Odyssey, Book 7: The House of Alcinous
Homer · Greek original · new English translation and commentary by Text Atlas
Overview
Book 7 converts Odysseus' protected approach into a test of whether a strange household will recognize and act upon obligation. Athena conceals him, guides him in a maiden's form, and directs him past Alcinous toward Arete, whose genealogy, honor, judgment, and knowledge of household handiwork make her decisive. Palace radiance, crafted guardians, enslaved labor, textile skill, orchard abundance, and maritime boasting present Scheria through marvel and through speakers whose claims remain bounded. Odysseus physically clasps Arete's knees, but the hall first falls silent; Echeneus must correct the delay before washing, food, libation, and an escort promise restore the sequence of reception. Odysseus then insists on mortal suffering and bodily hunger, while Arete's recognition of her own work forces a retrospective account. His Ogygia and landfall narrative preserves tears, failed persuasion, divine hostility, and Nausicaa's aid, yet compresses or reallocates elements already narrated in Books 5-6. The book closes with Alcinous' conditional marriage offer, refusal to detain an unwilling guest, a boast of Phaeacian conveyance, and Arete's order for sleep. Return becomes newly plausible, but it depends on speech, household judgment, and a voyage not yet performed.
Narrative arc
- Nausicaa returns to the royal household while Odysseus remains outside
- Athena conceals and guides Odysseus through maritime Scheria
- the disguised goddess makes Arete the decisive household addressee
- palace craft, labor, and abundance delay Odysseus at the threshold
- physical supplication exposes him and initially produces silence
- Echeneus corrects the host and hospitality resumes in ordered actions
- Alcinous promises escort while testing whether the stranger is divine
- Odysseus asserts mortality, suffering, hunger, and desire for home
- Arete's recognition of household handiwork elicits a selective retrospective
- Odysseus defends Nausicaa and receives a voluntary escort promise
- Arete orders the guest bed and the household withdraws to sleep
Central themes
- concealment, disclosure, and the threshold of obligation
- supplication and delayed hospitality
- household authority grounded in knowledge and judgment
- material splendor beside gendered and enslaved labor
- mortal grief, bodily need, and desire for home
- speaker-bounded memory and retrospective compression
- consent, detention, and voluntary escort
- maritime self-presentation and uncertain fulfillment
Nausicaa returns to Alcinous’ household 7.1–13
1ὧς ὁ μὲν ἔνθʼ ἠρᾶτο πολύτλας δῖος Ὀδυσσεύς,
κούρην δὲ προτὶ ἄστυ φέρεν μένος ἡμιόνοιιν.
ἡ δʼ ὅτε δὴ οὗ πατρὸς ἀγακλυτὰ δώμαθʼ ἵκανε,
στῆσεν ἄρʼ ἐν προθύροισι, κασίγνητοι δέ μιν ἀμφὶς
5ἵσταντʼ ἀθανάτοις ἐναλίγκιοι, οἵ ῥʼ ὑπʼ ἀπήνης
ἡμιόνους ἔλυον ἐσθῆτά τε ἔσφερον εἴσω.
αὐτὴ δʼ ἐς θάλαμον ἑὸν ἤιε· δαῖε δέ οἱ πῦρ
γρῆυς Ἀπειραίη, θαλαμηπόλος Εὐρυμέδουσα,
τήν ποτʼ Ἀπείρηθεν νέες ἤγαγον ἀμφιέλισσαι·
10Ἀλκινόῳ δʼ αὐτὴν γέρας ἔξελον, οὕνεκα πᾶσιν
Φαιήκεσσιν ἄνασσε, θεοῦ δʼ ὣς δῆμος ἄκουεν·
ἣ τρέφε Ναυσικάαν λευκώλενον ἐν μεγάροισιν.
ἥ οἱ πῦρ ἀνέκαιε καὶ εἴσω δόρπον ἐκόσμει.
1So there much-enduring godlike Odysseus prayed,
while the strong mules bore the maiden toward the city.
When she reached her father's glorious halls,
she stopped in the forecourt. Her brothers gathered around her,
5like immortals; they freed the mules
from beneath the wagon and carried the clothes inside.
She herself went to her room, where an old woman lit a fire for her—
Eurymedusa of Apeira, her chamber attendant,
whom curved ships had once brought from Apeira.
10The Phaeacians had chosen her as a prize for Alcinous, because he
ruled over them all and the people listened to him like a god.
She had reared white-armed Nausicaa in the palace,
and now rekindled the fire and prepared her supper inside.
Commentary
The narrative separates Nausicaa's completed return from Odysseus' prayer outside the city. Her brothers unload the mules and clothing, while Eurymedusa—brought from Apeira by ship, awarded to Alcinous, and later Nausicaa's nurse—lights the fire and prepares supper. Domestic care closes the Book 6 expedition without erasing the enslaved attendant's captive history.
7.1–13 Eurymedusa's care for Nausicaa is narrated together with her seizure, transport, and award to Alcinous. The sequence moves from ships bringing her from Apeira to her allocation as a prize, then to nursing, fire-lighting, and supper preparation. Affectionate household continuity therefore remains inseparable from an explicitly unfree status; the text does not authorize care to cancel captivity.
Athena conceals Odysseus and guides him through the city 7.14–45
14καὶ τότʼ Ὀδυσσεὺς ὦρτο πόλινδʼ ἴμεν· ἀμφὶ δʼ Ἀθήνη
15πολλὴν ἠέρα χεῦε φίλα φρονέουσʼ Ὀδυσῆι,
μή τις Φαιήκων μεγαθύμων ἀντιβολήσας
κερτομέοι τʼ ἐπέεσσι καὶ ἐξερέοιθʼ ὅτις εἴη.
ἀλλʼ ὅτε δὴ ἄρʼ ἔμελλε πόλιν δύσεσθαι ἐραννήν,
ἔνθα οἱ ἀντεβόλησε θεά, γλαυκῶπις Ἀθήνη,
20παρθενικῇ ἐικυῖα νεήνιδι, κάλπιν ἐχούσῃ.
στῆ δὲ πρόσθʼ αὐτοῦ, ὁ δʼ ἀνείρετο δῖος Ὀδυσσεύς·
ὦ τέκος, οὐκ ἄν μοι δόμον ἀνέρος ἡγήσαιο
Ἀλκινόου, ὃς τοῖσδε μετʼ ἀνθρώποισι ἀνάσσει;
καὶ γὰρ ἐγὼ ξεῖνος ταλαπείριος ἐνθάδʼ ἱκάνω
25τηλόθεν ἐξ ἀπίης γαίης· τῷ οὔ τινα οἶδα
ἀνθρώπων, οἳ τήνδε πόλιν καὶ γαῖαν ἔχουσιν.
τὸν δʼ αὖτε προσέειπε θεά, γλαυκῶπις Ἀθήνη·
τοιγὰρ ἐγώ τοι, ξεῖνε πάτερ, δόμον, ὅν με κελεύεις,
δείξω, ἐπεί μοι πατρὸς ἀμύμονος ἐγγύθι ναίει.
30ἀλλʼ ἴθι σιγῇ τοῖον, ἐγὼ δʼ ὁδὸν ἡγεμονεύσω,
μηδέ τινʼ ἀνθρώπων προτιόσσεο μηδʼ ἐρέεινε.
οὐ γὰρ ξείνους οἵδε μάλʼ ἀνθρώπους ἀνέχονται,
οὐδʼ ἀγαπαζόμενοι φιλέουσʼ ὅς κʼ ἄλλοθεν ἔλθῃ.
νηυσὶ θοῇσιν τοί γε πεποιθότες ὠκείῃσι
35λαῖτμα μέγʼ ἐκπερόωσιν, ἐπεί σφισι δῶκʼ ἐνοσίχθων·
τῶν νέες ὠκεῖαι ὡς εἰ πτερὸν ἠὲ νόημα.
ὣς ἄρα φωνήσασʼ ἡγήσατο Παλλὰς Ἀθήνη
καρπαλίμως· ὁ δʼ ἔπειτα μετʼ ἴχνια βαῖνε θεοῖο.
τὸν δʼ ἄρα Φαίηκες ναυσικλυτοὶ οὐκ ἐνόησαν
40ἐρχόμενον κατὰ ἄστυ διὰ σφέας· οὐ γὰρ Ἀθήνη
εἴα ἐυπλόκαμος, δεινὴ θεός, ἥ ῥά οἱ ἀχλὺν
θεσπεσίην κατέχευε φίλα φρονέουσʼ ἐνὶ θυμῷ.
θαύμαζεν δʼ Ὀδυσεὺς λιμένας καὶ νῆας ἐίσας
αὐτῶν θʼ ἡρώων ἀγορὰς καὶ τείχεα μακρὰ
45ὑψηλά, σκολόπεσσιν ἀρηρότα, θαῦμα ἰδέσθαι.
14Then Odysseus rose to go to the city. Athena,
15thinking kindly of him, poured a dense mist around him,
so that none of the great-hearted Phaeacians might meet him,
mock him with words, and ask who he was.
When at last he was ready to enter the lovely city,
bright-eyed Athena met him there,
20appearing as a young girl with a water jar.
She stood before him, and godlike Odysseus asked her:
“Child, would you guide me to the house
of Alcinous, the man who rules among these people?
I have come here as a stranger, well acquainted with suffering,
25from a far and distant land; so I know no one
among the people who possess this city and country.”
The goddess, bright-eyed Athena, answered him:
“Then, father stranger, I will show you the house you ask for,
since it stands near the home of my blameless father.
30But follow in silence as you are; I will lead the way.
Do not look directly at anyone or question them,
for these people do not readily tolerate strangers,
nor do they welcome with affection a man who comes from elsewhere.
Trusting in their swift, speeding ships,
35they cross the great gulf, since the Earth-shaker gave them this gift.
Their ships are swift as a wing or a thought.”
So Pallas Athena spoke and led the way
quickly, while he followed in the goddess's footsteps.
The Phaeacians, famed for their ships, did not notice him
40walking through their city among them, for Athena
of the lovely hair, the formidable goddess, would not allow it:
with kindly purpose in her heart, she cast an uncanny haze over him.
