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ARGUMENT OF THE NINETEENTH BOOK.

Achilles is reconciled to Agamemnon, and clothed in new armor forged by Vulcan, leads out the Myrmidons to battle.

Now rose the morn in saffron vest attired From ocean, with new day for Gods and men, When Thetis at the fleet of Greece arrived, Bearing that gift divine. She found her son All tears, and close enfolding in his arms5 Patroclus, while his Myrmidons around Wept also; she amid them, graceful, stood, And seizing fast his hand, him thus bespake. Although our loss be great, yet, oh my son! Leave we Patroclus lying on the bier10 To which the Gods ordain'd him from the first. Receive from Vulcan's hands these glorious arms, Such as no mortal shoulders ever bore. So saying, she placed the armor on the ground Before him, and the whole bright treasure rang.15 A tremor shook the Myrmidons; none dared Look on it, but all fled. Not so himself. In him fresh vengeance kindled at the view, And, while he gazed, a splendor as of fire Flash'd from his eyes. Delighted, in his hand20 He held the glorious bounty of the God, And, wondering at those strokes of art divine, His eager speech thus to his mother turn'd. The God, my mother! hath bestow'd in truth Such armor on me as demanded skill25 Like his, surpassing far all power of man. Now, therefore, I will arm. But anxious fears Trouble me, lest intrusive flies, meantime, Breed worms within the spear-inflicted wounds Of Menoetiades, and fill with taint30 Of putrefaction his whole breathless form. But him the silver-footed Goddess fair Thus answer'd. Oh, my son! chase from thy mind All such concern. I will, myself, essay To drive the noisome swarms which on the slain35 In battle feed voracious. Should he lie The year complete, his flesh shall yet be found Untainted, and, it may be, fragrant too. But thou the heroes of Achaia's host Convening, in their ears thy wrath renounce40 Against the King of men, then, instant, arm For battle, and put on thy glorious might. So saying, the Goddess raised his courage high. Then, through the nostrils of the dead she pour'd Ambrosia, and the ruddy juice divine45 Of nectar, antidotes against decay. And now forth went Achilles by the side Of ocean, calling with a dreadful shout To council all the heroes of the host. Then, even they who in the fleet before50 Constant abode, helmsmen and those who held In stewardship the food and public stores, All flock'd to council, for that now at length After long abstinence from dread exploits Of war, Achilles had once more appear'd.55 Two went together, halting on the spear, Noble Ulysses and brave Diomede, And took an early seat; whom follow'd last The King of men, by Co?n in the field60 Of furious battle wounded with a lance. The Grecians all assembled, in the midst Upstood the swift Achilles, and began. Atrides! we had doubtless better sped Both thou and I, thus doing, when at first65 With cruel rage we burn'd, a girl the cause. I would that Dian's shaft had in the fleet Slain her that self-same day when I destroy'd Lyrnessus, and by conquest made her mine! Then had not many a Grecian, lifeless now,70 Clench'd with his teeth the ground, victim, alas! Of my revenge; whence triumph hath accrued To Hector and his host, while ours have cause For long remembrance of our mutual strife. But evils past let pass, yielding perforce75 To sad necessity. My wrath shall cease Now; I resign it; it hath burn'd too long. Thou therefore summon forth the host to fight, That I may learn meeting them in the field, If still the Trojans purpose at our fleet80 To watch us this night also. But I judge That driven by my spear to rapid flight, They shall escape with weary limbs at least. He ended, and the Grecians brazen-greaved Rejoiced that Peleus' mighty son had cast85 His wrath aside. Then not into the midst Proceeding, but at his own seat, upstood King Agamemnon, and them thus bespake.

ARGUMENT OF THE TWENTIETH BOOK.

ARGUMENT OF THE TWENTY-FIRST BOOK.

Achilles having separated the Trojans, and driven one part of them to the city and the other into the Scamander, takes twelve young men alive, his intended victims to the manes of Patroclus. The river overflowing his banks with purpose to overwhelm him, is opposed by Vulcan, and gladly relinquishes the attempt. The battle of the gods ensues. Apollo, in the form of Agenor, decoys Achilles from the town, which in the mean time the Trojans enter and shut the gates against him.

The Trojans being now within the city, excepting Hector, the field is cleared for the most important and decisive action in the poem; that is, the battle between Achilles and Hector, and the death of the latter. This part of the story is managed with singular skill. It seems as if the poet, feeling the importance of the catastrophe, wished to withdraw from view the personages of less consequence, and to concentrate our attention upon those two alone. The poetic action and description are narrowed in extent, but deepened in interest. The fate of Troy is impending; the irreversible decree of Jupiter is about to be executed; the heroes, whose bravery is to be the instrument of bringing about this consummation, are left together on the plain.--Felton.

