Odyssey, Book 3: Nestor at Pylos
Homer · Greek original · new English translation and commentary by Text Atlas
Overview
Book 3 brings Telemachus from the concealed night departure of Book 2 into a public shore crowded with sacrifice, prayer, feast, and remembered war. At Pylos, Athena makes him speak for himself while Peisistratus and Nestor receive the strangers before questioning them. Nestor's long account offers authority through experience but also marks its limits: he separates what he witnessed from what he later heard, traces the Achaeans' divided returns, and repeatedly turns Agamemnon's death and Orestes' vengeance into counsel for Telemachus. The narrative keeps divine anger, mortal disorder, persuasion, willingness, delay, and death in tension rather than making one cause erase the others. Athena's visible departure converts disguised guidance into recognized divine favor, after which Nestor's household answers with sacrifice, lodging, bathing, provisions, and an escort. Telemachus leaves Pylos beside Peisistratus, not yet at Sparta but moving within a wider network of hosts, stories, and inherited obligations.
Narrative arc
- Telemachus reaches Pylos during Poseidon's shoreline sacrifice
- Athena directs him through shame toward speech and inquiry
- Peisistratus receives the strangers before Nestor asks their identity
- Telemachus requests direct or reported truth about Odysseus
- Nestor recalls Troy and the fractured returns of the Achaeans
- Orestes becomes an explicit but ethically pressured model for the son
- Athena departs visibly and Nestor recognizes divine accompaniment
- sacrifice, household hospitality, and escort carry Telemachus toward Sparta
Central themes
- hospitality before interrogation
- speech learned through divine prompting and human courage
- narrative authority bounded by witness and report
- divine anger alongside mortal judgment and responsibility
- return as route, delay, loss, and transmitted knowledge
- vengeance, repayment, and the making of renown
- ritual practice joined to household labor and guest care
Arrival at Pylos and Poseidon's sacrifice 3.1–13
1Ἠέλιος δʼ ἀνόρουσε, λιπὼν περικαλλέα λίμνην,
οὐρανὸν ἐς πολύχαλκον, ἵνʼ ἀθανάτοισι φαείνοι
καὶ θνητοῖσι βροτοῖσιν ἐπὶ ζείδωρον ἄρουραν·
οἱ δὲ Πύλον, Νηλῆος ἐυκτίμενον πτολίεθρον,
5ἷξον· τοὶ δʼ ἐπὶ θινὶ θαλάσσης ἱερὰ ῥέζον,
ταύρους παμμέλανας, ἐνοσίχθονι κυανοχαίτῃ.
ἐννέα δʼ ἕδραι ἔσαν, πεντακόσιοι δʼ ἐν ἑκάστῃ
ἥατο καὶ προύχοντο ἑκάστοθι ἐννέα ταύρους.
εὖθʼ οἱ σπλάγχνα πάσαντο, θεῷ δʼ ἐπὶ μηρίʼ ἔκαιον,
10οἱ δʼ ἰθὺς κατάγοντο ἰδʼ ἱστία νηὸς ἐίσης
στεῖλαν ἀείραντες, τὴν δʼ ὥρμισαν, ἐκ δʼ ἔβαν αὐτοί·
ἐκ δʼ ἄρα Τηλέμαχος νηὸς βαῖνʼ, ἦρχε δʼ Ἀθήνη.
τὸν προτέρη προσέειπε θεά, γλαυκῶπις Ἀθήνη·
1The Sun sprang up, leaving the lovely lake behind,
into the bronze-bound sky, to shine upon the immortals
and mortal human beings over the grain-giving earth.
They reached Pylos, the well-built city of Neleus.
5There on the seashore the people were making sacrifice,
offering bulls, black all over, to the dark-haired Earth-shaker.
There were nine companies, and five hundred men sat in each;
each company presented nine bulls.
As they tasted the entrails and burned the thighbones for the god,
10the travelers brought their balanced ship straight in, took down
and furled her sail, then moored her and stepped ashore.
Telemachus too came down from the ship, with Athena leading.
The goddess, bright-eyed Athena, spoke to him first:
Commentary
The Sun rises from a lovely lake into the bronze-marked sky as Telemachus' ship reaches Pylos. On the shore, nine large companies are already sacrificing black bulls to Poseidon. The crew brings in and secures the ship, then Telemachus steps ashore behind Athena.
3.1–3 The solar opening expands the usual transition into a brief cosmic route from a lovely lake to the bronze-marked sky and the life-giving earth. The Sun does not merely appear; he rises, leaves a visually charged body of water, enters the sky, and shines on gods and mortals. This scale makes the arrival at Pylos part of a world already in ordered motion. The note preserves the lake image without identifying it through an unstated cosmological equation.
3.5–9 The Pylian sacrifice is introduced through public scale, repeated grouping, selected victims, and a rite already underway before the travelers land. Nine companies of five hundred each present nine wholly black bulls to Poseidon. The newcomers arrive after entrails have been tasted and while thighbones burn. Exact numbers and ordered actions establish a collective occasion; they do not by themselves disclose why this scale was chosen.
3.10–13 The ship-handling syntax carries across the line boundary before the short sequence of mooring, disembarkation, and Athena's precedence ashore. Bringing the vessel in, lowering and gathering the sail, and securing the ship are compressed across two lines, after which the human bodies step out in quick succession. The line carry makes the nautical maneuver continuous rather than a list of isolated actions. This is an observation about audible syntax and placement, not a complete scansion.
Athena steels Telemachus to approach Nestor 3.14–30
14Τηλέμαχʼ, οὐ μέν σε χρὴ ἔτʼ αἰδοῦς, οὐδʼ ἠβαιόν·
15τοὔνεκα γὰρ καὶ πόντον ἐπέπλως, ὄφρα πύθηαι
πατρός, ὅπου κύθε γαῖα καὶ ὅν τινα πότμον ἐπέσπεν.
ἀλλʼ ἄγε νῦν ἰθὺς κίε Νέστορος ἱπποδάμοιο·
εἴδομεν ἥν τινα μῆτιν ἐνὶ στήθεσσι κέκευθε.
λίσσεσθαι δέ μιν αὐτός, ὅπως νημερτέα εἴπῃ·
20ψεῦδος δʼ οὐκ ἐρέει· μάλα γὰρ πεπνυμένος ἐστί.
τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·
Μέντορ, πῶς τʼ ἄρʼ ἴω; πῶς τʼ ἂρ προσπτύξομαι αὐτόν;
οὐδέ τί πω μύθοισι πεπείρημαι πυκινοῖσιν·
αἰδὼς δʼ αὖ νέον ἄνδρα γεραίτερον ἐξερέεσθαι.
25τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·
Τηλέμαχʼ, ἄλλα μὲν αὐτὸς ἐνὶ φρεσὶ σῇσι νοήσεις,
ἄλλα δὲ καὶ δαίμων ὑποθήσεται· οὐ γὰρ ὀίω
οὔ σε θεῶν ἀέκητι γενέσθαι τε τραφέμεν τε.
ὣς ἄρα φωνήσασʼ ἡγήσατο Παλλὰς Ἀθήνη
30καρπαλίμως· ὁ δʼ ἔπειτα μετʼ ἴχνια βαῖνε θεοῖο.
14“Telemachus, you must not be shy now,
15not in the least. This is why you crossed the sea: to learn
where the earth has hidden your father and what fate overtook him.
Come, go straight to Nestor, tamer of horses,
and let us see what counsel he keeps hidden in his breast.
Entreat him yourself to tell you the unerring truth.
20He will not speak falsely; he is deeply discerning.”
Discerning Telemachus answered her face to face:
“Mentor, how shall I go to him? How should I approach and greet him?
I have no experience yet in closely reasoned speeches,
and a young man feels shame in questioning an elder.”
25The goddess, bright-eyed Athena, answered him:
“Telemachus, some things you will devise within your own mind,
and a divine power will suggest others. For I do not think
you were born and raised without the gods' goodwill.”
So Pallas Athena spoke and quickly
30led the way; he followed in the goddess' footsteps.
Commentary
Athena tells Telemachus that the voyage requires him to overcome shame and question Nestor directly. Telemachus admits his inexperience before an elder. Athena divides the coming speech between what he will devise in his own mind and what divine power will suggest, then leads him forward.
3.14–20 Athena treats Telemachus' shame as a threshold he must cross because the voyage was undertaken precisely to ask an elder for truth. Her command joins the sea crossing to the interview's purpose: Nestor's hidden counsel becomes useful only if Telemachus approaches and entreats him himself. Athena guarantees neither a desired answer nor new knowledge; she characterizes Nestor as discerning and truthful, directing Telemachus toward testimony rather than passivity.
3.21–30 The recurring discerning-Telemachus speech frame now introduces an admission of inexperience, making formulaic maturity and local hesitation coexist. Telemachus is named as discerning when he asks how to greet Nestor and says he has not yet been tested in closely reasoned speech. The formula does not erase growth still in progress. Athena's answer then turns the scene from a fixed competence claim toward a combination of his own thought and divine suggestion.
3.26–28 Νοήσεις and ὑποθήσεται distribute Telemachus' coming speech between what he will devise and what a divine power will suggest. Athena places human cognition first and divine prompting second. The syntax supports cooperation without making the sources interchangeable: Telemachus will think some things in his own φρένες, while a δαίμων will place others beneath or before him as counsel. His divinely favored upbringing grounds confidence but does not remove the need to speak.
3.29–30 Athena's quick leading and Telemachus' movement in the goddess's footsteps repeat the Book 2 departure formula in a new setting. At the close of Book 2 the repeated wording moves Telemachus from hall to ship; here it moves him from hesitation toward the Pylian gathering. The formula therefore links two stages of initiation while changing the immediate task from secret departure to public encounter.
Peisistratus welcomes the strangers to the feast 3.31–50
31ἷξον δʼ ἐς Πυλίων ἀνδρῶν ἄγυρίν τε καὶ ἕδρας,
ἔνθʼ ἄρα Νέστωρ ἧστο σὺν υἱάσιν, ἀμφὶ δʼ ἑταῖροι
δαῖτʼ ἐντυνόμενοι κρέα τʼ ὤπτων ἄλλα τʼ ἔπειρον.
οἱ δʼ ὡς οὖν ξείνους ἴδον, ἁθρόοι ἦλθον ἅπαντες,
35χερσίν τʼ ἠσπάζοντο καὶ ἑδριάασθαι ἄνωγον.
πρῶτος Νεστορίδης Πεισίστρατος ἐγγύθεν ἐλθὼν
ἀμφοτέρων ἕλε χεῖρα καὶ ἵδρυσεν παρὰ δαιτὶ
κώεσιν ἐν μαλακοῖσιν ἐπὶ ψαμάθοις ἁλίῃσιν
πάρ τε κασιγνήτῳ Θρασυμήδεϊ καὶ πατέρι ᾧ·
40δῶκε δʼ ἄρα σπλάγχνων μοίρας, ἐν δʼ οἶνον ἔχευεν
χρυσείῳ δέπαϊ· δειδισκόμενος δὲ προσηύδα
Παλλάδʼ Ἀθηναίην κούρην Διὸς αἰγιόχοιο·
εὔχεο νῦν, ὦ ξεῖνε, Ποσειδάωνι ἄνακτι·
τοῦ γὰρ καὶ δαίτης ἠντήσατε δεῦρο μολόντες.
45αὐτὰρ ἐπὴν σπείσῃς τε καὶ εὔξεαι, ἣ θέμις ἐστί,
δὸς καὶ τούτῳ ἔπειτα δέπας μελιηδέος οἴνου
σπεῖσαι, ἐπεὶ καὶ τοῦτον ὀίομαι ἀθανάτοισιν
εὔχεσθαι· πάντες δὲ θεῶν χατέουσʼ ἄνθρωποι.
ἀλλὰ νεώτερός ἐστιν, ὁμηλικίη δʼ ἐμοὶ αὐτῷ·
50τοὔνεκα σοὶ προτέρῳ δώσω χρύσειον ἄλεισον.
31They came to the gathering and seats of the Pylian men,
where Nestor sat with his sons, while companions around them
prepared the feast, roasting meat and threading more on spits.
As soon as they saw the strangers, they all came crowding near,
35welcomed them with clasped hands, and urged them to sit.
First Peisistratus, Nestor's son, came up to them,
took them both by the hand, and seated them at the feast
on soft fleeces spread over the sand beside the sea,
next to his brother Thrasymedes and his father.
40He gave them portions of entrails and poured wine
into a golden cup; greeting her, he addressed
Pallas Athena, daughter of Zeus who bears the aegis:
“Pray now, stranger, to lord Poseidon,
for it is his feast you have encountered in coming here.
45When you have poured a libation and prayed, as custom requires,
give this man too the cup of honey-sweet wine
to pour an offering. I think he too must pray
to the immortals, for every human being has need of the gods.
But he is younger, of the same generation as myself;
50that is why I give the golden cup to you first.”
Commentary
The strangers enter the Pylian gathering while meat is prepared. Peisistratus comes first, takes both by the hand, seats them beside Nestor and Thrasymedes, and supplies entrails and wine before Nestor asks who they are. Mistaking Athena for the elder guest, he gives her the golden cup first and directs the younger stranger to receive it afterward.
3.31–50 Peisistratus receives unknown strangers through touch, seating, food, wine, and ritual participation before any demand for identity. He approaches first, takes both hands, seats the guests beside close family, provides portions, and incorporates them into the god's feast. His attention to apparent age determines the cup's order. Hospitality here is not an abstract label but a sequence of actions that gives the visitors standing before they explain themselves.
