The dead: Tiresias' prophecy, Anticleia, the heroines, Agamemnon, Achilles, Ajax.
1And when we had come down to the ship and the sea,
first of all we hauled the ship down to the bright salt water,
and set the mast and the sails in the black ship,
and took the sheep and put them aboard, and ourselves
5went aboard grieving, letting the big tears fall.
And for us, behind the dark-blue-prowed ship,
a following wind that filled the sail, a good companion,
was sent by Circe of the lovely braids, dread goddess with a mortal's voice.
So when we had seen to the tackle through the ship,
10we sat, and the wind and the steersman held her on course.
All day long her sail was stretched as she crossed the water;
and the sun went down, and all the ways grew dark.1
She came to the limits of deep-flowing Ocean.
There is the land and city of the Cimmerian men,2
15shrouded in mist and cloud: never does the shining
sun look down on them with his rays,
not when he climbs toward the starry heaven,
not when he turns back from heaven to earth,
but deadly night is stretched over wretched mortals.
20Coming there we beached the ship, and took out the sheep,
and walked along the stream of Ocean
until we came to the place that Circe had appointed.
There Perimedes and Eurylochus held the victims,3
and I drew the sharp sword from beside my thigh
25and dug a pit about a cubit's measure this way and that,
and around it I poured a drink-offering to all the dead —
first with milk and honey mingled, then with sweet wine,
the third time with water; and I sprinkled white barley over it.
And I entreated, over and over, the strengthless heads of the dead:
30vowing that, come to Ithaca, I would offer in my halls
a barren heifer, my best, and heap the pyre with good things;
and to Tiresias, apart, alone, I would sacrifice a ram
all black, the one that stands out from all our flocks.
And when with vows and prayers I had entreated them,
35the tribes of the dead, I took the sheep and cut their throats
over the pit, and the dark-clouded blood ran; and they gathered,
the souls of the dead who are gone, up out of Erebus:4
brides, and unwed youths, and old men worn by long suffering,
and tender girls with the fresh grief on their hearts,
40and many men gashed by the bronze-tipped spears,
men killed in war, in armor caked with their blood.
In crowds from every side they came flocking about the pit
with a sound that had no earthly likeness; and the pale terror took me.
Then I roused my companions, and commanded them
45to flay the sheep that lay there slaughtered by the pitiless bronze,
and burn them, and pray to the gods —
to mighty Hades and dread Persephone;
and I myself, drawing the sharp sword from beside my thigh,
sat there, and would not let the strengthless heads of the dead
50come near the blood before I had questioned Tiresias.
First came the soul of my companion Elpenor,5
for he was not yet buried under the wide-wayed earth:
we had left his body behind in Circe's hall,
unwept and unburied, since another task was driving us.
55I wept to see him, and my heart pitied him,
and lifting my voice I spoke winged words to him:
'Elpenor — how did you come here, under the misty dark?
You have outstripped me — on foot, and I in my black ship.'6
So I spoke, and he groaned aloud, and answered:
60'Zeus-born son of Laertes, Odysseus of the many devices,
the evil doom of a god blinded me — that, and wine past measure.7
Lying down to sleep in Circe's hall, I never thought
to come back down again by the long ladder;
I fell headlong from the roof, and my neck
65snapped from the spine; and my soul came down to Hades.
Now I beg you — by those left behind, those not here beside us:
by your wife; by your father, who reared you when you were small;
by Telemachus, whom you left an only child in your halls.
For I know that when you go from here, from the house of Hades,
70you will put in again with your well-made ship at the island of Aeaea:
there, my lord, I charge you: remember me.
Do not go on and leave me behind you unwept, unburied,8
turning away — lest I become a cause of gods' wrath against you —
but burn me with all the armor that is mine,
75and heap me a mound on the shore of the gray salt sea:
an unlucky man's marker, for men to come to learn of.
Accomplish this for me — and fix upon the mound the oar9
I rowed with when I lived, when I was among my companions.'
So he spoke, and I answered him and said:
80'All this, poor luckless man, I will accomplish and do.'
So the two of us sat trading grim words,
I on one side, holding my sword over the blood,
and across from me the phantom of my companion, talking on.
Then came the soul of my dead mother,10
85Anticleia, daughter of great-hearted Autolycus,
whom I had left alive when I went to holy Ilium.
I wept to see her, and my heart pitied her;
but even so, for all my thick grief, I would not let her
come near the blood before I had questioned Tiresias.
90Then came the soul of Theban Tiresias,
holding a golden scepter; and he knew me, and spoke:11
'Zeus-born son of Laertes, Odysseus of the many devices —
what now, unlucky man? Why have you left the light of the sun
and come to see the dead, and this place without joy?
95Draw back from the pit; hold off your sharp sword,
so that I may drink of the blood, and tell you the unerring truth.'
So he spoke, and I stepped back, and drove the silver-studded sword
home in its sheath. And when he had drunk the dark blood,
then at last the blameless seer addressed me:
100'It is honey-sweet homecoming you seek, shining Odysseus,
and a god will make it grim for you. For I do not think
the shaker of earth will fail to see you — the grudge is set in his heart,
raging because you blinded his dear son.
Yet even so, though you suffer evils, you may still come home,
105if you are willing to hold hard your own heart and your companions',
from the hour when you first bring your well-made ship
in to the island Thrinacia, escaping the violet sea,
and find at pasture there the cattle and the strong flocks
of Helios, who sees all things and hears all things.12
110If you leave them unharmed, and keep your mind on homecoming,
then you may yet reach Ithaca, though you suffer evils.
But if you harm them, then I foretell destruction
for ship and companions; and even if you yourself escape,
late you will come, and in evil case, all companions lost,13
115on another man's ship; and you will find trouble in your house —
overweening men, who eat away your living,
courting your godlike wife and offering bride-gifts.
Yet, truly, you will come and repay their violence.
And when you have killed the suitors in your halls,
120whether by guile or in the open, with the sharp bronze,
then go on a journey, taking a well-shaped oar,14
until you come to men who know nothing of the sea,
men who eat no food that is mixed with salt,
who know nothing of red-cheeked ships,
125nothing of well-shaped oars, which are wings for ships.
And I will tell you a sign, unmistakable: it will not escape you.
When another traveler, meeting you on the road,
says you carry a winnowing-fan on your shining shoulder,15
then and there fix the well-shaped oar in the earth
130and offer fine victims to the lord Poseidon —
a ram, a bull, and a boar that has mounted sows —
and turn away home, and offer holy hecatombs
to the deathless gods who hold wide heaven,
to all of them, each in order. And death will come to you
135from the sea, so gentle a death, and take you16
worn down under sleek old age; and around you the peoples
will be prosperous. This I tell you is unerring truth.'
