University of Virginia Library

Verse 1. Thus like the Rage of Fire, &c.] This Phrase is usual in our Author, to signify a sharp Battel fought with Heat and Fury on both parts; such an Engagement like a Flame, preying upon all sides, and dying the sooner, the fiercer it burns. Eustathius.

Verse 6. On hoisted Yards.] The Epithet ορθοκραιραων in this Place has a more than ordinary Sgnification. It implies that the Sail-yards were hoisted up, and Achilles's Ships on the point to set sail. This shews that it was purely in Compliance to his Friend that he permitted him to succour the Greeks; he meant to leave 'em as soon as Patroclus return'd; he still remember'd what he told the Embassadors in the ninth Book; V. 360. To morrow you shall see my Fleet set sail. Accordingly this is the Day appointed, and he is fix'd to his Resolution: This Circumstance wonderfully strengthens his implacable Character.

Verse 7. Pensive he sate.] Homer in this artful manner prepares Achilles for the fatal Message, and gives him these Forebodings of his Misfortunes, that they might be no less than he expected.

His Expressions are suitable to his Concern, and deliver'd confusedly. “I bad him (says he) after he had sav'd the Ships, and repuls'd the Trojans, to return back, and not engage himself too far.” Here he breaks off, when he should have added; “But he was so unfortunate as to forget my Advice.” As he is reasoning with himself, Antilochus comes in, which makes him leave the Sense imperfect. Eustathius.

Verse 15.

It may be objected, that Achilles seems to contradict what had been said in the foregoing Book, that Thetis conceal'd from her Son the Death of Patroclus in her Prediction. Whereas here he says, that she had foretold he should lose the bravest of the Thessalians. There is nothing in this but what is natural and common among Mankind: And it is still more agreeable to the hasty and inconsiderate Temper of Achilles, not to have made that Reflection till it was too late. Prophecies are only Marks of divine Prescience, not Warnings to prevent human Misfortunes; for if they were, they must hinder their own Accomplishment.

Verse 21. Sad Tydings, Son of Peleus !] This Speech of Antilochus ought to serve as a Model for the Brevity with which so dreadful a piece of News ought to be deliver'd; for in two Verses it comprehends the whole Affair, the Death of Patroclus, the Person that kill'd him, the Contest for his Body, and his Arms in the Possession of the Enemy. Besides, it shou'd be observ'd that Grief has so crowded his Words, that in these two Verses he leaves the Verb αμφιμαχονται, they fight, without its Nominative, the Greeks or Trojans. Homer observes this Brevity upon all the like Occasions. The Greek Tragic Poets have not always imitated this Discretion. In great Distresses there is nothing more ridiculous than a Messenger who begins a long Story with pathetic Descriptions; he speaks without being heard; for the Person to whom he addresses himself has no time to attend him: The first Word, which discovers to him his Misfortune, has made him deaf to all the rest. Eustathius.

Verse 25. A sudden Horrour, &c.] A modern French Writer has drawn a Parallel of the Conduct of Homer and Virgil, in relation to the Deaths of Patroclus and of Pallas. The latter is kill'd by Turnus, as the former by Hector; Turnus triumphs in the Spoils of the one, as Hector is clad in the Arms of the other; Æneas revenges the Death of Pallas by that of Turnus, as Achilles the Death of Patroclus by that of Hector. The Grief of Achilles in Homer on the score of Patroclus, is much greater than that of Æneas in Virgil, for the sake of Pallas. Achilles gives himself up to Despair with a Weakness which Plato could not pardon in him, and which can only be excus'd on account of the long and close Friendship between 'em: That of Æneas is more discreet, and seems more worthy of a Hero. It was not possible that Æneas could be so deeply interested for any Man, as Achilles was interested for Patroclus: For Virgil had no Colour to kill Ascanius, who was little more than a Child; besides, that his Hero's Interest in the War of Italy was great enough of itself, not to need to be animated by so touching a Concern as the fear of losing his Son. On the other hand, Achilles having but very little personal Concern in the War of Troy (as he had told Agamemnon in the beginning of the Poem) and knowing, besides, that he was to perish there, required some very pressing Motive to engage him to persist in it, after such Disgusts and Insults as he had received. It was this which made it necessary for these two great Poets to treat a Subject so much its their own Nature alike, in a manner so different. But as Virgil found it admirable in Homer, he was willing to approach it, as near as the Oeconomy of his Work would permit.

