Introduction:
Book XI of Homer's "Odyssey" is sometimes entitled "The Kingdom of the Underworld", but that is inaccurate because, unlike Aeneas in Book VI of Virgil's "Aeneid", Odysseus never actually descends into Hades, but, as he tells his Phaeacian hosts in his address at the banquet he is attending, he beaches his ship on a wild piece of coastline on the shores of the River of Ocean, close to the homes of some people known as the Cimmerians, and apparently adjacent to the entrance to the underworld. After he has dug a trench, as directed by Circe at the end of Book X, he slaughters some sheep over this trench, and fills it with their blood. Then, hosts of ghosts or spirits come up around this trench, but they can only speak and prophesy truly if they are permitted to drink from this pool of blood.
The purpose of Odysseus' visit is to meet the ghost of the famous Theban seer, Teiresias, and to receive information from him as to the domestic situation at his home in Ithaca and advice about how he and his men can return there safely. Once he has drunk from the blood, Teiresias warns Odysseus that his journey home may be fraught with difficulties because he has incurred the wrath of the sea-god Poseidon by killing his son, the Cyclops Polyphemus, but he advises that they may still reach home intact if he can control the appetites of his men, and that, when they land on the island of Thrinacia, they leave untouched the sacred cattle of the sun-god Helios, but that, if they damage these cattle, he will lose all his men and only return home many years later, where he will find his faithful wife being oppressed by an insolent horde of potential suitors, devouring the resources of his house and home. Upon these men, Teiresias states, he must seek his revenge. In laying down his prophecy Teiresias effectively sets out the agenda for the rest of the "Odyssey".
After his important consultation with Teiresias is over, Odysseus has a tearful, and, from the point of view of physical contact, a sadly unrewarding reunion with the spirit of his mother Anticlea, and he then perceives a succession of the ghosts of famous women. He then informs his hosts that he wishes to return home, and asks for their help in doing so. King Alcinous assures him of this, but beseeches him to continue with his enthralling account of his meeting with the spirits of the dead, and asks in particular whether he met any of the ghosts of his former colleagues in the Greek army besieging Troy. Odysseus then gives quite detailed accounts of his meetings with the spirits of three of its most significant leaders: Agamemnon, Achilles, and Ajax. Agamemnon tells him of the appalling death of himself and his men at the hands of his wife Clytemnestra and her evil lover Aegisthus. Achilles deplores his own early death, and insists that he would rather be living on the earth as an abject servant to an impoverished peasant than be king of the lifeless dead, as he now is in Hades. However, he then asks Odysseus for information about his son Neoptolemus, and his evident joy at the news he receives of his son's accomplishments and achievements is perhaps the most moving moment in the Book. Odysseus' meeting with the ghost of Ajax is shorter than his meeting with the other two, because Ajax, still angry that Odysseus was awarded Achilles' armour after his death rather than him, refuses to speak with him.
Book XI concludes with Odysseus sightings of various famous malefactors being tormented in Tartarus because of their sins when on earth: these include Tityus, Tantalus and Sisyphus. These details, together with references to the work of Minos, Orion and Heracles, are contained in ll. 568-627, and many scholars consider them to be a post-Homeric interpolation, partly because nowhere else in Homer is there a reference to punishment after death.
Overall, the poetic value of this book is high. Despite the amount of detail, the book is exciting to read, and the interview with the spirits of Agamemnon and Achilles are especially riveting.
Ll. 1-50. Odysseus tells his tale: the ghosts of Erebus.
"But when we came down to the ship and the sea, we first of all drew the ship down to the shining sea and put the mast and the sails on to the black ship, and took up the sheep and put (them) aboard, and then we embarked ourselves, grieving and shedding copious tears. Circe of the lovely tresses, the dread goddess with a human voice, sent us (as) a good companion a fair wind from the stern of the ship to swell the sails. Then, after putting in order every (piece of) tackle throughout the ship, we sat down; and the wind and the helmsman kept her on course. All day long her sails were taut, as she sped across the sea; then the sun went down and all the ways grew dark.
"And she came to the furthest point of the deep-flowing Ocean. And there (was) the country and city of the Cimmerian people, wrapped in mist and cloud; the bright sun never looks down upon them with his rays, either when he ascends the starry heavens, or when he turns back from heaven to earth again, but night envelops those wretched people. There we came and landed our ships, and took out the sheep; then we ourselves made our way beside the stream of Ocean until we reached the place that Circe had told (us) about (see Book X, ll. 512-15).
