University of Virginia Library

Verse 1. But nor the Genial Feast.] At the end of the 11th Book we left Nestor at the Table with Machaon. The Attack of the Entrenchments, describ'd thro' the 12th and 13th Books, happen'd while Nestor and Machaon sate at the Table; nor is there any Improbability herein, since there is nothing perform'd in those two Books, but what might naturally happen in the Space of two Hours. Homer constantly follows the Thread of his Narration, and never suffers his Reader to forget the Train of Action, or the time it employs. Dacier.

Verse 10. Let Hecamede the Bath prepare.] The Custom of Women officiating to Men in the Bath was usual in ancient Times. Examples are frequent in the Odysseis. And it is not at all more odd, or to be sneer'd at, than the Custom now us'd in France, of Valets de Chambres dressing and undressing Ladies.

Verse 21. As when old Ocean's silent Surface sleeps.] There are no where more finish'd Pictures of Nature, than those which Homer draws in several of his Comparisons. The Beauty however of some of these will be lost to many, who cannot perceive the Resemblance, having never had Opportunity to observe the things themselves. The Life of this Description will be most sensible to those who have been at Sea in a Calm: In this Condition the Water is not entirely motionless, but swells gently in smooth Waves, which fluctuate backwards and forwards in a kind of balancing Motion: This State continues till a rising Wind gives a Determination to the Waves, and rolls 'em one certain way. There is scarce any thing in the whole Compass of Nature that can more exactly represent the State of an irresolute Mind, wavering between two different Designs, sometimes inclining to the one, sometimes to the other, and then moving to the Point to which its Resolution is at last determin'd. Every Circumstance of this Comparison is both beautiful and just; and it is the more to be admir'd, because it is very difficult to find sensible Images proper to represent the Motions of the Mind; wherefore we but rarely meet with such Comparisons even in the best Poets. There is one of great Beauty in Virgil, upon a Subject very like this, where he compares his Hero's Mind, agitated with a great Variety and quick Succession of Thoughts, to a dancing Light reflected from a Vessel of Water in Motion.

Verse 30. He fixes on the last.] Nestor appears in this Place a great Friend to his Prince; for upon deliberating whether he should go through the Body of the Grecian Host, or else repair to Agamemnon's Tent; he determines at last, and judges it the best way to go to the latter. Now because it had been ill concerted to have made a Man of his Age walk a great way round about in quest of his Commander, Homer has order'd it so that he should meet Agamemnon in his way thither. And nothing could be better imagin'd than the reason, why the wounded Princes left their Tents; they were impatient to behold the Battel, anxious for its Success, and desirous to inspirit the Soldiers by their Presence. The Poet was obliged to give a reason; for in Epic Poetry, as well as in Dramatic, no Person ought to be introduced without some Necessity, or at least some Probability, for his Appearance. Eustathius.

Verse 39. Their Ships at distance, &c.] Homer being always careful to distinguish each Scene of Action, gives a very particular Description of the Station of the Ships, shewing in what manner they lay drawn up on the Land. This he had only hinted at before; but here taking occasion on the wounded Heroes coming from their Ships, which were at a distance from the Fight (while others were engag'd in the Defence of those Ships where the Wall was broke down) he tells us, that the Shore of the Bay (comprehended between the Rhætean and Sigæan Promontories) was not sufficient to contain the Ships in one Line; which they were therefore obliged to draw up in Ranks, ranged in parallel Lines along the Shore. How many of these Lines there were, the Poet does not determine. M. Dacier, without giving any reason for her Opinion, says they were but two; one advanced near the Wall, the other on the Verge of the Sea. But it is more than probable, that there were several intermediate Lines; since the Order in which the Vessels lay is here describ'd by a Metaphor taken from the Steps of a Scaling-Ladder; which had been no way proper to give an Image only of two Ranks, but very fit to represent a greater, tho' undetermin'd Number. That there were more than two Lines, may likewise be inferr'd from what we find in the beginning of the 11th Book; where it is said, that the Voice of Discord, standing on the Ship of Ulysses, in the middle of the Fleet, was heard as far as the Stations of Achilles and Ajax, whose Ships were drawn up in the two Extremities: Those of Ajax were nearest the Wall (as is expresly said in the 68th Verse of the 13th Book) and those of Achilles nearest the Sea, as appears from many Passages scatter'd thro' the Iliad.

It must be suppos'd, that those Ships were drawn highest upon Land, which first approached the Shore; the first Line therefore consisted of those who first disembark'd, which were the Ships of Ajax and Protesilaus; the latter of whom seems mention'd in the Verse above cited of the 13th Book, only to give occasion to observe this, for he was slain as he landed first of the Greeks. And accordingly we shall see in the 15th Book, it is his Ship that is first attack'd by the Trojans, as it lay the nearest to them.

We may likewise guess how it happens, that the Ships of Achilles were plac'd nearest to the Sea; for in the Answer of Achilles to Ulysses in the 9th Book, V. 328. he mentions a Naval Expedition he had made while Agamemnon lay safe in the Camp: So that his Ships at their Return did naturally lie next the Sea; which, without this Consideration, might appear a Station not so becoming this Hero's Courage.

Verse 47. Nestor's Approach alarm'd.] That so laborious a Person as Nestor has been described, so indefatigable, so little indulgent of his extreme Age, and one that never receded from the Battel, should approach to meet them; this it was that struck the Princes with Amazement, when they saw he had left the Field. Eustathius.

