The Greek language is being ousted from education, here, in France, and in America.  The speech of the earliest democracies is not democratic enough for modern anarchy.  There is nothing to be gained, it is said, by a knowledge of Greek.  We have not to fight the battle of life with Hellenic waiters; and, even if we had, Romaic, or modern Greek, is much more easily learned than the old classical tongue.  The reason of this comparative ease will be plain to any one who, retaining a vague memory of his Greek grammar, takes up a modern Greek newspaper.  He will find that the idioms of the modern newspaper are the idioms of all newspapers, that the grammar is the grammar of modern languages, that the opinions are expressed in barbarous translations of barbarous French and English journalistic clichés or commonplaces.  This ugly and undignified mixture of the ancient Greek characters, and of ancient Greek words with modern grammar and idioms, and stereotyped phrases, is extremely distasteful to the scholar.  Modern Greek, as it is at present printed, is not the natural spoken language of the peasants.  You can read a Greek leading article, though you can hardly make sense of a Greek rural ballad.  The peasant speech is a thing of slow development; there is a basis of ancient Greek in it, with large elements of Slavonic, Turkish, Italian, and other imposed or imported languages.  Modern literary Greek is a hybrid of revived classical words, blended with the idioms of the speeches which have arisen since the fall of the Roman Empire.  Thus, thanks to the modern and familiar element in it, modern Greek “as she is writ” is much more easily learned than ancient Greek.  Consequently, if any one has need for the speech in business or travel, he can acquire as much of it as most of us have of French, with considerable ease.  People therefore argue that ancient Greek is particularly superfluous in schools.  Why waste time on it, they ask, which could be expended on science, on modern languages, or any other branch of education?  There is a great deal of justice in this position.  The generation of men who are now middle-aged bestowed much time and labour on Greek; and in what, it may be asked, are they better for it?  Very few of them “keep up their Greek.”  Say, for example, that one was in a form with fifty boys who began the study—it is odds against five of the survivors still reading Greek books.  The worldly advantages of the study are slight: it may lead three of the fifty to a good degree, and one to a fellowship; but good degrees may be taken in other subjects, and fellowships may be abolished, or “nationalised,” with all other forms of property.

Then, why maintain Greek in schools?  Only a very minute percentage of the boys who are tormented with it really learn it.  Only a still smaller percentage can read it after they are thirty.  Only one or two gain any material advantage by it.  In very truth, most minds are not framed by nature to excel and to delight in literature, and only to such minds and to schoolmasters is Greek valuable.

This is the case against Greek put as powerfully as one can state it.  On the other side, we may say, though the remark may seem absurd at first sight, that to have mastered Greek, even if you forget it, is not to have wasted time.  It really is an educational and mental discipline.  The study is so severe that it needs the earnest application of the mind.  The study is averse to indolent intellectual ways; it will not put up with a “there or thereabouts,” any more than mathematical ideas admit of being made to seem “extremely plausible.”  He who writes, and who may venture to offer himself as an example, is naturally of a most slovenly and slatternly mental habit.  It is his constant temptation to “scamp” every kind of work, and to say “it will do well enough.”  He hates taking trouble and verifying references.  And he can honestly confess that nothing in his experience has so helped, in a certain degree, to counteract those tendencies—as the labour of thoroughly learning certain Greek texts—the dramatists, Thucydides, some of the books of Aristotle.  Experience has satisfied him that Greek is of real educational value, and, apart from the acknowledged and unsurpassed merit of its literature, is a severe and logical training of the mind.  The mental constitution is strengthened and braced by the labour, even if the language is forgotten in later life.

It is manifest, however, that this part of education is not for everybody.  The real educational problem is to discover what boys Greek will be good for, and what boys will only waste time and dawdle over it.  Certainly to men of a literary turn (a very minute percentage), Greek is of an inestimable value.  Great poets, even, may be ignorant of it, as Shakespeare probably was, as Keats and Scott certainly were, as Alexandre Dumas was.  But Dumas regretted his ignorance; Scott regretted it.  We know not how much Scott’s admitted laxity of style and hurried careless habit might have been modified by a knowledge of Greek; how much of grace, permanence, and generally of art, his genius might have gained from the language and literature of Hellas.  The most Homeric of modern men could not read Homer.  As for Keats, he was born a Greek, it has been said; but had he been born with a knowledge of Greek, he never, probably, would have been guilty of his chief literary faults.  This is not certain, for some modern men of letters deeply read in Greek have all the qualities of fustian and effusiveness which Longinus most despised.  Greek will not make a luxuriously Asiatic mind Hellenic, it is certain; but it may, at least, help to restrain effusive and rhetorical gabble.  Our Asiatic rhetoricians might perhaps be even more barbarous than they are if Greek were a sealed book to them.  However this may be, it is, at least, well to find out in a school what boys are worth instructing in the Greek language.  Now, of their worthiness, of their chances of success in the study, Homer seems the best touchstone; and he is certainly the most attractive guide to the study.

