FOOTNOTES
Project Gutenberg EPUB3 edition
Homer, Southey, Robert, and Cowper, William
The Pæan (originally sung in honor of Apollo) was a hymn to propitiate the god, and also a song of thanksgiving, when freed from danger. It was always of a joyous nature. Both tune and sound expressed hope and confidence. It was sung by several persons, one of whom probably led the others, and the singers either marched onward, or sat together at table.
It was the custom to draw the ships entirely upon the shore, and to secure them by long props.—Felton
Suppliants threw themselves at the feet of the person to whom the supplication was addressed, and embraced his knees.—Felton.
Ambrosia, the food of the gods, conferred upon them eternal youth and immortality, and was brought to Jupiter by pigeons. It was also used by the gods for anointing the body and hair. Hence the expression, ambrosial locks.
The original says, “the ox-eyed goddess,” which furnishes Coleridge with one of the hints on which he proceeds in historically identifying the Argive Juno with Io and Isis, &c. There is real wit in Homer’s making her say to Jupiter, “I never search thy thoughts,” &c. The principle of conservatism asks nothing of the intellectual power, but blindly contends, reposing upon the instinct of a common sense, which leads her always to surmise that something is intended by the intellectual power that she shall not like.—E.P.P.
This refers to an old fable of Jupiter’s hanging up Juno and whipping her. Homer introduces it without reference to its meaning, which was undoubtedly some physical truth connected with the ether and the atmosphere.—E.P.P.
[The reader, in order that he may partake with the gods in the drollery of this scene, should observe that the crippled and distorted Vulcan had thrust himself into an office at all other times administered either by Hebe or Ganymede.—Tr.]
As Minerva or Wisdom was among the company, the poet’s making Vulcan act the part of peace-maker, would appear to have been from choice, knowing that a mirthful person may often stop a quarrel, by making himself the subject of merriment.
Footnotes for Book II:
The poem now becomes more exciting; the language more animated; the descriptions more lively and figurative. Homer seems to kindle with his subject, and to press all the phenomena of nature into his service for the purpose of illustration and adornment. Jupiter prepares to keep his promise of avenging Achilles, by drawing Agamemnon into a deceitful expectation of taking the city. The forces are arranged for battle, which gives occasion for the celebrated catalogue.—Felton.
The whole action of the Dream is natural. It takes the figure of one much beloved by Agamemnon, as the object that is most in our thoughts when awake, is the one that oftenest appears to us in our dreams, and just at the instant of its vanishing, leaves so strong an impression, that the voice seems still sounding in his ear.
The Dream also repeats the words of Jupiter without variation, which is considered as a great propriety in delivering a message from the father of gods and men.
King of Pylus, an ancient city of Elis.
[Agamemnon seems to entertain some doubts lest the army should so resent his treatment of their favorite Achilles, as to be indisposed to serve him.—Tr.]
[Mercury.]
[Argus.]
Homer, in a happy and poetical manner, acquaints us with the high descent of Agamemnon, and traces the origin of his power to the highest source, by saying, that the sceptre had descended to him from the hand of Jupiter.
The power of Agamemnon as a monarch refers to his being the leader of an army. According to the form of royalty in the heroic age, a king had only the power of a magistrate, except as he held the office of priest. Aristotle defines a king as a Leader of war, a Judge of controversies, and President of the ceremonies of the gods. That he had the principal care of religious rites, appears from many passages in Homer. His power was nowhere absolute but in war, for we find Agamemnon insulted in the council, but in the army threatening deserters with death. Agamemnon is sometimes styled king of kings, as the other princes had given him supreme authority over them in the siege.
[The extremest provocation is implied in this expression, which Thersites quotes exactly as he had heard it from the lips of Achilles.—Tr.]
The character of Thersites is admirably sketched. There is nothing vague and indistinct, but all the traits are so lively, that he stands before us like the image of some absurd being whom we have ourselves seen. It has been justly remarked by critics, that the poet displays great skill in representing the opponents of Agamemnon in the character of so base a personage, since nothing could more effectually reconcile the Greeks to the continuance of the war, than the ridiculous turbulence of Thersites.—Felton.
