The second book of the Iliad, full as it is of beauty and vivacity, not only confirms our idea of the passive, recipient, and listening character of the agora, but even presents a repulsive picture of the degradation of the mass of the people before the chiefs. Agamemnôn convokes the agora for the purpose of immediately arming the Grecian host, under a full impression that the gods have at last determined forthwith to crown his arms with complete victory. Such impression has been created by a special visit of Oneirus (the Dream-god), sent by Zeus during his sleep,—being, indeed, an intentional fraud on the part of Zeus, though Agamemnôn does not suspect its deceitful character. At this precise moment, when he may be conceived to be more than usually anxious to get his army into the field and snatch the prize, an unaccountable fancy seizes him, that, instead of inviting the troops to do what he really wishes, and encouraging their spirits for this one last effort, he will adopt a course directly contrary: he will try their courage by professing to believe that the siege had become desperate, and that there was no choice except to go on shipboard and flee. Announcing to Nestôr and Odysseus, in preliminary council, his intention to hold this strange language, he at the same time tells them that he relies upon them to oppose it and counterwork its effect upon the multitude.[105] The agora is presently assembled, and the king of men pours forth a speech full of dismay and despair, concluding by a distinct exhortation to all present to go aboard and return home at once. Immediately the whole army, chiefs as well as people, break up and proceed to execute his orders: every one rushes off to get his ship afloat, except Odysseus, who looks on in mournful silence and astonishment. The army would have been quickly on its voyage home, had not the goddesses Hêrê and Athênê stimulated Odysseus to an instantaneous interference. He hastens among the dispersing crowd and diverts them from their purpose of retreat: to the chiefs he addresses flattering words, trying to shame them by gentle expostulation: but the people he visits with harsh reprimand and blows from his sceptre,[106] thus driving them back to their seats in the agora. [105] Iliad, ii. 74. Πρῶτα δ᾽ ἐγὼν ἔπεσιν πειρήσομαι, etc. [106] Iliad, ii. 188-196.— Ὅντινα μὲν βασιλῆα καὶ ἔξοχον ἄνδρα κιχείη, Τόνδ᾽ ἀγανοῖς ἐπέεσσιν ἐρητύσασκε παραστάς.... Ὅν δ᾽ αὖ δήμου τ᾽ ἄνδρα ἴδοι, βοόωντά τ᾽ ἐφεύροι, Τὸν σκήπτρῳ ἐλάσασκεν, ὁμοκλήσασκέ τε μύθῳ, etc.