3.43–50 Peisistratus orders prayer and libation through the cup, then explains his precedence choice by apparent age rather than hidden divine rank. The elder-looking guest is asked to pray to Poseidon, pour, and pass the cup to the younger man. Peisistratus adds that all humans need the gods and that Telemachus appears to be his contemporary. The action combines ritual inclusion with socially observant tact while remaining unaware that the first recipient is Athena.
Athena leads the prayer to Poseidon 3.51–64
51ὣς εἰπὼν ἐν χειρὶ τίθει δέπας ἡδέος οἴνου·
χαῖρε δʼ Ἀθηναίη πεπνυμένῳ ἀνδρὶ δικαίῳ,
οὕνεκα οἷ προτέρῃ δῶκε χρύσειον ἄλεισον·
αὐτίκα δʼ εὔχετο πολλὰ Ποσειδάωνι ἄνακτι·
55κλῦθι, Ποσείδαον γαιήοχε, μηδὲ μεγήρῃς
ἡμῖν εὐχομένοισι τελευτῆσαι τάδε ἔργα.
Νέστορι μὲν πρώτιστα καὶ υἱάσι κῦδος ὄπαζε,
αὐτὰρ ἔπειτʼ ἄλλοισι δίδου χαρίεσσαν ἀμοιβὴν
σύμπασιν Πυλίοισιν ἀγακλειτῆς ἑκατόμβης.
60δὸς δʼ ἔτι Τηλέμαχον καὶ ἐμὲ πρήξαντα νέεσθαι,
οὕνεκα δεῦρʼ ἱκόμεσθα θοῇ σὺν νηὶ μελαίνῃ.
ὣς ἄρʼ ἔπειτʼ ἠρᾶτο καὶ αὐτὴ πάντα τελεύτα.
δῶκε δὲ Τηλεμάχῳ καλὸν δέπας ἀμφικύπελλον·
ὣς δʼ αὔτως ἠρᾶτο Ὀδυσσῆος φίλος υἱός.
51With that he placed the cup of sweet wine in her hand.
Athena rejoiced in the discerning and just young man,
because he had given her the golden cup first.
At once she prayed at length to lord Poseidon:
55“Hear me, Poseidon, holder of the earth, and do not begrudge
the fulfillment of these works for which we pray.
First grant honor to Nestor and his sons;
then give a gracious reward to all the other Pylians
for this splendid hecatomb.
60Grant also that Telemachus and I return with our purpose accomplished,
the purpose for which we came here in our swift black ship.”
So she prayed, and she herself brought everything to fulfillment.
She gave Telemachus the fine two-handled cup,
and Odysseus' dear son prayed in the same way.
Commentary
Athena delights in Peisistratus' conduct and prays first for Nestor and his sons, then for all the Pylians, and finally for success in the visitors' purpose. The narrator adds that she herself fulfills the prayer. She passes the cup to Telemachus, who repeats the prayer.
3.51–64 Athena's prayer moves from the host household to the wider Pylian community and finally to the travelers' mission, after which the narrator assigns fulfillment to the goddess herself. Nestor and his sons receive the first petition, all Pylians the second, and Telemachus with Athena the third. The order acknowledges the existing feast before introducing the strangers' purpose. The narrator's statement that Athena brings everything to completion reveals divine agency behind the prayer without turning the human acts of welcome, inquiry, and travel into empty motions.
Nestor asks the strangers' identity 3.65–78
65οἱ δʼ ἐπεὶ ὤπτησαν κρέʼ ὑπέρτερα καὶ ἐρύσαντο,
μοίρας δασσάμενοι δαίνυντʼ ἐρικυδέα δαῖτα.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
τοῖς ἄρα μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·
νῦν δὴ κάλλιόν ἐστι μεταλλῆσαι καὶ ἐρέσθαι
70ξείνους, οἱ τινές εἰσιν, ἐπεὶ τάρπησαν ἐδωδῆς.
ὦ ξεῖνοι, τίνες ἐστέ; πόθεν πλεῖθʼ ὑγρὰ κέλευθα;
ἤ τι κατὰ πρῆξιν ἦ μαψιδίως ἀλάλησθε
οἷά τε ληιστῆρες ὑπεὶρ ἅλα, τοί τʼ ἀλόωνται
ψυχὰς παρθέμενοι κακὸν ἀλλοδαποῖσι φέροντες;
75τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα
θαρσήσας· αὐτὴ γὰρ ἐνὶ φρεσὶ θάρσος Ἀθήνη
θῆχʼ, ἵνα μιν περὶ πατρὸς ἀποιχομένοιο ἔροιτο
ἠδʼ ἵνα μιν κλέος ἐσθλὸν ἐν ἀνθρώποισιν ἔχῃσιν·
65When they had roasted the outer meat and drawn it from the spits,
they divided the portions and feasted on the glorious meal.
When they had put away their desire for food and drink,
the Gerenian horseman Nestor began to speak among them:
“Now it is better to question these strangers
70and ask who they are, since they have enjoyed their food.
Strangers, who are you? From where do you sail the watery ways?
Are you traveling on some business, or roaming at random
over the sea like pirates, who wander
staking their lives and bringing harm to foreign people?”
75Discerning Telemachus answered him face to face,
taking courage, for Athena herself had placed courage
in his heart so that he might ask about his absent father
and win honorable renown among humankind:
Commentary
Only after the outer meat is eaten and desire for food and drink has ended does Nestor ask the strangers' identity and purpose, including the conventional possibility of piracy. Athena places courage in Telemachus so that he can ask about his father and gain honorable renown.
3.65–74 The recurring identity-and-piracy question is delayed until appetite has been satisfied, keeping interrogation subordinate to hospitality. Nestor explicitly says that questioning is now better because the strangers have enjoyed food. The familiar alternatives of purposeful business and dangerous wandering echo the guest inquiry in Book 1, but the Pylian scene places them after communal sacrifice and a formal prayer sequence rather than an improvised household meal.
3.75–78 Athena's gift of courage enables two linked aims: asking about the absent father and acquiring honorable renown through the act of inquiry. The narrator places courage in Telemachus' φρένες immediately before he speaks. The search is filial, but it is also formative and public: he must become the kind of person whose speech and action are remembered among humans. Divine aid creates the opportunity; Telemachus still has to frame and deliver the question.
Telemachus appeals for news of Odysseus 3.79–101
79ὦ Νέστορ Νηληϊάδη, μέγα κῦδος Ἀχαιῶν,
80εἴρεαι ὁππόθεν εἰμέν· ἐγὼ δέ κέ τοι καταλέξω.
ἡμεῖς ἐξ Ἰθάκης ὑπονηίου εἰλήλουθμεν·
πρῆξις δʼ ἥδʼ ἰδίη, οὐ δήμιος, ἣν ἀγορεύω.
πατρὸς ἐμοῦ κλέος εὐρὺ μετέρχομαι, ἤν που ἀκούσω,
δίου Ὀδυσσῆος ταλασίφρονος, ὅν ποτέ φασι
85σὺν σοὶ μαρνάμενον Τρώων πόλιν ἐξαλαπάξαι.
ἄλλους μὲν γὰρ πάντας, ὅσοι Τρωσὶν πολέμιζον,
πευθόμεθʼ, ἧχι ἕκαστος ἀπώλετο λυγρῷ ὀλέθρῳ,
κείνου δʼ αὖ καὶ ὄλεθρον ἀπευθέα θῆκε Κρονίων.
οὐ γάρ τις δύναται σάφα εἰπέμεν ὁππόθʼ ὄλωλεν,
90εἴθʼ ὅ γʼ ἐπʼ ἠπείρου δάμη ἀνδράσι δυσμενέεσσιν,
εἴτε καὶ ἐν πελάγει μετὰ κύμασιν Ἀμφιτρίτης.
τοὔνεκα νῦν τὰ σὰ γούναθʼ ἱκάνομαι, αἴ κʼ ἐθέλῃσθα
κείνου λυγρὸν ὄλεθρον ἐνισπεῖν, εἴ που ὄπωπας
ὀφθαλμοῖσι τεοῖσιν ἢ ἄλλου μῦθον ἄκουσας
95πλαζομένου· πέρι γάρ μιν ὀιζυρὸν τέκε μήτηρ.
μηδέ τί μʼ αἰδόμενος μειλίσσεο μηδʼ ἐλεαίρων,
ἀλλʼ εὖ μοι κατάλεξον ὅπως ἤντησας ὀπωπῆς.
λίσσομαι, εἴ ποτέ τοί τι πατὴρ ἐμός, ἐσθλὸς Ὀδυσσεύς,
ἢ ἔπος ἠέ τι ἔργον ὑποστὰς ἐξετέλεσσε
100δήμῳ ἔνι Τρώων, ὅθι πάσχετε πήματʼ Ἀχαιοί,
τῶν νῦν μοι μνῆσαι, καί μοι νημερτὲς ἐνίσπες.
79“Nestor, son of Neleus, great glory of the Achaeans,
80you ask where we come from, and I will tell you.
We have come from Ithaca, beneath Mount Neion.
The business I speak of is private, not public.
I am seeking the wide report of my father, in hope I may hear it—
godlike Odysseus, steadfast-hearted, who they say
85fought beside you and sacked the city of the Trojans.
We have learned about all the others who fought the Trojans,
where each man died in his grievous destruction;
but the son of Cronus made even his death unknown.
No one can say plainly where he perished,
90whether he was overcome by enemies on the mainland
or in the open sea among Amphitrite's waves.
That is why I now come to your knees, in hope you will
tell me of his grievous death, if you saw it somewhere
with your own eyes or heard another wanderer's account.
95For his mother bore him to misery beyond all other men.
Do not soften your words out of respect or pity for me;
tell me fully how he came within your sight.
I beg you: if ever my father, noble Odysseus,
undertook some word or deed for you and brought it to completion
100in the Trojan land, where you Achaeans suffered misery,
remember these things now, and tell me the truth.”
Commentary
Telemachus identifies Ithaca and marks his business as private rather than civic. He seeks his father's wide report because even the place of Odysseus' death is unknown. Approaching Nestor as a suppliant, he asks for unsparing truth grounded either in sight or in a wanderer's account, and invokes any completed word or deed Odysseus once performed for him.
3.79–101 Telemachus seeks Odysseus' κλέος εὐρύ as widely circulating report, then distinguishes direct sight from a wanderer's transmitted account. The business is called private rather than public, yet the desired knowledge is socially dispersed. Telemachus asks where his father died, requests an eyewitness account if Nestor has one, and otherwise accepts speech heard from another traveler. “Wide report” preserves both reach and uncertainty without converting κλέος here into achieved heroic fame alone.
3.92–101 Telemachus combines supplication with a reciprocal memory claim while explicitly asking Nestor not to soften painful truth. He approaches the elder's knees, rejects consolation motivated by pity, and invokes any word or deed Odysseus completed for Nestor at Troy. The father's past reliability becomes a reason for the host to answer fully. The appeal seeks truthful reciprocity, not payment that can compel knowledge Nestor does not possess.
Nestor recalls Troy and praises Odysseus 3.102–125
102τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·
ὦ φίλʼ, ἐπεί μʼ ἔμνησας ὀιζύος, ἣν ἐν ἐκείνῳ
δήμῳ ἀνέτλημεν μένος ἄσχετοι υἷες Ἀχαιῶν,
105ἠμὲν ὅσα ξὺν νηυσὶν ἐπʼ ἠεροειδέα πόντον
πλαζόμενοι κατὰ ληίδʼ, ὅπῃ ἄρξειεν Ἀχιλλεύς,
ἠδʼ ὅσα καὶ περὶ ἄστυ μέγα Πριάμοιο ἄνακτος
μαρνάμεθʼ· ἔνθα δʼ ἔπειτα κατέκταθεν ὅσσοι ἄριστοι.
ἔνθα μὲν Αἴας κεῖται ἀρήιος, ἔνθα δʼ Ἀχιλλεύς,
110ἔνθα δὲ Πάτροκλος, θεόφιν μήστωρ ἀτάλαντος,
ἔνθα δʼ ἐμὸς φίλος υἱός, ἅμα κρατερὸς καὶ ἀμύμων,
Ἀντίλοχος, πέρι μὲν θείειν ταχὺς ἠδὲ μαχητής·
ἄλλα τε πόλλʼ ἐπὶ τοῖς πάθομεν κακά· τίς κεν ἐκεῖνα
πάντα γε μυθήσαιτο καταθνητῶν ἀνθρώπων;
115οὐδʼ εἰ πεντάετές γε καὶ ἑξάετες παραμίμνων
ἐξερέοις ὅσα κεῖθι πάθον κακὰ δῖοι Ἀχαιοί·
πρίν κεν ἀνιηθεὶς σὴν πατρίδα γαῖαν ἵκοιο.
εἰνάετες γάρ σφιν κακὰ ῥάπτομεν ἀμφιέποντες
παντοίοισι δόλοισι, μόγις δʼ ἐτέλεσσε Κρονίων.
120ἔνθʼ οὔ τίς ποτε μῆτιν ὁμοιωθήμεναι ἄντην
ἤθελʼ, ἐπεὶ μάλα πολλὸν ἐνίκα δῖος Ὀδυσσεὺς
παντοίοισι δόλοισι, πατὴρ τεός, εἰ ἐτεόν γε
κείνου ἔκγονός ἐσσι· σέβας μʼ ἔχει εἰσορόωντα.
ἦ τοι γὰρ μῦθοί γε ἐοικότες, οὐδέ κε φαίης
125ἄνδρα νεώτερον ὧδε ἐοικότα μυθήσασθαι.
