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The Greeks claim the victory—reasonably, since the Trojan champion has fled the lists; but again the intrigues of the court of Olympus interfere to interrupt the course of mortal justice. The gods of Homer are not the gods of Epicurus' creed, who, as our English poet sings, "lie beside their nectar, careless of mankind." They are anything but careless, so far as the affairs of mortals are concerned; but their interference is regulated by the most selfish motives. Men are the puppets whom they make to dance for their gratification—the counters with which they play their Olympian game, and try to defeat and checkmate each other. Even the respect which they pay to the mortal who is regular in the matter of offering sacrifices is entirely selfish—it seems to be merely the sensual appetite for fat roasts and rich savours. They are commonly influenced by jealousy, pique, revenge, or favouritism; and where they do punish the wrongdoer, it is far more often from a sense of lèse-majesté—a slight offered to some cause which is under their special protection—than from any moral indignation at wrong itself. When the scene opens in the fourth book of