University of Virginia Library

Verse 14. What Seas they measur'd, &c.] There is something very noble in these Sentiments of Achilles: He does not recollect any soft Moments, any Tendernesses that had pass'd between him and Patroclus, but he revolves the many Difficulties, the Toils by Land, and the Dangers by Sea, in which they had been Companions: Thus the Poet on all Occasions admirably sustains the Character of Achilles; when he play'd upon the Harp in the ninth Book, he sung the Atchievements of Kings; and in this place there is an air of Greatness in his very Sorrows: Achilles is as much a Hero when he weeps, as when he fights.

This Passage in Homer has not escap'd the Censure of Plato, who thought it a Diminution to his Character to be thus transported with Grief; but the Objection will vanish if we remember that all the Passions of Achilles are in the extreme; his Nature is violent, and it would have been an Outrage to his general Character to have represented him as mourning moderately for his Friend. Plato spoke more like a Philosopher than a Critick when he blamed the Behaviour of Achilles as unmanly: These Tears would have ill-become Plato, but they are graceful in Achilles.

Besides there is something very instructive in this whole Representation, it shews us the Power of a sincere Friendship, and softens and recommends the Character of Achilles; the Violence he us'd towards his Enemy is alleviated by the Sincerity he expresses towards his Friend; he is a terrible Enemy, but an amiable Friend.

Verse 30. For Phœbus watch'd it, &c.] Eustathius says, that by this Shield of Apollo are meant the Clouds that are drawn up by the Beams of the Sun, which cooling and qualifying the Sultriness of the Air, preserved the Body from Decay: But perhaps the Poet had something farther in his Eye when he introduc'd Apollo upon this Occasion: Apollo is a Physician and the God of Medicaments; if therefore Achilles used any Arts to preserve Hector from Decay that he might be able the longer to insult his Remains, Apollo may properly be said to protect it with his Ægis.

Verse 36. But Neptune this, and Pallas this denies.] It is with excellent Art that the Poet carries on this part of his Poem, he shews that he could have contriv'd another way to recover the Body of Hector, but as a God is never to be introduc'd but when human Means fail, he rejects the Interposition of Mercury, makes use of ordinary Methods, and Priam redeems his Son: This gives an Air of Probability to the Relation, at the same time that it advances the Glory of Achilles; for the greatest of his Enemies labours to purchase his Favour, the Gods hold a Consultation, and a King becomes his Suppliant. Eustathius.

Those seven Lines, from Κλεψαι δ' ωτρυνεσκον to Μαχλοσυνην αλεγεινην, have been thought spurious by some of the Ancients: They judg'd it an Indecency that the Goddess of Wisdom and Achilles should be equally inexorable; and thought it was below the Majesty of the Gods to be said at all to steal. Besides, say they, had Homer been acquainted with the Judgment of Paris, he would undoubtedly have mention'd it before this time in his Poem, and consequently that Story was of a later Invention: And Aristarchus affirms that Μαχλοσυνη is a more modern Word, and never known before the Time of Hesiod, who uses it when he speaks of the Daughters of Prætus; and adds, that it is appropriated to signify the Incontinence of Women, and cannot be at all apply'd to Men: Therefore others read the last Verse,

These Objections are entirely gather'd from Eustathius; to which we may add, that Macrobius seems to have been one of those who rejected these Verses, since he affirms that our Author never mentions the Judgment of Paris. It may be answer'd, that the Silence of Homer in the foregoing part of the Poem, as to the Judgment of Paris, is no Argument that he was ignorant of that Story: Perhaps he might think it most proper to unfold the Cause of the Destruction of Troy in the Conclusion of the Ilias; that the Reader seeing the Wrong done, and the Punishment of that Wrong immediately following, might acknowledge the Justice of it.

The same Reason will be an answer to the Objection relating to the Anger of Pallas: Wisdom cannot be satisfy'd without Justice, and consequently Pallas ought not to cease from Resentment, till Troy has suffer'd the Deserts of her Crimes.

I cannot think that the Objection about the Word Μαχλοσυνη is of any Weight; the Date of Words is utterly uncertain, and as no one has been able to determine the Ages of Homer, and Hesiod, so neither can any Person be assured that such Words were not in use in Homer's Days.

Verse 52. A Lion, not a Man, &c.] This is a very formal Condemnation of the Morals of Achilles, which Homer puts into the Mouth of a God. One may see from this alone that he was far from designing his Hero a virtuous Character, yet the Poet artfully introduces Apollo in the midst of his Reproaches, intermingling the Hero's Praises with his Blemishes: Brave tho' he be, &c. Thus what is the real Merit of Achilles is distinguish'd from what is blameable in his Character, and we see Apollo, or the God of Wisdom, is no less impartial than just in his Representation of Achilles.

