FOOTNOTES
Project Gutenberg EPUB3 edition
Homer, Southey, Robert, and Cowper, William
Dr. Clarke, in his travels, describes this tomb as a conical mound; and says that it is the spot of all others for viewing the plain of Troy, as it is visible in all parts of Troas. From its top may be traced the course of the Scamander, the whole chain of Ida, stretching towards Lectum, the snowy heights of Gargarus, and all the shores of Hellespont, near the mouth of the river Sigæum and the other tumuli upon the coast.
A patronymic given to Achilles as descendant of Æacus, father of Peleus.
A river of Troas in Asia Minor, the same as the Scamander.
This expression is construed by critics as denoting an unpolished dialect, but not a foreign.
Footnotes for Book III:
The scenes described in this book are exceedingly lifesome. The figures are animating and beautiful, and the mind of the reader is borne along with breathless interest over the sonorous verse.—Felton.
This is a striking simile, from its exactness in two points—the noise and the order. It has been supposed that the embattling of an army was first learned by observing the close order of the flight of these birds. The noise of the Trojans contrasts strongly with the silence of the Greeks. Plutarch remarks upon this distinction as a credit to the military discipline of the latter, and Homer would seem to have attached some importance to it, as he again alludes to the same thing. Book iv. 510.
[Paris, frequently named Alexander in the original.—Tr.]
Not from cowardice, but from a sense of guilt towards Menelaus. At the head of an army he challenges the boldest of the enemy; and Hector, at the end of the Sixth Book, confesses that no man could reproach him as a coward. Homer has a fine moral;—A brave mind, however blinded with passion, is sensible of remorse whenever he meets the person whom he has injured; and Paris is never made to appear cowardly, but when overcome by the consciousness of his injustice.
[Λαινον εσσο χιτωνα]
In allusion to the Oriental custom of stoning to death for the crime of adultery.—Felton.
The sling was a very efficacious and important instrument in ancient warfare. Stones were also thrown with the hand. The Libyans carried no other arms than the spear and a bag of stones.
The Trojans were required to sacrifice two lambs; one male of a white color to the Sun, as the father of light, and one female and black to the Earth, the mother and nurse of men. That these were the powers to which they sacrificed appears from their being attested by name in the oath. III. 330.
Helen’s weaving the events of the Trojan war in a veil is an agreeable fiction; and one might suppose that it was inherited by Homer, and explained in his Iliad.—Dacier.
[Not the grasshopper, but an insect well known in hot countries, and which in Italy is called Cicála. The grasshopper rests on the ground, but the favorite abode of the Cicála is in the trees and hedges.—Tr.]
This episode is remarkable for its beauty. The effect of Helen’s appearance upon the aged counsellors is striking and poetical. It must be borne in mind, that Helen was of divine parentage and unfading beauty, and this will explain the enthusiasm which her sight called forth from the old men. The poet’s skill in taking this method of describing the Grecian chieftains is obvious, and the sketches themselves are living and characteristic to a high degree. The reminiscences of the aged Priam, as their names are announced, and the penitential sorrow of the erring Helen, which the sight of her countrymen, and the recollection of her home, her child, her companions, excite in her bosom, are among the most skilful touches of natural feeling.—Felton.
The character of a benevolent old man is well preserved in Priam’s behavior to Helen. Upon observing her confusion, he attributes the misfortunes of the war to the gods alone. This sentiment is also natural to old age. Those who have had the longest experience of life, are the most inclined to ascribe the disposal of all things to the will of Heaven.
This view of the Grecian leaders from the walls of Troy, is admired as an episode of great beauty, and considered a masterly manner of acquainting the reader with the figure and qualifications of each hero.
Helen sees no where in the plain her two brothers Castor and Pollux. Her inquiry is a natural one, and her self-reproach naturally suggests her own disgrace as the cause of their not appearing among the other commanders. The two lines in which the poet mentions their death are simple and touching.—Felton.
Homer here gives the whole ceremonial of the solemn oath, as it was then observed by the nations of whom he writes.
It must be borne in mind that sacrificing was the most solemn act of religion, and that kings were also chief-priests.
The armor of both Greeks and Trojans consisted of six portions, and was always put on in the order here given. The greaves were for the defence of the legs. They were made of some kind of metal, and probably lined with cloth or felt. The cuirass or corselet for the body, was made of horn cut in thin pieces and fastened upon linen cloth, one piece overlapping another. The sword hung on the left side by means of a belt which passed over the right shoulder. The large round shield, sometimes made of osiers twisted together and covered with several ox-hides, and bound round the edge with metal. In the Homeric times it was supported by a belt; subsequently a band was placed across the inner side, in which the left arm was inserted, and a strong leather strap fastened near the edge at certain distances, which was grasped by the hand. The helmet, made of metal and lined with felt. Lastly the spear, and in many cases two. The heavy-armed soldiery were distinguished from the light. The covering of the latter consisted of skins, and instead of the sword and lance, they fought with darts, bows and arrows, or slings, and were generally attached in a subordinate capacity to the heavy-armed soldiery.
