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Verse 37. Not half so dreadful rises, &c.] With how much dreadful Pomp is Achilles here introduced! How noble, and in what bold Colours hath he drawn the blazing of his Arms, the Rapidity of his Advance, the Terror of his Appearance, the Desolation around him; but above all, the certain Death attending all his Motions and his very Looks; what a Crowd of terrible Ideas in this one Simile!

But immediately after this, follows the moving Image of the two aged Parents, trembling, weeping, and imploring their Son: That is succeeded again by the dreadful gloomy Picture of Hector, all on fire, obstinately bent on Death, and expecting Achilles; admirably painted in the Simile of the Snake roll'd up in his Den and collecting his Poisons: And indeed thro' the whole Book this wonderful Contrast and Opposition of the Moving and of the Terrible, is perpetually kept up, each heightening the other: I can't find Words to express how so great Beauties affect me.

Verse 51. The Speech of Priam to Hector .] The Poet has entertain'd us all along with various Scenes of Slaughter and Horrour: He now changes to the pathetick, and fills the Mind of the Reader with tender Sorrows. Eustathius observes that Priam preludes to his Words by Actions expressive of Misery: The unhappy Orator introduces his Speech to Hector with Groans and Tears, and rending his hoary Hair. The Father and the King plead with Hector to preserve his Life and his Country. He represents his own Age, and the Loss of many of his Children; and adds, that if Hector falls, he should then be inconsolable, and the Empire of Troy at an end.

It is a piece of great Judgment in Homer to make the Fall of Troy to depend upon the Death of Hector: The Poet does not openly tell us that Troy was taken by the Greeks, but that the Reader might not be unacquainted with what happen'd after the Period of his Poem, he gives us to understand in this Speech, that the City was taken, and that Priam, his Wives, his Sons and Daughters, were either kill'd or made Slaves.

Verse 76. Enter yet the Wall, and save, &c.] The Argument that Priam uses (says Eustathius) to induce Hector to secure himself in Troy is remarkable; he draws it not from Hector's Fears, nor does he tell him that he is to save his own Life; but he insists upon stronger Motives: He tells him he may preserve his Fellow-Citizens, his Country, and his Father; and farther, persuades him not to add Glory to his mortal Enemy by his Fall.

Verse 90. My bleeding Infants dash'd against the Floor.] Cruelties which the Barbarians usually exercis'd in the sacking of Towns. Thus Isaiah foretels to Babylon that her Children shall be dash'd in pieces before her Eyes by the Medes. Infantes eorum allidentur in oculis eorum, xii. 16. And David says to the same City, Happy shall he be that taketh and dasheth thy little ones against the Stones. Psal. cxxxvii. 9. And in the Prophet Hosea, xiii. 16. Their Infants shall be dash'd in pieces. Dacier.

Verse 102. But when the Fates, &c.] Nothing can be more moving than the Image which Homer gives here, in comparing the different Effects produc'd by the View of a young Man, and that of an old one, both bleeding, and extended on the Dust. The old Man 'tis certain touches us most, and several Reasons may be given for it; the principal is, that the young Man defended himself, and his Death is glorious; whereas an old Man has no defence but his Weakness, Prayers, and Tears. They must be very insensible of what is dreadful, and have no Taste in Poetry, who omit this Passage in a Translation, and substitute things of a trivial and insipid Nature. Dacier.

Verse 114. The Speech of Hecuba ,] The Speech of Hecuba opens with as much Tenderness as that of Priam: The Circumstance in particular of her shewing that Breast to her Son which had sustain'd his Infancy, is highly moving: It is a silent kind of Oratory, and prepares the Heart to listen, by prepossessing the Eye in favour of the Speaker.

Eustathius takes notice of the Difference between the Speeches of Priam and Hecuba: Priam dissuades him from the Combat by enumerating not only the Loss of his own Family, but of his whole Country: Hecuba dwells entirely upon his single Death; this is a great Beauty in the Poet, to make Priam a Father to his whole Countrey; but to describe the Fondness of the Mother as prevailing over all other Considerations, and to mention that only which chiefly affects her.