Verse 114. And wept her god-like Son's approaching Doom.] These words are very artfully inserted by the Poet. The Poem could not proceed to the Death of Achilles without breaking the Action; and therefore to satisfy the Curiosity of the Reader concerning the Fate of this great Man, he takes care to inform us that his Life draws to a Period, and as it were celebrates his Funeral before his Death.

Such Circumstances as these greatly raise the Character of Achilles; he is so truly valiant, that tho' he knows he must fall before Troy, yet he does not abstain from the War, but couragiously meets his Death: And here I think it proper to insert an Observation that ought to have been made before, which is, that Achilles did not know that Hector was to fall by his Hand; if he had known it, where would have been the mighty Courage in engaging him in a single Combat, in which he was sure to conquer? The contrary of this is evident from the Words of Achilles to Hector just before the Combat,

I will make no Compacts with thee, says Achilles, but one of us shall fall.

Verse 141. Nine Days are past since all the Court above, &c.] It may be thought that so many Interpositions of the Gods, such Messages from Heaven to Earth, and down to the Seas, are needless Machines; and it may be imagin'd that it is an Offence against Probability that so many Deities should be employ'd to pacify Achilles: But I am of Opinion that the Poet conducts this whole Affair with admirable Judgment. The Poem is now almost at the Conclusion, and Achilles is to pass from a State of an almost inexorable Resentment to a State of perfect Tranquillity; such a Change could not be brought about by human Means; Achilles is too stubborn to obey any thing less than a God: This is evident from his rejecting the Persuasion of the whole Grecian Army to return to the Battle: So that it appears that this Machinery was necessary, and consequently a Beauty to the Poem.

It may be farther added, that these several Incidents proceed from Jupiter: It is by his Appointment that so many Gods are employ'd to attend Achilles. By these means Jupiter fulfills the Promise mention'd in the first Book, of honouring the Son of Thetis, and the Poet excellently sustains his Character by representing the inexorable Achilles as not parting with the Body of his mortal Enemy, but by the immediate Command of Jupiter.

If the Poet had conducted these Incidents merely by human Means, or suppos'd Achilles to restore the Body of Hector entirely out of Compassion, the Draught had been unnatural, because unlike Achilles: Such a Violence of Temper was not to be pacify'd by ordinary Methods. Besides, the Poet has made use of the properest Personages to carry on the Affair; for who could be suppos'd to have so great an Influence upon Achilles as his own Mother, who is a Goddess?

Verse 164. And thy Heart waste with life-consuming Woe.] This Expression in the Original is very particular. Were it to be translated literally it must be render'd, how long wilt thou eat, or prey upon thy own Heart by these Sorrows? And it seems that it was a common way of expressing a deep Sorrow; and Pythagoras uses it in this Sense, μη εσθιειν καρδιαν, that is, grieve not excessively, let not sorrow make too great an Impression upon thy Heart. Eustathius.

Verse 168.

]

The Ancients (says Eustathius) rejected these Verses because of the indecent Idea they convey: The Goddess in plain Terms advises Achilles to go to Bed to his Mistress, and tells him a Woman will be a Comfort. The good Bishop is of Opinion, that they ought to be rejected, but the Reason he gives is as extraordinary as that of Thetis: Soldiers, says he, have more occasion for something to strengthen themselves with, than for Women: And this is the Reason, continues he, why Wrestlers are forbid all Commerce with that Sex during the whole Time of their Exercise.

Dionysius of Halicarnassus endeavours to justify Homer by observing, that this Advice of Thetis was not given him to induce him to any Wantonness, but was intended to indulge a nobler Passion, his Desire of Glory: She advises him to go to that Captive who was restor'd to him in a publick manner, to satisfy his Honour: To that Captive, the Detention of whom had been so great a Punishment to the whole Grecian Army: And therefore Thetis uses a very proper Motive to comfort her Son, by advising him to gratify at once both his Love and his Glory.

Plutarch has likewise labour'd in Homer's Justification; he observes that the Poet has set the Picture of Achilles in this place in a very fair and strong point of Light: Tho' Achilles had so lately receiv'd his belov'd Briseïs from the Hands of Agamemnon; tho' he knew that his own Life drew to a sudden Period, yet the Hero prevails over the Lover, and he does not haste to indulge his Love: He does not lament Patroclus like a common Man by neglecting the Duties of Life, but he abstains from all Pleasures by an Excess of Sorrow, and the Love of his Mistress is lost in that of his Friend.

This Observation excellently justifies Achilles, in not indulging himself with the Company of his Mistress: The Hero prevails so much over the Lover, that Thetis thinks her self oblig'd to recall Briseïs to his Memory. Yet still the Indecency remains. All that can be said in favour of Thetis is, that she was Mother to Achilles, and consequently might take the greater Freedom with her Son.

