ors; but the object of them all, humble and merely elementary as they are , is to raise the mind above mere utility, not onl

he imagination. I know that the stories of heathen gods and goddesses are somewhat out of date — that recent poetry derives

an we understand sculpture and painting, unless we know how all these are illustrated by fictions of pagan antiquity. Too m

llustrated by fictions of pagan antiquity. Too many of these fictions are unfit to meet the eye of innocence, but so far as

, is the purpose of all the little books I have written. To those who are employed in the education of the young, who think

Those young persons who live in the present age of the world, and who are educated as Christians, often hear of other gods

ar manner. The fables connected with the false religions of antiquity are still carefully preserved. They constituted the r

preserved. They constituted the religious faith of civilized nations; are often mentioned in ancient and modern history and

ns; are often mentioned in ancient and modern history and poetry, and are often very amusing. Mythology, or the history of

he prophets, and the Lord Jesus Christ. The fables of Greece and Rome are the most interesting and the best known, therefor

ns in different countries and ages of the world. Heathens, or pagans, are people who are not acquainted with the true and o

countries and ages of the world. Heathens, or pagans, are people who are not acquainted with the true and only God, and wh

images of the deities whom they reverence. The worshippers of images are Idolaters, the images are Idols, and the worship

m they reverence. The worshippers of images are Idolaters, the images are Idols, and the worship is Idolatry. Men were firs

rder of the Mediterranean, in Palestine, anciently Judea. The Hebrews are styled the chosen people, that means, they were c

h signifies, that they believed in God, and worshipped him only. Who are heathens? How did men first learn that there is a

. Who are heathens? How did men first learn that there is a God? Who are the most remarkable persons to whom God bas revea

vered, is immediately printed in books: in civilized countries people are generally taught to read, and therefore a known f

rated pagan deities? Whence did the Greeks derive their religion? How are the heathen gods classed? Who are the chief gods

e Greeks derive their religion? How are the heathen gods classed? Who are the chief gods and goddesses? Who are demi-gods?

e the heathen gods classed? Who are the chief gods and goddesses? Who are demi-gods? What is a personification? Satu

y lions. The priests of Cybele were sometimes called Corybantes, they are usually represented dancing and striking themselv

a thunderbolt, and in his left, a sceptre of cypress wood. The Titans are beneath his feet, and an eagle by his side. The s

rning bolts, the solid earth; The nations shrink appelled; the beasts are fled; All human hearts are sunk and pierced with

h; The nations shrink appelled; the beasts are fled; All human hearts are sunk and pierced with dread; He strikes vast Rhod

er. The giants, in their invasion, that they might scale the heavens, are said to have piled mount Pelion upon Ossa. Jupite

, in Epirus, and that of Jupiter-Ammon in Lybia were the chief. What are Jupiter’s attributes? How did Jupiter divide the

ch no hand but his own could control. Many absurd and immoral actions are imputed to Apollo, as well as to other of the hea

nds a very fine prospect. Who was Apollo? How is Apollo represented? Are immoral actions imputed to Apollo? Why did Jupite

posed to have been the Hermes of the Egyptians. The ancient Egyptians are considered as the original inventors of the arts,

er speed, to forge a bolt for Jove, Such as by heaven’s almighty lord are hurled. All charged with vengeance on a guilty wo

rs to be, that the most beautiful and estimable things in this world, are sometimes connected with the most grievous misfor

ght and true, and of what is best to be done, when intelligent beings are called upon to act. Wisdom also includes the will

bad. The meaning of this fable is, that if men in the midst of crimes are overtaken by the terrors of the wise and just God

of crimes are overtaken by the terrors of the wise and just God, they are suddenly stopped in the midst of their wicked pur

nd free; and by means of these figures, which have been preserved, we are enabled to know the style of dress common to the

on wild fruits, and the flesh of wild animals taken in hunting — they are then in a barbarous state. When they discover the

m from the fields, they have advanced one step in civilization — they are in the agricultural state. Ceres, possibly, might

ad, and separated property. The mythologists say, that Isis and Ceres are the same goddess, worshipped under those differen

nter ends and spring serenely shines, Then fat the lambs, then mellow are the wines: Then sweet are slumbers on the flowery

ely shines, Then fat the lambs, then mellow are the wines: Then sweet are slumbers on the flowery ground; Then with thick s

Then sweet are slumbers on the flowery ground; Then with thick shades are lofty mountains crowned. Let all the hinds bend l

osed criminal to death as a public offender. The mysteries of Eleusis are believed to have consisted of certain spectacles,

orship described? What honours were offered to Ceres at Eleusis? What are Mysteries? How were persons admitted to the myste

ed and gloomy home, In the centre of the world, Where the sinful dead are hurled? Mark him as he moves along, Drawn by hors

observed. It is suitable to wisdom, which discerns where the careless are blind, to take such a bird as her emblem. Who wa

d becoming manner; they often consecrated it to Venus. Some instances are related of beautiful ladies who had grown old, an

in hell. These allegories signify that the seeds and roots of plants are interred beneath the soil in winter, and rise to

rms with renovated bloom. Botanic Garden, Canto II. In what verses are Venus and Cupid described? What did Venus personi

d amiable, and to represent the sweetness, civility, and purity which are proper to delicate, elegant, and accomplished per

ns. The names of the Graces were Aglaia, Thalia, and Euphrosyne; they are usually represented in a group, naked, and adorne

w that virtues, though different, belong to each other, and that they are not found single but united. The Graces were beau

races were beautiful to signify that kind affections and good actions are pleasing and winning. They were exhibited unadorn

ed and unclothed, because gentleness of manners and kindness of heart are sufficient, without disguise or art, to gain good

in reverence as the birthplace of these divinities. Apollo and Diana are commonly regarded as representatives of the sun a

uaded and turned away much people, saying, that they be no gods which are made with hands: so that not only this our craft

nism? Where was another temple of Diana? The Muses. The Muses are the favourite goddesses of the poets. The ancient

c, companions of Apollo, directresses of the feasts of the gods. They are represented as nine beautiful virgins, sometimes

various musical instruments, or engaged in scientific pursuits. They are called Muses, from a Greek word, signifying to me

forcibly with his foot the fountain Hippocrene sprung out. The Muses are frequently represented surrounding Apollo on Moun

eptune were esteemed very handsome. In ancient monuments the Nereides are represented sometimes with an entire human body,

ith an entire human body, and sometimes with the tail of a fish. They are sometimes pictured riding in the sea upon Tritons

was swallowed by Charybdis. Hence the proverb, when we shunScylla we are lost in Charybdis, signifying, one of two dangers

es. Riotous meetings of those who drink much wine and keep late hours are now often called orgies. The Bacchæ hung little i

us presided over hillocks. These were all invented by the Romans, and are not to be met with among the Grecian deities. The

consternation which sometimes turned armies to flight. These frights are called Panics. The Athenians had a statue of him,

grows. Nor yet art thou the peasant’s fear. To him thy friendly notes are dear; For thou art mild as matin dew, And still,

minstrelsy. Unworn by age’s dim decline, The fadeless blooms of youth are thine.     Melodious insect! child of earth! In w

rocks, and whirls his surges round, On mighty columns raised sublime, are hung The massy gates, impenetrably strong. In vai

by Minerva, as it would be the part of wisdom to say, The guilty who are punished suffer enough; comfort them, give them o

elmed beneath Sicily; and pretend that the dreadful eruptions of Etna are occasioned by their violent struggles. Sisyphus

us? Who dragged Cerberus from hell? Elysium. We know that we are composed of the soul and the body. “When our frie

we are composed of the soul and the body. “When our friends die, and are laid in the cold ground,” we naturally ask, is th

sk, is this the last of them — is there no better world to which they are removed — is the mind lost? All hope that those t

to brutes, though they remained ignorant of their transformation. Men are indeed no better than brutes, if to eat, drink, a

through a gate of ivory, and suggested imaginary evils. False dreams are represented as hunting the couch of the slumberer

the attributes of Justice Public justice decides which of two parties are right. She punishes the guilty, and acquits and r

ddess of divine vengeance, or retributive justice, punishes those who are ungrateful to Providence; who neglect their own m

lect their own minds; who abuse the blessings which they possess; who are hard-hearted, and who persevere without compuncti

iumphal car of the Roman warriors. Fortune. Wealth and poverty are variously distributed in the world. Some men abou

in small numbers, inhabit large tracts of country; when their houses are only rude cabins, and where there are no consider

s of country; when their houses are only rude cabins, and where there are no considerable towns, nor many cultivated fields

ltivated fields the forests which surround the abodes of human beings are filled with ferocious animals, which subsists on

hey immediately enter the slight enclosure where the flocks and herds are confined, and bear them off, an easy prey, someti

hese ravagers, he becomes the greatest benefactor of society. Men who are delivered from danger and fear, feel lively grati

og Cerberus, which guarded the entrance of hell.   The Twelve Labours are not the only exploits of Hercules; many others ar

The Twelve Labours are not the only exploits of Hercules; many others are related of him. When Hercules was driving the her

ather to perform the part of a deliverer of mankind. The fables which are related concerning Hercules, are only disguises o

liverer of mankind. The fables which are related concerning Hercules, are only disguises of eminent services rendered by so

sexlike refinement What is meant by an early stage of society? When are men exposed to incursions of wild beasts? What is

incursions of wild beasts? What is the effect of danger and fear? Who are the first deliverers from predaceous animals’? Wh

of females), and they conceived a dislike for him. Some of the Bacchæ are reported, in their drunken revelry, to have torn

t Troy, she did not perceive her brothers, she exclaims, that ——“two are wanting of the numerous train, Whom long my eyes

th a petasus, on the top of which glittered a star. Castor and Pollux are constellations, one never appears with the other,

e Castor and Pollux guilty? Who worshipped Castor and Pollux, and how are they represented? Dædalus See plate, page

re he is supposed to have built certain temples. The wings of Dædalus are supposed to have signified ships. Who was Dædalu

n; indeed, so great was the slaughter, that the rivers of the country are represented as filled with dead bodies, and suits

mour. These rivers were so shallow as hardly to deserve the name, and are better known in Homer’s verses, than in the topog

f Agamemnon, and thus ended the race of the Dardan kings. So horrible are the details of war. It is hardly probable that th

roy, 1184 B. C. This anachronism may be pardoned in a poet, for poets are not required to be accurate. Eneas, according to

The readers of Virgil always pity her, because her sorrow and despair are described in an affecting manner. In the passage

n age of Saturn, and the less happy days that followed. Young persons are not to understand from the word king, as it is us

ple, the same idea as that of a king in modern times. Those kings who are mentioned in the history of Abraham, must have be

apotheosis of that man. This folly no longer exists in the world; men are now better instructed in the nature of God, and i

certain eminent individuals of antiquity, who, by way of distinction, are called the Seven Wise Men of Greece — and to them

ing tradition is preserved; for, if he wrote any thing, his treatises are lost. Thales maintained that the supreme God was

rtan, lived at the same time with Solon. All that is recorded of him, are certain maxims. “Three things,” he was accustomed

f him, are certain maxims. “Three things,” he was accustomed to say, “ are most difficult. To keep a secret — to employ one’

Corinth was an able, rather than a wise man. Goodness and benevolence are essential parts of wisdom. Periander, tyrant of C

t is impossible to go back to its origin. The doctrines of the Hindus are contained in a sacred book called the Vedas. The

ntained in a sacred book called the Vedas. The language in which they are written, is the Sanscrit; the word Sanscrit signi

cording to the Hindu belief, these writings in the Sanscrit language, are true revealed knowledge. The sacred books of the

language, are true revealed knowledge. The sacred books of the Hindus are carefully preserved by their priests, called Bram

rits, the Hindus believe in many inferior deities: the chief of these are , Casgapa, the ancient god of the heavens, with

es to superior gods; serious writings, and worldly affairs of moment, are begun by pious Hindus, with an invocation of Gane

and adorn it with flowers. Menu, the lawgiver. Fourteen of this name are supposed by the Hindus to have existed successive

em is a crown set with resplendent gems. His neck, tongues, and body, are black. His eyes gleam like torches. The skirts of

body, are black. His eyes gleam like torches. The skirts of his robes are yellow. A sparkling jewel is hung on each one of

e yellow. A sparkling jewel is hung on each one of his ears. His arms are extended and adorned with rich bracelets. His han

the same, one form, one face, one will And these his twofold aspects are but one;              And change is none In him;

table is He. Parvati is the consort of Seva, whose rites and emblems are shamefully immoral and indecent. Carticéya, the s

of life. What is the religious condition of Hindustan? In what books are the doctrines of the Hindus contained? Do the Hin

a? Who is Seshanga? Who is Yamen? Does Yamen appear in two forms? Who are Parvati and Carticeya? Who are Seraswatti and Dur

n? Does Yamen appear in two forms? Who are Parvati and Carticeya? Who are Seraswatti and Durga? Who are Cama and Suradevi?

rms? Who are Parvati and Carticeya? Who are Seraswatti and Durga? Who are Cama and Suradevi? Who are Varuna, Agni, and Agna

rticeya? Who are Seraswatti and Durga? Who are Cama and Suradevi? Who are Varuna, Agni, and Agnastra, and Pavani? Who is Ma

rrounded by a high wall, and has three entrances. At the eastern gate are two very fine figures of elephants, each with a m

ine figures of elephants, each with a man upon his trunk. On the west are two surprising figures of horsemen completely arm

gures of horsemen completely armed, who, having killed two elephants, are seated upon them. In front of that gate is an oct

enclosure, in which is a large dome, constructed of stone, upon which are carved the sun and the stars; and round them is a

n by two antelopes, and holding in the right hand a rabbit. Fountains are by them dedicated to this divinity. Vishnu.

and is called by different names. The different characters of Vishnu are called manifestations of Vishnu. When a god appea

late, page 191. Rama, Chrishna, and Budha, another beneficent deity, are sometimes called the Avatars. They came into the

he innocent oblation of fruits, flowers, and incense. All the Avatars are painted with coronets of gems; jewels in their ea

olden tissue, or coloured silk, with embroidered hems. In their hands are placed the sacred shell, elliptical rings, and ma

s, but even of human beings. Vestiges of this sanguinary superstition are still evident, in frequent instances of voluntary

he figure of a horse, in order to put an end to all things here. They are taught to practise most cruel, absurd, and impure

tigers or alligators. Of these wretched fanatics, the most disgusting are the Fakirs, who sometimes hang themselves upon sp

erent characters? Who is the Rama of the Hindus? Who is Chrishna? Who are the Avatars, and how are they represented? Are hu

the Rama of the Hindus? Who is Chrishna? Who are the Avatars, and how are they represented? Are human sacrifices still perm

? Who is Chrishna? Who are the Avatars, and how are they represented? Are human sacrifices still permitted? Are brute anima

, and how are they represented? Are human sacrifices still permitted? Are brute animals revered by the Hindus? What are the

ifices still permitted? Are brute animals revered by the Hindus? What are the Fakirs? Hindu Temples. The Hindu t

Hindu Temples. The Hindu temples of the highest antiquity are the subterranean temples at Salsette, and in the

ich is richly adorned with carved work. Along the sides of the cavern are ranged between forty and fifty statues, each, twe

hields; symbols of justice and religion; or war-weapons. Amongst them are conspicuous, the triform representation of Brahmé

tful image of Sceva. The principal Hindu temples of more modern date, are those of Juggernaut, Benares, Mattia, Tripetty, a

res, Mattia, Tripetty, and Seringham. The Indian pagodas, in general, are commonly erected near the banks of the Ganges, th

s frequenting its celebrated shrine. The idol images in these temples are generally of the most monstrous forms that imagin

g from extended open mouths. Numbers of sacred hieroglyphical animals are sculptured on the walls. The bull of Sceva; the e

of Vishnu; the elephant of Ganesa; the ram; the ape; the rhinoceros, are blended together in groups. What are the most an

e ram; the ape; the rhinoceros, are blended together in groups. What are the most ancient temples of the Hindus? What is f

rn of Elephanta? Does the cave of Elephanta contain any statues? What are the principal of the modern temples of the Hindu

? What are the principal of the modern temples of the Hindu and where are they commonly erected? Which is the most celebrat

brated of the modern temples? Who resort to the temple of Juggernaut? Are the ornaments of Hindu temples in an elegant tast

llow-citizens. In the history of modern Europe, and of America, there are many instances of eminent persons who have spent

such as William Penn, John Wesley, and Dr. Franklin. No such persons are allowed to exert themselves for the benefit of th

improvement, is that of the people into orders or castes. The castes are hereditary, immutable divisions of the people, es

tablished in the earliest times, by their sacred laws. Of these there are four; that of the priests, or Brahmins; that of t

culturists and traders; and that of the labourers and artisans. These are as much separated, and have as little mutual comm

stable animal. There is yet another class of persons, the Parias, who are accounted the vilest of all, and are subject to t

lass of persons, the Parias, who are accounted the vilest of all, and are subject to the extremest poverty, the lowest indi

s. The Sanscrit, or sacred language, in which their books of religion are written, has long ceased to be a spoken tongue; a

ist among the Hindus, and what is the effect of it? Into what classes are the Hindus divided? How do the Brahmins regard th

Hindus divided? How do the Brahmins regard the other castes, and what are their manners? Scandinavian Mythology. W

din’s day, now corrupted into Wednesday. The supposed actions of Odin are represented by the Scandinavian poets as most mar

ever morning beamed with gladness;     Never eve with dewy robe. Who are those in pride advancing.     Through the barren

glebe is made; From his veins the tide is welling.     And his locks are verdant shade. Hark! his crest with gold adornin

his wings in Hela’s halls. Nature shines in glory beaming;     Elves are born, and man is formed, Every hill with gladness

ill resounds his golden horn. Say, proud warder, robed in glory,      Are the foes of nature nigh? Have they climbed the mo

est riding,     Surtur spreads his fiery spell; Elves in secret caves are hiding;     Odin meets the wolf of hell. She mus

ng;     Thor has bruised its loathsome head! Lo the stars from heaven are falling!     Earth has sunk in ocean’s bed! Glor

falling!     Earth has sunk in ocean’s bed! Glorious Sun! thy beams are shrouded.     Vapours dank around thee sail; Natu

ive in light forever,     Those shall wade the chilling flood. These are a few of the parallels which may be traced betwee

at present; though numbers still preserve their ancient faith. These are called Parsees, or Guebres. Orosmades or Oromazes

h exhibited in the history of all nations, that the more improved men are in the arts and comforts of life, the more intell

d men are in the arts and comforts of life, the more intelligent they are . Intelligence is the power of thought and reflect

e built, or a garment made without much thought concerning it. If men are compelled to think much in order to make themselv

fancy that the warm sun, and the mild moon, or the refreshing waters, are themselves gods, or that there are gods who live

ld moon, or the refreshing waters, are themselves gods, or that there are gods who live in the sun, moon, and ocean, to tak

ake them useful to man; so that ignorant men worship the things which are made, instead of him who made them. In time they

s; and curious also to compare heathen nations with each other. There are many particulars in which the Greek mythology res

n, the Greek chief, sacrificed his daughter Iphigenia to Diana. These are only a few of the analogies which may be found be

t serves to show how much men of all countries resemble one another. Are there any people on earth without some religion?

e any people on earth without some religion? People of what character are the most religious? What objects first dispose me

religious thought? What worship do ignorant men first practise? What are the first religious services? Does the religion o

vered them, saw their worship and studied their traditions. — Thus we are informed concerning them. The Roman gods were les

er of the earth. His abode was on the summit of high mountains, which are the sources of rivers; and the people often resor

uced happy results? Religion of the Peruvians. The Peruvians are said to have worshipped the sun, moon, and the se

, says, that the Greeks worshipped almost innumerable deities, “There are ,” says this authority, “thirty thousand gods inha

says this authority, “thirty thousand gods inhabiting the earth, who are subjects of Jupiter and guardians of men.” Becau

owledged deity, and he suffered death upon this accusation. Those who are familiar with the book of Acts, will remember tha

high mountains in reverence. An English poet says: — “High mountains are a feeling —” He means, they inspire a feeling of

s, and of holy vessels used in the temple services. The objects which are adored by heathens, appeared to be beautiful or u

ent apartments? What were the first images of idolatry? ——— Priests are the ministers of religion in all countries and ag

igion teaches us to “add to our virtue, knowledge;” and our ministers are bound to teach both. Among the Greeks, the philos

e us what would be hurtful to us, even if we should ask it.” Priests are held in high honour among all nations. In Greece,

announced to the people the ceremonies that were to be observed. Who are priests? What were the prayers of the Pagans? Wha

apitol. It was built by Marcus Agrippa, son-in-law of Augustus. There are no windows in this edifice. The name Pantheon sig

ration of them; and make us grateful, that the revelation in which we are instructed in this our day exalts us to the highe

estly character considered at Rome? Have we reason to rejoice that we are born in the present age? Sibyls. The Siby

from his hearth the unhappy exile who entreated his protection. What are temples? What were altars and their uses? Were ot

es to show the vast resources of the Athenian state. ————— Those men are called divine, Who public structures raise, and w

f a hundred horses introduced by him into the Panathenaic pomp, there are not two either in the same attitude, or which are

thenaic pomp, there are not two either in the same attitude, or which are not characterized by a marked difference of expre

ed of the genius of Phidias? What particulars in the article of dress are exhibited in the sculpture of the Parthenon? Was

enon? Was light freely admitted to the heathen temples? What thoughts are suggested by the prospect from the Parthenon? Are

ples? What thoughts are suggested by the prospect from the Parthenon? Are there any remains of the temple of Diana, at Ephe

t other offerings besides sacrifices were presented to the gods? What are tithes? [Piety of the Ancients.] Though t

unes which happen in consequence of our own or other person’s faults, are sometimes called curses. The Greeks had a most su

ertake the accursed person, and sometimes all his posterity. “All men are afraid of imprecations,” said one of the Roman wr

ants, among the ancients, were made with mutual oaths. False swearers are abhorred everywhere, and never after they are det

l oaths. False swearers are abhorred everywhere, and never after they are detected believed. False swearing is perjury. A p

on of our Saviour’s prohibition of swearing? What is perjury, and how are perjured persons regarded everywhere? ——— Whene

ere is no doubt that the Phœnicians were informed of many facts which are contained in the Old Testament. The Flood, the To

before Christ? Were the Phœnicians informed of any of the facts which are recorded in the Old Testament? In what book are t

ny of the facts which are recorded in the Old Testament? In what book are the religious services of the Hebrews described?

holy times, holy places, holy actions, and holy things. Those things are termed holy, which belong to God; or such objects

and the primate of all England, who is the archbishop of Canterbury, are instances. The Hebrew high-priests were the desce

e first-born of their cattle. The holy actions of different religions are different, but the sentiments are the same, excep

holy actions of different religions are different, but the sentiments are the same, except in those where human sacrifices

t the sentiments are the same, except in those where human sacrifices are permitted; they are the natural worship of frail

the same, except in those where human sacrifices are permitted; they are the natural worship of frail and weak creatures t

Passover? What was the Pentecost? What was the feast of Tabernacles? Are the actions and sentiments of different religions

notaph, a monument, erected upon a spot where the remains of the dead are not interred. 9. Nestor. 10. A cubit is eightee

y in English a master-piece. The statues of Venus and Apollo in Italy are such. 12. Cameo — This is an Italian word: it si

single figures, wrought with the most perfect delicacy and truth They are often set in gold, and worn as rings, etc. 13.

subject which needs to be treated with peculiar care; and text-books are often objected to by parents and teachers as stil

sive test of the schoolroom. It is not designed for young persons who are already advanced in classical studies, but rather

who, like the greater number of those attending our female academies, are not likely ever to enter upon any regular classic

estions of comparative mythology, except in cases where the analogies are too obvious to be passed unnoticed. The work has

their place to some extent in modern art, and mythological allusions are so frequent in our literature that an acquaintanc

ions varied as to the names and attributes of their divinities. There are , nevertheless, so many points of resemblance, tha

eems to have been universal both in the old and the new world, and we are forced to believe that it was drawn from a common

piter) of the Greek, and the Alfâdur of Scandinavian mythology. There are passages in the early Greek poets which show clea

………… ………………… For He alone All heavenly is, and all terrestrial things Are wrought by Him. First, midst and last he holds Wi

graceful. He wears a laurel crown over his flowing hair; his garments are embroidered with gold; in his right hand he carri

t else is said of Apollo? Ans. Many absurd and impossible adventures are told. He seems to have been very vain of his musi

garments, while Anger and Clamor follow in his train. Fear and Terror are the horses which draw the chariot. Ques. What an

is hand, which is also winged, and entwined with serpents. Ques. How are these different equipments named? Ans. The rod w

of a lion to strike terror into the latter. Ques. What other actions are attributed to him? Ans. He taught men how to pla

a shield to which is affixed the head of Medusa. The cock and the owl are also represented on the shield. Ques. Why was Mi

or riding on the waves in a shell, while Cupids, Nereids and Dolphins are sporting around her — again, she is pictured as t

n by doves. She wears a wonderful girdle called the Cestus, her doves are harnessed with golden chains, and Cupids flutter

ames were Euphrosyne [Euphro′syne], Aglaia [Agla′ia] and Thalia. They are represented as beautiful young women, standing in

n by milk-white horses; her countenance is brilliant, and her fingers are red like roses. Ques. What did this represent?