This puts me in mind of a judicious Stroke in Milton, with regard to the several Characters of Adam and Eve. When the Angel is driving them both out of Paradise, Adam grieves that he must leave a place where he had convers'd with God and his Angels; but Eve laments that she shall never more behold the fine Flowers of Eden: Here Adam mourns like a Man, and Eve like a Woman.

Verse 140. The Soliloquy of Hector .] There is much Greatness in the Sentiments of this whole Soliloquy. Hector prefers Death to an ignominious Life: He knows how to die with Glory, but not how to live with Dishonour. The Reproach of Polydamas affects him; the Scandals of the meanest People have an Influence on his Thoughts.

'Tis remarkable that he does not say, he fears the Insults of the braver Trojans, but of the most worthless only. Men of Merit are always the most candid; but others are ever for bringing all Men to a Level with themselves. They cannot bear that any one should be so bold as to excel, and are ready to pull him down to them, upon the least Miscarriage. This Sentiment is perfectly fine, and agreeable to the way of thinking natural to a great and sensible Mind.

There is a very beautiful Break in the middle of this Speech. Hector's Mind fluctuates every way, he is calling a Council in his own Breast, and consulting what Method to pursue: He doubts if he should not propose Terms of Peace to Achilles, and grants him very large Concessions; but of a sudden he checks himself, and leaves the Sentence unfinish'd. The Paragraph runs thus, “If, says Hector, I should offer him the largest Conditions, give all that Troy contains—There he stops, and immediately subjoins, “But why do I delude myself, &c.

'Tis evident from this Speech that the Power of making Peace was in Hector's Hands: For unless Priam had transfer'd it to him he could not have made these Propositions. So that it was Hector who broke the Treaty in the third Book; (where the very same Conditions were propos'd by Agamemnon.) 'Tis Hector therefore that is guilty, he is blameable in continuing the War, and involving the Greeks and Trojans in Blood. This Conduct in Homer was necessary; he observes a poetical Justice, and shews us that Hector is a Criminal, before he brings him to Death. Eustathius.

Verse 167.

, &c.]

The Words literally are these, “There is no talking with Achilles, απο δρυος ουδ' απο πετρης, from an Oak, or from a Rock, [or about an Oak or a Rock] as a young Man and a Maiden talk together. It is thought an obscure Passage, tho' I confess I am either too fond of my own Explication in the above-cited Verses, or they make it a very clear one. “There is no conversing with this implacable Enemy in the Rage of Battel; as when sauntring People talk at leisure to one another on the Road, or when young Men and Women meet in a Field.” I think the Exposition of Eustathius more farfetch'd, tho' it be ingenious; and therefore I must do him the Justice not to suppress it. It was a common Practice, says he, with the Heathens, to expose such Children as they either could not, or would not educate: The Places where they deposited them were usually in the Cavities of Rocks, or the Hollow of Oaks: These Children being frequently found and preserv'd by Strangers, were said to be the Offspring of those Oaks or Rocks where they were found. This gave occasion to the Poets to feign that Men were born of Oaks, and there was a famous Fable too of Deucalion and Pyrrha's repairing Mankind by casting Stones behind them: It grew at last into a Proverb, to signify idle Tales; so that in the present Passage it imports, that Achilles will not listen to such idle Tales as may pass with silly Maids and fond Lovers. For Fables and Stories (and particularly such Stories as the Preservation, strange Fortune, and Adventures of expos'd Children) are the usual Conversation of young Men and Maidens Eustathius his Explanation may be corroborated by a Parallel Place in the Odyssey; where the Poet says,

The Meaning of which Passage is plainly this, Tell me of what Race you are, for undoubtedly you had a Father and Mother; you are not, according to the old Story, descended from an Oak or a Rock . Where the Word παλαιφατου shews that this was become an ancient Proverb even in Homer's Days.

Verse 180. Struck by some God, he fears, recedes, and flies.] I doubt not most Readers are shock'd at the Flight of Hector: It is indeed a high Exaltation of Achilles (which was the Poets chief Care, as he was his chief Hero) that so brave a Man as Hector durst not stand him. While Achilles was at a distance he had fortify'd his Heart with noble Resolutions, but at his approach they all vanish, and he flies. This (as exceptionable as some may think it) may yet be allow'd to be a true Portrait of human Nature; for Distance, as it lessens all Objects, so it does our Fears: But where inevitable Danger approaches, the stoutest Hearts will feel some Apprehensions at certain Fate. It was the Saying of one of the bravest Men in this Age, to one who told him he fear'd nothing, Shew me but a certain Danger, and I shall be as much afraid as any of you. I don't absolutely pretend to justify this Passage in every point, but only to have thus much granted me, that Hector was in this desperate Circumstance.

