In these expeditions the Grecian army consumed nine years, during which the subdued Trojans dared not give battle without their walls for fear of Achilles.  Ten years was the fixed epical duration of the siege of Troy, just as five years was the duration of the siege of Camicus by the Cretan armament which came to avenge the death of Minos:  ten years of preparation, ten years of siege, and ten years of wandering for Odysseus were periods suited to the rough chronological dashes of the ancient epic, and suggesting no doubts nor difficulties with the original hearers.  But it was otherwise when the same events came to be contemplated by the historicizing Greeks, who could not be satisfied without either finding or inventing satisfactory bonds of coherence between the separate events.  Thucydides tells us that the Greeks were less numerous than the poets have represented, and that being, moreover, very poor, they were unable to procure adequate and constant provisions:  hence they were compelled to disperse their army, and to employ a part of it in cultivating the Chersonese—­a part in marauding expeditions over the neighborhood.  Could the whole army have been employed against Troy at once (he says), the siege would have been much more speedily and easily concluded.  If the great historian could permit himself thus to amend the legend in so many points, we might have imagined that a simpler course would have been to include the duration of the siege among the list of poetical exaggerations and to affirm that the real siege had lasted only one year instead of ten.  But it seems that the ten years’ duration was so capital a feature in the ancient tale that no critic ventured to meddle with it.

A period of comparative intermission, however, was now at hand for the Trojans.  The gods brought about the memorable fit of anger of Achilles, under the influence of which he refused to put on his armor, and kept his Myrmidons in camp.  According to the Cypria this was the behest of Zeus, who had compassion on the Trojans:  according to the Iliad, Apollo was the originating cause, from anxiety to avenge the injury which his priest Chryses had endured from Agamemnon.  For a considerable time, the combats of the Greeks against Troy were conducted without their best warrior, and severe, indeed, was the humiliation which they underwent in consequence.  How the remaining Grecian chiefs vainly strove to make amends for his absence—­how Hector and the Trojans defeated and drove them to their ships—­how the actual blaze of the destroying flame, applied by Hector to the ship of Protesilaus, roused up the anxious and sympathizing Patroclus, and extorted a reluctant consent from Achilles to allow his friend and his followers to go forth and avert the last extremity of ruin—­how Achilles, when Patroclus had been killed by Hector, forgetting his anger in grief for the death of his friend, reentered the fight, drove the Trojans within their walls with immense slaughter, and satiated his revenge both upon the living and the dead Hector,—­all these events have been chronicled, together with those divine dispensations on which most of them are made to depend, in the immortal verse of the Iliad.