Odysseus marveled at their harbors and balanced ships,
at the heroes' assembly grounds and the long walls,
45high and fitted with stakes—a wonder to behold.
Commentary
Athena surrounds Odysseus with mist, meets him as a jar-carrying girl, and tells him to follow silently. Her disguised warning that Phaeacians resist outsiders sits beside her praise of ships swift as wing or thought; both remain speech within the disguise. Odysseus crosses the city unseen yet observes harbors, ships, assembly places, and walls, so concealment protects rather than removes his perception and movement.
7.14–17 Athena directly controls Odysseus' visibility but leaves walking, inquiry, and palace approach to him. The narrator makes the goddess the agent who pours the mist and gives protection from mockery and questioning. Odysseus nevertheless rises and goes toward the city. Divine care alters the social conditions of movement rather than transporting him or replacing his decisions.
7.18–33 Athena's maiden disguise lets her guide Odysseus while voicing a warning whose social generalization remains speaker-bound. The disguised figure accepts the address 'child,' calls him father-stranger, and orders silence before describing Phaeacians as resistant to outsiders. Later reception will be delayed but real. The warning can shape cautious conduct without becoming a narrator-certified rule that erases variation within the community.
7.34–36 Ships swift as wing or thought express Phaeacian maritime exceptionalism without supplying objective travel measurements. Athena's disguised speech links confidence at sea to Poseidon's gift and closes with paired comparisons to bodily flight and mental speed. The image establishes perceived capability and isolation; it is not a charted geography or independently tested speed claim.
7.37–38 Athena's quick leading and the mortal's movement in divine footsteps exactly recur from Telemachus' departures in Books 2 and 3. The verbal pair matches 2.405-406 and 3.29-30. Those scenes lead Telemachus toward ship and Pylian gathering; here the same movement carries Odysseus through a hidden city approach. Exact recurrence joins father and son under Athena's guidance while the destination and visibility conditions change.
7.39–45 Concealment creates information asymmetry: Phaeacians cannot perceive Odysseus, while he can inspect their civic and maritime structures. Athena's haze blocks recognition as he passes among the people, yet the narrator gives him active wonder at harbors, ships, assembly places, walls, and stakes. Protection is therefore not sensory isolation; it enables a one-sided reconnaissance before he becomes publicly visible.
Athena directs Odysseus to Arete 7.46–77
46ἀλλʼ ὅτε δὴ βασιλῆος ἀγακλυτὰ δώμαθʼ ἵκοντο,
τοῖσι δὲ μύθων ἦρχε θεά, γλαυκῶπις Ἀθήνη·
οὗτος δή τοι, ξεῖνε πάτερ, δόμος, ὅν με κελεύεις
πεφραδέμεν· δήεις δὲ διοτρεφέας βασιλῆας
50δαίτην δαινυμένους· σὺ δʼ ἔσω κίε, μηδέ τι θυμῷ
τάρβει· θαρσαλέος γὰρ ἀνὴρ ἐν πᾶσιν ἀμείνων
ἔργοισιν τελέθει, εἰ καί ποθεν ἄλλοθεν ἔλθοι.
δέσποιναν μὲν πρῶτα κιχήσεαι ἐν μεγάροισιν·
Ἀρήτη δʼ ὄνομʼ ἐστὶν ἐπώνυμον, ἐκ δὲ τοκήων
55τῶν αὐτῶν οἵ περ τέκον Ἀλκίνοον βασιλῆα.
Ναυσίθοον μὲν πρῶτα Ποσειδάων ἐνοσίχθων
γείνατο καὶ Περίβοια, γυναικῶν εἶδος ἀρίστη,
ὁπλοτάτη θυγάτηρ μεγαλήτορος Εὐρυμέδοντος,
ὅς ποθʼ ὑπερθύμοισι Γιγάντεσσιν βασίλευεν.
60ἀλλʼ ὁ μὲν ὤλεσε λαὸν ἀτάσθαλον, ὤλετο δʼ αὐτός·
τῇ δὲ Ποσειδάων ἐμίγη καὶ ἐγείνατο παῖδα
Ναυσίθοον μεγάθυμον, ὃς ἐν Φαίηξιν ἄνασσε·
Ναυσίθοος δʼ ἔτεκεν Ῥηξήνορά τʼ Ἀλκίνοόν τε.
τὸν μὲν ἄκουρον ἐόντα βάλʼ ἀργυρότοξος Ἀπόλλων
65νυμφίον ἐν μεγάρῳ, μίαν οἴην παῖδα λιπόντα
Ἀρήτην· τὴν δʼ Ἀλκίνοος ποιήσατʼ ἄκοιτιν,
καί μιν ἔτισʼ, ὡς οὔ τις ἐπὶ χθονὶ τίεται ἄλλη,
ὅσσαι νῦν γε γυναῖκες ὑπʼ ἀνδράσιν οἶκον ἔχουσιν.
ὣς κείνη περὶ κῆρι τετίμηταί τε καὶ ἔστιν
70ἔκ τε φίλων παίδων ἔκ τʼ αὐτοῦ Ἀλκινόοιο
καὶ λαῶν, οἵ μίν ῥα θεὸν ὣς εἰσορόωντες
δειδέχαται μύθοισιν, ὅτε στείχῃσʼ ἀνὰ ἄστυ.
οὐ μὲν γάρ τι νόου γε καὶ αὐτὴ δεύεται ἐσθλοῦ·
ᾗσι τʼ ἐὺ φρονέῃσι καὶ ἀνδράσι νείκεα λύει.
75εἴ κέν τοι κείνη γε φίλα φρονέῃσʼ ἐνὶ θυμῷ,
ἐλπωρή τοι ἔπειτα φίλους τʼ ἰδέειν καὶ ἱκέσθαι
οἶκον ἐς ὑψόροφον καὶ σὴν ἐς πατρίδα γαῖαν.
46But when they reached the king's glorious halls,
the goddess, bright-eyed Athena, began to speak:
“Here, father stranger, is the house you asked me
to point out. You will find the Zeus-nurtured kings
50feasting there. Go inside, and do not be afraid at heart,
for in every undertaking a bold man does better,
even when he has come from somewhere far away.
First seek out the mistress of the house in the hall.
Her name is Arete, and she comes from the same stock
55that also produced King Alcinous.
First Poseidon, shaker of the earth, fathered Nausithous
with Periboea, the most beautiful of women,
youngest daughter of great-hearted Eurymedon,
who once ruled the overbearing Giants.
60But he brought his reckless people to ruin and perished himself.
Poseidon lay with Periboea, and she bore him a son,
great-hearted Nausithous, who ruled among the Phaeacians.
Nausithous fathered Rhexenor and Alcinous.
Silver-bowed Apollo struck Rhexenor down without a son,
65a bridegroom in his own hall, leaving only one child,
Arete. Alcinous made her his wife
and has honored her as no other woman on earth is honored
among all women who now manage a household under a husband's authority.
Thus she has been and remains honored from the heart—
70by her dear children, by Alcinous himself,
and by the people, who gaze on her as on a goddess
and greet her with words whenever she walks through the city.
She herself lacks nothing in sound judgment,
and with her good sense she resolves disputes even among men.
75If she holds kindly thoughts toward you in her heart,
then you may hope to see those you love and reach
your high-roofed house and your native land.”
Commentary
At the palace Athena tells Odysseus to enter boldly and seek Arete first. A compact genealogy moves from Poseidon and Periboea through Nausithous, the death of Rhexenor, and Arete's marriage to Alcinous, then expands into her exceptional honor and active settlement of disputes. The goddess makes Arete's favorable judgment—not royal title alone—the immediate condition of hope for home.
7.53–68 Arete's placement within a compact royal genealogy prepares her authority without reducing it to either descent or marriage alone. Athena first says that Arete comes from the same parents' stock as Alcinous, then narrates the line through Nausithous and Rhexenor before naming the uncle-niece marriage and Alcinous' exceptional honor for her. The kinship syntax and honor language converge on her present position, but neither by itself exhausts it.
7.69–74 Athena describes Arete's authority as public reception and effective judgment, including the resolution of disputes among men. Children, husband, and people honor her; citizens greet her in the city; and her good sense resolves quarrels. The final phrase expands her action beyond textile or women's household work, yet the evidence remains Athena's characterization of one royal woman rather than a complete civic constitution.
7.75–77 Athena repeats Nausicaa's return assurance from 6.313-315 while varying the epithet attached to the hoped-for house. The conditional favorable disposition, hope of seeing loved ones, and arrival at house and native land closely repeat the Book 6 close. Book 7 keeps the return logic but substitutes a high-roofed house for the earlier well-built one, transferring Nausicaa's instruction into Athena's confirmation of Arete's importance.
Odysseus approaches the radiant palace 7.78–94
78ὣς ἄρα φωνήσασʼ ἀπέβη γλαυκῶπις Ἀθήνη
πόντον ἐπʼ ἀτρύγετον, λίπε δὲ Σχερίην ἐρατεινήν,
80ἵκετο δʼ ἐς Μαραθῶνα καὶ εὐρυάγυιαν Ἀθήνην,
δῦνε δʼ Ἐρεχθῆος πυκινὸν δόμον. αὐτὰρ Ὀδυσσεὺς
Ἀλκινόου πρὸς δώματʼ ἴε κλυτά· πολλὰ δέ οἱ κῆρ
ὥρμαινʼ ἱσταμένῳ, πρὶν χάλκεον οὐδὸν ἱκέσθαι.
ὥς τε γὰρ ἠελίου αἴγλη πέλεν ἠὲ σελήνης
85δῶμα καθʼ ὑψερεφὲς μεγαλήτορος Ἀλκινόοιο.
χάλκεοι μὲν γὰρ τοῖχοι ἐληλέδατʼ ἔνθα καὶ ἔνθα,
ἐς μυχὸν ἐξ οὐδοῦ, περὶ δὲ θριγκὸς κυάνοιο·
χρύσειαι δὲ θύραι πυκινὸν δόμον ἐντὸς ἔεργον·
σταθμοὶ δʼ ἀργύρεοι ἐν χαλκέῳ ἕστασαν οὐδῷ,
90ἀργύρεον δʼ ἐφʼ ὑπερθύριον, χρυσέη δὲ κορώνη.
