1. Holding the spear in this manner was, in ancient warfare, understood as a signal to discontinue the fight.
  3. The challenge of Hector and the consternation of the Greeks, presents much the same scene as the challenge of Goliath, 1 Samuel, ch. 17: “And he stood and cried to the armies of Israel;—Choose you a man for you, and let him come down to me. If he be able to fight with me, and to kill me, then will we be your servants.—When Saul and all Israel heard the words of the Philistine, they were dismayed and greatly afraid.”
  5. It was an ancient custom for warriors to dedicate trophies of this kind to the temples of their tutelary deities.
  7. [The club-bearer.]
  9. [It is a word used by Dryden.]
  11. Homer refers every thing, even the chance of the lots, to the disposition of the gods.
  13. [Agamemnon.]
  15. The lot was merely a piece of wood or shell, or any thing of the kind that was at hand. Probably it had some private mark, and not the name, as it was only recognized by the owner.
  17. This reply is supposed to allude to some gesture made by Ajax in approaching Hector.
  19. The heralds were considered as sacred persons, the delegates of Mercury, and inviolable by the laws of nations. Ancient history furnishes examples of the severity exercised upon those who were guilty of any outrage upon them. Their office was, to assist in the sacrifices and councils, to proclaim war or peace, to command silence at ceremonies or single combats, to part the combatants and declare the conqueror.
  21. This word I have taken leave to coin. The Latins have both substantive and adjective. Purpura—Purpureus. We make purple serve both uses; but it seems a poverty to which we have no need to submit, at least in poetry.—Tr.
  23. A particular mark of honor and respect, as this part of the victim belonged to the king. In the simplicity of the times, the reward offered a victorious warrior of the best portion of the sacrifice at supper, a more capacious bowl, or an upper seat at table, was a recompense for the greatest actions. It is worthy of observation, that beef, mutton, or kid, was the food of the heroes of Homer and the patriarchs and warriors of the Old Testament. Fishing and fowling were then the arts of more luxurious nations.
  25. [The word is here used in the Latin sense of it. Virgil, describing the entertainment given by Evander to the Trojans, says that he regaled them
  26. Perpetui tergo bovis et lustralibus extis.
  27. Æn. viii.
  28. It means, the whole.—Tr.]

Footnotes for Book VIII:

  1. An epithet of Aurora, supposed to designate an early hour.
  3. Many have explained this as an allegorical expression for one of the great laws of nature—gravity or the attraction of the sun. There is not the slightest probability that any such meaning is intended.—Felton.
  5. A part of Mt. Ida. This place was celebrated, in subsequent times, for the worship of Jupiter. Several years ago, Dr. E.D. Clarke deposited, in the vestibule of the public library in Cambridge, England, a marble bust of Juno, taken from the ruins of this temple of Jupiter, at the base of Mt. Ida.—Felton
  7. [In the repetition of this expression, the translator follows the original.]
  9. Sacred, because that part of the day was appropriate to sacrifice and religious worship.
  11. This figure is first used in the Scriptures. Job prays to be weighed in an even balance, that God may know his integrity. Daniel says to Belshazzar, “thou art weighed in the balances, and found wanting,” etc.
  13. Jupiter’s declaring against the Greeks by thunder and lightning, is drawn (says Dacier) from truth itself. 1 Sam. ch. vii.: “And as Samuel was offering up the burnt-offering, the Philistines drew near to battle against Israel; but the Lord thundered on that day upon the Philistines and discomfited them.”
  15. Nothing can be more spirited than the enthusiasm of Hector, who, in the transport of his joy, breaks out in the following apostrophe to his horses. He has, in imagination, already forced the Grecian entrenchments, set the fleet in flames, and destroyed the whole army.
  17. From this speech, it may be gathered that women were accustomed to loosen the horses from the chariot, on their return from battle, and feed them; and from line 214, unless it is spurious, it seems that the provender was sometimes mixed with wine. It is most probable, however, that the line is not genuine.—Felton.
  18. Homer describes a princess so tender in her love to her husband, that she meets him on his return from every battle, and, in the joy of seeing him again, feeds his horses with bread and wine, as an acknowledgment to them for bringing him back.—Dacier.
  20. These were the arms that Diomede had received from Glaucus.
  22. [None daring to keep the field, and all striving to enter the gates together, they obstructed their own passage, and were, of course, compelled into the narrow interval between the foss and rampart.
  23. But there are different opinions about the space intended. See Villoisson.—Tr.]
  25. [To Jove, the source of all oracular information.]
  27. Jupiter, in answer to the prayer of Agamemnon, sends an omen to encourage the Greeks. The application of it is obvious: The eagle signified Hector, the fawn denoted the fear and flight of the Greeks, and being dropped at the altar of Jupiter, indicated that they would be saved by the protection of that god.
  29. This simile is very beautiful, and exactly represents the manner of Gorgythion’s death. There is so much truth in the comparison, that we pity the fall of the youth and almost feel his wound.
  31. [
  32. Ενικλαν.—The word is here metaphorical, and expresses, in its primary use, the breaking of a spear against a shield.—Tr.]
  34. [The following lines, to the end of this paragraph, are a translation of some which Barnes has here inserted from the second Alcibiades of Plato.]
  36. The simile is the most magnificent that can be conceived. The stars come forth brightly, the whole heaven is cloudless and serene, the moon is in the sky, the heights, and promontories, and forests stand forth distinctly in the light, and the shepherd rejoices in his heart. This last simple and natural circumstance is inexpressibly beautiful, and heightens the effect of the visible scene, by associating it, in the most direct and poetical manner, with the inward emotion that such a scene must produce.—Felton.

