Odyssey, Book 2: Assembly and Departure

Homer · Greek original · new English translation and commentary by Text Atlas

Overview

Book 2 turns Telemachus' private resolve into public and geographic action. He convenes the first Ithacan assembly since Odysseus sailed, names the loss of his father and the destruction of his household, and meets counterclaims that redirect blame toward Penelope. The eagles and Halitherses' prophecy make interpretation itself a civic contest, while Mentor's rebuke and Leocritus' dismissal expose a community that can hear but does not restrain the suitors. After the assembly fails, Athena as Mentor supplies organization, Telemachus secures provisions through Eurycleia, and the book closes with a secretly gathered crew sailing through the night: the route contemplated at the end of Book 1 has become enacted movement.

Narrative arc

  • Telemachus rises, arms, and takes his father's assembly seat
  • Aegyptius breaks the long civic silence
  • Telemachus states his household grievance and Antinous blames Penelope
  • the weaving stratagem and refusal to expel Penelope sharpen the marriage conflict
  • the eagle omen is interpreted and coercively rejected
  • Telemachus declares his journey as Mentor and Leocritus expose civic failure
  • Athena answers prayer, organizes the crew, and enables secret preparation
  • Telemachus boards and the ship sails through the night

Central themes

  • public speech without effective collective action
  • household depletion, marriage pressure, and succession
  • reciprocity, repayment, and requital
  • omens, interpretation, and coercive denial
  • filial inheritance and developing agency
  • divine prompting joined to practical human labor
  • secrecy, unequal household knowledge, and departure

Dawn and the assembly convened 2.1–14

1ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,

ὤρνυτʼ ἄρʼ ἐξ εὐνῆφιν Ὀδυσσῆος φίλος υἱὸς

εἵματα ἑσσάμενος, περὶ δὲ ξίφος ὀξὺ θέτʼ ὤμῳ,

ποσσὶ δʼ ὑπὸ λιπαροῖσιν ἐδήσατο καλὰ πέδιλα,

5βῆ δʼ ἴμεν ἐκ θαλάμοιο θεῷ ἐναλίγκιος ἄντην.

αἶψα δὲ κηρύκεσσι λιγυφθόγγοισι κέλευσε

κηρύσσειν ἀγορήνδε κάρη κομόωντας Ἀχαιούς.

οἱ μὲν ἐκήρυσσον, τοὶ δʼ ἠγείροντο μάλʼ ὦκα.

αὐτὰρ ἐπεί ῥʼ ἤγερθεν ὁμηγερέες τʼ ἐγένοντο,

10βῆ ῥʼ ἴμεν εἰς ἀγορήν, παλάμῃ δʼ ἔχε χάλκεον ἔγχος,

οὐκ οἶος, ἅμα τῷ γε δύω κύνες ἀργοὶ ἕποντο.

θεσπεσίην δʼ ἄρα τῷ γε χάριν κατέχευεν Ἀθήνη.

τὸν δʼ ἄρα πάντες λαοὶ ἐπερχόμενον θηεῦντο·

ἕζετο δʼ ἐν πατρὸς θώκῳ, εἶξαν δὲ γέροντες.

1When early-born Dawn appeared, rosy-fingered,

Odysseus' dear son rose from his bed,

dressed himself, and slung a sharp sword over his shoulder.

Under his shining feet he bound his fine sandals,

5then left his chamber, like a god to look upon.

At once he ordered the clear-voiced heralds

to summon the long-haired Achaeans to assembly.

They made the proclamation, and the men gathered quickly.

When they had gathered and come together,

10he went to the assembly, a bronze spear in his hand—

not alone: two swift dogs followed beside him.

Athena poured divine grace over him,

and all the people watched him in wonder as he came.

He took his father's seat; the elders yielded to him.

Commentary

The dawn formula opens directly into Telemachus' arming, summons through the heralds, and public arrival with spear and dogs. Athena's grace draws the people's attention, and the elders yield Odysseus' seat to the son.

2.1 The recurring rosy-fingered Dawn formula opens Book 2 as a transition from inward planning to visible action. The formula does not pause the narrative: Telemachus immediately rises, dresses, arms, and leaves his chamber. Familiar dawn language therefore frames a changed human state, since the route contemplated at Book 1's close now begins to generate public action.

2.5–14 Telemachus' public emergence combines divine enhancement, inherited symbols, and a still-unproven claim to his father's place. He appears godlike, carries a spear, walks with two dogs, receives Athena's grace, and sits in Odysseus' seat when the elders yield. The sequence gives him visibility and lineage before he speaks, but the assembly's later failure shows that symbolic recognition is not the same as effective authority.

Aegyptius opens the assembly 2.15–34

15τοῖσι δʼ ἔπειθʼ ἥρως Αἰγύπτιος ἦρχʼ ἀγορεύειν,

ὃς δὴ γήραϊ κυφὸς ἔην καὶ μυρία ᾔδη.

καὶ γὰρ τοῦ φίλος υἱὸς ἅμʼ ἀντιθέῳ Ὀδυσῆι

Ἴλιον εἰς ἐύπωλον ἔβη κοίλῃς ἐνὶ νηυσίν,

Ἄντιφος αἰχμητής· τὸν δʼ ἄγριος ἔκτανε Κύκλωψ

20ἐν σπῆι γλαφυρῷ, πύματον δʼ ὡπλίσσατο δόρπον.

τρεῖς δέ οἱ ἄλλοι ἔσαν, καὶ ὁ μὲν μνηστῆρσιν ὁμίλει,

Εὐρύνομος, δύο δʼ αἰὲν ἔχον πατρώια ἔργα.

ἀλλʼ οὐδʼ ὣς τοῦ λήθετʼ ὀδυρόμενος καὶ ἀχεύων.

τοῦ ὅ γε δάκρυ χέων ἀγορήσατο καὶ μετέειπε·

25κέκλυτε δὴ νῦν μευ, Ἰθακήσιοι, ὅττι κεν εἴπω·

οὔτε ποθʼ ἡμετέρη ἀγορὴ γένετʼ οὔτε θόωκος

ἐξ οὗ Ὀδυσσεὺς δῖος ἔβη κοίλῃς ἐνὶ νηυσί.

νῦν δὲ τίς ὧδʼ ἤγειρε; τίνα χρειὼ τόσον ἵκει

ἠὲ νέων ἀνδρῶν ἢ οἳ προγενέστεροί εἰσιν;

30ἠέ τινʼ ἀγγελίην στρατοῦ ἔκλυεν ἐρχομένοιο,

ἥν χʼ ἡμῖν σάφα εἴποι, ὅτε πρότερός γε πύθοιτο;

ἦέ τι δήμιον ἄλλο πιφαύσκεται ἠδʼ ἀγορεύει;

ἐσθλός μοι δοκεῖ εἶναι, ὀνήμενος. εἴθε οἱ αὐτῷ

Ζεὺς ἀγαθὸν τελέσειεν, ὅτι φρεσὶν ᾗσι μενοινᾷ.

15Then the hero Aegyptius began to address them,

bent with age and rich in knowledge.

His own dear son had gone with godlike Odysseus

to horse-rich Ilium in the hollow ships—

Antiphus the spearman. The savage Cyclops killed him

20in his hollow cave and made him the last he prepared for supper.

The old man had three other sons. One, Eurynomus, kept company with the suitors;

the other two always tended their father's fields.

Even so, he did not forget Antiphus, but mourned him in grief.

Shedding tears, he rose and spoke among them:

25“Hear me now, Ithacans, in what I have to say.

We have had neither assembly nor council

since godlike Odysseus left in the hollow ships.

Who has summoned us now? What need has come upon him—

is he one of the young men or one of our elders?

30Has he heard some news of the army's return,

which he can tell us clearly because he learned it first?

Or will he disclose and speak on some other public matter?

He seems a worthy man—may he prosper. May Zeus

fulfill the good he longs for in his heart.”

Commentary

Aegyptius' household is divided among a son killed by the Cyclops, a son among the suitors, and two sons tending the family fields. Mourning Antiphus, he recalls that no assembly has met since Odysseus left and unknowingly blesses its convener.

2.15–34 Aegyptius makes the assembly's long silence visible through a household already divided by Odysseus' absence. One son died in the Cyclops' cave, one associates with the suitors, and two maintain the paternal fields. Aegyptius still mourns Antiphus and notes that no assembly has met since Odysseus sailed. His family therefore links the absent expedition, present household work, and the suitor crisis before Telemachus names his grievance.

Telemachus states the wrongs against his house 2.35–79

35ὣς φάτο, χαῖρε δὲ φήμῃ Ὀδυσσῆος φίλος υἱός,

οὐδʼ ἄρʼ ἔτι δὴν ἧστο, μενοίνησεν δʼ ἀγορεύειν,

στῆ δὲ μέσῃ ἀγορῇ· σκῆπτρον δέ οἱ ἔμβαλε χειρὶ

κῆρυξ Πεισήνωρ πεπνυμένα μήδεα εἰδώς.

πρῶτον ἔπειτα γέροντα καθαπτόμενος προσέειπεν·

40ὦ γέρον, οὐχ ἑκὰς οὗτος ἀνήρ, τάχα δʼ εἴσεαι αὐτός,

ὃς λαὸν ἤγειρα· μάλιστα δέ μʼ ἄλγος ἱκάνει.

οὔτε τινʼ ἀγγελίην στρατοῦ ἔκλυον ἐρχομένοιο,

ἥν χʼ ὑμῖν σάφα εἴπω, ὅτε πρότερός γε πυθοίμην,

οὔτε τι δήμιον ἄλλο πιφαύσκομαι οὐδʼ ἀγορεύω,

45ἀλλʼ ἐμὸν αὐτοῦ χρεῖος, ὅ μοι κακὰ ἔμπεσεν οἴκῳ

δοιά· τὸ μὲν πατέρʼ ἐσθλὸν ἀπώλεσα, ὅς ποτʼ ἐν ὑμῖν

τοίσδεσσιν βασίλευε, πατὴρ δʼ ὣς ἤπιος ἦεν·

νῦν δʼ αὖ καὶ πολὺ μεῖζον, ὃ δὴ τάχα οἶκον ἅπαντα

πάγχυ διαρραίσει, βίοτον δʼ ἀπὸ πάμπαν ὀλέσσει.

50μητέρι μοι μνηστῆρες ἐπέχραον οὐκ ἐθελούσῃ,

τῶν ἀνδρῶν φίλοι υἷες, οἳ ἐνθάδε γʼ εἰσὶν ἄριστοι,

οἳ πατρὸς μὲν ἐς οἶκον ἀπερρίγασι νέεσθαι

Ἰκαρίου, ὥς κʼ αὐτὸς ἐεδνώσαιτο θύγατρα,

δοίη δʼ ᾧ κʼ ἐθέλοι καί οἱ κεχαρισμένος ἔλθοι·

55οἱ δʼ εἰς ἡμέτερον πωλεύμενοι ἤματα πάντα,

βοῦς ἱερεύοντες καὶ ὄις καὶ πίονας αἶγας

εἰλαπινάζουσιν πίνουσί τε αἴθοπα οἶνον

μαψιδίως· τὰ δὲ πολλὰ κατάνεται. οὐ γὰρ ἔπʼ ἀνήρ,

οἷος Ὀδυσσεὺς ἔσκεν, ἀρὴν ἀπὸ οἴκου ἀμῦναι.