First, It will not be found in the whole Iliad, that Hector ever thought himself a Match for Achilles. Homer (to keep this in our Minds) had just now made Priam tell him (as a thing known, for certainly Priam would not insult him at that time) that there was no Comparison between his own Strength, and that of his Antagonist.

Secondly, we may observe with Dacier, the Degrees by which Homer prepares this Incident. In the 18th Book the mere Sight and Voice of Achilles, unarm'd, has terrify'd and put the whole Trojan Army into Disorder. In the 19th, the very Sound of the cœlestial Arms given him by Vulcan, has affrighted his own Myrmidons as they stand about him. In the 20th, he has been upon the point of killing Æneas, and Hector himself was not sav'd from him but by Apollo's interposing. In that and the following Book, he makes an incredible Slaughter of all that oppose him; he overtakes most of those that fly from him, and Priam himself opens the Gates of Troy to receive the rest.

Thirdly, Hector stays, not that he hopes to overcome Achilles, but because Shame and the dread of Reproach forbid him to re-enter the City; a Shame (says Eustathius) which was a Fault, that betray'd him out of his Life, and ruin'd his Countrey. Nay, Homer adds farther, that he only stay'd by the immediate Will of Heaven, intoxicated and irresistibly bound down by Fate.

Fourthly, He had just been reflecting on the Injustice of the War he maintain'd; his Spirits are deprest by Heaven, he expects certain Death, he perceives himself abandon'd by the Gods; (as he directly says in V. 300, &c. of the Greek, and 385 of the translation) so that he might say to Achilles what Turnus does to Æneas,

This indeed is the strongest Reason that can be offer'd for the Flight of Hector. He flies not from Achilles as a mortal Hero, but from one whom he sees clad in impenetrable Armour, seconded by Minerva, and one who had put to flight the inferior Gods themselves. This is not Cowardice according to the constant Principles of Homer, who thought it no part of a Hero's Character to be impious, or to fancy himself independent on the supreme Being.

Indeed it had been a grievous Fault, had our Author suffer'd the Courage of Hector entirely to forsake him even in this Extremity: A brave Man's Soul is still capable of rouzing itself, and acting honourably in the last Struggles. Accordingly Hector, tho' deliver'd over to his Destiny, abandon'd by the Gods, and certain of Death, yet stops and attacks Achilles; When he loses his Spear, he draws his Sword: It was impossible he should conquer, it was only in his Power to fall gloriously; this he did, and it was all that Man could do.

If the Reader, after all, cannot bring himself to like this Passage, for his own particular; yet to induce him to suspend his absolute Censure, he may consider that Virgil had an uncommon Esteem for it, as he has testify'd in transferring it almost entirely to the Death of Turnus; where there was no necessity of making use of the like Incidents: But doubtless, he was touch'd with this Episode, as with one of those which interest us most of the whole Iliad, by a Spectacle at once so terrible, and so deplorable. I must also add the Suffrage of Aristotle, who was so far from looking upon this Passage as ridiculous or blameable, that he esteem'd it marvellous and admirable. “The wonderful, says he, ought to have place in Tragedy, but still more in Epic Poetry, which proceeds in this Point even to the Unreasonable: For as in Epic Poems one sees not the Persons acting, so whatever passes the Bounds of Reason is proper to produce the admirable and the marvellous. For example, what Homer says of Hector pursued by Achilles, would appear ridiculous on the Stage; for the Spectators could not forbear laughing to see on one side the Greeks standing without any motion, and on the other; Achilles pursuing Hector, and making Signs to the Troops not to dart at him. But all this does not appear when we read the Poem: For what is wonderful is always agreeable, and as a proof of it, we find that they who relate any thing usually add something to the Truth, that it may the better please those who hear it.