, and the drops which sparkle in the morning on the grass and flowers are the tears which the goddess continues to shed dur

what is it remarkable? Ans. It is one of two colossal figures which are directly opposite the great temple of Luxor. They

l figures which are directly opposite the great temple of Luxor. They are called by the Arabs, Shama and Dama. The statue o

, has been mutilated by the Arabs; the positions of the figures which are yet uninjured show that the whole must have prese

an ancient Italian deity, of whose origin very contradictory accounts are given. He was supposed to have reigned in Italy i

n the ground, and leaning upon a drum, while various domestic animals are grouped about her. Ques. What was the character

esta was watched by these priestesses for nearly eleven centuries. We are told that during this period, twenty Vestals were

s a turreted crown, and is clothed in a many-colored mantle, on which are represented the figures of various animals. In he

word in the other. The scales have been variously explained, but they are generally supposed to be an emblem of justice. Ac

Muses. The Muses — Their Number, Names and Attributes — Why there are Nine Muses — Punishment or the Daughters of Pieru

She holds her fore-finger to her lips, or carries a scroll. The Muses are sometimes represented as crowned with palms, and

r hand, and a quiver of arrows is hung across her shoulders. Her feet are covered with buskins, and a bright silver crescen

ng rocks and in solitary places, repeating always the last words that are spoken. Ques. What was the fate of Narcissus? A

is drawn by sea-horses, and his attendants, who swim on either side, are human only to the waist, the body terminating lik

oes the key signify? Ans. It seems to imply, that when once the dead are received into Pluto’s kingdom, the gates are lock

that when once the dead are received into Pluto’s kingdom, the gates are locked upon them and there is no escape. Ques. W

, Alecto [Alecto], Tisiphone [Tisi′phone], and Megæra [Megæ′ra]. They are called by the poets the Daughters of Night; their

to drink. Branches laden with tempting fruit hang over him, but they are carried out of reach by a sudden gust of wind whe

of Danaus [Dan′aus] and grand-daughter of King Belus, from whom they are called. They all murdered their husbands on the w

ll murdered their husbands on the wedding night, for which crime they are obliged to draw water from a deep well until they

e has been much disfigured by the arrows and lances of the Arabs, who are taught by their religion to hold all images of me

honored as a divinity. Her emblem was the peculiar cap with which we are familiar from the representations on our own coin

The same superstition has been remarked among the modern Hindoos, who are said to have dedicated temples to thunder and lig

from Minerva. Ques. Relate the Twelve Labors of Hercules. Ans. They are briefly as follows: First. He killed a terrible

ules perform any other great actions? Ans. A vast number of exploits are attributed to him. There is a plain near Narbonne

his ram. Helle became terrified, and was drowned in the straits which are called from her, Hellespont. Phryxus arrived in s

e three celebrated nymphs, concerning whose parentage ancient writers are not agreed. Hesiod speaks of them as the daughter

ryale [Eury′ale]. The accounts given of his exploits and of his death are many and contradictory. According to one legend,

ter solstice, and laid their eggs in the seven days succeeding. These are the “halcyon days” of antiquity, and this express

hies of him which were formerly attributed to Herodotus and Plutarch, are evidently fabulous; their real authors are not kn

to Herodotus and Plutarch, are evidently fabulous; their real authors are not known. Nothing is known certainly regarding H

n Bœotia, where he died. The only complete works of Hesiod now extant are the “Works and Days,” and the Theogony, or “Birth

r 19, B. C. The Eclogues, sometimes called also Bucolica or Bucolics, are ten short pastoral poems. The fourth, entitled Po

xty-first of his age. The poems of Ovid, however beautiful otherwise, are all more or less objectionable on account of thei

nd closing with the changing of Julius Cæsar into a star. The stories are not themselves original; they are principally Gre

lius Cæsar into a star. The stories are not themselves original; they are principally Greek and Oriental fictions, interspe

ns, interspersed, perhaps, with a few Latin or Etruscan fables. There are , in all, two hundred and fifty of these stories.

tal by the beauty of Ovid’s verse and his graceful fancy. The Tristia are not so generally admired. They turn principally o

essaly; his mother was Thetis, a sea-goddess. Many incredible stories are told concerning the manner in which the hero was

can be found in the writings of any ancient poet. The following lines are taken from Dale’s translation of the Antigone. Cr

itol was burned in the troubles raised by Sylla, the Sibylline Verses are said by some to have perished in the conflagratio

the Emperor Honorius. Various collections were afterwards made, which are generally admitted to be forgeries. Different opi

ossible that the Christians should have added anything to them. There are also passages in the fourth Eclogue of Virgil whi

versified by poets employed for that purpose. Many remarkable oracles are recorded by Herodotus as having been delivered at

Great, who adorned his Hippodrome with the sacred tripods. No traces are known to exist of the cavern whence issued the sa

roduces in abundance, rice, wheat and fruits. The ruins of the temple are not extensive; they are, however, interesting, as

ce, wheat and fruits. The ruins of the temple are not extensive; they are , however, interesting, as many pieces of sculptur

any pieces of sculpture, including figures of goats with rams’ heads, are found in a good state of preservation. In a beaut

s and other ministrants in these shrines of imposture. Many instances are recorded where Christians imposed silence on orac

adopts this idea in his beautiful Hymn of the Nativity: “The oracles are dumb; No voice or hideous hum     Rings through t

ames. Ladies were admitted to dispute the prizes at Olympia, and many are mentioned as successful competitors. Cynisca, the

lay chaplets of parsley on the tombs of the dead. The ruins of Nemea are to be seen near the modern village of Kutchumadi.

by the frightful masks which appeared beneath their snaky tresses. We are told that when Æschylus introduced such a chorus

benches, exclaiming, as if in sudden terror, “Behold, comrade! yonder are the cranes of Ibycus!” and a flight of cranes was

the state. The cost of the entertainments must have been heavy, if we are to judge by the descriptions given of the scenic

e of this Temple — Apollo Belvidere — Diana à la Biche. Ques. What are the most celebrated statues of the heathen divini

finest work of art of the great Athenian sculptor, Phidias, and there are still in existence busts taken from it, which are

Phidias, and there are still in existence busts taken from it, which are remarkable for their calm majesty of expression.

once adorned this temple may now be seen in the British Museum. They are called “Elgin Marbles,” because they were brought

arrow from his bow against the monster Python. The form and attitude are perfect, but the face is particularly admired for

— Quotation. Ques. Who was Osiris? Ans. Osiris, Apis and Serapis, are three different names of one and the same god. Os

horns of a cow, sometimes, also, as crowned with lotus. Heads of Isis are common among the decorations of Egyptian temples.

her worship was, however, afterwards revived. The abuses attending it are mentioned with indignation by the poet Juvenal.

ridicules their superstition: Who has not heard where Egypt’s realms are nam’d What monster gods her frantic sons have fra

pire With vocal sounds that emulate the lyre; And Thebes, such, Fate, are thy disastrous turns, Now prostrate o’er her pomp

nt in Carthage. When the Sicilian Agathocles threatened that city, we are told that five hundred infants, many the first-bo

acred Books were written by him, but the most ancient passages, which are in verse, were probably written soon after his ti

ed faithful and pure, governs the world with all the attributes which are given to the true God. Ahriman, on the contrary,

hat which Zoroaster brought from heaven. The Guebres, as these people are sometimes called, often built their temples over

priests, and is much venerated by the surrounding tribes. Pilgrimages are made to this sacred fire from all parts of Asia.

tan, where they still exist under the name of Parsees. At Bombay they are an active, intelligent and wealthy class. Chap

 Buddhism suppressed in India. Brahma — The Vedas. Ques. What are the Vedas? Ans. The Vedas are the Sacred Books o

Brahma — The Vedas. Ques. What are the Vedas? Ans. The Vedas are the Sacred Books of the Hindoos, and are much rev

e the Vedas? Ans. The Vedas are the Sacred Books of the Hindoos, and are much reverenced by them. They maintain that they

No; they were only crossing the borders of India. Ques. In what form are the Vedas written? Ans. In poetry. The principal

. The principal Veda contains ten thousand double verses. These works are heavy and uninteresting, but very important to hi

rn Hindoos, however, worship them as distinct divinities. Ques. What are the offices of these gods? Ans. Brahma created a

r in the history of Vishnu? Ans. His Avatars, or incarnations, which are numerous, but ten are more especially celebrated.

shnu? Ans. His Avatars, or incarnations, which are numerous, but ten are more especially celebrated. Ques. What was the f

hat finally all souls will be absorbed into Brahma, as drops of water are lost in the ocean. They also believe in metempsyc

man souls, and be perhaps their own friends or relations. Ques. What are Castes? Ans. They are different classes into whi

ps their own friends or relations. Ques. What are Castes? Ans. They are different classes into which the Hindoos have bee

oos have been divided from the earliest times. Ques. How many castes are there? Ans. Four; the Brahmins or priests, who s

gular caste, but there exists a most unhappy race called Pariahs, who are treated with the utmost contempt, and employed on

cannot enter the house of any one belonging to a pure caste, and they are not only unclean themselves, but are supposed to

onging to a pure caste, and they are not only unclean themselves, but are supposed to contaminate everything they touch. Di

are supposed to contaminate everything they touch. Different accounts are given as to the origin of these Pariahs. Ques. A

ifferent accounts are given as to the origin of these Pariahs. Ques. Are the Hindoos allowed to eat flesh? Ans. The three

. Are the Hindoos allowed to eat flesh? Ans. The three higher castes are forbidden it altogether. The Sudras may eat every

t altogether. The Sudras may eat every kind but beef, but the Pariahs are under no restriction whatever. The idea seems to

ahs are under no restriction whatever. The idea seems to be that they are so vile that no kind of food could pollute them.

that they are so vile that no kind of food could pollute them. Ques. Are the castes ancient? Ans. So much so, that it is

it is impossible to say when they were first established. The Pariahs are being gradually raised from their degradation by

nd that it extended to Ceylon, and the Eastern peninsula. Ques. What are the doctrines of the Buddhists? Ans. They reject

mal food, and acknowledge no distinction of castes. Bloody sacrifices are prohibited. One of the duties of a priest of Budd

ing, no state or national religion in China, but all forms of worship are tolerated, unless they are considered politically

eligion in China, but all forms of worship are tolerated, unless they are considered politically dangerous. Among the pagan

itically dangerous. Among the pagan Chinese three principal religions are admitted, which are now considered equally good,

Among the pagan Chinese three principal religions are admitted, which are now considered equally good, although there were

there were formerly bitter wars between their followers. Ques. What are these? Ans. The first, of which Confucius is in

e primitive religion of the ancient inhabitants of China. The priests are called Tao-sse, or Doctors of Reason, from the pr

ry. His tablet is in every school in China and both master and pupils are required to prostrate themselves before it at the

virtuous actions. Filial piety and other social and domestic virtues are strongly inculcated. It would be well for the Chi

to be admired. It is a proof, if any were needed, that human motives are too weak to have any lasting influence on the pas

ith regard to his life and actions, many absurd and impossible things are related. His name, Lao-tze, means “Old Child;” an

. This doctrine is called the religion of Tao, or Reason. The priests are now only cheats and jugglers, living on the super

religion was in higher repute, but the magnificent temples of Buddha are now going gradually to decay, and there seems no

ttempt will be made to restore them. The Bonzes, or Buddhist priests, are ignorant and degraded, and are allowed to live in

them. The Bonzes, or Buddhist priests, are ignorant and degraded, and are allowed to live in the greatest poverty. They are

t and degraded, and are allowed to live in the greatest poverty. They are not permitted to marry; to keep up their numbers

young children, who may be had in China for a few sapecks, and these are trained for the service of Buddha. These Bonzes h

Buddha. These Bonzes have sunk so low in public estimation, that they are often hired to perform inferior parts on the stag

, and is particularly remarkable for a triple statue of Buddha. There are three gigantic figures, richly gilt, which repres

the general feeling of the Chinese on religious subjects? Ans. They are entirely indifferent, and have but a vague idea o

among themselves on points of belief? Ans. Never. When Chinese, who are strangers to each other, meet, a polite formula i

ll repeating in chorus a proverbial phrase to the effect that all men are brothers, and religions are of no consequence. Q

verbial phrase to the effect that all men are brothers, and religions are of no consequence. Ques. If such total indiffere

e Chinese government, and its jealousy of strangers. The missionaries are , of course, foreigners, and it is natural that th

est of the great western nations whose power they so much fear. There are other reasons; the purity of Christian morals has

uddhism prevails in Thibet and Tartary. The people of these countries are more thoughtful than the Chinese, and more earnes

Their priests, called Lamas, live together in large communities. They are given to study, and their dwellings, or Lamaserie

series, often contain large and valuable libraries. Many of the Lamas are addicted to demon worship and sorcery, but these

any of the Lamas are addicted to demon worship and sorcery, but these are generally looked upon with aversion by the more v

nature voluntarily, in order to promote the welfare of mankind. Such are the Lamas, and since the victories of Genghis Kan

h the scenes around him, and his superstitions, though still sensual, are more gentle and refined. On the other hand, the w

have been a personification of night. The Valkyrior. Ques. Who are the Valkyrior? Ans. According to the Scandinavia

re the Valkyrior? Ans. According to the Scandinavian tradition, they are warlike virgins, the messengers of Odin, and thei

gold and silver which the gods had hidden in the earth. Many stories are related of their malicious pranks; but they somet

small as to be carried in the hand. Runic Letters. Ques. What are Runic letters? Ans. One may occasionally meet in

d evil shall contend, and on which all alike, whether gods or demons, are doomed to perish. When all are slain, the world w

ich all alike, whether gods or demons, are doomed to perish. When all are slain, the world will be wrapped in flames, the s

sin and misery will be unknown. In this blissful abode, gods and men are to dwell together in a peace which the powers of

nd these were given as charms to warriors going to battle; such beads are sometimes found in their tombs. Ques. Were the D

nded down by oral tradition only. The few inscriptions they have left are in symbolic writing, which resembles the runes of

and branches of certain plants used in divination. These inscriptions are called in Ireland “ogham;” they are principally s

in divination. These inscriptions are called in Ireland “ogham;” they are principally straight lines, grouped in different

ted were also propitiated at this season, and many curious traditions are connected with its observance. Before the invasio

he foot of the promontory of Plogoff, around the sacred isle of Sena, are scattered rocks on which the sea breaks with an u

le, on the night of judgment, the spirits of the dead. Faint wailings are heard, and pale phantoms are seen gliding above t

the spirits of the dead. Faint wailings are heard, and pale phantoms are seen gliding above the waves, which they are not

heard, and pale phantoms are seen gliding above the waves, which they are not yet spiritual enough to cross without human s

band. The terrified pilot has no need of helm or sail, for the barks are borne westwardly with incredible velocity. When t

is a hollow murmur — the boats ride lightly on the water — the souls are gone. The superstitious observances which are sti

n the water — the souls are gone. The superstitious observances which are still practised on November, or All Hallow Eve, i

, or All Hallow Eve, in Ireland, Scotland, and some parts of England, are of pagan origin, and seem to be relics of this fe

main of the ancient Druidical worship? Ans. Certain monuments, which are called, according to their form, menhirs, dolmens

, according to their form, menhirs, dolmens or cromlechs. Ques. What are the menhirs? Ans. The word is derived from the o

e word is derived from the old Breton man, stone; and hir, long. They are upright blocks of stone, often terminating in a p

. They are upright blocks of stone, often terminating in a point; and are for the most part rough and unshapely; the ordina

groups of menhirs occur, scattered irregularly over the plain; these are supposed to mark ancient battle-fields. Where the

n; these are supposed to mark ancient battle-fields. Where the stones are arranged in a “cromlech” or circular form, there

men is a large flat stone, placed like a table, upon two others which are set upright. Some of these were evidently altars,

ghtly inclined to facilitate as it were the flowing of blood. Dolmens are found also in straight lines, forming a sort of c

so in straight lines, forming a sort of covered gallery. Ques. Where are the most remarkable of these monuments? Ans. On

of a wide heath, stand rude blocks of gray granite, set on end; they are angular, and show no marks of polish. These menhi

on end; they are angular, and show no marks of polish. These menhirs are arranged in eleven lines, forming regular alleys.

ar alleys. The blocks numbered formerly about ten thousand; but there are now many gaps in the stony lines, as every house

and, is a large cromlech arranged in two circles and two ovals. There are in all about one hundred and forty stones, of whi

are in all about one hundred and forty stones, of which the smallest are estimated to weigh ten or twelve, and the largest

nd an earthen embankment. Numerous ancient barrows, or burial mounds, are found in the neighborhood. In Ireland, monuments

found in the neighborhood. In Ireland, monuments constructed of stone are sometimes found; but circular earthworks are more

nts constructed of stone are sometimes found; but circular earthworks are more common. In this country, as in Brittany, man

eak their malice on the belated traveller. Some of these giant stones are themselves subject to mysterious laws. Once in a

themselves subject to mysterious laws. Once in a hundred years, they are obliged, at the hour of midnight, to pass in weir

e Mexicans called their temples Teocallis, or “houses of God.” Ques. Are any of these structures still in existence? Ans.

d people, long before the foundation of the Peruvian monarchy. Ques. Are there any other Peruvian legends? Ans. Among the

pply of material for the erection of other buildings. Fields of maize are now waving where the golden gardens once sparkled

o the cold, dry and rarefied atmosphere of the mountains. The mummies are generally in a sitting posture. As the Peruvians

; the scenery is grand and terrific, and all the persons of the drama are divinities. Cæsar (Caius Julius), The Roma

nners and customs of the different nations with whom he contended. We are indebted to the Commentaries for almost all the a

of style. He exaggerates nothing, and his most brilliant achievements are related with a certain modest simplicity which is

elates many things which seem strange, and even incredible; but these are either traditions of remote times, or accounts re

oft murmur of the falling waters procured a temporary alleviation. We are told, however, that for three years preceding his

the Ægean Sea, and in Italy. The Cyclopean remains in these countries are generally attributed to the Pelasgi. These struct

e countries are generally attributed to the Pelasgi. These structures are remarkable for the immense size of the stones of

tures are remarkable for the immense size of the stones of which they are built. Plinius, (Secundus C.) A Roman wri

s and military expeditions, a secretary always sat in his chariot. We are told that in winter Pliny was careful to provide

human heads and the tails of scorpions, etc. The ten books on botany are open to the same objections. He attributes to man

rofessors. Pliny has left a collection of letters in ten books. They are addressed to some of the most celebrated persons

are addressed to some of the most celebrated persons of the time, and are valuable and interesting for the information they

ly distinguished. The lament of Danaë, and a few scattered fragments, are all that remain of his verses, but these are suff

few scattered fragments, are all that remain of his verses, but these are sufficient to prove that his reputation in this r

of which seven remain. Of these, the Œdipus Tyrannus and the Antigone are the most admired. Strabo . A celebrated g

e is now 135 feet lower, and its shores 12 miles distant. These ruins are believed to be the most ancient on the American c

bles of their mythology. These ruins, like some in the the Old World, are often called cyclopean, on account of the size of

of the size of the blocks of stone used in their construction. There are still remaining, monolithic pillars, statues and

rning. He is said to have composed five hundred volumes, all of which are now lost, with the exception of two treatises; on

ages or even paragraphs remain unaltered, and nearly two-thirds of it are new matter, or have been rewritten. The causes of

n. The causes of this change (of which I think an explanation is due) are as follows. The work was originally intended to b

n classics with a view to it ; and I can assert with truth that there are very few of the references in the following pages

in the results of the inquiries of those eminent scholars whose works are so frequently referred to, my obligations to whom

rice (the present containing more by a fifth than the former edition) are perhaps insuperable impediments to its general ad

haracters. For this purpose the long e and o should be marked as they are in the Index, and if we were to use k instead of

and Cephalus, it would be all the better. The subjects of the plates are all genuine antiques, chiefly taken from the Galé

the Galérie Mythologique. The errata, which I have carefully marked, are I think very few considering the bulk and nature

take an opportunity of expressing his sentiments on it. The following are mine. No fallacy can be greater than that of supp

lue of them, and on the principle that private feelings and interests are not to stand in the way of the public good. But t

om expecting that full justice will be done us by the legislature. We are a small and a disunited party. It cannot be said

libet is fasces dabit eripietque curule Importunus ebur. Our enemies are numerous ; the booksellers have caused printers,

ing, how sacred soever, on the altar of their idol, misnamed Utility, are opposed to us ; and the diffusion of knowledge, t

tion these facts not out of ill-will to the proprietors, some of whom are the publishers of most of my other works, but sim

thank Heaven and the liberality of the gentlemen at whose office they are printed, are my own. When the booksellers had ref

and the liberality of the gentlemen at whose office they are printed, are my own. When the booksellers had refused the pres

ould mythology ever become popular by means of this work, they surely are entitled to share in the praise. T. K. London, Oc

Pater Matutinus of Horace (Serm. ii. 6, 20) as Janus ; for which they are certainly not to be blamed, the poet himself havi

s in adjectival terminations (see Hist. of Rome, p. 4), many of which are perfectly equivalent. Such were those in us and i

EDITIONS REFERRED TO. The references to Pindar and the dramatists are to the following editions : — Heyne's Pindar, Sch

s, current among a people and objects of general belief. These mythes are usually the fabulous adventures of the imaginary

two classes. The first will contain the true or fabulous Events which are believed to have occurred either among the people

d the changes which appear to have taken place among them. These last are however, in the popular mode of viewing them, as

usually a component part of mythology. The deities of popular belief are very frequent actors in its legends, which differ

it is of domestic origin, is mythic, its first personages and actions are chiefly imaginary3. It is only gradually that the

to the efficient cause of natural phænomena, particularly those which are of rare occurrence. The less the mind is expanded

ich is more probable, rather we may say is the truth, both hypotheses are true : man commencing with the knowledge of one G

eet with a class of deities, such as Mischief, Strife, Prayers, which are strictly speaking such. When a people had thus fo

which the mythic is the natural mode of representation, to which men are led by a kind of necessity, and in which they act

mber, or met her in the wood or at the fountain. Legends of this kind are to be placed among the latest. Indeed we very muc

generally so regarded. 3. A great number of legends in all countries are indebted for their origin to the extreme desire w

sources in lakes situated in the high valley-plains of Arcadia, which are so completely shut in by mountains that the strea

amples of this procedure (which was probably learned from the Greeks) are to be found ; the origin of the rose is ascribed

occasion to many legends. Thus cause and effect, and other relations, are in various languages, particularly the Oriental,

h all the mythic persons were once real human beings, and the legends are merely the actions of these persons poetically em

sons poetically embellished. The chief maintainers of this hypothesis are Bochart33 and Bryant34, who see in the Grecian my

al, religious, or philosophical lies hid beneath its cover. These men are justly denominated Mystics 43. Their whole scienc

ounded on accidental resemblances of names and practices, their ideas are conveyed in a highly coloured figurative style, a

e on the ignorant and the unwary44. It is against this system that we are most anxious to warn and guard our readers. In ou

esently see, familiar to the ancients. We must also observe, that all are true to a certain extent. Some mythes are histori

must also observe, that all are true to a certain extent. Some mythes are historical, some physical, some moral, some theol

andinavian. The mythologies which offer the widest fields for inquiry are those of ancient Greece, of India, and of Scandin

hich Cuchullin, Fingal, Gaul, Oscar, and other personages whose names are familiar to the readers of the pseudo-Ossian are

rsonages whose names are familiar to the readers of the pseudo-Ossian are the heroes46. It is chiefly to the explanation of

be considered separately, and detached from the system in which they are placed ; for the single mythes existed long befor

AN MYTHOLOGY. Its Origin. The remote antiquities of Greece are involved in such total obscurity, that nothing ce

rather a loose collection of various images and fables, many of which are significant of the same objects. The ancient inha

egends they contain, make frequent allusion to others ; some of which are related by subsequent writers, and many are altog

to others ; some of which are related by subsequent writers, and many are altogether fallen into oblivion. These poems also

Olympian, which remark he extends by observing that the Homeric gods are the Olympian, and no others. In this however we c

d in Homer and Hesiod accord with the current creed of their day, and are a faithful picture of the mode of thinking preval

story. The Ilias and the Odyssey, as the two great heroic poems which are regarded as the works of Homer are named, are (wi

s the two great heroic poems which are regarded as the works of Homer are named, are (with the exception of some parts of t

reat heroic poems which are regarded as the works of Homer are named, are (with the exception of some parts of the Hebrew S

is enveloped in the deepest obscurity, and the questions whether they are the production of one or of many minds, whether t

ns of critics. It seems to be now generally agreed that the two poems are the productions of different minds, and that in b

poems are the productions of different minds, and that in both there are interpolations, some of which are of no small mag

erent minds, and that in both there are interpolations, some of which are of no small magnitude, but that notwithstanding t

ur knowledge of the events contained in the remainder of the Cycle we are indebted to the works of the later poets Quintus

f Hercules, and Protagoras’ story of Prometheus and his brother84. We are now arrived at the Alexandrian period. In this th

ous commentary of Eustathius on Homer. The notes of Servius on Virgil are also very valuable in this respect, as likewise i

ge they live in ; they love to imitate their predecessors, they often are unacquainted with the advance of knowledge, they

ellas was probably regarded as the centre of the Earth, but the poets are silent on this point. They are equally so as to t

the centre of the Earth, but the poets are silent on this point. They are equally so as to the exact central point, but pro

y inhabitants of the northern portion of the earth mentioned by Homer are the Hellenes and some of the tribes of Thrace. Bu

Libya and Egypt. The Sidonians, and a people named the Erembians104, are also mentioned by Homer, and the Greeks appear to

the Ocean stream. The only ones mentioned by name by Homer and Hesiod are the constellations Oriôn, the Bear, the Pleiads,

thout dimension, where length, breadth and height, And time and place are lost. It contained the ‘embryon atoms’ which the

f the world and the origin of the gods, i. e. cosmogony and theogony, are in the Grecian system, as in those of some other

of his victory. In this theogony order and philosophical consequence are plainly discernible. We find it faithfully adheri

as the Cyclopes seem more especially related to summer, and that they are the hail, rain and snow of that season : Kottos,

the beings which sprang from the blood of the mutilated Uranos. These are the Erinnyes, the Giants, and the Melian nymphs.

six sons and six daughters of Heaven and Earth above enumerated alone are Titans, and the most probable derivation of the n

The germs of all beings afterwards to be formed lie in them, but they are inclosed within the earth, and cannot act till Ur

d, and the earth replenished with its fitting inhabitants, the Titans are dismissed, to remain inactive in Tartaros. The Ti

ry to Hesiod, the children of all the Titans, except Kronos and Rhea, are counted among the Titans, and set in hostility wi

Hundred-handed. He casts all these into Tartaros, and then the Titans are born ; who all, except Oceanos158, at the instiga

SELENE, EOS, COIOS AND PHŒBE, CRIOS, HECATE, KRONOS AND RHEA. We are now to consider the Titans and their offspring in

a similar reason the child of Night170. Deceit, Age, Strife, and Woe are figuratively her offspring ; the Hesperides are s

Age, Strife, and Woe are figuratively her offspring ; the Hesperides are so because their abode was near hers in the West.