60ἡμεῖς δʼ οὔ νύ τι τοῖοι ἀμυνέμεν· ἦ καὶ ἔπειτα

λευγαλέοι τʼ ἐσόμεσθα καὶ οὐ δεδαηκότες ἀλκήν.

ἦ τʼ ἂν ἀμυναίμην, εἴ μοι δύναμίς γε παρείη.

οὐ γὰρ ἔτʼ ἀνσχετὰ ἔργα τετεύχαται, οὐδʼ ἔτι καλῶς

οἶκος ἐμὸς διόλωλε. νεμεσσήθητε καὶ αὐτοί,

65ἄλλους τʼ αἰδέσθητε περικτίονας ἀνθρώπους,

οἳ περιναιετάουσι· θεῶν δʼ ὑποδείσατε μῆνιν,

μή τι μεταστρέψωσιν ἀγασσάμενοι κακὰ ἔργα.

λίσσομαι ἠμὲν Ζηνὸς Ὀλυμπίου ἠδὲ Θέμιστος,

ἥ τʼ ἀνδρῶν ἀγορὰς ἠμὲν λύει ἠδὲ καθίζει·

70σχέσθε, φίλοι, καί μʼ οἶον ἐάσατε πένθεϊ λυγρῷ

τείρεσθʼ, εἰ μή πού τι πατὴρ ἐμὸς ἐσθλὸς Ὀδυσσεὺς

δυσμενέων κάκʼ ἔρεξεν ἐυκνήμιδας Ἀχαιούς,

τῶν μʼ ἀποτινύμενοι κακὰ ῥέζετε δυσμενέοντες,

τούτους ὀτρύνοντες. ἐμοὶ δέ κε κέρδιον εἴη

75ὑμέας ἐσθέμεναι κειμήλιά τε πρόβασίν τε.

εἴ χʼ ὑμεῖς γε φάγοιτε, τάχʼ ἄν ποτε καὶ τίσις εἴη·

τόφρα γὰρ ἂν κατὰ ἄστυ ποτιπτυσσοίμεθα μύθῳ

χρήματʼ ἀπαιτίζοντες, ἕως κʼ ἀπὸ πάντα δοθείη·

νῦν δέ μοι ἀπρήκτους ὀδύνας ἐμβάλλετε θυμῷ.

35So he spoke, and Odysseus' dear son welcomed his words as an omen.

He could sit no longer; his heart was set on speaking.

He took his stand at the assembly's center. The herald Peisenor,

versed in prudent counsel, put the scepter into his hand.

First he addressed the old man:

40“Old man, the one you ask about is not far away; you will soon know him yourself.

I called the people together, for grief has come upon me most of all.

I have heard no news of the army's return

that I can tell you clearly because I learned it first;

nor will I disclose or speak on any other public matter.

45My need is my own: two evils have fallen upon my house.

First I lost my noble father, who once ruled among you

and was gentle as a father. Now there is another, far greater evil,

which will soon shatter my whole household

and utterly destroy my livelihood.

50Suitors have beset my mother against her will,

the dear sons of the men who are noblest here.

They shrink from going to her father Icarius' house,

so he himself could receive bride-gifts for his daughter

and give her to whoever he wished and found pleasing.

55Instead they haunt our house day after day,

sacrificing cattle, sheep, and well-fed goats,

feasting and drinking the glowing wine

recklessly. Our wealth is being consumed, for there is no man here

such as Odysseus was, to ward this curse from the house.

60We are not the men to defend it. In the end

we will prove pitiful, untaught in courage.

I would defend it myself, if only I had the strength.

These deeds have grown unbearable; no longer can they go on with honor.

My house has been ruined. Feel indignation yourselves,

65and show respect before the neighboring peoples

who live around us; fear the gods' wrath,

lest in anger they turn against us for these evil deeds.

I appeal to Olympian Zeus and to Themis,

who convenes and dissolves the assemblies of men:

70stop, my friends, and leave me alone to waste away

in bitter grief—unless my noble father Odysseus

once did the well-greaved Achaeans some harm in hostility,

and in revenge you now do harm to me, working as enemies,

by urging these men on. It would be better for me

75if you yourselves consumed my treasures and my flocks.

If you ate them, repayment might one day be made:

we would go through the town pressing our claim in words,

demanding our goods until everything had been returned.

But now you fill my heart with pains that have no remedy.”

Commentary

Telemachus welcomes Aegyptius' speech as an omen, takes the scepter, and names two linked losses: Odysseus' absence and the suitors' destruction of the household. He turns private harm into an appeal to civic shame, neighboring peoples, divine anger, and the impossibility of ordinary repayment.

2.35 Φήμη here is an utterance that becomes an omen through Telemachus' reception, not a prophecy intended by Aegyptius. Aegyptius wishes good fulfillment for the unknown convener; Telemachus recognizes that favorable language as applying to himself. The line preserves a difference between what the old man knowingly says and the meaningful sign the hearer draws from it.

2.37–38 The scepter reaches Telemachus' hand before the line carry identifies Peisenor as the herald who gives it. The syntactic movement across the line boundary foregrounds the public token and its transfer, then names the official actor. This limited observation treats enjambment and delayed identification as audible staging without claiming a complete scansion.

2.45–61 Telemachus presents household destruction as a public failure involving the sons of Ithaca's leading men. His two evils are the lost father who ruled gently and the suitors who beset an unwilling Penelope and consume the estate. He emphasizes that these are sons of the men present in assembly, while admitting his own lack of strength. The speech makes the οἶκος a civic concern without pretending that Telemachus can yet enforce the claim.

2.52–54 The middle ἐεδνώσαιτο makes Icarius the agent who would settle his daughter's remarriage through the bride-gift transaction, while the following verb continues his authority to give her to a chosen man. Telemachus says the suitors avoid Icarius' house, where Icarius himself could arrange the marriage and receive its bride-gifts. The relative clause makes the acceptable man the one Icarius wishes and finds pleasing. Antinous' later formulation at 2.113-114 also says that the match should please Penelope, so this speaker-bound description of paternal agency should not be expanded into a universal rule that erases her stated preference.

2.63–79 Telemachus joins indignation, reputation before neighboring peoples, divine anger, and repayment into one appeal against the suitors' consumption. He asks the Ithacans to feel νέμεσις, respect surrounding communities, fear divine wrath, and recognize that ordinary recovery is impossible when the consumers are not the community as a whole. If all had eaten, he could press each household for return; the current pattern leaves pain without practical remedy.

Antinous recounts Penelope's weaving stratagem 2.80–110

80ὣς φάτο χωόμενος, ποτὶ δὲ σκῆπτρον βάλε γαίῃ

δάκρυʼ ἀναπρήσας· οἶκτος δʼ ἕλε λαὸν ἅπαντα.

ἔνθʼ ἄλλοι μὲν πάντες ἀκὴν ἔσαν, οὐδέ τις ἔτλη

Τηλέμαχον μύθοισιν ἀμείψασθαι χαλεποῖσιν·

Ἀντίνοος δέ μιν οἶος ἀμειβόμενος προσέειπε·

85Τηλέμαχʼ ὑψαγόρη, μένος ἄσχετε, ποῖον ἔειπες

ἡμέας αἰσχύνων· ἐθέλοις δέ κε μῶμον ἀνάψαι.

σοὶ δʼ οὔ τι μνηστῆρες Ἀχαιῶν αἴτιοί εἰσιν,

ἀλλὰ φίλη μήτηρ, ἥ τοι πέρι κέρδεα οἶδεν.

ἤδη γὰρ τρίτον ἐστὶν ἔτος, τάχα δʼ εἶσι τέταρτον,

90ἐξ οὗ ἀτέμβει θυμὸν ἐνὶ στήθεσσιν Ἀχαιῶν.

πάντας μέν ῥʼ ἔλπει καὶ ὑπίσχεται ἀνδρὶ ἑκάστῳ

ἀγγελίας προϊεῖσα, νόος δέ οἱ ἄλλα μενοινᾷ.

ἡ δὲ δόλον τόνδʼ ἄλλον ἐνὶ φρεσὶ μερμήριξε·

στησαμένη μέγαν ἱστὸν ἐνὶ μεγάροισιν ὕφαινε,

95λεπτὸν καὶ περίμετρον· ἄφαρ δʼ ἡμῖν μετέειπε·

κοῦροι ἐμοὶ μνηστῆρες, ἐπεὶ θάνε δῖος Ὀδυσσεύς,

μίμνετʼ ἐπειγόμενοι τὸν ἐμὸν γάμον, εἰς ὅ κε φᾶρος

ἐκτελέσω, μή μοι μεταμώνια νήματʼ ὄληται,

Λαέρτῃ ἥρωι ταφήιον, εἰς ὅτε κέν μιν

100μοῖρʼ ὀλοὴ καθέλῃσι τανηλεγέος θανάτοιο,

μή τίς μοι κατὰ δῆμον Ἀχαιϊάδων νεμεσήσῃ.

αἴ κεν ἄτερ σπείρου κεῖται πολλὰ κτεατίσσας.

ὣς ἔφαθʼ, ἡμῖν δʼ αὖτʼ ἐπεπείθετο θυμὸς ἀγήνωρ.

ἔνθα καὶ ἠματίη μὲν ὑφαίνεσκεν μέγαν ἱστόν,

105νύκτας δʼ ἀλλύεσκεν, ἐπεὶ δαΐδας παραθεῖτο.

ὣς τρίετες μὲν ἔληθε δόλῳ καὶ ἔπειθεν Ἀχαιούς·

ἀλλʼ ὅτε τέτρατον ἦλθεν ἔτος καὶ ἐπήλυθον ὧραι,

καὶ τότε δή τις ἔειπε γυναικῶν, ἣ σάφα ᾔδη,

καὶ τήν γʼ ἀλλύουσαν ἐφεύρομεν ἀγλαὸν ἱστόν.

110ὣς τὸ μὲν ἐξετέλεσσε καὶ οὐκ ἐθέλουσʼ ὑπʼ ἀνάγκης·

80He spoke in anger and threw the scepter to the ground,

bursting into tears; pity seized all the people.

Then all the others were silent; no one dared

answer Telemachus with harsh words.

Antinous alone replied:

85“Telemachus, lofty speaker, with your ungovernable force—what have you said,

shaming us and trying to fasten blame upon us?

The Achaean suitors are not at fault toward you,

but your own mother, who surpasses all in craft.

It is already the third year, and soon it will enter the fourth,

90since she began deceiving the hearts within the Achaeans' breasts.

She gives hope to all and promises each man,

sending private messages, while her mind intends otherwise.

She devised this further scheme in her mind:

she set up a great loom in the halls and began to weave,

95a cloth fine and immense. At once she said to us:

‘Young men, my suitors, now godlike Odysseus is dead,

hold back from pressing this marriage until I finish

this shroud, so that my thread may not be wasted—

a burial cloth for the hero Laertes, against the day

100when the deadly fate of remorseless death takes him down.