At present boys are introduced to the language of the Muses by pedantically written grammars, full of the queerest and most arid metaphysical and philological verbiage.  The very English in which these deplorable books are composed may be scientific, may be comprehensible by and useful to philologists, but is utterly heart-breaking to boys.

Philology might be made fascinating; the history of a word, and of the processes by which its different forms, in different senses, were developed, might be made as interesting as any other story of events.  But grammar is not taught thus: boys are introduced to a jargon about matters meaningless, and they are naturally as much enchanted as if they were listening to a chimæra bombinans in vacuo.  The grammar, to them, is a mere buzz in a chaos of nonsense.  They have to learn the buzz by rote; and a pleasant process that is—a seductive initiation into the mysteries.  When they struggle so far as to be allowed to try to read a piece of Greek prose, they are only like the Marchioness in her experience of beer: she once had a sip of it.  Ten lines of Xenophon, narrating how he marched so many parasangs and took breakfast, do not amount to more than a very unrefreshing sip of Greek.  Nobody even tells the boys who Xenophon was, what he did there, and what it was all about.  Nobody gives a brief and interesting sketch of the great march, of its history and objects.  The boys straggle along with Xenophon, knowing not whence or whither:

“They stray through a desolate region,
And often are faint on the march.”

One by one they fall out of the ranks; they mutiny against Xenophon; they murmur against that commander; they desert his flag.  They determine that anything is better than Greek, that nothing can be worse than Greek, and they move the tender hearts of their parents.  They are put to learn German; which they do not learn, unluckily, but which they find it comparatively easy to shirk.  In brief, they leave school without having learned anything whatever.

Up to a certain age my experiences at school were precisely those which I have described.  Our grammar was not so philological, abstruse and arid as the instruments of torture employed at present.  But I hated Greek with a deadly and sickening hatred; I hated it like a bully and a thief of time.  The verbs in μυ completed my intellectual discomfiture, and Xenophon routed me with horrible carnage.  I could have run away to sea, but for a strong impression that a life on the ocean wave “did not set my genius,” as Alan Breck says.  Then we began to read Homer; and from the very first words, in which the Muse is asked to sing the wrath of Achilles, Peleus’ son, my mind was altered, and I was the devoted friend of Greek.  Here was something worth reading about; here one knew where one was; here was the music of words, here were poetry, pleasure, and life.  We fortunately had a teacher (Dr. Hodson) who was not wildly enthusiastic about grammar.  He would set us long pieces of the Iliad or Odyssey to learn, and, when the day’s task was done, would make us read on, adventuring ourselves in “the unseen,” and construing as gallantly as we might, without grammar or dictionary.  On the following day we surveyed more carefully the ground we had pioneered or skirmished over, and then advanced again.  Thus, to change the metaphor, we took Homer in large draughts, not in sips: in sips no epic can be enjoyed.  We now revelled in Homer like Keats in Spenser, like young horses let loose in a pasture.  The result was not the making of many accurate scholars, though a few were made; others got nothing better than enjoyment in their work, and the firm belief, opposed to that of most schoolboys, that the ancients did not write nonsense.  To love Homer, as Steele said about loving a fair lady of quality, “is a liberal education.”

Judging from this example, I venture very humbly to think that any one who, even at the age of Cato, wants to learn Greek, should begin where Greek literature, where all profane literature begins—with Homer himself.  It was thus, not with grammars in vacuo, that the great scholars of the Renaissance began.  It was thus that Ascham and Rabelais began, by jumping into Greek and splashing about till they learned to swim.  First, of course, a person must learn the Greek characters.  Then his or her tutor may make him read a dozen lines of Homer, marking the cadence, the surge and thunder of the hexameters—a music which, like that of the Sirens, few can hear without being lured to the seas and isles of song.  Then the tutor might translate a passage of moving interest, like Priam’s appeal to Achilles; first, of course, explaining the situation.  Then the teacher might go over some lines, minutely pointing out how the Greek words are etymologically connected with many words in English.  Next, he might take a substantive and a verb, showing roughly how their inflections arose and were developed, and how they retain forms in Homer which do not occur in later Greek.  There is no reason why even this part of the lesson should be uninteresting.  By this time a pupil would know, more or less, where he was, what Greek is, and what the Homeric poems are like.  He might thus believe from the first that there are good reasons for knowing Greek; that it is the key to many worlds of life, of action, of beauty, of contemplation, of knowledge.  Then, after a few more exercises in Homer, the grammar being judiciously worked in along with the literature of the epic, a teacher might discern whether it was worth while for his pupils to continue in the study of Greek.  Homer would be their guide into the “realms of gold.”