, behind where Atlas supports the heavens171. Night and Day, he says, are there by turns ; when one goes in the other goes

r. As the name of this deity is common to most of the languages which are akin to the Greek182, its derivation is not perha

rth192. ϓπϵρίων καὶ Θϵίη. Hyperion et Thia. Hyperiôn and Theia are in the Theogony193 the parents of the Sun, Moon,

ankind200. The cup (λέβης or δέπας) of the Sun-god appeared first, we are told, in the Titanomachia of Arctinos or Eumelos2

d Iasôn went203. It is also in the East that ‘the stables’ of Helios are placed by Euripides in his Phaëthôn204; while in

he waves of ocean, and then leads them to their stall ; and when they are rested the god drives them round the Ocean to the

he Latin poets ever allude to the cup. The park and gardens of Helios are thus richly described by Claudian211 : Thus havi

f and his weary steeds in the West, and then returned to the East. We are to recollect that the cup was winged, that is end

cceeding poets215 give him four, which, according to the Latin poets, are of a dazzling white colour216. Their names are Eô

ng to the Latin poets, are of a dazzling white colour216. Their names are Eôs or Eoös (Eastern,) Æthôn or Æthiops (Burning)

, who were the first inhabitants of the isle of Rhodes227. The Graces are also said to have been daughters of Helios by Ægl

, the flame-breathing steeds spring forward, but soon aware that they are not directed by the well-known hand, they run out

t seems, however, akin to the names of the Sun in the languages which are of the same family with the Greek242. Σϵλήνη.

n of her chariot and horses in the Greek poets. In Ovid245 her steeds are snow-white. Statius246 places her in a car drawn

m he had Hecate. There is some difficulty about these personages, who are hardly ever mentioned by the poets. The origin of

(Bright ?), and their children, the difficulty is much less, for they are all physical beings. We cannot avoid here intimat

Titans, and Iapetos with an Ocean-nymph ; while Themis and Mnemosyne are reserved to be the parents of moral beings by Zeu

deas and fictions. Kρόνος καὶ Ῥєίη ἢ Ῥέα. Saturnus et Ops. We are now arrived at the immediate origin of the Olympi

ature and art lose most of their attractions in the eyes of those who are long and intimately acquainted with them. This is

is particularly the case with the beautiful mythology of Greece : we are in general familiar with its legends from an earl

r Olympian abode, and exhibit a sketch of their life and occupations, are the objects of the present chapter. As has been a

mpos as the dwelling of their gods. In the Odyssey, where the deities are of a character far more dignified and elevated th

n his gods, as being the noblest that he can conceive. Those of Homer are therefore all of the human form, but of far large

en plethra of ground, and the helmet of the goddess herself would, we are told336, cover the footmen of a hundred towns. Th

cover the footmen of a hundred towns. The voices of Poseidôn and Ares are as loud as the shout of nine or ten thousand men3

e themselves visible and invisible at their pleasure340. Their bodies are also of a finer nature than those of men. It is n

t a blood-like fluid named ichôr, which flows in their veins341. They are susceptible of injury by mortal weapons : the arr

the form, the Homeric gods also partake of the passions of men. They are capricious, jealous, revengeful, will support the

evengeful, will support their favourites through right and wrong, and are implacable toward their enemies, or even those wh

ena, such as thunder and lightning, wind, clouds, snow, and rainbows, are therefore ascribed to him376; and he sends them e

ll is fate. Earthly monarchs obtain their authority from him381; they are but his vicegerents, and are distinguished by epi

obtain their authority from him381; they are but his vicegerents, and are distinguished by epithets derived from his name38

t with other instances. In the Theogony the celestial progeny of Zeus are enumerated in the following order393. Zeus first

he Book of Genesis, ‘when angels dwelt and God himself with man’ — we are indebted for some interesting legends told by poe

Priamos, and had been brought from Troy by Sthenelos. The three eyes are rightly explained by Pausanias as indicative of t

faring people) the agents must have been the Phœnicians, who also, we are assured, brought the first horses into Greece (as

son gone ? for no need Had he to mount the swift-coursed ships, which are For men the horses of the sea, and pass O'er the

her curious to observe the manner in which Poseidôn and Pallas Athene are associated. They were worshiped together, — he as

indicate a change or a combination of the worship of the deities who are the subjects of them, in the places where the sce

ects of them, in the places where the scenes of the supposed contests are laid451. Beside his residence on Olympos, Poseidô

nds respecting him (his amour with Demeter, the earth, for instance,) are on this supposition easy of explanation. The simp

d he received the appellation of Plutôn460, as mines within the earth are the producers of the precious metals. This notion

the sequel) is one of the most celebrated in antiquity. He loved, we are told462, and carried off to Erebos the Oceanis Le

wander about there, conversing of their former state on earth : they are unhappy, and they feel their wretched state acute

0. Some few, enemies of the gods, such as Sisyphos, Tityos, Tantalos, are punished for their crimes, but not apart from the

in general in the dark land on the western shore of Ocean. Hades, we are told by Homer, possessed a helmet which rendered

ns there was a statue of the goddess498. Chapter VII. HERA : —  ARES , HEPHÆSTOS, HEBE. Ἥρη, Ἥρα. Juno. In Ho

iphanes, a contemporary of Socrates, says513, ’Tis said the phœnixes are all born in The City of the Sun ; at Athens, owls

awn, Saturnia moves Through the clear air. Few passages in the Ilias are more celebrated than the following picture of the

mparison of this legend with the one just given, and with those which are to follow. At Samos the temple of Hera stood on t

λϵία), the Marriage-goddess (Гαμήλιος). As we have already hinted, we are inclined to assent to the opinion of those who vi

ose workshop proceeded so many elegant productions of art, and, as we are about to show, another physical view led to the u

lear, arises the order or harmony of the universe557. Terror and Fear are also said by Hesiod558 to have been the offspring

ve known nothing. In the Ilias we may observe that Ares and Aphrodite are spoken of as brother and sister, much in the same

rtemis559. The best known of the children of this god by mortal women are Ascalaphos and Ialmenos560, Œnomaos king of Pisa,

le, with a cuirass on, and a round Argive shield on his arm. His arms are sometimes borne by his attendants. The epithets o

mself in manufacturing for them various ornaments and trinkets568. We are not informed how his return to Olympos was effect

rs574. The brazen cup in which the Sun-god and his horses and chariot are carried round the earth every night was also the

ances we meet of Hephæstos’ working in any other substance than metal are in Hesiod, where at the command of Zeus he forms

hat mythology changes with modes of life. Hephæstos and Pallas-Athene are frequently joined together as the communicators t

ight arm bare, sometimes with a pointed cap on his head. The Cyclopes are occasionally placed with him. The poetic epithets

the oracle of Apollo at Delphi, the sacred counsellor of all Greece, are various. The names Pytho and Delphi alone suffice

appears also in this, that no amours with either goddesses or mortals are ascribed to him in the Homeric poems622. When how

known to Homer. In the Catalogue642 the mares of Eumelos Pheretiades are highly praised for their beauty and swiftness, an

ling hair hangs loose, or bound with the strophium behind ; his brows are wreathed with bay ; in his hands he bears his bow

ces on earth. Two other epithets of Apollo, λύκιος and λύκϵιος, which are usually rendered Lycian, or Wolf-destroying, or r

estroying, or rather Wolfish, may signify Lighted, or Lighting. There are two others (λυκοκτόνος and λυκοϵργὴς) which evide

οκτόνος and λυκοϵργὴς) which evidently signify Wolf-killing, but they are of late origin, and formed after the derivation f

o is generally regarded as of Grecian origin. The former part critics are unanimous in deriving from ϕάω, to shine ; of whi

she high her head and forehead holds, Easy to know, though beautiful are all. The Homerids have also sung the huntress

to the same poet, the chariot of Artemis and the harness of her deer are all of gold. When she drives to the house of Zeus

ith Opis and Nemesis, and says that it is ἄρι-Θέμις 712. Mythologists are divided into two parties respecting the original

e regarding them as physical, the other as moral beings. Both however are agreed that the latter is their character in the

se deities anterior to the time of theocrasy. Apollo and Artemis then are brother and sister, the children of Zeus (that is

d quiver, from which he sends forth deadly arrows. These waving locks are a simple representation of the beams of the sun,

as the averter of mildew and the destroyer of mice and grasshoppers, are reasons for viewing him as a god of nature730. Ag

all answer to a moral being of great purity, while the bow and arrows are a natural symbol of the god who sends death from

, could also boast of her favours. Among mortals, Anchises and Adonis are those whose amours with her are the most famous.

s. Among mortals, Anchises and Adonis are those whose amours with her are the most famous. The tale of her love-adventure w

that of love772. In the bucolic and some of the Latin poets the Loves are spoken of in the plural number, but no distinct o

the Loves are spoken of in the plural number, but no distinct offices are assigned them773. Thespiæ in Bœotia was the place

rth received his words as those of a divinity. The adventures of Erôs are not numerous. Some pretty little trifles respecti

0. “The city in which Psyche dwells is the world ; the king and queen are God and matter ; Psyche is the soul ; her sisters

king and queen are God and matter ; Psyche is the soul ; her sisters are the flesh and the free-will : she is the youngest

ected to error in its prison the body. Hence trials and purifications are set before it, that it may become capable of a hi

But on the shield of Achilleus, where the people of the besieged town are represented as going forth to lie in ambush, they

e besieged town are represented as going forth to lie in ambush, they are led by Ares and Athena together791, possibly to d

s attired by Pallas-Athene798. By the Homerid799 Athena and Hephæstos are united as the benefactors and civilisers of manki

oddess is represented with a serious thoughtful countenance, her eyes are large and steady, her hair hangs in ringlets on h

un-dering ; 5. Unwearied or Invincible ; 6. People-rouser, &c. We are now to inquire into the signification of the name

to be that which derives it from the three phases of the moon. There are two other interpretations of this name which have

in some of the obscurer dialects of Greece819. But accounts like this are very suspicious, and the later Greeks would have

ancients regarded Athena as the air824, others as the earth825. There are some mythes which can be explained with so much m

at he will fling him into Tartaros unless he tells him where the cows are  : but Hermes stoutly denies all knowledge of them

denies all knowledge of them, and even very innocently asks what cows are . Apollo pulls him out of his cradle, and they agr

es about him. Zeus however gives it against him, and the two brothers are sent in quest of the missing kine. They come to P

er 855 ; 6. Well-spying ; 7. Gold-rodded ; 8. Glorious. Mythologists are pretty generally agreed in recognizing in the Her

s the inventor of music ; the lyre is ascribed to Hermes as the pipes are to his son Pan, music having been always a recrea

quence, artifice, and ingenuity, and even of cheating859. As herdsmen are the best guides in the country, it may be thence

ar that most of them refer to his character as a rural deity865. Such are his patronage of Phorbas, and his being the sire

e by which Hermes was worshiped in Bœotia873. We must confess that we are not satisfied with any of these explanations ; an

might then have originally signified the flowers with which the meads are bespread875. It is to be observed that, in the ve

ecture, perhaps we should say as a mere sport of imagination ; for we are inclined to regard the mythe of Io as one of the

ερσϕόνη. Proserpina, Libera. Demeter and her daughter Persephone are so closely connected, that it would be extremely

ed her. Under the guise of an old woman, — ‘such,’ says the poet, ‘as are the nurses of law-dispensing kings’ children, and

isconsolate goddess will not comply with the call. All the other gods are sent on the same errand, and to as little purpose

sent on the same errand, and to as little purpose. Gifts and honours are proffered in vain ; she will not ascend to Olympo

places have taken abundance of liberties with the ancient tale. There are , as we have already observed, no traces of this l

stature and matronly air, but of a milder character. Her usual symbol are poppies, which sometimes compose a garland for he

re poppies, which sometimes compose a garland for her head, sometimes are held in her hand. She is frequently represented w

stricted to the magistrates and principal persons in the state915. We are to recollect that Eleusis and Athens were long in

e goddess always formed a part of the service920. The ancient writers are full of the praises of the Eleusinian mysteries,

But these hopes, and this tranquillity of mind and favour of Heaven, are easy to be accounted for without having recourse

xcited by certain goddesses who were denominated Muses. In Homer they are called the daughters of Zeus927, and described as

iven by Homer, for we cannot regard as his the verse930 in which they are said to be nine. Perhaps originally, as in the ca

h they have derived their appellations, or which were sacred to them, are , we may observe, in Macedonia, Thessaly, or Bœoti

are, we may observe, in Macedonia, Thessaly, or Bœotia (Aonia). Such are the mountains Pimpla, Pindos, Parnassos, Helicôn,

vent. The Lydians, who spoke a language akin to the Greek, called, we are told, the Muses Nymphs, or the Nymphs Muses, appa

alled them Cephiso, Apollonis, and Borysthenis952, two of which names are evidently derived from those of rivers ; and the

d to wander Adoun some trotting burn’s meander And think na lang. We are therefore inclined to regard as correct the theor

eir steeds, fasten them in their stalls, and lay up the chariot. They are also mentioned by Poseidôn958 as bringing round t

or the transgressions of their kings.’ By an unknown poet961 the Horæ are called the daughters of Kronos (Time ?), and by l

he transition was from moral to physical ideas. By Pindar967 the Horæ are named, in their moral capacity, the bestowers of

calls the Horæ970, 1. Gold-filleted. The epithets in the Orphic hymns are chiefly derived from the flowers which they produ

œ. Graces. The Graces, like the Muses and other sister-goddesses, are spoken of by Homer in the plural, and their numbe

poken of by Homer in the plural, and their number is indefinite. They are graceful and beautiful themselves, and the bestow

en them by the Charites ; and the ringlets of the beautiful Euphorbos are compared974 to those of these lovely goddesses. A

1 made Peitho (Persuasion) one of their number. In Nonnus their names are Pasithea, Peitho and Aglaïa982. Orchomenos in Bœo

dance, and all that tended to inspire gaiety and cheerfulness986 They are represented as three beautiful sisters, dancing t

esented as three beautiful sisters, dancing together : sometimes they are naked, sometimes clad. The Charites had the epith

ileithyiæ, whose office it was to preside over the births of mankind, are in the Ilias987 called the daughters of Hera. In

their parents998. In an interpolated passage of the Theogony999 they are classed among the children of Night1000, and Plat

lato makes them the daughters of Necessity1001. Their names in Hesiod are Clotho (Spinster), Lachesis (Allotter), and Atrop

egarded the Fates as the offspring of Zeus and Order, for in him they are but the ministers of Zeus, in whose hands are the

Order, for in him they are but the ministers of Zeus, in whose hands are the issues of all things1004. Æschylus1005 makes

e spinsters, and three in number1007. Κῆρες. Mortes. The Keres are personifications of violent deaths1008. The word

ngaged in the field of battle ; and on that of Heracles1011 the Keres are described as raging in the fight, and glutting th

ting themselves with the blood of the wounded. By Apollonius1012 they are named ‘the swift dogs of Hades,’ a character unde

hey are named ‘the swift dogs of Hades,’ a character under which they are also represented by Sophocles1013. In the Theogon

re also represented by Sophocles1013. In the Theogony these goddesses are the daughters of Night and sisters of the Moiræ10

ræ1014, who also appear on the shield of Heracles, and with whom they are sometimes confounded1015, as they also are with t

racles, and with whom they are sometimes confounded1015, as they also are with the Erinnyes1016. They bear a strong resembl

n-looking, etc. Ἐριννύες. Furiæ. Diræ. Furies. These goddesses are frequently named by Homer, but he says nothing of

d of Uranos when mutilated by his son Kronos, whose own children they are according to Empedocles1018, while Æschylus and S

Theogony, and with those passages of the Homeric poems in which they are mentioned ; for they are there invoked to avenge

passages of the Homeric poems in which they are mentioned ; for they are there invoked to avenge the breach of filial duty

r they are there invoked to avenge the breach of filial duty1025, and are named as the punishers of perjury1026 : even begg

There is however another view taken of these goddesses, in which they are only a form of Demeter and Kora, the great goddes

e family surgeon of Olympos. Nothing is said about his origin. All we are told is, that he cured Ares when wounded by Diome

ς. καὶ Θάνατος Somnus et Mors. Sleep and Death. These two deities are called by Hesiod1049 the children of Night. By Ho

deities are called by Hesiod1049 the children of Night. By Homer they are , for a very natural and obvious reason, said to b

onifying natural and moral qualities (of which the preceding articles are instances), seems to have been coeval with Grecia

en Ares1071 hears of the death of his son Ascalaphos, Terror and Fear are commanded to yoke the steeds to his car for the w

he steeds to his car for the war. Prayers (Λιταὶ), says the poet1072, are the daughters of great Zeus, lame and wrinkled, w

Ate is the daughter of Zeus, who injures (ἀâται) all ; that her feet are tender, and that she therefore does not walk on t

rs in one of the latter books, is regarded as an interpolation. These are the only passages in the Ilias in which there is

o Zeus ‘the joyfull Dionysos, a mortal an immortal, but now they both are gods.’ Again1089, ‘gold-tressed Dionysos made blo

, who gives Odysseus her veil to save him from being drowned, was, we are told, a daughter of Cadmos (a name which does not

racles, pursuing his usual occupations when on earth ; but himself we are told ‘enjoys banquets among the immortal gods, an

appears by the mythic tales of Labdacos, Pentheus and Perseus, which are apparently real occurrences thrown back into the

f Dionysos against Deriades king of the Indians, the details of which are probably the inventions of the poet1115 ; in othe

ins assisted ; and altogether few ceremonies more immoral or indecent are celebrated in India at the present day, than poli

f a maiden, rather than those of a young man ; his whole air and gait are effeminate ; his long flowing hair is, like that

s triumph over the Indians is represented in great pomp. The captives are chained and placed on wagons or elephants, and am

t upwards of forty of his appellations. Some of the principal of them are , Bacchos 1120 and Bromios, from the noise with wh

Dionysos he was not merely the wine-god, for such restricted notions are contrary to the genius of the ancient Grecian rel

s superstitions which consciousness of guilt and despair of salvation are wont to produce. The entrance and traces of this

wont to produce. The entrance and traces of this new age of Greece we are prevented from clearly discerning by the obscurit

the Achæans and that of the Asiatics. In the case of the Trojans, who are regarded (and we think justly) as a portion of th

s herself is by Herodotus1153 identified with the Grecian Demeter, we are to suppose that she was one of those personificat

s1154. In the Odyssey1155 Egypt, the Egyptians, and the river Ægyptos are spoken of ; and from these passages we may perhap

us ; it presents nothing local, nothing characteristic. His Egyptians are Greeks, the presents which they give to Menelaos

c. His Egyptians are Greeks, the presents which they give to Menelaos are such as a Greek would have given. Egyptian antiqu

c circumstances of the voyage of Menelaos, his adventures there, etc. are fictions. From this point of view many difficulti

s there, etc. are fictions. From this point of view many difficulties are removed, and many fine systems fall to pieces. Th

d fawn-skin on his breast, in likeness of the stars : his lower parts are shaggy, on account of the trees, shrubs, and wild

seven reeds, on account of the harmony of the heaven, in which there are seven sounds : he has a crook, that is a curved s

up where she died, and it became the favourite plant of Pan1182. What are called Panic terrors were ascribed to Pan ; for l

of the species of drama named from them. It is not unlikely that they are indebted for their deification to the festivals o

is best of all for man not to be born…… the second is, for those who are born to die as soon as possible1207.” He also, it

ing sacrifices if he will free him from love ; and by Virgil1215 bees are placed under his care. Fishermen also made offeri

on of the spring, and inviting the mariners to put to sea. The Priaps are enumerated by Moschus1218 among the rural gods :

terature, we meet the various classes of Nymphs. In the Odyssey, they are the attendants of Calypso, herself a goddess and

roves, And holy streams that flow into the sea1231. Yet these Nymphs are of divine nature ; and when Zeus, the father of t

itchers, all of stone ; and there Bees build their combs. In it, too, are long looms Of stone, and there the Nymphs do weav

weave their robes, Sea-purple, wondrous to behold. Aye-flowing Waters are there. Two entrances it hath ; That to the north

om a Nais or a Nereïs. “One of the most interesting species of Nymphs are the Hamadryades, those personifications of the ve

high-headed spring with them upon The earth man-feeding, soon as they are born ; Trees fair and flourishing ; on the high h

o had been, as we have seen, beloved by the god Pan. She was also, we are assured, of a most accommodating disposition to Z

till he was converted into the flower which bears his name1239. These are fables invented, in the usual manner, to account

to under the title of the Sea-elder (ἅλιος γέρων), and his daughters are called Nereïdes. According to Hesiod1248 he was t

n the names which they put into the catalogue. The best known of them are , Amphitrite the wife of Poseidôn, Thetis the moth

th the modern idea of a mermaid. The individual names of the Nereïdes are significatory of the qualities and phænomena of t

in of a fish : they have fish-gills under their ears : their nostrils are those of a man, but their teeth are broader, and

under their ears : their nostrils are those of a man, but their teeth are broader, and like those of a wild beast : their e

st : their eyes seem to me azure ; and their hands, fingers and nails are of the form of the shells of shell-fish : they ha

nd that during the voyage Zeus made him a god of the sea. Glaucos, we are told1274, seeing Ariadne in Naxos, where she had

d the love-adventures of some of them, such as Alpheios and Acheloös, are recorded by the poets. The rivers were all the so

and Gorgons, gave them Phor-cys and Keto for parents1285. Their names are said to have been Ægle, Erytheia, Hestia, and Are

 ; others set it in the country of the Hyperboreans1289. Their apples are supposed, and not entirely without reason, to hav

fer of Kypselos at Olympia1302. On the shield of Heracles the Gorgons are girt with serpents1303. Others describe them as h

ed, turned all who beheld them to stone1304. The Gorgons and the Grææ are always mentioned together, and they seem to have

t day may be the true one ; namely, that the two Gorgons and two Grææ are only personifications of the terrors of the sea,

ave originally belonged to the Sea (Pontos), whose grandchildren they are , and not to the calm soft-flowing Ocean, whither

mity probably led to a similar increase of the Grææ. All these beings are , we think, placed by the Theogony in Oceanic isle

y however have dwelt on the opposite coast, though we believe few who are well versed in the cosmology of those times will

those times will assign them that gloomy region ; most certainly they are not on this side of Ocean. Hither, however, they

œ. Harpies. The Harpies or Snatchers 1308 of Homer1309 and Hesiod are personifications of storm-winds (θύελλαι). The fo

a, swift as birds or as the blasts of wind1310. Their names, he says, are Aello (Storm) and Ocypete (Swift-flyer). Homer sa

rgonautic cycle the Harpies appear as the tormentors of Phineus. They are there represented as odious offensive monsters wi

ings, and claws, of birds1313. Ἄνεμοι. Venti. Winds. The winds are represented in the Ilias as gods1314 : Iris goes

are represented in the Ilias as gods1314 : Iris goes to them as they are feasting in the dwelling of Zephyros, to inform t

ey would inflame the pyre of Patroclos. In the Odyssey1315, the winds are not directed by separate deities, but are all und

the Odyssey1315, the winds are not directed by separate deities, but are all under the charge of Æolos. We may, as a matte

s. We may, as a matter of course, observe that the Wind-gods of Homer are not winged. The Winds were divided into wholesome

he says1317, (probably meaning only those which blow from the East,) are the race of Typhoeus, whom he describes as the la

ic scenes in Ithaca, and the wondrous adventures related to Alcinoös, are parts of one continuous preconceived narrative. I

e continuous preconceived narrative. Into this interesting subject we are not required at present to enter, for the geograp

r1325. In the Ilias the only places noticed out of Greece to the west are the isles over which Odysseus ruled. The Odyssey

a place named Temesa, or rather Tempsa1327. The people of this place are said to speak a language different from Greek1328

ppellation on the metal it yielded — Cyprus1329, and the Taphians, we are told, used to sail even as far as Sidôn1330. Noth

But it may be said that the Sikelans, who dwelt in Italy and Sicily, are spoken of in the Odyssey1331 ; this people howeve

ly and Sicily, are spoken of in the Odyssey1331 ; this people however are also said to have inhabited Epeiros1332, in which

ave specified the number of days occupied in the voyage. The Cyclopes are described as a rude lawless race, who neither pla

er back to the shore ; the second was still larger. Yet, possibly, we are not to infer that the Cyclopes were in general of

of the Phæacians lying between their respective territories1344. They are called wild tribes (ἄγρια ϕῦλα), but akin to the

fference between them. Their names come from τύϕω, to smoke, and they are evident personifications of storms and of volcani

it, it must have been lying near the country of the Cyclopes ; but we are not told whether it remained immovable during the

e consumed in the passage thither is not specified. The Læstrygonians are another of those huge androphagous races, whom th

atherd one, And one as keeper of the snowy sheep ; For near the paths are of the day and night. The ancients explained thi

t slain by Helios, in aid of his daughter in her island. Its name, we are told, comes from the fight (μῶλος) ; its flower i

is white, as the warrior was the Sun1370. In Ææa, the poet says1371, are ‘the house and dance-place of Eôs, and the rising

Læstrygonians will find their parallel in the adventures of Sindbad. Are these, it may be asked, mere coincidences, or did

Earth1384. Their number was also increased to three, and their names are given with much variety. According to some they w