The same great Critick vindicates this Passage in the Chapter following. “A Poet, says he, is inexcusable if he introduces such things as are impossible according to the Rules of Poetry: but this ceases to be a Fault, if by those means he attains to the End he propos'd; for he has then brought about what he intended: For example, if he renders by it any part of his Poem more astonishing or admirable. Such is the Place in the Iliad, where Achilles pursues Hector. Arist. Poet. chap. 25, 26.

Verse 197. Where two fam'd Fountains.] Strabo blames Homer for saying that one of the Sources of Scamander was a warm Fountain; whereas (says he) there is but one Spring, and that cold, neither is this in the Place where Homer fixes it, but in the Mountain. It is observ'd by Eustathius that tho' this was not true in Strabo's Days, yet it might in Homer's, greater Changes having happen'd in less time than that which pass'd between those two Authors. Sandys, who was both a Geographer and Critick of great Accuracy, as well as a Traveller of great Veracity, affirms as an Eye witness, that there are yet some Hot-water Springs in that part of the Country, opposite to Tenedos. I cannot but think that Gentleman must have been particularly diligent and curious in his Enquiries into the Remains of a Place so celebrated in Poetry; as he was not only perhaps the most learned, but one of the best Poets of his Time: I am glad of this occasion to do his Memory so much Justice as to say, the English Versification owes much of its Improvement to his Translations, and especially that admirable one of Job. What chiefly pleases me in this place, is to see the exact Landskip of old Troy, we have a clear Idea of the Town itself, and of the Roads and Countrey about it; the River, the Fig-trees, and every part is set before our Eyes.

Verse 219. The gazing Gods lean forward from the Skies.] We have here an Instance of the great Judgment of Homer. The Death of Hector being the chief Action of the Poem; he assembles the Gods, and calls a Council in Heaven concerning it: It is for the same Reason that he represents Jupiter with the greatest Solemnity weighing in his Scales the Fates of the two Heroes: I have before observ'd at large upon the last Circumstance in a preceding Note, so that there is no occasion to repeat it.

I wonder that none of the Commentators have taken notice of this Beauty; in my Opinion it is a very necessary Observation, and shews the Art and Judgment of the Poet, in that he has made the greatest and finishing Action of the Poem of such Importance that it engages the Gods in Debates.

Verse 226. From Ida's Summits—] It was the Custom of the Pagans to sacrifice to the Gods upon the Hills and Mountains, in Scripture Language upon the high places, for they were persuaded that the Gods in a particular manner inhabited such Eminences: Wherefore God order'd his People to destroy all those high places, which the Nations had prophan'd by their Idolatry. You shall utterly destroy all the Places wherein the Nations which you shall possess served their Gods, upon the high Mountains, and upon the Hills, and under every green Tree. Deut. xii. 2. 'Tis for this Reason that so many Kings are reproach'd in Scripture for not taking away the high Places. Dacier.

Verse 249. Thus Step by Step, &c.] There is some Difficulty in this Passage, and it seems strange that Achilles could not overtake Hector when he is allow'd to excel so much in Swiftness, especially when the Poet describes him as running in a narrower Circle than Hector: Eustathius gives us many Solutions from the Ancients: Homer has already told us that they run for the Life of Hector; and consequently Hector would exert his utmost Speed, whereas Achilles might only endeavour to keep him from entring the City: Besides, Achilles could not directly pursue him, because he frequently made Efforts to shelter himself under the Wall, and he being oblig'd to turn him from it, he might be forced to take more Steps than Hector; but the Poet to take away all Grounds of an Objection, tells us afterwards, that Apollo gave him a supernatural Swiftness.

Verse 251. As Men in Slumbers.] This beautiful Comparison has been condemn'd by some of the Ancients, even so far as to judge it unworthy of having a Place in the Iliad: They say the Diction is mean, and the Similitude itself absurd, because it compares the Swiftness of the Heroes to Men asleep, who are in a state of Rest and Inactivity; but surely there cannot be a more groundless Criticism: The Poet is so far from drawing his Comparison from the Repose of Men asleep, that he alludes only to their Dreams: It is a Race in fancy that he describes; and surely the Imagination is nimble enough to illustrate the greatest Degree of Swiftness: Besides the Verses themselves run with the utmost Rapidity, and imitate the Swiftness they describe. Eustathius.

