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THE ILIAD.
BOOK XXIV and Footnotes.
ARGUMENT OF THE TWENTY-THIRD BOOK.
Priam, by command of Jupiter, and under conduct of Mercury, seeks
Achilles in his tent, who admonished previously by Thetis, consents to
accept ransom for the body of Hector. Hector is mourned, and the
manner of his funeral, circumstantially described, concludes the poem.
BOOK XXIV.
The games all closed, the people went dispersed
Each to his ship; they, mindful of repast,
And to enjoy repose; but other thoughts
Achilles' mind employ'd: he still deplored
With tears his loved Patroclus, nor the force 5
Felt of all-conquering sleep, but turn'd and turn'd
Restless from side to side, mourning the loss
Of such a friend, so manly, and so brave.
Their fellowship in toil; their hardships oft
Sustain'd in fight laborious, or o'ercome 10
With difficulty on the perilous deep--
Remembrance busily retracing themes
Like these, drew down his cheeks continual tears.
Now on his side he lay, now lay supine,
Now prone, then starting from his couch he roam'd 15
Forlorn the beach, nor did the rising morn
On seas and shores escape his watchful eye,
But joining to his chariot his swift steeds,
He fasten'd Hector to be dragg'd behind.
Around the tomb of Menoetiades 20
Him thrice he dragg'd; then rested in his tent,
Leaving him at his length stretch'd in the dust.
Meantime Apollo with compassion touch'd
Even of the lifeless Hector, from all taint
Saved him, and with the golden aegis broad 25
Covering, preserved him, although dragg'd, untorn.
While he, indulging thus his wrath, disgraced
Brave Hector, the immortals at that sight
With pity moved, exhorted Mercury
The watchful Argicide, to steal him thence. 30
That counsel pleased the rest, but neither pleased
Juno, nor Neptune, nor the blue-eyed maid.
They still, as at the first, held fast their hate
Of sacred Troy, detested Priam still,
And still his people, mindful of the crime 35
Of Paris, who when to his rural hut
They came, those Goddesses affronting,[1] praise
And admiration gave to her alone
Who with vile lusts his preference repaid.
But when the twelfth ensuing morn arose, 40
Apollo, then, the immortals thus address'd.
Ye Gods, your dealings now injurious seem
And cruel. Was not Hector wont to burn
Thighs of fat goats and bullocks at your shrines?
Whom now, though dead, ye cannot yet endure 45
To rescue, that Andromache once more
Might view him, his own mother, his own son,
His father and the people, who would soon
Yield him his just demand, a funeral fire.
But, oh ye Gods! your pleasure is alone 50
To please Achilles, that pernicious chief,
Who neither right regards, nor owns a mind
That can relent, but as the lion, urged
By his own dauntless heart and savage force,
Invades without remorse the rights of man, 55
That he may banquet on his herds and flocks,
So Peleus' son all pity from his breast
Hath driven, and shame, man's blessing or his curse.[2]
For whosoever hath a loss sustain'd
Still dearer, whether of his brother born 60
From the same womb, or even of his son,
When he hath once bewail'd him, weeps no more,
For fate itself gives man a patient mind.
Yet Peleus' son, not so contented, slays
Illustrious Hector first, then drags his corse 65
In cruel triumph at his chariot-wheels
Around Patroclus' tomb; but neither well
He acts, nor honorably to himself,
Who may, perchance, brave though he be, incur
Our anger, while to gratify revenge 70
He pours dishonor thus on senseless clay.
To whom, incensed, Juno white-arm'd replied.
And be it so; stand fast this word of thine,
God of the silver bow! if ye account
Only such honor to Achilles due 75
As Hector claims; but Hector was by birth
Mere man, and suckled at a woman's breast.
Not such Achilles; him a Goddess bore,
Whom I myself nourish'd, and on my lap
Fondled, and in due time to Peleus gave 80
In marriage, to a chief beloved in heaven
Peculiarly; ye were yourselves, ye Gods!
Partakers of the nuptial feast, and thou
Wast present also with thine harp in hand,
Thou comrade of the vile! thou faithless ever! 85
Then answer thus cloud-gatherer Jove return'd.
Juno, forbear. Indulge not always wrath
Against the Gods. They shall not share alike,
And in the same proportion our regards.
Yet even Hector was the man in Troy 90
Most favor'd by the Gods, and him no less
I also loved, for punctual were his gifts
To us; mine altar never miss'd from him
Libation, or the steam of sacrifice,
The meed allotted to us from of old. 95
But steal him not, since by Achilles' eye
Unseen ye cannot, who both day and night
Watches[3] him, as a mother tends her son.
But call ye Thetis hither, I would give
The Goddess counsel, that, at Priam's hands 100
Accepting gifts, Achilles loose the dead.
He ceased. Then Iris tempest-wing'd arose.
Samos between, and Imbrus rock-begirt,
She plunged into the gloomy flood; loud groan'd
The briny pool, while sudden down she rush'd, 105
As sinks the bull's[4] horn with its leaden weight,
Death bearing to the raveners of the deep.
Within her vaulted cave Thetis she found
By every nymph of Ocean round about
Encompass'd; she, amid them all, the fate 110
Wept of her noble son ordain'd to death
At fertile Troy, from Phthia far remote.
Then, Iris, drawing near, her thus address'd.
Arise, O Thetis! Jove, the author dread
Of everlasting counsels, calls for thee. 115
To whom the Goddess of the silver feet.
Why calls the mighty Thunderer me? I fear,
Oppress'd with countless sorrows as I am,
To mingle with the Gods. Yet I obey--
No word of his can prove an empty sound. 120
So saying, the Goddess took her sable veil
(Eye ne'er beheld a darker) and began
Her progress, by the storm-wing'd Iris led.
On either hand the billows open'd wide
A pass before them; they, ascending soon 125
The shore, updarted swift into the skies.
They found loud-voiced Saturnian Jove around
Environ'd by the ever-blessed Gods
Convened in full assembly; she beside
Her Father Jove (Pallas retiring) sat. 130
Then, Juno, with consolatory speech,
Presented to her hand a golden cup,
Of which she drank, then gave it back again,
And thus the sire of Gods and men began.
Goddess of ocean, Thetis! thou hast sought 135
Olympus, bearing in thy bosom grief
Never to be assuaged, as well I know.
Yet shalt thou learn, afflicted as thou art,
Why I have summon'd thee. Nine days the Gods,
Concerning Hector's body and thy own 140
Brave city-spoiler son, have held dispute,
And some have urged ofttimes the Argicide
Keen-sighted Mercury, to steal the dead.
But I forbade it for Achilles' sake,
Whom I exalt, the better to insure 145
Thy reverence and thy friendship evermore.
Haste, therefore, seek thy son, and tell him thus,
The Gods resent it, say (but most of all
Myself am angry) that he still detains
Amid his fleet, through fury of revenge, 150
Unransom'd Hector; so shall he, at length,
Through fear of me, perchance, release the slain.
Myself to generous Priam will, the while,
Send Iris, who shall bid him to the fleet
Of Greece, such ransom bearing as may soothe 155
Achilles, for redemption of his son.
So spake the God, nor Thetis not complied.
Descending swift from the Olympian heights
She reach'd Achilles' tent. Him there she found
Groaning disconsolate, while others ran 160
To and fro, occupied around a sheep
New-slaughter'd, large, and of exuberant fleece.
She, sitting close beside him, softly strok'd
His cheek, and thus, affectionate, began.
How long, my son! sorrowing and mourning here, 165
Wilt thou consume thy soul, nor give one thought
Either to food or love? Yet love is good,
And woman grief's best cure; for length of days
Is not thy doom, but, even now, thy death
And ruthless destiny are on the wing. 170
Mark me,--I come a lieger sent from Jove.
The Gods, he saith, resent it, but himself
More deeply than the rest, that thou detain'st
Amid thy fleet, through fury of revenge,
Unransom'd Hector. Be advised, accept 175
Ransom, and to his friends resign the dead.
To whom Achilles, swiftest of the swift.
Come then the ransomer, and take him hence;
If Jove himself command it,--be it so.
So they, among the ships, conferring sat 180
On various themes, the Goddess and her son;
Meantime Saturnian Jove commanded down
His swift ambassadress to sacred Troy.
Hence, rapid Iris! leave the Olympian heights.
And, finding noble Priam, bid him haste 185
Into Achaia's fleet, bearing such gifts
As may assuage Achilles, and prevail
To liberate the body of his son.
Alone, he must; no Trojan of them all
May company the senior thither, save 190
An ancient herald to direct his mules
And his wheel'd litter, and to bring the dead
Back into Ilium, whom Achilles slew.
Let neither fear of death nor other fear
Trouble him aught, so safe a guard and sure 195
We give him; Mercury shall be his guide
Into Achilles' presence in his tent.
Nor will himself Achilles slay him there,
Or even permit his death, but will forbid
All violence; for he is not unwise 200
Nor heedless, no--nor wilful to offend,
But will his suppliant with much grace receive.[5]
He ceased; then Iris tempest-wing'd arose,
Jove's messenger, and, at the gates arrived
Of Priam, wo and wailing found within. 205
Around their father, in the hall, his sons
Their robes with tears water'd, while them amidst
The hoary King sat mantled, muffled close,
And on his venerable head and neck
Much dust was spread, which, rolling on the earth, 210
He had shower'd on them with unsparing hands.
The palace echoed to his daughters' cries,
And to the cries of matrons calling fresh
Into remembrance many a valiant chief
Now stretch'd in dust, by Argive hands destroy'd. 215
The messenger of Jove at Priam's side
Standing, with whisper'd accents low his ear
Saluted, but he trembled at the sound.
Courage, Dardanian Priam! fear thou nought;
To thee no prophetess of ill, I come; 220
But with kind purpose: Jove's ambassadress
Am I, who though remote, yet entertains
Much pity, and much tender care for thee.
Olympian Jove commands thee to redeem
The noble Hector, with an offering large 225
Of gifts that may Achilles' wrath appease.
Alone, thou must; no Trojan of them all
Hath leave to attend thy journey thither, save
An ancient herald to direct thy mules
And thy wheel'd litter, and to bring the dead 230
Back into Ilium, whom Achilles slew.
Let neither fear of death nor other fear
Trouble thee aught, so safe a guard and sure
He gives thee; Mercury shall be thy guide
Even to Achilles' presence in his tent. 235
Nor will himself Achilles slay thee there,
Or even permit thy death, but will forbid
All violence; for he is not unwise
Nor heedless, no--nor wilful to offend,
But will his suppliant with much grace receive. 240
So spake the swift ambassadress, and went.
Then, calling to his sons, he bade them bring
His litter forth, and bind the coffer on,
While to his fragrant chamber he repair'd
Himself, with cedar lined and lofty-roof'd, 245
A treasury of wonders into which
The Queen he summon'd, whom he thus bespake.
Hecuba! the ambassadress of Jove
Hath come, who bids me to the Grecian fleet,
Bearing such presents thither as may soothe 250
Achilles, for redemption of my son.
But say, what seems this enterprise to thee?
Myself am much inclined to it, I feel
My courage prompting me amain toward
The fleet, and into the Achaian camp. 255
Then wept the Queen aloud, and thus replied.
Ah! whither is thy wisdom fled, for which
Both strangers once, and Trojans honor'd _thee_?
How canst thou wish to penetrate alone
The Grecian fleet, and to appear before 260
His face, by whom so many valiant sons
Of thine have fallen? Thou hast an iron heart!
For should that savage man and faithless once
Seize and discover thee, no pity expect
Or reverence at his hands. Come--let us weep 265
Together, here sequester'd; for the thread
Spun for him by his destiny severe
When he was born, ordain'd our son remote
From us his parents to be food for hounds
In that chief's tent. Oh! clinging to his side, 270
How I could tear him with my teeth! His deeds,
Disgraceful to my son, then should not want
Retaliation; for he slew not him
Skulking, but standing boldly for the wives,
The daughters fair, and citizens of Troy, 275
Guiltless of flight,[6] and of the wish to fly.
Whom godlike Priam answer'd, ancient King.
Impede me not who willing am to go,
Nor be, thyself, a bird of ominous note
To terrify me under my own roof, 280
For thou shalt not prevail. Had mortal man
Enjoin'd me this attempt, prophet, or priest,
Or soothsayer, I had pronounced him false
And fear'd it but the more. But, since I saw
The Goddess with these eyes, and heard, myself, 285
The voice divine, I go; that word shall stand;
And, if my doom be in the fleet of Greece
To perish, be it so; Achilles' arm
Shall give me speedy death, and I shall die
Folding my son, and satisfied with tears. 290
So saying, he open'd wide the elegant lids
Of numerous chests, whence mantles twelve he took
Of texture beautiful; twelve single cloaks;
As many carpets, with as many robes,
To which he added vests, an equal store. 295
He also took ten talents forth of gold,
All weigh'd, two splendid tripods, caldrons four,
And after these a cup of matchless worth
Given to him when ambassador in Thrace;
A noble gift, which yet the hoary King 300
Spared not, such fervor of desire he felt
To loose his son. Then from his portico,
With angry taunts he drove the gather'd crowds.
Away! away! ye dregs of earth, away!
Ye shame of human kind! Have ye no griefs 305
At home, that ye come hither troubling _me_?
Deem ye it little that Saturnian Jove
Afflicts me thus, and of my very best,
Best boy deprives me? Ah! ye shall be taught
Yourselves that loss, far easier to be slain 310
By the Achaians now, since he is dead.
But I, ere yet the city I behold
Taken and pillaged, with these aged eyes,
Shall find safe hiding in the shades below.
He said, and chased them with his staff; they left 315
In haste the doors, by the old King expell'd.
Then, chiding them aloud, his sons he call'd,
Helenus, Paris, noble Agathon,
Pammon, Antiphonus, and bold in fight
Polites, Dios of illustrious fame, 320
Hippothoues and Deiphobus--all nine
He call'd, thus issuing, angry, his commands.
Quick! quick! ye slothful in your father's cause,
Ye worthless brood! would that in Hector's stead
Ye all had perish'd in the fleet of Greece! 325
Oh altogether wretched! in all Troy
No man had sons to boast valiant as mine,
And I have lost them all. Mestor is gone
The godlike, Troilus the steed-renown'd,
And Hector, who with other men compared 330
Seem'd a Divinity, whom none had deem'd
From mortal man derived, but from a God.
These Mars hath taken, and hath left me none
But scandals of my house, void of all truth,
Dancers, exact step-measurers,[7] a band 335
Of public robbers, thieves of kids and lambs.
Will ye not bring my litter to the gate
This moment, and with all this package quick
Charge it, that we may hence without delay?
He said, and by his chiding awed, his sons 340
Drew forth the royal litter, neat, new-built,
And following swift the draught, on which they bound
The coffer; next, they lower'd from the wall
The sculptured boxen yoke with its two rings;[8]
And with the yoke its furniture, in length 345
Nine cubits; this to the extremest end
Adjusting of the pole, they cast the ring
Over the ring-bolt; then, thrice through the yoke
They drew the brace on both sides, made it fast
With even knots, and tuck'd[9] the dangling ends. 350
Producing, next, the glorious ransom-price
Of Hector's body, on the litter's floor
They heap'd it all, then yoked the sturdy mules,
A gift illustrious by the Mysians erst
Conferr'd on Priam; to the chariot, last, 355
They led forth Priam's steeds, which the old King
(In person serving them) with freshest corn
Constant supplied; meantime, himself within
The palace, and his herald, were employ'd
Girding[10] themselves, to go; wise each and good. 360
And now came mournful Hecuba, with wine
Delicious charged, which in a golden cup
She brought, that not without libation due
First made, they might depart. Before the steeds
Her steps she stay'd, and Priam thus address'd. 365
Take this, and to the Sire of all perform
Libation, praying him a safe return
From hostile hands, since thou art urged to seek
The Grecian camp, though not by my desire.
Pray also to Idaean Jove cloud-girt, 370
Who oversees all Ilium, that he send
His messenger or ere thou go, the bird
His favorite most, surpassing all in strength,
At thy right hand; him seeing, thou shalt tend
With better hope toward the fleet of Greece. 375
But should loud-thundering Jove his lieger swift
Withhold, from me far be it to advise
This journey, howsoe'er thou wish to go.
To whom the godlike Priam thus replied.
This exhortation will I not refuse, 380
O Queen! for, lifting to the Gods his hands
In prayer for their compassion, none can err.
So saying, he bade the maiden o'er the rest,
Chief in authority, pour on his hands
Pure water, for the maiden at his side 385
With ewer charged and laver, stood prepared.
He laved his hands; then, taking from the Queen
The goblet, in his middle area stood
Pouring libation with his eyes upturn'd
Heaven-ward devout, and thus his prayer preferr'd. 390
Jove, great and glorious above all, who rulest,
On Ida's summit seated, all below!
Grant me arrived within Achilles' tent
Kindness to meet and pity, and oh send
Thy messenger or ere I go, the bird 395
Thy favorite most, surpassing all in strength,
At my right hand, which seeing, I shall tend
With better hope toward the fleet of Greece.
He ended, at whose prayer, incontinent,
Jove sent his eagle, surest of all signs, 400
The black-plumed bird voracious, Morphnos[11] named,
And Percnos.[11] Wide as the well-guarded door
Of some rich potentate his vans he spread
On either side; they saw him on the right,
Skimming the towers of Troy; glad they beheld 405
That omen, and all felt their hearts consoled.
Delay'd not then the hoary King, but quick
Ascending to his seat, his coursers urged
Through vestibule and sounding porch abroad.
The four-wheel'd litter led, drawn by the mules 410
Which sage Idaeus managed, behind whom
Went Priam, plying with the scourge his steeds
Continual through the town, while all his friends,
Following their sovereign with dejected hearts,
Lamented him as going to his death. 415
But when from Ilium's gate into the plain
They had descended, then the sons-in-law
Of Priam, and his sons, to Troy return'd.
Nor they, now traversing the plain, the note
Escaped of Jove the Thunderer; he beheld 420
Compassionate the venerable King,
And thus his own son Mercury bespake.
Mercury! (for above all others thou
Delightest to associate with mankind
Familiar, whom thou wilt winning with ease 425
To converse free) go thou, and so conduct
Priam into the Grecian camp, that none
Of all the numerous Danai may see
Or mark him, till he reach Achilles' tent.