So he spoke, and I answered him and said:
'Tiresias — all that, no doubt, the gods themselves have spun.17
140But come, tell me this, and tell it to me truly.
I see here the soul of my dead mother:
she sits in silence near the blood, and cannot bring herself
to look her own son in the face, or speak to him.
Tell me, lord: how may she know me for the man I am?'
145So I spoke, and he answered me at once:
'An easy word I will tell you, and set it in your mind.
Whomever of the dead who are gone you allow
to come near the blood, that one will speak you truth;
whomever you begrudge it, that one will draw back and go.'
150So speaking, the soul of the lord Tiresias went back
into the house of Hades, when he had told out the decrees of fate.
But I stayed rooted where I was until my mother
came and drank the dark-clouded blood. And at once she knew me,
and wailing she spoke winged words to me:
155'My child — how did you come here, under the misty dark,
alive? Hard it is for the living to look on all this:
for between lie great rivers, and terrible waters —
Ocean first of all, which there is no crossing on foot,
never, unless a man has a well-made ship.
160Are you only now come wandering here from Troy —
after all this time — with ship and companions? Have you not yet
been to Ithaca — not seen your wife in your own halls?'
So she spoke, and I answered her and said:
'Mother, need brought me down to Hades:
165to consult the soul of Theban Tiresias.
For not yet have I come near Achaea — not yet
set foot on our own land; I have wandered without pause, in misery,
since the day I first followed noble Agamemnon
toward Ilium of the fine horses, to fight the Trojans.
170But come, tell me this, and tell it to me truly:
what doom of death, that lays men low, mastered you?18
A long illness? Or did Artemis the arrow-pourer
come with her gentle arrows, and kill you?
And tell me of my father, and the son I left behind:
175does my honor still rest safe with them, or does some other
man hold it now — do they say I will come home no more?
And tell me the mind and purpose of my wedded wife:
does she stay by the boy and keep all things safe?
Or has the best man of the Achaeans married her already?'
180So I spoke, and at once my honored mother answered:
'Oh yes — she stays, and more: with an enduring heart19
she is there in your halls; and always in misery
her nights waste away, and her days, in tears.
Your fine honor no man holds yet: at his ease
185Telemachus farms the estates unchallenged, and feasts
at the equal banquets it is fitting a lawgiving man should tend:
for all men issue him the summons. But your father stays out there
on the farm, and never comes down to the city. Bedding
he has none — no bedstead, no cloaks, no shining blankets:
190through the winter he sleeps where the slaves do, in the house,
in the ashes by the fire, and puts poor clothing on his skin;
but when summer comes, and the heavy autumn,
then anywhere along the rise of his vineyard plot
a bed of fallen leaves is thrown on the ground for him,
195and there he lies grieving, and the sorrow grows great in his heart,
aching for your homecoming; and hard old age comes on him.20
And so it was with me: so I too died and met my doom.
Not in the halls did the keen-eyed arrow-pourer
come with her gentle arrows and kill me;
200no illness fell upon me, of the kind that most often
draws the life from the limbs in hateful wasting:
no — it was longing for you, your counsels, shining Odysseus,
your gentle-heartedness, that robbed me of honey-sweet life.'21
So she spoke; and I, my mind stirred, longed
205to take the soul of my dead mother in my arms.
Three times I started toward her, and my heart bade me hold her;22
three times, out of my hands, like a shadow or a dream
she flew. And the grief grew sharper in my heart each time,
and lifting my voice I spoke winged words to her:
210'Mother — why will you not stay for me, when I long to hold you,
so that even here in Hades, throwing our arms around each other,
the two of us might take our fill of icy mourning?
Or is this a phantom queenly Persephone
has sent me, so that I may weep and groan the more?'
215So I spoke, and at once my honored mother answered:
'Ah me, my child, luckless beyond all mortal men —
in no way does Persephone, the daughter of Zeus, deceive you:
this is the settled way of mortals, when one dies.23
The sinews no longer hold the flesh and bones together:
220all that, the strong fury of the blazing fire
breaks down, as soon as the life has left the white bones,
and the soul flits away like a dream, and hovers.
But press on toward the light, as fast as you can. And mark
all these things — to tell them to your wife hereafter.'24
225So the two of us traded words. And then the women
came — for queenly Persephone sent them on —25
all who had been the wives and daughters of the great.
They came flocking in crowds around the dark blood,
and I considered how I might question each in turn.
230And this, as I turned it over, seemed to me the best plan:
drawing the long-edged sword from beside my thick thigh,
I would not let them drink the dark blood all together.
So they came up one by one, in file, and each declared
her lineage; and I questioned them all.
235There the first I saw was Tyro, born of a noble father,26
who said she was the child of blameless Salmoneus,
and called herself the wife of Cretheus, Aeolus' son.
She fell in love with a river — divine Enipeus,
far the most beautiful of rivers flowing on the earth —
240and she would haunt Enipeus' beautiful streams.
And the earth-holder, the shaker of earth, took the river's likeness
and lay beside her at the mouths of the eddying water;
and a dark-gleaming wave stood up around them, mountain-high,
arched over, and hid the god and the mortal woman.
245He loosed the girdle of her maidenhood, and poured sleep over her.
And when the god had finished the works of love,
he clamped a hand on hers, and spoke a word, and named her:
'Rejoice in this love, woman. As the year turns round
you will bear glorious children — for the beds of the immortals
250are not fruitless. Tend them, and rear them.
Now go home, and hold your peace, and name no name.
But know it: I am Poseidon, shaker of the earth.'
So speaking he plunged under the surging sea.
And she conceived, and bore Pelias and Neleus,
255who both grew to be strong servants of great Zeus;
Pelias lived in wide-dancing-grounded Iolcus,
rich in flocks, and Neleus in sandy Pylos.
And her other sons this queen among women bore to Cretheus:
Aeson, and Pheres, and Amythaon the chariot-fighter.
260After her I saw Antiope, Asopus' daughter,
who could boast she had slept in the very arms of Zeus,
and she bore two sons, Amphion and Zethus,
who first founded the seat of seven-gated Thebes27
and walled it round — for without walls they could not
265live in wide-dancing-grounded Thebes, strong though they were.
After her I saw Alcmene, Amphitryon's wife,
who bore Heracles, the lion-hearted, bold in the fight,
after she lay mingled in the arms of great Zeus;
and Megara, daughter of high-spirited Creon,
270whom Amphitryon's son held as wife — the man whose strength never wore.
And I saw the mother of Oedipus, beautiful Epicaste,28
who did a monstrous thing in the ignorance of her mind,
marrying her own son; and he, who had killed his father,
married her; and the gods made it known among men at once.