χρύσειοι δʼ ἑκάτερθε καὶ ἀργύρεοι κύνες ἦσαν,
οὓς Ἥφαιστος ἔτευξεν ἰδυίῃσι πραπίδεσσι
δῶμα φυλασσέμεναι μεγαλήτορος Ἀλκινόοιο,
ἀθανάτους ὄντας καὶ ἀγήρως ἤματα πάντα.
78So spoke bright-eyed Athena and went away
over the barren sea, leaving lovely Scheria.
80She came to Marathon and Athens with its broad streets,
and entered Erechtheus' well-built house. Odysseus, meanwhile,
went toward Alcinous' glorious halls. His heart turned over many thoughts
as he stood there before crossing the bronze threshold.
For a radiance like the sun's or the moon's shone
85through the high-roofed house of great-hearted Alcinous.
Bronze walls ran on either side,
from the threshold to the innermost room, topped by a frieze of blue enamel.
Golden doors enclosed the well-built house within;
silver doorposts stood on the bronze threshold,
90the lintel above was silver, and the door handle gold.
On either side stood dogs of gold and silver,
fashioned by Hephaestus with knowing skill
to guard the house of great-hearted Alcinous,
immortal and ageless for all time.
Commentary
Athena departs to Athens while Odysseus pauses before the bronze threshold. Sun-or-moon radiance introduces an architectural catalogue of bronze, dark-blue material, gold, and silver. Hephaestus' immortal and ageless dogs guard the house as crafted figures; the text grants extraordinary durability and function without explicitly narrating autonomous movement.
7.78 Athena's departure line exactly repeats the verbal text of her sea-eagle departure at 3.371. In Book 3 the formula follows public recognition of the goddess; here it begins an itinerary away from Scheria while Odysseus remains concealed and uncertain. Exact verbal recurrence can therefore close very different divine encounters, one revelatory and one still protective.
7.82–90 The palace approach shifts from Odysseus' suspended thought into an accumulating sequence of radiance and metals. His hesitation occupies the threshold approach before the sun-or-moon comparison opens the catalogue. Repeated material clauses then carry the eye from walls and frieze to doors, posts, lintel, and handle. The audible accumulation magnifies entrance without requiring a complete scansion of each hexameter.
7.84 The sun-or-moon radiance line exactly repeats the first visual comparison of Menelaus' palace at 4.45. In Sparta the line initiates Telemachus' and Peisistratus' wonder before they inventory wealth; in Scheria it opens the narrator's metal catalogue before Odysseus enters. Exact recurrence makes celestial brilliance a shared threshold image while the households' histories and moral pressures remain distinct.
7.86–90 The dark-blue term κύανος marks a visually distinct architectural material whose exact substance remains uncertain. It crowns bronze walls within a sequence of precious and gleaming materials. A concrete blue or blue-black vitreous effect is plausible from context, but the Greek does not settle a modern technical identification; both color force and material uncertainty remain active.
7.91–94 Hephaestus' guardian dogs combine precious matter, craft knowledge, function, and immunity from age without explicit autonomous motion. Gold and silver figures stand on either side, were made with knowing intelligence, and are assigned to guard the house forever. Their marvel lies in divine craft and agelessness. Reading them as moving mechanisms would add an action the narrator does not state.
The hall, its crafted torch-bearers, and Phaeacian women’s craft 7.95–111
95ἐν δὲ θρόνοι περὶ τοῖχον ἐρηρέδατʼ ἔνθα καὶ ἔνθα,
ἐς μυχὸν ἐξ οὐδοῖο διαμπερές, ἔνθʼ ἐνὶ πέπλοι
λεπτοὶ ἐύννητοι βεβλήατο, ἔργα γυναικῶν.
ἔνθα δὲ Φαιήκων ἡγήτορες ἑδριόωντο
πίνοντες καὶ ἔδοντες· ἐπηετανὸν γὰρ ἔχεσκον.
100χρύσειοι δʼ ἄρα κοῦροι ἐυδμήτων ἐπὶ βωμῶν
ἕστασαν αἰθομένας δαΐδας μετὰ χερσὶν ἔχοντες,
φαίνοντες νύκτας κατὰ δώματα δαιτυμόνεσσι.
πεντήκοντα δέ οἱ δμωαὶ κατὰ δῶμα γυναῖκες
αἱ μὲν ἀλετρεύουσι μύλῃς ἔπι μήλοπα καρπόν,
105αἱ δʼ ἱστοὺς ὑφόωσι καὶ ἠλάκατα στρωφῶσιν
ἥμεναι, οἷά τε φύλλα μακεδνῆς αἰγείροιο·
καιρουσσέων δʼ ὀθονέων ἀπολείβεται ὑγρὸν ἔλαιον.
ὅσσον Φαίηκες περὶ πάντων ἴδριες ἀνδρῶν
νῆα θοὴν ἐνὶ πόντῳ ἐλαυνέμεν, ὣς δὲ γυναῖκες
110ἱστῶν τεχνῆσσαι· πέρι γάρ σφισι δῶκεν Ἀθήνη
ἔργα τʼ ἐπίστασθαι περικαλλέα καὶ φρένας ἐσθλάς.
95Inside, chairs were set against the wall on either side,
all the way from the threshold to the innermost room; over them lay
delicate, finely woven robes, the work of women.
There the Phaeacian leaders sat,
eating and drinking, for they had an unfailing abundance.
100Golden youths stood on well-built pedestals,
holding burning torches in their hands
to light the palace by night for the feasters.
Fifty enslaved women worked throughout the house:
some ground tawny grain at the mill,
105others wove at the looms and twisted yarn,
sitting there like the leaves of a tall poplar.
From the closely woven linen, liquid oil would drip.
As much as Phaeacian men surpass all others in skill
at driving a swift ship over the sea, so do their women
110excel at the loom. Athena above all has given them
knowledge of beautiful handiwork and good understanding.
Commentary
The interior joins abundant feasting to displayed textiles, golden torch-bearing youths, and the work of fifty enslaved women. Grinding, weaving, and spinning support the hall's splendor, while a comparison gives Phaeacian men distinction at sea and women distinction at the loom. Athena's gift of skill does not dissolve the passage's explicit labor and status divisions.
7.95–102 The interior translates permanent abundance into ordered display: chairs, women's textiles, feasting leaders, and golden torch-bearers. The eye moves from threshold to inner room and from woven coverings to diners and crafted youths holding flames. Like the guardian dogs, the youths are positioned and equipped but are not explicitly said to move. Their illumination makes elite feasting materially continuous into night.
7.103–111 Phaeacian textile excellence depends on the named labor of fifty enslaved women, not on a disembodied cultural gift. The passage counts the workers and differentiates grinding, weaving, and spinning before comparing women's loom skill with men's seamanship. Athena grants knowledge and understanding, but divine endowment does not erase the mill, loom, yarn, seated bodies, or unfree household status that sustain the hall.
7.107 Oil seeming to drip from tightly woven linen is compressed marvel imagery for extraordinary textile finish. The line follows loom and yarn work and precedes the comparison of Phaeacian skills. Its visual paradox intensifies fineness and sheen; treating it as a routine production instruction would flatten the conspicuously marvelous formulation.
Alcinous’ orchard, vineyard, and springs 7.112–135
112ἔκτοσθεν δʼ αὐλῆς μέγας ὄρχατος ἄγχι θυράων
τετράγυος· περὶ δʼ ἕρκος ἐλήλαται ἀμφοτέρωθεν.
ἔνθα δὲ δένδρεα μακρὰ πεφύκασι τηλεθόωντα,
115ὄγχναι καὶ ῥοιαὶ καὶ μηλέαι ἀγλαόκαρποι
συκέαι τε γλυκεραὶ καὶ ἐλαῖαι τηλεθόωσαι.
τάων οὔ ποτε καρπὸς ἀπόλλυται οὐδʼ ἀπολείπει
χείματος οὐδὲ θέρευς, ἐπετήσιος· ἀλλὰ μάλʼ αἰεὶ
Ζεφυρίη πνείουσα τὰ μὲν φύει, ἄλλα δὲ πέσσει.
120ὄγχνη ἐπʼ ὄγχνῃ γηράσκει, μῆλον δʼ ἐπὶ μήλῳ,
αὐτὰρ ἐπὶ σταφυλῇ σταφυλή, σῦκον δʼ ἐπὶ σύκῳ.
ἔνθα δέ οἱ πολύκαρπος ἀλωὴ ἐρρίζωται,
τῆς ἕτερον μὲν θειλόπεδον λευρῷ ἐνὶ χώρῳ
τέρσεται ἠελίῳ, ἑτέρας δʼ ἄρα τε τρυγόωσιν,
125ἄλλας δὲ τραπέουσι· πάροιθε δέ τʼ ὄμφακές εἰσιν
ἄνθος ἀφιεῖσαι, ἕτεραι δʼ ὑποπερκάζουσιν.
ἔνθα δὲ κοσμηταὶ πρασιαὶ παρὰ νείατον ὄρχον
παντοῖαι πεφύασιν, ἐπηετανὸν γανόωσαι·
ἐν δὲ δύω κρῆναι ἡ μέν τʼ ἀνὰ κῆπον ἅπαντα
130σκίδναται, ἡ δʼ ἑτέρωθεν ὑπʼ αὐλῆς οὐδὸν ἵησι
πρὸς δόμον ὑψηλόν, ὅθεν ὑδρεύοντο πολῖται.
τοῖʼ ἄρʼ ἐν Ἀλκινόοιο θεῶν ἔσαν ἀγλαὰ δῶρα.
ἔνθα στὰς θηεῖτο πολύτλας δῖος Ὀδυσσεύς.
αὐτὰρ ἐπεὶ δὴ πάντα ἑῷ θηήσατο θυμῷ,
135καρπαλίμως ὑπὲρ οὐδὸν ἐβήσετο δώματος εἴσω.
112Outside the courtyard, close beside the doors, lay a great orchard
of four acres, with a fence driven all around.
There tall trees grew in luxuriance:
115pears, pomegranates, and apple trees bright with fruit,
sweet figs and flourishing olives.
Their fruit never perishes or fails,
winter or summer, but lasts through the year. Always
the West Wind blows, bringing some fruit on and ripening others.