He spake, nor the ambassador of heaven 430
The Argicide delay'd, but bound in haste
His undecaying sandals to his feet,
Golden, divine, which waft him o'er the floods
Swift as the wind, and o'er the boundless earth.
He took his rod with which he charms to sleep 435
All eyes, and theirs who sleep opens again.
Arm'd with that rod, forth flew the Argicide.
At Ilium and the Hellespontic shores
Arriving sudden, a king's son he seem'd,
Now clothing first his ruddy cheek with down, 440
Which is youth's loveliest season; so disguised,
His progress he began. They now (the tomb
Magnificent of Ilus past) beside
The river stay'd the mules and steeds to drink,
For twilight dimm'd the fields. Idaeus first 445
Perceived him near, and Priam thus bespake.
Think, son of Dardanus! for we have need
Of our best thought. I see a warrior. Now,
Now we shall die; I know it. Turn we quick
Our steeds to flight; or let us clasp his knees 450
And his compassion suppliant essay.
Terror and consternation at that sound
The mind of Priam felt; erect the hair
Bristled his limbs, and with amaze he stood
Motionless. But the God, meantime, approach'd, 455
And, seizing ancient Priam's hand, inquired.
Whither, my father! in the dewy night
Drivest thou thy mules and steeds, while others sleep?
And fear'st thou not the fiery host of Greece,
Thy foes implacable, so nigh at hand? 460
Of whom should any, through the shadow dun
Of flitting night, discern thee bearing forth
So rich a charge, then what wouldst thou expect?
Thou art not young thyself, nor with the aid
Of this thine ancient servant, strong enough 465
Force to repulse, should any threaten force.
But injury fear none or harm from me;
I rather much from harm by other hands
Would save thee, thou resemblest so my sire.
Whom answer'd godlike Priam, hoar with age. 470
My son! well spoken. Thou hast judged aright.
Yet even me some Deity protects
Thus far; to whom I owe it that I meet
So seasonably one like thee, in form
So admirable, and in mind discreet 475
As thou art beautiful. Blest parents, thine!
To whom the messenger of heaven again,
The Argicide. Oh ancient and revered!
Thou hast well spoken all. Yet this declare,
And with sincerity; bear'st thou away 480
Into some foreign country, for the sake
Of safer custody, this precious charge?
Or, urged by fear, forsake ye all alike
Troy's sacred towers! since he whom thou hast lost,
Thy noble son, was of excelling worth 485
In arms, and nought inferior to the Greeks.
Then thus the godlike Priam, hoary King.
But tell me first who _Thou_ art, and from whom
Descended, loveliest youth! who hast the fate
So well of my unhappy son rehearsed? 490
To whom the herald Mercury replied.
Thy questions, venerable sire! proposed
Concerning noble Hector, are design'd
To prove me. Him, not seldom, with these eyes
In man-ennobling fight I have beheld 495
Most active; saw him when he thinn'd the Greeks
With his sharp spear, and drove them to the ships.
Amazed we stood to notice him; for us,
Incensed against the ruler of our host,
Achilles suffer'd not to share the fight. 500
I serve Achilles; the same gallant bark
Brought us, and of the Myrmidons am I,
Son of Polyctor; wealthy is my sire,
And such in years as thou; six sons he hath,
Beside myself the seventh, and (the lots cast 505
Among us all) mine sent me to the wars.
That I have left the ships, seeking the plain,
The cause is this; the Greeks, at break of day,
Will compass, arm'd, the city, for they loathe
To sit inactive, neither can the chiefs 510
Restrain the hot impatience of the host.
Then godlike Priam answer thus return'd.
If of the band thou be of Peleus' son,
Achilles, tell me undisguised the truth.
My son, subsists he still, or hath thy chief 515
Limb after limb given him to his dogs?
Him answer'd then the herald of the skies.
Oh venerable sir! him neither dogs
Have eaten yet, nor fowls, but at the ships
His body, and within Achilles' tent 520
Neglected lies. Twelve days he so hath lain;
Yet neither worm which diets on the brave
In battle fallen, hath eaten him, or taint
Invaded. He around Patroclus' tomb
Drags him indeed pitiless, oft as day 525
Reddens the east, yet safe from blemish still
His corse remains. Thou wouldst, thyself, admire
Seeing how fresh the dew-drops, as he lies,
Rest on him, and his blood is cleansed away
That not a stain is left. Even his wounds 530
(For many a wound they gave him) all are closed,
Such care the blessed Gods have of thy son,
Dead as he is, whom living much they loved.
So he; then, glad, the ancient King replied.
Good is it, oh my son! to yield the Gods 535
Their just demands. My boy, while yet he lived,
Lived not unmindful of the worship due
To the Olympian powers, who, therefore, him
Remember, even in the bands of death.
Come then--this beauteous cup take at my hand-- 540
Be thou my guard, and, if the Gods permit,
My guide, till to Achilles' tent I come.
Whom answer'd then the messenger of heaven.
Sir! thou perceivest me young, and art disposed
To try my virtue; but it shall not fail. 545
Thou bidd'st me at thine hand a gift accept,
Whereof Achilles knows not; but I fear
Achilles, and on no account should dare
Defraud him, lest some evil find me next.
But thee I would with pleasure hence conduct 550
Even to glorious Argos, over sea
Or over land, nor any, through contempt
Of such a guard, should dare to do thee wrong.
So Mercury, and to the chariot seat
Upspringing, seized at once the lash and reins, 555
And with fresh vigor mules and steeds inspired.
Arriving at the foss and towers, they found
The guard preparing now their evening cheer,
All whom the Argicide with sudden sleep
Oppress'd, then oped the gates, thrust back the bars, 560
And introduced, with all his litter-load
Of costly gifts, the venerable King.
But when they reached the tent for Peleus' son
Raised by the Myrmidons (with trunks of pine
They built it, lopping smooth the boughs away, 555
Then spread with shaggy mowings of the mead
Its lofty roof, and with a spacious court
Surrounded it, all fenced with driven stakes;
One bar alone of pine secured the door,
Which ask'd three Grecians with united force 570
To thrust it to its place, and three again
To thrust it back, although Achilles oft
Would heave it to the door himself alone;)
Then Hermes, benefactor of mankind,
That bar displacing for the King of Troy, 575
Gave entrance to himself and to his gifts
For Peleus' son design'd, and from the seat
Alighting, thus his speech to Priam turn'd.
Oh ancient Priam! an immortal God
Attends thee; I am Hermes, by command 580
Of Jove my father thy appointed guide.
But I return. I will not, entering here,
Stand in Achilles' sight; immortal Powers
May not so unreservedly indulge
Creatures of mortal kind. But enter thou, 585
Embrace his knees, and by his father both
And by his Goddess mother sue to him,
And by his son, that his whole heart may melt.
So Hermes spake, and to the skies again
Ascended. Then leap'd Priam to the ground, 590
Leaving Idaeus; he, the mules and steeds
Watch'd, while the ancient King into the tent
Proceeded of Achilles dear to Jove.
Him there he found, and sitting found apart
His fellow-warriors, of whom two alone 595
Served at his side, Alcimus, branch of Mars
And brave Automedon; he had himself
Supp'd newly, and the board stood unremoved.
Unseen of all huge Priam enter'd, stood
Near to Achilles, clasp'd his knees, and kiss'd 600
Those terrible and homicidal hands
That had destroy'd so many of his sons.
As when a fugitive for blood the house
Of some chief enters in a foreign land,
All gaze, astonish'd at the sudden guest, 605
So gazed Achilles seeing Priam there,
And so stood all astonish'd, each his eyes
In silence fastening on his fellow's face.
But Priam kneel'd, and suppliant thus began.
Think, oh Achilles, semblance of the Gods! 610
On thy own father full of days like me,
And trembling on the gloomy verge of life.[12]
Some neighbor chief, it may be, even now
Oppresses him, and there is none at hand,
No friend to suocor him in his distress. 615
Yet, doubtless, hearing that Achilles lives,
He still rejoices, hoping, day by day,
That one day he shall see the face again
Of his own son from distant Troy return'd.
But me no comfort cheers, whose bravest sons, 620
So late the flower of Ilium, all are slain.
When Greece came hither, I had fifty sons;
Nineteen were children of one bed, the rest
Born of my concubines. A numerous house!
But fiery Mars hath thinn'd it. One I had, 625
One, more than all my sons the strength of Troy,
Whom standing for his country thou hast slain--
Hector--his body to redeem I come
Into Achaia's fleet, bringing, myself,
Ransom inestimable to thy tent. 630
Reverence the Gods, Achilles! recollect
Thy father; for his sake compassion show
To me more pitiable still, who draw
Home to my lips (humiliation yet
Unseen on earth) his hand who slew my son. 635
So saying, he waken'd in his soul regret
Of his own sire; softly he placed his hand
On Priam's hand, and push'd him gently away.
Remembrance melted both. Rolling before
Achilles' feet, Priam his son deplored 640
Wide-slaughtering Hector, and Achilles wept
By turns his father, and by turns his friend
Patroclus; sounds of sorrow fill'd the tent.
But when, at length satiate, Achilles felt
His heart from grief, and all his frame relieved, 645
Upstarting from his seat, with pity moved
Of Priam's silver locks and silver beard,
He raised the ancient father by his hand,
Whom in wing'd accents kind he thus bespake.
Wretched indeed! ah what must thou have felt! 650
How hast thou dared to seek alone the fleet
Of the Achaians, and his face by whom
So many of thy valiant sons have fallen?
Thou hast a heart of iron, terror-proof.
Come--sit beside me--let us, if we may, 665
Great mourners both, bid sorrow sleep awhile.
There is no profit of our sighs and tears;
For thus, exempt from care themselves, the Gods
Ordain man's miserable race to mourn.
Fast by the threshold of Jove's courts are placed 660
Two casks, one stored with evil, one with good,
From which the God dispenses as he wills.
For whom the glorious Thunderer mingles both,
He leads a life checker'd with good and ill
Alternate; but to whom he gives unmixt 665
The bitter cup, he makes that man a curse,
His name becomes a by-word of reproach,
His strength is hunger-bitten, and he walks
The blessed earth, unblest, go where he may.
So was my father Peleus at his birth 670
Nobly endow'd with plenty and with wealth
Distinguish'd by the Gods past all mankind,
Lord of the Myrmidons, and, though a man,
Yet match'd from heaven with an immortal bride.
But even him the Gods afflict, a son 675
Refusing him, who might possess his throne
Hereafter; for myself, his only heir,
Pass as a dream, and while I live, instead
Of solacing his age, here sit, before
Your distant walls, the scourge of thee and thine. 680
Thee also, ancient Priam, we have heard
Reported, once possessor of such wealth
As neither Lesbos, seat of Macar, owns,
Nor eastern Phrygia, nor yet all the ports
Of Hellespont, but thou didst pass them all 685
In riches, and in number of thy sons.
But since the Powers of heaven brought on thy land
This fatal war, battle and deeds of death
Always surround the city where thou reign'st.
Cease, therefore, from unprofitable tears, 690
Which, ere they raise thy son to life again
Shall, doubtless, find fresh cause for which to flow.
To whom the ancient King godlike replied.
Hero, forbear. No seat is here for me,
While Hector lies unburied in your camp. 695
Loose him, and loose him now, that with these eyes
I may behold my son; accept a price
Magnificent, which may'st thou long enjoy,
And, since my life was precious in thy sight,
May'st thou revisit safe thy native shore! 700
To whom Achilles, lowering, and in wrath.[13]
Urge me no longer, at a time like this,
With that harsh note; I am already inclin'd
To loose him. Thetis, my own mother came
Herself on that same errand, sent from Jove. 705
Priam! I understand thee well. I know
That, by some God conducted, thou hast reach'd
Achaia's fleet; for, without aid divine,
No mortal even in his prime of youth,
Had dared the attempt; guards vigilant as ours 710
He should not easily elude, such gates,
So massy, should not easily unbar.
Thou, therefore, vex me not in my distress,
Lest I abhor to see thee in my tent,
And, borne beyond all limits, set at nought 715
Thee, and thy prayer, and the command of Jove.
He said; the old King trembled, and obey'd.
Then sprang Pelides like a lion forth,
Not sole, but with his two attendant friends
Alcimus and Automedon the brave, 720
For them (Patroclus slain) he honor'd most
Of all the Myrmidons. They from the yoke
Released both steeds and mules, then introduced
And placed the herald of the hoary King.
They lighten'd next the litter of its charge 725
Inestimable, leaving yet behind
Two mantles and a vest, that, not unveil'd,
The body might be borne back into Troy.
Then, calling forth his women, them he bade
Lave and anoint the body, but apart, 730
Lest haply Priam, noticing his son,
Through stress of grief should give resentment scope,
And irritate by some affront himself
To slay him, in despite of Jove's commands.[14]
They, therefore, laving and anointing first 735
The body, cover'd it with cloak and vest;
Then, Peleus' son disposed it on the bier,
Lifting it from the ground, and his two friends
Together heaved it to the royal wain.
Achilles, last, groaning, his friend invoked. 740
Patroclus! should the tidings reach thine ear,
Although in Ades, that I have released
The noble Hector at his father's suit,
Resent it not; no sordid gifts have paid
His ransom-price, which thou shalt also share. 745
So saying, Achilles to his tent return'd,
And on the splendid couch whence he had risen
Again reclined, opposite to the seat
Of Priam, whom the hero thus bespake.
Priam! at thy request thy son is loosed, 750
And lying on his bier; at dawn of day
Thou shalt both see him and convey him hence
Thyself to Troy. But take we now repast;
For even bright-hair'd Niobe her food
Forgat not, though of children twelve bereft, 755
Of daughters six, and of six blooming sons.
Apollo these struck from his silver bow,
And those shaft-arm'd Diana, both incensed
That oft Latona's children and her own
Numbering, she scorn'd the Goddess who had borne 760
Two only, while herself had twelve to boast.
Vain boast! those two sufficed to slay them all.
Nine days they welter'd in their blood, no man
Was found to bury them, for Jove had changed
To stone the people; but themselves, at last, 765
The Powers of heaven entomb'd them on the tenth.
Yet even she, once satisfied with tears,
Remember'd food; and now the rocks among
And pathless solitudes of Sipylus,
The rumor'd cradle of the nymphs who dance 770
On Acheloues' banks, although to stone
Transform'd, she broods her heaven-inflicted woes.
Come, then, my venerable guest! take we
Refreshment also; once arrived in Troy
With thy dear son, thou shalt have time to weep 775
Sufficient, nor without most weighty cause.
So spake Achilles, and, upstarting, slew
A sheep white-fleeced, which his attendants flay'd,
And busily and with much skill their task
Administ'ring, first scored the viands well, 780
Then pierced them with the spits, and when the roast
Was finish'd, drew them from the spits again.
And now, Automedon dispensed around
The polish'd board bread in neat baskets piled,
Which done, Achilles portion'd out to each 785
His share, and all assail'd the ready feast.
But when nor hunger more nor thirst they felt,
Dardanian Priam, wond'ring at his bulk
And beauty (for he seem'd some God from heaven)
Gazed on Achilles, while Achilles held 790
Not less in admiration of his looks
Benign, and of his gentle converse wise,
Gazed on Dardanian Priam, and, at length
(The eyes of each gratified to the full)
The ancient King thus to Achilles spake. 795
Hero! dismiss us now each to our bed,
That there at ease reclined, we may enjoy
Sweet sleep; for never have these eyelids closed
Since Hector fell and died, but without cease
I mourn, and nourishing unnumber'd woes, 800
Have roll'd me in the ashes of my courts.
But I have now both tasted food, and given
Wine to my lips, untasted till with thee.
So he, and at his word Achilles bade
His train beneath his portico prepare 805
With all dispatch two couches, purple rugs,
And arras, and warm mantles over all.
Forth went the women bearing lights, and spread
A couch for each, when feigning needful fear,[15]
Achilles thus his speech to Priam turn'd. 810
My aged guest beloved; sleep thou without;
Lest some Achaian chief (for such are wont
Ofttimes, here sitting, to consult with me)
Hither repair; of whom should any chance
To spy thee through the gloom, he would at once 815
Convey the tale to Agamemnon's ear,
Whence hindrance might arise, and the release
Haply of Hector's body be delay'd.
But answer me with truth. How many days
Wouldst thou assign to the funereal rites 820
Of noble Hector, for so long I mean
Myself to rest, and keep the host at home?
Then thus the ancient King godlike replied.
If thou indeed be willing that we give
Burial to noble Hector, by an act 825
So generous, O Achilles! me thou shalt
Much gratify; for we are shut, thou know'st,
In Ilium close, and fuel must procure
From Ida's side remote; fear, too, hath seized
On all our people. Therefore thus I say. 830
Nine days we wish to mourn him in the house;
To his interment we would give the tenth,
And to the public banquet; the eleventh
Shall see us build his tomb; and on the twelfth
(If war we must) we will to war again. 835
To whom Achilles, matchless in the race.
So be it, ancient Priam! I will curb
Twelve days the rage of war, at thy desire.[16]
He spake, and at his wrist the right hand grasp'd
Of the old sovereign, to dispel his fear. 840
Then in the vestibule the herald slept
And Priam, prudent both, but Peleus' son
In the interior tent, and at his side
Briseis, with transcendent beauty adorn'd.
Now all, all night, by gentle sleep subdued, 845
Both Gods and chariot-ruling warriors lay,
But not the benefactor of mankind,
Hermes; him sleep seized not, but deep he mused
How likeliest from amid the Grecian fleet
He might deliver by the guard unseen 850
The King of Ilium; at his head he stood
In vision, and the senior thus bespake.
Ah heedless and secure! hast thou no dread
Of mischief, ancient King, that thus by foes
Thou sleep'st surrounded, lull'd by the consent 855
And sufferance of Achilles? Thou hast given
Much for redemption of thy darling son,
But thrice that sum thy sons who still survive
Must give to Agamemnon and the Greeks
For _thy_ redemption, should they know thee here. 860
He ended; at the sound alarm'd upsprang
The King, and roused his herald. Hermes yoked
Himself both mules and steeds, and through the camp
Drove them incontinent, by all unseen.
Soon as the windings of the stream they reach'd, 865
Deep-eddied Xanthus, progeny of Jove,
Mercury the Olympian summit sought,
And saffron-vested morn o'erspread the earth.