275Yet he ruled on over the Cadmeians in lovely Thebes,
suffering pains, through the gods' deadly designs;
and she went down to the house of Hades, strong warden of the gate,
fastening a noose to hang sheer from the high roof-beam,
gripped by her anguish — and left behind for him the pains
280past counting that a mother's Furies bring to pass.
And I saw Chloris, beautiful past telling, whom Neleus once
married for her beauty, bringing bride-gifts past number:
youngest daughter of Amphion, Iasus' son,
who once ruled in strength in Minyan Orchomenus.
285She was queen of Pylos, and bore him shining children:
Nestor, and Chromius, and lordly Periclymenus,
and after them she bore that wonder of mortals, strong Pero,29
whom all the neighboring men were courting; but Neleus
would give her to no man who could not drive off
290the crook-horned, broad-browed cattle of mighty Iphicles
out of Phylace — a dangerous herd. Only the blameless seer
undertook to drive them; and the hard doom of a god bound him fast,
the cruel bonds, and the herdsmen of the wild.
But when at last the months and the days were coming to fulfillment,
295as the year rolled round and the seasons came again,
then at last mighty Iphicles set him free,
when he had told out all the decrees of fate. And the design of Zeus was accomplished.
And I saw Leda, wife of Tyndareus,
who bore to Tyndareus two strong-hearted sons:
300Castor the horse-breaker, and Polydeuces good with his fists.
These two the life-giving earth holds — both of them living:30
even under the earth they have honor from Zeus,
and live turn about, one day each in turn,
and each in turn are dead. They have won honor equal to the gods'.
305After her I saw Iphimedeia, wife of Aloeus,
who could say that she had lain with Poseidon,
and she bore two sons — but short-lived they proved —
godlike Otus, and far-famed Ephialtes:31
the tallest men the grain-giving earth ever nourished,
310and far the most beautiful, after famous Orion.
At nine years old they measured nine cubits
across, and stood nine fathoms high;
and they threatened the very immortals — to carry
the din of furious war up into Olympus.
315Ossa they strained to pile on Olympus, and on Ossa
Pelion of the shivering leaves, to make heaven scalable.
And they would have accomplished it, had they reached the measure of manhood;
but the son of Zeus, whom fair-haired Leto bore, destroyed them
both, before the down had bloomed beneath their temples
320and thickened on their chins in the flower of a young beard.
And Phaedra I saw, and Procris, and beautiful Ariadne,32
the daughter of Minos the deadly-minded, whom Theseus once
carried off from Crete, making for the hill of holy
Athens — and had no joy of her: Artemis killed her first,
325on sea-ringed Dia, on the testimony of Dionysus.
And Maera I saw, and Clymene, and hateful Eriphyle,33
who took precious gold as the price of her own husband.
But all of them I could not tell through or name —
all the wives and daughters of heroes I saw there:
330the divine night would waste away first. No — it is the hour
for sleep, whether I go down to the fast ship and the crew
or stay here. My sending rests with the gods, and with you."
So he spoke; and they were all hushed in silence,34
held fast under the spell, through the shadowy halls.
335And white-armed Arete began to speak among them:
"Phaeacians — how does this man appear to you now:
his looks, his stature, the balanced mind within?
And he is my guest — though each of you shares the honor.
Do not hurry, then, to send him off, and do not cut short
340your gifts to one so needy: for many are the treasures
lying in your halls by the gods' good will."
And among them spoke the old hero Echeneus,
the man elder-born beyond the other Phaeacians:
"Friends — not wide of the mark, not short of our own thought,
345are the words of our watchful-minded queen. Heed them.
But on Alcinous here depend both word and deed."
Then Alcinous answered him in turn, and said:
"This word shall stand — so surely as I
live and rule the oar-loving Phaeacians.
350Let the guest endure it, then, for all his hunger for homecoming:
let him stay till tomorrow, until I make our whole
gift complete. His sending shall be the men's concern —
all men's, and mine above all: for mine is the power in this land.35
Then Odysseus of the many designs answered him:
355"Lord Alcinous, most renowned among all peoples,
if you bade me stay here even for a year
and readied my sending, and gave me shining gifts,
even that I would choose; and it would profit me far more36
to come to my own dear country with a fuller hand:
360so should I be more honored, and more dear, to all
the men who saw me sailing home to Ithaca."
Then Alcinous answered him in turn, and said:
"Odysseus — looking at you, we cannot liken you
to a cheat or a thief — the kind the black earth breeds37
365in such crops, scattered everywhere:
men who build lies out of what no eye could ever test.
There is a shape upon your words, and a noble mind within them,
and you have told your tale with knowledge, like a singer —38
the grim sorrows of all the Argives, and your own.
370But come, tell me this, and tell it to me truly:
did you see any of your godlike companions, who went
to Ilium with you, and met their doom there?
This night is long — marvelously long. It is not yet time
to sleep in the hall. Tell me the deeds of wonder.
375I could hold out until the shining dawn, if only you
could bear, here in the hall, to tell me your sorrows."
Then Odysseus of the many designs answered him:
"Lord Alcinous, most renowned among all peoples —
there is an hour for many tales, and an hour for sleep.
380But if you long to listen still, I would not
grudge you the telling of things more pitiful still:
the sorrows of my companions, who perished afterward —
who slipped out of the Trojans' battle-cry and its groaning
only to die on the homeward way, by an evil woman's will.39
385Now when holy Persephone had scattered
the women's souls this way and that,
there came the soul of Agamemnon, Atreus' son,
grieving; and around him others were gathered — all who
died with him in the house of Aegisthus, and met their doom.
390He knew me at once, when he had drunk the dark blood,
and he wept, shrill and loud, letting the big tears fall,
stretching his hands toward me, straining to reach me —
but there was no strength grounded in him now, no force40
such as once filled his supple limbs.
395I wept to see him, and my heart pitied him,
and lifting my voice I spoke winged words to him:
'Most glorious son of Atreus, Agamemnon, lord of men —
what doom of death, that lays men low, mastered you?
Did Poseidon master you in your ships,
400rousing the wretched blast of hard winds?
Or did hostile men cut you down on dry land
as you carved away their cattle and their fine flocks of sheep,
or fought them for their city and their women?'
So I spoke, and he answered me at once:
405'Zeus-born son of Laertes, Odysseus of the many devices:
Poseidon did not master me in my ships,
rousing the wretched blast of hard winds,
and hostile men did not cut me down on dry land.
Aegisthus built my death and my doom,
410and killed me — with my cursed wife — after calling me to his house
and feasting me: as a man cuts down an ox at the manger.41
So I died the most pitiable of deaths; and around me my other
companions were killed without pause, like white-tusked
swine slaughtered in the house of a rich and powerful man
415for a wedding, a club-feast, or a swelling banquet.42
You have stood in the killing of many men before now,
cut down singly, or in the crush of battle —
but you would have grieved at heart above all to see that sight:
how around the wine-bowl and the loaded tables
420we lay in the hall, and the whole floor steamed with blood.
