is byte-exact with 10.568. The first scene remembers Antiphates and Polyphemus before the Circe expedition; the second responds to Hades. The recurrence makes grief a repeated collective state while the feared object changes.
10.203–209 Odysseus combines appointed leadership with a lot that allocates immediate risk. He counts the reduced company into two groups, gives each a leader, and shakes lots in a helmet. Eurylochus' lot selects his group for the dangerous approach. The procedure is collective in form but occurs after Odysseus determines the division and leaders; the passage does not present a full constitutional model.
Circe’s house, enchanted beasts, and the invitation 10.210–232
210εὗρον δʼ ἐν βήσσῃσι τετυγμένα δώματα Κίρκης
ξεστοῖσιν λάεσσι, περισκέπτῳ ἐνὶ χώρῳ·
ἀμφὶ δέ μιν λύκοι ἦσαν ὀρέστεροι ἠδὲ λέοντες,
τοὺς αὐτὴ κατέθελξεν, ἐπεὶ κακὰ φάρμακʼ ἔδωκεν.
οὐδʼ οἵ γʼ ὡρμήθησαν ἐπʼ ἀνδράσιν, ἀλλʼ ἄρα τοί γε
215οὐρῇσιν μακρῇσι περισσαίνοντες ἀνέσταν.
ὡς δʼ ὅτʼ ἂν ἀμφὶ ἄνακτα κύνες δαίτηθεν ἰόντα
σαίνωσʼ, αἰεὶ γάρ τε φέρει μειλίγματα θυμοῦ,
ὣς τοὺς ἀμφὶ λύκοι κρατερώνυχες ἠδὲ λέοντες
σαῖνον· τοὶ δʼ ἔδεισαν, ἐπεὶ ἴδον αἰνὰ πέλωρα.
220ἔσταν δʼ ἐν προθύροισι θεᾶς καλλιπλοκάμοιο,
Κίρκης δʼ ἔνδον ἄκουον ἀειδούσης ὀπὶ καλῇ,
ἱστὸν ἐποιχομένης μέγαν ἄμβροτον, οἷα θεάων
λεπτά τε καὶ χαρίεντα καὶ ἀγλαὰ ἔργα πέλονται.
τοῖσι δὲ μύθων ἦρχε Πολίτης ὄρχαμος ἀνδρῶν,
225ὅς μοι κήδιστος ἑτάρων ἦν κεδνότατός τε·
ὦ φίλοι, ἔνδον γάρ τις ἐποιχομένη μέγαν ἱστὸν
καλὸν ἀοιδιάει, δάπεδον δʼ ἅπαν ἀμφιμέμυκεν,
ἢ θεὸς ἠὲ γυνή· ἀλλὰ φθεγγώμεθα θᾶσσον.
ὣς ἄρʼ ἐφώνησεν, τοὶ δὲ φθέγγοντο καλεῦντες.
230ἡ δʼ αἶψʼ ἐξελθοῦσα θύρας ὤιξε φαεινὰς
καὶ κάλει· οἱ δʼ ἅμα πάντες ἀιδρείῃσιν ἕποντο·
Εὐρύλοχος δʼ ὑπέμεινεν, ὀισάμενος δόλον εἶναι.
210In the wooded glens they found Circe’s house, built
of dressed stone in a place visible all around.
About her were mountain wolves and lions,
which she had bewitched by giving them harmful drugs.
They did not charge the men, but rose
215fawning around them with their long tails.
As dogs fawn about their master when he comes from a feast,
because he always brings treats to please their hearts,
so the strong-clawed wolves and lions fawned about them.
The men were terrified when they saw the dreadful beasts.
220They stood in the forecourt of the lovely-haired goddess
and heard Circe inside, singing in a beautiful voice
as she worked at a great immortal web—work such as goddesses make,
fine, graceful, and radiant.
Polites, leader of men, began speaking among them,
225the companion dearest and most trustworthy to me:
‘Friends, someone inside works at a great web
and sings beautifully—the whole floor echoes around her—
whether goddess or woman. Come, let us call to her at once.’
So he spoke, and they raised their voices and called.
230She came out at once, opened the shining doors,
and invited them in. In their ignorance they all followed together,
but Eurylochus stayed behind, suspecting a trap.
Commentary
At Circe's conspicuous stone house, wolves and lions approach like feast-fed dogs because she has drugged them, not because their animal identity has disappeared. Inside she sings while working an immortal web. Polites hears beauty and proposes calling; Circe opens the doors and the group follows in ignorance, while Eurylochus alone remains outside because he suspects a trap. Attraction, altered behavior, and caution divide the company before transformation occurs.
10.210–219 Circe has tamed or bewitched the wolves and lions with harmful pharmaka, altering behavior without the text yet identifying their prior nature. The verb of enchantment and the causal drug clause explain why predators fawn like dogs expecting treats. The simile marks behavior, not species conversion. Later Eurylochus imagines that Circe may make the crew into such guardians, but that fear does not retrospectively prove these animals were once people.
10.220–232 Circe's beautiful song and divine weaving draw a call from Polites, while Eurylochus preserves a separate reading of the invitation as danger. The men hear before they see. Polites names the singer as possibly goddess or woman and urges contact; Circe's immediate opening confirms access but not safety. Everyone follows in ignorance except Eurylochus, whose suspicion becomes narratively vindicated when the group does not return.
10.230–231 Circe's opening and invitation repeat exactly when Eurylochus reports the scene, while the opening line recurs a third time for Odysseus. Lines 10.230-231 exactly repeat at 10.256-257. Line 10.230 also recurs at 10.312 when Circe admits Odysseus. Repetition first stages the trap, then preserves it through the survivor's testimony, and finally creates a parallel entry whose outcome changes because Hermes has intervened.
The drugged meal and the companions transformed 10.233–250
233εἷσεν δʼ εἰσαγαγοῦσα κατὰ κλισμούς τε θρόνους τε,
ἐν δέ σφιν τυρόν τε καὶ ἄλφιτα καὶ μέλι χλωρὸν
235οἴνῳ Πραμνείῳ ἐκύκα· ἀνέμισγε δὲ σίτῳ
φάρμακα λύγρʼ, ἵνα πάγχυ λαθοίατο πατρίδος αἴης.
αὐτὰρ ἐπεὶ δῶκέν τε καὶ ἔκπιον, αὐτίκʼ ἔπειτα
ῥάβδῳ πεπληγυῖα κατὰ συφεοῖσιν ἐέργνυ.
οἱ δὲ συῶν μὲν ἔχον κεφαλὰς φωνήν τε τρίχας τε
240καὶ δέμας, αὐτὰρ νοῦς ἦν ἔμπεδος, ὡς τὸ πάρος περ.
ὣς οἱ μὲν κλαίοντες ἐέρχατο, τοῖσι δὲ Κίρκη
πάρ ῥʼ ἄκυλον βάλανόν τε βάλεν καρπόν τε κρανείης
ἔδμεναι, οἷα σύες χαμαιευνάδες αἰὲν ἔδουσιν.
Εὐρύλοχος δʼ αἶψʼ ἦλθε θοὴν ἐπὶ νῆα μέλαιναν
245ἀγγελίην ἑτάρων ἐρέων καὶ ἀδευκέα πότμον.
οὐδέ τι ἐκφάσθαι δύνατο ἔπος ἱέμενός περ,
κῆρ ἄχεϊ μεγάλῳ βεβολημένος· ἐν δέ οἱ ὄσσε
δακρυόφιν πίμπλαντο, γόον δʼ ὠίετο θυμός.
ἀλλʼ ὅτε δή μιν πάντες ἀγασσάμεθʼ ἐξερέοντες,
250καὶ τότε τῶν ἄλλων ἑτάρων κατέλεξεν ὄλεθρον·
233She brought them in and seated them on chairs and thrones.
For them she mixed cheese, barley meal, and pale honey
235into Pramnian wine, then blended into the food
ruinous drugs, so they would utterly forget their native land.
When she had given it to them and they had drunk,
she struck them with her wand and penned them in the pigsties.
They had pigs’ heads, voices, bristles,
240and bodies, but their minds remained as they had been before.
So they were penned there weeping, while Circe threw them
acorns, oak mast, and cornel fruit to eat,
the food that pigs sleeping on the ground always eat.
Eurylochus quickly returned to the swift black ship
245to report the companions’ news and their cruel fate.
He could not form a word, though he longed to,
his heart struck by great anguish. His eyes
filled with tears, and his spirit could think only of lament.
But when all of us had questioned him in amazement,
250he told the fate of our other companions:
Commentary
Circe seats the men and combines familiar food with ruinous drugs intended to erase their native land from memory. After they drink, wand and enclosure complete a transformation into pigs' heads, voices, bristles, and bodies, while their nous remains as before. They weep inside the sty and receive animal feed. Eurylochus returns unable to speak until questioning draws out the report, so preserved mind and failed human communication coexist on both sides of the house.
10.233–240 Circe's pharmaka target memory and body, but the transformed companions retain their nous. The food mixes cheese, meal, honey, wine, and ruinous drugs so that native land will be forgotten. Wand and enclosure follow drinking. Heads, voices, bristles, and bodily form become porcine, yet nous remains stable as before. The vocabulary sharply distinguishes cognition from altered embodiment without explaining every faculty.
10.241–250 Eurylochus' first report is delayed by bodily grief rather than lack of knowledge. The transformed men weep in the sty while Eurylochus reaches the ship with news he cannot initially voice. His heart is struck, his eyes fill, and his thumos turns toward lament; only persistent questioning produces an account. The sequence gives trauma a communicative form without making him ignorant or unreliable by default.
Eurylochus reports and refuses to return 10.251–274
251ἤιομεν, ὡς ἐκέλευες, ἀνὰ δρυμά, φαίδιμʼ Ὀδυσσεῦ·
εὕρομεν ἐν βήσσῃσι τετυγμένα δώματα καλὰ
ξεστοῖσιν λάεσσι, περισκέπτῳ ἐνὶ χώρῳ.
