After Athena reveals herself to Odysseus when he has arrived in Ithaka, he takes a moment to imply that she wasn’t very helpful during a period of his life. Oh, and he questions whether or not she’s just messing with him about the whole Ithaka thing. A scholiast takes issue with the authenticity of the passage. Modern editions retain it.
“But after we sacked Priam’s high city
And went in our ships, a god scattered the Achaians,
And I no longer saw you, daughter of Zeus, I did not notice
You coming aboard my ship so you might ward some pain from me.
But always as I wandered I kept an expectant heart
That the gods would release me from evil—
Until that day when in the rich land of the Phaeacian people
You encouraged me with words and led me into the city yourself.
Now I beg you by your father—for I do not think
I have come to beautiful Ithaca, but I have turned up
In some other land. I think you are mocking me
When you say this so you might deceive my mind.”
αὐτὰρ ἐπεὶ Πριάμοιο πόλιν διεπέρσαμεν αἰπήν,
βῆμεν δ’ ἐν νήεσσι, θεὸς δ’ ἐκέδασσεν ᾿Αχαιούς,
οὔ σ’ ἔτ’ ἔπειτα ἴδον, κούρη Διός, οὐδ’ ἐνόησα
νηὸς ἐμῆς ἐπιβᾶσαν, ὅπως τί μοι ἄλγος ἀλάλκοις.
ἀλλ’ αἰεὶ φρεσὶν ᾗσιν ἔχων δεδαϊγμένον ἦτορ
ἠλώμην, εἷός με θεοὶ κακότητος ἔλυσαν·
πρίν γ’ ὅτε Φαιήκων ἀνδρῶν ἐν πίονι δήμῳ
θάρσυνάς τ’ ἐπέεσσι καὶ ἐς πόλιν ἤγαγες αὐτή.
νῦν δέ σε πρὸς πατρὸς γουνάζομαι· —οὐ γὰρ ὀΐω
ἥκειν εἰς ᾿Ιθάκην εὐδείελον, ἀλλά τιν’ ἄλλην
γαῖαν ἀναστρέφομαι· σὲ δὲ κερτομέουσαν ὀΐω
ταῦτ’ ἀγορευέμεναι, ἵν’ ἐμὰς φρένας ἠπεροπεύῃς· —
εἰπέ μοι εἰ ἐτεόν γε φίλην ἐς πατρίδ’ ἱκάνω.”
Schol. HQ ad Od. 13. 320-323
“These lines are inauthentic. First, instead of “my thoughts” it has “his thoughts”, which is third person and the poet always pays attention to the difference in these things. The second problem is that [Odysseus] attributes his rescue to the gods when Athena is present. The third and fourth are because he did not know that the goddess appeared to him among the Phaeacians and that she has not encouraged him, but rather the opposite.”
ἀλλ’ αἰεὶ φρεσὶν ᾗσιν ἔχων] νοθεύονται δ′ στίχοι. ὁ μὲν πρῶτος ὅτι ἀντὶ τοῦ ἐμῇσιν ἔχει τὸ ᾗσιν, ὅπερ ἐστὶ τρίτου προσώπου, τηροῦντος ἀεὶ τοῦ ποιητοῦ τὴν ἐν τούτοις διαφοράν· ὁ δεύτερος ὅτι ᾿Αθηνᾶς παρούσης θεοῖς ἀνατίθησι τὴν σωτηρίαν· ὁ δὲ τρίτος καὶ τέταρτος ὅτι οὐκ ἐγίνωσκεν ὡς ἡ φανεῖσα αὐτῷ παρὰ Φαίαξι θεὰ ἦν, ὅτι οὐκ ἐθάρσυνεν, ἀλλὰ τοὐναντίον