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The priest of Phoebus sought by gifts to gain His beauteous daughter from the victor's chain; The fleet he reach'd, and, lowly bending down, Held forth the sceptre and the laurel crown, Intreating all; but chief implored for grace The brother–kings of Atreus' royal race:
The generous Greeks their joint consent declare, The priest to reverence, and release the fair; Not so Atrides: he, with wonted pride, The sire insulted, and his gifts denied:
The insulted sire (his god's peculiar care) To Phoebus pray'd, and Phoebus heard the prayer: A dreadful plague ensues: the avenging darts Incessant fly, and pierce the Grecian hearts.
A prophet then, inspired by heaven, arose, And points the crime, and thence derives the woes: Myself the first the assembled chiefs incline To avert the vengeance of the power divine;
Then rising in his wrath, the monarch storm'd; Incensed he threaten'd, and his threats perform'd: The fair Chryseis to her sire was sent, With offer'd gifts to make the god relent;
But now he seized Briseis' heavenly charms, And of my valour's prize defrauds my arms, Defrauds the votes of all the Grecian train;[63] And service, faith, and justice, plead in vain.
But, goddess! thou thy suppliant son attend. To high Olympus' shining court ascend, Urge all the ties to former service owed, And sue for vengeance to the thundering god.
Oft hast thou triumph'd in the glorious boast, That thou stood'st forth of all the ethereal host, When bold rebellion shook the realms above, The undaunted guard of cloud–compelling Jove:
When the bright partner of his awful reign, The warlike maid, and monarch of the main, The traitor–gods, by mad ambition driven, Durst threat with chains the omnipotence of Heaven.
Then, call'd by thee, the monster Titan came (Whom gods Briareus, men Ægeon name), Through wondering skies enormous stalk'd along; Not he that shakes the solid earth so strong:
With giant–pride at Jove's high throne he stands, And brandish'd round him all his hundred hands: The affrighted gods confess'd their awful lord, They dropp'd the fetters, trembled, and adored.[64]
This, goddess, this to his remembrance call, Embrace his knees, at his tribunal fall; Conjure him far to drive the Grecian train, To hurl them headlong to their fleet and main, To heap the shores with copious death, and bring The Greeks to know the curse of such a king.
Let Agamemnon lift his haughty head O'er all his wide dominion of the dead, And mourn in blood that e'er he durst disgrace The boldest warrior of the Grecian race."

THETIS CALLING BRIAREUS TO THE ASSISTANCE OF JUPITER.

"Unhappy son! (fair Thetis thus replies, While tears celestial trickle from her eyes) Why have I borne thee with a mother's throes, To Fates averse, and nursed for future woes?[65]
So short a space the light of heaven to view! So short a space! and fill'd with sorrow too! O might a parent's careful wish prevail, Far, far from Ilion should thy vessels sail, And thou, from camps remote, the danger shun Which now, alas! too nearly threats my son.
Yet (what I can) to move thy suit I'll go To great Olympus crown'd with fleecy snow. Meantime, secure within thy ships, from far Behold the field, not mingle in the war.
The sire of gods and all the ethereal train, On the warm limits of the farthest main, Now mix with mortals, nor disdain to grace The feasts of Æthiopia's blameless race,[66] Twelve days the powers indulge the genial rite, Returning with the twelfth revolving light.
Then will I mount the brazen dome, and move The high tribunal of immortal Jove." The goddess spoke: the rolling waves unclose; Then down the steep she plunged from whence she rose, And left him sorrowing on the lonely coast, In wild resentment for the fair he lost.
In Chrysa's port now sage Ulysses rode; Beneath the deck the destined victims stow'd: The sails they furl'd, they lash the mast aside, And dropp'd their anchors, and the pinnace tied.
Next on the shore their hecatomb they land; Chryseis last descending on the strand. Her, thus returning from the furrow'd main, Ulysses led to Phoebus' sacred fane;
Where at his solemn altar, as the maid He gave to Chryses, thus the hero said: "Hail, reverend priest! to Phoebus' awful dome A suppliant I from great Atrides come:
Unransom'd, here receive the spotless fair; Accept the hecatomb the Greeks prepare; And may thy god who scatters darts around, Atoned by sacrifice, desist to wound."[67]
At this, the sire embraced the maid again, So sadly lost, so lately sought in vain. Then near the altar of the darting king, Disposed in rank their hecatomb they bring;
With water purify their hands, and take The sacred offering of the salted cake; While thus with arms devoutly raised in air, And solemn voice, the priest directs his prayer:
"God of the silver bow, thy ear incline, Whose power incircles Cilla the divine; Whose sacred eye thy Tenedos surveys, And gilds fair Chrysa with distinguish'd rays!
If, fired to vengeance at thy priest's request, Thy direful darts inflict the raging pest: Once more attend! avert the wasteful woe, And smile propitious, and unbend thy bow."
So Chryses pray'd. Apollo heard his prayer: And now the Greeks their hecatomb prepare; Between their horns the salted barley threw, And, with their heads to heaven, the victims slew:[68]
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63

That is, defrauds me of the prize allotted me by their votes.

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64

Quintus Calaber goes still further in his account of the service rendered to Jove by Thetis:"Nay more, the fetters of Almighty JoveShe loosed"—Dyce's "Calaber," s. 58.

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65

To Fates averse. Of the gloomy destiny reigning throughout the Homeric poems, and from which even the gods are not exempt, Schlegel well observes, "This power extends also to the world of gods— for the Grecian gods are mere powers of nature—and although immeasurably higher than mortal man, yet, compared with infinitude, they are on an equal footing with himself."—'Lectures on the Drama' v. p. 67.

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66

It has been observed that the annual procession of the sacred ship so often represented on Egyptian monuments, and the return of the deity from Ethiopia after some days' absence, serves to show the Ethiopian origin of Thebes, and of the worship of Jupiter Ammon. "I think," says Heeren, after quoting a passage from Diodorus about the holy ship, "that this procession is represented in one of the great sculptured reliefs on the temple of Karnak. The sacred ship of Ammon is on the shore with its whole equipment, and is towed along by another boat. It is therefore on its voyage. This must have been one of the most celebrated festivals, since, even according to the interpretation of antiquity, Homer alludes to it when he speaks of Jupiter's visit to the Ethiopians, and his twelve days' absence."—Long, "Egyptian Antiquities" vol. 1 p. 96. Eustathius, vol. 1 p. 98, sq. (ed. Basil) gives this interpretation, and likewise an allegorical one, which we will spare the reader.

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67

—Atoned, i.e. reconciled. This is the proper and most natural meaning of the word, as may be seen from Taylor's remarks in Calmet's Dictionary, p.110, of my edition.

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68

That is, drawing back their necks while they cut their throats. "If the sacrifice was in honour of the celestial gods, the throat was bent upwards towards heaven; but if made to the heroes, or infernal deities, it was killed with its throat toward the ground."— "Elgin Marbles," vol i. p.81."The jolly crew, unmindful of the past,The quarry share, their plenteous dinner haste,Some strip the skin; some portion out the spoil;The limbs yet trembling, in the caldrons boil;Some on the fire the reeking entrails broil.Stretch'd on the grassy turf, at ease they dine,Restore their strength with meat, and cheer their souls with wine."

Dryden's "Virgil," i. 293.