ἔνθα δέ τις μέγαν ἱστὸν ἐποιχομένη λίγʼ ἄειδεν,
255ἢ θεὸς ἠὲ γυνή· τοὶ δὲ φθέγγοντο καλεῦντες.
ἡ δʼ αἶψʼ ἐξελθοῦσα θύρας ὤιξε φαεινὰς
καὶ κάλει· οἱ δʼ ἅμα πάντες ἀιδρείῃσιν ἕποντο·
αὐτὰρ ἐγὼν ὑπέμεινα, ὀισάμενος δόλον εἶναι.
οἱ δʼ ἅμʼ ἀιστώθησαν ἀολλέες, οὐδέ τις αὐτῶν
260ἐξεφάνη· δηρὸν δὲ καθήμενος ἐσκοπίαζον.
ὣς ἔφατʼ, αὐτὰρ ἐγὼ περὶ μὲν ξίφος ἀργυρόηλον
ὤμοιιν βαλόμην, μέγα χάλκεον, ἀμφὶ δὲ τόξα·
τὸν δʼ ἂψ ἠνώγεα αὐτὴν ὁδὸν ἡγήσασθαι.
αὐτὰρ ὅ γʼ ἀμφοτέρῃσι λαβὼν ἐλλίσσετο γούνων
265καί μʼ ὀλοφυρόμενος ἔπεα πτερόεντα προσηύδα·
μή μʼ ἄγε κεῖσʼ ἀέκοντα, διοτρεφές, ἀλλὰ λίπʼ αὐτοῦ.
οἶδα γάρ, ὡς οὔτʼ αὐτὸς ἐλεύσεαι οὔτε τινʼ ἄλλον
ἄξεις σῶν ἑτάρων. ἀλλὰ ξὺν τοίσδεσι θᾶσσον
φεύγωμεν· ἔτι γάρ κεν ἀλύξαιμεν κακὸν ἦμαρ.
270ὣς ἔφατʼ, αὐτὰρ ἐγώ μιν ἀμειβόμενος προσέειπον·
Εὐρύλοχʼ, ἦ τοι μὲν σὺ μένʼ αὐτοῦ τῷδʼ ἐνὶ χώρῳ
ἔσθων καὶ πίνων κοίλῃ παρὰ νηὶ μελαίνῃ·
αὐτὰρ ἐγὼν εἶμι, κρατερὴ δέ μοι ἔπλετʼ ἀνάγκη.
ὣς εἰπὼν παρὰ νηὸς ἀνήιον ἠδὲ θαλάσσης.
251‘We went through the scrub as you ordered, glorious Odysseus,
and in the wooded glens found a beautiful house built
of dressed stone in a place visible all around.
There someone worked at a great web and sang clearly,
255whether goddess or woman, and the men called to her.
She came out at once, opened the shining doors,
and invited them in. In their ignorance they all followed together,
but I stayed behind, suspecting a trap.
They vanished all together, and not one of them
260appeared again, though I sat watching for a long time.’
So he spoke. I slung my great bronze sword, studded with silver,
over my shoulders, and my bow around them too,
and ordered him to guide me back by the same road.
But he grasped both my knees with both hands and begged me,
265and in lament addressed me with winged words:
‘Do not take me there against my will, Zeus-nurtured man—leave me here.
I know that you will not return yourself, nor bring
any other of your companions back. Come, let us quickly
escape with these men, for we might still avoid the evil day.’
270So he spoke, and I answered him:
‘Eurylochus, you may stay here in this place,
eating and drinking beside the hollow black ship,
but I will go. A powerful necessity lies upon me.’
With that I went up from the ship and the sea.
Commentary
Eurylochus retells the approach from his surviving viewpoint, including his suspicion and the others' disappearance. Odysseus arms and orders him to guide the return; Eurylochus grasps both knees, asks not to be taken unwillingly, predicts total loss, and proposes escape. Odysseus allows him to remain but declares that powerful necessity compels his own departure. The exchange preserves physical supplication and explicit refusal rather than absorbing dissent into cowardice.
10.251–260 Eurylochus' report substantially revoices the prior threshold scene while marking the knowledge of the one man who remained outside. Lines 10.252-253 repeat the house description at 10.210-211, and 10.256-257 exactly repeat 10.230-231. The changed first-person close—he remained because he suspected a trap—turns narrated action into survivor testimony. Formula preserves event identity while viewpoint and evidentiary status shift.
10.261–274 Eurylochus' physical supplication and explicit refusal place a real limit against Odysseus' order, even though Odysseus proceeds. Eurylochus takes both knees and asks not to be led unwillingly, predicting Odysseus' death and failure to recover the others. Odysseus tells him he may remain and frames his own departure as powerful necessity. The reply does not compel Eurylochus at this moment, but neither does it answer his strategic warning.
Hermes gives moly and instructs Odysseus 10.275–306
275ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλον ἰὼν ἱερὰς ἀνὰ βήσσας
Κίρκης ἵξεσθαι πολυφαρμάκου ἐς μέγα δῶμα,
ἔνθα μοι Ἑρμείας χρυσόρραπις ἀντεβόλησεν
ἐρχομένῳ πρὸς δῶμα, νεηνίῃ ἀνδρὶ ἐοικώς,
πρῶτον ὑπηνήτῃ, τοῦ περ χαριεστάτη ἥβη·
280ἔν τʼ ἄρα μοι φῦ χειρί, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·
πῇ δὴ αὖτʼ, ὦ δύστηνε, διʼ ἄκριας ἔρχεαι οἶος,
χώρου ἄιδρις ἐών; ἕταροι δέ τοι οἵδʼ ἐνὶ Κίρκης
ἔρχαται ὥς τε σύες πυκινοὺς κευθμῶνας ἔχοντες.
ἦ τοὺς λυσόμενος δεῦρʼ ἔρχεαι; οὐδέ σέ φημι
285αὐτὸν νοστήσειν, μενέεις δὲ σύ γʼ, ἔνθα περ ἄλλοι.
ἀλλʼ ἄγε δή σε κακῶν ἐκλύσομαι ἠδὲ σαώσω.
τῆ, τόδε φάρμακον ἐσθλὸν ἔχων ἐς δώματα Κίρκης
ἔρχευ, ὅ κέν τοι κρατὸς ἀλάλκῃσιν κακὸν ἦμαρ.
πάντα δέ τοι ἐρέω ὀλοφώια δήνεα Κίρκης.
290τεύξει τοι κυκεῶ, βαλέει δʼ ἐν φάρμακα σίτῳ.
ἀλλʼ οὐδʼ ὣς θέλξαι σε δυνήσεται· οὐ γὰρ ἐάσει
φάρμακον ἐσθλόν, ὅ τοι δώσω, ἐρέω δὲ ἕκαστα.
ὁππότε κεν Κίρκη σʼ ἐλάσῃ περιμήκεϊ ῥάβδῳ,
δὴ τότε σὺ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
295Κίρκῃ ἐπαῖξαι, ὥς τε κτάμεναι μενεαίνων.
ἡ δέ σʼ ὑποδείσασα κελήσεται εὐνηθῆναι·
ἔνθα σὺ μηκέτʼ ἔπειτʼ ἀπανήνασθαι θεοῦ εὐνήν,
ὄφρα κέ τοι λύσῃ θʼ ἑτάρους αὐτόν τε κομίσσῃ·
ἀλλὰ κέλεσθαί μιν μακάρων μέγαν ὅρκον ὀμόσσαι,
300μή τί τοι αὐτῷ πῆμα κακὸν βουλευσέμεν ἄλλο,
μή σʼ ἀπογυμνωθέντα κακὸν καὶ ἀνήνορα θήῃ.
ὣς ἄρα φωνήσας πόρε φάρμακον ἀργεϊφόντης
ἐκ γαίης ἐρύσας, καί μοι φύσιν αὐτοῦ ἔδειξε.
ῥίζῃ μὲν μέλαν ἔσκε, γάλακτι δὲ εἴκελον ἄνθος·
305μῶλυ δέ μιν καλέουσι θεοί· χαλεπὸν δέ τʼ ὀρύσσειν
ἀνδράσι γε θνητοῖσι, θεοὶ δέ τε πάντα δύνανται.
275But when, walking through the sacred glens, I was about
to reach the great house of Circe, mistress of many drugs,
Hermes of the golden wand met me
as I approached the house, looking like a young man
whose beard has just begun, at the loveliest bloom of youth.
280He took my hand, spoke, and addressed me by name:
‘Where are you going again, poor man, alone through the heights,
knowing nothing of the country? Your companions here in Circe’s house
are penned like pigs in the close-built corners of their sties.
Have you come to free them? I tell you that you yourself
285will not return, but remain where the others are.
Come: I will release you from harm and save you.
Here—take this protective drug and go into Circe’s house;
it will ward the evil day away from your head.
I will tell you all of Circe’s deadly arts.
290She will prepare you a drink and put drugs in the food,
but even so she will not be able to bewitch you, for the powerful
drug I give you will not allow it. I will tell you every step.
When Circe strikes you with her long wand,
then draw the sharp sword from beside your thigh
295and rush at Circe as if intent on killing her.
In fear she will invite you to share her bed.
Then do not refuse the goddess’s bed,
so that she may free your companions and care for you,
but command her to swear the gods’ great oath
300that she will devise no further evil harm against you,
so she does not strip you naked and rob you of courage and manhood.’
With these words the Slayer of Argus gave me the drug,
pulling it from the earth, and showed me its nature.
Its root was black, but its flower resembled milk.
305Moly is the name the gods give it; mortal men find it hard
to dig from the ground, though gods have power over everything.
