Since the Assemblies of Olympus grow out of the polytheistic form of the Greek religion, we must treat them as part of its human element, and as a reflection of the heroic life. There will therefore be an analogy perceptible between the relation of Jupiter to the other Immortals in the Olympian Assembly, and that of the Greek Sovereign to all or some of those around him. But as the deities meet in the capacity of rulers, we should seek this analogy rather in the relation between Agamemnon and the kings, or between the local sovereign and his elders (γέροντες), than between either of the two respective heads, and the mass of those whom he ruled. This analogy is in substance sustained by the poems. The sovereignty of Jupiter undoubtedly stands more elevated, among the divinities of Olympus, than that of Agamemnon, or any other of his kings, on earth. It includes more of the element of force, and it approximates more nearly to a positive supremacy. Accordingly, whatever indicates freedom in Olympus will tend _a fortiori_ to show, that the idea of freedom in debate was, at least as among the chiefs, familiar here below. Yet even in Olympus the other chief deities could murmur, argue, and object. The power of Jupiter is exhibited at its zenith in the Assembly of the Eighth Iliad, when he violently threatens all that disobey, and challenges the whole pack to try their strength with him. The vehemence with which he spoke produced the same intimidatory effect upon the gods, as did the great speech of Achilles upon the envoys: and the result upon the minds of the hearers in the two cases respectively, is described in lines which, with the exception of a single word, precisely correspond[270]. Still, immediately after Jupiter has given the peremptory order not to assist either party, Minerva answers, Well, we will not fight--which she never had done--but we will advise; and this Jupiter at once and cheerfully permits[271]. But there is more than this. Be the cause what it may, the personal will of Jupiter, fulfilled as to Achilles[272], is not fulfilled as to Troy. The Assembly of the Fourth Book is opened with a proposal from him, that Troy shall stand[273]. From this he recedes, and it is decided that the city shall be destroyed; while the only reservation he makes is not at all on behalf of the Trojans, but simply on behalf of his own freedom to destroy any other city he may mislike, however dear it may chance to be to Juno. [270] Il. viii. 28, 9. ix. 430, 1. [271] Il. viii. 38-40. [272] Il. i. 5. [273] Il. iv. 17-19. The position of Agamemnon, of which Jupiter is in a great degree a reflection, bears a near resemblance to that of a political leader under free European, and, perhaps it may be said, especially under British, institutions. Its essential elements are, that it is worked in part by accommodation, and in part by influence.