[152] Opp. Di. 182-199:—
Οὐδὲ πατὴρ παίδεσσιν ὁμοιΐος, οὐδέ τι παῖδες,
Οὐδὲ ξεῖνος ξεινοδόκῳ, καὶ ἑταῖρος ἑταίρῳ,
Οὐδὲ κασίγνητος φίλος ἔσσεται, ὡς τὸ πάρος περ,
Αἶψα δὲ γηράσκοντας ἀτιμήσουσι τοκῆας, etc.
[153] Iliad, xxii. 487-500. Hesiod dwells upon injury to orphan children, however, as a heinous offence (Opp. Di. 330).
[154] Iliad, xxii. 371. οὐδ᾽ ἄρα οἵ τις ἀνούτητί γε παρέστη. Argument of Iliad. Minor. ap. Düntzer, Epp. Fragm. p. 17; Virgil, Æneid, vi. 520.
Both Agamemnôn and the Oiliad Ajax cut off the heads of slain warriors, and send them rolling like a ball or like a mortar among the crowd of warriors (Iliad, xi. 147; xiii. 102).
The ethical maxim preached by Odysseus in the Odyssey, not to utter boastful shouts over a slain enemy (Οὐκ ὁσίη, κταμένοισιν ἐπ᾽ ἀνδράσιν εὐχετάασθαι, xxii. 412), is abundantly violated in the Iliad.
[155] Herodot. ix. 78-79. Contrast this strong expression from Pausanias, with the conduct of the Carthaginians towards the end of the Peloponnesian war, after their capture of Selinus in Sicily, where, after having put to death 16,000 persons, they mutilated the dead bodies,—κατὰ τὸ πάτριον ἔθος (Diodôr. xiii. 57-86).