"There Perimedes and Eurylochus took hold of the victims; and I drew my sharp sword from my thigh and dug a pit as long and as wide as a man's forearm, and around it I poured a libation to all of the dead, firstly (one) of milk and honey, then of sweet wine, and the third of water; and over (it) I sprinkled some white barley meal. Then, I earnestly entreated the ghostly heads of the dead (and promised) that, when I came to Ithaca, I would sacrifice in my halls a barren heifer, the best one (I had), and heap the pyre with treasures, and that I would sacrifice separately to Teiresias alone an all-black ram which stood out (as the best) in my flocks. But when, with vows and prayers, I had made my supplication to the tribes of the dead, I took the sheep to the pit and beheaded (them), and the dark blood flowed; then, the souls of dead corpses came swarming up from Erebus. (There were) brides, and unmarried youths, and much suffering old men, and tender maidens with fresh grief in their hearts, and a throng of warriors slain in battle, wounded by bronze-tipped spears (and) with their armour stained with blood: the throng (of souls) shuffled to and fro around the pit one by one with an eerie clamour; and a greenish yellow fear gripped me. Then, I urged on my comrades and told (them) to flay and incinerate the sheep which were lying there slaughtered by my pitiless bronze (blade), and (then) pray to the gods, to mighty Hades and to dread Persephone; but I, myself, drew my sharp sword from my thigh and sat (there), nor did I permit any of the insubstantial heads of the dead to go any nearer to the blood until I had questioned Teiresias.
Ll. 51-96. The Soul of Elpenor.
"The spirit of my comrade Elpenor came first; for he had not yet been buried beneath the broad-tracked earth; for we had left his dead body behind (us) in Circe's palace, unlamented and unburied, since another task had driven (us) on. I wept when I saw him, and had pity on him in my heart, and I spoke to him and addressed him with these winged words: 'Elpenor, how did you come (here) beneath this murky darkness? You came (here) on foot before (I did) in my black ship.'
"So I spoke, and he wailed aloud and answered me in these words: 'Zeus-born son of Laertes, Odysseus, (you man) of many wiles, the fatal decree of some divine power and an enormous quantity of wine were my undoing. When I lay down on (the roof of) Circe's palace, I did not remember to (use) the tall ladder to go down again, but fell headlong from the roof; my neck was torn away from my spine, and my soul went down to Hades. Now I beseech you by those absent ones whom you left behind, by your wife and by your father who reared you when you were a child, and by Telemachus, your only (son), whom you left in your halls. For I know that, when you go from here, from the house of Hades, you will put in with your well-built ship at the island of Aeaea (i.e. the home of Circe); there then, my lord I bid you remember me. Do not leave me, unmourned (and) unburied when you go from there, and do (not) forsake (me), lest I should bring down the wrath of the gods upon you, but burn me with my armour (and) everything that is mine, and heap up a mound for me on the shore of the grey sea, (in memory) of a luckless man, and then those to come may learn (of me). Do these (things) for me, and place on my tomb the oar with which I used to row when I was alive (and) with my comrades.'
"So he spoke, and I addressed him in reply: '(All) these (things), O (you) unlucky (fellow), I shall perform and do for you.'
"So we we stood there exchanging these joyless words, I apart from (him on one side), holding my sword over the blood, and on the other side, the phantom of my comrade, pouring out many (words); then there came up the spirit of my dead mother, Anticleia, daughter of great-hearted Autolycus, whom I had left alive when I went off to sacred Ilium. I wept when I saw her, and I had compassion (on her) in my heart; but even so, despite my grieving deeply, I would not, in the first place, allow (her) to come any nearer to the blood, until I had inquired of Teiresias.
"Then up came the spirit of Theban Teiresias, holding his golden staff, and he knew me and spoke to (me): 'Zeus-born son of Laertes, Odysseus, (you man) of many wiles, why, pray, O (you) hapless (man), have you left the light of the sun, and come (here) to behold the dead and this joyless countryside? But step back from the pit and hold your sharp sword aside, so that I can drink the blood and tell you the truth.'
Ll. 97-137. The Ghost of Teiresias.
"So he spoke, and I drew back, and thrust my silver-embossed sword firmly into its scabbard. And, when he had drunk the dark blood, then the blameless seer addressed me in these words: 'Noble Odysseus, you are seeking a happy way home; but a god is going to make it hard for you; for I do not think that you will escape the Earth-Shaker (i.e. Poseidon), who has harboured resentment in has heart towards you, in his anger that you blinded his dear son (i.e. the Cyclops Polyphemus). But even so, though suffering hardships, you may yet reach (your home), if you can curb your appetite and (that) of your companions, when you first bring your well-built ship in to land on the island of Thrinacia, escaping the dark-blue sea, and (there) you shall find the grazing cattle and the fat flocks of Helios (i.e. the Sun-God), who sees everything and hears everything. But, if you leave them untouched, and fix your mind on your homeward journey, then you may still reach Ithaca, though your will suffer hardships; but, if you harm (them), I foresee destruction for your ship and its crew, and, even if you yourself manage to escape, you will come back on an alien ship late and in a poor state, having lost all your companions; and you will find woes in your house - insolent men, who are devouring your livelihood, and wooing your godlike wife and offering (her) wedding gifts. But, in truth, you will take your revenge on these (men) when you return; but, when you have killed these suitors in your halls, either by guile or openly with a sharp sword, then you must take up a well-cut oar and set out once more, until you come to some people who know nothing of the sea, and (who) do not eat food mixed with salt; nor do they know of crimson-painted ships or of well-cut oars that serve as wings to ships. And I will give you a very clear sign, and it will not escape your notice. When you fall in with another traveller, and he calls what you are carrying on your stout shoulder a winnowing fan, then you should fix your shapely oar in the earth and offer rich sacrifices to lord Poseidon - a ram, and a bull and a boar that mates with sows; (then) go back home and offer hecatombs in sacrifice to the immortal gods, who inhabit the broad heavens, to all (of them) in due order. As for yourself, death will come upon you far away from the sea, such a very gentle (one), and it will take you when you are worn out by peaceful old age; and a prosperous people will be surrounding (you). I have told you the truth.'