Verse 27. Cast on the Ground, &c.] This is a fine Picture of the Grief of Achilles: We see on the one hand, the Posture in which the Hero receives the News of his Friend's Death; he falls upon the Ground, he rends his Hair, he snatches the Ashes and casts them on his Head, according to the manner of those Times; (but what much enlivens it in this place, is his sprinkling Embers instead of Ashes in the Violence of his Passion.) On the other side, the Captives are running from their Tents, ranging themselves about him, and answering to his Groans: Beside him stands Antilochus, fetching deep Sighs, and hanging on the Arms of the Hero, for fear his Despair and Rage should cause some desperate Attempt upon his own Life: There is no Painter but will be touch'd with this Image.

Verse 33. The Virgin Captives.] The captive Maids lamented either in Pity for their Lord, or in Gratitude to the Memory of Patroclus, who was remarkable for his Goodness and Affability; or under these Pretences mourn'd for their own Misfortunes and Slavery. Eustathius.

Verse 75. Like some fair Plant, beneath my careful Hand.] This Passage, where the Mother compares her Son to a tender Plant, rais'd and preserv'd with Care; has a most remarkable Resemblance to that in the Psalms, Thy Children like Branches of Olive Trees round thy Table. Psal. 127.

Verse 100, 125. The two Speeches of Achilles to Thetis .] It is not possible to imagine more lively and beautiful Strokes of Nature and Passion, than those which our Author ascribes to Achilles throughout these admirable Speeches. They contain all, that the truest Friend, the most tender Son, and the most generous Hero, could think or express in this delicate and affecting Circumstance. He shews his Excess of Love to his Mother, by wishing he had never been born or known to the World, rather than she should have endur'd so many Sufferings on his account: He shews no less Love for his Friend, in resolving to revenge his Death upon Hector, tho' his own would immediately follow. We see him here ready to meet his Fate for the sake of his Friend, and in the Odysseis we find him wishing to live again only to maintain his Father's Honour against his Enemies: Thus he values neither Life nor Death, but as they conduce to the Good of his Friend and Parents, or the Encrease of his Glory.

After having calmly consider'd the present State of his Life, he deliberately embraces his approaching Fate; and comforts himself under it, by a Reflection on those great Men, whom neither their illustrious Actions, nor their Affinity to Heaven, could save from the general Doom. A Thought very natural to him, whose Business it was in Peace to sing their Praises, and in War to imitate their Actions. Achilles, like a Man passionate of Glory, takes none but the finest Models; he thinks of Hercules, who was the Son of Jupiter, and who had fill'd the Universe with the Noise of his immortal Actions: These are the Sentiments of a real Hero. Eustathius.

Verse 137. Let me—But oh ye gracious Powers &c.] Achilles's Words are these; “Now since I am never to return home, and since I lie here an useless Person, losing my best Friend, and exposing the Greeks to so many Dangers by my own Folly; I who am superior to them all in Battel—Here he breaks off, and says—May Contention perish everlastingly, &c. Achilles leaves the Sentence thus suspended, either because in his Heat he had forgot what he was speaking of, or because he did not know how to end it; for he should have said,—“Since I have done all this, I'll perish to revenge him:” Nothing can be finer than this sudden Execration against Discord and Revenge, which breaks from the Hero in the deep Sense of the Miseries those Passions had occasion'd him.

Achilles could not be ignorant that he was superior to others in Battel; and it was therefore no Fault in him to say so. But he is so ingenuous as to give himself no farther Commendation than what he undoubtedly merited; confessing at the same time, that many exceeded him in Speaking: Unless one may take this as said in contempt of Oratory, not unlike that of Virgil,

Verse 153. Let me this instant.] I shall have time enough for inglorious Rest when I am in the Grave, but now I must act like a living Hero: I shall indeed lie down in Death, but at the same time rise higher in Glory. Eustathius.

Verse 162. That all shall know, Achilles .] There is a great Stress on δηρον and εγω. They shall soon find that their Victories have been owing to the long Absence of a Hero, and that Hero Achilles. Upon which the Ancients have observ'd, that since Achilles's Anger there past in reality but a few Days: To which it may be reply'd, that so short a Time as this might well seem long to Achilles, who thought all unactive Hours tedious and insupportable; and if the Poet himself had said that Achilles was long absent, he had not said it because a great many Days had past, but because so great a Variety of Incidents had happen'd in that Time. Eustathius.

Verse 217.—This Promise of Thetis to present her Son with a new Suit of Armour, was the most artful Method of hindering him from putting immediately in practice his Resolutions of fighting, which according to his violent Manners, he must have done: Therefore the Interposition of Thetis here was absolutely necessary; it was Dignus vindice nodus.

