The second passage is one spoken by Jupiter himself. As the commonest epithets used by Homer for βροτοὶ, mortals, are δειλοὶ and οἰζυροὶ, so the highest god lays down the law of their condition, describing it as that than which there is nothing more wretched among all that live and move upon the earth[766]:
οὐ μὲν γάρ τί πού ἐστιν ὀϊζυρώτερον ἀνδρὸς
πάντων, ὅσσα τε γαῖαν ἔπι πνείει τε καὶ ἕρπει.
Such as we have seen, and so glorious, was the wisdom, and the valour, and the beauty, and the power, that dwelt in man; but only that through life he might, upon the whole, be paramount in woe above all meaner creatures, and then that he might die in a gloom unrelieved by hope. None have illustrated this piercing truth by contrasts so sharp as Homer, between the chill and dismal tone of the general destiny of man on the one hand, and on the other, the joy and cheerfulness which the effort of an elastic spirit can for a time create. But the woe which he could only exhibit, it was reserved for One greater than he, yet only by sorrow and suffering, to remove.
The personal belief of Homer.
I have forborne in this Essay from entering at large into the often agitated question, whether Homer believed in the deities of whom he speaks so largely. He may express his own childlike creed; and such a creed by no means requires for its support in the individual mind, that it should have been visibly represented by facts within its own experience. Or he may use as the material of poetry that which, without approving itself to his own heart, was, nevertheless, to his hearers in general, a real and substantial system of religion. Nay, he might even be dealing with what had ceased to be believed in his day, but had still a retrospective life, because it had been the hearty, and was still the conventional, worship of the people. The truth may lie in, or it may lie between, any of these suppositions. The one thing of which I feel most assured is, that he was not, as to his religion, a mere allegorist when speaking of his Jupiter and Minerva, any more than he was a mere hypocrite, when he ascribed occurrences in human life to Providence under the name of ‘the deity,’ or ‘the deities.’ He represents what either was or had been, for his people, a belief in the unseen under particular forms, and what still in some way represented a reality for them and for himself. It is this belief of which I have spoken throughout, and which, under any of the suppositions I have made, seems to me to warrant all the stress I have laid upon it.
To attempt a formal solution of the question, whether he believed or not in the dress of his religion, as well as in the religion itself, would, I fear, be frivolous. It is a case in some degree parallel to the disputes whether Shakspeare adhered, in the controversies of the sixteenth century, to the side of the Romish or the Reformed. Neither Shakspeare nor Homer ought to be judged as if they had been theologians ex professo. Both followed the law of their sublime art, and represented in forms of beauty and delight, or of majesty and gloom, as the case required, such materials as they found ready to hand. Critical analysis, nice equipoises, strict definitions, were for neither the one nor the other. But in the works of neither do the cold tones of scepticism find an echo: and probably the mental frame of both with reference to the substance of their religion may have been not very different from that of the poor, the maidens, and the children of their day.
SECT. VII.
On the traces of an origin abroad for the Olympian Religion.
Let me now attempt to divide the principal deities of Homer with reference to their origin, or to the channel of their introduction into Greece; premising, however, that all such classification of them is admitted to be founded upon evidence, at best presumptive, and often also slight.