The Iliad of Homer by Homer (some good books to read txt) 📕
Few persons of any consideration are introduced either in the Iliad orOdyssey by their own name only, but their patronymic is given also. Tothis ceremonial I have generally attended, because it is a
circumstance of my author's manner.
HOMER never allots less than a whole line to the introduction of aspeaker. No, not even when the speech itself is no longer than theline that leads it. A practice to which, since he never departs fromit, he must have been determined by some cogent reason. He probablydeemed it a
Read free book «The Iliad of Homer by Homer (some good books to read txt) 📕» - read online or download for free at americanlibrarybooks.com
- Author: Homer
- Performer: -
Read book online «The Iliad of Homer by Homer (some good books to read txt) 📕». Author - Homer
Eustathius remarks upon the different manner in which the Grecians and Trojans conduct the same enterprise. In the council of the Greeks, a wise old man proposes the adventure with an air of deference; in that of the Trojans, a brave young man with an air of authority. The one promises a small gift, but honorable and certain; the other a great one, but uncertain and less honorable, because it is given as a reward. Diomede and Ulysses are inspired with a love of glory; Dolon with the thirst of gain. They proceed with caution and bravery; he with rashness and vanity. They go in conjunction; he alone. They cross the fields out of the road, he follows the common track. In all this there is an admirable contrast, and a moral that strikes every reader at first sight.
[Commentators are extremely in the dark, and even Aristarchus seems to have attempted an explanation in vain. The translator does not pretend to have ascertained the distance intended, but only to have given a distance suited to the occasion.]—Tr.
Ulysses makes no promise of life, but artfully bids Dolon, who is overpowered by fear, not to think of death. He was so cautious as not to believe a friend just before without an oath, but he trusts an enemy without even a promise.
['Οσσαι γαρ Τρωων πυρος εσχαραι—As many as are owners of hearths—that is to say, all who are householders here, or natives of the city.]—Tr
It seems barbarous in Diomede thus to have killed Dolon, but Eustathius observes that it was necessary to their success, as his cries might have put the Trojans on their guard.
An allegorical manner of saying that they were awakened by the morning light.
[Homer did not here forget himself, though some have altered τρις ιο τετρακαιδεκατον.—Rhesus for distinction sake is not numbered with his people—See Villoisson in loco.]—Tr.
Footnotes for Book XI:
Cynyras was king of Cyprus, and this probably alludes to some historical fact. Cyprus was famous for its minerals.
[Τρεις εκατερθ'—three on a side, This is evidently the proper punctuation, though it differs from that of all the editions that I have seen. I find it no where but in the Venetian Scholium.]—Tr.
It is finely remarked by Trollope, that, of all the points of resemblance which may be discovered between the sentiments, associations and expressions of Homer, and those of the sacred writings, this similitude is perhaps the most striking; and there can be little doubt that it exhibits a traditional vestige of the patriarchal record of God's covenant.—Felton.
[Quâtre-crested. So I have rendered τετραφαληρον which literally signifies having four cones. The cone was a tube into which the crest was inserted. The word quâtre-crested may need a precedent for its justification, and seems to have a sufficient one in the cinque-spotted cowslip of Shakspeare.]—Tr.
[This seems the proper import of εγδουπησαν. Jupiter is called εριγδουτος.]—Tr.
[The translator follows Clarke in this interpretation of a passage to us not very intelligible.]
The ancient manner of mowing and reaping was, for the laborers to divide in two parties, and to begin at each end of the field, which was equally divided, and proceed till they met in the middle of it.
Time was then measured by the progression of the sun, and the parts of the day were distinguished by the various employments.
[ολμος.]
[The Grecians at large are indiscriminately called Danaï, Argives, and Achaians, in the original. The Phthians in particular—Hellenes. They were the troops of Achilles.]—Tr.
[Ανεμοτρεφες—literally—wind-nourished.]—Tr.
In making Ulysses direct Diomede, Homer intends to show that valor should be under the guidance of wisdom. In the 8th Book, when Diomede could hardly be restrained by the thunder of Jupiter, his valor is checked by the wisdom of Nestor.
Diomede does not fear Hector, but Jupiter, who, he has previously said, will give the Trojans the day.
[In the original—κερα αγλαε.—All that I pretend to know of this expression is that it is ironical, and may relate either to the head-dress of Paris, or to his archership. To translate it is impossible; to paraphrase it, in a passage of so much emotion, would be absurd. I have endeavored to supply its place by an appellation in point of contempt equal.]—Tr.
No moral is so evident throughout the Iliad, as the dependence of man upon divine assistance and protection. Apollo saves Hector from the dart, and Minerva Ulysses.
Homer here pays a marked distinction. The army had seen several of their bravest heroes wounded, yet without expressing as much concern as at the danger of Machaon, their physician and surgeon.
[This interpretation of—μινυνθα δε χαζετο δουρος—is taken from the Scholium by Villoisson. It differs from those of Clarke, Eustathius, and another Scholiast quoted by Clarke, but seems to suit the context much better than either.]—Tr.
The address of Homer in bringing off Ajax is admirable. He makes Hector afraid to approach him, and brings down Jupiter to terrify him. Thus he retreats, not from a mortal, but from a God.