They, loud lamenting, to the city drove
Their steeds; the mules close follow'd with the dead. 870
Nor warrior yet, nor cinctured matron knew
Of all in Ilium aught of their approach,
Cassandra sole except. She, beautiful
As golden Venus, mounted on the height
Of Pergamus, her father first discern'd, 875
Borne on his chariot-seat erect, and knew:
The herald heard so oft in echoing Troy;
Him also on his bier outstretch'd she mark'd,
Whom the mules drew. Then, shrieking, through the streets
She ran of Troy, and loud proclaim'd the sight. 880
Ye sons of Ilium and ye daughters, haste,
Haste all to look on Hector, if ye e'er
With joy beheld him, while he yet survived,
From fight returning; for all Ilium erst
In him, and all her citizens rejoiced. 885
She spake. Then neither male nor female more
In Troy remain'd, such sorrow seized on all.
Issuing from the city-gate, they met
Priam conducting, sad, the body home,
And, foremost of them all, the mother flew 890
And wife of Hector to the bier, on which
Their torn-off tresses with unsparing hands
They shower'd, while all the people wept around.
All day, and to the going down of day
They thus had mourn'd the dead before the gates, 895
Had not their Sovereign from his chariot-seat
Thus spoken to the multitude around.
Fall back on either side, and let the mules
Pass on; the body in my palace once
Deposited, ye then may weep your fill. 900
He said; they, opening, gave the litter way.
Arrived within the royal house, they stretch'd
The breathless Hector on a sumptuous bed,
And singers placed beside him, who should chant
The strain funereal; they with many a groan 905
The dirge began, and still, at every close,
The female train with many a groan replied.
Then, in the midst, Andromache white-arm'd
Between her palms the dreadful Hector's head
Pressing, her lamentation thus began. 910
[17]My hero! thou hast fallen in prime of life,
Me leaving here desolate, and the fruit
Of our ill-fated loves, a helpless child,
Whom grown to manhood I despair to see.
For ere that day arrive, down from her height 915
Precipitated shall this city fall,
Since thou hast perish'd once her sure defence,
Faithful protector of her spotless wives,
And all their little ones. Those wives shall soon
In Grecian barks capacious hence be borne, 920
And I among the rest. But thee, my child!
Either thy fate shall with thy mother send
Captive into a land where thou shalt serve
In sordid drudgery some cruel lord,
Or haply some Achaian here, thy hand 925
Seizing, shall hurl thee from a turret-top
To a sad death, avenging brother, son,
Or father by the hands of Hector slain;
For he made many a Grecian bite the ground.
Thy father, boy, bore never into fight 930
A milky mind, and for that self-same cause
Is now bewail'd in every house of Troy.
Sorrow unutterable thou hast caused
Thy parents, Hector! but to me hast left
Largest bequest of misery, to whom, 935
Dying, thou neither didst thy arms extend
Forth from thy bed, nor gavest me precious word
To be remember'd day and night with tears.
So spake she weeping, whom her maidens all
With sighs accompanied, and her complaint 940
Mingled with sobs Hecuba next began.
Ah Hector! dearest to thy mother's heart
Of all her sons, much must the Gods have loved
Thee living, whom, though dead, they thus preserve.
What son soever of our house beside 945
Achilles took, over the barren deep
To Samos, Imbrus, or to Lemnos girt
With rocks inhospitable, him he sold;
But thee, by his dread spear of life deprived,
He dragg'd and dragg'd around Patroclus' tomb, 950
As if to raise again his friend to life
Whom thou hadst vanquish'd; yet he raised him not.
But as for thee, thou liest here with dew
Besprinkled, fresh as a young plant,[18] and more
Resemblest some fair youth by gentle shafts 955
Of Phoebus pierced, than one in battle slain.
So spake the Queen, exciting in all hearts
Sorrow immeasurable, after whom
Thus Helen, third, her lamentation pour'd.
[19]Ah dearer far than all my brothers else 960
Of Priam's house! for being Paris' spouse,
Who brought me (would I had first died!) to Troy,
I call thy brothers mine; since forth I came
From Sparta, it is now the twentieth year,
Yet never heard I once hard speech from thee, 965
Or taunt morose, but if it ever chanced,
That of thy father's house female or male
Blamed me, and even if herself the Queen
(For in the King, whate'er befell, I found
Always a father) thou hast interposed 970
Thy gentle temper and thy gentle speech
To soothe them; therefore, with the same sad drops
Thy fate, oh Hector! and my own I weep;
For other friend within the ample bounds
Of Ilium have I none, nor hope to hear 975
Kind word again, with horror view'd by all.
So Helen spake weeping, to whom with groans
The countless multitude replied, and thus
Their ancient sovereign next his people charged.
Ye Trojans, now bring fuel home, nor fear 980
Close ambush of the Greeks; Achilles' self
Gave me, at my dismission from his fleet,
Assurance, that from hostile force secure
We shall remain, till the twelfth dawn arise.
All, then, their mules and oxen to the wains 985
Join'd speedily, and under Ilium's walls
Assembled numerous; nine whole days they toil'd,
Bringing much fuel home, and when the tenth
Bright morn, with light for human kind, arose,
Then bearing noble Hector forth, with tears 990
Shed copious, on the summit of the pile
They placed him, and the fuel fired beneath.
But when Aurora, daughter of the Dawn,
Redden'd the east, then, thronging forth, all Troy
Encompass'd noble Hector's pile around. 995
The whole vast multitude convened, with wine
They quench'd the pile throughout, leaving no part
Unvisited, on which the fire had seized.
His brothers, next, collected, and his friends,
His white bones, mourning, and with tears profuse 1000
Watering their cheeks; then in a golden urn
They placed them, which with mantles soft they veil'd
Maeonian-hued, and, delving, buried it,
And overspread with stones the spot adust.
Lastly, short time allowing to the task, 1005
They heap'd his tomb, while, posted on all sides,
Suspicious of assault, spies watch'd the Greeks.
The tomb once heap'd, assembling all again
Within the palace, they a banquet shared
Magnificent, by godlike Priam given. 1010
Such burial the illustrious Hector found.[20]
* * * * *
[I cannot take my leave of this noble poem, without expressing how
much I am struck with this plain conclusion of it. It is like the exit
of a great man out of company whom he has entertained magnificently;
neither pompous nor familiar; not contemptuous, yet without much
ceremony. I recollect nothing, among the works of mere man, that
exemplifies so strongly the true style of great antiquity.]--TR.
FOOTNOTES
Footnotes for Book I:
1. "Latona's son and Jove's," was Apollo, the tutelary deity of
the
Dorians. The Dorians had not, however, at this early age, become
the predominant race in Greece proper. They had spread along the
eastern shores of the Archipelago into the islands, especially
Crete, and had every where signalized themselves by the Temples of
Apollo, of which there seems to have been many in and about Troy.
These temples were schools of art, and prove the Dorians to have
been both intellectual and powerful. Homer was an Ionian, and
therefore not deeply acquainted with the nature of the Dorian god.
But to a mind like his, the god of a people so cultivated, and
associated with what was most grand in art, must have been an
imposing being, and we find him so represented. Throughout the
Iliad, he appears and acts with splendor and effect, but always
against the Greeks from mere partiality to Hector. It would perhaps
be too much to say, that in this partiality to Hector, we detect
the spirit of the Dorian worship, the only Paganism of antiquity
that tended to perfect the individual--Apollo being the expression
of the moral harmony of the universe, and the great spirit of the
Dorian culture being to make a perfect man, an incarnation of the
{kosmos}. This Homer could only have known intuitively.
In making Apollo author of the plague, he was confounded with
Helios, which was frequent afterwards, but is not seen elsewhere in
Homer. The arrows of Apollo were "silent as light," and their
emblem the sun's rays. The analogies are multitudinous between the
natural and intellectual sun; but Helios and Apollo were
two.--E.P.P.
2. There is something exceedingly venerable in this appearance of the
priest. He comes with the ensigns of the gods to whom he belongs,
with the laurel wreath, to show that he was a suppliant, and a
golden sceptre, which the ancients gave in particular to Apollo, as
they did one of silver to Diana.
3. The art of this speech is remarkable. Chryses considers the army of
Greeks, as made up of troops, partly from the kingdoms and partly
from democracies, and therefore begins with a distinction that
includes all. Then, as priest of Apollo, he prays that they may
obtain the two blessings they most desire--the conquest of Troy and
a safe return. As he names his petition, he offers an extraordinary
ransom, and concludes with bidding them fear the god if they refuse
it; like one who from his office seems to foretell their misery,
and exhorts them to shun it. Thus he endeavors to work by the art
of a general application, by religion, by interest, and the
insinuation of danger.
4. Homer is frequently eloquent in his silence. Chryses says not a
word in answer to the insults of Agamemnon, but walks pensively
along the shore. The melancholy flowing of the verse admirably
expresses the condition of the mournful and deserted father.
5. [So called on account of his having saved the people of Troas from
a plague of mice, _sminthos_ in their language meaning a
mouse.--TR.]
6. Apollo had temples at Chrysa, Tenedos, and Cilla, all of which lay
round the bay of Troas. Mueller remarks, that "the temple actually
stood in the situation referred to, and that the appellation of
Smintheus was still preserved in the district. Thus far actual
circumstances are embodied in the mythus. On the other hand, the
action of the deity as such, is purely ideal, and can have no other
foundation than the belief that Apollo sternly resents ill usage of
his priests, and that too in the way here represented, viz., by
sending plagues. This belief is in perfect harmony with the idea
generally entertained of the power and agency of Apollo; and it is
manifest that the idea placed in combination with certain events,
gave birth to the story so far as relates to the god. We have not
yet the means of ascertaining whether it is to be regarded as a
historical tradition, or an invention, and must therefore leave
that question for the present undecided."
7. The poet is careful to leave no prayer unanswered that has justice
on its side. He who prays either kills his enemy, or has signs
given him that he has been heard.
8. [For this singular line the Translator begs to apologize, by
pleading the strong desire he felt to produce an English line, if
possible, somewhat resembling in its effect the famous original
one.
{Deine de klange genet argyreoio bioio.}--TR.]
9. The plague in the Grecian camp was occasioned perhaps by immoderate
heats and gross exhalations. Homer takes occasion from it, to open
the scene with a beautiful allegory. He supposes that such
afflictions are sent from Heaven for the punishment of evil
actions; and because the sun was the principal agent, he says it
was sent to punish Agamemnon for despising that god, and injuring
his priest.
10. Hippocrates observes two things of plagues; that their cause is in
the air, and that different animals are differently affected by
them, according to their nature and nourishment. This philosophy is
referred to the plagues here mentioned. First, the cause is in the
air by means of the darts or beams of Apollo; second, the mules and
dogs are said to die sooner than the men, partly from their natural
quickness of smell, and partly from their feeding so near the earth
whence the exhalations arise.
11: Juno, queen of Olympus, sides with the Grecians. Mr. Coleridge (in
his disquisition upon the Prometheus of AEschylus, published in his
Remains) shows very clearly by historical criticism, that Juno, in
the Grecian religion, expressed the spirit of conservatism. Without
going over his argument we assume it here, for Homer always
attributes to Juno every thing that may be predicated of this
principle. She is persistent, obstinate, acts from no idea, but
often uses a superficial reasoning, and refers to Fate, with which
she upbraids Jupiter. Jupiter is the intellectual power or Free
Will, and by their union, or rather from their antagonism, the
course of things proceeds with perpetual vicissitude, but with a
great deal of life.--E.P.P.
12. Observe this Grecian priest. He has no political power, and
commands little reverence. In Agamemnon's treatment of him, as well
as Chryses, is seen the relation of the religion to the government.
It was neither master nor slave.--E.P.P.
13. A district of Thessaly forming a part of the larger district of
Phthiotis. Phthiotis, according to Strabo, included all the
southern portion of that country as far as Mount OEta and the
Maliac Gulf. To the west it bordered on Dolopia, and on the east
reached the confines of Magnesia. Homer comprised within this
extent of territory the districts of Phthia and Hellas properly so
called, and, generally speaking, the dominions of Achilles,
together with those of Protesilaus and Eurypylus.
14. {Kynopa}.
15. {meganaides}.
16 Agamemnon's anger is that of a lover, and Achilles' that of a
warrior. Agamemnon speaks of Chryseis as a beauty whom he values
too much to resign. Achilles treats Briseis as a slave, whom he is
anxious to preserve in point of honor, and as a testimony of his
glory. Hence he mentions her only as "his spoil," "the
reward of
war," etc.; accordingly he relinquishes her not in grief for a
favorite whom he loses, but in sullenness for the injury done
him.--DACIER.
17. Jupiter, in the disguise of an ant, deceived Eurymedusa, the
daughter of Cleitos. Her son was for this reason called Myrmidon
(from {myrmex}, an ant), and was regarded as the ancestor of the
Myrmidons in Thessaly.--SMITH.
18. According to the belief of the ancients, the gods were supposed to
have a peculiar light in their eyes. That Homer was not ignorant of
this opinion appears from his use of it in other places.
19. Minerva is the goddess of the art of war rather than of war
itself. And this fable of her descent is an allegory of Achilles
restraining his wrath through his consideration of martial law and
order. This law in that age, prescribed that a subordinate should
not draw his sword upon the commander of all, but allowed a liberty
of speech which appears to us moderns rather out of order.--E.P.P.
20. [The shield of Jupiter, made by Vulcan, and so called from its
covering, which was the skin of the goat that suckled him.--TR.]
21. Homer magnifies the ambush as the boldest enterprise of war. They
went upon those parties with a few only, and generally the most
daring of the army, and on occasions of the greatest hazard, when
the exposure was greater than in a regular battle. Idomeneus, in
the 13th book, tells Meriones that the greatest courage appears in
this way of service, each man being in a manner singled out to the
proof of it.
22. In the earlier ages of the world, the sceptre of a king was
nothing more than his walking-staff, and thence had the name of
sceptre. Ovid, in speaking of Jupiter, describes him as resting on
his sceptre.--SPENCE.
From the description here given, it would appear to have been a
young tree cut from the root and stripped of its branches. It was
the custom of Kings to swear by their sceptres.
23. For an account of the contest between the Centaurs and Lapiths
here referred to, see Grecian and Roman Mythology.
24. In _antiquity_, a sacrifice of a hundred oxen, or beasts of the
same kind; hence sometimes _indefinitely_, any sacrifice of a large
number of victims.
25. [The original is here abrupt, and expresses the precipitancy of
the speaker by a most beautiful aposiopesis.--TR.]
26. The Iliad, in its connection, is, we all know, a glorification of
Achilles by Zeus; for the Trojans only prevail because Zeus wishes
to show that the reposing hero who sits in solitude, can alone
conquer them. But to leave him this glorification entirely unmixed
with sorrow, the Grecian sense of moderation forbids. The deepest
anguish must mingle with his consciousness of fame, and punish his
insolence. That glorification is the will of Zeus; and in the
spirit of the ancient mythus, a motive for it is assigned in a
divine legend. The sea-goddess Thetis, who was, according to the
Phthiotic mythus, wedded to the mortal Peleus, saved Zeus, by
calling up the giant Briareus or AEgaeon to his rescue. Why it was
AEgaeon, is explained by the fact that this was a great sea-demon,
who formed the subject of fables at Poseidonian Corinth, where even
the sea-god himself was called AEgaeon; who, moreover, was worshipped
at several places in Euboea, the seat of Poseidon AEgaeus; and whom
the Theogony calls the son-in-law of Poseidon, and most of the
genealogists, especially Eumelus in the Titanomachy, brought into
relation with the sea. There is therefore good reason to be found
in ancient belief, why Thetis called up AEgaeon of all others to
Jove's assistance. The whole of the story, however, is not
detailed--it is not much more than indicated--and therefore it
would be difficult even now to interpret it in a perfectly
satisfactory manner. It bears the same relation to the Iliad, that
the northern fables of the gods, which serve as a back-ground to
the legend of Nibelungen, bear to our German ballad, only that here
the separation is much greater still--MULLER.
Homer makes use of this fable, without reference to its meaning as
an allegory. Briareus seems to symbolize a navy, and the fable
refers to some event in remote history, when the reigning power was
threatened in his autocracy, and strengthened by means of his
association with the people against some intermediate
class.--E.P.P.
27. {epaurontai}.
28. [A name by which we are frequently to understand the Nile in
Homer.--TR.]
29. Around the sources of the Nile, and thence south-west into the
very heart of Africa, stretching away indefinitely over its
mountain plains, lies the country which the ancients called
Ethiopia, rumors of whose wonderful people found their way early
into Greece, and are scattered over the pages of her poets and
historians.
Homer wrote at least eight hundred years before Christ, and his
poems are well ascertained to be a most faithful mirror of the
manners of his times and the knowledge of his age. * * * * *
Homer never wastes an epithet. He often alludes to the Ethiopians
elsewhere, and always in terms of admiration and praise, as being
the most just of men, and the favorites of the gods. The same
allusions glimmer through the Greek mythology, and appear in the
verses of almost all the Greek poets, ere yet the countries of
Italy and Sicily were even discovered. The Jewish Scriptures and
Jewish literature abound in allusions to this distant and
mysterious people, the annals of the Egyptian priests are full of
them, and uniformly, the Ethiopians are there lauded as among the
best, the most religious, and most civilized of men.--CHRISTIAN
EXAMINER.
The Ethiopians, says Diodorus, are said to be the inventors of
pomps, sacrifices, solemn meetings, and other honors paid to the
gods. From hence arose their character of piety, which is here
celebrated by Homer. Among these there was an annual feast at
Diospolis, which Eustathius mentions, when they carried about the
statues of Jupiter and other gods, for twelve days, according to
their number; to which, if we add the ancient custom of setting
meat before statues, it will appear to be a rite from which this
fable might easily have arisen.
30. [The original word ({polybentheos}) seems to express variety of
soundings, an idea probably not to be conveyed in an English
epithet.--TR.]
31: The following passage gives the most exact account of the ancient
sacrifices that we have left us. There is first, the purification
by the washing of hands; second, the offering up of prayers; third,
the barley-cakes thrown upon the victim; fourth, the manner of
killing it, with the head turned upwards; fifth, selecting the
thighs and fat for their gods, as the best of the sacrifice, and
disposing about them pieces cut from every part for a
representation of the whole (hence the thighs are frequently spoken
of in Homer and the Greek poets as the whole victim); sixth, the
libation of wine; seventh, consuming the thighs in the fire of the
altar; eighth, the sacrificers dressing and feasting on the rest,
with joy and hymns to the gods.
