PREFACE. This new edition of the Mythology of Greece and Italy is properly speaking a new work. Few pages or even p

rewritten. The causes of this change (of which I think an explanation is due) are as follows. The work was originally inte

tification ; for as they must have been well aware of its defects, it is plain that they thought them to be more than comp

esent Edition I think I may venture to speak with more confidence. It is the result of my reading for the last six years,

tors, or occupy other important stations in society. The present work is of a different character ; its object is to keep

in society. The present work is of a different character ; its object is to keep up and extend the taste for classic liter

the same time to invigorate the intellect, but which I sometimes fear is rather on the wane in this country. Its size and

ng regions of mythology, for I know from experience how delightful it is to escape at times from the dull realities of the

tions us and on in mythic names instead of the Latin us and um. There is no good reason for this last usage, and I think G

raphy or grammar. The following digression will I hope be excused. It is on a subject — that of literary property — in whi

from the nature of my works, I feel myself interested. As our silence is made an argument against us, it becomes every aut

erley, or the product of toil and patient industry, like the present, is I conceive property in the fullest sense of the w

so as lands or houses. To these last the public have a right, but it is only on giving the full value of them, and on the

principle does not apply in any way to literature. What, we may ask, is to be derived from Waverley and such books ? Simp

t to be amused, to which right those of individuals must give way. It is very much as if the public were to insist on admi

not be said of us Hic multum in Fabia valet, ille Velina ; Cui libet is fasces dabit eripietque curule Importunus ebur.

ters, book-binders, etc. to petition against us ; the newspaper press is , with a few honourable exceptions, arrayed agains

urchased should go to them also, and not to the author. Theirs indeed is but too often the lion’s share, as I know by my o

ost of my other works, but simply to let the world see how inadequate is the remuneration sometimes received by the author

. The following may seem perhaps to come nearer to the truth. Artemis is quasi Althemis or Aldemis or Ardemis, from ἄλθω῎

ine power, and therefore an appropriate name for a river. Altheusa it is plain might easily become Arethusa. Possibly too

m to be all expressive of the qualities and powers of the sea. Nereus is the Flower (from νάω) ; Tritôn the Wearer-away (f

er (from νάω) ; Tritôn the Wearer-away (from τρύω, tero) ; Amphitrite is nearly the same ; Proteus is quasi Ploteus (from

arer-away (from τρύω, tero) ; Amphitrite is nearly the same ; Proteus is quasi Ploteus (from πλώω), the sailor or swimmer 

rk of mere fiction, the chief Tecumseh says (vol. iii. 234), «The Sun is my father and the Earth is my mother, and I repos

ef Tecumseh says (vol. iii. 234), «The Sun is my father and the Earth is my mother, and I repose on her bosom.» It would t

e explained the mythes of Attis and Cybele, and of Amphiôn and Niobe, is one pretty generally diffused. Page 359. — Though

ctorily prove it, we have a strong notion that Geryoneus (from γηρύω) is only another form of Hades. They both, we may obs

des. Page 394. — Butes (Βούτηѕ, i. e. βότηѕ, from BOΩ βόσκω, to feed) is the Herdsman, and is the same as Hermes. The name

s (Βούτηѕ, i. e. βότηѕ, from BOΩ βόσκω, to feed) is the Herdsman, and is the same as Hermes. The name of his wife, we may

he same as Hermes. The name of his wife, we may observe (see p. 381), is Chthonia. He was probably to the Athenians what H

iii. cœlesti patronæ Actius L.» The practice of swearing by the Juno is alluded to by Javenal ; when, lashing the unnatur

ays (ii. 98), «Et per Junonem domini jurante ministro.» The name Juno is contracted from Jovino, as prudens is from pro vi

urante ministro.» The name Juno is contracted from Jovino, as prudens is from pro videns. Page 517. — It appears to us to

. Such were those in us and inus. Libertus and Libertinus were, there is no doubt, originally the same. Valerius was Corvu

nsorinus and Marcellinus. If these observations be correct, Matutinus is the same as Matutus, and is not Janus, i. e. the

these observations be correct, Matutinus is the same as Matutus, and is not Janus, i. e. the Sun, but a male deity answer

n says Saturnus), in a four-horse chariot. L. Saturn. (L. Saturninus) is the name of the monetary triumvir. Coin of the Se

a chariot drawn by dragons ; he has in his chlamys the seed which he is to scatter abroad ; the goddess holds the roll of

hone and Spring come to Zeus : Hermes explains to him why the goddess is to spend but a part of the year in the upper-worl

o spend but a part of the year in the upper-world. Below, Triptolemos is in the winged chariot, holding a sceptre and ears

s in the winged chariot, holding a sceptre and ears of corn : Demeter is handing him some more : a person, supposed to be

: Demeter is handing him some more : a person, supposed to be Hecate, is behind the goddess, and another is feeding the se

: a person, supposed to be Hecate, is behind the goddess, and another is feeding the serpents. Painting on a Vase belongin

er I. Introduction. Of Mythology in general. M ythology is the science which treats of the mythes 2, or vari

d by their inventors in the historic or narrative form. The wonderful is usually a component part of mythology. The deitie

of their history, for the early history of every people, with whom it is of domestic origin, is mythic, its first personag

he early history of every people, with whom it is of domestic origin, is mythic, its first personages and actions are chie

s mythic, its first personages and actions are chiefly imaginary3. It is only gradually that the mist clears away, and rea

milar to those of later times begin to appear ; and the mythic period is frequently of long duration, the stream of histor

off the marvellous and the incredible. Origin of Mythology. It is an interesting but by no means an easy task to tr

e mythology of a people, such as the Greeks for example, with whom it is rich and complicated. We regard the following as

be of benefit or injury to him, seems congenial to the human mind. It is always the religion of unenlightened tribes, and

man, in different stages of culture, will probably concede that there is a law which impels the human mind to ascribe the

a, particularly those which are of rare occurrence. The less the mind is expanded by culture, the more powerful is the ope

currence. The less the mind is expanded by culture, the more powerful is the operation of this law ; and while the philoso

r reduced to one, possessed of the combined powers of all ; or, which is more probable, rather we may say is the truth, bo

ombined powers of all ; or, which is more probable, rather we may say is the truth, both hypotheses are true : man commenc

ing the steps of error, returned to the truth which had been lost. It is utterly impossible to fix historically the date o

e, would be attributed to the unseen working of superior beings6. Man is incapable of conceiving pure spirit, and he knows

tions of these objects. In truth, a personification of the sea or sun is not a very intelligible expression. We mean by th

rom them ; regents of them, in the sense in which the archangel Uriel is by Milton called the regent of the sun. Personifi

assertion or conjecture became a marvellous or an agreeable tale. It is the opinion of one of the ablest mythologists of

nion of one of the ablest mythologists of the present day, that there is a certain stage in the culture of a people in whi

ere is a certain stage in the culture of a people in which the mythic is the natural mode of representation, to which men

sent the pestilence on the prayer of his priest9. How far this theory is well founded, and whether it will apply with equa

ill apply with equal force to other mythologies as to that of Greece, is a question which we will not now discuss. The sou

he various phænomena of the natural world. The Scandinavian mythology is full of instances, and the subsequent pages will

and modern legendary explanations of the same natural appearance. It is well known that most of the rivers of the Pelopon

of about fifty feet, runs a line, below which the colour of the rocks is lighter than it is above. The natural, though pro

, runs a line, below which the colour of the rocks is lighter than it is above. The natural, though probably incorrect inf

er than it is above. The natural, though probably incorrect inference is , that the waters stood one time at that height. T

bly learned from the Greeks) are to be found ; the origin of the rose is ascribed to the Prophet15, and the tulip is said

 ; the origin of the rose is ascribed to the Prophet15, and the tulip is said to have sprung from the blood of the unhappy

n the difference of castes in India, by saying that the Bramins, that is the priests, were produced from the mouth of Bram

biguous terms, were another abundant source of legends. In Greek λáaς is a stone, and λαòς a people ; hence the legend of

gend noticed by Virgil22. A part of the province of Seistân in Persia is named Neem-rôz, i. e. half-day ; and the popular

Persia is named Neem-rôz, i. e. half-day ; and the popular tradition is , that it was once covered by a lake, which was dr

writer from whom we have taken this legend justly observes, Neem-rôz is also mid-day ; a term which, in several languages

h of Balkh, the first seat of Persian dominion. To return home, there is a point of land between Hastings and Pevensey, on

tings and Pevensey, on the coast of Sussex, called Bulverhithe ; that is , plainly, Bulver-landing-place, such being the me

indred. The Hebrews termed sparks, sons of the burning coal ; one who is to die, a son of death. The Arabs call a travelle

tears, daughters of the eye ; and dreams, daughters of night : an ass is with them the father of hanging ears 24. A simila

ve been devised accordingly30. A branch or shoot of Ares (ὄζος Ἄρηος) is the Homeric appellation of a warrior, and in Lati

h of Europe ; the Abbé Banier36, who maintains that Grecian mythology is Egyptian and Grecian history in a poetic dress. B

al doctrines from some of the Hellenic mythes. Their concealed wisdom is Ethics according to Natalis Comes39; Chemistry ac

ver. These men are justly denominated Mystics 43. Their whole science is founded on accidental resemblances of names and p

ions, — all calculated to impose on the ignorant and the unwary44. It is against this system that we are most anxious to w

hat we are most anxious to warn and guard our readers. In our eyes it is disgusting from its indelicacy as well as its abs

istianity becomes a question45. Of these three classes the last alone is peculiar to modern times : the two former theorie

to one system than another : the Scandinavian mythology, for example, is of a more physical character than the Grecian : t

xample, is of a more physical character than the Grecian : the Indian is more metaphysical than either the Grecian or the

ties and religion given in the present work. The Persian cycle, which is preserved in the Shâh-nâmeh of Ferdoust, is purel

The Persian cycle, which is preserved in the Shâh-nâmeh of Ferdoust, is purely heroic ; and the Celtic tribes of Ireland

are familiar to the readers of the pseudo-Ossian are the heroes46. It is chiefly to the explanation of the rich and elegan

es as to leave no doubt of the original identity of the systems48. It is to the neglect of this rule that we owe so much o

ieve that they had received their religion from that country ; and it is but too well known how, in our own days, Sir Will

ied beyond its legitimate bounds. 4. The same or even greater caution is required in the application of etymology to this

owing words of Johnson : «The original of ancient customs,» says he, « is commonly unknown, for the practice often continue

er the cause has ceased ; and concerning superstitious ceremonies, it is vain to conjecture, for what reason did not dicta

The rule should be, — this mythe most probably has a meaning, but it is possible it may not have one. ChapterII. G

we shall bring forward some objections against this hypothesis54. It is certainly not improbable that these ancient pries

the ancients, offers no appearance of a regular concerted system. It is rather a loose collection of various images and f

which in those remote ages they alone visited ; and these stories, it is likely, were detailed with the usual allowance of

ually abounded in a rich and luxuriant system of legendary lore. This is proved by the poems of Homer and Hesiod, which, e

ilar verses was acquired55. One of the ablest of our late inquirers56 is of opinion that the original seat of these school

a portion of their being ; and the knowledge of the origin of the one is as far beyond our attainment as that of the other

, but they had not been his lawful wives. And this, if I mistake not, is the true origin of the tale of the Titans being d

ge of one only God, the original cause and support of all. Anaxagoras is said to have been the first who openly taught thi

k warning, and truth was no longer brought into public view. But such is the nature and connection of things, so profuse t

s, so profuse the resemblances which the world presents to view, such is the analogy which runs between the operations of

a and Egypt, mysteries came greatly into vogue in Greece. In these it is thought62, but perhaps not with sufficient eviden

age often varied so much from that handed down by tradition, that, as is more especially the case with Euripides, the poet

ral occupied themselves in the explication of them. At this time what is named Pragmatism, or the effort to reduce the myt

ffort to reduce the mythes to history, began greatly to prevail66. It is probable that this took its rise from the Egyptia

riptures) the earliest literary compositions now extant. Their origin is enveloped in the deepest obscurity, and the quest

All these poems, however, have long since perished. The age of Hesiod is equally uncertain with that of Homer. Three only

; but of this also only a few fragments have been preserved. The same is the case with the poems named the Melampodia and

hese too have disappeared, excepting a portion of those of Pindar. It is much to be lamented, in a mythologic view, that s

