Homer ILIAD : Rhapsody 23

Page 3

"No, by Jove, who is both the supreme and the best of gods, it is not lawful that ablutions should come near my head, before I place Patroclus on the pile, and have thrown up a mound, and shorn my hair; for not to such a degree will sorrow a second time invade my heart, whilst I am among the living. But nevertheless let us now yield to the loathsome banquet. But on the morrow, O king of men, Agamemnon, give orders to bring wood, and dispose it so as is proper that a dead body enjoying it, should descend beneath the obscure darkness; so that the indefatigable fire may consume him very quickly from our eyes, and the people may return to their occupations."

Thus he spoke; but they indeed readily listened to him, and obeyed. Then they, each sedulously preparing supper, feasted; nor did their mind lack aught of an equal feast. But when they had dismissed the desire of food and drink, some departed in order to lie down, each to his tent. But the son of Peleus, on the contrary, amid his many Myrmidons, lay near the shore of the far-sounding sea, heavily moaning, in a clear spot, where the waves plashed against the shore; when sweet[725] sleep, diffused around, took possession of him, relaxing the cares of his mind; for he was very much fatigued as to his fair knees, chasing Hector at wind-swept Ilium. But to him came the spirit of wretched Patroclus, like unto him in all things, as to bulk, and beautiful eyes, and his voice; and like garments also were around his body; and he stood over his head, and addressed him:

"Sleepest thou, O Achilles, and art thou forgetful of me? Thou didst not indeed neglect me when alive, but [now that I am] dead. Bury me, that I may as soon as possible pass the gates of Hades. The spirits, the images of the deceased,[726] drive me far away, nor by any means permit me to be mingled with them beyond the river; but thus I do wander round the ample-gated dwelling of Hades. But give me thy hand,[727] I beseech thee, for I shall not again return from Hades after thou hast made me a partaker of the fire. For by no means shall we, being alive, sitting apart from our dear companions, deliberate counsels; but the hateful fate which befel me when born, has snatched me away. And to thyself also, O godlike Achilles, thy fate is to perish beneath the wall of the noble Trojans. But another thing I bid, and will command, O Achilles, if thou wilt obey, not to lay my bones apart from thine; but as we were nurtured together in thy palaces, when Menoetius led me from Opus, a little boy, to thy home, on account of a melancholy homicide, on that day when, imprudent, I slew the son of Amphidamas, not wishing it, enraged about the dice:[728] then Peleus received me in his abode, carefully reared me, and named me thy attendant. So may the same tomb contain our bones, the golden vase which thy venerable mother gave thee."

[Footnote 725: On the epithet [Greek: nedymos], cf. Buttm. p. 414, sqq.]

[Footnote 726: Buttm. Lexil. p. 372, in a very interesting discussion, regards [Greek: kamontes] as an euphemism, "by which the dead, whom we consider as still acting and feeling, and consequently as the objects of our kind offices, of which they are conscious, are represented as still living in another state, but deprived of their earthly powers."]

[Footnote 727: Virg. Aen. vi. 370: "Da dextram misero."]

[Footnote 728: See the Quaint remarks of Jeremy Taylor, Holy Living, p. 224, ed. Bohn.]

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