32. The _Paean_ (originally sung in honor of Apollo) was a hymn to
propitiate the god, and also a song of thanksgiving, when freed
from danger. It was always of a joyous nature. Both tune and sound
expressed hope and confidence. It was sung by several persons, one
of whom probably led the others, and the singers either marched
onward, or sat together at table.
33. It was the custom to draw the ships entirely upon the shore, and
to secure them by long props.--FELTON
34. Suppliants threw themselves at the feet of the person to whom the
supplication was addressed, and embraced his knees.--FELTON.
35. Ambrosia, the food of the gods, conferred upon them eternal youth
and immortality, and was brought to Jupiter by pigeons. It was also
used by the gods for anointing the body and hair. Hence the
expression, ambrosial locks.
36 The original says, "the ox-eyed goddess," which furnishes
Coleridge
with one of the hints on which he proceeds in historically
identifying the Argive Juno with Io and Isis, &c. There is real wit
in Homer's making her say to Jupiter, "I never search thy
thoughts," &c. The principle of conservatism asks nothing of the
intellectual power, but blindly contends, reposing upon the
instinct of a common sense, which leads her always to surmise that
something is intended by the intellectual power that she shall not
like.--E.P.P.
37. This refers to an old fable of Jupiter's hanging up Juno and
whipping her. Homer introduces it without reference to its meaning,
which was undoubtedly some physical truth connected with the ether
and the atmosphere.--E.P.P.
38. [The reader, in order that he may partake with the gods in the
drollery of this scene, should observe that the crippled and
distorted Vulcan had thrust himself into an office at all other
times administered either by Hebe or Ganymede.--TR.]
39. As Minerva or Wisdom was among the company, the poet's making
Vulcan act the part of peace-maker, would appear to have been from
choice, knowing that a mirthful person may often stop a quarrel, by
making himself the subject of merriment.
Footnotes for Book II:
1. The poem now becomes more exciting; the language more animated; the
descriptions more lively and figurative. Homer seems to kindle with
his subject, and to press all the phenomena of nature into his
service for the purpose of illustration and adornment. Jupiter
prepares to keep his promise of avenging Achilles, by drawing
Agamemnon into a deceitful expectation of taking the city. The
forces are arranged for battle, which gives occasion for the
celebrated catalogue.--FELTON.
2. The whole action of the Dream is natural. It takes the figure of
one much beloved by Agamemnon, as the object that is most in our
thoughts when awake, is the one that oftenest appears to us in our
dreams, and just at the instant of its vanishing, leaves so strong
an impression, that the voice seems still sounding in his ear.
The Dream also repeats the words of Jupiter without variation,
which is considered as a great propriety in delivering a message
from the father of gods and men.
3. King of Pylus, an ancient city of Elis.
4. [Agamemnon seems to entertain some doubts lest the army should so
resent his treatment of their favorite Achilles, as to be
indisposed to serve him.--TR.]
5. [Mercury.]
6. [Argus.]
7. Homer, in a happy and poetical manner, acquaints us with the high
descent of Agamemnon, and traces the origin of his power to the
highest source, by saying, that the sceptre had descended to him
from the hand of Jupiter.
8. The power of Agamemnon as a monarch refers to his being the leader
of an army. According to the form of royalty in the heroic age, a
king had only the power of a magistrate, except as he held the
office of priest. Aristotle defines a king as a Leader of war, a
Judge of controversies, and President of the ceremonies of the
gods. That he had the principal care of religious rites, appears
from many passages in Homer. His power was nowhere absolute but in
war, for we find Agamemnon insulted in the council, but in the army
threatening deserters with death. Agamemnon is sometimes styled
king of kings, as the other princes had given him supreme authority
over them in the siege.
9. [The extremest provocation is implied in this expression, which
Thersites quotes exactly as he had heard it from the lips of
Achilles.--TR.]
10. The character of Thersites is admirably sketched. There is nothing
vague and indistinct, but all the traits are so lively, that he
stands before us like the image of some absurd being whom we have
ourselves seen. It has been justly remarked by critics, that the
poet displays great skill in representing the opponents of
Agamemnon in the character of so base a personage, since nothing
could more effectually reconcile the Greeks to the continuance of
the war, than the ridiculous turbulence of Thersites.--FELTON.
11. [Some for {ponos} here read {pothos}; which reading I have adopted
for the sake both of perspicuity and connection.--TR.]
12. The principal signs by which the gods were thought to declare
their will, were things connected with the offering of sacrifices,
the flight and voice of birds, all kinds of natural phenomena,
ordinary as well as extraordinary dreams.
13. An epithet supposed to have been derived from Gerenia, a Messenian
town, where Nestor was educated.
In the pictures which Homer draws of him, the most striking
features are his wisdom, bravery, and knowledge of war, his
eloquence, and his old age.
For some general remarks upon the heroes of the time, see Grecian
and Roman Mythology.
14. In allusion to the custom of pouring out a libation of pure wine,
in the ceremony of forming a league, and joining right hands, as a
pledge of mutual fidelity after the sacrifice.--FELTON.
15. [Nestor is supposed here to glance at Achilles.--TR.]
16. Homer here exalts wisdom over valor.
17. [Money stamped with the figure of an ox.]--TR.
18. The encouragement of a divine power, seemed all that was requisite
to change the dispositions of the Grecians, and make them more
ardent for combat than they had previously been to return. This
conquers their inclinations in a manner at once poetical and in
keeping with the moral which is every where spread through Homer,
that nothing is accomplished without divine assistance.
19. Homer's rich invention gives us five beautiful similes on the
march of the army. This profusion and variety can never be
sufficiently admired.
20. The superior knowledge that the poet here attributes to the Muses
as divine beings, and then his occasional invocations to them,
gives an air of importance to his subject and has an imposing
effect.
21. However fabulous the other parts of Homer's poems may be, this
account of the princes, people, and countries, is by far the most
valuable piece of history and geography left us in regard to the
state of Greece in that early period. Greece was then divided into
several dynasties, which Homer has enumerated under their
respective princes; and his division was considered so correct,
that many disputes respecting the boundaries of Grecian cities were
decided upon his authority. Eustathius has collected together the
following instances: The city of Calydon was adjudged to the
AEtolians, notwithstanding the pretensions of AEolia, because it was
ranked by Homer as belonging to the former. Sestos was given to
those of Abydos, upon the plea that he had said the Abydonians were
possessors of Sestos, Abydos, and Arisbe. When the Milesians and
people of Priene disputed their claim to Mycale, a verse of Homer
gave it to the Milesians. The Athenians were put in possession of
Salamis by another which was cited by Solon, or (according to some)
interpolated by him for that purpose; and Porphyry says, that the
catalogue was so highly esteemed, that the youths of some nations
were required to commit it to memory.
Professor Felton remarks, "The student is advised to give
particular attention to this important passage. He will find it the
most interesting fragment of geography extant; interesting for the
poetical beauty of the verse, the regular order which is followed,
and the little characteristic touches which denote the
peculiarities of the several provinces. The more he examines this
catalogue with the subsidiary lights of geography, history and
travels, the more cause will he find of wonder, that a description
so ancient should combine so much accuracy, beauty, and interest.
It is recommended to the student, to trace the provinces and cities
on some good map of ancient Greece."
22. [Some say Thebes the less, others, the suburbs of Thebes the
greater. It is certain that Thebes itself sent none.--TR.]
23. It was the custom of these people to shave the fore parts of their
heads, that their enemies might not seize them by the hair; on the
hinder part they allowed it to grow, as a valiant race that would
never turn their backs. Their manner of fighting was hand to hand,
without quitting their javelins.
24 Menelaus is occasionally distinguished by his activity, which shows
his personal concern in the war.
25. The Arcadians, being an inland people, were unskilled in
navigation, for which reason Agamemnon furnished them with
shipping.
26. Nireus is nowhere mentioned as a leader but in these lines. As
rank and beauty were his only qualifications, he is allowed to sink
into oblivion.
27. The mud of the Peneus is of a light color, for which reason Homer
gives it the epithet of silvery. The Titaresius, and other small
streams which are rolled from Olympus and Ossa, are so extremely
clear, that their waters are distinguished from those of the Peneus
for a considerable distance from the point of their
confluence.--DODWELL.
28. Dr. Clarke, in his travels, describes this tomb as a conical
mound; and says that it is the spot of all others for viewing the
plain of Troy, as it is visible in all parts of Troas. From its top
may be traced the course of the Scamander, the whole chain of Ida,
stretching towards Lectum, the snowy heights of Gargarus, and all
the shores of Hellespont, near the mouth of the river Sigaeum and
the other tumuli upon the coast.
29. A patronymic given to Achilles as descendant of AEacus, father of
Peleus.
30. A river of Troas in Asia Minor, the same as the Scamander.
31. This expression is construed by critics as denoting an unpolished
dialect, but not a foreign.
Footnotes for Book III:
1. The scenes described in this book are exceedingly lifesome. The
figures are animating and beautiful, and the mind of the reader is
borne along with breathless interest over the sonorous
verse.--FELTON.
2. This is a striking simile, from its exactness in two points--the
noise and the order. It has been supposed that the embattling of an
army was first learned by observing the close order of the flight
of these birds. The noise of the Trojans contrasts strongly with
the silence of the Greeks. Plutarch remarks upon this distinction
as a credit to the military discipline of the latter, and Homer
would seem to have attached some importance to it, as he again
alludes to the same thing. Book iv. 510.
3. [Paris, frequently named Alexander in the original.--TR.]
4. Not from cowardice, but from a sense of guilt towards Menelaus. At
the head of an army he challenges the boldest of the enemy; and
Hector, at the end of the Sixth Book, confesses that no man could
reproach him as a coward. Homer has a fine moral;--A brave mind,
however blinded with passion, is sensible of remorse whenever he
meets the person whom he has injured; and Paris is never made to
appear cowardly, but when overcome by the consciousness of his
injustice.
5. [{Lainon esso chitona}.]
6. In allusion to the Oriental custom of stoning to death for the
crime of adultery.--FELTON.
7. The sling was a very efficacious and important instrument in
ancient warfare. Stones were also thrown with the hand. The Libyans
carried no other arms than the spear and a bag of stones.
8. The Trojans were required to sacrifice two lambs; one male of a
white color to the Sun, as the father of light, and one female and
black to the Earth, the mother and nurse of men. That these were
the powers to which they sacrificed appears from their being
attested by name in the oath. III. 330.
9. Helen's weaving the events of the Trojan war in a veil is an
agreeable fiction; and one might suppose that it was inherited by
Homer, and explained in his Iliad.--DACIER.
10. [Not the grasshopper, but an insect well known in hot countries,
and which in Italy is called Cicala. The grasshopper rests on the
ground, but the favorite abode of the Cicala is in the trees and
hedges.--TR.]
11. This episode is remarkable for its beauty. The effect of Helen's
appearance upon the aged counsellors is striking and poetical. It
must be borne in mind, that Helen was of divine parentage and
unfading beauty, and this will explain the enthusiasm which her
sight called forth from the old men. The poet's skill in taking
this method of describing the Grecian chieftains is obvious, and
the sketches themselves are living and characteristic to a high
degree. The reminiscences of the aged Priam, as their names are
announced, and the penitential sorrow of the erring Helen, which
the sight of her countrymen, and the recollection of her home, her
child, her companions, excite in her bosom, are among the most
skilful touches of natural feeling.--FELTON.
12. The character of a benevolent old man is well preserved in Priam's
behavior to Helen. Upon observing her confusion, he attributes the
misfortunes of the war to the gods alone. This sentiment is also
natural to old age. Those who have had the longest experience of
life, are the most inclined to ascribe the disposal of all things
to the will of Heaven.
13. This view of the Grecian leaders from the walls of Troy, is
admired as an episode of great beauty, and considered a masterly
manner of acquainting the reader with the figure and qualifications
of each hero.
14. Helen sees no where in the plain her two brothers Castor and
Pollux. Her inquiry is a natural one, and her self-reproach
naturally suggests her own disgrace as the cause of their not
appearing among the other commanders. The two lines in which the
poet mentions their death are simple and touching.--FELTON.
15. Homer here gives the whole ceremonial of the solemn oath, as it
was then observed by the nations of whom he writes.
16. It must be borne in mind that sacrificing was the most solemn act
of religion, and that kings were also chief-priests.
17. The armor of both Greeks and Trojans consisted of six portions,
and was always put on in the order here given. The greaves were for
the defence of the legs. They were made of some kind of metal, and
probably lined with cloth or felt. The cuirass or corselet for the
body, was made of horn cut in thin pieces and fastened upon linen
cloth, one piece overlapping another. The sword hung on the left
side by means of a belt which passed over the right shoulder. The
large round shield, sometimes made of osiers twisted together and
covered with several ox-hides, and bound round the edge with metal.
In the Homeric times it was supported by a belt; subsequently a
band was placed across the inner side, in which the left arm was
inserted, and a strong leather strap fastened near the edge at
certain distances, which was grasped by the hand. The helmet, made
of metal and lined with felt. Lastly the spear, and in many cases
two. The heavy-armed soldiery were distinguished from the light.
The covering of the latter consisted of skins, and instead of the
sword and lance, they fought with darts, bows and arrows, or
slings, and were generally attached in a subordinate capacity to
the heavy-armed soldiery.
18. Homer puts a prayer in the mouth of Menelaues, but none in that of
Paris. Menelaues is injured and innocent, and may therefore ask for
justice; but Paris, who is the criminal, remains silent.
19. [Because the hide of a beast that dies in health is tougher and
fitter for use than of another that dies diseased.]
Footnotes for Book IV:
1. The goddess of youth is made an attendant at the banquets of the
gods, to show that they enjoyed a perpetual youth, and endless
felicity.
2. [A town of that name in Boeotia, where Pallas was particularly
worshipped.--TR.]
3. [{Boopis}, constant description of Juno, but not susceptible of
literal translation.]
4. Homer does not make the gods use all persons indiscriminately as
their agents, but each according to his powers. When Minerva would
persuade the Greeks, she seeks Ulysses; when she would break the
truce, for Pandarus; and when she would conquer, for Diomede. The
goddess went not to the Trojans, because they hated Paris, and
looks among the allies, where she finds Pandarus, who was of a
nation noted for perfidiousness, and who, from his avarice, was
capable of engaging in this treachery for the hope of a reward from
Paris.
5. A city of Asia Minor.
6. This description, so full of circumstantial detail, is remarkably
beautiful. 1. The history of the bow, giving in a few words the
picture of a hunter, lying in ambush and slaying his victim.
2. Then the process of making the bow. 3. The anxious preparation
for discharging the arrow with certainty, which was destined to
break off the truce and precipitate the battle. 4. The hurried
prayer and vow to Apollo, after which the string is drawn, the cord
twangs, the arrow "leaps forth." The whole is described with
such
graphic truth, that we see, and hear, and wait in breathless
suspense to know the result.--FELTON.
7. This is one of those humble comparisons with which Homer sometimes
diversifies his subject, but a very exact one of its kind, and
corresponding in all its parts. The care of the goddess, the
unsuspecting security of Menelaus, the ease with which she diverts
the danger, and the danger itself, are all included in these few
words. To which may be added, that if the providence of heavenly
powers to their creatures is expressed by the love of a mother to
her child, if men in regard to them are but as sleeping infants,
and the dangers that seem so great to us, as easily warded off as
the simile implies, the conception appears sublime, however
insignificant the image may at first seem in regard to a hero.
8. From this we learn that the Lydians and Carians were famous for
their skill in dying purple, and that their women excelled in works
of ivory; and also that there were certain ornaments that only
kings and princes were privileged to wear.
9. This speech of Agamemnon over his wounded brother, is full of noble
power and touching eloquence. The Trojans have violated a truce
sanctioned by a solemn sacrifice to the gods. The reflection that
such perjury cannot pass with impunity, but that Jove will, sooner
or later, punish it, occurs first to the mind of the warrior. In
the excitement of the moment, he predicts that the day will surely
come when sacred Troy shall fall. From this impetuous feeling his
mind suddenly returns to the condition of his brother, and imagines
with much pathos, the consequences that will follow from his death,
and ends with the wish, that the earth may open before him when
that time shall come.--FELTON.
10. The poet here changes the narration, and apostrophises the reader.
Critics commend this figure, as the reader then becomes a
spectator, and his mind is kept fixed on the action.
11. In the following review of the army, we see the skill of an
accomplished general as well as the characters of the leaders whom
Agamemnon addresses. He begins with an address to the army in
general, and then turns to individuals. To the brave he urges their
secure hopes of conquest, since the gods must punish perjury; to
the timid, their inevitable destruction if the enemy should burn
their ships. After this he flies from rank to rank, skilfully
addressing each ally, and presents a lively picture of a great mind
in the highest emotion.
12. The ancients usually in their feasts divided to the guests in
equal portions, except they took particular occasion to show
distinction. It was then considered the highest mark of honor to be
allotted the best portion of meat and wine, and to be allowed an
exemption from the laws of the feast in drinking wine unmingled and
without measure. This custom was much more ancient than the time of
the Trojan war, and we find it practised in the banquet given by
Joseph to his brethren.
13. [Diverse interpretations are given of this passage. I have adopted
that which to me appeared most plausible. It seems to be a caution
against the mischiefs that might ensue, should the horses be put
under the management of a driver with whom they were
unacquainted.--The scholium by Villoisson much countenances this
solution.--TR.]
14. [Here Nestor only mentions the name of Ereuthalion, knowing the
present to be an improper time for story-telling; in the seventh
book he relates his fight and victory at length. This passage may
serve to confute those who charge Nestor with indiscriminate
loquacity.--TR.]
15. The first Theban war, previously alluded to, took place
twenty-seven years before the war of Troy. Sthenelus here speaks of
the second, which happened ten years after the first. For an
account of these wars see Grecian and Roman Mythology.