Servius on Virgil are also very valuable in this respect, as likewise is the Violet-bed86 of the empress Eudocia. It would

particularise all the other sources of information, for in fact there is hardly a classic writer in either language who do

e religion against which their literary artillery was directed. There is one author of a peculiar character, and whose wor

directed. There is one author of a peculiar character, and whose work is of the most interesting nature, we mean Pausanias

wing pages. We have been thus succinct on the present occasion, as it is our intention to give a view of the literature of

cosmology, or views of the world, its nature, extent, and divisions, is absolutely requisite. Without it we shall be for

be charged88. The earliest view of Grecian cosmology that we possess, is that contained in the poems of Homer. Next in ant

e possess, is that contained in the poems of Homer. Next in antiquity is that of the poems of Hesiod, who flourished somew

ledge, they write for the people, who still retain old prejudices. It is thus that in the poets of the Augustan age we sha

sited Africa, Spain, and possibly the shores of the Atlantic ; and it is likely that, after the fashion of travellers and

ons by the flat disk of the Earth91. The external shell of this globe is called by the poets brazen 92 and iron,93, probab

nferior one Tartaros. The length of the diameter of the hollow sphere is given thus by Hesiod94. It would take, he says, n

, the Æthiopians or sun-burnt men were placed in the south ; but this is contrary to the views of Homer, who109 assigns th

bounds Of earth, where dwelleth fair-haired Rhadamanthys : There life is easiest unto men ; no snow, Or wintry storm, or r

observed that the Ocean of Homer and Hesiod was a river or stream. It is always so called by these poets115, and they desc

above the earth contained Olympos, the abode of the gods ; but there is great difficulty in ascertaining its exact nature

reat difficulty in ascertaining its exact nature and situation. As it is always represented as a mountain, it must have re

stinct from the earth ; and the language of the Odyssey respecting it is still more dubious. Were we to follow analogy, an

greater gods to pass to and fro on their visits to the earth.126 It is an utterly unfounded supposition of the learned V

acters of Morning-star (Eosphoros) and Evening-star (Hesperos.) There is no reason to suppose the Greeks to have had any k

ted by our own great poet in his Paradise Lost, more especially as it is a subject which does not seem to have attracted m

consisted of Heaven, Hell, Chaos, and the World with its contents. It is thus that the most imaginative of modern poets, a

. Its agreement in some parts with the cosmology of Homer and Hesiod is worthy of attention, as it is probable that in Mi

with the cosmology of Homer and Hesiod is worthy of attention, as it is probable that in Milton’s days the latter was not

wed the former, for he terms Oceanos the origin of all138; the latter is the theory adopted in the Theogony of Hesiod. Tha

philosophy followed the Homeric cosmogony. In the Timæus of Plato it is said that the offspring of Heaven and Earth were

and that from these sprang Kronos, Rhea, and the other deities. This is apparently, however, an attempt at bringing Homer

nging Homer and Hesiod into harmony. The venerable Theogony of Hesiod is evidently the parent of all the succeeding ones,

of Hesiod is evidently the parent of all the succeeding ones, and it is itself but the echo of those of bards of far high

of those of bards of far higher antiquity than the Ascræan to whom it is ascribed, and who often was ignorant of the meani

e only female being that could be united with him. The Cyclopes, that is the Whirlers,145, whose individual names signify

nded must therefore be the personifications of another, but what kind is more difficult to ascertain. It is, however, prob

ications of another, but what kind is more difficult to ascertain. It is , however, probable that they refer to winter, as

d that they are the hail, rain and snow of that season : Kottos, that is Smiter, being the hail ; Gyes, the Furrower, the

e are the Erinnyes, the Giants, and the Melian nymphs. Productiveness is the consequence of that act, for which analogy wo

erated alone are Titans, and the most probable derivation of the name is that which makes it equivalent to Earth-born 153.

m, but they are inclosed within the earth, and cannot act till Uranos is deprived of his procreative power, and Aphrodite

t act till Uranos is deprived of his procreative power, and Aphrodite is produced. Then the Titans Oceanos and Tethys give

,’ and in him the opposition between the Olympian gods and the Titans is merely a local one ; the one being the dwellers o

liberate their imprisoned brethren ; but Kronos, to whom the kingdom is given, binds them again in Tartaros. Then follows

a revolution and hostility between the two classes of gods. Imitation is also everywhere to be traced. Zeus is made to mut

two classes of gods. Imitation is also everywhere to be traced. Zeus is made to mutilate Kronos as Kronos did Uranos160.

r hides his children under the earth, the former swallows his. Kronos is the youngest child, so is Zeus ; the Titans divid

the earth, the former swallows his. Kronos is the youngest child, so is Zeus ; the Titans divide the dominion of the worl

s his children for fear of their dethroning him, so something similar is recorded of Zeus161. Earth always gives the couns

counsel162; and in the Ilias an attempt of the Olympians to bind Zeus is mentioned, in which Briareôs again comes to his a

gned the place of Uranos and Gæa to Ophiôn and Eurynome. As this last is said to be an Oceanis, and the former name is man

Eurynome. As this last is said to be an Oceanis, and the former name is manifestly derived from the symbol for the earth1

. We find no traces of it anterior to the Alexandrian period, when it is noticed by Lycophrôn165 and Apollonius166. At a m

is noticed by Lycophrôn165 and Apollonius166. At a much later age it is alluded to by Nonnus167. Milton, who, like the Al

with an account of her. Νύξ. Nox. Night. In the Theogony Night is the daughter of Chaos, and sister of Erebos, to w

f Chaos, and sister of Erebos, to whom she bore Day and Æther168. She is then said to have produced without a sire Fate (М

sperides, Nemesis, Deceit, Love (Φιλότης), Old-age, and Strife169. It is not difficult to discern the reasons for giving t

difficult to discern the reasons for giving this progeny to Night. It is a principle of all cosmogony that darkness preced

uth here expressed by making Night the parent of Day and Æther. Night is also naturally regarded as the parent of Death, S

eep, Dreams, and their kindred ideas. Philotes, or the union of love, is also for a similar reason the child of Night170.

perides are so because their abode was near hers in the West. Nemesis is probably a daughter of Night to indicate the secr

ustice often treads to inflict the punishment due to vice. The reason is not so apparent why Night should be the parent of

tals ; Night, ‘wrapt in a sable cloud, carries Sleep in her arms.’ It is not quite clear whether the poet places the dwell

and Statius181 makes Sleep her charioteer. As the name of this deity is common to most of the languages which are akin to

most of the languages which are akin to the Greek182, its derivation is not perhaps to be found in any of them. Ὠκϵαν

d three thousand daughters, named Oceanides, or Ocean-nymphs183. This is all the account of Oceanos given in the Theogony.

fty-minded sufferer ; and from the account he gives of his journey it is manifest he came from the West. When Hercules was

hero's bending his bow at him he retired188. In the Ilias189 Oceanos is said to dread the thunder of Zeus. As in similar

Oceanos is said to dread the thunder of Zeus. As in similar cases, it is not always easy to distinguish the god from the s

inguish the god from the stream over which he rules. The name Oceanos is apparently connected with a family of words signi

connected with a family of words signifying water 190; that of Tethys is probably the Rearer, the Nurse, or Grandmother 19

Theogony193 the parents of the Sun, Moon, and Dawn. In Homer Hyperiôn is equivalent to Helios194. Pindar extols Theia as t

ring the day. In the Odyssey, when Helios ends his diurnal career, he is said to go under the earth199 : it is not easy to

ios ends his diurnal career, he is said to go under the earth199 : it is not easy to determine whether the poet meant that

to inquire how his return to the east was effected. If then, as there is reason to suppose, it was the popular belief that

. Mimnermus had the following lines in his poem named Nanno. Helios is doomed to labour every day ; And rest there never

d Nanno. Helios is doomed to labour every day ; And rest there never is for him Or for his horses, when rose-fingered Eôs

nother car. In these lines of Mimnermus the god, as described above, is carried round the earth during the night ; and in

the night ; and in the following passage of the same poet his palace is evidently situated in the East. Æetes’ city, whe

golden chamber lie, By Ocean’s marge, whither bold Iasôn went203. It is also in the East that ‘the stables’ of Helios are

f his wild poem210 Nonnus places the abode of the Sun in the East. It is remarkable that neither he nor the Latin poets ev

ned by Lucifer and Aurora, we may presume that it was in the East. It is also in the East that Ovid places the splendid pa

turned to the East. We are to recollect that the cup was winged, that is endowed with magic velocity. Neither Homer nor He

hariot ; Pindar214 calls him ‘the ruler of fire-breathing steeds’. It is probable that, like the other Homeric gods, Helio

rected by the well-known hand, they run out of the course ; the world is set on fire, and a total conflagration would have

at length was changed into a swan (κύκνος)230. The age of this story is uncertain231, but it has all the appearance of be

to Greece in the very earliest times. In the opinion of Welcker233 it is only the Greek version of a German legend on that

e234, that the amber was produced from the tears of the Sun-god, that is Phœbos Apollo according to the Greeks, who added

of resin which drops from the trees that yield it. The tale of Cycnos is only one of the numerous legends devised by the G

Greeks to account for the origin of remarkable animals. The Eridanos is said to have been a mere poetic name, there being

of the legendary origins of natural productions. The date of the tale is unknown, but it is probably not very ancient ; it

igins of natural productions. The date of the tale is unknown, but it is probably not very ancient ; it is only to be foun

date of the tale is unknown, but it is probably not very ancient ; it is only to be found at present in the Latin poet Ovi

of the Sun-god, and the isle of Rhodes emerged from the deep. Helios is represented by artists driving his four-horse cha

ith rays, a whip in his hand, and preceded by Eosphoros. Sometimes he is standing with a flambeau in his hand, and two of

2. Mortal-illuminating ; 3. Unwearied ; etc. The name Helios (Ἣλιος) is perhaps derived from ἕλα,ἕλη, brightness. It seem

rough the sky while he was reposing after the toils of the day. There is , however, no allusion in Homer or Hesiod to the c

mule, and they had a silly legend respecting it. The Latin Festus248 is the only writer who speaks of the car of the Moon

ned moon251. In the general and natural mode of representation Selene is the sister of Helios, but another view of the sub

him of the four Seasons253. In one of the Homeridian Hymns254 Selene is called the daughter of Pallas, son of Megamedes.

pring of the king of heaven and the goddess of the moon258. This last is a pleasing fiction of the lyric poet Alcman. The

the usual manner of the Greeks. In the Homeridian Hymn to Selene she is styled260 : 1. White-armed ; 2. Well-tressed, — t

nd of which we shall treat in its due place. The name Selene (Σϵλήνη) is plainly derived from σέλας, brightness, and is on

e name Selene (Σϵλήνη) is plainly derived from σέλας, brightness, and is one of the large family of words of which ἕλα or

as named by later poets263 from Pallas, and their reason for so doing is not easy to be discerned. Æschylus would seem to

t264, — a very obvious and natural genealogy. In Homer and Hesiod Eôs is simply the goddess of the dawn, but in the works

ply the goddess of the dawn, but in the works of succeeding poets she is identified with Hemera, or the Day265. Homer, who

eeding poets she is identified with Hemera, or the Day265. Homer, who is silent respecting the chariots of Helios and Sele

this poet270 we meet the ‘one-horsed’ Eôs, whether riding or driving is not said. Lycophrôn271 gives her the winged horse

rned him into a tree-hopper (τϵττιξ, cicada)278. In Homer the goddess is less fastidious, and she is escribed as rising fr

(τϵττιξ, cicada)278. In Homer the goddess is less fastidious, and she is escribed as rising from the bed of the ‘illustrio

car. Night, the moon, and the stars retire before her. Sometimes she is winged, at other times not. Eôs was styled by the

nification for that of Coios286. κρKpȋος. Crius. This Titan is in the Theogony287 said to be the sire of Astræos

Asteria the daughter of Coios and Phœbe, by whom he had Hecate. There is some difficulty about these personages, who are h

are hardly ever mentioned by the poets. The origin of the name Krios is not apparent289. Pallas (Shaker ?) would seem fro

os (Starry) and Perses (Bright ?), and their children, the difficulty is much less, for they are all physical beings. We c

the parents of moral beings by Zeus in the new order of things. This is surely not the order one might have anticipated.