ARGUMENT OF THE TWENTY-SECOND BOOK.

Achilles slays Hector.

ARGUMENT OF THE TWENTY-THIRD BOOK.

The body of Patroclus is burned, and the funeral games ensue.

ARGUMENT OF THE TWENTY-FOURTH BOOK.

Priam, by command of Jupiter, and under conduct of Mercury, seeks Achilles in his tent, who admonished previously by Thetis, consents to accept ransom for the body of Hector. Hector is mourned, and the manner of his funeral, circumstantially described, concludes the poem.

The games all closed, the people went dispersed Each to his ship; they, mindful of repast, And to enjoy repose; but other thoughts Achilles' mind employ'd: he still deplored With tears his loved Patroclus, nor the force5 Felt of all-conquering sleep, but turn'd and turn'd Restless from side to side, mourning the loss Of such a friend, so manly, and so brave. Their fellowship in toil; their hardships oft Sustain'd in fight laborious, or o'ercome10 With difficulty on the perilous deep-- Remembrance busily retracing themes Like these, drew down his cheeks continual tears. Now on his side he lay, now lay supine, Now prone, then starting from his couch he roam'd15 Forlorn the beach, nor did the rising morn On seas and shores escape his watchful eye, But joining to his chariot his swift steeds, He fasten'd Hector to be dragg'd behind. Around the tomb of Menoetiades20 Him thrice he dragg'd; then rested in his tent, Leaving him at his length stretch'd in the dust. Meantime Apollo with compassion touch'd Even of the lifeless Hector, from all taint Saved him, and with the golden aegis broad25 Covering, preserved him, although dragg'd, untorn.

He ceased; then Iris tempest-wing'd arose, Jove's messenger, and, at the gates arrived Of Priam, wo and wailing found within.205 Around their father, in the hall, his sons Their robes with tears water'd, while them amidst The hoary King sat mantled, muffled close, And on his venerable head and neck Much dust was spread, which, rolling on the earth,210 He had shower'd on them with unsparing hands. The palace echoed to his daughters' cries, And to the cries of matrons calling fresh Into remembrance many a valiant chief Now stretch'd in dust, by Argive hands destroy'd.215 The messenger of Jove at Priam's side Standing, with whisper'd accents low his ear Saluted, but he trembled at the sound. Courage, Dardanian Priam! fear thou nought; To thee no prophetess of ill, I come;220 But with kind purpose: Jove's ambassadress Am I, who though remote, yet entertains Much pity, and much tender care for thee. Olympian Jove commands thee to redeem The noble Hector, with an offering large225 Of gifts that may Achilles' wrath appease. Alone, thou must; no Trojan of them all Hath leave to attend thy journey thither, save An ancient herald to direct thy mules And thy wheel'd litter, and to bring the dead230 Back into Ilium, whom Achilles slew. Let neither fear of death nor other fear Trouble thee aught, so safe a guard and sure He gives thee; Mercury shall be thy guide Even to Achilles' presence in his tent.235 Nor will himself Achilles slay thee there, Or even permit thy death, but will forbid All violence; for he is not unwise Nor heedless, no--nor wilful to offend, But will his suppliant with much grace receive.240