16. This is a most animated description. The onset, the clashing of
spears, the shield pressed to shield, the tumult of the battle, the
shouts and groans of the slayer and the dying--all are described in
words, the very sound of which conveys the terrible meaning. Then
come the exploits performed by individual heroes. The student must
bear in mind, that the battles of the heroic age depended in a
great measure upon the prowess of single chieftains. Hence the
appropriateness of the following enumeration.--FELTON.
17. So called from the river Simois, near which he was born. It was an
eastern custom to name children from the most remarkable accident
of their birth. The Scriptures furnish many examples. In the Old
Testament princes were also compared to trees, and Simoeisius is
here resembled to a poplar.
18. Homer occasionally puts his readers in mind of Achilles, and finds
occasion to celebrate his valor with the highest praise. Apollo
here tells the Trojans they have nothing to fear, since Achilles
fights not.
19. [{Akrokomoi}. They wore only a lock of hair on the crown of the
head.]
Footnotes for Book V:
1. In each battle there is one prominent person who may be called the
hero of the day. This arrangement preserves unity, and helps to fix
the attention of the reader. The gods sometimes favor one hero, and
sometimes another. In this book we have the exploits of Diomede.
Assisted by Minerva, he is eminent both for prudence and valor.
2. Sirius. This comparison, among many others, shows how constantly
the poet's attention was directed to the phenomena of
nature.--FELTON.
3. {Eioenti}.
4. The chariots were probably very low. We frequently find in the
Iliad that a person standing in a chariot is killed (and sometimes
by a stroke on the head) by a foot soldier with a sword. This may
farther appear from the ease with which they mount or alight, to
facilitate which, the chariots were made open behind. That the
wheels were small, may be supposed from their custom of taking them
off and putting them on. Hebe puts on the wheels of Juno's chariot,
when he called for it in battle. It may be in allusion to the same
custom, that it is said in Ex., ch. xiv.: "The Lord took off their
chariot wheels, so that they drove them heavily." That it was very
small and light, is evident from a passage in the tenth Il., where
Diomede debates whether he shall draw the chariot of Rhesus out of
the way, or carry it on his shoulders to a place of safety.
5. [Meges, son of Phyleus.]
6. This whole passage is considered by critics as very beautiful. It
describes the hero carried by an enthusiastic valor into the midst
of his enemies, and mingling in the ranks indiscriminately. The
simile thoroughly illustrates this fury, proceeding as it did from
an extraordinary infusion of courage from Heaven.
7. [Apollo.]
8. The deities are often invoked because of the agency ascribed to
them and not from any particular religious usage. And just as often
the heroes are protected by the gods who are worshipped by their
own tribes and families--MULLER.
9. This fiction of Homer, says Dacier, is founded upon an important
truth of religion, not unknown to the Pagans: viz. that God only
can open the eyes of men, and enable them to see what they cannot
otherwise discover. The Old Testament furnishes examples. God opens
the eyes of Hagar, that she may see the fountain. "The Lord opened
the eyes of Baalam, and he saw the angel," etc. This power of sight
was given to Diomede only for the present occasion. In the 6th
Book, on meeting Glaucus, he is ignorant whether he is a god, a
hero, or a man.
10. [Or collar-bone.]
11. The belief of those times, in regard to the peace and happiness of
the soul after death, made the protection of the body a matter of
great importance. For a full account of these rites, see the
articles Charon and Pluto, Gr. & Rom. Mythology.
12. The physician of the gods. Homer says nothing of his origin. He
seems to be considered as distinct from Apollo, though perhaps
originally identical with him.
13. From the fact that so few mystical myths are introduced in the
Iliad, Mueller infers that the mystical element of religion could
not have predominated among the Grecian people for whom Homer sang.
Otherwise, his poems in which that element is but little regarded,
would not have afforded universal pleasure and satisfaction. He
therefore takes but a passing notice of Demeter. Mueller also
remarks, that in this we cannot but admire the artistic skill of
Homer, and the feeling for what is right and fitting that was
innate with the Greeks.
14. [Vide Samson to Harapha in the Agonistes. There the word is used
in the same sense.--TR.]
15. [This is a construction of {leuk elephanti} given by some of the
best commentators, and that seems the most probable.--TR.]
16. This slow and orderly retreat of the Greeks, with their front
constantly turned to the enemy, is a fine encomium on their courage
and discipline. This manner of retreating was customary among the
Lacedaemonians, as were many other martial customs described by
Homer. The practice arose from the apprehension of being killed by
a wound in the back, which was not only punished with infamy, but a
person bearing the mark was denied the rites of burial.
17. [This, according to Porphyrius as quoted by Clarke, is the true
meaning of {aiolomitres}.--TR.]
18. The chariots of the gods were formed of various metals, and drawn
through the air, or upon the surface of the sea, by horses of
celestial breed. These chariots were used by the deities only on
occasion of a long journey, or when they wished to appear with
state and magnificence. Ordinarily they were transported from place
to place by the aid of their golden sandals, with the exception of
the "silver-footed Thetis," to whom they seem to have been
superfluous. When at home, the gods were barefoot, according to the
custom of the age, as we see from various representations of
antique art.
19. [These which I have called crescents, were a kind of hook of a
semicircular form, to which the reins were occasionally
fastened.--TR.]
20. The Greeks borrowed the vest and shield of Minerva from the
Lybians, only with this difference: the Lybian shield was fringed
with thongs of leather, and the Grecian with serpents.--HERODOTUS.
21. This expression (the gates of Heaven) is in the eastern manner,
and common in the Scriptures.
22. [{Area tonde}.]
23. Every thing that enters the dark empire of Hades disappears, and
is seen no more; hence the figurative expression, to put on Pluto's
helmet; that is to become invisible.
Footnotes for Book VI:
1. The Simois and Xanthus were two rivers of the Troad, which form a
junction before they reached the Hellespont. The Simois rose in Mt.
Ida, and the Xanthus had its origin near Troy.--FELTON.
2. Ajax commences his exploits immediately on the departure of the
gods from the battle. It is observed of this hero, that he is never
assisted by the deities.
3. Axylus was distinguished for his hospitality. This trait was
characteristic of the Oriental nations, and is often alluded to by
ancient writers. The rite of hospitality often united families
belonging to different and hostile nations, and was even
transmitted from father to son. This description is a fine tribute
to the generosity of Axylus.--FELTON
4. [Euryalus.]
5. Agamemnon's taking the life of the Trojan whom Menelaus had
pardoned, was according to the custom of the times. The historical
books of the Old Testament abound in instances of the like cruelty
to conquered enemies.
6. This important maxim of war is very naturally introduced, upon
Menelaus being ready to spare an enemy for the sake of a ransom.
According to Dacier, it was for such lessons as these that
Alexander so much esteemed Homer and studied his poem.
7. The custom of making donations to the gods is found among the
ancients, from the earliest times of which we have any record down
to the introduction of Christianity; and even after that period it
was observed by the Christians during the middle ages. Its origin
seems to have been the same as that of sacrifices: viz. the belief
that the gods were susceptible of influence in their conduct
towards men. These gifts were sometimes very costly, but often
nothing more than locks of hair cut from the head of the votary.
8. Diomede had knowingly wounded and insulted the deities; he
therefore met Glaucus with a superstitious fear that he might be
some deity in human shape. This feeling brought to his mind the
story of Lycurgus.
9. It is said that Lycurgus caused most of the vines of his country to
be rooted up, so that his subjects were obliged to mix their wine
with water, as it became less plentiful. Hence the fable that
Thetis received Bacchus into her bosom.
10. This style of language was according to the manners of the times.
Thus Goliath to David, "Approach, and I will give thy flesh to the
fowls of the air and the beasts of the field." The Orientals still
speak in the same manner.
11. Though this comparison may be justly admired for its beauty in the
obvious application to the mortality and succession of human life,
it seems designed by the poet, in this place, as a proper emblem of
the transitory state of families which, by their misfortune or
folly, have fallen and decayed, and again appear, in a happier
season, to revive and flourish in the fame and virtues of their
posterity. In this sense it is a direct answer to the question of
Diomede, as well as a proper preface to what Glaticus relates of
his own family, which, having become extinct in Corinth, recovers
new life in Lycia.
12. The same as Corinth.
13. Some suppose that alphabetical writing was unknown in the Homeric
age, and consequently that these signs must have been
hieroglyphical marks. The question is a difficult one, and the most
distinguished scholars are divided in opinion. We can hardly
imagine that a poem of the length and general excellence of the
Iliad, could be composed without the aid of writing; and yet, we
are told, there are well-authenticated examples of such works being
preserved and handed down by traditional memory. However this may
be, we know that the Oriental nations were in possession of the art
of alphabetical writing it a very early period, and before the
Trojan war. It cannot, then, seem very improbable, that the authors
of the Iliad should also have been acquainted with it.--FELTON.
14. The Solymi were an ancient nation inhabiting the mountainous parts
of Asia Minor, between Lycia and Pisidia. Pliny mentions them as
having become extinct in his time.
15. It was the custom in ancient times, upon the performance of any
signal service by kings or great men, for the public to grant them
a tract of land as a reward. When Sarpedon, in the 12th Book,
exhorts Glaucus to behave valiantly, he reminds him of these
possessions granted by his countrymen.
16. The laws of hospitality were considered so sacred, that a
friendship contracted under their observance was preferred to the
ties of consanguinity and alliance, and regarded as obligatory even
to the third and fourth generation. Diomede and Glaucus here became
friends, on the ground of their grandfathers having been mutual
guests. The presents made on these occasions were preserved by
families, as it was considered obligatory to transmit them as
memorials to their children.
17. [{Xeinoi patroioi}.]
18. The Scaean gate opened to the field of battle, and was the one
through which the Trojans made their excursions. Close to this
stood the beech tree sacred to Jupiter, and often mentioned in
connection with it.
19. There is a mournfulness in the interview between the hero and his
mother which is deeply interesting. Her urging him to take wine and
his refusal were natural and simple incidents, which heighten the
effect of the scene.--FELTON.
20. The custom that prohibits persons polluted with blood from
performing any offices of divine worship before purification, is so
ancient and universal, that it may be considered a precept of
natural religion, tending to inspire a horror of bloodshed. In
Euripides, Iphigenia argues the impossibility of human sacrifices
being acceptable to the gods, since they do not permit any one
defiled with blood, or even polluted with the touch of a dead body,
to come near their altars.
21. Paris surprised the King of Phoenecia by night, and carried off
many of his treasures and captives, among whom probably were these
Sidonian women. Tyre and Sidon were famous for works in gold,
embroidery, etc., and for whatever pertained to magnificence and
luxury.
22. This gesture is the only one described by Homer as being used by
the ancients in their invocations of the gods.
23. [{dia theaon}.]
24. The employment in which Hector finds Paris engaged, is extremely
characteristic.--FELTON.
25. This address of Helen is in fine keeping with her
character.--FELTON.
26. [The bulk of his heroes is a circumstance of which Homer
frequently reminds us by the use of the word {megas}--and which
ought, therefore, by no means to be suppressed.--TR.]
27. Love of his country is a prominent characteristic of Hector, and
is here beautifully displayed in his discharging the duties that
the public welfare required, before seeking his wife and child.
Then finding that she had gone to the tower, he retraces his steps
to "the Scaean gate, whence he must seek the field." Here his
wife,
on her return home, accidentally meets him.
28. [The name signifies, the _Chief of the city_.--TR.]
29. It was the custom to plant about tombs only such trees as elms,
alders, etc., that bear no fruit, as being most appropriate to the
dead.
30. In this recapitulation, Homer acquaints us with some of the great
achievements of Achilles, which preceded the opening of the poem--a
happy manner of exalting his hero, and exciting our expectation as
to what he is yet to accomplish. His greatest enemies never upbraid
him, but confess his glory. When Apollo encourages the Trojans to
fight, it is by telling them Achilles fights no more. When Juno
animates the Greeks, she reminds them how their enemies fear
Achilles; and when Andromache trembles for Hector, it is with the
remembrance of his resistless force.
31. Drawing water was considered the most servile employment.
32. [The Scholiast in Villoisson calls it {physikon tina kai metrion
gelota} a natural and moderate laughter.--TR.]
33. According to the ancient belief, the fatal period of life is
appointed to all men at the time of their birth, which no
precaution can avoid and no danger hasten.
34. This scene, for true and unaffected pathos, delicate touches of
nature, and a profound knowledge of the human heart, has rarely
been equalled, and never surpassed, among all the efforts of genius
during the three thousand years that have gone by since it was
conceived and composed.--FELTON.
Footnotes for Book VII:
1. Holding the spear in this manner was, in ancient warfare,
understood as a signal to discontinue the fight.
2. The challenge of Hector and the consternation of the Greeks,
presents much the same scene as the challenge of Goliath, 1 Samuel,
ch. 17: "And he stood and cried to the armies of Israel;--Choose
you a man for you, and let him come down to me. If he be able to
fight with me, and to kill me, then will we be your servants.--When
Saul and all Israel heard the words of the Philistine, they were
dismayed and greatly afraid."
3. It was an ancient custom for warriors to dedicate trophies of this
kind to the temples of their tutelary deities.
4. [The club-bearer.]
5. [It is a word used by Dryden.]
6. Homer refers every thing, even the chance of the lots, to the
disposition of the gods.
7. [Agamemnon.]
8. The lot was merely a piece of wood or shell, or any thing of the
kind that was at hand. Probably it had some private mark, and not
the name, as it was only recognized by the owner.
9. This reply is supposed to allude to some gesture made by Ajax in
approaching Hector.
10. The heralds were considered as sacred persons, the delegates of
Mercury, and inviolable by the laws of nations. Ancient history
furnishes examples of the severity exercised upon those who were
guilty of any outrage upon them. Their office was, to assist in the
sacrifices and councils, to proclaim war or peace, to command
silence at ceremonies or single combats, to part the combatants and
declare the conqueror.
11. This word I have taken leave to coin. The Latins have both
substantive and adjective. _Purpura--Purpureus._ We make purple
serve both uses; but it seems a poverty to which we have no need to
submit, at least in poetry.--TR.
12. A particular mark of honor and respect, as this part of the victim
belonged to the king. In the simplicity of the times, the reward
offered a victorious warrior of the best portion of the sacrifice
at supper, a more capacious bowl, or an upper seat at table, was a
recompense for the greatest actions.
It is worthy of observation, that beef, mutton, or kid, was the
food of the heroes of Homer and the patriarchs and warriors of the
Old Testament. Fishing and fowling were then the arts of more
luxurious nations.
13. [The word is here used in the Latin sense of it. Virgil,
describing the entertainment given by Evander to the Trojans, says
that he regaled them
Perpetui _tergo bovis et lustralibus extis._
AEN. viii.
It means, the whole.--TR.]
Footnotes for Book VIII:
1. An epithet of Aurora, supposed to designate an early hour.
2. Many have explained this as an allegorical expression for one of
the great laws of nature--gravity or the attraction of the sun.
There is not the slightest probability that any such meaning is
intended.--FELTON.
3. A part of Mt. Ida. This place was celebrated, in subsequent times,
for the worship of Jupiter. Several years ago, Dr. E.D. Clarke
deposited, in the vestibule of the public library in Cambridge,
England, a marble bust of Juno, taken from the ruins of this temple
of Jupiter, at the base of Mt. Ida.--FELTON
4. [In the repetition of this expression, the translator follows the
original.]
5. Sacred, because that part of the day was appropriate to sacrifice
and religious worship.
6. This figure is first used in the Scriptures. Job prays to be
weighed in an even balance, that God may know his integrity. Daniel
says to Belshazzar, "thou art weighed in the balances, and found
wanting," etc.
7. Jupiter's declaring against the Greeks by thunder and lightning, is
drawn (says Dacier) from truth itself. 1 Sam. ch. vii.: "And as
Samuel was offering up the burnt-offering, the Philistines drew
near to battle against Israel; but the Lord thundered on that day
upon the Philistines and discomfited them."
8. Nothing can be more spirited than the enthusiasm of Hector, who, in
the transport of his joy, breaks out in the following apostrophe to
his horses. He has, in imagination, already forced the Grecian
entrenchments, set the fleet in flames, and destroyed the whole
army.
9. From this speech, it may be gathered that women were accustomed to
loosen the horses from the chariot, on their return from battle,
and feed them; and from line 214, unless it is spurious, it seems
that the provender was sometimes mixed with wine. It is most
probable, however, that the line is not genuine.--FELTON.
Homer describes a princess so tender in her love to her husband,
that she meets him on his return from every battle, and, in the joy
of seeing him again, feeds his horses with bread and wine, as an
acknowledgment to them for bringing him back.--DACIER.
10: These were the arms that Diomede had received from Glaucus.
11. [None daring to keep the field, and all striving to enter the
gates together, they obstructed their own passage, and were, of
course, compelled into the narrow interval between the foss and
rampart.
But there are different opinions about the space intended. See
Villoisson.--TR.]
12 [To Jove, the source of all oracular information.]
13. Jupiter, in answer to the prayer of Agamemnon, sends an omen to
encourage the Greeks. The application of it is obvious: The eagle
signified Hector, the fawn denoted the fear and flight of the
Greeks, and being dropped at the altar of Jupiter, indicated that
they would be saved by the protection of that god.
14. This simile is very beautiful, and exactly represents the manner
of Gorgythion's death. There is so much truth in the comparison,
that we pity the fall of the youth and almost feel his wound.
15. [{Eniklan}.--The word is here metaphorical, and expresses, in its
primary use, the breaking of a spear against a shield.--TR.]
16. [The following lines, to the end of this paragraph, are a
translation of some which Barnes has here inserted from the second
Alcibiades of Plato.]
17. The simile is the most magnificent that can be conceived. The
stars come forth brightly, the whole heaven is cloudless and
serene, the moon is in the sky, the heights, and promontories, and
forests stand forth distinctly in the light, _and the shepherd
rejoices in his heart_. This last simple and natural circumstance
is inexpressibly beautiful, and heightens the effect of the visible
scene, by associating it, in the most direct and poetical manner,
with the inward emotion that such a scene must produce.--FELTON.
Footnotes for Book IX:
1. [In the original the word is--{melanydros}--dark-watered; and it is
rendered--_deep_--by the best interpreters, because deep waters
have a blackish appearance. {Dnopheron ydor} is properly water that
runs with rapidity; water--{meta doneseos pheromenon}--See
Villoisson.]--TR.