What sufficiently proves these Verses to be genuine, is, that Virgil has imitated them, Æn. 12.

Verse 270. Sign'd to the Troops, &c.] The Difference which Homer here makes between Hector and Achilles deserves to be taken notice of; Hector in running away towards the Walls, to the end that the Trojans who are upon them may overwhelm Achilles with their Darts; and Achilles in turning Hector towards the Plain, makes a Sign to his Troops not to attack him. This shews the great Courage of Achilles; and yet this Action which appears so generous has been very much condemn'd by the Ancients; Plutarch in the Life of Pompey gives us to understand, that it was look'd upon as the Action of a Fool too greedy of Glory: Indeed this is not a single Combat of Achilles against Hector, (for in that case Achilles would have done very ill not to hinder his Troops from assaulting him) this was a Rencounter in a Battel, and so Achilles might, and ought to take all Advantage to rid himself, the readiest and the surest way, of an Enemy whose Death would procure an entire Victory to his Party. Wherefore does he leave this Victory to Chance? Why expose himself to the Hazard of losing it? Why does he prefer his private Glory to the publick Weal, and the Safety of all the Greeks, which he puts to the venture by delaying to conquer, and endangering his own Person? I grant it is a Fault, but it must be own'd to be the Fault of a Hero. Eustathius. Dacier.

Verse 278. Then Phœbus left him—] This is a very beautiful and poetical manner of describing a plain Circumstance: The Hour of Hector's Death was now come, and the Poet expresses it by saying that Apollo, or Destiny, forsakes him; That is, the Fates no longer protect him. Eustathius.

Verse id.—Fierce Minerva flies to stern Pelides , &c.] The Poet may seem to diminish the Glory of Achilles, by ascribing the Victory over Hector to the Assistance of Pallas; whereas in truth he fell by the Hand only of Achilles: But Poetry loves to raise every thing into a Wonder; it steps out of the common Road of Narration, and aims to surprize; and the Poet would farther insinuate that it is a greater Glory to Achilles to be belov'd by the Gods, than to be only excellent in Valour: For many Men have Valour, but few the Favour of Heaven. Eustathius.

Verse 291. Obey'd and rested.] The whole Passage where Pallas deceives Hector is evidently an Allegory: Achilles perceiving that he cannot overtake Hector, pretends to be quite spent and wearied in the Pursuit; the Stratagem takes effect, and recalls his Enemy: This the Poet expresses by saying that Pallas, or Wisdom, came to assist Achilles. Hector observing his Enemy stay to rest concludes that he is quite fatigued, and immediately takes Courage and advances upon him; he thinks he has him at an Advantage, but at last finds himself deceiv'd: Thus making a wrong Judgment he is betray'd into his Death; so that his own false Judgment is the treacherous Pallas that deceives him. Eustathius.

Verse 317. The Speeches of Hector, and of Achilles .] There is an Opposition between these Speeches excellently adapted to the Characters of both the Heroes: That of Hector is full of Courage, but mixt with Humanity: That of Achilles, of Resentment and Arrogance: We see the great Hector disposing of his own Remains, and that Thirst of Glory which has made him live with Honour, now bids him provide, as Eustathius observes, that what once was Hector may not de dishonour'd: Thus we see a sedate, calm courage, with a Contempt of Death, in the Speeches of Hector. But in that of Achilles there is a Fiertè, and an insolent Air of Superiority; his Magnanimity makes him scorn to steal a Victory, he bids him prepare to defend himself with all his Forces, and that Valour and Resentment which made him desirous that he might revenge himself upon Hector with his own Hand, and forbade the Greeks to interpose, now directs him not to take any Advantage over a brave Enemy. I think both their Characters are admirably sustain'd, and tho' Achilles be drawn with a great Violence of Features, yet the Picture is undoubtedly like him; and it had been the utmost Absurdity to have soften'd one Line upon this Occasion, when the Soul of Achilles was all on fire to revenge the Death of his Friend Patroclus. I must desire the Reader to carry this Observation in his Memory, and particularly in that place, where Achilles says he could eat the very Flesh of Hector; (tho' I have a little soften'd it in the Translation) V. 438.