Madam Dacier disapproves of both the former Observations: She has recourse to the Lawfulness of such a Practice between Achilles and Briseïs; and because such Commerces in those times were reputed honest, therefore she thinks the Advice was decent: The married Ladies are oblig'd to her for this Observation, and I hope all tender Mothers, when their Sons are afflicted, will advise them to comfort themselves in this manner.

In short, I am of Opinion that this Passage outrages Decency; and 'tis a sign of some Weakness to have so much occasion of Justification. Indeed the whole Passage is capable of a serious Construction, and of such a Sense as a Mother might express to a Son with Decency: And then it will run thus; “Why art thou, my Son, thus afflicted? Why thus resign'd to Sorrow? Can neither Sleep nor Love divert you? Short is thy Date of Life, spend it not all in weeping, but allow some part of it to Love and Pleasure!” But still the Indecency lies in the manner of the Expression, which must be allow'd to be almost obscene, (for such is the Word μισγεσθ' misceri) all that can be said in Defence of it is, that as we are not competent Judges of what Ideas Words might carry in Homer's Time, so we ought not entirely to condemn him, because it is possible the Expression might not sound so indecently in ancient as in modern Ears.

Verse 189. Him Hermes to Achilles shall convey.] The Intervention of Mercury was very necessary at this Time, and by it the Poet not only gives an Air of Probability to the Relation, but also pays a Complement to his Countreymen the Grecians: They kept so strict a Guard that nothing but a God could pass unobserv'd, and this highly recommends their military Discipline; and Priam not being able to carry the Ransom without a Chariot, it would have been an Offence against Probability, to have suppos'd him able to have pass'd all the Guards of the Army in his Chariot, without the Assistance of some Deity: Horace had this Passage in his view,

Verse 191.

&c.] It is observable that every Word here is a Negative, αφρων, ασκοπος, αλιτημων; Achilles is still so angry that Jupiter cannot say he is wise, judicious, and merciful; he only commends him negatively, and barely says he is not a Madman, nor perversely wicked.

It is the Observation of the Ancients, says Eustathius, that all the Causes of the Sins of Man are included in those three Words: Man offends either out of Ignorance, and then he is αφρων, or thro' Inadvertency, then he is ασκοπος, or wilfully and maliciously, and then he is αλιτημων. So that this Description agrees very well with the present Disposition of Achilles; he is not αφρων, because his Resentment begins to abate; he is not ασκοπος, because his Mother has given him Instructions, nor αλιτημων, because he will not offend against the Injunctions of Jupiter.

Verse 195. The winged Iris flies, &c.] Mons. Rapin has been very free upon this Passage, where so many Machines are made use of to cause Priam to obtain the Body of Hector from Achilles. “This Father (says he) who has so much Tenderness for his Son, who is so superstitious in observing the funeral Ceremonies, and saving those precious Remains from the Dogs and Vultures; ought not he to have thought of doing this himself, without being thus expressly commanded by the Gods? Was there need of a Machine to make him remember that he was a Father?” But this Critick entirely forgets what render'd such a Conduct of absolute Necessity; namely, the extreme Danger and (in all Probability) imminent Ruin both of the King and State, upon Priam's putting himself into the Power of his most inveterate Enemy. There was no other Method of recovering Hector, and of discharging his funeral Rites (which were look'd upon by the Ancients of so high Importance) and therefore the Message from Jupiter to encourage Priam, with the Assistance of Mercury to conduct him, and to prepare Achilles to receive him with Favour, was far from impertinent: It was Dignus vindice nodus, as Horace expresses it.

Verse 200. His Face his wrapt Attire conceal'd from Sight.] The Poet has observ'd a great Decency in this place, he was not able to express the Grief of this royal Mourner, and so covers what he could not represent. From this Passage Semanthes the Sicyonian Painter borrow'd his Design in the Sacrifice of Iphigenia, and represents his Agamemnon, as Homer does his Priam: Æschylus has likewise imitated this Place, and draws his Niobe exactly after the manner of Homer. Eustathius.

Verse 265.

] This whole Discourse of Hecuba is exceedingly natural, she aggravates the Features of Achilles, and softens those of Hector: Her Anger blinds her so much that she can see nothing great in Achilles, and her Fondness so much, that she can discern no Defects in Hector: Thus she draws Achilles in the fiercest Colours, like a Barbarian, and calls him ωμηστης: But at the same time forgets that Hector ever fled from Achilles, and in the Original directly tells us that he knew not how to fear, or how to fly. Eustathius.