And the most pitiful voice I heard was Priam's daughter's —
Cassandra's, whom Clytemnestra of the crooked counsels killed43
over my body; and I, dying, tried to raise my hands
and beat them down on the sword-blade — and she, the bitch-faced,
425turned her back: she could not bring herself, though I was going down to Hades,
to draw my eyelids shut with her hands, or close my mouth.44
So true it is that nothing is more dread, more dog-shameless, than a woman
who can set her mind on deeds like these —
the way that woman plotted her unspeakable work,
430building the murder of her own wedded husband. And I had thought
to come home welcome to my children and my slaves!
But she — that mistress of atrocity — has poured out shame
on her own head, and on all women after her,
the female kind — yes, even on the doer of good.'
435So he spoke, and I answered him and said:
'Ah, gods — how terribly has Zeus of the wide voice hated
the seed of Atreus from the beginning, and through the designs
of women: for Helen's sake we died in our thousands,
and for you Clytemnestra set her snare while you were far away.'
440So I spoke, and he answered me at once:
'Then never be gentle, you too, even to your own wife.45
Do not tell out to her the whole word that you know:
say part, and let part stay hidden.
But not for you, Odysseus, will murder come from a wife.
445Too understanding she is, too watchful the mind in her breast —
the daughter of Icarius, watchful-minded Penelope.
A young bride we left her, when we went
to the war; and a boy was at her breast,
an infant, who now, I suppose, sits numbered among men —
450the fortunate one! His dear father will see him, coming home,
and he will embrace his father: that is the right way of things.
But my wife did not let me fill even my eyes
with my own son. She killed me before that — killed the man himself.
And I will tell you another thing: lay it up in your heart.
455In secret — not in the open — bring your ship in46
to your own dear country. For there is no trusting women any more.
But come, tell me this, and tell it to me truly:
do you hear whether my son is still alive, somewhere —
in Orchomenus perhaps, or in sandy Pylos,
460or with Menelaus in wide Sparta?
For noble Orestes has not yet died on the earth.'
So he spoke, and I answered him and said:
'Son of Atreus, why ask me this? I know nothing —
whether he lives or is dead. It is evil to speak words empty as wind.'47
465So the two of us stood trading grim words,
grieving, letting the big tears fall.
And there came the soul of Achilles, Peleus' son,
and of Patroclus, and of blameless Antilochus,48
and of Ajax, who was first in beauty and in body
470of all the Danaans, after the blameless son of Peleus.
And the soul of swift-footed Aeacides knew me,
and mourning he spoke winged words to me:
'Zeus-born son of Laertes, Odysseus of the many devices —
reckless man! What deed will your mind plot now, still greater?49
475How did you dare come down to Hades, where the dead
live without wits — the phantoms of worn-out mortals?'
So he spoke, and I answered him and said:
'Achilles, son of Peleus, far the mightiest of the Achaeans —
I came for Tiresias, out of need: in hope he might tell
480some plan for reaching rugged Ithaca.
For not yet have I come near Achaea — not yet
set foot on my own land: evil is with me always. But you, Achilles —
no man before you was more blessed, and none will be after:
living, we Argives honored you like the gods,
485and now you rule in strength among the dead,
here where you are. Do not grieve at dying, then, Achilles.'
So I spoke, and he answered me at once:
'Do not talk death over sweetly to me, shining Odysseus.50
I would rather be bound to the plow-land, hired out to another —
490some man without a land-lot, without much living —
than be king over all the wasted dead.
Enough — tell me word of that proud son of mine:
did he follow to the war, to be a champion, or did he not?
And tell me of blameless Peleus, if you have heard:
495does he still hold his honor among the Myrmidon crowds,
or do they slight him now through Hellas and Phthia,
because old age has hold of him, hand and foot?
For I am no longer his defender under the rays of the sun —
no longer the man I was when in wide Troy
500I cut down the best of their host, in the Argives' defense.
Could I come, that man, even for an hour, to my father's house,51
I would make my fury and my unconquerable hands a horror
to those who do him violence and shut him from his honor.'
So he spoke, and I answered him and said:
505'Of blameless Peleus I have heard nothing.
But of your own dear son, Neoptolemus,
I will tell you the whole truth, as you ask.
I myself carried him, in my trim hollow ship,
out of Scyros to join the strong-greaved Achaeans.
510And whenever we framed our counsels around the city of Troy,
he was always first to speak, and his words never missed:
godlike Nestor and I alone outdid him.
And whenever we fought on the Trojan plain with the bronze,
he never lingered back in the mass of men or the crush,
515but ran far out in front, yielding his fury to no one,
and he cut down many men in the terrible fighting.
All of them I could not tell through or name —
all the host he killed in the Argives' defense;
but such a man was the son of Telephus he brought down with the bronze,
520the hero Eurypylus — and around him his Ceteian
companions in crowds were slain, for the sake of a woman's gifts.52
He was the handsomest man I ever saw, after noble Memnon.
And when we climbed down into the horse Epeius built —
we, the best of the Argives — and it all lay upon me,
525to throw open our close-packed ambush or to shut it,
then the other leaders and counselors of the Danaans
kept wiping tears away, and each man's legs shook under him;
but him — never once did my eyes see
his beautiful skin go pale, or catch him wiping
530a tear from his cheeks. No: he begged me, over and over,
to let him out of the horse, and kept fingering his sword-hilt
and his spear heavy with bronze, with evil in his heart for the Trojans.53
And when we had sacked the steep city of Priam,
he boarded his ship with his share and a fine prize of honor —
535unscarred: never touched by a thrown spear, never gashed
in the close work, the way it happens so often
in war. For Ares rages blind, and makes no distinctions.'
So I spoke; and the soul of swift-footed Aeacides
went away with long strides across the meadow of asphodel,54
540rejoicing that I had said his son was preeminent.
And the other souls of the dead who are gone
stood grieving, and each asked after what was dear to it.
Alone of them all, the soul of Ajax, Telamon's son,
stood apart, still raging over the victory55
545I won against him, pleading my case by the ships,
for the arms of Achilles. His honored mother set the prize,
and the sons of the Trojans judged it, and Pallas Athena.
Would to god I had never won a contest like that one:
such a head the earth closed over for those arms' sake —
550Ajax, who in beauty and in every deed of war stood first
of all the Danaans, after the blameless son of Peleus.
Him I addressed with honeyed words:
'Ajax, son of blameless Telamon — could you not, then,
even in death forget your anger at me for those cursed
555arms? The gods made them a scourge for the Argives —
such a tower fell when you fell. For you the Achaeans
grieve without ceasing, as for the very head
of Achilles, Peleus' son. And no one else
bears the blame, but Zeus: he hated the army of the Danaan
560spearmen with a terrible hatred, and laid your doom on you.