Verse 391. So Jove's bold Bird, &c.] The Poet takes up some time in describing the two great Heroes before they close in Fight: The Verses are pompous and magnificent, and he illustrates his Description with two beautiful Similes: He makes a double use of this Conduct; he not only raises our Imagination to attend to so momentous an Action, but by lengthening his Narration he keeps the Mind in a pleasing Suspense, and divides it between Hopes and Fears for the Fate of Hector or Achilles.

Verse 409. Thro' that penetrable Part furious he drove, &c.] It was necessary that the Poet shou'd be very particular in this Point, because the Arms that Hector wore, were the Arms of Achilles, taken from Patroclus; and consequently, as they were the Work of Vulcan, they would preserve Hector from the Possibility of a Wound: The Poet therefore to give an Air of Probability to his Story, tells us that they were Patroclus his Arms, and as they were not made for Hector, they might not exactly fit his Body: So that it is not improbable but there might be some place about the Neck of Hector so open as to admit the Spear of Achilles. Eustathius.

Verse 438. Could I my self the bloody Banquet join!] I have before hinted that there is something very fierce and violent in this Passage; but I fancy that what I there observ'd will justify Homer in his Relation, tho' not Achilles in his savage Sentiments: Yet the Poet softens the Expression by saying that Achilles only wishes that his Heart would permit him to devour him: This is much more tolerable than a Passage in the Thebais of Statius, where Tydeus in the very Pangs of Death is represented as knawing the Head of his Enemy.

Verse 440. Should Troy, to bribe me, &c.] Such Resolutions as Achilles here makes, are very natural to Men in Anger; he tells Hector that no Motives shall ever prevail with him to suffer his Body to be ransom'd; yet when Time had cool'd his Heat, and he had somewhat satisfy'd his Revenge by insulting his Remains, he restores them to Priam, this perfectly agrees with his Conduct in the ninth Book, where at first he gives a rough Denial, and afterwards softens into an easier Temper. And this is very agreeable to the Nature of Achilles; his Anger abates very slowly; it is stubborn, yet still it remits: Had the Poet drawn him as never to be pacify'd, he had outrag'd Nature, and not represented his Hero as a Man, but as a Monster. Eustathius.

Verse 450. A Day will come—] Hector prophesies at his Death that Achilles shall fall by the Hand of Paris. This confirms an Observation made in a former Note, that the Words of dying Men were look'd upon as Prophecies; but whether such Conjectures are true or false, it appears from hence, that such Opinions have prevail'd in the World above three thousand Years.

Verse 468. The great Dead deface with Wounds, &c.] Eustathius tells us that Homer introduces the Soldiers wounding the dead Body of Hector, in order to mitigate the Cruelties which Achilles exercises upon his Body: For if every common Soldier takes a Pride in giving him a Wound, what Insults may we not expect from the inexorable, inflam'd Achilles? But I must confess myself unable to vindicate the Poet in giving us such an Idea of his Countreymen. I think the former Courage of their Enemy should have been so far from moving them to Revenge, that it should have recommended him to their Esteem: What Achilles afterwards acts is suitable to his Character, and consequently the Poet is justify'd; but surely all the Greeks were not of his Temper? Patroclus was not so dear to them all, as he was to Achilles. 'Tis true the Poet represents Achilles, (as Eustathius observes) enumerating the many Ills they had suffer'd from Hector; and he seems to endeavour to infect the whole Army with his Resentment. Had Hector been living, they had been acted by a generous Indignation against him: But these Men seem as if they only dared approach him dead; in short, what they say over his Body is a mean Insult, and the Stabs they give it are cowardly and barbarous.

Verse 474. The Speech of Achilles .] We have a very fine Observation of Eustathius on this Place, that the Judgment and Address of Homer here is extreamly worthy of Remark: He knew, and had often said, that the Gods and Fate had not granted Achilles the Glory of taking Troy: There was then no reason to make him march against the Town after the Death of Hector, since all his Efforts must have been ineffectual. What has the Poet done in this Conjuncture? It was but reasonable that the first Thought of Achilles should be to march directly to Troy, and to profit himself of the general Consternation into which the Death of Hector had thrown the Trojans. We here see he knows the Duty, and does not want the Ability, of a great General; but after this on a sudden he changes his Design, and derives a plausible Pretence from the Impatience he has to pay the last Devoirs to his Friend. The Manners of Achilles, and what he has already done for Patroclus, make this very natural. At the same time, this turning off to the tender and pathetick has a fine Effect; the Reader in the very Fury of the Hero's Vengeance, perceives, that Achilles is still a Man, and capable of softer Passions.

