We need not multiply examples of hero-worship and relic-snatching, and of such tricks of ghost-scaring as Cleisthenes played when, unable to cast the hero Adrastus bodily out of Sicyon, he drove him away by introducing the worship of the deadly foe of Adrastus, Melanippus.[35] Colonists carried the worship of Achilles into the coasts and isles of the Euxine, and even to Tarentum; while, according to Clemens Alexandrinus, the Spartans worshipped Zeus Agamemnon.[36] All this saint-worship and care for relics is, of course, absolutely un-Homeric. The _Odyssey_[37] gives the perhaps Phoenician case of Ino, daughter of Cadmus, once a mortal, now a sea-goddess. But to Homer a dead man, be he Achilles or Aias, is merely a dead man. The cairn covers his bones; he has no chapel, no sacrifice; no men covet the possession of his relics; he can neither help nor harm; his spirit is in Hades, with the powerless peoples of the Dead. Trojans would leap and boast on the cairn of Menelaus if he fell at Troy _(Iliad_, iv. 174-182). Historic Greeks would have made offerings at the tomb. No such rites were in the belief of the society for which Homer sang. Had they been worshippers of the dead, the epic poet could not play the heresiarch, and tell them that their faith and hope were void and vain. No poet, no set of poets, who lived by pleasing could afford to horrify their hearers by such impiety. No poets could ignore the existence of normal rites that were familiar in practice to all. The most advanced modern novelist cannot ignore the Christian rites of marriage and burial, however much he may despise and detest them. It is, then, an historical fact that the society for which Homer sang did not adore and do sacrifice to dead men, did not make gods of them and do them sacrifice, did not scramble for their relics, as was the practice of proto-historic and historic Greece down to the time of Pausanias at least. [1] Frazer, _Pausanias_, vol. iii. p. 105. [2] Helbig in Roscher, _s.v_. Minos, ii. 2. 3000. On this matter there is much controversy. [3] See several examples in Evans, "Mycenaean Tree and Pillar Worship." _J. H. S_., vol. xxi. [4] _Ibid._ p. 108. [5] Frazer, _Pausanias_, vol. iii. p. 121. [6] Evans, _ut sup_. p. 108. [7] _Pausanias_, iv. 33. [8] Evans, p. 164, fig. 44. [9] See "The Asiatic or Winged Artemis." by M. S. Thompson. _J. H. S._, vol. xxix. pt. ii. pp. 286-308. [10] Cults of the Greek States, vol. ii. p. 427. [11] Iliad, xiv. p. 203. [12] _Iliad_, ii. 550, 551. [13] Leaf, _Iliad_, vi. 130. [14] Frazer, Pausanias, vol. iii. [15] _Ibid. ut supra_. [16] Catalogue, Book ii. 844-850. [17] _Iliad_, x. 434-441. [18] Strabo, x. 3. 470; fragment 25. Miss Harrison, _Prolegomena_, p. 375. [19] _Iliad_, xx. 21.