f things. This is surely not the order one might have anticipated. It is now, however, hardly possible to rectify the erro

hould be such. Έκάτη. Hecate. In the Theogony291 this goddess is the daughter of Perses and Asteria. Bacchylides m

r by Demeter294. According to Pherecydes her sire was Aristæos295. It is said in the Theogony296 that Hecate was highly ho

child (in contrast to Apollo and Artemis, who have similar power) she is honoured with all power among the immortals, and

imilar power) she is honoured with all power among the immortals, and is by the appointment of Zeus the rearer of children

children, whom she has brought to see the light of day. This passage is , however, plainly an interpolation in the Theogon

is, however, plainly an interpolation in the Theogony, with which it is not in harmony. It has all the appearance of bein

armony. It has all the appearance of being an Orphic composition, and is perhaps the work of the notorious forger Onomacri

haps the work of the notorious forger Onomacritus297. The name Hecate is the feminine of Hecatos, one of the epithets of A

ate is the feminine of Hecatos, one of the epithets of Apollo298, and is itself an epithet of his sister Artemis299. It wa

ve separated from her, and have become another moon-goddess, for such is the real character of Hecate ; or Hecate may have

and eat, saying Hecate had eaten them304. The reason of this offering is said to have been that she might prevent the soul

nnia in the Western Ocean317. The golden age, so celebrated by poets, is said to have been in the reign of Kronos, when, a

riety-bestowing’ Erinnyes319. The only adventure recorded of this god is his amour with the Ocean-nymph Philyra : dreading

on filled With his shrill neighings as away he fled. This legend, it is said, first appeared in the poem of the Gigantoma

d, it is said, first appeared in the poem of the Gigantomachia321. It is also noticed by Pindar322. Probably the praise of

ble mother could not be assigned him than the nymph Lyreloving324. It is highly probable that the whole history of this go

erely a philosophical mythe. Kronos evidently signifies time 325 : he is the son of Heaven, by the motion of whose luminar

325 : he is the son of Heaven, by the motion of whose luminaries time is measured ; he is married to Rhea (ῥέα, flowingly)

on of Heaven, by the motion of whose luminaries time is measured ; he is married to Rhea (ῥέα, flowingly), and time flows 

d326, Zeus, the god of the heaven, was poetically named Kroniôn, that is the Son of Time, and this led to the giving a sep

an Saturnalia330. The only epithet given to Kronos by the elder poets is Crooked-counselled 331. This probably refers to h

sire. Chapter V. THE HOMERIC GODS IN GENERAL. Familiarity is productive of indifference, and the greatest char

eyes of those who are long and intimately acquainted with them. This is particularly the case with the beautiful mytholog

ial mountain. Olympos, where they say the ever firm Seat of the gods is , by the winds unshaken, Nor ever wet with rain, n

od and valiant chief it bore. When in the battle of the gods335 Ares is struck to the earth by Athena, he is described as

n the battle of the gods335 Ares is struck to the earth by Athena, he is described as covering seven plethra of ground, an

ure340. Their bodies are also of a finer nature than those of men. It is not blood, but a blood-like fluid named ichôr, wh

phrodite and Ares343. They require nourishment as men do ; their food is called Ambrosia, their drink Nectar344. Their mod

evening, and converse of the affairs of heaven and earth ; the nectar is handed round by Hebe (Youth), Apollo delights the

purtenances were formed of various metals. That of Hera, for example, is thus described364 : Then Hebe quickly to the cha

ccasions of taking a long journey, as when Hera367 professes that she is going to the end of the earth to make up the quar

Demeter. The earliest writer by whom we find the twelve gods noticed is Hellanicus, who says370 that Deucaliôn built alta

ituation along with their children. Ζєύς. Jovis, Jupiter. Zeus is in the Ilias the eldest son of Kronos and Rhea. H

ns of man, especially the perversions of law and justice, of which he is the fountain378. Zeus is called the ‘father of me

perversions of law and justice, of which he is the fountain378. Zeus is called the ‘father of men and gods’379 ; his powe

Zeus is called the ‘father of men and gods’379 ; his power over both is represented as supreme380, and his will is fate.

’379 ; his power over both is represented as supreme380, and his will is fate. Earthly monarchs obtain their authority fro

treats them with rigour384. In the Odyssey the character of this god is , agreeably to the more moral tone of that poem, o

ccur ; both gods and men submit to his power without a murmur, yet he is anxious to show the equity of his decrees and to

. All, therefore, that we can collect with safety from these accounts is that the worship of the Dictæan Zeus in Crete, an

of Hyrieus was rewarded by the birth of Oriôn. The most pleasing tale is that of Philemôn and Baucis, narrated by Ovid in

l of dignity and majesty of mien ; his countenance grave but mild. He is seated on a throne, and grasping his sceptre and

ated on a throne, and grasping his sceptre and the thunder. The eagle is standing beside the throne. The epithets of this

s to the true signification of the name of this deity. Its Æolic form is Δεὑς, which is almost the same as the deus of the

ignification of the name of this deity. Its Æolic form is Δεὑς, which is almost the same as the deus of the Latin, the aff

deus of the Latin, the affinity of which language to the Æolic Greek is well known413. Zeus (Ζεùς) therefore is God, the

h language to the Æolic Greek is well known413. Zeus (Ζεùς) therefore is God, the same as θεòς, deus, and akin to the Pers

ique cases of Zeus come from Δὶς and Ζὴν, or Zàv, the former of which is manifestly equivalent to Ζεὑς, and the latter is

the former of which is manifestly equivalent to Ζεὑς, and the latter is probably a contraction of the participle ζάων, li

god first presented the horse to mankind430. The winged steed Pegasos is also the offspring of Poseidôn431. In the Ilias,

Poseidôn431. In the Ilias, when Zeus returns from Ida to Olympos, it is Poseidôn that unyokes his horses432; the same god

a to Olympos, it is Poseidôn that unyokes his horses432; the same god is said to have given the Harpy-born steeds of Achil

aid to have given the Harpy-born steeds of Achilles to Peleus433 ; he is joined with Zeus as the teacher of the art of dri

connexion between the sea-god and the horse. The usual solution given is , that as, according to Herodotus, the worship of

re therefore associated in the popular mind436. This, we may observe, is all merely gratuitous hypothesis. The absurd pass

passion of Herodotus for deducing the religion of Greece from abroad is so notorious, that few, we should suppose, would

s, and look for an explanation of the phænomenon elsewhere. The horse is the principal means of transport by land, as the

e. The horse is the principal means of transport by land, as the ship is by sea ; the one name might therefore be metaphor

employed for the other. Thus in Homer438 Penelope says, Why, herald, is my son gone ? for no need Had he to mount the swi

'er the great deep ; in Plautus439 one of the characters says, “That is to say, you have been carried on a wooden horse a

water441, we may hesitate to give our full assent to this theory. It is rather curious to observe the manner in which Pos

that they should hold the dominion in common. In like manner Poseidôn is said to have contended with Hera for Argos446, an

tories of Sunion, Tænaron, Geræstos, and other headlands455. Poseidôn is represented, like Zeus, of a serene and majestic

is represented, like Zeus, of a serene and majestic aspect ; his form is strong and muscular. He usually bears in his hand

, Ποτίδας, shows its true origin to be from the root ΠΟΩ, and that it is of the same family with πότος, πόντος, ποταμòς, a

oseidôn, was lord of the subterrane region, the abode of the dead. He is described as being inexorable and deaf to supplic

eing inexorable and deaf to supplication, — for from his realms there is no return, — and an object of aversion and hatred

rrying off Persephone (which we shall relate at length in the sequel) is one of the most celebrated in antiquity. He loved

 ; but from the ambiguity of the phrase used by the poet (έν πύλῳ) it is difficult to determine the scene of the conflict.

pers against the son of Zeus466. The region over which Hades presides is represented in the Ilias and in the Theogony467 a

d in the Theogony467 as being within the earth : in the Odyssey468 it is placed in the dark region beyond the stream of Oc

it is placed in the dark region beyond the stream of Ocean. Its name is Erebos469 ; the poets everywhere describe it as d

the whole aspect of the realm of Hades as pictured in the Odyssey. It is in fact surprising, that men who had such a drear

ve well been termed481 ) of the Egyptian priests on this subject, one is at a loss which most to admire at, their audacity

e fashion of tracing the religion and institutions of Greece to Egypt is not yet extinct. Before we quit Aïdoneus and his

he earth, or in the remote regions of the West. The former notion, it is probable, owes its origin to the simple circumsta

drives down (κατάγει) the dead along the hollow way to Erebos491. It is also not unworthy of notice, that Macrobius492, w

from the forehead of the victim and burn them on the altar, so Death is here represented as coming to cut off a lock of t

k of the hair of Alcestis494. Of this rite, however, no other mention is , we believe, to be found in Grecian literature. I

hough he had abundant opportunities of noticing her. By Hesiod496 she is said to have been the daughter of Kronos and Rhea

RES, HEPHÆSTOS, HEBE. Ἥρη, Ἥρα. Juno. In Homer this goddess is one of the children of Kronos and Rhea, and wife

e Odyssey) Hera, as the queen of Zeus, shares in his honours. The god is represented as a little in awe of her tongue, yet

Zeus by mortal mothers. In like manner, as the goddess of Argos, she is active in the cause of the Achæans in the war of

ic cycle she was the protecting deity of the adventurous Iasôn. There is , in fact, none of the Olympian deities more decid

have already shown, the gods had not as yet any favourite animals. It is an Indian bird, and was according to Theophrastus

en cloud and fair, And glittering drops of dew fell all around. This is , we think justly, regarded as a sportive adaptati

, as we shall presently show) in spring-time producing vegetation. It is in effect the Sacred Marriage (ἱϵρὸς γάμος) of th

was formed of the plant named Kyperos, and of the Helichrysos, which is of the same genus with the Asteriôn519. At Argos

away of the betrothed maiden ; the willow bed, for such it apparently is , refers perhaps to the chastity of the goddess, t

the willow being regarded as a great promoter of this virtue525; she is bound to it probably to prevent her flight from Z

e character of Hera, and she appears as the jealous wife, such as she is represented in the Ilias. Hera, the legend said,

e he sat. They then cut down that tree, and made an image from it. It is probable that the other cities of Bœotia did the

onfused account of this festival which has been transmitted to us, it is a matter of much difficulty to ascertain its real

a bond of union among the Bœotian states. For our present purpose it is sufficient to remark the union expressed in it of

ewed virginity of the goddess. The physical union of earth and heaven is , we think, plainly discernible in the beautiful p

ainly discernible in the beautiful passage of Homer above noticed. It is given without any disguise by Euripides535, in wh

oets Lucretius536 and Virgile537. The consecration of the cow to Hera is also to be considered as a proof of her being reg

ity ; in the other a sceptre, with a cuckoo on its summit540. Her air is dignified and matronly, her forehead broad, her e

her forehead broad, her eyes large, and her arms finely formed ; she is dressed in a tunic and mantle. By Homer and Hesio

rmed ; she is dressed in a tunic and mantle. By Homer and Hesiod Hera is styled541, 1. Ox-eyed ;2. White-armed ; 3. Gold-s

te-armed ; 3. Gold-seated ; 4. Gold-shod The origin of the name Hera is somewhat difficult to determine. We may venture t

, her name would seem to come very simply from ἔρα, earth ; yet there is great plausibility in the theory of Ἥρα being the

man Herr, Herrin, and therefore signified Master and Mistress 544. It is possible, however, that the two derivations may i

m to the field when he seeks the battle549. Another of his companions is Enyo550 (Ἐνυὼ), the daughter of Phorcys and Keto5

dess answering to the Bellona of the Romans. The name Enyalios, which is frequently given to him in the Ilias552, correspo

d a son of Poseidôn, so a valiant warrior was termed a son, or, as it is sometimes expressed by Homer, a branch or shoot o

). But the only tale of his amours related at any length by the poets is that of his intrigue with Aphrodite. Ares — so sa

odite fled to hide her shame in her beloved isle of Cyprus. This tale is an evident interpolation in the part of the Odyss

nt interpolation in the part of the Odyssey where it occurs. Its date is uncertain ; but the language, the ideas, and the

us to assign its origin to a comparatively late period. It may be, as is generally supposed, an ancient physical mythe, or

ended by later writers a legendary origin of the cock (ἀλϵκτρυών). It is said that Alectryôn was a youth whom Ares placed

l mythe, for from Love and Strife (i. e. attraction and repulsion) it is clear, arises the order or harmony of the univers

ero-princes of Ætolia561. The Hill of Ares (Ἄρϵιος πάγος), at Athens, is said to have derived its appellation from the fol

he Amazons having there offered sacrifices to Ares, their sire563. It is quite manifest therefore that the real origin of

ame was unknown. The temples and images of Ares were not numerous. He is represented as a warrior, of a severe menacing ai