102Then the Gerenian horseman Nestor answered him:
“Dear child, since you have reminded me of the misery
we sons of the Achaeans, irresistible in might, endured in that land—
105all we suffered wandering with ships over the mist-dark sea
in search of plunder wherever Achilles led,
and all our fighting around the great city of lord Priam—
there all our finest men were killed.
There warlike Ajax lies, and there Achilles;
110there too Patroclus, a counselor equal to the gods,
and my own dear son, both strong and blameless,
Antilochus, outstanding as a swift runner and a fighter.
Beyond all this we suffered many other evils. What mortal
could tell the whole account?
115Not even if you stayed here five or six years
asking of all the evils the noble Achaeans suffered there;
you would grow weary first and return to your native land.
For nine years we kept weaving ruin for the Trojans, pressing them
with every kind of stratagem, and only with difficulty did the son of Cronus finish it.
120There no one ever wished to match his strategic intelligence
openly against Odysseus, for godlike Odysseus
surpassed us all in every kind of stratagem—your father, if truly
you are his offspring. Wonder takes me as I look at you.
Your words are so much like his that no one would say
125a younger man could speak with such likeness.
Commentary
Nestor answers by reopening the grief of Troy: wandering for plunder, fighting, and the deaths of Ajax, Achilles, Patroclus, Antilochus, and others. He insists that even years of questioning could not exhaust the suffering. Within that limit, he recalls nine years of woven ruin and names Odysseus as unmatched in strategic intelligence and many stratagems, then recognizes the father's likeness in Telemachus' speech.
3.102–117 Nestor establishes authority by naming his losses while simultaneously declaring that the Trojan suffering cannot be completely narrated. His answer moves from collective endurance to plundering voyages, battle, famous dead, and his own son Antilochus. He then imagines years of questioning still ending in Telemachus' weariness before the story is exhausted. The limit gives Nestor's account weight without making him an omniscient narrator.
3.118–125 The passage distinguishes the sustained weaving of ruin, Odysseus' μῆτις, his many δόλοι, and Telemachus' likeness in μῦθοι. The Achaeans repeatedly “sew” or weave evils around Troy through stratagems, and Zeus brings the long action to completion. Odysseus' planning intelligence is then named separately from the varied stratagems by which he surpasses others. Nestor's wonder at descent resolves into a specific resemblance: the younger man's speech sounds like the father's.
Nestor recounts the Atreids' divided council 3.126–150
126ἔνθʼ ἦ τοι ἧος μὲν ἐγὼ καὶ δῖος Ὀδυσσεὺς
οὔτε ποτʼ εἰν ἀγορῇ δίχʼ ἐβάζομεν οὔτʼ ἐνὶ βουλῇ,
ἀλλʼ ἕνα θυμὸν ἔχοντε νόῳ καὶ ἐπίφρονι βουλῇ
φραζόμεθʼ Ἀργείοισιν ὅπως ὄχʼ ἄριστα γένοιτο.
130αὐτὰρ ἐπεὶ Πριάμοιο πόλιν διεπέρσαμεν αἰπήν,
βῆμεν δʼ ἐν νήεσσι, θεὸς δʼ ἐκέδασσεν Ἀχαιούς,
καὶ τότε δὴ Ζεὺς λυγρὸν ἐνὶ φρεσὶ μήδετο νόστον
Ἀργείοις, ἐπεὶ οὔ τι νοήμονες οὐδὲ δίκαιοι
πάντες ἔσαν· τῶ σφεων πολέες κακὸν οἶτον ἐπέσπον
135μήνιος ἐξ ὀλοῆς γλαυκώπιδος ὀβριμοπάτρης.
ἥ τʼ ἔριν Ἀτρεΐδῃσι μετʼ ἀμφοτέροισιν ἔθηκε.
τὼ δὲ καλεσσαμένω ἀγορὴν ἐς πάντας Ἀχαιούς,
μάψ, ἀτὰρ οὐ κατὰ κόσμον, ἐς ἠέλιον καταδύντα,
οἱ ἦλθον οἴνῳ βεβαρηότες υἷες Ἀχαιῶν,
140μῦθον μυθείσθην, τοῦ εἵνεκα λαὸν ἄγειραν.
ἔνθʼ ἤ τοι Μενέλαος ἀνώγει πάντας Ἀχαιοὺς
νόστου μιμνήσκεσθαι ἐπʼ εὐρέα νῶτα θαλάσσης,
οὐδʼ Ἀγαμέμνονι πάμπαν ἑήνδανε· βούλετο γάρ ῥα
λαὸν ἐρυκακέειν ῥέξαι θʼ ἱερὰς ἑκατόμβας,
145ὡς τὸν Ἀθηναίης δεινὸν χόλον ἐξακέσαιτο,
νήπιος, οὐδὲ τὸ ᾔδη, ὃ οὐ πείσεσθαι ἔμελλεν·
οὐ γάρ τʼ αἶψα θεῶν τρέπεται νόος αἰὲν ἐόντων.
ὣς τὼ μὲν χαλεποῖσιν ἀμειβομένω ἐπέεσσιν
ἕστασαν· οἱ δʼ ἀνόρουσαν ἐυκνήμιδες Ἀχαιοὶ
150ἠχῇ θεσπεσίῃ, δίχα δέ σφισιν ἥνδανε βουλή.
126All the while that godlike Odysseus and I were there,
we never differed in assembly or council,
but with one spirit, considered judgment, and prudent counsel
we advised the Argives how matters might turn out best.
130But after we had sacked the steep city of Priam
and boarded our ships, a god scattered the Achaeans.
Then Zeus devised a grievous return in his heart
for the Argives, since by no means all of them were sensible
or just. Therefore many met an evil fate
135through the destructive anger of the bright-eyed daughter of the mighty father.
She set strife between the two sons of Atreus.
They summoned all the Achaeans to assembly
recklessly and against good order, at the setting of the sun;
the sons of the Achaeans came heavy with wine.
140The brothers each gave the reason they had gathered the army.
Menelaus urged all the Achaeans
to think of their return over the broad back of the sea.
Agamemnon was not at all pleased. He wished
to keep the army there and offer sacred hecatombs,
145hoping to appease Athena's terrible anger—
fool that he was, for he did not know she would not be persuaded.
The minds of the everlasting gods are not turned so quickly.
So the two stood trading harsh words.
The well-greaved Achaeans sprang up
150with an unearthly roar, divided between the two plans.
Commentary
Nestor says that he and Odysseus shared one purpose in assembly and council until Troy fell. A god then scattered the Achaeans, and Zeus devised a painful return because not all were sensible or just. Athena's anger divides the Atreids: an ill-timed sunset assembly, men heavy with wine, and harsh words split the army between immediate departure and delayed appeasement.
3.126–135 Nestor moves from remembered unity with Odysseus to a return story in which divine scattering answers a collective failure he does not distribute equally among all Achaeans. The two men once shared one θυμός, considered judgment, and prudent counsel. After Troy, a god scatters the force and Zeus devises a grievous return because not everyone was sensible or just; many then meet evil fate through Athena's anger. The account links mortal deficiency and divine response while leaving individual degrees of responsibility unspecified.
3.137–150 The Atreids' assembly is marked as mistimed and disordered before its competing policies divide the army. It is called at sunset, without proper order, and attended by men heavy with wine. Menelaus urges immediate return; Agamemnon wants delay and sacrifice to address Athena's anger, though Nestor's account calls him foolish for expecting quick persuasion. The division is not merely a reasoned policy disagreement: procedure, condition, and harsh exchange shape the split.
The Achaean return divides across the sea 3.151–183
151νύκτα μὲν ἀέσαμεν χαλεπὰ φρεσὶν ὁρμαίνοντες
ἀλλήλοις· ἐπὶ γὰρ Ζεὺς ἤρτυε πῆμα κακοῖο·
ἠῶθεν δʼ οἱ μὲν νέας ἕλκομεν εἰς ἅλα δῖαν
κτήματά τʼ ἐντιθέμεσθα βαθυζώνους τε γυναῖκας.
155ἡμίσεες δʼ ἄρα λαοὶ ἐρητύοντο μένοντες
αὖθι παρʼ Ἀτρεΐδῃ Ἀγαμέμνονι, ποιμένι λαῶν·
ἡμίσεες δʼ ἀναβάντες ἐλαύνομεν· αἱ δὲ μάλʼ ὦκα
ἔπλεον, ἐστόρεσεν δὲ θεὸς μεγακήτεα πόντον.
ἐς Τένεδον δʼ ἐλθόντες ἐρέξαμεν ἱρὰ θεοῖσιν,
160οἴκαδε ἱέμενοι· Ζεὺς δʼ οὔ πω μήδετο νόστον,
σχέτλιος, ὅς ῥʼ ἔριν ὦρσε κακὴν ἔπι δεύτερον αὖτις.
οἱ μὲν ἀποστρέψαντες ἔβαν νέας ἀμφιελίσσας
ἀμφʼ Ὀδυσῆα ἄνακτα δαΐφρονα, ποικιλομήτην,
αὖτις ἐπʼ Ἀτρεΐδῃ Ἀγαμέμνονι ἦρα φέροντες·
165αὐτὰρ ἐγὼ σὺν νηυσὶν ἀολλέσιν, αἵ μοι ἕποντο,
φεῦγον, ἐπεὶ γίγνωσκον, ὃ δὴ κακὰ μήδετο δαίμων.
φεῦγε δὲ Τυδέος υἱὸς ἀρήιος, ὦρσε δʼ ἑταίρους.
ὀψὲ δὲ δὴ μετὰ νῶι κίε ξανθὸς Μενέλαος,
ἐν Λέσβῳ δʼ ἔκιχεν δολιχὸν πλόον ὁρμαίνοντας,
170ἢ καθύπερθε Χίοιο νεοίμεθα παιπαλοέσσης,
νήσου ἔπι Ψυρίης, αὐτὴν ἐπʼ ἀριστέρʼ ἔχοντες,
ἦ ὑπένερθε Χίοιο, παρʼ ἠνεμόεντα Μίμαντα.
ᾐτέομεν δὲ θεὸν φῆναι τέρας· αὐτὰρ ὅ γʼ ἡμῖν
δεῖξε, καὶ ἠνώγει πέλαγος μέσον εἰς Εὔβοιαν
175τέμνειν, ὄφρα τάχιστα ὑπὲκ κακότητα φύγοιμεν.
ὦρτο δʼ ἐπὶ λιγὺς οὖρος ἀήμεναι· αἱ δὲ μάλʼ ὦκα
ἰχθυόεντα κέλευθα διέδραμον, ἐς δὲ Γεραιστὸν
ἐννύχιαι κατάγοντο· Ποσειδάωνι δὲ ταύρων
πόλλʼ ἐπὶ μῆρʼ ἔθεμεν, πέλαγος μέγα μετρήσαντες.
180τέτρατον ἦμαρ ἔην, ὅτʼ ἐν Ἄργεϊ νῆας ἐίσας
Τυδεΐδεω ἕταροι Διομήδεος ἱπποδάμοιο
ἵστασαν· αὐτὰρ ἐγώ γε Πύλονδʼ ἔχον, οὐδέ ποτʼ ἔσβη
οὖρος, ἐπεὶ δὴ πρῶτα θεὸς προέηκεν ἀῆναι.
151We spent the night brooding hard thoughts against one another,
for Zeus was preparing the suffering of a fresh disaster.
At dawn, half of us dragged our ships into the shining sea
and loaded our possessions and the deep-girdled women.
155Half the army was held back and remained
there with Agamemnon, son of Atreus and shepherd of the people.
The other half embarked and rowed. Our ships sailed very quickly,
for a god smoothed the sea with its monstrous creatures.
Reaching Tenedos, we offered sacrifice to the gods,
160eager for home. But Zeus had not yet planned our return—
hard god, who once again stirred up bitter strife.
Some turned their curved ships around
with lord Odysseus, skilled in counsel and rich in stratagems,
to favor Agamemnon, son of Atreus.
165But I fled with the close-packed ships that followed me,
for I understood that a divine power was devising evil.
The warlike son of Tydeus fled too and roused his companions.
Only later did fair-haired Menelaus come after us;
he caught us on Lesbos, debating the long voyage:
170whether to sail seaward of rugged Chios,
toward the island of Psyria, keeping Chios itself on our left,
or landward of Chios, past windy Mimas.
We asked the god to show us a sign. He showed one
and ordered us to cut across the open sea toward Euboea,
175so we might escape the danger as quickly as possible.
A shrill following wind sprang up. The ships sped swiftly
over the fish-filled ways and came down to Geraestus
in the night. There we laid many bulls' thighbones
before Poseidon after crossing that vast reach of sea.
180It was the fourth day when the companions of Diomedes,
the horse-taming son of Tydeus, brought their balanced ships
to rest at Argos. But I held on for Pylos, and the wind never failed
from the moment the god first sent it blowing.
Commentary
After a night of hostile deliberation, half the army launches while half remains with Agamemnon. At Tenedos the departing group divides again when Odysseus turns back. Nestor, Diomedes, and later Menelaus continue, debate routes around Chios, seek a sign, cross toward Euboea, sacrifice at Geraestus, and reach Argos or Pylos under a wind that does not fail.
3.151–164 The return fractures twice: first between Agamemnon's party and the ships that launch, then at Tenedos when Odysseus turns back toward Agamemnon. A night of mutual hostility precedes the first division. Even sacrifice at Tenedos does not stabilize the homeward group, because Zeus has not yet planned their return and renewed strife makes some ships reverse course with Odysseus. Nestor's own flight is presented as recognition that a divine power is devising evil.