Then no Achaean woman in the district can reproach me

if a man of such wealth lies without a shroud.’

So she spoke, and our proud hearts were persuaded.

Then by day she would weave at the great loom,

105but at night unravel it by the light of torches.

For three years she deceived the Achaeans with this scheme and kept them persuaded;

but when the fourth year came and the seasons circled round,

one of her women, who knew the truth, told us,

and we caught her unraveling the splendid web.

110So she finished it, unwillingly, under compulsion.

Commentary

Telemachus casts down the scepter and weeps; the people pity him, but Antinous alone answers harshly. He redirects blame to Penelope and narrates the great shroud, three years of weaving by day and unweaving by torchlight, betrayal from within the household, and completion under compulsion.

2.80–110 Antinous' accusation makes Penelope's intelligence effective enough to delay the suitors but unable to prevent coercive completion. His speech records private messages, the great loom, daytime weaving, nocturnal unweaving, and three years of successful concealment. The stratagem ends when a household woman discloses it and the suitors catch Penelope undoing the cloth; she finishes unwillingly under necessity. Tactical success and constrained power coexist.

2.96–110 The shroud stratagem derives its public plausibility from a stated funerary obligation to Laertes. Penelope presents the cloth as protection against communal reproach if a wealthy man lies without a shroud. The ritual claim persuades the suitors for years and gives her labor a publicly legible purpose, even as the same cloth becomes an instrument of delay.

Antinous praises and condemns Penelope's cunning 2.111–128

111σοὶ δʼ ὧδε μνηστῆρες ὑποκρίνονται, ἵνʼ εἰδῇς

αὐτὸς σῷ θυμῷ, εἰδῶσι δὲ πάντες Ἀχαιοί·

μητέρα σὴν ἀπόπεμψον, ἄνωχθι δέ μιν γαμέεσθαι

τῷ ὅτεῴ τε πατὴρ κέλεται καὶ ἁνδάνει αὐτῇ.

115εἰ δʼ ἔτʼ ἀνιήσει γε πολὺν χρόνον υἷας Ἀχαιῶν,

τὰ φρονέουσʼ ἀνὰ θυμόν, ὅ οἱ πέρι δῶκεν Ἀθήνη

ἔργα τʼ ἐπίστασθαι περικαλλέα καὶ φρένας ἐσθλὰς

κέρδεά θʼ, οἷʼ οὔ πώ τινʼ ἀκούομεν οὐδὲ παλαιῶν,

τάων αἳ πάρος ἦσαν ἐυπλοκαμῖδες Ἀχαιαί,

120Τυρώ τʼ Ἀλκμήνη τε ἐυστέφανός τε Μυκήνη·

τάων οὔ τις ὁμοῖα νοήματα Πηνελοπείῃ

ᾔδη· ἀτὰρ μὲν τοῦτό γʼ ἐναίσιμον οὐκ ἐνόησε.

τόφρα γὰρ οὖν βίοτόν τε τεὸν καὶ κτήματʼ ἔδονται,

ὄφρα κε κείνη τοῦτον ἔχῃ νόον, ὅν τινά οἱ νῦν

125ἐν στήθεσσι τιθεῖσι θεοί. μέγα μὲν κλέος αὐτῇ

ποιεῖτʼ, αὐτὰρ σοί γε ποθὴν πολέος βιότοιο.

ἡμεῖς δʼ οὔτʼ ἐπὶ ἔργα πάρος γʼ ἴμεν οὔτε πῃ ἄλλῃ,

πρίν γʼ αὐτὴν γήμασθαι Ἀχαιῶν ᾧ κʼ ἐθέλῃσι.

111This is how the suitors answer you, so you may know it

in your own spirit, as all the Achaeans know it:

send your mother away and command her to marry

the man her father bids her take and she herself finds pleasing.

115But if she continues to torment the sons of the Achaeans for long,

cherishing the thoughts that Athena granted her beyond other women—

skill in beautiful handiwork, a noble mind,

and such cunning as we have never heard of even among the women of old,

the fine-haired Achaean women who lived long ago,

120Tyro, Alcmene, and Mycene of the lovely crown—

not one of them knew thoughts like Penelope's.

Yet in this one thought she has not judged rightly.

For they will consume your livelihood and possessions as long as

she keeps this intention, which the gods now place

125within her breast. She is winning great renown for herself,

but leaving you deprived of a great part of your livelihood.

We will not go back to our work or anywhere else

until she marries whichever Achaean she chooses.”

Commentary

Antinous demands that Telemachus send Penelope to her father, then credits her with Athena-given handiwork, intelligence, cunning, and exceptional renown. His accusation admits her excellence while insisting that the suitors will continue consuming Telemachus' property until she chooses a husband.

2.111–128 Κέρδεα and νοήματα let Antinous praise Penelope's tactical intelligence while condemning its household consequences. He attributes beautiful work, noble understanding, and unprecedented cunning to Athena's gift, compares Penelope favorably with women of old, and says she creates great κλέος for herself. The argument then pivots to Telemachus' lost livelihood. Admiration and accusation remain grammatically joined rather than resolved into one judgment.

Telemachus refuses to expel his mother 2.129–145

129τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·

130Ἀντίνοʼ, οὔ πως ἔστι δόμων ἀέκουσαν ἀπῶσαι

ἥ μʼ ἔτεχʼ, ἥ μʼ ἔθρεψε· πατὴρ δʼ ἐμὸς ἄλλοθι γαίης,

ζώει ὅ γʼ ἦ τέθνηκε· κακὸν δέ με πόλλʼ ἀποτίνειν

Ἰκαρίῳ, αἴ κʼ αὐτὸς ἑκὼν ἀπὸ μητέρα πέμψω.

ἐκ γὰρ τοῦ πατρὸς κακὰ πείσομαι, ἄλλα δὲ δαίμων

135δώσει, ἐπεὶ μήτηρ στυγερὰς ἀρήσετʼ ἐρινῦς

οἴκου ἀπερχομένη· νέμεσις δέ μοι ἐξ ἀνθρώπων

ἔσσεται· ὣς οὐ τοῦτον ἐγώ ποτε μῦθον ἐνίψω.

ὑμέτερος δʼ εἰ μὲν θυμὸς νεμεσίζεται αὐτῶν,

ἔξιτέ μοι μεγάρων, ἄλλας δʼ ἀλεγύνετε δαῖτας

140ὑμὰ κτήματʼ ἔδοντες ἀμειβόμενοι κατὰ οἴκους.

εἰ δʼ ὑμῖν δοκέει τόδε λωίτερον καὶ ἄμεινον

ἔμμεναι, ἀνδρὸς ἑνὸς βίοτον νήποινον ὀλέσθαι,

κείρετʼ· ἐγὼ δὲ θεοὺς ἐπιβώσομαι αἰὲν ἐόντας,

αἴ κέ ποθι Ζεὺς δῷσι παλίντιτα ἔργα γενέσθαι.

145νήποινοί κεν ἔπειτα δόμων ἔντοσθεν ὄλοισθε.

129Discerning Telemachus answered him face to face:

130“Antinous, I cannot drive her unwilling from this house—

the mother who bore me and raised me. My father is somewhere abroad,

alive or dead; I would have to pay Icarius dearly

if I willingly send my mother away.

Her father will make me suffer, and a divine power will add more,

135since my mother will invoke the hateful Furies

as she leaves the house, and indignation will come upon me from men.

No, I will never utter such a command.

But if your own hearts feel indignation at this,

leave my halls. Prepare other feasts,

140consume your own possessions, taking turns from house to house.

But if this seems to you a better, more profitable course—

to destroy one man's livelihood without repayment—

then devour it. But I will cry out to the gods who live forever,

in hope Zeus may grant that deeds of requital come to pass;

145then you would die inside this house, yourselves without repayment.”

Commentary

Telemachus refuses to drive out the mother who bore and raised him. He names liability to Icarius, his mother's invocation of the Furies, public indignation, and then returns to the demand that the suitors consume their own property or face divine requital.

2.129–137 Telemachus treats forced maternal expulsion as exposing him to both divine curse and human indignation. Penelope is the mother who bore and raised him; sending her away willingly would incur loss through Icarius, the Furies invoked by the departing mother, and νέμεσις from other people. The refusal joins kinship, divine sanction, and public evaluation rather than resting on affection alone.

2.138–145 Νήποινον links uncompensated consumption to the threatened reversal in which the suitors die without repayment inside the house. Telemachus first orders reciprocal feasting from the suitors' own possessions. If they prefer destroying one man's livelihood without recompense, he appeals for παλίντιτα ἔργα and repeats νήποινοι of their deaths. “Without repayment” keeps the intrabook economic and punitive wordplay audible without reducing the term to only money or only impunity.

2.139–145 Telemachus adapts the opening of his Book 1 hall speech to the assembly and then substantially repeats its six-line sequence of reciprocal feasting, consumed livelihood, divine appeal, and requital. At 1.374-380 the declaration is made inside the household after Telemachus announces the coming assembly. At 2.139 the opening becomes a direct public command suited to that assembly, while 2.140-145 closely restates the following sequence. Recurrence therefore carries a private-hall declaration into formal civic speech and shows that Telemachus' public case is the deliberate restatement of a position already formed at home.

The eagles and Halitherses' prophecy 2.146–176

146ὣς φάτο Τηλέμαχος, τῷ δʼ αἰετὼ εὐρύοπα Ζεὺς

ὑψόθεν ἐκ κορυφῆς ὄρεος προέηκε πέτεσθαι.

τὼ δʼ ἕως μέν ῥʼ ἐπέτοντο μετὰ πνοιῇς ἀνέμοιο

πλησίω ἀλλήλοισι τιταινομένω πτερύγεσσιν·

150ἀλλʼ ὅτε δὴ μέσσην ἀγορὴν πολύφημον ἱκέσθην,

ἔνθʼ ἐπιδινηθέντε τιναξάσθην πτερὰ πυκνά,

ἐς δʼ ἰδέτην πάντων κεφαλάς, ὄσσοντο δʼ ὄλεθρον·

δρυψαμένω δʼ ὀνύχεσσι παρειὰς ἀμφί τε δειρὰς

δεξιὼ ἤιξαν διά τʼ οἰκία καὶ πόλιν αὐτῶν.

155θάμβησαν δʼ ὄρνιθας, ἐπεὶ ἴδον ὀφθαλμοῖσιν·

ὥρμηναν δʼ ἀνὰ θυμὸν ἅ περ τελέεσθαι ἔμελλον.

τοῖσι δὲ καὶ μετέειπε γέρων ἥρως Ἁλιθέρσης

Μαστορίδης· ὁ γὰρ οἶος ὁμηλικίην ἐκέκαστο

ὄρνιθας γνῶναι καὶ ἐναίσιμα μυθήσασθαι·

160ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπε·

κέκλυτε δὴ νῦν μευ, Ἰθακήσιοι, ὅττι κεν εἴπω·

μνηστῆρσιν δὲ μάλιστα πιφαυσκόμενος τάδε εἴρω·

τοῖσιν γὰρ μέγα πῆμα κυλίνδεται· οὐ γὰρ Ὀδυσσεὺς

δὴν ἀπάνευθε φίλων ὧν ἔσσεται, ἀλλά που ἤδη

165ἐγγὺς ἐὼν τοῖσδεσσι φόνον καὶ κῆρα φυτεύει

πάντεσσιν· πολέσιν δὲ καὶ ἄλλοισιν κακὸν ἔσται,

οἳ νεμόμεσθʼ Ἰθάκην ἐυδείελον. ἀλλὰ πολὺ πρὶν

φραζώμεσθʼ, ὥς κεν καταπαύσομεν· οἱ δὲ καὶ αὐτοὶ

παυέσθων· καὶ γάρ σφιν ἄφαρ τόδε λώιόν ἐστιν.