Verse 81. Cease we at length, &c.] Agamemnon either does not know what Course to take in this Distress, or only sounds the Sentiments of his Nobles (as he did in the second Book of the whole Army.) He delivers himself first after Nestor's Speech, as it became a Counseller to do. But knowing this Advice to be dishonourable, and unsuitable to the Character he assumes elsewhere, ιδρωσει μεν τοι Τελαμων, &c. and considering that he should do no better than abandon his Post, when before he had threaten'd the Deserters with Death; he reduces his Counsel into the Form of a Proverb, disguising it as handsomly as he can under a Sentence. It is better to avoid an Evil, &c. It is observable too how he has qualify'd the Expression: He does not say, to shun the Battel, for that had been unsoldierly, but he softens the Phrase, and calls it, to shun Evil: And this word Evil he applies twice together, in advising them to leave the Engagement.

It is farther remark'd, that this was the noblest Opportunity for a General to try the Temper of his Officers; for he knew that in a Calm of Affairs, it was common with most People either out of Flattery or Respect to submit to their Leaders: But in imminent Danger, Fear does not bribe them, but every one discovers his very Soul, valuing all other Considerations, in regard to his Safety, but in the second Place. He knew the Men he spoke to were prudent Persons, and not easy to cast themselves into a precipitate Flight. He might likewise have a mind to recommend himself to his Army by the means of his Officers; which he was not very able to do of himself, angry as they were at him, for the Affront he had offer'd Achilles, and by Consequence thinking him the Author of all their present Calamities. Eustathius.

Verse 92.

This is a noble Complement to his Country and to the Grecian Army, to shew that it was an Impossibility for them to follow even their General in any thing that was cowardly, or shameful; tho' the Lives and Safeties of 'em all were concern'd in it.

Verse 104.

As who should say, that another Man might indeed have utter'd the same Advice, but it could not be a Person of Prudence; or if he had Prudence, he could not be a Governour, but a private Man; or if a Governour, yet one who had not a well-disciplin'd and obedient Army; or lastly, if he had an Army so condition'd, yet it could not be so large and numerous an one as that of Agamemnon. This is a fine Climax, and of a wonderful Strength. Eustathius.

Verse 118. Whoe'er, or young, or old, &c.] This nearly resembles an ancient Custom at Athens, where in Times of Trouble and Distress, every one, of what Age or Quality soever, was invited to give in his Opinion with Freedom by the publick Cryer. Eustathius.

Verse 120.] This Speech of Diomed is naturally introduced, beginning with an Answer, as if he had been call'd upon to give his Advice. The Counsel he proposes was that alone which could be of any real Service in their present Exigency: However since he ventures to advise where Ulysses is at a Loss, and Nestor himself silent, he thinks it proper to apologize for this Liberty by reminding them of his Birth and Descent, hoping thence to add to his Counsel a Weight and Authority which he could not from his Years and Experience. It can't indeed be deny'd that this historical Digression seems more out of Season than any of the same kind which we so frequently meet with in Homer, since his Birth and Parentage must have been sufficiently known to all at the Siege, as he here tells them. This must be own'd a Defect not altogether to be excus'd in the Poet, but which may receive some Alleviation, if consider'd as a Fault of Temperament. For he had certainly a strong Inclination to genealogical Stories, and too frequently takes occasion to gratify this Humour.

Verse 135. He fled to Argos .] This is a very artful Colour: He calls the Flight of his Father for killing one of his Brothers, travelling and dwelling at Argos, without mentioning the Cause and Occasion of his Retreat. What immediately follows (so Jove ordain'd) does not only contain in it a Disguise of his Crime, but is a just Motive likewise for our Compassion. Eustathius.

Verse 146. Let each go forth and animate the rest.] It is worth a Remark, with what Management and Discretion the Poet has brought these four Kings, and no more, towards the Engagement, since these are sufficient alone to perform all that he requires. For Nestor proposes to them to enquire, if there be any way or means which Prudence can direct for their Security. Agamemnon attempts to discover that Method. Ulysses refutes him as one whose Method was dishonourable, but proposes no other Project. Diomed supplies that Deficiency, and shews what must be done: That wounded as they are, they should go forth to the Battel; for tho' they were not able to engage, yet their Presence would re-establish their Affairs by detaining in Arms those who might otherwise quit the Field. This Counsel is embrac'd, and readily obey'd by the rest. Eustathius.

Verse 179. The Story of Jupiter and Juno .]

I don't know a bolder Fiction in all Antiquity, than this of Jupiter's being deceiv'd and laid asleep, or that has a greater Air of Impiety and Absurdity. 'Tis an Observation of Mons. de St. Evremond upon the ancient Poets, which every one will agree to; “that it is surprizing enough to find them so scrupulous to preserve Probability, in Actions purely human; and so ready to violate it, in representing the Actions of the Gods. Even those who have spoken more sagely than the rest, of their Nature, could not forbear to speak extravagantly of their Conduct. When they establish their Being and their Attributes, they make them immortal, infinite, almighty, perfectly wise, and perfectly good: But the Moment they represent them acting, there's no Weakness to which they do not make 'em stoop, and no Folly or Wickedness they do not make 'em commit.” The same Author answers this in another Place by remarking, “that Truth was not the Inclination of the first Ages: A foolish Lye or a lucky Falshood gave Reputation to Impostors, and Pleasure to the credulous. 'Twas the whole Secret of the great and the wise to govern the simple and ignorant Herd. The vulgar, who pay a profound Reverence to mysterious Errors, would have despised plain Truth, and it was thought a piece of Prudence to deceive them. All the Discourses of the Ancients were fitted to so advantagious a Design. There was nothing to be seen but Fictions, Allegories, and Similitudes, and nothing was to appear as it was in itself.”