Verse 219. Who sends thee Goddess, &c.] Achilles is amazed, that a Moment after the Goddess his Mother had forbid him fighting, he shou'd receive a contrary Order from the Gods: Therefore he asks what God sent her? Dacier.

Verse 226. Arms I have none.] It is here objected against Homer, that since Patroclus took Achilles' Armour, Achilles could not want Arms while he had those of Patroclus; but (besides that Patroclus might have given his Armour to his Squire Automedon, the better to deceive the Trojans by making them take Automedon for Patroclus, as they took Patroclus for Achilles) this Objection may be very solidly answer'd by saying that Homer has prevented it, since he made Achilles's Armour fit Patroclus's Body not without a Miracle, which the Gods wrought in his Favour. Furthermore, it does not follow that because the Armour of a large Man fits one that is smaller, the Armour of a little Man shou'd fit one that is larger. Eustathius.

Verse 230. Except the mighty Telamonian Shield.] Achilles seems not to have been of so large a Stature as Ajax: Yet his Shield 'tis likely might be fit enough for him, because his great Strength was sufficient to wield it. This Passage, I think, might have been made use of by the Defenders of the Shield of Achilles against the Criticks, to shew that Homer intended the Buckler of his Hero for a very large one: And one would think he put it into this place, just a little before the Description of that Shield, on purpose to obviate that Objection.

Verse 236. But as thou art, unarm'd] A Hero so violent and so outragious as Achilles, and who had just lost the Man he lov'd best in the World, is not likely to refuse shewing himself to the Enemy, for the single Reason of having no Armour. Grief and Despair in a great Soul are not so prudent and reserv'd; but then on the other side, he is not to throw himself in the midst of so many Enemies arm'd and flush'd with Victory. Homer gets out of this nice Circumstance with great Dexterity, and gives to Achilles's Character every thing he ought to give it, without offending either against Reason or Probability. He judiciously feigns, that Juno sent this Order to Achilles, for Juno is the Goddess of Royalty, who has the Care of Princes and Kings; and who inspires them with the Sense of what they owe to their Dignity and Character. Dacier.

Verse 237. Let but Achilles o'er yon' Trench appear.] There cannot be a greater Instance, how constantly Homer carry'd his whole Design in his Head, as well as with what admirable Art he raises one great Idea upon another, to the highest Sublime, than this Passage of Achilles's Appearance to the Army, and the Preparations by which we are led to it. In the thirteenth Book, when the Trojans have the Victory, they check their Pursuit of it, in the mere Thought that Achilles sees them: In the sixteenth, they are put into the utmost Consternation at the sight of his Armour and Chariot: In the seventeenth, Menelaus and Ajax are in Despair, on the Consideration that Achilles cannot succour them for want of Armour: In the present Book, beyond all Expectation he does but shew himself unarm'd, and the very Sight of him gives the Victory to Greece: How extremely noble is this Gradation!

Verse 245. The Smokes high-curling.] For Fires in the Day appear nothing but Smoak, and in the Night Flames are visible because of the Darkness. And thus it is said in Exodus, That God led his People in the Day with a Pillar of Smoak, and in the Night with a Pillar of Fire. Per Diem in Columna nubis, & per Noctem in Columna ignis. Dacier.

Verse 247. Seen from some Island.] Homer makes choice of a Town placed in an Island, because such a Place being besieg'd has no other Means of making its Distress known than by Signals of Fire; whereas a Town upon the Continent has other Means to make known to its Neighbours the Necessity it is in. Dacier.

Verse 259. As the loud Trumpets, &c.] I have already observ'd, that when the Poet speaks as from himself, he may be allow'd to take his Comparisons from things which were not known before his Time. Here he borrows a Comparison from the Trumpet, as he has elsewhere done from Saddle-Horses, tho' neither one nor the other were us'd in Greece at the time of the Trojan War. Virgil was less exact in this respect, for he describes the Trumpet as used in the sacking of Troy,

And celebrates Misenus as the Trumpeter of Æneas. But as Virgil wrote at a time more remote from those heroic Ages, perhaps this Liberty may be excused. But a Poet had better confine himself to Customs and Manners, like a Painter; and it is equally a Fault in either of them to ascribe to Times and Nations any thing with which they were unacquainted.

One may add an Oservation to this Note of M. Dacier, that the Trumpet's not being in use at that time, makes very much for Homer's Purpose in this Place. The Terror rais'd by the Voice of his Hero, is much the more strongly imag'd by a Sound that was unusual, and capable of striking more from its very Novelty.