Commentary
Hermes meets Odysseus in youthful form, takes his hand, names the danger, and predicts that unaided rescue would fail. He gives a protective pharmakon and scripts a sequence: withstand Circe's mixture, answer the wand with a sword rush, accept the offered bed only after securing a great oath against further harm. He then pulls moly from the ground and describes its contrasting root and flower. Divine knowledge and equipment enable action, but the plant is not botanically identified.
10.275–286 Hermes' disguised intervention makes rescue possible while initially presenting failure as certain. The god appears as a young man, takes Odysseus' hand, addresses him by name, and asks why he walks alone without knowledge of the country. He describes the companions' condition and predicts that Odysseus will remain trapped too, then immediately offers release and safety. The reversal establishes the necessity of divine information and equipment.
10.287–301 Hermes scripts a coercive sequence in which protective drug, threatened sword, Circe's fear, bed, and oath are tactically interdependent. Odysseus is to withstand the drug, rush as if to kill, accept the bed offer, and secure an oath against further harm and unmanning. The instructions do not present equal power or spontaneous mutual desire; they aim at freeing companions and preserving Odysseus. This first tactical moment does not by itself define every later interaction.
10.300–301 Hermes' oath condition begins with a punctuation-normalized recurrence from Odysseus' demand to Calypso. Line 10.300 is punctuation-normalized exact with 5.187, where Odysseus requires Calypso to swear against plotting further harm before accepting a raft voyage. Here Hermes supplies the wording in advance of Circe's bed offer. The recurrence makes oath-seeking a repeated response to vulnerability before a powerful goddess, while the threatened harms and situations differ.
10.302–306 Moly is identified by divine name and contrasting appearance, not by a mortal botanical classification. Hermes pulls the plant from the earth and shows its physis: black root, milk-like flower, difficult for mortals to dig, easy within divine power. The word physis here concerns its presented nature or growth, but the passage gives no secure species name. A botanical identification would require evidence outside this tranche.
Circe’s drug fails and she recognizes Odysseus 10.307–335
307Ἑρμείας μὲν ἔπειτʼ ἀπέβη πρὸς μακρὸν Ὄλυμπον
νῆσον ἀνʼ ὑλήεσσαν, ἐγὼ δʼ ἐς δώματα Κίρκης
ἤια, πολλὰ δέ μοι κραδίη πόρφυρε κιόντι.
310ἔστην δʼ εἰνὶ θύρῃσι θεᾶς καλλιπλοκάμοιο·
ἔνθα στὰς ἐβόησα, θεὰ δέ μευ ἔκλυεν αὐδῆς.
ἡ δʼ αἶψʼ ἐξελθοῦσα θύρας ὤιξε φαεινὰς
καὶ κάλει· αὐτὰρ ἐγὼν ἑπόμην ἀκαχήμενος ἦτορ.
εἷσε δέ μʼ εἰσαγαγοῦσα ἐπὶ θρόνου ἀργυροήλου
315καλοῦ δαιδαλέου· ὑπὸ δὲ θρῆνυς ποσὶν ἦεν·
τεῦχε δέ μοι κυκεῶ χρυσέῳ δέπαι, ὄφρα πίοιμι,
ἐν δέ τε φάρμακον ἧκε, κακὰ φρονέουσʼ ἐνὶ θυμῷ.
αὐτὰρ ἐπεὶ δῶκέν τε καὶ ἔκπιον, οὐδέ μʼ ἔθελξε,
ῥάβδῳ πεπληγυῖα ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·
320ἔρχεο νῦν συφεόνδε, μετʼ ἄλλων λέξο ἑταίρων.
ὣς φάτʼ, ἐγὼ δʼ ἄορ ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
Κίρκῃ ἐπήιξα ὥς τε κτάμεναι μενεαίνων.
ἡ δὲ μέγα ἰάχουσα ὑπέδραμε καὶ λάβε γούνων,
καί μʼ ὀλοφυρομένη ἔπεα πτερόεντα προσηύδα·
325τίς πόθεν εἰς ἀνδρῶν; πόθι τοι πόλις ἠδὲ τοκῆες;
θαῦμά μʼ ἔχει ὡς οὔ τι πιὼν τάδε φάρμακʼ ἐθέλχθης·
οὐδὲ γὰρ οὐδέ τις ἄλλος ἀνὴρ τάδε φάρμακʼ ἀνέτλη,
ὅς κε πίῃ καὶ πρῶτον ἀμείψεται ἕρκος ὀδόντων.
σοὶ δέ τις ἐν στήθεσσιν ἀκήλητος νόος ἐστίν.
330ἦ σύ γʼ Ὀδυσσεύς ἐσσι πολύτροπος, ὅν τέ μοι αἰεὶ
φάσκεν ἐλεύσεσθαι χρυσόρραπις ἀργεϊφόντης,
ἐκ Τροίης ἀνιόντα θοῇ σὺν νηὶ μελαίνῃ.
ἀλλʼ ἄγε δὴ κολεῷ μὲν ἄορ θέο, νῶι δʼ ἔπειτα
εὐνῆς ἡμετέρης ἐπιβείομεν, ὄφρα μιγέντε
335εὐνῇ καὶ φιλότητι πεποίθομεν ἀλλήλοισιν.
307Then Hermes went away toward high Olympus
across the wooded island, while I went to Circe’s house,
and as I walked my heart churned within me.
310I stood at the doors of the lovely-haired goddess.
There at the doorway I called, and the goddess heard my call.
She came outside at once and threw open the shining doors,
and invited me in. I followed, sick at heart.
She brought me inside and seated me on a silver-studded chair,
315beautiful and skillfully made, with a footstool beneath my feet.
She prepared a drink for me in a golden cup,
and put a drug in it, plotting evil in her heart.
But when she gave it to me and I drank, she did not bewitch me.
she struck me with her wand and addressed me:
320‘Go now to the pigsty and lie down among your other companions.’
So she spoke, but I drew the sharp sword from beside my thigh
and rushed at Circe as if intent on killing her.
She gave a great cry, ran beneath my blade, and clasped my knees,
and in lament addressed me with winged words:
325‘Who are you among men, and where from? What is your city, and who are your parents?
I am amazed that these drugs did not bewitch you when you drank them.
No other man has ever withstood these drugs,
once he drank and they first passed the barrier of his teeth.
There is a mind in your breast that cannot be enchanted.
330You must be Odysseus, the man of many turns, whose coming
the golden-wanded Slayer of Argus always foretold to me,
on his way back from Troy in a swift black ship.
Come, put your sword in its sheath, and then let the two of us
mount my bed, so that after joining
335in bed and love we may trust each other.’
Commentary
After Hermes departs, Odysseus approaches with a churning heart and reenacts the earlier invitation alone. Circe's drug and wand fail; his sword rush converts her command into her knee-supplication. Amazed by his unenchanted noos, she recognizes the polytropos Odysseus foretold by Hermes and proposes bed and mutual trust. The recognition belongs to Circe's speech and depends on prior prophecy as well as present resistance.
10.307–320 Odysseus' entry repeats Circe's threshold action but changes the result through concealed divine preparation. Line 10.312 exactly repeats 10.230 and 10.256 as Circe opens the doors. Earlier, the group follows into transformation and the line is repeated in Eurylochus' report; now Odysseus follows sick at heart, drinks, and remains unenchanted. Formula makes the parallel test visible while Hermes' moly supplies the decisive difference.
10.321–335 Circe recognizes Odysseus through failed enchantment, an unenchanted noos, and Hermes' prior prophecy. The sword rush reverses bodily position as Circe grasps Odysseus' knees. She first asks origin, then marks his resistance as unprecedented, names his noos, and identifies him as polytropos because Hermes had foretold his arrival from Troy. Recognition combines present test and remembered divine information rather than grammar alone.
10.325 Circe's identity question exactly repeats Telemachus' opening guest question from Book 1. Line 10.325 exactly matches 1.170. Telemachus asks after feeding the unknown Mentes; Circe asks after her drug fails and she has become the suppliant. Exact wording crosses hospitality and confrontation, so local sequence determines whether identity inquiry completes reception or responds to disrupted power.
Odysseus demands the oath before the bed 10.336–347
336ὣς ἔφατʼ, αὐτὰρ ἐγώ μιν ἀμειβόμενος προσέειπον·
ὦ Κίρκη, πῶς γάρ με κέλεαι σοὶ ἤπιον εἶναι,
ἥ μοι σῦς μὲν ἔθηκας ἐνὶ μεγάροισιν ἑταίρους,
αὐτὸν δʼ ἐνθάδʼ ἔχουσα δολοφρονέουσα κελεύεις
340ἐς θάλαμόν τʼ ἰέναι καὶ σῆς ἐπιβήμεναι εὐνῆς,
ὄφρα με γυμνωθέντα κακὸν καὶ ἀνήνορα θήῃς.
οὐδʼ ἂν ἐγώ γʼ ἐθέλοιμι τεῆς ἐπιβήμεναι εὐνῆς,
εἰ μή μοι τλαίης γε, θεά, μέγαν ὅρκον ὀμόσσαι
μή τί μοι αὐτῷ πῆμα κακὸν βουλευσέμεν ἄλλο.
345ὣς ἐφάμην, ἡ δʼ αὐτίκʼ ἀπώμνυεν, ὡς ἐκέλευον.
αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον,
καὶ τότʼ ἐγὼ Κίρκης ἐπέβην περικαλλέος εὐνῆς.
336Her speech ended; I gave her this answer:
‘Circe, how can you ask me to be gentle with you,
when here in your halls you turned my companions into pigs,
and now you keep me here, plotting deceit, and tell me
340to enter your chamber and mount your bed,
so that when I am naked you may leave me weak and unmanned?
I would not be willing to mount your bed,
unless you dared, goddess, to swear a binding oath
that you are not plotting some further harm against me.’
345So I spoke, and at once she swore as I commanded.
After she had sworn and made the oath complete,
then I mounted Circe’s magnificent bed.