Come here, lord — come hear our word, our speech.
Master your fury; break that proud heart down.'
So I spoke. He answered me nothing. He went his way56
after the other souls, into the Erebus of the dead who are gone.
565There, even so, for all his anger, he might yet have spoken to me,
or I to him. But the heart in my breast
wished to see the souls of the other dead.
There I saw Minos, the shining son of Zeus,57
holding a golden scepter, delivering law among the dead —
570he seated, and around him the dead pleading their cases before the lord,
sitting and standing through the wide-gated house of Hades.
And after him I marked out huge Orion
herding the wild beasts together across the meadow of asphodel —
the very beasts he had killed on the lonely mountains —
575a club in his hands, all bronze, forever unbroken.
And I saw Tityus, the son of glorious Earth,
laid out on the ground: over nine roods he sprawled,
and two vultures, sitting either side, tore at his liver,58
plunging into the caul; and his hands could not beat them off:
580for he had assaulted Leto, the honored consort of Zeus,
as she walked toward Pytho through Panopeus of the lovely dancing-grounds.
And Tantalus too I saw, holding his hard agonies,
standing in a pool that lapped against his chin —
and he strained with thirst, and could not reach a drop to drink:59
585as often as the old man stooped, in a fury to drink,
so often the water was swallowed away and gone, and around his feet
the black earth showed, parched dry by a god.
And trees in tall leaf poured their fruit above his head,
pears and pomegranates and apple trees bright with fruit,
590sweet figs and olives in full flourish;60
and whenever the old man reached out to close his hands on them,
the wind would toss them away toward the shadowing clouds.
And Sisyphus too I saw, holding his hard agonies,
wrestling a monstrous stone with both his arms.
595Bracing himself — straining with hands and feet —
he would shove the stone uphill toward the crest; but each time,
just as he was about to heave it over the top, the sheer weight wheeled it round,
and down to the plain again rolled the shameless stone.61
And he would strain again, and shove — the sweat streaming
600off his limbs, and the dust rising off his head.
And after him I marked the strength of Heracles —
his phantom: for the man himself, among the deathless gods,62
delights in the feasting, with fair-ankled Hebe for his wife,
the child of great Zeus and of Hera of the golden sandals.
605Around that phantom rose a clamor of the dead, like birds
scattering in panic every way. And he, like black night,
the bow bare in his hand, an arrow on the string,
glared terribly about him, forever like a man on the point of shooting.
And terrible was the baldric crossing his chest,
610the sword-belt all of gold, where deeds of wonder had been worked —
bears, and wild boars, and lions with fire in their eyes,
and combats, and battles, and murders, and the killings of men.63
May the man who designed that belt design nothing further —
whoever took such work into his craft!
615And he in his turn knew me, the moment his eyes fell on me,
and mourning he spoke winged words to me:
'Zeus-born son of Laertes, Odysseus of the many devices —
poor man! So you too are dragging out an evil doom64
such as I bore beneath the rays of the sun?
620I was a son of Zeus, of Cronos' line — and my misery
had no end: for I was bound in service to a man
far worse than I, who laid hard labors on me,
and once he sent me here, to fetch the Hound: no other
labor, he reckoned, could be mightier than that one.
625I carried the Hound up and out of Hades,
and Hermes saw me on my way, and gray-eyed Athena.'
So speaking he went back into the house of Hades;
but I stayed rooted there, in hope some other might yet come
of the hero men who died in the time before.
630And now I would have seen still earlier men, the ones I longed for —
Theseus and Pirithous, glorious children of the gods —65
but first the tribes of the dead came gathering, thousand
on thousand, with a sound that had no earthly likeness; and the pale terror took me
that queenly Persephone might send out of Hades
635the Gorgon head of the dread monster against me.66
Straight to the ship I went, and ordered my companions
to board in their turn and loose the stern-cables;
and they came aboard at once and took their places at the oarlocks.
And the wave of the current bore her down the river of Ocean —
640the rowing first; and afterward, a beautiful following wind.
1 line 12 — One day's sail, and the sunset line — and the ship is at "the limits of deep-flowing Ocean." Hades is a single day downwind from Circe's island: the geography of fairyland compresses to the exact length of the formula. ↩
2 line 14 — The Cimmerians: a people wrapped in mist at the world's edge, on whom the sun never looks — real twilight-dwellers guarding the border of the dead. Ancient geographers hunted them from the Crimea (whose name some have derived from theirs, though the link is disputed) to the volcanic fields near Naples; the poem needs only their darkness — the sun of Helios' own daughter Circe cannot reach the doorstep of Hades. ↩
3 line 23 — Lines 23–50 execute Circe's protocol (10.517–540) nearly word for word, and the translation repeats itself accordingly: the cubit-square pit, the triple libation, the barley, the vows, the black victims, the sword over the blood. The instructions and their performance are the same liturgy heard twice — ritual language is exact or it is nothing. ↩
4 line 36 — The dead come up before they drink — drawn to blood like gulls to bait. The catalogue of the arriving dead (38–41) is the poem's census of mortality: brides, unwed boys, worn old men, girls "with the fresh grief on their hearts," and the war-dead still in their bloody armor. Death is presented not as a place but as a population — and the sound they make is "θεσπεσίῃ ἰαχῇ," a cry past mortal likeness. Then the plainest confession in the poem: "the pale terror took me." ↩
5 line 51 — Elpenor first — before the seer, before his own mother — because the unburied travel faster than protocol. The poem's ethics of burial made into queue order: the corpse left "unwept and unburied" on Aeaea outruns the black ship to the door of Hades. ↩
6 line 57 — Odysseus' greeting is the gentlest dark joke in epic: "You have outstripped me — on foot, and I in my black ship." Grief in this poem is allowed wit; the wit is the tenderness. ↩
7 line 61 — "The evil doom of a god blinded me — that, and wine past measure": Elpenor's self-obituary splits the blame evenly between heaven and the bottle, with the poem's word for ruinous folly (ἆσε, from atē) doing the work. No one in Homer lies about how they died. ↩
8 line 72 — His plea is the poem's doctrine of burial stated from the inside: unburied, he becomes "a cause of gods' wrath"; buried, a marker "for men to come to learn of." Even the least of the dead is owed his mound and his name — and Odysseus' one-line promise (80) will be kept to the letter at 12.8–15. ↩
9 line 77 — The tomb-furniture he asks for is not a sword but his oar — "the oar I rowed with when I lived, when I was among my companions." An ordinary man asks to be remembered as a man who pulled his weight, in the company he pulled it with. The image returns transfigured forty-four lines later in Tiresias' prophecy (121): another oar planted in earth, at the other end of the world, as the sign of a labor finished. ↩