Patroclus! should the tidings reach thine ear, Although in Ades, that I have released The noble Hector at his father's suit, Resent it not; no sordid gifts have paid His ransom-price, which thou shalt also share.745 So saying, Achilles to his tent return'd, And on the splendid couch whence he had risen Again reclined, opposite to the seat Of Priam, whom the hero thus bespake. Priam! at thy request thy son is loosed,750 And lying on his bier; at dawn of day Thou shalt both see him and convey him hence Thyself to Troy. But take we now repast; For even bright-hair'd Niobe her food Forgat not, though of children twelve bereft,755 Of daughters six, and of six blooming sons. Apollo these struck from his silver bow, And those shaft-arm'd Diana, both incensed That oft Latona's children and her own Numbering, she scorn'd the Goddess who had borne760 Two only, while herself had twelve to boast. Vain boast! those two sufficed to slay them all. Nine days they welter'd in their blood, no man Was found to bury them, for Jove had changed To stone the people; but themselves, at last,765 The Powers of heaven entomb'd them on the tenth. Yet even she, once satisfied with tears, Remember'd food; and now the rocks among And pathless solitudes of Sipylus, The rumor'd cradle of the nymphs who dance770 On Achelo?s' banks, although to stone Transform'd, she broods her heaven-inflicted woes. Come, then, my venerable guest! take we Refreshment also; once arrived in Troy With thy dear son, thou shalt have time to weep775 Sufficient, nor without most weighty cause. So spake Achilles, and, upstarting, slew A sheep white-fleeced, which his attendants flay'd, And busily and with much skill their task Administ'ring, first scored the viands well,780 Then pierced them with the spits, and when the roast Was finish'd, drew them from the spits again. And now, Automedon dispensed around The polish'd board bread in neat baskets piled, Which done, Achilles portion'd out to each785 His share, and all assail'd the ready feast. But when nor hunger more nor thirst they felt, Dardanian Priam, wond'ring at his bulk And beauty Gazed on Achilles, while Achilles held790 Not less in admiration of his looks Benign, and of his gentle converse wise, Gazed on Dardanian Priam, and, at length The ancient King thus to Achilles spake.795 Hero! dismiss us now each to our bed, That there at ease reclined, we may enjoy Sweet sleep; for never have these eyelids closed Since Hector fell and died, but without cease I mourn, and nourishing unnumber'd woes,800 Have roll'd me in the ashes of my courts. But I have now both tasted food, and given Wine to my lips, untasted till with thee. So he, and at his word Achilles bade His train beneath his portico prepare805 With all dispatch two couches, purple rugs, And arras, and warm mantles over all. Forth went the women bearing lights, and spread A couch for each, when feigning needful fear, Achilles thus his speech to Priam turn'd.810 My aged guest beloved; sleep thou without; Lest some Achaian chief Hither repair; of whom should any chance To spy thee through the gloom, he would at once815 Convey the tale to Agamemnon's ear, Whence hindrance might arise, and the release Haply of Hector's body be delay'd. But answer me with truth. How many days Wouldst thou assign to the funereal rites820 Of noble Hector, for so long I mean Myself to rest, and keep the host at home? Then thus the ancient King godlike replied. If thou indeed be willing that we give Burial to noble Hector, by an act825 So generous, O Achilles! me thou shalt Much gratify; for we are shut, thou know'st, In Ilium close, and fuel must procure From Ida's side remote; fear, too, hath seized On all our people. Therefore thus I say.830 Nine days we wish to mourn him in the house; To his interment we would give the tenth, And to the public banquet; the eleventh Shall see us build his tomb; and on the twelfth we will to war again.835 To whom Achilles, matchless in the race. So be it, ancient Priam! I will curb Twelve days the rage of war, at thy desire. He spake, and at his wrist the right hand grasp'd Of the old sovereign, to dispel his fear.840 Then in the vestibule the herald slept And Priam, prudent both, but Peleus' son In the interior tent, and at his side Bris?is, with transcendent beauty adorn'd.

Such burial the illustrious Hector found.

--Tr.

FOOTNOTES

Footnotes for Book I:

"Latona's son and Jove's," was Apollo, the tutelary deity of the Dorians. The Dorians had not, however, at this early age, become the predominant race in Greece proper. They had spread along the eastern shores of the Archipelago into the islands, especially Crete, and had every where signalized themselves by the Temples of Apollo, of which there seems to have been many in and about Troy. These temples were schools of art, and prove the Dorians to have been both intellectual and powerful. Homer was an Ionian, and therefore not deeply acquainted with the nature of the Dorian god. But to a mind like his, the god of a people so cultivated, and associated with what was most grand in art, must have been an imposing being, and we find him so represented. Throughout the Iliad, he appears and acts with splendor and effect, but always against the Greeks from mere partiality to Hector. It would perhaps be too much to say, that in this partiality to Hector, we detect the spirit of the Dorian worship, the only Paganism of antiquity that tended to perfect the individual--Apollo being the expression of the moral harmony of the universe, and the great spirit of the Dorian culture being to make a perfect man, an incarnation of the ??????. This Homer could only have known intuitively.

In making Apollo author of the plague, he was confounded with Helios, which was frequent afterwards, but is not seen elsewhere in Homer. The arrows of Apollo were "silent as light," and their emblem the sun's rays. The analogies are multitudinous between the natural and intellectual sun; but Helios and Apollo were two.--E.P.P.

There is something exceedingly venerable in this appearance of the priest. He comes with the ensigns of the gods to whom he belongs, with the laurel wreath, to show that he was a suppliant, and a golden sceptre, which the ancients gave in particular to Apollo, as they did one of silver to Diana.

