The Iliad · Homer
END OF THE ILIAD
Footnotes [1] “What,” says Archdeacon Wilberforce, “is the natural root of loyalty as distinguished from such mere selfish desire of personal security as is apt to take its place in civilized times, but that consciousness of a natural bond among the families of men which gives a fellow-feeling to whole clans and nations, and thus enlists their affections in behalf of those time-honoured representatives of their ancient blood, in whose success they feel a personal interest? Hence the delight when we recognize an act of nobility or justice in our hereditary princes “‘Tuque prior, tu parce genus qui ducis Olympo, Projice tela manu _sanguis meus_’ “So strong is this feeling, that it regains an engrafted influence even when history witnesses that vast convulsions have rent and weakened it and the Celtic feeling towards the Stuarts has been rekindled in our own days towards the granddaughter of George the Third of Hanover. “Somewhat similar may be seen in the disposition to idolize those great lawgivers of man’s race, who have given expression, in the immortal language of song, to the deeper inspirations of our nature. The thoughts of Homer or of Shakespere are the universal inheritance of the human race. In this mutual ground every man meets his brother, they have been set forth by the providence of God to vindicate for all of us what nature could effect, and that, in these representatives of our race, we might recognize our common benefactors.’—_Doctrine of the Incarnation_, pp. 9, 10.
“Origias, farewell! and oh! remember me Hereafter, when some stranger from the sea, A hapless wanderer, may your isle explore, And ask you, maid, of all the bards you boast, Who sings the sweetest, and delights you most Oh! answer all,—‘A blind old man and poor Sweetest he sings—and dwells on Chios’ rocky shore.’” _See_ Thucyd. iii, 104. [21] Longin., de Sublim., ix. § 26. Ὅθεν ἐν τῇ Ὀδυσσείᾳ παρεικάσαι τις ἂν καταδυομένῳ τὸν Ὅμηρον ἡλίῳ, οδ δίχα τῆς σφοδρότητος παραμένει το μέγεθος. [22] See Tatian, quoted in Fabric. Bibl. Gr. v. II t. ii. Mr. Mackenzie has given three brief but elaborate papers on the different writers on the subject, which deserve to be consulted. See Notes and Queries, vol. v. pp. 99, 171, and 221. His own views are moderate, and perhaps as satisfactory, on the whole, as any of the hypotheses hitherto put forth. In fact, they consist in an attempt to blend those hypotheses into something like consistency, rather than in advocating any individual theory. [23] Letters to Phileleuth; Lips. [24] Hist. of Greece, vol. ii. p. 191, sqq.
But even this instance is less wonderful than one as to which we may appeal to any of our readers that happened some twenty years ago to visit the town of Stirling, in Scotland. No such person can have forgotten the poor, uneducated man Blind Jamie who could actually repeat, after a few minutes consideration any verse required from any part of the Bible—even the obscurest and most unimportant enumeration of mere proper names not excepted. We do not mention these facts as touching the more difficult part of the question before us, but facts they are; and if we find so much difficulty in calculating the extent to which the mere memory may be cultivated, are we, in these days of multifarious reading, and of countless distracting affairs, fair judges of the perfection to which the invention and the memory combined may attain in a simpler age, and among a more single minded people?—Quarterly Review, _l. c._, p. 143, sqq. Heeren steers between the two opinions, observing that, “The Dschungariade of the Calmucks is said to surpass the poems of Homer in length, as much as it stands beneath them in merit, and yet it exists only in the memory of a people which is not unacquainted with writing. But the songs of a nation are probably the last things which are committed to writing, for the very reason that they are remembered.”— _Ancient Greece_. p. 100.