Verse 315. If but the Morrow's Sun, &c.] Polydamas says in the Original, “If Achilles comes to morrow in his Armour. There seems to lye an Objection against this Passage, for Polydamas knew that Achilles's Armour was won by Hector, he must also know that no other Man's Armour would fit him; how then could he know that new Arms were made for him that very Night? Those who are resolv'd to defend Homer, may answer, it was by his Skill in Prophecy; but to me, this seems to be a Slip of our Author's Memory, and one of those little Nods which Horace speaks of.

Verse 333. The Speech of Hector .] Hector in this severe Answer to Polydamas, takes up several of his Words and turns them another way.

Polydamas had said Πρωι δ' υπ' ηοιοι συν τευχεσι θωρηχθεντες στησομεθ' αν πυρτους, “To Morrow by break of Day let us put on our Arms, and defend the Castles and City-Walls,” to which Hector replies, Πρωι δ' υτ' ηοιοι συν τευχεσι θωρηχθεντες Νηυσιν επιγλαφυρησιν εγειρομεν οξυν Αρηα, “To Morrow by break of Day let us put on our Arms, not to defend our selves at home, but to fight the Greeks before their own Ships.

Polydamas, speaking of Achilles, had said τω δ' αλγιον αικ' εθελησιν, &c. “if he comes after we are within the Walls of our City, 'twill be the worse for him, for he may drive round the City long enough before he can hurt us.” To which, Hector answers; “If Achilles should come Αλγιον, αικ' εθελησι, τω εσσεται: ου μιν εγωγε Φευξομαι εκ πολεμοιο, &c. 'Twill be the worse for him, as you say, because I'll fight him: ου μιν εωε φευξομαι, says Hector, in reply to Polydamas's Saying, ος κε φυη. But Hector is not so far gone in Passion or Pride, as to forget himself; and accordingly in the next Lines he modestly puts it in doubt, which of them shall conquer. Eustathius.

Verse 340. Sunk were her Treasures, and her Stores decay'd.] As well by reason of the Convoys, which were necessarily to be sent for with ready Money; as by reason of the great Allowances which were to be given to the auxiliary Troops, who came from Phrygia and Mæonia. Hector's Meaning is, that since all the Riches of Troy are exhausted, it is no longer necessary to spare themselves, or shut themselves up within their Walls. Dacier.

Verse 349. If there be one, &c,] This noble and generous Proposal is worthy of Hector, and at the same time very artful to ingratiate himself with the Soldiers. Eustathius farther observes that it is said with an Eye to Polydamas, as accusing him of being rich, and of not opening the Advice he had given, for any other End than to preserve his great Wealth; for Riches commonly make Men Cowards, and the Desire of saving them has often occasion'd Men to give Advice very contrary to the publick Welfare.

Verse 379. In what vain Promise.] The Lamentation of Achilles over the Body of Patroclus is exquisitely touch'd. It is Sorrow in the extreme, but the Sorrow of Achilles. It is nobly usher'd in by that Simile of the Grief of the Lion: An Idea which is fully answer'd in the savage and bloody Conclusion of this Speech. One would think by the Beginning of it, that Achilles did not know his Fate, till after his Departure from Opuntium; and yet how does that agree with what is said of his Choice of the short and active Life, rather than the long and inglorious one? Or did not he flatter himself sometimes, that his Fate might be changed? This may be conjectur'd from several other Passages, and is indeed the most natural Solution.

Verse 404. Cleanse the pale Corse, &c.] This Custom of washing the Dead, is continu'd amongst the Greeks to this Day; and 'tis a pious Duty perform'd by the dearest Friend or Relation, to see it wash'd and anointed with a Perfume, after which they cover it with Linen exactly in the manner here related.

Verse 417. Jupiter and Juno .] Virgil has coppy'd the Speech of Juno to Jupiter. Ast ego quæ divûm incedo Regina, &c. But it is exceeding remarkable, that Homer should upon every Occasion make Marriage and Discord inseperable: 'Tis an unalterable Rule with him, to introduce the Husband and Wife in a Quarrel.