120Pear ripens after pear and apple after apple,
cluster upon grape cluster, fig upon fig.
There a fruitful vineyard had been planted for him.
One part of it, a broad sunning-ground on level earth,
dried in the sun; grapes from another were being harvested,
125and others were being trodden. In front were unripe clusters
shedding their blossom, while others were just turning dark.
At the farthest row of vines, orderly garden beds
of every kind grew, fresh throughout the year.
Two springs were there: one spread through the whole garden,
130while the other ran in the opposite direction beneath the courtyard threshold
toward the high house, where the townspeople drew their water.
Such were the splendid gifts of the gods at Alcinous' house.
There much-enduring godlike Odysseus stood and marveled.
When he had taken in every sight to his heart,
135he quickly crossed the threshold and went into the house.
Commentary
The exterior abundance unfolds through orchard trees that bear without seasonal failure, then through a vineyard where drying, harvesting, treading, flowering, and ripening overlap. Ordered beds and two springs connect garden, courtyard, house, and townspeople. Odysseus' marveling delays entry once more, but the accumulation describes active cycles and water routes rather than a motionless paradise.
7.112–121 The orchard description builds abundance through catalogue, negated failure, and repeated ripening pairs. Tree names establish variety, the winter-summer contrast removes ordinary interruption, and the West Wind divides growth from ripening before pear, apple, grape, and fig recur in succession. The syntactic accumulation makes overlapping yield audible without claiming a full metrical account.
7.117–126 The garden's marvel is overlapping agricultural action rather than static timelessness. Fruit neither fails nor disappears, yet the West Wind actively produces and ripens. The vineyard then shows drying, harvesting, treading, blossom, unripe clusters, and darkening grapes at once. Continuous abundance is represented through concurrent stages of work and growth.
7.122–126 The local actions make ἀλωή specifically a vineyard in Book 7. Harvested grapes, treading, unripe clusters, blossom, and darkening fruit immediately define the cultivated space. This context sharpens the broader range carried by the same term in Book 6; it should not be turned into a universal gloss detached from each passage.
7.129–132 The two springs organize water through garden, courtyard, royal house, and civic use without requiring external hydraulic reconstruction. One stream spreads through the garden; the other runs beneath the courtyard threshold toward the high house, where townspeople draw water. The narrated routes connect abundance to both palace and city, but their engineering and real-world location remain outside the supplied evidence.
7.133–135 Odysseus' completion of marveling at 7.134 exactly repeats Hermes' completion of wonder at 5.76 before each enters an extraordinary dwelling. The shared line marks a transition from viewing to entry. Hermes moves into Calypso's cave as a recognized immortal visitor; Odysseus crosses Alcinous' threshold as a concealed mortal suppliant. Exact recurrence aligns wonder while sharpening unequal social positions.
Odysseus clasps Arete’s knees and makes his plea 7.136–154
136εὗρε δὲ Φαιήκων ἡγήτορας ἠδὲ μέδοντας
σπένδοντας δεπάεσσιν ἐυσκόπῳ ἀργεϊφόντῃ,
ᾧ πυμάτῳ σπένδεσκον, ὅτε μνησαίατο κοίτου.
αὐτὰρ ὁ βῆ διὰ δῶμα πολύτλας δῖος Ὀδυσσεὺς
140πολλὴν ἠέρʼ ἔχων, ἥν οἱ περίχευεν Ἀθήνη,
ὄφρʼ ἵκετʼ Ἀρήτην τε καὶ Ἀλκίνοον βασιλῆα.
ἀμφὶ δʼ ἄρʼ Ἀρήτης βάλε γούνασι χεῖρας Ὀδυσσεύς,
καὶ τότε δή ῥʼ αὐτοῖο πάλιν χύτο θέσφατος ἀήρ.
οἱ δʼ ἄνεῳ ἐγένοντο, δόμον κάτα φῶτα ἰδόντες·
145θαύμαζον δʼ ὁρόωντες. ὁ δὲ λιτάνευεν Ὀδυσσεύς·
Ἀρήτη, θύγατερ Ῥηξήνορος ἀντιθέοιο,
σόν τε πόσιν σά τε γούναθʼ ἱκάνω πολλὰ μογήσας
τούσδε τε δαιτυμόνας· τοῖσιν θεοὶ ὄλβια δοῖεν
ζωέμεναι, καὶ παισὶν ἐπιτρέψειεν ἕκαστος
150κτήματʼ ἐνὶ μεγάροισι γέρας θʼ ὅ τι δῆμος ἔδωκεν·
αὐτὰρ ἐμοὶ πομπὴν ὀτρύνετε πατρίδʼ ἱκέσθαι
θᾶσσον, ἐπεὶ δὴ δηθὰ φίλων ἄπο πήματα πάσχω.
ὣς εἰπὼν κατʼ ἄρʼ ἕζετʼ ἐπʼ ἐσχάρῃ ἐν κονίῃσιν
πὰρ πυρί· οἱ δʼ ἄρα πάντες ἀκὴν ἐγένοντο σιωπῇ.
136He found the Phaeacian leaders and counselors
pouring libations from their cups to the keen-sighted slayer of Argus,
to whom they always poured the last offering before turning their thoughts to bed.
Much-enduring godlike Odysseus went through the hall,
140wrapped in the dense mist Athena had poured around him,
until he reached Arete and King Alcinous.
Odysseus threw his hands around Arete's knees,
and at that very moment the uncanny mist fell away from him.
At the sight of the man, they fell silent throughout the house
145and gazed in wonder. Then Odysseus made his plea:
“Arete, daughter of godlike Rhexenor,
after suffering greatly I come as a suppliant to your husband, to your knees,
and to these feasters. May the gods grant them prosperity
all their lives, and may each pass on to his children
150the possessions in his halls and the privilege the people gave him.
But for me, urge on an escort to bring me to my native land
quickly, since I have long suffered far from those I love.”
With that he sat down in the ashes at the hearth,
beside the fire, while everyone remained utterly silent.
Commentary
Odysseus enters during the final libation to Hermes, crosses the hall inside Athena's mist, and physically clasps Arete's knees as Book 6 instructed. The mist withdraws at contact, exposing the suppliant to collective wonder. His plea blesses the feasters and requests escort, then he seats himself in hearth ash; divine concealment has delivered him to obligation but does not make the household answer.
7.136–143 Odysseus' arrival joins a closing libation to Hermes with the exact physical supplication Nausicaa prescribed. The leaders are pouring the final pre-sleep offering when the misted stranger crosses the hall. He reaches Arete and Alcinous, wraps his hands around Arete's knees, and only then becomes visible. Ritual time, bodily contact, and divine disclosure converge at the point of household obligation.
7.142–143 Athena withdraws concealment at the threshold where the household can no longer avoid seeing the suppliant. Visibility returns only after physical contact with Arete. The timing exposes Odysseus precisely when his body has enacted the instructed appeal, but the ensuing silence shows that divine staging does not compel the human response.
7.146–154 Odysseus frames his request through blessing and inheritance before placing himself visibly below the feast. He names Arete's lineage, extends prosperity and transmission of property and civic privilege to the feasters, then asks for escort because prolonged separation has brought suffering. Sitting in hearth ash turns the verbal appeal into a bodily contrast with seated diners and inherited goods.
Echeneus restores the duties of hospitality 7.155–181
155ὀψὲ δὲ δὴ μετέειπε γέρων ἥρως Ἐχένηος,
ὃς δὴ Φαιήκων ἀνδρῶν προγενέστερος ἦεν
καὶ μύθοισι κέκαστο, παλαιά τε πολλά τε εἰδώς·
ὅ σφιν ἐὺ φρονέων ἀγορήσατο καὶ μετέειπεν·
Ἀλκίνοʼ, οὐ μέν τοι τόδε κάλλιον, οὐδὲ ἔοικε,
160ξεῖνον μὲν χαμαὶ ἧσθαι ἐπʼ ἐσχάρῃ ἐν κονίῃσιν,
οἵδε δὲ σὸν μῦθον ποτιδέγμενοι ἰσχανόωνται.
ἄλλʼ ἄγε δὴ ξεῖνον μὲν ἐπὶ θρόνου ἀργυροήλου
εἷσον ἀναστήσας, σὺ δὲ κηρύκεσσι κέλευσον
οἶνον ἐπικρῆσαι, ἵνα καὶ Διὶ τερπικεραύνῳ
165σπείσομεν, ὅς θʼ ἱκέτῃσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ·
δόρπον δὲ ξείνῳ ταμίη δότω ἔνδον ἐόντων.
αὐτὰρ ἐπεὶ τό γʼ ἄκουσʼ ἱερὸν μένος Ἀλκινόοιο,
χειρὸς ἑλὼν Ὀδυσῆα δαΐφρονα ποικιλομήτην
ὦρσεν ἀπʼ ἐσχαρόφιν καὶ ἐπὶ θρόνου εἷσε φαεινοῦ,
170υἱὸν ἀναστήσας ἀγαπήνορα Λαοδάμαντα,
ὅς οἱ πλησίον ἷζε, μάλιστα δέ μιν φιλέεσκεν.
χέρνιβα δʼ ἀμφίπολος προχόῳ ἐπέχευε φέρουσα
καλῇ χρυσείῃ ὑπὲρ ἀργυρέοιο λέβητος,
νίψασθαι· παρὰ δὲ ξεστὴν ἐτάνυσσε τράπεζαν.
175σῖτον δʼ αἰδοίη ταμίη παρέθηκε φέρουσα,
εἴδατα πόλλʼ ἐπιθεῖσα, χαριζομένη παρεόντων.
αὐτὰρ ὁ πῖνε καὶ ἦσθε πολύτλας δῖος Ὀδυσσεύς.
καὶ τότε κήρυκα προσέφη μένος Ἀλκινόοιο·
Ποντόνοε, κρητῆρα κερασσάμενος μέθυ νεῖμον
180πᾶσιν ἀνὰ μέγαρον, ἵνα καὶ Διὶ τερπικεραύνῳ
σπείσομεν, ὅς θʼ ἱκέτῃσιν ἅμʼ αἰδοίοισιν ὀπηδεῖ.
155At last the old hero Echeneus spoke among them.
