The Iliad. Гомер

can never come to the birth. Traditions the most picturesque, episodes the most pathetic, local associations teeming with the thoughts of gods and great men, may crowd in one mighty vision, or reveal themselves in more substantial forms to the mind of the poet; but, except the power to create a grand whole, to which these shall be but as details and embellishments, be present, we shall have nought but a scrap-book, a parterre filled with flowers and weeds strangling each other in their wild redundancy: we shall have a cento of rags and tatters, which will require little acuteness to detect.

      Sensible as I am of the difficulty of disproving a negative, and aware as I must be of the weighty grounds there are for opposing my belief, it still seems to me that the Homeric question is one that is reserved for a higher criticism than it has often obtained. We are not by nature intended to know all things; still less, to compass the powers by which the greatest blessings of life have been placed at our disposal. Were faith no virtue, then we might indeed wonder why God willed our ignorance on any matter. But we are too well taught the contrary lesson; and it seems as though our faith should be especially tried touching the men and the events which have wrought most influence upon the condition of humanity. And there is a kind of sacredness attached to the memory of the great and the good, which seems to bid us repulse the scepticism which would allegorize their existence into a pleasing apologue, and measure the giants of intellect by an homeopathic dynameter.

      Long and habitual reading of Homer appears to familiarize our thoughts even to his incongruities; or rather, if we read in a right spirit and with a heartfelt appreciation, we are too much dazzled, too deeply wrapped in admiration of the whole, to dwell upon the minute spots which mere analysis can discover. In reading an heroic poem we must transform ourselves into heroes of the time being, we in imagination must fight over the same battles, woo the same loves, burn with the same sense of injury, as an Achilles or a Hector. And if we can but attain this degree of enthusiasm (and less enthusiasm will scarcely suffice for the reading of Homer), we shall feel that the poems of Homer are not only the work of one writer, but of the greatest writer that ever touched the hearts of men by the power of song.

      And it was this supposed unity of authorship which gave these poems their powerful influence over the minds of the men of old. Heeren, who is evidently little disposed in favour of modern theories, finely observes:—

      “It was Homer who formed the character of the Greek nation. No poet has ever, as a poet, exercised a similar influence over his countrymen. Prophets, lawgivers, and sages have formed the character of other nations; it was reserved to a poet to form that of the Greeks. This is a feature in their character which was not wholly erased even in the period of their degeneracy. When lawgivers and sages appeared in Greece, the work of the poet had already been accomplished; and they paid homage to his superior genius. He held up before his nation the mirror, in which they were to behold the world of gods and heroes no less than of feeble mortals, and to behold them reflected with purity and truth. His poems are founded on the first feeling of human nature; on the love of children, wife, and country; on that passion which outweighs all others, the love of glory. His songs were poured forth from a breast which sympathized with all the feelings of man; and therefore they enter, and will continue to enter, every breast which cherishes the same sympathies. If it is granted to his immortal spirit, from another heaven than any of which he dreamed on earth, to look down on his race, to see the nations from the fields of Asia to the forests of Hercynia, performing pilgrimages to the fountain which his magic wand caused to flow; if it is permitted to him to view the vast assemblage of grand, of elevated, of glorious productions, which had been called into being by means of his songs; wherever his immortal spirit may reside, this alone would suffice to complete his happiness.”

      Can we contemplate that ancient monument, on which the “Apotheosis of Homer” is depictured, and not feel how much of pleasing association, how much that appeals most forcibly and most distinctly to our minds, is lost by the admittance of any theory but our old tradition? The more we read, and the more we think—think as becomes the readers of Homer,—the more rooted becomes the conviction that the Father of Poetry gave us this rich inheritance, whole and entire. Whatever were the means of its preservation, let us rather be thankful for the treasury of taste and eloquence thus laid open to our use, than seek to make it a mere centre around which to drive a series of theories, whose wildness is only equalled by their inconsistency with each other.

      As the hymns, and some other poems usually ascribed to Homer, are not included in Pope’s translation, I will content myself with a brief account of the Battle of the Frogs and Mice, from the pen of a writer who has done it full justice:—

      “This poem,” says Coleridge, “is a short mock-heroic of ancient date. The text varies in different editions, and is obviously disturbed and corrupt to a great degree; it is commonly said to have been a juvenile essay of Homer’s genius; others have attributed it to the same Pigrees, mentioned above, and whose reputation for humour seems to have invited the appropriation of any piece of ancient wit, the author of which was uncertain; so little did the Greeks, before the age of the Ptolemies, know or care about that department of criticism employed in determining the genuineness of ancient writings. As to this little poem being a youthful prolusion of Homer, it seems sufficient to say that from the beginning to the end it is a plain and palpable parody, not only of the general spirit, but of the numerous passages of the Iliad itself; and even, if no such intention to parody were discernible in it, the objection would still remain, that to suppose a work of mere burlesque to be the primary effort of poetry in a simple age, seems to reverse that order in the development of national taste, which the history of every other people in Europe, and of many in Asia, has almost ascertained to be a law of the human mind; it is in a state of society much more refined and permanent than that described in the Iliad, that any popularity would attend such a ridicule of war and the gods as is contained in this poem; and the fact of there having existed three other poems of the same kind attributed, for aught we can see, with as much reason to Homer, is a strong inducement to believe that none of them were of the Homeric age. Knight infers from the usage of the word deltos, “writing tablet,” instead of diphthera, “skin,” which, according to Herod. 5, 58, was the material employed by the Asiatic Greeks for that purpose, that this poem was another offspring of Attic ingenuity; and generally that the familiar mention of the cock (v. 191) is a strong argument against so ancient a date for its composition.”

      Having thus given a brief account of the poems comprised in Pope’s design, I will now proceed to make a few remarks on his translation, and on my own purpose in the present edition.

      Pope was not a Grecian. His whole education had been irregular, and his earliest acquaintance with the poet was through the version of Ogilby. It is not too much to say that his whole work bears the impress of a disposition to be satisfied with the general sense, rather than to dive deeply into the minute and delicate features of language. Hence his whole work is to be looked upon rather as an elegant paraphrase than a translation. There are, to be sure, certain conventional anecdotes, which prove that Pope consulted various friends, whose classical attainments were sounder than his own, during the undertaking; but it is probable that these examinations were the result rather of the contradictory versions already existing, than of a desire to make a perfect transcript of the original. And in those days, what is called literal translation was less cultivated than at present. If something like the general sense could be decorated with the easy gracefulness of a practised poet; if the charms of metrical cadence and a pleasing fluency could be made consistent with a fair interpretation of the poet’s meaning, his words were less jealously sought for, and those who could read so good a poem as Pope’s Iliad had fair reason to be satisfied.

      It would be absurd, therefore, to test Pope’s translation by our own advancing knowledge of the original text. We must be content to look at it as a most delightful work in itself,—a work which is as much a part of English literature as Homer himself is of Greek. We must not be torn from our kindly associations with the old Iliad, that once was our most cherished companion, or our most looked-for prize, merely because Buttmann, Loewe, and Liddell have made us so much more accurate as to amphikupellon being an adjective, and not a substantive. Far be it from us to defend the faults of Pope, especially when we think of Chapman’s fine, bold, rough old English;—far be it from, us to hold up his translation as what a translation of Homer might be. But we can still dismiss