The Iliad: of Homer. Translated by Mr. Pope. [pt.1]

THE FIRST BOOK OF THE ILIAD.

The ARGUMENT.

The Contention of Achilles and Agamemnon.

IN the War of Troy, the Greeks having sack'd some of the neighbouring Towns, and taken from thence two beautiful Captives, Chruseis and Briseis, allotted the first to Aga|gamemnon, and the last to Achilles. Chryses, the Father of Chruseis and Priest of Apollo, comes to the Grecian Camp to ransome her; with which the Action of the Poem opens, in the Tenth Year of the Siege. The Priest being refus'd and insolently dismiss'd by Agamemnon, intreats for Vengeance from his God, who inflicts a Pestilence on the Greeks. Achilles calls a Coun|cil, and encourages Chalcas to declare the Cause of it, who at|tributes it to the Refusal of Chruseis. The King being obliged to send back his Captive, enters into a furious Contest with Achilles, which Nestor pacifies; however as he had the abso|lute Command of the Army, he seizes on Briseis in revenge. Achilles in discontent withdraws himself and his Forces from the rest of the Greeks; and complaining to Thetis, she supplicates Jupiter to render them sensible of the Wrong done to her Son, by giving Victory to the Trojans. Jupiter granting her Suit incenses Juno, between whom the Debate runs high, 'till they are reconciled by the Address of Vulcan.

The Time of two and twenty Days is taken up in this Book; nine during the Plague, one in the Council and Quarrel of the Princes, and twelve for Jupiter's Stay with the Aethiopians, at whose Return Thetis prefers her Petition. The Scene lies in the Grecian Camp, then changes to Chrysa, and lastly to the Gods on Olympus.

THE FIRST BOOK OF THE ILIAD.

THE Wrath of Peleus' Son, the direful Spring Of all the Grecian Woes, O Goddess, sing! That Wrath which hurl'd to Pluto's gloomy Reign The Souls of mighty Chiefs untimely slain; Whose Limbs unbury'd on the naked ShoreLine 5 Devouring Dogs and hungry Vultures tore. Since Great Achilles and Atrides strove, Such was the Sov'reign Doom, and such the Will of Jove.

Declare, O Muse! in what ill-fated Hour Sprung the fierce Strife, from what offended Pow'r?Line 10 Latona's Son a dire Contagion spread, And heap'd the Camp with Mountains of the Dead;

The King of Men his Rev'rend Priest defy'd, And, for the King's Offence, the People dy'd.

For Chryses sought with costly Gifts to gainLine 15 His Captive Daughter from the Victor's Chain. Suppliant the Venerable Father stands, Apollo's awful Ensigns grace his Hands: By these he begs; and lowly bending down, Extends the Sceptre and the Laurel Crown.Line 20 He su'd to All, but chief implor'd for Grace The Brother-Kings, of Atreus' Royal Race.

Ye Kings and Warriors! may your Vows be crown'd, And Troy's proud Walls lie level with the Ground. May Jove restore you, when your Toils are o'er,Line 25 Safe to the Pleasures of your native Shore. But oh! relieve a wretched Parent's Pain, And give Chruseis to these Arms again; If Mercy fail, yet let my Presents move, And dread avenging Phoebus, Son of Jove.Line 30

The Greeks in Shouts their joint Assent declare The Priest to rev'rence, and release the Fair. Not so Atrides: He, with Kingly Pride, Repuls'd the sacred Sire, and thus reply'd. Line 35

Hence on thy Life, and fly these hostile Plains,Line 35 Nor ask, Presumptuous, what the King detains; Hence, with thy Laurel Crown, and Golden Rod, Nor trust too far those Ensigns of thy God. Mine is thy Daughter, Priest, and shall remain; And Pray'rs, and Tears, and Bribes shall plead in vain;Line 40 'Till Time shall rifle ev'ry youthful Grace, And Age dismiss her from my cold Embrace, In daily Labours of the Loom employ'd, Or doom'd to deck the Bed she once enjoy'd. Hence then: to Argos shall the Maid retire;Line 45 Far from her native Soil, and weeping Sire.

The trembling Priest along the Shore return'd, And in the Anguish of a Father mourn'd. Disconsolate, nor daring to complain, Silent he wander'd by the sounding Main:Line 50 'Till, safe at distance, to his God he prays, The God who darts around the World his Rays.

O Smintheus! sprung from fair Latona's Line, Thou Guardian Pow'r of Cilla the Divine, Thou Source of Light! whom Tenedos adores,Line 55 And whose bright Presence gilds thy Chrysa's Shores.

If e'er with Wreaths I hung thy sacred Fane, Or fed the Flames with Fat of Oxen slain; God of the Silver Bow! thy Shafts employ, Avenge thy Servant, and the Greeks destroy.Line 60

Thus Chryses pray'd: the fav'ring Pow'r attends, And from Olympus' lofty Tops descends. Bent was his Bow, the Grecian Hearts to wound; Fierce as he mov'd, his Silver Shafts resound. Breathing Revenge, a sudden Night he spread,Line 65 And gloomy Darkness roll'd around his Head. The Fleet in View, he twang'd his deadly Bow, And hissing fly the feather'd Fates below. On Mules and Dogs th' Infection first began, And last, the vengeful Arrows fix'd in Man.Line 70 For nine long Nights, thro' all the dusky Air The Fires thick-flaming shot a dismal Glare. But ere the tenth revolving Day was run, Inspir'd by Juno, Thetis' God-like Son Conven'd to Council all the Grecian Train;Line 75 For much the Goddess mourn'd her Heroes slain.

Th' Assembly seated, rising o'er the rest, Achilles thus the King of Men addrest.

Why leave we not the fatal Trojan Shore, And measure back the Seas we crost before?Line 80 The Plague destroying whom the Sword would spare, 'Tis time to save the few Remains of War. But let some Prophet, or some sacred Sage, Explore the Cause of great Apollo's Rage; Or learn the wastful Vengeance to remove,Line 85 By mystic Dreams; for Dreams descend from Jove. If broken Vows this heavy Curse have laid, Let Altars smoke, and Hecatombs be paid. So Heav'n aton'd shall dying Greece restore, And Phoebus dart his burning Shafts no more.Line 90

He said and sate: when Chalcas thus reply'd, Chalcas the wise, the Grecian Priest and Guide, That sacred Seer whose comprehensive View The past, the present, and the future knew. Uprising slow, the venerable SageLine 95 Thus spoke the Prudence and the Fears of Age.

Belov'd of Jove, Achilles! wou'dst thou know Why angry Phoebus bends his fatal Bow? First give thy Faith, and plight a Prince's Word Of sure Protection by thy Pow'r and Sword.Line 100

For I must speak what Wisdom would conceal, And Truths invidious to the Great reveal. Bold is the Task, when Subjects grown too wise Instruct a Monarch where his Error lies; For tho' we deem the short-liv'd Fury past,Line 105 'Tis sure, the Mighty will revenge at last.

To whom Pelides. From thy inmost Soul Speak what thou know'st, and speak without controul. Ev'n by that God I swear, who rules the Day; To whom thy Hands the Vows of Greece convey,Line 110 And whose blest Oracles thy Lips declare; Long as Achilles breathes this vital Air, No daring Greek of all the num'rous Band, Against his Priest shall lift an impious Hand: Not ev'n the Chief by whom our Hosts are led,Line 115 The King of Kings, shall touch that sacred Head.

Encourag'd thus, the blameless Priest replies: Nor Vows unpaid, nor slighted Sacrifice, But He, our Chief, provok'd the raging Pest, Appollo's Vengeance for his injur'd Priest.Line 120 Nor will the God's awaken'd Fury cease, But Plagues shall spread, and Fun'ral Fires increase,

'Till the great King, without a Ransom paid, To her own Chrysa send the black-ey'd Maid. Perhaps, with added Sacrifice and Pray'r,Line 125 The Priest may pardon, and the God may spare.

The Prophet spoke; when with a gloomy Frown, The Monarch started from his shining Throne; Black Choler fill'd his Breast that boil'd with Ire, And from his Eyeballs flash'd the living Fire.Line 130 Augur accurst! denouncing Mischief still, Prophet of Plagues, for ever boding Ill! Still must that Tongue some wounding Message bring, And still thy Priestly Pride provoke thy King? For this are Phoebus' Oracles explor'd,Line 135 To teach the Greeks to murmur at their Lord? For this with Falshoods is my Honour stain'd; Is Heav'n offended, and a Priest profan'd, Because my Prize, my beauteous Maid I hold, And heav'nly Charms prefer to proffer'd Gold?Line 140 A Maid, unmatch'd in Manners as in Face, Skill'd in each Art, and crown'd with ev'ry Grace. Not half so dear were Clytemnestra's Charms, When first her blooming Beauties blest my Arms. Line 145

Yet if the Gods demand her, let her sail;Line 145 Our Cares are only for the Publick Weal: Let me be deem'd the hateful Cause of all, And suffer, rather than my People fall. The Prize, the beauteous Prize I will resign, So dearly valu'd, and so justly mine.Line 150 But since for common Good I yield the Fair, My private Loss let grateful Greece repair; Nor unrewarded let your Prince complain, That He alone has fought and bled in vain.

Insatiate King (Achilles thus replies)Line 155 Fond of the Pow'r, but fonder of the Prize! Would'st thou the Greeks their lawful Prey shou'd yield, The due Reward of many a well-fought Field? The Spoils of Cities raz'd, and Warriors slain, We share with Justice, as with Toil we gain:Line 160 But to resume whate'er thy Av'rice craves, (That Trick of Tyrants) may be born by Slaves. Yet if our Chief for Plunder only fight, The Spoils of Ilion shall thy Loss requite, Whene'er, by Jove's Decree, our conqu'ring Pow'rsLine 165 Shall humble to the Dust her lofty Tow'rs.

Then thus the King. Shall I my Prize resign With tame Content, and Thou possest of thine? Great as thou art, and like a God in Fight, Think not to rob me of a Soldier's Right.Line 170 At thy Demand shall I restore the Maid? First let the just Equivalent be paid; Such as a King might ask; and let it be A Treasure worthy Her, and worthy Me. Or grant me this, or with a Monarch's ClaimLine 175 This Hand shall seize some other Captive Dame. The mighty Ajax shall his Prize resign, Ulysses' Spoils, or ev'n thy own be mine. The Man who suffers, loudly may complain; And rage he may, but he shall rage in vain.Line 180 But this when Time requires—It now remains We launch a Bark to plow the watry Plains, And waft the Sacrifice to Chrysa's Shores, With chosen Pilots, and with lab'ring Oars. Soon shall the Fair the sable Ship ascend,Line 185 And some deputed Prince the Charge attend; This Creta's King, or Ajax shall fulfill, Or wise Ulysses see perform'd our Will,

Or, if our Royal Pleasure shall ordain, Achilles self conduct her o'er the Main;Line 190 Let fierce Achilles, dreadful in his Rage, The God propitiate, and the Pest asswage.

At this, Pelides frowning stern, reply'd: O Tyrant, arm'd with Insolence and Pride! Inglorious Slave to Int'rest, ever join'dLine 195 With Fraud, unworthy of a Royal Mind. What gen'rous Greek obedient to thy Word, Shall form an Ambush, or shall lift the Sword? What Cause have I to war at thy Decree? The distant Trojans never injur'd me.Line 200 To Pthia's Realms no hostile Troops they led; Safe in her Vales my warlike Coursers fed: Far hence remov'd, the hoarse-resounding Main And Walls of Rocks, secure my native Reign, Whose fruitful Soil luxuriant Harvests grace,Line 205 Rich in her Fruits, and in her martial Race. Hither we sail'd, a voluntary Throng, T' avenge a private, not a publick Wrong: What else to Troy th' assembled Nations draws, But thine, Ungrateful, and thy Brother's Cause?Line 210

Is this the Pay our Blood and Toils deserve, Disgrac'd and injur'd by the Man we serve? And dar'st thou threat to snatch my Prize away, Due to the Deeds of many a dreadful Day? A Prize as small, O Tyrant! match'd with thine,Line 215 As thy own Actions if compar'd to mine. Thine in each Conquest is the wealthy Prey, Tho' mine the Sweat and Danger of the Day. Some trivial Present to my Ships I bear, Or barren Praises pay the Wounds of War.Line 220 But know, proud Monarch, I'm thy Slave no more; My Fleet shall waft me to Thessalia's Shore. Left by Achilles on the Trojan Plain, What Spoils, what Conquests shall Atrides gain?