Verse 291. Lo, the sad Father, &c.] This Behaviour of Priam is very natural to a Person in his Circumstances: The Loss of his favourite Son makes so deep an Impression upon his Spirits, that he is incapable of Consolation; he is displeased with every body; he is angry he knows not why; the Disorder and Hurry of his Spirits make him break out into passionate Expressions, and those Expressions are contain'd in short Periods, very natural to Men in Anger, who give not themselves Leisure to express their Sentiments at full length: It is from the same Passion that Priam, in the second Speech, treats all his Sons with the utmost Indignity, calls 'em Gluttons, Dancers, and Flatterers. Eustathius very justly remarks, that he had Paris particularly in his Eye; but his Anger makes him transfer that Character to the rest of his Children, not being calm enough to make a Distinction between the Innocent and Guilty.

That Passage where he runs out into the Praises of Hector, is particularly natural: His Concern and Fondness makes him as extravagant in the Commendation of him, as in the Disparagement of his other Sons: They are less than Mortals, he more than Man. Rapin has censur'd this Anger of Priam as a Breach of the Manners, and says he might have shewn himself a Father, otherwise than by this Usage of his Children. But whoever considers his Circumstances will judge after another manner. Priam, after having been the most wealthy, most powerful and formidable Monarch of Asia, becomes all at once the most miserable of Men; He loses in less than eight Days the best of his Army, and a great Number of virtuous Sons; he loses the bravest of 'em all, his Glory and his Defence, the gallant Hector. This last Blow sinks him quite, and changes him so much, that he is no longer the same: He becomes impatient, frantick, unreasonable! The terrible Effect of ill Fortune! Whoever has the least Insight into Nature, must admire so fine a Picture of the Force of Adversity on an unhappy old Man.

Verse 313. Deiphobus and Dius.] It has been a Dispute whether Διος or Αγαυος, in V. 251. was a proper Name, but Pherecydes (says Eustathius) determines it, and assures us that Dios was a spurious Son of Priam.

Verse 342. The sad Attendants load the groaning Wain.] It is necessary to observe to the Reader, to avoid Confusion, that two Cars are here prepared; the one drawn by Mules, to carry the Presents, and to bring back the Body of Hector; the other drawn by Horses, in which the Herald and Priam rode. Eustathius.

Verse 377. Oh first, and greatest! &c.] Eustathius observes, that there is not one Instance in the whole Ilias of any Prayer that was justly prefer'd, that fail'd of Success. This Procedure of Homer's is very judicious, and answers exactly to the true end of Poetry, which is to please and instruct. Thus Priam prays that Achilles may cease his Wrath, and compassionate his Miseries; and Jupiter grants his Request: The unfortunate King obtains Compassion, and in his most inveterate Enemy finds a Friend.

Verse 416. The Description of Mercury .]

A Man must have no Taste for Poetry that does not admire this sublime Description: Virgil has translated it almost verbatim in the 4th Book of the Æneis, V. 240.

It is hard to determine which is more excellent, the Copy, or the Original: Mercury appears in both Pictures with equal Majesty; and the Roman Dress becomes him, as well as the Grecian. Virgil has added the latter part of the fifth, and the whole sixth Line to Homer, which makes it still more full and majestical.

Give me leave to produce a Passage out of Milton, of near Affinity with the Lines above, which is not inferior to Homer or Virgil: It is the Description of the Descent of an Angel,

Verse 427. Now Twilight veil'd the glaring Face of Day.] The Poet by such Intimations as these recalls to our Minds the exact Time which Priam takes up in this Journey to Achilles: He set out in the Evening; and by the time that he reach'd the Tomb of Ilus, it was grown somewhat dark, which shews that this Tomb stood at some distance from the City: Here Mercury meets him, and when it was quite dark, guides him into the Presence of Achilles. By these Methods we may discover how exactly the Poet preserves the Unities of Time and Place, that he allots Space sufficient for the Actions which he describes, and yet does not crowd more Incidents into any Interval of Time than may be executed in as much as he allows: Thus it being improbable that so stubborn a Man as Achilles should relent in a few Moments, the Poet allows a whole Night for this Affair, so that Priam has Leisure enough to go and return, and Time enough remaining to persuade Achilles.

Verse 447, &c. The Speech of Mercury to Priam .] I shall not trouble the Reader with the Dreams of Eustathius, who tells us that this Fiction of Mercury is partly true, and partly false: 'Tis true that his Father is old, rich, and has seven Children; for Jupiter is King of the whole Universe, was from Eternity, and created both Men and Gods: In like manner, when Mercury says he is the seventh Child of his Father, Eustathius affirms that he meant that there were six Planets besides Mercury. Sure it requires great Pains and Thought to be so learnedly absurd: The Supposition which he makes afterwards is far more natural; Priam, says he, might by chance meet with one of the Myrmidons, who might conduct him unobserv'd thro' the Camp into the Presence of Achilles, and as the Execution of any wise Design is ascrib'd to Pallas, so may this clandestine Enterprize be said to be manag'd by the Guidance of Mercury.