Verse 440. Full twenty Tripods.] Tripods were Vessels supported on three Feet, with Handles on the Sides; they were of several Kinds, and for several Uses; some were consecrated to Sacrifices, some used as Tables, some as Seats, others hung up as Ornaments on Walls of Houses or Temples; these of Vulcan have an Addition of Wheels, which was not usual, which intimates them to be made with Clockwork. Mons. Dacier has commented very well on this Passage. If Vulcan (says he) had made ordinary Tripods, they had not answer'd the Greatness, Power, and Skill of a God. It was therefore necessary that his Work should be above that of Men: To effect this, the Tripods were animated, and in this Homer doth not deviate from the Probability; for every one is fully persuaded, that a God can do things more difficult than these, and that all Matter will obey him. What has not been said of the Statues of Dædalus? Plato writes, that they walked alone, and if they had not taken care to tie them, they would have got loose, and run from their Master. If a Writer in Prose can speak hyperbollically of a Man, may not Homer do it much more of a God? Nay, this Circumstance with which Homer has embellish'd his Poem, would have had nothing too surprizing tho' these Tripods had been made by a Man; for what may not be done in Clock-work by an exact Management of Springs? This Criticism is then ill grounded, and Homer does not deserve the Ridicule they would cast on him.

The same Author applies to this Passage of Homer that Rule of Aristotle, Poetic. Chap. 26. which deserves to be alledged at large on this Occasion.

“When a Poet is accus'd of saying any thing that is impossible; we must examine that Impossibility, either with respect to Poetry, with respect to that which is best, or with respect to common Fame. First, with regard to Poetry, The Probable Impossible ought to be preferr'd to the Possible, which bath no Verisimilitude, and which would not be believ'd; and 'tis thus that Zeuxis painted his Pieces. Secondly, with respect to that which is best, We see that a thing is most excellent and more wonderful this way, and that the Originals ought always to surpass. Lastly, in respect to Fame, It is prov'd that the Poet need only follow common Opinion. All that appears absurd may be also justify'd by one of these three ways; or else by the Maxim we have already laid down, that it is probable, that a great many things may happen against Probability.”

A late Critick has taken notice of the Conformity of this Passage of Homer with that in the first Chapter of Ezekiel, The Spirit of the living Creatures was in the Wheels; when those went, these went, and when those stood, these stood; and when those were lifted up, the Wheels were lifted up over against them; for the Spirit of the living Creature was in the Wheels.

Verse 450. A Footstool at her Feet.] It is at this Day the usual Honour paid amongst the Greeks, to a Visiter of superior Quality, to set them higher than the rest of the Company, and put a Footstool under their Feet. See Note 25. on Book 14. This, with innumerable other Customs, are still preserv'd in the Eastern Nations.

Verse 460. Vulcan draw near, 'tis Thetis asks your Aid.] The Story the Ancients tell, of Plato's Application of this Verse is worth observing. That great Philosopher had in his Youth a strong Inclination to Poetry, and not being satisfy'd to compose little Pieces of Gallantry and Amour, he tried his Forces in Tragedy and Epic Poetry; but the Success was not answerable to his Hopes: He compared his Performance with that of Homer, and was very sensible of the Difference. He therefore abandon'd a sort of Writing wherein at best he could only be the second, and turn'd his Views to an other, wherein he despaired not to become the first. His Anger transported him so far, as to cast all his Verses into the Fire. But while he was burning them, he could not help citing a Verse of the very Poet who had caus'd his Chagrin. It was the present Line, which Homer has put into the Mouth of Charis, when Thetis demands Arms for Achilles.

Plato only inserted his own Name instead of that of Thetis.

If we credit the Ancients, it was the Discontentment his own Poetry gave him, that rais'd in him all the Indignation he afterwards express'd against the Art itself. In which (say they) he behaved like those Lovers, who speak ill of the Beauties whom they cannot prevail upon. Fraguier, Parall. de Hom. & de Platon.

Verse 461. Thetis (reply'd the God) our Pow'rs may claim, &c.] Vulcan throws by his Work to perform Thetis's Request, who had laid former Obligations upon him; the Poet in this Example giving us an excellent Precept, that Gratitude should take place of all other Concerns.

The Motives which should engage a God in a new Travel in the Night-time upon a Suit of Armour for a Mortal, ought to be strong; and therefore artfully enough put upon the foot of Gratitude: Besides, they afford at the same time a noble Occasion for Homer to retail his Theology, which he is always very fond of.