It is clear enough that Homer is the best guide.  His is the oldest extant Greek, his matter is the most various and delightful, and most appeals to the young, who are wearied by scraps of Xenophon, and who cannot be expected to understand the Tragedians.  But Homer is a poet for all ages, all races, and all moods.  To the Greeks the epics were not only the best of romances, the richest of poetry; not only their oldest documents about their own history,—they were also their Bible, their treasury of religious traditions and moral teaching.  With the Bible and Shakespeare, the Homeric poems are the best training for life.  There is no good quality that they lack: manliness, courage, reverence for old age and for the hospitable hearth; justice, piety, pity, a brave attitude towards life and death, are all conspicuous in Homer.  He has to write of battles; and he delights in the joy of battle, and in all the movement of war.  Yet he delights not less, but more, in peace: in prosperous cities, hearths secure, in the tender beauty of children, in the love of wedded wives, in the frank nobility of maidens, in the beauty of earth and sky and sea, and seaward murmuring river, in sun and snow, frost and mist and rain, in the whispered talk of boy and girl beneath oak and pine tree.

Living in an age where every man was a warrior, where every city might know the worst of sack and fire, where the noblest ladies might be led away for slaves, to light the fire and make the bed of a foreign master, Homer inevitably regards life as a battle.  To each man on earth comes “the wicked day of destiny,” as Malory unconsciously translates it, and each man must face it as hardily as he may.

Homer encourages them by all the maxims of chivalry and honour.  His heart is with the brave of either side—with Glaucus and Sarpedon of Lycia no less than with Achilles and Patroclus.  “Ah, friend,” cries Sarpedon, “if once escaped from this battle we were for ever to be ageless and immortal, neither would I myself fight now in the foremost ranks, nor would I urge thee into the wars that give renown; but now—for assuredly ten thousand fates of death on every side beset us, and these may no man shun, nor none avoid—forward now let us go, whether we are to give glory or to win it!”  And forth they go, to give and take renown and death, all the shields and helms of Lycia shining behind them, through the dust of battle, the singing of the arrows, the hurtling of spears, the rain of stones from the Locrian slings.  And shields are smitten, and chariot-horses run wild with no man to drive them, and Sarpedon drags down a portion of the Achæan battlement, and Aias leaps into the trench with his deadly spear, and the whole battle shifts and shines beneath the sun.  Yet he who sings of the war, and sees it with his sightless eyes, sees also the Trojan women working at the loom, cheating their anxious hearts with broidery work of gold and scarlet, or raising the song to Athene, or heating the bath for Hector, who never again may pass within the gates of Troy.  He sees the poor weaving woman, weighing the wool, that she may not defraud her employers, and yet may win bread for her children.  He sees the children, the golden head of Astyanax, his shrinking from the splendour of the hero’s helm.  He sees the child Odysseus, going with his father through the orchard, and choosing out some apple trees “for his very own.”  It is in the mouth of the ruthless Achilles, the fatal, the fated, the swift-footed hero with the hands of death, that Homer places the tenderest of his similes.  “Wherefore weepest thou, Patroclus, like a fond little maid, that runs by her mother’s side, praying her mother to take her up, snatching at her gown, and hindering her as she walks, and tearfully looking at her till her mother takes her up?—like her, Patroclus, dost thou softly weep.”