“Turpe duci totam somno consumere noctem.” [80] _The same in habit_, &c. “To whom once more the winged god appears; His former youthful mien and shape he wears.” Dryden’s Virgil, iv. 803. [81] “As bees in spring-time, when The sun with Taurus rides, Pour forth their populous youth about the hive In clusters; they among fresh dews and flowers Fly to and fro, or on the smoothed plank, The suburb of this straw-built citadel, New-nibb’d with balm, expatiate and confer Their state affairs. So thick the very crowd Swarm’d and were straiten’d.”—“Paradise Lost” i. 768. [82] It was the herald’s duty to make the people sit down. “A _standing_ agora is a symptom of manifest terror (II. Xviii. 246) an evening agora, to which men came elevated by wine, is also the forerunner of mischief (‘Odyssey,’ iii. 138).”—Grote, ii. p. 91, _note_. [83] This sceptre, like that of Judah (Genesis xlix. 10), is a type of the supreme and far-spread dominion of the house of the Atrides. See Thucydides i. 9. “It is traced through the hands of Hermes, he being the wealth giving god, whose blessing is most efficacious in furthering the process of acquisition.”—Grote, i. p. 212. Compare Quintus Calaber (Dyce’s Selections, p. 43). “Thus the monarch spoke, Then pledged the chief in a capacious cup, Golden, and framed by art divine (a gift Which to Almighty Jove lame Vulcan brought Upon his nuptial day, when he espoused The Queen of Love), the sire of gods bestow’d The cup on Dardanus, who gave it next To Ericthonius Tros received it then, And left it, with his wealth, to be possess’d By Ilus he to great Laomedon Gave it, and last to Priam’s lot it fell.”
Dryden’s Virgil, vii. 736. [139] “Stood Like Teneriffe or Atlas unremoved; His stature reach’d the sky.” —“Paradise Lost,” iv. 986. [140] The Abantes seem to have been of Thracian origin. [141] I may, once for all, remark that Homer is most anatomically correct as to the parts of the body in which a wound would be immediately mortal. [142] _Ænus_, a fountain almost proverbial for its coldness. [143] Compare Tasso, Gier. Lib., xx. 7: “Nuovo favor del cielo in lui niluce E ’l fa grande, et angusto oltre il costume. Gl’ empie d’ honor la faccia, e vi riduce Di giovinezza il bel purpureo lume.” [144] “Or deluges, descending on the plains, Sweep o’er the yellow year, destroy the pains Of lab’ring oxen, and the peasant’s gains; Uproot the forest oaks, and bear away Flocks, folds, and trees, an undistinguish’d prey.” Dryden’s Virgil ii. 408. [145] _From mortal mists_. “But to nobler sights Michael from Adam’s eyes the film removed.” “Paradise Lost,” xi. 411. [146] _The race of those_. “A pair of coursers, born of heav’nly breed, Who from their nostrils breathed ethereal fire; Whom Circe stole from her celestial sire, By substituting mares produced on earth, Whose wombs conceived a more than mortal birth. Dryden’s Virgil, vii. 386, sqq. [147] The belief in the existence of men of larger stature in earlier times, is by no means confined to Homer.
Rowe’s Lucan, bk. ii. [166] “Meantime the Trojan dames, oppress’d with woe, To Pallas’ fane in long procession go, In hopes to reconcile their heav’nly foe: They weep; they beat their breasts; they rend their hair, And rich embroider’d vests for presents bear.” Dryden’s Virgil, i. 670 [167] The manner in which this episode is introduced, is well illustrated by the following remarks of Mure, vol. i. p.298: “The poet’s method of introducing his episode, also, illustrates in a curious manner his tact in the dramatic department of his art. Where, for example, one or more heroes are despatched on some commission, to be executed at a certain distance of time or place, the fulfilment of this task is not, as a general rule, immediately described. A certain interval is allowed them for reaching the appointed scene of action, which interval is dramatised, as it were, either by a temporary continuation of the previous narrative, or by fixing attention for a while on some new transaction, at the close of which the further account of the mission is resumed.” [168] _With tablets sealed_. These probably were only devices of a hieroglyphical character. Whether writing was known in the Homeric times is utterly uncertain. See Grote, vol ii. p. 192, sqq. [169] _Solymæan crew_, a people of Lycia. [170] From this “melancholy madness” of Bellerophon, hypochondria received the name of “Morbus Bellerophonteus.” See my notes in my prose translation, p. 112. The “Aleian field,” _i.e._ “the plain of wandering,” was situated between the rivers Pyramus and Pinarus, in Cilicia.