2. This is the language of a brave man, boldly to affirm that courage
is above crowns and sceptres. In former times they were not
hereditary, but the recompense of valor.
3. [The observation seems made with a view to prevent such a reply
from Agamemnon to Diomede as might give birth to new dissensions,
while it reminds him indirectly of the mischiefs that had already
attended his quarrel with Achilles.]--TR.
4. This speech of Nestor is happily conceived. It belonged to him as
the aged counsellor to begin the debate, by laying the subject
before the assembly, especially as it was necessary to impale the
blame of the present unfortunate condition of the army to
Agamemnon. It would have been presumptuous in any other, and it was
a matter of difficulty and delicacy even for Nestor.--FELTON.
5. In the heroic age, the bridegroom, before marriage, was obliged to
make two presents, one to his betrothed wife, and one to his
father-in-law. This was also an ancient custom of the Hebrews.
Abraham's servant gave presents to Rebekah: Gen. xxiv. 22. Shechem
promised a dowry and gift to Jacob for his daughter: Gen. xxiv. 12.
And in after times, Saul said he desired no dowry for Michal:
1 Sam. xviii. 25.
6. One of the religious ceremonies previous to any important
enterprise. Then followed the order for silence and reverent
attention; then the libation, &c.--FELTON.
7. Achilles having retired from action in displeasure to Agamemnon,
quieted himself by singing to his lyre the achievements of
demi-gods and heroes. Nothing was better suited to the martial
disposition of this hero, than these heroic songs. Celebrating the
actions of the valiant prepared him for his own great exploits.
Such was the music of the ancients, and to such purposes was it
applied. When the lyre of Paris was offered to Alexander, he
replied that he had little value for it, but much desired that of
Achilles, on which he sung the actions of heroes in former
times.--PLUTARCH.
8. The manners of the Iliad are the manners of the patriarchal and
early ages of the East. The chief differences arise from a
different religion and a more maritime situation. Very far removed
from the savage state on the one hand, and equally distant from the
artificial state of an extended commerce and a manufacturing
population on the other, the spirit and habitudes of the two modes
of society are almost identical. The hero and the Patriarch are
substantially coeval; but the first wanders in twilight, the last
stands in the eye of Heaven. When three men appeared to Abraham in
the plains of Mamre, he ran to meet them from the tent door,
brought them in, directed Sarah to make bread, fetched from the
herd himself a calf tender and good, dressed it, and set it before
them. When Ajax, Ulysses, and Phoenix stand before Achilles, he
rushes forth to greet them, brings them into the tent, directs
Patroclus to mix the wine, cuts up the meat, dresses it, and sets
it before the ambassadors. * * * *
Instances of this sort might be multiplied to any extent, but the
student will find it a pleasing and useful task to discover them
for himself; and these will amply suffice to demonstrate the
existence of that correspondence of spirit and manners between the
Homeric and the early ages of the Bible history, to which I have
adverted. It is real and important; it affords a standard of the
feelings with which we ought to read the Iliad, if we mean to read
it as it deserves; and it explains and sets in the true point of
view numberless passages, which the ignorance or frivolity of
after-times has charged with obscurity, meanness or error. The Old
Testament and the Iliad reflect light mutually on each other; and
both in respect of poetry and morals (for the whole of Homer's
poetry is a praise of virtue, and every thing in him tends to this
point, except that which is merely superfluous and for ornament) it
may with great truth be said, that he who has the longest studied,
and the most deeply imbibed, the spirit of the Hebrew Bible, will
the best understand and the most lastingly appreciate the tale of
Troy divine.--H.N. COLERIDGE.
9. [I have given this sense to the word {Zoroteron}--on the authority
of the Venetian Scholium, though some contend that it should be
translated--_quickly_. Achilles, who had reproached Agamemnon with
intemperate drinking, was, himself, more addicted to music than to
wine.]--TR.
10. [It is not without authority that I have thus rendered {kreion
mega}. Homer's banquets are never stewed or boiled; it cannot
therefore signify a kettle. It was probably a kitchen-table,
dresser, or tray, on which the meat was prepared for the spit.
Accordingly we find that this very meat was spitted afterward.--See
Schaufelbergerus.]--TR.
11. There are no speeches in the Iliad better placed, better timed, or
that give a greater idea of Homer's genius than these of the
ambassadors to Achilles. They are not only demanded by the
occasion, but skilfully arranged, and in a manner that gives
pleasure to the reader.
12 [Dacier observes, that he pluralizes the one wife of Menelaus,
through the impetuosity of his spirit.]--TR.
13. According to some ancient writers, Achilles was but twelve years
of age when he went to the wars of Troy. And from what is here
related of his education under Phoenix, it may be inferred, that
the fable of his having been taught by Chiron is an invention of a
later age and unknown to Homer.
14. The ancients gave the name of Jupiter not only to the God of
heaven, but also to the God of hell, as is seen here; and to the
God of the sea, as appears from AEschylus. They meant thereby to
show that one sole deity governed the world. To teach this truth,
statues were made of Jupiter which had three eyes. Priam had one in
the court of his palace, which, in sharing the booty of the war of
Troy, fell to the lot of Sthenelus, who carried it to
Greece.--DACIER.
15. So called because Jove protects those who implore his aid.
16. [Wrinkled--because the countenance of a man driven to prayer by a
consciousness of guilt is sorrowful and dejected. Lame--because it
is a remedy to which men recur late, and with reluctance. And
slant-eyed--either because, in that state of humiliation they
fear to lift their eyes to heaven, or are employed in taking a
retrospect of their past misconduct.
The whole allegory, considering _when_ and _where_ it was composed,
forms a very striking passage.]--TR.
17. [She had five brothers: Iphiclus, Polyphontes, Phanes, Eurypylus,
Plexippus.]--TR.
18: It was the custom for the murderer to go into banishment for one
year. But if the relations of the murdered person were willing, the
criminal, by paying a certain fine, might buy off the exile and
remain at home. Ajax sums up this argument with great strength: We
see, says he, a brother forgive the murder of his brother, a father
that of his son; but Achilles will not forgive the injury offered
him by taking away one captive woman.
19. The character of Achilles is well sustained in all his speeches.
To Ulysses he returns a flat denial, and threatens to leave the
Trojan shore in the morning. To Phoenix his answer is more gentle.
After Ajax has spoken, he seems determined not to depart, but yet
refuses to bear arms, except in defence of his own squadron.
Footnotes for Book X:
1. With slight alteration, Homer here repeats the verses that open the
2d Book, and ascribes to Agamemnon the same watchfulness over men
that Jupiter had over the gods.
2. Menelaus starts a design, which is afterwards proposed by Nestor in
council. The poet knew that the project would come with greater
weight from the age of the one than from the youth of the other,
and that the valiant would be ready to engage in the enterprise
suggested by so venerable a counsellor.
3. Agamemnon is uniformly represented as an example of brotherly
affection, and at all times defends Menelaus.
4. [{Sauroter}--seems to have been a hollow iron with a point, fitted
to the obtuse end of the spear, for the purpose of planting that
end of it in the ground. It might probably be taken off at
pleasure.]--TR.
5. The dogs represent the watch, the flocks the Greeks, the fold their
camp, and the wild beast that invades them, Hector. The place,
position, and circumstances are represented with the utmost life
and nature.
6. [_Sable_, because the expedition was made by night, and _each with
a lamb_, as typical of the fruit of their labors.]--TR.
7. It required some address in Diomede to make a choice without
offending the Grecian princes, each one of whom might consider it
an indignity to be refused such a place of honor. Diomede,
therefore, chose Ulysses, not for his valor, but for his wisdom. On
this point, the other leaders all yielded to him.
8. The heroes are well armed for their design. Ulysses has a bow and
arrows, that he may be able to wound the enemy at a distance, and
Diomede a two-edged sword. They both have leathern helmets, as the
glittering of the metal might betray them to the enemy.
9. [Autolycus was grandfather of Ulysses by the mother's side.]--TR.
10. Making these military presents to brave adventurers was an ancient
custom. "Jonathan stripped himself of the robe that was upon him,
and gave it to David; and his garments, even to his sword, and his
bow, and his girdle." 1 Sam. xviii. v.
11. These lines show how careful the poet always was to be true to
nature. The little circumstance that they could not _see_ the
heron, but only heard him, stamps the description with an air of
verisimilitude which is at once recognized.--FELTON.
12. This passage sufficiently justifies Diomede for his choice of
Ulysses. Diomede, who was most renowned for valor, might have given
a wrong interpretation to this omen, and have been discouraged from
proceeding in the attempt. For though it really signified that, as
the bird was not seen, but only heard, so they should not be
discovered by the Trojans, but perform actions of which all Troy
should hear with sorrow; yet, on the other hand, it might imply
that, as they discovered the bird by the noise of its wings, so the
noise they should make would betray them to the Trojans. Pallas
does not send the bird sacred to herself, but the heron, because
that is a bird of prey, and denoted that they should spoil the
Trojans.
13. Dolon seems to have been eminent for wealth, and Hector summons
him to the assembly as one of the chiefs of Troy. He was known to
the Greeks, perhaps, from his having passed between the two armies
as a herald. Ancient writers observe, that it was the office of
Dolon that led him to offer himself in this service. The sacredness
attached to it gave him hopes that they would not violate his
person, should he chance to be taken; and his riches he knew were
sufficient to purchase his liberty. Besides these advantages, he
probably trusted to his swiftness to escape pursuit.
14. Eustathius remarks upon the different manner in which the Grecians
and Trojans conduct the same enterprise. In the council of the
Greeks, a wise old man proposes the adventure with an air of
deference; in that of the Trojans, a brave young man with an air of
authority. The one promises a small gift, but honorable and
certain; the other a great one, but uncertain and less honorable,
because it is given as a reward. Diomede and Ulysses are inspired
with a love of glory; Dolon with the thirst of gain. They proceed
with caution and bravery; he with rashness and vanity. They go in
conjunction; he alone. They cross the fields out of the road, he
follows the common track. In all this there is an admirable
contrast, and a moral that strikes every reader at first sight.
15. [Commentators are extremely in the dark, and even Aristarchus
seems to have attempted an explanation in vain. The translator does
not pretend to have ascertained the distance intended, but only to
have given a distance suited to the occasion.]--TR.
16. Ulysses makes no promise of life, but artfully bids Dolon, who is
overpowered by fear, not to think of death. He was so cautious as
not to believe a friend just before without an oath, but he trusts
an enemy without even a promise.
17. [{'Ossai gar Troon pyros escharai}--As many as are owners of
hearths--that is to say, all who are householders here, or natives
of the city.]--TR.
18. It seems barbarous in Diomede thus to have killed Dolon, but
Eustathius observes that it was necessary to their success, as his
cries might have put the Trojans on their guard.
19. An allegorical manner of saying that they were awakened by the
morning light.
20. [Homer did not here forget himself, though some have altered {tris
io tetrakaidekaton}.--Rhesus for distinction sake is not numbered
with his people--See Villoisson _in loco_.]--TR.
Footnotes for Book XI:
1. Cynyras was king of Cyprus, and this probably alludes to some
historical fact. Cyprus was famous for its minerals.
2. [{Treis hekaterth'}--three on a side, This is evidently the proper
punctuation, though it differs from that of all the editions that I
have seen. I find it no where but in the _Venetian Scholium_.]--TR.
3. It is finely remarked by Trollope, that, of all the points of
resemblance which may be discovered between the sentiments,
associations and expressions of Homer, and those of the sacred
writings, this similitude is perhaps the most striking; and there
can be little doubt that it exhibits a traditional vestige of the
patriarchal record of God's covenant.--FELTON.
4. [Quatre-crested. So I have rendered {tetraphaleron} which literally
signifies having four cones. The cone was a tube into which the
crest was inserted. The word quatre-crested may need a precedent
for its justification, and seems to have a sufficient one in the
cinque-spotted cowslip of Shakspeare.]--TR.
5. [This seems the proper import of {egdoupesan}. Jupiter is called
{erigdoutos}.]--TR.
6. [The translator follows Clarke in this interpretation of a passage
to us not very intelligible.]
7. The ancient manner of mowing and reaping was, for the laborers to
divide in two parties, and to begin at each end of the field, which
was equally divided, and proceed till they met in the middle of it.
8. Time was then measured by the progression of the sun, and the parts
of the day were distinguished by the various employments.
9. [{olmos}.]
10. [The Grecians at large are indiscriminately called Danai, Argives,
and Achaians, in the original. The Phthians in
particular--Hellenes. They were the troops of Achilles.]--TR.
11. [{Anemotrephes}--literally--wind-nourished.]--TR.
12. In making Ulysses direct Diomede, Homer intends to show that valor
should be under the guidance of wisdom. In the 8th Book, when
Diomede could hardly be restrained by the thunder of Jupiter, his
valor is checked by the wisdom of Nestor.
13. Diomede does not fear Hector, but Jupiter, who, he has previously
said, will give the Trojans the day.
14. [In the original--{kera aglae}.--All that I pretend to know of
this expression is that it is ironical, and may relate either to
the head-dress of Paris, or to his archership. To translate it is
impossible; to paraphrase it, in a passage of so much emotion,
would be absurd. I have endeavored to supply its place by an
appellation in point of contempt equal.]--TR.
15. No moral is so evident throughout the Iliad, as the dependence of
man upon divine assistance and protection. Apollo saves Hector from
the dart, and Minerva Ulysses.
16. Homer here pays a marked distinction. The army had seen several of
their bravest heroes wounded, yet without expressing as much
concern as at the danger of Machaon, their physician and surgeon.
17. [This interpretation of--{minyntha de chazeto douros}--is taken
from the Scholium by Villoisson. It differs from those of Clarke,
Eustathius, and another Scholiast quoted by Clarke, but seems to
suit the context much better than either.]--TR.
18. The address of Homer in bringing off Ajax is admirable. He makes
Hector afraid to approach him, and brings down Jupiter to terrify
him. Thus he retreats, not from a mortal, but from a God.
The whole passage is inimitably just and beautiful. We see Ajax
slowly retreating between two armies, and even with a look repulse
the one and protect the other. Every line resembles Ajax. The
character of a stubborn and undaunted warrior is perfectly
maintained. He compares him first to the lion for his undaunted
spirit in fighting, and then to the ass for his stubborn slowness
in retreating. In the latter comparison there are many points of
resemblance that enliven the image. The havoc he makes in the field
is represented by the tearing and trampling down the harvests; and
we see the bulk, strength, and obstinancy of the hero, when the
Trojans, in respect to him, are compared to the troops of boys that
impotently endeavor to drive him away.
It must be borne in mind that among the people of the East, an ass
was a beast upon which kings and princes might ride with dignity.
19. Though the resentment of Achilles would not permit him to be an
actor in the field, yet his love of war inclines him to be a
spectator. As the poet did not intend to draw the character of a
perfect man in Achilles, he makes him delighted with the
destruction of the Greeks, because it gratified his revenge. That
resentment which is the subject of the poem, still presides over
every other feeling, even the love of his country. He begins now to
pity his countrymen, yet he seems gratified by their distress,
because it will contribute to his glory.
20. This onion was very different from the root which now passes under
that name. It had a sweet flavor, and was used to impart an
agreeable flavor to wine. It is in high repute at the present day
in Egypt.--FELTON.
21. [I have interpreted the very ambiguous words {houo d' hypo
pythmenes esan} according to Athenaeus as quoted by Clarke, and his
interpretation of them is confirmed by the Scholium in the Venetian
edition of the Iliad, lately published by Villoisson.]--TR.
22. Homer here reminds the reader, that Nestor belonged to a former
generation of men, who were stronger than the heroes of the war.
23. [It would have suited the dignity of Agamemnon's rank to have
mentioned _his_ wound first; but Nestor making this recital to the
_friend of Achilles_, names him slightly, and without any
addition.]--TR.
24. [It is said that the Thebans having war with the people of
Orchomenos, the Pylians assisted the latter, for which cause
Hercules destroyed their city.--See Scholium per Villoisson.]--TR.
Footnotes for Book XII:
1. [The word is of scripture use; see Gen. ch. xxx. where it describes
the cattle of Jacob.]--TR.
2. [Alluding to the message delivered to him from Jupiter by
Iris.]--TR.
3. The morality of the Iliad deserves particular attention. It is not
_perfect_, upon Christian principles. How should it be under the
circumstances of the composition of the poem? Yet, compared with
that of all the rest of the classical poetry, it is of a
transcendently noble and generous character. The answer of Hector
to Polydamas, who would have dissuaded a further prosecution of the
Trojan success, has been repeated by many of the most devoted
patriots the world ever saw. _We_, who defy augury in these
matters, can yet add nothing to the nobleness of the
sentiment.--H.N. COLERIDGE.
4. [{pleonon de toi ergon ameinon.}--This is evidently proverbial, for
which reason I have given it that air in the translation.]--TR.
5. There is something touching in this simile. Our attention is fixed,
not so much on the battle, as on the struggles of the laboring,
true-hearted woman, who toils for a hard-earned pittance for her
children. The description is not so much illustrated by the simile,
as the simile by the description.--FELTON.
6. The description of this exploit of Hector is wonderfully imposing.
It seems to be the poet's wish to magnify his deeds during the
short period that he has yet to live, both to do justice to the
hero of Troy, and to give the greater glory to Achilles his
conquerer.--FELTON.
Footnotes for Book XIII:
1. We are hurried through this book by the warlike ardor of the poet.
Battle succeeds battle with animating rapidity. The speeches are in
fine keeping with the scenes, and the similes are drawn from the
most imposing natural phenomena. The descriptions possess a
wonderful distinctness and vigor, presenting the images to the mind
by a few bold and grand lines, thus shunning the confusion of
intricate and minute detail.--FELTON.
2. So called from their simple diet, consisting principally of mare's
milk. They were a people living on the north-east coast of the
Euxine Sea. These epithets are sometimes supposed to be the
_gentile_ denominations of the different tribes; but they are all
susceptible of interpretation as epithets applied to the
Hippemolgi.--FELTON.
3. [For this admirable line the translator is indebted to Mr.
Fuseli.]--TR.
4. The following simile is considered by critics as one of the finest
in Homer.
5. [A fitter occasion to remark on this singular mode of approach in
battle, will present itself hereafter.]--TR.
6. [The bodies of Imbrius and Amphimachus.]
7. [Amphimachus.]