Commentary
Odysseus refuses gentleness while his companions remain transformed and interprets Circe's bed offer through the danger Hermes named: exposure could enable further harm and loss of manly capacity. He makes willingness conditional on her binding oath. Circe swears and completes it before he enters the bed. The ordered sequence matters, but divine-mortal asymmetry, threat, strategy, desire, and later reciprocity cannot be reduced to an uncomplicated romance.
10.336–347 Odysseus makes bed-sharing conditional on an oath because transformed companions and threatened vulnerability prevent trust. He answers Circe's proposed mutual confidence by naming what she has already done and what he fears she may do after he is naked. His stated unwillingness remains until she swears against further harm; the completed oath precedes the bed. This negotiated order stands beside the divine-mortal and sword-supplication asymmetries.
10.343–344 Odysseus' two-line oath demand exactly repeats his demand to Calypso in Book 5. Lines 10.343-344 exactly match 5.178-179. With Calypso, the oath protects the raft journey from hidden harm; with Circe, it precedes the bed and guards against bodily disempowerment. Exact recurrence identifies a stable tactic toward divine women while changed danger and immediate purpose remain explicit.
Divine attendants, bath, feast, and suspicion 10.348–381
348ἀμφίπολοι δʼ ἄρα τέως μὲν ἐνὶ μεγάροισι πένοντο
τέσσαρες, αἵ οἱ δῶμα κάτα δρήστειραι ἔασι·
350γίγνονται δʼ ἄρα ταί γʼ ἔκ τε κρηνέων ἀπό τʼ ἀλσέων
ἔκ θʼ ἱερῶν ποταμῶν, οἵ τʼ εἰς ἅλαδε προρέουσι.
τάων ἡ μὲν ἔβαλλε θρόνοις ἔνι ῥήγεα καλὰ
πορφύρεα καθύπερθʼ, ὑπένερθε δὲ λῖθʼ ὑπέβαλλεν·
ἡ δʼ ἑτέρη προπάροιθε θρόνων ἐτίταινε τραπέζας
355ἀργυρέας, ἐπὶ δέ σφι τίθει χρύσεια κάνεια·
ἡ δὲ τρίτη κρητῆρι μελίφρονα οἶνον ἐκίρνα
ἡδὺν ἐν ἀργυρέῳ, νέμε δὲ χρύσεια κύπελλα·
ἡ δὲ τετάρτη ὕδωρ ἐφόρει καὶ πῦρ ἀνέκαιε
πολλὸν ὑπὸ τρίποδι μεγάλῳ· ἰαίνετο δʼ ὕδωρ.
360αὐτὰρ ἐπεὶ δὴ ζέσσεν ὕδωρ ἐνὶ ἤνοπι χαλκῷ,
ἔς ῥʼ ἀσάμινθον ἕσασα λόʼ ἐκ τρίποδος μεγάλοιο,
θυμῆρες κεράσασα, κατὰ κρατός τε καὶ ὤμων,
ὄφρα μοι ἐκ κάματον θυμοφθόρον εἵλετο γυίων.
αὐτὰρ ἐπεὶ λοῦσέν τε καὶ ἔχρισεν λίπʼ ἐλαίῳ,
365ἀμφὶ δέ με χλαῖναν καλὴν βάλεν ἠδὲ χιτῶνα,
εἷσε δέ μʼ εἰσαγαγοῦσα ἐπὶ θρόνου ἀργυροήλου
καλοῦ δαιδαλέου, ὑπὸ δὲ θρῆνυς ποσὶν ἦεν·
χέρνιβα δʼ ἀμφίπολος προχόῳ ἐπέχευε φέρουσα
καλῇ χρυσείῃ, ὑπὲρ ἀργυρέοιο λέβητος,
370νίψασθαι· παρὰ δὲ ξεστὴν ἐτάνυσσε τράπεζαν.
σῖτον δʼ αἰδοίη ταμίη παρέθηκε φέρουσα,
εἴδατα πόλλʼ ἐπιθεῖσα, χαριζομένη παρεόντων.
ἐσθέμεναι δʼ ἐκέλευεν· ἐμῷ δʼ οὐχ ἥνδανε θυμῷ,
ἀλλʼ ἥμην ἀλλοφρονέων, κακὰ δʼ ὄσσετο θυμός.
375Κίρκη δʼ ὡς ἐνόησεν ἔμʼ ἥμενον οὐδʼ ἐπὶ σίτῳ
χεῖρας ἰάλλοντα, κρατερὸν δέ με πένθος ἔχοντα,
ἄγχι παρισταμένη ἔπεα πτερόεντα προσηύδα·
τίφθʼ οὕτως, Ὀδυσεῦ, κατʼ ἄρʼ ἕζεαι ἶσος ἀναύδῳ,
θυμὸν ἔδων, βρώμης δʼ οὐχ ἅπτεαι οὐδὲ ποτῆτος;
380ἦ τινά που δόλον ἄλλον ὀίεαι· οὐδέ τί σε χρὴ
δειδίμεν· ἤδη γάρ τοι ἀπώμοσα καρτερὸν ὅρκον.
348Meanwhile four attendants were working in the halls,
the servants who tend her house.
350They were born from springs, from groves,
and from sacred rivers that flow onward to the sea.
One of them spread beautiful coverings over the chairs,
purple above, with linen cloths beneath.
Another drew silver tables before the chairs
355and placed golden baskets on them.
The third mixed sweet, honeyed wine
in a silver bowl and distributed golden cups.
The fourth carried water and kindled a great fire
beneath a large tripod, and the water grew warm.
360When the water boiled in the gleaming bronze,
she seated me in a bath and washed me with water from the great tripod,
tempering it to please the spirit and pouring it over my head and shoulders,
until she drew the spirit-consuming weariness from my limbs.
When she had washed me and rubbed me richly with oil,
365she put a fine cloak and tunic around me,
then brought me inside and seated me on a silver-studded chair,
beautiful and skillfully made, with a footstool beneath my feet.
An attendant brought water in a beautiful golden pitcher
and poured it over my hands above a silver basin
370for me to wash, then drew a polished table beside me.
The respected housekeeper brought and set out bread,
adding many dishes and giving freely of what was at hand.
Circe urged me to eat, but it did not please my spirit.
I sat with my thoughts elsewhere, and my spirit foreboded evil.
375When Circe saw me sitting there, not reaching
my hands toward the food, but gripped by stern grief,
she stood close and addressed me with winged words:
‘Why do you sit there like a voiceless man, Odysseus,
eating your own heart, and touch neither food nor drink?
380Do you perhaps suspect another trap? You have no need
to fear, for I have already sworn you a binding oath.’
Commentary
The inherited label uses “Divine attendants” as architectural shorthand; the Greek itself identifies four female attendants born from springs, groves, and sacred rivers without an explicit goddess, nymph, or divine-status term. They divide the work of coverings, tables, wine, and heated water. Bathing, oil, clothes, handwashing, bread, and dishes restore Odysseus' body and stage reception, but he refuses to eat while companions remain imprisoned. Circe reads his grief as suspicion of another trap and invokes the oath. Material care is real, yet it cannot by itself repair the prior violence or secure his trust.
10.348–359 Circe's four attendants are born from springs, groves, and sacred rivers; the Greek does not settle their divine or institutional status. They are called amphipoloi and drēsteirai and are born from springs, groves, and sacred rivers. Their tasks are specific: coverings, tables and baskets, mixed wine and cups, water and fire. The language clearly marks service and labor, but the stated origin neither explicitly names them goddesses or nymphs nor licenses an unqualified identification with enslaved household members elsewhere in the epic.
10.360–367 The bath's unstated feminine subject most naturally continues the fourth attendant, though English must supply a pronoun. The preceding unit ends with the fourth attendant heating water; the next verbs seat, wash, temper, pour, oil, clothe, and seat Odysseus. Greek continuity supports carrying that servant as subject rather than silently switching to Circe, although the absent repeated name leaves a small syntactic uncertainty.
10.368–372 The five-line handwashing and meal sequence recurs with byte-exact component lines and punctuation-only variants. Lines 10.368, 10.370, and 10.371 are byte-exact with the corresponding lines at 1.136-140, 4.52-56, and 7.172-176. Line 10.369 is byte-exact with 1.137 but punctuation-normalized exact with 4.53 and 7.173; line 10.372 is byte-exact with 4.56 and 7.176 but punctuation-normalized exact with 1.140. In those books the sequence receives Athena, Telemachus and Peisistratus, or repairs delayed reception of Odysseus. Here it follows a coerced encounter and bath, so standard material hospitality is present while trust and companion freedom remain unresolved.
10.373–387 Odysseus refuses food until Circe frees his companions and makes them visible. Circe interprets his stillness as suspected further deceit and points to the oath. Odysseus instead frames the issue through what an enaisimos man could bear: eating before companions are released and seen would violate right action. His refusal converts personal protection into a demand for collective restoration.
Circe restores the companions and orders their return 10.382–405
382ὣς ἔφατʼ, αὐτὰρ ἐγώ μιν ἀμειβόμενος προσέειπον·
ὦ Κίρκη, τίς γάρ κεν ἀνήρ, ὃς ἐναίσιμος εἴη,
πρὶν τλαίη πάσσασθαι ἐδητύος ἠδὲ ποτῆτος,
385πρὶν λύσασθʼ ἑτάρους καὶ ἐν ὀφθαλμοῖσιν ἰδέσθαι;
ἀλλʼ εἰ δὴ πρόφρασσα πιεῖν φαγέμεν τε κελεύεις,
λῦσον, ἵνʼ ὀφθαλμοῖσιν ἴδω ἐρίηρας ἑταίρους.
ὣς ἐφάμην, Κίρκη δὲ διὲκ μεγάροιο βεβήκει
ῥάβδον ἔχουσʼ ἐν χειρί, θύρας δʼ ἀνέῳξε συφειοῦ,
390ἐκ δʼ ἔλασεν σιάλοισιν ἐοικότας ἐννεώροισιν.