The art of this speech is remarkable. Chryses considers the army of Greeks, as made up of troops, partly from the kingdoms and partly from democracies, and therefore begins with a distinction that includes all. Then, as priest of Apollo, he prays that they may obtain the two blessings they most desire--the conquest of Troy and a safe return. As he names his petition, he offers an extraordinary ransom, and concludes with bidding them fear the god if they refuse it; like one who from his office seems to foretell their misery, and exhorts them to shun it. Thus he endeavors to work by the art of a general application, by religion, by interest, and the insinuation of danger.

Homer is frequently eloquent in his silence. Chryses says not a word in answer to the insults of Agamemnon, but walks pensively along the shore. The melancholy flowing of the verse admirably expresses the condition of the mournful and deserted father.

Apollo had temples at Chrysa, Tenedos, and Cilla, all of which lay round the bay of Troas. M?ller remarks, that "the temple actually stood in the situation referred to, and that the appellation of Smintheus was still preserved in the district. Thus far actual circumstances are embodied in the mythus. On the other hand, the action of the deity as such, is purely ideal, and can have no other foundation than the belief that Apollo sternly resents ill usage of his priests, and that too in the way here represented, viz., by sending plagues. This belief is in perfect harmony with the idea generally entertained of the power and agency of Apollo; and it is manifest that the idea placed in combination with certain events, gave birth to the story so far as relates to the god. We have not yet the means of ascertaining whether it is to be regarded as a historical tradition, or an invention, and must therefore leave that question for the present undecided."

The poet is careful to leave no prayer unanswered that has justice on its side. He who prays either kills his enemy, or has signs given him that he has been heard.

The plague in the Grecian camp was occasioned perhaps by immoderate heats and gross exhalations. Homer takes occasion from it, to open the scene with a beautiful allegory. He supposes that such afflictions are sent from Heaven for the punishment of evil actions; and because the sun was the principal agent, he says it was sent to punish Agamemnon for despising that god, and injuring his priest.

Hippocrates observes two things of plagues; that their cause is in the air, and that different animals are differently affected by them, according to their nature and nourishment. This philosophy is referred to the plagues here mentioned. First, the cause is in the air by means of the darts or beams of Apollo; second, the mules and dogs are said to die sooner than the men, partly from their natural quickness of smell, and partly from their feeding so near the earth whence the exhalations arise.

Juno, queen of Olympus, sides with the Grecians. Mr. Coleridge shows very clearly by historical criticism, that Juno, in the Grecian religion, expressed the spirit of conservatism. Without going over his argument we assume it here, for Homer always attributes to Juno every thing that may be predicated of this principle. She is persistent, obstinate, acts from no idea, but often uses a superficial reasoning, and refers to Fate, with which she upbraids Jupiter. Jupiter is the intellectual power or Free Will, and by their union, or rather from their antagonism, the course of things proceeds with perpetual vicissitude, but with a great deal of life.--E.P.P.

Observe this Grecian priest. He has no political power, and commands little reverence. In Agamemnon's treatment of him, as well as Chryses, is seen the relation of the religion to the government. It was neither master nor slave.--E.P.P.

A district of Thessaly forming a part of the larger district of Phthiotis. Phthiotis, according to Strabo, included all the southern portion of that country as far as Mount OEta and the Maliac Gulf. To the west it bordered on Dolopia, and on the east reached the confines of Magnesia. Homer comprised within this extent of territory the districts of Phthia and Hellas properly so called, and, generally speaking, the dominions of Achilles, together with those of Protesilaus and Eurypylus.

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Agamemnon's anger is that of a lover, and Achilles' that of a warrior. Agamemnon speaks of Chrys?is as a beauty whom he values too much to resign. Achilles treats Bris?is as a slave, whom he is anxious to preserve in point of honor, and as a testimony of his glory. Hence he mentions her only as "his spoil," "the reward of war," etc.; accordingly he relinquishes her not in grief for a favorite whom he loses, but in sullenness for the injury done him.--Dacier.

Jupiter, in the disguise of an ant, deceived Eurymedusa, the daughter of Cleitos. Her son was for this reason called Myrmidon , and was regarded as the ancestor of the Myrmidons in Thessaly.--Smith.

According to the belief of the ancients, the gods were supposed to have a peculiar light in their eyes. That Homer was not ignorant of this opinion appears from his use of it in other places.

Minerva is the goddess of the art of war rather than of war itself. And this fable of her descent is an allegory of Achilles restraining his wrath through his consideration of martial law and order. This law in that age, prescribed that a subordinate should not draw his sword upon the commander of all, but allowed a liberty of speech which appears to us moderns rather out of order.--E.P.P.