I must needs, upon the whole, as far as I can judge, give up the Morality of this Fable; but what Colour of Excuse for it Homer might have from ancient Tradition, or what mystical or allegorical Sense might attone for the appearing Impiety, is hard to be ascertain'd at this distant Period of Time. That there had been before his Age a Tradition of Jupiter's being laid asleep, appears from the Story of Hercules at Coos, referr'd to by our Author, V. 285. There is also a Passage in Diodorus, lib. 1. c. 7. which gives some small Light to this Fiction. Among other Reasons which that Historian lays down to prove that Homer travell'd into Egypt, he alledges this Passage of the Interview of Jupiter and Juno, which he says was grounded upon an Egyptian Festival, whereon the nuptial Ceremonies of these two Deities were celebrated, at which time both their Tabernacles, adorned with all sorts of Flowers, are carry'd by the Priests to the top of a high Mountain. Indeed as the greatest Part of the Ceremonies of the ancient Religions consisted in some symbolical Representations of certain Actions of their Gods, or rather deify'd Mortals, so a great part of ancient Poetry consisted in the Description of the Actions exhibited in these Ceremonies. The Loves of Venus and Adonis are a remarkable Instance of this kind, which, tho' under different Names, were celebrated by annual Representations, as well in Egypt as in several Nations of Greece and Asia: and to the Images which were carry'd in these Festivals, several ancient Poets were indebted for their most happy Descriptions. If the Truth of this Observation of Diodorus be admitted, the present Passage will appear with more Dignity, being grounded on Religion; and the Conduct of the Poet will be more justifiable, if that, which has been generally accounted an indecent wanton Fiction, should prove to be the Representation of a religious Solemnity. Considering the great Ignorance we are in of many ancient superstitious Ceremonies, there may be probably in Homer many Incidents entirely of this Nature; wherefore we ought to be reserv'd in our Censures, lest what we decry as wrong in the Poet, should prove only a Fault in his Religion. And indeed it would be a very unfair way to tax any People, or any Age whatever, with Grossness in general, purely from the gross or absurd Ideas or Practices that are to be found in their Religions.

In the next Place, if we have recourse to Allegory, (which softens and reconciles every thing) it may be imagin'd that by the Congress of Jupiter and Juno, is meant the mingling of the Æther and the Air (which are generally said to be signify'd by these two Deities.) The Ancients believ'd the Æther to be Igneous, and that by its kind Influence upon the Air it was the Cause of all Vegetation: To which nothing more exactly corresponds, than the Fiction of the Earth putting forth her Flowers immediately upon this Congress. Virgil has some Lines in the second Georgic, that seem a perfect Explanation of the Fable into this Sense. In describing the Spring, he hints as if something of a vivifying Influence was at that time spread from the upper Heavens into the Air. He calls Jupiter expresly Æther, and represents him operating upon his Spouse for the Production of all things.

But, be all this as it will, it is certain, that whatever may be thought of this Fable in a theological or philosophical View, it is one of the most beautiful Pieces that ever was produc'd by Poetry. Neither does it want its Moral; an ingenious modern Writer (whom I am pleas'd to take any occasion of quoting) has given it us in these Words.

“This Passage of Homer may suggest abundance of Instruction to a Woman who has a mind to preserve or recall the Affection of her Husband. The Care of her Person and Dress, with the particular Blandishments woven in the Cestus, are so plainly recommended by this Fable, and so indispensably necessary in every Female who desires to please, that they need no farther Explanation. The Discretion likewise in covering all matrimonial Quarrels from the Knowledge of others, is taught in the pretended Visit to Tethys, in the Speech where Juno addresses herself to Venus; as the chaste and prudent Management of a Wife's Charms is intimated by the same Pretence for her appearing before Jupiter, and by the Concealment of the Cestus in her Bosom. I shall leave this Tale to the Consideration of such good Houswives who are never well dress'd but when they are abroad, and think it necessary to appear more agreeable to all Men living than their Husbands: As also to those prudent Ladies, who, to avoid the Appearance of being over-fond, entertain their Husbands with Indifference, Aversion, sullen Silence, or exasperating Language.”

Verse 191. Swift to her bright Apartment she repairs, &c.] This Passage may be of Consideration to the Ladies, and, for their sakes, I take a little Pains to observe upon it. Homer tells us that the very Goddesses, who are all over Charms, never dress in Sight of any one: The Queen of Heaven adorns herself in private, and the Doors lock after her. In Homer there are no Dieux des Ruelles, no Gods are admitted to the Toilette.

I am afraid there are some earthly Goddesses of less Prudence, who have lost much of the Adoration of Mankind by the contrary Practice. Lucretius (a very good Judge in Gallantry) prescribes as a Cure to a desperate Lover, the frequent Sight of his Mistress undress'd. Juno herself has suffer'd a little by the very Muse's peeping into her Chamber, since some nice Criticks are shock'd in this Place of Homer to find that the Goddess washes herself, which presents some Idea as if she was dirty. Those who have Delicacy will profit by this Remark.

