Displacing the elemental powers from their ordinary religion, the Greeks made them gaolers, as it were, of the under-world, and gave them this for their proper business. Hence they are paraded freely in the Greek oaths[345]. Agamemnon before the Pact invokes, with Jupiter, the Sun, the Rivers, the Earth, the infernal gods. In the Nineteenth book, the same; omitting however the Rivers, and naming, instead of simply describing, the Erinües[346]. In the Fourteenth Iliad, Juno apparently swears by Styx, Earth, Sea, and the infernal gods[347]. In the Fifteenth, by Earth, Heaven, Styx, the head of Jupiter, and their marriage bed[348]. Calypso swears, for the satisfaction of Ulysses, and according to his fashion as the _imponens_, by Earth, Heaven, and Styx[349]. Thus the Greeks made an effective use of these earthy and material divinities, in connection with their large development of the Future State, by installing them as the official punishers of perjury. Now the Trojans appear, from what we have seen, to have worshipped this class of deities; but as super-terranean, not as sub-terranean gods. Had they not been _thus_ worshipped at the least, Agamemnon could not have included them in the Invocation of the Pact, where he had to act and speak for both nations[350]. And while we see they sacrificed lambs to Earth and Sun, still we have a curious proof that these deities were not worshipped in Troy as avengers of perjury. For when in the Tenth Book Hector swears to Dolon, he invokes no divinity, except Jupiter the loud-thundering husband of Juno. There may, as we have seen here, be a faint reference to the earthy character of the Trojan Juno; but there is no well-developed system, which uses a particular order of powers for the punishment of perjurors in a future state. We can hardly doubt that this was primarily because the doctrine of the Future State was wanting in deep and practical roots, so far as we can see, among the Trojans. A materializing religion seems essentially hostile to the full development of such a doctrine. And it is not a little curious to find that in this same country, where the oath was less solemn than in Greece, and the life after death less a subject of practical and energetic belief, perjury and breach of faith should have been, as we shall find they were, so much more lightly regarded. [345] Il. iii. 276. [346] Il. xix. 258. [347] Il. xiv. 271-4, 278, 9. [348] Il. xv. 36-40. [349] Od. v. 184. [350] Il. iii 264-75.