The Allegory of Vulcan, or Fire (according to Heraclides) is this. His Father is Jupiter, or the Æther, his Mother Juno, or the Air, from whence he fell to us, whether by Lightning, or otherwise. He is said to be lame, that is, to want Support, because he cannot subsist without the continual Subsistance of Fuel. The Ætherial Fire, Homer calls Sol or Jupiter, the inferior Vulcan; the one wants nothing of Perfection, the other is subject to Decay, and is restor'd by Accession of Materials. Vulcan is said to fall from Heaven, because at first, when the Opportunity of obtaining Fire was not so frequent, Men prepared Instruments of Brass, by which they collected the Beams of the Sun; or else they gain'd it from accidental Lightning, that set fire to some combustible Matter. Vulcan had perish'd when he fell from Heaven unless Thetis and Eurynome had received him; that is, unless he had been preserv'd by falling into some convenient Receptacle, or subterranean Place; and so was afterwards distributed for the common Necessities of Mankind. To understand these strange Explications, it must be known, that Thetis is deriv'd from τιθημι to lay up, and Eurynome from ευρυς and νομη, a wide Distribution. They are call'd Daughters of the Ocean, because the Vapours and Exhalations of the Sea forming themselves into Clouds, find Nourishment for Lightnings.

Verse 488. Two female Forms, That mov'd and breath'd in animated Gold.] It is very probable, that Homer took the Idea of these from the Statues of Dædalus, which might be extant in his Time. The Ancients tell us, they were made to imitate Life, in rolling their Eyes, and in all other Motions. From whence indeed it should seem, that the Excellency of Dædalus consisted in what we call Clock-work, or the Management of moving Figures by Springs, rather than in Sculpture or Imagery: And accordingly, the Fable of his fitting Wings to himself and his Son, is form'd entirely upon the Foundation of the former.

Verse 518. Robb'd of the Prize, &c.] Thetis to compass her Design, recounts every thing to the Advantage of her Son; she therefore suppresses the Episode of the Embassy, the Prayers that had been made use of to move him, and all that the Greeks had suffer'd after the Return of the Ambassadors; and artfully puts together two very distant things, as if they had follow'd each other in the same Moment. He declin'd, says she, to succour the Greeks, but he sent Patroclus. Now between his refusing to help the Greeks, and his sending Patroclus, terrible things had fallen out; but she suppresses them, for fear of offending Vulcan with the recital of Achilles's inflexible Obduracy, and thereby create in that God an Aversion to her Son. Eustathius.

Verse 526. Then slain by Phœbus (Hector had the Name) It is a Passage worth taking notice of, that Brutus is said to have consulted the Sortes Homericæ, and to have drawn one of these Lines, wherein the Death of Patroclus is ascribed to Apollo: After which, unthinkingly, he gave the Name of that God for the Word of Battel. This is remarked as an unfortunate Omen by some of the Ancients, tho' I forget where I met with it.

Verse 537. The Father of the Fires, &c.] The Ancients (says Eustathius) have largely celebrated the philosophical Mysteries which they imagined to be shadowed under these Descriptions, especially Damo (suppos'd the Daughter of Pythagoras) whose Explication is as follows. Thetis, who receives the Arms, means the apt Order and Disposition of all things in the Creation. By the Fire and the Wind rais'd by the Bellows, are meant Air and Fire the most active of all the Elements. The Emanations of the Fire are those golden Maids, that waited on Vulcan. The circular Shield is the World, being of a sphærical Figure. The Gold, the Brass, the Silver, and the Tin are the Elements: Gold is Fire, the firm Brass is Earth, the Silver is Air, and the soft Tin, Water. And thus far (say they) Homer speaks a little obscurely, but afterwards he names 'em expressly, εν μεν γαιαν ετευξ', εν δ' ου'ρανον, εν δε θαλασσαν, to which, for the fourth Element, you must add Vulcan, who makes the Shield. The extreme Circle that run round the Shield which he calls splendid and threefold, is the Zodiack; threefold for its Breadth, within which all the Planets move; splendid, because the Sun passes always thro' the midst of it. The silver Handle by which the Shield is fastened at both Extremities, is the Axis of the World, imagin'd to pass thro it, and upon which it turns. The five folds are those parallel Circles that divide the World, the Polar, the Tropicks, and the Æquator.

Heraclides Ponticus thus pursues the Allegory. Homer (says he) makes the working of his Shield, that is the World, to be begun by Night, as indeed all Matter lay undistinguish'd in an original and universal Night; which is called Chaos by the Poets.

To bring the matter of the Shield to Separation and Form, Vulcan presides over the Work, or as we may say, an essential Warmth: All things, says Heraclitus, being made by the Operation of Fire.

And because the Architect is at this time to give a Form and Ornament to the World he is making, it is not rashly that he is said to be married to one of the Graces.