To this the King: Fly, mighty Warriour! fly,Line 225 Thy Aid we need not, and thy Threats defy. There want not Chiefs in such a Cause to fight, And Jove himself shall guard a Monarch's Right. Of all the Kings (the Gods distinguish'd Care) To Pow'r superior none such Hatred bear:Line 230 Strife and Debate thy restless Soul employ, And Wars and Horrors are thy savage Joy.

If thou hast Strength, 'twas Heav'n that Strength be|stow'd, For know, vain Man! thy Valour is from God. Haste, launch thy Vessels, fly with Speed away,Line 235 Rule thy own Realms with arbitrary Sway: I heed thee not, but prize at equal rate Thy short-liv'd Friendship, and thy groundless Hate. Go, threat thy Earth-born Myrmidons; but here 'Tis mine to threaten, Prince, and thine to fear.Line 240 Know, if the God the beauteous Dame demand, My Bark shall waft her to her native Land; But then prepare, Imperious Prince! prepare, Fierce as thou art, to yield thy captive Fair: Ev'n in thy Tent I'll seize the blooming Prize,Line 245 Thy lov'd Briseïs with the radiant Eyes. Hence shalt thou prove my Might, and curse the Hour, Thou stood'st a Rival of Imperial Pow'r; And hence to all our Host it shall be known, That Kings are subject to the Gods alone.Line 250

Achilles heard, with Grief and Rage opprest, His Heart swell'd high, and labour'd in his Breast. Distracting Thoughts by turns his Bosom rul'd, Now fir'd by Wrath, and now by Reason cool'd: Line 255

That prompts his Hand to draw the deadly Sword,Line 255 Force thro' the Greeks, and pierce their haughty Lord; This whispers soft his Vengeance to controul, And calm the rising Tempest of his Soul. Just as in Anguish of Suspence he stay'd, While half unsheath'd appear'd the glitt'ring Blade,Line 260 Minerva swift descended from above, Sent by the * 1.1Sister and the Wife of Jove; (For both the Princes claim'd her equal Care) Behind she stood, and by the Golden Hair Achilles seiz'd; to him alone confest;Line 265 A sable Cloud conceal'd her from the rest. He saw, and sudden to the Goddess cries, Known by the Flames that sparkled from her Eyes.

Descends Minerva, in her guardian Care, A heav'nly Witness of the Wrongs I bearLine 270 From Atreus' Son? Then let those Eyes that view The daring Crime, behold the Vengeance too.

Forbear! (the Progeny of Jove replies) To calm thy Fury I forsook the Skies: Let great Achilles, to the Gods resign'd,Line 275 To Reason yield the Empire o'er his Mind.

By awful Juno this Command is giv'n; The King and You are both the Care of Heav'n. The Force of keen Reproaches let him feel, But sheath, Obedient, thy revenging Steel.Line 280 For I pronounce (and trust a heav'nly Pow'r) Thy injur'd Honour has its fated Hour, When the proud Monarch shall thy Arms implore, And bride thy Friendship with a boundless Store. Then let Revenge no longer bear the Sway,Line 285 Command thy Passions, and the Gods obey.

To her Pelides. With regardful Ear 'Tis just, O Goddess! I thy Dictates hear. Hard as it is, my Vengeance I suppress: Those who revere the Gods, the Gods will bless.Line 290 He said, observant of the blue-ey'd Maid; Then in the Sheath return'd the shining Blade. The Goddess swift to high Olympus flies, And joins the sacred Senate of the Skies.

Nor yet the Rage his boiling Breast forsook,Line 295 Which thus redoubling on the Monarch broke. O Monster, mix'd of Insolence and Fear, Thou Dog in Forehead, but in Heart a Deer!

When wert thou known in ambush'd Fights to dare, Or nobly face the horrid Front of War?Line 300 'Tis ours, the Chance of fighting Fields to try, Thine to look on, and bid the Valiant dye. So much 'tis safer thro' the Camp to go, And rob a Subject, than despoil a Foe. Scourage of thy People, violent and base!Line 305 Sent in Jove's Anger on a slavish Race, Who lost to Sense of gen'rous Freedom past Are tam'd to Wrongs, or this had been thy last. Now by this sacred Sceptre, hear me swear, Which never more shall Leaves or Blossoms bear,Line 310 Which sever'd from the Trunk (as I from thee) On the bare Mountains left its Parent Tree; This Sceptre, form'd by temper'd Steel to prove An Ensign of the Delegates of Jove, From whom the Pow'r of Laws and Justice springs:Line 315 (Tremendous Oath! inviolate to Kings) By this I swear, when bleeding Greece again Shall call Achilles, she shall call in vain. When flush'd with Slaughter, Hector comes, to spread The purpled Shore with Mountains of the Dead,Line 320

Then shalt thou mourn th' Affront thy Madness gave, Forc'd to deplore, when impotent to save: Then rage in Bitterness of Soul, to know This Act has made the bravest Greek thy Foe.

He spoke; and furious, hurl'd against the GroundLine 325 His Sceptre starr'd with golden Studs around. Then sternly silent sate: With like Disdain, The raging King return'd his Frowns again.

To calm their Passion with the Words of Age, Slow from his Seat arose the Pylian Sage;Line 330 Th' experienc'd Nestor, in Persuasion skill'd, Words, sweet as Honey, from his Lips distill'd: Two Generations now had past away, Wise by his Rules, and happy by his Sway; Two Ages o'er his native Realm he reign'd,Line 335 And now th' Example of the third remain'd. All view'd with Awe the Venerable Man; Who thus, with mild Benevolence, began;

What Shame, what Woe is this to Greece! what Joy To Troy's proud Monarch, and the Friends of Troy!Line 340 That adverse Gods commit to stern Debate The best, the bravest of the Grecian State.

Young as you are, this youthful Heat restrain, Nor think your Nestor's Years and Wisdom vain. A Godlike Race of Heroes once I knew,Line 345 Such, as no more these aged Eyes shall view! Lives there a Chief to match Pirithous' Fame, Dryas the bold, or Ceneus' deathless Name. Theseus, endu'd with more than mortal Might, Or Polyphemus, like the Gods in Fight?Line 350 With these of old to Toils of Battel bred, In early Youth my hardy Days I led; Fir'd with the Thirst which Virtuous Envy breeds, And smit with Love of Honourable Deeds. Strongest of Men, they pierc'd the Mountain Boar,Line 355 Rang'd the wild Desarts red with Monsters Gore, And from their Hills the shaggy Centaurs tore. Yet these with soft, persuasive Arts I sway'd, When Nestor spoke, they listen'd and obey'd. If, in my Youth, ev'n these esteem'd me wise,Line 360 Do you, young Warriors, hear my Age advise. Atrides, seize not on the beauteous Slave; That Prize the Greeks by common Suffrage gave:

Nor, thou, Achilles, treat our Prince with Pride; Let Kings be just, and Sov'reign Pow'r preside.Line 365 Thee, the first Honours of the War adorn, Like Gods in Strength, and of a Goddess born; Him awful Majesty exalts above The Pow'rs of Earth, and sceptred Sons of Jove. Let both unite, with well-consenting Mind,Line 370 So shall Authority with Strength be join'd. Leave me, O King! to calm Achilles' Rage; Rule thou thy self, as more advanc'd in Age. Forbid it Gods! Achilles should be lost, The Pride of Greece, and Bulwark of our Host.Line 375

This said, he ceas'd: The King of Men replies; Thy Years are awful, and thy Words are wise. But that imperious, that unconquer'd Soul, No Laws can limit, no Respect controul. Before his Pride must his Superiors fall,Line 380 His Word the Law, and He the Lord of all? Him must our Hosts, our Chiefs, our Self obey? What King can bear a Rival in his Sway? Grant that the Gods his matchless Force have giv'n; Has foul Reproach a Privilege from Heav'n?Line 385

Here on the Monarch's Speech Achilles broke, And furious, thus, and interrupting spoke. Tyrant, I well deserv'd thy galling Chain, To live thy Slave, and still to serve in vain, Should I submit to each unjust Decree:Line 390 Command thy Vassals, but command not Me. Seize on Briseïs, whom the Grecians doom'd My Prize of War, yet tamely see resum'd; And seize secure; No more Achilles draws His conqu'ring Sword in any Woman's Cause.Line 395 The Gods command me to forgive the past; But let this first Invasion be the last: For know, thy Blood, when next thou dar'st invade, Shall stream in Vengeance on my reeking Blade.

At this, they ceas'd; the stern Debate expir'd:Line 400 The Chiefs in sullen Majesty retir'd.

Achilles with Patroclus took his Way. Where near his Tents his hollow Vessels lay. Mean time Atrides launch'd with num'rous Oars A well-rigg'd Ship for Chrysa's sacred Shores:Line 405 High on the Deck was fair Chruseis plac'd, And sage Ulysses with the Conduct grac'd:

Safe in her Sides the Hecatomb they stow'd, Then swiftly sailing, cut the liquid Road.

The Host to expiate next the King prepares,Line 410 With pure Lustrations, and with solemn Pray'rs. Wash'd by the briny Wave, the pious Train Are cleans'd, and cast th' Ablutions in the Main. Along the Shore whole Hecatombs were laid, And Bulls and Goats to Phoebus' Altars paid.Line 415 The sable Fumes in curling Spires arise, And waft their grateful Odours to the Skies.

The Army thus in sacred Rites engag'd, Atrides still with deep Resentment rag'd. To wait his Will two sacred Heralds stood,Line 420 Talthybius and Eurybates the good. Haste to the fierce Achilles' Tent (he cries) Thence bear Briseïs as our Royal Prize: Submit he must; or if they will not part, Ourself in Arms shall tear her from his Heart.Line 425

Th' unwilling Heralds act their Lord's Commands; Pensive they walk along the barren Sands: Arriv'd, the Heroe in his Tent they find, With gloomy Aspect, on his Arm reclin'd. Line 430

At awful Distance long they silent stand,Line 430 Loth to advance, or speak their hard Command; Decent Confusion! This the Godlike Man Perceiv'd, and thus with Accent mild began.

With Leave and Honour enter our Abodes, Ye sacred Ministers of Men and Gods!Line 435 I know your Message; by Constraint you came; Not you, but your Imperious Lord I blame. Patroclus haste, the fair Briseïs bring; Conduct my Captive to the haughty King. But witness, Heralds, and proclaim my Vow,Line 440 Witness to Gods above, and Men below! But first, and loudest, to your Prince declare, That lawless Tyrant whose Commands you bear; Unmov'd as Death Achilles shall remain, Tho' prostrate Greece should bleed at ev'ry Vein:Line 445 The raging Chief in frantick Passion lost, Blind to himself, and useless to his Host, Unskill'd to judge the Future by the Past, In Blood and Slaughter shall repent at last.

Patroclus now th' unwilling Beauty brought;Line 450 She, in soft Sorrows, and in pensive Thought,

Supported by the Chiefs on either Hand, In Silence past along the winding Strand.

Not so his Loss the fierce Achilles bore; But sad retiring to the sounding Shore,Line 455 O'er the wild Margin of the Deep he hung, That kindred Deep, from whence his Mother sprung. There, bath'd in Tears of Anger and Disdain, Thus loud lamented to the stormy Main.

O Parent Goddess! since in early BloomLine 460 Thy Son must fall, by too severe a Doom; Sure, to so short a Race of Glory born, Great Jove in Justice should this Span adorn: Honour and Fame at least the Thund'rer ow'd, And ill he pays the Promise of a God;Line 465 If yon proud Monarch thus thy Son defies, Obscures my Glories, and resumes my Prize.