170οὐ γὰρ ἀπείρητος μαντεύομαι, ἀλλʼ ἐὺ εἰδώς·

καὶ γὰρ κείνῳ φημὶ τελευτηθῆναι ἅπαντα,

ὥς οἱ ἐμυθεόμην, ὅτε Ἴλιον εἰσανέβαινον

Ἀργεῖοι, μετὰ δέ σφιν ἔβη πολύμητις Ὀδυσσεύς.

φῆν κακὰ πολλὰ παθόντʼ, ὀλέσαντʼ ἄπο πάντας ἑταίρους,

175ἄγνωστον πάντεσσιν ἐεικοστῷ ἐνιαυτῷ

οἴκαδʼ ἐλεύσεσθαι· τὰ δὲ δὴ νῦν πάντα τελεῖται.

146So Telemachus spoke, and far-seeing Zeus sent two eagles

flying from high on a mountain peak.

For a time they flew with the currents of the wind,

close together, their wings stretched wide;

150but when they reached the middle of the many-voiced assembly,

they wheeled there and beat their dense-feathered wings,

looked down on every head, and death was in their gaze.

Clawing each other's cheeks and necks,

they darted off to the right across the houses and their city.

155The people stared in wonder at the birds they saw

and pondered in their hearts what this might bring to pass.

The old hero Halitherses addressed them,

son of Mastor; alone among men of his generation he excelled

in reading birds and speaking what the signs ordained.

160With good intent he rose and spoke among them:

“Hear me now, Ithacans, in what I have to say.

I declare these things above all for the suitors:

a great disaster is rolling down upon them. Odysseus will not

remain long apart from his own; already, somewhere

165nearby, he is sowing death and doom for all these men.

There will be evil for many others too,

all of us who dwell in sunlit Ithaca. Long before that,

let us consider how to stop this; or let the suitors themselves

stop, for that will at once be better for them.

170I do not prophesy without experience, but with sure knowledge.

Everything, I tell you, has come to pass for that man

as I foretold when the Argives went aboard for Ilium

and Odysseus, master of many plans, went with them.

I said that after suffering many evils and losing all his companions,

175unknown to everyone, in the twentieth year

he would come home. Now all of it is coming to fulfillment.”

Commentary

Zeus sends two eagles that fly together, wheel above the many-voiced assembly, look down with death in their gaze, wound each other, and depart to the right. Halitherses reads the sequence as danger for the suitors and fulfillment of his twenty-year prophecy of Odysseus' unknown return.

2.146–156 The omen's force arises from a narrated sequence of coordinated flight, public circling, death-bearing sight, mutual wounding, and rightward departure. The eagles initially move together with the wind, then wheel above the many-voiced assembly, look upon every head, claw one another, and cross the city to the right. The crowd sees and wonders before Halitherses interprets. The note keeps the observed actions distinct from the meaning assigned in the next speech.

2.157–176 Halitherses connects the eagles to an earlier prophecy whose time has arrived, making Odysseus' hidden proximity a public warning. He speaks as an experienced reader of birds, directs the warning especially to the suitors, and says disaster rolls toward them because Odysseus is already near and planting death. His recollection of the Argive departure supplies suffering, loss of companions, anonymity, the twentieth year, and homecoming as a sequence now reaching fulfillment.

Eurymachus rejects the omen and threatens the seer 2.177–207

177τὸν δʼ αὖτʼ Εὐρύμαχος Πολύβου πάϊς ἀντίον ηὔδα·

ὦ γέρον, εἰ δʼ ἄγε νῦν μαντεύεο σοῖσι τέκεσσιν

οἴκαδʼ ἰών, μή πού τι κακὸν πάσχωσιν ὀπίσσω·

180ταῦτα δʼ ἐγὼ σέο πολλὸν ἀμείνων μαντεύεσθαι.

ὄρνιθες δέ τε πολλοὶ ὑπʼ αὐγὰς ἠελίοιο

φοιτῶσʼ, οὐδέ τε πάντες ἐναίσιμοι· αὐτὰρ Ὀδυσσεὺς

ὤλετο τῆλʼ, ὡς καὶ σὺ καταφθίσθαι σὺν ἐκείνῳ

ὤφελες. οὐκ ἂν τόσσα θεοπροπέων ἀγόρευες,

185οὐδέ κε Τηλέμαχον κεχολωμένον ὧδʼ ἀνιείης,

σῷ οἴκῳ δῶρον ποτιδέγμενος, αἴ κε πόρῃσιν.

ἀλλʼ ἔκ τοι ἐρέω, τὸ δὲ καὶ τετελεσμένον ἔσται·

αἴ κε νεώτερον ἄνδρα παλαιά τε πολλά τε εἰδὼς

παρφάμενος ἐπέεσσιν ἐποτρύνῃς χαλεπαίνειν,

190αὐτῷ μέν οἱ πρῶτον ἀνιηρέστερον ἔσται,

πρῆξαι δʼ ἔμπης οὔ τι δυνήσεται εἵνεκα τῶνδε·

σοὶ δέ, γέρον, θωὴν ἐπιθήσομεν, ἥν κʼ ἐνὶ θυμῷ

τίνων ἀσχάλλῃς· χαλεπὸν δέ τοι ἔσσεται ἄλγος.

Τηλεμάχῳ δʼ ἐν πᾶσιν ἐγὼν ὑποθήσομαι αὐτός·

195μητέρα ἣν ἐς πατρὸς ἀνωγέτω ἀπονέεσθαι·

οἱ δὲ γάμον τεύξουσι καὶ ἀρτυνέουσιν ἔεδνα

πολλὰ μάλʼ, ὅσσα ἔοικε φίλης ἐπὶ παιδὸς ἕπεσθαι.

οὐ γὰρ πρὶν παύσεσθαι ὀίομαι υἷας Ἀχαιῶν

μνηστύος ἀργαλέης, ἐπεὶ οὔ τινα δείδιμεν ἔμπης,

200οὔτʼ οὖν Τηλέμαχον μάλα περ πολύμυθον ἐόντα,

οὔτε θεοπροπίης ἐμπαζόμεθʼ, ἣν σύ, γεραιέ,

μυθέαι ἀκράαντον, ἀπεχθάνεαι δʼ ἔτι μᾶλλον.

χρήματα δʼ αὖτε κακῶς βεβρώσεται, οὐδέ ποτʼ ἶσα

ἔσσεται, ὄφρα κεν ἥ γε διατρίβῃσιν Ἀχαιοὺς

205ὃν γάμον· ἡμεῖς δʼ αὖ ποτιδέγμενοι ἤματα πάντα

εἵνεκα τῆς ἀρετῆς ἐριδαίνομεν, οὐδὲ μετʼ ἄλλας

ἐρχόμεθʼ, ἃς ἐπιεικὲς ὀπυιέμεν ἐστὶν ἑκάστῳ.

177Eurymachus, son of Polybus, answered him face to face:

“Old man, go home now and prophesy to your own children,

so they may suffer no evil in days to come.

180I can read these omens far better than you.

Many birds range beneath the light of the sun,

and not all are signs. As for Odysseus,

he died far away. I wish you had perished there with him;

then you would not be spouting so many prophecies

185or provoking an angry Telemachus like this,

hoping he may provide some gift for your house.

But I will tell you this, and it will be fulfilled:

if you, an old man versed in much ancient lore, use persuasive words

to incite a younger man to anger,

190it will first of all make things more painful for him,

yet he will still accomplish nothing because of these words.

And on you, old man, we will impose a fine that will make you

rage in your heart as you pay; the pain will be bitter.

Before everyone, I myself will give Telemachus this counsel:

195let him command his mother to return to her father's house.

Her family will prepare the wedding and arrange a bride-price

in abundance, as should accompany a beloved daughter.

For I do not think the sons of the Achaeans will cease

from this oppressive courtship; we fear no one at all,

200not even Telemachus, for all his many words.

Nor do we heed the prophecy which you, old man,

declare, though it will never be fulfilled; you only make yourself more hated.

The property will keep being ruinously devoured, with no repayment,

as long as she makes the Achaeans wait over her marriage.

205We wait here day after day,

competing because of her excellence, and do not court other women,

though each of us has women it would be fitting to marry.”

Commentary

Eurymachus denies that every bird is a sign, declares Odysseus dead, accuses Halitherses of provoking Telemachus for gifts, and threatens the seer with a painful fine. He redirects marriage authority to Penelope's father and promises that consumption will continue without balance.

2.177–207 Eurymachus answers prophecy with coercion, attacking the interpreter's motives and threatening material punishment. He denies that all birds are signs, declares Odysseus dead, wishes Halitherses had died too, alleges gift-seeking, and promises a painful fine if the old man continues influencing Telemachus. The speech therefore does more than offer a rival reading: it uses social and economic power to suppress one.

2.195–197 At 2.195-197 the paternal household is the plural agent that prepares the wedding and arranges abundant ἔεδνα, a different construction from Icarius' middle verb at 2.53. Eurymachus first orders Penelope's return to her father's house; οἱ δέ then coordinates preparation of the marriage with arrangement of the goods. Here ἔεδνα is the object of ἀρτυνέουσιν and is said to accompany a beloved daughter, so the clause does not itself specify the same receiving perspective expressed by the Book 2 translation at 2.53. Eurymachus foregrounds paternal-family agency, but Antinous' earlier statement at 2.113-114 also makes Penelope's own pleasure a condition of the match.

Telemachus declares his journey 2.208–223

208τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·

Εὐρύμαχʼ ἠδὲ καὶ ἄλλοι, ὅσοι μνηστῆρες ἀγαυοί,

210ταῦτα μὲν οὐχ ὑμέας ἔτι λίσσομαι οὐδʼ ἀγορεύω·

ἤδη γὰρ τὰ ἴσασι θεοὶ καὶ πάντες Ἀχαιοί.

ἀλλʼ ἄγε μοι δότε νῆα θοὴν καὶ εἴκοσʼ ἑταίρους,

οἵ κέ μοι ἔνθα καὶ ἔνθα διαπρήσσωσι κέλευθον.

εἶμι γὰρ ἐς Σπάρτην τε καὶ ἐς Πύλον ἠμαθόεντα

215νόστον πευσόμενος πατρὸς δὴν οἰχομένοιο,

ἤν τίς μοι εἴπῃσι βροτῶν ἢ ὄσσαν ἀκούσω

ἐκ Διός, ἥ τε μάλιστα φέρει κλέος ἀνθρώποισιν·

εἰ μέν κεν πατρὸς βίοτον καὶ νόστον ἀκούσω,

ἦ τʼ ἄν, τρυχόμενός περ, ἔτι τλαίην ἐνιαυτόν·

220εἰ δέ κε τεθνηῶτος ἀκούσω μηδʼ ἔτʼ ἐόντος,

νοστήσας δὴ ἔπειτα φίλην ἐς πατρίδα γαῖαν

σῆμά τέ οἱ χεύω καὶ ἐπὶ κτέρεα κτερεΐξω

πολλὰ μάλʼ, ὅσσα ἔοικε, καὶ ἀνέρι μητέρα δώσω.

