Iliad stuck together; whether the Christian doctrine of the Atonement is shadowed forth in the Homeric mythology; whether the Goddess Latona in any way prefigures the Virgin Mary, and so on. These are questions which have been discussed with learning, with ingenuity, nay, with genius; but they have two inconveniences,—one general for all who approach them, one particular for the translator. The general inconvenience is that there really exist no data for determining them. The particular inconvenience is that their solution by the translator, even were it possible, could be of no benefit to his translation.
I advise him, again, not to trouble himself with constructing a special vocabulary for his use in translation; with excluding a certain class of English words, and with confining himself to another class, in obedience to any theory about the peculiar qualities of Homer's style. Mr Newman says that 'the entire dialect of Homer being essentially archaic, that of a translator ought to be as much Saxo-Norman as possible, and owe as little as possible to the elements thrown into our language by classical learning'. Mr Newman is unfortunate in the observance of his own theory; for I continually find in his translation words of Latin origin, which seem to me quite alien to the simplicity of Homer,—'responsive', for instance, which is a favourite word of