Verse 198. Soft Oils of Fragance.] The Practice of Juno in anointing her Body with perfumed Oils was a remarkable part of ancient Cosmeticks, tho' entirely disused in the modern Arts of Dress. It may possibly offend the Niceness of modern Ladies; but they who paint so artificially ought to consider that this Practice might, without much greater Difficulty, be reconciled to Cleanliness. This Passage is a clear Instance of the Antiquity of this Custom, and clearly determines against Pliny, who is of Opinion that it was not so ancient as those times, where, speaking of perfum'd Unguents, he says, Quis primus invenerit non traditur; Iliacis temporibus non erant. lib. 13. c. 1. Besides the Custom of anointing Kings among the Jews, which the Christians have borrow'd, there are several Allusions in the Old Testament which shew that this Practice was thought ornamental among them. The Psalmist, speaking of the Gifts of God, mentions Wine and Oil, the former to make glad the Heart of Man, and the latter to give him a chearful Countenance. It seems most probable that this was an Eastern Invention, agreeable to the Luxury of the Asiaticks, among whom the most proper Ingredients for these Unguents were produc'd; from them this Custom was propagated among the Romans, by whom it was esteem'd a Pleasure of a very refin'd Nature. Whoever is curious to see Instances of their Expence and Delicacy therein, may be satisfy'd in the three first Chapters of the thirteenth Book of Pliny's Natural History.

Verse 203. Thus while she breath'd of Heav'n, &c.] We have here a compleat Picture from Head to Foot of the Dress of the Fair Sex, and of the Mode between two and three thousand Years ago. May I have leave to observe the great Simplicity of Juno's Dress, in Comparison with the innumerable Equipage of a modern Toilette? The Goddess, even when she is setting herself out on the greatest Occasion, has only her own Locks to tie, a white Veil to cast over them, a Mantle to dress her whole Body, her Pendants, and her Sandals. This the Poet expresly says was all her Dress, [παντα κοσμον;] and one may reasonably conclude it was all that was used by the greatest Princesses and finest Beauties of those Times. The good Eustathius is ravish'd to find, that here are no Washes for the Face, no Dies for the Hair, and none of those artificial Embellishments since in Practice; he also rejoices not a little, that Juno has no Looking-Glass, Tire-Woman, or waiting Maid. One may preach till Doomsday on this Subject, but all the Commentators in the World will never prevail upon a Lady to stick one Pin the less in her Gown, except she can be convinced, that the ancient Dress will better set off her Person.

As the Asiaticks always surpass'd the Grecians in whatever regarded Magnificence and Luxury, so we find their Women far gone in the contrary Extreme of Dress. There is a Passage in Isaiah, Ch. 3. that gives us a Particular of their Wardrobe, with the Number and Uselessness of their Ornaments; and which I think appears very well in Contrast to this of Homer. The Bravery of their tinkling Ornaments about their Feet, and their Cauls, and their round Tires like the Moon: The Chains, and the Bracelets, and the Mufflers, the Bonnets, and the Ornaments of the Legs, and the Headbands, and the Tablets, and the Ear-rings, the Rings and Nose-jewels, the changeable Suits of Apparel, and the Mantles, and the Wimples, and the Crisping-Pins, the Glasses, and the fine Linen, and the Hoods, and the Veils.

I could be glad to ask the Ladies, which they should like best to imitate, the Greeks, or the Asiaticks? I would desire those that are handsome and well-made, to consider, that the Dress of Juno (which is the same they see in Statues) has manifestly the Advantage of the present, in displaying whatever is beautiful: That the Charms of the Neck and Breast are not less laid open, than by the modern Stays; and that those of the Leg are more gracefully discover'd, than even by the Hoop-petticoat: That the fine Turn of the Arms is better observ'd: and that several natural Graces of the Shape and Body appear much more conspicuous. It is not to be deny'd but the Asiatic and our present Modes were better contriv'd to conceal some People's Defects, but I don't speak to such People: I speak only to Ladies of that Beauty, who can make any Fashion prevail by their being seen in it; and who put others of their Sex under the wretched Necessity of being like them in their Habits, or not being like them at all. As for the rest, let 'em follow the Mode of Judæa, and be content with the Name of Asiaticks.

Verse 216. Thus issuing radiant, &c.] Thus the Goddess comes from her Apartment against her Spouse in compleat Armour. The Pleasures of Women mostly prevail upon us by pure cunning, and the artful Management of their Persons; against which a wise Man ought to be upon his guard: For there is but one way for the weak to subdue the mighty, and that is by Pleasure. The Poet shews at the same time, that Men of Understanding are not master'd, without a great deal of Artifice and Address. There are but three ways, whereby to overcome another, by Violence, by Persuasion, or by Craft: Jupiter was invincible by main Force; to think of persuading was as fruitless, after he had pass'd his Nod to Achilles; therefore Juno was obliged of necessity to turn her Thoughts entirely upon Craft; and by the Force of Pleasure it is, that she insnares and manages the God. Eustathius.

