bulls to each. Then they tasted[1] the entrails, and burnt the thighs for the god. But they came ashore straight, and having lifted up the sails of the equal[2] ship furled [them], and moored it; and they themselves disembarked. Telemachus then disembarked from the ship: but Minerva led the way: the blue-eyed goddess Minerva first addressed him:
"Telemachus, no longer hast thou need of modesty, not even a little; for on that account hast thou sailed over the sea, that thou mayest inquire about thy father, where the earth conceals him, and what fate he has drawn on himself. But come now, go straight to horse-taming Nestor; let us see[3] what counsel he has concealed in his breast. But beseech him to tell thee what is true: but he will not speak a falsehood; for he is very prudent."
Prudent Telemachus then addressed her in turn: "Mentor, how shall I approach, how shall I salute him? I am not at all experienced in prudent discourse; besides there is diffidence[4] for a young man to question an older."
But him the blue-eyed goddess Minerva again addressed: "Telemachus, thou wilt thyself perceive some things in thine own mind, and the deity[5] will suggest others: for I do not think that thou wast born or nourished against the will of the gods."
Thus having spoken, Pallas Minerva quickly led the way. And he went immediately after the steps of the deity; and they came to the assembly and seats of the Pylians. There sat Nestor with his sons; and around were his companions preparing the feast, roasting flesh, and fixing other things on spits. They then, when they saw the strangers, all came together, and in salutation took them by the hand, and bade them sit down. Pisistratus, son of Nestor, first coming
- ↑ πάσσομαι in the active form signifies to sprinkle, in the middle, to eat or taste.
- ↑ Carrying equal weight on both sides.
- ↑ Εἴδομεν is put for the infinitive.
- ↑ αἰδὼς is rendered by Loewe, "sensus pudoris." Translate more freely, "there is a sense of diffidence in a young man addressing an elder."
- ↑ Whatever Maximus Tyrius, Diss. xxvi., may say, we must remember that δαίμων only came to mean a guardian spirit in the writings found after the time of Homer. See Rudolf on Ocellus Lucan. iii. § 3, who has carefully discussed the subject, observing, "antiquissimis temporibus δαίμων nihil aliud erat, quam Deus."