But perhaps this whole Passage may be better explain'd by having recourse to the Pagan Theology: It was an Opinion that obtain'd in those early Days, that Jupiter frequently sent some friendly Messengers to protect the Innocent, so that Homer might intend to give his Readers a Lecture of Morality, by telling us that this unhappy King was under the Protection of the Gods.

Madam Dacier carries it farther. Homer (says she) instructed by Tradition, knew that God sends his Angels to the Succour of the afflicted. The Scripture is full of Examples of this Truth. The Story of Tobit has a wonderful Relation with this of Homer: Tobit sent his Son to Rages, a City of Media, to receive a considerable Sum; Tobias did not know the Way; he found at his Door a young Man cloath'd with a majestick Glory, which attracted Admiration: It was an Angel under the Form of a Man. This Angel being ask'd who he was, answer'd (as Mercury does here) by a Fiction: He said that he was of the Children of Israel, that his Name was Azarias, and that he was Son of Ananias. This Angel conducted Tobias in Safety; he gave him Instructions; and when he was to receive the Recompence which the Father and Son offer'd him, he declar'd that he was the Angel of the Lord, took his Flight towards Heaven, and disappear'd. Here is a great Conformity in the Ideas and in the Style; and the Example of our Author so long before Tobit, proves, that this Opinion of God's sending his Angels to the Aid of Man was very common, and much spread amongst the Pagans in those former Times. Dacier.

Verse 519. Blest is the Man, &c.] Homer now begins after a beautiful and long Fable, to give the Moral of it, and display his poetical Justice in Rewards and Punishments: Thus Hector fought in a bad Cause, and therefore suffers in the Defence of it; but because he was a good Man, and obedient to the Gods in other Respects, his very Remains become the Care of Heaven.

I think it necessary to take notice to the Reader, that nothing is more admirable than the Conduct of Homer throughout his whole Poem, in respect to Morality. He justifies the Character of Horace,

If the Reader does not observe the Morality of the Ilias, he loses half, and the nobler part of its Beauty: He reads it as a common Romance, and mistakes the chief Aim of it, which is to instruct.

Verse 531. But can I, absent, &c.] In the Original of this Place (which I have paraphras'd a little) the Word Συλευειν is remarkable. Priam offers Mercury (whom he looks upon as a Soldier of Achilles) a Present, which he refuses, because his Prince is ignorant of it: This Present he calls a direct Theft or Robbery; which may shew us how strict the Notions of Justice were in the Days of Homer, when if a Prince's Servant receiv'd any Present without the Knowledge of his Master, he was esteem'd a Thief and a Robber. Eustathius.

Verse 553. Of Fir the Roof was rais'd.] I have in the course of these Observations describ'd the Method of encamping used by the Grecians: The Reader has here a full and exact Description of the Tent of Achilles: This royal Pavilion was built with long Palisadoes made of Firr; the Top of it cover'd with Reeds, and the Inside was divided into several Apartments: Thus Achilles had his αυλη μεγαλη, or large Hall, and behind it were lodging Rooms. So in the ninth Book Phœnix has a Bed prepared for him in one Apartment, Patroclus has another for himself and his Captive Iphis, and Achilles has a third for himself and his Mistress Diomeda.

But we must not imagine that the other Myrmidons had Tents of the like Dimensions: they were, as Eustathius observes, inferior to this royal one of Achilles: Which indeed is no better than an Hovel, yet agrees very well with the Duties of a Soldier, and the Simplicity of those early Times.

I am of Opinion that such fixed Tents were not used by the Grecians in their common Marches, but only during the time of Sieges, when their long stay in one Place made it necessary to build such Tents as are here describ'd; at other times they lay like Diomed in the tenth Book, in the open Air, their Spears standing upright, to be ready upon any Alarm; and with the Hides of Beasts spread on the Ground instead of a Bed.

It is worthy Observation that Homer even upon so trivial an Occasion as the describing the Tent of Achilles, takes an Opportunity to shew the superior Strength of his Hero; and tells us that three Men could scarce open the Door of his Pavilion, but Achilles could open it alone.

Verse 569. Nor stand confest to frail Mortality.] Eustathius thinks it was from this Maxim, that the Princes of the East assum'd that Air of Majesty which separates them from the Sight of their Subjects; but I should rather believe that Homer copied this after the Originals from some Kings of his Time: it not being unlikely that this Policy is very ancient. Dacier.