Greece565. Ἥϕαιστος Vulcanus. Hephæstos, the Olympian artist, is in Homer the son of Zeus and Hera566. According t

hæstos ; we shall however notice some of the chief of them. One thing is remarkable concerning them, that they were all ma

makes for Heracles577. That framed by him for Achilleus in the Ilias is all of metal. In the Ilias578 the wife of Hephæst

s in the Ilias is all of metal. In the Ilias578 the wife of Hephæstos is named Charis ; in Hesiod579, Aglaia, the youngest

erpolated tale in the Odyssey, Aphrodite the goddess of beauty580. He is said to have asked Pallas-Athene in marriage of Z

ants Hephæstian armour for her son, she seeks Olympos, and the armour is fashioned by the artist-god with his own hand. In

o Hiera, and directs his men the Cyclopes to execute the order584. It is thus that mythology changes with modes of life. H

omote civilization585. The philosophy of this view of the two deities is correct and elegant. The artist-god is usually re

f this view of the two deities is correct and elegant. The artist-god is usually represented as of ripe age, with a seriou

hat Hebe was worshiped at Phliûs and Sicyôn under the name of Dia. It is not improbable that from the name of Ganymedes (J

his goddess and her name, the most simple hypothesis, in our opinion, is that which regards herself as Night, and esteems

ts assigned to her correspond with this hypothesis ; for light, which is made to spring from darkness, may, in a reversed

. Apollo. Phœbos-Apollo was the son of Zeus and Leto. In Homer he is the god of archery, music, and prophecy609. His a

e future613. As in Homer and Hesiod no birth-place of any of the gods is noticed, we must regard the tale of the birth of

st goddess, when informed by her messenger, remits her anger ; Apollo is born ; a choir of swans comes from the Mæonian Pa

e Pythian Apollo, the manner of his first getting possession of Pytho is thus related. When Apollo resolved to choose the

rb the holy silence demanded by an oracle. Arrived at Crissa, the god is charmed by the solitude and sublimity of the scen

lace was to which they were come, he replies by informing them who he is , and what his purpose was in bringing them thithe

ve related, and also to one of a huge serpent named Pythôn, which, it is said, came out of his den and attacked Leto when

d into the porpoise, and for his title Delphinios. The Homeric Apollo is a being of remarkable purity, and the poet seems

ty with him as with the other gods, Zeus himself not excepted. Apollo is the friend of man, he protects his worshipers, an

re (ἁγνὸς) god,’ as he was emphatically called, still the same. There is a serene cheerfulness always ascribed to him, he

l the same. There is a serene cheerfulness always ascribed to him, he is averse from gloom and the promoter of joy and inn

ollo was also provided with his love-adventures by the poets ; yet it is observable that he was not remarkably happy in hi

s his favourite tree623. Of this legend we need only observe, that it is one of the many tales devised to give marvel to t

give marvel to the origin of natural productions, and that its object is to account for the bay-tree being sacred to Apoll

ect is to account for the bay-tree being sacred to Apollo. Apollo, it is also said by the same poet, thought himself happy

To punish the raven, he changed his hue from white to black624. This is probably a legend of some antiquity, for in a fra

uity, for in a fragment of one of the poems ascribed to Hesiod625, it is said that the raven brought tidings to Phœbos of

the son of Eilatos, with Coronis, the daughter of Phlegyas. The tale is also told by Pindar626, but he says nothing of th

a son named Aristæos629. The only celestial amour recorded of Apollo is that with the muse Calliope, of which the fruit w

Apollo was obliged to become a servant640. This hypothesis he thinks is confirmed by the names which occur in the legend 

have been an epithet of Hades ; Clymene, the name of Admetos’ mother, is one of Persephone ; and Pheræ was a town sacred t

ower-world641. It cannot be said positively whether this mythe (which is apparently a temple-legend of Delphi,) was known

Pheretiades are highly praised for their beauty and swiftness, and it is added that Apollo had reared them in Pieria643. A

close of the poem644, Eumelos, named Pheretiades and son of Admetos, is one of the competitors in the chariotrace. These

we may observe, occur in the parts of the Hias of which the antiquity is most dubious. It may also be doubted if the templ

the temple-legend of Delphi could be as old as the age to which Homer is usually referred. In another of the latter books

r is usually referred. In another of the latter books of the Ilias it is said that Poseidôn and Apollo, by the command of

end the herds of the Trojan king in the valleys of Ida645. Apollo, it is said646, was taught divination by Pan, the son of

ia, whence the stream Marsyas issues, was hung, for some reason which is not very clear, a leathern bag651, and hence it w

fabled that Apollo flayed his vanquished rival652. The Homeric Apollo is a personage totally distinct from Helios, though

wn on the coasts of Asia long before the Dorian migration, the critic is forced to have recourse to the not very probable

e people more than another, on the same principle as in India Vishnoo is in some places more worshiped than Seeva ; Thor w

honoured by the ancient Norwegians, and Odin by the Swedes ; St. Jago is more frequently invoked in Spain, and St. Anthony

this connection with the god of music gave origin to the fable, as it is esteemed, of the melody of these birds661. The wo

d to this god, on account of his bright colour, as some think, but it is far more likely that it was the similitude of his

sun-god, or as a moral being of great purity, will be that this last is the real root of these names, and that, as we sai

f, or the country Lycia, to be regarded as their origin. Thus the god is called by Homer λυκγϵυὴς, which may be rendered w

a plague, or after a victory, was thus named. The name Phœbos-Apollo is generally regarded as of Grecian origin. The form

Phœbos pure, unstained, making it equivalent to the ἁγνὸς θϵὸς, as he is sometimes called667. Apollo is by some derived fr

it equivalent to the ἁγνὸς θϵὸς, as he is sometimes called667. Apollo is by some derived from ὄλω, to destroy ; by others

e digamma F between the two first vowels. The strangest etymon of all is that of Buttmann, who, taking the Cretan form ᾽Αβ

ed to prefer herself to Leto677 ; and in a fable later than Homer she is said to have detained the Grecian fleet at Aulis,

sa offers another remarkable instance of this procedure. Arethusa, it is said, was an Arcadian nymph, and a companion of t

till followed by the amorous stream680. The explanation of this mythe is as follows681. Artemis was worshiped in Elis unde

owever beauty was not an attribute of the Asiatic goddess, the former is more likely to be the true supposition705. No spo

former is more likely to be the true supposition705. No spot on earth is assigned as the birth-place of Artemis by Homer,

Syracuse was determined to be the Ortygia of the Odyssey708. Artemis is generally represented as a healthy, strong, activ

ack she bears a quiver, and in her hand a bow or a hunting-spear. She is usually attended by a dog. At Trœzên there was a

an epithet of the same nature with Opis and Nemesis, and says that it is ἄρι-Θέμις 712. Mythologists are divided into two

l, the other as moral beings. Both however are agreed that the latter is their character in the Homeric and Hesiodic poetr

In favour of the theory of Apollo and Artemis being sun and moon, it is alleged that they were early so considered. Thus

o and Artemis then are brother and sister, the children of Zeus (that is the deity) and Leto, whose name, by a perfectly u

and their affinity, could not be more appropriately described. Apollo is represented as full of manly vigour, with long un

re a simple representation of the beams of the sun, who in the Psalms is described as ‘a bridegroom coming out of his cham

g out of his chamber, and rejoicing to run his race ;’ a golden sword is the weapon of Freyr, the sun-god of Scandinavian

asily cause the sun-god to be regarded as the god of music, though it is more likely that Apollo owes this character to th

re reasons for viewing him as a god of nature730. Against all this it is alleged that these identifications were merely th

concluded from his being a patron and protector of agriculture, as he is such as the averter of misfortune in general ; th

averter of misfortune in general ; that in his religious character he is no god of nature, not being a deity of generation

age, and having no connexion with his worship. Finally, great stress is laid on the fact of Apollo and Artemis being so t

E : — APHRODITE, EROS. Διώνη. Dione. In the Ilias732 Dione is a wife of Zeus, and mother of Aphrodite. The name

urs and the worship of Zeus, being regarded as his queen736. Her name is apparently the feminine of his, and probably sign

ly goddess 737. Ἀϕροδίτη. Venus. The Aphrodite of the Ilias738 is the daughter of Zeus and Dione, and by the Alexan

of Zeus and Dione, and by the Alexandrian and the Latin poets739 she is sometimes called by the same name as her mother.

daughter of Kronos742. The husband assigned to this charming goddess is usually the lame artist Hephæstos. Her amour with

res we have already narrated ; and Hermes, Dionysos, and Poseidôn, it is said, could also boast of her favours. Among mort

r are the most famous. The tale of her love-adventure with the former is noticed by Homer743, and it is most pleasingly to

of her love-adventure with the former is noticed by Homer743, and it is most pleasingly told by a Homerid ; the following

Homer743, and it is most pleasingly told by a Homerid ; the following is an analysis of his hymn. Aphrodite had long exerc

y life. But Aphrodite denies her heavenly origin, and feigns that she is a mortal maid and daughter to Otreus king of Phry

tain-nymphs to rear, and will bring to him when in his fifth year. He is then to feign that the child is the offspring of

ing to him when in his fifth year. He is then to feign that the child is the offspring of one of the nymphs ; but the secr

is the offspring of one of the nymphs ; but the secret of the goddess is to remain inviolate, under pain of his being stru

anged Adonis himself into this fragrant flower750. The tale of Adonis is evidently an Eastern mythe. His own name and thos

a Phœnician personification of the sun, who during a part of the year is absent, or as the legend expresses it, with the g

rites were transplanted, the festival was prolonged to eight days. It is uncertain when the Adoneia were first celebrated

ng a testimony of grief for the absence of the sun during the winter, is not, however, to be too readily acquiesced in. Lo

have been really and not metaphorically put to death. And in truth it is not easy to give a satisfactory answer to these q

mes drawn in a conch by Tritons, or riding on some marine animal. She is usually naked, or but slightly clad. The Venus de

essed ; 6. Care-dissolving ; 7. Artful ; 8. Gold-bridled ; etc. There is none of the Olympians of whom the foreign origin

dled ; etc. There is none of the Olympians of whom the foreign origin is so probable as this goddess. She is generally reg

mpians of whom the foreign origin is so probable as this goddess. She is generally regarded as being the same with the Ast

en, that Aphrodite was so frequently styled the Heavenly (Urania). It is very important to observe that she was so named a

iatic in character. Ἕρος, Ἕρως. Cupido, Amor. Love. This deity is unnoticed by Homer ; in the Theogony765 he is one

r. Love. This deity is unnoticed by Homer ; in the Theogony765 he is one of the first of beings, and produced without

bore Love to gold-locked Zephyros770.’ The cosmogonic Erôs of Hesiod is apparently a personification of the principle of

t the reason for so calling Eileithyia, the president of child-birth, is not equally apparent. It may be perhaps that in t

llknown fact, that the spring, the season in which they most prevail, is also that of love772. In the bucolic and some of

ed boy, rosy and naked, with light hair floating on his shoulders. He is always winged, and armed with a bow and arrows776

himself shrink to his original dimensions. The meaning of this fable is so apparent that it needs not explication. At the

the nature of the baths. The philosopher smiled and said, “Though it is not strictly right in me to do so, yet I will sho

s adventure with Apollo has been already noticed. The most celebrated is that contained in the agreeable tale of his love

ficence ; when suddenly she hears a voice, telling her that all there is hers, and all her commands will be obeyed. She ba

commands will be obeyed. She bathes, sits down to a rich repast, and is regaled with music by invisible performers. At ni

f Psyche’s happiness, and try to persuade her that her invisible lord is a serpent, who will finally devour her. By their

ts her how to proceed. She accomplishes her mission in safety. As she is returning, she thinks she may venture to open the

s to the ground in a deep slumber from its effects. In this state she is found by Cupid, who had escaped by the window of

r. Jupiter takes pity on her, and endows her with immortality : Venus is reconciled, and her marriage with Cupid takes pla

f a child, whom his parents named Pleasure779. This beautiful fiction is perhaps a philosophic allegory, intended by its i

er to be perfectly fitted for an enduring union with the divinity. It is thus explained by the Christian mythologist Fulge

Christian mythologist Fulgentius780. “The city in which Psyche dwells is the world ; the king and queen are God and matter

dwells is the world ; the king and queen are God and matter ; Psyche is the soul ; her sisters are the flesh and the free

syche is the soul ; her sisters are the flesh and the free-will : she is the youngest, because the body is before the mind

e the flesh and the free-will : she is the youngest, because the body is before the mind ; and she is the fairest, because

 : she is the youngest, because the body is before the mind ; and she is the fairest, because the soul is higher than free

he body is before the mind ; and she is the fairest, because the soul is higher than free-will, more noble than the body.