3.169–179 The route debate uses Chios as the grammatical reference point, then resolves through a requested sign toward an open-sea crossing and sacrifice at Geraestus. The travelers weigh seaward and landward routes around Chios; the feminine pronoun points back to Chios itself as the island kept to the left. A divine sign directs them toward Euboea, and a following wind carries the ships over fish-filled ways. These textual relations do not convert compressed epic geography into a reconstructed itinerary.
Nestor reports the returns and Orestes' revenge 3.184–200
184ὣς ἦλθον, φίλε τέκνον, ἀπευθής, οὐδέ τι οἶδα
185κείνων, οἵ τʼ ἐσάωθεν Ἀχαιῶν οἵ τʼ ἀπόλοντο.
ὅσσα δʼ ἐνὶ μεγάροισι καθήμενος ἡμετέροισι
πεύθομαι, ἣ θέμις ἐστί, δαήσεαι, οὐδέ σε κεύσω.
εὖ μὲν Μυρμιδόνας φάσʼ ἐλθέμεν ἐγχεσιμώρους,
οὓς ἄγʼ Ἀχιλλῆος μεγαθύμου φαίδιμος υἱός,
190εὖ δὲ Φιλοκτήτην, Ποιάντιον ἀγλαὸν υἱόν.
πάντας δʼ Ἰδομενεὺς Κρήτην εἰσήγαγʼ ἑταίρους,
οἳ φύγον ἐκ πολέμου, πόντος δέ οἱ οὔ τινʼ ἀπηύρα.
Ἀτρεΐδην δὲ καὶ αὐτοὶ ἀκούετε, νόσφιν ἐόντες,
ὥς τʼ ἦλθʼ, ὥς τʼ Αἴγισθος ἐμήσατο λυγρὸν ὄλεθρον.
195ἀλλʼ ἦ τοι κεῖνος μὲν ἐπισμυγερῶς ἀπέτισεν·
ὡς ἀγαθὸν καὶ παῖδα καταφθιμένοιο λιπέσθαι
ἀνδρός, ἐπεὶ καὶ κεῖνος ἐτίσατο πατροφονῆα,
Αἴγισθον δολόμητιν, ὅ οἱ πατέρα κλυτὸν ἔκτα.
καὶ σὺ φίλος, μάλα γάρ σʼ ὁρόω καλόν τε μέγαν τε,
200ἄλκιμος ἔσσʼ, ἵνα τίς σε καὶ ὀψιγόνων ἐὺ εἴπῃ.
184So, dear child, I came home without news. I know nothing
185of the Achaeans who were saved or those who perished.
But whatever I have heard while sitting in my halls,
as is proper, you shall learn; I will conceal nothing.
They say the spear-fighting Myrmidons returned safely,
led by the splendid son of great-hearted Achilles;
190and Philoctetes returned safely, the glorious son of Poeas.
Idomeneus brought all his companions back to Crete,
all who escaped the war; the sea robbed him of no one.
Even from far away you have heard of Agamemnon,
how he returned and how Aegisthus planned his grievous death.
195Yet that man paid for it most bitterly.
How good it is when a man who dies leaves a son behind,
for Orestes took vengeance on his father's killer,
Aegisthus of the devious mind, who killed his renowned father.
You too, dear child—I see how tall and handsome you are—
200be brave, so that generations still to come may speak well of you.”
Commentary
Nestor openly says that he returned without knowledge of who survived or died. He distinguishes this ignorance from reports learned in his halls: several leaders returned safely, Agamemnon was killed through Aegisthus' plan, and Aegisthus paid bitterly when Orestes avenged his father. Nestor turns that report into direct counsel that Telemachus be brave and gain future renown.
3.184–195 Nestor distinguishes his lack of direct knowledge from reports heard at home before introducing Aegisthus' bitter repayment. He says plainly that he returned without news of who survived or died. Only then does he offer what he learned while seated in his halls, naming successful returns and the widely heard murder of Agamemnon. This evidentiary boundary gives the Orestes story authority as transmitted report rather than concealed eyewitness testimony.
3.195–200 Nestor frames Aegisthus' death as repayment and Orestes as proof of the value of a surviving son, then converts the example into a demand for Telemachus' future renown. The language of payment makes vengeance answer the father's murder, while the explicit address to Telemachus turns narrative into exhortation. Nestor emphasizes bodily promise and the speech of future generations. The paradigm is powerful but speaker-bound: its relevance is asserted by Nestor rather than established as an unlimited ethical rule.
Telemachus longs for vengeance and Nestor recalls Athena 3.201–224
201τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·
ὦ Νέστορ Νηληϊάδη, μέγα κῦδος Ἀχαιῶν,
καὶ λίην κεῖνος μὲν ἐτίσατο, καί οἱ Ἀχαιοὶ
οἴσουσι κλέος εὐρὺ καὶ ἐσσομένοισι πυθέσθαι·
205αἲ γὰρ ἐμοὶ τοσσήνδε θεοὶ δύναμιν περιθεῖεν,
τίσασθαι μνηστῆρας ὑπερβασίης ἀλεγεινῆς,
οἵ τέ μοι ὑβρίζοντες ἀτάσθαλα μηχανόωνται.
ἀλλʼ οὔ μοι τοιοῦτον ἐπέκλωσαν θεοὶ ὄλβον,
πατρί τʼ ἐμῷ καὶ ἐμοί· νῦν δὲ χρὴ τετλάμεν ἔμπης.
210τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·
ὦ φίλʼ, ἐπεὶ δὴ ταῦτά μʼ ἀνέμνησας καὶ ἔειπες,
φασὶ μνηστῆρας σῆς μητέρος εἵνεκα πολλοὺς
ἐν μεγάροις ἀέκητι σέθεν κακὰ μηχανάασθαι·
εἰπέ μοι, ἠὲ ἑκὼν ὑποδάμνασαι, ἦ σέ γε λαοὶ
215ἐχθαίρουσʼ ἀνὰ δῆμον, ἐπισπόμενοι θεοῦ ὀμφῇ.
τίς δʼ οἶδʼ εἴ κέ ποτέ σφι βίας ἀποτίσεται ἐλθών,
ἢ ὅ γε μοῦνος ἐὼν ἢ καὶ σύμπαντες Ἀχαιοί;
εἰ γάρ σʼ ὣς ἐθέλοι φιλέειν γλαυκῶπις Ἀθήνη,
ὡς τότʼ Ὀδυσσῆος περικήδετο κυδαλίμοιο
220δήμῳ ἔνι Τρώων, ὅθι πάσχομεν ἄλγεʼ Ἀχαιοί—
οὐ γάρ πω ἴδον ὧδε θεοὺς ἀναφανδὰ φιλεῦντας,
ὡς κείνῳ ἀναφανδὰ παρίστατο Παλλὰς Ἀθήνη—
εἴ σʼ οὕτως ἐθέλοι φιλέειν κήδοιτό τε θυμῷ,
τῶ κέν τις κείνων γε καὶ ἐκλελάθοιτο γάμοιο.
201Discerning Telemachus answered him face to face:
“Nestor, son of Neleus, great glory of the Achaeans,
he indeed took vengeance, and the Achaeans will carry
his wide renown so that generations to come may hear it.
205If only the gods would clothe me in strength as great
to punish the suitors for their grievous transgression,
for in their outrage they plot reckless deeds against me.
But the gods spun no such good fortune
for my father and me. Now I must endure it all the same.”
210Then the Gerenian horseman Nestor answered him:
“Dear child, since you have reminded me of this and spoken of it,
they say that many suitors, because of your mother,
plot evil in your halls against your will.
Tell me: do you submit willingly, or do the people
215throughout the district hate you, following a god's prophetic voice?
Who knows whether Odysseus may someday return and repay their violence,
whether he comes alone or all the Achaeans come together?
If bright-eyed Athena should choose to love you
as she then cared for glorious Odysseus
220in the Trojan land, where we Achaeans suffered pain—
I have never seen the gods love a man so openly
as Pallas Athena openly stood beside him—
if she should choose to love you so and care for you in her heart,
then more than one suitor would altogether forget about marriage.”
Commentary
Telemachus recognizes Orestes' transmitted renown and wishes the gods would give him strength to punish the suitors' transgression and reckless plotting. He instead names endurance as his present necessity. Nestor asks whether Telemachus submits willingly or faces civic hostility, imagines Odysseus returning, and recalls Athena's unusually open care for the father.
3.201–209 Telemachus joins Orestes' wide κλέος to a wish for δύναμις against the suitors' ὑπερβασίη and ἀτάσθαλα, then ends on the necessity of τετλάμεν. The vocabulary recalls Book 1's reckless conduct and Book 2's developing requital threat, but Telemachus does not claim present power. He wishes to be clothed in strength, names the suitors' transgression and plots, and contrasts imagined punishment with endurance spun for father and son. The lexical sequence keeps desire, blame, and actual capacity apart.
3.214–224 Nestor asks whether Telemachus' submission is voluntary or produced by collective hostility under a divine voice, presenting alternatives rather than a diagnosis. The question probes agency and public support because Nestor knows only reports of the suitors' actions. He then imagines Odysseus or the Achaeans repaying violence and shifts to Athena's former open care. The passage moves from unanswered political causes to a hypothetical reversal grounded in remembered divine favor.
Athena answers doubt and Telemachus asks of Agamemnon 3.225–252
225τὸν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·
ὦ γέρον, οὔ πω τοῦτο ἔπος τελέεσθαι ὀίω·
λίην γὰρ μέγα εἶπες· ἄγη μʼ ἔχει. οὐκ ἂν ἐμοί γε
ἐλπομένῳ τὰ γένοιτʼ, οὐδʼ εἰ θεοὶ ὣς ἐθέλοιεν.
τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·
230Τηλέμαχε, ποῖόν σε ἔπος φύγεν ἕρκος ὀδόντων.
ῥεῖα θεός γʼ ἐθέλων καὶ τηλόθεν ἄνδρα σαώσαι.
βουλοίμην δʼ ἂν ἐγώ γε καὶ ἄλγεα πολλὰ μογήσας
οἴκαδέ τʼ ἐλθέμεναι καὶ νόστιμον ἦμαρ ἰδέσθαι,
ἢ ἐλθὼν ἀπολέσθαι ἐφέστιος, ὡς Ἀγαμέμνων
235ὤλεθʼ ὑπʼ Αἰγίσθοιο δόλῳ καὶ ἧς ἀλόχοιο.
ἀλλʼ ἦ τοι θάνατον μὲν ὁμοίιον οὐδὲ θεοί περ
καὶ φίλῳ ἀνδρὶ δύνανται ἀλαλκέμεν, ὁππότε κεν δὴ
μοῖρʼ ὀλοὴ καθέλῃσι τανηλεγέος θανάτοιο.
τὴν δʼ αὖ Τηλέμαχος πεπνυμένος ἀντίον ηὔδα·
240Μέντορ, μηκέτι ταῦτα λεγώμεθα κηδόμενοί περ·
κείνῳ δʼ οὐκέτι νόστος ἐτήτυμος, ἀλλά οἱ ἤδη
φράσσαντʼ ἀθάνατοι θάνατον καὶ κῆρα μέλαιναν.
νῦν δʼ ἐθέλω ἔπος ἄλλο μεταλλῆσαι καὶ ἐρέσθαι
Νέστορʼ, ἐπεὶ περὶ οἶδε δίκας ἠδὲ φρόνιν ἄλλων·
245τρὶς γὰρ δή μίν φασιν ἀνάξασθαι γένεʼ ἀνδρῶν·
ὥς τέ μοι ἀθάνατος ἰνδάλλεται εἰσοράασθαι.
ὦ Νέστορ Νηληϊάδη, σὺ δʼ ἀληθὲς ἐνίσπες·
πῶς ἔθανʼ Ἀτρεΐδης εὐρὺ κρείων Ἀγαμέμνων;
ποῦ Μενέλαος ἔην; τίνα δʼ αὐτῷ μήσατʼ ὄλεθρον
250Αἴγισθος δολόμητις, ἐπεὶ κτάνε πολλὸν ἀρείω;
ἦ οὐκ Ἄργεος ἦεν Ἀχαιικοῦ, ἀλλά πῃ ἄλλῃ
πλάζετʼ ἐπʼ ἀνθρώπους, ὁ δὲ θαρσήσας κατέπεφνε;
225Discerning Telemachus answered him face to face:
“Old man, I do not think this word will come to pass.
What you have said is too great; wonder takes me. I cannot expect
such things to happen to me, not even if the gods should wish it.”
The goddess, bright-eyed Athena, answered him:
230“Telemachus, what a word escaped the barrier of your teeth!
A god, if willing, can easily save a man even from far away.
I myself would rather suffer many hardships
and still come home and see the day of my return
than reach home only to die at my own hearth, as Agamemnon
235died through the plot of Aegisthus and his own wife.
Yet when the common fate of death comes, not even the gods
can ward it from a man they love, once
the deadly portion of remorseless death has struck him down.”
Discerning Telemachus answered her face to face:
240“Mentor, let us speak no more of this, though it grieves us.
No true return remains for him; the immortals
have already devised his death and black fate.
Now I wish to question Nestor about another matter,
since he surpasses others in knowledge of justice and judgment.
245They say he has ruled through three generations of men;
to my eyes he looks like an immortal.
Nestor, son of Neleus, tell me the truth:
how did wide-ruling Agamemnon, son of Atreus, die?