Verse 571. Adjure him by his Father, &c.] Eustathius observes that Priam does not entirely follow the Instructions of Mercury, but only calls to his remembrance his aged Father Peleus: And this was judiciously done by Priam: For what Motive to Compassion could arise from the mention of Thetis, who was a Goddess, and incapable of Misfortune? Or how could Neoptolemus be any Inducement to make Achilles pity Priam, when at the same time he flourish'd in the greatest Prosperity? And therefore Priam only mentions his Father Peleus, who like him, stood upon the very Brink of the Grave, and was liable to the same Misfortunes he then suffer'd. These are the Remarks of Eustathius, but how then shall we justify Mercury, the God of Eloquence, who gave him such improper Instructions with relation to Thetis? All that can be said in defence of the Poet is, that Thetis, tho' a Goddess, has thro' the whole Course of the Ilias been describ'd as a Partner in all the Afflictions of Achilles, and consequently might be made use of as an Inducement to raise the Compassion of Achilles. Priam might have said, I conjure thee by the Love thou bearest to thy Mother, take pity on me! For if she who is a Goddess would grieve for the Loss of her beloved Son, how greatly must the Loss of Hector afflict the unfortunate Hecuba and Priam?

Verse 586. Sudden, (a venerable Sight!) appears.] I fancy this Interview between Priam and Achilles would furnish an admirable Subject for a Painter, in the Surprize of Achilles, and the other Spectators, the Attitude of Priam, and the Sorrows in the Countenance of this unfortunate King.

That Circumstance of Priam's kissing the Hands of Achilles is inimitably fine; he kiss'd, says Homer, the Hands of Achilles, those terrible, murderous Hands that had robb'd him of so many Sons: By these two Words the Poet recalls to our Mind all the noble Actions perform'd by Achilles in the whole Ilias; and at the same time strikes us with the utmost Compassion for this unhappy King, who is reduc'd so low as to be oblig'd to kiss those Hands that had slain his Subjects, and ruin'd his Kingdom and Family.

Verse 598. The Speech of Priam to Achilles .] The Curiosity of the Reader must needs be awaken'd to know how Achilles would behave to this unfortunate King; it requires all the Art of the Poet to sustain the violent Character of Achilles, and yet at the same time to soften him into Compassion. To this end the Poet uses no Preamble, but breaks directly into that Circumstance which is most likely to mollify him, and the two first Words he utters are, μνησαι Πατρος, see thy Father, O Achilles, in me! Nothing could be more happily imagin'd than this Entrance into his Speech; Achilles has every where been describ'd as bearing a great Affection to his Father, and by two Words the Poet recalls all the Tenderness that Love and Duty can suggest to an affectionate Son.

Priam tells Achilles that Hector fell in the Defence of his Country: I am far from thinking that this was inserted accidentally; it could not fail of having a very good Effect upon Achilles, not only as one brave Man naturally loves another, but as it implies that Hector had no particular Enmity against Achilles, but that tho' he fought against him it was in Defence of his Country.

The Reader will observe that Priam repeats the Beginning of his Speech, and recalls his Father to his Memory in the Conclusion of it. This is done with great Judgment; the Poet takes care to enforce his Petition with the strongest Motive, and leaves it fresh upon his Memory; and possibly Priam might perceive that the mention of his Father had made a deeper Impression upon Achilles than any other part of his Petition, therefore while the Mind of Achilles dwells upon it, he again sets him before his Imagination by this Repetition, and softens him into Compassion.

Verse 634. These Words soft Pity, &c.] We are now come almost to the end of the Poem, and consequently to the end of the Anger of Achilles: And Homer has describ'd the Abatement of it with excellent Judgment. We may here observe how necessary the Conduct of Homer was, in sending Thetis to prepare her Son to use Priam with Civility: It would have ill suited with the violent Temper of Achilles to have used Priam with Tenderness without such Pre-admonition; nay, the unexpected Sight of his Enemy might probably have carry'd him into Violence and Rage: But Homer has avoided these Absurdities; for Achilles being already prepared for a Reconciliation, the Misery of this venerable Prince naturally melts him into Compassion.

Verse 653. Achilles's Speech to Priam .] There is not a more beautiful Passage in the whole Ilias than this before us: Homer to shew that Achilles was not a mere Soldier, here draws him as a Person of excellent Sense and sound reason: Plato himself (who condemns this Passage) could not speak more like a true Philosopher: And it was a piece of great Judgment thus to describe him; for the Reader would have retain'd but a very indifferent Opinion of the Hero of a Poem, that had no Qualification but mere Strength: It also shews the Art of the Poet thus to defer this part of his Character till the very Conclusion of the Poem: By these means he fixes an Idea of his Greatness upon our Minds, and makes his Hero go off the Stage with Applause.

Neither does he here ascribe more Wisdom to Achilles than he might really be Master of; for as Eustathius observes, he had Chiron and Phœnix for his Tutors, and a Goddess for his Mother.