ρίῃ. The Phæacians in Scheria. The Phæacians dwelt originally, we are told, in Hypereia, near the Cyclopes1412 ; but be

be, who will come bearing war to the land of the Phæacians ; for they are very dear to the Immortals. We dwell apart in the

strayed from his ship that she has taken under her care, since there are no people near us ?” All this would seem to indic

thaca, we may observe, that the Phæacians landed Odysseus ; and if we are right in placing the Cyclopes on the coast of Lib

here to the north of it. The truth is, the Phæacians and their island are altogether as imaginary as any of the isles and t

inish our view of the isles and coasts of the Homeric West-sea. These are Ὀρτγία καὶ Συρία. Ortygia and Syria. Calyp

tive isle Syria, says that it lies beyond (καθύπϵρθϵν) Ortygia, where are the turnings (τρπαὶ) of the sun. Syria, he procee

he vegetable world the seasons of decay and of reviviscence ; mankind are born, flourish, and die ; a new generation is eve

and unjust deeds. They move along the earth shrouded in darkness, and are the bestowers of wealth. Such is their regal hono

to be observed that it is races of men, not ages of the world, which are spoken of1443. Hesiod makes these races separate

sists of only two parts. The heroes who correspond to the golden race are like them rewarded after death, but in an inferio

like them rewarded after death, but in an inferior degree : the iron are menaced with utter destruction like the brazen. T

he lines in which Hesiod describes the deification of the golden race are an interpolation, inserted at the time when the i

os being intended to represent the origin of the human race. The gods are the offspring of Time, and man, say the sacred Sc

omer and the inventor of the sphere1462. In Prometheus and Epimetheus are personified the intellectual vigour and weakness

ove of gain, and other evil passions which torment him1467, and which are personified in the eagle that fed on the inconsum

ly be regarded as Titans, and accordingly by Hesiod and Æschylus they are placed among that ante-Kronid race. Prometheus wa

nts of resemblance between the Grecian mythe and the Hebrew narrative are these1488. Pandora and Eve ; the tree of the know

eucaliôn penetrated the sense of the oracle1501. Deucaliôn and Pyrrha are evidently pure beings of fiction, personification

rface, till the action of subterranean fire opened a way for them. We are not by any means to assert that this inundation w

deluge was preserved by the early inhabitants of Greece. Where there are not letters to fix it, tradition is, as abundant

t event, have inferred it from the evident tokens of inundation which are to be seen on various parts of the earth's surfac

the deluge which overflowed Greece, but the accounts remaining of him are very scanty. The historians made him a king of At

ildings which still exist in the Peloponnese and elsewhere, and which are alluded to in the Homeric poems, also seem to the

monuments of this kind which Egypt, India, and ‘the Celtic’ present, are works of show rather than of real utility, being

lmost all altars, temples, tombs, or obelisks ; while those of Greece are massive walls and strong treasuries, manifestly d

o the arts of peace and eminently skilled in agriculture. This people are generally called the Pelasgians or Pelargians, a

ave no reason to suppose was ever common to the whole race1509 : they are mentioned by Homer1510. Cauconians1511, Lelegians

ntioned by Homer1510. Cauconians1511, Lelegians1512, and other tribes are spoken of as dwelling in Greece in the ante-Helle

posed instances will be examined as they occur. In Grecian history we are to distinguish three periods, the Pelasgian, the

ch is rich in events, though the far greater part, if not the entire, are but the creations of fancy : the third, commencin

e to assign an actual and real existence1523. These mythic personages are usually denominated Heroes (ἥρωϵς), — a word in H

is genealogical ; all the personifications which we have just noticed are woven through one another in a most marvellous ma

o event can be pronounced absolutely true ; where fancy and ingenuity are ever at liberty to sport and lead the inquirer an

story of Greece, for instance, we find an indefinite period, in which are to be placed Cadmos, Cecrops, Perseus, and other

graphically, and distribute the mythes according to the regions which are assigned as the scenes of them. Without venturing

MYTHES OF THESSALY. The legends of which Thessaly is the scene are few in number, and are nearly all confined to the

The legends of which Thessaly is the scene are few in number, and are nearly all confined to the district about Pelion

d to the district about Pelion and the bay of Pagasæ ; their subjects are chiefly the Æolids, or heroes of the race of Æolo

r the prow, and it fell on him and killed him1550. Medeia herself, we are told, became the bride of Achilleus on the Elysia

ghly probable that the atrocities related in the close of her history are pure fictions of the Attic dramatists1553. The br

on Achilleus. His goddess-wife then deserted him1575. These fictions are evidently posterior to Homer, who represents Pele

ταυροι καὶ Ααπίθαι. Centauri et Lapithæ. The Centaurs and Lapiths are two mythic tribes which are always mentioned toge

et Lapithæ. The Centaurs and Lapiths are two mythic tribes which are always mentioned together. The former are spoken

are two mythic tribes which are always mentioned together. The former are spoken of twice in the Ilias under the name of Wi

. It is the opinion of Buttmann1599 that the Centaurs and the Lapiths are two purely poetic names, used to designate two op

surface of the sea, which then is calm and free from storm, and these are called the Halcyôn-days1606. In this last legend

egends, the one relating to agriculture, the other to war. The former are Œneus (Viny), Melas (Black-soil), Agrios (Wild or

therefore here briefly examine it. In the Ilias, though the Cadmeians are spoken of more than once1628, the slightest allus

an colony at Thebes ; for none of the usual evidences of colonisation are to be found. We do not, for example, meet with th

heir name1636, — a case we believe contrary to all analogy. Again, we are reminded that Cadmilos or Cadmos was a name of He

ven from Bœotia, settled on the islands in the north of the Ægæan. We are further reminded that the name Cadmos occurs only

must confess that this ingenious theory fails to convince us, and we are inclined to think that it was the circumstance of

mos and Harmonia into serpents. By the Spartans (Sown) in this legend are probably meant the Eupatrids, or ancient nobility

thus that we find this important mythe related by Apollodorus. There are however many variations in the tale. Thus it is s

the government, and walled-in the town ; for which purpose the stones are said to have moved in obedience to the lyre of Am

ing tears. Now mid the rocks among the lonely hills In Sipylos, where are they say the beds Of the goddess-nymphs who by th

her form of it among the mythes of Attica. In this history also there are great variations, caused chiefly, it is probable,

every view of it has, we think, a physical aspect. Lycos and Nycteus are plainly Light and Night. Antiope the daughter of

1679. Some however think that in this story of the Antiopids glimpses are given of the ancient political state of Thebes. I

more resembling that of Japan at the present day. Welcker's1683 views are not very dissimilar. He sees in the story of the

the Erinnyes of a mother produce.” In the Ilias1689 the funeral games are mentioned which were celebrated at Thebes in hono

ht fall by each other's hands. The motives assigned by the tragedians are certainly of a more dignified nature than these,

soul of the Theban Teiresias, the blind prophet, whose mental powers are perfect ; to whom, though dead, Persephoneia has

o, of the race of Udæos, one of the Spartans (Sown). Various accounts are given as to the cause of his blindness : one ascr

r from μάντις. Ϻινύαι кαὶ Φλεγύαι. Minyæ et Phlegyæ. No names are more completely buried in the depths of mythology

nded from Minyas on the female side1706 ; and the daughters of Minyas are celebrated in the mythe of Dionysos, on account o

or to history. The Phlegyans, whose name corresponds with their fate, are by Buttmann regarded as belonging to the universa

and the attempt to scale heaven, indicate turbulence and impiety. We are disposed however to regard the former as the more

. Such a hero is, therefore, a man : but these noble qualities in him are of divine origin ; and he is made to be the son o

country the valuable productions of other regions1785. These labours are chiefly allegorical. The Hydra, for instance, was

gh the twelve signs of the zodiac. The Grecian adventures of Heracles are placed in Thessaly (chiefly about Mount Œta), Æto

y of Hera, the delay at his birth, the servitude to Eurystheus, etc., are Dorian legends, and meant to represent the politi

wo classes, the combats with men and those with beasts. Of the former are the conquest of Pylos, Laconia and Elis, and the

mpic games, in all of which there is a historic reference. The latter are perhaps of a symbolical nature. Many of the adven

perhaps of a symbolical nature. Many of the adventures out of Greece are to be referred to the Greek colonists of the plac

Greece are to be referred to the Greek colonists of the places which are made the scene of them. We have thus given a sket

dea of the influence of Doric ideas and institutions in Greece. There are , in fact, parts of the Heraclean mythology to our

ydra and Geryoneus, his release of Prometheus and marriage with Hebe, are noticed. In the Eoiæ the conquest of Pylos and ot

cture ; for it is well known that some of the Hesiodic poems, as they are called, come down even below the thirtieth Olympi

an, has been naturalised among the Hellenes, has settled among us. We are of pure Hellenic blood, no mixed people, and then

robably only personifications of her epithets. As Herse and Pandrosos are the same in signification, it is probable that, l

s very appropriately named Mountain-rusher (ὂρος θύω), their children are Blower (Ζήτης), Inflamer (Κάλαϊς)1826, and Snow (

y (Cranaos), his wife Plain (Pedias) and his daughter Attica (Atthis) are not historical personages. It is equally needless

cattle ; and Poseidôn, the great nourishing principle of water. These are the only deities whom we find noticed in the earl

e find noticed in the early Attic mythes. Erechtheus and Erichthonios are the same person, and are nothing more than the na

ly Attic mythes. Erechtheus and Erichthonios are the same person, and are nothing more than the name by which Poseidôn was

to be a genuine Attic mythe. As for Cecrops II. and Pandiôn II., they are manifestly employed merely to establish a connexi

Pylos had not come to Attica at the time of the Dorian Migration. We are now to consider Iôn, the personification of the I

hos is apparently nothing more than an epithet of that god1854), they are to be regarded as the introducers of the worship

he ancient deities of the place. Some of the evil-doers whom he slays are sons of Hephæstos ; and though the veneration of

r a more historic aspect than the other heroes. Though his adventures are manifestly formed on those of Heracles, whom he i

tly formed on those of Heracles, whom he is said to have emulated, we are struck by the absence of the marvellous in them.

e of the marvellous in them. If we except the descent to Erebos, they are hardly more wonderful than those of Aristomenes.

is engaged with men in the active business of life1877. His children are Glaucos, a name of the sea-god, Ornytiôn (Quick-m

son of Sisyphos, form a pleasing episode of the Ilias1879, where they are related to Diomedes by Glaucos the grandson of Be

Pallas-Athene and the horse more fully revealed than elsewhere. They are the parents of Pegasos (for Athena and Medusa are

han elsewhere. They are the parents of Pegasos (for Athena and Medusa are the same), that is, probably of the ship1887 ; an

Persephone. It is probably derived from some word of which no traces are now to be found1889. Chapter VII. MYTHES O

and blooming with verdure1894, to whom the people and country or town are given for offspring. We conceive it hardly possib

n, which, as it were, keeps ceaseless watch over her ; her wanderings are thought to denote the continual revolutions of th

ual revolutions of this planet1903.In confirmation of this theory, we are assured that in the dialect of Argos lo signified

09 set to watch the cow ; and Hermes the rural god kills him, as dogs are driven off or killed by the country-people. A gad

more ancient countries from its own gods and princes. He married, we are told, Memphis the daughter of the Nile, by whom h

land. In Homer and Hesiod Danaans is a common name of the Greeks, who are also called Argeians and Achæans. The names of na

e personification of their name is a hero, Danaos1920. Again, springs are daughters of the earth, as they are called by the

hero, Danaos1920. Again, springs are daughters of the earth, as they are called by the Arabs ; the nymphs of the springs a

he earth, as they are called by the Arabs ; the nymphs of the springs are therefore daughters of Danaos, that is of the thi

w to be youths, they contended for the kingdom ; and on this occasion are said to have been the inventors of shields. Prœto

at Hades ever belonged to the mythe ; the names Dictys and Polydectes are sufficiently explained by the story. Ἀμϕιτρύω

herefore be regarded as unmixed Pelasgian ; and its principal deities are those which seem to have been worshiped by that p

s, Hermes, Demeter, Artemis and Poseidôn. The Arcadian legends, which are very scanty and of a peculiar character, all refe

ty for supposing two of the same name, as has usually been done. They are both, as we see, connected with the Minyans, and

been done. They are both, as we see, connected with the Minyans, and are only examples of different appropriations of the

and Helena ; by the mortal, Castôr1999. Ἑλένα. Helena. There are different accounts of the birth and parentage of

brothers whom one mother bore with her2004.’ In the Odyssey2005 these are expressly called the sons of Tyndareos. This howe

r children by him or Zeus, that is by Zeus-Tyndareos, the bright god, are Helena, Brightness (ἓλα, light), Castôr, Adorner

arded as sun and moon, to which their names and the form of the mythe are equally well adapted2011. To proceed to the other

other names of the legend, Idas and Lynceus, that is Sight and Light, are the children of Aphareus or Phareus, that is Shin

hters of Leucippos, or White-horsed (an epithet of the Dioscuri2012), are Phœbe, Brightness, and Hilaeira, Joyful (ἱλαρὸς),

Leucippides2016, who, in perhaps the more correct form of the legend, are their wives2017. Helena, in like manner, had her

life and death of these last, or possibly because in the legend they are Messenians. The Dioscuri were afterwards confound

 X. MYTHES OF ELIS. The mythic tales of which Elis is the scene are confined to the district between the Alpheios and

ere appears to have been a very early connexion, as its mythic heroes are all Æolids. It was probably colonised by the Miny

e daughter Poseidôn is the father of Neleus, i. e. Nereus, whose sons are Nestôr (Flower)2026 and Periclymenos, a name answ

eloponnese. Amythaôn or Mythaôn (Speaker, μῦθοѕ) and Eidomene (Seer), are appropriate names for the parents of a soothsayer

t the head of the genealogies of both them and the Melampids ; and we are to recollect the soothsaying properties of the wa

was converted into a hero in the usual manner. As the ancient Epeians are said to have been Lelegians, and this people also

(the round number being employed as usual), of which the sun and moon are the parents. The conjunction of these bodies at t

y an Eleian popular fable of the two millstones. Hence, he says, they are joined in the body ; their mother's name is Mill

eaker (ἄγω, ἄγνυμι), the son of Feeder (Phorbas)2049, their own names are Possessor and Hold-fast,2050, and they are marrie

rbas)2049, their own names are Possessor and Hold-fast,2050, and they are married to Corn-subduer and Corn-maker (Θηρονίκη

the man who is flourishing and abounding in wealth, but whose desires are insatiable. The Homeric picture livelily exhibits

vidently post-Homeric, for exclusive of the fact that such atrocities are quite repugnant to the spirit of the heroic ages

e Cretan cycle is confined to the Minoïc family, at the head of which are placed Zeus and Europa. Εὐρώπη. Europa. Ze

notaur may best perhaps be rendered. The circumstances of the legends are mostly the inventions of the Athenians, at the ha

8), and Æacos, which is perhaps of the same origin2119. The following are astronomic mythes, which we place here for the sa

hero Oriôn is not mentioned in the Ilias ; but in the Odyssey2120 we are told by Calypso, that ‘rose-fingered’ Eôs took hi

h her ‘gentle darts’ in Ortygia. In another place his size and beauty are praised2121. Odysseus2122, when relating what he

th of Oriôn is differently related. As all the legends respecting him are evidently later than the time of Homer, none vent

llation in the sky2131. Though their number was seven, only six stars are visible, for Electra, it is said, left her place

by Oriôn, and his chase of them lasted for five years2133. The Hyades are by some also called daughters of Atlas, but accor

rosia, Coronis, Eudora, Dione, Æsula, and Polyxo ; by Hesiod2135 they are named Phæsula, Coronis, Cleeia, Phæo and Eudora.

Lycurgos, Zeus in compassion raised them to the skies2136. The Hyades are in the head, the Pleiades in the hinder part of t

conception of the Pleiades was the ‘Pigeons’ (πϵλϵιάδϵς)2142, as they are sometimes named, and with which supposition the l

oves with an ardent passion the daughter of the vine. When the grapes are gathered and pressed, they are, as it were, taken

daughter of the vine. When the grapes are gathered and pressed, they are , as it were, taken out of his sight, or he is mad

probable that many of the individual names of the Pleiades and Hyades are those of nymphs who were previously placed in oth

htness ; and Haleyone and Celæno, whom the legend unites to Poseidôn, are plainly related to the sea. Among the Hyades we f

find Dione, the ancient goddess of Dodona ; Ambrosia, Coronis, Eudora are names evidently given from their nourishing natur

anean. The literature of this cycle is as follows. Iasôn and the Argo are noticed by Homer2171 ; Hesiod briefly narrates th

ate long posterior to the commencement of the Christian æra. To these are to be added the detached notices in other writers

hers say that Eteocles was the first occupant of the royal seat : all are agreed that when his year was expired he refused

with that of Troy ; and their claims to credibility as historic facts are perhaps equally well founded. For our own part, a

en unconscious violation of its laws, and how the sins of the parents are visited on the children, which we must recognise

gnise to be a law of nature. As usual, the names of the chief persons are significant ; Laïos is the Unlucky, Œdipodes the

Palladion lying before his tent2196. This image of Pallas-Athene, we are told, was three ells long, with its legs joined,

The soothsaying Helenos and Cassandra announce in vain the woes that are to follow ; the vessel puts to sea, and Alexandro

though the Achæans build a wall to defend their tents and ships, they are unable to resist Hectôr and the Trojans favoured

e unable to resist Hectôr and the Trojans favoured by Zeus. The ships are on the point of being burnt, when Achilleus allow

eus allows his friend Patroclos to lead forth his troops. The Trojans are driven back to their town, but Patroclos at last

d conveys him to the White Isle. The Achæans heap up his mound, games are celebrated, and Thetis proposing his armour as th

e Æthiopians, Sidonians and Erembians, and Libya2231, where the lambs are born horned, and the sheep yean three times a yea

d, and the sheep yean three times a year, and milk, cheese, and flesh are in the utmost abundance, for king and shepherd al

Cypria it must have been a very beautiful poem ; those of the others are too scanty to enable us to form an opinion of the

invade and conquer a powerful realm on the coast of Asia ? To this we are inclined to answer in the negative. We have seen

seus is apparently the Wanderer ; while Achilleus, Nestôr, and others are merely the heroes of different parts of Hellas in

arity to Grecian ones ; but all those of the Trojans and their allies are if possible more Greek than those of some of the

if possible more Greek than those of some of the Achæan chiefs. Such are Deïphobos, Antenôr, Alexandros, Andromache ; Hect

his son Astyanax2244 ; the leaders of the people of the far-off Alybe are named Odios and Epistrophos. It is thus that sign

be are named Odios and Epistrophos. It is thus that significant names are given to the Centaurs, the Amazons, and above all

vated region. But all records of those times, if such did ever exist, are lost never to be recovered ; and it is only from

of the earth — their gigantic buildings, lakes, and canals — that we are left to conjecture the state of the ancient inhab

hom she also obtained those oracles called the Sibylline Books, which are known to have been Greek, and which always enjoin

deas of Italy. For our knowledge of the objects of Italian worship we are chiefly indebted to these poets, and to Varro, Ge

(the Latin of the Etruscan word), according to Varro2252 because they are born and die together. The general Etruscan term

were adopted at Rome. It cannot be determined which of the Roman gods are to be regarded as those of their Latin forefather

e enumerated in the following lines of Ennius, and which, by the way, are exactly the same with the twelve gods of the Gree

rdian of the fortune of the city. Jupiter Elicius was so named, as we are told, from the following circumstance2276. In the

eities of Rome, as her name did not occur in the Salian hymns, and we are assured that she was unknown in the time of the k

gathering the grapes ; and the gardeners kept it as a holiday, for we are told that “a temple was dedicated to Venus on thi

e told that “a temple was dedicated to Venus on this day, and gardens are placed under her protection2324.” Perhaps it may

e as it appears to me to be true ; for the narratives of the Hellenes are very various and ridiculous, as it seems to me.»H

t Tænaron. 69. Herod. ii. 54-57. 70. The chief remains of this work are to be found in the fifth book of Diodorus (12. se

edition of this work we entered at some length into this subject. We are now aware that it is impossible to say anything s

ely, in Macedonia, Thessaly, Mysia, Cilicia, Elis, Arcadia ; to which are to be added those of Cyprus, Lesbos, Acarnania an

os is placed in the realm of Aides, — a proof among many that critics are right in assigning a later age to that part of th

to the author of the Theogony : see v. 143. The three lines following are an interpolation. 146. Κόττος, from κόπτω, to sm

. note) gives a long list of cognate terms. 154. Kronos and Iapetos are joined together by Homer (Il. viii. 479.). In the

) that Apollodorus followed him in his theogony. 158. The Titanesses are evidently also to be excepted. 159. See Il. xv.

9. Ib. 211. seq. 170. Ἐν ϕιλότητι μιγϵȋσα and ἐν ϕιλότητι καὶ ϵὔνῃ are constant phrases in Homer and Hesiod. 171. Theog

n loc. Lucret. v. 397. seq. Lucian, D. D. 25. De Electro. 231. There are still some fragments remaining of the Heliades of

οѕ : 2. ϕαϵσίμβροτοѕ : 3. ἀκάμѕ. 242. When we recollect that s and h are commutable (ἑπτα, septem, ὑλη, silva), as also th

Latin and Scandinav.), Sonne, Sun (Germ. and Eng.), Surya (Sanscrit), are akin. 243. Hom. Hymn xxxii. 7. 244. Idyll. ii.

is plainly the Moon. 258. Διὸѕ θύγατϵρ ἔρσα τρέϕϵι καἱ Σϵλάνѕ δίαѕ are the words of Alcman, as quoted by Plutarch. Quæst

Dawn of Oriôn (the constellation), of Cephalos (κνέραλοϛ, darkness), are easy of explication. That of Cleitos may signify

opposite Britannia,» says Tzetzes (Lyc. 1204.), «dwell fishermen who are subjects of the Franks, but they pay them no trib

, with no one in them ; they get in, row away, and perceive that they are heavy as if laden with passengers, but they see n

found of any other species of animal drawing the chariots of the gods are in Sappho's Hymn to Aphrodite, where she describe

e between the words Asteria and Delos. 397. In Hebrew Cedars of God are lofty cedars. Commentators in general regard the

. See Pind. Ol. ix. 50. with the Scholia. Heyne, Müller, and Buttmann are in favour of this sense of the phrase. 467. Il.

nuineness of the passage (Od. xi. 568-630.) in which these personages are mentioned was doubted by Aristarchus. Notwithstan

deas of the Greenlanders, and of some of the tribes of South America, are similar. See Völcker, H. G. 142. 485. This notio

allude to it, Geor. i. 378. This is surely one of those legends which are mere sports of fancy. 604. See below, Part II. c

). 615. Hymn to Delos. 616. Compare Virg. Æn. iii. 75. 617. “There are a kind of phonetic symbols of towns and districts

ii. 10. 4. Eur. Alc. Prol. cum schol., in which Hesiod and Pherecydes are quoted as authorities. Hygin. 49. 50. Diodor. iv.

ρ (husband) αὐτὸν ἦγε πρὸς µύλην. These Müller (Dor. i. 339.) says, are the words of Alcestis in a drama named, it would

2, quoted by Finn Magnusen (Edda Sæmundar, iii. 530), whose own words are , «Cygnorum cantus dulcissimus in Islandia, Scotia

his arrows as tipt with flowers. The arrows of Cama, the Hindoo Eros, are thus pointed. 777. Paus. i. 30. 1. Plut. Amat. 2

i. 23. 4. 779. And from her fair unspotted side Two blissful twins are to be born, Youth and Joy ; so Jove hath sworn. —

. See below, chap. xvi. 849. Hygin. 160. 850. Pausan. ix. 22. These are both silly expositions ; the first is confuted by

. 594. 940. Nicander ap. Anton. Lib. 9. where the names of the birds are given ; these of course were the names of the nin

. 953. Eudocia and Tzetzes, ut sup. The names as amended by Hermann are Neilo, Tritone, Asopo, Acheloïs, Heptapora, and R

εμο : 3. πολύδμοι. 971. The Greck πολὺς and the Germanie voll, full, are plainly the same word, and used alike in composit

so Herod. i. 91. 1006. I. ἀπλανέες : 2. βαρύϕρονες. 1007. The Norns are named Urdur, Verdandi, and Skuld (Past, Present,

7.) says positively that there were no vines in Egypt. Egyptian vines are mentioned in Genesis, xl. 9. Num. xx. 5 ; and the

gypt. 1159. Yet in the Odyssey (xiv. 268 ; xvii. 437.) the Egyptians are armed in brass. 1160. Herod. ii. 154. 1161. Id

δϵς : 8. μηλιάδϵς. 1228. It is plain that δρῠς and the Germanic tree are the same word. Δρῠς has apparently this significa

tzsch in loc. 1329. The majority of the critics (Nitzsch, ut supra) are of opinion that this is the place meant. 1330. O

olation. 1361. Though we say Ææa, Æolia, Thrinakia, and Ogygia, they are all adjectives, as ν[ATTcaratere]σος is always jo

tory of man’s mortality. The derivations of Prometheus and Epimetheus are obvious. 1451. Theog. 510. 514. 1452. Apollod.

onius, ap. Fulgent. ii. 9. Compare Lucret. iii. 992. seq. 1469. We are fully aware of the difficulty presented by the He

i. 7, 2. The escape to Parnassos, and the origin of men from stones, are noticed by Pindar, Ol. ix. 64. seq. 1495. See A

its origin to the resemblance between λάρναξ and Παρνασσὸs, which we are told was originally called Aαρνασσὸs from it. Sch

n. Pol. 3. Orchom. 125. 1510. Il. ii. 840 ; x. 429 ; xvii. 248. They are among the allies of the Trojans : Od. xix. 177.

inavia, who afterwards became so terrible to more southern countries, are described by Tacitus (Germ. c. 44.) as being of r

character. 1516. Herod. vii. 176. Müller, Orchom. 377. 1517. These are said to have been the Bœotians, who conquered and

rman herr, i. e. master : — ἡρωΐνα, and the German herrinn, mistress, are nearly the saine. 1525. Pind. Ol. ii. 2, 3. Hero

rus and Hyginus make Cyllene the scene of Teiresias’ adventure. There are other differences also in the narrative. 1700.

the Latin manner, with the accent on the antepenultimate : few lines are more harmonious, if, as in the Greek, it be laid

wn that no practice is more common, and that abundant instances of it are to be found in all times and countries. (See ‘Tal

l times and countries. (See ‘Tales and Popular Fictions,’ passim.) We are , however, disposed to regard this as one of the t

os ; while the ‘Taking of Œchalia’ and the Ægimios, as it would seem, are in favour of that in Eubœa. They are followed by

d the Ægimios, as it would seem, are in favour of that in Eubœa. They are followed by Sophocles, Apollodorus, and the curre

ed Sandôn similar to Heracles (Lyd. de Magist. iii. 64.). Omphale, we are told, clad him in a robe dyed with sandyx. See Mü

1789. All the compounds of this form seem to be in a good sense. Such are Sophocles, Agathocles, Callicles, Hierocles, Them

ythology, i. p. 54.) and of Tristan and Belinda (Tristan de Leonnois) are to be found in the romance of the middle ages. Th

llow-haired, is the same as ξανθὀѕ 1855. Paus. i. 19, 3. 1856. We are also told of a giant Pallas, from whom the goddes

may also be derived from ΠΗΓΩ, πηγνȗμι, to construct or build. There are other instances of legends founded on different d

nd. 01. xiii. 98. 1889. According to Eustathius and others τὰ ἔλλϵρα are τὰ кαкά. 1890. Apollod. ii. 1. 1891. Paus. ii. 

paphos, which signified the Touched. It is well known how fond people are of turning foreign words into such as have a sign

. Ap. Athen. viii. 334. 2001. Apollod. ut sup. These circumstances are not in the fragment of the Cypria, but they were

Lib. 36. 2056. ϴάλθαλς, for euphony made Ͳάνταλος : θ and τ, λ and ν are frequently commuted. See Welcker in Schwenk. 265,

mblance in sound between μύρμηξ, an ant, and Myrmidous, the tribe who are said to have dwelt in Ægina. 2112. Theog. 1004.

