with scanty scraps. The picture of an orphan's misery among cold friends and hard oppressors is wrought with the pathos of exquisite simplicity. And to the same theme Andromache returns in the _vocero_ which she pours forth over the body of Hector. "I shall be a widow and a slave, and Astyanax will either be slaughtered by Greek soldiers or set to base service in like bondage." Then the sight of the corpse reminds her that the last words of her sorrow must be paid to Hector himself. What touches her most deeply is the thought of death in battle: #ou gar moi thnêskôn lecheôn ek cheiras orexas; oude ti moi eipes pykinon epos, houte ken aiei memnêmên nyktas te kai êmata dakrycheousa.#[30] As far as studied delineation of character goes, Briseis is still more a silhouette than Andromache. We know her as the fair-cheeked damsel who was fain to stay with Achilles, and who loved Patroclus because he kept for her a soothing word. In her threnos for Patroclus she exclaims, "How one woe after another takes me! I saw my husband slain before our city, and my three brethren; but you, Patroclus, then comforted me, and said I should be Achilles' wife: you were ever gentle." This is really all we know about her. Yet Briseis lives in our memory by virtue of the great passions gathered round her, and the weighty actions in which she plays her part. In course of years the heroes of the Homeric romances came to be worshipped, not exactly like gods with #thysiai#, but like the more than mortal dead with #enagismata#. They had their chapels and their hearths, distinct from the temples and the altars of the deities. These were generally raised upon the supposed spot of their sepulture, or in places which owed them special reverence as oekists or as ancestors. In the case of Oedipus, the translation of the hero to the company of gods secured for him a cultus in Colonos. It was supposed that heroes exercised a kindly influence over the people among whom they dwelt; haunting the neighborhood in semi-corporeal visitations, conferring benefits upon the folk, and exhibiting signs of anger when neglected. Thus Philostratus remarks that Protesilaus had a fane in Thessaly, "and many humane and favorable dealings doth he show the men of Thessaly, yea, and angerly also if he be neglected."[31] The same Philostratus, whose works are a treasure-house of information respecting the latest forms of Hellenic paganism, reports the actual form of prayer used by Appollonius of Tyana at the tomb of Palamedes,[32] and makes the ghost of Achilles complain: "The Thessalians for a long time have remitted my offerings; still I am not yet minded to display my wrath against them." Achilles, who has been evoked above his tomb in the Troad by the prayers of Apollonius, proceeds to remark that even the Trojans revere him more than his own people, but that he cannot restore the town of Troy to its old prosperity. He hints, however, pretty broadly, that if