“Some of the epithets which Homer applies to the heavens seem to imply that he considered it as a solid vault of metal. But it is not necessary to construe these epithets so literally, nor to draw any such inference from his description of Atlas, who holds the lofty pillars which keep earth and heaven asunder. Yet it would seem, from the manner in which the height of heaven is compared with the depth of Tartarus, that the region of light was thought to have certain bounds. The summit of the Thessalian Olympus was regarded as the highest point on the earth, and it is not always carefully distinguished from the aerian regions above The idea of a seat of the gods—perhaps derived from a more ancient tradition, in which it was not attached to any geographical site—seems to be indistinctly blended in the poet’s mind with that of the real mountain.”—Thirlwall’s Greece, vol. i. p. 217, sq. [191] “Now lately heav’n, earth, another world Hung e’er my realm, link’d in a golden chain To that side heav’n.” —“Paradise Lost,” ii. 1004. [192] _His golden scales_. “Jove now, sole arbiter of peace and war, Held forth the fatal balance from afar: Each host he weighs; by turns they both prevail, Till Troy descending fix’d the doubtful scale.” Merrick’s Tryphiodorus, v 687, sqq.
“Oh’ Eternal, to prevent such horrid fray, Hung forth in heav’n his golden scales, Wherein all things created first he weighed; The pendulous round earth, with balanced air In counterpoise; now ponders all events, Battles and realms. In these he puts two weights, The sequel each of parting and of fight: The latter quick up flew, and kick’d the beam.” “Paradise Lost,” iv. 496. [193] _And now_, &c. “And now all heaven Had gone to wrack, with ruin overspread; Had not th’ Almighty Father, where he sits ... foreseen.” —“Paradise Lost,” vi. 669. [194] _Gerenian Nestor_. The epithet _Gerenian_ either refers to the name of a place in which Nestor was educated, or merely signifies honoured, revered. See Schol. Venet. in II. B. 336; Strabo, viii. p. 340. [195] _Ægae, Helicè_. Both these towns were conspicuous for their worship of Neptune. [196] _As full blown_, &c. “Il suo Lesbia quasi bel fior succiso, E in atto si gentil languir tremanti Gl’ occhi, e cader siu ’l tergo il collo mira.” Gier. Lib. ix. 85. [197] _Ungrateful_, because the cause in which they were engaged was unjust. “Struck by the lab’ring priests’ uplifted hands The victims fall: to heav’n they make their pray’r, The curling vapours load the ambient air. But vain their toil: the pow’rs who rule the skies Averse beheld the ungrateful sacrifice.”
Merrick’s Tryphiodorus, vi. 527, sqq. [198] “As when about the silver moon, when aire is free from winde, And stars shine cleare, to whose sweet beams high prospects on the brows Of all steepe hills and pinnacles thrust up themselves for shows, And even the lowly valleys joy to glitter in their sight; When the unmeasured firmament bursts to disclose her light, And all the signs in heaven are seene, that glad the shepherd’s heart.” Chapman. [199] This flight of the Greeks, according to Buttmann, Lexil. p. 358, was not a supernatural flight caused by the gods, but “a great and general one, caused by Hector and the Trojans, but with the approval of Jove.” [200] Grote, vol. ii. p. 91, after noticing the modest calmness and respect with which Nestor addresses Agamemnon, observes, “The Homeric Council is a purely consultative body, assembled not with any power of peremptorily arresting mischievous resolves of the king, but solely for his information and guidance.” [201] In the heroic times, it is not unfrequent for the king to receive presents to purchase freedom from his wrath, or immunity from his exactions. Such gifts gradually became regular, and formed the income of the German, (Tacit. Germ. Section 15) Persian, (Herodot. iii.89), and other kings. So, too, in the middle ages, ‘The feudal aids are the beginning of taxation, of which they for a long time answered the purpose.’ (Hallam, Middle Ages, ch. x. pt. 1, p. 189) This fact frees Achilles from the apparent charge of sordidness. Plato, however, (De Rep. vi. 4), says, “We cannot commend Phœnix, the tutor of Achilles, as if he spoke correctly, when counselling him to accept of presents and assist the Greeks, but, without presents, not to desist from his wrath, nor again, should we commend Achilles himself, or approve of his being so covetous as to receive presents from Agamemnon,” &c.