He was the eldest of the Phaeacian men
and excelled in speech, knowing many things from long ago.
With good judgment he addressed them and said:
“Alcinous, this is neither seemly for you nor fitting:
160the stranger sits on the ground in the ashes at the hearth,
while these men hold back, waiting for your word.
Come, raise the stranger and seat him on a silver-studded chair,
and tell the heralds
to mix wine, so that we may pour a libation to Zeus who delights in thunder,
165who attends upon suppliants deserving reverence.
And let the housekeeper give the stranger supper from what is here.”
When Alcinous in his sacred might heard this,
he took resourceful, discerning Odysseus by the hand,
raised him from the hearth, and seated him on a shining chair,
170making his valiant son Laodamas rise,
who sat beside him and whom he loved most.
A servant brought water in a beautiful golden pitcher
and poured it over a silver basin
for him to wash, then drew a polished table beside him.
175The respected housekeeper brought and set out bread,
adding many dishes and giving freely of what was at hand.
Much-enduring godlike Odysseus drank and ate.
Then the strength of Alcinous addressed the herald:
“Pontonous, mix a bowl and distribute wine
180to everyone through the hall, so that we may pour a libation to Zeus who delights in thunder,
who attends upon suppliants deserving reverence.”
Commentary
Echeneus names the ash-seated stranger as a failure of what is fitting and makes Alcinous' authority responsible for correction. The king raises Odysseus, gives him Laodamas' place, and orders a sequence of washing, table, bread, dishes, wine, and libation to Zeus of suppliants. Hospitality becomes effective only through an elder's speech and coordinated household service.
7.155–166 Echeneus converts collective wonder into a direct correction of Alcinous' delayed host response. Age, memory, and excellence in speech qualify him to identify the scene as unfitting: the stranger remains in ash while everyone waits for the king. His practical commands name seat, wine, libation, and supper, making good judgment an intervention rather than passive knowledge.
7.162–166 Echeneus invokes Zeus' attendance upon reverence-worthy suppliants as the divine reason to repair human neglect. The appeal does not replace material care: it motivates raising, seating, mixing wine, libation, and food. Religious obligation operates through the host's and household's actions, and it is Echeneus—not the narrator in this passage—who articulates Zeus' relation to suppliants.
7.167–181 Alcinous answers correction through bodily and household sequence before returning to public speech. He takes Odysseus by the hand, raises him, displaces his favored son, and seats the guest. A servant, housekeeper, and herald then provide washing, table, bread, dishes, wine, and libation. The response distributes hospitality across rank and labor rather than reducing it to the king's intention.
7.172–176 The washing, table, bread, and plentiful dishes repeat the reception sequence at 1.136-140 and 4.52-56. The verbal recurrence is nearly exact across the three halls, with punctuation and immediate continuation varying. In Book 1 Telemachus receives Athena before inquiry; in Book 4 Menelaus receives Telemachus and Peisistratus; here the sequence repairs a delay after supplication. Formula becomes a standard that local action can fulfill promptly or belatedly.
Alcinous promises escort and wonders if the stranger is divine 7.182–206
182ὣς φάτο, Ποντόνοος δὲ μελίφρονα οἶνον ἐκίρνα,
νώμησεν δʼ ἄρα πᾶσιν ἐπαρξάμενος δεπάεσσιν.
αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιόν θʼ, ὅσον ἤθελε θυμός,
185τοῖσιν δʼ Ἀλκίνοος ἀγορήσατο καὶ μετέειπε·
κέκλυτε, Φαιήκων ἡγήτορες ἠδὲ μέδοντες
ὄφρʼ εἴπω τά με θυμὸς ἐνὶ στήθεσσι κελεύει.
νῦν μὲν δαισάμενοι κατακείετε οἴκαδʼ ἰόντες·
ἠῶθεν δὲ γέροντας ἐπὶ πλέονας καλέσαντες
190ξεῖνον ἐνὶ μεγάροις ξεινίσσομεν ἠδὲ θεοῖσιν
ῥέξομεν ἱερὰ καλά, ἔπειτα δὲ καὶ περὶ πομπῆς
μνησόμεθʼ, ὥς χʼ ὁ ξεῖνος ἄνευθε πόνου καὶ ἀνίης
πομπῇ ὑφʼ ἡμετέρῃ ἣν πατρίδα γαῖαν ἵκηται
χαίρων καρπαλίμως, εἰ καὶ μάλα τηλόθεν ἐστί,
195μηδέ τι μεσσηγύς γε κακὸν καὶ πῆμα πάθῃσι,
πρίν γε τὸν ἧς γαίης ἐπιβήμεναι· ἔνθα δʼ ἔπειτα
πείσεται, ἅσσα οἱ αἶσα κατὰ κλῶθές τε βαρεῖαι
γιγνομένῳ νήσαντο λίνῳ, ὅτε μιν τέκε μήτηρ.
εἰ δέ τις ἀθανάτων γε κατʼ οὐρανοῦ εἰλήλουθεν,
200ἄλλο τι δὴ τόδʼ ἔπειτα θεοὶ περιμηχανόωνται.
αἰεὶ γὰρ τὸ πάρος γε θεοὶ φαίνονται ἐναργεῖς
ἡμῖν, εὖτʼ ἔρδωμεν ἀγακλειτὰς ἑκατόμβας,
δαίνυνταί τε παρʼ ἄμμι καθήμενοι ἔνθα περ ἡμεῖς.
εἰ δʼ ἄρα τις καὶ μοῦνος ἰὼν ξύμβληται ὁδίτης,
205οὔ τι κατακρύπτουσιν, ἐπεί σφισιν ἐγγύθεν εἰμέν,
ὥς περ Κύκλωπές τε καὶ ἄγρια φῦλα Γιγάντων.
182So he spoke. Pontonous mixed the honey-hearted wine
and served it to everyone, first pouring an offering into each cup.
When they had poured libations and drunk as much as their hearts desired,
185Alcinous addressed them and said:
“Hear me, leaders and counselors of the Phaeacians,
while I say what the heart in my chest commands.
For tonight, now that you have feasted, go home and lie down.
At dawn we will summon more of the elders,
190receive the stranger in our halls, and offer the gods
fine sacrifices. Then we will turn our thoughts to his escort,
so that without toil or distress the stranger may,
under our escort, reach his native land
quickly and with joy, even if it lies very far away,
195and suffer no harm or trouble on the way
before he sets foot on his own soil. Once there,
he must meet all that his portion and the grim Spinners
spun into his thread as he came from his mother's womb.
Yet if some immortal has descended out of heaven,
200the gods must be devising a different turn here.
For until now the gods have always appeared plainly
among us whenever we offer splendid hecatombs,
and sit beside us at the feast where we ourselves sit.
Even if a lone traveler meets one of them on the road,
205they make no concealment, for we live close to them,
as the Cyclopes and the wild tribes of Giants are.”
Commentary
After libation Alcinous schedules fuller reception, sacrifice, and escort for dawn. He promises safe conveyance only until the stranger reaches his own soil; what follows remains with his allotted portion and the Spinners. Alcinous then wonders whether an unannounced god has arrived and supports the possibility with Phaeacian claims of visible divine presence and proximity, including comparisons with Cyclopes and Giants.
7.182–198 Alcinous distinguishes Phaeacian responsibility for escort from suffering allotted after the guest reaches home soil. The plan expands reception through elders and sacrifice, then guarantees a voyage free of intermediate harm. At the home boundary, agency changes: portion and Spinners govern what was woven at birth. The promise is strong but delimited, avoiding a claim that hosts can cancel the stranger's whole future.
7.199–206 Alcinous' divine-visitor hypothesis depends on claimed Phaeacian proximity, not an explicit statement of divine kinship. He treats the stranger's sudden appearance as possibly divine, then says gods appear openly at sacrifices and do not hide from solitary travelers because Phaeacians live near them. Cyclopes and Giants are comparative examples. Spatial and experiential closeness should not be strengthened into biological descent.
Odysseus insists on his mortality and his hunger 7.207–227
207τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
Ἀλκίνοʼ, ἄλλο τί τοι μελέτω φρεσίν· οὐ γὰρ ἐγώ γε
ἀθανάτοισιν ἔοικα, τοὶ οὐρανὸν εὐρὺν ἔχουσιν,
210οὐ δέμας οὐδὲ φυήν, ἀλλὰ θνητοῖσι βροτοῖσιν.
οὕς τινας ὑμεῖς ἴστε μάλιστʼ ὀχέοντας ὀιζὺν
ἀνθρώπων, τοῖσίν κεν ἐν ἄλγεσιν ἰσωσαίμην.
καὶ δʼ ἔτι κεν καὶ μᾶλλον ἐγὼ κακὰ μυθησαίμην,
ὅσσα γε δὴ ξύμπαντα θεῶν ἰότητι μόγησα.
215ἀλλʼ ἐμὲ μὲν δορπῆσαι ἐάσατε κηδόμενόν περ·
οὐ γάρ τι στυγερῇ ἐπὶ γαστέρι κύντερον ἄλλο
ἔπλετο, ἥ τʼ ἐκέλευσεν ἕο μνήσασθαι ἀνάγκῃ
καὶ μάλα τειρόμενον καὶ ἐνὶ φρεσὶ πένθος ἔχοντα,
ὡς καὶ ἐγὼ πένθος μὲν ἔχω φρεσίν, ἡ δὲ μάλʼ αἰεὶ
220ἐσθέμεναι κέλεται καὶ πινέμεν, ἐκ δέ με πάντων
ληθάνει ὅσσʼ ἔπαθον, καὶ ἐνιπλησθῆναι ἀνώγει.
ὑμεῖς δʼ ὀτρύνεσθαι ἅμʼ ἠοῖ φαινομένηφιν,
ὥς κʼ ἐμὲ τὸν δύστηνον ἐμῆς ἐπιβήσετε πάτρης
καί περ πολλὰ παθόντα· ἰδόντα με καὶ λίποι αἰὼν
225κτῆσιν ἐμήν, δμῶάς τε καὶ ὑψερεφὲς μέγα δῶμα.
ὣς ἔφαθʼ, οἱ δʼ ἄρα πάντες ἐπῄνεον ἠδʼ ἐκέλευον
πεμπέμεναι τὸν ξεῖνον, ἐπεὶ κατὰ μοῖραν ἔειπεν.