208Discerning Telemachus answered him face to face:

“Eurymachus, and all you other noble suitors,

210I will no longer appeal to you or argue this case.

The gods already know it, and so do all the Achaeans.

But come, give me a swift ship and twenty companions

to carry me there and bring me back along my way.

I am going to Sparta and sandy Pylos

215to ask about my father's return, so long absent—

whether any mortal can tell me, or I hear a voice

from Zeus, which most of all carries report among men.

If I hear my father is alive and coming home,

then, worn down though I am, I could endure another year.

220But if I hear that he is dead and no longer living,

I will return then to my dear native land,

heap up his grave-mound and offer funeral gifts upon it,

many and fitting, and give my mother to a husband.”

Commentary

Telemachus stops pleading his household case and requests a ship and twenty companions for a journey to Pylos and Sparta. Report of Odysseus alive would justify another year of endurance; report of death would require burial honors and resolution of Penelope's marriage.

2.208–223 Telemachus replaces an unproductive appeal with a journey whose next obligations depend on the report he receives. He no longer asks the suitors to stop but requests ship and companions to seek news in Pylos and Sparta. A living father means enduring another year; a dead father means return, grave-mound, funeral offerings, and Penelope's remarriage. Travel is therefore a search for actionable knowledge, not movement for its own sake.

2.216–217 Κλέος here is report carried among people, whether spoken by a mortal or received as a voice from Zeus. The immediate object of inquiry is Odysseus' νόστος, not Telemachus' personal fame. Rendering the term as report preserves the circulation of news while allowing the wider epic association between what is heard and what becomes renowned.

Mentor rebukes the silent people 2.224–241

224ἦ τοι ὅ γʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο, τοῖσι δʼ ἀνέστη

225Μέντωρ, ὅς ῥʼ Ὀδυσῆος ἀμύμονος ἦεν ἑταῖρος,

καί οἱ ἰὼν ἐν νηυσὶν ἐπέτρεπεν οἶκον ἅπαντα,

πείθεσθαί τε γέροντι καὶ ἔμπεδα πάντα φυλάσσειν·

ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·

κέκλυτε δὴ νῦν μευ, Ἰθακήσιοι, ὅττι κεν εἴπω·

230μή τις ἔτι πρόφρων ἀγανὸς καὶ ἤπιος ἔστω

σκηπτοῦχος βασιλεύς, μηδὲ φρεσὶν αἴσιμα εἰδώς,

ἀλλʼ αἰεὶ χαλεπός τʼ εἴη καὶ αἴσυλα ῥέζοι·

ὡς οὔ τις μέμνηται Ὀδυσσῆος θείοιο

λαῶν οἷσιν ἄνασσε, πατὴρ δʼ ὣς ἤπιος ἦεν.

235ἀλλʼ ἦ τοι μνηστῆρας ἀγήνορας οὔ τι μεγαίρω

ἔρδειν ἔργα βίαια κακορραφίῃσι νόοιο·

σφὰς γὰρ παρθέμενοι κεφαλὰς κατέδουσι βιαίως

οἶκον Ὀδυσσῆος, τὸν δʼ οὐκέτι φασὶ νέεσθαι.

νῦν δʼ ἄλλῳ δήμῳ νεμεσίζομαι, οἷον ἅπαντες

240ἧσθʼ ἄνεῳ, ἀτὰρ οὔ τι καθαπτόμενοι ἐπέεσσι

παύρους μνηστῆρας καταπαύετε πολλοὶ ἐόντες.

224With that he sat down, and Mentor rose among them,

225the companion of blameless Odysseus,

to whom Odysseus, leaving in the ships, had entrusted his entire household,

charging the household to obey the old man, and Mentor to guard everything securely.

With good intent he rose and spoke among them:

“Hear me now, Ithacans, in what I have to say.

230Let no scepter-bearing king ever again be well-disposed, gentle,

and kind, nor keep what is right in his mind.

Instead let him always be harsh and practice lawlessness,

since not one of the people ruled by godlike Odysseus remembers him,

though he was gentle as a father.

235I do not begrudge the arrogant suitors

their violent deeds and the wicked schemes of their minds;

they stake their own lives as they violently devour

Odysseus' household, claiming he will never return.

It is the rest of the people I resent now: all of you

240sit here mute and do not rebuke the suitors with words,

though you are many and they are few.”

Commentary

Mentor rises as Odysseus' entrusted household guardian and curses the political memory that lets a gentle ruler be forgotten. He treats the suitors as men staking their own lives, but directs sharper indignation at the many Ithacans who sit silent instead of restraining the few.

2.224–241 Mentor's sharper blame falls on the many Ithacans who remain silent rather than on the few suitors who openly stake their lives. As Odysseus' entrusted companion, Mentor first laments the forgetting of a gentle ruler. He then says the suitors devour the house violently at risk to themselves, but turns his νέμεσις toward the people who sit mute and do not restrain them despite numerical superiority. Civic inaction becomes a distinct object of judgment.

Leocritus dismisses the assembly 2.242–259

242τὸν δʼ Εὐηνορίδης Λειώκριτος ἀντίον ηὔδα·

Μέντορ ἀταρτηρέ, φρένας ἠλεέ, ποῖον ἔειπες

ἡμέας ὀτρύνων καταπαυέμεν. ἀργαλέον δὲ

245ἀνδράσι καὶ πλεόνεσσι μαχήσασθαι περὶ δαιτί.

εἴ περ γάρ κʼ Ὀδυσεὺς Ἰθακήσιος αὐτὸς ἐπελθὼν

δαινυμένους κατὰ δῶμα ἑὸν μνηστῆρας ἀγαυοὺς

ἐξελάσαι μεγάροιο μενοινήσειʼ ἐνὶ θυμῷ,

οὔ κέν οἱ κεχάροιτο γυνή, μάλα περ χατέουσα,

250ἐλθόντʼ, ἀλλά κεν αὐτοῦ ἀεικέα πότμον ἐπίσποι,

εἰ πλεόνεσσι μάχοιτο· σὺ δʼ οὐ κατὰ μοῖραν ἔειπες.

ἀλλʼ ἄγε, λαοὶ μὲν σκίδνασθʼ ἐπὶ ἔργα ἕκαστος,

τούτῳ δʼ ὀτρυνέει Μέντωρ ὁδὸν ἠδʼ Ἁλιθέρσης,

οἵ τέ οἱ ἐξ ἀρχῆς πατρώιοί εἰσιν ἑταῖροι.

255ἀλλʼ ὀίω, καὶ δηθὰ καθήμενος ἀγγελιάων

πεύσεται εἰν Ἰθάκῃ, τελέει δʼ ὁδὸν οὔ ποτε ταύτην.

ὣς ἄρʼ ἐφώνησεν, λῦσεν δʼ ἀγορὴν αἰψηρήν.

οἱ μὲν ἄρʼ ἐσκίδναντο ἑὰ πρὸς δώμαθʼ ἕκαστος,

μνηστῆρες δʼ ἐς δώματʼ ἴσαν θείου Ὀδυσῆος.

242Leocritus, son of Evenor, answered him face to face:

“Mentor, mischief-maker, mad in your mind—what have you said,

urging them to stop us? It would be hard

245to fight us over a feast, even with more men than you have.

Even if Odysseus of Ithaca himself came

and found the noble suitors feasting in his house,

then set his heart on driving them from the hall,

his wife would find no joy in his return, for all her longing.

250He would meet a shameful death on the spot

if he fought against greater numbers. You have not spoken rightly.

Come now, people, scatter—each man to his work.

Let Mentor and Halitherses urge this man on his journey,

since they have been his father's companions from the beginning.

255But I think he will sit here in Ithaca for a long time

asking after messages, and never make this journey.”

So he spoke and abruptly broke up the assembly.

The people scattered, each man to his own house,

while the suitors went to the house of godlike Odysseus.

Commentary

Leocritus answers civic rebuke with numerical confidence and imagines even a returned Odysseus dying if he fights the suitors in his own hall. He orders the people back to work, mocks Telemachus' journey as impossible, and abruptly dissolves the assembly.

2.242–259 Leocritus treats numerical capacity for violence as the answer to claims of household right and civic restraint. He says even a larger group would struggle to remove the suitors from the feast and imagines Odysseus himself dying if he returned and fought them. The hypothetical makes Penelope's longing irrelevant beside armed numbers, then converts the assembly back into ordinary work and sends the suitors to the violated house.

Telemachus prays and Athena answers as Mentor 2.260–287

260Τηλέμαχος δʼ ἀπάνευθε κιὼν ἐπὶ θῖνα θαλάσσης,

χεῖρας νιψάμενος πολιῆς ἁλὸς εὔχετʼ Ἀθήνῃ·

κλῦθί μευ, ὃ χθιζὸς θεὸς ἤλυθες ἡμέτερον δῶ

καί μʼ ἐν νηὶ κέλευσας ἐπʼ ἠεροειδέα πόντον

νόστον πευσόμενον πατρὸς δὴν οἰχομένοιο

265ἔρχεσθαι· τὰ δὲ πάντα διατρίβουσιν Ἀχαιοί,

μνηστῆρες δὲ μάλιστα κακῶς ὑπερηνορέοντες.

ὣς ἔφατʼ εὐχόμενος, σχεδόθεν δέ οἱ ἦλθεν Ἀθήνη,

Μέντορι εἰδομένη ἠμὲν δέμας ἠδὲ καὶ αὐδήν,

καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα·

270Τηλέμαχʼ, οὐδʼ ὄπιθεν κακὸς ἔσσεαι οὐδʼ ἀνοήμων,

εἰ δή τοι σοῦ πατρὸς ἐνέστακται μένος ἠύ,

οἷος κεῖνος ἔην τελέσαι ἔργον τε ἔπος τε·

οὔ τοι ἔπειθʼ ἁλίη ὁδὸς ἔσσεται οὐδʼ ἀτέλεστος.

εἰ δʼ οὐ κείνου γʼ ἐσσὶ γόνος καὶ Πηνελοπείης,

275οὐ σέ γʼ ἔπειτα ἔολπα τελευτήσειν, ἃ μενοινᾷς.

παῦροι γάρ τοι παῖδες ὁμοῖοι πατρὶ πέλονται,

οἱ πλέονες κακίους, παῦροι δέ τε πατρὸς ἀρείους.

ἀλλʼ ἐπεὶ οὐδʼ ὄπιθεν κακὸς ἔσσεαι οὐδʼ ἀνοήμων,

οὐδέ σε πάγχυ γε μῆτις Ὀδυσσῆος προλέλοιπεν,

280ἐλπωρή τοι ἔπειτα τελευτῆσαι τάδε ἔργα.