Thus in the Beginning of the World, he first lays the Earth as the Foundation of a Building, whose Vacancies are fill'd up with the Flowings of the Sea. Then he spreads out the Sky for a kind of divine Roof over it, and lights the Elements, now separated from their former Confusion, with the Sun, the Moon,

Where, by the Word crown, which gives the Idea of Roundness, he again hints at the Figure of the World; and tho' he cou'd not particularly name the Stars like Aratus (who profess'd to write upon them) yet he has not omitted to mention the principal. From hence he passes to represent two Allegorical Cities, one of Peace, the other of War; Empedocles seems to have taken from Homer his Assertion, that all Things had their Original from Strife and Friendship.

All these Refinements (not to call 'em absolute Whimsies) I leave just as I found 'em, to the Reader's Judgment or Mercy.

Verse 566. Nor bends his blazing Forehead to the Main.] The Criticks have made use of this Passage, to prove that Homer was ignorant of Astronomy; since he believ'd, that the Bear was the only Constellation which never bathed itself in the Ocean, that is to say that did not set, and was always visible; for say they, this is common to other Constellations of the Artick Circle, as the lesser Bear, the Dragon, the greatest part of Cepheus, &c. To salve Homer, Aristotle answers, That he calls it the only one, to shew that 'tis the only one of those Constellations he had spoken of, or that he has put the only, for the principal or the most known. Strabo justifies this after another manner, in the Beginning of his first Book. “Under the Name of the Bear and the Chariot, Homer comprehends all the Artick Circle; for there being several other Stars in that Circle which never set, he could not say, that the Bear was the only one which did not bath itself in the Ocean; wherefore those are deceived, who accuse the Poet of Ignorance, as if he knew one Bear only when there are two; for the lesser was not found out in his Time. The Phœnicians were the first who observ'd it and made use of it in their Navigation; and the Figure of that Sign passed from them to the Greeks: The same thing happen'd in regard to the Constellation of Berenice's Hair, and that of Canopus, which receiv'd those Names very lately; and as Aratus says well, there are several other Stars which have no Names. Crates was then in the wrong to endeavour to correct this Passage, in putting οιος for οιη, for he tries to avoid that which there is no occasion to avoid. Heraclitus did better, who put the Bear for the Artick Circle as Homer has done. The Bear (says he) is the Limit of the rising and setting of the Stars.” Now it is the Artic Circle, and not the Bear which is that Limit. “'Tis therefore evident, that by the Word Bear, which he calls the Waggon, and which he says observes Orion, he understands the Artick Circle; that by the Ocean he means the Horizon where the Stars rise and set; and by those Words, which turns in the same place, and doth not bath itself in the Ocean, he shews that the Artick Circle is the most Northern Part of the Horizon, &c. Dacier on Arist.

Mons. Terasson combates this Passage with great Warmth. But it will be a sufficient Vindication of our Author to say, that some other Constellations, which are likewise perpetually above the Horizon in the Latitude where Homer writ, were not at that time discovered; and that whether Homer knew that the Bear's not setting was occasion'd by the Latitude, and that in a smaller Latitude it would set, is of no consequence; for if he had known it, it was still more poetical not to take notice of it.

Verse 467. Two Cities, &c.] In one of these Cities are represented all the Advantages of Peace: And it was impossible to have chosen two better Emblems of Peace, than Marriages and Justice. 'Tis said this City was Athens, for Marriages were first instituted there by Cecrops; and Judgment upon Murder was first founded there. The ancient State of Attica seems represented in the neighbouring Fields, where the Ploughers and Reapers are at work, and a King is overlooking them; for Triptolemus who reigned there, was the first who sowed Corn: This was the Imagination of Agallias Cercyreus, as we find him cited by Eustathius.

Verse 579. The Fine discharg'd.] Murder was not always punish'd with Death, or so much as Banishment; but when some Fine was paid, the Criminal was suffer'd to remain in the City. So Iliad 9.

Verse 590. The Prize of him who best adjudg'd the Right.] Eustathius informs us, that it was anciently the Custom to have a Reward given to that Judge who pronounced the best Sentence. M. Dacier opposes this Authority, and will have it, that this Reward was given to the Person who upon the Decision of the Suit appear'd to have the justest Cause. The Difference between these two Customs, in the Reason of the thing, is very great: For the one must have been an Encouragement to Justice, the other a Provocation to Dissension. It were to be wanting in a due Reverence to the Wisdom of the Ancients, and of Homer in particular, not to chuse the former Sense: And I have the Honour to be confirmed in this Opinion, by the ablest Judge, as well as the best Practiser, of Equity, my Lord Harcourt, at whose Seat I translated this Book.