Verse 218. And calls the Mother of the Smiles and Loves.] Notwithstanding all the Pains Juno has been at, to adorn herself, she is still conscious that neither the natural Beauty of her Person, nor the artificial one of her Dress, will be sufficient to work upon a Husband. She therefore has Recourse to the Cestus of Venus, as a kind of Love-charm, not doubting to enflame his Mind by magical Enchantment; a Folly which in all Ages has possest her Sex. To procure this, she applies to the Goddess of Love; from whom hiding her real Design under a feign'd Story, (another Propriety in the Character of the Fair) she obtains the invaluable Present of this wonder-working Girdle. The Allegory of the Cestus lies very open, tho' the Impertinences of Eustathius on this Head are unspeakable. In it are comprized the most powerful Incentives to Love, as well as the strongest Effects of the Passion. The just Admiration of this Passage has been always so great and universal, that the Cestus of Venus is become proverbial. The Beauty of the Lines which in a few Words comprehend this agreeable Fiction, can scarce be equall'd. So beautiful an Original has produc'd very fine Imitations, wherein we may observe a few additional Figures, expressing some of the Improvements which the Affectation, or Artifice, of the Fair Sex have introduc'd into the Art of Love since Homer's Days. Tasso has finely imitated this Description in the magical Girdle of Armida. Gierusalemme liberata, Cant. 16.

Mons. de la Motte's Imitation of this Fiction is likewise wonderfully beautiful.

Spencer, in his 4th Book, Canto 5. describes a Girdle of Venus of a very different Nature; for as this had the Power to raise up loose Desires in others, that had a more wonderful Faculty to suppress them in the Person that wore it: But it had a most dreadful Quality, to burst asunder whenever tied about any but a chaste Bosom. Such a Girdle, 'tis to be fear'd, would produce Effects very different from the other: Homer's Cestus would be a Peace-maker to reconcile Man and Wife; but Spencer's Cestus would probably destroy the good Agreement of many a happy Couple.

Verse 255.—And prest The pow'rful Cestus to her snowy Breast.] Eustathius takes notice, that the word Cestus is not the Name, but Epithet only, of Venus's Girdle; tho' the Epithet has prevail'd so far as to become the proper Name in common use. This has happen'd to others of our Author's Epithets; the word Pygmy is of the same Nature. Venus wore this Girdle below her Neck, and in open Sight, but Juno hides it in her Bosom, to shew the difference of the two Characters: It suits well with Venus to make a Shew of whatever is engaging in her; but Juno, who is a Matron of Prudence and Gravity, ought to be more modest.

Verse 263. She speeds to Lemnos o'er the rolling Deep, And seeks the Cave of Death's Half-brother, Sleep.]

In this Fiction Homer introduces a new divine Personage: It does not appear whether this God of Sleep was a God of Homer's Creation, or whether his Pretensions to Divinity were of more ancient Date. The Poet indeed speaks of him as of one formerly active in some heavenly Transactions. Be this as it will, succeeding Poets have always acknowledg'd his Title. Virgil would not let his Æneid be without a Person so proper for poetical Machinery; tho' he has employ'd him with much less Art than his great Master, since he appears in the 5th Book without Provocation or Commission, only to destroy the Trojan Pilot. The Criticks, who cannot see all the Allegories which the Commentators pretend to find in Homer's Divinities, must be obliged to acknowledge the Reality and Propriety of this; since every thing that is here said of this imaginary Deity is justly applicable to Sleep. He is called the Brother of Death; is said to be protected by Night; and is employed very naturally to lull a Husband to Rest in the Embraces of his Wife; which Effect of this Conjugal Opiate even the modest Virgil has remark'd in the Persons of Vulcan and Venus, probably with an Eye to this Passage of Homer.

Verse 263. To Lemnos .] The Commentators are hard put to it, to give a Reason why Juno seeks for Sleep in Lemnos. Some finding out that Lemnos anciently abounded with Wine, inform us that it was a proper Place of Residence for him, Wine being naturally a great Provoker of Sleep. Others will have it, that this God being in love with Pasithaë, who resided with her Sister the Wife of Vulcan, in Lemnos, it was very probable he might be found haunting near his Mistress. Other Commentators perceiving the Weakness of these Conjectures, will have it that Juno met Sleep here by mere Accident; but this is contradictory to the whole Thread of the Narration. But who knows whether Homer might not design this Fiction as a Piece of Raillery upon the Sluggishness of the Lemnians; tho' this Character of them does not appear? A kind of Satyr like that of Ariosto, who makes the Angel find Discord in a Monastery: Or like that of Boileau in his Lutrin, where he places Mollesse in a Dormitory of the Monks of St. Bernard?

Verse 266. Sweet-pleasing Sleep, &c.] Virgil has copied some part of this Conversation between Juno and Sleep, where he introduces the same Goddess making a Request to Æolus. Scaliger, who is always eager to depreciate Homer, and zealous to praise his favourite Author, has highly censured this Passage: But notwithstanding this Critick's Judgment, an impartial Reader will find, I don't doubt, much more Art and Beauty in the Original than the Copy. In the former, Juno endeavours to engage Sleep in her Design by the Promise of a proper and valuable Present; but having formerly run a great Hazard in a like Attempt, he is not prevail'd upon. Hereupon the Goddess, knowing his Passion for one of the Graces, engages to give her to his Desires: This Hope brings the Lover to Consent, but not before he obliges Juno to confirm her Promise by an Oath in a most solemn manner, the very Words and Ceremony whereof he prescribes to her. These are all beautiful and poetical Circumstances, most whereof are untouch'd by Virgil, and which Scaliger therefore calls low and vulgar. He only makes Juno demand a Favour from Æolus, which he had no reason to refuse; and promise him a Reward, which it does not appear he was fond of. The Latin Poet has indeed with great Judgment added one Circumstance concerning the Promise of Children,

And this is very conformable to the Religion of the Romans, among whom Juno was suppos'd to preside over human Births; but it does not appear she had any such Office in the Greek Theology.

