whom is impersonated the idea of deliberation and of relative
rights, is the summoner of the Great Assembly of the gods in the
Twentieth Iliad, when the great issue of the Trojan war is to be
determined." [Footnote: Address to the Edinburgh University,
November 3, 1865.]

But, however prone the gods were to evil passions, and subject
to human frailties, they were not believed to approve (in men)
of the vices in which they themselves indulged, but were, on
the contrary, supposed to punish violations of justice and
humanity, and to reward the brave and virtuous. We learn that
they were to be appeased by libations and sacrifice; and their
aid, not only in great undertakings, but in the common affairs
of life, was to be obtained by prayer and supplication. For
instance, in the Ninth Book of HOMER'S Iliad the aged
Phoe'nix--warrior and sage--in a beautiful allegory personifying
"Offence" and "Prayers," represents the former as robust and fleet
of limb, outstripping the latter, and hence roaming over the earth
and doing immense injury to mankind; but the Prayers, following
after, intercede with Jupiter, and, if we avail ourselves of them,
repair the evil; but if we neglect them we are told that the
vengeance of the wrong shall overtake us. Thus, Phoenix says of
the gods,

"If a mortal man
Offend them by transgression of their laws,
Libation, incense, sacrifice, and prayer,
In meekness offered, turn their wrath away.
Prayers are Jove's daughters,
Which, though far distant, yet with constant pace