“This description,” observes my learned friend (notes, p. 121) “is taken from the passage of Homer, II ix, in translating which, Pope, with that squeamish, artificial taste, which distinguished the age of Anne, omits the natural (and, let me add, affecting) circumstance.” “And the wine Held to thy lips, and many a time in fits Of infant frowardness the purple juice Rejecting thou hast deluged all my vest, And fill’d my bosom.” —Cowper. [212] _Where Calydon_. For a good sketch of the story of Meleager, too long to be inserted here, see Grote, vol. i. p. 195, sqq.; and for the authorities, see my notes to the prose translation, p. 166. [213] “_Gifts can conquer_”—It is well observed by Bishop Thirlwall, “Greece,” vol. i. p, 180, that the law of honour among the Greeks did not compel them to treasure up in their memory the offensive language which might be addressed to them by a passionate adversary, nor to conceive that it left a stain which could only be washed away by blood. Even for real and deep injuries they were commonly willing to accept a pecuniary compensation.” [214] “The boon of sleep.”—Milton [215] “All else of nature’s common gift partake: Unhappy Dido was alone awake.” —Dryden’s Virgil, iv. 767. [216] _The king of Crete:_ Idomeneus. [217] _Soft wool within, i e._ a kind of woollen stuffing, pressed in between the straps, to protect the head, and make the helmet fit close.
Dryden’s Virgil, bk. ii [249] _Some brawny bull_. “Like to a bull, that with impetuous spring Darts, at the moment when the fatal blow Hath struck him, but unable to proceed Plunges on either side.” —Carey’s Dante: Hell, c. xii. [250] This is connected with the earlier part of last book, the regular narrative being interrupted by the message of Antilochus and the lamentations of Achilles. [251] _Far in the deep_. So Oceanus hears the lamentations of Prometheus, in the play of Æschylus, and comes from the depths of the sea to comfort him. [252] Opuntia, a city of Locris. [253] Quintus Calaber, lib. v., has attempted to rival Homer in his description of the shield of the same hero. A few extracts from Mr. Dyce’s version (Select Translations, p. 104, seq.) may here be introduced. “In the wide circle of the shield were seen Refulgent images of various forms, The work of Vulcan; who had there described The heaven, the ether, and the earth and sea, The winds, the clouds, the moon, the sun, apart In different stations; and you there might view The stars that gem the still-revolving heaven, And, under them, the vast expanse of air, In which, with outstretch’d wings, the long-beak’d bird Winnow’d the gale, as if instinct with life. Around the shield the waves of ocean flow’d, The realms of Tethys, which unnumber’d streams, In azure mazes rolling o’er the earth, Seem’d to augment.”
