tern of Homer it is they who stir up men to strife, who bring on the battles, promote the slaughter, and bring it to an end, urge the personages of the fable to ruinous follies and imprudences, and give or withhold victory at their pleasure; and in all this their rule is not one of justice and beneficence, but of caprice. Their favor is purchased by hecatombs, and their hatred incurred by acts which have no moral quality that should give of fence to an upright judge. They are debauched, mercenary, rapacious, and cruel ; they dwell in a world in which the rules of right and the maxims necessary to the well-being of human society find no recognition. It was for this reason that Plato, the earliest author of an Index expurgatorius, forbade the circulation of the writings of the Greek poets in his imaginary common wealth.
Yet let me say this in favor of my author, that in one part of the poem the absolute rectitude of the Divine government is solemnly recognized. In the Third Book of the Iliad, a truce is agreed upon between the Trojans and the Greeks, while Menelaus and Paris are to decide by single combat the quarrel which has occasioned the siege of Troy. A compact is made, according to which the victor is to possess Helen and her wealth, and the Trojans and Greeks are ever afterward to remain friends and allies. The gods are invoked to be witnesses of the treaty, and to pursue with their vengeance those by whom it shall be violated, whether they be Greeks or Trojans. Few passages in the Iliad are more striking or of graver import than this appeal to the justice of the gods,—this testimony, given by two war ring nations, of their confidence in the equity with which the immortals govern the world. Paris is over come by Menelaus in the combat; the truce is broken by a Trojan, who wounds Menelaus severely; the treaty