Far in the deep Recesses of the Main, Where aged Ocean holds his wat'ry Reign, The Goddess-Mother heard. The Waves divide;Line 470 And like a Mist she rose above the Tide; Beheld him mourning on the naked Shores, And thus the Sorrows of his Soul explores.

Why grieves my Son? Thy Anguish let me share, Reveal the Cause, and trust a Parent's Care.Line 475

He deeply sighing said: To tell my Woe, Is but to mention what too well you know. From Thebe sacred to Apollo's Name, (Aetion's Realm) our conqu'ring Army came, With Treasure loaded and triumphant Spoils,Line 480 Whose just Division crown'd the Soldier's Toils; But bright Chruseïs, heav'nly Prize! was led By Vote selected, to the Gen'ral's Bed. The Priest of Phoebus sought by Gifts to gain His beauteous Daughter from the Victor's Chain;Line 485 The Fleet he reach'd, and lowly bending down, Held forth the Sceptre and the Laurel Crown, Entreating All: but chief implor'd for Grace The Brother Kings of Atreus' Royal Race: The gen'rous Greeks their joint Consent declare,Line 490 The Priest to rev'rence, and release the Fair; Not so Atrides: He, with wonted Pride, The Sire insulted, and his Gifts deny'd: Th' insulted Sire (his God's peculiar Care) To Phoebus pray'd, and Phoebus heard the Pray'r:Line 495

A dreadful Plague ensues; Th' avenging Darts Incessant fly, and pierce the Grecian Hearts: A Prophet then, inspir'd by Heav'n arose, And points the Crime, and thence derives the Woes: My self the first th' assembl'd Chiefs inclineLine 500 T'avert the Vengeance of the Pow'r Divine; Then rising in his Wrath, the Monarch storm'd; Incens'd he threaten'd, and his Threats perform'd: The fair Chruseïs to her Sire was sent, With offer'd Gifts to make the God relent;Line 505 But now He seiz'd Briseïs' heav'nly Charms, And of my Valour's Prize defrauds my Arms, Defrauds the Votes of all the Grecian Train; And Service, Faith, and Justice plead in vain. But Goddess! thou, thy suppliant Son attend,Line 510 To high Olympus' shining Court ascend, Urge all the Ties to former Service ow'd, And sue for Vengeance to the Thund'ring God. Oft hast thou triumph'd in the glorious Boast, That thou stood'st forth, of all th'Aethereal Host,Line 515 When bold Rebellion shook the Realms above, The undaunted Guard of Cloud-compelling Jove.

When the bright Partner of his awful Reign, The Warlike Maid, and Monarch of the Main, The Traytor-Gods, by mad Ambition driv'n,Line 520 Durst threat with Chains th' Omnipotence of Heav'n. Then call'd by thee: the Monster Titan came, (Whom Gods Briareus, Men Aegeon name) Thro' wondring Skies enormous stalk'd along; Not * 1.2He that shakes the solid Earth so strong:Line 525 With Giant-Pride at Jove's high Throne he stands, And brandish'd round him all his Hundred Hands; Th' affrighted Gods confess'd their awful Lord, They dropt the Fetters, trembled and ador'd. This, Goddess, this to his Remembrance call,Line 530 Embrace his Knees, at his Tribunal fall; Conjure him far to drive the Grecian Train, To hurl them headlong to their Fleet and Main, To heap the Shores with copious Death, and bring The Greeks to know the Curse of such a King:Line 535 Let Agamemnon lift his haughty Head O'er all his wide Dominion of the Dead, And mourn in Blood, that e'er he durst disgrace The boldest Warrior of the Grecian Race.

Unhappy Son! (fair Thetis thus replies,Line 540 While Tears Celestial trickled from her Eyes) Why have I born thee with a Mother's Throes, To Fates averse, and nurs'd for future Woes? So short a Space the Light of Heav'n to view! So short a Space, and fill'd with Sorrow too!Line 545 Oh might a Parent's careful Wish prevail, Far, far from Ilion should thy Vessels sail, And thou, from Camps remote, the Danger shun, Which now, alas! too nearly threats my Son. Yet (what I can) to move thy Suit I'll go,Line 550 To great Olympus crown'd with fleecy Snow. Mean time, secure within thy Ships from far Behold the Field, nor mingle in the War. The Sire of Gods, and all th' Etherial Train, On the warm Limits of the farthest Main,Line 555 Now mix with Mortals, nor disdain to grace The Feasts of Aethiopia's blameless Race: Twelve Days the Pow'rs indulge the Genial Rite, Returning with the twelfth revolving Light. Then will I mount the Brazen Dome, and moveLine 560 The high Tribunal of Immortal Jove.

The Goddess spoke: The rowling Waves unclose; Then down the Deep she plung'd from whence she rose, And left him sorrowing on the lonely Coast, In wild Resentment for the Fair he lost.Line 565

In Chrysa's Port now sage Ulysses rode; Beneath the Deck the destin'd Victims stow'd: The Sails they furl'd, they lash'd the Mast aside, And dropt their Anchors, and the Pinnace ty'd. Next on the Shore their Hecatomb they land,Line 570 Chruseïs last descending on the Strand. Her, thus returning from the furrow'd Main, Ulysses led to Phoebus sacred Fane; Where at his solemn Altar, as the Maid He gave to Chryses, thus the Heroe said.Line 575

Hail Rev'rend Priest! to Phoebus' awful Dome A Suppliant I from great Atrides come: Unransom'd here receive the spotless Fair; Accept the Hecatomb the Greeks prepare; And may thy God who scatters Darts around,Line 580 Aton'd by Sacrifice, desist to wound.

At this, the Sire embrac'd the Maid again, So sadly lost, so lately sought in vain.

Then near the Altar of the darting King, Dispos'd in Rank their Hecatomb they bring:Line 585 With Water purify their Hands, and take The sacred Off'ring of the salted Cake; While thus with Arms devoutly rais'd in Air, And solemn Voice, the Priest directs his Pray'r.

God of the Silver Bow, thy Ear incline,Line 590 Whose Power encircles Cilla the Divine, Whose sacred Eye thy Tenedos surveys, And gilds fair Chrysa with distinguish'd Rays! If, fir'd to Vengeance at thy Priests request, Thy direful Darts inflict the raging Pest;Line 595 Once more attend! avert the wastful Woe, And smile propitious, and unbend thy Bow.

So Chryses pray'd, Apollo heard his Pray'r: And now the Greeks their Hecatomb prepare; Between their Horns the salted Barley threw,Line 600 And with their Heads to Heav'n the Victims slew: The Limbs they sever from th' inclosing Hide; The Thighs, selected to the Gods, divide: On these, in double Cawls involv'd with Art, The choicest Morsels lay from ev'ry Part.Line 605

The Priest himself before his Altar stands, And burns the Victims with his holy Hands, Pours the black Wine, and sees the Flames aspire; The Youth with Instruments surround the Fire: The Thighs thus sacrific'd, and Entrails drest,Line 610 Th'Assistants part, transfix, and roast the rest: Then spread the Tables, the Repast prepare, Each takes his Seat, and each receives his Share. When now the Rage of Hunger was represt, With pure Libations they conclude the Feast;Line 615 The Youths with Wine the copious Goblets crown'd, And pleas'd, dispense the flowing Bowls around. With Hymns Divine the joyous Banquet ends, The Paeans lengthen'd 'till the Sun descends: The Greeks restor'd the grateful Notes prolong;Line 620 Apollo listens, and approves the Song.

'Twas Night: the Chiefs beside their Vessel lie, 'Till rosie Morn had purpled o'er the Sky: Then launch, and hoise the Mast; Indulgent Gales Supply'd by Phoebus, fill the swelling Sails;Line 625 The milk-white Canvas bellying as they blow; The parted Ocean foams and roars below:

Above the bounding Billows swift they flew, 'Till now the Grecian Camp appear'd in view. Far on the Beach they haul their Bark to Land,Line 630 (The crooked Keel divides the yellow Sand) Then part, where stretch'd along the winding Bay The Ships and Tents in mingled Prospect lay.

But raging still amidst his Navy sate The stern Achilles, stedfast in his Hate;Line 635 Nor mix'd in Combate, nor in Council join'd, But wasting Cares lay heavy on his Mind: In his black Thoughts Revenge and Slaughter roll, And Scenes of Blood rise dreadful in his Soul.

Twelve Days were past, and now the dawning LightLine 640 The Gods had summon'd to th' Olympian Height. Jove first ascending from the Wat'ry Bow'rs, Leads the long Order of Aetherial Pow'rs. When like a Morning Mist, in early Day, Rose from the Flood the Daughter of the Sea;Line 645 And to the Seats Divine her Flight addrest. There, far apart, and high above the rest, The Thund'rer sate; where old Olympus shrouds His hundred Heads in Heav'n, and props the Clouds. Line 650

Suppliant the Goddess stood: One Hand she plac'dLine 650 Beneath his Beard, and one his Knees embrac'd. If e'er, O Father of the Gods! she said, My Words cou'd please thee, or my Actions aid; Some Marks of Honour on my Son bestow, And pay in Glory what in Life you owe.Line 655 Fame is at least by Heav'nly Promise due To Life so short, and now dishonour'd too. Avenge this Wrong, oh ever just and wise! Let Greece be humbled, and the Trojans rise; 'Till the proud King, and all th' Achaian RaceLine 660 Shall heap with Honours him they now disgrace.

Thus Thetis spoke, but Jove in Silence held The facred Counsels of his Breast conceal'd. Not so repuls'd, the Goddess closer prest, Still grasp'd his Knees, and urg'd the dear Request.Line 665 O Sire of Gods and Men! thy Suppliant hear, Refuse, or grant; for what has Jove to fear? Or oh declare, of all the Pow'rs above Is wretched Thetis least the Care of Jove?

She said, and sighing thus the God repliesLine 670 Who rolls the Thunder o'er the vaulted Skies.

What hast thou ask'd? Ah why should Jove engage In foreign Contests, and domestic Rage, The Gods Complaints, and Juno's fierce Alarms, While I, too partial, aid the Trojan Arms?Line 675 Go, lest the haughty Partner of my Sway With jealous Eyes thy close Access survey; But part in Peace, secure thy Pray'r is sped: Witness the sacred Honours of our Head, The Nod that ratifies the Will Divine,Line 680 The faithful, fix'd, irrevocable Sign; This seals thy Suit, and this fulfills thy Vows— He spoke, and awful, bends his sable Brows; Shakes his Ambrosial Curls, and gives the Nod; The Stamp of Fate, and Sanction of the God:Line 685 High Heav'n with trembling the dread Signal took, And all Olympus to the Centre shook.

Swift to the Seas profound the Goddess flies, Jove to his starry Mansion in the Skies. The shining Synod of th' Immortals waitLine 690 The coming God, and from their Thrones of State Arising silent, wrapt in Holy Fear, Before the Majesty of Heav'n appear.

Trembling they stand, while Jove assumes the Throne, All, but the God's Imperious Queen alone:Line 695 Late had she view'd the Silver-footed Dame, And all her Passions kindled into Flame. Say, artful Manager of Heav'n (she cries) Who now partakes the Secrets of the Skies? Thy Juno knows not the Decrees of Fate,Line 700 In vain the Partner of Imperial State. What fav'rite Goddess then those Cares divides, Which Jove in Prudence from his Consort hides?

To this the Thund'rer: Seek not thou to find The sacred Counsels of Almighty Mind:Line 705 Involv'd in Darkness lies the great Decree, Nor can the Depths of Fate be pierc'd by thee. What fits thy Knowledge, thou the first shalt know; The first of Gods above and Men below: But thou, nor they, shall search the Thoughts that rollLine 710 Deep in the close Recesses of my Soul.

