Conal CondrenI Between 1675 and 1677, when Hobbes was old, ill and feeling persecuted, he produced his translations of Homer's Iliad and Odyssey, written, he said, because he had nothing better to do, and published to distract his critics from his more serious writings. 1 He had tested the water two years earlier with selections from The Odyssey, so the appearance of both epics seems hardly to have been casual. They constitute his longest works and until recently have been largely neglected and unloved. 2 Yet the creative and slippery nature of translation in early modern Europe should caution us against any easy dismissal of his efforts, or confidence in disclosing a cohering purpose that explains them. 3 Notwithstanding, it is the latter I shall attempt.Because both in England and France, Homer, the father of poetry was widely regarded as philosophically seminal and divinely inspired, he was central in negotiating the relationships between pagan antiquity and Christianity; and his name was one to conjure with in debates about the ancients and moderns. Even at the end of the seventeenth century, Homer and Plato could stand for the relationships between poetry and philosophy. Plato's Socrates had allowed poets into the ideal polity of the Republic only on the sufferance Versions of this paper were given in 2011 at the ANZAMEMS Conference, Dunedin, then at the Erasmus University of Rotterdam. My thanks to all discussants, the organizers of the former, and Robert von Friedeburg of the latter; my thanks also to Bill Walker, (UNSW), the anonymous reviewers and Jennifer Richards for constructive criticism.