207Resourceful Odysseus answered him:
“Alcinous, let your mind attend to something else. I am not
like the immortals who hold broad heaven,
210neither in body nor stature, but like mortal human beings.
Whoever among humankind you know to carry the greatest misery,
I could match myself with them in suffering.
And I could tell of even more afflictions,
all the many things I have endured by the gods' will.
215But let me eat my supper, though I am full of grief.
For nothing is more shameless than the accursed belly:
by force it commands a man to remember it,
even when he is worn down and carries sorrow in his mind—
as I carry sorrow in my mind, yet always
220it bids me eat and drink, makes me forget
all that I have suffered, and orders me to fill it.
As for you, make ready with the coming dawn,
so that you may set me, miserable as I am, upon my native land,
though I have suffered much. Once I have seen my possessions,
225my enslaved people, and my great high-roofed house, may life leave me.”
So he spoke, and they all approved and urged
that the stranger be escorted, since he had spoken as was proper.
Commentary
Odysseus rejects comparison with immortals by placing himself among mortals most burdened by suffering. He then makes the belly's shameless compulsion interrupt grief: bodily need can force remembrance of food and temporary forgetting of pain. His request for escort ends with a severe condition of return—once he has seen property, enslaved people, and house, life itself may leave him.
7.207–214 Odysseus defines himself first by mortal body and comparative suffering rather than by name or heroic achievement. He rejects divine likeness in body and stature, aligns himself with the most burdened mortals his hosts know, and attributes further endurance to divine will. This answer corrects Alcinous' category while preserving anonymity and converting heroic biography into a claim of shared mortality.
7.207–227 The speech moves audibly from repeated mortal negation through expanding grief clauses to the short communal approval of proper speech. Denials of divine likeness establish a firm opening, the belly section extends compulsion through several dependent clauses, and the return wish accumulates home objects before the audience's response. The movement supports a bodily argument without requiring exhaustive scansion.
7.215–221 The comparative κύντερον makes the belly doglike in shameless compulsion, not morally guilty in a fully personified sense. Odysseus calls nothing more shameless than the hated belly and describes it commanding recollection, eating, drinking, forgetting, and filling even amid grief. The language stages bodily necessity as an intrusive demand while remaining part of his own account of mortal experience.
7.222–227 The audience's approval at 7.226 exactly repeats the gathered suitors' approval at 4.673, but the endorsed actions are ethically opposed. In Book 4 the formula authorizes Antinous' ambush plan; here it supports escort after Odysseus speaks κατὰ μοῖραν. Exact communal assent is therefore morally underdetermined by itself: local proposal, audience, and consequence give the formula its force.
Arete recognizes her handiwork and questions Odysseus 7.228–239
228αὐτὰρ ἐπεὶ σπεῖσάν τʼ ἔπιον θʼ ὅσον ἤθελε θυμός,
οἱ μὲν κακκείοντες ἔβαν οἶκόνδε ἕκαστος,
230αὐτὰρ ὁ ἐν μεγάρῳ ὑπελείπετο δῖος Ὀδυσσεύς,
πὰρ δέ οἱ Ἀρήτη τε καὶ Ἀλκίνοος θεοειδὴς
ἥσθην· ἀμφίπολοι δʼ ἀπεκόσμεον ἔντεα δαιτός.
τοῖσιν δʼ Ἀρήτη λευκώλενος ἤρχετο μύθων·
ἔγνω γὰρ φᾶρός τε χιτῶνά τε εἵματʼ ἰδοῦσα
235καλά, τά ῥʼ αὐτὴ τεῦξε σὺν ἀμφιπόλοισι γυναιξί·
καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα·
ξεῖνε, τὸ μέν σε πρῶτον ἐγὼν εἰρήσομαι αὐτή·
τίς πόθεν εἰς ἀνδρῶν; τίς τοι τάδε εἵματʼ ἔδωκεν;
οὐ δὴ φῆς ἐπὶ πόντον ἀλώμενος ἐνθάδʼ ἱκέσθαι;
228When they had poured libations and drunk as much as their hearts desired,
the others went home, each to his bed,
230but godlike Odysseus remained behind in the hall,
and beside him sat Arete and godlike Alcinous,
while the servants cleared away the gear of the feast.
White-armed Arete began the conversation,
for when she saw his cloak, tunic, and fine clothes, she recognized them:
235she herself had made them with her serving women.
She addressed him and spoke winged words:
“Stranger, I myself will first ask you this:
Who are you, and where are you from? Who gave you these clothes?
Did you not say that you reached us after wandering over the sea?”
Commentary
When the larger company departs, Arete and Alcinous remain with Odysseus while servants clear the feast. Arete recognizes the cloak and tunic as work made by herself with her women, and this material knowledge initiates direct questions about identity, origin, and clothing. The stranger's route must now answer to the household labor that equipped him.
7.228–239 The post-libation dispersal closely reuses the Pylian transition at 3.342 and 3.395-396 before turning toward Arete's question. The shared wording moves from pouring and drinking to each guest going home to bed. In Pylos it closes communal ritual and lodging; here it reduces the hall to Odysseus, Arete, Alcinous, and servants, creating the private conditions for recognition of the clothes.
7.233–239 Arete's first direct inquiry arises from expert recognition of household handiwork rather than divine disclosure. She sees cloak, tunic, and fine clothing and knows them as work made by herself with her women. Only then does she ask who he is, where he comes from, and who supplied the garments. Material production gives her an evidentiary route into the stranger's story.
Odysseus recounts Ogygia and the voyage from Calypso 7.240–270
240τὴν δʼ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
ἀργαλέον, βασίλεια, διηνεκέως ἀγορεῦσαι
κήδεʼ, ἐπεί μοι πολλὰ δόσαν θεοὶ Οὐρανίωνες·
τοῦτο δέ τοι ἐρέω ὅ μʼ ἀνείρεαι ἠδὲ μεταλλᾷς.
Ὠγυγίη τις νῆσος ἀπόπροθεν εἰν ἁλὶ κεῖται·
245ἔνθα μὲν Ἄτλαντος θυγάτηρ, δολόεσσα Καλυψὼ
ναίει ἐυπλόκαμος, δεινὴ θεός· οὐδέ τις αὐτῇ
μίσγεται οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων.
ἀλλʼ ἐμὲ τὸν δύστηνον ἐφέστιον ἤγαγε δαίμων
οἶον, ἐπεί μοι νῆα θοὴν ἀργῆτι κεραυνῷ
250Ζεὺς ἔλσας ἐκέασσε μέσῳ ἐνὶ οἴνοπι πόντῳ.
ἔνθʼ ἄλλοι μὲν πάντες ἀπέφθιθεν ἐσθλοὶ ἑταῖροι,
αὐτὰρ ἐγὼ τρόπιν ἀγκὰς ἑλὼν νεὸς ἀμφιελίσσης
ἐννῆμαρ φερόμην· δεκάτῃ δέ με νυκτὶ μελαίνῃ
νῆσον ἐς Ὠγυγίην πέλασαν θεοί, ἔνθα Καλυψὼ
255ναίει ἐυπλόκαμος, δεινὴ θεός, ἥ με λαβοῦσα
ἐνδυκέως ἐφίλει τε καὶ ἔτρεφεν ἠδὲ ἔφασκε
θήσειν ἀθάνατον καὶ ἀγήραον ἤματα πάντα·
ἀλλʼ ἐμὸν οὔ ποτε θυμὸν ἐνὶ στήθεσσιν ἔπειθεν.
ἔνθα μὲν ἑπτάετες μένον ἔμπεδον, εἵματα δʼ αἰεὶ
260δάκρυσι δεύεσκον, τά μοι ἄμβροτα δῶκε Καλυψώ·
ἀλλʼ ὅτε δὴ ὀγδόατόν μοι ἐπιπλόμενον ἔτος ἦλθεν,
καὶ τότε δή μʼ ἐκέλευσεν ἐποτρύνουσα νέεσθαι
Ζηνὸς ὑπʼ ἀγγελίης, ἢ καὶ νόος ἐτράπετʼ αὐτῆς.
πέμπε δʼ ἐπὶ σχεδίης πολυδέσμου, πολλὰ δʼ ἔδωκε,
265σῖτον καὶ μέθυ ἡδύ, καὶ ἄμβροτα εἵματα ἕσσεν,
οὖρον δὲ προέηκεν ἀπήμονά τε λιαρόν τε.
ἑπτὰ δὲ καὶ δέκα μὲν πλέον ἤματα ποντοπορεύων,
ὀκτωκαιδεκάτῃ δʼ ἐφάνη ὄρεα σκιόεντα
γαίης ὑμετέρης, γήθησε δέ μοι φίλον ἦτορ
270δυσμόρῳ· ἦ γὰρ ἔμελλον ἔτι ξυνέσεσθαι ὀιζυῖ
240Resourceful Odysseus answered her:
“Queen, it would be difficult to recount from beginning to end
my troubles, for the gods of heaven have given me many.
But I will tell you what you ask and inquire about.
There is an island, Ogygia, lying far out at sea.
245There lives the daughter of Atlas, the wily Calypso,
a lovely-haired and formidable goddess. No one
consorts with her, neither god nor mortal man.
But some divine power brought unhappy me alone to her hearth,
after Zeus struck my swift ship with his flashing bolt
250and shattered it in the middle of the wine-dark sea.
There all my good companions perished,
but I clasped the keel of my curved ship in my arms
and drifted for nine days. On the tenth black night,
the gods brought me to the island Ogygia, where Calypso lives,
255the lovely-haired and formidable goddess. She took me in,
cared for me devotedly and kept me fed; she said
she would make me immortal and ageless for all time,
but she never persuaded the heart within my chest.
I remained there seven years, fixed in place, and continually
260soaked with tears the deathless clothes Calypso gave me.
But when the eighth year came round,
she urged and commanded me to return,
whether at Zeus's message or because her own mind had turned.
She sent me on a tightly bound raft and gave me ample supplies—
265bread and sweet wine—and clothed me in deathless garments.
She sent behind me a harmless, balmy wind.