Ll. 138-179. The Spirit of Anticleia.
"So he spoke, and I said to him in reply: 'Teiresias, methinks the gods themselves have spun the threads of my destiny. But come, tell me this, and recount it exactly: the spirit I see yonder (is that) of my dead mother (i.e. Anticleia). And she sits in silence near the blood and does not deign to look upon her own son (who is) right opposite (her). Tell (me), lord, how may she recognise me as being that (man)?'
"So I spoke, and he answered me at once: 'Simple (is) the rule I shall give you and put in your mind. Whomsoever of the departed dead you may allow to go near the blood, that person will speak the truth to you; but, from whomsoever you may withhold (it), that person will go back from you again.'
"Having spoken thus, the spirit of the lord Teiresias went into the house of Hades, since he had laid down his prophecies; but I remained there steadfastly, until my mother came forward and drank the dark blood; then she knew (me) at once, and, as she wept, she spoke these winged words to me: 'My child, how did you come (here) beneath this murky darkness while you are (still) alive? (It is) hard for those who are living to behold these (realms). For between (us there are) great rivers and dread streams, and, above all, Oceanus, which, if a man does not have a well-built ship, it is impossible (for him) to cross while he is on foot. Have you come here now from Troy, after wandering for a long time in a ship with your comrades? And have you not yet gone to Ithaca, nor seen your wife in your halls?'
"So she spoke, and I said to her in answer: 'My (dear) mother, I had to come down to Hades to consult the spirit of Theban Teiresias; for I have not yet come near to (the land) of Achaea, nor yet have I set foot on our own land, but I have been constantly wandering full of woe, from the very first (day) that I followed noble Agamemnon to Ilium, (the city) of fine horses, to fight with the Trojans. But come. tell me this, and tell it truthfully. What bane of grievous death overcame you? (Was it) some lingering disease, or did Artemis the Archeress visit (you) and slay (you) with her gentle darts? And tell me of my father (i.e. Laertes) and of my son (i.e. Telemachus), whom I left behind (me); is my honour still with them, or does another man already possess (it), and do they say that I shall no longer return? And tell me of my wedded wife and of her plans and intentions: does she stay with her son and firmly guard all (our possessions), or has he who (claims to be) the best of the Achaeans already married her?'
Ll. 180-224. Anticleia assures Odysseus of his wife's faithfulness, and tells him both of his father's sadness at his long absence and of her own death because of this. Odysseus tries, unavailingly, to embrace his mother.
"So I spoke, and my queenly mother replied at once: 'In very truth she abides in your halls with a steadfast heart; and the sorrowful nights and days pine constantly for her as she sheds tears. But no man yet possesses that fine honour of yours, but Telemachus holds your demesne undisturbed, and he feasts on well-portioned banquets which it is fitting that a man who dispenses justice should enjoy; for they all invite (him). But your father abides there on his farmland and does not go down to the city. Nor (has) he for bedding any mattresses and upper garments and glossy blankets, but during the winter he sleeps in the house where the slaves (are) in the ashes by the fire, and he wears mean raiment, but, when summer and mellow autumn come, somewhere on the ridge of his vineyard plot is strewn his humble bed of fallen leaves. And there he lies in his distress, and nurses the great grief in his heart, yearning for your return, and hard old age is coming (upon him) as well. For so I also perished and met my fate. Neither did the keen-eyed Archeress draw near to me in our halls and slay (me) with her gentle darts, nor did some disease come upon me such as (one) which would, most often through grievous wastage, take the spirit from the limbs. But (it was) my yearning for you, my glorious Odysseus, for your counsels and your gentleness, (that) robbed me of my sweet life.'
"So she spoke, and, as I pondered in my heart, I yearned to grasp my mother's spirit, dead (though she was). Three times I started forward, and my heart bade me clasp her; three times she slipped through my hands, like a shadow or a dream. And the pain in my heart kept growing even more sharp, and, in speaking to (her), I addressed her with these winged words: 'My (dear) mother, why do you not now wait for me, eager (as I am) to embrace (you), so that even in (the house of) Hades, we may throw our loving arms around each other, and comfort ourselves through the coldness of our tears? Or (is) this some phantom (that) august Persephone has raised for me, so that I may lament and groan still more?'
"So I spoke,and my queenly mother replied at once: 'Ah, me, my child, ill-fated beyond all men, Zeus' daughter Persephone does not deceive you in any way, but this is the way with mortals, when one is dead; for no longer do their sinews hold their flesh and bones together, but the mighty strength of the blazing fire destroys them, when life first leaves the white bones, and the spirit flits away and hovers to and fro like a dream. But make for the light with all speed; and remember all these (things), so that you can tell (them) to your wife.'
