The Siren Vase — Odysseus bound to the mast; Attic red-figure, c. 480 BC, British Museum
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Odyssey 1.260 · Book 1, lines 260–264

The errand at Ephyra — a guest-friend's poison

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ᾤχετο γὰρ καὶ κεῖσε θοῆς ἐπὶ νηὸς Ὀδυσσεὺς φάρμακον ἀνδροφόνον διζήμενος, ὄφρα οἱ εἴη ἰοὺς χρίεσθαι χαλκήρεας;· ἀλλʼ ὁ μὲν οὔ οἱ δῶκεν, ἐπεί ῥα θεοὺς νεμεσίζετο αἰὲν ἐόντας, ἀλλὰ πατήρ οἱ δῶκεν ἐμός;· φιλέεσκε γὰρ αἰνῶς—

For Odysseus had gone there too, on a swift ship, seeking a man-slaying drug, so that he might have it to anoint his bronze-tipped arrows; but that man would not give it to him, since he stood in awe of the gods who are forever — yet my own father gave it to him, for he loved him dearly —

Word by word

ᾤχετοṓichetofor [he] had goneγὰρgàr(for)καὶkaìalsoκεῖσεkeîsethereθοῆςthoêson a swiftἐπὶepì(on)νηὸςnēòsshipὈδυσσεὺςOdysseùsOdysseus,φάρμακονphármakona drugἀνδροφόνονandrophónonman-slayingδιζήμενοςdizḗmenosseeking,,ὄφραóphraso thatοἱhoifor himεἴηeíēthere might beἰοὺςioùs[his] arrowsχρίεσθαιchríesthaito anointχαλκήρεαςchalkḗreasbronze-tipped;·ἀλλʼall’buthothat manμὲνmèn(indeed)οὔnotοἱhoito himδῶκενdôkengave [it],,ἐπείepeísinceῥαrha(you see)θεοὺςtheoùsthe godsνεμεσίζετοnemesízetohe stood in awe ofαἰὲνaiènforeverἐόνταςeóntaswho are,,ἀλλὰallàbutπατήρpatḗrmy fatherοἱhoito himδῶκενdôkengave [it]ἐμόςemós(my);·φιλέεσκεphiléeskefor he loved [him]γὰρgàr(for)αἰνῶςainôsterribly—

The setting

Athena, as Mentes, explains the memory: Odysseus had sailed to Ephyra seeking arrow-poison. Ilus, fearing the gods, refused him; the speaker's own father supplied it, out of love. A parenthesis on an old friendship.

A note on this passage

A memory folded into the wish. As ‘Mentes,’ Athena recalls the young Odysseus who once sailed to Ephyra after arrow-poison. Ilus, fearing the gods' displeasure, refused him the man-slaying drug; the speaker's own father gave it instead, for love of him.

The story is also a credential. ‘Mentes’ is claiming the oldest kind of tie — ξενία, the guest-friendship his father and Odysseus shared, handed down like an heirloom. It is exactly what lets a stranger sit in this hall and be believed: the bond the suitors are busy trampling. Athena builds her false self out of the sacred thing the poem is about. And a moral marker is dropped in passing — even a poison-seller can be god-fearing, νεμεσίζετο; the suitors, feasting, are not.

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