This is what Chesterfield calls “the porter-like language of Homer’s heroes.”  Such are the moods of Homer, so full of love of life and all things living, so rich in all human sympathies, so readily moved when the great hound Argus welcomes his master, whom none knew after twenty years, but the hound knew him, and died in that welcome.  With all this love of the real, which makes him dwell so fondly on every detail of armour, of implement, of art; on the divers-coloured gold-work of the shield, on the making of tires for chariot-wheels, on the forging of iron, on the rose-tinted ivory of the Sidonians, on cooking and eating and sacrificing, on pet dogs, on wasps and their ways, on fishing, on the boar hunt, on scenes in baths where fair maidens lave water over the heroes, on undiscovered isles with good harbours and rich land, on ploughing, mowing, and sowing, on the furniture of houses, on the golden vases wherein the white dust of the dead is laid,—with all this delight in the real, Homer is the most romantic of poets.  He walks with the surest foot in the darkling realm of dread Persephone, beneath the poplars on the solemn last beach of Ocean.  He has heard the Siren’s music, and the song of Circe, chanting as she walks to and fro, casting the golden shuttle through the loom of gold.  He enters the cave of the Man Eater; he knows the unsunned land of the Cimmerians; in the summer of the North he has looked, from the fiord of the Laestrygons, on the Midnight Sun.  He has dwelt on the floating isle of Æolus, with its wall of bronze unbroken, and has sailed on those Phæacian barks that need no help of helm or oar, that fear no stress either of wind or tide, that come and go and return obedient to a thought and silent as a dream.  He has seen the four maidens of Circe, daughters of wells and woods, and of sacred streams.  He is the second-sighted man, and beholds the shroud that wraps the living who are doomed, and the mystic dripping from the walls of blood yet unshed.  He has walked in the garden closes of Phæacia, and looked on the face of gods who fare thither, and watch the weaving of the dance.  He has eaten the honey-sweet fruit of the lotus, and from the hand of Helen he brings us that Egyptian nepenthe which puts all sorrow out of mind.  His real world is as real as that in Henry V., his enchanted isles are charmed with the magic of the Tempest.  His young wooers are as insolent as Claudio, as flushed with youth; his beggar-men are brethren of Edie Ochiltree; his Nausicaa is sister to Rosalind, with a different charm of stately purity in love.  His enchantresses hold us yet with their sorceries; his Helen is very Beauty: she has all the sweetness of ideal womanhood, and her repentance is without remorse.  His Achilles is youth itself, glorious, cruel, pitiful, splendid, and sad, ardent and loving, and conscious of its doom.  Homer, in truth, is to be matched only with Shakespeare, and of Shakespeare he has not the occasional wilfulness, freakishness, and modish obscurity.  He is a poet all of gold, universal as humanity, simple as childhood, musical now as the flow of his own rivers, now as the heavy plunging wave of his own Ocean.

Such, then, as far as weak words can speak of him, is the first and greatest of poets.  This is he whom English boys are to be ignorant of, if Greek be ousted from our schools, or are to know only in the distorting mirror of a versified, or in the pale shadow of a prose translation.  Translations are good only as teachers to bring men to Homer.  English verse has no measure which even remotely suggests the various flow of the hexameter.  Translators who employ verse give us a feeble Homer, dashed with their own conceits, and moulded to their own style.  Translators who employ prose “tell the story without the song,” but, at least, they add no twopenny “beauties” and cheap conceits of their own.

I venture to offer a few examples of original translation, in which the mannerisms of poets who have, or have not, translated Homer, are parodied, and, of course (except in the case of Pope), exaggerated.  The passage is the speech of the Second-sighted Man, before the slaying of the wooers in the hall:—

“Ah! wretched men, what ill is this ye suffer?  In night are swathed your heads, your faces, your knees; and the voice of wailing is kindled, and cheeks are wet with tears, and with blood drip the walls, and the fair main beams of the roof, and the porch is full of shadows, and full is the courtyard, of ghosts that hasten hellward below the darkness, and the sun has perished out of heaven, and an evil mist sweeps up over all.”

So much for Homer.  The first attempt at metric translation here given is meant to be in the manner of Pope:

“Caitiffs!” he cried, “what heaven-directed blight
Involves each countenance with clouds of night!
What pearly drop the ashen cheek bedews!
Why do the walls with gouts ensanguined ooze?
The court is thronged with ghosts that ’neath the gloom
Seek Pluto’s realm, and Dis’s awful doom;
In ebon curtains Phoebus hides his head,
And sable mist creeps upward from the dead.”

This appears pretty bad, and nearly as un-Homeric as a translation could possibly be.  But Pope, aided by Broome and Fenton, managed to be much less Homeric, much more absurd, and infinitely more “classical” in the sense in which Pope is classical:

“O race to death devote! with Stygian shade
Each destined peer impending fates invade;
With tears your wan distorted cheeks are drowned;
With sanguine drops the walls are rubied round:
Thick swarms the spacious hall with howling ghosts,
To people Orcus and the burning coasts!
Nor gives the sun his golden orb to roll,
But universal night usurps the pole.”