Verse 272. A splendid Footstool.] Notwithstanding the Cavils of Scaliger, it may be allow'd, that an easy Chair was no improper Present for Sleep. As to the Footstool, Mad. Dacier's Observation is a very just one; that besides its being a Conveniency, it was a Mark of Honour, and was far from presenting any low or trivial Idea. 'Tis upon that Account we find it so frequently mention'd in Scripture, where the Earth is call'd the Footstool of the Throne of God. In Jeremiah, Judæa is call'd (as a Mark of Distinction) the Footstool of the Feet of God. Lament. 2. V. 1. And he remember'd not the Footstool of his Feet, in the Day of his Wrath. We see here the same Image, founded no doubt upon the same Customs. Dacier.

Verse 279. The Sire of all, old Ocean .] “Homer (says Plutarch) calls the Sea Father of All, with a View to this Doctrine, that all things were generated from Water. Thales the Milesian, the Head of the Ionick Sect who seems to have been the first Author of Philosophy, affirmed Water to be the Principle from whence all things spring, and into which all things are resolv'd; because the prolific Seed of all Animals is a Moisture; all Plants are nourished by Moisture; the very Sun and Stars, which are Fire, are nourished by moist Vapours and Exhalations; and consequently he thought the World was produc'd from this Element.” Plut. Opin. of Philos. lib. 1. c. 3.

Verse 281. But how, unbidden, &c.] This Particularity is worth remarking; Sleep tells Juno that he dares not approach Jupiter without his own Order; whereby he seems to intimate, that a Spirit of a superior kind may give itself up to a voluntary Cessation of Thought and Action, tho' it does not want this Relaxation from any Weakness or Necessity of its Nature.

Verse 285. What-time deserting Ilion's wasted Plain, &c.] One may observe from hence, that to make Falsity in Fables useful and subservient to our Designs, it is not enough to cause the Story to resemble Truth, but we are to corroborate it by parallel Places; which Method the Poet uses elsewhere. Thus many have attempted great Difficulties, and surmounted 'em. So did Hercules, so did Juno, so did Pluto. Here therefore the Poet feigning that Sleep is going to practise insidiously upon Jove, prevents the Strangeness and Incredibility of the Tale, by squaring it to an ancient Story; which ancient Story was, that Sleep had once before got the mastery of Jove in the case of Hercules. Eustathius.

Verse 296. Ev'n Jove rever'd the venerable Dame.] Jupiter is represented as unwilling to do any thing that might be offensive or ungrateful to Night; the Poet (says Eustathius) instructs us by this, that a wise and honest Man will curb his Wrath before any awful and venerable Person: Such was Night in regard of Jupiter, feign'd as an Ancestor, and honourable on account of her Antiquity and Power. For the Greek Theology teaches that Night and Chaos were before all things. Wherefore it was held sacred to obey the Night in the Conflicts of War, as we find by the Admonitions of the Heralds to Hector and Ajax in the 7th Iliad.

Milton has made a fine Use of this ancient Opinion in relation to Chaos and Night, in the latter Part of his second Book, where he describes the Passage of Satan thro' their Empire. He calls them,

And alludes to the same, in those noble Verses,

That fine Apostrophe of Spenser has also the same Allusion, Book 1.

Verse 307.

, &c.]

There is something wonderfully solemn in this manner of Swearing propos'd by Sleep to Juno. How answerable is this Idea to the Dignity of the Queen of the Goddesses, where Earth, Ocean, and Hell itself, where the whole Creation, all things visible and invisible, are call'd to be Witnesses of the Oath of the Deity.

Verse 311. That she, my lov'd one, &c.] Sleep is here made to repeat the Words of Juno's Promise, than which Repetition nothing, I think, can be more beautiful or better placed. The Lover fired with these Hopes, insists on the Promise, dwelling with Pleasure on each Circumstance that relates to his fair one. The Throne and Footstool, it seems, are quite out of his Head.

Verse 323. Fair Ida trembles.] It is usually suppos'd at the Approach or Presence of any heavenly Being, that upon their Motion, all should shake that lies beneath 'em. Here the Poet giving a Description of the Descent of these Deities upon the Ground at Lectos, says that the loftiest of the Wood trembled under their Feet: Which Expression is to intimate the Lightness and Swiftness of the Motions of heavenly Beings; the Wood does not shake under their Feet from any corporeal Weight, but from a certain awful Dread and Horror. Eustathius.

Verse 328. In Likeness of a Bird of Night.] This is a Bird of Night about the Size of a Hawk, entirely black; and that is the reason why Homer describes Sleep under its Form. Here (says Eustathius) Homer lets us know, as well as in many other Places, that he is no Stranger to the Language of the Gods. Hobbes has taken very much from the Dignity of this Supposition, in translating the present Lines in this manner.