οἱ μὲν ἔπειτʼ ἔστησαν ἐναντίοι, ἡ δὲ διʼ αὐτῶν
ἐρχομένη προσάλειφεν ἑκάστῳ φάρμακον ἄλλο.
τῶν δʼ ἐκ μὲν μελέων τρίχες ἔρρεον, ἃς πρὶν ἔφυσε
φάρμακον οὐλόμενον, τό σφιν πόρε πότνια Κίρκη·
395ἄνδρες δʼ ἂψ ἐγένοντο νεώτεροι ἢ πάρος ἦσαν,
καὶ πολὺ καλλίονες καὶ μείζονες εἰσοράασθαι.
ἔγνωσαν δέ μʼ ἐκεῖνοι ἔφυν τʼ ἐν χερσὶν ἕκαστος.
πᾶσιν δʼ ἱμερόεις ὑπέδυ γόος, ἀμφὶ δὲ δῶμα
σμερδαλέον κονάβιζε· θεὰ δʼ ἐλέαιρε καὶ αὐτή.
400ἡ δέ μευ ἄγχι στᾶσα προσηύδα δῖα θεάων·
διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ,
ἔρχεο νῦν ἐπὶ νῆα θοὴν καὶ θῖνα θαλάσσης.
νῆα μὲν ἂρ πάμπρωτον ἐρύσσατε ἤπειρόνδε,
κτήματα δʼ ἐν σπήεσσι πελάσσατε ὅπλα τε πάντα·
405αὐτὸς δʼ ἂψ ἰέναι καὶ ἄγειν ἐρίηρας ἑταίρους.
382So she spoke, and I answered her:
‘Circe, what man who respects what is right would dare
to taste food or drink before
385freeing his companions and seeing them before his eyes?
If you sincerely tell me to eat and drink,
free them, so I may see my loyal companions with my own eyes.’
So I spoke, and Circe went through the hall,
wand in hand, opened the pigsty’s doors,
390and drove them out looking like nine-year-old hogs.
They stood facing her, and she passed among them,
smearing each one with another drug.
The bristles shed from their limbs, which the destructive
drug that queenly Circe had given them had made grow.
395They became men again, younger than before,
far more handsome and taller to look upon.
They recognized me, and each one clung to my hands.
A longing for lament came over them all, and the house
rang terribly around us; even the goddess herself felt pity.
400The radiant goddess stood close beside me and said:
‘Zeus-born son of Laertes, Odysseus of many devices,
go now to your swift ship and the seashore.
First of all, drag your ship onto the land,
and place your goods and all your gear in caves.
405Then come back yourself and bring your loyal companions.’
Commentary
Odysseus defines right action as freeing and seeing his companions before accepting food. Circe applies another pharmakon, reversing the earlier drug's bodily effects and making the restored men younger, taller, and more beautiful. Recognition produces a house-filling lament that moves even Circe to pity. She then orders ship, goods, gear, and the remaining companions transferred ashore, turning restoration into a new collective arrangement.
10.388–399 The restoration catalogue resolves into an expanding recognition lament whose sound fills the house. Wand, opened sty, counter-drug, falling bristles, renewed human form, youth, stature, recognition, grasped hands, and universal lament accumulate in sequence. The final house-ringing noise turns individual restoration into collective audible release and even draws Circe's pity. The observation is selective and does not claim full scansion.
10.400–405 Circe's standing address and formal naming introduce a practical transfer from ship to house. Line 10.400 exactly recurs at 10.455. Line 10.401 exactly repeats 5.203 and recurs internally at 10.488 and 10.504. The stable divine address frame precedes different instructions: gather companions, recover from suffering, and sail toward Hades. Here it begins ordered handling of ship, goods, gear, and people.
Shipboard reunion and Eurylochus’ resistance 10.406–448
406ὣς ἔφατʼ, αὐτὰρ ἐμοί γʼ ἐπεπείθετο θυμὸς ἀγήνωρ,
βῆν δʼ ἰέναι ἐπὶ νῆα θοὴν καὶ θῖνα θαλάσσης.
εὗρον ἔπειτʼ ἐπὶ νηὶ θοῇ ἐρίηρας ἑταίρους
οἴκτρʼ ὀλοφυρομένους, θαλερὸν κατὰ δάκρυ χέοντας.
410ὡς δʼ ὅτʼ ἂν ἄγραυλοι πόριες περὶ βοῦς ἀγελαίας,
ἐλθούσας ἐς κόπρον, ἐπὴν βοτάνης κορέσωνται,
πᾶσαι ἅμα σκαίρουσιν ἐναντίαι· οὐδʼ ἔτι σηκοὶ
ἴσχουσʼ, ἀλλʼ ἁδινὸν μυκώμεναι ἀμφιθέουσι·
μητέρας· ὣς ἔμʼ ἐκεῖνοι ἐπεὶ ἴδον ὀφθαλμοῖσι,
415δακρυόεντες ἔχυντο· δόκησε δʼ ἄρα σφίσι θυμὸς
ὣς ἔμεν, ὡς εἰ πατρίδʼ ἱκοίατο καὶ πόλιν αὐτὴν
τρηχείης Ἰθάκης, ἵνα τʼ ἔτραφεν ἠδʼ ἐγένοντο.
καί μʼ ὀλοφυρόμενοι ἔπεα πτερόεντα προσηύδων·
σοὶ μὲν νοστήσαντι, διοτρεφές, ὣς ἐχάρημεν,
420ὡς εἴ τʼ εἰς Ἰθάκην ἀφικοίμεθα πατρίδα γαῖαν·
ἀλλʼ ἄγε, τῶν ἄλλων ἑτάρων κατάλεξον ὄλεθρον.
ὣς ἔφαν, αὐτὰρ ἐγὼ προσέφην μαλακοῖς ἐπέεσσι·
νῆα μὲν ἂρ πάμπρωτον ἐρύσσομεν ἤπειρόνδε,
κτήματα δʼ ἐν σπήεσσι πελάσσομεν ὅπλα τε πάντα·
425αὐτοὶ δʼ ὀτρύνεσθε ἐμοὶ ἅμα πάντες ἕπεσθαι,
ὄφρα ἴδηθʼ ἑτάρους ἱεροῖς ἐν δώμασι Κίρκης
πίνοντας καὶ ἔδοντας· ἐπηετανὸν γὰρ ἔχουσιν.
ὣς ἐφάμην, οἱ δʼ ὦκα ἐμοῖς ἐπέεσσι πίθοντο.
Εὐρύλοχος δέ μοι οἶος ἐρύκανε πάντας ἑταίρους·
430καί σφεας φωνήσας ἔπεα πτερόεντα προσηύδα·
ἆ δειλοί, πόσʼ ἴμεν; τί κακῶν ἱμείρετε τούτων;
Κίρκης ἐς μέγαρον καταβήμεναι, ἥ κεν ἅπαντας
ἢ σῦς ἠὲ λύκους ποιήσεται ἠὲ λέοντας,
οἵ κέν οἱ μέγα δῶμα φυλάσσοιμεν καὶ ἀνάγκῃ,
435ὥς περ Κύκλωψ ἔρξʼ, ὅτε οἱ μέσσαυλον ἵκοντο
ἡμέτεροι ἕταροι, σὺν δʼ ὁ θρασὺς εἵπετʼ Ὀδυσσεύς·
τούτου γὰρ καὶ κεῖνοι ἀτασθαλίῃσιν ὄλοντο.
ὣς ἔφατʼ, αὐτὰρ ἐγώ γε μετὰ φρεσὶ μερμήριξα,
σπασσάμενος τανύηκες ἄορ παχέος παρὰ μηροῦ,
440τῷ οἱ ἀποπλήξας κεφαλὴν οὖδάσδε πελάσσαι,
καὶ πηῷ περ ἐόντι μάλα σχεδόν· ἀλλά μʼ ἑταῖροι
μειλιχίοις ἐπέεσσιν ἐρήτυον ἄλλοθεν ἄλλος·
διογενές, τοῦτον μὲν ἐάσομεν, εἰ σὺ κελεύεις,
αὐτοῦ πὰρ νηί τε μένειν καὶ νῆα ἔρυσθαι·
445ἡμῖν δʼ ἡγεμόνευʼ ἱερὰ πρὸς δώματα Κίρκης.
ὣς φάμενοι παρὰ νηὸς ἀνήιον ἠδὲ θαλάσσης.
οὐδὲ μὲν Εὐρύλοχος κοίλῃ παρὰ νηὶ λέλειπτο,
ἀλλʼ ἕπετʼ· ἔδεισεν γὰρ ἐμὴν ἔκπαγλον ἐνιπήν.
406So she spoke, and my proud heart was persuaded.
I went to the swift ship and the seashore,
and there beside the swift ship I found my loyal companions
lamenting pitifully and shedding swelling tears.
410As country-bred calves crowd around the herd-cows
when the cows return to the yard, sated with pasture,
all at once the calves frisk to meet them; the pens
no longer hold them, but bellowing loudly they run around
their mothers—so when those men saw me with their eyes,
415they streamed around me in tears. To their spirits it seemed
just as if they had reached their native land and the city itself
of rugged Ithaca, where they were born and raised.
In their lament they addressed me with winged words:
‘We rejoiced at your return, Zeus-nurtured man,
420as much as if we had reached Ithaca, our native land.
But come, tell us the destruction of our other companions.’
So they spoke, and I answered with gentle words:
‘First of all, let us drag the ship onto the land,
and place our goods and all our gear in caves.
425Then rouse yourselves, all of you, to follow me,
so you may see your companions in Circe’s sacred house
eating and drinking, for they have an endless supply.’
So I spoke, and they quickly obeyed my words.
Eurylochus alone tried to hold all my companions back.