For seventeen days I sailed over the sea,
and on the eighteenth the shadowed mountains
of your land appeared, and my heart rejoiced.
270Wretched as I was, I was still to meet with great misery,
Commentary
Odysseus answers Arete by selecting the chain that explains his clothes: shipwreck, solitary arrival at Ogygia, Calypso's care and immortality offer, seven years of tears, uncertain release, raft supplies, favorable wind, and Scheria sighted on the eighteenth day. The speech preserves failed persuasion and unwanted duration while compressing Book 5's narrated divine command into alternatives Odysseus says he cannot resolve.
7.240–243 The resourceful-Odysseus answer frame at 7.240 exactly repeats 5.214 before opening a differently constrained response. In Book 5 the formula introduces his reply to Calypso about Penelope and chosen return. Here it introduces an answer to Arete's clothing question. The stable speech frame carries polymētis across a private divine negotiation and a mortal household inquiry while the informational task changes.
7.240–270 Odysseus' first retrospective compresses years and voyage stages through counted time, repeated adversatives, and formulaic anchors. The speech moves from the difficulty of continuous recital to nine days, a tenth night, seven years, an eighth year, seventeen sailing days, and the eighteenth sighting. Repeated turns between care and failed persuasion or release and further misery keep the account moving while exposing pressure points. The observation is selective rather than a full scansion.
7.244–250 Odysseus begins with Ogygia's isolation and a generalized divine cause before naming Zeus as destroyer of the ship. Calypso is introduced as remote and socially isolated; an unnamed divine power brings Odysseus to her hearth; then the shipwreck is attributed specifically to Zeus. The sequence distinguishes what he can name from what he leaves indefinite and preserves the wine-dark-sea line that also appears in Book 5.
7.251–257 The retrospective deliberately reuses Book 5 lines for companion loss and Calypso's immortality offer. Line 7.251 matches 5.133, and 7.257 matches 5.136; 7.250 also repeats 5.132. Narrator-level report from Hermes' message is now voiced by Odysseus to Arete. Exact verbal continuity stabilizes the event chain while the reporting level and immediate purpose change.
7.255–263 Calypso's care and offer remain inside a coercive duration marked by failed persuasion, fixed stay, and unceasing tears. Odysseus says she received, tended, and fed him, yet never persuaded his heart; he remained fixed for seven years and soaked her garments with tears. When release comes, he offers Zeus' message or her changed mind as alternatives. Care does not settle consent, and uncertain motive is preserved rather than resolved.
7.264–270 The favorable wind and eighteenth-day sighting reuse Book 5 voyage lines while redirecting them into first-person testimony. Line 7.266 matches 5.268, and 7.268 matches 5.279. In Book 5 the narrator records Calypso's provision and Odysseus' landfall chronology; here Odysseus presents those same anchors to Arete before adding the misery he now knows followed. Recurrence preserves sequence while retrospective position changes expectation.
Odysseus recounts the storm, landfall, and Nausicaa’s aid 7.271–297
271πολλῇ, τήν μοι ἐπῶρσε Ποσειδάων ἐνοσίχθων,
ὅς μοι ἐφορμήσας ἀνέμους κατέδησε κέλευθον,
ὤρινεν δὲ θάλασσαν ἀθέσφατον, οὐδέ τι κῦμα
εἴα ἐπὶ σχεδίης ἁδινὰ στενάχοντα φέρεσθαι.
275τὴν μὲν ἔπειτα θύελλα διεσκέδασʼ· αὐτὰρ ἐγώ γε
νηχόμενος τόδε λαῖτμα διέτμαγον, ὄφρα με γαίῃ
ὑμετέρῃ ἐπέλασσε φέρων ἄνεμός τε καὶ ὕδωρ.
ἔνθα κέ μʼ ἐκβαίνοντα βιήσατο κῦμʼ ἐπὶ χέρσου,
πέτρῃς πρὸς μεγάλῃσι βαλὸν καὶ ἀτερπέι χώρῳ·
280ἀλλʼ ἀναχασσάμενος νῆχον πάλιν, ἧος ἐπῆλθον
ἐς ποταμόν, τῇ δή μοι ἐείσατο χῶρος ἄριστος,
λεῖος πετράων, καὶ ἐπὶ σκέπας ἦν ἀνέμοιο.
ἐκ δʼ ἔπεσον θυμηγερέων, ἐπὶ δʼ ἀμβροσίη νὺξ
ἤλυθʼ. ἐγὼ δʼ ἀπάνευθε διιπετέος ποταμοῖο
285ἐκβὰς ἐν θάμνοισι κατέδραθον, ἀμφὶ δὲ φύλλα
ἠφυσάμην· ὕπνον δὲ θεὸς κατʼ ἀπείρονα χεῦεν.
ἔνθα μὲν ἐν φύλλοισι φίλον τετιημένος ἦτορ
εὗδον παννύχιος καὶ ἐπʼ ἠῶ καὶ μέσον ἦμαρ.
δείλετό τʼ ἠέλιος καί με γλυκὺς ὕπνος ἀνῆκεν.
290ἀμφιπόλους δʼ ἐπὶ θινὶ τεῆς ἐνόησα θυγατρὸς
παιζούσας, ἐν δʼ αὐτὴ ἔην ἐικυῖα θεῇσι·
τὴν ἱκέτευσʼ· ἡ δʼ οὔ τι νοήματος ἤμβροτεν ἐσθλοῦ,
ὡς οὐκ ἂν ἔλποιο νεώτερον ἀντιάσαντα
ἐρξέμεν· αἰεὶ γάρ τε νεώτεροι ἀφραδέουσιν.
295ἥ μοι σῖτον ἔδωκεν ἅλις ἠδʼ αἴθοπα οἶνον
καὶ λοῦσʼ ἐν ποταμῷ καί μοι τάδε εἵματʼ ἔδωκε.
ταῦτά τοι ἀχνύμενός περ ἀληθείην κατέλεξα.
271which Poseidon, shaker of the earth, raised against me.
He drove the winds upon me and barred my way,
stirring the sea to an unspeakable fury; no wave
would let me ride my raft, though I groaned without pause.
275Then the storm scattered it, while I
swam across this gulf until wind and water
carried me close to your land.
As I came ashore, a wave would have overpowered me on the coast,
flinging me against the great rocks in a joyless place.
280But I drew back and swam again until I came
to a river, where the place seemed best to me—
clear of rocks and sheltered from the wind.
I came out, gathering breath, and immortal night
fell. Leaving the heaven-fed river,
285I lay down in the bushes and heaped leaves around me.
A god poured boundless sleep over me.
There among the leaves, my heart burdened with care,
I slept all night, through morning, and into midday.
The sun was sinking when sweet sleep released me.
290I saw your daughter's attendants playing on the shore,
and among them she was like the goddesses.
I appealed to her, and she showed unfailing good sense,
beyond what you might expect on meeting someone younger;
for the young are always prone to thoughtlessness.
295She gave me abundant food and glowing wine,
had me bathe in the river, and gave me these clothes.
Though grieved, I have told you the truth of it.”
Commentary
The retrospective continues with Poseidon's storm, raft loss, swimming, a dangerous shore, the river mouth, leaf sleep, and Nausicaa's assistance. Odysseus omits Ino's veil and Athena's wind-management from this compressed account, while assigning his arrival near land to wind and water. He praises Nausicaa's judgment, yet his summary of bathing and clothing condenses the more distributed actions and negotiations of Book 6.
7.271–282 Odysseus compresses the storm and coast into Poseidon's hostility, raft loss, swimming, and his own search for a safer river. The speech names Poseidon, winds, sea, scattered raft, swimming, rocks, retreat, and a river mouth. It omits Ino's veil and Athena's management of the winds, and says wind and water drove him toward land. The omissions alter emphasis without necessarily denying interventions already narrated to the audience.
7.282 The rock-free, wind-sheltered river description exactly repeats Book 5's narrator line at 5.443. A narrator-level evaluation during landfall becomes Odysseus' first-person explanation to Arete. The exact line anchors his retrospective in the earlier scene while also showing how narrative language can move into a character's report.
7.290–297 Odysseus praises Nausicaa's judgment while compressing the distributed care and negotiated bathing of Book 6. He contrasts her good sense with a general claim about younger people, then credits her with food, wine, bathing, and clothes. The praise serves his answer to Arete and protects her daughter, but the audience knows attendants carried out tasks and Odysseus requested distance for washing. Speaker-level compression should not replace the fuller narrated sequence.
Odysseus defends Nausicaa’s judgment 7.298–307
298τὸν δʼ αὖτʼ Ἀλκίνοος ἀπαμείβετο φώνησέν τε·
ξεῖνʼ, ἦ τοι μὲν τοῦτο γʼ ἐναίσιμον οὐκ ἐνόησε
300παῖς ἐμή, οὕνεκά σʼ οὔ τι μετʼ ἀμφιπόλοισι γυναιξὶν
ἦγεν ἐς ἡμέτερον, σὺ δʼ ἄρα πρώτην ἱκέτευσας.
τὸν δʼ ἀπαμειβόμενος προσέφη πολύμητις Ὀδυσσεύς·
ἥρως, μή τοι τοὔνεκʼ ἀμύμονα νείκεε κούρην·
ἡ μὲν γάρ μʼ ἐκέλευε σὺν ἀμφιπόλοισιν ἕπεσθαι,
305ἀλλʼ ἐγὼ οὐκ ἔθελον δείσας αἰσχυνόμενός τε,
μή πως καὶ σοὶ θυμὸς ἐπισκύσσαιτο ἰδόντι·
δύσζηλοι γάρ τʼ εἰμὲν ἐπὶ χθονὶ φῦλʼ ἀνθρώπων.
298Alcinous answered him:
“Stranger, in this one matter my daughter did not judge fittingly,
300because she did not bring you here with her serving women,
though she was the first person to whom you appealed.”
Resourceful Odysseus answered him:
“Hero, do not rebuke the blameless maiden on that account.
She did tell me to follow with her serving women,
305but I was unwilling, afraid and ashamed,
in case your own heart might grow angry at the sight.
We human beings on earth are quick to suspicion.”
