The passage certainly has its difficulties. But Erhardt expresses the proper state of the case, after giving his analysis. "The hearer's imagination is so captured, first by the dream, then by the brawling assembly, by the rush to the ships, by the intervention of Odysseus, by the punishment of Thersites—all these living pictures follow each other so fleetly before the eyes that we have scarcely time to make objections." {Footnote: Die Enstehung der Homerische Gedichte, p. 29.}. The poet aimed at no more and no less effect than he has produced, and no more should be required by any one, except by that anachronism—"the analytical reader." Hehas "time to make objections": the poet's audience had none; and he must be criticised from their point of view. Homer did not sing for analytical readers, for the modern professor; he could not possibly conceive that Time would bring such a being into existence.
To return to the character of Agamemnon. In moments of encouragement Agamemnon is a valiant fighter, few better spearmen, yet "he attains not to the first Three," Achilles, Aias, Diomede. But Agamemnon is unstable as water; again and again, as in Book II., the lives and honour of the Achaeans are saved in the Over-Lord's despite by one or other of the peers. The whole Iliad, with consistent uniformity, pursues the scheme of character and conduct laid down in the two first Books. It is guided at once by feudal allegiance and feudal jealousy, like the Chansons de Gesteand the early sagas or romances of Ireland. A measure of respect for Agamemnon, even of sympathy, is preserved; he is not degraded as the kings and princes are often degraded on the Attic stage, and even in the Cyclic poems. Would wandering Ionian reciters at fairs have maintained this uniformity? Would the tyrant Pisistratus have made his literary man take this view?
CHAPTER V
AGAMEMNON IN THE LATER "ILIAD"
In the Third Book, Agamemnon receives the compliments due to his supremacy, aspect, and valour from the lips of Helen and Priam. There are other warriors taller by a head, and Odysseus was shorter than he by a head, so Agamemnon was a man of middle stature. He is "beautiful and royal" of aspect; "a good king and a mighty spearman," says Helen.
The interrupted duel between Menelaus and Paris follows, and then the treacherous wounding of Menelaus by Pandarus. One of Agamemnon's most sympathetic characteristics is his intense love of his brother, for whose sake he has made the war. He shudders on seeing the arrow wound, but consoles Menelaus by the certainty that Troy will fall, for the Trojans have broken the solemn oath of truce. Zeus "doth fulfil at last, and men make dear amends." But with characteristic inconsistency he discourages Menelaus by a picture of many a proud Trojan leaping on his tomb, while the host will return home-an idea constantly present to Agamemnon's mind. He is always the first to propose flight, though he will "return with shame" to Mycenae. Menelaus is of much better cheer: "Be of good courage, {blank space} ALL THE HOST OF THE {misprint}"—a thing which Agamemnon does habitually, though he is not a personal poltroon. As Menelaus has only a slight flesh wound after all, and as the Trojans are doomed men, Agamemnon is now "eager for glorious battle." He encourages the princes, but, of all men, rebukes Odysseus as "last at a fray and first at a feast": such is his insolence, for which men detest him.
This is highly characteristic in Agamemnon, who has just been redeemed from ruin by Odysseus. Rebuked by Odysseus, he "takes back his word" as usual, and goes on to chide Diomede as better at making speeches than at fighting! But Diomede made no answer, "having respect to the chiding of the revered King." He even rebukes the son of Capaneus for answering Agamemnon haughtily. Diomede, however, does not forget; he bides his time. He now does the great deeds of his day of valour (Book V.). Agamemnon meanwhile encourages the host.
During Books V., VI. Agamemnon's business is "to bid the rest keep fighting." When Hector, in Book VII., challenges any Achaean, nobody volunteers except Menelaus, who has a strong sense of honour. Agamemnon restrains him, and lots are cast: the host pray that the lot may fall on Aias, Diomede, or Agamemnon (VII. 179-180). Thus the Over-Lord is acknowledged to be a man of his hands, especially good at hurling the spear, as we see again in Book XXIII.
A truce is proposed for the burial of the dead, and Paris offers to give up the wealth that he brought to Troy, and more, if the Achaeans will go home, but Helen he will not give up. We expect Agamemnon to answer as becomes him. But no! All are silent, till Diomede rises. They will not return, he says, even if Helen be restored, for even a fool knows that Troy is doomed, because of the broken oath. The rest shout acquiescence, and Agamemnon refuses the compromise. Apparently he would not have disdained it, but for Diomede's reply.
On the following day the Trojans have the better in the battle, and Agamemnon "has no heart to stand," nor have some of his peers. But Diomede has more courage, and finally Agamemnon begins to call to the host to fight, but breaks down, weeps, and prays to Zeus "that we ourselves at least flee and escape;" he is not an encouraging commander-in-chief! Zeus, in pity, sends a favourable omen; Aias fights well; night falls, and the Trojans camp on the open plain.
Agamemnon, in floods of tears, calls an assembly, and proposes to "return to Argos with dishonour." "Let us flee with our ships to our dear native land, for now shall we never take wide-wayed Troy," All are silent, till Diomede rises and reminds Agamemnon that "thou saidst I was no man of war, but a coward." (In Book V.; we are now in Book IX.) "Zeus gave thee the honour of the sceptre above all men, but valour he gave thee not.... Go thy way; thy way is before thee, and thy ships stand beside the sea. But all the other flowing-haired Achaeans will tarry here until we waste Troy."
Nestor advises Agamemnon to set an advanced guard, which that martialist had never thought of doing, and to discuss matters over supper. A force of 700 men, under Meriones and the son of Nestor, was posted between the foss and the wall round the camp; the council met, and Nestor advised Agamemnon to approach Achilles with gentle words and gifts of atonement. Agamemnon, full of repentance, acknowledges his folly and offers enormous atonement. Heralds and three ambassadors are sent; and how Achilles received them, with perfect courtesy, but with absolute distrust of Agamemnon and refusal of his gifts, sending the message that he will fight only when fire comes to his own ships, we know.
Achilles is now entirely in the wrong, and the Over-Lord is once more within his right. He has done all, or more than all, that customary law demands. In Book IX. Phoenix states the case plainly. "If Agamemnon brought thee not gifts, and promised thee more hereafter, ... then were I not he that should bid thee cast aside thine anger, and save the Argives...." (IX. 515-517). The case so stands that, if Achilles later relents and fights, the gifts of atonement will no longer be due to him, and he "will not be held in like honour" (IX. 604).