158. It is plain that the Harpies in this legend, as in the Theogony, are but two in number. Virgil seems to make a flock o

n Il. xix. 332. 2214. The name and story of Iphigeneia (Strong-born) are unnoticed by Homer. Iphigeneia is probably an epi

ii. 184. 210. 2242. See Ritter, Vorhalle, &c. p. 248. seq. There are six of them marked on Gell’s map of the Troas. 2

dern genius), which he assures us was an allegory. The original lines are so fine, that we cannot refrain from quoting some

Preface. In poetry and works of elegant literature allusions are so frequently made to the Mythology of the Antien

et few of the sources whence information of this kind can be derived, are sufficiently pure to meet the eye of innocence. B

away with disgust; so that, without some modification, such histories are utterly improper to be presented to the attention

f Greece and Rome occurs so much more frequently in those books which are most commonly, and most early, used in education,

. How may the Deities of Grecian and Roman Mythology be classed? They are generally arranged in the following classes: — Th

ater — the Great Mother. She had many names, the most common of which are : Dindyméne, Idæa, and Berecynthia, from different

eve, was Ham, one of the sons of Noah. His temple, the ruins of which are still to be seen, was in an Oasis, or island of v

rning bolts, the solid earth; The nations shrink appall’d; the beasts are fled: All human hearts are sunk and pierc’d with

h; The nations shrink appall’d; the beasts are fled: All human hearts are sunk and pierc’d with dread; He strikes vast Rhod

ngs shine. Bright Hebe waits; by Hebe ever young, The whirling wheels are to the chariot hung. On the bright axle turns the

nter ends and spring serenely shines, Then fat the lambs, then mellow are the wines: Then sweet are slumbers on the flowery

ely shines, Then fat the lambs, then mellow are the wines: Then sweet are slumbers on the flowery ground; Then with thick s

Then sweet are slumbers on the flowery ground; Then with thick shades are lofty mountains crown’d. Let all the hinds bend l

that they should be distinguished from each other. Under what figures are they represented? Apollo is always represented as

loving the earth. The first denotes the rising of the Sun, whose rays are then red; the second, the period when he acquires

m, as well as to the other heathen divinities, the following exploits are said to have been performed by Apollo. He destroy

s the ears of an ass.” A number of other stories, equally ridiculous, are told of Apollo. In what manner was the Priestess

ic, companions of Apollo, directresses of the feasts of the gods. How are they represented? As nine beautiful virgins, some

various musical instruments, or engaged in scientific pursuits. They are called Muses, from a Greek word, signifying to me

ed Muses, from a Greek word, signifying to meditate, to inquire. What are the proper names of the Muses? They had, each, a

other fountain, at the foot of Parnassus, called Castalius. The Muses are frequently represented surrounding Apollo, on Mou

Bacchanalia, Dionysia, Triterica, and Orgia; whence riotous meetings are frequently called orgies. Bacchus. Bacchus, on t

dia. This Bacchus is supposed, by many learned men, to be Moses. Both are represented as born in Egypt, and exposed in thei

g death and destruction. He rides in a chariot drawn by horses, which are driven by a distracted woman. Discord flies befor

e slain; the cock, for his wakefulness, whereby he prevents surprise; are consecrated to the furious God of battle. What we

ere voice, and sense, and science giv’n Of works divine (such wonders are in heav’n!) Pope’s Homer’s Iliad. What eminent

re the workmen of Vulcan, and made Jove’s thunderbolts. By some, they are said to be sons of Neptune, by others, of Cœlus a

er speed, to forge a bolt for Jove, Such as by heaven’s almighty lord are hurl’d, All charg’d with vengeance, on a guilty w

the Gods, by the sound of his instrument. What were the Sirens? They are represented as beautiful young females inhabiting

us, and with outstretch’d arms implore, In vain they call; those arms are stretch’d no more. In the wide dungeon, she devou

us presided over hillocks. These were all invented by the Romans, and are not to be met with among the Grecian Deities. The

e the appellation of Pan, that is, in their language, the whole. What are the fictions of the poets concerning Pan? The poe

th funeral rites, but rejects inexorably those who have not; and they are condemned to wander for a whole century on its so

, one of which is always upon the watch5.  Within this seat of horror are seen first, the souls of infants who expired as s

rst, the souls of infants who expired as soon as born; then those who are put to death unjustly, or who killed themselves.

y, or who killed themselves. Beyond them, wandering in myrtle groves, are the victims to love and despair. Then succeed the

ed with airy dreams. The Elysian Fields, the abodes of the virtuous, are crowned with eternal spring and immortal beauty.

sian fields the seats of happiness and tranquillity. Their possessors are represented as employed in those pursuits, and en

e God of riches, who was represented as blind, to signify that riches are dispensed indifferently to the good and the wicke

Acheron and Nox. Their names signify rage, slaughter, and envy. They are represented with torches in their hands: their he

nd silver, while the thread of sorrow was of black worsted. The Fates are represented as three women bending under the weig

lmed beneath Sicily, and pretend that the dreadful eruptions of Etna, are occasioned by their violent struggles. Sisyphus,

loyed in building it, during the space of twenty years. The other two are smaller. It is supposed they were intended as sep

e Being existing; a Being eternal, infinite; of whom all other beings are parts; and that consequently there are no individ

nite; of whom all other beings are parts; and that consequently there are no individual separate existences. “All are but

that consequently there are no individual separate existences. “All are but parts of one stupendous whole, Whose body Nat

of his soul into an infant body, as his successive material coverings are worn out, and are dissolved by death. Are there n

n infant body, as his successive material coverings are worn out, and are dissolved by death. Are there not found, in most

ccessive material coverings are worn out, and are dissolved by death. Are there not found, in most of the Pagan mythologies

nto almost all the systems of Pagan Mythology, Traces of those events are distinguishable in the Buddhic, the Hindû, the Eg

ship, and even the ark itself, in which the Patriarch was saved. What are the peculiar characteristics of Buddhism? It give

to pass through the different worlds with vast rapidity. His temples are generally in rocky caves, formed by nature, but e

e respective forms and sizes of his temples, the images of this deity are either standing erect, or sitting with the legs c

t, or sitting with the legs crossed; or lying on the right side. They are universally yellow. A large yellow robe, lined wi

cepting the right breast. Like all other Indian statues of gods, they are adorned with bracelets. The head is exposed; the

he top is surmounted by the form of a flame. The sides of the temples are generally decorated with the figures of other div

ures of other divinities. On one side of the temples of Buddha, which are called by the general name of Veharri, are always

e temples of Buddha, which are called by the general name of Veharri, are always monuments in the shape of cupolas, placed

als, and supposed to contain some particles of his bones. His priests are clothed in yellow, are forbidden to marry, to par

ntain some particles of his bones. His priests are clothed in yellow, are forbidden to marry, to partake of animal food, or

he material universe, and gave origin to all subordinate souls, which are represented as emanating successively from the es

eme. The holy books containing the principles of the Indian Mythology are called the Vedas. The sacred language of the Brah

points of the world, and the permanent receptacle of the waters. What are the names and attributes of inferior Gods of the

es to superior Gods; serious writings, and worldly affairs of moment, are begun by pious Hindûs, with an invocation of Gane

th flowers. Menu, or Satyavrata, the lawgiver. Fourteen of this name, are supposed, by the Hindûs, to have existed successi

aspire, And domes of rainbow rest on fiery towers, And roofs of flame are turreted around With cloud; and shafts of cloud w

flame are turreted around With cloud; and shafts of cloud with flame are bound, Here, too, the elements for ever veer, Ran

m, is a crown set with resplendent gems. His neck, tongues, and body, are black. His eyes gleam like torches. The skirts of

body, are black. His eyes gleam like torches. The skirts of his robes are yellow. A sparkling jewel is hung on each one of

e yellow. A sparkling jewel is hung on each one of his ears. His arms are extended, and adorned with rich bracelets. His ha

the same, one form, one face, one will; And these his twofold aspects are but one; And change is none In him; for change in

consort of Seeva, the Goddess of generation, whose rites and emblems are shamefully immoral and indecent. Carticéya, the s

nd nineteen cubits thick; having three entrances. At the eastern gate are two very fine figures of elephants, each with a m

ine figures of elephants, each with a man upon his trunk. On the west are two surprising figures of horsemen completely arm

gures of horsemen completely armed, who, having killed two elephants, are seated upon them. In front of that gate is an oct

inclosure, in which is a large dome, constructed of stone, upon which are carved the sun and the stars; and round them is a

mber of strange imaginary animals.” The vestiges of this superstition are still evident in all the sacred rites, and variou

n by two antelopes, and holding in the right hand a rabbit. Fountains are by them dedicated to this Divinity. What other im

or four hundred together, with wonderful order and subordination, and are very gentle animals. Creeshna, or Chrishna, a man

ter and attributes greatly resemble those of the Grecian Apollo. What are the Avatars? The Avatars are successive manifesta

semble those of the Grecian Apollo. What are the Avatars? The Avatars are successive manifestations of Vishnu, or the prese

he innocent oblation of fruits, flowers, and incense. All the Avatars are painted with coronets of gems; jewels in their ea

olden tissue, or coloured silk, with embroidered hems. In their hands are placed the sacred shell; elliptical rings, and ma

d the sacred shell; elliptical rings, and maces, or battle-axes. What are the Hindû sacrifices? In ancient times, not only

s, but even of human beings, Vestiges of this sanguinary superstition are still evident, in frequent instances of voluntary

at at Allahabad, at the confluence of the Ganges and the Jumna. Which are the principal Hindû temples? Those of the highest

Which are the principal Hindû temples? Those of the highest antiquity are the subterranean temples at Salsette, and in the

ch is richly adorned with carved work. Along the sides of the cavern, are ranged between forty and fifty statues, each, twe

s; symbols of justice and religion; or warlike weapons. Amongst them, are conspicuous, the triform representation of Brahmé

htful image of Seeva. The principal Hindû temples of more modern date are those of Jaggernaut, Benares, Mattra, Tripetty, a

res, Mattra, Tripetty, and Seringham. The Indian Pagodas, in general, are commonly erected near the banks of the Ganges, th

the emblems of Seeva, for whom Jaggernaut is only another name. Here, are practised the most abominable and cruel rites. Th

s frequenting its celebrated shrine. The idol images in these temples are generally of the most monstrous forms that imagin

g from extended open mouths. Numbers of sacred hieroglyphical animals are sculptured on the wails. The bull of Seeva; the e

of Vishnu; the elephant of Ganesa; the ram; the ape; the rhinoceros, are blended together in groups. What are the Castes w

he ram; the ape; the rhinoceros, are blended together in groups. What are the Castes which exist amongst the Hindûs? The Ca

roups. What are the Castes which exist amongst the Hindûs? The Castes are hereditary, immutable divisions of the people, es

tablished in the earliest times, by their sacred laws. Of these there are four; that of the priests or Brahmins; that of th

ricultural and traders; and that of the labourers and artisans. These are as much separated, and have as little mutual comm

s. The Sanscrit, or sacred language, in which their books of religion are written, has long ceased to be a spoken tongue; a

he figure of a horse, in order to put an end to all things here. They are taught to practise most cruel, absurd, and impure

ual rise of the sun after passing the winter solstice, when his beams are as yet weak, and the day has but a short duration

codiles, and smaller reptiles, reverenced by the Egyptians, and which are , now, found engraven on their ancient obelisks an

there existed relations to the attributes of their gods. Among these are mentioned, solar and lunar stones, and the seleni

at present; though numbers still preserve their ancient faith. These are called Parsees, or Guebres. Who was the Ormuzd, o

ogy. Whence is the Scandinavian Mythology derived? The Scandinavians are supposed to be descended from the Scythians, and

din’s day, now corrupted into Wednesday. The supposed actions of Odin are represented by the Scandinavian poets as most mar

oman’s beauteous face, So stern and yet so passionless. Helga. What are the sacred books of the Scandinavian mythology? T

Besides those already enumerated, two more vague and doubtful beings are found in the Scandinavian mythology. Hræsvelger,

ver morning beam’d with gladness;     Never eve, with dewy robe. Who are those in pride advancing,     Through the barren

glebe is made; From his veins the tide is welling,     And his locks are verdant shade. Hark his crest with gold adorning

his wings in Hela’s halls. Nature shines in glory beaming;     Elves are born, and man is form’d Ev’ry hill with gladness

rill resounds his golden horn. Say, proud Warder rob’d in glory,      Are the foes of nature nigh? Have they climb’d the mo

est riding,     Surtur spreads his fiery spell; Elves in secret caves are hiding;     Odin meets the wolf of hell, She mus

ng!     Thor has bruis’d its loathsome head! Lo the stars from heav’n are falling!     Earth has sunk in ocean’s bed! Glor

falling!     Earth has sunk in ocean’s bed! Glorious Sun, thy beams are shrowded,     Vapours dark around thee sail; Natu

ng so ancient, that its original use, and the period of its erection, are totally unknown. It was built, probably, by some

of Mahomet. The Arabian writers describe five antediluvian idols, who are said to have been men of exemplary virtue and hig

cus, on the fertile banks Of Abbana and Pharpar, lucid streams. What are the idols of the Mexicans and Peruvians? The chie

ns from Sacred History may be traced. Who was Hebe? In what countries are the Brahminical and Buddhic systems of idolatry s

er of the Hindû, or Brahminical Mythology? What is the name, and what are the attributes, of the supreme deity of the Hindû

? What account do the oldest Hindû scriptures give of the Deity? What are the holy books of the Indian Mythology called? Wh

at is the Sanscrit? How is Brahme supposed to manifest his power? Who are the celestial beings that form the Hindû Trinity?

account is given of her? Who is Vishnu? How many incarnations of him are recorded, and for what purpose and in what form i

for what purpose and in what form is he expected to appear again? Who are the Dewtahs? Who was Casyapa? Give some account o

a, and what were his attributes? Describe the residence of Indra. Who are the Parias? What account does the Bhagavat give o

description is given of her? What vestiges of the worship of the Sun are discernible in the Hindû worship? Under what name

ce? What general name is given to the incarnations of Vishnu, and how are they represented? Are human sacrifices still allo

is given to the incarnations of Vishnu, and how are they represented? Are human sacrifices still allowed by the Brahminical

n? What kind of edifices were the ancient Hindû temples? On what site are the Indian pagodas generally found? Describe the

ian pagodas generally found? Describe the temple of Jaggernaut. Which are the principal Hindû temples of modern date? What

the principal Hindû temples of modern date? What kind of idol images are found in the Hindû temples? Which is the highest

us? What is the Persian tradition of the Creation and the Deluge? Who are the Parsees? Who was Orosmades? How has Zoroaster

idical grove. What was the nature of the Scandinavian Mythology? What are the names of the sacred books of the Scandinavian

how was it described? When and where was the Edda compiled, and what are its contents? What is the Voluspa? Repeat the son

rocks, and whirls his surges round. On mighty columns rais’d sublime, are hung The massy gates, impenetrably strong. In vai

lls dire Alecto from the realms of hell. Crimes, frauds, and murders, are the fiend’s delight, The rage of death, and slaug

countering the Heathen Mythology in a poetical and fabulous shape, we are apt to have a false idea of the religious feeling

apt to have a false idea of the religious feeling of the ancients. We are in the habit of supposing, that they regarded the

ful poetry, both ancient and modern, is so entirely cheerful, that we are apt to think it must have wanted gravity to more

own faith; and they assert that, in many of the fables with which we are familiar, are to be traced the types or symbols o

d they assert that, in many of the fables with which we are familiar, are to be traced the types or symbols of part of that

ventions, and their followers scarcely comprehend the assertions they are called on implicitly to believe. With this we hav

the perusal of the great poets and writers of antiquity, whose works are either founded on these actual adventures, or abo

ous subjects connected with fable; and in this view of our subject we are borne out by a distinguished writer in the follow

e? These flowers, whose varied and shining beauty you so much admire, are the tears of Aurora. It is the breath of Zephyrus

s which gently agitates the leaves. The soft murmurings of the waters are the sighs of the Naiades. A god impels the wind;

he Naiades. A god impels the wind; a god pours out the rivers; grapes are the gift of Bacchus; Ceres presides over the harv

es are the gift of Bacchus; Ceres presides over the harvest; orchards are the care of Pomona. Does a shepherd sound his ree

ing in a car of fire, diffuses his light through the world; the stars are so many divinities, who measure with their golden

sions of the fancy! pleasing errors of the mind! what objects of pity are those cold and insensible hearts who have never f

a world, imaginary indeed, but delightful, and whose ideal pleasures are so well fitted to compensate for the real trouble

asterly a style by men of whom the world was scarcely worthy, that we are willing rather to present their mature opinions,

be wrested to this or that sense, nor how prevalent wit and discourse are , so as ingeniously to apply such meanings as were

he very texture of the fable, and in the propriety of the names which are given to the persons or actors in the fables; and

oduced: for these were all necessary, and to be expected, seeing they are the inventions of men of different ages, and who

se which we have been speaking of, which is that some of these fables are in the narration so foolish and absurd, that they

and absurd, that they seem to claim a parable at a distance. Such as are probable may be feigned for amusement, and in imi

d not as tales then first invented and communicated; besides, as they are told in different manners, by authors of almost t

told in different manners, by authors of almost the same times, they are easily perceived to be common, and derived from o

re easily perceived to be common, and derived from old tradition, and are various only from the additional embellishments d

akes, And bounding banks for winding rivers makes. Some part in earth are swallowed up; the most In ample oceans disembogue

part in earth are swallowed up; the most In ample oceans disembogued, are lost: He shades the woods, the valleys he restrai

ns. And as five zones the ethereal regions bind, Five, correspondent, are to earth assigned: The sun with rays, directly da

ndered around the coast, leading the lives of shepherds. “Three sons are sprung from Heaven and Earth’s embrace, The Cyclo

imes he is represented with a scythe. “Unfathomable sea! whose waves are years;     Ocean of Time, whose waters of deep wo

a! whose waves are years;     Ocean of Time, whose waters of deep woe Are brackish with the salt of human tears;     Thou s

homable sea?” Shelley. With his scythe and with his wings, our eyes are familiar, as, to the present day, he is never dra

old I watched them fading from the mountain top: Earth, sky and air, are all so beautiful, I cannot, dare not, will not, t

ide of war, is thus described: ———— “Typhon, whose hands Of strength are fitted to tremendous deeds; And indefatigable are

e hands Of strength are fitted to tremendous deeds; And indefatigable are the feet Of the strong God: and from his shoulder

here, Prometheus, the chained Titan. Horrible forms, Whence and what are ye? Never yet there came‌ Phantasms so foul thro

mplate, And laugh and stare in loathsome sympathy.     First Fury. We are ministers of pain, and fear, And disappointment,

y. The beauty of delight makes lovers glad, Gazing on one another: so are we, As from the rose which the pale priestess kne

destined agony, The shade which is our form invests us round; Else we are shapeless as our mother night.     Pro. I laugh y

of other goddesses and mortals. The principal names given to Jupiter are the Thunderer, the Avenger, the God of Day, the G

ents the King of Gods seated on a golden throne, at the feet of which are two cups, containing the principle of good and ev

ard. In one hand the sceptre, in the other a thunderbolt. The virtues are at his side: at his feet the eagle who bears the

ruler of the world; these only have To speak and be obeyed; to those are given Assistant days to ripen the design; To some

gn; To some whole months; revolving years to some; Others, ill-fated, are condemned to toil Their tedious life, and mourn t

s diffuses good. Then grant us, Gracious, Virtue and wealth, for both are of thy gift!” Prior. Juno. Juno, who was

pieces, cold and pale, And all his hundred eyes with all their light Are closed at once in one perpetual night; These Juno

origin and organizer of all, she is of a passive nature. These ideas are allied with those of Hymen, who is called Juno, t

unquestioned severity of ‌dominion, with a certain sadness. The lips are beautiful, susceptible of expressing scorn, but n

all: She misses them, poor heart! and makes new moan: Her lilies, oh! are lost, her violets gone. O’er hills the ravisher,

f this being, as possessing a place among the heroes of mythology, we are left in considerable ignorance. Scarcely knowing

ear him an open book which the gods alone might consult: and in which are written those events which must inevitably come t

ritten those events which must inevitably come to pass, and which all are so anxious to discover. “Thou power which all me

neful lyre!     Still poets hymns to thee belong,         Though lips are cold,         Whereon of old, Thy beams all turne

rel remains one of the attributes of the God. The leaves of this tree are believed to possess the property of preserving fr

ve, Unfading as the immortal powers above; And as the locks of Phœbus are unshorn So shall perpetual green thy boughs adorn

with this serpent, that in the statues which remain of him, our eyes are familiar with the bow placed in his grasp. —————

Longed for a deathless lover from above, And maddened in that vision, are exprest All that ideal beauty ever blest The mind

cry he shouted in his onset against the serpent Python. On his altars are immolated a bull or a white lamb — to him is offe

mes he carries a buckler, and is accompanied by the three Graces, who are the animating deities of genius and the fine arts

eceive. From human offerings, as the laws require, To Hecate the vows are first prefer’d; Happy of men whose prayers are ki

re, To Hecate the vows are first prefer’d; Happy of men whose prayers are kindly heard, Success attends his every act below

hile sometimes a crescent is painted on her head, of which the points are turned towards Heaven. Sometimes she is seen in a

t forest boy, And give — receive, gentle and innocent joy When clouds are distant far and winds are still: Her bound is cir

eceive, gentle and innocent joy When clouds are distant far and winds are still: Her bound is circumscribed, and curbed her

d is circumscribed, and curbed her will. Those were immortal stories: are they gone? The pale queen is dethroned — Endymion

at her bosom graced, The fillets, which her heaving breasts confined, Are rent, and scattered in the lawless wind. Such tri

, Bacchus threw himself at their feet, as they made for shore. “Those are not the trees of Naxos,” he exclaimed, “I do not

ead. “Great father Bacchus, to my song repair, For clustering grapes are thy peculiar care; For thee large bunches load th

rge bunches load the bending vine, And the last blessings of the year are thine; To thee his joys the jolly autumn owes, Wh

raise the god of wine, Whose earthen images adorn the pine; And there are hung on high, in honour of the vine A madness so

r side he turns his honest face, And dances in the wind, those fields are in his grace. To Bacchus, therefore, let us tune

nerous life he leads; while his smiling countenance and laughing eye, are meant to indicate the merry thoughts that are ins

nance and laughing eye, are meant to indicate the merry thoughts that are inspired by the juice of the grape. All writers a

s of fruits and flowers that grace the pedestal, the corners of which are ornamented by the sculls of goats, are sculptured

pedestal, the corners of which are ornamented by the sculls of goats, are sculptured some figures of mœnads, under the insp

the verge of distortion, into which their fine limbs and lovely forms are thrown. There is nothing, however, which exceeds

ems caught in the tempest of their own tumultuous motion; their heads are thrown back, leaning with a kind of delirium upon

is not dead; Her voice is stopped, her joints forget to bow, Her eyes are mad, that they have wept till now. ……………………………………

t till now. …………………………………………………    “She looks upon his lips, and they are pale;     She takes him by the hand, that is cold

lowers, the silken harness shines; The golden bits with flowery studs are decked, And knots of flowers the crimson reins co

, or at other times by swans or sparrows. The surnames of the goddess are numerous, and serve to show how well established

and affectionate desire; and the mode in which the ends ‌of the mouth are drawn in, yet lifted or half opened, with the smi

for ever circles round them, and the tremulous curve into which they are wrought, by inextinguishable desire, and the tong

with which they seem to be animated. The position of the arms, which are lovely beyond imagination, is natural, unaffected

g dome.” Horace. In his labours he was assisted by the Cyclops, who are said by some, to have possessed but one eye, plac

was voice, and sense, and science given Of works divine, such wonders are in heaven!” Virgil. The most known of the works

e most known of the works of Vulcan, which were presented to mortals, are the arms of Achilles, those of Æneas, and the shi

lips, and bosoms white, and starry eyes, And wheresoe’er his colours are unfurled,     Full many a young and panting spiri

can die;         With life all other passions fly,         All others are but vanity;     In heaven ambition cannot dwell  

t sky,     Upon the cloudy mountain peak supine; Below, the far lands are seen tremblingly:     Its horror and its beauty a

ow, the far lands are seen tremblingly:     Its horror and its beauty are divine. Upon its lips and eyelids seems to lie,  

zer’s spirit into stone: Whereon the lineaments of that dead face      Are graven, till the characters be grown Into itself,

as from one body grow,     As grass out of a watery rock, Hairs which are vipers, and they curl and flow,     And their lon

statue, the gentle beauty of the feet, and the grace of the attitude, are what may be seen in many other statues belonging

zen spears, protect Olympus’ towers; By whom the brave to high renown are led, Whom justice honours, and whom tyrants dread

d thou mayest prove That tho’ they pass the breeze’s flight, My bolts are not so feathery light.’ He took the shaft — and o

hariot of steel, conducted by Bellona, goddess of War: on his cuirass are painted several monsters; the figures of Fury and

thought in those who live to mourn; The hand of charity for those who are left. Fills every heart and dries up every fear;

Yet more! the billows and the depths have more! High hearts and brave are gathered to thy breast! They hear not now the boo

red and gloomy home. In the centre of the world Where the sinful dead are hurled? Mark him as he moves along, Drawn by hors

erefore, these Immortals have no origin in history; but, as allusions are constantly made to them in the eloquent language

eautiful metaphor of the poet, it is necessary to introduce those who are considered to be the most celebrated. And for the

ften to my lips be joined.’ He formed the reeds, proportioned as they are , Unequal in their length and waxed with care, The

young companions gone, And for some time Narcissus left alone, ‘Where are you all?’ at last she hears him call, And she str

ll?’ at last she hears him call, And she straight answers him, ‘where are you all?’ “‘Speak yet again,’ he cries, ‘is any

nto music leaping.     “Then the woods rejoice,     Then glad sounds are swelling, From each sister voice     Round thy ro

, of one life telling.     “Echo! in my heart     Thus deep thoughts are lying, Silent and apart,     Buried, yet undying,

come, we come! From the river-girt islands,     Where the loud waves are dumb,                      Listening to my sweet

s were given to Silenus in Arcadia, and from him the Fauns and Satyrs are often called Sileni. The Satyrs, also gods of the

wn as a nymph, with her head crowned by a wreath of flowers; and many are the strains attributed to her. “I come, I come!

from the forest bowers, And the ancient graves, and the fallen fanes, Are veiled with wreaths on Italian plains: But it is

re breaks. From the streams and founts I have loosed the chain, They are sweeping on to the silvery main, They are flashin

have loosed the chain, They are sweeping on to the silvery main, They are flashing down from the mountain brows, They are f

he silvery main, They are flashing down from the mountain brows, They are flinging spray o’er the forest boughs, They are b

mountain brows, They are flinging spray o’er the forest boughs, They are bursting fresh from their sparry caves, And the e

I may not stay. Away from the dwellings of care-worn men, The waters are sparkling in grove and glen! Away from the chambe

e and glen! Away from the chamber and sullen hearth, The young leaves are dancing in breezy mirth! Their light stems thrill

ld wood strains. And youth is abroad in my green domains. But ye! ye are changed since ye met me last! There is something

ath a dimness yet — Oh! what have ye looked on since last we met? Ye are changed, ye are changed! and I see not here All w

t — Oh! what have ye looked on since last we met? Ye are changed, ye are changed! and I see not here All whom I saw in the

s that rung thro’ the sapphire sky, And had not a sound of mortality! Are they gone? is their mirth from the mountains pass

beauty’s race, With their laughing eyes and their festal crown, They are gone from amongst you in silence down! The Summe

grape, ye may bind the corn! For me I depart to a brighter shore, Ye are marked by care, ye are mine no more, I go where t

corn! For me I depart to a brighter shore, Ye are marked by care, ye are mine no more, I go where the loved, who have left

more, I go where the loved, who have left you, dwell, And the flowers are not death’s — farewell, farewell!” Hemans. ‌Su

flowers which blossom latest, mingled with the delicious fruits which are the offspring of the summer season. “Come away!