es her, and sends Cupido, i. e. desire, to destroy her ; but as there is desire of good as well as of evil, Cupid falls in

d falls in love with her : he persuades her not to see his face, that is , not to learn the joys of desire ; just as Adam,

impulsion of her sisters she put the lamp from under the bushel, that is , revealed the flame of desire which was hidden in

her bosom, and loved it when she saw how delightful it was ; and she is said to have burned it by the dripping of the lam

he dripping of the lamp, because all desire burns in proportion as it is loved, and fixes its sinful mark on the flesh. Sh

roportion as it is loved, and fixes its sinful mark on the flesh. She is therefore deprived of desire and her splendid for

flesh. She is therefore deprived of desire and her splendid fortune, is exposed to perils, and driven out of the palace.”

a modern writer781 may seem to come nearer the truth. “This fable, it is said, is a representation of the destiny of the h

writer781 may seem to come nearer the truth. “This fable, it is said, is a representation of the destiny of the human soul

is a representation of the destiny of the human soul. The soul, which is of divine origin, is here below subjected to erro

f the destiny of the human soul. The soul, which is of divine origin, is here below subjected to error in its prison the b

f the soul as his bride.” According to a third expositor782 the mythe is a moral one. It is intended to represent the dang

ride.” According to a third expositor782 the mythe is a moral one. It is intended to represent the dangers to which nuptia

tions and victorious over them all. The interpretation of an allegory is always hazardous : for fancy presided over its bi

ret and real nature. All, therefore, we should ever hope to arrive at is a view of the general sense and meaning. In truth

gorical which was never meant to be so by its author, and many a tale is allegorical in which the vulgar discern nothing b

θήνη, Ἀθηνâ. Minerva. The Pallas-Athene of both the Homeric poems is the daughter of Zeus ; in one place784 it seems t

In the Theogony Zeus swallows Metis, and the ‘blue-eyed Tritogeneia’ is born from his head785, which Pindar786 says Hephæ

ening the head of Zeus to Prometheus789, or Hermes790 . Pallas-Athene is in Homer, and in the general popular system, the

d in the general popular system, the goddess of wisdom and skill. She is in war opposed to Ares, the wild war-god, as the

god, as the patroness and teacher of just and scientific warfare. She is therefore on the side of the Greeks, and he on th

omplishments ; she wove her own robe and that of Hera, which last she is said to have embroidered very richly795. When the

he strong-sired Maiden the ranks of heroes vanquisheth, With whom she is wroth. A Mæonian maid named Arachne, proud of he

into a spider (ἀράχνη)801. The invention of the flute or pipe (αὐλὸς) is also ascribed to this goddess. When Perseus ; say

ns and Trœzên, and, according to one account, for Argos. This goddess is represented with a serious thoughtful countenance

ears the ægis on her breast or on her arm, and the head of the Gorgon is on its centre. She often has bracelets and ear-ri

ts centre. She often has bracelets and ear-rings, but her general air is that of a young man in female attire. Pallas-Athe

ms a parallel to the ‘Eleusinian Maid’ (Κόρα), Persephone805. As this is her constant title in Homer, it is manifest that

id’ (Κόρα), Persephone805. As this is her constant title in Homer, it is manifest that she had long been regarded as the t

, was by no means uncommon. The most probable theory, in our opinion, is that which views in Pallas-Athene the temperate c

tion, the moon806. This idea was not unknown to the ancients ; Athena is by Aristotle expressly called the moon807 ; on th

resent the full-orbed moon ; and finally the epithet Glaucopis, which is as it were appropriated to Athena, is also given

ly the epithet Glaucopis, which is as it were appropriated to Athena, is also given to Selene816. To these proofs respecti

thenian goddess we may add that at Tegea Athena was called Alea, that is probably Warmer. 817. At Sparta she was named Oph

rrency. The one supposes it to signify Head-sprung, as the word τριτὼ is said to have signified Head in some of the obscur

. The ancients in general were in favour of the former ; but as there is no reason to suppose that the Greeks knew anythin

ercurius. Hermeias (as Homer and Hesiod always name this god827,) is in one place of the Ilias called the son of Zeus8

s in one place of the Ilias called the son of Zeus828, but his mother is unnoticed. When, in the same poem, Dione is conso

f Zeus828, but his mother is unnoticed. When, in the same poem, Dione is consoling her wounded daughter829, she reminds he

Polymela (Sheep-full), the daughter of Phylas (Keeper 831 ). Hermeias is opposed in the battle of the gods to Leto, but de

the aged monarch in the form of a Grecian youth, telling him that he is the son of a wealthy man named Polyctôr (Much-pos

poet also ascribes to him the only act injurious to man with which he is charged, namely, a share in the formation of the

along. He comes to Pylos, where he sees the traces of his cattle, but is amazed at the strange footprints of their driver.

t reasons he had for suspecting the baby of being the thief. All this is , to the great amusement of the Celestials, manful

two of them ; to his amazement he sees their skins upon the rock, and is still more surprised, when, on going to drive the

the giver of wealth and riches. The stealing of the cattle of Apollo is somewhat differently related by other writers. Ac

long with those of Admetos. Hermes, who in this version of the legend is not a babe, thought the opportunity favourable fo

rock, ‘which the cold or the heat never leaves.’ The following prank is also laid to the charge of this sly deity. Watchi

the names of his parents, and whose adventure with the Naïs Salmacis is narrated by Ovid in his Metamorphoses847. Hermes

the Naïs Salmacis is narrated by Ovid in his Metamorphoses847. Hermes is in some legends said to be the father of the Arca

some legends said to be the father of the Arcadian god Pan848, and he is even charged with being the sire of the unseemly

of Phœbos-Apollo called forth the laughter of the Olympians. This god is usually represented with a chlamys or cloak neatl

s with a rude head and a pointed beard carved on them. They were what is termed ithyphallic, and were set up on the roads

iven origin to the tale of Hermaphroditos. By Homer and Hesiod Hermes is called852, 1. Argos-slayer ; 2. Beneficent 853 ;

elasgian system a telluric power. The simplest derivation of his name is from ἔρα, the earth ; and he is, we may observe,

. The simplest derivation of his name is from ἔρα, the earth ; and he is , we may observe, the son of Zeus and Maia, probab

shepherds was naturally regarded as the inventor of music ; the lyre is ascribed to Hermes as the pipes are to his son Pa

malignant step-mother867. In the poems of the Greek Anthology Hermes is usually represented as a rural deity. In one plac

lly represented as a rural deity. In one place868 the offering to him is milk and honey ; in other parts of it869 fisherme

inally signified the flowers with which the meads are bespread875. It is to be observed that, in the version of the story

cient system married to Zeus, the god of the heavens878. In Homer she is but slightly mentioned879, and she does not appea

lture in general. The most celebrated event in the history of Demeter is the carrying off of her daughter Persephone by Ha

Hades, and the search of the goddess after her through the world. It is noticed by Hesiod881 ; but the Homeridian hymn in

laudian has sung it in a peculiar poem, of which unfortunately a part is lost. Persephone, sang the Homerid, was in the Ny

of his horses, and Demeter entreats that he will say who the ravisher is . The god of the sun gives the required informatio

pe, and had wandered thither. She entreats them to tell her where she is  ; and wishing them young husbands and as many chi

ince he had ‘sat in her lap and slept in her arms.’ She tells who she is , and directs that the people of Eleusis should ra

g, the means of life. But I will think of thee and other songs. Such is in all probability the oldest account of this cel

ul versions of it given by the above-mentioned Latin poets, the scene is transferred to the grove and lake in the neighbou

lligence of the ravisher, and Ascalaphos (who for his mischief-making is turned into an owl)887 tells of Persephone having

we have already observed, no traces of this legend in Homer. Demeter is only incidentally mentioned by him ; and he does

ed-corn, which when cast into the ground lies there concealed, — that is , she is carried off by the god of the under-world

which when cast into the ground lies there concealed, — that is, she is carried off by the god of the under-world : it re

e is carried off by the god of the under-world : it reappears, — that is , Persephone is restored to her mother, and she ab

f by the god of the under-world : it reappears, — that is, Persephone is restored to her mother, and she abides with her t

she abides with her two-thirds of the year. As however the seed-corn is not a third part of the year in the ground, it is

wever the seed-corn is not a third part of the year in the ground, it is probable that by the space of time which Persepho

wing of the seed and the appearance of the ear, during which the corn is away ; and which space of time in some species of

nd which space of time in some species of grain, barley for instance, is about four months. The vanity of the people of th

isposition of the gods. The origin of the Stellio, or spotted lizard, is referred to her having thrown in the face of a bo

end, we may observe, admits of a very simple explication. Erysichthôn is a name akin to ἐρυίβη, mildew ; and Hellanicus892

n (Αἴθων, burning), from his insatiate hunger. The destructive mildew is therefore the enemy of Demeter, to whom, under th

f Minôs or Krates, and the nymph Phronia897. The meaning of the mythe is apparent. At Onceion near Thelpusa, on the banks

This last legend has nothing perhaps very peculiar in it ; the former is regarded as one of the many forms in which the ph

n by Zeus to his daughter on her day of unveiling (ἀνακαλυπρια), that is , at her marriage906 ; as also was Thebes accordin

so was Thebes according to the poet Euphoriôn907. The form of Demeter is copied from that of Hera. She has the same majest

s compose a garland for her head, sometimes are held in her hand. She is frequently represented with a torch in her hand, 

one. At times she appears in her chariot drawn by dragons. Persephone is represented seated on a throne with Hades. The on

Fair-tressed, the appropriateness of which to the goddess of the corn is apparent. Beside these epithets Hesiod gives her

s, as we have seen, no difficulty whatever ; but that of her daughter is by no means so easy of explanation ; and here, as

so easy of explanation ; and here, as in similar cases, the question is , what was the original conception of this goddess

gion to have been of a very rural character, the view generally taken is that they were, like our modern political œconomi

for in the Italian system such was not the case), but the probability is that the Achæans derived that principle of their

crifices and ceremonies, which were different in different places. It is further to be recollected, that the Greeks believ

of the gods, and the evidence offered in support of this supposition is extremely feeble. But the singing of sacred hymns

a supposition. Every act performed in obedience to the will of Heaven is believed to draw down its favour on the performer

Mecca, the Catholic to Loretto, Compostella, or elsewhere ; and each is persuaded that by having done so he has secured t

s much minuteness as if he had been actually himself initiated924. It is to be observed, in conclusion, with respect to th

ers of Zeus, to prompt his memory929. No definite number of the Muses is given by Homer, for we cannot regard as his the v

cing (ὄρχησις), played on the stringed instrument named phorminx. She is said to have invented hymns to the gods. Terpsich

f her right hand on her mouth, or carried a roll. Pieria in Macedonia is said by Hesiod937 to have been the birth-place of

f music. Shortly after the birth of the Muses, the nine daughters, it is said, of Pierios king of Æmathia challenged them

id to be the offspring of the divine Urania, but the name of his sire is unknown946. Those who took a less sublime view of

ts947. He was invoked at marriage festivals948. By the Latin poets he is presented to us arrayed in a yellow robe, his tem

notion still remains part of the popular creed in northern Europe, as is proved by the many legends of the songs of Mermai

very other article of popular belief, has its origin in nature. There is music in the sound of water as it purls or murmur

heard in the distance, makes melody to the attentive ear. The rivulet is also the favourite haunt of the poet ; its quiet

he Trojans, the gates of heaven, which the Seasons keep, whose charge is to open and close the dense cloud, creak spontane

ουσι) the works of mortal men. In another place960 he says, that Dike is a virgin revered by the gods of Olympos ; and tha

ce, and peace, the great producers of order and harmony among men. It is possible however, but not agreeable to analogy, t

e bestowers of wealth, a poetic clothing of the homely maxim ‘honesty is the best policy.’ The Athenians worshiped two Hor

ter-goddesses, are spoken of by Homer in the plural, and their number is indefinite. They are graceful and beautiful thems

Sleep, in return for his aid in deceiving Zeus. By later writers she is even said to be their mother978. The Homeridian h

he daughters of Hera. In the Odyssey988 and in Hesiod989 their number is reduced to one. We also meet with but one Eileith

thyia was called993, 1. Labour-aiding ; 2. Gentle-minded 994, etc. It is not by any means an improbable supposition, that

es. In the Ilias, with the exception of one passage997, the Moira is spoken of in the singular number and as a person,

almost exactly as we use the word Fate. But in the Odyssey this word is used as a common substantive, followed by a genit

t speak of their spinning the destinies of men. This office of theirs is however noticed both in the Ilias and the Odyssey

s however noticed both in the Ilias and the Odyssey. In the former it is said1002 by Hera of Achilleus, that the gods will

s span with the thread for him when his mother brought him forth.’ It is probable that Homer, in accordance with the subli

y comes from μϵίρω, and Aisa from δαίω, both signifying to divide. It is a very extraordinary coincidence, that the Noms,