We find in Plato's Cratylus a Discourse of great Subtility, grounded chiefly on this Observation of Homer, that the Gods and Men call the same thing by different Names. The Philosopher supposes that in the original Language every thing was express'd by a word, whose Sound was naturally apt to mark the Nature of the thing signify'd. This great Work he ascribes to the Gods, since it required more Knowledge both in the Nature of Sounds and Things, than Man had attain'd to. This Resemblance he says was almost lost in modern Languages by the unskilful Alterations Men had made, and the great Licence they had taken in compounding of Words. However, he observes there were yet among the Greeks some Remains of this original Language, of which he gives a few Instances, adding, that many more were to be found in some of the barbarous Languages, that had deviated less from the Original, which was still preserv'd entire among the Gods. This appears a Notion so uncommon, that I could not forbear to mention it.

Verse 345.—To whose indulgent Cares I owe the Nursing, &c.] The Allegory of this is very obvious. Juno is constantly understood to be the Air; and we are here told she was nourished by Oceanus and Tethys: That is to say, the Air is fed and nourished by the Vapours which rise from the Ocean and the Earth. For Tethys is the same with Rhea. Eustathius.

Verse 359.] This Courtship of Jupiter to Juno may possibly be thought pretty singular. He endeavours to prove the Ardour of his Passion to her, by the Instances of its Warmth to other Women. A great many People will look upon this as no very likely Method to recommend himself to Juno's Favour. Yet, after all, something may be said in Defence of Jupiter's way of thinking, with respect to the Ladies. Perhaps a Man's Love to the Sex in general may be no ill Recommendation of him to a Particular. And to be known, or thought, to have been successful with a good many, is what some Moderns have found no unfortunate Qualification in gaining a Lady, even a most virtuous one like Juno, especially one who (like her) has had the Experience of a married State.

Verse 395. Glad Earth perceives, &c.] It is an Observation of Aristotle in the 25th Chapter of his Poeticks, that when Homer is obliged to describe any thing of itself absurd or too improbable, he constantly contrives to blind and dazle the Judgment of his Readers with some shining Description. This Passage is a remarkable Instance of that Artifice, for having imagined a Fiction of very great Absurdity, that the supreme Being should be laid asleep in a female Embrace, he immediately, as it were to divert his Reader from reflecting on his Boldness, pours forth a great Variety of poetical Ornaments; by describing the various Flowers the Earth shoots up to compose their Couch, the golden Clouds that encompass'd them, and the bright heavenly Dews that were shower'd round them. Eustathius observes it as an Instance of Homer's modest Conduct in so delicate an Affair, that he has purposely adorn'd the Bed of Jupiter with such a Variety of beautiful Flowers, that the Reader's Thoughts being entirely taken up with these Ornaments, might have no room for loose Imaginations. In the same manner an ancient Scholiast has observ'd, that the golden Cloud was contriv'd to lock up this Action from any farther Enquiry of the Reader.

Verse 395.] I cannot conclude the Notes on this Story of Jupiter and Juno, without observing with what particular Care Milton has imitated the several beautiful Parts of this Episode, introducing them upon different Occasions as the Subjects of his Poem would admit. The Circumstance of Sleep's sitting in Likeness of a Bird on the Fir-Tree upon Mount Ida, is alluded to in his 4th Book, where Satan sits in Likeness of a Cormorant on the Tree of Life. The Creation is made to give the same Tokens of Joy at the Performance of the nuptial Rites of our first Parents, as she does here at the Congress of Jupiter and Juno. Lib. 8.

Those Lines also in the 4th Book are manifestly from the same Original.

Where the very Turn of Homer's Verses is observed, and the Cadence, and almost the Words, finely translated.

But it is with wonderful Judgment and Decency he has used that exceptionable Passage of the Dalliance, Ardour, and Enjoyment: That which seems in Homer an impious Fiction, becomes a moral Lesson in Milton; since he makes that lascivious Rage of the Passion the immediate Effect of the Sin of our first Parents after the Fall. Adam expresses it in the Words of Jupiter.

Verse 417. The Pow'r of Slumbers flew, &c.] M. Dacier in her Translation of this Passage has thought fit to dissent from the common Interpretation, as well as obvious Sense of the Words. She restrains the general Expression επι κλυτα φυλ' ανθρωπων, the famous Nations of Men, to signify only the Country of the Lemnians, who, she says, were much celebrated on account of Vulcan. But this strain'd Interpretation cannot be admitted, especially when the obvious Meaning of the Words express what is very proper and natural. The God of Sleep having hastily delivered his Message to Neptune, immediately leaves the Hurry of the Battel, (which was no proper Scene for him) and retires among the Tribes of Mankind. The word κλυτα, on which M. Dacier grounds her Criticism, is an expletive Epithet very common in Homer, and no way fit to point out one certain Nation, especially in an Author one of whose most distinguishing Characters is Particularity in Description.

Verse 442. The weaker Warrior takes a lighter Shield.] Plutarch seems to allude to this Passage in the beginning of the Life of Pelopidas. “Homer, says he, makes the bravest and stoutest of his Warriors march to Battel in the best Arms. The Grecian Legislators punish'd those who cast away their Shields, but not those who lost their Spears or their Swords, as an Intimation, that the Care of preserving and defending our selves is preferable to the wounding our Enemy, especially in those who are Generals of Armies, or Governors of States.” Eustathius has observ'd, that the Poet here makes the best Warriors take the largest Shields and longest Spears, that they might be ready prepar'd, with proper Arms, both offensive and defensive, for a new kind of Fight, in which they are soon to be engaged when the Fleet is attack'd. Which indeed seems the most rational Account that can be given for Neptune's Advice in this Exigence.