10 line 84 — Anticleia comes to the blood — and he holds his sword against his own mother, keeping her from speaking until Tiresias has drunk. The discipline of the errand over the claim of the heart: no moment in the poem costs him more, and none is narrated with fewer words (88–89, "for all my thick grief"). ↩
11 line 91 — Tiresias knows him before drinking — the one exemption (10.494–495) working exactly as specified: his mind stands fast. He drinks not to recognize but to prophesy: blood is the medium of truth-telling, not of identity. ↩
12 line 109 — Helios "who sees all things and hears all things" — the formula that makes Thrinacia a theological trap: the cattle belong to total surveillance. The prophecy's practical content is a single self-command: hold hard your own heart and your companions' — everything else is consequence. ↩
13 line 114 — Lines 114–115 repeat the Cyclops' curse (9.534–535) almost word for word — late, in evil case, all companions lost, on another man's ship, trouble in the house. The curse has become the itinerary: what Polyphemus prayed, Poseidon heard, and Tiresias now simply reads out. Fate in this poem has an audit trail, and the translation keeps the language identical at every stage of it. ↩
14 line 121 — The oar journey: inland until the sea is not even a rumor — men who eat unsalted food, who have never seen a ship, to whom an oar reads as a farm tool. The errand's meaning has been argued for millennia: Poseidon's cult carried to those who have never had reason to fear him; the sea-man's reconciliation with the land. It is the poem's strangest and most beautiful invention — the hero's final task is to walk far enough that his defining tool becomes unrecognizable. ↩
15 line 128 — ἀθηρηλοιγόν — "chaff-destroyer," a winnowing-fan: the shovel that throws grain to the wind so the chaff blows clear. The sign is a misreading: when a stranger gets the oar wrong, the journey is over. The instrument of wandering, mistaken for the instrument of harvest, in a country where the confusion is possible — that mistake is the destination. ↩
16 line 134 — "Death will come to you from the sea, so gentle a death" — ἐξ ἁλός, the most argued two words in the poem: "from the sea" or "away from the sea"? The Greek permits both an ocean-borne death and a death far from salt water; later tradition (the Telegony) took the first route. The prophecy's tone is what matters: gentle (ἀβληχρός), in "sleek old age," the people prosperous — the softest death-sentence in epic, and deliberately ambiguous about its address. ↩
17 line 139 — His whole response to the prophecy of his own death: "all that, no doubt, the gods themselves have spun" — one line of acceptance, and then immediately, "But come, tell me this": how do I speak with my mother? The pivot from fate to family in a single breath is the man entire. ↩
18 line 171 — "What doom of death, that lays men low, mastered you?" — the question-formula he will ask Agamemnon in the identical words (398). In Hades all interviews open with the same door: how did you die? ↩
19 line 181 — Anticleia's report is the poem's status dispatch from home, delivered from the far side of death: Penelope enduring in tears; Telemachus farming "unchallenged" (the news is years stale — the dead know only what they knew); and Laertes — the poem's first full picture of him — sleeping in the ashes with the slaves in winter, on fallen leaves in the vineyard in autumn, "aching for your homecoming." The king's father bedded like the poorest laborer on his own land: grief expressed as self-abasement, held in reserve by the poem until Book 24. ↩
20 line 196 — Note what Anticleia does not know: nothing of the suitors. Her Ithaca is sad but uninvaded. The poem is scrupulous with its dead — they are informants with a cutoff date. ↩
21 line 202 — Her cause of death, in the poem's most devastating diagnosis: not Artemis' arrows, not wasting illness — "it was longing for you, your counsels, shining Odysseus, your gentle-heartedness (ἀγανοφροσύνη), that robbed me of honey-sweet life." The mother died of the son's absence — of missing precisely his mind and his gentleness, the two things the epithets never advertise. He learns in Hades that his wandering has already cost a life at home. ↩
22 line 206 — The three embraces: "Three times I started toward her... three times, out of my hands, like a shadow or a dream she flew." The most imitated lines in Western literature — Virgil borrowed them twice (Creusa, Anchises), Dante and Milton after him. The failed embrace is the Nekyia's whole metaphysics enacted in gesture: knowledge crosses the blood-line; touch does not. ↩
23 line 218 — Anticleia's anatomy of death — sinews gone, flesh and bone burned down once the life leaves "the white bones," the soul flitting off "like a dream" — is the plainest statement of Homeric death-physiology, delivered as a mother's comfort: Persephone is not tricking you; this is simply the settled way (δίκη) of mortals. Consolation by physics. ↩
24 line 224 — Her last words: "mark all these things — to tell them to your wife hereafter." From inside death, the mother directs the son's memory toward the living woman. The Nekyia keeps pointing home; and he will, in fact, tell Penelope everything (23.322ff.). ↩
25 line 226 — The Catalogue of Heroines (225–332): Persephone curates a procession of the great women of legend, and Odysseus interviews them "one by one" at sword-point rationing. A female counter-epic embedded in the poem — mothers of dynasties, wronged wives, hanged queens — told to a hall ruled, as Odysseus has noticed, by a queen. The audience-within-the-poem shapes the tale: this catalogue is aimed at Arete, and it is she who speaks first when it ends (335). ↩
26 line 235 — Tyro, who loved a river: Poseidon takes the river's own shape, and the wave arches "mountain-high" over god and girl — the sea's grandest bed-curtain. His parting speech is divine etiquette complete: praise, promise ("the beds of the immortals are not fruitless"), gag order, and self-identification in the same breath. From this union: Pelias and Neleus — hence Nestor's whole line, and half the Argonaut world. ↩
27 line 263 — Amphion and Zethus "first founded seven-gated Thebes and walled it" — Homer's Thebes begins with the twins, with no word of Cadmus — and even they, strong as they were, "could not live in Thebes without walls": civilization's minimum requirement stated in passing, by the poem whose Cyclopes have no walls at all. ↩
28 line 271 — Epicaste — Homer's name for Jocasta — and the Oedipus story in six lines, differing from tragedy's version at every joint: the gods reveal the incest "at once"; she hangs herself; he rules on in Thebes, suffering but enthroned, hounded by "a mother's Furies." No self-blinding, no exile, no Antigone. Sophocles is three centuries downstream; here the tale is a mother's catastrophe, filed under her name, not his. ↩
29 line 287 — The Pero digression — Neleus' bride-price of the cattle of Iphicles, and "the blameless seer" (Melampus, unnamed) who alone dared drive them, was bound a year, and freed himself by prophecy — is told in the clipped, allusive manner of a story every listener already knows. The poem's audience carried a library; Homer footnotes it with a gesture. ↩