Ll. 225-270. The Ghosts of Famous Women.
"So we exchanged words, and the women came (forth), those who had been the wives and daughters of important men, for august Persephone had impelled (them). And they flocked together in a throng around around the dark blood, and I considered how I might question each (one). And this seemed to my mind (to be) the best plan: I drew my sharp sword from my stout thigh, and did not allow (them) to drink the dark blood all at the same time. Then, they came forward one after the other, and each declared her lineage; and I questioned all (of them).
"Then, indeed, the first (one) I saw (was) the highborn Tyro, who told (me) she was the daughter of peerless Salmoneus, and she said she was the wife of Cretheus, son of Aeolus; she fell in love with the god of the River Enipeus (i.e. a river in Thessaly), which (was) by far the loveliest river (that) flows on the earth, and she often used to wander along the Enipeus' beautiful banks. But the earth-bearing Earth-shaker made himself look like him (i.e. the river god of the Enipeus), and lay beside her at the mouth of the eddying river; and a dark wave curled around (them) like an arching mountain, and hid the god and the mortal woman. And he loosened her maiden's girdle, and shed sleep upon (her). But, when he had finished his work of making love, he took her hand in his, and said these words (to her) in a clear voice: 'Woman, rejoice at our love-making, and, as the year revolves on its course, you will give birth to lovely children, since the embraces of immortals (are) not fruitless; but you must take care of these (children) and rear (them). But now go to your house, and hold your tongue and do not mention my name; but the truth is I am Poseidon the Earth-shaker.'
"So saying, he plunged down into the heaving sea. And she conceived and gave birth to Pelias and Neleus, who both became powerful stewards of mighty Zeus; Pelias, rich in sheep, dwelt in Iolcos (i.e. a port and city in Thessaly), and the (other) in sandy Pylos (i.e. a city in the south-western Peloponnese). But that queen among women (i.e. Tyro) bore Cretheus other (sons), namely Aeson, and Pheres, and Amythaon, who fought from a chariot.
"Then, after her I saw Antiope, daughter of Asopus, who even boasted she had slept in the arms of Zeus, and she bore two sons, Amphion and Zethus, who first founded the seat of seven-gated Thebes (i.e. the main city of Boeotia) and girded it with towers, since they could not dwell in spacious Thebes without fortifications, strong though they were.
"And after her, I saw Alcmena, wife of Amphitryon, who gave birth to bold-spirited, lion-hearted Heracles, after lying in the arms of mighty Zeus; and (I saw) Megara, proud Creon's daughter, whom Amphitryon's son (i.e. Heracles), ever unwearying in his strength, took (to wife).
Ll. 271-320. The Ghosts of Famous Women (continued).
"Then, I saw the mother of Oedipus, the lovely Epicaste (i.e. Jocasta), who performed a monstrous deed when, in ignorance of mind, she married her son; for he married (her) when he had slain his father (i.e. Laius) in a fight; but the gods at once made (these things) well-known to men. But he, although suffering the pains (of remorse), continued as ruler of the Cadmeans in the lovely (city of) Thebes in accordance with the deadly designs of the gods; but she went to Hades, the mighty warder: absorbed by her own anguish, she had fastened a noose from the lofty roof-beams overhead; but for him she left behind all the very many woes which the Avenging Furies of a mother can inflict.
"And I saw the very beautiful Chloris, whom Neleus once married on account of her beauty, when he had brought countless wedding gifts, (she who was) the youngest daughter of Amphion, son of Iasus, who once had ruled with might in Minyan Orchomenus (i.e. a city in east-central Greece, bordering on Boeotia); so, she was the queen in Pylos and bore him (i.e. Neleus) glorious sons, namely Nestor, and Chromius, and lordly Periclymenus. And, in addition to these, she bore the comely Pero, a wonder to men, whom all the (men) of the neighbourhood were wanting to wed, but Neleus would not give (her in marriage) to anyone who could not drive away the screw-horned, broad-fronted cattle of the mighty Iphiclus from Phylace (i.e. a town in Thessaly), hard (as they were) to control; a certain peerless seer (i.e. Melampus) alone undertook to drive them out; but the harsh decree of a god fettered (him), (involving) both grievous chains and rustic herdsmen. But, when the months and days were brought to fulfilment as the year ran its course and the seasons came round (again), then the mighty Iphiclus set him free, when he had told all the oracles. Then was the will of Zeus fulfilled.
"Then, I saw Leda, the wife of Tyndareus, who bore Tyndareus (two) stout-hearted sons, Castor, tamer of horses, and Polydeuces, the good boxer, both of whom the fruitful earth covers, (though they are still) alive; even obtaining honours from Zeus in the world beneath, they are, alternately, alive on one day and dead on the other; and they are allotted honour like gods.