Who could have conjectured that even Pope would wander away so far from his matchless original?  “Wretches!” cries Theoclymenus, the seer; and that becomes, “O race to death devote!”  “Your heads are swathed in night,” turns into “With Stygian shade each destined peer” (peer is good!) “impending fates invade,” where Homer says nothing about Styx nor peers.  The Latin Orcus takes the place of Erebus, and “the burning coasts” are derived from modern popular theology.  The very grammar detains or defies the reader; is it the sun that does not give his golden orb to roll, or who, or what?

The only place where the latter-day Broome or Fenton can flatter himself that he rivals Pope at his own game is—

“What pearly drop the ashen cheek bedews!”

This is, if possible, more classical than Pope’s own—

“With tears your wan distorted cheeks are drowned.”

But Pope nobly revindicates his unparalleled power of translating funnily, when, in place of “the walls drip with blood,” he writes—

“With sanguine drops the walls are rubied round.”

Homer does not appear to have been acquainted with rubies; but what of that?  And how noble, how eminently worthy of Pope it is to add that the ghosts “howl”!  I tried to make them gibber, but ghosts do gibber in Homer (though not in this passage), so Pope, Fenton, Broome, and Co., make them howl.

No, Pope is not lightly to be rivalled by a modern translator.  The following example, a far-off following of a noted contemporary poet, may be left unsigned—

“Wretches, the bane hath befallen, the night and the blight of your sin
Sweeps like a shroud o’er the faces and limbs that were gladsome therein;
And the dirge of the dead breaketh forth, and the faces of all men are wet,
And the walls are besprinkled with blood, and the ghosts in the gateway are met,
Ghosts in the court and the gateway are gathered, Hell opens her lips,
And the sun in his splendour is shrouded, and sickens in spasm of eclipse.”

The next is longer and slower: the poet has a difficulty in telling his story:

“Wretches,” he cried, “what doom is this? what night
Clings like a face-cloth to the face of each,—
Sweeps like a shroud o’er knees and head? for lo!
The windy wail of death is up, and tears
On every cheek are wet; each shining wall
And beauteous interspace of beam and beam
Weeps tears of blood, and shadows in the door
Flicker, and fill the portals and the court—
Shadows of men that hellwards yearn—and now
The sun himself hath perished out of heaven,
And all the land is darkened with a mist.”

That could never be mistaken for a version by the Laureate, as perhaps any contemporary hack’s works might have been taken for Pope’s.  The difficulty, perhaps, lies here: any one knows where to have Pope, any one knows that he will evade the mot propre, though the precise evasion he may select is hard to guess.  But the Laureate would keep close to his text, and yet would write like himself, very beautifully, but not with an Homeric swiftness and strength.  Who is to imitate him?  As to Mr. William Morris, he might be fabled to render Α δειλοί “niddering wights,” but beyond that, conjecture is baffled. [91]  Or is this the kind of thing?—

“Niddering wights, what a bane do ye bear, for your knees in the night,
And your heads and your faces, are shrouded, and clamour that knows not delight
Rings, and your cheeks are begrutten, and blood is besprent on the walls,
Blood on the tapestry fair woven, and barrow-wights walk in the halls.
Fetches and wraiths of the chosen of the Norns, and the sun from the lift
Shudders, and over the midgarth and swan’s bath the cloud-shadows drift.”

It may be argued that, though this is perhaps a translation, it is not English, never was, and never will be.  But it is quite as like Homer as the performance of Pope.

Such as these, or not so very much better than these as might be wished, are our efforts to translate Homer.  From Chapman to Avia, or Mr. William Morris, they are all eminently conscientious, and erroneous, and futile.  Chapman makes Homer a fanciful, euphuistic, obscure, and garrulous Elizabethan, but Chapman has fire.  Pope makes him a wit, spirited, occasionally noble, full of points, and epigrams, and queer rococo conventionalisms.  Cowper makes him slow, lumbering, a Milton without the music.  Maginn makes him pipe an Irish jig:—

“Scarcely had she begun to wash
When she was aware of the grisly gash!”

Lord Derby makes him respectable and ponderous.  Lord Tennyson makes him not less, but certainly not more, than Tennysonian.  Homer, in the Laureate’s few fragments of experiment, is still a poet, but he is not Homer.  Mr. Morris, and Avia, make him Icelandic, and archaistic, and hard to scan, though vigorous in his fetters for all that.  Bohn makes him a crib; and of other translators in prose it has been said, with a humour which one of them appreciates, that they render Homer into a likeness of the Book of Mormon.

Homer is untranslatable.  None of us can bend the bow of Eurytus, and make the bow-string “ring sweetly at the touch, like the swallow’s song.”  The adventure is never to be achieved; and, if Greek is to be dismissed from education, not the least of the sorrows that will ensue is English ignorance of Homer.