The whole passage is inimitably just and beautiful. We see Ajax slowly retreating between two armies, and even with a look repulse the one and protect the other. Every line resembles Ajax. The character of a stubborn and undaunted warrior is perfectly maintained. He compares him first to the lion for his undaunted spirit in fighting, and then to the ass for his stubborn slowness in retreating. In the latter comparison there are many points of resemblance that enliven the image. The havoc he makes in the field is represented by the tearing and trampling down the harvests; and we see the bulk, strength, and obstinancy of the hero, when the Trojans, in respect to him, are compared to the troops of boys that impotently endeavor to drive him away.
It must be borne in mind that among the people of the East, an ass was a beast upon which kings and princes might ride with dignity.
Though the resentment of Achilles would not permit him to be an actor in the field, yet his love of war inclines him to be a spectator. As the poet did not intend to draw the character of a perfect man in Achilles, he makes him delighted with the destruction of the Greeks, because it gratified his revenge. That resentment which is the subject of the poem, still presides over every other feeling, even the love of his country. He begins now to pity his countrymen, yet he seems gratified by their distress, because it will contribute to his glory.
This onion was very different from the root which now passes under that name. It had a sweet flavor, and was used to impart an agreeable flavor to wine. It is in high repute at the present day in Egypt.—Felton.
[I have interpreted the very ambiguous words ουω δ' υπο πυθμενες ησαν according to Athenæus as quoted by Clarke, and his interpretation of them is confirmed by the Scholium in the Venetian edition of the Iliad, lately published by Villoisson.]—Tr.
Homer here reminds the reader, that Nestor belonged to a former generation of men, who were stronger than the heroes of the war.
[It would have suited the dignity of Agamemnon's rank to have mentioned his wound first; but Nestor making this recital to the friend of Achilles, names him slightly, and without any addition.]—Tr.
[It is said that the Thebans having war with the people of Orchomenos, the Pylians assisted the latter, for which cause Hercules destroyed their city.—See Scholium per Villoisson.]—Tr.
Footnotes for Book XII:
[The word is of scripture use; see Gen. ch. xxx. where it describes the cattle of Jacob.]—Tr.
[Alluding to the message delivered to him from Jupiter by Iris.]—Tr.
The morality of the Iliad deserves particular attention. It is not perfect, upon Christian principles. How should it be under the circumstances of the composition of the poem? Yet, compared with that of all the rest of the classical poetry, it is of a transcendently noble and generous character. The answer of Hector to Polydamas, who would have dissuaded a further prosecution of the Trojan success, has been repeated by many of the most devoted patriots the world ever saw. We, who defy augury in these matters, can yet add nothing to the nobleness of the sentiment.—H.N. Coleridge.
[πλεονων δε τοι εργον αμεινον.—This is evidently proverbial, for which reason I have given it that air in the translation.]—Tr.
There is something touching in this simile. Our attention is fixed, not so much on the battle, as on the struggles of the laboring, true-hearted woman, who toils for a hard-earned pittance for her children. The description is not so much illustrated by the simile, as the simile by the description.—Felton.
The description of this exploit of Hector is wonderfully imposing. It seems to be the poet's wish to magnify his deeds during the short period that he has yet to live, both to do justice to the hero of Troy, and to give the greater glory to Achilles his conquerer.—Felton.
Footnotes for Book XIII:
We are hurried through this book by the warlike ardor of the poet. Battle succeeds battle with animating rapidity. The speeches are in fine keeping with the scenes, and the similes are drawn from the most imposing natural phenomena. The descriptions possess a wonderful distinctness and vigor, presenting the images to the mind by a few bold and grand lines, thus shunning the confusion of intricate and minute detail.—Felton.
So called from their simple diet, consisting principally of mare's milk. They were a people living on the north-east coast of the Euxine Sea. These epithets are sometimes supposed to be the gentile denominations of the different tribes; but they are all susceptible of interpretation as epithets applied to the Hippemolgi.—Felton.
[For this admirable line the translator is indebted to Mr. Fuseli.]—Tr.
The following simile is considered by critics as one of the finest in Homer.
[A fitter occasion to remark on this singular mode of approach in battle, will present itself hereafter.]—Tr.
[The bodies of Imbrius and Amphimachus.]
[Amphimachus.]
This is a noble passage. The difference between the conduct of the brave man and that of the coward is drawn with great vigor and beauty.—Felton.
[Hypsenor.]
[This seems to be he meaning ofεν μεγαρω an expression similar to that of Demosthenes in a parallel case—ετι ενδον ουσαν.—See Schaufelburgerus.]—Tr
[He is said to have been jealous of him on account of his great popularity, and to have discountenanced him, fearing a conspiracy in his favor to the prejudice of his own family.—See Villoisson.]—Tr.
[The Iäonianans were a distinct people from the Ionians, and according to the Scholium, separated from them by a pillar bearing on opposite sides the name of each.—See Barnes. See also Villoisson.]—Tr.
[The people of Achilles were properly called the Phthiotæ, whereas the Phthians belonged to Protesiläus and Philoctetes.—See Eustathius, as quoted by Clarke.]—Tr.
This simile is derived from one of the most familiar sights among a simple people. It is extremely natural, and its propriety will be peculiarly striking to those
Comments (0)