"Then, I saw Iphimedeia, the consort of Aloeus (i.e. the man of the threshing-floor), who told me she had slept with Poseidon, and she bore two sons, and they were (both) short-lived, Otus, equal to the gods and far-famed Ephialtes, the tallest (men) whom the fruitful earth (ever) reared, and by far the finest after glorious Orion (i.e. the giant hunter, loved by the Dawn and killed by Artemis). For in their ninth year they were nine cubits in breadth and nine fathoms in height. And they threatened to sound the battle-cry of furious war against the immortals on Olympus. They strove to pile Ossa upon Olympus and Pelion, with its quivering foliage, upon Ossa (i.e. Ossa and Pelion were both mountains in Thessaly, adjacent to Mount Olympus), so that heaven might be scaled. And (this) they would have accomplished, if they had reached the measure of young manhood. But the son of Zeus (i.e. Apollo), whom lovely-haired Leto had borne, slew (them) both, before the first growth of beard had blossomed below their temples and had covered their cheeks with a fine bloom of down.
Ll. 321-361. After Odysseus has completed the list of famous women whose ghosts he had seen, his host Alcinous promises to arrange his journey home.
"And I saw Phaedra (i.e. daughter of Minos and wife of Theseus) and Procris (i.e. daughter of Erectheus and wife of Cephalus) and lovely Ariadne (i.e. the daughter of Minos who helped Theseus slay the Minotaur), the daughter of baleful Minos (i.e. King of Crete), whom Theseus once tried to take from Crete to the hill of sacred Athens, but he had no joy (of her); for before that Artemis killed her on sea-girt Dia (i.e. a small island to the north of Crete) on the testimony of Dionysus. I also saw Maera (i.e. a servant of Artemis, who killed her because of her lack of chastity) and Clymene (i.e. the mother of Iphiclus), and the hateful Eriphyle (i.e. the wife of Amphiaraus, one of the Seven Against Thebes) who took precious gold as the price of her own husband's (life).
"But I cannot tell the stories, or give the names, of all the heroes' wives and daughters that I saw; for before that the ambrosial night would slip away. But now (it is) time (for me) to sleep, whether I go to (join) the crew on (board) the swift ship or (stay) here (in the palace); my journey (home) is a matter of concern both to you and to the gods."
"So he spoke, and they were all hushed in silence, and held in rapture (by his words) throughout the shadowy hall. Then, white-armed Arete (i.e. the queen of Phaeacians, and the wife of Alcinous) was the first among them to speak: "Phaeacians, how does this man seem to stand in your (eyes), his looks, his stature, and the quality of the mind within (him)? And now he is my guest, but, each one (of you) has got his share of this honour, so do not be in a hurry to send (him) on his way, nor to cut short the (number of) your gifts to (one) in such need; for many (are) the possessions (that) lie in your halls at the pleasure of the gods."
"Then, the aged hero Echeneus, who was the oldest of the Phaeacian men, addressed them: "O my friends, (what) our very thoughtful queen is saying to us is indeed not (at all) wide of the mark, or far from our own thoughts; so let us obey (her). But on Alcinous here depend both word and deed."
"So then Alcinous said to him in reply: "So long as I live and rule (this nation) of oar-loving Phaeacians, this word of hers shall be so; though greatly longing to return home, our guest must, nevertheless, take it upon himself to stay (here) until tomorrow, so that I can complete all our gift-giving; but his return-journey will be a matter of concern to all our people, and especially to me; for there is the power in this land."
"Then, the ever-resourceful Odysseus said to him in reply: "Lord Alcinous, renowned among all men, if you commanded me to remain here even for a year, I should be happy with this, so long as you were to arrange my journey home and continue to give (me) those glorious gifts, and it would be far better to come to my dear native land with a fuller hand; and, indeed, I should be more honoured and more loved by all those men who should see me when I have returned to Ithaca."
Ll. 362-403. Alcinous asks Odysseus to continue his narrative; Odysseus tells of his meeting with the ghost of Agamemnon.
"Then again Alcinous spoke to him in answer: "O Odysseus, as we look at you, in no way do we think this, that you are a cheat and a deceiver, such as the many men whom the dark earth scatters far and wide, spinning falsehoods which no man can test. But in your case there is an eloquence with words, and a sound judgment within (you); and, like a minstrel, you have skilfully told your story of the grievous misfortunes of all the Argives and of yourself. But come, tell me this, and tell (it) truly, whether you saw any of your godlike companions, who went to Ilium together with you and at the same time, and there met their death. The night (before us is) very long, wondrously (long); and it is not yet time to sleep in the hall, and so do tell me of your marvellous deeds. Indeed, I could stay here until the brightness of dawn, if only you could bring yourself (to remain) in this hall and tell me of those misfortunes of yours."
"Then, Odysseus, the man of many wiles, spoke to him in reply: "Lord Alcinous, most renowned of all men, (there is) a time for many words, and also a time for sleep; but, if you really wish to hear (me) further, I would not begrudge telling you of other (things that are) even more pitiable than those (you have heard already, namely) the sad fate of my comrades, who perished afterwards, (those) who escaped the dread war-cry of the Trojans, but on their return home were slaughtered through the will of an evil woman (i.e. Clytemnestra).