O’er the very waters now,                      In their play, Flowers are shedding beauty’s glow —                      Com

er that fell by night,     Pearling his coronet of golden corn. Where are the songs of summer? with the sun, Opening the du

ce waken up alone, And morning sings with a warm odorous mouth. Where are the merry birds? Away, away On panting wings thro

led at noon-day, And tear with horny beak their lustrous eyes. Where are the blooms of Summer? in the west, Blushing their

s, and is to come.” Virgil. From his knowledge of futurity, mankind are said to have received the greatest benefits. ———

stling of proud banner folds,     A peal of stormy drums, — All these are in thy music met,     As when a leader comes.   

s,     The harpings in the hall, The far off shout of multitudes,      Are in thy rise and fall.     “Thou art come from ki

still, be still, and haunt us not     With music from the dead!     “ Are all these notes in thee, wild wind?     These man

here;     Thought watches, memory lies, From whose deep urn the tones are poured     Through all earth’s harmonies.” Heman

d     Through all earth’s harmonies.” Hemans. ‌The principal winds are Boreas, Auster, Eurus and Zephyrus. Boreas, God o

re of a youth, and the wings of a butterfly. Songs of the Winds. “We are free! we are free! in our home the skies, When we

, and the wings of a butterfly. Songs of the Winds. “We are free! we are free! in our home the skies, When we calmly sleep

arth’s palaces levelled,     Wrecks dashed o’er the sea.” Chorus. “We are free, we are free, in our realms of air, We list

s levelled,     Wrecks dashed o’er the sea.” Chorus. “We are free, we are free, in our realms of air, We list to no sorrow,

e playful wave, Which the prison-like confines of earth doth lave; We are glad, we are glad, and in breeze or in blast, We

e, Which the prison-like confines of earth doth lave; We are glad, we are glad, and in breeze or in blast, We will sport ro

ion falls.” Hesiod. Their powers were great and extensive, and they are represented by some as sitting at the foot of the

spangled with stars, and wearing crowns on their heads. Their dresses are differently described by some authors. Clotho has

and brain.                         Looks from departed eyes — These are my lightnings! fill’d with anguish vain, Or tende

nightly noise, the sacred peace: ‌Nor beast of nature nor the laws, are nigh, Nor trees with tempests rocked, nor human c

ose his Penates, and therefore Jupiter and some of the superior gods, are often invoked as domestic divinities. They were o

ge and sour severity, With their grave saws, in slumber lie. We, that are of purer fire, Imitate the starry quire, Who, in

y assembled; Some laughed, some blushed, and others trembled. ‌‘Here are knots,’ said Hymen, taking Some loose flowers of

s,’ said Hymen, taking Some loose flowers of Love’s own making; ‘Here are good ones, you may trust ‘em,’ (These, of course,

        ‘Come buy my love-knots,         Come buy my love-knots! Some are labelled-knots to tie men, Love, the maker — Boug

abits the court of Pluto, thereby indicating that the precious metals are in the bowels of the earth. He was brought up by

rror of truth. Her temple is always open. Astræa, with Law and Peace, are her children, the former of whom was worshipped a

anonyme_heathen-mythology_1842_img166 Demi-Gods. The demi-gods are those, who, sprung from the union of a mortal wit

ry sceptre, and in purple drest.     Forthwith the brass hoofed bulls are set at large, Whose furious nostrils sulphurous f

ound In magic sleep, scarce that of death so sound: The daughters now are by the Sorceress led, Into his chamber and surrou

And I’ll recruit it with a vital flood: Your father’s life and health are in your hand, And can ye thus, like idle gazers s

are in your hand, And can ye thus, like idle gazers stand? Unless you are of common sense bereft, If yet one spark of piety

perform the most terrible and dangerous deeds he could imagine, which are now generally known as the twelve labours of Herc

d livid sweats down all his body flow. The cracking nerves, burnt up, are burst in twain, The lurking venom melts his swimm

nd knotted club in his hands, on which he is often seen leaning. Such are the most important parts of the life of Hercules,

able presages of their approaching recovery. The children of Hercules are as numerous as the labours and difficulties which

iple dog of hell? Did not these hands the bull’s armed forehead hold? Are not our mighty toils in Elis told? Did not Stymph

impossibility, the attempt might end in his ruin. The gods, however, are the protectors of innocence, and that of Perseus

onarch, uncontrolled, alone, His sceptre sways; no neighb’ring states are known. A thousand flocks on shady mountains fed,

hat brutal rage has made Your frantic mind so black a crime conceive? Are these the thanks that you to Perseus give? This t

rer image anonyme_heathen-mythology_1842_img196 Heroes. Heroes are mortals, who, by their glorious achievements, hav

ancient time, loved and protected by the Gods: while in Hesiod, they are the early order of beings who preceded the frail

green earth, Groves of the graceful myrtle, summer skies, Whose stars are mirrored in ten thousand streams, With winds that

   The. Darest thou add falsehood to thine infamy?     Hip. Thy words are most unjust!     The. And there thou standest wit

sest? What frenzy, Orpheus, seized upon thy breast? Once more my eyes are seized with endless sleep, And now farewell, I si

st — thou knowest what love is now!     Its glory and its might —      Are they not written on my brow? And will that image

reeze warm and free;     And rich notes fill the scented air, And all are gifts, my love’s last gifts to thee!     Take me

h blood The dagger drops: — my hands — my face — my garment, All, all are blood. Ah! for a deed like this What vengeance sh

with unreverted eyes will grasp Iphigenia’s hand.                 We are not shades Surely! for yours throbs yet,         

or sacrifice? no blood is in its veins, No God requires it here; here are no wrongs To vindicate, no realms to overthrow. Y

hand; but yours burns not, as then it burned. This alone shews me we are with the blest, Nor subject to the sufferings we

even day for night, Nor spring for summer,                 All things are serene, Serene too be your spirit! none on earth

make you speak thus rapidly And briefly? in your step thus hesitate? Are you afraid to meet among the good Incestuous Hele

away? Calling me with such fondness! I am here, Father! and where you are , will ever be. Aga. Thou art my child — yes, yes

           Am I wild And wandering in my fondness?                 We are shades!! Groan not thus deeply; blight not thus t

deeply; blight not thus the season Of full orbed gladness! Shades we are indeed, But mingled, let us feel it, with the ble

all at your approach. Look on me; smile with me at my illusion — You are so like what you have ever been (Except in sorrow

e now. Aga. Were life and kingdom all! Iphig. Ah! by our death many are sad who loved us. They will be happy too.        

y will be happy too.                 Cheer! king of men! Cheer! there are voices, songs — Cheer! arms advance. Aga. Come t

s advance. Aga. Come to me, soul of peace! these, these alone, These are not false embraces.” W. S. Landor. The Troja

descends in each prolific shower. By these no statutes and no rights are known, No council held, no monarch fills the thro

y with which she is discovered. Honour. The emblems of this god are , the crown of laurel, the lance, and the horn of

uld not yield to prayers, however urgent. Two hands, joined together, are the emblems of faith, given and received. Frie

is a cup of gold, from which a serpent is drinking, while around her are supposed to exist all the luxuries which attend h

she was worshipped under the title of Volupia. Calumny and Envy are the daughters of Night, and though poets have bee

g the Greek Mythology, however, we must mention several fables, which are so intimately connected therewith, as almost to f

ms. To a mind like Sappho’s, finely wrought, as that of poets usually are , this became insupportable; life was a burthen; s

Of all her compositions, but two now remain; which, fragments as they are , shew by their uncommon sweetness and beauty, how

ndred years after his death, were burned by order of the senate. They are stated merely to have contained the reasons why h

rose from some country which Cadmus conquered; that the armed men who are stated to have arisen from the field, were men ar

ping in a work meant to be placed in the hands of youth, while others are not sufficiently authenticated, or do not bear su

four chins. In his four hands he holds the mysterious chain, to which are suspended the worlds, and the book of the law; th

s wife, whom he enfolds in his arms. His complexion is blue, his eyes are like the flowers of the lotos, and his visage bur

ternal youth. He is strong and vigorous in appearance, his four hands are sometimes raised, as if in the act of blessing th

ddle of his side sparkles the magnificent diamond in which all things are reflected; while garments of a costly price cloth

ected; while garments of a costly price clothe his noble form. To him are consecrated the eagle, the hawk, and the bee; at

re breathes from his lips; and human sculls form his diadem. Serpents are entwining round his waist; the sword and the lanc

niverse is animated by one spirit, and recommends ten precepts, which are , — 1. Not to kill. 2. Not to steal. 3. To be chas

f their god, is celebrated over Europe. Below this sovereign pontiff, are patriarchs charged with the spiritual government

t oral confession, and make prayers for the dead. The images of Buddh are multiplied in great numbers in all the pagodas of

naked and of a black colour, and with the bosom of a female. Near him are groups of domestic animals, in allusion to the ge

ast. The fables of India, essentially metaphysical and philosophical, are less agreeable than those of the people of the We

t. Below the Supreme being, whose belief is spread among all nations, are placed the embodyings of the principal god: then,

ings of the principal god: then, (of ‌an order still less important,) are placed idols of all kinds, and of all forms, ador

waters, to die on its brink, to be thrown after death into its waves, are the supreme happiness of ‌the disciples of Vishnu

piness of ‌the disciples of Vishnu and of Brahma. The dying carcasses are generally abandoned to the current of the wave. T

two cupolas. Insérer image anonyme_heathen-mythology_1842_img274 Here are constantly assembled a large crowd of pilgrims, a

hey pretend that the world is sustained by four of these animals, who are placed at the four cardinal points. In most of th

anonyme_heathen-mythology_1842_img275 His colour is white, his tusks are sometimes four in number, and all his body is cov

beauty, who people the air, the earth, the rivers, and the woods, and are placed by them among the inferior divinities. Ins

ve ‌arrows, each pointed with an Indian blossom of a heating quality, are allegories equally new and beautiful. This deity

ne of their kings, and whose amours, as numerous as those of Jupiter, are perpetuated in a thousand legends. Like Jupiter t

, all of them high sounding and magnificent. ‌ His adventures, which are numberless, are interwoven with the whole of the

gh sounding and magnificent. ‌ His adventures, which are numberless, are interwoven with the whole of the Scandinavian his

watch over the safety of those whom she favours, while they who fall, are honoured by the mighty mother Frigga, herself mou

ssembled, it was found necessary to maintain as many temples as there are days in the year. ‌ The principal one of these w

s of the Mexican Territories and of new Spain. Some of these pyramids are of larger base than the Egyptian, and composed of

composed of equally durable materials; vestiges of noble architecture are visible at Cholula, Otumba, Oaxica, Mitlan, and T

f the earlier ages of Egyptian power. In the sanctuaries of Palenque, are found sculptured representations of Idols, which

“It is placed on a throne upheld by an azure globe; and on its ‌head are plumes of divers colours. His face, severe and fr

ve and twenty: unlike most other lands, who in the same circumstances are too eager for blood, they are allowed to ransom t

er lands, who in the same circumstances are too eager for blood, they are allowed to ransom their lives, should it be in th

rship the soul of the dead, and a being named Molongo, upon whom they are most prodigal in bestowing titles; such as sovere

rth and sea; while on others, they pay deep reverence to monkeys, who are brought up with care, and covered with honours. A

nours. Among the nations of Congo, and in the Caffre-land, the people are abandoned to the grossest superstitions. In the m

he worship of idols is universal; while in Abyssinia and at the Cape, are some faint gleams of Christianity mingled with im

-mythology_1842_img290 Polynesia. The inhabitants of Polynesia, are , like all those whose faith is primitive and simp

chiefly for her hideous appearance. The face is tatooed, the nostrils are enormous, and her eyes, which are so small they a

. The face is tatooed, the nostrils are enormous, and her eyes, which are so small they are scarcely to be seen, resemble a

oed, the nostrils are enormous, and her eyes, which are so small they are scarcely to be seen, resemble a leaf of laurel. A

y are scarcely to be seen, resemble a leaf of laurel. Along her mouth are spread rows of teeth, which from the sharpness of

st, and place a higher value on that faith, and on those truths which are set before them in the word of the One Great God.

their bloom, Seem beautiful beyond all other ones. The marble pillars are laid in the dust, The golden shrine and its perfu

arble pillars are laid in the dust, The golden shrine and its perfume are gone But there are natural temples still for thos

aid in the dust, The golden shrine and its perfume are gone But there are natural temples still for those Eternal, tho’ det

he entertainment and improvement of the young, and especially such as are laudably striving to excel in the cultivation of

ies, with which it has so long been encumbered and defaced, and which are totally unfit for the eye of youth. The work also

us; but the elegant and agreeable fictions which Mythology furnishes, are admirably suited to the purposes of poetry, statu

, the marvellous, the fairy, the fantastical, the sublime    —  these are the feasts in which imagination revels; the beaut

— affecting, melancholy, serious, gay, ingenious, interesting, new — are the subjects for which she seeks with restless as

the productions of Homer, Herodotus, Virgil, Horace, and so on, which are held out as models of fine writing. To improve th

n, the refined and liberal may explain. In cases where evident morals are inculcated by Fables, observations have been give

a more minute and useful investigation of the various subjects which are laid before him, the author would recommend him f

ogy is not essentially necessary to a liberal education. The ancients are supposed to have borrowed much of their fabulous

y derived? What was the origin of Mythology? What is Polytheism? What are idols? Had not the Chaldeans, the Phœnicians, the

an, holding between his hands the urn wherein the fortunes of mankind are wrapped up. Placed before him was a book in which

” Ovid. “Two gates of steel (the name of Mars they bear, And still are worshipped with religious fear) Before his temple

temple stand: the dire abode And the fear’d issues of the furious god Are fenc’d with brazen bolts; without the gates The w

her head, denote the towers and castles built on the earth; her keys are emblematical of the treasures she locks up in the

, denotes the motion of the earth; and her garments of divers colours are descriptive of the various hues in which the face

urning bolts the solid earth: The nations shrink appalled; the beasts are fled; All human hearts are sunk and pierced with

h: The nations shrink appalled; the beasts are fled; All human hearts are sunk and pierced with dread; He strikes vast Rhod

the subsequent actions of Jupiter worthy of him as god supreme? What are the attributes of Jupiter? How is Jupiter depicte

and evil fills up the cup of life; and that among its bitterest dregs are always found some sweets, seems to have suggested

pings shine: Bright Hebe waits: Hebe, ever young, The whirling wheels are to the chariot hung. On the bright axle turns the

ght passing through the streets, he heard a voice, saying, the “Gauls are coming.” Nobody appreciated this information on a

inter ends and spring serenely shines, Then fat the lamb, then mellow are the wines: Then sweet are slumbers on the flowery

nely shines, Then fat the lamb, then mellow are the wines: Then sweet are slumbers on the flowery ground; Then with thick s

Then sweet are slumbers on the flowery ground; Then with thick shades are lofty mountains crown’d. Let all the winds bend l

horses to the sun, because they were swift. Apollo, Phœbus, and Sol, are generally thought to be one and the same deity. A

the sun runs over them all during the course of the year; hence they are called the twelve houses of the sun. 1. March, si

erfectly equal. It also signifies that in this month, days and nights are equal. 8. October, sign of Scorpio (a scorpion.)

dent, and loving the earth. The first designates sunrise, as the rays are red at that moment; the second marks the moment a

are red at that moment; the second marks the moment at which the rays are more clear; the third figures noon, a time at whi

esents sunset, when it is seen to approach the earth. Horæ or Seasons are supposed to be the daughters of the sun. Early in

d with new flowers. Among the children of the sun, Aurora and Phaeton are the most celebrated. Questions. Who was Sol? How

grows. Nor yet art thou the peasant’s fear, To him thy friendly notes are dear; For thou art mild as matin dew, And still,

minstrelsy. Unworn by age’s dim decline, The fadeless blooms of youth are thine. Melodious insect! child of earth! In wisdo

was the most ancient, but the Apollo to whom the actions of the rest are usually ascribed, was the son of Jupiter and Lato

to him. The hawk and the wolf were sacred to him, because their eyes are piercing; also the raven, the crow, and the swan,

es are piercing; also the raven, the crow, and the swan, because they are thought, to have had the gift of foreseeing futur

win-brother to Diana, from which circumstance we understand that they are used for the sun and moon; Nomius, because he fed

into cypress, to show that it was sacred to obsequies. Obs. 3. — We are informed by history that Daphne, daughter of a ki

r’s thunderbolts, for its dispersing those pestilential vapours which are fatal to mankind. He is called the sun in heaven,

it misinformed him of the infidelity of Coronis. The fits of jealousy are terrible, and often blind. Apollo put that nymph

s, or Memory, and the goddesses of the arts and sciences. Their names are , Clio (history,) Thalia (comedy,) Melpomene (trag

(rhetoric,) Urania (astronomy,) and Calliope (Epic poetry.) The Muses are usually represented as virgins, beautiful, of an

t hand, and books in her left. She presides over heroic poems. By her are generally seen the trumpet of renown, crowns of l

h that mental endowment that mankind refine their intellect, and they are also indebted to it for their progress in knowled

The Muses, says he, were twelve months in the year; and, though they are usually nine in number, there must be added three

novel, and not generally adopted. Questions. Who were the Muses? How are they usually represented? Give some account of th

ana? Did she always avoid the addresses of lovers? What other actions are recorded of her? Had not Diana various names? How

raise the god of wine, Whose earthen images adorn the pine, And there are hung on high, in honour of the vine. A madness so

u shalt be.” Ovid. “When gay Bacchus fills my breast, All my cares are lul’d to rest, Rich I seem as Lydia’s king, Merry

Minerva or Pallas was given. The fables of these different goddesses are commonly confounded together. Jupiter complaining

s were allegorically attributed to Minerva. The sciences and the arts are the true riches of the mind, not needing a goddes

le, and was 27 feet 9 inches by 98 feet 6 inches. Noble remains of it are still in being. The statue of the goddess, made o

nnected with corruption and pleasure. She is unadorned, and her looks are severe, because she is not in need of ornament. S

splendour of purple, than under the simplest dress; her noble traits are equally beloved and respected under the wrinkles

ear most glowing, when the god of wine and the pleasures of the table are associated with her. Two loves attend her. — See

her native clime; Where garlands, ever green and ever fair, With vows are offer’d, and with solemn pray’r: A hundred altars

ng. It represents unequal unions in which the unequal gifts of nature are balanced by those of fortune. Obs. 3. — The fabl

une. Obs. 3. — The fables and accounts of poets in relation to Venus are obscure, for we find in them a medley of physics,

nsecrated to her. Obs. 5. — Cupid was the god of love. By his arrows are meant the shafts of love, a wound from which puts

Venus praiseworthy? Relate her contest for the prize of beauty. What are the usual names of Venus? How is Venus represente

hearts! — See Fig. 28. Fig. 28. The Graces. Obs. 1. — The Graces are described as naked, young, smiling, and holding e

ed as naked, young, smiling, and holding each other by the hand. They are naked, to intimate that they borrow nothing from

nothing from art, and have no other charms than those of nature; they are young, because charms fall to the lot of youth, a

t charms consist in little things, even in a gesture or a smile. They are in the attitude of dancing, holding each other by

ty, when adorned with the vermillion veil of modesty, has charms that are irresistible. When she is clad in virtue’s pure r

soul With a commanding, but a sweet control.” Percival. The Graces are sometimes represented dressed, but more frequentl

ere the Graces? What blessings did they bestow on the human race? How are they represented? Chapter XXIII. Vulcan. V

er speed, to forge a bolt for Jove, Such as by heaven’s almighty lord are hurl’d, All charged with vengeance on a guilty wo

’s blaze.” Virgil. Polyphemus. “The joints of slaughter’d wretches are his food, And for his wine he quaffs the streamin

ompared to the redoubled strokes of the Cyclops on their anvils. They are fabled to have had but one eye; to explain which,

ption did he meet in Lemnos? To whom was Vulcan married? What actions are attributed to him? By what surnames was Vulcan di

ut. Questions. Who was Mercury? Where was Mercury, born? What actions are recorded of him? What other actions are attribute

s Mercury, born? What actions are recorded of him? What other actions are attributed to him? What are the attributes of Mer

s are recorded of him? What other actions are attributed to him? What are the attributes of Mercury? In what manner was Mer

Part II. Of the Marine Deities. The wants and necessities of life are continually recurring. To have them unsupplied, c

daughters, called Nereides, who compose the train of Amphitrite. They are described as young and beautiful virgins, mounted

was unfaithful to his wife; and his progeny by his various mistresses are too numerous to be mentioned here. Neptune was a

when Neptune requires their presence. “Good Neptune’s steeds to rest are set up here, In the Aegean gulph, whose fore part

re often allured by them to their destruction. The Tritons and Sirens are sometimes called mermen and mermaids. Ulysses and

With dogs enclos’d, and in a dolphin end.” Virgil. Obs. 1. — Some are inclined to consider the Sirens as girls of pleas

e equally hazardous and perilous. Questions. Who were the Sirens? How are they represented? Who were the only two passenger

osed to the sun, the skin of a bull or heifer attracts insects, which are soon changed into bees. Obs. — Historians state,

was painted with a key in his right hand, to designate that the poets are under his protection and safeguard. The Roman lad

fables of the king-fishers. Chapter VI. The Nymphs. The Nymphs are young virgins who attend on celestial, terrestial

, and marine deities. Dryades have empire over the woods. Hamadryades are born, and expire with trees. Oreades, or Oriestia

h. Naides, or Naiades, govern the fountains. Fluviales, or Potamides, are the nymphs of the rivers. Limnades inhabit the la

ith despair, And all her body’s juice is turn’d to air; So w’ond’rous are the effects of restless pain, That nothing but he

hing but her voice and bones remain; Nay, e’en the very bones at last are gone, And metamorphos’d to a thoughtless stone; Y

de over them; and their numbers was immense. Questions. By what title are young virgins, who attend on celestial, terrestri

who have empire over the woods? What name is common to the nymphs who are born and expire with trees? Whom do the mountains

on was given to the nymphs who took charge of the ash? By what nymphs are the fountains governed? By what name are the nymp

e of the ash? By what nymphs are the fountains governed? By what name are the nymphs of the rivers distinguished? Who inhab

weary league, and thus greatly protracted his voyage home. The Winds are fabled to have been the sons of Aurora and Astræu

righten away thieves and birds. Hence, all the appearances he assumes are distinguished by misshapen or hideous attributes.

yrs, Fauns, Pan. The Satyrs, who inhabited forests and mountains, are painted as libidinous gods, with short horns on t

re indifferently called Panes, Egypans, Fauns, and Sylvani. The Fauns are described as having the horns and ears, hoofs, an

, he made of them pipes, which, from her, he called Syrinx, and which are now familiarly entitled Pandean pipes, or mouth o

ted from frightful noises, or strange and unaccountable sounds, which are sometimes heard in solitary places. Hence, a fear

e represents the universe, of which he is the symbol. His upper parts are descriptive of the heavens; his horns, of the new

e ancients, by which they attempted to amuse and instruct the vulgar, are too coarse and too silly to merit notice. Questio

, presiding over houses and families. When they reign in heaven, they are called Pentrales, and the palace of their residen

er’s council, the chiefs of the gods; and Jupiter, Juno, and Minerva, are often invoked as the Penates. When they had empir

ods;” and when they preside over particular houses and families, they are called “Pavique Penates,” or “small gods.” Their

ys, the country, and the sea. When they have the care of cities, they are denominated Lares Urbani; when of houses, Familia

of Lararium was given to that place where they were worshipped. They are often confounded with the Penates, but they diffe

ere deities, supposed to preside over the birth and life of man. They are sometimes synonymous with the Lares and Manes; an

man. They are sometimes synonymous with the Lares and Manes; and they are called ‘“dæmons” by the Greeks, and Præstites, or

judgment. Just men, after death, were supposed to become dæmons. They are described as being of superior dignity to man, bu

s Genius, or a good spirit, and a malus Genius, or a bad spirit. They are also called Genium album et nigrum, or a white an

s; and the apparition replied, “I am your evil genius.” By the Manes, are usually understood, departed souls. They preside

that name.” “The city of the Sun is Heliopolis; the delightful plains are fine countries situated in the environs of the La

in the environs of the Lake Acherusia. It is there that the obsequies are terminated, and the bodies of the Egyptians are b

re that the obsequies are terminated, and the bodies of the Egyptians are buried.” “In funeral ceremonies, they began wit

and some who committed suicide. Lovers whom despair has put to death, are found to wander farther into a forest of myrtles.

rocks, and whirls his surges round. On mighty columns raised sublime, are hung The massy gates, impenetrably strong. In vai

tate Attests in oaths, and fears to violate.” ——— Souls that by fate Are doom’d to take new shapes, at Lethe’s brink Quaff

undred years they wander on the shore, At length, their penance done, are wafted o’er.” “Stretch’d in his kennel, monstrou

olding in her hands the distaff, the spindle, and the scissors, which are the emblems of their office. When he rides in a c

me, because wealth is slow of acquisition; and winged, because riches are sometimes dissipated with great rapidity. “—————

ed and gloomy home, In the centre of the world, Where the sinful dead are hurled? Mark him as he moves along, Drawn by hors

visited the guilty with eternal flagellation and torments. The Furies are represented as the most deformed and horrible dei

ng in sumptuous palaces. Questions. Who were the judges of hell? What are their peculiar offices? Who were the Furies? What

ffices? Who were the Furies? What was their mode of chastisement? How are they represented? Who were the Fates or Parcæ? Ho

stisement? How are they represented? Who were the Fates or Parcæ? How are the Parcæ represented? What story illustrates the

ind. The god reposes on a downy bed with black curtains, around which are strewed poppies and somniferous herbs. — See Fig.

these and inumerable images like these, — tender, touching, sublime — are the subjects for which vivid imagination fondly s

Trinacria because it is shaped like a triangle, the corners of which are constituted by the three promontories, Pelorus, P

digg’d his breast, The growing liver still supply’d the feast; Still are the entrails fruitful to their pains, Th’ immorta

ngth. The chief was Titanus, Saturn’s brother. The wars of the Titans are not unfrequently confounded with those of the gia

water up to the chin, with a bough bent with delicious fruits, which are just above his reach. The causes of this severe s

s, which are just above his reach. The causes of this severe sentence are variously reported. Some say that he had discover

e Centaurs were monsters, described as half men, and half horses, and are said to have been born of a cloud by Ixion, whenc

rses, and are said to have been born of a cloud by Ixion, whence they are called Nubiginæ. The most eminent of the Centaurs

the terrors and ravages of the storm, the nature of which their names are descriptive. The Gorgons were three sisters, daug

s them as wild and redoubtable women. “Near the Cape West,” says he, “ are the Gorgates, the ancient abode of the Gorgons.”

ich alone can secure happiness, was adored by the ancients; and there are still found in the fourth book of the city of God

her sisters, run after her, to repair the evils she causes; but they are lame, and their cruel sister always outruns them.