Footnotes for Book IX:

  1. [In the original the word is—
  2. μελανυδρος—dark-watered; and it is rendered—deep—by the best interpreters, because deep waters have a blackish appearance. Δνοφερον υδωρ is properly water that runs with rapidity; water—
  3. μετα δονησεως φερομενον—See Villoisson.]—Tr.
  5. This is the language of a brave man, boldly to affirm that courage is above crowns and sceptres. In former times they were not hereditary, but the recompense of valor.
  7. [The observation seems made with a view to prevent such a reply from Agamemnon to Diomede as might give birth to new dissensions, while it reminds him indirectly of the mischiefs that had already attended his quarrel with Achilles.]—Tr.
  9. This speech of Nestor is happily conceived. It belonged to him as the aged counsellor to begin the debate, by laying the subject before the assembly, especially as it was necessary to impale the blame of the present unfortunate condition of the army to Agamemnon. It would have been presumptuous in any other, and it was a matter of difficulty and delicacy even for Nestor.—Felton.
  11. In the heroic age, the bridegroom, before marriage, was obliged to make two presents, one to his betrothed wife, and one to his father-in-law. This was also an ancient custom of the Hebrews. Abraham’s servant gave presents to Rebekah: Gen. xxiv. 22. Shechem promised a dowry and gift to Jacob for his daughter: Gen. xxiv. 12. And in after times, Saul said he desired no dowry for Michal: 1 Sam. xviii. 25.
  13. One of the religious ceremonies previous to any important enterprise. Then followed the order for silence and reverent attention; then the libation, &c.—Felton
  15. Achilles having retired from action in displeasure to Agamemnon, quieted himself by singing to his lyre the achievements of demi-gods and heroes. Nothing was better suited to the martial disposition of this hero, than these heroic songs. Celebrating the actions of the valiant prepared him for his own great exploits. Such was the music of the ancients, and to such purposes was it applied. When the lyre of Paris was offered to Alexander, he replied that he had little value for it, but much desired that of Achilles, on which he sung the actions of heroes in former times.—Plutarch.
  17. The manners of the Iliad are the manners of the patriarchal and early ages of the East. The chief differences arise from a different religion and a more maritime situation. Very far removed from the savage state on the one hand, and equally distant from the artificial state of an extended commerce and a manufacturing population on the other, the spirit and habitudes of the two modes of society are almost identical. The hero and the Patriarch are substantially coëval; but the first wanders in twilight, the last stands in the eye of Heaven. When three men appeared to Abraham in the plains of Mamre, he ran to meet them from the tent door, brought them in, directed Sarah to make bread, fetched from the herd himself a calf tender and good, dressed it, and set it before them. When Ajax, Ulysses, and Phœnix stand before Achilles, he rushes forth to greet them, brings them into the tent, directs Patroclus to mix the wine, cuts up the meat, dresses it, and sets it before the ambassadors. * * * *
  18. Instances of this sort might be multiplied to any extent, but the student will find it a pleasing and useful task to discover them for himself; and these will amply suffice to demonstrate the existence of that correspondence of spirit and manners between the Homeric and the early ages of the Bible history, to which I have adverted. It is real and important; it affords a standard of the feelings with which we ought to read the Iliad, if we mean to read it as it deserves; and it explains and sets in the true point of view numberless passages, which the ignorance or frivolity of after-times has charged with obscurity, meanness or error. The Old Testament and the Iliad reflect light mutually on each other; and both in respect of poetry and morals (for the whole of Homer’s poetry is a praise of virtue, and every thing in him tends to this point, except that which is merely superfluous and for ornament) it may with great truth be said, that he who has the longest studied, and the most deeply imbibed, the spirit of the Hebrew Bible, will the best understand and the most lastingly appreciate the tale of Troy divine.—H.N. Coleridge.