Where was Menelaus? What destruction did Aegisthus
250of the devious mind devise for him, when he killed a far better man?
Was Menelaus away from Achaean Argos, wandering
somewhere among other peoples, so Aegisthus dared the murder?”
Commentary
Telemachus doubts that Nestor's great possibility can occur even if the gods wish it. Athena rebukes the scale of his doubt, distinguishes divine power to save from afar from the common mortal limit of death, and compares painful return with Agamemnon's death at his hearth. Telemachus closes the subject of his father and redirects Nestor toward Agamemnon, Menelaus, and Aegisthus.
3.225–238 Athena distinguishes a god's ability to rescue from distance from the shared mortal limit imposed when death's portion has arrived. Telemachus treats Nestor's possibility as too great even for hope. Athena answers that divine rescue can be easy, prefers painful homecoming over Agamemnon's fatal arrival, and then limits her own claim: even gods cannot ward death from a beloved person once the deadly portion takes him. Divine power is extensive but not presented as cancellation of mortality.
3.239–252 Telemachus ends the painful speculation about Odysseus and redirects the interview toward a question Nestor may be better able to answer. He declares his father's true return impossible, but that declaration remains his belief rather than audience knowledge. He then names Nestor's justice, judgment, long rule, and almost immortal appearance before asking how Agamemnon died and why Menelaus was absent. The shift shows inquiry becoming more disciplined by the witness's likely scope.
Nestor tells how Aegisthus won Clytemnestra 3.253–275
253τὸν δʼ ἠμείβετʼ ἔπειτα Γερήνιος ἱππότα Νέστωρ·
τοιγὰρ ἐγώ τοι, τέκνον, ἀληθέα πάντʼ ἀγορεύσω.
255ἦ τοι μὲν τάδε καὐτὸς ὀίεαι, ὥς κεν ἐτύχθη,
εἰ ζωόν γʼ Αἴγισθον ἐνὶ μεγάροισιν ἔτετμεν
Ἀτρεΐδης Τροίηθεν ἰών, ξανθὸς Μενέλαος·
τῶ κέ οἱ οὐδὲ θανόντι χυτὴν ἐπὶ γαῖαν ἔχευαν,
ἀλλʼ ἄρα τόν γε κύνες τε καὶ οἰωνοὶ κατέδαψαν
260κείμενον ἐν πεδίῳ ἑκὰς ἄστεος, οὐδέ κέ τίς μιν
κλαῦσεν Ἀχαιιάδων· μάλα γὰρ μέγα μήσατο ἔργον.
ἡμεῖς μὲν γὰρ κεῖθι πολέας τελέοντες ἀέθλους
ἥμεθʼ· ὁ δʼ εὔκηλος μυχῷ Ἄργεος ἱπποβότοιο
πόλλʼ Ἀγαμεμνονέην ἄλοχον θέλγεσκʼ ἐπέεσσιν.
265ἡ δʼ ἦ τοι τὸ πρὶν μὲν ἀναίνετο ἔργον ἀεικὲς
δῖα Κλυταιμνήστρη· φρεσὶ γὰρ κέχρητʼ ἀγαθῇσι·
πὰρ δʼ ἄρʼ ἔην καὶ ἀοιδὸς ἀνήρ, ᾧ πόλλʼ ἐπέτελλεν
Ἀτρεΐδης Τροίηνδε κιὼν εἴρυσθαι ἄκοιτιν.
ἀλλʼ ὅτε δή μιν μοῖρα θεῶν ἐπέδησε δαμῆναι,
270δὴ τότε τὸν μὲν ἀοιδὸν ἄγων ἐς νῆσον ἐρήμην
κάλλιπεν οἰωνοῖσιν ἕλωρ καὶ κύρμα γενέσθαι,
τὴν δʼ ἐθέλων ἐθέλουσαν ἀνήγαγεν ὅνδε δόμονδε.
πολλὰ δὲ μηρίʼ ἔκηε θεῶν ἱεροῖς ἐπὶ βωμοῖς,
πολλὰ δʼ ἀγάλματʼ ἀνῆψεν, ὑφάσματά τε χρυσόν τε,
275ἐκτελέσας μέγα ἔργον, ὃ οὔ ποτε ἔλπετο θυμῷ.
253Then the Gerenian horseman Nestor answered him:
“Child, I will tell you the whole truth.
255You can imagine for yourself how matters would have turned out
if fair-haired Menelaus, son of Atreus, returning from Troy,
had found Aegisthus alive within the halls.
No mound of earth would have been heaped over his corpse;
dogs and birds would have torn him apart
260as he lay in the plain far from the city, and no Achaean woman
would have mourned him, for the deed he planned was monstrous.
While we remained there completing our many trials,
he lived at ease in a remote corner of horse-pasturing Argos,
repeatedly beguiling Agamemnon's wife with words.
265At first divine Clytemnestra refused
the shameful deed, for her judgment was sound.
A singer was also beside her, a man whom Agamemnon,
when he left for Troy, strictly charged to guard his wife.
But when the gods' portion bound her to be overcome,
270Aegisthus took the singer to a deserted island
and left him there to become spoil and prey for birds.
Then, willing himself, he led the willing woman to his house.
He burned many thighbones on the gods' sacred altars
and hung up many offerings—woven cloth and gold—
275after accomplishing the great deed he had never hoped in his heart to achieve.
Commentary
Nestor first imagines the dishonored death Aegisthus would have suffered had Menelaus found him alive. He then reports Aegisthus repeatedly persuading Clytemnestra while the Achaeans remained at Troy. Clytemnestra initially refuses with sound judgment; a singer guards her until divine allotment binds her defeat, Aegisthus removes the singer, and the narrative emphatically calls both man and woman willing before describing celebratory offerings.
3.253–261 Nestor begins the Agamemnon story with a counterfactual Menelaus who would deny Aegisthus burial, mourning, and civic incorporation. Before narrating what happened, Nestor imagines what Menelaus would have done had he found Aegisthus alive. Dogs and birds replace burial, the body lies outside the city, and no Achaean woman mourns. This is Nestor's vehement moral counterfactual, not a narrated event.
3.262–272 Clytemnestra's responsibility is narrated through changing judgment, repeated persuasion, lost protection, divine allotment, and emphatic mutual willingness. She first refuses the shameful act because her judgment is sound, while a singer charged by Agamemnon remains beside her. Aegisthus removes that guardian only after a divine portion binds her to be overcome. The concluding participles call him willing and her willing. The sequence resists both total exculpation by divine causation and a reading that ignores coercive preparation and persuasion.
3.273–275 Aegisthus answers his achieved plot with burnt thighbones and hung offerings, but ritual abundance does not become narrator approval. The objects include woven cloth and gold, and the deed is called one he never expected to complete. The sequence shows Aegisthus marking success through costly acts at sacred altars. Because the surrounding narrative condemns the murder and announces repayment, the offerings cannot simply be read as moral validation by the gods.
Menelaus is delayed and storm-driven toward Egypt 3.276–300
276ἡμεῖς μὲν γὰρ ἅμα πλέομεν Τροίηθεν ἰόντες,
Ἀτρεΐδης καὶ ἐγώ, φίλα εἰδότες ἀλλήλοισιν·
ἀλλʼ ὅτε Σούνιον ἱρὸν ἀφικόμεθʼ, ἄκρον Ἀθηνέων,
ἔνθα κυβερνήτην Μενελάου Φοῖβος Ἀπόλλων
280οἷς ἀγανοῖς βελέεσσιν ἐποιχόμενος κατέπεφνε,
πηδάλιον μετὰ χερσὶ θεούσης νηὸς ἔχοντα,
Φρόντιν Ὀνητορίδην, ὃς ἐκαίνυτο φῦλʼ ἀνθρώπων
νῆα κυβερνῆσαι, ὁπότε σπέρχοιεν ἄελλαι.
ὣς ὁ μὲν ἔνθα κατέσχετʼ, ἐπειγόμενός περ ὁδοῖο,
285ὄφρʼ ἕταρον θάπτοι καὶ ἐπὶ κτέρεα κτερίσειεν.
ἀλλʼ ὅτε δὴ καὶ κεῖνος ἰὼν ἐπὶ οἴνοπα πόντον
ἐν νηυσὶ γλαφυρῇσι Μαλειάων ὄρος αἰπὺ
ἷξε θέων, τότε δὴ στυγερὴν ὁδὸν εὐρύοπα Ζεὺς
ἐφράσατο, λιγέων δʼ ἀνέμων ἐπʼ ἀυτμένα χεῦε,
290κύματά τε τροφέοντο πελώρια, ἶσα ὄρεσσιν.
ἔνθα διατμήξας τὰς μὲν Κρήτῃ ἐπέλασσεν,
ἧχι Κύδωνες ἔναιον Ἰαρδάνου ἀμφὶ ῥέεθρα.
ἔστι δέ τις λισσὴ αἰπεῖά τε εἰς ἅλα πέτρη
ἐσχατιῇ Γόρτυνος ἐν ἠεροειδέι πόντῳ·
295ἔνθα Νότος μέγα κῦμα ποτὶ σκαιὸν ῥίον ὠθεῖ,
ἐς Φαιστόν, μικρὸς δὲ λίθος μέγα κῦμʼ ἀποέργει.
αἱ μὲν ἄρʼ ἔνθʼ ἦλθον, σπουδῇ δʼ ἤλυξαν ὄλεθρον
ἄνδρες, ἀτὰρ νῆάς γε ποτὶ σπιλάδεσσιν ἔαξαν
κύματʼ· ἀτὰρ τὰς πέντε νέας κυανοπρῳρείους
300Αἰγύπτῳ ἐπέλασσε φέρων ἄνεμός τε καὶ ὕδωρ.
276Menelaus, son of Atreus, and I were sailing together from Troy,
bound to one another in friendship.
But when we reached holy Sunium, the headland of Athens,
Phoebus Apollo came upon Menelaus' helmsman
280and struck him dead with his gentle shafts
as he held the steering oar in his hands while the ship sped on—
Phrontis, son of Onetor, who surpassed all humankind
at steering a ship whenever storms blew hard.
So Menelaus stayed there, urgent though his journey was,
285until he could bury his companion and offer funeral gifts.
But when he too set out over the wine-dark sea
in his hollow ships and came swiftly to steep Malea,
far-seeing Zeus devised a hateful course for him.
He poured down blasts of shrilling winds,
290and monstrous waves rose, equal to mountains.
There Zeus split the fleet and drove some ships toward Crete,
where the Cydonians lived around the streams of the Iardanus.
At Gortyn's far edge there is a smooth, sheer rock
running into the mist-dark sea.
295There the South Wind drives a great wave toward the left-hand headland,
toward Phaestus, and a small rock holds back the great wave.
Those ships came there. The men barely escaped destruction,
but the waves smashed the vessels against the reefs.
The other five dark-prowed ships
300were driven to Egypt by the force of wind and water.
Commentary
Nestor and Menelaus initially sail together, but Apollo kills the helmsman Phrontis at Sunium. Menelaus delays despite urgency to perform burial and funeral gifts. When he sails again, Zeus sends a storm at Malea; the fleet is split, some ships are driven toward Crete, and five are carried to Egypt.
3.276–285 Phrontis' death interrupts an urgent return because Menelaus stops to bury a uniquely skilled companion and give funeral gifts. Apollo kills the helmsman while he still holds the steering oar, and the description emphasizes his unmatched ability in storms. Menelaus' haste does not override burial. The delay therefore arises from a death during movement and a human decision to fulfill obligation before resuming nostos.
3.286–300 Zeus is the nearest explicit subject before the fleet divides, but 3.291 does not make the agent certain from morphology alone; wind, waves, coast, and rock then distribute routes and losses. Zeus is named at 3.288 and governs devising the hateful course and pouring the winds. The project translation carries that subject into διατμήξας and ἐπέλασσεν at 3.291, while acknowledging that the masculine singular participle could also agree with Menelaus and that the finite verb leaves its subject unstated. One group reaches the difficult Cretan coast, where men escape and vessels break; five dark-prowed ships are carried toward Egypt by wind and water.
Orestes returns and Nestor directs Telemachus onward 3.301–328
301ὣς ὁ μὲν ἔνθα πολὺν βίοτον καὶ χρυσὸν ἀγείρων
ἠλᾶτο ξὺν νηυσὶ κατʼ ἀλλοθρόους ἀνθρώπους·
τόφρα δὲ ταῦτʼ Αἴγισθος ἐμήσατο οἴκοθι λυγρά.
305ἑπτάετες δʼ ἤνασσε πολυχρύσοιο Μυκήνης,
κτείνας Ἀτρεΐδην, δέδμητο δὲ λαὸς ὑπʼ αὐτῷ.
τῷ δέ οἱ ὀγδοάτῳ κακὸν ἤλυθε δῖος Ὀρέστης
ἂψ ἀπʼ Ἀθηνάων, κατὰ δʼ ἔκτανε πατροφονῆα,
Αἴγισθον δολόμητιν, ὅ οἱ πατέρα κλυτὸν ἔκτα.
ἦ τοι ὁ τὸν κτείνας δαίνυ τάφον Ἀργείοισιν
310μητρός τε στυγερῆς καὶ ἀνάλκιδος Αἰγίσθοιο·
αὐτῆμαρ δέ οἱ ἦλθε βοὴν ἀγαθὸς Μενέλαος
πολλὰ κτήματʼ ἄγων, ὅσα οἱ νέες ἄχθος ἄειραν.