The Keres are personifications of violent deaths1008. The word Ker is used by Homer in the singular and in the plural n

e maintainers of order both in the moral and the natural world. There is however another view taken of these goddesses, in

omes at times grim, as it were, and displeased with mankind, and this is Demeter-Erinnys. In the Arcadian legends of this

lias1031 among the inhabitants of Olympos, and in the Odyssey1032 she is named as presiding over the assemblies of men, bu

032 she is named as presiding over the assemblies of men, but nothing is said respecting her rank or her origin. By Hesiod

nothing is said respecting her rank or her origin. By Hesiod1033 she is said to be a Titaness, one of the daughters of He

mns Themis sits by Zeus on his throne to give him counsel1034. Themis is said1035 to have succeeded her mother Earth in th

o Phœbos-Apollo. Ἴρις. Iris. The office of Iris, in the Ilias, is to act as the messenger of the king and queen of

o act as the messenger of the king and queen of Olympos, a duty which is performed by Hermes in the Odyssey, in which poem

duty which is performed by Hermes in the Odyssey, in which poem there is not any mention made of Iris. Homer gives not the

ht lead to the supposition of Zeus being her sire, by some mother who is unknown. Hesiod1038 says that swift Iris and the

Thaumas (Wonder) by Electra (Brightness) the daughter of Oceanos. It is evidently the Rainbow (ἴρις) that is meant, which

ess) the daughter of Oceanos. It is evidently the Rainbow (ἴρις) that is meant, which is thus personified in the usual the

r of Oceanos. It is evidently the Rainbow (ἴρις) that is meant, which is thus personified in the usual theogonic manner. T

meant, which is thus personified in the usual theogonic manner. There is little mention of Iris in the subsequent Greek po

tle mention of Iris in the subsequent Greek poets ; but, whenever she is spoken of, she appears quite distinct from the ce

non of the same name. In Callimachus1039 and the Latin poets1040 Iris is appropriated to the service of Hera ; and by thes

0 Iris is appropriated to the service of Hera ; and by these last she is invariably, and even we may say clumsily, confoun

confounded with the rainbow. According to the lyric poet Alcæus, who is followed by Nonnus, Iris was by Zephyros the moth

about ? To which Peisthetæros replies, Nonsense ! Egad, Hermes, who is a god, Wears wings and flies, and many other gods

es Love : And like a trembling dove, old Homer saith, Was Iris. Iris is called1044, 1. Storm-footed ; 2. Wind-footed ; 3.

ted ; 3. Swift-footed ; 4. Swift ; 5. Gold-winged, etc. The name Iris is usually derived from ἐρῶ, ἐἴρω, to say, which sui

ite heaven and earth. Παιήων, Παιὼν, Παιάν. Pœeon, Pœon. Pæeon is in Homer the family surgeon of Olympos. Nothing i

n, Pœon. Pæeon is in Homer the family surgeon of Olympos. Nothing is said about his origin. All we are told is, that h

surgeon of Olympos. Nothing is said about his origin. All we are told is , that he cured Ares when wounded by Diomedes1045,

ught on the stage by Euripides in his beautiful drama of Alcestis. He is deaf to the entreaties of Apollo to spare the The

of Apollo to spare the Thessalian queen, but, vanquished by Heracles, is forced to resign his victim. Μωμος. Momus.

idicule does not appear to have been known to Homer. By Hesiod1053 he is classed among the children of Night. He is allude

to Homer. By Hesiod1053 he is classed among the children of Night. He is alluded to by Plato and Aristotle ; and Lucian105

xpected, makes some use of him. Νέμεσις. Nemesis. This goddess is in the Theogony a daughter of Night1055. The trad

iefly viewed as the punisher of pride, insolence, and arrogance. This is her usual character in the dramatists. At Smyrna

eia, said by the poet of the Phoronis to be the same with Cybele1059, is named Nemesis by Antimachus1060. This Asiatic Nem

Cybele1059, is named Nemesis by Antimachus1060. This Asiatic Nemesis is probably the goddess of nature1061. Τύχη. Fort

es and altars in Greece. By Hesiod and by one of the Homerids1062 she is classed among the Ocean-nymphs. Pindar in one pla

her ‘the child of Zeus Eleutherios ;’ elsewhere1064 he says that she is one of the Destinies. Alcman called her the siste

d Strife his sister, rouse with him the Trojans to battle1069. Strife is said to be small at first, but at last to raise h

o be small at first, but at last to raise her head to the heaven. She is sent forth1070 amidst the Achæans by Zeus, bearin

follow Mischief (Ἂτη), and tend those whom she has injured : but Ate is strong and firm-footed, and gets far before them,

ting men whom they afterwards heal. Elsewhere1073 he relates that Ate is the daughter of Zeus, who injures (ἀâται) all ; t

tempt, chiefly under his guidance, to illustrate the changes which it is probable the mythology of this god gradually unde

d by Lobeck1082, that almost all the passages in Homer in which there is any mention of or allusion to this god have been

cur in places justly liable to suspicion. The first of these passages is that in the sixth book of the Ilias1083, where Di

who had just wounded no less than two deities, asks the latter if he is a god, adding, “ I would not fight with the celes

not be put into the mouth of Diomedes ; and we may observe that there is a kind of instinct of propriety, as we may term i

4, in which Zeus so indecorously recounts his various amours to Hera, is liable to the same objection, and was rejected by

e bore him Dionysos, a joy to mortals.’ The place in which Andromache is compared to a Mænas1085, besides that it occurs i

ed to a Mænas1085, besides that it occurs in one of the latter books, is regarded as an interpolation. These are the only

nterpolation. These are the only passages in the Ilias in which there is any allusion to Dionysos. In the Odyssey1086 it i

ias in which there is any allusion to Dionysos. In the Odyssey1086 it is said that Artemis slew Ariadne in the isle of Dia

ian Herodian, and ought to satisfy any one, that the line in question is spurious. In the last book of this poem1087 Theti

ine in question is spurious. In the last book of this poem1087 Thetis is said to have brought an urn (ἀμϕιϕορῆα), the gift

he ashes of Achilleus ; but the spuriousness of that part of the poem is well known. It was further observed by the ancien

s and immortal.’ Far perhaps inferior in point of antiquity to Hesiod is the Homeridian hymn to Dionysos, which contains t

the gods to be the cup-bearer of Zeus1091, the latter by Eôs ; and it is to be presumed, though Homer does not expressly s

banquets among the immortal gods, and possesses fair-ankled Hebe.’ It is not however said that he had obtained the power o

ight appear to indicate, one of the original Grecian deities, (and it is difficult to think that the vine and its produce,

e consequently become the son of Zeus by a mortal mother. The vintage is in wine-countries at the present day, like haymak

manner in which Demeter, undoubtedly one of the most ancient deities, is noticed in the Ilias, it should not excite any gr

sibly reached the ears of Homer. The Thracian worship of Dionysos, it is not improbable, was not introduced into Greece ti

the form of an ox, as being the patron of agriculture. As polytheism is not jealous, and readily permits the introduction

ng orgies and wild licentiousness of this Dionysiac religion, that it is quite evident the latter could not have been know

ks at the time when the Ionians were permitted to settle in Egypt. It is in no small degree surprising with what facility

the time of the Græco-Bactric kingdom, some Greek writers, on whom it is not impossible the Bramins imposed, as they have

Greece, from a land which does not produce that plant1107. This last is the absurd hypothesis which we have seen renewed

the efforts of ingenious etymology. The story of the Grecian Dionysos is as follows1108. Zeus, enamoured of the beauty of

with a single entrance through a narrow glen thickly shaded by trees, is described in a similar manner with Panchaia, and

e found in ancient or modern occidental literature. Its chief subject is the war of Dionysos against Deriades king of the

e called Mænades, Bacchæ, Thyiades, Euades, names of which the origin is apparent. Dionysos was represented in a variety o

g man ; his whole air and gait are effeminate ; his long flowing hair is , like that of Apollo1118, collected behind his he

lo1118, collected behind his head, wreathed with ivy or a fillet ; he is either naked, or wrapped in a large cloak, and th

let ; he is either naked, or wrapped in a large cloak, and the nebris is sometimes flung over his shoulders ; he carries a

mysteries he was identified with Osiris, and regarded as the Sun. He is sometimes alone, at other times in company with A

mpany with Ariadne or the youth Ampelos. His triumph over the Indians is represented in great pomp. The captives are chain

aptives are chained and placed on wagons or elephants, and among them is carried a large cratêr full of wine ; Dionysos is

nts, and among them is carried a large cratêr full of wine ; Dionysos is in a chariot drawn by elephants or panthers, lean

th their cries and the clash of their instruments. The Indian Bacchos is always bearded. It is with reason that Sophocles1

clash of their instruments. The Indian Bacchos is always bearded. It is with reason that Sophocles1119 styles Dionysos ma

ven, the earth, and other parts of nature. Dionysos was therefore, it is likely, regarded as a deity presiding over growth

closely connected with both these elements. Thus the infant Dionysos is committed to the water-goddess Ino, and to the Hy

amed the Flowery 1126. The relation of Dionysos to the celestial heat is expressed in the story of his birth, and also in

pithet, Μηρογϵνὴς, usually rendered Thigh-born, lies in this word. It is not impossible that the real root of his mother’s

ame may be ϭέλɑς. 1129. In favour of this god’s presiding over cattle is alleged the well-known circumstance of the goat b

ted with the fabulous origin of the festival of the Apaturia. Welcker is of opinion that Dionysos was originally the objec

ings and nobles, and the gods whom they adored1130. The name Dionysos is one of the most difficult to explain in Grecian m

probable (though by no means quite satisfactory) interpretation of it is God-of-Nysa, which last place occurs frequently i

efinite one whence Persephone was carried away by Hades. It therefore is a matter of uncertainty which was the original Ny

S OF EPHESUS, ISIS. Our object in introducing the present chapter is to give a slight view of the manner in which the

there was a great agitation of the human mind, and some new efforts, is proved by the perfection of lyric poetry, which c

far and wide, and occupied the whole of life with new superstitions, is manifest from the number of jugglers who then rov

insinuated itself into Greece before the time of Pythagoras ? But it is not without reason believed, that during the same

ds, and equal punishments threatened to the despisers of them. What ! is not the religion of the subterrane deities sancti

by the judgement should be solemnly purified, — of which laws Dracôn is said to have been the author ? This religion was

nd all the avenues of pious frauds thrown open. Whence the conclusion is easy, that the web of the Orphic fable, which is

hence the conclusion is easy, that the web of the Orphic fable, which is all composed of the same kind of threads with tho

Homer, and completed a little before the time of Onomacritus1135.” It is needless to remind our readers, that we have no a

ir harbours. The revolution named the Return of the Heracleids, which is said to have occurred somewhat less than a centur

ortion of the Pelasgic race, this need not surprise us ; but the poet is equally silent with respect to anything of thé ki

le of Cyzicos, of Berecynthos, Sipylos, Cybelos ; from which last she is said to have derived her name, though the reverse

m which last she is said to have derived her name, though the reverse is more likely to be the truth. At Pessinos was pres

be her heaven-sent image. The following pragmatised account of Cybele is given by Diodorus. Cybele was daughter to king Mæ

mple was accordingly erected to her at Pessinos by king Midas1139. It is apparent from this account that Cybele, Marsyas,

nstance in Amphiôn and Niobe. The Lydian legend of the birth of Attis is curious and significant1140. Like Asiatic worship

nd composed dignity which distinguish Hera and Demeter. Sometimes she is veiled, and seated on a throne with lions at her

er side ; at other times riding in a chariot drawn by lions. Her head is always crowned with towers. She frequently beats

tly beats on a drum, and bears a sceptre in her hand. The name Cybele is probably derived from the cymbals (Κύμβος, Κύμβɑλ

t ones were a sort of Pantheôn, a compound of various attributes. She is covered with breasts and with the heads of animal

tion, vile juggling, and scandalous indecency. As the goddess herself is by Herodotus1153 identified with the Grecian Deme

e power of the earth, which we find among most ancient nations. Egypt is once mentioned in the Ilias1154. In the Odyssey11

r increases in extent a whole day’s journey toward the north, Memphis is no longer founded after the destruction of Troy.