Mr. Hobbes has committed a great Oversight in this Place; he makes the wounded Princes (who it is plain were unfit for the Battel, and do not engage in the ensuing Fight) put on Arms as well as the others; whereas they do no more in Homer than see their Orders obey'd by the rest as to this Change of Arms.

Verse 444. The Legions march, and Neptune leads the way.] The chief Advantage the Greeks gain by the Sleep of Jupiter seems to be this: Neptune unwilling to offend Jupiter, has hitherto concealed himself in disguised Shapes; so that it does not appear that Jupiter knew of his being among the Greeks, since he takes no notice of it. This Precaution hinders him from assisting the Greeks otherwise than by his Advice. But upon the Intelligence receiv'd of what Juno had done, he assumes a Form that manifests his Divinity, inspiring Courage into the Grecian Chiefs, appearing at the Head of their Army, brandishing a Sword in his Hand, the Sight of which struck such a Terror into the Trojans that, as Homer says, none durst approach it. And therefore it is not to be wonder'd, that the Trojans who are no longer sustain'd by Jupiter, immediately give way to the Enemy.

Verse 452. And lo the God, and wondrous Man appear.] What Magnificence and Nobleness is there in this Idea? where Homer opposes Hector to Neptune, and equalizes him in some degree to a God. Eustathius.

Verse 453. The roaring Main, &c.] This swelling and Inundation of the Sea towards the Grecian Camp, as if it had been agitated by a Storm, is meant for a Prodigy, intimating that the Waters had the same Resentments with their Commander Neptune, and seconded him in his Quarrel. Eustathius.

Verse 457. Not half so loud, &c.] The Poet having ended the Episode of Jupiter and Juno, returns to the Battel, where the Greeks being animated and led on by Neptune, renew the Fight with Vigour. The Noise and Outcry of this fresh Onset, he endeavours to express by these three sounding Comparisons; as if he thought it necessary to awake the Reader's Attention, which by the preceding Descriptions might be lull'd into a Forgetfulness of the Fight. He might likewise design to shew how soundly Jupiter slept, since he is not awak'd by so terrible an Uproar.

This Passage cannot be thought justly liable to the Objections which have been made against heaping Comparisons one upon another, whereby the principal Object is lost amidst too great a Variety of different Images. In this Case the principal Image is more strongly impress'd on the Mind by a Multiplication of Similes, which are the natural Product of an Imagination labouring to express something very vast: But finding no single Idea sufficient to answer its Conceptions, it endeavours by redoubling the Comparisons to supply this Defect: the different Sounds of Waters, Winds, and Flames being as it were united in one. We have several Instances of this sort even in so castigated and reserv'd a Writer as Virgil, who has joined together the Images of this Passage in the 4th Georgic, V. 261. and apply'd them, beautifully softened by a kind of Parody, to the buzzing of a Beehive.

Tasso has not only imitated this particular Passage of Homer, but likewise added to it.

Verse 480. Smoaks in the Dust, and ploughs into the Ground.]

These Words are translated by several as if they signify'd, that Hector was turn'd round with the Blow, like a Whirlwind; which would enhance the wonderful Greatness of Ajax's Strength. Eustathius rather inclines to refer the Words to the Stone itself, and the Violence of its Motion. Chapman I think is in the right to prefer the latter, but he should not have taken the Interpretation to himself. He says, it is above the Wit of Man to give a more fiery Illustration both of Ajax's Strength and Hector's; of Ajax, for giving such a Force to the Stone, that it could not spend itself on Hector, but afterwards turn'd upon the Earth with that Violence; and of Hector, for standing the Blow so solidly; for without that Consideration, the Stone could never have recoil'd so fiercely. This Image, together with the noble Simile following it, seem to have given Spencer the Hint of those sublime Verses.

Verse 533. Propt on that Spear, &c.] The occasion of this Sarcasm of Polydamas seems taken from the Attitude of his falling Enemy, who is transfixed with a Spear thro' his right Shoulder. This Posture bearing some Resemblance to that of a Man leaning on a Staff, might probably suggest this Conceit.

The Speech of Polydamas begins a long String of Sarcastick Raillery, in which Eustathius pretends to observe very different Characters. This of Polydamas, he says, is pleasant, that of Ajax, heroic; that of Acamas, plain; and that of Peneleus, pathetick.

Verse 599. Daughters of Jove ! &c.] Whenever we meet with these fresh Invocations in the midst of Action, the Poets would seem to give their Readers to understand, that they are come to a Point where the Description being above their own Strength, they have occasion for supernatural Assistance; by this Artifice at once exciting the Reader's Attention, and gracefully varying the Narration. In the present case Homer seems to triumph in the Advantage the Greeks had gain'd in the Flight of the Trojans, by invoking the Muses to snatch the brave Actions of his Heroes from Oblivion, and set them in the Light of Eternity. This Power is vindicated to them by the Poets on every occasion, and it is to this Task they are so solemnly and frequently summon'd by our Author. Tasso has, I think, introduced one of these Invocations in a very noble and peculiar manner; where, on occasion of a Battel by Night, he calls upon the Night to allow him to draw forth those mighty Deeds which were perform'd under the Concealment of her Shades, and to display their Glories, notwithstanding that Disadvantage, to all Posterity.