καὶ σύ, φίλος, μὴ δηθὰ δόμων ἄπο τῆλʼ ἀλάλησο,
κτήματά τε προλιπὼν ἄνδρας τʼ ἐν σοῖσι δόμοισιν
315οὕτω ὑπερφιάλους, μή τοι κατὰ πάντα φάγωσιν
κτήματα δασσάμενοι, σὺ δὲ τηϋσίην ὁδὸν ἔλθῃς.
ἀλλʼ ἐς μὲν Μενέλαον ἐγὼ κέλομαι καὶ ἄνωγα
ἐλθεῖν· κεῖνος γὰρ νέον ἄλλοθεν εἰλήλουθεν,
ἐκ τῶν ἀνθρώπων, ὅθεν οὐκ ἔλποιτό γε θυμῷ
320ἐλθέμεν, ὅν τινα πρῶτον ἀποσφήλωσιν ἄελλαι
ἐς πέλαγος μέγα τοῖον, ὅθεν τέ περ οὐδʼ οἰωνοὶ
αὐτόετες οἰχνεῦσιν, ἐπεὶ μέγα τε δεινόν τε.
ἀλλʼ ἴθι νῦν σὺν νηί τε σῇ καὶ σοῖς ἑτάροισιν·
εἰ δʼ ἐθέλεις πεζός, πάρα τοι δίφρος τε καὶ ἵπποι,
325πὰρ δέ τοι υἷες ἐμοί, οἵ τοι πομπῆες ἔσονται
ἐς Λακεδαίμονα δῖαν, ὅθι ξανθὸς Μενέλαος.
λίσσεσθαι δέ μιν αὐτός, ἵνα νημερτὲς ἐνίσπῃ·
ψεῦδος δʼ οὐκ ἐρέει· μάλα γὰρ πεπνυμένος ἐστίν.
301So there he gathered great wealth and gold,
wandering with his ships among peoples of foreign speech.
Meanwhile Aegisthus devised these horrors at home.
305For seven years he ruled over Mycenae, rich in gold,
after killing the son of Atreus; the people were subdued beneath him.
But in the eighth year godlike Orestes returned as his ruin,
back from Athens, and killed his father's murderer,
Aegisthus of the devious mind, who killed his renowned father.
After killing him, Orestes gave the Argives a funeral feast
310for his hateful mother and cowardly Aegisthus.
That very day Menelaus, skilled in the war cry, arrived,
bringing all the wealth his ships could bear as cargo.
And you, dear child, do not wander long far from your house,
leaving your possessions and men within your halls
315so overbearing that they may devour everything,
divide your property, and make your journey useless.
But I urge and command you to go
to Menelaus, for he has only lately returned from abroad,
from peoples no man could expect in his heart
320to return from, once storms had first blown him off course
into so vast a sea—a place from which not even birds
make the journey in a year, so immense and dreadful is it.
Go now with your ship and your companions.
Or if you prefer to travel by land, a chariot and horses are here,
325and my sons are here to serve as your escorts
to divine Lacedaemon, where fair-haired Menelaus lives.
Entreat him yourself to tell you the unerring truth.
He will not speak falsely; he is deeply discerning.”
Commentary
While Menelaus gathers wealth abroad, Aegisthus rules at home after Agamemnon's murder. The canonical source array places line 305 before line 304, preserving the seven-year rule and the people's subjection before Orestes returns in the eighth year. Orestes kills Aegisthus and gives a funeral feast for Aegisthus and Clytemnestra; Menelaus arrives that day. Nestor warns Telemachus not to stay away while his estate is consumed and offers either sea travel or a chariot escort to Menelaus.
3.303–304 The canonical source array places line 305 before line 304, so this range follows that sequence rather than sorting numerically. Within the range, the order is Aegisthus' horror at home, his seven-year rule, and then the statement that he killed Agamemnon and subdued the people. The syntax remains continuous across the transposition because the participial clause qualifies the rule. The deterministic range key uses its first and last canonical entries while including line 305 between them.
3.306–312 The eighth-year return of Orestes ends Aegisthus' rule, but the narrative closes the revenge sequence with a funeral feast and Menelaus' same-day arrival. Orestes returns from Athens as ruin for Aegisthus, kills his father's killer, and feeds the Argives at the funeral of both Aegisthus and his mother. Menelaus then arrives carrying foreign wealth. The juxtaposition reconnects the delayed return with a household crisis already resolved by the son.
3.313–328 Nestor turns Menelaus' delayed return into urgent advice that Telemachus continue his inquiry without letting absence make the Ithacan journey useless. He warns that overbearing men may consume and divide the estate while Telemachus is away, then identifies Menelaus as a newly returned traveler with uniquely distant experience. The offer of ship or chariot gives Telemachus a real choice of means while Nestor supplies sons as escorts. Counsel becomes material assistance.
3.327–328 Nestor's assurance that Menelaus will tell unerring truth repeats Athena's earlier description of Nestor, transferring the same interview formula to the next host. The repeated pair of entreaty and truthful, discerning response first directs Telemachus toward Nestor and now sends him onward to Menelaus. Formulaic recurrence gives continuity to the search while changing the witness's experience: Nestor returned early, whereas Menelaus has only recently come from distant wandering.
Evening libations and Nestor's hospitality 3.329–355
329ὣς ἔφατʼ, ἠέλιος δʼ ἄρʼ ἔδυ καὶ ἐπὶ κνέφας ἦλθε.
330τοῖσι δὲ καὶ μετέειπε θεά, γλαυκῶπις Ἀθήνη·
ὦ γέρον, ἦ τοι ταῦτα κατὰ μοῖραν κατέλεξας·
ἀλλʼ ἄγε τάμνετε μὲν γλώσσας, κεράασθε δὲ οἶνον,
ὄφρα Ποσειδάωνι καὶ ἄλλοις ἀθανάτοισιν
σπείσαντες κοίτοιο μεδώμεθα· τοῖο γὰρ ὥρη.
335ἤδη γὰρ φάος οἴχεθʼ ὑπὸ ζόφον, οὐδὲ ἔοικεν·
δηθὰ θεῶν ἐν δαιτὶ θαασσέμεν, ἀλλὰ νέεσθαι.
ἦ ῥα Διὸς θυγάτηρ, οἱ δʼ ἔκλυον αὐδησάσης.
τοῖσι δὲ κήρυκες μὲν ὕδωρ ἐπὶ χεῖρας ἔχευαν,
κοῦροι δὲ κρητῆρας ἐπεστέψαντο ποτοῖο,
340νώμησαν δʼ ἄρα πᾶσιν ἐπαρξάμενοι δεπάεσσι·
γλώσσας δʼ ἐν πυρὶ βάλλον, ἀνιστάμενοι δʼ ἐπέλειβον.
αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιον θʼ, ὅσον ἤθελε θυμός,
δὴ τότʼ Ἀθηναίη καὶ Τηλέμαχος θεοειδὴς
ἄμφω ἱέσθην κοίλην ἐπὶ νῆα νέεσθαι.
345Νέστωρ δʼ αὖ κατέρυκε καθαπτόμενος ἐπέεσσιν·
Ζεὺς τό γʼ ἀλεξήσειε καὶ ἀθάνατοι θεοὶ ἄλλοι,
ὡς ὑμεῖς παρʼ ἐμεῖο θοὴν ἐπὶ νῆα κίοιτε
ὥς τέ τευ ἦ παρὰ πάμπαν ἀνείμονος ἠδὲ πενιχροῦ,
ᾧ οὔ τι χλαῖναι καὶ ῥήγεα πόλλʼ ἐνὶ οἴκῳ,
350οὔτʼ αὐτῷ μαλακῶς οὔτε ξείνοισιν ἐνεύδειν.
αὐτὰρ ἐμοὶ πάρα μὲν χλαῖναι καὶ ῥήγεα καλά.
οὔ θην δὴ τοῦδʼ ἀνδρὸς Ὀδυσσῆος φίλος υἱὸς
νηὸς ἐπʼ ἰκριόφιν καταλέξεται, ὄφρʼ ἂν ἐγώ γε
ζώω, ἔπειτα δὲ παῖδες ἐνὶ μεγάροισι λίπωνται,
355ξείνους ξεινίζειν, ὅς τίς κʼ ἐμὰ δώμαθʼ ἵκηται.
329So he spoke. The sun went down and darkness came on.
330The goddess, bright-eyed Athena, addressed them:
“Old man, you have told all this as was fitting.
Come now, cut out the tongues and mix the wine,
so that after pouring libations to Poseidon and the other immortals
we may think of bed, for it is time.
335The light has already gone beneath the darkness; it is not fitting
to sit long at a feast of the gods, but time to return.”
So spoke the daughter of Zeus, and they obeyed her voice.
Heralds poured water over their hands,
and young men filled the mixing bowls to the brim with drink
340and served everyone, after drawing first offerings into the cups.
They threw the tongues into the fire and rose to pour libations.
When they had poured and drunk as much as their hearts desired,
Athena and godlike Telemachus
both wished to return to the hollow ship.
345But Nestor held them back and pressed them with his words:
“May Zeus and all the other immortal gods forbid
that you should leave me for your swift ship
as if from some man altogether unclothed and poor,
who has no abundance of cloaks and blankets in his house,
350no soft bedding for himself or for his guests.
I have cloaks here and fine blankets.
Surely the dear son of this man Odysseus
will not lie down on a ship's deck as long as I
am alive, and afterward as long as sons remain in my halls
355to welcome any stranger who reaches my house.”
Commentary
Sunset closes Nestor's narrative. Athena directs the cutting of tongues, mixing of wine, libations, and departure from the god's feast at the proper time. After the rite, Athena and Telemachus propose returning to the ship, but Nestor rejects the idea as if it would expose him as a host without bedding and insists that Odysseus' son sleep in his house.
3.329–344 Athena closes the divine feast through an ordered evening sequence of tongues, mixed wine, first portions, libation, drinking, and movement toward bed. Sunset and darkness make timing explicit. Tongues are cut and burned, young men fill and distribute the bowls after beginning with ritual portions, and the company stands to pour. Only after pouring and drinking do Athena and Telemachus seek the ship. The sequence ties ritual completion to fitting departure from the shore feast.
3.345–355 Nestor treats a guest's return to the ship as a judgment on the host's capacity and insists that hospitality outlive him through his sons. His rhetoric imagines a man without clothing, blankets, or soft bedding, then contrasts that deprivation with his own household stores. Telemachus' identity as Odysseus' son intensifies the refusal, but Nestor ends with a broader inheritance: sons should continue welcoming whoever reaches the house. Material care and household continuity define the claim.
Athena departs and Nestor recognizes the goddess 3.356–384
356τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·
εὖ δὴ ταῦτά γʼ ἔφησθα, γέρον φίλε· σοὶ δὲ ἔοικεν
Τηλέμαχον πείθεσθαι, ἐπεὶ πολὺ κάλλιον οὕτως.
ἀλλʼ οὗτος μὲν νῦν σοὶ ἅμʼ ἕψεται, ὄφρα κεν εὕδῃ
360σοῖσιν ἐνὶ μεγάροισιν· ἐγὼ δʼ ἐπὶ νῆα μέλαιναν
εἶμʼ, ἵνα θαρσύνω θʼ ἑτάρους εἴπω τε ἕκαστα.
οἶος γὰρ μετὰ τοῖσι γεραίτερος εὔχομαι εἶναι·
οἱ δʼ ἄλλοι φιλότητι νεώτεροι ἄνδρες ἕπονται,
πάντες ὁμηλικίη μεγαθύμου Τηλεμάχοιο.
365ἔνθα κε λεξαίμην κοίλῃ παρὰ νηὶ μελαίνῃ
νῦν· ἀτὰρ ἠῶθεν μετὰ Καύκωνας μεγαθύμους
εἶμʼ ἔνθα χρεῖός μοι ὀφέλλεται, οὔ τι νέον γε
οὐδʼ ὀλίγον. σὺ δὲ τοῦτον, ἐπεὶ τεὸν ἵκετο δῶμα,
πέμψον σὺν δίφρῳ τε καὶ υἱέι· δὸς δέ οἱ ἵππους,
370οἵ τοι ἐλαφρότατοι θείειν καὶ κάρτος ἄριστοι.
ὣς ἄρα φωνήσασʼ ἀπέβη γλαυκῶπις Ἀθήνη
φήνῃ εἰδομένη· θάμβος δʼ ἕλε πάντας ἰδόντας.
θαύμαζεν δʼ ὁ γεραιός, ὅπως ἴδεν ὀφθαλμοῖς·
Τηλεμάχου δʼ ἕλε χεῖρα, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·
375ὦ φίλος, οὔ σε ἔολπα κακὸν καὶ ἄναλκιν ἔσεσθαι,
εἰ δή τοι νέῳ ὧδε θεοὶ πομπῆες ἕπονται.
οὐ μὲν γάρ τις ὅδʼ ἄλλος Ὀλύμπια δώματʼ ἐχόντων,
ἀλλὰ Διὸς θυγάτηρ, κυδίστη Τριτογένεια,
ἥ τοι καὶ πατέρʼ ἐσθλὸν ἐν Ἀργείοισιν ἐτίμα.
380ἀλλὰ ἄνασσʼ ἵληθι, δίδωθι δέ μοι κλέος ἐσθλόν,
αὐτῷ καὶ παίδεσσι καὶ αἰδοίῃ παρακοίτι·
σοὶ δʼ αὖ ἐγὼ ῥέξω βοῦν ἦνιν εὐρυμέτωπον
ἀδμήτην, ἣν οὔ πω ὑπὸ ζυγὸν ἤγαγεν ἀνήρ·
τήν τοι ἐγὼ ῥέξω χρυσὸν κέρασιν περιχεύας.