Homer magnifies the ambush as the boldest enterprise of war. They went upon those parties with a few only, and generally the most daring of the army, and on occasions of the greatest hazard, when the exposure was greater than in a regular battle. Idomeneus, in the 13th book, tells Meriones that the greatest courage appears in this way of service, each man being in a manner singled out to the proof of it.

In the earlier ages of the world, the sceptre of a king was nothing more than his walking-staff, and thence had the name of sceptre. Ovid, in speaking of Jupiter, describes him as resting on his sceptre.--Spence.

From the description here given, it would appear to have been a young tree cut from the root and stripped of its branches. It was the custom of Kings to swear by their sceptres.

For an account of the contest between the Centaurs and Lapiths here referred to, see Grecian and Roman Mythology.

The Iliad, in its connection, is, we all know, a glorification of Achilles by Zeus; for the Trojans only prevail because Zeus wishes to show that the reposing hero who sits in solitude, can alone conquer them. But to leave him this glorification entirely unmixed with sorrow, the Grecian sense of moderation forbids. The deepest anguish must mingle with his consciousness of fame, and punish his insolence. That glorification is the will of Zeus; and in the spirit of the ancient mythus, a motive for it is assigned in a divine legend. The sea-goddess Thetis, who was, according to the Phthiotic mythus, wedded to the mortal Peleus, saved Zeus, by calling up the giant Briareus or AEgaeon to his rescue. Why it was AEgaeon, is explained by the fact that this was a great sea-demon, who formed the subject of fables at Poseidonian Corinth, where even the sea-god himself was called AEgaeon; who, moreover, was worshipped at several places in Euboea, the seat of Poseidon AEgaeus; and whom the Theogony calls the son-in-law of Poseidon, and most of the genealogists, especially Eumelus in the Titanomachy, brought into relation with the sea. There is therefore good reason to be found in ancient belief, why Thetis called up AEgaeon of all others to Jove's assistance. The whole of the story, however, is not detailed--it is not much more than indicated--and therefore it would be difficult even now to interpret it in a perfectly satisfactory manner. It bears the same relation to the Iliad, that the northern fables of the gods, which serve as a back-ground to the legend of Nibelungen, bear to our German ballad, only that here the separation is much greater still--Muller.

Homer makes use of this fable, without reference to its meaning as an allegory. Briareus seems to symbolize a navy, and the fable refers to some event in remote history, when the reigning power was threatened in his autocracy, and strengthened by means of his association with the people against some intermediate class.--E.P.P.

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Around the sources of the Nile, and thence south-west into the very heart of Africa, stretching away indefinitely over its mountain plains, lies the country which the ancients called Ethiopia, rumors of whose wonderful people found their way early into Greece, and are scattered over the pages of her poets and historians.

Homer never wastes an epithet. He often alludes to the Ethiopians elsewhere, and always in terms of admiration and praise, as being the most just of men, and the favorites of the gods. The same allusions glimmer through the Greek mythology, and appear in the verses of almost all the Greek poets, ere yet the countries of Italy and Sicily were even discovered. The Jewish Scriptures and Jewish literature abound in allusions to this distant and mysterious people, the annals of the Egyptian priests are full of them, and uniformly, the Ethiopians are there lauded as among the best, the most religious, and most civilized of men.--Christian Examiner.

The Ethiopians, says Diodorus, are said to be the inventors of pomps, sacrifices, solemn meetings, and other honors paid to the gods. From hence arose their character of piety, which is here celebrated by Homer. Among these there was an annual feast at Diospolis, which Eustathius mentions, when they carried about the statues of Jupiter and other gods, for twelve days, according to their number; to which, if we add the ancient custom of setting meat before statues, it will appear to be a rite from which this fable might easily have arisen.

The following passage gives the most exact account of the ancient sacrifices that we have left us. There is first, the purification by the washing of hands; second, the offering up of prayers; third, the barley-cakes thrown upon the victim; fourth, the manner of killing it, with the head turned upwards; fifth, selecting the thighs and fat for their gods, as the best of the sacrifice, and disposing about them pieces cut from every part for a representation of the whole ; sixth, the libation of wine; seventh, consuming the thighs in the fire of the altar; eighth, the sacrificers dressing and feasting on the rest, with joy and hymns to the gods.

It was the custom to draw the ships entirely upon the shore, and to secure them by long props.--Felton

Suppliants threw themselves at the feet of the person to whom the supplication was addressed, and embraced his knees.--Felton.

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