, not to fatigue our readers, we suppress. The poets and the ancients are vainly fond of alluding to those deities in their

s. — We learn from the fable of Momus, that when quibbling objections are raised against the finest conceptions, and the mo

tters which the bearer imagines to be written in his favor, but which are really intended to effect his ruin, are proverbia

itten in his favor, but which are really intended to effect his ruin, are proverbially called “Letters of Bellerophon,” or

Did not Theseus return to Athens? Chapter III. Hercules. There are not less than forty heroes of this name mentioned

, occasioned the milky-way, which is called in Greek, Galaxia. Lilies are said to have been created by the fall of it on th

ies are said to have been created by the fall of it on the earth, and are therefore called the “roses of Juno.” The fame of

usly united, but thence called the Pillars of Hercules. Between these are the straits of Gibraltar, anciently called Fretum

ather’s immortality, and from the other, Castor and Clytemnestra, who are said to have been mortal like their mother. Casto

with the Latins, they aided the Romans, riding on white horses. They are usually represented in the figure of young men, w

me manner that the multitude of insects and of other animals in Egypt are still seen to issue from the earth, tempered by t

stories which history affords in relation to the Egyptian mythology, are meagre. They paid adoration to animals, birds, in

cate travellers, and obscure the face of the sun. These circumstances are descriptive of the death of Osiris. In approachin

ling religion, though numbers still preserve their ancient faith, and are denominated Parsees, or Guebres. Mahabad, a messe

the pure fire, which fills all space, and by which spirits and bodies are rendered visible. He is the first principle of al

in their sacred books, called Vedas, which means to know. These books are written in Sanscrit, the sacred language, and con

emonies, sacrifices, serious writings, and worldly affairs of moment, are begun by pious Hindoos with an invocation to Gane

t with flowers. Menu was a lawgiver: Fourteen personages of this name are said to have existed successively. The history of

the same, one form, one face, one will, And these his twofold aspect are but one,                   And changed is none In

ed with a high wall, having three entrances. Two figures of elephants are placed upon the eastern gate, each with a man on

ent figures; and deluded pilgrims prostrate themselves before it, and are crushed beneath the wheels. This temple is the ab

in metempsychosis. The Sanscrit language in which their sacred books are written is known only to the priests and the lear

n by two antelopes, and holding in his right hand a rabbit. Fountains are sacred to this deity. The Hindoos fancy that Vish

s, and is called by various names. The different characters of Vishnu are called the manifestations of Vishnu. When a god a

uce the innocent oblation of fruits, flowers and incense. The Avatars are distinguished by splendid coronets of gems, by sp

themselves to be devoured by alligators and other beasts. The Fakirs are the most disgusting of these wretched fanatics. T

thority has had little influence in abolishing. Questions. What ideas are the Hindoos taught to entertain of God? What mali

Rama? What is said of Chrishna? What do you know of the Avatars? How are the Avatars represented? In what does the religio

deans gave the name of years to their days. In the Chaldean mythology are related stories respecting Oannes, Omorca, and Ch

ted at Sippara, to proceed to Babylon. In the Phœnician mythology, we are told, by Sanchoniatho, that the first principle o

ion. It is, however, by taking the word of God for our guide, that we are happily delivered from the dark shades of intelle

ight in heighth.” The dimensions of this chapel, which still exists, are , according to Mr.  Savary, in his letters on Egyp

them to be. The ideas we now have of the arts and mechanical powers, are confounded before such works; and we should place

to adorn it with his master pieces. Thus, the labours of a great man are often sufficient to give light to the age in whic

uscript of a celebrated Roman architect, attests that the foundations are stretched greatly beyond the edifice, and seem to

a single mass of stone. The statues and riches which once adorned it are no longer to be seen. The Emperor Constantine III

anopy of St. Peter’s at Rome, and the gross pieces of artillery which are in the palace of St. Angelo. The statues of the g

s stair cases. It is to this rash attempt that the large chinks which are now in the great vault, are to be attributed. It

rash attempt that the large chinks which are now in the great vault, are to be attributed. It has been found necessary to

een found necessary to bind them with immense bars of iron; and fears are entertained that the predictions of genius will b

t beautiful monuments in the world, next to St. Peter’s at Rome. Such are the most celebrated temples; the memory of which

any cheats, to make men religiously observe a secret? These questions are deemed sufficient to convince the reader, that a

e top of which is an inclosure formed of white stones, and upon which are raised brazen obelisks. In this inclosure appears

n this expedition. 6. The Samian, or Sibyl of Samos, whose prophecies are found in the ancient annals of the Samians, was t

nted by Olympiads only; and since that time, few fables of the Greeks are recorded in history. This division of time, it ma

de by the most celebrated Grecian sculptors. The odes of Pindar which are extant immortalize those who, in his lifetime, ha

in which he flourished, and various other circumstances of his life, are enveloped in a cloud of obscurity, impenetrable t

of research. All the testimonies which deserve any sort of confidence are comprised in a work of Snorron, an ancient histor

ny; and Sigge, Franconia. Most of the sovereign families of the North are descended from these self-same princes. Thus, Hor

riginals. It is generally remarked, that, under southerly climes, men are born with vivid, prolific, and restless imaginati

es, men are born with vivid, prolific, and restless imaginations, and are greedy for the marvellous; and that their ardent

Hence, as soon as they leave the track of primitive traditions, they are apt to wander with a frightful rapidity. And henc

elights were to reward the just, the religious, and the valiant. Such are a few of the leading characteristics of that reli

since Odin. The Edda of the Icelanders and their ancient poesies are the sole monuments which can give us any light on

ire, want, and passion, were the origin of this guilty change; and we are aware that the same causes have tended to corrupt

eace. The number and employment of the divinities of the second order are not easily determined. We shall merely give an ou

has the government of nine worlds, which she divides among those who are sent to her. Loke was locked up by the gods in a

Nossa, the model of all beauty and grace, and Gersemi;) but her tears are drops of gold. Lofna reconciles divided consorts.

Saga presides over waterfalls. Besides these twelve goddesses, there are other virgins in Valhalla, or the paradise of her

there are other virgins in Valhalla, or the paradise of heroes. They are majestic and beautiful, neither daughters of heav

; neither begotten by gods, nor acknowledged by immortal mothers; and are named the Valkyrias, or Disas. They appear with a

under the oak, where they determine the fate of mortals. Their names are Urd, (the Past,) Varande, (the Present,) and Skul

by Sæmond, surnamed the Learned. Several fragments of the first Edda are still extant. The most valuable is the poem entit

among all people. In considering the style of these fables, in which are blended, sometimes the sublime, with the peurile,

pon as instructions or inspirations of the Supreme Being. Hence, too, are oracles, divinations, soothsayers, lots, augurs,

ill incessantly hover about, and devour the bodies of the unhappy who are shut up therein. Notwithstanding the obscurity wh

ver morning beam’d with gladness;     Never eve, with dewy robe. Who are those in pride advancing,     Through the barren

glebe is made; From his veins the tide is swelling,     And his locks are verdant shade. Hark! his crest with gold adornin

his wings in Hela’s halls, Nature shines in glory beaming;     Elves are born, and man is form’d; Ev’ry hill with gladness

ill resounds his golden horn. Say, proud Warder, rob’d in glory,      Are the foes of nature nigh? Have they climb’d the mo

est riding,     Surtur spreads his fiery spell; Elves in secret caves are hiding;     Odin meets the wolf of hell. She mus

g,     Thor has bruis’d its loathsome head; Lo! the stars from heav’n are falling!     Earth has sunk in ocean’s bed! Glor

falling!     Earth has sunk in ocean’s bed! Glorious Sun, thy beams are shrouded,     Vapours dark around thee sail; Natu

ls. In Denmark, in Sweden, and in Norway, amidst plains and on hills, are still found altars about which they assembled for

nicer proportions. In Selande one still remains, the stones of which are of a prodigious size. Even at this day, men might

astonishment is, that the stones of which this structure is composed, are very rare in the isle of Selande; for which reaso

vy masses of rocks on to the tops of hills. In some places in Norway, are also found grottoes cut in the rock with wonderfu

e cease to wonder at it, when we consider how liable ignorant nations are to fall into error. Man is surrounded with danger

During the infancy of states, as during that of men, shining actions are rare: the arts and sciences do not arise but in s

ized nations; and hence, the few facts of early ages that come to us, are the exaggerated and altered accounts handed down

gnated by a word taken from a foreign language; and these etymologies are the traces which truth leaves behind her, and whi

n the beginning of their history. The most renowned of all the Celts, are those who inhabited Gaul; and it is to the histor

beautiful, that they still raise our admiration. In reading them, we are almost at a stand concerning their truth. What an

ouls were attributed the frequent and sometimes mortal diseases which are caused by the vapours of lakes and marshes. Peopl

ikewise rendered the same honours to that element. These resemblances are sufficient to make it appear evident that the rel

by increasing their credit and authority. They maintained that people are always more fond of the marvellous than of truth.

moon, and a golden sickle must be made use of to cut it; 3. All that are born derive their origin from heaven. 4. The secr

to. 6. The disobedient ought to be removed from sacrifices. 7. Souls are immortal. 8. Souls pass into other bodies after t

17. All letters given at the dying hour, or cast into funeral piles, are faithfully returned to the world. 18. Let the dis

let them be received into no employment. 19. All fathers of families are kings in their houses; and have the power of life

power of life and death over their wives, children, and slaves. Such are the principal maxims collected and inculcated by

owers or agencies between the First Cause and us: for we, in reality, are nothing more than the dregs of the universe. Thes

compared to trees rooted in the earth; for as these, by their roots, are united to the earth, and become earthly in an emi

an eminent degree without being earth, so the gods by their elevation are closely united to the First Cause, and by this me

ir elevation are closely united to the First Cause, and by this means are transcendently similar to, without being, the Fir

milar to, without being, the First Cause. “These mighty powers, also, are called by the poets, a golden chain, on account o

hus, for instance, by a Saturnian power rooted in the first cause, we are to understand a pure intellect. For Κρονος, Krono

s, or, a pure intellect. Hence, says Olympiodorus, we call those that are pure and virgins, Κοραι, korai. He adds, “on this

rround the earth. “According to this theology, also, of the gods some are mundane, but others, supermundane. The mundane ar

, of the gods some are mundane, but others, supermundane. The mundane are those who fabricate the world; and the supermunda

. The mundane are those who fabricate the world; and the supermundane are those who produce essences, intellects, and souls

ne are those who produce essences, intellects, and souls. Hence, they are distinguished into three orders. Of the mundane g

distinguished into three orders. Of the mundane gods, likewise, some are the causes of the existence of the world; others

and preserve it when harmonically arranged. Since, too, these orders are four, and each consists of things first, middle,

d the Graces in Venus. We may also behold the spheres with which they are connected, viz. Vesta with the earth; Neptune wit

with water, Juno with air, and Vulcan with fire. But Apollo and Diana are assumed for the sun and moon; the sphere of Satur

must be deific, and his first progeny must be gods, just as the souls are the immediate progeny of one first soul, and natu

om him ineffably and super-essentially; and other intermediate causes are necessary to the evolution of things into distinc

you even proceed to the utmost shores of the ocean, there, too, there are gods rising very near to some, and setting very n

ing gods, he means the stars, which, according to the pagan theology, are divine animals, co-operating with the First Cause

The languid strings do scarcely move, The sound is forc’d, the notes are few! William Blake. Preface. It has long

iterary allusion, reference, and tradition. Of such common places few are more frequently recurrent than the situations and

ing paraphrases of the Iliad, the Odyssey, and of certain Norse lays, are a revision of corresponding chapters in the Age o

illustrations, the footnotes referring to sources, and the Commentary are wholly, or essentially, my own. Although in the I

of Mythological Subjects the more common myths of some other nations are briefly stated, no myths save those known to the

lieved Classical nor an unrestrained Romantic. Classical and Romantic are relative terms. The Classical and the Romantic of

y, and since in English poetry Latin names of mythological characters are much more frequently employed than Greek, the Lat

ex; and in the Index of Mythological Subjects and their Sources names are not only accented, but, when there is possibility

e commonplace facts and fables that, transmitted through generations, are the material of much of our poetry because the ma

y converse, imagination, and thought. These commonplaces of tradition are to be found largely in the literature of mytholog

aginative garb of modern art. For though the phenomena of plastic art are not the same in one continent as in another, or f

clime to clime, the genesis of imagination is universal, its products are akin, and its process is continuous. For this rea

le. The benefits to be derived from such a study of the Classic Myths are general and specific. 1. In general, and in the f

. These impulses of knowledge, of imaginative relaxation, of conduct, are the throbbing of the heart of reason; the first o

the same powers and attributes recognized by subjective vision in man are attributed to the animals by which he is surround

surrounded; … where man worships beasts, and the phenomena of nature are the doings of animal gods.” Nor do we hold truth

d truth undebased in the third stage, physitheism, where “animal gods are dethroned; the powers and phenomena of nature are

where “animal gods are dethroned; the powers and phenomena of nature are personified and deified, and the gods are strictl

ers and phenomena of nature are personified and deified, and the gods are strictly anthropomorphic, having the form as well

thologic philosophy, where “mental, moral, and social characteristics are personified and deified,”… and gods of war, of lo

he consideration of mythology, and particularly of the classic myths, are not only general, but specific. For, the study, w

d, as it were, but by no means digested. When, however, these stories are treated in genealogical and realistic sequence an

these stories are treated in genealogical and realistic sequence and are illustrated by lyric, narrative, and descriptive

and social atmosphere less asthmatic than that to which so many of us are unconsciously habituated. Of course, all this adv

; there would be less dyspepsia and more muscle. Teachers and parents are over-considerate, nowadays, of the memory in chil

is not yet wholly past; surely the beauties and the wonders of nature are a fable of things never fully revealed; surely th

stering these chapters when they come to review them. Since the myths are presented in a logical and genealogical arrangeme

tions, like a golden warp where the woof is only too often of silver, are the myths of certain ancient nations. It is the p

cters and plot, neither pretending to reality nor demanding credence, are fabricated confessedly as the vehicle of moral or

ate, a narrative in which beings irrational, and sometimes inanimate, are , for the purpose of moral instruction, feigned to

d speak with human interests and passions.” Myths, on the other hand, are stories of anonymous origin, prevalent among prim

natural beings and events influenced by supernatural agencies. Fables are made by individuals; they may be told in any stag

the most highly civilized race of seventeenth century Europe. Fables are vessels made to order into which a lesson may be

es are vessels made to order into which a lesson may be poured. Myths are born, not made. They are born in the infancy of a

der into which a lesson may be poured. Myths are born, not made. They are born in the infancy of a people. They owe their f

ke these, may be found in the literatures of nearly all nations; many are in the memories and mouths of savage races at thi

of savage races at this time existent. But the stories here narrated are no longer believed by any one. The so-called divi

ong men. They dwell only in the realm of memory and imagination; they are enthroned in the palace of art. § 2. Kinds of Myt

ries according to the reason of their existence, we observe that they are of two kinds: explanatory and æsthetic. (1) Expla

hey are of two kinds: explanatory and æsthetic. (1) Explanatory myths are the outcome of naive guesses at the truth, of mis

es of life, and to teach the meaning and the history of things. There are certain questions that nearly every child and eve

xplanatory myths of so highly imaginative a character that we moderns are tempted to read into them meanings which probably

-makers. On the other hand, the current explanations of certain myths are sufficiently apparent to be probable. “To the anc

th a view to instruction. According to their subjects, æsthetic myths are either historic or romantic, (a) If historic, the

rved. Of this class is the Iliad of Homer. (b) If romantic, the myths are characterized by bolder selection or creation of

or developing the character of the hero. In such myths, circumstances are not so important as what the hero does with circu

ice, — in judgment, in conduct, and in feeling, — his responsibility, are the centre of interest. In romantic myths like th

nation and offend the moral judgment. § 3. Divisions of Inquiry. — We are next led to ask how these myths came into existen

iteratures and among peoples widely separate in time and place. These are questions of the Origin and Distribution of myths

ip is a woman, the clouds threaten, charity suffereth long, the waves are angry, time will tell, and death swallows all thi

ng, the flag for the honor of the country; and the crown and the flag are to-day possessed of attributes and individuality

the fact that savages do not deem themselves superior to nature. They are not conscious of souls whose flight is higher tha

o existence? And were they ever believed? How accounted for. — There are many answers to these questions. They may, howeve

mythology that assume a backward tendency in early civilization. They are ; — (1) The Historical, or better called after its

6), the Euhemeristic. This explanation assumes that myths of the gods are exaggerated adventures of historic individuals, c

duals, chieftains, medicine-men, heroes; and that supernatural events are distortions of natural but wonderful occurrences.

one God. A more limited conception is, that all mythological legends are derived from the narratives of Scripture, though

. Nimrod’s tower was the attempt of the giants against heaven.” There are doubtless many curious coincidences like these, b

ries. For many myths antedate the scriptural narratives of which they are said to be copies; many more, though resembling t

Bryant in 1774, and in this century most ably by Gladstone.8 § 8. We are now ready for the explanation of myth-making base

years to examine the habits of thought and life of early savages, we are constrained to examine whether anywhere nowadays

imals, trees, stars, this belief in seeing and talking with the dead, are regarded as possible incidents of daily human lif

other worse than barbaric people of the nineteenth century.” But what are the characteristics of the mental state of our co

he sky, sun, wind, sea, earth, mountains, trees, regarded as persons, are mixed up with men, beasts, stars, and stones on t

tead, then, of deteriorating, the races that invented senseless myths are , with ups and downs of civilization, intellectual

as moon and stars Glance rapidly along the clouded heaven When winds are blowing strong. The traveller slaked His thirst f

nce and beauty through which the physical or natural myth may develop are expressed with poetic grace by Ruskin, in his “Qu

ttractive and penetrable, mystery. But the stars and hills and storms are with us now, as they were with others of old; and

entirely personal and corporeal gods (Apollo and Athena), whose limbs are clothed in divine flesh, and whose brows are crow

and Athena), whose limbs are clothed in divine flesh, and whose brows are crowned with divine beauty; yet so real that the

ncidents or plot. The principal theories of the distribution of myths are as follows: — (1) That the resemblances between t

s: — (1) That the resemblances between the myths of different nations are purely accidental. This theory leaves us no wiser

the objection made to the theory of borrowing. (4) That similar myths are based upon historical traditions similar in vario

ns, Phrygians, Greeks, Romans, Germans, Norsemen, Russians, and Celts are descended) “started from a common centre” in the

erican Indians, and other peoples whose myths resemble the Aryan, but are not traceable to the same original germ. The Arya

ffusion.” Many products of early art — clay bowls and stone weapons — are peculiar to no one national taste or skill, they

stone weapons — are peculiar to no one national taste or skill, they are what might have been expected of human conditions

d intelligence. “Many myths may be called ‘human’ in this sense. They are the rough product of the early human mind, and ar

n this sense. They are the rough product of the early human mind, and are not yet characterized by the differentiations of

of “borrowing” and of “similar historic tradition,” while plausible, are but unsubstantiated contributions. And until we p

onor of a chieftain, an ancestor, or a god. Many of these early bards are mere names to us. Most of them are probably as my

r a god. Many of these early bards are mere names to us. Most of them are probably as mythical as the songs with which they

s. Most of them are probably as mythical as the songs with which they are accredited. The following is a brief account of m

art of music as well as in that of verse. Orpheus, whose adventures are elsewhere narrated,23 passes in tradition for the

the immortality of the soul. But the fragments of Orphic Hymns which are attributed to him are probably the work of philos

e soul. But the fragments of Orphic Hymns which are attributed to him are probably the work of philosophers of a much later

s, and Athens. Modern scholars have doubted whether the Homeric poems are the work of any single mind. This uncertainty ari

gods which were composed, by various poets, after the death of Homer, are a source of valuable information concerning the a

b.c.), Ibycus (540 b.c.), Anacreon (530 b.c.), and Pindar (522 b.c.) are the most prominent, have contributed much to our

dramas of Euripides (480 b.c.) there remain to us seventeen, in which are found stories of the daughters of Agamemnon, the

recounted in their proper places. The Comedies of Aristophanes, also, are replete with matters of mythological import. Of t

olden Fleece; and Theocritus of Sicily (270 b.c.), whose rural idylls are at once charmingly natural and romantic.29 (4) H

ress his wife and absent friends. His letters were all in verse. They are called the “Tristia,” or Sorrows, and Letters fro

ia,” or Sorrows, and Letters from Pontus. The two great works of Ovid are his “Metamorphoses,” or Transformations, and his

hoses,” or Transformations, and his “Fasti,” or Poetic Calendar. They are both mythological poems, and from the former we h

reality which only a master-hand could impart. His pictures of nature are striking and true; he selects with care that whic

his work, it is neither defective nor redundant. The ‘Metamorphoses’ are read with pleasure by the young and old of every

ical treatises; but he wrote, also, tragedies, the materials of which are well known Greek legends. Apuleius, born in Afric

en discovered in Sweden, Denmark, and the Isle of Man. The characters are of the stiff and angular form necessitated by the

thought.34 The Eddas. — The chief mythological records of the Norse are the Eddas and the Sagas. The word Edda has usuall

rivation from the Icelandic óðr, which means mind, or poetry.39 There are two Icelandic collections called Eddas: Snorri’s

onal History of Iceland.40 While the main treatises on the poetic art are , in general, Snorri’s, the treatises on grammar,

d and Limerick, and kinged it in York and East England.” 41 The poems are Icelandic, however, in their general character an

are Icelandic, however, in their general character and history. They are principally of heroic and mythical import: such a

d Norsemen; but the Sagas have their roots in Norse civilization, and are national property.43 Of these mythic-heroic prose

art upon floating traditions, and in part upon popular songs that now are lost.44 § 14. Records of German Mythology. —The

its heroes within the compass of human limitations.45 Although there are many manuscripts, or fragments of manuscripts, of

y others still that the epics, while proceeding from a common cradle, are of independent growth. The last theory is the mos

iental Mythology. 51 — Although the myths of Egypt, India, and Persia are of intense interest and importance, they have not

by which some of them have been preserved. Egyptian Records. — These are (1) The Hieroglyphs, or sacred inscriptions in To

and placating them. (2) The Indian Epics of classical standing. They are the Mahâbhârata and the Râmâyana. Scholars differ

conquest of Persia by Alexander the Great. The teachings of Zoroaster are characterized by beautiful simplicity and by an u

instinctive affinity. First Erebus and Night, the children of Chaos, are wedded, and from them spring Light and Day; then

Cronus ; but Hesiod enumerates thirteen. Of these the more important are Oceanus and Tethys, Hyperion and Thea, Cronus and

ted On Olympus’ shining bastions His audacious foot he planted, Myths are told, and songs are chanted, Full of promptings a

ing bastions His audacious foot he planted, Myths are told, and songs are chanted, Full of promptings and suggestions. “Be

“All is but a symbol painted Of the Poet, Prophet, Seer; Only those are crowned and sainted Who with grief have been acqu

bey without impiety. The earth is the great parent of all; the stones are her bones; these we may cast behind us; this, I t

ory expeditions. ———— Since most of the myths in Chapters IV to XXVII are best known to English poetry in their Latin form,

; but, for the poetic conception of all these stories, except such as are contained in Sections 55, 56, 98 and 124, we are

ries, except such as are contained in Sections 55, 56, 98 and 124, we are indebted not to the Roman but the Greek imaginati

t be ranked with the lesser gods. With the remaining ten “Great Gods” are sometimes reckoned the other sister of Jupiter, C

ing of the name, Ares, is uncertain; the most probable significations are the Slayer, the Avenger, the Curse. The Roman god

oise of battle, revels in the horror of carnage. Strife and slaughter are the condition of his existence. Where the fight i

s was, according to Homer , the rough, northerly Thrace. His emblems are the spear and the burning torch; his chosen anima