8. This is a noble passage. The difference between the conduct of the
brave man and that of the coward is drawn with great vigor and
beauty.--FELTON.
9. [Hypsenor.]
10. [This seems to be he meaning of {en megaro} an expression similar
to that of Demosthenes in a parallel case--{eti endon ousan}.--See
Schaufelburgerus.]--TR.
11. [He is said to have been jealous of him on account of his great
popularity, and to have discountenanced him, fearing a conspiracy
in his favor to the prejudice of his own family.--See
Villoisson.]--TR.
12. [The Iaeonianans were a distinct people from the Ionians, and
according to the Scholium, separated from them by a pillar bearing
on opposite sides the name of each.--See Barnes. See also
Villoisson.]--TR.
13. [The people of Achilles were properly called the Phthiotae, whereas
the Phthians belonged to Protesilaeus and Philoctetes.--See
Eustathius, as quoted by Clarke.]--TR.
14. This simile is derived from one of the most familiar sights among
a simple people. It is extremely natural, and its propriety will be
peculiarly striking to those who have had occasion to see a yoke of
oxen plowing in a hot day.--FELTON.
15. [Achilles.]
16. [This, according to Eustathius, is the import of {amoiboi}.--See
Iliad III., in which Priam relates an expedition of his into that
country.]--TR.
Footnotes for Book XIV:
1. The beauty of this simile will be lost to those who have never been
at sea during a calm. The water is then not quite motionless, but
swells gently in smooth waves, which fluctuate in a balancing
motion, until a rising wind gives them a certain determination.
Every circumstance of the comparison is just, as well as beautiful.
2. Anointing the body with perfumed oil was a remarkable part of
ancient cosmetics. It was probably an eastern invention, agreeable
to the luxury of the Asiatics.
3. A footstool was considered a mark of honor.
4. In accordance with the doctrine of Thales the Milesian, that all
things are generated from water, and nourished by the same element.
5. [Hercules.]
6. Night was venerated, both for her antiquity and power.
7. [One of the heads of Ida.]
8. A bird about the size of a hawk, and entirely black.
9. By Juno is understood the air, and it is allegorically said that
she was nourished by the vapors that rise from the ocean and the
earth. Tethys being the same as Rhea.
10. [Europa.]
11. An evident allusion to the ether and the atmosphere.--E.P.P.
Footnotes for Book XV:
1. [The translator seizes the opportunity afforded to him by this
remarkable passage, to assure his readers who are not readers of
the original, that the discipline which Juno is here said to have
suffered from the hands of Jove, is not his own invention. He found
it in the original, and considering fidelity as his indispensable
duty, has not attempted to soften or to refine away the matter. He
begs that this observation may be adverted to as often as any
passage shall occur in which ancient practices or customs, not
consonant to our own, either in point of delicacy or humanity, may
be either expressed or alluded to.
He makes this request the rather, because on these occasions Mr.
Pope has observed a different conduct, suppressing all such images
as he had reason to suppose might be offensive.]--TR.
2. The earliest form of an oath seems to have been by the elements of
nature, or rather the deities who preside over them.--TROLLOPE.
3. In the following speech, Jupiter discloses the future events of the
war.
4. The illustration in the following lines is one of the most
beautiful in Homer. The rapid passage of Juno is compared to the
speed of thought, by which a traveller revisits in imagination the
scenes over which he has passed. No simile could more exalt the
power of the Goddess.--FELTON.
5. The picture is strikingly true to nature. The smile upon the lip,
and frown upon the brow, express admirably the state of mind in
which the Goddess must be supposed to have been at this
moment.--FELTON.
6: [_To tempest_--{kydoimeson}--Milton uses _tempest_ as a verb.
Speaking of the fishes, he says
... part, huge of bulk
Wallowing unwieldy, enormous in their gait,
_Tempest_ the ocean.]--TR.
7. The Furies are said to wait upon men in a double sense; either for
evil; as upon Orestes after he had killed his mother, or else for
their good, as upon elders when they are injured, to protect them
and avenge their wrongs. The ancients considered birth-right as a
right divine.
8. [{Troes de proutypsan aollees}. The translation is literal, and
affords one of many instances in which the Greek and English idiom
correspond exactly.]--TR.
9. [Arcesilaues.]
10. [This abruptness of transition from the third person to the first,
follows the original.]
11. [The translator hopes that his learned readers will pardon him, if
sometimes, to avoid an irksome cacophony, he turns brass into
steel. In fact, arrow had not a point of steel, but a brazen
one.]--TR.
12. This sentiment is noble and patriotic. It is in strict keeping
with the character of Hector, who always appears as his country's
champion, and ready to die in her defence. Our sympathies go with
him; we involuntarily wish him success, and deplore his misfortune,
though we admire the invincible courage of his more fortunate
antagonist. His actions and sentiments, springing from the simplest
feelings of our nature, will always command applause, and, under
all circumstances, and every form of political existence, will be
imitated by the defenders of their country.
The speech of Ajax is animating and powerful. It is conceived in
the true spirit of a warrior rousing his followers to make a last
effort to repel the enemy.--FELTON.
13. [Meges.]
14. Hector is here represented as an instrument in the hand of
Jupiter, to bring about the design the God had long ago projected.
As his fatal hour now approaches, Jove is willing to recompense his
early death with this short-lived glory.
15. It may be asked what Pallas has to do with the Fates, or what
power has she over them? Homer speaks thus, because Minerva has
already resolved to deceive Hector and exalt Achilles. Pallas, as
the wisdom and knowledge of Jove, may be considered as drawing all
things to the termination decreed by his councils.
16. [This termination of the period, so little consonant to the
beginning of it, follows the original, where it is esteemed by
commentators a great beauty.]--TR.
Footnotes for Book XVI:
1. [This translation of {dnopheron} is warranted by the Scholiast, who
paraphrases it thus:
{meta doneseos pheromenon}.
_Iliad per Vill._]
2. The friendship of Achilles and Patroclus was celebrated by all
antiquity. It is said in the life of Alexander the Great, that when
that prince visited the monuments of the heroes of Troy, and placed
a crown upon the tomb of Achilles, his friend Hephaestion placed
another on that of Patroclus; an intimation of his being to
Alexander, what Patroclus was to Achilles. It is also said, that
Alexander remarked, "Achilles was happy indeed, in having had such
a friend to love him when living, and such a poet to celebrate him
when dead."
3. [{periagnytai}. A word of incomparable force, and that defies
translation.]
4. This charge is in keeping with the ambitious character of Achilles.
He is unwilling that even his dearest friend should have the honor
of conquering Hector.
5. The picture of the situation of Ajax, exhausted by his efforts,
pressed by the arms of his assailants and the will of Jupiter, is
drawn with much graphic power.--FELTON.
6. Argus-slayer.
7. The mythi which we find in the Iliad respecting Mercury, represent
him as the god who blessed the land with fertility, which was his
attribute in the original worship. He is represented as loving the
daughter of Phthiotian Phylas, the possessor of many herds, and by
her had Eudorus (or riches) whom the aged Phylas fostered and
brought up in his house--quite a significant local mythus, which is
here related, like others in the usual tone of heroic
mythology.--MULLER.
8. This passage is an exact description and perfect ritual of the
ceremonies on these occasions. Achilles, urgent as the case was,
would not suffer Patroclus to enter the fight, till he had in the
most solemn manner recommended him to the protection of Jupiter.
9. [Meges.]
10. [Brother of Antilochus.]
11. [{amaimaketen}--is a word which I can find nowhere satisfactorily
derived. Perhaps it is expressive of great length, and I am the
more inclined to that sense of it, because it is the epithet given
to the mast on which Ulysses floated to Charybdis. We must in that
case derive it from {ama} and {mekos} Dorice, {makos}--longitudo.
In this uncertainty I thought myself free to translate it as I
have, by the word--monster.]--TR.
12. [Apollonius says that the {ostea leuka} here means the
{opondylous}, or vertebrae of the neck.--See Villoisson.]--TR.
13. [{'Amitrochitonas} is a word, according to Clarke, descriptive of
their peculiar habit. Their corselet, and the mail worn under it,
were of a piece, and put on together. To them therefore the
cincture or belt of the Greeks was unnecessary.]--TR.
14. According to the history or fable received in Homer's time,
Sarpedon was interred in Lycia. This gave the poet the liberty of
making him die at Troy, provided that after his death he was
carried into Lycia, to preserve the fable. In those times, as at
this day, princes and persons of rank who died abroad, were carried
to their own country to be laid in the tomb of their fathers.
Jacob, when dying in Egypt, desired his children to carry him to
the land of Canaan, where he wished to be buried.
15. [Sarpedon certainly was not slain _in the fleet_, neither can the
Greek expression {neon en agoni} be with propriety interpreted--_in
certamine de navibus_--as Clarke and Mme. Dacier are inclined to
render it. _Juvenum in certamine_, seems equally an improbable
sense of it. Eustathius, indeed, and Terrasson, supposing Sarpedon
to assert that he dies in the middle of the fleet (which was false
in fact) are kind enough to vindicate Homer by pleading in his
favor, that Sarpedon, being in the article of death, was delirious,
and knew not, in reality, where he died. But Homer, however he may
have been charged with now and then a nap (a crime of which I am
persuaded he is never guilty) certainly does not slumber here, nor
needs to be so defended. {'Agon} in the 23d Iliad, means the _whole
extensive area_ in which the games were exhibited, and may
therefore here, without any strain of the expression, be understood
to signify the _whole range of shore_ on which the ships were
stationed. In which case Sarpedon represents the matter as it was,
saying that he dies--{neon en agoni}--that is, in the neighborhood
of the ships, and in full prospect of them.
The translator assumes not to himself the honor of this judicious
remark. It belongs to Mr. Fuseli.]--TR.
16. [{lasion ker}.]
17. The clouds of thick dust that rise from beneath the feet of the
combatants, which hinder them from knowing one another.
18. [{Hupaspidia probibontos}. A similar expression occurs in Book
xiii., 158. There we read {hupaspidia propodizon}. Which is
explained by the Scholiast in Villoisson to signify--advancing with
quick, short steps, and at the same time covering the feet with a
shield. A practice which, unless they bore the {amphibroten
aspida}, must necessarily leave the upper parts exposed.
It is not improbable, though the translation is not accommodated to
that conjecture, that AEneas, in his following speech to Meriones,
calls him, {orchesten}, with a view to the agility with which he
performed this particular step in battle.]--TR.
19. [Two lines occurring here in the original which contain only the
same matter as the two preceding, and which are found neither in
the MSS. use by Barnes nor in the Harleian, the translator has
omitted them in his version as interpolated and superfluous.]--TR.
20. [{Ira talanta}--_Voluntatem Jovis cui cedendum_--So it is
interpreted is the Scholium MSS. Lipsiensis.--Vide
Schaufelbergerus.]--TR.
21. It is an opinion of great antiquity, that when the soul is on the
point of leaving the body, its views become stronger and clearer,
and the mind is endowed with a spirit of true prediction.
Footnotes for Book XVII:
1. In the chase, the spoils of the prey, the hide and head of the
animal, belonged to the one who gave the first wound. So in
war--the one who first pierced an enemy slain in battle, was
entitled to his armor.
2. [The expediency and utility of prayer, Homer misses no opportunity
of enforcing. Cold and comfortless as the religious creed of the
heathens was, they were piously attentive to its dictates, and to a
degree that may serve as a reproof to many professed believers of
revelation. The allegorical history of prayer, given us in the 9th
Book of the Iliad from the lips of Phoenix, the speech of
Antilochus in the 23d, in which he ascribes the ill success of
Eumelus in the chariot race to his neglect of prayer, and that of
Pisistratus in the 3d book of the Odyssey, where speaking of the
newly-arrived Telemachus, he says;
For I deem
Him wont to pray; since all of every land
Need succor from the Gods;
are so many proofs of the truth of this remark; to which a curious
reader might easily add a multitude.]--TR.
3. [There is no word in our language expressive of loud sound at all
comparable in effect to the Greek _Bo-o-osin_. I have therefore
endeavored by the juxta-position of two words similar in sound, to
palliate in some degree defect which it was not in my power to
cure.]--TR.
4. [Or collar-bone.]
5. [The proper meaning of {epioasomeno}--is not simply _looking on_,
but _providing against_. And thus their ignorance of the death of
Patroclus is accounted for. They were ordered by Nestor to a post
in which they should have little to do themselves, except to
superintend others, and were consequently too remote from Patroclus
to see him fall, or even to hear that he had fallen.--See
Villoisson.]--TR.
6. This is one of the similes of Homer which illustrates the manners
and customs of his age. The mode of preparing hides for use is
particularly described. They were first softened with oil, and then
were stretched every direction by the hands of men, so that the
moisture might be removed and the oil might penetrate them.
Considered in the single point of comparison intended, it gives a
lively picture of the struggle on all sides to get possession of
the body.--FELTON.
7. This is the proper imperfect of the verb _chide_, though modern
usage has substituted _chid_, a word of mean and awkward sound, in
the place of it.
8. This alludes to the custom of placing columns upon tombs, on which
were frequently represented chariots with two or four horses. The
horses standing still to mourn for their master, could not be more
finely represented than by the dumb sorrow of images standing over
a tomb. Perhaps the very posture in which these horses are
described, their heads bowed down, and their manes falling in the
dust, has an allusion to the attitude in which those statues on
monuments were usually represented; there are bas-reliefs that
favor this conjecture.
9 [The Latin plural of Ajax is sometimes necessary, because the
English plural--Ajaxes--would be insupportable.]--TR.
10. [Leitus was another chief of the Boeotians.]--TR.
11. [{Diphro ephestaotos}--Yet we learn soon after that he fought on
foot. But the Scholiast explains the expression thus--{neosti to
diphoo epibantos}. The fact was that Idomeneus had left the camp on
foot, and was on foot when Hector prepared to throw at him. But
Coeranus, charioteer of Meriones, observing his danger, drove
instantly to his aid. Idomeneus had just time to mount, and the
spear designed for him, struck Coeranus.--For a right understanding
of this very intricate and difficult passage, I am altogether
indebted to the Scholiast as quoted by Villoisson.]--TR.
12. [The translator here follows the interpretation preferred by the
Scholiast. The original expression is ambiguous, and may signify,
either, that _we shall perish in the fleet ourselves_, or that
Hector will soon be in the midst of it. Vide Villoisson _in
loco_.]--TR.
13. [A noble instance of the heroism of Ajax, who asks not deliverance
from the Trojans, or that he may escape alive, but light only,
without which be could not possibly distinguish himself. The tears
of such a warrior, and shed for such a reason, are singularly
affecting.]--TR.
Footnotes for Book XVIII:
1. This speech of Antilochus may serve as a model for its brevity.
2. This form of manifesting grief is frequently alluded to in the
classical writers, and sometimes in the Bible. The lamentation of
Achilles is in the spirit of the heroic times, and the poet
describes it with much simplicity. The captives join in the
lamentation, perhaps in the recollection of his gentleness, which
has before been alluded to.--FELTON.
3. [Here it is that the drift of the whole poem is fulfilled. The
evils consequent on the quarrel between him and Agamemnon, at last
teach Achilles himself this wisdom--that wrath and strife are
criminal and pernicious; and the confession is extorted from his
own lips, that the lesson may be the more powerfully inculcated. To
point the instruction to leaders of armies only, is to narrow its
operation unnecessarily. The moral is of universal application, and
the poet's beneficent intentions are wronged by one so
partial.]--TR.
4. The promise of Thetis to present her son with a suit of armor, was
the most artful method of hindering him from putting immediately in
practice his resolution of fighting, which, with his characteristic
violence, he would otherwise have done.
5. [The sun is said to set with reluctance, because his setting-time
was not yet come. Jupiter had promised Hector that he should
prevail till the sun should go down, and _sacred darkness cover
all_. Juno therefore, impatient to arrest the victor's progress,
and having no other means of doing it, shortens the time allotted
him.]--TR.
6. [{Katademoboresai}.]
7. This custom of washing the dead is continued among the Greeks to
this day, and is performed by the dearest friend or relative. The
body is then anointed with a perfume, and covered with linen,
exactly in the manner here related.
8. Among the Greeks, visitors of rank are still honored in the same
manner, by being set apart from the rest of the company, on a high
seat, with a footstool.
9. [{'Anedrame}.]
10. The description of the shield of Achilles is one of the noblest
passages in the Iliad. It is elaborated to the highest finish of
poetry. The verse is beautifully harmonious, and the language as
nicely chosen and as descriptive as can be conceived. But a still
stronger interest belongs to this episode when considered as an
exact representation of life at a very early period of the world,
as it undoubtedly was designed by the poet.
It is certainly a most remarkable passage for the amount of
information it conveys relative to the state of arts, and the
general condition of life at that period. From many intimations in
the ancient authors, it may be gathered, that shields were often
adorned by deities of figures in bas-relief, similar to those here
described. In particular, see AEschylus in the Seven against Thebes.
A close examination of the whole passage will lead to many curious
inductions and inferences relative to the ancient world, and throw
much light upon points which are elsewhere left in great
obscurity.--FELTON.
11. Murder was not always punished with death or even banishment. But
on the payment of a fine, the criminal was allowed to remain in the
city.
12. Linus was the most ancient name in poetry, the first upon record
as inventor of verse and measure among the Grecians. There was a
solemn custom among the Greeks, of bewailing annually their first
poet. Pausanias informs us, that before the yearly sacrifice to the
Muses on Mount Helicon, the obsequies of Linus were performed, who
had a statue and altar erected to him in that place. In this
passage Homer is supposed to allude to that custom.
13. See article Theseus, Gr. and Rom. Mythology.
14. There were two kinds of dance--the Pyrrhic, and the common dance;
both are here introduced. The Pyrrhic, or military, is performed by
Youths wearing swords, the other by the virgins crowned with
garlands. The Grecian dance is still performed in this manner in
the oriental nations. The youths and maidens dance in a ring,
beginning slowly; by degrees the music plays in quicker time, till
at last they dance with the utmost swiftness; and towards the
conclusion, they sing in a general chorus.
15. The point of comparison is this. When the potter first tries the
wheel to see "if it will run," he moves it much faster than when
at
work. Thus it illustrates the rapidity of the dance.--FELTON.
Footnotes for Book XIX:
1. [Brave men are great weepers--was a proverbial saying in Greece.
