eace and happiness of
the soul after death, made the protection of the body a matter of
great importance. For a full account of these rites, see the
articles Charon and Pluto, Gr. & Rom. Mythology.

12. The physician of the gods. Homer says nothing of his origin. He
seems to be considered as distinct from Apollo, though perhaps
originally identical with him.

13. From the fact that so few mystical myths are introduced in the
Iliad, Mueller infers that the mystical element of religion could
not have predominated among the Grecian people for whom Homer sang.
Otherwise, his poems in which that element is but little regarded,
would not have afforded universal pleasure and satisfaction. He
therefore takes but a passing notice of Demeter. Mueller also
remarks, that in this we cannot but admire the artistic skill of
Homer, and the feeling for what is right and fitting that was
innate with the Greeks.

14. [Vide Samson to Harapha in the Agonistes. There the word is used
in the same sense.--TR.]

15. [This is a construction of {leuk elephanti} given by some of the
best commentators, and that seems the most probable.--TR.]

16. This slow and orderly retreat of the Greeks, with their front
constantly turned to the enemy, is a fine encomium on their courage
and discipline. This manner of retreating was customary among the
Lacedaemonians, as were many other martial customs described by
Homer. The practice arose from the apprehension of being killed by
a wound in the back, which was not only punished with infamy, but a
person bearing the mark was denied the rites of burial.

17. [This, according to Porphyrius as quoted by Clarke, is the true
meaning of {aiolomitres}.--TR.]

18. The chariots of the gods were formed of various metals, and drawn
through the air, or upon the surface of the sea, by horses of
celestial breed. These chariots were used by the deities only on
occasion of a long journey, or when they wished to appear with
state and magnificence. Ordinarily they were transported from place
to place by the aid of their golden sandals, with the exception of
the "silver-footed Thetis," to whom they seem to have been
superfluous. When at home, the gods were barefoot, according to the
custom of the age, as we see from various representations of
antique art.

19. [These which I have called crescents, were a kind of hook of a
sem