"Then, when holy Persephone had scattered the ghosts of the tender women in all directions, the sorrowful spirit of Agamemnon, the son of Atreus, came up; and around (him) others were gathered, (the spirits of) those who had died with him and met their fate in the house of Aegisthus. And, as soon as he had drunk the dark blood, he recognised me at once; and he let out a loud cry and shed a big tear, stretching out his hands towards me, in his eagerness to reach (me). But (this he could not do), for he no longer had any firm strength, nor any of the vigour which he once had in his supple limbs.
"When I saw him, I wept in my heart in compassion (for him), and, when I spoke, I addressed him with these winged words: 'Most glorious son of Atreus, Agamemnon, king of men, what stroke of gruesome death has now overcome you? Did Poseidon overwhelm you on board your ships, when he roused a terrible blast of tempestuous winds? Or did some hostile tribesmen attack you on land, as you were rounding up some of their cattle and fine flocks of sheep, or as you were fighting to take their city and (carry off) its women?'
Ll. 404-439. Agamemnon tells Odysseus of the terrible circumstances in which he was murdered by his wife Clytemnestra.
"So I spoke, and he replied at once: 'Zeus-born son of Laertes, ever-resourceful Odysseus, (it was) not Poseidon (who) overpowered me on board my ship by stirring up a terrible blast of the raging winds, nor did any monstrous men bring about my destruction on land, but (it was) Aegisthus (who) plotted my death and destruction, and (who) murdered me with (the help of) my accursed wife, having invited (me) to his palace for a feast, like a man slays an ox at its manger. So I died by a most pitiful death; and (all) around (me) the rest of my comrades were cut down relentlessly like white-tusked swine that (are slaughtered) in (the house) of a wealthy and very powerful man, (to be served) at a wedding, or a banquet, or a sumptuous feast. You have already witnessed the death of many men killed in single combat or in the thick of battle; but you would have felt the deepest horror in your heart if you had seen those (bodies of ours), as we lay in the hall by the mixing-bowls and the fully laden tables, and the whole floor was swimming in our blood. But the most piteous cry I heard (was that) of Cassandra, the daughter of Priam, whom the wily Clytemnestra murdered at my side; I raised my hands, but then beat (them) on the ground, dying (as I was) through a sword(-thrust); but the bitch turned her back on (me), nor, though I was on my way to Hades, could she bring herself to shut my eyes with her hands and close my mouth. Truly, (there is) nothing more dreadful or shameful than a woman who can contemplate such deeds in her mind; and yes, she devised such a shameful act as contriving the murder of her wedded husband. I really thought I should return home to a welcome from my children and servants; but she, (being) so utterly evil in her thoughts, has poured shame upon herself, and upon the whole of the female sex that shall be born hereafter, even upon one who is honest.'
"Thus he spoke, and then I addressed him in reply: 'Oh yes, from the beginning far-seeing Zeus has proved himself (to be) the most terrible enemy to the race of Atreus through the machinations of women; (it was) for the sake of Helen that so many of us died, and Clytemnestra hatched her plot against you while you were far away.'
Ll. 440-486. After the sorrowing Agamemnon has warned him to be on his guard against women, Odysseus exchanges words with the spirit of Achilles.
"So I spoke, and he answered me at once: 'Wherefore now in your own case, never be too forthcoming, even with your wife; do not tell her all the thoughts that are in your mind, but tell (her) something, and let something else also be kept secret. But yet, Odysseus, death will not come upon you from your wife; for the wise Penelope, the daughter of Icarius, (is) very prudent and keeps her own counsel. Indeed, we left her (as) a young bride, when we went off to the war; and there was an infant son (i.e. Telemachus) on her breast, who now, I suppose, sits among the ranks of men, happy (as he is); for, in truth, his dear father will behold him when he comes, and he will clasp his father to his bosom, as the custom is. But my wife would not even allow (me) the satisfaction of setting my eyes on my son; indeed, she killed me before I (could). But I shall tell you something, and you must take (it) to your heart; secretly, and not openly, you must steer your ship into your native land: for no longer (is) trustworthiness (to be found) in women. But come, tell me this, and tell (it) truly, have you heard if my son is still alive, perhaps in Orchomenus, or in sandy Pylos, or maybe at the side of Menelaus in broad Sparta; for my noble Orestes has not yet died on the earth (i.e. he knows this because he has not seen his ghost in Hades).'
"So he spoke, and I spoke to him (thus) in reply: 'Son of Atreus, why do you ask me that? I have absolutely no idea (whether) he is alive or dead; (it is) useless to utter windy (words).'
"So, we stood (there) in our grief, exchanging joyless words, and shedding big tears; and there came upon (us) the spirit of Peleus' son, Achilles, and (that) of Patroclus and of the noble Antilochus (i.e. the son of Nestor), and of Ajax (i.e. the son of Telamon), who in appearance and stature was the best of all the other Danaans, but for the peerless son of Peleus. The spirit of swift-footed Achilles recognised me and spoke these winged words (to me) through his tears: 'Zeus-born son of Laertes, ever-resourceful Odysseus, what even greater deed can you devise in your heart (than this)? How did you dare to come down to Hades, where dwell the mindless dead, the phantoms of men who have completed their labours?'