Accordingly there are few of Homer's heroes who do not weep
plenteously on occasion. True courage is doubtless compatible with
the utmost sensibility. See Villoisson.]--TR.
2. The fear with which the divine armor filled the Myrmidons, and the
exaltation of Achilles, the terrible gleam of his eye, and his
increased desire for revenge, are highly poetical.--FELTON.
3. The ancients had a great horror of putrefaction previous to
interment.
4. [Achilles in the first book also summons a council himself, and not
as was customary, by a herald. It seems a stroke of character, and
intended by the poet to express the impetuosity of his spirit, too
ardent for the observance of common forms, and that could trust no
one for the dispatch he wanted.]--TR.
5. [{'Aspasios gony kampsein}.--Shall be glad to bend their knee, i.e.
to sit and repose themselves.]--TR.
6. [{Touton mython}.--He seems to intend the reproaches sounded in
his ear from all quarters, and which he had repeatedly heard
before.]--TR.
7. [By some call'd Antibia, by others, Nicippe.]--TR.
8. It was unlawful to eat the flesh of victims that were sacrificed in
confirmation of oaths. Such were victims of malediction.
9. Nothing can be more natural than the representation of these
unhappy young women; who, weary of captivity, take occasion from
every mournful occurrence to weep afresh, though in reality little
interested in the objects that call forth these expressions of
sorrow.--DACIER.
10. Son of Deidameia, daughter of Lycomedes, in whose house Achilles
was concealed at the time when he was led forth to the war.
11. [We are not warranted in accounting any practice unnatural or
absurd, merely because it does not obtain among ourselves. I know
not that any historian has recorded this custom of the Grecians,
but that it was a custom among them occasionally to harangue their
horses, we may assure ourselves on the authority of Homer, who
would not have introduced such speeches, if they could have
appeared as strange to his countrymen as they do to us.]--TR.
12. Hence it seems, that too great an insight into futurity, or the
revelation of more than was expedient, was prevented by the
Furies.--TROLLOPE.
Footnotes for Book XX:
1. [This rising ground was five stadia in circumference, and was
between the river Simois and a village named Ilicon, in which Paris
is said to have decided between the goddesses. It was called
Callicolone, being the most conspicuous ground in the neighborhood
of the city.--Villoisson.]--TR.
2. [Iris is the messenger of the gods on ordinary occasions, Mercury
on those of importance. But Themis is now employed, because the
affair in question is a council, and to assemble and dissolve
councils is her peculiar Province. The return of Achilles is made
as magnificent as possible. A council in heaven precedes it, and a
battle of the gods is the consequence.--Villoisson.]--TR.
3. [The readiness of Neptune to obey the summons is particularly
noticed, on account of the resentment he so lately expressed, when
commanded by Jupiter to quit the battle.--Villoisson.]--TR.
4. The description of the battle of the gods is strikingly grand.
Jupiter thunders in the heavens, Neptune shakes the boundless earth
and the high mountain-tops; Ida rocks on its base, and the city of
the Trojans and the ships of the Greeks tremble; and Pluto leaps
from his throne in terror, lest his loathsome dominions should be
laid open to mortals and immortals.--FELTON.
5. [The Leleges were a colony of Thessalians, and the first
inhabitants of the shores of the Hellespont.]--TR.
6. Hector was the son of Priam, who descended from Ilus, and AEneas the
son of Anchises, whose descent was from Assaracus, the brother of
Ilus.
7. This dialogue between Achilles and AEneas, when on the point of
battle, as well as several others of a similar description, have
been censured as improbable and impossible. The true explanation is
to be found in the peculiar character of war in the heroic age. A
similar passage has been the subject of remark.--FELTON.
8. [Some commentators, supposing the golden plate the outermost as the
most ornamental, have perplexed themselves much with this passage,
for how, say they, could two folds be pierced and the spear be
stopped by the gold, if the gold lay on the surface? But to avoid
the difficulty, we need only suppose that the gold was inserted
between the two plates of brass and the two of tin; Vulcan, in this
particular, having attended less to ornament than to security.
See the Scholiast in Villoisson, who argues at large in favor of
this opinion.]--TR.
9. Tmolus was a mountain of Lydia, and Hyda a city of the same
country. The Gygaean lake was also in Lydia.
10. [Neptune. So called, either because he was worshiped on Helicon, a
mountain of Boeotia, or from Helice, an island of Achaia, where he
had a temple.]--TR.
If the bull bellowed as he was led to the altar, it was considered
a favorable omen. Hence the simile.--FELTON.
11. [It is an amiable trait in the character of Hector, that his pity
in this instance supercedes his caution, and that at the sight of
his brother in circumstances so affecting, he becomes at once
inattentive to himself and the command of Apollo.]--TR.
Footnotes for Book XXI:
1. The scene is now entirely changed, and the battle diversified with
a vast variety of imagery and description. It is worthy of notice,
that though the whole war of the Iliad was upon the banks of these
rivers, yet Homer has reserved the machinery of the river-gods to
aggrandize his hero in this battle. There is no book in the poem
which exhibits greater force of imagination, none in which the
inexhaustible invention of the poet is more powerfully exerted.
2. The swarms of locusts that sometimes invade whole countries in the
East, have often been described. It seems that the ancient mode of
exterminating them was, to kindle a fire, and thus drive them into
a lake or river. The simile illustrates in the most striking manner
the panic caused by Achilles.--FELTON.
3. According to the Scholiast, Arisba was a city of Thrace, and near
to the Hellespont; but according to Eustathius, a city of Troas,
inhabited by a colony from Mitylene.
4. It was an ancient custom to cast living horses into rivers, to
honor, as it were, the rapidity of their streams.
5. This gives us an idea of the superior strength of Achilles. His
spear pierced so deep in the ground, that another hero of great
strength could not disengage it, but immediately after, Achilles
draws it with the utmost ease.
6. [{'Akrokelainioon}.--The beauty and force of this word are
wonderful; I have in vain endeavored to do it justice.]--TR.
7. [The reason given in the Scholium is, that the surface being
hardened by the wind, the moisture remains unexhaled from beneath,
and has time to saturate the roots.--See Villoisson.]--TR.
8. [{Amboladen}.]
9. Homer represents Aphrodite as the protector of AEneas, and in the
battle of the Trojans, Ares appears in a disadvantageous light; the
weakness of the goddess, and the brutal confidence of the god are
described with evident irony. In like manner Diana and the
river-god Scamander sometimes play a very undignified part. Apollo
alone uniformly maintains his dignity.--MULLER.
10. This is a very beautiful soliloquy of Agenor, such as would
naturally arise in the soul of a brave man going upon a desperate
enterprise. From the conclusion it is evident, that the story of
Achilles being invulnerable except in the heel, is an invention of
a later age.
Footnotes for Book XXII:
1. This simile is very striking. It not only describes the appearance
of Achilles, but is peculiarly appropriate because the star was
supposed to be of evil omen, and to bring with it disease and
destruction. So Priam beholds Achilles, splendid with the divine
armor, and the destined slayer of his son.--FELTON.
2. The usual cruelties practised in the sacking of towns. Isaiah
foretells to Babylon, that her children shall be dashed in pieces
by the Medes. David says to the same city, "Happy shall he be that
taketh and dasheth thy little ones against the stones."--Ps.
cxxxvii. 9.
3. It was supposed that venomous serpents were accustomed to eat
poisonous roots and plants before attacking their victims.--FELTON.
4. This speech of Hector shows the fluctuation of his mind, with much
discernment on the part of the poet. He breaks out, after having
apparently meditated a return to the city. But the imagined
reproaches of Polydamas, and the anticipated scorn of the Trojans
forbid it. He soliloquizes upon the possibility of coming to terms
with Achilles, and offering him large concessions; but the
character of Achilles precludes all hope of reconciliation. It is a
fearful crisis with him, and his mind wavers, as if presentient of
his approaching doom.--FELTON.
5. [The repetition follows the original, and the Scholiast is of
opinion that Homer uses it here that he may express more
emphatically the length to which such conferences are apt to
proceed.--{Dia ten polylogian te analepse echresato}.]--TR.
6. [It grew near to the tomb of Ilus.]
7. The Scamander ran down the eastern side of Ida, and at the distance
of three stadia from Troy, making a subterraneous dip, it passed
under the walls and rose again in the form of the two fountains
here described--from which fountains these rivulets are said to
have proceeded.
8. It was the custom of that age to have cisterns by the side of
rivers and fountains, to which the women, including the wives and
daughters of kings and princes, resorted to wash their garments.
9. Sacrifices were offered to the gods upon the hills and mountains,
or, in the language of scripture, upon the _high places_, for the
people believed that the gods inhabited such eminences.
10. [The numbers in the original are so constructed as to express the
painful struggle that characterizes such a dream.]--TR.
11. [{proprokylindomenos}.]
12. The whole circumference of ancient Troy is said to have measured
sixty stadia. A stadium measured one hundred and twenty-five paces.
13. [The knees of the conqueror were a kind of sanctuary to which the
vanquished fled for refuge.]--TR.
14. [The lines of which these three are a translation, are supposed by
some to have been designed for the [Greek: Epinikion], or song of
victory sung by the whole army.]--TR.
15. [It was a custom in Thessaly to drag the slayer around the tomb of
the slain; which custom was first begun by Simon, whose brother
being killed by Eurydamas, he thus treated the body of the
murderer. Achilles therefore, being a Thessalian, when he thus
dishonors Hector, does it merely in compliance with the common
practice of his country.]--TR.
16. [It is an observation of the Scholiast, that two more affecting
spectacles cannot be imagined, than Priam struggling to escape into
the field, and Andromache to cast herself from the wall; for so he
understands {atyzomenen apolesthai}.]--TR.
17. A figurative expression. In the style of the orientals, marrow and
fatness are taken for whatever is best, most tender, and most
delicious.
18. Homer is in nothing more excellent than in the distinction of
characters, which he maintains throughout the poem. What Andromache
here says, cannot be said with propriety by any one but Andromache.
Footnotes for Book XXIII:
1. According to the oriental custom. David mourns in the same manner,
refusing to wash or take any repast, and lies upon the earth.
2. [Bacchus having hospitably entertained Vulcan in the island of
Naxos, one of the Cyclades, received from him a cup as a present;
but being driven afterward by Lycurgus into the sea, and kindly
protected by Thetis, he presented her with this work of Vulcan,
which she gave to Achilles for a receptacle of his bones after
death.]--TR.
3: [The funeral pile was a square of a hundred feet on each
side.]--TR.
4. The ceremony of cutting off the hair in honor of the dead, was
practised not only among the Greeks, but among other nations.
Ezekiel describing a great lamentation, says, "They shall make
themselves utterly bald for thee." ch. xxvii. 31. If it was the
general custom of any country to wear long hair, then the cutting
it off was a token of sorrow; but if the custom was to wear it
short, then letting it grow, in neglect, was a sign of mourning.
5. It was the custom of the ancients not only to offer their own hair
to the river-gods of their country, but also the hair of their
children. In Egypt hair was consecrated to the Nile.
6. [Westering wheel.--MILTON.]
7. [Himself and the Myrmidons.]
8. [That the body might be the more speedily consumed. The same end
was promoted by the flagons of oil and honey.]--TR.
9. Homer here introduces the gods of the winds in person, and as Iris,
or the rainbow, is a sign of winds, they are made to come at her
bidding.
10 [Such it appears to have been in the sequel.]--TR.
11. [{Phiale}--a vessel, as Athenaeus describes it, made for the
purpose of warming water. It was formed of brass, and expanded
somewhat in the shape of a broad leaf.]--TR.
12. The poet omits no opportunity of paying honor to Nestor. His age
has disabled him from taking an active part in the games, yet,
Antilochus wins, not by the speed of his horses, but by the wisdom
of Nestor.
13. [This could not happen unless the felly of the wheel were nearly
horizontal to the eye of the spectator, in which case the chariot
must be infallibly overturned.--There is an obscurity in the
passage which none of the commentators explain. The Scholiast, as
quoted by Clarke, attempts an explanation, but, I think, not
successfully.]--TR.
14. [Eumelus.]
15. [Resentful of the attack made on him by Diomede in the fifth
Book.]
16. [The twin monster or double man called the Molions. They were sons
of Actor and Molione, and are said to have had two heads with four
hands and four feet, and being so formed were invincible both in
battle and in athletic exercises. Even Hercules could only slay
them by stratagem, which he did when he desolated Elis. See
Villoisson.]--TR.
17. [The repetition follows the original.]--TR.
18. [{parakabbale}.]
19. [With which they bound on the cestus.]--TR.
20: [{tetrigei}--It is a circumstance on which the Scholiast observes
that it denotes in a wrestler the greatest possible bodily strength
and firmness of position.--See Villoisson.]--TR.
21: [I have given what seems to me the most probable interpretation,
and such a one as to any person who has ever witnessed a
wrestling-match, will, I presume, appear intelligible.]--TR.
22. [The Sidonians were celebrated not only as the most ingenious
artists Footnote: but as great adepts in science, especially in
astronomy and arithmetical calculation.]--TR.
23. [King of Lemnos.]
24. [That is to say, Ulysses; who, from the first intending it, had
run close behind him.]--TR.
25. The prodigious weight and size of the quoit is described with the
simplicity of the orientals, and in the manner of the heroic ages.
The poet does not specify the quantity of this enormous piece of
iron, but the use it will be to the winner. We see from hence that
the ancients in the prizes they proposed, had in view not only the
honorable but the useful; a captive for work, a bull for tillage, a
quoit for the provision of iron, which in those days was scarce.
26. [The use of this staff was to separate the cattle. It had a string
attached to the lower part of it, which the herdsman wound about
his hand, and by the help of it whirled the staff to a prodigious
distance.--Villoisson.]--TR.
27. [The transition from narrative to dramatic follows the
original.]--TR.
28: [Apollo; frequently by Homer called the King without any
addition.]--TR.
29: Teucer is eminent for his archery, yet he is excelled by Meriones,
who had not neglected to invoke Apollo the god of archery.
Footnotes for Book XIV:
1. This is the first allusion in the Iliad to the _Judgment of Paris_,
which gave mortal offence to Minerva and Juno. On this account it
has been supposed by some that these lines are spurious, on the
ground that Homer could not have known the fable, or he would have
mentioned it earlier in the poem.--FELTON.
2. [His blessing, if he is properly influenced by it; his curse in its
consequences if he is deaf to its dictates.]--TR.
3. [This is the sense preferred by the Scholiast, for it is not true
that Thetis was always present with Achilles, as is proved by the
passage immediately ensuing.]--TR.
4 [The angler's custom was, in those days, to guard his line above the
hook from the fishes' bite, by passing it through a pipe of
horn.]--TR.
5. [Jupiter justifies him against Apollo's charge, affirming him to be
free from those mental defects which chiefly betray men into sin,
folly, improvidence, and perverseness.]--TR.
6. [But, at first, he did fly. It is therefore spoken, as the
Scholiast observes, {philostorgos}, and must be understood as the
language of strong maternal affection.]--TR.
7. [{koroitypiesin aristoi}.]
8. [Through which the reins were passed.]--TR.
9. [The yoke being flat at the bottom, and the pole round, there would
of course be a small aperture between the band and the pole on both
sides, through which, according to the Scholium in Villoisson, they
thrust the ends of the tackle lest they should dangle.]--TR.
10. [The text here is extremely intricate; as it stands now, the sons
are, first, said to yoke the horses, then Priam and Idaeus are said
to do it, and in the palace too. I have therefore adopted an
alteration suggested by Clarke, who with very little violence to
the copy, proposes instead of {zeugnysthen} to
read--{zonnysthen}.]--TR.
11. [The words both signify--sable.]--TR.
12. Priam begins not with a display of the treasures he has brought
for the redemption of Hector's body, but with a pathetic address to
the feelings of Achilles. Homer well knew that neither gold nor
silver would influence the heart of a young and generous warrior,
but that persuasion would. The old king therefore, with a judicious
abruptness, avails himself of his most powerful plea at once, and
seizes the sympathy of the hero, before he has time to recollect
who it is that addresses him.
13. [Mortified to see his generosity, after so much kindness shown to
Priam, still distrusted, and that the impatience of the old king
threatened to deprive him of all opportunity to do gracefully what
he could not be expected to do willingly.]--TR.
14. [To control anger argues a great mind--and to avoid occasions that
may betray one into it, argues a still greater. An observation that
should suggest itself to us with no little force, when Achilles,
not remarkable either for patience or meekness, exhorts Priam to
beware of provoking him; and when having cleansed the body of
Hector and covered it, he places it himself in the litter, lest his
father, seeing how indecently he had treated it, should be
exasperated at the sight, and by some passionate reproach
exasperate himself also. For that a person so singularly irascible
and of a temper harsh as his, should not only be aware of his
infirmity, but even guard against it with so much precaution,
evidences a prudence truly wonderful.--Plutarch.]--TR.
15. [{'Epikertomeon}. Clarke renders the word in this place, _falso
metu, ludens,_ and Eustathius says that Achilles suggested such
cause of fear to Priam, to excuse his lodging him in an exterior
part of the tent. The general import of the Greek word is
sarcastic, but here it signifies rather--to intimidate. See also
Dacier.]--TR.
16. The poet here shows the importance of Achilles in the army.
Agamemnon is the general, yet all the chief commanders appeal to
him for advice, and on his own authority he promises Priam a
cessation of arms. Giving his hand to confirm the promise, agrees
with the custom of the present day.
17. This lament of Andromache may be compared to her pathetic address
to Hector in the scene at the Scaean gate. It forms indeed, a most
beautiful and eloquent pendant to that.--FELTON.
18. [This, according to the Scholiast, is a probable sense of
{prosphatos}.--He derives it {apo ton neosti pephasmenon ek ges
phyton}.--See Villoisson.]--TR.
19. Helen is throughout the Iliad a genuine lady, graceful in motion
and speech, noble in her associations, full of remorse for a fault
for which higher powers seem responsible, yet grateful and
affectionate towards those with whom that fault had connected her.
I have always thought the following speech in which Helen laments
Hector and hints at her own invidious and unprotected situation in
Troy, as almost the sweetest passage in the poem.--H.N. COLERIDGE.
20. [{Hos hoi g'amphiepon taphon Hektoros hippodamoio}.]
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