Full on the Sire the Goddess of the Skies Roll'd the large Orbs of her majestic Eyes, And thus return'd. Austere Saturnius, say, From whence this Wrath, or who controuls thy Sway?Line 715

Thy boundless Will, for me, remains in Force, And all thy Counsels take the destin'd Course. But 'tis for Greece I fear: For late was seen In close Consult, the Silver-footed Queen. Jove to his Thetis nothing could deny,Line 720 Nor was the Signal vain that shook the Sky. What fatal Favour has the Goddess won, To grace her fierce, inexorable Son? Perhaps in Grecian Blood to drench the Plain, And glut his Vengeance with my People slain.Line 725

Then thus the God: Oh restless Fate of Pride, That strives to learn what Heav'n resolves to hide; Vain is the Search, presumptuous and abhorr'd, Anxious to thee, and odious to thy Lord. Let this suffice; th' immutable DecreeLine 730 No Force can shake: What is, that ought to be. Goddess submit, nor dare our Will withstand, But dread the Pow'r of this avenging Hand; Th' united Strength of all the Gods above In vain resists th' Omnipotence of Jove.Line 735

The Thund'rer spoke, nor durst the Queen reply; A rev'rend Horror silenc'd all the Sky.

The Feast disturb'd with Sorrow Vulcan saw, His Mother menac'd, and the Gods in Awe; Peace at his Heart, and Pleasure his Design,Line 740 Thus interpos'd the Architect Divine. The wretched Quarrels of the mortal State Are far unworthy, Gods! of your Debate: Let Men their Days in senseless Strife employ, We, in eternal Peace and constant Joy.Line 745 Thou, Goddess-Mother, with our Sire comply, Nor break the sacred Union of the Sky: Lest, rouz'd to Rage, he shake the blest Abodes, Launch the red Lightning, and dethrone the Gods. If you submit, the Thund'rer stands appeas'd;Line 750 The gracious Pow'r is willing to be pleas'd.

Thus Vulcan spoke; and rising with a Bound, The double Bowl with sparkling Nectar crown'd, Which held to Juno in a chearful way, Goddess (he cry'd) be patient and obey.Line 755 Dear as you are, if Jove his Arm extend, I can but grieve, unable to defend. What God so daring in your Aid to move, Or lift his Hand against the Force of Jove? Line 760

Once in your Cause I felt his matchless Might,Line 760 Hurl'd headlong downward from th' Etherial Height; Tost all the Day in rapid Circles round; Nor 'till the Sun descended, touch'd the Ground: Breathless I fell, in giddy Motion lost; The Sinthians rais'd me on the Lemnian Coast.Line 765

He said, and to her Hands the Goblet heav'd, Which, with a Smile, the white-arm'd Queen receiv'd. Then to the rest he fill'd; and, in his Turn, Each to his Lips apply'd the nectar'd Urn. Vulcan with awkward Grace his Office plies,Line 770 And unextinguish'd Laughter shakes the Skies.

Thus the blest Gods the Genial Day prolong, In Feasts Ambrosial, and Celestial Song. Apollo tun'd the Lyre; the Muses round With Voice alternate aid the silver Sound.Line 775 Meantime the radiant Sun, to mortal Sight Descending swift, roll'd down the rapid Light. Then to their starry Domes the Gods depart, The shining Monuments of Vulcan's Art: Jove on his Couch reclin'd his awful Head,Line 780 And Juno slumber'd on the golden Bed.

OBSERVATIONS ON THE First Book.

OBSERVATIONS ON THE FIRST BOOK.

IT is something strange that of all the Commentators upon Homer, there is hardly one whose principal De|sign is to illustrate the Poetical Beauties of the Author. They are voluminous in explaining those Sciences which he made but subservient to his Poetry, and sparing only upon that Art which constitutes his Character. This has been occasion'd by the Ostentation of Men who had more Reading than Taste, and were fonder of shew|ing their Variety of Learning in all Kinds, than their single Understanding in Poetry. Hence it comes to pass that their Remarks are rather Philosophical, Historical, Geo|graphical, Allegorical, or in short rather any thing than Critical and Poetical. Even the Grammarians, tho' their whole Business and Use be only to render the Words of an Author intelligible, are strangely touch'd with the Pride of doing something more than they ought. The grand Am|bition of one sort of Scholars is to encrease the Number of Various Lections; which they have done to such a degree of obscure Diligence, that we now begin to value the first Edi|tions of Books as most correct, because they have been least corrected. The prevailing Passion of others is to discover New Meanings in an Author, whom they will cause to appear mysterious purely for the Vanity of being thought to unra|vel him. These account it a disgrace to be of the Opinion of those that preceded them; and it is generally the Fate of

such People who will never say what was said before, to say what will never be said after them. If they can but find a Word that has once been strain'd by some dark Writer to signify any thing different from its usual Acceptation, it is frequent with them to apply to constantly to that uncommon Meaning, whenever they meet it in a clear Writer: For Reading is so much dearer to them than Sense, that they will discard it at any time to make way for a Criticism. In other Places where they cannot contest the Truth of the common Interpretation, they get themselves room for Dissertation by imaginary Amphibologies, which they will have to be design'd by the Author. This Disposition of finding out different Significations in one thing, may be the Effect of either too much, or too little Wit: For Men of a right Understanding generally see at once all that an Author can reasonably mean, but others are apt to fancy Two Meanings for want of know|ing One. Not to add, that there is a vast deal of diffe|rence between the Learning of a Critick, and the Puzzling of a Grammarian.

It is no easy Task to make something out of a hundred Pedants that is not Pedantical; yet this he must do, who would give a tolerable Abstract of the former Expositors of Homer. The Commentaries of Eustathius are indeed an im|mense Treasury of the Greek Learning; but as he seems to have amassed the Substance of whatever others had written upon the Author, so he is not free from some of the fore|going Censures. There are those who have said, that a judicious Abstract of Him alone might furnish out sufficient Illustrations upon Homer. It was resolv'd to take the trouble of reading thro' that voluminous Work, and the Reader may be assur'd, those Remarks that any way concern the Poetry or Art of the Poet, are much fewer than is imagin'd. The greater Part of these is already plunder'd by succeeding Commentators, who have very little but what they owe to him: and I am oblig'd to say even of Madam Dacier, that she is either more beholden to him than she has confessed, or has read him less than she is willing to own. She has made a farther Attempt than her Predecessors to discover the Beauties of the Poet; tho' we have often only

her general Praises and Exclamations instead of Reasons. But her Remarks all together are the most judicious Collection ex|tant of the scatter'd Observations of the Ancients and Mo|derns, as her Preface is excellent, and her Translation equally careful and elegant.

The chief Design of the following Notes is to comment upon Homer as a Poet; whatever in them is extracted from others is constantly own'd; the Remarks of the Ancients are generally set at length, and the Places cited: all those of Eustathius are collected which fall under this Scheme: many which were not acknowledg'd by other Commentators, are restor'd to the true Owner; and the same Justice is shown to those who refus'd it to others.

I.

THE Plan of this Poem is form'd upon Anger and its ill Effects, the Plan of Virgil's upon pious Resignation and its Rewards: and thus every Passion or Virtue may be the Foundation of the Scheme of an Epic Poem. This Di|stinction between two Authors who have been so successful, seem'd necessary to be taken notice of, that they who would imitate either may not stumble at the very Entrance, or curb their Imaginations so as to deprive us of noble Morals told in a new Variety of Accidents. Imitation does not hinder In|vention: We may observe the Rules of Nature, and write in the Spirit of those who have best hit upon them, without taking the same Track, beginning in the same Manner, and following the Main of their Story almost step by step; as most of the modern Writers of Epic Poetry have done after one of these great Poets.

II.

VERSE 1.] Quintilian has told us, that from the begin|ning of Homer's two Poems the Rules of all Exordiums were deriv'd.

"In paucissimis versibus utriusque operis ingressu, legem Prooemiorum non dico servavit, sed constituit."

Yet Rapin has been very free with this Invocation, in his Com|parison

between Homer and Virgil; which is by no means the most judicious of his Works. He cavils first at the Poet's in|sisting so much upon the Effects of Achilles's Anger, That it was

"the Cause of the Woes of the Greeks,"

that it

"sent so many Heroes to the Shades,"

that

"their Bodies were left a Prey to Birds and Beasts,"

the first of which he thinks had been sufficient. One may answer, that the Woes of Greece might consist in several other things than in the Death of her He|roes, which was therefore needful to be specify'd: As to the Bodies, he might have reflected how great a Curse the want of Burial was accounted by the Ancients, and how prejudicial it was esteem'd even to the Souls of the deceas'd: We have a most particular Example of the Strength of this Opinion from the Conduct of Sophocles in his Ajax; who thought this very Point sufficient to make the Distress of the last Act of that Tragedy after the Death of his Heroe, purely to sa|tisfy the Audience that he obtain'd the Rites of Sepulture. Next he objects it as preposterous in Homer to desire the Muse to tell him the whole Story, and at the same time to inform her solemnly in his own Person that 'twas the Will of Jove which brought it about. But is a Poet then to be ima|gin'd intirely ignorant of his Subject, tho' he invokes the Muse to relate the Particulars? May not Homer be allow'd the Knowledge of so plain a Truth, as that the Will of God is fulfill'd in all things? Nor does his Manner of saying this infer that he informs the Muse of it, but only corresponds with the usual way of desiring Information from another concerning any thing, and at the same time mentioning that little we know of it in general. What is there more in this Passage?

"Sing, O Goddess, that Wrath of Achilles, which prov'd so pernicious to the Greeks: We only know the Ef|fects of it, that it sent innumerable brave Men to the Shades, and that it was Jove's Will it should be so. But tell me, O Muse, what was the Source of this destructive Anger?"

I can't apprehend what Rapin means by saying, it is hard to know where this Invocation ends, and that it is confounded with the Narration, which so manifestly begins at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. But upon the whole, methinks the French Criticks play double with us, when they sometimes

represent the Rules of Poetry to be form'd upon the Practice of Homer, and at other times arraign their Master as if he transgress'd them. Horace has said the Exordium of an Epic Poem ought to be plain and modest, and instances Homer's as such; and Rapin from this very Rule will be trying Homer and judging it otherwise (for he criticises also upon the beginning of the Odysses) But for a full Answer we may bring the Words of Quintilian (whom Rapin himself allows to be the best of Criticks) concerning these Propositions and Invoca|tions of our Author.

"Benevolum Auditorem invocatione dearum quas praesidere vatibus creditum est, intentum pro|positâ rerum magnitudine, & docilem summā celeriter com|prehensâ, facit."

III.

VERSE 1.] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Plutarch observes there is a Defect in the Measure of this first Line (I suppose he means in the Eta's of the Patronymick.) This he thinks the fiery Vein of Homer making haste to his Subject, past over with a bold Neglect, being conscious of his own Power and Perfection in the greater Parts; as some (says he) who make Virtue their sole Aim, pass by Censure in smaller Matters. But perhaps we may find no occasion to suppose this a Neglect in him, if we consider that the word Pelides, had he made use of it without so many Alterations as he has put it to in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, would still have been true to the Rules of Measure. Make but a Diphthong of the second Eta and the Iota, instead of their being two Syllables (per|haps by the fault of Transcribers) and the Objection is gone. Or perhaps it might be design'd that the Verse in which he professes to sing of violent Anger should run off in the Ra|pidity of Dactyles. This Art he is allow'd to have us'd in other Places, and Virgil has been particularly celebrated for it.

IV.

VERSE 8. Will of Jove.]

Plutarch in his Treatise of read|ing Poets, interprets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in this Place to signify Fate, not

imagining it consistent with the Goodness of the supreme Be|ing, or Jupiter, to contrive or practise any Evil against Men. Eustathius makes [Will] here to refer to the Promise which Jupiter gave to Thetis, that he would honour her Son by siding with Troy while he should be absent. But to reconcile these two Opinions, perhaps the Meaning may be that when Fate had decreed the Destruction of Troy, Jupiter having the Power of Incidents to bring it to pass, fulfill'd that Decree by providing Means for it. So that the Words may thus specify the Time of Action, from the beginning of the Poem, in which those Incidents work'd, 'till the Promise to Thetis was fulfil'd, and the Destruction of Troy ascertain'd to the Greeks by the Death of Hector. However it is certain that this Poet was not an absolute Fatalist, but still suppos'd the Power of Jove superior: For in the sixteenth Iliad we see him designing to save Sarpedon tho' the Fates had decreed his Death, if Juno had not interposed. Neither does he exclude Free-will in Men; for as he attributes the Destruction of the Heroes to the Will of Jove in the begin|ning of the Iliad, so he attributes the Destruction of Ulysses's Friends to their own Folly in the beginning of the Odysses,

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

V.