Verse 663. Two Urns by Jove's high Throne, &c. This is an admirable Allegory, and very beautifully imagin'd by the Poet. Plato has accus'd it as an Impiety to say that God gives Evil: But it seems borrow'd from the Eastern way of speaking, and bears a great Resemblance to several Expressions in Scripture: Thus in the Psalms, In the Hand of the Lord there is a Cup, and he poureth out of the same; as for the Dregs thereof, all the Ungodly of the Earth shall drink them.

It was the Custom of the Jews to give condemn'd Persons just before Execution, οινον εσμυρνισμενον, Wine mix'd with Myrrh; to make them less sensible of Pain: Thus Proverbs xxxi. 6. Give strong Drink to him that is ready to perish. This Custom was so frequent among the Jews, that the Cup which was given before Execution, came to denote Death itself, as in that Passage, Father let this Cup pass from me.

Some have suppos'd that there were three Urns, one of Good, and two of Evil; thus Pindar,

But, as Eustathius observes, the Word ετερος shews that there were but two, for that Word is never used when more than two are intended.

Verse 685. Extended Phrygia , &c.] Homer here gives us a piece of Geography, and shews the full Extent of Priam's Kingdom. Lesbos bounded it on the South, Phrygia on the East, and the Hellespont on the North. This Kingdom, according to Strabo in the 13th Book, was divided into nine Dynasties, who all depended upon Priam as their King: So that what Homer here relates of Priam's Power is literally true, and confirm'd by History. Eustathius.

Verse 706. While kindling Anger sparkled in his Eyes.] I believe every Reader must be surpriz'd, as I confess I was, to see Achilles fly out into so sudden a Passion, without any apparent Reason for it. It can scarce be imagin'd that the Name of Hector (as Eustathius thinks, could throw him into so much Violence, when he had heard it mention'd with Patience and Calmness by Priam in this very Conference: Especially if we remember that Achilles had actually determin'd to restore the Body of Hector to Priam. I was therefore very well pleas'd to find that the Words in the Original would bear another Interpretation, and such a one as naturally solves the Difficulty. The Meaning of the Passage I fancy may be this: Priam perceiving that his address had mollify'd the Heart of Achilles, takes this Opportunity to persuade him to give over the War, and return home; especially since his Anger was sufficiently satisfy'd by the Fall of Hector. Immediately Achilles takes fire at this Proposal, and answers, “Is it not enough that I have determin'd to restore thy Son? Ask no more, lest I retract that Resolution.” In this View we see a natural Reason for the sudden Passion of Achilles.

What may perhaps strengthen this Conjecture is the Word πρωτον; and then the Sense will run thus; Since I have found so much Favour in thy Sight, as first to permit me to live, O wouldst thou still enlarge my Happiness, and return home to thy own Country! &c.

This Opinion may be farther establish'd from what follows in the latter end of this Interview, where Achilles asks Priam how many Days he would request for the Interment of Hector? Achilles had refus'd to give over the war, but yet consents to intermit it a few Days; and then the Sense will be this, “I will not consent to return home, but ask a time for a Cessation, and it shall be granted.” And what most strongly speaks for this Interpretation is the Answer of Priam, I ask, says he, eleven Days to bury my Son, and then let the War commence again, since it must be so, ειπερ αναγκη; since you necessitate me to it; or since you will not be persuaded to leave these Shores.

Verse 706. While kindling Anger sparkled in his Eyes.] The Reader may be pleas'd to observe that this is the last Sally of the Resentment of Achilles; and the Poet judiciously describes him moderating it by his own Reflection: So that his Reason now prevails over his Anger, and the Design of the Poem is fully executed.

Verse 708, 709. For know from Jove my Goddess Mother came.] The Injustice of La Motte's Criticism (who blames Homer for representing Achilles so mercenary, as to enquire into the Price offer'd for Hector's Body before he would restore it) will appear plainly from this Passage, where he makes Achilles expressly say, it is not for any other Reason that he delivers the Body, but that Heaven had directly commanded it. The Words are very full,

Verse 757. Not thus did Niobe , &c.] Achilles, to comfort Priam, tells him a known History; which was very proper to work this Effect. Niobe had lost all her Children, Priam had some remaining. Niobe's Children had been nine Days extended on the Earth, drown'd in their Blood, in the Sight of their People, without any one presenting himself to interr them: Hector has likewise been twelve Days, but in the midst of his Enemies; therefore 'tis no wonder that no one has paid him the last Duties. The Gods at last interr'd Niobe's Children, and the Gods likewise are concern'd to procure honourable Funerals for Hector. Eustathius.