  20. [I have given this sense to the word Ζωροτερον—on the authority of the Venetian Scholium, though some contend that it should be translated—quickly. Achilles, who had reproached Agamemnon with intemperate drinking, was, himself, more addicted to music than to wine.]—Tr.
  22. [It is not without authority that I have thus rendered κρειον μεγα. Homer’s banquets are never stewed or boiled; it cannot therefore signify a kettle. It was probably a kitchen-table, dresser, or tray, on which the meat was prepared for the spit. Accordingly we find that this very meat was spitted afterward.—See Schaufelbergerus.]—Tr.
  24. There are no speeches in the Iliad better placed, better timed, or that give a greater idea of Homer’s genius than these of the ambassadors to Achilles. They are not only demanded by the occasion, but skilfully arranged, and in a manner that gives pleasure to the reader.
  26. [Dacier observes, that he pluralizes the one wife of Menelaus, through the impetuosity of his spirit.]—Tr.
  28. According to some ancient writers, Achilles was but twelve years of age when he went to the wars of Troy. And from what is here related of his education under Phœnix, it may be inferred, that the fable of his having been taught by Chiron is an invention of a later age and unknown to Homer.
  30. The ancients gave the name of Jupiter not only to the God of heaven, but also to the God of hell, as is seen here; and to the God of the sea, as appears from Æschylus. They meant thereby to show that one sole deity governed the world. To teach this truth, statues were made of Jupiter which had three eyes. Priam had one in the court of his palace, which, in sharing the booty of the war of Troy, fell to the lot of Sthenelus, who carried it to Greece.—Dacier.
  32. So called because Jove protects those who implore his aid.
  34. [Wrinkled—because the countenance of a man driven to prayer by a consciousness of guilt is sorrowful and dejected. Lame—because it is a remedy to which men recur late, and with reluctance. And slant-eyed—either because, in that state of humiliation they fear to lift their eyes to heaven, or are employed in taking a retrospect of their past misconduct.
  35. The whole allegory, considering when and where it was composed, forms a very striking passage.]—Tr.
  37. [She had five brothers: Iphiclus, Polyphontes, Phanes, Eurypylus, Plexippus.]—Tr.
  39. 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.
  41. 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:

  1. 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.
  3. 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.
  5. Agamemnon is uniformly represented as an example of brotherly affection, and at all times defends Menelaus.
  7. [
  8. 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.
  10. 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.
  12. [Sable, because the expedition was made by night, and each with a lamb, as typical of the fruit of their labors.]—Tr.
  14. 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.
  16. 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.
  18. [Autolycus was grandfather of Ulysses by the mother’s side.]—Tr.
  20. 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.
  22. 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.
  24. 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.
  26. 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.
  28. 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.
  30. [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.
  32. 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.
  34. [
  35. '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
  37. 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.
  39. An allegorical manner of saying that they were awakened by the morning light.
  41. [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.