FOOTNOTES
Project Gutenberg EPUB3 edition
Homer, Southey, Robert, and Cowper, William
It was the custom for the murderer to go into banishment for one year. But if the relations of the murdered person were willing, the criminal, by paying a certain fine, might buy off the exile and remain at home. Ajax sums up this argument with great strength: We see, says he, a brother forgive the murder of his brother, a father that of his son; but Achilles will not forgive the injury offered him by taking away one captive woman.
The character of Achilles is well sustained in all his speeches. To Ulysses he returns a flat denial, and threatens to leave the Trojan shore in the morning. To Phœnix his answer is more gentle. After Ajax has spoken, he seems determined not to depart, but yet refuses to bear arms, except in defence of his own squadron.
Footnotes for Book X:
With slight alteration, Homer here repeats the verses that open the 2d Book, and ascribes to Agamemnon the same watchfulness over men that Jupiter had over the gods.
Menelaus starts a design, which is afterwards proposed by Nestor in council. The poet knew that the project would come with greater weight from the age of the one than from the youth of the other, and that the valiant would be ready to engage in the enterprise suggested by so venerable a counsellor.
Agamemnon is uniformly represented as an example of brotherly affection, and at all times defends Menelaus.
[Σαυρωτηρ—seems to have been a hollow iron with a point, fitted to the obtuse end of the spear, for the purpose of planting that end of it in the ground. It might probably be taken off at pleasure.]—Tr.
The dogs represent the watch, the flocks the Greeks, the fold their camp, and the wild beast that invades them, Hector. The place, position, and circumstances are represented with the utmost life and nature.
[Sable, because the expedition was made by night, and each with a lamb, as typical of the fruit of their labors.]—Tr.
It required some address in Diomede to make a choice without offending the Grecian princes, each one of whom might consider it an indignity to be refused such a place of honor. Diomede, therefore, chose Ulysses, not for his valor, but for his wisdom. On this point, the other leaders all yielded to him.
The heroes are well armed for their design. Ulysses has a bow and arrows, that he may be able to wound the enemy at a distance, and Diomede a two-edged sword. They both have leathern helmets, as the glittering of the metal might betray them to the enemy.
[Autolycus was grandfather of Ulysses by the mother’s side.]—Tr.
Making these military presents to brave adventurers was an ancient custom. “Jonathan stripped himself of the robe that was upon him, and gave it to David; and his garments, even to his sword, and his bow, and his girdle.” 1 Sam. xviii. v.
These lines show how careful the poet always was to be true to nature. The little circumstance that they could not see the heron, but only heard him, stamps the description with an air of verisimilitude which is at once recognized.—Felton.
This passage sufficiently justifies Diomede for his choice of Ulysses. Diomede, who was most renowned for valor, might have given a wrong interpretation to this omen, and have been discouraged from proceeding in the attempt. For though it really signified that, as the bird was not seen, but only heard, so they should not be discovered by the Trojans, but perform actions of which all Troy should hear with sorrow; yet, on the other hand, it might imply that, as they discovered the bird by the noise of its wings, so the noise they should make would betray them to the Trojans. Pallas does not send the bird sacred to herself, but the heron, because that is a bird of prey, and denoted that they should spoil the Trojans.
Dolon seems to have been eminent for wealth, and Hector summons him to the assembly as one of the chiefs of Troy. He was known to the Greeks, perhaps, from his having passed between the two armies as a herald. Ancient writers observe, that it was the office of Dolon that led him to offer himself in this service. The sacredness attached to it gave him hopes that they would not violate his person, should he chance to be taken; and his riches he knew were sufficient to purchase his liberty. Besides these advantages, he probably trusted to his swiftness to escape pursuit.