, to be the emporium of the trade of Greece and Egypt, just as Canton is that of the trade between China and Europe. Vesse

— PAN, SATYRS, SILENOS, PRIAPOS, NYMPHS. Πάν. Pan. This god is unnoticed by Homer and Hesiod, but according to o

ood or primitive matter, this was another ground for exalting him. It is amusing to read how all the attributes of the Arc

n god were made to accord with this notion. “Pan,” says Servius1173, “ is a rustic god, formed in similitude of nature ; wh

ius1173, “is a rustic god, formed in similitude of nature ; whence he is called Pan, i. e. All : for he has horns in simil

imilitude of the rays of the sun and the horns of the moon : his face is ruddy, in imitation of the æther : he has a spott

of the heaven, in which there are seven sounds : he has a crook, that is a curved staff, on account of the year, which run

staff, on account of the year, which runs back on itself, because he is the god of all nature. It is feigned by the poets

r, which runs back on itself, because he is the god of all nature. It is feigned by the poets, that he struggled with Love

thy shoulders and thy sides Pelt with their squills when little meat is had ; But if thou otherwise incline, may pain Sei

But if thou otherwise incline, may pain Seize thee when all thy skin is torn with nails, And in hot nettles may thou lie

hey were unsuccessful in hunting1175. The Homerid already quoted, who is older than Pindar1176, describes in a very pleasi

r1176, describes in a very pleasing manner the occupations of Pan. He is lord of all the hills and dales : sometimes he ra

and fowling1178. The god of herdsmen was not without his amours ; he is said to have captivated the goddess of the night,

ror, and dispose it to superstitious apprehensions : hence perhaps it is , that madness was believed to be the consequence

ead, to characterize him ; he bears his crook and his syrinx ; and he is either naked, or clad in the light cloak called c

right-locked ; 5. Cave-dwelling ; 6. Sea-roaming. The name Pan (Πὰν) is probably nothing more than the contraction of πάω

arding him as the sun1189. Σάτυροι. Satyri. Satyrs. Hesiod1190 is the first who mentions the Satyrs ; he says that

nd they formed the chorus of the species of drama named from them. It is not unlikely that they are indebted for their dei

son of Earth, and sprung from the blood-drops of Uranos1199. Marsyas is called a Silen1200. Like the seagods, Silenos was

the origin of things, and the events of past times1206. One was, What is best for men ? Silenos was long silent ; at lengt

o ye oblige me to tell what it were better for you not to know ? Life is most free from pain when one is ignorant of futur

ere better for you not to know ? Life is most free from pain when one is ignorant of future evils. It is best of all for m

Life is most free from pain when one is ignorant of future evils. It is best of all for man not to be born…… the second i

f future evils. It is best of all for man not to be born…… the second is , for those who are born to die as soon as possibl

, for those who are born to die as soon as possible1207.” He also, it is said1208, gave the king a long account of an imme

city on the Hellespont famous for its vineyards. Priapos was not — as is supposed, from the employment usually assigned hi

ens, but of fruitfulness in general. “This god,” says Pausanias1213, “ is honoured elsewhere by those who keep sheep and go

eries1216 ; and in the Anthology1217 Priapos Of-the-Haven (Λιμϵνίτας) is introduced, giving a pleasing description of the

even Zeus himself for a sire1226. Priapos, like the other rural gods, is of a ruddy complexion. His cloak is filled with a

iapos, like the other rural gods, is of a ruddy complexion. His cloak is filled with all kinds of fruits : he has a sithe

fruits : he has a sithe in his hand, and usually a horn of plenty. He is rarely without his indecent symbol of productiven

tent daughter of Helios, also designated as a goddess and a nymph, it is said, They spring from fountains and from sacred

ad offered to them. In another part of the poem1233 their sacred cave is thus described : But at the harbour’s head a lon

e-flowing Waters are there. Two entrances it hath ; That to the north is pervious unto men ; That to the south more sacred

hat to the north is pervious unto men ; That to the south more sacred is , and there Men enter not, but ‘tis the Immortals’

te description of them. Aphrodite, when she informs Anchises that she is pregnant, and of her shame to have it known among

t And holy dwell, who neither goddesses Nor women are1236. Their life is long ; they eat Ambrosial food, and with the Deat

ve Men call them, and with iron never cut. But when the Fate of death is drawing near, First wither on the earth the beaut

in of the echo and the narcissus. The Scandinavians say that the echo is the voice of the Trolls ; the original natives of

Helicôn, the scene of Narcissos’ transformation. Its name in Persian is Nirgis, which proves the derivation from ναρкέω t

he nymphs ; and to this day, says Nicander, a voice as of lamentation is heard at night to issue from the grove. The place

s of lamentation is heard at night to issue from the grove. The place is called that of the Nymphs and the Youths1242. Dry

and cutting off the head carry it about ; and the head with the horns is like the lyre made from the tortoise1244 ’ The wo

rriageable young women, for the idea of youth was always included. It is in this last sense that the goddesses of whom we

Νηρϵύς. Nereus. Nereus, though not mentioned by name in Homer, is frequently alluded to under the title of the Sea-

elicate whiteness and long flowing hair. A constant epithet of Thetis is silver-footed (ἀργυροπέξα) ; and it was for ventu

ies and phænomena of the sea. Φόρкυς, Φόρкος. Phorcus. Phorcys is called by Homer a Ruler (μέδων) of the Sea and a

r a Ruler (μέδων) of the Sea and a Sea-elder. A harbour in Ithaca1252 is said to belong to him. Hesiod1253 makes him a son

have seen another Tritôn among the curiosities of the Romans, but it is not so large as this of the Tanagrians. The form

it is not so large as this of the Tanagrians. The form of the Tritons is this : — the hair of their head resembles the par

at no difference can be perceived among them : the rest of their body is rough with small scales, and is of about the same

d among them : the rest of their body is rough with small scales, and is of about the same hardness as the skin of a fish 

s of his bees seeks in a similar way a remedy from Proteus. The scene is here transferred to the peninsula of Pallene, and

he scene is here transferred to the peninsula of Pallene, and the god is described as of a blue colour, the hue which pain

rses. Homer does not name the parents of this marine deity, and there is no mention of him in the Theogony. Apollodorus ma

e air, and the water itself1264. Γλαῦκος. Glaucus. Glaucos, as is evident from his name, was an original god of the

god of the sea, probably only another form of Poseidôn, whose son he is in some accounts1265. Like the marine gods in gen

as Leucothea, who gives her veil to Odysseus when tossed in a storm, is called ‘fair-ankled Ino, daughter of Cadmos,’ and

called ‘fair-ankled Ino, daughter of Cadmos,’ and her transformation is mentioned1275. Palæmôn was usually represented ri

Phœbos-Apollo, Pallas-Athene) were original water-deities. Leucothea is supposed to be derived from the white waves, and

læmôn (Champion) seems to refer to the Isthmian games1278. Melicertes is said to be a name of Poseidôn ; it may however be

unperceived. The name of the third sister given by the later writers is Deino (Terrifier)1294. Гοργόνες.Gorgones. Gorg

theino, Euryale and Medusa, which last alone was mortal. Poseidôn, it is added, lay with her in a ‘soft mead amid the spri

h like those of swine, brazen hands and golden wings. Their looks, it is added, turned all who beheld them to stone1304. T

were it not that, as we shall show, the Gorgon in that mythe, Medusa, is merely another form of Pallas-Athene. It is there

on in that mythe, Medusa, is merely another form of Pallas-Athene. It is therefore not improbable that the theory of some

the mythe of Perseus. As in this mythe Medusa (Mistress) — whose name is of a nature totally different from theirs — was a

very writer of antiquity places them somewhere in Libya. This however is not to be wondered at, for it is only a part of t

hem somewhere in Libya. This however is not to be wondered at, for it is only a part of the system of localisation, which

. In Greece, as over the rest of Europe, we may observe the east-wind is pernicious. Boreas (Βορέας) was called Clear weat

of Oreithyia, and built a temple to him after that event1320. Boreas is also said by Homer1321 to have turned himself int

thonios, and to have begotten on them twelve foals. Zephyros (Ζέϕυρς) is described by Homer as a strong-blowing wind, but

come from ἠὼς and ζόϕος, which denoted the East and West1324. Boreas is thought to be Oreas (from ὄρος), as rushing from

ρος), as rushing from the mountains. Notos perhaps signified wet, and is akin to the German nass. Chapter XIX. INH

c geography of the most romantic poem of Greece, the Homeric Odyssey, is now to occupy our attention. Its poet is in our e

Greece, the Homeric Odyssey, is now to occupy our attention. Its poet is in our eyes a Grecian Ariosto, and we should as s

to the West-sea, which he made the scene of his hero's adventures. It is a question among critics whether the Odyssey is o

hero's adventures. It is a question among critics whether the Odyssey is or is not the work of one mind, whether the domes

adventures. It is a question among critics whether the Odyssey is or is not the work of one mind, whether the domestic sc

re not required at present to enter, for the geography of these parts is distinct, the one lying in the domains of romance

Temesa, whither the Taphians used to sail to barter iron for copper, is mentioned1326 ; and in Italy, in ancient times a

which case nothing definite results from the mention of them. Sicania is also spoken of1333, but it is in the part of the

sults from the mention of them. Sicania is also spoken of1333, but it is in the part of the poem which ancient critics pro

f his ship. As the coast of Cyrene lies opposite the Peloponnese, and is much nearer to it than Egypt is to Crete, we must

ne lies opposite the Peloponnese, and is much nearer to it than Egypt is to Crete, we must suppose the country of the Lotu

the verge of the land of fable. The Lotus, under the name of Jujuba, is , we may observe, a part of the food of the people

urled immense rocks at him, which were near sinking his ship. Nothing is said by the poet respecting the size of the Cyclo

poet respecting the size of the Cyclopes in general, but every effort is made to give an exaggerated idea of that of Polyp

sh of the bundle of wood which he brings home in the evening, when it is cast on the ground, terrifies the Greeks who were

ordinary Cyclôps-race, being the son of Poseidôn and a sea-nymph : he is also said1337 to have been the strongest of the C

 : he is also said1337 to have been the strongest of the Cyclopes. It is not a little remarkable, that neither in the desc

cription of the Cyclopes in general, nor of Polyphemos in particular, is there any notice taken of their being one-eyed ;

iled to it, if it had been at anything like the distance which Sicily is from Libya : and further, though the fertility of

ply, that it in no point accords with the description in the poem. It is thus that the Thunder, Lightning, and Flame of th

ht by Prœtos from Lycia1341. Polyphemos’ love for the Nereïs Galateia is well known from the bucolic poets1342. The river

gave occasion to the fiction of a Giant-war. The peninsula of Pallene is said to have been the place of conflict, and with

isle of Sicily, where his motions cause the eruptions of Ætna1349. It is said1350 that Earth, enraged at the destruction o

Mount Casius old, Where armies whole have sunk. Typhon, or Typhaôn, is apparently the same with Typhoeus, though Hesiod

evident personifications of storms and of volcanic eruptions. Typhôn is made the sire of the Chimæra, Echidna, and other

dæmon Baby, the opponent of Osiris. The flight of the gods into Egypt is a bungling attempt at connecting the Greek mythol

them with reproaches from his isle. As Æolia was a floating isle, it is evidently as needless to look for its exact posit

n considerable, as the length of time consumed in the passage thither is not specified. The Læstrygonians are another of t

ir king was named Antiphates, their town Læstrygonia or Telepylos (it is uncertain which), and the fountain near it Artaki

e as to induce the poet to place it among the wonders of the West. It is much more probable that the solution of the diffi

g companions had escaped from the Læstrygonians, they sailed on, that is still westwards, till they came to the isle of Ææ

ygia the isle of Calypso, lie manifestly between it and Greece. Circe is one of those deities whom Homer calls human-speak

h the air or along the water, but dwelt continually in one place. She is said by him1362 to be the daughter of Helios by t

that the course of the Ocean was northwards ; the north-wind (βορέας) is required to carry them over (the House of Aïdes l

as the ship left the Ocean and entered the Sea, it was at Ææa. Circe is said to have had by Odysseus a son named Telegono

ought Circe in his chariot to her isle off the coast of Tyrrhenia. It is curious to observe the liberties which the later

her the mother of Faunus by the god of the sea1369. The Moly (μῶλν), is said by these late writers to have sprung from th

and. Its name, we are told, comes from the fight (μῶλος) ; its flower is white, as the warrior was the Sun1370. In Ææa, th

house and dance-place of Eôs, and the rising of the Sun.’ By this he is usually understood to mean that Ææa, in oppositio

uit the West. On surveying the ‘beautiful wonders’ of the Odyssey, it is impossible not to be struck with the resemblance

on each of the eight celestial spheres, where their voices form what is called the music of the spheres ; and when (Ol. 9