. His emblems are the spear and the burning torch; his chosen animals are haunters of the battle-field, — the vulture and t

flame, the glow of the forge or the hearth. But as the fires of earth are derived from that of heaven, perhaps the name, He

pon the ocean foam; My footsteps pave the clouds with fire; the caves Are filled with my bright presence, and the air Leave

nd the air Leaves the green earth to my embraces bare. “The sunbeams are my shafts, with which I kill Deceit, that loves t

l colors; the moon’s globe And the pure stars in their eternal bowers Are cinctured with my power as with a robe; Whatever

my power as with a robe; Whatever lamps on Earth or Heaven may shine, Are portions of one power, which is mine. “I stand a

vine; All harmony of instrument or verse, All prophecy, all medicine, are mine, All light of art or nature; — to my song, V

chaste brilliance of the moon. Its slender arc is her bow; its beams are her arrows with which she sends upon womankind a

heaths and slumberous vales, pleasant with spring and vernal breezes, are hers. In her broidered girdle lurk “love and desi

ion. To a few, indeed, her favor is a blessing; but to many her gifts are treacherous, destructive of peace. Her various in

(in the Louvre) Of artistic conceptions of Aphrodite, the most famous are the statues called the Venus of Melos, and the Ve

low world no gods have taken wing; Even now upon our hills the twain are wandering:86 The Medicean’s sly and servile grac

not confined to speech: he was, also, the first of inventors — to him are ascribed the lyre, the syrinx, and the flute. He

. § 43. Of the Lesser Divinities of Heaven the most worthy or mention are : — (1) Cupid (Eros), small but mighty god of love

syne (Memory). They presided over song, and prompted the memory. They are ordinarily cited as nine in number; and to each o

er fair and young, Drinking joys did first ordain; Bacchus’ blessings are a treasure, Drinking is the soldier’s pleasure; R

he Oreads, nymphs of mountains and grottos; and the Water-nymphs, who are mentioned in § 54. (3) The Satyrs, deities of the

midst of uncanny fields haunted by strange apparitions.96 The groves are of sombre trees, — willows and silver poplars. Th

s and silver poplars. The meads of Asphodel, where wander the shades, are barren, or, at best, studded with futile bushes a

gathers all things mortal With cold immortal hands; Her languid lips are sweeter Than love’s, who fears to greet her, To m

e wing for her and follow Where summer song rings hollow, And flowers are put to scorn. ………………………………… We are not sure of so

mer song rings hollow, And flowers are put to scorn. ………………………………… We are not sure of sorrow, And joy was never sure; To-da

dead. The people of this world — of ghosts and clouds and darkness — are also sometimes named the Cimmerians, and are then

nd clouds and darkness — are also sometimes named the Cimmerians, and are then located in the far north, where the sun neit

ed wind to fan, And sweetest flowers to strew the lea; The soft winds are their servants fleet To fetch them every fruit at

Jove himself. The latter closes forever the eyes of men. Dreams, too, are sons of Night.103 They dwell beside their brother

ifty fair daughters, the Nereïds. Of these daughters, the most famous are Galatea, Thetis, and Amphitrite; the last of whom

, bodies, wings, and claws of birds, and faces pale with hunger. They are the offspring of Thaumas, a son of Pontus and Gæa

r bosom to the moon; The winds that will be howling at all hours, And are upgathered now like sleeping flowers; For this, f

re upgathered now like sleeping flowers; For this, for everything, we are out of tune; It moves us not. — Great God! I’d ra

ities always peculiar to Roman mythology. Of these the more important are : — (1) Saturn, an ancient Italian deity. Fanciful

ndness for Danaë, whom he approached in a shower of gold, particulars are given in the story of her son Perseus; of his lov

rseus; of his love for Alcmene, the granddaughter of that Perseus, we are informed in the myths of her son Hercules; and of

my power! I forbade her to wear human form, — she and her hateful son are placed among the stars. Better that she should ha

lt thou find from the deep? Nay, art thou then some god, for god-like are these deeds of thine.” … So spake she, and the ho

is princess the continent of Europe acquired its name. Her three sons are famous in Greek myth: Minos, who became king of C

d, “I hope it will turn out so, but I can’t help being afraid. People are not always what they pretend to be. If he is inde

ed them Myrmidons from the ant (myrmex), from which they sprang. They are a diligent and industrious race, eager to gain, a

hemselves. They forbade it to be slain, and spoke in these words: “We are gods. This inhospitable village shall pay the pen

they seem as one, but at a little distance from the point of contact are wholly different. Minerva wrought on her web the

fer we gods by one another’s devices, in showing men grace. With thee are we all at variance, because thou didst beget that

hose thought is ever of iniquitous deeds. For all the other gods that are in Olympus hearken to thee, and we are subject ev

s. For all the other gods that are in Olympus hearken to thee, and we are subject every one; only her thou chastenest not,

the family.137 4. Myths of Vulcan. § 71. The stories of Vulcan are few, although incidents illustrating his characte

ries of Vulcan are few, although incidents illustrating his character are sufficiently numerous. According to an account al

on the bank, but soon leaping back again into the water. Their voices are harsh, their throats bloated, their mouths disten

railing; their necks have shrunk up and disappeared, and their heads are joined to their bodies. Their backs are green, th

disappeared, and their heads are joined to their bodies. Their backs are green, their disproportioned bellies white. They

p under Mount Ætna, from which the smoke and flames of their furnaces are constantly issuing. Apollo shot his arrows at the

lands We come, we come; From the river-girt islands, Where loud waves are dumb, Listening to my sweet pipings. The wind in

e of Menalus I pursued a maiden, and clasp’d a reed: Gods and men, we are all deluded thus! It breaks in our bosom and then

bite.”163 § 86. Clytie. 164 — In the story of Clytie the conditions are reversed. She was a water-nymph and in love with

n for love of Jupiter that nymph deserted the huntress-band. Numerous are the myths that celebrate the severity of the godd

episode of the Calydonian hunt.166 Similar attributes of the goddess are exemplified in the myths of Arethusa, Actæon, and

etwork of colored light; And under the caves, Where the shadowy waves Are as green as the forest’s night: Outspeeding the s

e them a constellation. Though their number was seven, only six stars are visible; for Electra, it is said, left her place

r beauty has died with Adonis! Woe, woe for Cypris, the mountains all are saying. And the oak-trees answer, Woe for Adonis!

Adonis! And the rivers bewail the sorrows of Aphrodite, and the wells are weeping Adonis on the mountains. The flowers flus

desire hath flown away as a dream! Nay, widowed is Cytherea, and idle are the Loves along the halls! With thee has the gird

sheds for each blood-drop of Adonis, and tears and blood on the earth are turned to flowers. The blood brings forth the ros

ady, all that thou beholdest is thine. We whose voices thou dost hear are thy servants. Retire, we pray thee, to thy chambe

, To let the warm Love in!” § 95. The loves of the devotees of Venus are as the sands of the sea for number. Below are giv

f the devotees of Venus are as the sands of the sea for number. Below are given the fortunes of a few: Hippomenes, Hero, Py

; her lord and master a lion, — and yoked them to her car, where they are still to be seen in all representations, in statu

power to love or hate, For will in us is overrul’d by fate. When two are stript long e’er the course begin, We wish that o

t was won before. Hero’s looks yielded, but her words made war: Women are won when they begin to jar. Thus having swallow’d

ine image live! For me the ivory and gold That clothe her cedar frame Are beautiful, indeed, but cold; Ah, touch them with

iphaë, Ariadne, Procris, Eriphyle, Laodamia, and others whose stories are elsewhere told.194 8. Mercury. § 101. Home

. Since the adventures of Ceres, although she was a goddess of earth, are intimately connected with the life of the underwo

ked out over the sea, and said in a voice of weeping, “Sailors, these are not the shores ye promised me; yonder island is n

. The search of Ceres for Proserpine, and of Orpheus for Eurydice, are stories pertaining both to Earth and Hades. Fi

s slew, Procrustes, and many another redoubtable being whose fortunes are elsewhere recounted.214 As earth-shaker, the rul

s of the Stars and the Winds, lesser powers of the celestial regions, are closely interwoven. That the winds, which sweep h

f the dull god, Somnus. Here Phœbus dare not come. Clouds and shadows are exhaled from the ground, and the light glimmers f

In silence, then before thine answer given Departest, and thy tears are on my cheek. “Why wilt thou ever scare me with

ure longer mix with thine? Coldly thy rosy shadows bathe me, cold Are all thy lights, and cold my wrinkled feet Upon

obsequies in like manner. Aurora remained inconsolable. The dew-drops are her tears.222 The kinship of Memnon to the Dawn

the Dawn is certified even after his death. On the banks of the Nile are two colossal statues, one of which is called Memn

ks over Wall Street’s mingled nations, — Where Jews and Gentiles most are wont To throng for trade and last quotations, — W

g showers That hive me in, the flowers That prink my fountain’s brim, are hers and mine; And when the days are mild and fai

s That prink my fountain’s brim, are hers and mine; And when the days are mild and fair, And grass is springing, buds are b

ne; And when the days are mild and fair, And grass is springing, buds are blowing, Sweet it is, ’mid waters flowing, Here t

summer time or autumn, nay, nor in the dead of winter, but my baskets are always overladen. “Also I am skilled in piping, a

r white lilies, or the soft poppy with its scarlet petals. Nay, these are summer’s flowers, and those are flowers of winter

y with its scarlet petals. Nay, these are summer’s flowers, and those are flowers of winter, so I could not have brought th

ere have forgotten, the homeward way!… “Oh, Cyclops, Cyclops, whither are thy wits wandering? Ah, that thou wouldst go, and

. These and their contemporaries may be called the Older Heroes. They are renowned either for individual exploits or for th

se descended from Æolus. With these families most of the Older Heroes are , by blood or by adventure, to some extent connect

With the love of Jupiter for the sister of Phoroneus, the fair Io, we are already acquainted. Her son was Epaphus, king of

he bore, cut off her head, and so ended her miserable existence. Thus are described the horror and the grace of her feature

midnight sky, Upon the cloudy mountain-peak supine; Below, far lands are seen tremblingly; Its horror and its beauty are d

ine; Below, far lands are seen tremblingly; Its horror and its beauty are divine. Upon its lips and eyelids seems to lie Lo

e gazer’s spirit into stone; Whereon the lineaments of that dead face Are graven, till the characters be grown Into itself,

enjoined upon the hero a succession of desperate undertakings, which are called the twelve “Labors of Hercules.” The first

ure: Müller.] Two other exploits not recorded among the twelve labors are the victories over Antæus and Cacus. Antæus, the

through the trackless briars, and ranged over much country. “Reckless are lovers: great toils did Heracles bear, in hills a

om; Stealthily gliding, slip they downward into the billow, Fall, and are tossed by the buoyant flood to the feet of the fa

ake: “My children, on this day ye cease to have A father. All my days are spent and gone; And ye no more shall lead your wr

ins engaged in the Calydonian Hunt and the Quest of the Golden Fleece are narrated in four stories,— the Seven against Theb

hould’st overpass The unwritten laws of God that know no change. They are not of to-day nor yesterday, But live forever, no

ia, throng the abodes and the streets of Pharsalus. Fields, meanwhile are untilled, grow tender the necks of the oxen, None

ow by him the Trojans should fall, as fall the ears of corn when they are yellow before the scythe, — how because of him Sc

who with her obtained the kingdom of Sparta. § 166. Castor and Pollux are mentioned here because of their kinship with Hele

disappeared from earth before the Siege of Troy was undertaken. They are famous for their fraternal affection. Endowed wit

s: but all hath suffered change; For surely now our household hearths are cold: Our sons inherit us: our looks are strange:

ly now our household hearths are cold: Our sons inherit us: our looks are strange: And we should come like ghosts to troubl

anderer, whom it was a duty to cherish, for the poor and the stranger are from Jove. She bade them bring food, and the garm

ng to the garden wall. Deep in the woods as twilight darkens, Glades are red with the scented fire; Far in the dells the w

and the sunshine, and opposed Free hearts, free foreheads — you and I are old; Old age hath yet his honor and his toil; Dea

Achilles, whom we knew. Tho’ much is taken, much abides: and tho’ We are not now that strength which in old days Moved ear

that strength which in old days Moved earth and heaven, that which we are , we are One equal temper of heroic hearts, Made w

ength which in old days Moved earth and heaven, that which we are, we are One equal temper of heroic hearts, Made weak by t

efore the threshold of hell they passed through a group of beings who are enumerated as Griefs and avenging Cares, pale Dis

asked the Sibyl, “Why this discrimination?” She answered, “Those who are taken on board the bark are the souls of those wh

discrimination?” She answered, “Those who are taken on board the bark are the souls of those who have received due burial r

eived due burial rites; the host of others who have remained unburied are not permitted to pass the flood, but wander a hun

hundred years, and flit to and fro about the shore, till at last they are . taken over.” Æneas grieved at recollecting some

eas, with surprise, inquired who were these. Anchises answered, “They are souls to which bodies are to be given in due time

ed who were these. Anchises answered, “They are souls to which bodies are to be given in due time. Meanwhile they dwell on

The Creator, he told him, originally made the material of which souls are composed, of the four elements, fire, air, earth,

urities by fire. Some few, of whom Anchises intimates that he is one, are admitted at once to Elysium, there to remain. But

Elysium, there to remain. But the rest, after the impurities of earth are purged away, are sent back to life endowed with n

remain. But the rest, after the impurities of earth are purged away, are sent back to life endowed with new bodies, having

washed away by the waters of Lethe. Some souls, however, there still are , so thoroughly corrupted, that they are not fit t

e souls, however, there still are, so thoroughly corrupted, that they are not fit to be intrusted with human bodies,.and th

d holding it forth, said, ‘Grant me to see as many birthdays as there are sand-grains in my hand.’ Unluckily I forgot to as

ting the crusts. Seeing which, the boy Iulus said playfully, “See, we are eating our tables.” Æneas caught the words and ac

lity of the heavenly powers, if Only thou faithfully persevere. There are friends not far distant. Prepare thy boats and ro

what their object. Æneas, holding forth an olive-branch, replied, “We are Trojans, friends to you and enemies to the Rutuli

eive what confidence and carelessness the enemy display? Their lights are few and dim, and the men seem all oppressed with

him through with his sword. Here the poem of the Æneid closes, and we are left to infer that Æneas, having triumphed over h

s into Asgard is carefully tended by the three Norns, — goddesses who are regarded as the dispensers of fate. They are Urdu

e Norns, — goddesses who are regarded as the dispensers of fate. They are Urdur (the past), Verdandi (the present), Skuld (

e him sits Frigga, his wife, who knows all things. Upon his shoulders are the ravens Hugin and Munin, — Thought and Memory,

e who have fallen bravely in battle, for all who die a peaceful death are excluded. The flesh of the boar Serimnir is serve

ery morning, he becomes whole again every night. For drink the heroes are supplied abundantly with mead from the she-goat H

plied abundantly with mead from the she-goat Heidrun. When the heroes are not feasting they amuse themselves with fighting.

unds and return to feast in Valhalla. The Valkyries. — The Valkyries are warlike virgins, mounted upon horses and armed wi

st of those who shall be slain. The Valkyries, Choosers of the Slain, are his messengers. When they ride forth on their err

power over nine worlds or regions, in which she distributes those who are sent to her; that is, all who die of sickness or

a deep dint in it. Skrymir, awakening, cried out, “What’s the matter? are there any birds perched on this tree? I felt some

Utgard-Loki will not brook the boasting of such little fellows as you are . You must take the road that leads eastward, mine

he said, “Perhaps thou mayst be more than thou appearest to be. What are the feats that thou and thy fellows deem yourselv

where thou wilt find three glens, one of them remarkably deep. These are the dints made by thy mallet. I have made use of

ch in fact was Elli, will not sooner or later lay low. But now, as we are going to part, let me tell thee that it will be b

e success of his errand, Freyr exclaimed, — “Long is one night, Long are two nights, But how shall I hold out three? Short

they lead In that dim world, in Hela’s mouldering realm; And doleful are the ghosts, the troops of dead, Whom Hela with au

now Feast in Valhalla, in my father’s hall; Only the inglorious sort are there below — The old, the cowards, and the weak

inglorious sort are there below — The old, the cowards, and the weak are there, Men spent by sickness, or obscure decay. B

ees, and metals, just as we have all seen these things weep when they are brought from a cold place into a hot one. Then th

, which to east of Midgard lies Bordering the giants, where the trees are iron; There in the wood before a cave they came,

ven That ye come pleasuring to Thok’s iron wood? Lovers of change, ye are , fastidious sprites. Look, as in some boor’s yard

eim will rush forth under their leader Surter, before and behind whom are flames and burning fire. Onward they ride over Bi

ster vomits over him. Loki and Heimdall meet and fight till they both are slain. The gods and their enemies having fallen i

t Rymer steers His ship, and the great serpent makes to land; And all are marshall’d in one flaming square Against the gods

vail? Yet, doubtless, when the day of battle comes, And the two hosts are marshall’d, and in heaven The golden-crested cock

oils, which make Life one perpetual fight, a bath of blood. Mine eyes are dizzy with the arrowy hail; Mine ears are stunned

a bath of blood. Mine eyes are dizzy with the arrowy hail; Mine ears are stunned with blows, and sick for calm. Inactive,

He spake; and the fleet Hermod thus replied: — “Brother, what seats are these, what happier day? Tell me, that I may pond

lland had recognized Siegfried during this ungallant intrigue; and we are led to infer that there had been some previous ac

was scarce content. But Gunther yielded, and Siegfried and Kriemhild are invited to Worms, nominally to attend a high fest

nd dastardly encounter, in which their hall is reduced to ashes, they are all destroyed save Gunther and Hagen. Gunther’s h

the dithyramb to roll.” Other Greek Poets of Mythology to be noted are Callimachus (260 b.c.), whose Lock of Berenice is

Translations of Greek Poets. — The best verse translations of Homer are those of Chapman, Pope, the Earl of Derby, and Co

enia in Aulis and in Tauris, Electra. Other translations of Æschylus, are J. S. Blackie’s: 1850; T. A. Bucklie’s (Bohn): Lo

er’s Marius the Epicurean, Lond: 1885. Of translations, the following are noteworthy: Ovid: — the Metamorphoses, by Dryden,

blimity of his Paradise Lost, Paradise Regained, and Samson Agonistes are the fruit of the stern years of controversy throu

lowing genealogical table (A), the names of the great gods of Olympus are printed in heavy-face. Latin forms of names or La

are printed in heavy-face. Latin forms of names or Latin substitutes are used. Illustrative. — On the Gods of Greece,

mmortals; (3) Demeter, Persephone, Dionysus, and Thetis, whose claims are more or less obscured. According to the same auth

the Olympian assembly, “Men complain of us the gods, and say that we are the source from whence ills proceed; but they lik

(and Diana, too) come from the root div, to shine, to illumine. There are many points of resemblance between the Italian Ju

Juno and the Greek Dione (identified with Hera, as Hera-Dione). Both are goddesses of the moon (?), of women, of marriage;

ee Roscher, 21: 576-579.) But Overbeck insists that the loves of Zeus are deities of the earth: “The rains of heaven (Zeus)

ed by a cuckoo. Of the extant representations of Juno the most famous are the torso in Vienna from Ephesus, the Barberini i

uage, 1: 548-551). This is poor philology. Epithets applied to Athene are the bright-eyed, the gray-eyed, the ægis-bearing,

hand of the same artist. The Elgin Marbles now in the British Museum are a part of them. Also remarkable are the Minerva B

Marbles now in the British Museum are a part of them. Also remarkable are the Minerva Bellica (Capitol, Rome); the Athene o

uvre. (See § 35, figure 2.) In modern sculpture, especially excellent are Thorwaldsen’s Minerva and Prometheus, and Cellini

On Lemnos, the Ægean isle.” In Art. — Various antique illustrations are extant of the god as a smith with hammer, or at t

o Olympus led by Bacchus and Comus. Of modern paintings the following are noteworthy: J. A. Wiertz’s Forge of Vulcan; Velas

wanderings, return of Apollo, and his struggle with the Python, etc., are explained by many scholars as symbolic of the ann

mbolical of darkness, mephitic vapors, or the forces of winter, which are overcome by the rays of the springtide sun. The d

nd the three hundred and sixty-five laurel garlands used in the feast are understood to symbolize the days.” (Proclus and P

on of the heathen idols at the advent of the Saviour: — “The oracles are dumb; No voice or hideous hum Rings through the a

; 4: 275; Hymn to Nativity 173. In Cowper’s poem of Yardley Oak there are mythological allusions appropriate to this subjec

gure in our text reproduces this conception. Also famous in sculpture are the Apollo Citharædus of the National Museum, Nap

eek Artemis ( Roscher, 591; A. Lang, 2. 217). Other titles of Artemis are Munychia, the moon-goddess; Calliste, the fair, o

rring the statue from Crete to Sparta. In modern painting, noteworthy are the Diana and her Nymphs of Rubens; Correggio’s D

1. 259). The epithets and names most frequently applied to Aphrodite are : the Paphian, Cypris (the Cyprus-born), Cytherea;

A masterpiece of Praxiteles was the Venus of Cnidos, based upon which are the Venus of the Capitoline in Rome and the Venus

uty.” — Childe Harold 4: 49-53. Of modern paintings the most famous are the Sleeping Venus and other representations of V

(National Museum, Naples); and the Hermes by Praxiteles, in Olympia, are especially fine specimens of ancient sculpture. I

derived from roots meaning to sit, to stand, to burn. The two former are consistent with the domestic nature of the goddes

s). — References and allusions to Cupid throng our poetry. Only a few are here given. Shakespeare, Rom. and Jul. 1: 4; M. o

, “And that explains the reasdn why Despite the gods above, The young are often doomed to die, The old to fall in love”; Th

Inscription for a Temple; Matthew Arnold, Euphrosyne. These goddesses are continually referred to in poetry. Note the paint

up of deities on the eastern frieze of the Parthenon. Also noteworthy are the Demeter from Cnidos, two statues of Ceres in

lowers of the god lifted up their voices in his praise. Similar names are Iacchus, Bromius, Evius (from the cry evoe). The

lled Lyæus, the loosener of care, Liber, the liberator. His followers are also known as Edonides (from Mount Edon, in Thrac

n Art. — Of ancient representations of the Bacchus, the best examples are the Silenus holding the child Bacchus (in the Lou

en Bacchus of Michael Angelo. Among modern paintings worthy of notice are Bouguereau’s Youth of Bacchus, and C. Gleyre’s Da

“Abhorred Styx, the flood of deadly hate,” where the rivers of Erebus are characterized according to the meaning of their G

1; 2: 2; 3: 2; 4: 4; Pope’s Dunciad 1: 37; 2: 109. The Water Deities are presented in a masque contained in Beaumont and F

59. In the following general table of the Race of Inachus, marriages are indicated in the usual manner (by the sign =, or

by parentheses); the more important characters mentioned in this work are printed in heavy-face type. While numerous less i

should be borne in mind that the traditions concerning relationships are by no means consistent, and that consequently the

: Nycteus, the night-man; Lycus, the man of light. Amphion and Zethus are thought, in like fashion, to represent manifestat

ther in their attempt to scale Olympus. These mountains, with Pindus, are in Thessaly. Libyan desert: in Africa. Libya was

of a boy who accompanies himself on the cithara, while the vintagers are at work. § 79. Centaurs. — Monsters represented a

loins, while the remainder of the body was that of a horse. Centaurs are the only monsters of antiquity to which any good

heroes had to undergo servitude, — Hercules, Perseus, etc. No stories are more beautiful or more lofty than those which exp

od has lived as a man among men and for the good of men. Such stories are not confined to the Greeks or the Hebrews. Illus

urel, the hyacinth, the sunflower, etc. “Such myths of metamorphoses” are , as Mr. Lang says, “an universal growth of savage

an offering To lay at Arethusa’s feet.” The Acroceraunian Mountains are in Epirus in the northern part of Greece. It is h

large masses of cloud which, having dared to look upon the clear sky, are torn to pieces and scattered by the winds, is pri

ns of remarkable brilliancy or form. The heavenly adventures of Orion are sufficiently explained by the text. Illustrative

iage where Endymion lay.” Poems. — Beside Keats’ the most important are by Lowell, Longfellow, Clough (Epi Latmo and Sele

place in midsummer and in spring. (6) The image and the Adonis plants are thrown into water. (7) Sham marriages are celebra

image and the Adonis plants are thrown into water. (7) Sham marriages are celebrated between pairs of worshippers. Illustr

Elis. Interpretative. — On the supposition that the herds of Apollo are the bright rays of the sun, a plausible physical

hough the explanations of Professor Müller and the Rev. Sir G. W. Cox are more satisfactory here than usual, Roscher’s the

gony of the bleeding grapes in the wine-press. The orgies of Dionysus are probably a survival of the ungoverned actions of

ndor. §§ 105, 106. Textual. — Mount Eryx, the vale of Enna, and Cyane are in Sicily. Eleusis: in Attica. For Arethusa, see

suggestive: “Of all the beautiful fictions of Greek Mythology, there are few more exquisite than the story of Proserpine,

isappearance of flowers at the end of the year, when the vital juices are , as it were, drawn down to the central darkness,

8. Interpretative. — The monsters that wreak the vengeance of Neptune are , of course, his destructive storms and lashing wa

at is never visited by sunlight (Od. 11: 14-19). Other sons of Somnus are Icelus, who personates birds, beasts, and serpent

statue with that described by the ancients, and the mysterious sounds are still more doubtful. Yet there is not wanting mod

nus and Gæa, save his one eye and his monstrous size. The sons of Gæa are emphatically personifications of thunder and ligh

the heavy vapor that rolls its clouds along the hillside. The clouds are the sheep that he pastures; the sun glowering thr

stop supplies, the heads of the streams (the fifty youths of Argolis) are cut off. The reference to Egyptus and the sons of

their petrifying gaze the swift and fatal lightning-flash. But there are still others who find in the Gorgon Medusa the wa

To some extent Hercules is a sun-hero; to some extent his adventures are fabulous history; to a greater extent both he and

are fabulous history; to a greater extent both he and his adventures are the product of generations of æsthetic, but primi

t may be noted that the serpents that attacked Hercules in his cradle are explained as powers of darkness which the sun des

earth to drought and filth. The Erymanthian boar and the Cretan bull are probably varied forms of the powers of darkness;

preters of myth, would explain the series. But while the explanations are entertaining and poetic, their very plausibility

o his sweetheart than other solar heroes— Hercules, Perseus, Apollo — are to theirs. The sun must leave the colors and glor

than commonly plausible. But the numerous adventures of the Argonauts are certainly survivals of various local legends that