Verse 799. The royal Guest the Hero eyes, &c.] The Poet omits no Opportunity of praising his Hero Achilles, and it is observable that he now commends him for his more amiable Qualities: He softens the terrible Idea we have conceiv'd of him, as a Warrior, with several Virtues of Humanity; and the angry, vindictive Soldier is become calm and compassionate. In this place he makes his very Enemy admire his Personage, and be astonish'd at his manly Beauty. So that tho' Courage be his most distinguishing Character, yet Achilles is admirable both for the Endowments of Mind and Body.

Επικερτομεων. The Sense of this Word differs in this place from that it usually bears: It does not imply τραχυτητα υβριστικην, any reproachful Asperity of Language, but εισηγησιν ψευδους φοβου, the raising of a false Fear in the old Man, that he might not be concern'd at his being lodg'd in the outermost part of the Tent; and by this method he gives Priam an Opportunity of going away in the Morning without Observation. Eustathius.

Verse 819. To ask our Counsel, or our Orders take.]

The Poet here shews the Importance of Achilles in the Army; tho' Agamemnon be the General, yet all the chief Commanders apply to him for Advice; and thus he promises Priam a Cessation of Arms for several Days, purely by his own Authority. The Method that Achilles took to confirm the Truth of the Cessation, agrees with the Custom which we use at this Day, he gave him his Hand upon it.

Verse 900. A melancholy Choir, &c. This was a Custom generally receiv'd, and which passed from the Hebrews to the Greeks, Romans, and Asiaticks. There were Weepers by Profession, of both Sexes, who sung doleful Tunes round the Dead. Ecclesiasticus cap. 12. V. 5. When a Man shall go into the House of his Eternity, there shall encompass him Weepers. It appears from St. Matthew xi. 17. that Children were likewise employed in this Office. Dacier.

Verse 906. &c. The Lamentations over Hector .] The Poet judiciously makes Priam to be silent in this general Lamentation; he has already born a sufficient Share in these Sorrows, in the Tent of Achilles, and said what Grief can dictate to a Father and a King upon such a melancholy Subject. But he introduces three Women as chief Mourners, and speaks only in general of the Lamentation of the Men of Troy, an Excess of Sorrow being unmanly: Whereas these Women might with Decency indulge themselves in all the Lamentation that Fondness and Grief could suggest. The Wife, the Mother of Hector, and Helen, are the three Persons introduced; and tho' they all mourn upon the same Occasion, yet their Lamentations are so different, that not a Sentence that is spoken by the one, could be made use of by the other: Andromache speaks like a tender Wife, Hecuba like a fond Mother, and Helen mourns with a Sorrow rising from Self-accusation: Andromache commends his Bravery, Hecuba his manly Beauty, and Helen his Gentleness and Humanity.

Homer is very concise in describing the Funeral of Hector, which was but a necessary piece of Conduct, after he had been so full in that of Patroclus.

Verse 394.

I have taken these two Lines from Mr. Congreve, whose Translation of this Part was one of his first Essays in Poetry. He has very justly render'd the Sense of Πυκινον επος, dictum prudens, which is meant of the Words of a dying Man, or one in some dangerous Exigence; at which times what is spoken is usually something of the utmost Importance, and deliver'd with the utmost Care: Which is the true Signification of the Epithet Πυκινον in this place.

I must end these Notes by discharging my Duty to two of my Friends, which is the more an indispensable piece of Justice, as the one of them is since dead: The Merit of their Kindness to me will appear infinitely the greater, as the Task they undertook was in its own nature of much more Labour, than either Pleasure or Reputation. The larger part of the Extracts from Eustathius, together with several excellent Observations were sent me by Mr. Broome: And the whole Essay upon Homer was written upon such Memoirs as I had collected, by the late Dr. Parnell, Archdeacon of Clogher in Ireland: How very much that Gentleman's Friendship prevail'd over his Genius, in detaining a Writer of his Spirit in the Drudgery of removing the Rubbish of past Pedants, will soon appear to the World, when they shall see those beautiful Pieces of Poetry the Publication of which he left to my Charge, almost with his dying Breath.

For what remains, I beg to be excus'd from the Ceremonies of taking leave at the End of my Work; and from embarassing myself, or others, with any Defences or Apologies about it. But instead of endeavouring to raise a vain Monument to my self, of the Merits or Difficulties of it (which must be left to the World, to Truth, and to Posterity) let me leave behind me a Memorial of my Friendship, with one of the most valuable Men as well as finest Writers, of my Age and Countrey: One who has try'd, and knows by his own Experience, how hard an Undertaking it is to do Justice to Homer: And one, who (I am sure) sincerely rejoices with me at the Period of my Labours. To Him therefore, having brought this long Work to a Conclusion, I desire to Dedicate it; and to have the Honour and Satisfaction of placing together, in this manner, the Names of Mr. CONGREVE, and of March 25. 1720. A. POPE.