The Iliad by Homer (the alpha prince and his bride full story free .txt) 📕

the “far-darting Phoebus,” the “blue-eyed Pallas,” the “swift-footed Achilles,” &c., which some have censured as impertinent, and tediously repeated. Those of the gods depended upon the powers and offices then believed to belong to them; and had contracted a weight and veneration from the rites and solemn devotions in which they were used: they were a sort of attributes with which it was a matter of religion to salute them on all occasions, and which it was an irreverence to omit. As for the epithets of great men, Mons. Boileau is of opinion, that they were in the nature of surnames, and repeated as such; for the Greeks having no names derived from their fathers, were obliged to add some other distinction of each person; either naming his parents expressly, or his place of birth, profession, or the like: as Alexander the son of Philip, Herodotus of Halicarnassus, Diogenes the Cynic, &c. Homer, therefore, complying with the custom of his country, used such distinctive additions as better agreed with poetry. And, indeed, we have something parallel to these in modern times, such as the names of Harold Harefoot, Edmund Ironside, Edward Longshanks, Edward the Black Prince, &c. If yet this be thought to account better for the propriety than for the repetition, I shall add a further conjecture. Hesiod, dividing the world into its different ages, has placed a fourth age, between the brazen and the iron one, of “heroes distinct from other men; a divine race who fought at Thebes and Troy, are called demi-gods, and live by the care of Jupiter in the islands of the blessed.” Now among the divine honours which were paid them, they might have this also in common with the gods, not to be mentioned without the solemnity of an epithet, and such as might be acceptable to them by celebrating their families, actions or qualities.

 

What other cavils have been raised against Homer, are such as hardly deserve a reply, but will yet be taken notice of as they occur in the course of the work. Many have been occasioned by an injudicious endeavour to exalt Virgil; which is much the same, as if one should think to raise the superstructure by undermining the foundation: one would imagine, by the whole course of their parallels, that these critics never so much as heard of Homer’s having written first; a consideration which whoever compares these two poets ought to have always in his eye. Some accuse him for the same things which they overlook or praise in the other; as when they prefer the fable and moral of the AEneis to those of the Iliad, for the same reasons which might set the Odyssey above the AEneis; as that the hero is a wiser man, and the action of the one more beneficial to his country than that of the other; or else they blame him for not doing what he never designed; as because Achilles is not as good and perfect a prince as AEneas, when the very moral of his poem required a contrary character: it is thus that Rapin judges in his comparison of Homer and Virgil.

Others select those particular passages of Homer which are not so laboured as some that Virgil drew out of them: this is the whole management of Scaliger in his Poetics. Others quarrel with what they take for low and mean expressions, sometimes through a false delicacy and refinement, oftener from an ignorance of the graces of the original, and then triumph in the awkwardness of their own translations: this is the conduct of Perrault in his Parallels. Lastly, there are others, who, pretending to a fairer proceeding, distinguish between the personal merit of Homer, and that of his work; but when they come to assign the causes of the great reputation of the Iliad, they found it upon the ignorance of his times, and the prejudice of those that followed: and in pursuance of this principle, they make those accidents (such as the contention of the cities, &c.) to be the causes of his fame, which were in reality the consequences of his merit. The same might as well be said of Virgil, or any great author whose general character will infallibly raise many casual additions to their reputation. This is the method of Mons. de la Mott; who yet confesses upon the whole that in whatever age Homer had lived, he must have been the greatest poet of his nation, and that he may be said in his sense to be the master even of those who surpassed him.

[Footnote: Hesiod. Opp. et Dier. Lib. I. vers. 155, &c.]

 

In all these objections we see nothing that contradicts his title to the honour of the chief invention: and as long as this (which is indeed the characteristic of poetry itself) remains unequalled by his followers, he still continues superior to them. A cooler judgment may commit fewer faults, and be more approved in the eyes of one sort of critics: but that warmth of fancy will carry the loudest and most universal applauses which holds the heart of a reader under the strongest enchantment. Homer not only appears the inventor of poetry, but excels all the inventors of other arts, in this, that he has swallowed up the honour of those who succeeded him. What he has done admitted no increase, it only left room for contraction or regulation.