τῶ νῦν μνηστήρων μὲν ἔα βουλήν τε νόον τε

ἀφραδέων, ἐπεὶ οὔ τι νοήμονες οὐδὲ δίκαιοι·

οὐδέ τι ἴσασιν θάνατον καὶ κῆρα μέλαιναν,

ὃς δή σφι σχεδόν ἐστιν, ἐπʼ ἤματι πάντας ὀλέσθαι.

285σοὶ δʼ ὁδὸς οὐκέτι δηρὸν ἀπέσσεται ἣν σὺ μενοινᾷς·

τοῖος γάρ τοι ἑταῖρος ἐγὼ πατρώιός εἰμι,

ὅς τοι νῆα θοὴν στελέω καὶ ἅμʼ ἕψομαι αὐτός.

260Telemachus went apart to the shore of the sea,

washed his hands in the grey salt water, and prayed to Athena:

“Hear me, you who came yesterday as a god to our house

and commanded me to cross the mist-dark sea in a ship

to seek news of my father's return, so long absent.

265The Achaeans are delaying all of it,

the suitors most of all in their wicked arrogance.”

So he prayed, and Athena came near him,

like Mentor in both body and voice,

and spoke to him in winged words:

270“Telemachus, you will not be base or witless hereafter,

if indeed your father's fine spirit is planted in you,

so skilled was he at bringing both deed and word to completion.

Then this journey of yours will neither be fruitless nor unfinished.

But if you are not his and Penelope's own offspring,

275I do not expect you to accomplish what you have in mind.

Few sons, you know, turn out equal to their fathers:

most are worse, and few prove better than their fathers.

Yet since you will not be base or witless hereafter,

and Odysseus' strategic intelligence has not wholly left you,

280there is hope you will bring these deeds to completion.

So leave aside the purpose and intention of the suitors,

of those fools, for they have neither sense nor justice.

They know nothing of the death and black doom

already close beside them, when all will perish in a single day.

285The journey you intend will not be delayed much longer,

for I am such a companion of your father's

that I will equip a swift ship for you and go beside you myself.

Commentary

Apart at the seashore, Telemachus prays to the unnamed god who visited him the day before. Athena comes in Mentor's body and voice, tests filial resemblance through deed and word, affirms that Odysseus' strategic intelligence has not wholly left him, and promises ship and companionship.

2.260–280 Telemachus' prayer preserves knowledge gained in Book 1, while Athena's answer makes resemblance to Odysseus conditional and practical. He addresses the god who came yesterday and ordered the voyage without naming Athena. In Mentor's form she measures him by capacity to complete word and deed, notes that sons rarely equal fathers, and then says Odysseus' strategic intelligence has not wholly left him. Inheritance is a possibility tested through action, not an automatic identity.

2.279 Μῆτις names inherited strategic intelligence without claiming that Telemachus already possesses Odysseus' full identity or experience. Athena says Odysseus' μῆτις has not altogether abandoned Telemachus. The negative and partial formulation supports hope of completion while keeping difference visible. It also connects locally with πολύμητις in Halitherses' account of the father.

2.281–287 Athena sets Telemachus' near journey against the suitors' unseen single-day doom. She orders him to leave aside their foolish purpose because they do not know the death already close to them. The contrast gives Telemachus actionable knowledge and companionship while the suitors remain unaware of narrative time. Her promise to equip a ship also turns prophecy into immediate logistics.

Provisions planned and Antinous confronted 2.288–320

288ἀλλὰ σὺ μὲν πρὸς δώματʼ ἰὼν μνηστῆρσιν ὁμίλει,

ὅπλισσόν τʼ ἤια καὶ ἄγγεσιν ἄρσον ἅπαντα,

290οἶνον ἐν ἀμφιφορεῦσι, καὶ ἄλφιτα, μυελὸν ἀνδρῶν,

δέρμασιν ἐν πυκινοῖσιν· ἐγὼ δʼ ἀνὰ δῆμον ἑταίρους

αἶψʼ ἐθελοντῆρας συλλέξομαι. εἰσὶ δὲ νῆες

πολλαὶ ἐν ἀμφιάλῳ Ἰθάκῃ, νέαι ἠδὲ παλαιαί·

τάων μέν τοι ἐγὼν ἐπιόψομαι ἥ τις ἀρίστη,

295ὦκα δʼ ἐφοπλίσσαντες ἐνήσομεν εὐρέι πόντῳ.

ὣς φάτʼ Ἀθηναίη κούρη Διός· οὐδʼ ἄρʼ ἔτι δὴν

Τηλέμαχος παρέμιμνεν, ἐπεὶ θεοῦ ἔκλυεν αὐδήν.

βῆ δʼ ἰέναι πρὸς δῶμα, φίλον τετιημένος ἦτορ,

εὗρε δʼ ἄρα μνηστῆρας ἀγήνορας ἐν μεγάροισιν,

300αἶγας ἀνιεμένους σιάλους θʼ εὕοντας ἐν αὐλῇ.

Ἀντίνοος δʼ ἰθὺς γελάσας κίε Τηλεμάχοιο,

ἔν τʼ ἄρα οἱ φῦ χειρί, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζε·

Τηλέμαχʼ ὑψαγόρη, μένος ἄσχετε, μή τί τοι ἄλλο

ἐν στήθεσσι κακὸν μελέτω ἔργον τε ἔπος τε,

305ἀλλά μοι ἐσθιέμεν καὶ πινέμεν, ὡς τὸ πάρος περ.

ταῦτα δέ τοι μάλα πάντα τελευτήσουσιν Ἀχαιοί,

νῆα καὶ ἐξαίτους ἐρέτας, ἵνα θᾶσσον ἵκηαι

ἐς Πύλον ἠγαθέην μετʼ ἀγαυοῦ πατρὸς ἀκουήν.

τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·

310Ἀντίνοʼ, οὔ πως ἔστιν ὑπερφιάλοισι μεθʼ ὑμῖν

δαίνυσθαί τʼ ἀκέοντα καὶ εὐφραίνεσθαι ἕκηλον.

ἦ οὐχ ἅλις ὡς τὸ πάροιθεν ἐκείρετε πολλὰ καὶ ἐσθλὰ

κτήματʼ ἐμά, μνηστῆρες, ἐγὼ δʼ ἔτι νήπιος ἦα;

νῦν δʼ ὅτε δὴ μέγας εἰμὶ καὶ ἄλλων μῦθον ἀκούων

315πυνθάνομαι, καὶ δή μοι ἀέξεται ἔνδοθι θυμός,

πειρήσω, ὥς κʼ ὔμμι κακὰς ἐπὶ κῆρας ἰήλω,

ἠὲ Πύλονδʼ ἐλθών, ἢ αὐτοῦ τῷδʼ ἐνὶ δήμῳ.

εἶμι μέν, οὐδʼ ἁλίη ὁδὸς ἔσσεται ἣν ἀγορεύω,

ἔμπορος· οὐ γὰρ νηὸς ἐπήβολος οὐδʼ ἐρετάων

320γίγνομαι· ὥς νύ που ὔμμιν ἐείσατο κέρδιον εἶναι.

288Go now to the house and mingle with the suitors;

prepare provisions and stow them all in vessels—

290wine in two-handled jars, and barley meal, the marrow of men,

in close-stitched skins. Through the district I

will quickly gather companions who volunteer. There are many ships

in sea-girt Ithaca, both new and old.

I will look them over and choose the best for you;

295we will fit her out quickly and launch upon the broad sea.”

So spoke Athena, daughter of Zeus. Telemachus

waited no longer when he had heard the goddess' voice.

He went toward the house, sorrowing in his heart,

and found the arrogant suitors in the halls,

300skinning goats and singeing pigs in the courtyard.

Antinous went straight toward Telemachus with a laugh,

took hold of his hand, and addressed him by name:

“Telemachus, lofty speaker, with your ungovernable force, let no further

evil deed or word occupy your breast.

305Eat and drink with me, just as before.

The Achaeans will bring all these things fully to completion for you—

a ship and picked rowers—so you can reach

holy Pylos at once for news of your noble father.”

Discerning Telemachus answered him face to face:

310“Antinous, among overbearing men like you I cannot

feast in silence and take my ease in pleasure.

Was it not enough that in the past you ravaged so many fine

possessions of mine, suitors, while I was still a child?

Now I am grown, and by listening to the authoritative speech of others

315I am learning, and the spirit within me is rising.

I will try to bring evil fates upon you,

whether I go to Pylos or remain here in this land.

I will go, and the journey I proclaim will not be fruitless,

though as a passenger: I have command of neither ship nor rowers.

320That, it seems, is what you thought would profit you most.”

Commentary

Athena assigns Telemachus the work of preparing wine and meal while she gathers volunteers and selects a ship. Back in the hall, Antinous attempts conciliation by taking Telemachus' hand and inviting him to feast; Telemachus rejects silent feasting, names his growth through listening, and declares that he will travel even as another man's passenger.

2.288–295 The contemplated journey becomes material through containers, food, volunteers, ship selection, and launch preparation. Athena divides the work: Telemachus must prepare wine and barley meal, while she will gather willing companions and inspect Ithaca's ships. The passage grounds heroic movement in storage, measurement, consent, equipment, and coordinated labor.

2.296–320 Telemachus defines growth as learning through others' speech and acting despite continued dependence. He rejects Antinous' invitation to resume silent pleasure, contrasts his earlier childhood with present stature, and says his θυμός rises as he hears and understands the μῦθος of others. He will attempt action in Pylos or Ithaca, yet openly admits he controls neither ship nor rowers.

2.319 Ἔμπορος marks Telemachus as a dependent passenger in explicit contrast with command of ship and rowers. The local syntax defines the term by what he lacks: he is not master of a ship and has no rowers at his disposal. A commercial sense is unnecessary here; the word sharpens the gap between his determination to travel and his material dependence.

The suitors mock and imagine Telemachus' death 2.321–336

321ἦ ῥα, καὶ ἐκ χειρὸς χεῖρα σπάσατʼ Ἀντινόοιο

ῥεῖα· μνηστῆρες δὲ δόμον κάτα δαῖτα πένοντο.

οἱ δʼ ἐπελώβευον καὶ ἐκερτόμεον ἐπέεσσιν.

ὧδε δέ τις εἴπεσκε νέων ὑπερηνορεόντων·

325ἦ μάλα Τηλέμαχος φόνον ἡμῖν μερμηρίζει.

ἤ τινας ἐκ Πύλου ἄξει ἀμύντορας ἠμαθόεντος

ἢ ὅ γε καὶ Σπάρτηθεν, ἐπεί νύ περ ἵεται αἰνῶς·

ἠὲ καὶ εἰς Ἐφύρην ἐθέλει, πίειραν ἄρουραν,

ἐλθεῖν, ὄφρʼ ἔνθεν θυμοφθόρα φάρμακʼ ἐνείκῃ,

330ἐν δὲ βάλῃ κρητῆρι καὶ ἡμέας πάντας ὀλέσσῃ.

