Next, I seem to discern that "the progress of a spirit which hated cruelty and uncleanness" refers to a period when "Achaeans" and "Pelasgians," long intermingled, were becoming what is called "Hellenic," the people of early historic Greece in the sixth century. What this Hellenic spirit might, if it could, purge away is just the ferocity which is _not_ purged away; the ferocity which mutilates, and, when the deed is not executed, has threatened to mutilate foes slain in open fight; and which denies, or wishes to deny, honourable burial to the dead. On the dead "unseemly things" are wrought, with little or no rebuke from the poet, except in the case of the extreme ferocities of Achilles against Hector and the twelve Trojan captives. Thus Agamemnon "smote Hippolochus to earth, and cut off his arms and neck with the sword, then tossed him like a ball of stone to roll through the throng"; or rather "like the trunk of a tree."[2] In the same way the minor Aias cuts off the head of Imbrios, and throws it like a football "into the scrum."[3] Hector is keen to cut off the head of Patroclus, and stick it on a stake, like the head of the great Montrose.[4] Peneleus decapitates Ilioneus, and waves the head at the Trojans.[5] Manifestly these ferocities were _de bonne guerre_ in the society to which Homer sang. I conceive that they were hateful to the taste of the historic Hellenic spirit. Could it have expurgated these ferocities it would have done so. But it could not. Other examples might be given. Thus Euphorbus,[6] who dealt the first wound to Patroclus, threatens to cut off and carry home the head of Menelaus. Euphorbus was avenging his brother, slain by Menelaus. Peneleus was avenging Antimachus, his friend. The ferocities are sometimes prompted by personal vengeance. Euphorbus would have kept his word, but the spear of Menelaus pierced his throat. We cannot find expurgation in failure to accomplish a purpose. Hector meant to fix the head of Patroclus on a stake, so Iris tells Achilles,[7] and to give his body to the dogs to devour. Such was warfare as known to Homer; and the intellect of later Greece, which probably abhorred such deeds, expurgated nothing. Mr. Murray writes[8] that "no other corpse" (except Hector's) "is maltreated in the Iliad." Such treatment was quite deliberately planned by men of both armies, and was also executed in hot blood. I have given examples enough of such maltreatment. To cruelty we return, and to refusal of burial. It seems to have been quite usual. The notable exception in clemency is Achilles; before his passion came on him he ransomed his captives, and "his soul had shame to despoil the dead Eëtion"; but he burned him in his inlaid armour, and raised a barrow over him.[9]