He showed all the stretch of fancy at once; and if he has failed in some of his flights, it was but because he attempted everything. A work of this kind seems like a mighty tree, which rises from the most vigorous seed, is improved with industry, flourishes, and produces the finest fruit: nature and art conspire to raise it; pleasure and profit join to make it valuable: and they who find the justest faults, have only said that a few branches which run luxuriant through a richness of nature, might be lopped into form to give it a more regular appearance.

 

Having now spoken of the beauties and defects of the original, it remains to treat of the translation, with the same view to the chief characteristic. As far as that is seen in the main parts of the poem, such as the fable, manners, and sentiments, no translator can prejudice it but by wilful omissions or contractions. As it also breaks out in every particular image, description, and simile, whoever lessens or too much softens those, takes off from this chief character. It is the first grand duty of an interpreter to give his author entire and unmaimed; and for the rest, the diction and versification only are his proper province, since these must be his own, but the others he is to take as he finds them.

 

It should then be considered what methods may afford some equivalent in our language for the graces of these in the Greek. It is certain no literal translation can be just to an excellent original in a superior language: but it is a great mistake to imagine (as many have done) that a rash paraphrase can make amends for this general defect; which is no less in danger to lose the spirit of an ancient, by deviating into the modern manners of expression. If there be sometimes a darkness, there is often a light in antiquity, which nothing better preserves than a version almost literal. I know no liberties one ought to take, but those which are necessary to transfusing the spirit of the original, and supporting the poetical style of the translation: and I will venture to say, there have not been more men misled in former times by a servile, dull adherence to the letter, than have been deluded in ours by a chimerical, insolent hope of raising and improving their author.

It is not to be doubted, that the fire of the poem is what a translator should principally regard, as it is most likely to expire in his managing: however, it is his safest way to be content with preserving this to his utmost in the whole, without endeavouring to be more than he finds his author is, in any particular place. It is a great secret in writing, to know when to be plain, and when poetical and figurative; and it is what Homer will teach us, if we will but follow modestly in his footsteps. Where his diction is bold and lofty, let us raise ours as high as we can; but where his is plain and humble, we ought not to be deterred from imitating him by the fear of incurring the censure of a mere English critic. Nothing that belongs to Homer seems to have been more commonly mistaken than the just pitch of his style: some of his translators having swelled into fustian in a proud confidence of the sublime; others sunk into flatness, in a cold and timorous notion of simplicity. Methinks I see these different followers of Homer, some sweating and straining after him by violent leaps and bounds (the certain signs of false mettle), others slowly and servilely creeping in his train, while the poet himself is all the time proceeding with an unaffected and equal majesty before them. However, of the two extremes one could sooner pardon frenzy than frigidity; no author is to be envied for such commendations, as he may gain by that character of style, which his friends must agree together to call simplicity, and the rest of the world will call dulness. There is a graceful and dignified simplicity, as well as a bold and sordid one; which differ as much from each other as the air of a plain man from that of a sloven: it is one thing to be tricked up, and another not to be dressed at all.

Simplicity is the mean between ostentation and rusticity.

 

This pure and noble simplicity is nowhere in such perfection as in the Scripture and our author. One may affirm, with all respect to the inspired writings, that the Divine Spirit made use of no other words but what were intelligible and common to men at that time, and in that part of the world; and, as Homer is the author nearest to those, his style must of course bear a greater resemblance to the sacred books than that of any other writer. This consideration (together with what has been observed of the parity of some of his thoughts) may, methinks, induce a translator, on the one hand, to give in to several of those general phrases and manners of expression, which have attained a veneration even in our language from being used in the Old Testament; as, on the other, to avoid those which have been appropriated to the Divinity, and in a manner consigned to mystery and religion.

 

For a further preservation of this air of simplicity, a particular care should be taken to express with all plainness those moral sentences and proverbial speeches which are so numerous in this poet. They have something venerable, and as I may say, oracular, in that unadorned gravity and shortness with which they are delivered: a grace which would be utterly lost by endeavouring to give them what we call a more ingenious (that is, a more modern) turn in the paraphrase.

 

Perhaps the mixture of some Graecisms and old words after the manner of Milton, if done without too much affectation, might not have an ill effect in a version of this particular work, which most of any other seems to require a venerable, antique cast. But certainly the use of modern terms of war and government, such as “platoon, campaign, junto,”

or the like, (into which some of his translators have fallen) cannot be allowable; those only excepted without which it is impossible to treat the subjects in any living language.

 

There are two peculiarities