ἄλλος δʼ αὖτʼ εἴπεσκε νέων ὑπερηνορεόντων·

τίς δʼ οἶδʼ, εἴ κε καὶ αὐτὸς ἰὼν κοίλης ἐπὶ νηὸς

τῆλε φίλων ἀπόληται ἀλώμενος ὥς περ Ὀδυσσεύς;

οὕτω κεν καὶ μᾶλλον ὀφέλλειεν πόνον ἄμμιν·

335κτήματα γάρ κεν πάντα δασαίμεθα, οἰκία δʼ αὖτε

τούτου μητέρι δοῖμεν ἔχειν ἠδʼ ὅς τις ὀπυίοι.

321He spoke and easily pulled his hand free

from Antinous' hand. The suitors busied themselves with the feast through the house,

mocking and taunting Telemachus with words.

One of the arrogant young men would say:

325“Telemachus is plainly plotting murder for us.

He will bring avengers from sandy Pylos,

or perhaps from Sparta, since he is so fiercely determined.

Or he means to go to Ephyra's rich soil

and bring back life-destroying drugs,

330drop them in the mixing bowl, and kill us all.”

Another of the arrogant young men would answer:

“Who knows? Perhaps he too will go aboard a hollow ship

and perish far from his own, wandering like Odysseus.

That would only increase the work for us:

335we could parcel out his entire estate, and leave the house

to his mother and the man who took her as wife.”

Commentary

After Telemachus pulls free from Antinous, the suitors turn the journey into taunts about foreign avengers, poison in the mixing bowl, death at sea, and division of his estate. Their mockery converts his movement into increasingly explicit fantasies of killing and inheritance.

2.321–336 Suitor mockery reveals that Telemachus' journey is already imagined as a lethal threat to both sides. One voice imagines him recruiting avengers or poisoning the mixing bowl; another imagines him dying abroad like Odysseus and treats that death as extra labor because the estate must then be divided. Comic taunt, fear of retaliation, murder fantasy, and succession planning occupy the same exchange.

Telemachus gathers secret provisions 2.337–360

337ὣς φάν, ὁ δʼ ὑψόροφον θάλαμον κατεβήσετο πατρὸς

εὐρύν, ὅθι νητὸς χρυσὸς καὶ χαλκὸς ἔκειτο

ἐσθής τʼ ἐν χηλοῖσιν ἅλις τʼ ἐυῶδες ἔλαιον·

340ἐν δὲ πίθοι οἴνοιο παλαιοῦ ἡδυπότοιο

ἕστασαν, ἄκρητον θεῖον ποτὸν ἐντὸς ἔχοντες,

ἑξείης ποτὶ τοῖχον ἀρηρότες, εἴ ποτʼ Ὀδυσσεὺς

οἴκαδε νοστήσειε καὶ ἄλγεα πολλὰ μογήσας.

κληισταὶ δʼ ἔπεσαν σανίδες πυκινῶς ἀραρυῖαι,

345δικλίδες· ἐν δὲ γυνὴ ταμίη νύκτας τε καὶ ἦμαρ

ἔσχʼ, ἣ πάντʼ ἐφύλασσε νόου πολυϊδρείῃσιν,

Εὐρύκλειʼ, Ὦπος θυγάτηρ Πεισηνορίδαο.

τὴν τότε Τηλέμαχος προσέφη θαλαμόνδε καλέσσας·

μαῖʼ, ἄγε δή μοι οἶνον ἐν ἀμφιφορεῦσιν ἄφυσσον

350ἡδύν, ὅτις μετὰ τὸν λαρώτατος ὃν σὺ φυλάσσεις

κεῖνον ὀιομένη τὸν κάμμορον, εἴ ποθεν ἔλθοι

διογενὴς Ὀδυσεὺς θάνατον καὶ κῆρας ἀλύξας.

δώδεκα δʼ ἔμπλησον καὶ πώμασιν ἄρσον ἅπαντας.

ἐν δέ μοι ἄλφιτα χεῦον ἐϋρραφέεσσι δοροῖσιν·

355εἴκοσι δʼ ἔστω μέτρα μυληφάτου ἀλφίτου ἀκτῆς.

αὐτὴ δʼ οἴη ἴσθι· τὰ δʼ ἁθρόα πάντα τετύχθω·

ἑσπέριος γὰρ ἐγὼν αἱρήσομαι, ὁππότε κεν δὴ

μήτηρ εἰς ὑπερῷʼ ἀναβῇ κοίτου τε μέδηται.

εἶμι γὰρ ἐς Σπάρτην τε καὶ ἐς Πύλον ἠμαθόεντα

360νόστον πευσόμενος πατρὸς φίλου, ἤν που ἀκούσω.

337So they spoke. Telemachus went down into his father's high-roofed,

spacious storeroom, where gold and bronze lay piled,

with clothing in chests and ample fragrant oil.

340There too stood jars of old, sweet-drinking wine,

holding the divine drink unmixed,

fitted in rows against the wall, in case Odysseus ever

came home after toiling through many pains.

Locked, close-fitted double doors closed off the room,

345and within, a woman steward kept watch night and day,

guarding everything with her experienced judgment:

Eurycleia, daughter of Ops, son of Peisenor.

Telemachus called her into the storeroom and said:

“Nurse, come, draw me sweet wine into two-handled jars,

350the finest after that which you are keeping

for that ill-fated man, in hope he may come from somewhere—

Zeus-born Odysseus, escaping death and doom.

Fill twelve jars and fit them all with stoppers.

Pour barley meal for me into well-stitched skins;

355let there be twenty measures of meal ground at the mill.

You alone must know; have everything gathered and ready.

I will take it in the evening, when my mother

goes up to her room and turns her mind to bed.

I am going to Sparta and sandy Pylos

360to ask about my dear father's return, in case I hear news.”

Commentary

Telemachus enters Odysseus' locked storeroom of metal, clothing, oil, old wine, and meal, guarded by Eurycleia's experienced judgment. He preserves the best wine for his father's possible return, requests exact quantities for the voyage, and limits knowledge to the steward.

2.337–360 The storeroom combines surviving wealth, Eurycleia's skilled stewardship, and a reserve still organized around hope of Odysseus' return. Gold, bronze, clothing, oil, wine, and meal are secured behind fitted doors and watched by Eurycleia's experienced νόος. The best wine remains set aside for Odysseus, while Telemachus takes exact lesser quantities for his own search. Household continuity depends on material reserves and unequal custodial labor.

Eurycleia protests and swears secrecy 2.361–380

361ὣς φάτο, κώκυσεν δὲ φίλη τροφὸς Εὐρύκλεια,

καί ῥʼ ὀλοφυρομένη ἔπεα πτερόεντα προσηύδα·

τίπτε δέ τοι, φίλε τέκνον, ἐνὶ φρεσὶ τοῦτο νόημα

ἔπλετο; πῇ δʼ ἐθέλεις ἰέναι πολλὴν ἐπὶ γαῖαν

365μοῦνος ἐὼν ἀγαπητός; ὁ δʼ ὤλετο τηλόθι πάτρης

διογενὴς Ὀδυσεὺς ἀλλογνώτῳ ἐνὶ δήμῳ.

οἱ δέ τοι αὐτίκʼ ἰόντι κακὰ φράσσονται ὀπίσσω,

ὥς κε δόλῳ φθίῃς, τάδε δʼ αὐτοὶ πάντα δάσονται.

ἀλλὰ μένʼ αὖθʼ ἐπὶ σοῖσι καθήμενος· οὐδέ τί σε χρὴ

370πόντον ἐπʼ ἀτρύγετον κακὰ πάσχειν οὐδʼ ἀλάλησθαι.

τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·

θάρσει, μαῖʼ, ἐπεὶ οὔ τοι ἄνευ θεοῦ ἥδε γε βουλή.

ἀλλʼ ὄμοσον μὴ μητρὶ φίλῃ τάδε μυθήσασθαι,

πρίν γʼ ὅτʼ ἂν ἑνδεκάτη τε δυωδεκάτη τε γένηται,

375ἢ αὐτὴν ποθέσαι καὶ ἀφορμηθέντος ἀκοῦσαι,

ὡς ἂν μὴ κλαίουσα κατὰ χρόα καλὸν ἰάπτῃ.

ὣς ἄρʼ ἔφη, γρῆυς δὲ θεῶν μέγαν ὅρκον ἀπώμνυ.

αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον,

αὐτίκʼ ἔπειτά οἱ οἶνον ἐν ἀμφιφορεῦσιν ἄφυσσεν,

380ἐν δέ οἱ ἄλφιτα χεῦεν ἐϋρραφέεσσι δοροῖσι.

361So he spoke. His dear nurse Eurycleia cried aloud,

and in lamentation addressed him with winged words:

“Why, dear child, has this thought arisen

in your mind? Where over the wide earth do you mean to go,

365alone, an only and beloved son? Zeus-born Odysseus

died far from his homeland among a people of foreign ways.

As soon as you leave, the suitors will plot evil behind you,

so you will die by deceit and they can divide all this themselves.

Stay here, seated among your own possessions. You have no need

370to suffer evils or wander over the barren sea.”

Discerning Telemachus answered her face to face:

“Take heart, nurse; this plan of mine did not arise without a god.

But swear not to tell this to my dear mother

until the eleventh or twelfth day has come,

375unless she herself misses me and hears that I have set out,

so that weeping does not waste the beauty of her body.”

At his words the old nurse invoked the gods in a solemn oath.

After she had sworn and made the oath complete,

she at once drew wine for him into amphoras

380and poured barley-meal into close-stitched leather sacks.

Commentary

Eurycleia cries out, treats Telemachus as the only beloved son, assumes Odysseus died abroad, and fears that the suitors will kill the son and divide the estate. Telemachus attributes his plan to a god, protects Penelope from immediate grief, and binds the nurse by oath before she provisions him.

2.361–380 Eurycleia interprets departure through the possible repetition of Odysseus' loss and the suitors' threat to the remaining heir. She calls Telemachus the only beloved son, assumes Odysseus died among foreign people, and fears deceit, death, and division of the estate. Her plea to remain among his possessions ties affection to household preservation. Telemachus answers with divine authorization rather than denying the danger.

2.372–380 The completed oath turns household secrecy into a religiously bound condition of departure. Telemachus attributes the plan to a god and requires Eurycleia not to tell Penelope until a set interval or discovery. The nurse invokes the gods and completes the oath before preparing wine and meal. Divine prompting, sworn speech, care for Penelope, and control of information are joined.

Athena gathers the crew and readies the ship 2.381–392

381Τηλέμαχος δʼ ἐς δώματʼ ἰὼν μνηστῆρσιν ὁμίλει.

ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε θεά, γλαυκῶπις Ἀθήνη.

Τηλεμάχῳ ἐικυῖα κατὰ πτόλιν ᾤχετο πάντῃ,

καί ῥα ἑκάστῳ φωτὶ παρισταμένη φάτο μῦθον,

385ἑσπερίους δʼ ἐπὶ νῆα θοὴν ἀγέρεσθαι ἀνώγει.

ἡ δʼ αὖτε Φρονίοιο Νοήμονα φαίδιμον υἱὸν

ᾔτεε νῆα θοήν· ὁ δέ οἱ πρόφρων ὑπέδεκτο.

δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί,

καὶ τότε νῆα θοὴν ἅλαδʼ εἴρυσε, πάντα δʼ ἐν αὐτῇ

390ὅπλʼ ἐτίθει, τά τε νῆες ἐύσσελμοι φορέουσι.