"So he spoke, and I addressed him (thus) in answer: 'O Achilles, son of Peleus, by far the best of the Achaeans, I came here because of my need (to consult) Teiresias, (to see) if he could devise some plan (about) how I might reach rocky Ithaca. For I have not yet come near to (the land) of Achaea, nor have I yet set foot on my native land, but I am suffering endless woes. But no man in time past (was) more blessed than you, Achilles, nor (shall be) in time to come. For, previously, (when you were) alive, we honoured you as though (you were) among the gods, and now, down here, you are most powerful among the dead; so, do not grieve at all at your death, Achilles.'
Ll. 487-537. Odysseus tells the spirit of Achilles about the exploits of his son Neoptolemus.
"So I spoke, and he spoke to me at once in reply: 'Do not try to make light of my death, glorious Odysseus. I would rather be attached to the soil as the serf of another, a landless man whose livelihood was not big, than be king of all these lifeless dead. But come, tell (me) the tidings of that noble son of mine, whether he followed (me) to the war to play a leading part, or not. And tell me of peerless Peleus, if you have heard anything, whether he still has honour among the host of the Myrmidons, or whether they fail to do him honour in Hellas and Phthia, because old age binds him hand and foot, for I am not (there) to help (him) beneath the rays of the sun, as I once was on the broad (plains of) Troy, when, in defence of the Argives, I laid low the champion of the (enemy) host (i.e. Hector). If I could come to my father's house but for a short time, then I should cause those, who abuse him and exclude (him) from his (due) honour, to cringe under the might of my invincible hands.'
"So he spoke, and then I said to him (the following words) in reply: 'In truth, I have heard nothing of peerless Peleus, but of your dear son Neoptolemus I shall tell (you) the whole truth, just as you bid me. For (it was) I, myself, (who) brought him from Scyros in my well-balanced hollow ship to join the well-greaved Achaeans. To be sure, whenever we took counsel before the city of Troy, he was always the first to speak, and nor did he mince his words: godlike Nestor and I alone surpassed (him). And, whenever we fought with our bronze (spears) on the Trojan plain, he never hung back in the ranks of men or in the crowd, but he used to run far ahead (of the others), and that spirit of his gave way to none, and many (were) the men he brought down in mortal combat. I could not tell you all the men, or give the names of the host of those whom he killed, defending the Argives; but what (a warrior was) the son of Telephus (i.e. the king of the Mysians), the heroic Eurypylus, whom he slew with his sword, and many of his Cetean (i.e. Hittite) comrades were slain around him, (all) for the sake of a woman's gifts (i.e. Eurypylus' mother Astyoche had been bribed by her father Priam with a golden vine to persuade him to fight for the Trojans). He was the most handsome man I (ever) saw, next to the godlike Memnon (i.e. the son of the Dawn).
" 'Then again, when we, the best of the Argives, went down into the horse, which Epeus had constructed (i.e. the Wooden Horse of Troy), and it was entirely down to me whether to keep open the door of that well-made trap or to close (it), all the other chiefs and generals of the Danaans, (that were) there, were wiping away their tears and each (man's) limbs were trembling beneath (him); but not once did my eyes see his handsome face grow pale at all or his brushing a tear from his cheek; but he very much besought (me) to let him go forth from the horse, and he kept touching the handle of his sword and his heavy bronze spear, in his eagerness to do harm to the Trojans. But, when we had sacked the lofty city of Priam, he went aboard his ship with his goodly share of the spoil, unscathed (as he was), neither smitten by a sharp spear, nor wounded in close-fighting, such as commonly happens in battle; for Ares rages indiscriminately.'
Ll. 538-567. Odysseus meets the ghost of Ajax.
"So I spoke, and the spirit of the swift-footed grandson of Aeacus (i.e. Achilles) went with great strides across the field of asphodels, rejoicing that I said that his son was (so) renowned.
"And the other spirits of the dead (and) gone stood (around me) grieving, and each one asked about the things they cared about. The only spirit (that) stood aloof (was that) of Ajax, the son of Telamon, (still) embittered on account of the victory which I had inflicted on him in the contest beside the ships for the arms of Achilles: his queenly mother (i.e. Thetis) had offered (them as a prize). And the sons of the Trojans (i.e. Trojan prisoners) and Pallas Athene were the judges. Would that I had never won (the contest) for such a prize! For, on account of this, the earth closed over such a head as (that) of Ajax, (n.b. Ajax took his own life when Achilles' armour was awarded to Odysseus) who had been created superior in form and in achievements to all the other Danaans, but the peerless son of Peleus, Then, I addressed him with these soothing words: 'Ajax, son of blameless Telamon, could not even death help you to forget your anger with me on account of those accursed arms; the gods made them a bane to the Argives, for what a tower (of strength) was lost to them in you; and we Achaeans grieve for you as much as (we grieve) continually for the life of the dead Achilles, son of Peleus; yet no one else (is) to blame, but Zeus, (who) hates the army of the Danaan spearmen terribly, and he (it was who) brought you to your doom. But come hither, lord, so you can hear my word and speech; and curb your fury and your manly spirit.'
"Thus I spoke, but he did not reply to me at all, but went his way to Erebus to join the other spirits of the dead (and) gone. Then, he might still have spoken to me, and I to him; but the heart in my breast wanted me to see the spirits of the other dead (men).