Verse 494. “Hector is dead, and Ilion is no more.] I have follow'd the Opinion of Eustathius, who thought that what Achilles says here was the Chorus or Burden of a Song of Triumph, in which his Troops bear a part with him, as he returns from this glorious Combate. Dacier observes that this is very correspondent to the Manners of those Times; and instances in that Passage of the Book of Kings, when David returns from the Conquest of Goliah: The Women there go out to meet him from all the Cities of Israel, and sing a triumphal Song, the Chorus whereof is, Saul has kill'd his Thousands, and David his ten Thousands.

Verse 496.] Unworthy of himself, and of the Dead.] This Inhumanity of Achilles in dragging the dead Body of Hector, has been severely (and I think indeed not without some Justice) censur'd by several both Ancients and Moderns. Plato in his third Book de Republica, speaks of it with Detestation: But methinks it is a great Injustice to Homer to reflect upon the Morals of the Author himself, for things which he only paints as the Manners of a vicious Hero.

It may justly be observ'd in general of all Plato's Objections against Homer, that they are still in a View to Morality, constantly blaming him for representing ill and immoral Things as the Opinions or Actions of his Persons. To every one of these one general Answer will serve, which is, that Homer as often describes ill things, in order to make us avoid them, as good, to induce us to follow them (which is the Case with all Writers whatever.) But what is extremely remarkable, and evidently shews the Injustice of Plato's Censure is, that many of those very Actions for which he blames him are expressly characterized and marked by Homer himself as evil and detestable, by previous Expressions or Cautions. Thus in the present Place, before he describes this Barbarity of Achilles, he tells us it was a most unworthy Action.

When Achilles sacrifices the twelve young Trojans in l. 23. he repeats the same Words. When Pandarus broke the Truce in l. 4. he told us it was a mad, unjust Deed,

And so of the rest.

Verse 506. The Face divine, and long-descending Hair.] It is impossible to read the Actions of great Men without having our Curiosity rais'd to know the least Circumstance that relates to them: Homer to satisfy it, has taken care in the Process of his Poem to give us the Shape of his Heroes, and the very Colour of their Hair; thus he has told us that Achilles's Locks were yellow, and here the Epithet Κυανεαι shews us that those of Hector were of a darker Colour: As to his Person, he told us a little above that it was so handsome that all the Greeks were surpriz'd to see it. Plutarch recites a remarkable Story of the Beauty of Hector: It was reported in Lacedæmon, that a handsome Youth who very much resembled Hector, was arriv'd there; immediately the whole City run in such Numbers to behold him, that he was trampled to Death by the Crowd. Eustathius.

Verse 543. Sinks my sad Soul with Sorrow to the Grave.] It is in the Greek

It is needless to observe to the Reader with what a beautiful Pathos the wretched Father laments his Son Hector: It is impossible not to join with Priam in his Sorrows. But what I would chiefly point out to my Reader, is the Beauty of this Line, which is particularly tender, and almost Word for Word the same with that of the Patriarch Jacob; who upon a like Occasion breaks out into the same Complaint, and tells his Children, that if they deprive him of his Son Benjamin, they will bring down his grey Hairs with Sorrow to the Grave.

Verse 563, &c.] The Grief of Andromache, which is painted in the following Part, is far beyond all the Praises that can be given it; but I must take notice of one Particular which shews the great Art of the Poet. In order to make the Wife of Hector appear yet more afflicted than his Parents, he has taken care to encrease her Affliction by Surprize: It is finely prepar'd by the Circumstances of her being retir'd to her innermost Apartment, of her Employment in weaving a Robe for her Husband (as may be conjectur'd from what she says afterward, V. 657.) and of her Maids preparing the Bath for his Return: All which (as the Criticks have observ'd) augment the Surprize, and render this Reverse of Fortune much more dreadful and afflicting.

