The Iliad and the Odyssey

...among us, they are far unseen The text refers to the "Indians," whom Dio claims know Homer’s poetry even though they live under a different sky where the Great Bear constellation is not visible., for they say the Bears do not appear among them. But of Priam’s sufferings, and the laments of Andromache and Hecuba, and the groans, and the bravery of both Achilles and Hector, they are not without experience. So great was the power of one man's music In this context, "music" (mousikē) refers to the art of the Muses, encompassing both poetry and song., and it seems to me that in this power he surpassed the Sirens and even Orpheus.

For what else would it be to call and lead stones, plants, and wild beasts, than to so greatly subdue barbarian men who do not understand the Greek tongue—those who are experienced neither in the language nor in the events of which the story speaks—but are simply, as I see it, summoned by the lyre? I believe that many even of the more ignorant barbarians have at least heard the name of Homer, even if it is clear they do not know for certain whether he is a living creature, some other thing, or a plant.

Nevertheless, some praise the life of the man far more than his poetry; for to have lived through poverty, wandering, and providing for himself from his poems only as much as was sufficient, is a wonder of courage and high-mindedness. Furthermore, he nowhere wrote his own name, nor did he mention it in his poetry, whereas all others who seemed to have some power—whether writing in verse or prose—write their own name first and last; many also do so within the works themselves, such as Hecataeus Hecataeus of Miletus (c. 550–476 BCE), an early Greek historian and geographer., Herodotus, and Thucydides. Indeed, Thucydides bears witness not just once at the beginning of the history, but many times, at every winter and summer when he recorded these events Thucydides famously organized his History of the Peloponnesian War by seasons, repeatedly stating "as the winter ended..." or "Thucydides the Athenian wrote the history of the war...".

But he [Homer] was so truly free and high-minded that he is nowhere seen mentioning himself in his poetry. Instead, like the prophets of the gods, he speaks as if from some unseen place and inner sanctuary. Moreover, he wrote all things to be beneficial and useful; if one were to go through everything else, it would be a long story to tell how much he composed concerning virtue and vice.

Regarding kings, he says in brief what they ought to be; for when he praises kings, he says they are equal in counsel to Zeus original: "Διὶ μῆτιν ἀτάλαντον" — an epithet describing a leader's wisdom and strategic mind., and that all good kings are nourished by Zeus original: "διοτρεφέας" — suggesting that a king's authority and sustenance come from divine favor.. And they say that Minos—who already held a reputation for the greatest justice among the Greeks—was a companion and student of Zeus, as he was the first and greatest king of all those men, and the only one who understood and passed down the royal art; and that good kings, looking toward him, ought to set their rule aright. They should liken themselves, as far as is possible for a man, to a god, and in the same manner.

He makes the character of Zeus and his kingship clear in many other places. To put his power and his thought in brief, he frequently and always names him Father of both men and gods original: "πατὴρ ἀνδρῶν τε, θεῶν τε", as it is necessary for the care of kings to be fatherly and protective, with goodwill and friendship, so that it is never appropriate for a man to approach his duties in any other way