Homer puts a prayer in the mouth of Menelaüs, but none in that of Paris. Menelaüs is injured and innocent, and may therefore ask for justice; but Paris, who is the criminal, remains silent.
[Because the hide of a beast that dies in health is tougher and fitter for use than of another that dies diseased.]
Footnotes for Book IV:
The goddess of youth is made an attendant at the banquets of the gods, to show that they enjoyed a perpetual youth, and endless felicity.
[A town of that name in Bœotia, where Pallas was particularly worshipped.—Tr.]
[Βοωπις, constant description of Juno, but not susceptible of literal translation.]
Homer does not make the gods use all persons indiscriminately as their agents, but each according to his powers. When Minerva would persuade the Greeks, she seeks Ulysses; when she would break the truce, for Pandarus; and when she would conquer, for Diomede. The goddess went not to the Trojans, because they hated Paris, and looks among the allies, where she finds Pandarus, who was of a nation noted for perfidiousness, and who, from his avarice, was capable of engaging in this treachery for the hope of a reward from Paris.
A city of Asia Minor.
This description, so full of circumstantial detail, is remarkably beautiful. 1. The history of the bow, giving in a few words the picture of a hunter, lying in ambush and slaying his victim. 2. Then the process of making the bow. 3. The anxious preparation for discharging the arrow with certainty, which was destined to break off the truce and precipitate the battle. 4. The hurried prayer and vow to Apollo, after which the string is drawn, the cord twangs, the arrow “leaps forth.” The whole is described with such graphic truth, that we see, and hear, and wait in breathless suspense to know the result.—Felton.
This is one of those humble comparisons with which Homer sometimes diversifies his subject, but a very exact one of its kind, and corresponding in all its parts. The care of the goddess, the unsuspecting security of Menelaus, the ease with which she diverts the danger, and the danger itself, are all included in these few words. To which may be added, that if the providence of heavenly powers to their creatures is expressed by the love of a mother to her child, if men in regard to them are but as sleeping infants, and the dangers that seem so great to us, as easily warded off as the simile implies, the conception appears sublime, however insignificant the image may at first seem in regard to a hero.
From this we learn that the Lydians and Carians were famous for their skill in dying purple, and that their women excelled in works of ivory; and also that there were certain ornaments that only kings and princes were privileged to wear.
This speech of Agamemnon over his wounded brother, is full of noble power and touching eloquence. The Trojans have violated a truce sanctioned by a solemn sacrifice to the gods. The reflection that such perjury cannot pass with impunity, but that Jove will, sooner or later, punish it, occurs first to the mind of the warrior. In the excitement of the moment, he predicts that the day will surely come when sacred Troy shall fall. From this impetuous feeling his mind suddenly returns to the condition of his brother, and imagines with much pathos, the consequences that will follow from his death, and ends with the wish, that the earth may open before him when that time shall come.—Felton.
The poet here changes the narration, and apostrophises the reader. Critics commend this figure, as the reader then becomes a spectator, and his mind is kept fixed on the action.
In the following review of the army, we see the skill of an accomplished general as well as the characters of the leaders whom Agamemnon addresses. He begins with an address to the army in general, and then turns to individuals. To the brave he urges their secure hopes of conquest, since the gods must punish perjury; to the timid, their inevitable destruction if the enemy should burn their ships. After this he flies from rank to rank, skilfully addressing each ally, and presents a lively picture of a great mind in the highest emotion.
The ancients usually in their feasts divided to the guests in equal portions, except they took particular occasion to show distinction. It was then considered the highest mark of honor to be allotted the best portion of meat and wine, and to be allowed an exemption from the laws of the feast in drinking wine unmingled and without measure. This custom was much more ancient than the time of the Trojan war, and we find it practised in the banquet given by Joseph to his brethren.
[Diverse interpretations are given of this passage. I have adopted that which to me appeared most plausible. It seems to be a caution against the mischiefs that might ensue, should the horses be put under the management of a driver with whom they were unacquainted.—The scholium by Villoisson much countenances this solution.—Tr.]
[Here Nestor only mentions the name of Ereuthalion, knowing the present to be an improper time for story-telling; in the seventh book he relates his fight and victory at length. This passage may serve to confute those who charge Nestor with indiscriminate loquacity.—Tr.]
The first Theban war, previously alluded to, took place twenty-seven years before the war of Troy. Sthenelus here speaks of the second, which happened ten years after the first. For an account of these wars see Grecian and Roman Mythology.