Verse 591. Another Part (a Prospect diff'rent far, &c.] The same Agallias, cited above, would have this City in War to be meant of Eleusina, but upon very slight Reasons. What is wonderful is, that all the Accidents and Events of War are set before our Eyes in this short Compass. The several Scenes are excellently dispos'd to represent the whole Affair. Here is in the space of thirty Lines a Siege, a Sally, an Ambush, the Surprize of a Convoy, and a Battel; with scarce a single Circumstance proper to any of these, omitted.

Verse 627. A Field deep-furrow'd, &c.] Here begin the Descriptions of rural Life, in which Homer appears as great a Master as in the great and terrible Parts of Poetry. One wou'd think, he did this on purpose to rival his Contemporary Hesiod, on those very Subjects to which his Genius was particularly bent. Upon this Occasion, I must take notice of that Greek Poem, which is commonly ascribed to Hesiod under the Title of Ασπις Ηρακλεος. Some of the Ancients mention such a Work as Hesiod's, but that amounts to no Proof that this is the same: Which indeed is not an express Poem upon the Shield of Hercules, but Fragment of the Story of that Hero. What regards the Shield is a manifest Copy from this of Achilles; and consequently it is not of Hesiod. For if he was not more Ancient, he was at least Contemporary with Homer: And neither of them could be supposed to borrow so shamelesly from the other, not only the Plan of entire Descriptions, (as those of the Marriage, the Harvest, the Vineyard, the Ocean round the Margin, &c.) but also whole Verses together: Those of the Parca in the Battel, are repeated Word for Word,

And indeed half the Poem is but a sort of Cento compos'd out of Homer's Verses. The Reader needs only cast an Eye on these two Descriptions, to see the vast Difference of the Original and the Copy; and I dare say he will readily agree with the Sentiment of Monsieur Dacier, in applying to them that famous Verse of Sannazarius,

Verse id.] I ought not to forget the many apparent Allusions to the Descriptions on this Shield, which are to be found in those Pictures of Peace and War, the City and Countrey, in the eleventh Book of Milton: Who was doubtless fond of any Occasion to shew, how much he was charm'd with the Beauty of all these lively Images. He makes his Angel paint those Objects which he shews to Adam, in the Colours, and almost the very Strokes of Homer. Such is that Passage of the Harvest-field,

That of the Marriages,

But more particularly, the following Lines are in a manner a Translation of our Author.

Verse 645. The rustic Monarch of the Field.] Dacier takes this to be a piece of Ground given to a Hero in reward of his Services. It was in no respect unworthy such a Person, in those Days, to see his Harvest got in, and to overlook his Reapers: It is very conformable to the Manners of the ancient Patriarchs, such as they are describ'd to us in the Holy Scriptures.

Verse 662. The Fate of Linus .] There are two Interpretations of this Verse in the Original: That which I have chosen is confirm'd by the Testimony of Herodotus lib. 2. and Pausanias, Bœoticis. Linus was the most ancient Name in Poetry, the first upon Record who invented Verse and Measure among the Grecians: He past for the Son of Apollo or Mercury, and was Præceptor to Hercules, Thamyris, and Orpheus. There was a solemn Custom among the Greeks of bewailing annually the Death of their first Poet: Pausanias informs us, that before the yearly Sacrifice to the Muses on Mount Helicon, the Obsequies of Linus were perform'd, who had a Statue and Altar erected to him, in that Place. Homer alludes to that Custom in this Passage, and was doubtless fond of paying this Respect to the old Father of Poetry. Virgil has done the same in that Fine Celebration of him, Eclog. 6.

And again in the fourth Eclog.

Verse 681. A figur'd Dance.] There were two sorts of Dances, the Pyrrhick, and the common Dance: Homer has joyn'd both in this Description. We see the Pyrrhick, or Military, is perform'd by the Youths who have Swords on, the other by the Virgins crown'd with Garlands.

Here the ancient Scholiasts say, that whereas before it was the Custom for Men and Women to dance separately, the contrary Practice was afterwards brought in, by seven Youths, and as many Virgins, who were sav'd by Theseus from the Labyrinth; and that this Dance was taught them by Dædalus: To which Homer here alludes. See Dion. Halic. Hist. l. 7. c. 68.

It is worth observing that the Grecian Dance is still perform'd in this manner in the Oriental Nations: The Youths and Maids dance in a Ring, beginning slowly; by Degrees the Musick plays a quicker time, till at last they dance with the utmost Swiftness: And towards the Conclusion, they sing (as it is said here) in a general Chorus.