430He raised his voice and addressed them with winged words:
‘Poor wretches, where are we going? Why do you desire these evils,
going down to Circe’s great house? She will make us all
pigs, or wolves, or lions,
and force us to guard her great house—
435just as the Cyclops did when our companions entered his fold,
when bold Odysseus went with them.
Through this man’s recklessness those men too were destroyed.’
So he spoke, and I debated in my mind,
drawing the long-edged sword from beside my strong thigh,
440whether to strike off his head and bring it to the ground,
though he was closely related to me by marriage. But my companions
restrained me from every side with gentle words:
‘Zeus-born man, if you command it, we will let him
stay here beside the ship and guard the vessel.
445But lead us toward Circe’s sacred house.’
After speaking, they climbed inland from the ship and shore.
Even Eurylochus did not remain behind by the hollow vessel.
He followed, for he feared my terrible rebuke.
Commentary
Odysseus relays Circe's plan at the ship, where the survivors greet him like calves meeting returning cows and imagine the joy of Ithaca. Eurylochus alone tries to stop them, predicts renewed transformation, recalls the Cyclops, and attributes those deaths to Odysseus' recklessness. Odysseus considers beheading his relative by marriage; the companions restrain him and propose leaving Eurylochus behind, but fear of Odysseus' rebuke draws him along. Leadership is contested through counter-blame, threatened violence, collective restraint, and fear.
10.406–421 The shipboard reunion imagines Odysseus' return as equivalent to the company's own arrival at Ithaca. The companions stream around him like calves around returning cows and say their joy equals reaching their native land. Odysseus temporarily carries the emotional value of home because he has returned from the rescue mission. Their next question about the others' destruction immediately keeps loss inside that home-like joy.
10.422–428 Odysseus relays Circe's instructions through close verbal adaptation and closes with a punctuation-normalized obedience line. Lines 10.423-425 adapt Circe's 10.403-405 orders from second-person command into first-person collective action. Line 10.428 is punctuation-normalized exact with 10.178. The relay preserves ship, cave, goods, gear, and following, but changes divine command into the leader's proposal to companions.
10.429–437 Eurylochus counters Odysseus' blame narrative by making the Cyclops losses the result of the leader's atasthalia. He warns that Circe may transform the whole company and force it into animal guard labor, then compares the risk with entry into Polyphemus' fold. His final accusation assigns those deaths to Odysseus' recklessness. This is hostile companion speech, but it directly contests the apologos' earlier tendency to foreground companion folly.
10.438–448 Companions restrain Odysseus from killing Eurylochus, then fear draws the dissenter into the march. Odysseus deliberates decapitation despite close marriage kinship. The group answers his sword with gentle words, proposes that Eurylochus remain to guard the ship, and asks Odysseus to lead them. Eurylochus nevertheless follows because he fears the leader's terrible rebuke. Collective restraint succeeds, but consent to the expedition remains uneven.
The two groups reunite and Circe answers their grief 10.449–466
449τόφρα δὲ τοὺς ἄλλους ἑτάρους ἐν δώμασι Κίρκη
450ἐνδυκέως λοῦσέν τε καὶ ἔχρισεν λίπʼ ἐλαίῳ,
ἀμφὶ δʼ ἄρα χλαίνας οὔλας βάλεν ἠδὲ χιτῶνας·
δαινυμένους δʼ ἐὺ πάντας ἐφεύρομεν ἐν μεγάροισιν.
οἱ δʼ ἐπεὶ ἀλλήλους εἶδον φράσσαντό τʼ ἐσάντα,
κλαῖον ὀδυρόμενοι, περὶ δὲ στεναχίζετο δῶμα.
455ἡ δέ μευ ἄγχι στᾶσα προσηύδα δῖα θεάων·
μηκέτι νῦν θαλερὸν γόον ὄρνυτε· οἶδα καὶ αὐτὴ
ἠμὲν ὅσʼ ἐν πόντῳ πάθετʼ ἄλγεα ἰχθυόεντι,
ἠδʼ ὅσʼ ἀνάρσιοι ἄνδρες ἐδηλήσαντʼ ἐπὶ χέρσου.
460ἀλλʼ ἄγετʼ ἐσθίετε βρώμην καὶ πίνετε οἶνον,
εἰς ὅ κεν αὖτις θυμὸν ἐνὶ στήθεσσι λάβητε,
οἷον ὅτε πρώτιστον ἐλείπετε πατρίδα γαῖαν
τρηχείης Ἰθάκης. νῦν δʼ ἀσκελέες καὶ ἄθυμοι,
αἰὲν ἄλης χαλεπῆς μεμνημένοι, οὐδέ ποθʼ ὕμιν
465θυμὸς ἐν εὐφροσύνῃ, ἐπεὶ ἦ μάλα πολλὰ πέποσθε.
ὣς ἔφαθʼ, ἡμῖν δʼ αὖτʼ ἐπεπείθετο θυμὸς ἀγήνωρ.
449Meanwhile Circe had carefully washed the other companions in her house
450and rubbed them richly with oil,
put woolen cloaks and tunics around them,
and we found them all feasting well in the halls.
When the two groups saw and recognized one another in their true forms,
they wept and mourned, and the house groaned around them.
455The radiant goddess stood close beside me and said:
‘Raise no more this swelling lament. I myself know
both how many pains you suffered on the fish-filled sea
and how hostile men ravaged you on land.
460Come now, eat food and drink wine,
until you recover in your breasts the spirit
you had when you first left your native soil
of rugged Ithaca. Now you are gaunt and dispirited,
always remembering your grievous wandering; your spirits
465have never known gladness, since you have suffered so much.’
So she spoke, and once more our proud hearts were persuaded.
Commentary
Circe has washed, oiled, clothed, and fed the restored party before the two groups recognize one another and fill the house with mourning. After the source-array gap between 10.455 and 10.457, Circe claims knowledge of suffering by sea and hostile men on land and prescribes food and wine until the crew recovers the thumos it possessed on leaving Ithaca. Her account of their gaunt, joyless memory belongs to her speech, though the company accepts the remedy.
10.449–466 Circe prescribes recovery of thumos through food and wine across a canonical range that omits numbered line 10.456. The source-array sequence moves from 10.455 to 10.457, so this range contains seventeen actual entries and no supplied placeholder. In Circe's speech, suffering and continuous memory have left the men gaunt and athymoi; eating and drinking are to restore the thumos they had on first leaving Ithaca. The faculty language joins appetite, courage, vitality, and affect without collapsing into one English equivalent.
A year passes and the companions recall home 10.467–486
467ἔνθα μὲν ἤματα πάντα τελεσφόρον εἰς ἐνιαυτὸν
ἥμεθα δαινύμενοι κρέα τʼ ἄσπετα καὶ μέθυ ἡδύ·
ἀλλʼ ὅτε δή ῥʼ ἐνιαυτὸς ἔην, περὶ δʼ ἔτραπον ὧραι
470μηνῶν φθινόντων, περὶ δʼ ἤματα μακρὰ τελέσθη,
καὶ τότε μʼ ἐκκαλέσαντες ἔφαν ἐρίηρες ἑταῖροι·
δαιμόνιʼ, ἤδη νῦν μιμνήσκεο πατρίδος αἴης,
εἴ τοι θέσφατόν ἐστι σαωθῆναι καὶ ἱκέσθαι
οἶκον ἐς ὑψόροφον καὶ σὴν ἐς πατρίδα γαῖαν.
475ὣς ἔφαν, αὐτὰρ ἐμοί γʼ ἐπεπείθετο θυμὸς ἀγήνωρ.
ὣς τότε μὲν πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα
ἥμεθα, δαινύμενοι κρέα τʼ ἄσπετα καὶ μέθυ ἡδύ·
ἦμος δʼ ἠέλιος κατέδυ καὶ ἐπὶ κνέφας ἦλθεν,
οἱ μὲν κοιμήσαντο κατὰ μέγαρα σκιόεντα.
480αὐτὰρ ἐγὼ Κίρκης ἐπιβὰς περικαλλέος εὐνῆς
γούνων ἐλλιτάνευσα, θεὰ δέ μευ ἔκλυεν αὐδῆς·
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδων·
ὢ Κίρκη, τέλεσόν μοι ὑπόσχεσιν ἥν περ ὑπέστης,
οἴκαδε πεμψέμεναι· θυμὸς δέ μοι ἔσσυται ἤδη,
485ἠδʼ ἄλλων ἑτάρων, οἵ μευ φθινύθουσι φίλον κῆρ
ἀμφʼ ἔμʼ ὀδυρόμενοι, ὅτε που σύ γε νόσφι γένηαι.
467There for all the days of a completed year
we sat feasting on boundless meat and sweet wine.
But when the year had passed and the seasons turned,
470as the months waned and the long days came around,
my loyal companions called me aside and said:
‘Strange man, remember your native land now,
if it is divinely ordained that you return alive and reach
your high-roofed house and your native land.’
475So they spoke, and my proud heart was persuaded.
So all that day until the sun went down
we sat feasting on boundless meat and sweet wine.
When the sun went down and darkness came on,
the others lay down to sleep through the shadowy halls.
480But I mounted Circe’s magnificent bed
and supplicated her by her knees. The goddess heard my voice,
and I addressed her with winged words:
‘Circe, fulfill the promise you made me,
to send me home. My spirit is eager now,
485as are my other companions, who wear away my dear heart
lamenting around me whenever you are away.’
Commentary
A completed year passes in abundant food and wine. Only when seasons and months turn do the companions call Odysseus aside and command him to remember his native land if return is still ordained. His heart is persuaded, and after one more day of feasting he supplicates Circe at her bed to fulfill the promise of home. The company, not Odysseus, reactivates nostos after prolonged residence, and their longing constrains the leader's next request.