VERSE 9. Declare, O Muse.]

It may be question'd whether the first Period ends at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and the Interroga|tion to the Muse begins with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—Or whether the Period does not end 'till the words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, with only a single Interrogation at 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉—? I should be inclin'd to favour the former, and think it a double Inter|rogative, as Milton seems to have done in his Imitation of this Place at the beginning of Paradise Lost.

—Say first what Cause Mov'd our grand Parents? &c.

And just after,

Who first seduc'd them to that foul Revolt?

Besides that I think the Proposition concludes more nobly

with the Sentence Such was the Will of Jove. But the latter being follow'd by most Editions, and by all the Trans|lations I have seen in any Language, the general Acceptation is here comply'd with, only transposing the Line to keep the Sentence last: And the next Verses are so turn'd as to include the double Interrogation, and at the same time do justice to another Interpretation of the Words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ex quo tempore; which marks the Date of the Quarrel from whence the Poem takes its Rise. Chapman would have Ex quo understood of Jupiter, from whom the Debate was sug|gested; but this clashes with the Line immediately follow|ing, where he asks What God inspir'd the Contention? and answers, It was Apollo.

VI.

VERSE 11. Latona's Son.]

Here the Author who first in|vok'd the Muse as the Goddess of Memory, vanishes from the Reader's view, and leaves her to relate the whole Affair through the Poem, whose Presence from this time dif|fuses an Air of Majesty over the Relation. And lest this should be lost to our Thoughts by the Continuation of the Story, he sometimes refreshes them with a new Invocation at proper Intervals. Eustathius.

VII.

VERSE 20. The Sceptre and the Laurel Crown.]

There is something exceedingly venerable in this Appearance of the Priest to command Attention. He comes with the Ensigns of the God he belong'd to; the Laurel Crown, now carry'd in his Hand to show he was a Suppliant; and a golden Scep|tre which the Ancients gave in particular to Apollo, as they did a silver one to the Moon, and other sorts to other Planets. Eustathius.

VIII.

VERSE 23. Ye Kings and Warriors.]

The Art of this Speech is remarkable. Chryses considers the Constitution of

the Greeks before Troy, as made up of Troops partly from Kingdoms and partly from Democracies: Wherefore he be|gins with a distinction which comprehends all. After this, as Apollo's Priest, he prays that they may obtain the two Bles|sings they had most in view, the Conquest of Troy, and a safe Return. Then 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 foresee their Misery and exhorts them to shun it. Thus he endeavours to work by the Art of a general Application, by Religion, by Interest, and the Insinuation of Danger. This is the Substance of what Eustathius remarks on this Place; and in pursuance to his last Observation, the Epithet Avenging is added to this Version, that it may appear the Priest foretells the Anger of his God.

IX.

VERSE 33. He with Pride repuls'd.]

It has been remark'd in Honour of Homer's Judgment, and the Care he took of his Reader's Morals, that where he speaks of evil Actions committed, or hard Words given, he generally characte|rises them as such by a previous Expression. This Passage is given as one Instance of it, where he says the Repulse of Chryses was a proud injurious Action in Agamemnon: And it may be remark'd that before his Heroes fall on one another with hard Language, in this Book, he still takes care to let us know they were under a Distraction of Anger. Plutarch of reading Poets.

X.

VERSE 41. 'Till Time shall rifle ev'ry youthful Grace, And Age dismiss her from my cold Embrace, In daily Labours of the Loom employ'd, Or doom'd to deck the Bed she once enjoy'd.]

The Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies either making the Bed, or partaking it. Eustathius and Madam Dacier insist very much upon its being taken in the former Sense only, for fear

of presenting a loose Idea to the Reader, and of offending against the Modesty of the Muse who is suppos'd to relate the Poem. This Observation may very well become a Bishop and a Lady: But that Agamemnon was not studying here for Civility of Expression, appears from the whole Tenour of his Speech; and that he design'd Chryseis for more than a Ser|vant-Maid may be seen from some other things he says of her, as that he preferr'd her to his Queen Clytemnestra, &c. The Impudence of which Confession Madam Dacier herself has elsewhere animadverted upon. Mr. Dryden in his Trans|lation of this Book, has been juster to the Royal Passion of Agamemnon; tho' he has carry'd the Point so much on the other side, as to make him promise a greater Fondness for her in her old Age than in her Youth, which indeed is hardly credible.

Mine she shall be, 'till creeping Age and Time Her Bloom have wither'd and destroy'd her Prime; 'Till then my nuptial Bed she shall attend, And having first adorn'd it, late ascend. This for the Night; by Day the Web and Loom, And homely Houshold-Tasks shall be her Doom.

Nothing could have made Mr. Dryden capable of this Mistake but extreme haste in Writing; which never ought to be im|puted as a Fault to him, but to those who suffer'd so noble a Genius to lie under the necessity of it.

XI.

VERSE 47. The trembling Priest.]

We may take notice here, once for all, that Homer is frequently Eloquent in his very Silence. Chryses says not a word in answer to the In|sults of Agamemnon, but walks pensive along the Shore, and the melancholy Flowing of the Verse admirably expresses the Condition of the mournful and deserted Father.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

XII.

VERSE 61. The fav'ring God attends.]

Upon this first Prayer in the Poem Eustathius takes occasion to observe, that the Poet is careful throughout his whole Work to let no Prayer ever fall entirely which has Justice on its side; but he who prays either kills his Enemy, or has Signs given him that he has been heard, or his Friends return, or his Undertaking succeeds, or some other visible Good happens. So far in|structive and useful to Life has Homer made his Fable.

XIII.

VERSE 67. He bent his deadly Bow.]

In the tenth Year of the Siege of Troy a Plague happen'd in the Grecian Camp, occasion'd perhaps by immoderate Heats and gross Exhala|tions. At the Introduction of this Accident Homer be|gins his Poem, and takes occasion from it to open the Scene of Action with a most beautiful Allegory. He supposes that such Afflictions are sent from Heaven for the Punishment of our evil Actions, and because the Sun whom the Heathens worship'd was a principal Instrument of it, he says it was sent to punish Agamemnon for despising that God and injuring his Priest. Eustathius.

XIV.

VERSE 69. Mules and Dogs.]

Hippocrates observes two things of Plagues; that their Cause is in the Air, and that different Animals are differently touch'd by them according to their Nature or Nourishment. This Philosophy Spon|danus refers to the Plague here mention'd. First, the Cause is in the Air, by reason of the Darts or Beams of Apollo. Secondly, the Mules and Dogs are said to die sooner than the Men; partly because they have by Nature a Quickness of Smell which makes the Infection sooner perceivable; and partly by the Nourishment they take, their feeding on the Earth with prone Heads making the Exhalation the more easy to be suck'd in with it. Thus has Hippocrates so

long after Homer writ, subscrib'd to his Knowledge in the Rise and Progress of this Distemper. There have been some who have refer'd this Passage to a religious Sense, making the Death of the Mules and Dogs before the Men to point out a kind Method of Providence in punishing, whereby it sends some previous Afflictions to warn Mankind so as to make them shun the greater Evils by Repentance. This Monsieur Dacier in his Notes on Aristotles's Art of Poetry calls a Remark perfectly fine, and agreeable to God's Method of sending Plagues on the Aegyptians, where first Horses, Asses, &c. were smitten, and afterwards the Men themselves.

XV.

VERSE 74. Thetis' God-like Son convenes a Council.]

On the tenth Day a Council is held to enquire why the Gods were angry? We may observe with Plutarch, how justly he applies the Characters of his Persons to the Incidents; not making Agamemnon but Achilles call this Council, who of all the Kings was most capable of making Observations upon the Plague, and of foreseeing its Duration, as having been bred by Chiron to the Study of Physick. One may mention also a Remark of Eustathius in pursuance to this, that Juno's ad|vising him in this case might allude to his Knowledge of an evil Temperament in the Air, of which she was Goddess.

XVI.

VERSE 79. Why leave we not the fatal Trojan Shore, &c.]

The Artifice of this Speech (according to Dionysius of Hali|carnassus in his second Discourse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) is ad|mirably carry'd on to open an Accusation against Agamemnon, whom Achilles suspects to be the Cause of all their Miseries. He directs himself not to the Assembly, but to Agamemnon; he names not only the Plague but the War too, as having exhausted them all, which was evidently due to his Family. He leads the Augurs he would consult, by pointing at some|thing lately done with respect to Apollo. And while he con|tinues within the guard of civil Expression, scattering his

Insinuations, he encourages those who may have more Know|ledge to speak out boldly, by letting them see there is a Party made for their Safety; which has its Effect immediately in the following Speech of Chalcas, whose demand of Protection shows upon whom the Offence is to be plac'd.

XVII.

VERSE 85. By mystic Dreams.]

It does not seem that by the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Interpreter of Dreams is meant, for we have no hint of any preceding Dream which wants to be interpreted. We may therefore more pro|bably refer it to such who us'd (after performing proper Rites) to lie down at some sacred Place, and expect a Dream from the Gods upon any particular Subject which they desir'd. That this was a Practice amongst them, ap|pears from the Temples of Amphiaraus in Boeotia, and Po|dalirius in Apulia, where the Enquirer was oblig'd to sleep at the Altar upon the Skin of the Beast he had sacrific'd in order to obtain an Answer. It is in this manner that La|tinus in Virgil's seventh Book goes to dream in the Tem|ple of Faunus, where we have a particular Description of the whole Custom. Strabo, Lib. 16. has spoken con|cerning the Temple of Jerusalem as a Place of this Nature;

"where (says he) the People either dream'd for themselves, or procur'd some good Dreamer to do it:"

By which it should seem he had read something concerning the Visions of their Prophets, as that which Samuel had when he was order'd to sleep a third time before the Ark, and upon doing so had an Account of the Destruction of Eli's House: or that which happen'd to Solomon after having sacrific'd be|fore the Ark at Gibeon. The same Author also has men|tion'd the Temple of Serapis in his seventeenth Book as a Place for receiving Oracles by Dreams.

XVIII.

VERSE 97. Belov'd of Jove, Achilles!]

These Appellations of Praise and Honour with which the Heroes in Homer so

frequently salute each other, were agreeable to the Style of the ancient Times, as appears from several of the like Na|ture in the Scripture. Milton has not been wanting to give his Poem this Cast of Antiquity, throughout which our first Parents almost always accost each other with some Title that expresses a Respect to the Dignity of human Nature.

Daughter of God and Man, immortal Eve. Adam, Earth's hallow'd Mould of God inspir'd. Offspring of Heav'n and Earth, and all Earth's Lord. &c.

XIX.

VERSE 115. Not even the Chief.]

After Achilles had brought in Chalcas by his dark Doubts concerning Agamem|non, Chalcas who perceiv'd them, and was unwilling to be the first that nam'd the King, artfully demands a Protection in such a manner, as confirms those Doubts, and extorts from him that warm and particular Expression

"that he would protect him even against Agamemnon,"

who, as he says, is now the greatest Man of Greece, to hint that at the Expi|ration of the War he should be again reduc'd to be barely King of Mycenae. This Place Plutarch takes notice of as the first in which Achilles shews his Contempt of Sovereign Au|thority.

XX.

VERSE 117. The Blameless Priest.]

The Epithet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or blameless, is frequent in Homer, but not always us'd with so much Propriety as here. The Reader may observe that Care has not been wanting thro' this Translation to preserve those Epithets which are peculiar to the Author, whenever they receive any Beauty from the Circumstances about them: as this of blameless manifestly does in the present Passage. It is not only apply'd to a Priest, but to one who being con|scious of the Truth, prepares with an honest Boldness to dis|cover it.

XXI.

VERSE 131. Augur accurst.]

This Expression is not meerly thrown out by chance, but proves what Chalcas said of the King when he ask'd Protection; that he harbour'd Anger in his Heart. For it aims at the Prediction Chalcas had given at Aulis nine Years before, for the sacrificing his Daughter Iphigenia. Spondanus.