356The goddess, bright-eyed Athena, answered him:
“You have spoken well, dear old man, and it is fitting
for Telemachus to obey you, since this is much the better way.
He will go with you now and sleep
360within your halls. But I will return to the black ship
to hearten our companions and tell them every detail.
Among them I alone claim to be the elder;
the others who follow in friendship are younger men,
all the same age as great-hearted Telemachus.
365I will lie down there tonight beside the hollow black ship,
then at dawn go among the great-hearted Cauconians.
A debt is owed to me there, neither recent
nor small. Since this man has reached your house,
send him with a chariot and one of your sons; give him horses
370that are your lightest runners and strongest of all.”
So bright-eyed Athena spoke and departed,
taking the form of a lammergeier. Wonder seized all who saw.
The old man marveled at what his eyes had witnessed.
He took Telemachus by the hand and addressed him by name:
375“Dear child, I do not think you will prove base or weak
if, young as you are, the gods attend you as guides.
This was no other of those who hold the homes of Olympus,
but Zeus's daughter, most glorious Tritogeneia,
who also honored your noble father among the Argives.
380Lady, be gracious: grant honorable renown
to me, my sons, and my honored wife.
In return I will sacrifice to you a broad-browed yearling cow,
unbroken, which no man has yet brought beneath the yoke.
I will sacrifice her to you after pouring gold over her horns.”
Commentary
Athena accepts Nestor's invitation for Telemachus but supplies a cover story for her own return to the ship and a debt among the Cauconians. She orders Nestor to provide chariot, son, and horses, then departs in lammergeier form. Nestor recognizes Athena, takes Telemachus' hand, interprets divine escort as a sign of future strength, and vows a gilded-horn cow.
3.356–370 Athena accepts lodging for Telemachus while constructing a plausible separation that also assigns the next stage of his journey. She claims responsibility for an age-matched crew, a night at the ship, and a debt among the Cauconians. Within the same speech she instructs Nestor to send Telemachus by chariot with a son and the best horses. The cover story protects disguise while divine planning recruits Nestor's household into the route.
3.371–384 Athena's lammergeier departure turns hidden divinity into a public sign, and Nestor answers recognition with interpretation, prayer, and a specific vow. Wonder seizes all viewers, but Nestor names the goddess, recalls her honor for Odysseus, and infers that divine escort promises Telemachus will not be weak. He then requests renown for his household and promises an unbroken yearling cow with gold-covered horns. Recognition produces reciprocal ritual action rather than mere amazement.
Nestor brings Telemachus home for the night 3.385–403
385ὣς ἔφατʼ εὐχόμενος, τοῦ δʼ ἔκλυε Παλλὰς Ἀθήνη.
τοῖσιν δʼ ἡγεμόνευε Γερήνιος ἱππότα Νέστωρ,
υἱάσι καὶ γαμβροῖσιν, ἑὰ πρὸς δώματα καλά.
ἀλλʼ ὅτε δώμαθʼ ἵκοντο ἀγακλυτὰ τοῖο ἄνακτος,
ἑξείης ἕζοντο κατὰ κλισμούς τε θρόνους τε·
390τοῖς δʼ ὁ γέρων ἐλθοῦσιν ἀνὰ κρητῆρα κέρασσεν
οἴνου ἡδυπότοιο, τὸν ἑνδεκάτῳ ἐνιαυτῷ
ὤιξεν ταμίη καὶ ἀπὸ κρήδεμνον ἔλυσε·
τοῦ ὁ γέρων κρητῆρα κεράσσατο, πολλὰ δʼ Ἀθήνῃ
εὔχετʼ ἀποσπένδων, κούρῃ Διὸς αἰγιόχοιο.
395αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιον θʼ, ὅσον ἤθελε θυμός,
οἱ μὲν κακκείοντες ἔβαν οἶκόνδε ἕκαστος,
τὸν δʼ αὐτοῦ κοίμησε Γερήνιος ἱππότα Νέστωρ,
Τηλέμαχον, φίλον υἱὸν Ὀδυσσῆος θείοιο,
τρητοῖς ἐν λεχέεσσιν ὑπʼ αἰθούσῃ ἐριδούπῳ,
400πὰρʼ δʼ ἄρʼ ἐυμμελίην Πεισίστρατον, ὄρχαμον ἀνδρῶν,
ὅς οἱ ἔτʼ ἠίθεος παίδων ἦν ἐν μεγάροισιν·
αὐτὸς δʼ αὖτε καθεῦδε μυχῷ δόμου ὑψηλοῖο,
τῷ δʼ ἄλοχος δέσποινα λέχος πόρσυνε καὶ εὐνήν.
385So he prayed, and Pallas Athena heard him.
The Gerenian horseman Nestor led them—
his sons and sons-in-law—to his fine house.
When they reached the splendid halls of that lord,
they sat down in order on chairs and thrones.
390For those who had come, the old man mixed a bowl
of sweet-drinking wine. It was in its eleventh year
when the woman steward opened it and broke the seal.
The old man mixed a bowl from this wine and prayed long
to Athena, pouring libations to the daughter of Zeus who bears the aegis.
395When they had poured and drunk as much as their hearts desired,
the others went each to his own house to sleep.
But the Gerenian horseman Nestor settled Telemachus there,
the dear son of godlike Odysseus,
on a corded bed beneath the echoing portico.
400Beside him lay Peisistratus, skilled with the spear, a leader of men,
who was still the only unmarried son in the halls.
Nestor himself slept in the innermost part of the high house,
where his lady wife prepared his bed and bedding.
Commentary
Athena hears Nestor's prayer, and he leads sons, sons-in-law, and Telemachus into his halls. The household opens wine in its eleventh year, mixes it, and pours to Athena. Telemachus sleeps on a corded bed under the portico beside unmarried Peisistratus, while Nestor sleeps deeper within the house where his wife prepares the bed.
3.385–403 Nestor's household absorbs Telemachus through procession, seating, aged wine, libation, and a sleeping place beside Peisistratus. The host leads sons and sons-in-law inward, seats them in order, opens stored wine, and prays to the newly recognized goddess. Telemachus is lodged under the portico on a corded bed beside the only unmarried son, while Nestor and his wife occupy the inner house. Peisistratus becomes a social and generational companion before he becomes the driver.
3.390–394 The household opens wine in its eleventh year and redirects the first indoor libation toward Athena after her recognized departure. The woman steward breaks the stored wine's covering, Nestor mixes the bowl, and the host pours and prays at length to Zeus's daughter. The age of the wine gives material weight to the reception, while the addressee reflects the newly revealed divine guest. The narrator records stewardship and ritual use together.
Dawn and Nestor's household assembled 3.404–420
404ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,
405ὤρνυτʼ ἄρʼ ἐξ εὐνῆφι Γερήνιος ἱππότα Νέστωρ,
ἐκ δʼ ἐλθὼν κατʼ ἄρʼ ἕζετʼ ἐπὶ ξεστοῖσι λίθοισιν,
οἵ οἱ ἔσαν προπάροιθε θυράων ὑψηλάων,
λευκοί, ἀποστίλβοντες ἀλείφατος· οἷς ἔπι μὲν πρὶν
Νηλεὺς ἵζεσκεν, θεόφιν μήστωρ ἀτάλαντος·
410ἀλλʼ ὁ μὲν ἤδη κηρὶ δαμεὶς Ἄϊδόσδε βεβήκει,
Νέστωρ αὖ τότʼ ἐφῖζε Γερήνιος, οὖρος Ἀχαιῶν,
σκῆπτρον ἔχων. περὶ δʼ υἷες ἀολλέες ἠγερέθοντο
ἐκ θαλάμων ἐλθόντες, Ἐχέφρων τε Στρατίος τε
Περσεύς τʼ Ἄρητός τε καὶ ἀντίθεος Θρασυμήδης.
415τοῖσι δʼ ἔπειθʼ ἕκτος Πεισίστρατος ἤλυθεν ἥρως,
πὰρ δʼ ἄρα Τηλέμαχον θεοείκελον εἷσαν ἄγοντες.
τοῖσι δὲ μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·
καρπαλίμως μοι, τέκνα φίλα, κρηήνατʼ ἐέλδωρ,
ὄφρʼ ἦ τοι πρώτιστα θεῶν ἱλάσσομʼ Ἀθήνην,
420ἥ μοι ἐναργὴς ἦλθε θεοῦ ἐς δαῖτα θάλειαν.
404When early-born Dawn appeared, rosy-fingered,
405the Gerenian horseman Nestor rose from his bed.
He went outside and sat on the polished stones
that stood before his high doors,
white stones, gleaming with oil. On these in earlier days
Neleus had sat, a counselor equal to the gods.
410But he had already been overcome by death and gone to Hades;
now Gerenian Nestor, bulwark of the Achaeans, sat there
holding the scepter. His sons gathered in a close group around him,
coming from their rooms: Echephron and Stratius,
Perseus, Aretus, and godlike Thrasymedes.
415After them came the hero Peisistratus, the sixth,
and they brought godlike Telemachus and seated him beside them.
The Gerenian horseman Nestor began to speak:
“Quickly, dear children, fulfill my desire,
so that first among the gods I may win Athena's favor,
420for she came to me in manifest form at the god's rich feast.
Commentary
The inherited dawn formula opens a new day around Nestor. He sits with the scepter on polished white stones where Neleus once sat, while the narration marks the father's death and the son's succession. Five sons gather, Peisistratus arrives sixth with Telemachus, and Nestor orders the household to propitiate Athena first.
3.404–420 The rosy-fingered Dawn formula shifts focus from Telemachus to Nestor and opens a scene of inherited household authority. Nestor rises, takes the scepter, and sits on stones once used by Neleus. The formulaic morning does narrative work by revealing succession: the dead father has gone to Hades, the living son now occupies the seat, and the next generation gathers around him. Telemachus is then seated among those sons before sacrifice is ordered.
The household prepares Athena's sacrifice 3.421–446
421ἀλλʼ ἄγʼ ὁ μὲν πεδίονδʼ ἐπὶ βοῦν, ἴτω, ὄφρα τάχιστα
ἔλθῃσιν, ἐλάσῃ δὲ βοῶν ἐπιβουκόλος ἀνήρ·
εἷς δʼ ἐπὶ Τηλεμάχου μεγαθύμου νῆα μέλαιναν
πάντας ἰὼν ἑτάρους ἀγέτω, λιπέτω δὲ δύʼ οἴους·
425εἷς δʼ αὖ χρυσοχόον Λαέρκεα δεῦρο κελέσθω
ἐλθεῖν, ὄφρα βοὸς χρυσὸν κέρασιν περιχεύῃ.
οἱ δʼ ἄλλοι μένετʼ αὐτοῦ ἀολλέες, εἴπατε δʼ εἴσω
δμῳῇσιν κατὰ δώματʼ ἀγακλυτὰ δαῖτα πένεσθαι,
ἕδρας τε ξύλα τʼ ἀμφὶ καὶ ἀγλαὸν οἰσέμεν ὕδωρ.
430ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἐποίπνυον. ἦλθε μὲν ἂρ βοῦς
ἐκ πεδίου, ἦλθον δὲ θοῆς παρὰ νηὸς ἐίσης
Τηλεμάχου ἕταροι μεγαλήτορος, ἦλθε δὲ χαλκεὺς
ὅπλʼ ἐν χερσὶν ἔχων χαλκήια, πείρατα τέχνης,
ἄκμονά τε σφῦραν τʼ ἐυποίητόν τε πυράγρην,
435οἷσίν τε χρυσὸν εἰργάζετο· ἦλθε δʼ Ἀθήνη
ἱρῶν ἀντιόωσα. γέρων δʼ ἱππηλάτα Νέστωρ
χρυσὸν ἔδωχʼ· ὁ δʼ ἔπειτα βοὸς κέρασιν περίχευεν
ἀσκήσας, ἵνʼ ἄγαλμα θεὰ κεχάροιτο ἰδοῦσα.
βοῦν δʼ ἀγέτην κεράων Στρατίος καὶ δῖος Ἐχέφρων.
440χέρνιβα δέ σφʼ Ἄρητος ἐν ἀνθεμόεντι λέβητι
ἤλυθεν ἐκ θαλάμοιο φέρων, ἑτέρῃ δʼ ἔχεν οὐλὰς
ἐν κανέῳ πέλεκυν δὲ μενεπτόλεμος Θρασυμήδης
ὀξὺν ἔχων ἐν χειρὶ παρίστατο βοῦν ἐπικόψων.
Περσεὺς δʼ ἀμνίον εἶχε· γέρων δʼ ἱππηλάτα Νέστωρ
445χέρνιβά τʼ οὐλοχύτας τε κατήρχετο, πολλὰ δʼ Ἀθήνῃ
εὔχετʼ ἀπαρχόμενος, κεφαλῆς τρίχας ἐν πυρὶ βάλλων.
421Come, let one of you go to the plain for the cow, so she may
come here quickly, driven by the herdsman who tends the cattle.
Let another go to great-hearted Telemachus' black ship
and bring all his companions, leaving only two behind.
425Let another command the goldsmith Laerces
to come here and pour gold around the cow's horns.
The rest of you remain here together. Tell the enslaved women
inside the splendid house to prepare the feast,
and bring seats, wood for the fire, and shining water.”
