and Helenê. But need Ilion be in Troia on the site of Hissarlik? It is worth observing that the scenery of the similes in the oldest parts of the poems is Thessalian, and not Asiatic; that Hector ('Upholder') is not connected in local legend with the historical Troy—its heroes are Æneas and one Dares;[1] that this Æneas, though afterwards identified with a hero at Hissarlik, seems to be in origin the tribal hero of the Æneânes in South Thessaly, just as Teukros ('Hitter'), the archer, gets in later tradition mixed up with Ilion, and the Ilion-men become Teukroi? Of course it is ultimately a myth that we have to deal with. The original battle for Helen was doubtless a strife of light and darkness in the sky, just as the Niblungs were cloud-men and Sigurd a sun-god, before they were brought down to Worms and Burgundy. But it looks as if the Helen-feud had its first earthly localisation, not in Troy, but on the southern frontier of those Thessalian bards who sang of it.
When Dr. Schliemann made his first dazzling discoveries at Mycenae and Hissarlik, he believed that he had identified the corpse of Agamemnon and recovered the actual cup from which Nestor drank, the pigeons still intact upon the handles. We all smile at this now; but it remains a difficult task to see the real relation which subsists between the civilisation described in the Homeric poems, and the great castles and walls, the graves and armour and pottery, which have now been unearthed at so many different sites in Greece.
Of the nine successive cities at Hissarlik, the sixth from the bottom corresponds closely with the civilisation of Mycenæ, a civilisation similar in many respects to that implied in the earliest parts of the Iliad. The
- ↑ Duncker, Greece, chap. xiii.