“The haughty Dares in the lists appears: Walking he strides, his head erected bears: His nervous arms the weighty gauntlet wield, And loud applauses echo through the field. * * * * Such Dares was, and such he strode along, And drew the wonder of the gazing throng His brawny breast and ample chest he shows; His lifted arms around his head he throws, And deals in whistling air his empty blows. His match is sought, but, through the trembling band, No one dares answer to the proud demand. Presuming of his force, with sparkling eyes, Already he devours the promised prize. * * * * If none my matchless valour dares oppose, How long shall Dares wait his dastard foes?” Dryden’s Virgil, v. 486, seq. [292] “The gauntlet-fight thus ended, from the shore His faithful friends unhappy Dares bore: His mouth and nostrils pour’d a purple flood, And pounded teeth came rushing with his blood.” Dryden’s Virgil, v. 623. [293] “Troilus is only once named in the Iliad; he was mentioned also in the Cypriad but his youth, beauty, and untimely end made him an object of great interest with the subsequent poets.”—Grote, i, p. 399. [294] Milton has rivalled this passage describing the descent of Gabriel, “Paradise Lost,” bk. v. 266, seq. “Down thither prone in flight He speeds, and through the vast ethereal sky Sails between worlds and worlds, with steady wing, Now on the polar winds, then with quick fan Winnows the buxom air. * * * * * * * * At once on th’ eastern cliff of Paradise He lights, and to his proper shape returns A seraph wing’d. * * * * Like Maia’s son he stood, And shook his plumes, that heavenly fragrance fill’d The circuit wide.”
Virgil, Æn. iv. 350:— “Hermes obeys; with golden pinions binds His flying feet, and mounts the western winds: And whether o’er the seas or earth he flies, With rapid force they bear him down the skies But first he grasps within his awful hand The mark of sovereign power, his magic wand; With this he draws the ghost from hollow graves; With this he drives them from the Stygian waves: * * * * Thus arm’d, the god begins his airy race,v And drives the racking clouds along the liquid space.” Dryden. [295] In reference to the whole scene that follows, the remarks of Coleridge are well worth reading:— “By a close study of life, and by a true and natural mode of expressing everything, Homer was enabled to venture upon the most peculiar and difficult situations, and to extricate himself from them with the completest success. The whole scene between Achilles and Priam, when the latter comes to the Greek camp for the purpose of redeeming the body of Hector, is at once the most profoundly skilful, and yet the simplest and most affecting passage in the Iliad. Quinctilian has taken notice of the following speech of Priam, the rhetorical artifice of which is so transcendent, that if genius did not often, especially in oratory, unconsciously fulfil the most subtle precepts of criticism, we might be induced, on this account alone, to consider the last book of the Iliad as what is called spurious, in other words, of later date than the rest of the poem. Observe the exquisite taste of Priam in occupying the mind of Achilles, from the outset, with the image of his father; in gradually introducing the parallel of his own situation; and, lastly, mentioning Hector’s name when he perceives that the hero is softened, and then only in such a manner as to flatter the pride of the conqueror. The ego d’eleeinoteros per, and the apusato aecha geronta, are not exactly like the tone of the earlier parts of the Iliad. They are almost too fine and pathetic. The whole passage defies translation, for there is that about the Greek which has no name, but which is of so fine and ethereal a subtlety that it can only be felt in the original, and is lost in an attempt to transfuse it into another language.”—Coleridge, p. 195.
Merrick’s Tryphiodorus, v. 675. [298] The following observations of Coleridge furnish a most gallant and interesting view of Helen’s character— “Few things are more interesting than to observe how the same hand that has given us the fury and inconsistency of Achilles, gives us also the consummate elegance and tenderness of Helen. She is through 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 committed 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. It is another striking instance of that refinement of feeling and softness of tone which so generally distinguish the last book of the Iliad from the rest.”—Classic Poets, p. 198, seq. [299] “And here we part with Achilles at the moment best calculated to exalt and purify our impression of his character. We had accompanied him through the effervescence, undulations, and final subsidence of his stormy passions. We now leave him in repose and under the full influence of the more amiable affections, while our admiration of his great qualities is chastened by the reflection that, within a few short days the mighty being in whom they were united was himself to be suddenly cut off in the full vigour of their exercise. The frequent and touching allusions, interspersed throughout the Iliad, to the speedy termination of its hero’s course, and the moral on the vanity of human life which they indicate, are among the finest evidences of the spirit of ethic unity by which the whole framework of the poem is united.”—Mure, vol. i. p 201. [300] Cowper says,—“I cannot take my leave of this noble poem without expressing how much I am struck with the 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.” Coleridge, p. 227, considers the termination of “Paradise Lost” somewhat similar.
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