Eustathius remarks upon the different manner in which the Grecians and Trojans conduct the same enterprise. In the council of the Greeks, a wise old man proposes the adventure with an air of deference; in that of the Trojans, a brave young man with an air of authority. The one promises a small gift, but honorable and certain; the other a great one, but uncertain and less honorable, because it is given as a reward. Diomede and Ulysses are inspired with a love of glory; Dolon with the thirst of gain. They proceed with caution and bravery; he with rashness and vanity. They go in conjunction; he alone. They cross the fields out of the road, he follows the common track. In all this there is an admirable contrast, and a moral that strikes every reader at first sight.
[Commentators are extremely in the dark, and even Aristarchus seems to have attempted an explanation in vain. The translator does not pretend to have ascertained the distance intended, but only to have given a distance suited to the occasion.]—Tr.
Ulysses makes no promise of life, but artfully bids Dolon, who is overpowered by fear, not to think of death. He was so cautious as not to believe a friend just before without an oath, but he trusts an enemy without even a promise.
['Οσσαι γαρ Τρωων πυρος εσχαραι—As many as are owners of hearths—that is to say, all who are householders here, or natives of the city.]—Tr
It seems barbarous in Diomede thus to have killed Dolon, but Eustathius observes that it was necessary to their success, as his cries might have put the Trojans on their guard.
An allegorical manner of saying that they were awakened by the morning light.
[Homer did not here forget himself, though some have altered τρις ιο τετρακαιδεκατον.—Rhesus for distinction sake is not numbered with his people—See Villoisson in loco.]—Tr.
Footnotes for Book XI:
Cynyras was king of Cyprus, and this probably alludes to some historical fact. Cyprus was famous for its minerals.
[Τρεις εκατερθ'—three on a side, This is evidently the proper punctuation, though it differs from that of all the editions that I have seen. I find it no where but in the Venetian Scholium.]—Tr.
It is finely remarked by Trollope, that, of all the points of resemblance which may be discovered between the sentiments, associations and expressions of Homer, and those of the sacred writings, this similitude is perhaps the most striking; and there can be little doubt that it exhibits a traditional vestige of the patriarchal record of God’s covenant.—Felton.
[Quâtre-crested. So I have rendered τετραφαληρον which literally signifies having four cones. The cone was a tube into which the crest was inserted. The word quâtre-crested may need a precedent for its justification, and seems to have a sufficient one in the cinque-spotted cowslip of Shakspeare.]—Tr.
[This seems the proper import of εγδουπησαν. Jupiter is called εριγδουτος.]—Tr.
[The translator follows Clarke in this interpretation of a passage to us not very intelligible.]
The ancient manner of mowing and reaping was, for the laborers to divide in two parties, and to begin at each end of the field, which was equally divided, and proceed till they met in the middle of it.
Time was then measured by the progression of the sun, and the parts of the day were distinguished by the various employments.
[ολμος.]
[The Grecians at large are indiscriminately called Danaï, Argives, and Achaians, in the original. The Phthians in particular—Hellenes. They were the troops of Achilles.]—Tr.
[Ανεμοτρεφες—literally—wind-nourished.]—Tr.
In making Ulysses direct Diomede, Homer intends to show that valor should be under the guidance of wisdom. In the 8th Book, when Diomede could hardly be restrained by the thunder of Jupiter, his valor is checked by the wisdom of Nestor.
Diomede does not fear Hector, but Jupiter, who, he has previously said, will give the Trojans the day.
[In the original—κερα αγλαε.—All that I pretend to know of this expression is that it is ironical, and may relate either to the head-dress of Paris, or to his archership. To translate it is impossible; to paraphrase it, in a passage of so much emotion, would be absurd. I have endeavored to supply its place by an appellation in point of contempt equal.]—Tr.
No moral is so evident throughout the Iliad, as the dependence of man upon divine assistance and protection. Apollo saves Hector from the dart, and Minerva Ulysses.
Homer here pays a marked distinction. The army had seen several of their bravest heroes wounded, yet without expressing as much concern as at the danger of Machaon, their physician and surgeon.