10.467–475 The companions, not Odysseus, recall the native land after a completed year of feasting. Seasonal and monthly turning measures the delay before they call him aside. Their imperative to remember home reactivates nostos and makes return conditional on divine allotment. Odysseus' heart is persuaded by them, reversing scenes in which he alone rouses a passive or fearful company.
10.476–495 Circe distinguishes Tiresias' psyche, stable phrenes, and granted noos while calling the other dead flitting shades. Odysseus supplicates for home; Circe releases the unwilling company only by directing it to the psyche of Tiresias. She says his phrenes remain stable and Persephone grants him noos and understanding after death, unlike the other shadows. The cluster differentiates faculties contextually and should not be reduced to one invariant 'soul' vocabulary.
Circe directs Odysseus toward Hades 10.487–507
487ὣς ἐφάμην, ἡ δʼ αὐτίκʼ ἀμείβετο δῖα θεάων·
διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ,
μηκέτι νῦν ἀέκοντες ἐμῷ ἐνὶ μίμνετε οἴκῳ.
490ἀλλʼ ἄλλην χρὴ πρῶτον ὁδὸν τελέσαι καὶ ἱκέσθαι
εἰς Ἀίδαο δόμους καὶ ἐπαινῆς Περσεφονείης,
ψυχῇ χρησομένους Θηβαίου Τειρεσίαο,
μάντηος ἀλαοῦ, τοῦ τε φρένες ἔμπεδοί εἰσι·
τῷ καὶ τεθνηῶτι νόον πόρε Περσεφόνεια,
495οἴῳ πεπνῦσθαι, τοὶ δὲ σκιαὶ ἀίσσουσιν.
ὣς ἔφατʼ, αὐτὰρ ἐμοί γε κατεκλάσθη φίλον ἦτορ·
κλαῖον δʼ ἐν λεχέεσσι καθήμενος, οὐδέ νύ μοι κῆρ
ἤθελʼ ἔτι ζώειν καὶ ὁρᾶν φάος ἠελίοιο.
αὐτὰρ ἐπεὶ κλαίων τε κυλινδόμενος τʼ ἐκορέσθην,
500καὶ τότε δή μιν ἔπεσσιν ἀμειβόμενος προσέειπον·
ὢ Κίρκη, τίς γὰρ ταύτην ὁδὸν ἡγεμονεύσει;
εἰς Ἄϊδος δʼ οὔ πώ τις ἀφίκετο νηὶ μελαίνῃ.
ὣς ἐφάμην, ἡ δʼ αὐτίκʼ ἀμείβετο δῖα θεάων·
διογενὲς Λαερτιάδη, πολυμήχανʼ Ὀδυσσεῦ,
505μή τί τοι ἡγεμόνος γε ποθὴ παρὰ νηὶ μελέσθω,
ἱστὸν δὲ στήσας, ἀνά θʼ ἱστία λευκὰ πετάσσας
ἧσθαι· τὴν δέ κέ τοι πνοιὴ Βορέαο φέρῃσιν.
487So I spoke, and the radiant goddess answered at once:
‘Zeus-born son of Laertes, Odysseus of many devices,
do not remain unwilling any longer in my house.
490But first you must complete another journey and reach
the house of Hades and dread Persephone,
to consult the shade of Theban Tiresias,
the blind seer whose understanding remains firm.
To him alone, even in death, Persephone granted a mind,
495so he alone has understanding; the others flit as shadows.’
So she spoke, and my dear heart broke within me.
I sat upon the bed and wept, and my heart
no longer wished to live and see the sunlight.
But when I had taken my fill of weeping and rolling about,
500then I answered her with these words:
‘Circe, who will guide us on this journey?
No one has ever reached Hades in a black ship.’
So I spoke, and the radiant goddess answered at once:
‘Zeus-born son of Laertes, Odysseus of many devices,
505let no need for a guide beside your ship trouble you.
Raise the mast, spread the white sails,
and sit; the breath of Boreas will carry her.
Commentary
Circe tells the company not to remain unwilling, yet makes homecoming conditional on a prior voyage to Hades for the psyche of Tiresias. Her speech distinguishes the dead seer's stable phrenes and divinely granted noos from other flitting shades. Odysseus collapses into grief and claims no black ship has made such a journey. Circe answers that no mortal guide is needed: mast, sail, and Boreas will carry them.
10.488–495 Circe's formal address and underworld destination recur internally as instruction becomes later announcement. Line 10.488 is byte-exact with 5.203 and internal 10.401 and 10.504. Lines 10.491-492 are punctuation-normalized exact with 10.564-565 when Odysseus tells the crew its destination. The repeated language transfers Circe's private instruction into collective knowledge while preserving her authority over the route.
10.496–507 Odysseus' collapse before the Hades journey is answered by a route requiring no visible guide. He weeps on the bed, loses desire for life and sunlight, then asks who can lead a black ship to Hades. Circe removes the guide problem by ordering mast and sails and promising Boreas. Her answer supplies mechanics rather than reassurance about the destination, so grief and procedure remain side by side.
The Ocean landfall, trench, libations, and promises 10.508–525
508ἀλλʼ ὁπότʼ ἂν δὴ νηὶ διʼ Ὠκεανοῖο περήσῃς,
ἔνθʼ ἀκτή τε λάχεια καὶ ἄλσεα Περσεφονείης,
510μακραί τʼ αἴγειροι καὶ ἰτέαι ὠλεσίκαρποι,
νῆα μὲν αὐτοῦ κέλσαι ἐπʼ Ὠκεανῷ βαθυδίνῃ,
αὐτὸς δʼ εἰς Ἀίδεω ἰέναι δόμον εὐρώεντα.
ἔνθα μὲν εἰς Ἀχέροντα Πυριφλεγέθων τε ῥέουσιν
Κώκυτός θʼ, ὃς δὴ Στυγὸς ὕδατός ἐστιν ἀπορρώξ,
515πέτρη τε ξύνεσίς τε δύω ποταμῶν ἐριδούπων·
ἔνθα δʼ ἔπειθʼ, ἥρως, χριμφθεὶς πέλας, ὥς σε κελεύω,
βόθρον ὀρύξαι, ὅσον τε πυγούσιον ἔνθα καὶ ἔνθα,
ἀμφʼ αὐτῷ δὲ χοὴν χεῖσθαι πᾶσιν νεκύεσσιν,
πρῶτα μελικρήτῳ, μετέπειτα δὲ ἡδέι οἴνῳ,
520τὸ τρίτον αὖθʼ ὕδατι· ἐπὶ δʼ ἄλφιτα λευκὰ παλύνειν.
πολλὰ δὲ γουνοῦσθαι νεκύων ἀμενηνὰ κάρηνα,
ἐλθὼν εἰς Ἰθάκην στεῖραν βοῦν, ἥ τις ἀρίστη,
ῥέξειν ἐν μεγάροισι πυρήν τʼ ἐμπλησέμεν ἐσθλῶν,
Τειρεσίῃ δʼ ἀπάνευθεν ὄιν ἱερευσέμεν οἴῳ
525παμμέλανʼ, ὃς μήλοισι μεταπρέπει ὑμετέροισιν.
508But when your ship has crossed the stream of Ocean,
there is a low shore and the groves of Persephone,
510tall poplars and willows that shed their fruit.
Beach your ship there beside deep-eddying Ocean,
and go yourself to the dank house of Hades.
There Pyriphlegethon and Cocytus flow into Acheron—
Cocytus, a branch of the water of Styx—
515and there are a rock and the meeting of two roaring rivers.
Draw near that place, hero, just as I tell you,
and dig a pit a cubit long and a cubit wide.
Around it pour a libation for all the dead,
first with honey mixed in milk, then with sweet wine,
520and third with water; sprinkle white barley meal over it.
Entreat the powerless heads of the dead again and again,
promising that when you reach Ithaca you will sacrifice in your halls
the best barren cow you have and heap the sacrificial fire with good things,
and for Tiresias alone you will separately sacrifice
525an entirely black ram, the finest in your flocks.
Commentary
Circe maps a low shore beyond Ocean through groves, trees, rivers, rock, and confluence, then orders a cubit-sized trench. Libations proceed in a fixed sequence of honey-milk, wine, water, and barley meal, followed by repeated entreaty and promises of future Ithacan sacrifice. Tiresias receives a separate promised ram. The precision belongs to a speaker giving instructions for one impending encounter, not a universal ritual handbook.
10.508–525 Circe gives an ordered underworld procedure of landfall, trench, three libations, barley, entreaty, and promised Ithacan sacrifices. The sequence is exacting: beach the ship, approach the confluence, dig a measured pit, pour honey-milk, wine, and water, scatter meal, address the dead, and promise a cow plus a separate black ram for Tiresias. Its order and distinctions belong to one speaker's instructions, not necessarily to universal Greek ritual practice.
Sacrifice, the blood, and Tiresias 10.526–540
526αὐτὰρ ἐπὴν εὐχῇσι λίσῃ κλυτὰ ἔθνεα νεκρῶν,
ἔνθʼ ὄιν ἀρνειὸν ῥέζειν θῆλύν τε μέλαιναν
εἰς Ἔρεβος στρέψας, αὐτὸς δʼ ἀπονόσφι τραπέσθαι
ἱέμενος ποταμοῖο ῥοάων· ἔνθα δὲ πολλαὶ
530ψυχαὶ ἐλεύσονται νεκύων κατατεθνηώτων.
δὴ τότʼ ἔπειθʼ ἑτάροισιν ἐποτρῦναι καὶ ἀνῶξαι
μῆλα, τὰ δὴ κατάκειτʼ ἐσφαγμένα νηλέι χαλκῷ,
δείραντας κατακῆαι, ἐπεύξασθαι δὲ θεοῖσιν,
ἰφθίμῳ τʼ Ἀίδῃ καὶ ἐπαινῇ Περσεφονείῃ·
535αὐτὸς δὲ ξίφος ὀξὺ ἐρυσσάμενος παρὰ μηροῦ
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
540νόστον θʼ, ὡς ἐπὶ πόντον ἐλεύσεαι ἰχθυόεντα.