[Some for πονος here read ποθος; which reading I have adopted for the sake both of perspicuity and connection.—Tr.]
The principal signs by which the gods were thought to declare their will, were things connected with the offering of sacrifices, the flight and voice of birds, all kinds of natural phenomena, ordinary as well as extraordinary dreams.
An epithet supposed to have been derived from Gerenia, a Messenian town, where Nestor was educated.
In the pictures which Homer draws of him, the most striking features are his wisdom, bravery, and knowledge of war, his eloquence, and his old age.
For some general remarks upon the heroes of the time, see Grecian and Roman Mythology.
In allusion to the custom of pouring out a libation of pure wine, in the ceremony of forming a league, and joining right hands, as a pledge of mutual fidelity after the sacrifice.—Felton.
[Nestor is supposed here to glance at Achilles.—Tr.]
Homer here exalts wisdom over valor.
[Money stamped with the figure of an ox.]—Tr.
The encouragement of a divine power, seemed all that was requisite to change the dispositions of the Grecians, and make them more ardent for combat than they had previously been to return. This conquers their inclinations in a manner at once poetical and in keeping with the moral which is every where spread through Homer, that nothing is accomplished without divine assistance.
Homer’s rich invention gives us five beautiful similes on the march of the army. This profusion and variety can never be sufficiently admired.
The superior knowledge that the poet here attributes to the Muses as divine beings, and then his occasional invocations to them, gives an air of importance to his subject and has an imposing effect.
However fabulous the other parts of Homer’s poems may be, this account of the princes, people, and countries, is by far the most valuable piece of history and geography left us in regard to the state of Greece in that early period. Greece was then divided into several dynasties, which Homer has enumerated under their respective princes; and his division was considered so correct, that many disputes respecting the boundaries of Grecian cities were decided upon his authority. Eustathius has collected together the following instances: The city of Calydon was adjudged to the Ætolians, notwithstanding the pretensions of Æolia, because it was ranked by Homer as belonging to the former. Sestos was given to those of Abydos, upon the plea that he had said the Abydonians were possessors of Sestos, Abydos, and Arisbe. When the Milesians and people of Priene disputed their claim to Mycale, a verse of Homer gave it to the Milesians. The Athenians were put in possession of Salamis by another which was cited by Solon, or (according to some) interpolated by him for that purpose; and Porphyry says, that the catalogue was so highly esteemed, that the youths of some nations were required to commit it to memory.
Professor Felton remarks, “The student is advised to give particular attention to this important passage. He will find it the most interesting fragment of geography extant; interesting for the poetical beauty of the verse, the regular order which is followed, and the little characteristic touches which denote the peculiarities of the several provinces. The more he examines this catalogue with the subsidiary lights of geography, history and travels, the more cause will he find of wonder, that a description so ancient should combine so much accuracy, beauty, and interest. It is recommended to the student, to trace the provinces and cities on some good map of ancient Greece.”
[Some say Thebes the less, others, the suburbs of Thebes the greater. It is certain that Thebes itself sent none.—Tr.]
It was the custom of these people to shave the fore parts of their heads, that their enemies might not seize them by the hair; on the hinder part they allowed it to grow, as a valiant race that would never turn their backs. Their manner of fighting was hand to hand, without quitting their javelins.
Menelaus is occasionally distinguished by his activity, which shows his personal concern in the war.
The Arcadians, being an inland people, were unskilled in navigation, for which reason Agamemnon furnished them with shipping.
Nireus is nowhere mentioned as a leader but in these lines. As rank and beauty were his only qualifications, he is allowed to sink into oblivion.
The mud of the Peneus is of a light color, for which reason Homer gives it the epithet of silvery. The Titaresius, and other small streams which are rolled from Olympus and Ossa, are so extremely clear, that their waters are distinguished from those of the Peneus for a considerable distance from the point of their confluence.—Dodwell.