στῆσε δʼ ἐπʼ ἐσχατιῇ λιμένος, περὶ δʼ ἐσθλοὶ ἑταῖροι

ἁθρόοι ἠγερέθοντο· θεὰ δʼ ὤτρυνεν ἕκαστον.

381Telemachus went into the house and mingled with the suitors.

Then the goddess, bright-eyed Athena, devised another plan.

In Telemachus' likeness she went throughout the city,

stood beside each man, and delivered her command,

385ordering them to gather at the swift ship that evening.

Then she asked splendid Noemon, son of Phronius,

for a swift ship, and he willingly promised it.

The sun went down and all the streets grew shadowed.

Then she drew the swift ship down to the sea and placed in her

390all the gear that well-benched ships carry.

She moored it at the harbor's edge, while the worthy companions

gathered close around, and the goddess urged each man on.

Commentary

While Telemachus returns among the suitors, Athena takes his likeness, recruits each volunteer individually, borrows Noemon's ship, moves it to the sea, equips it, and gathers the crew at the harbor's edge.

2.381–392 Athena's impersonation of Telemachus supplies the social reach and equipment his declared passenger status lacked. While the human Telemachus remains among the suitors, Athena goes through the city in his likeness, addresses each volunteer, requests Noemon's ship, launches and equips it, and gathers the crew. Divine disguise does not merely conceal identity; it performs the absent organizer's public role.

Athena sends sleep and summons Telemachus 2.393–406

393ἔνθʼ αὖτʼ ἄλλʼ ἐνόησε θεά, γλαυκῶπις Ἀθήνη.

βῆ ῤʼ ἰέναι πρὸς δώματʼ Ὀδυσσῆος θείοιο·

395ἔνθα μνηστήρεσσιν ἐπὶ γλυκὺν ὕπνον ἔχευε,

πλάζε δὲ πίνοντας, χειρῶν δʼ ἔκβαλλε κύπελλα.

οἱ δʼ εὕδειν ὤρνυντο κατὰ πτόλιν, οὐδʼ ἄρʼ ἔτι δὴν

ἥατʼ, ἐπεί σφισιν ὕπνος ἐπὶ βλεφάροισιν ἔπιπτεν.

αὐτὰρ Τηλέμαχον προσέφη γλαυκῶπις Ἀθήνη

400ἐκπροκαλεσσαμένη μεγάρων ἐὺ ναιεταόντων,

Μέντορι εἰδομένη ἠμὲν δέμας ἠδὲ καὶ αὐδήν·

Τηλέμαχʼ, ἤδη μέν τοι ἐυκνήμιδες ἑταῖροι

ἥατʼ ἐπήρετμοι τὴν σὴν ποτιδέγμενοι ὁρμήν·

ἀλλʼ ἴομεν, μὴ δηθὰ διατρίβωμεν ὁδοῖο.

405ὣς ἄρα φωνήσασʼ ἡγήσατο Παλλὰς Ἀθήνη

καρπαλίμως· ὁ δʼ ἔπειτα μετʼ ἴχνια βαῖνε θεοῖο.

393Then the goddess, bright-eyed Athena, devised another plan.

She went to the house of godlike Odysseus,

395where she poured sweet sleep over the suitors,

made them reel as they drank, and knocked the cups from their hands.

They rose to seek their beds through the city and sat there no longer,

for sleep was falling upon their eyelids.

Then bright-eyed Athena called Telemachus

400out from the well-inhabited halls and addressed him,

like Mentor in both body and voice:

“Telemachus, your well-greaved companions are already

seated at the oars, waiting for you to set out.

Come, let us go, and delay the journey no longer.”

405So Pallas Athena spoke and quickly

led the way; he followed in the goddess' footsteps.

Commentary

Athena devises another plan, pours sleep over the suitors, makes their cups fall, and disperses them to bed. In Mentor's form she calls Telemachus from the hall, reports the crew ready at the oars, and leads him toward the ship.

2.393–406 The repeated statement that bright-eyed Athena devised another plan marks a second discrete intervention rather than empty duplication. At line 382 the formula opens recruitment and ship preparation; at line 393 it opens induced sleep, dispersal of the suitors, renewed Mentor disguise, and the summons to leave. Recurrence makes Athena's serial planning audible while the changed actions preserve local specificity.

The provisions are loaded and the crew boards 2.407–423

407αὐτὰρ ἐπεί ῥʼ ἐπὶ νῆα κατήλυθον ἠδὲ θάλασσαν,

εὗρον ἔπειτʼ ἐπὶ θινὶ κάρη κομόωντας ἑταίρους.

τοῖσι δὲ καὶ μετέειφʼ ἱερὴ ἲς Τηλεμάχοιο·

410δεῦτε, φίλοι, ἤια φερώμεθα· πάντα γὰρ ἤδη

ἁθρόʼ ἐνὶ μεγάρῳ. μήτηρ δʼ ἐμὴ οὔ τι πέπυσται,

οὐδʼ ἄλλαι δμωαί, μία δʼ οἴη μῦθον ἄκουσεν.

ὣς ἄρα φωνήσας ἡγήσατο, τοὶ δʼ ἅμʼ ἕποντο.

οἱ δʼ ἄρα πάντα φέροντες ἐυσσέλμῳ ἐπὶ νηὶ

415κάτθεσαν, ὡς ἐκέλευσεν Ὀδυσσῆος φίλος υἱός.

ἂν δʼ ἄρα Τηλέμαχος νηὸς βαῖνʼ, ἦρχε δʼ Ἀθήνη,

νηὶ δʼ ἐνὶ πρυμνῇ κατʼ ἄρʼ ἕζετο· ἄγχι δʼ ἄρʼ αὐτῆς

ἕζετο Τηλέμαχος. τοὶ δὲ πρυμνήσιʼ ἔλυσαν,

ἂν δὲ καὶ αὐτοὶ βάντες ἐπὶ κληῖσι καθῖζον.

420τοῖσιν δʼ ἴκμενον οὖρον ἵει γλαυκῶπις Ἀθήνη,

ἀκραῆ Ζέφυρον, κελάδοντʼ ἐπὶ οἴνοπα πόντον.

Τηλέμαχος δʼ ἑτάροισιν ἐποτρύνας ἐκέλευσεν

ὅπλων ἅπτεσθαι· τοὶ δʼ ὀτρύνοντος ἄκουσαν.

407When they had come down to the ship and sea,

they found their long-haired companions on the shore.

Telemachus in his sacred strength addressed them:

410“Come, friends, let us bring the provisions; everything is already

gathered in the hall. My mother has heard nothing,

nor have the other enslaved women; only one has heard the plan.”

So he spoke and led the way, and they followed beside him.

They carried everything and stowed it aboard

415the well-benched ship, as Odysseus' dear son had ordered.

Telemachus climbed aboard; Athena led them.

She sat down in the stern of the ship, and close beside her

Telemachus sat. The crew cast off the stern lines,

climbed aboard themselves, and took their seats at the oars.

420Bright-eyed Athena sent them a favorable following wind,

a fresh West Wind sounding over the wine-dark sea.

Telemachus urged his companions and commanded them

to take up the gear, and they heeded his urging.

Commentary

Telemachus and Athena reach the shore, where the crew waits. Telemachus reveals that Penelope and the other enslaved women do not know the plan, leads the loading, boards beside Athena in the stern, and commands the crew to take up the gear.

2.407–423 Departure depends on sharply unequal household knowledge and coordinated labor. Telemachus tells the crew that Penelope and the other enslaved women know nothing, while one woman—Eurycleia—has heard the plan. The men then carry and stow provisions, board, cast off, and obey Telemachus' command. Secrecy protects the journey but distributes information and agency unevenly across the household.

2.409–421 The sacred-strength formula for Telemachus and the wine-dark sea preserve epic elevation at the threshold of his first voyage. Ἱερὴ ἲς Τηλεμάχοιο introduces his command to load, while Athena's following wind sounds over οἴνοπα πόντον. Both phrases resist flattening into ordinary description: one magnifies the young speaker's force, and the other makes the sea formula recognizable as the journey begins.

Night sailing under Athena's wind 2.424–434

424ἱστὸν δʼ εἰλάτινον κοίλης ἔντοσθε μεσόδμης

425στῆσαν ἀείραντες, κατὰ δὲ προτόνοισιν ἔδησαν,

ἕλκον δʼ ἱστία λευκὰ ἐυστρέπτοισι βοεῦσιν.

ἔπρησεν δʼ ἄνεμος μέσον ἱστίον, ἀμφὶ δὲ κῦμα

στείρῃ πορφύρεον μεγάλʼ ἴαχε νηὸς ἰούσης·

ἡ δʼ ἔθεεν κατὰ κῦμα διαπρήσσουσα κέλευθον.

430δησάμενοι δʼ ἄρα ὅπλα θοὴν ἀνὰ νῆα μέλαιναν

στήσαντο κρητῆρας ἐπιστεφέας οἴνοιο,

λεῖβον δʼ ἀθανάτοισι θεοῖς αἰειγενέτῃσιν,

ἐκ πάντων δὲ μάλιστα Διὸς γλαυκώπιδι κούρῃ.

παννυχίη μέν ῥʼ ἥ γε καὶ ἠῶ πεῖρε κέλευθον.

424They raised the fir mast within the hollow mast-box,

425set it upright, and made it fast with forestays;

then drew up the white sail with well-twisted oxhide ropes.

The wind bellied the sail, while around the stem the wave

surged dark and roared aloud as the ship sped on.

She raced over the waves and pressed her voyage on.

430Once they had secured the gear throughout the swift black ship,

they set up mixing bowls brimming with wine

and poured libations to the immortal, ever-living gods,

most of all to the bright-eyed daughter of Zeus.

All night long and through the dawn the ship cut her course.

Commentary

The crew raises and secures mast and sail, the wind fills the canvas, and the wave darkens and roars around the moving ship. After securing the gear they mix wine and pour libations, especially to Athena, while the ship cuts its course through the night and into dawn.

2.424–429 The launch sequence accumulates equipment and motion line by line until the ship itself becomes the grammatical agent pressing forward. Mast, forestays, sail, wind, wave, stem, and route arrive in rapid succession. The wave roars around the moving ship, and the final clause gives the vessel sustained forward action. The cumulative cadence and syntactic progression are active without yielding an exhaustive scansion.

2.430–434 The voyage begins with secured gear, mixed wine, and libation, especially to the goddess who organized and propels it. Only after the tackle is secured do the sailors set up brimming bowls and pour to the immortal gods, above all Athena. The book then closes on continuous all-night travel into dawn. Ritual acknowledgement and practical seamanship are sequentially joined rather than opposed.

Greek text from PerseusDL/canonical-greekLit, Odyssey tlg0012.tlg002.perseus-grc2, based on A. T. Murray, ed., The Odyssey, William Heinemann / G. P. Putnam's Sons, 1919. Repository license: CC BY-SA 4.0 unless otherwise indicated. Perseus and Tufts University do not endorse this project.

How to cite: Text Atlas, Odyssey 2.1–434, https://www.textatlas.app/odyssey/2/1