30 line 301 — Castor and Polydeuces, "both of them living" beneath the earth — alive and dead on alternate days, "honor equal to the gods'." The strangest afterlife in Homer, stated without explanation: the shared immortality Zeus granted the twins, time-sliced. Even death, for some families, is negotiable — the Nekyia's rule (the dead are witless shades) admits exceptions at every rank. ↩
31 line 308 — Otus and Ephialtes: nine years old, nine cubits wide, nine fathoms tall — fairy-tale arithmetic for the boys who stacked Ossa on Olympus and Pelion on Ossa "to make heaven scalable," and would have done it had they reached manhood. Apollo kills them before their beards bloom. The pathos is deliberate: even the world-stormers enter the catalogue as their mother's short-lived sons. ↩
32 line 321 — Ariadne's variant is the dark one: Theseus "had no joy of her — Artemis killed her first, on sea-ringed Dia, on the testimony of Dionysus." No abandonment on Naxos, no wedding to the god: instead the god as witness for the prosecution in a divine execution the poem does not explain. Whatever the lost story was, Homer's audience knew it; we hold only the four-line verdict. ↩
33 line 326 — The catalogue ends on its one moral judgment: "hateful Eriphyle, who took precious gold as the price of her own husband" — bribed with a necklace to send Amphiaraus to his death. Between Clytemnestra behind him in the tale and Eriphyle at the catalogue's close, the Nekyia is building a jury for the question the poem never stops asking: what may a man trust in a wife? The answer sits in Ithaca. ↩
34 line 333 — The Intermezzo (333–384): mid-tale, mid-Hades, the poem surfaces to Phaeacia — the hall "hushed in silence, held fast under the spell" (κηληθμῷ: the enchantment-word, cousin of Circe's charms). Storytelling as literal spellbinding; the audience of the poem watches an audience bound by it. ↩
35 line 353 — Alcinous seals his promise with the very formula of authority Telemachus used against his mother (1.359: "mine is the power in this house") — here, "mine is the power in this land" (κράτος). The idiom of sovereignty travels intact from a boy's first assertion to a king's guarantee. ↩
36 line 356 — Odysseus' answer to "stay another day" is cheerful, unembarrassed avarice: he would stay a year if it filled his hands, since a richer return means a more respected return. Gift-wealth is honor's raw material, and he says so — the same frank materialism as "let me see my possessions, my slaves, and my great high-roofed house" (7.225). The hero's accounting is always shown, never hidden. ↩
37 line 363 — Alcinous' certification: you are not one of the cheats "the black earth breeds in such crops... who build lies out of what no eye could ever test." The praise is double-edged in the poem's own hands — building untestable lies is exactly what Odysseus will do professionally through the second half (the Cretan tales) — and the compliment defines the craft while acquitting the craftsman. ↩
38 line 368 — "There is a shape upon your words... you have told your tale with knowledge, like a singer." The poem's boldest self-reference: its hero is credentialed as an ἀοιδός by his royal audience, mid-performance, in the poem's own terms of praise (μορφή ἐπέων — form upon words). Odysseus has become Demodocus; the apologoi are certified as song from inside. Every question about the tale's truth is deliberately left alive inside the compliment. ↩
39 line 384 — The resumption headline: companions who escaped Troy "only to die on the homeward way, by an evil woman's will." The second half of the Nekyia is announced as Clytemnestra's section — the war's survivors murdered by the peace. ↩
40 line 393 — Agamemnon reaches for him, weeping — "but there was no strength grounded in him now, no force such as once filled his supple limbs." The lord of men cannot complete a handclasp. Where Anticleia's failed embrace was metaphysics, this one is pure pathos: the king's grip was his scepter, and it is gone. ↩
41 line 411 — "As a man cuts down an ox at the manger" — the line the poem fixed at 4.535 (Proteus' telling), now spoken by the victim himself, verbatim. Three tellings of Agamemnon's death (Nestor's, Proteus', and now the ghost's own), and the ox-line is the constant: slaughtered as livestock, at dinner, in trust. ↩
42 line 415 — The companions die "like white-tusked swine... for a wedding, a club-feast, or a swelling banquet" — the same three feast-categories Athena listed on Ithaca (1.226: banquet? wedding? no shared feast). Men butchered as the catering at the very institutions of hospitality: the feast-corruption theme at its ghastliest, told by its casualty to the man whose own hall hosts an endless uninvited feast. ↩
43 line 422 — Cassandra — "the most pitiful voice I heard" — killed by Clytemnestra "over my body." One line for the prophetess, and the epithet transferred: Clytemnestra is δολόμητις, "of the crooked counsels," Aegisthus' fixed tag (1.300) now branded onto the wife. In the ghost's telling she has absorbed the plot entirely. ↩
44 line 425 — The detail Agamemnon cannot forgive is not the sword: "she could not bring herself... to draw my eyelids shut with her hands, or close my mouth." The last offices — the small mercies owed the dead by their nearest — withheld. His bitterness fixes not on being murdered but on being left unclosed: even Clytemnestra's atrocity is measured, in this poem, by an omitted ritual of care. ↩
45 line 441 — Agamemnon's counsel — never be gentle, tell her part and hide part, land in secret — comes with its own retraction in the middle: "But not for you, Odysseus, will murder come from a wife. Too understanding she is, too watchful the mind in her breast" — and the ghost speaks her full formula, "the daughter of Icarius, watchful-minded Penelope," the fixed epithet sounding like a verdict. The poem lets its worst husband certify its best wife — and Odysseus will still follow the advice (the secret landing, the testing) to the letter. Trust and technique are kept separate to the end. ↩
46 line 455 — "There is no trusting women any more" — οὐκέτι πιστὰ γυναιξίν: the ghost's bitter general law, ten lines after exempting Penelope from it. The poem stages misogyny as damage — a murdered man's wound talking — and shows the exception standing in Ithaca before the law is even uttered. Both the wound and the exception are in the text; neither cancels the other. ↩
47 line 464 — His refusal to speculate about Orestes reuses the phantom's line from 4.837 verbatim: "It is evil to speak words empty as wind." The living son he cannot report on is the one man whose story every listener knows — the poem's audience holds the ending (Orestes lives, avenges) that the speakers in Hades cannot reach. ↩
48 line 467 — Achilles enters flanked by Patroclus, Antilochus, Ajax — the dead of the Iliad and its aftermath in one file. The lineup is the war's honor roll, and the book will speak with the first and last of them: the best of the Achaeans, and the best after him. ↩
49 line 474 — Achilles' greeting — σχέτλιε, "reckless man! What deed will your mind plot now, still greater?" — is half rebuke, half admiration, entirely in character: dying has not changed his opinion that Odysseus over-schemes. And his description of his own realm is definitive: "where the dead live without wits — the phantoms of worn-out mortals" (βροτῶν εἴδωλα καμόντων). No one rates Hades lower than its king. ↩
