Our eyes, till now, that afpect ne'er beheld, 155 this objection, feem neither to comprehend the defign of the poet in general, nor the particular aim of this difcourfe. Many p ffages in the beft ancient Poets appear unaffecting at prefent, which probably gave the greateft delight to their firft readers, becaufe they were very nearly interested in what was there related. It is very plain that Homer defigned this poem as a monument to the honour of the Greeks, who, though confifting of feveral independent focieties, were yet very national in point of glory, being ftrongly affected with every thing that feemed to advance the honour of their common country, and refentful of any indignity offered to it. This dif pofition was the ground of that grand alliance which is the subject of this poem. To menso fond of their country's glory what could be more agreeable than to read a hiftory filled with wonders of a noble family transplanted from Greece into Afia? They might here learn with pleasure that the Grecian virtues did not degenerate by removing into diftant climes: but especially they must be affected with uncommon delight, to find that Sarpedon and Glaucus, the braveft of the Trojan auxiliaries, were originally Greeks. Tallo in this manner has introduced an agreeable epifode, which fhews Clorinda the offspring of Chriftian parents, though engaged in the fervice of the Infidels. Cant. 12. V. 149. Between both armies met, &c.] It is ufual with Homer, before he introduces a hero, to make as it were a halt, to render him the more remarkable. Nothing could more prepare the attention and expectation of the reader, than this circumstance at the first meeting of Diomed and Glaucus. Juft at the time when the mind begins to be weary with the battle, it is diverted with the profpect of a single combat, which of a fudden turns to an interview of friendship, and an unexpected fcene of fociable virtue. The whole air of the converfation between these two heroes has fomething heroically folemn in it. But. But if from heav'n, celeftial thou defcend; 160 165 Know, with immortals we no more contend. 179 Depriv'd V. 159. But if from heav'n, &c.] A quick change of mind from the greateft impiety to as great fuperftition, is frequently obfervable in men, who having been guilty of the most heinous crimes without any remorse, on the fudden are filled with doubts and fcruples about the most lawful or indifferent actions. This feems the prefent cafe of Diomed, who having knowingly wounded and infulted the Deities, is now afraid to engage the first man he meets, left perhaps a God might be concealed in that fhape. This difpofition of Diomed produces the queftion he puts to Glaucus, which without this confideration will appear impertinent, and fo naturally occafions that agreeable epifode of Bellerophon, which Glaucus relates in answer to Diomed. V. 161. Not long Lycurgus, &c.] What Diomed here fays is the effect of remorfe, as if he had exceeded the commiffion of Pallas in encountering with the Gods, and dreaded the confequence of proceeding too far. At leaft he had no fuch commiffion now, and befides was no longer capable of diftinguishing them from men (a faculty fhe had given him in the foregoing book:) He therefore mentions this ftory of Lycurgus as an example that fufficed to terrify him from fo rafh an undertaking. The ground of the fable they fay is this: Lycurgus caufed most of the vines of his country to be rooted up, fo that his fubjects were obliged to mix wine with water, when it was lefs plentiful: Hence it was feigned that Thetis received Bacchus into her bofom. V. 170. Depriv'd of fight by their avenging doom, Chearless he breath'd, and wander'd in the gloom : Then funk unpity'd to the dire abodes, A wretch accurft, and hated by the Gods! I brave not heav'n: But if the fruits of earth, 175 Another V. 170. Immortals bleft with endless eafe.] Though Dacier's and most of the verfions take no notice of the epithets ufed in this place, Θεοὶ ῥεῖα ζώοντες, Dii facile feu beate viventes the tranflator thought it a beauty which he could not but endeavour to preferve. Milton feems to have had this in his eye in his fecond book. Thou wilt bring me foon To that new world of light and blifs, among V. 178. Approach, and enter the dark gates of death.] This haughty air which Homer gives his heroes was doubtless a copy of the manners and hyperbolical fpeeches of thofe times. Thus Goliah to David, 1. Sam. ch. 17. Approach, and I will give thy flesh to the fowls of the air and the beafts of the field. The Orientals fpeak the fame language to this day. V. 181. Like leaves on trees.] There is a noble gravity in the beginning of this fpeech of Glaucus according to the true fiyle of antiquity, Few and evil are our Days. This beautiful thought of our author, whereby the race of men are compared to the leaves of trees, is celebrated by Simonides in a fine fragment extant in Stobaus. The fame thought may be found in Eccleftafticus, ch. 14. v. 18. almoft in the fame words; As of the green leaves on a thick tree, fome fall and fome grow: fo is the generation of flesh and blood, one cometh to an end, and another is born. The Another race the following fpring fupplies, So flourish thefe, when those are paft away. 185 A city ftands on Argos' utmoft bound, (Argos the fair for warlike steeds renown'd) Eolian Sifyphus, with wisdom bleft, 190 In ancient time the happy walls poffeft, Then call'd Ephyre: Glaucus was his son; Lov'd for that valour which preferves mankind. 195 Then The reader, who has seen so many paffages imitated from Homer by fucceeding Poets, will no doubt be pleafed to fee one of an ancient Poet which Homer has here imitated; this is a fragment of Mujaus preferved by Clemens Alexandrinus in his Stromata, lib.6. Ως δ' αύτως και φύλλα φύει ζείδωρος άρθρα, Though this comparison be juftly admired for its beauty in this obvious application to the mortality and fucceffion of hunian life, it seems however defigned by the Poet in this place as a proper emblem of the transitory tate, not of men, but of families, which being by their misfortunes or follies fallen and decayed, do again in a happier feafon revive and flourish in the fame and vir tues of their pofterity: In this fenfe it is a direct aufwer to what Diomed had afked, as well as a proper preface to what Glaucus relates of his own family, which having been extinct in Corinth, had recovered new life in Lycia. V. 193. Then call'd Ephyre.] It was the fame which was afterwards called Corinth, and had that name in Homer's time, as appears from his catalogue, v. 77. V. 196. Then mighty Pratus Argos' Scepter fway'd, And the brave Prince in num'rous toils engag'd. 200 And ftrove to tempt him from the paths of fame : 205 Endu'd with wisdom, facred fear, and truth. 210 The V. 196. Lov'd for that valour which preferves mankind.] This diftinction of true valour which has the good of mankind for its end, in oppofition to the valour of tyrants or oppreffors, is beautifully hinted by Homer in the epithet paren, amiable valour. Such as was that of Bellerophon, who freed the land from monfters, and creatures deftructive to his fpecies. It is applied to this young hero with particular judgment and propriety, if we confider the innocence and gentleness of his manners appearing from the following story, which every one will obferve has a great refemblance with that of Jofeph in the feriptures. V. 216. The faithful youth his monarch's mandate fbow'd.] Plutarch much commends the virtue of Bellerophon, who faithfully carried thofe letters he might fo justly suspect of ill consequences to him: The paffage is in |