Commentary
Alcinous criticizes Nausicaa for not bringing the suppliant with her attendants. Odysseus immediately transfers the decision to himself: she instructed him correctly, but fear, shame, and expectation of human suspicion made him refuse. His answer preserves the reputation logic of Book 6 while shielding Nausicaa from her father's rebuke.
7.298–307 Odysseus defends Nausicaa by assuming responsibility for the separate approach through fear, shame, and anticipated suspicion. Alcinous treats the unaccompanied arrival as his daughter's error. Odysseus says she did instruct him to follow but he refused, then explains that human beings are quick to suspicion. The answer protects her prudence and preserves Book 6's reputation logic without making fear or shame a universal legal rule.
Alcinous offers marriage but guarantees a willing escort 7.308–333
308τὸν δʼ αὖτʼ Ἀλκίνοος ἀπαμείβετο φώνησέν τε·
ξεῖνʼ, οὔ μοι τοιοῦτον ἐνὶ στήθεσσι φίλον κῆρ
310μαψιδίως κεχολῶσθαι· ἀμείνω δʼ αἴσιμα πάντα.
αἲ γάρ, Ζεῦ τε πάτερ καὶ Ἀθηναίη καὶ Ἄπολλον,
τοῖος ἐὼν οἷός ἐσσι, τά τε φρονέων ἅ τʼ ἐγώ περ,
παῖδά τʼ ἐμὴν ἐχέμεν καὶ ἐμὸς γαμβρὸς καλέεσθαι
αὖθι μένων· οἶκον δέ κʼ ἐγὼ καὶ κτήματα δοίην,
315εἴ κʼ ἐθέλων γε μένοις· ἀέκοντα δέ σʼ οὔ τις ἐρύξει
Φαιήκων· μὴ τοῦτο φίλον Διὶ πατρὶ γένοιτο.
πομπὴν δʼ ἐς τόδʼ ἐγὼ τεκμαίρομαι, ὄφρʼ ἐὺ εἰδῇς,
αὔριον ἔς· τῆμος δὲ σὺ μὲν δεδμημένος ὕπνῳ
λέξεαι, οἱ δʼ ἐλόωσι γαλήνην, ὄφρʼ ἂν ἵκηαι
320πατρίδα σὴν καὶ δῶμα, καὶ εἴ πού τοι φίλον ἐστίν,
εἴ περ καὶ μάλα πολλὸν ἑκαστέρω ἔστʼ Εὐβοίης,
τήν περ τηλοτάτω φάσʼ ἔμμεναι, οἵ μιν ἴδοντο
λαῶν ἡμετέρων, ὅτε τε ξανθὸν Ῥαδάμανθυν
ἦγον ἐποψόμενον Τιτυὸν Γαιήιον υἱόν.
325καὶ μὲν οἱ ἔνθʼ ἦλθον καὶ ἄτερ καμάτοιο τέλεσσαν
ἤματι τῷ αὐτῷ καὶ ἀπήνυσαν οἴκαδʼ ὀπίσσω.
εἰδήσεις δὲ καὶ αὐτὸς ἐνὶ φρεσὶν ὅσσον ἄρισται
νῆες ἐμαὶ καὶ κοῦροι ἀναρρίπτειν ἅλα πηδῷ.
ὣς φάτο, γήθησεν δὲ πολύτλας δῖος Ὀδυσσεύς,
330εὐχόμενος δʼ ἄρα εἶπεν, ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·
Ζεῦ πάτερ, αἴθʼ ὅσα εἶπε τελευτήσειεν ἅπαντα
Ἀλκίνοος· τοῦ μέν κεν ἐπὶ ζείδωρον ἄρουραν
ἄσβεστον κλέος εἴη, ἐγὼ δέ κε πατρίδʼ ἱκοίμην.
308Alcinous answered him:
“Stranger, the heart in my chest is not such
310as to grow angry without cause. What is fitting is always better.
If only—Father Zeus, Athena, and Apollo—
being the man you are and thinking as I do,
you would marry my daughter and be called my son-in-law,
remaining here! I would give you a house and possessions,
315if you chose to stay. But no Phaeacian will detain you
against your will; may such a thing never please Father Zeus.
I set the time of your escort so that you may know it clearly:
tomorrow. Then, overcome by sleep, you will
lie at rest while they row over the calm sea, until you reach
320your native land and house, or whatever place is dear to you,
even if it lies far beyond Euboea,
which those among our people who have seen it say is the farthest land,
when they carried fair-haired Rhadamanthus
to visit Tityus, son of Earth.
325They reached that place, accomplished their purpose without toil
that same day, then made their way home again.
You will learn for yourself how far my ships surpass all others,
and how my young men can fling up the sea with their oar blades.”
So he spoke, and much-enduring godlike Odysseus rejoiced.
330He prayed aloud and said:
“Father Zeus, may Alcinous bring to fulfillment
everything he has said. Then his fame would be unquenchable
across the grain-giving earth, and I would reach my native land.”
Commentary
Alcinous answers Odysseus' tact by wishing that such a man might willingly remain, marry Nausicaa, and receive house and property. He then rejects involuntary detention and fixes escort for the next day. The Euboea and Rhadamanthus story serves as a Phaeacian benchmark for distance and speed inside the king's boast, culminating in ships and rowers that throw up the sea.
7.308–316 Alcinous makes marriage, property, and residence conditional on Odysseus' willingness and explicitly rejects detention. The wish imagines a like-minded son-in-law and offers house and possessions only if the stranger chooses to remain. The next clause denies that any Phaeacian will hold him unwillingly and invokes Zeus against such action. The scene answers Calypso's detention by making consent grammatically and ethically explicit.
7.311 Alcinous' invocation of Zeus, Athena, and Apollo exactly repeats Menelaus' wish formula at 4.341. Menelaus uses the triad while wishing for Odysseus' return against the suitors; Alcinous uses it while wishing the unknown guest might become his son-in-law. Exact invocation supports two prospective household reconfigurations, one violent restoration and one voluntary incorporation.
7.317–328 Euboea functions as the Phaeacians' reported benchmark of remoteness inside Alcinous' escort boast. The king cites sailors who saw Euboea during the Rhadamanthus voyage and calls it farthest before claiming a same-day return without fatigue. This is internal social measurement and self-presentation, not an objective map limit or externally verified itinerary.
7.317–328 The escort boast accelerates from fixed departure time through calm rowing to the final image of oars throwing up sea. Tomorrow anchors the promise; sleep transfers effort from passenger to rowers; Euboea expands distance; same-day completion cancels fatigue; and the closing ship-and-youth pair culminates in forceful water movement. The cadence supports boastful acceleration without supplying exhaustive scansion.
7.329–333 Odysseus' prayer links Alcinous' fulfillment to imperishable κλέος and his own return rather than treating fame as an isolated heroic possession. He asks Zeus to bring every promise to completion, then assigns enduring renown to Alcinous across the life-giving earth while asking homecoming for himself. Fame here would arise from successful hospitality and conveyance, but both clauses remain wishes, not accomplished facts.
Arete orders a bed and the household sleeps 7.334–347
334ὣς οἱ μὲν τοιαῦτα πρὸς ἀλλήλους ἀγόρευον·
335κέκλετο δʼ Ἀρήτη λευκώλενος ἀμφιπόλοισιν
δέμνιʼ ὑπʼ αἰθούσῃ θέμεναι καὶ ῥήγεα καλὰ
πορφύρεʼ ἐμβαλέειν, στορέσαι τʼ ἐφύπερθε τάπητας
χλαίνας τʼ ἐνθέμεναι οὔλας καθύπερθεν ἕσασθαι.
αἱ δʼ ἴσαν ἐκ μεγάροιο δάος μετὰ χερσὶν ἔχουσαι·
340αὐτὰρ ἐπεὶ στόρεσαν πυκινὸν λέχος ἐγκονέουσαι,
ὤτρυνον δʼ Ὀδυσῆα παριστάμεναι ἐπέεσσιν·
ὄρσο κέων, ὦ ξεῖνε· πεποίηται δέ τοι εὐνή.
ὣς φάν, τῷ δʼ ἀσπαστὸν ἐείσατο κοιμηθῆναι.
ὣς ὁ μὲν ἔνθα καθεῦδε πολύτλας δῖος Ὀδυσσεὺς
345τρητοῖς ἐν λεχέεσσιν ὑπʼ αἰθούσῃ ἐριδούπῳ·
Ἀλκίνοος δʼ ἄρα λέκτο μυχῷ δόμου ὑψηλοῖο,
πὰρ δὲ γυνὴ δέσποινα λέχος πόρσυνε καὶ εὐνήν.
334So they spoke these things with one another.
335White-armed Arete told her attendants
to set a bed under the portico, spread fine
purple blankets upon it, lay rugs over them,
and place fleecy cloaks on top for him to cover himself.
They left the hall carrying a torch in their hands.
340When they had hurriedly made the sturdy bed,
they stood by Odysseus and urged him with words:
“Rise and go to bed, stranger. Your resting place is ready.”
So they spoke, and the thought of sleep seemed welcome to him.
There much-enduring godlike Odysseus slept
345on a corded bed beneath the echoing portico,
while Alcinous lay down in the inner room of the high house,
and beside him his lady wife prepared the bed and bedding.
Commentary
Arete converts the escort promise into immediate household care by ordering layered bedding beneath the portico. Attendants carry light, prepare the bed, and summon Odysseus to welcome sleep. The closing arrangement places the guest outside the inner room while Alcinous and Arete retire together, ending the book with formulaic rest but not yet identity, public reception, or departure.
7.334–345 The bedding and sleep close deliberately recombine exact or near-exact lines from the Spartan, Scherian, and Pylian lodging scenes. Lines 7.336-339 repeat 4.297-300 with a small conjunction variation; 7.344 matches 6.1; and 7.345 matches 3.399. The recurrent bed under the portico joins Telemachus' hosted travels to Odysseus' new reception, while Arete's order gives the Book 7 close its local household agent.
7.334–347 Arete closes the book by turning royal speech into a prepared resting place and spatially ordering guest, attendants, and ruling couple. Her command mobilizes attendants, torch, layered bedding, and direct invitation to sleep. Odysseus rests beneath the portico; Alcinous and Arete withdraw to the inner room together. The arrangement completes immediate reception while leaving identity, public feast, games, and escort for later books.