The Iliad

of his funeral in Troy. In this book, also, the character of Achilles appears less unamiable, since he grants the rites of hospitality to Priam, and is persuaded by his entreaties to restore, for a princely ransom, the dead body of Hector, contrary to his first resolution. It is to be observed, however, that he is moved to this, not by his own native magnanimity, but by considerations which indirectly relate to himself⁠—that is to say, by being artfully led to think of his own father, Peleus, an aged man like Priam, anxiously waiting in his distant palace for the return of his son from the war, and fearing that he may never behold him again. Once in the interview with Priam the fierce and brutal nature of Achilles breaks out in threats, which terrify the old king into silence. Priam is himself warned by the gods that he is not safe in remaining overnight in the tent of Achilles, and, lest he should not be protected from the ferocity of Agamemnon, withdraws by stealth in the darkness and returns to Troy.

I have no answer to make to those who regard it as a blemish in the great work of Homer that he represents the gods in their dealings with men as governed, for the most part, by motives either mean and base, or frivolous and childish. In the Trojan war everything happens by their direction or their prompting. In the system of Homer it is they who stir up men to strife, who bring on the battles, promote the slaughter, and bring it to an end, urge the personages of the fable to ruinous follies and imprudences, and give or withhold victory at their pleasure; and in all this their rule is not one of justice and beneficence, but of caprice. Their favor is purchased by hecatombs, and their hatred incurred by acts which have no moral quality that should give offence to an upright judge. They are debauched, mercenary, rapacious, and cruel; they dwell in a world in which the rules of right and the maxims necessary to the well-being of human society find no recognition. It was for this reason that Plato, the earliest author of an Index expurgatorius, forbade the circulation of the writings of the Greek poets in his imaginary commonwealth.

Yet let me say this in favor of my author, that in one part of the poem the absolute rectitude of the Divine government is solemnly recognized. In the Third Book of the Iliad, a truce is agreed upon between the Trojans and the Greeks, while Menelaus and Paris are to decide by single combat the quarrel which has occasioned the siege of Troy. A compact is made, according to which the victor is to possess Helen and her wealth, and the Trojans and Greeks are ever afterward to remain friends and allies. The gods are invoked to be witnesses of the treaty, and to pursue with their vengeance those by whom it shall be violated, whether they be Greeks or Trojans. Few passages in the Iliad are more striking or of graver import than this appeal to the justice of the gods⁠—this testimony, given by two warring nations, of their confidence in the equity with which the immortals govern the world. Paris is overcome by Menelaus in the combat; the truce is broken by a Trojan, who wounds Menelaus severely; the treaty is not fulfilled by delivering up Helen; and, as the action of the poem proceeds in the next book, Agamemnon exhorts the Greeks to fight valiantly, in the full assurance that Jupiter and the other gods will never permit treachery to remain unpunished; and accordingly he predicts a terrible retribution already hanging over Troy. And whatever may be our admiration for the amiable and noble qualities of Hector, and our sympathy for the thousands of innocent persons dwelling in his populous city, it cannot be denied that the interference of the gods in the affairs of Troy leads in the end to a great result consistent with substantial justice. Paris, the violator of the laws of hospitality, the adulterer and robber, is sheltered, protected, and countenanced in Troy⁠—the Trojan people make themselves partakers in his guilt; and in the end they share in its punishment. Hector, the prop of their state, the champion in whom they put their trust, is slain; and we are allowed, by means of predictions, a glimpse of the coming destruction of Troy, and learn that the sceptre of the kingdom will pass from the house of Priam, whose son committed the crime which led to the war, and will be swayed by the posterity of the blameless Aeneas.

Here I leave my translation in the hands of the reading public, who, if they do not wholly neglect it, will judge whether I have made any approach toward the fulfilment of the design set forth in the beginning of this Preface.

W. C. Bryant

December, 1869.

The Iliad

Book I

The Contention of Achilles and Agamemnon

The visit of Chryses, Priest of Apollo, to Agamemnon, asking the ransom of his daughter⁠—Refusal of Agamemnon⁠—A pestilence sent by Apollo upon the Greek army⁠—A Council called by Achilles⁠—The cause of the pestilence declared by the Seer Calchas⁠—Dispute between Agamemnon and Achilles, which ends with the taking away of Briseis from Achilles⁠—The daughter of Chryses restored to him⁠—Visit of Thetis to Jupiter, who promises to avenge Achilles⁠—Mutual chiding of Jupiter and Juno.

O Goddess! Sing the wrath of Peleus’ son,
Achilles; sing the deadly wrath that brought
Woes numberless upon the Greeks, and swept
To Hades many a valiant soul, and gave
Their limbs a prey to dogs and birds of air⁠—
For so had Jove appointed⁠—from the time
When the two chiefs, Atrides, king of men,
And great Achilles, parted first as foes.

Which of the gods put strife between the chiefs,
That they should thus contend? Latona’s son
And Jove’s. Incensed against the king, he bade
A deadly pestilence appear