This, and the two following Lines are in a manner Repe|titions of the same thing thrice over. It is left to the Rea|der to consider how far it may be allow'd, or rather praised for a Beauty, when we consider with Eustathius that it is a most natural Effect of Anger to be full of Words and in|sisting on that which galls us. We may add, that these re|iterated Expressions might be suppos'd to be thrown out one after another, according as Agamemnon is struck in the Confusion of his Passion, first by the Remembrance of one Prophecy, and then of another, which the same Man had utter'd against him.

XXII.

VERSE 143. Not half so dear were Clytemnestra's Charms.]

Agamemnon having heard the Charge which Chalcas drew up against him in two Particulars, that he had affronted the Priest, and refus'd to restore his Daughter; he offers one An|swer which gives softening Colours to both, that he lov'd her as well as his Queen Clytemnestra for her Perfecti|ons. Thus he would seem to satisfy the Father by Kind|ness to his Daughter, to excuse himself before the Greeks for what is past, and to make a Merit of yielding her in the fol|lowing Lines, and sacrificing his Passion for their Safety.

XXIII.

VERSE 155. Insatiate King.]

Here, where this Passion of Anger grows loud, it seems proper to prepare the Reader, and prevent his Mistake in the Character of Achilles, which

might shock him in several Particulars following. We should know that the Poet has rather study'd Nature than Per|fection in the laying down his Characters. He resolv'd to sing the Consequences of Anger; he consider'd what Vir|tues and Vices would conduce most to bring his Moral out of the Fable; and artfully dispos'd them in his chief Persons after the manner in which we generally find them; making the Fault which most peculiarly attends any good Quality, to reside with it. Thus he has plac'd Pride with Magnanimity in Agamemnon, and Craft with Prudence in Ulysses. And thus we must take his Achilles, not as a meer heroick dispas|sion'd Character, but as one compounded of Courage and Anger; one who finds himself almost invincible, and as|sumes an uncontroul'd Carriage upon the Self-consciousness of his Worth; whose high Strain of Honour will not suffer him to betray his Friends or fight against them, even when he thinks they have affronted him; but whose inexorable Re|sentment will not let him hearken to any Terms of Accom|modation. These are the Lights and Shades of his Cha|racter, which Homer has heighten'd and darkned in Extreams; because on the one side Valour is the darling Quality of Epic Poetry, and on the other, Anger the particular Subject of his Poem. When Characters thus mix'd are well conducted, tho' they be not morally beautiful quite through, they con|duce more to the end, and are still poetically perfect.

Plutarch takes occasion from the Observation of this Con|duct in Homer, to applaud his just Imitation of Nature and Truth, in representing Virtues and Vices intermixed in his Heroes: contrary to the Paradoxes and strange Positions of the Stoicks, who held that no Vice could consist with Virtue, nor the least Virtue with Vice. Plut. de aud. Poetis.

XXIV.

VERSE 169. Great as thou art, and like a God in Fight.]

The Words in the Original are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ulysses is soon after call'd 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and others in other Places. The Phrase of Divine or God-like is not used by the Poet to signify Per|fection in Men, but apply'd to considerable Persons upon ac|count

of some particular Qualification or Advantage which they were possess'd of far above the common Standard of Mankind. Thus it is ascrib'd to Achilles upon account of his great Valour, to Ulysses for his Preheminence in Wisdom, even to Paris for his exceeding Beauty, and to Clytemnestra for several fair Endowments.

XXV.

VERSE 172. First let the just Equivalent.]

The Reasoning in point of Right between Achilles and Agamemnon seems to be this. Achilles pleads that Agamemnon could not seize upon any other Man's Captive without a new Distribution, it being an Invasion of private Property. On the other hand, as Agamemnon's Power was limited, how came it that all the Grecian Captains would submit to an illegal and arbitrary Action? I think the legal Pretence for his seizing Briseis must have been founded upon that Law, whereby the Com|mander in Chief had the Power of taking what part of the Prey he pleas'd for his own Use: And he being obliged to restore what he had taken, it seem'd but just that he should have a second Choice.

XXVI.

VERSE 213. And dar'st thou threat to snatch my Prize away,Due to the Deeds of many a dreadful Day?]

The Anger of these two Princes was equally upon the account of Women, but yet it is observable that there is a different Air with which they are conducted. Agamemnon appears as a Lover, Achilles as a Warriour: The one speaks of Chryseis as a Beauty whom he valu'd equal to his Wife, and whose Merit was too considerable to be easily resign'd; the other treats Briseis as a Slave, whom he is concern'd to preserve in point of Honour, and as a Testimony of his Glory. Hence it is that we never hear him mention her but as his Spoil, the Reward of War, the Gift the Graecians gave him, or the like Expressions: and accordingly he yields her up, not in Grief for a Mistress whom he loses, but in

Sullenness for an Injury that is done him. This Observation is Madam Dacier's, and will often appear just as we proceed farther. Nothing is finer than the Moral exhibited to us in this Quarrel, of the Blindness and Partiality of Mankind to their own Faults: The Graecians make a War to reco|ver a Woman that was ravish'd, and are in danger to fail in the Attempt by a Dispute about another. Agamemnon while he is revenging a Rape, commits one; and Achilles while he is in the utmost Fury himself, reproaches Agamemnon for his passionate Temper.

XXVII.

VERSE 225. Fly, mighty Warriour.]

Achilles having threaten'd to leave them in the former Speech, and spoken of his Acts of War; the Poet here puts an artful Piece of Spite in the Mouth of Agamemnon, making him opprobriously brand his Retreat as a Flight, and lessen the Appearance of his Courage by calling it the Love of Contention and Slaughter.

XXVIII.

VERSE 229. Kings, the Gods distinguish'd Care.]

In the Original it is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or nurst by Jove. Homer often uses to call his Kings by such Epithets as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, born of the Gods, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, bred by the Gods; by which he points out to themselves, the Offices they were ordain'd for; and to their People, the Reverence that should be pay'd them. These Expressions of his are perfectly in the exalted Style of the Eastern Nations, and correspondent to those Places of holy Scripture where they are call'd Gods, and the Sons of the most High.

XXIX.

VERSE 261. Minerva swift descended from above.]

Homer having by degrees rais'd Achilles to such a Pitch of Fury as to make him capable of attempting Agamemnon's Life in the Council, Pallas the Goddess of Wisdom descends, and being seen only by him, pulls him back in the very Instant of Execution. He parlies with her a while as imagining she

would advise him to proceed, but upon the promise of a time wherein there should be a full Reparation of his Ho|nour, he sheaths his Sword in Obedience to her. She ascends to Heaven, and he being left to himself, falls again upon his General with bitter Expressions. The Allegory here may be allow'd by every Reader to be unforc'd: The Prudence of Achilles checks him in the rashest Moment of his Anger, it works upon him unseen to others, but does not entirely pre|vail upon him to desist, 'till he remembers his own Impor|tance, and depends upon it that there will be a necessity of their courting him at any Expence into the Alliance again. Having persuaded himself by such Reflections, he forbears to attack his General, but thinking that he sacrifices enough to Prudence by this Forbearance, lets the thought of it vanish from him, and no sooner is Wisdom gone but he falls into more violent Reproaches for the Gratification of his Passion. All this is a most beautiful Passage whose Moral is evident, and generally agreed upon by the Commentators.

XXX.

VERSE 268. Known by the Flames that sparkled from her Eyes.]

They who carry on this Allegory after the most minute man|ner, refer this to the Eyes of Achilles, as indeed we must, if we entirely destroy the bodily Appearance of Minerva. But what Poet designing to have his Moral so open, would take pains to form it into a Fable? In the proper mythological Sense, this Passage should be referr'd to Minerva: according to an Opinion of the Ancients, who suppos'd that the Gods had a peculiar Light in their Eyes. That Homer was not ignorant of this Opinion appears from his use of it in other Places, as when in the third Iliad Helena by this means discovers Venus: and that he meant it here is particularly asserted by Heliodorus in the third Book of his Aethiopick History.

"The Gods, says he, are known in their Apparitions to Men by the fix'd Glare of their Eyes, or their gliding Passage through Air without moving the Feet; these Marks Homer has us'd from his Knowledge of the Aegyptian Learning, applying one to Pallas, and

the other to Neptune."

Madam Dacier has gone into the contrary Opinion, and blames Eustathius and others without overthrowing these Authorities, or assigning any other Reason but that it was not proper for Minerva's Eyes to sparkle, when her Speech was mild.

XXXI.

VERSE 298. Thou Dog in Forehead.]

It has been one of the Objections against the Manners of Homer's Heroes, that they are abusive. Mons. de la Motte affirms in his Discourse upon the Iliad, that great Men differ from the vulgar in their manner of expressing their Passion; but certainly in violent Passions (such as those of Achilles and Agamemnon) the Great are as subject as any others to these Sallies; of which we have frequent Examples both from History and Experience. Plutarch, taking notice of this Line, gives it as a particular Commendation of Homer, that

"he constantly affords us a fine Lecture of Morality in his Reprehensions and Praises, by referring them not to the Goods of Fortune or the Body, but those of the Mind, which are in our Power, and for which we are blameable or praise-worthy. Thus, says he, Agamemnon is reproach'd for Impudence and Fear, Ajax for vain-bragging, Idomeneus for the Love of Con|tention, and Ulysses does not reprove even Thersites but as a Babbler, tho' he had so many personal Deformities to object to him. In like manner also the Appellations and Epithets with which they accost one another, are gene|rally founded on some distinguishing Qualification of Merit, as Wise Ulysses, Hector equal to Jove in Wis|dom, Achilles chief Glory of the Greeks,"

and the like Plutarch of reading Poets.

XXXII.

VERSE 299. In ambush'd Fights to dare.]

Homer has mag|nify'd the Ambush as the boldest manner of Fight. They went upon those Parties with a few Men only, and generally the most daring of the Army, on Occasions of the greatest

Hazard, where they were therefore more expos'd than in a regular Battel. Thus Idomeneus in the thirteenth Book ex|pressly 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. Eustathius.

XXXIII.

VERSE 309. Now by this sacred Sceptre.]

Spondanus in this Place blames Eustathius, for saying that Homer makes Achilles in his Passion swear by the first thing he meets with; and then assigns (as from himself) two Causes which the other had mention'd so plainly before, that it is a wonder they could be over-look'd. The Substance of the whole Passage in Eustathius is, that if we consider the Sceptre simply as Wood, Achilles after the manner of the Ancients takes in his Transport the first thing to swear by; but that Homer himself has in the Process of the Description assign'd Reasons why it is proper for the Occasion, which may be seen by considering it Symbolically. First, That as the Wood being cut from the Tree will never re-unite and flourish, so neither should their Amity ever flourish again, after they were divided by this Contention. Secondly, That a Sceptre being the mark of Power and Symbol of Justice, to swear by it might in effect be construed swearing by the God of Power, and by Justice itself; and accordingly it is spoken of by Aristotle, 3 l. Polit. as a usual solemn Oath of Kings.

I cannot leave this Passage without showing in Opposition to some Moderns who have criticiz'd upon it as tedious, that it has been esteem'd a Beauty of so fine a Nature by the An|cients as to engage them in its Imitation. Virgil has almost transcrib'd it in his 12 Aen. for the Sceptre of Latinus.

Ut sceptrum hoc (sceptrum dextrâ nam fortè gerebat) Nunquam fronde levi sundet virgulta nec umbras; Cùm semel in silvis imo de stirpe recisum, Matre caret, posuitque comas & brachia ferro: Olim arbos, nunc artificis manus aere decoro Inclusit, Patribusque dedit gestare Latinis.