526When you have entreated the glorious hosts of the dead with prayers,
sacrifice a ram and a black ewe there,
turning them toward Erebus, while you turn away
toward the streams of the river. Then many
530shades of the dead who have passed away will come.
At once urge and command your companions
to flay the sheep lying there, slaughtered by pitiless bronze,
burn them, and pray to the gods,
to mighty Hades and dread Persephone.
535Draw the sharp sword from beside your thigh
and sit there; do not let the powerless heads of the dead
come near the blood before you have questioned Tiresias.
The seer will come to you at once, leader of armies,
and tell you your road and the measures of the journey,
540and your homecoming—how you will cross the fish-filled sea.’
Commentary
The instruction continues with a ram and black ewe turned toward Erebus while Odysseus turns toward the river. The dead will approach the blood; companions must burn the slaughtered animals and pray to Hades and Persephone, while Odysseus guards the blood with a sword until Tiresias answers. Access to speech is therefore ordered by sacrifice, divine address, bodily substance, and controlled precedence.
10.526–540 The consultation grants Tiresias precedence at the blood through sacrifice, prayer, and Odysseus' armed control. A ram and black ewe face Erebus while Odysseus turns away; the dead gather, companions burn the victims and address Hades and Persephone, and Odysseus bars every shade until Tiresias is questioned. The sword protects an ordered sequence of access. The passage does not yet explain the mechanism of blood or enact the instructions.
Dawn and the company summoned to depart 10.541–550
541ὣς ἔφατʼ, αὐτίκα δὲ χρυσόθρονος ἤλυθεν Ἠώς.
ἀμφὶ δέ με χλαῖνάν τε χιτῶνά τε εἵματα ἕσσεν·
αὐτὴ δʼ ἀργύφεον φᾶρος μέγα ἕννυτο νύμφη,
λεπτὸν καὶ χαρίεν, περὶ δὲ ζώνην βάλετʼ ἰξυῖ
545καλὴν χρυσείην, κεφαλῇ δʼ ἐπέθηκε καλύπτρην.
αὐτὰρ ἐγὼ διὰ δώματʼ ἰὼν ὤτρυνον ἑταίρους
μειλιχίοις ἐπέεσσι παρασταδὸν ἄνδρα ἕκαστον·
μηκέτι νῦν εὕδοντες ἀωτεῖτε γλυκὺν ὕπνον,
ἀλλʼ ἴομεν· δὴ γάρ μοι ἐπέφραδε πότνια Κίρκη.
550ὣς ἐφάμην, τοῖσιν δʼ ἐπεπείθετο θυμὸς ἀγήνωρ.
541So she spoke, and at once Dawn came, enthroned in gold.
Circe dressed me in a cloak and tunic,
while the nymph herself put on a great silver-white robe,
fine and graceful, and fastened a beautiful golden belt
545around her waist and set a veil upon her head.
I went through the house, rousing my companions,
standing by each man and speaking gentle words:
‘Do not lie here any longer sleeping your sweet sleep.
Let us go, for queenly Circe has shown me the way.’
550So I spoke, and their proud hearts were persuaded.
Commentary
Gold-throned Dawn arrives immediately after Circe finishes speaking. She clothes Odysseus, dresses herself in luminous garments, and he moves through the house waking each companion individually with gentle words. The summons says that Circe has shown the way, compressing the underworld instructions into a practical order to leave. Persuasion returns, but the destination has not yet been disclosed to the crew.
10.541–550 A dawn transition and exact recurrence of individual gentle address turn secret instruction into collective departure. Gold-throned Dawn follows Circe's speech; after dressing, Odysseus wakes the men one by one. Line 10.547 exactly repeats 10.173, where he roused grieving companions toward food. The same address now summons them to a road Circe has shown, though he has not yet named Hades.
Elpenor’s unnoticed death 10.551–560
551οὐδὲ μὲν οὐδʼ ἔνθεν περ ἀπήμονας ἦγον ἑταίρους.
Ἐλπήνωρ δέ τις ἔσκε νεώτατος, οὔτε τι λίην
ἄλκιμος ἐν πολέμῳ οὔτε φρεσὶν ᾗσιν ἀρηρώς·
ὅς μοι ἄνευθʼ ἑτάρων ἱεροῖς ἐν δώμασι Κίρκης,
555ψύχεος ἱμείρων, κατελέξατο οἰνοβαρείων.
κινυμένων δʼ ἑτάρων ὅμαδον καὶ δοῦπον ἀκούσας
ἐξαπίνης ἀνόρουσε καὶ ἐκλάθετο φρεσὶν ᾗσιν
ἄψορρον καταβῆναι ἰὼν ἐς κλίμακα μακρήν,
ἀλλὰ καταντικρὺ τέγεος πέσεν· ἐκ δέ οἱ αὐχὴν
560ἀστραγάλων ἐάγη, ψυχὴ δʼ Ἄϊδόσδε κατῆλθεν.
551Yet not even from there did I lead my companions away unscathed.
There was one man, Elpenor, the youngest, neither especially
brave in war nor secure in his own understanding.
Apart from his companions in Circe’s sacred house,
555wanting cool air, he had lain down heavy with wine.
Hearing the movement and noise of the companions,
he sprang up suddenly and forgot in his mind
to turn back and go down by the long ladder.
Instead he fell straight from the roof. His neck
560broke at the vertebrae, and his shade went down to Hades.
Commentary
Odysseus' retrospective warning that he did not lead everyone away unharmed introduces Elpenor, the youngest and neither strong in war nor secure in his phrenes. Separated from the others, heavy with wine and seeking cool air, he wakes at the noise, forgets the ladder, falls from the roof, breaks his neck, and sends his psyche to Hades. The sequence presents accidental bodily death without naming divine punishment.
10.551–560 Elpenor's insecure phrenes and departing psyche mark failed judgment and death without naming divine punishment. Odysseus introduces him as youngest, not notably martial, and not firmly fitted in his phrenes. Wine, isolation, sudden noise, and forgetting the ladder precede the fall; the broken neck sends his psyche to Hades. Faculty language describes his condition and postmortem shade, but causation remains bodily and accidental in the account.
Odysseus announces the underworld voyage 10.561–568
561ἐρχομένοισι δὲ τοῖσιν ἐγὼ μετὰ μῦθον ἔειπον·
φάσθε νύ που οἶκόνδε φίλην ἐς πατρίδα γαῖαν
ἔρχεσθʼ· ἄλλην δʼ ἧμιν ὁδὸν τεκμήρατο Κίρκη,
εἰς Ἀίδαο δόμους καὶ ἐπαινῆς Περσεφονείης
565ψυχῇ χρησομένους Θηβαίου Τειρεσίαο.
ὣς ἐφάμην, τοῖσιν δὲ κατεκλάσθη φίλον ἦτορ,
ἑζόμενοι δὲ κατʼ αὖθι γόων τίλλοντό τε χαίτας·
ἀλλʼ οὐ γάρ τις πρῆξις ἐγίγνετο μυρομένοισιν.
561As the men approached, I spoke among them:
‘You thought, I suppose, that you were going home to your beloved native land,
but Circe has marked out another road for us,
to the house of Hades and dread Persephone,
565to consult the shade of Theban Tiresias.’
So I spoke, and their dear hearts broke within them.
They sat down where they were, weeping and tearing their hair,
but their mourning brought no result.
Commentary
Only as the companions approach does Odysseus correct their expectation of immediate homecoming and announce Circe's route to Hades and Tiresias. Their hearts break; they sit, weep, and tear their hair, while the familiar statement that mourning achieves nothing again forces the story onward. Elpenor has already reached the destination they now fear, though neither speaker nor company yet acknowledges his absence.
10.561–568 Odysseus repeats Circe's destination with punctuation-only variation, and the crew repeats its earlier grief formulas. Lines 10.564-565 are punctuation-normalized exact with 10.491-492. Line 10.566 is punctuation-normalized exact with 10.198, while 10.568 is byte-exact with 10.202. Private instruction becomes public announcement, while the same broken-heart and fruitless-mourning formulas now answer an underworld voyage instead of remembered cannibals.
Circe supplies the black sheep unseen 10.569–574
569ἀλλʼ ὅτε δή ῥʼ ἐπὶ νῆα θοὴν καὶ θῖνα θαλάσσης
570ᾔομεν ἀχνύμενοι θαλερὸν κατὰ δάκρυ χέοντες,
τόφρα δʼ ἄρʼ οἰχομένη Κίρκη παρὰ νηὶ μελαίνῃ
ἀρνειὸν κατέδησεν ὄιν θῆλύν τε μέλαιναν,
ῥεῖα παρεξελθοῦσα· τίς ἂν θεὸν οὐκ ἐθέλοντα
ὀφθαλμοῖσιν ἴδοιτʼ ἢ ἔνθʼ ἢ ἔνθα κιόντα;
569As we went toward the swift ship and the seashore,
570grieving and shedding swelling tears,
Circe meanwhile had gone ahead beside the black ship
and tethered a ram and a black ewe there,
easily passing us unseen. Who could catch sight of a god
with his eyes, going here or there, if the god did not wish it?”
Commentary
The men move toward the ship in tears while Circe reaches it ahead of them, tethers the required ram and black ewe, and passes unseen. Odysseus closes by generalizing that a god cannot be observed in motion against that god's will. Material provision therefore confirms Circe's continued aid, but its manner remains beyond mortal perception inside his account.
10.569–574 Circe's unseen provision makes divine aid materially effective while withholding divine visibility from mortals. She reaches the ship first, tethers the sacrificial animals, and passes the grieving men unseen. Odysseus then asks who could see a god moving against that god's will. The generalization arises from his apologos and explains the unnoticed action; it does not require every divine absence elsewhere to be read the same way.