Ll. 568-600. Odysseus meet a number of other ghosts.
"(Then,) indeed, I saw Minos (i.e. the famous king of Crete) there, the glorious son of Zeus, as he sat, holding his golden sceptre, giving judgment to the dead, while they sat or stood (all) around him through the wide-gated house of Hades, and asked the king for a decision.
"Then, after him I perceived the giant Orion (i.e. the famous hunter, beloved of Dawn and killed by Artemis), rounding up animals on the field of asphodels, (the very beasts) which he had (once) hunted on the lonely hills, (and he was) holding in his hands his indestructible club all (studded) with bronze.
"And I saw Tityus, son of the glorious Gaea (i.e. Earth), lying on the ground, and he stretched over nine roods (i.e. nine thousand square feet), and two vultures, sitting either side of him, were devouring his liver, (and) plunging deep into his bowels, nor could he ward (them) off with his hands; for he had rudely assaulted Leto, the glorious consort of Zeus (i.e. the mother of Apollo and Artemis), as she was making her way to Pytho (i.e. a place in Phocis on the slopes of Mount Parnassus, sacred to Apollo, later to be called Delphi) across the beautiful plains of Panopeus (i.e. a city in Phocis).
"I also saw the terrible pains (that) Tantalus (i.e. son of Zeus and king of Phrygia; because he served his son Pelops to the gods at a banquet, he was sentenced to eternal hunger and thirst in the Underworld) (has) to bear, as he is made to stand in a pool of water; and it came close to his chin; and in his thirst he made every effort (to reach it), but he was not able to take (any of it) to drink; for, as often as the old man stooped forward in his desire to drink, so often would the water be swallowed up (and) vanish, and around his feet the dark earth would appear, and some divine power had made everything dry. Then, the towering trees dangled their fruit above his head, pear-trees, and pomegranate-trees, and lovely fruit-bearing apple-trees, and sweet fig-trees and luxuriant olive-trees; but, whenever the old man tried to grasp them in his hands, then the wind would sweep them up into the shadowy clouds.
"And, yes, I also saw Sisyphus (i.e. king of Corinth, and a famous trickster, who was punished in Hades by perpetually having to push a boulder up a hill, and then having to chase it as it rolled down again) bearing his terrible torment, as he sought to raise a huge stone with both (his hands). Making full use, indeed, of both his hands and his feet, he kept pushing the stone up towards the crest of the hill; but, whenever he was just about to heave it over the top, so then did its mighty force turn it back again; then would the shameless stone go rolling down to the ground again. Then, he would exert himself and thrust (it) back, and the sweat flowed from his limbs, and the dust swirled up around his head.
Ll. 601-640. Odysseus has the opportunity to meet the ghost of Heracles before he and his companions set sail and depart from the Kingdom of the Dead.
"After him (i.e. Sisyphus), I caught sight of the mighty Heracles, his phantom (that is); he himself is delighted in the abundance (of his comforts) among the immortal gods, and he has (as his wife) the slender-ankled Hebe, the daughter of mighty Zeus and of Hera of the golden sandals. Around him there arose a clamour from the dead, like (that) of birds flying wildly in all directions; and he, (looking) like dark night with an uncased bow and an arrow on the string, glared grimly around (him), as if ever about to shoot. And awful was the golden strap (that he wore) round about his breast (as) a baldric, on which were depicted glorious deeds, (involving) bears, and wild boars, and sparkling lions, and conflicts, and battles, and bloodshed and the slaughter of men. May he who included that baldric in his skilful (repertoire), having (once) designed (it), never make another one!
"When he caught sight of me, he (i.e. Heracles) recognised me at once, and, as he lamented, he addressed me with these winged words: 'Zeus-born son of Laertes, ever-resourceful Odysseus, ah, wretch (that you are), surely you too must suffer some evil portion of fate, such as I used to bear beneath the rays of the sun. I was the son of Zeus, the son of Cronos, but I had woes beyond measure; for I was subjected to a very much baser man (than I was) (i.e. Eurystheus. king of Mycenae), and he laid hard labours (i.e. the Twelve Labours of Heracles) on me. He even once sent me hither to bring back a dog (i.e. Cerberus); for he still could not devise any other task for me that was mightier than that; and I carried him forth and led (him) out of Hades; and Hermes and bright-eyed Athene escorted me.'
"When he had spoken, he went once more into the house of Hades, but I remained there steadfastly, in the hope that another one of the heroic warriors who had died in earlier times might yet appear. And now I might have seen men of even earlier times, whom I really did want (to see), (such as) Theseus and Peirithous, glorious children of the gods; but, before (that could happen), countless tribes of the dead came up with an eerie clamour; then pale fear took hold of me, lest dread Persephone should send me from Hades the head of the Gorgon, that terrible monster.
"Then, at once, I went to the ship and ordered my comrades to embark themselves, and to loosen the stern-cables. They climbed in immediately and took their seats by the oars. Then, the swell of the current carried her down the river of Ocean, and then at first (there was) rowing and afterwards a fair wind."