But I cannot think this comes up to the Spirit or Propriety of Homer, notwithstanding the Judgment of Scaliger who de|cides for Virgil upon a trivial comparison of the Wording in each, l. 5. cap. 3. Poet. It fails in a greater Point than any he has mention'd, which is that being there us'd on occa|sion of a Peace, it has no emblematical reference to Division, and yet describes the cutting of the Wood and its Incapacity to bloom and branch again, in as many Words as Homer. It is borrow'd by Valerius Flaccus in his third Book, where he makes Jason swear as a Warriour by his Spear,

Hanc ego magnanimi spolium Didymaonis hastam, Ut semel est avulsa jugis à matre perempta, Quae neque jam frondes virides neque proferet umbras, Fida ministeria & duras obit horrida pugnas, Testor.—

And indeed, however he may here borrow some Expressions from Virgil or fall below him in others, he has nevertheless kept to Homer in the Emblem, by introducing the Oath upon Jason's Grief for sailing to Colchis without Hercules, when he had separated himself from the Body of the Argonauts to search after Hylas. To render the Beauty of this Passage more manifest, the Allusion is inserted (but with the fewest Words possible) in this Translation.

XXXIV.

VERSE 324. Thy Rashness made the bravest Greek thy Foe.]

Tho' self-praise had not been agreeable to the haughty Na|ture of Achilles, yet Plutarch has mention'd a Case, and with respect to him, wherein it is allowable. He says that Achilles has at other times ascrib'd his Success to Jupiter, but it is permitted to a Man of Merit and Figure who is injuriously dealt with, to speak frankly of himself to those who are for|getful and unthankful.

XXXV.

VERSE 333. Two Generations.]

The Commentators make not Nestor to have liv'd three hundred Years (according to Ovid's Opinion;) they take the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 not to signify a Century or Age of the World; but a Generation, or compass of Time in which one Set of Men flourish, which in the com|mon Computation is thirty Years; and accordingly it is here translated as much the more probable.

From what Nestor says in this Speech, Madam Dacier com|putes the Age he was of, at the end of the Trojan War. The Fight of the Lapithae and Centaurs fell out fifty five or sixty Years before the War of Troy: The Quarrel of Agamemnon and Achilles happen'd in the tenth and last Year of that War. It was then fifty five or sixty five Years since Nestor fought against the Centaurs; he was capable at that time of giving Counsel, so that one cannot imagine him to have been under twenty: From whence it will appear that he was now almost arriv'd to the Conclusion of his third Age, and about four|score and five, or fourscore and six Years of Age.

XXXVI.

VERSE 339. What Shame.]

The Quarrel having risen to its highest Extravagance, Nestor the wisest and most aged Greek is raised to quiet the Princes, whose Speech is therefore fram'd entirely with an opposite Air to all which has been hitherto said, sedate and inoffensive. He begins with a soft affectionate Complaint which he opposes to their Threats and haughty Language; he reconciles their Attention in an awful manner, by putting them in mind that they hear one whom their Fathers and the greatest Heroes have heard with deference. He sides with neither, that he might not anger any one, while he advises them to the proper Methods of Reconciliation; and he appears to side with both while he praises each, that they may be induc'd by the Recollection of one another's Worth to return to that Amity which would bring Success to the Cause. It was not however consistent

with the Plan of the Poem that this should entirely appease them, for then the Anger would be at an end which was pro|pos'd to be sung through the whole. Homer has not therefore made this Speech to have its full Success; and yet that the Eloquence of his Nestor might not be thrown out of Character by its proving unavailable, he takes care that the Violence with which the Dispute was manag'd should abate immediately upon his speaking; Agamemnon confesses that all he spoke was right, Achilles promises not to fight for Briseis if she should be sent for, and the Council dissolves.

It is to be observ'd that this Character of Authority and Wisdom in Nestor, is every where admirably used by Homer, and made to exert itself thro' all the great Emergencies of the Poem. As he quiets the Princes here, he proposes that Expedient which reduces the Army into their Order after the Sedition in the second Book. When the Greeks are in the utmost Distresses, 'tis he who advises the building the Fortifi|cation before the Fleet, which is the chief means of preser|ving them. And it is by his Persuasion that Patroclus puts on the Armour of Achilles, which occasions the Return of that Heroe, and the Conquest of Troy.

XXXVII.

VERSE 394.—No more Achilles drawsHis conqu'ring Sword in any Woman's Cause.]

When Achilles promises not to contest for Briseis, he expresses it in a sharp despising Air, I will not fight for the sake of a Woman: by which he glances at Helena, and casts an oblique Reflection upon those Commanders whom he is about to leave at the Siege for her Cause. One may observe how well it is fancy'd of the Poet, to make one Woman the ground of a Quarrel which breaks an Alliance that was only form'd upon account of another: and how much the Circumstance thus consider'd contributes to keep up the Anger of Achilles, for carrying on the Poem beyond this Dissolution of the Council. For (as he himself argues with Ulysses in the 9th Iliad) it is as reasonable for him to retain his Anger upon the account of Briseis, as for the Brothers with all Greece to carry on a

War upon the score of Helena. I do not know that any Commentator has taken notice of this Sarcasm of Achilles, which I think a very obvious one.

XXXVIII.

VERSE 413. The Ablutions.]

All our former English Trans|lations seem to have err'd in the Sense of this Line; the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being differently render'd by them, Offals, or Entrails, or Purgaments, or Ordures, a gross Set of Ideas of which Homer is not guilty. The word comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, eluo, the same Verb from whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which precedes in the Line, is deriv'd. So that the Sense ap|pears to be as it is render'd here [They wash'd, and threw away their Washings.] Perhaps this Lustration might be used as a Physical Remedy in cleansing them from the Infection of the Plague: as Pausanias tells us it was by the Arcadians, from whence he says the Plague was called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by the Greeks.

XXXIX.

VERSEE 430. At awful distance silent.]

There was requir'd a very remarkable Management to preserve all the Characters which are concern'd in this nice Conjuncture, wherein the Heralds were to obey at their Peril. Agamemnon was to be gratify'd by an Insult on Achilles, and Achilles was to suffer so as might become his Pride, and not have his violent Temper provok'd. From all this the Poet has found the Secret to extricate himself, by only taking care to make his Heralds stand in sight, and silent. Thus they neither make Aga|memnon's Majesty suffer by uttering their Message submissively, nor occasion a rough Treatment from Achilles by demanding Briseis in the peremptory Air he order'd; and at the same time Achilles is gratify'd with the Opportunity of giving her up, as if he rather sent her than was forc'd to relinquish her. The Art of this has been taken notice of by Eustathius.

XL.

VERSE 451. She in soft Sorrows.]

The Behaviour of Bri|seis in her Departure is no less beautifully imagin'd than the former. A French or Italian Poet had lavish'd all his Wit and Passion in two long Speeches on this Occasion, which the Heralds must have wept to hear; instead of which Homer gives us a fine Picture of Nature. We see Briseis passing un|willingly along, with a dejected Air, melted in Tenderness, and not able to utter a word: And in the Lines immediately following, we have a Contraste to this in the gloomy Resent|ment of Achilles, who suddenly retires to the Shore and vents his Rage aloud to the Seas. The Variation of the Numbers just in this Place adds a great Beauty to it, which has been endeavour'd at in the Translation.

XLI.

VERSE 458. There bath'd in Tears.]

Eustathius observes on this Place that it is no Weakness in Heroes to weep, but the very Effect of Humanity and Proof of a generous Temper; for which he offers several Instances, and takes notice that if Sophocles would not let Ajax weep, it is because he is drawn rather as a Madman than a Heroe. But this general Ob|servation is not all we can offer in excuse for the Tears of Achilles: His are Tears of Anger and Disdain (as I have ven|tur'd to call them in the Translation) of which a great and fiery Temper is more susceptible than any other; and even in this case Homer has taken care to preserve the high Cha|racter, by making him retire to vent his Tears out of sight. And we may add to these an Observation of which Madam Dacier is fond, which is, the Reason why Agamemnon parts not in Tears from Chryseis, and Achilles should from Briseis: The one parts willingly from his Mistress, and because he does it for his People's Safety it becomes an Honour to him: the other is parted unwillingly, and because his General takes her by force the Action reflects a Dishonour upon him.

XLII.

VERSE 464. The Thund'rer ow'd.]

This alludes to a Story which Achilles tells the Embassadors of Agamemnon, Il. 9. That he had the Choice of two Fates: one less glorious at home, but blessed with a very long Life; the other full of Glory at Troy, but then he was never to return. The Alternative being thus propos'd to him (not from Jupitcr but Thetis who reveal'd the Decree) he chose the latter, which he looks upon as his due, since he gives away length of Life for it: and accordingly when he complains to his Mo|ther of the Disgrace he lies under, it is in this manner he makes a demand of Honour.

Mons. de la Motte very judiciously observes, that but for this Fore-knowledge of the Certainty of his Death at Troy, Achilles's Character could have drawn but little Esteem from the Reader. A Heroe of a vicious Mind, blest only with a Superiority of Strength, and invulnerable into the bar|gain, was not very proper to excite Admiration; but Homer by this exquisite Piece of Art has made him the greatest of Heroes, who is still pursuing Glory in contempt of Death, and even under that Certainty generously devoting himself in every Action.

XLIII.

VERSE 478. From Thebae.]

Homer who open'd his Poem with the Action which immediately brought on Achilles's An|ger, being now to give an Account of the same thing again, takes his Rise more backward in the Story. Thus the Reader is inform'd in what he should know, without having been delay'd from entering upon the promis'd Subject. This is the first Attempt which we see made towards the Poetical Me|thod of Narration, which differs from the Historical in that it does not proceed always directly in the Line of Time, but sometimes relates things which have gone before when a more proper Opportunity demands it to make the Narration more informing or beautiful.

The foregoing Remark is in regard only to the first six Lines of this Speech. What follows is a Rehearsal of the preceding Action of the Poem, almost in the same Words he had used in the opening it; and is one of those Faults which has with most Justice been objected to our Author. It is not to be deny'd but the Account must be tedious, of what the Reader had been just before inform'd: and especially when we are given to understand it was no way necessary, by what Achilles says at the beginning, that Thetis knew the whole Story already. As to repeating the same Lines, a Practice usual with Homer, it is not so excusable in this Place as in those where Messages are deliver'd in the Words they were receiv'd, or the like; it being unnatural to imagine, that the Person whom the Poet introduces as actually speak|ing, should fall into the self-same Words that are us'd in the Narration by the Poet himself. Yet Milton was so great an Admirer and Imitator of our Author, as not to have scrupled even this kind of Repetition. The Passage is at the end of his tenth Book, where Adam having declar'd he would pro|strate himself before God in certain particular Acts of Humi|liation, those Acts are immediately after describ'd by the Poet in the same Words.

XLIV.

VERSE 514. Oft hast thou triumph'd.]

The Persuasive which Achilles is here made to put into the Mouth of Thetis, is most artfully contriv'd to suit the present Exigency. You, says he, must intreat Jupiter to bring Miseries on the Greeks who are protected by Juno, Neptune, and Minerva: Put him there|fore in mind that those Deities were once his Enemies, and adjure him by that Service you did him when those very Powers would have bound him, that he will now in his turn assist you against the Endeavours they will certainly oppose to my Wishes. Eustathius.

As for the Story itself, some have thought (with whom is Madam Dacier) that there was some imperfect Tradition of the Fall of the Angels for their Rebellion, which the Greeks had receiv'd by Commerce with Aegypt: and thus they ac|count

the Rebellion of the Gods, the Precipitation of Vulcan from Heaven; and Jove's threatning the inferior Gods with Tartarus in Il. 8. but as so many Hints of Scripture faintly imitated. But it seems not improbable that the Wars of the Gods, described by the Poets, allude to the Confusion of the Elements before they were brought into their natural Order. It is almost generally agreed that by Jupiter is meant the Aether, and by Juno the Air. The ancient Philosophers sup|pos'd the Aether to be igneous, and by its kind Influence upon the Air to be the Cause of all Vegetation: Therefore Homer says in the 14th Iliad, ℣. 346. That upon Jupiter's embracing his Wife, the Earth put forth its Plants. Perhaps by Thetis's assisting Jupiter, may be meant that the watry Ele|ment subsiding and taking its natural Place, put an end to this Combat of the Elements.

XLV.

VERSE 523. Whom Gods Briareus, Men Aegeon name.]

This manner of making the Gods speak a Language different from Men (which is frequent in Homer) is a Circumstance that as far as it widens the distinction between divine and human Na|tures, so far might tend to heighten the Reverence paid the Gods. But besides this, as the difference is thus told in Poetry, it is of use to the Poets themselves: For it appears like a kind of Testimony of their Inspiration, or their Con|verse with the Gods, and thereby gives a Majesty to their Works.