430So he spoke, and they all busied themselves. The cow came
from the plain, and from beside the swift balanced ship came
the companions of great-hearted Telemachus. The smith came too,
carrying in his hands his bronze tools, the instruments of his craft:
an anvil, a hammer, and well-made tongs,
435with which he worked the gold. Athena came
to receive the sacrifice. The old horseman Nestor
gave the gold, and the smith poured it around the cow's horns,
working it finely so the goddess would delight at the offering.
Stratius and godlike Echephron led the cow by the horns.
440Aretus came from the chamber carrying lustral water
in a flowered basin; in his other hand he held barley grains
in a basket. Thrasymedes, steadfast in battle, stood by
with a sharp axe in his hand, ready to strike the cow.
Perseus held the bowl. The old horseman Nestor
445began the rite with water and scattered barley, praying long
to Athena as he cut first hairs from the head and cast them into the fire.
Commentary
Nestor assigns distinct tasks: fetch the cow, summon most of Telemachus' crew, bring the goldsmith, prepare feast and materials within the house. The cow, companions, tools, and Athena all arrive. The smith covers the horns with gold, family members bring water, barley, axe, and bowl, and Nestor begins with hand-water, grain, prayer, and first hairs cast into fire.
3.421–438 Preparation for Athena's sacrifice is a coordinated household project joining herdsman, crew, craftworker, family, and domestic labor. Nestor assigns the cow, most of Telemachus' companions, the goldsmith, feast materials, and indoor preparation to different people. The smith arrives with named tools and covers the horns with gold so the goddess may delight in the offering. Athena's arrival to receive the rite does not replace the many human tasks that make it possible.
3.427–429 Nestor's instructions make enslaved women responsible for preparing the indoor feast and carrying seats, wood, and water. The command names their status and locates their work inside the splendid house while sons and other men take public or specialized tasks. The ritual importance of their labor coexists with the unequal household relation expressed by δμῳῇσιν; they are not generic attendants.
3.439–446 The preliminary rite assembles cow, water, barley, axe, bowl, prayer, and first hairs in a fixed narrated order before the blow. Two sons lead the animal, another brings lustral water and grain, Thrasymedes stands with the axe, and Perseus holds the receiving vessel. Nestor begins with water and barley, prays to Athena, cuts the first hairs, and places them in fire. The sequence distinguishes preparation from killing rather than compressing sacrifice into a single act.
The sacrifice and Telemachus' bath 3.447–469
447αὐτὰρ ἐπεί ῥʼ εὔξαντο καὶ οὐλοχύτας προβάλοντο,
αὐτίκα Νέστορος υἱὸς ὑπέρθυμος Θρασυμήδης
ἤλασεν ἄγχι στάς· πέλεκυς δʼ ἀπέκοψε τένοντας
450αὐχενίους, λῦσεν δὲ βοὸς μένος. αἱ δʼ ὀλόλυξαν
θυγατέρες τε νυοί τε καὶ αἰδοίη παράκοιτις
Νέστορος, Εὐρυδίκη, πρέσβα Κλυμένοιο θυγατρῶν.
οἱ μὲν ἔπειτʼ ἀνελόντες ἀπὸ χθονὸς εὐρυοδείης
ἔσχον· ἀτὰρ σφάξεν Πεισίστρατος, ὄρχαμος ἀνδρῶν.
455τῆς δʼ ἐπεὶ ἐκ μέλαν αἷμα ῥύη, λίπε δʼ ὀστέα θυμός,
αἶψʼ ἄρα μιν διέχευαν, ἄφαρ δʼ ἐκ μηρία τάμνον
πάντα κατὰ μοῖραν, κατά τε κνίσῃ ἐκάλυψαν
δίπτυχα ποιήσαντες, ἐπʼ αὐτῶν δʼ ὠμοθέτησαν.
καῖε δʼ ἐπὶ σχίζῃς ὁ γέρων, ἐπὶ δʼ αἴθοπα οἶνον
460λεῖβε· νέοι δὲ παρʼ αὐτὸν ἔχον πεμπώβολα χερσίν.
αὐτὰρ ἐπεὶ κατὰ μῆρʼ ἐκάη καὶ σπλάγχνα πάσαντο,
μίστυλλόν τʼ ἄρα τἆλλα καὶ ἀμφʼ ὀβελοῖσιν ἔπειραν,
ὤπτων δʼ ἀκροπόρους ὀβελοὺς ἐν χερσὶν ἔχοντες.
τόφρα δὲ Τηλέμαχον λοῦσεν καλὴ Πολυκάστη,
465Νέστορος ὁπλοτάτη θυγάτηρ Νηληϊάδαο.
αὐτὰρ ἐπεὶ λοῦσέν τε καὶ ἔχρισεν λίπʼ ἐλαίῳ,
ἀμφὶ δέ μιν φᾶρος καλὸν βάλεν ἠδὲ χιτῶνα,
ἔκ ῥʼ ἀσαμίνθου βῆ δέμας ἀθανάτοισιν ὁμοῖος·
πὰρ δʼ ὅ γε Νέστορʼ ἰὼν κατʼ ἄρʼ ἕζετο, ποιμένα λαῶν.
447When they had prayed and thrown the barley grains forward,
Nestor's high-spirited son Thrasymedes
stepped close and struck. The axe cut through the tendons
450of the neck and loosed the cow's strength. The women raised the ritual cry—
Nestor's daughters, his sons' wives, and his honored wife,
Eurydice, eldest of Clymenus' daughters.
The men lifted the cow from the broad-wayed earth
and held her, while Peisistratus, leader of men, cut her throat.
455When the black blood had flowed out and the life left her bones,
they quickly opened her up and at once cut out the thighbones
in the proper way, wrapped them in fat
folded double, and laid raw meat upon them.
The old man burned them over split wood and poured
460the glowing wine; young men beside him held five-pronged forks.
When the thighbones were burned and they had tasted the entrails,
they cut up the rest and threaded the pieces on spits,
then roasted them, holding the pointed spits in their hands.
Meanwhile beautiful Polycaste bathed Telemachus,
465the youngest daughter of Nestor, son of Neleus.
When she had bathed him and rubbed him richly with oil,
she put a fine cloak and tunic around him.
He stepped from the bath with a body like the immortals
and went to sit beside Nestor, shepherd of the people.
Commentary
After prayer and barley, Thrasymedes strikes the cow, the women raise the ritual cry, the men hold her, and Peisistratus cuts the throat. The text then gives bloodletting, dismemberment, thighbones, fat, raw overlay, wine, entrails, cutting, and roasting in sequence. While the meat cooks, Polycaste bathes, oils, and dresses Telemachus, who emerges with a godlike body and sits beside Nestor.
3.447–463 The sacrifice differentiates the axe blow, women's ritual cry, restraint, throat-cutting, bloodletting, dismemberment, divine portion, entrails, and roasting. Thrasymedes strikes and disables the cow; daughters, daughters-in-law, and Eurydice raise the ololygē; men lift and hold the animal while Peisistratus cuts the throat. The narrative then names the thighbones, fat, raw overlay, wine, forks, entrails, and remaining meat. Gendered participation and technical sequence are explicit, though emotional states are not.
3.464–469 Polycaste's bathing, oiling, and clothing of Telemachus produce a visible godlike transformation before he returns to Nestor's side. The bath occurs while the sacrificial meat is prepared, embedding guest care within the larger household rite. Telemachus emerges newly dressed and compared in body to the immortals, then sits beside the elder host. The transformation is social and visual; it does not by itself establish complete maturity.
The feast ends and the chariot is provisioned 3.470–480
470οἱ δʼ ἐπεὶ ὤπτησαν κρέʼ ὑπέρτερα καὶ ἐρύσαντο,
δαίνυνθʼ ἑζόμενοι· ἐπὶ δʼ ἀνέρες ἐσθλοὶ ὄροντο
οἶνον οἰνοχοεῦντες ἐνὶ χρυσέοις δεπάεσσιν.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
τοῖσι δὲ μύθων ἦρχε Γερήνιος ἱππότα Νέστωρ·
475παῖδες ἐμοί, ἄγε Τηλεμάχῳ καλλίτριχας ἵππους
ζεύξαθʼ ὑφʼ ἅρματʼ ἄγοντες, ἵνα πρήσσῃσιν ὁδοῖο.
ὣς ἔφαθʼ, οἱ δʼ ἄρα τοῦ μάλα μὲν κλύον ἠδʼ ἐπίθοντο,
καρπαλίμως δʼ ἔζευξαν ὑφʼ ἅρμασιν ὠκέας ἵππους.
ἐν δὲ γυνὴ ταμίη σῖτον καὶ οἶνον ἔθηκεν
480ὄψα τε, οἷα ἔδουσι διοτρεφέες βασιλῆες.
470When they had roasted the outer meat and drawn it from the spits,
they sat and feasted. Worthy men attended them,
pouring wine into golden cups.
When they had put away their desire for food and drink,
the Gerenian horseman Nestor began to speak:
475“My sons, bring Telemachus the fine-maned horses
and yoke them beneath the chariot, so he may pursue his journey.”
So he spoke, and they listened closely and obeyed.
They quickly yoked the swift horses beneath the chariot.
The woman steward placed bread and wine inside,
480with delicacies of the kind Zeus-nurtured kings eat.
Commentary
The outer meat is served and worthy men pour wine. When appetite is satisfied, Nestor orders horses yoked so Telemachus can continue. His sons obey promptly, while the woman steward loads bread, wine, and foods identified with Zeus-nurtured kings.
3.470–480 The feast moves directly into onward travel through Nestor's command, his sons' obedience, and the woman steward's provisioning of the chariot. When food and drink are complete, Nestor does not resume storytelling; he orders horses for the road. The sons yoke them quickly, and the steward loads bread, wine, and suitable foods. Hospitality extends beyond shelter and meal into the material conditions of departure.
Telemachus and Peisistratus travel to Pherae 3.481–490
481ἂν δʼ ἄρα Τηλέμαχος περικαλλέα βήσετο δίφρον·
πὰρ δʼ ἄρα Νεστορίδης Πεισίστρατος, ὄρχαμος ἀνδρῶν,
ἐς δίφρον τʼ ἀνέβαινε καὶ ἡνία λάζετο χερσί,
μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην
485ἐς πεδίον, λιπέτην δὲ Πύλου αἰπὺ πτολίεθρον.
οἱ δὲ πανημέριοι σεῖον ζυγὸν ἀμφὶς ἔχοντες.
δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί,
ἐς Φηρὰς δʼ ἵκοντο Διοκλῆος ποτὶ δῶμα,
υἱέος Ὀρτιλόχοιο, τὸν Ἀλφειὸς τέκε παῖδα.
490ἔνθα δὲ νύκτʼ ἄεσαν, ὁ δὲ τοῖς πὰρ ξείνια θῆκεν.
481Telemachus climbed into the splendid chariot.
Peisistratus, Nestor's son and a leader of men,
mounted beside him and took the reins in his hands.
He flicked the whip to drive, and the pair flew willingly
485out onto the plain, leaving the steep-built city of Pylos.
All day long they shook the yoke they bore between them.
The sun went down and all the streets grew shadowed.
They reached Pherae and the house of Diocles,
son of Ortilochus, whom Alpheius fathered.
490There they spent the night, and he served them a guest-meal.
Commentary
Telemachus enters the chariot beside Peisistratus, who takes the reins and drives willingly running horses from Pylos. They travel all day until sunset, reach Diocles' house at Pherae, and receive a guest-meal and lodging for the night.
3.481–490 Peisistratus becomes Telemachus' active companion by taking the reins, driving the full day, and sharing a second guest reception at Pherae. The two young men sit together, but Peisistratus controls the horses and route. Their first stage ends at sunset in Diocles' house, where another host provides a guest-meal and night lodging. The journey therefore advances through a chain of hospitality rather than isolated movement across space.
The second day's drive toward Sparta 3.491–497
491ἦμος δʼ ἠριγένεια φάνη ῥοδοδάκτυλος Ἠώς,
ἵππους τε ζεύγνυντʼ ἀνά θʼ ἅρματα ποικίλʼ ἔβαινον·
ἐκ δʼ ἔλασαν προθύροιο καὶ αἰθούσης ἐριδούπου·
μάστιξεν δʼ ἐλάαν, τὼ δʼ οὐκ ἀέκοντε πετέσθην.
495ἷξον δʼ ἐς πεδίον πυρηφόρον, ἔνθα δʼ ἔπειτα
ἦνον ὁδόν· τοῖον γὰρ ὑπέκφερον ὠκέες ἵπποι.
δύσετό τʼ ἠέλιος σκιόωντό τε πᾶσαι ἀγυιαί.
491When early-born Dawn appeared, rosy-fingered,
they harnessed the horses and mounted the ornate chariot.
They drove out through the gateway and echoing portico.
Peisistratus flicked the whip to drive, and the pair flew willingly.
495They reached the wheat-bearing plain, and there
covered the road, so swiftly did the horses bear them onward.
The sun went down and all the streets grew shadowed.
Commentary
A second rosy-fingered dawn brings renewed harnessing and departure. The same driving formula returns as the horses carry the pair across the wheat-bearing plain and rapidly cover the road. A second sunset closes Book 3 before arrival at Sparta.
3.491–497 Repeated dawn, harnessing, driving, and sunset language gives the two-day chariot movement an audible frame while withholding arrival. The driving line closely repeats the first day's formula, and the final sunset repeats the earlier close after Pherae. Between them, brief clauses carry the pair through gateway and wheat-bearing plain and describe rapid completion of the road segment. The repetition measures progress but ends Book 3 in transit. This remains a placement and recurrence observation rather than full scansion.