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o the Trojan shore. He was buried on the Chersonese, near the city of Plagusa. Hygin Fab. ciii. Tzetz. on Lycophr. 245, 528. There is a most elegant tribute to his memory in the Preface to the Heroica of Philostratus.

[243] _His best beloved_. The following elegant remarks of Thirlwall (Greece, vol. i, p. 176 seq.) well illustrate the character of the friendship subsisting between these two heroes— “One of the noblest and most amiable sides of the Greek character, is the readiness with which it lent itself to construct intimate and durable friendships, and this is a feature no less prominent in the earliest than in later times. It was indeed connected with the comparatively low estimation in which female society was held; but the devotedness and constancy with which these attachments were maintained, was not the less admirable and engaging. The heroic companions whom we find celebrated partly by Homer and partly in traditions which, if not of equal antiquity, were grounded on the same feeling, seem to have but one heart and soul, with scarcely a wish or object apart, and only to live as they are always ready to die for one another. It is true that the relation between them is not always one of perfect equality; but this is a circumstance which, while it often adds a peculiar charm to the poetical description, detracts little from the dignity of the idea which it presents. Such were the friendships of Hercules and Iolaus, of Theseus and Pirithous, of Orestes and Pylades; and though These may owe the greater part of their fame to the later epic or even dramatic poetry, the moral groundwork undoubtedly subsisted in the period to which the traditions are referred. The argument of the Iliad mainly turns on the affection of Achilles for Patroclus, whose love for the greater hero is only tempered by reverence for his higher birth and his unequalled prowess. But the mutual regard which united Idomeneus and Meriones, Diomedes and Sthenelus, though, as the persons themselves are less important, it is kept more in the back-ground, is manifestly viewed by the poet in the same light. The idea of a Greek hero seems not to have been thought complete, without such a brother in arms by his side.”—Thirlwall, Greece, vol. i. p. 176, seq.

[244] “As hungry wolves with raging appetite, Scour through the fields, ne’er fear the stormy night— Their whelps at home expect the promised food, And long to temper their dry chaps in blood— So rush’d we forth at once.”

—Dryden’s Virgil, ii. 479.

[245] _The destinies ordain_.—“In the mythology, also, of the Iliad, purely Pagan as it is, we discover one important truth unconsciously involved, which was almost entirely lost from view amidst the nearly equal scepticism and credulity of subsequent ages. Zeus or Jupiter is popularly to be taken as omnipotent. No distinct empire is assigned to fate or fortune; the will of the father of gods and men is absolute and uncontrollable. This seems to be the true character of the Homeric deity, and it is very necessary that the student of Greek literature should bear it constantly in mind. A strong instance in the Iliad itself to illustrate this position, is the passage where Jupiter laments to Juno the approaching death of Sarpedon. ‘Alas me!’ says he ‘since it is fated (moira) that Sarpedon, dearest to me of men, should be slain by Patroclus, the son of Menoetius! Indeed, my heart is divided within me while I ruminate it in my mind, whether having snatched him up from out of the lamentable battle, I should not at once place him alive in the fertile land of his own Lycia, or whether I should now destroy him by the hands of the son of Menoetius!’ To which Juno answers—‘Dost thou mean to rescue from death a mortal man, long since destined by fate (palai pepromenon)? You may do it—but we, the rest of the gods, do not sanction it.’ Here it is clear from both speakers, that although Sarpedon is said to be fated to die, Jupiter might still, if he pleased, save him, and place him entirely out of the reach of any such event, and further, in the alternative, that Jupiter himself would destroy him by the hands of another.”—Coleridge, p. 156. seq.

[246] _Thrice at the battlements_. “The art military of the Homeric age is upon a level with the state of navigation just described, personal prowess decided every thing; the night attack and the ambuscade, although much esteemed, were never upon a large scale. The chiefs fight in advance, and enact almost as much as the knights of romance. The siege of Troy was as little like a modern siege as a captain in the guards is like Achilles. There is no mention of a ditch or any other line or work round the town, and the wall itself was accessible without a ladder. It was probably a vast mound of earth with a declivity outwards. Patroclus thrice mounts it in armour. The Trojans are in no respects blockaded, and receive assistance from their allies to the very end.”—Coleridge, p. 212.

[247] _Ciconians_.—A people of Thrace, near the Hebrus.

[248] _They wept_.

“Fast by the manger stands the inactive steed, And, sunk in sorrow, hangs his languid head; He stands, and careless of his golden grain, Weeps his associates and his master slain.”

Merrick’s Tryphiodorus, v. 18-24.

“Nothing is heard upon the mountains now, But pensive herds that for their master low, Straggling and comfortless about they rove, Unmindful of their pasture and their love.”

Moschus, id. 3, parodied, _ibid._

“To close the pomp, Æthon, the steed of state, Is led, the funeral of his lord to wait. Stripp’d of his trappings, with a sullen pace He walks, and the big tears run rolling down his face.”

Dryden’s Virgil, bk. ii

[249] _Some brawny bull_.

“Like to a bull, that with impetuous spring Darts, at the moment when the fatal blow Hath struck him, but unable to proceed Plunges on either side.”

—Carey’s Dante: Hell, c. xii.

[250] This is connected with the earlier part of last book, the regular narrative being interrupted by the message of Antilochus and the lamentations of Achilles.

[251] _Far in the deep_. So Oceanus hears the lamentations of Prometheus, in the play of Æschylus, and comes from the depths of the sea to comfort him.

[252] Opuntia, a city of Locris.

[253] Quintus Calaber, lib. v., has attempted to rival Homer in his description of the shield of the same hero. A few extracts from Mr. Dyce’s version (Select Translations, p. 104, seq.) may here be introduced.

“In the wide circle of the shield were seen Refulgent images of various forms, The work of Vulcan; who had there described The heaven, the ether, and the earth and sea, The winds, the clouds, the moon, the sun, apart In different stations; and you there might view The stars that gem the still-revolving heaven, And, under them, the vast expanse of air, In which, with ou