50 line 488 — The recantation: "I would rather be bound to the plow-land, hired out to another — some man without a land-lot, without much living — than be king over all the wasted dead." The θής — the landless hired man — is the lowest free status Greek society knew, beneath even the slave in security. The Iliad's whole wager (short glorious life over long obscure one) is repudiated by its winner, in four lines, to the man who will spend the rest of the Odyssey choosing survival over glory at every fork. This is the hinge on which the two epics turn their backs to each other — and note that the poem does not let it be Achilles' last word. ↩
51 line 501 — Because his last fury is not for himself: it is Peleus — the old father possibly scorned, unshielded — that pulls the old Iliadic fire out of him: "Could I come, that man, even for an hour, to my father's house..." One hour, for the father. Achilles in Hades has become what Odysseus is: a son and a father first. The Nekyia turns every hero it touches toward family. ↩
52 line 521 — Eurypylus and his Ceteians died "for the sake of a woman's gifts" — Priam bribed the hero's mother with a golden vine to send her son. Another woman, another payment, another dead man: Eriphyle's golden necklace (326–327) has a twin in the tale Odysseus chooses to tell. The Nekyia's economy of women-and-gold is consistent to the smallest digression. ↩
53 line 528 — The report on Neoptolemus is built as a father's checklist — counsel (first to speak; only Nestor and I better), battle (always in front), the horse (the others wept and trembled; he begged to be let out), and the return (unscarred, "for Ares rages blind"). Every clause is calibrated to the listener; whether every clause is true is a question the certified singer's tale politely does not raise. It is the kindest speech in the book. ↩
54 line 538 — The one happy exit in Hades: Achilles "went away with long strides across the meadow of asphodel, rejoicing that I had said his son was preeminent." The asphodel meadow — gray, spectral pasture of the dead — crossed for once at a warrior's pace, in joy. Fatherhood is the only good news death can receive. ↩
55 line 543 — Ajax: still furious over the judgment of Achilles' arms — the contest Odysseus won "pleading my case by the ships," which drove Ajax to madness and suicide (the lost Little Iliad's matter; Sophocles' later). Odysseus' own verdict now: "Would to god I had never won a contest like that one" — the prize acknowledged as ruin, the dead man ranked "first after Achilles" without reservation. ↩
56 line 563 — "He answered me nothing. He went his way after the other souls, into the Erebus of the dead." The most celebrated silence in literature — Longinus called it more sublime than any speech. Ghost after ghost has talked; the one man with the unanswerable grievance, appealed to directly, refuses the only thing the living visitor came for. And Odysseus' obituary for the moment (565–567) admits the wound stayed open: he might have spoken, or I to him — but curiosity, as ever, pulled the survivor onward. The poem's greatest apology is left unaccepted forever. ↩
57 line 568 — Minos "delivering law among the dead... the dead pleading their cases": Hades has a docket. Not punishment — jurisdiction: the dead bring lawsuits, the wide-gated house has a sitting judge with a golden scepter. Homer's underworld bureaucracy, one line before its athletes (Orion, still herding the beasts he killed — occupation continued, forever). ↩
58 line 577 — With Tityus the register changes: the punished. Nine roods of him, vultures at the liver (seat of appetite), for assaulting Leto. Then Tantalus and Sisyphus — but note who is not explained: Homer gives Tityus' crime and leaves Tantalus' and Sisyphus' unstated, as if the punishments were labels enough. The great sinners arrive in this poem already proverbial. ↩
59 line 583 — Tantalus: the water "swallowed away and gone" at every stoop, the black earth showing "parched dry by a god" — deprivation administered with personal attention. English tantalize was minted from these ten lines. ↩
60 line 589 — The fruit above Tantalus' head is Alcinous' orchard, tree for tree — "pears and pomegranates and apple trees bright with fruit, sweet figs and olives in full flourish" (=7.115–116, verbatim; kept verbatim here). Paradise's own catalogue, replanted in hell as apparatus: the identical line describing eternal abundance and eternal denial. Whether the echo is design or the formula's indifference, the effect for the listening Phaeacians is exquisite — the damned man starves under their own garden. ↩
61 line 598 — Sisyphus, in the poem's most kinetic lines: the stone shoved "straining with hands and feet," the crest almost gained, and then "the shameless weight" (λᾶας ἀναιδής — the stone itself gets a moral adjective) wheeling him round, "and down to the plain again rolled the pitiless stone... the sweat streaming off his limbs, and the dust rising off his head." Ancient critics heard the labor in the meter itself — slow spondees uphill, the rock tumbling home in quick dactyls. The dust off the head is the detail genius adds: effort has a weather. ↩
62 line 602 — The Heracles split — "his phantom: for the man himself, among the deathless gods, delights in the feasting, with Hebe for his wife" — is the boldest metaphysical patch in Homer: the hero both deified on Olympus and stalking Hades as an εἴδωλον. Ancient critics flagged the lines as a later harmonizing insertion (the apotheosis doctrine grafted onto the older dead-Heracles), and they may be; the poem as we have it simply pays both theologies. What no interpolator supplied is the figure itself: bow drawn, arrow nocked, "forever like a man on the point of shooting" — the hero's essence looped for eternity, menace with no target left. ↩
63 line 612 — The golden baldric — bears, boars, lions, "and combats, and battles, and murders, and the killings of men" — draws from Odysseus a craftsman's curse: "May the man who designed that belt design nothing further." The connoisseur of workmanship (rafts, palaces, brooches) recoils for the only time: some things are made too well. It is the poem's one review of art as atrocity. ↩
64 line 618 — Heracles' fellow-feeling — "So you too are dragging out an evil doom such as I bore beneath the sun" — is the strongest of the Nekyia's mirrors: the son of Zeus who served "a man far worse" and was sent to fetch the Hound, greeting the son of Laertes still serving his own long labor. The catalogue of encounters ends with the hero who finished his labors and was translated; Odysseus' are not finished, and the poem sends him back up the river to them. ↩
65 line 631 — He waited for Theseus and Pirithous — "the ones I longed for" — the connoisseur of heroes hoping for one more exhibit even at the rim of Hades. What ends the Nekyia is not satisfaction but crowd-panic: the ten-thousand tribes gathering with the unearthly cry, and the fear of one face. ↩
66 line 634 — The Gorgon head: the terror that Persephone might send up "the head of the dread monster" — petrifaction, the one fate that would end all homecomings — finally moves the man whom nothing else in Hades could move to his feet. The pale terror of line 43 returns as the book's exit-spring; the boundary of the tellable is a monster's face. Then oars, then a fair wind: the dead are left behind at rowing-speed, and the longest night of storytelling in Greek literature closes with the current of Ocean carrying the ship — and the tale — back toward the light. ↩