Verse 600. Her Hair's fair Ornaments.] Eustathius remarks, that in speaking of Andromache and Hecuba, Homer expatiates upon the Ornaments of Dress in Andromache, because she was a beautiful young Princess; but is very concise about that of Hecuba, because she was old, and wore a Dress rather suitable to her Age and Gravity, than to her State, Birth, and Condition. I cannot pass over a Matter of such Importance as a young Lady's Dress, without endeavouring to explain what sort of Heads were worn above three thousand Years ago.

It is difficult to describe particularly every Ornament mention'd by the Poet, but I shall lay before my female Readers the Bishop's Explanation. The Αμπυξ was used, το τας εμπροσθιας τριχας αναδειν, that is, to tye backwards the Hair that grew on the fore-part of the Head; The Κεκρυφαλος was a Veil of Network that cover'd the Hair when it was so ty'd: Αναδεσμη was an Ornament us'd κυκλω περι τους κροταφους αναδειν, to tye backwards the Hair that grew on the Temples; and the Κρηδεμνον was a Fillet, perhaps embroider'd with Gold, (from the Expression of Χρυση Αφροδιτη) that bound the whole, and compleated the Dress.

The Ladies cannot but be pleas'd to see so much Learning and Greek upon this important Subject.

Homer is in nothing more excellent than in that Distinction of Characters which he maintains thro' his whole Poem: What Andromache here says, can be spoken properly by none but Andromache: There is nothing general in her Sorrows, nothing that can be transfer'd to another Character: The Mother laments the Son, and the Wife weeps over the Husband.

Verse 628. The Day that to the Shades, &c.] The following Verses, which so finely describe the Condition of an Orphan, have been rejected by some ancient Criticks: It is a Proof there were always Criticks of no manner of Taste; it being impossible any where to meet with a more exquisite Passage. I will venture to say, there are not in all Homer any Lines more worthy of him: The Beauty of this tender and Compassionate Image is such, that it even makes amends for the many cruel ones, with which the Iliad is too much stained. These Censurers imagined this Description to be of too abject and mean a Nature for one of the Quality of Astyanax; but had they consider'd (says Eustathius) that these are the Words of a fond Mother who fear'd every thing for her Son, that Women are by Nature timorous and think all Misfortunes will happen, because there is a Possibility that they may; that Andromache is in the very height of her Sorrows, in the Instant she is speaking; I fancy they would have alter'd their Opinion.

It is undoubtedly an Aggravation to our Misfortunes when they sink us in a Moment from the highest flow of Prosperity to the lowest Adversity: The Poet judiciously makes use of this Circumstance, the more to excite our Pity, and introduces the Mother with the utmost Tenderness, lamenting this Reverse of Fortune in her Son; chang'd all at once into a Slave, a Beggar, an Orphan! Have we not Examples in our own Times of such unhappy Princes, whose Condition renders this of Astyanax but too probable?

Verse 647. On Dainties fed.] It is in the Greek, “Who upon his Father's Knees us'd to eat Marrow and the Fat of Sheep. This would seem gross if it were literally translated, but it is a figurative Expression; and in the Style of the Orientals, Marrow and Fatness are taken for whatever is best, tenderest, and most delicious. Thus in Job xxi. 24. Viscera ejus plena sunt adipe & medullis ossa ejus irrigantur. And xxxvi. 16. Requies autem mensæ tuæ erit plena pinguedine. In Jer. xxxi. 14. God says, that he will satiate the Soul of the Priests with Fatness. Inebriabo animam Sacerdotum pinguedine. Dacier.

Verse 657. The martial Scarf and Robe of Triumph wove.] This Idea very naturally offers itself to a Woman, who represents to herself the Body of her Husband dash'd to pieces, and all his Limbs dragg'd upon the Ground uncover'd; and nothing is more proper to excite Pity. 'Tis well known that it was anciently the Custom among Princesses and great Ladies to have large Quantities of Stuffs and Moveables. This Provision was more necessary in those Times than now, because of the great Consumption made of them on those Occasions of Mourning. Dacier.

I am of Opinion that Homer had a farther View in expatiating thus largely upon the Death of Hector. Every Word that Hecuba, Priam, and Andromache speaks, shews us the Importance of Hector: Every Word adds a Weight to the concluding Action of his Poem, and at the same time represents the sad Effects of the Anger of Achilles, which is the Subject of it.