XLVI.

VERSE 554. The Sire of Gods, and all th' Etherial Train, On the warm Limits of the farthest Main, Now mix with Mortals, nor disdain to grace The Feasts of Aethiopia's blameless Race.]

The Aethiopians, says Diodorus, l. 3. are said to be the In|ventors of Pomps, Sacrifices, solemn Meetings, and other Honours paid to the Gods. From hence arose their Cha|racter of Piety, which is here celebrated by Homer. Among these there was an annual Feast at Diospolis, which Eustathius

mentions, wherein they carry'd about the Statues of Jupiter and the 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 a Rite from which this Fable might easily arise. But it would be a great Mistake to imagine from this Place, that Homer represents the Gods as eating and drinking upon Earth: a gross Notion he was ne|ver guilty of, as appears from these Verses in the fifth Book, Line 340.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

Macrobius would have it, that by Jupiter here mention'd is meant the Sun, and that the Number Twelve hints at the twelve Signs; but whatever may be said in a critical Defence of this Opinion, I believe the Reader will be satisfy'd that Homer consider'd as a Poet would have his Machinery under|stood upon that System of the Gods which is properly Graecian.

One may take notice here, that it were to be wish'd some Passage were found in any authentic Author that might tell us the time of the Year when the Aethiopians kept this Festival at Diospolis: For from thence one might determine the precise Season of the Year wherein the Actions of the Iliad are represented to have happen'd; and perhaps by that means farther explain the Beauty and Propriety of many Pas|sages in the Poem.

XLVII.

VERSE 600. The Sacrifice.]

If we consider this Passage, it is not made to shine in Poetry: All that can be done is to give it Numbers, and endeavour to set the Particulars in a distinct View. But if we take it in another Light, and as a Piece of Learning, it is valuable for being the most exact Account of the ancient Sacrifices any where left us. There is first the Purification, by washing of Hands. Secondly the offering up of Prayers. Thirdly the Mola, or Barley Cakes thrown upon the Victim. Fourthly the manner of killing it

with the Head turn'd upwards to the celestial Gods (as they turn'd it downwards when they offer'd to the Infernals.) Fifthly their selecting the Thighs and Fat for their Gods as the best of the Sacrifice, and the disposing about them pieces cut from every part for a Representation of the whole: (Hence the Thighs, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are frequently us'd in Homer and the Greek Poets for the whole Victim.) Sixthly the Li|bation of Wine. Seventhly consuming the Thighs in the Fire of the Altar. Eighthly the Sacrificers dressing and Feast|ing on the rest, with Joy and Hymns to the Gods. Thus punctually have the ancient Poets and in particular Homer, written with a care and respect to Religion. One may que|stion whether any Country as much a Stranger to Christia|nity as we are to Heathenism, might be so well inform'd by our Poets in the Worship belonging to any Profession of Re|ligion at present.

I am obliged to take notice how intirely Mr. Dryden has mistaken the Sense of this Passage, and the Custom of Anti|quity; for in his Translation, the Cakes are thrown into the Fire instead of being cast on the Victim; the Sacrificers are made to eat the Thighs and whatever belong'd to the Gods; and no part of the Victim is consum'd for a Burnt-offering, so that in effect there is no Sacrifice at all. Some of the Mi|stakes (particularly that of turning the Roast-meat on the Spits, which was not known in Homer's Days) he was led into by Chapman's Translation.

XLVIII.

VERSE 681. The faithful, fix'd, irrevocable Sign.]

There are among Men three things by which the Efficacy of a Pro|mise may be made void; the Design not to perform it, the want of Power to bring it to pass, and the Instability of our Tempers, from all which Homer saw that the Divinity must be exempted, and therefore he describes the Nod, or Ratifi|cation of Jupiter's word, as faithful in Opposition to Fraud, sure of being perform'd in Opposition to Weakness, and irre|vocable in Opposition to our repenting of a Promise. Eustathius.

XLIX.

VERSE 683. He spoke, and awful bends.]

This Description of the Majesty of Jupiter has something exceedingly grand and venerable. Macrobius reports, that Phidias having made his Olympian Jupiter which past for one of the greatest Mi|racles of Art, he was ask'd from what Pattern he fram'd so divine a Figure, and answer'd, it was from that Archetype which he found in these Lines of Homer. The same Author has also taken notice of Virgil's imitating it, l. 10.

Dixerat, idque ratum Stygii per flumina fratris, Per pice torrentes atraque voragine ripas; Annuit, & totum nutu tremefecit Olympum.

Here indeed he has preserv'd the Nod with its stupendous Ef|fect, the making the Heavens tremble. But he has neglected the Description of the Eyebrows and the Hair, those chief Pieces of Imagery from whence the Artist took the Idea of a Countenance proper for the King of Gods and Men.

Thus far Macrobius, whom Scaliger answers in this manner; Aut ludunt Phidiam, aut nos ludit Phidias: Etiam sine Homero puto illum scisse, Jovem non carere superciliis & caesarie.

L.

VERSE 694. Jove assumes the Throne.]

As Homer makes the first Council of his Men to be one continued Scene of Anger, whereby the Graecian Chiefs became divided, so he makes the first Meeting of the Gods to be spent in the same Passion; whereby Jupiter is more fix'd to assist the Trojans and Juno more incens'd against them. Thus the Design of the Poem goes on: the Anger which began the Book overspreads all existent Beings by the latter end of it: Hea|ven and Earth become engag'd in the Subject, by which it rises to a great Importance in the Reader's Eyes, and is ha|sten'd forward into the briskest Scenes of Action that can be fram'd upon that violent Passion.

LI.

VERSE 698. Say, artful Manager.]

The Gods and God|desses being describ'd with all the Desires and Pleasures, the Passions and Humours of Mankind, the Commentators have taken a Licence from thence to draw not only moral Obser|vations, but also satyrical Reflections out of this part of the Poet. These I am sorry to see fall so hard upon Womankind, and all by Juno's means. Sometimes she procures them a Lesson for their Curiosity and Unquietness, and at other times for their loud and vexatious Tempers. Juno deserves them on the one hand, Jupiter thunders them out on the other, and the learned Gentlemen are very particular in enlarging with Remarks on both sides. In her first Speech they make the Poet describe the inquisitive Temper of Womankind in gene|ral, and their Restlesness if they are not admitted into every Secret. In his Answer to this, they trace those Methods of grave Remonstrance by which it is proper for Husbands to calm them. In her Reply, they find it is the Nature of Wo|men to be more obstinate for being yielded to: and in his second Return to her, they see the last Method to be used with them upon failure of the first, which is the Exercise of Sovereign Authority.

Mr. Dryden has translated all this with the utmost Severity upon the Ladies, and spirited the whole with satyrical Addi|tions of his own. But Madam Dacier (who has elsewhere animadverted upon the good Bishop of Thessalonica, for his sage Admonitions against the Fair Sex) has not taken the least notice of this general Defection from Complaisance in all the Commentators. She seems willing to give the whole Passage a more important Turn, and incline us to think that Homer design'd to represent the Folly and Danger of prying into the Secrets of Providence. 'Tis thrown into that Air in this Translation, not only as it is more noble and instructive in general, but as it is more respectful to the Ladies in par|ticular; nor should we (any more than Madam Dacier) have mention'd what those old Fellows have said, but to desire their Protection against some modern Criticks their Disciples, who may arraign this Proceeding.

LII.

VERSE 713. Roll'd the large Orbs.]

The Greek is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which is commonly translated The venerable Ox|ey'd Juno. Madam Dacier very well observes that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is only an augmentative Particle, and signifies no more than valdè. It may be added, that the Imagination of Oxen having larger Eyes than ordinary is ill grounded, and has no Foundation in Truth; their Eyes are no larger in proportion than those of Men, or of most other Animals. But be it as it will, the design of the Poet which is only to express the Largeness of her Eyes, is answer'd in this Paraphrase.

LIII.

VERSE 741. Thus interpos'd the Architect divine.]

This Quarrel of the Gods being come to its height, the Poet makes Vulcan interpose, who freely puts them in mind of Pleasure, inoffensively advises Juno, illustrates his Advice by an Exam|ple of his own Misfortune, turning the Jest on himself to enliven the Banquet; and concludes the Part he is to support with serving Nectar about. Homer had here his Minerva or Wisdom to interpose again, and every other Quality of the Mind resided in Heaven under the Appearance of some Deity: So that his introducing Vulcan, proceeded not from a want of Choice, but an Insight into Nature. He knew that a Friend to Mirth often diverts or stops Quarrels, especially when he contrives to submit himself to the Laugh, and prevails on the angry to part in good Humour or in a Disposition to Friend|ship; when grave Representations are sometimes Reproaches, sometimes lengthen the Debate by occasioning Defences, and sometimes introduce new Parties into the Consequences of it.

LIV.

VERSE 760. Once in your Cause I felt his matchless Might.]

They who search another Vein of Allegory for hidden Know|ledges in Natural Philosophy, have consider'd Jupiter and

Juno as Heaven and the Air, whose Alliance is interrupted when the Air is troubled above, but restor'd again when it is clear'd by Heat, or Vulcan the God of Heat. Him they call a divine Artificer, from the Activity or general Use of Fire in working. They suppose him to be born in Heaven where Philosophers say that Element has its proper Place; and is thence deriv'd to the Earth which is signify'd by the Fall of Vulcan; that he fell in Lemnos, because that Island abounds with Subterranean Fires; and that he contracted a Lameness or Imperfection by the Fall; the Fire not being so pure and active below, but mix'd and terrestrial. Eustathius.

LVI.

VERSE 767. Which with a Smile the white-arm'd Queen receiv'd.]

The Epithet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or white-arm'd, is used by Homer several times before in this Book. This was the first Passage where it could be introduced with any Ease or Grace, because the Action she is here describ'd in, of extending her Arm to the Cup, gives it an occasion of displaying its Beau|ties, and in a manner demands the Epithet.

LVII.

VERSE 771. Laughter shakes the Skies.]

Vulcan design'd to move Laughter by taking upon him the Office of Hebe and Ganymede, with his aukward limping Carriage. But tho' he prevail'd and Homer tells you the Gods did laugh, yet he takes care not to mention a word of Lameness. It would have been cruel in him and Wit out of Season, to have en|larg'd with Derision upon an Imperfection which is out of one's Power to remedy.

According to this good-natur'd Opinion of Eustathius, Mr. Dryden has treated Vulcan a little barbarously. He makes his Character perfectly comical, he is the Jest of the Board, and the Gods are very merry upon the Imperfections of his Figure. Chapman led him into this Error in general, as well as into some Indecencies of Expression in particular, which will be seen upon comparing them.

LVIII.

VERSE 778. Then to their starry Domes.]

The Astrologers assign twelve Houses to the Planets, wherein they are said to have Dominion. Now because Homer tells us Vulcan built a Mansion for every God, the Ancients write that he first gave occasion for this Doctrine.

LIX.

VERSE 780. Jove on his Couch reclin'd his awful Head.]

Eustathius makes a distinction between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; the Words which are used at the end of this Book and the begin|ning of the next, with regard to Jupiter's sleeping. He says 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 only means Lying down in a Disposition to sleep; which salves the Contradiction that else would follow in the next Book, where it is said Jupiter did not sleep. I only mention this to vindicate the Translation which differs from Mr. Dryden's.

It has been remark'd by the Scholiasts, that this is the on|ly Book of the twenty four without any Simile, a Figure in which Homer abounds every where else. The like Remark is made by Madam Dacier upon the first of the Odysses; and because the Poet has observ'd the same Conduct in both Works, it is concluded he thought a Simplicily of Style with|out the great Figures was proper during the first Information of the Reader. This Observation may be true, and admits of refin'd Reasonings; but for my part I cannot think the Book had been the worse, tho' he had thrown in as many Similes as Virgil has in the first Aeneid.

Notes

• * 1.1

  Juno.
• * 1.2

  Nep|tune.