(Ol. 94, l.) the Lacedæmonians had laid siege to Athens, Dionysos, it is said, appeared in a dream to their general, Lysan

wings, and tails of birds. The ordinary derivation of the word Siren is from σϵίρα, a chain, to signify their attractive

ust pass. One of these cliffs towers to such a height that its summit is for ever enveloped in clouds, and no man even if

as many feet could ascend it. In the middle of this cliff, she says, is a cave facing the west, but so high that a man in

s each mouth takes a man. The opposite rock, the goddess informs him, is much lower, for a man could shoot over it. A wild

arybdis’ three times each day absorbs and regorges the dark water. It is much more dangerous, she adds, to pass Charybdis

e fig-tree till it was thrown out again, and resumed his voyage. Such is the earliest account we have of these monsters, i

ave of these monsters, in which indeed it may be doubted if Charybdis is to be regarded as an animate being. The whole fab

d if Charybdis is to be regarded as an animate being. The whole fable is evidently founded on the wonderful tales of sailo

e straits of Messina the abode of Scylla and Charybdis ; but as there is no whirlpool there at all resembling Charybdis, t

hirlpool there at all resembling Charybdis, the most that can be said is , that that strait may have given occasion to the

n the Wandering Rocks and Thrinakia (if this last be Sicily) ; for it is after passing those rocks that Odysseus comes to

d, on which the oxen of the Sun grazed. In Homer the mother of Scylla is named Cratæis1393 ; but her sire is not spoken of

ed. In Homer the mother of Scylla is named Cratæis1393 ; but her sire is not spoken of. Stesichorus called her mother Lami

ll observe, that Thrinakia was a desert isle (νῆσος ἐρήμηη)1405, that is , an uninhabited isle ; and that during the whole

with any one, and could procure no food but birds and fish ; that it is called the excellent isle of the god 1406, whose

provisions, and reluctantly took a final leave of him. Calypso, that is The Concealer (the poet after his usual manner gi

aler (the poet after his usual manner giving her a significant name), is called by Homer1408 the daughter of Atlas : Hesio

cted by Calypso, with the constellation of the Bear on his left, that is in an easterly or southeasterly direction, he cam

se alarm of her maids at the sight of him, says1423, “Do you think he is an enemy ? There is not a living mortal, nor will

s at the sight of him, says1423, “Do you think he is an enemy ? There is not a living mortal, nor will there be, who will

l sea, the last ; nor does any other mortal mingle with us : but this is some unfortunate wanderer who has come hither.” I

most probably lay in the sea somewhere to the north of it. The truth is , the Phæacians and their island are altogether as

1427. The place determined by both ancients and moderns to be Scheria is the island of Corcyra1428, the modern Corfu, whic

ot what the Ionian Singer’s idea of it may have been. All we will say is , that his language respecting it accords much bet

of the poem, the one in which Eurymedusa, the attendant of Nausicaa, is said to have been brought from Apeiros, which is

tendant of Nausicaa, is said to have been brought from Apeiros, which is taken to be Epeiros1429 ; the other the fictitiou

tygia, where are the turnings (τρπαὶ) of the sun. Syria, he proceeds, is not large, but it is fruitful, abounding in sheep

turnings (τρπαὶ) of the sun. Syria, he proceeds, is not large, but it is fruitful, abounding in sheep, in pasturage, in vi

ruitful, abounding in sheep, in pasturage, in vines, and in corn : it is never visited by famine or by any disease ; but w

ded. The Phœnicians and Taphians visited it for the sake of trade. It is almost impossible, we should think, not to recogn

f Man. The origin of mankind, like that of the earth their abode, is a subject which will be found to have engaged the

reviviscence ; mankind are born, flourish, and die ; a new generation is ever filling up the vacancies caused by death ; r

ed by death ; races migrate ; where population once flourished, there is desolation ; where once the wilderness spread, is

e flourished, there is desolation ; where once the wilderness spread, is heard the busy hum of men, and commerce and agric

ommerce and agriculture display their stores. Has it always been so ? is the question man naturally asks himself. Has the

his thoughts through ages and generations, till for very weariness he is obliged to stop somewhere and suppose a beginning

nowhere speaks of cosmogony or of the ages of the world. Hesiod, who is the first that treats of them, gives in his didac

the earth shrouded in darkness, and are the bestowers of wealth. Such is their regal honour1440. The gods made a second fa

redrawn by moralists and poets in every region of the earth, for this is the race who still possess it. This race, says He

misery to man ; and there will be no defence against evil. Aratus1441 is the next in order of time who mentions the ages o

nd Zeus destroyed them by a deluge of water. In all these accounts it is to be observed that it is races of men, not ages

a deluge of water. In all these accounts it is to be observed that it is races of men, not ages of the world, which are sp

he second or silver race. Earth covers each race before its successor is made. Aratus expressly says that the golden were

ring and ending with a gloomy iron winter, form the solar year, which is continually renewed ; so the four ages of the wor

gives the following view of the mythe of the races of man. This mythe is an oriental one, derived from the same source wit

y be regarded as the Plato of his age. It contained originally, as it is given by Aratus, but the three first ages. Its ob

after it, — effeminacy and violence, the two vices into which virtue is most apt to degenerate, being their respective ch

regarded as a later invention than that of brass or copper, and as it is a harder metal, it was naturally selected to expr

t was necessary to distinguish it from the iron one : hence the cycle is , as it were, repeated ; but the latter one, being

iron are menaced with utter destruction like the brazen. This critic is further of opinion that in the original narrative

y joined with Kronos, apart as it were from the other Titans ; and it is worthy of notice, that in the Theogony (where the

itans ; and it is worthy of notice, that in the Theogony (where there is more of order and method than is usually supposed

e, that in the Theogony (where there is more of order and method than is usually supposed) the account of Iapetos and his

e gods are the offspring of Time, and man, say the sacred Scriptures, is ‘born unto misery’. It is not unreasonable theref

f Time, and man, say the sacred Scriptures, is ‘born unto misery’. It is not unreasonable therefore to find in the name of

the imprudent1450. These we shall now proceed to illustrate. Menœtios is called by Hesiod1451 the insolent and the haughty

s is called by Hesiod1451 the insolent and the haughty ; and Zeus, it is added, struck him with his thunder and precipitat

haughtiness and extreme reliance on his powers hurry man to death. It is said by later writers that for his share in the T

pillars which hold heaven and earth asunder.’ In the Theogony1454 he is said to support the heaven on his head and hands

uest of the sea by human skill, trade, and mercantile profit1459.” It is perhaps hardly necessary now to remind the reader

necessary now to remind the reader that the Atlas of Homer and Hesiod is not the personification of a mountain. In the day

on who discharged that office himself, became a mountain of Libya. It is however remarkable that in all the legends of thi

bya. It is however remarkable that in all the legends of this kind it is the god or man Atlas who is turned into or gives

e that in all the legends of this kind it is the god or man Atlas who is turned into or gives name to the mountain. Thus a

intellectual vigour and weakness of man. In this mythe however there is great confusion, for its original sense seems to

iewed as a Titan and the creator or instructor of man. In Homer there is no allusion whatever to Prometheus. Hesiod says14

’ slaying the eagle and freeing the sufferer. In this narrative there is a combination of a local mythe of Sicyôn (ancient

it as a punishment for his art he got the thirst of the ass. Hence it is that the snake by casting his skin annually renew

at the snake by casting his skin annually renews his youth, while man is borne down by the weight of the evils of old-age.

mythe of the introduction of evil into the world by means of a woman is related at large by Hesiod in his didactic poem,

ns of a woman is related at large by Hesiod in his didactic poem, and is touched on in the Theogony1481. The following is

s didactic poem, and is touched on in the Theogony1481. The following is the ingenious, and in general correct, view of it

e first of mankind were two brothers, Prometheus and Epimetheus, that is , Forethought and After-thought. These first men l

nants of griping landlords, were obliged to be very circumspect, that is , to use a good deal of forethought in their actio

get every advantage they could in their dealings with the gods. This is intimated in the transaction respecting the fire

his is intimated in the transaction respecting the fire of which Zeus is said to have deprived men, and which Prometheus s

ing it. But the case was now altered : a woman, whose chief attribute is curiosity, was come into the house : dying to kno

mained with man, his chief support and comfort. This fable of Pandora is certainly not capable of being reconciled with ot

metheus with Dædalos and Heracles, and speaks of him as a man1483. It is remarkable however that Æschylus represents him o

se of the men, into a box brought with her from heaven by Pandora. It is rather strange how this notion could have prevail

rd with such a box as Pandora could have carried with her. Further it is said that ‘Hope alone remained in the infrangible

one remained, as he let down the lid before she had escaped1486. Such is what may be regarded as the best explanation that

this mythe and the Scripture narrative of Eve and the forbidden fruit is so very striking, that one might be induced to re

gard it as a rivulet derived from the original fount of tradition. It is however more probably an ebullition of that splee

the ancients should have taken so little notice of this mythe. There is no allusion to it in Pindar or the tragedians, ex

, with the exception of a dubious passage in Theognis1489, where Hope is said to be the only good deity that remained amon

sion to it in Grecian literature, except in the fable of Babrius, who is said to have been anterior to Phædrus, in Nonnus1

imetheus, and became the mother of Pyrrha, the first mortal woman. It is also deserving of notice, that Hesiod and all the

h circumstances borrowed from the narrative in the Mosaic history. It is to the following effect. Deucaliôn, the son of Pr

he Greek name for people 1494. This narrative, it may easily be seen, is of a very narrow and even unpoetic character ; it

hat he and his wife alone had been preserved in the catastrophe. What is said of the Brazen Age is quite at variance with

had been preserved in the catastrophe. What is said of the Brazen Age is quite at variance with the narrative in Hesiod, a

the Brazen Age is quite at variance with the narrative in Hesiod, and is a very clumsy attempt at connecting two perfectly

eios carries off the waters that run into the vale of Thessaly, which is on all sides shut in by lofty mountains, had been

habitants of Greece. Where there are not letters to fix it, tradition is , as abundant instances prove, remarkably fleeting

ence in effect of sacerdotal dominion having ever prevailed in Greece is so slight that it hardly needs an examination1508

ecord, were this Pelasgian race1514, or one which had conquered them, is what we have no means of determining. The poems g

not a hint on the subject, and conjecture will yield but little that is satisfactory. No traces occur in them of previous

. No traces occur in them of previous invasions and conquests, and it is not at all improbable that the martial character

been developed by peculiar circumstances from the peaceful one which is usually supposed to have distinguished the Pelasg

inguished the Pelasgians1515. Previous to the Dorian migration, which is an undoubted historic event, there is supposed to

to the Dorian migration, which is an undoubted historic event, there is supposed to have been some commotion in Thessaly,

modern Italy. Religion will always vary with modes of life, and there is therefore no improbability in the supposition of

e no improbability in the supposition of that of the Pelasgians, that is of the people of Greece before the Achæan period,

epithets of the divinity in whose mythology they became actors. There is , further, much probability in the hypothesis that

three periods, the Pelasgian, the Achæan, and the Hellenic. The first is ante-historic and even ante-mythic, and its exist

c. The first is ante-historic and even ante-mythic, and its existence is only to be inferred from a few feeble traces : th

xistence is only to be inferred from a few feeble traces : the second is the mythic, which is rich in events, though the f

e inferred from a few feeble traces : the second is the mythic, which is rich in events, though the far greater part, if n

e time of Solôn the lineaments of truth, and becomes real history. It is this last period alone which presents materials f

he mythic history of Greece, to which the present portion of our work is devoted, will present numerous instances of the p

nce more in the eyes of posterity. The whole mythic history of Greece is genealogical ; all the personifications which we

therefore at introducing the accuracy of chronology into such a chaos is absurd in the extreme1527 ; and it is only with t

of chronology into such a chaos is absurd in the extreme1527 ; and it is only with the glimmer of the dawn of real Grecian

n the distance, but fade into mist when he attempts to grasp them. It is a region of sunshine and fragrance, in which the

leasant to view and curious to explore ; where the search after truth is rewarded by insight into the powers and operation

sight into the powers and operations of the human mind, and the fancy is continually nourished and inspired by gay and mag

s of Heracles and Theseus and the Argonautic Expedition ; this period is succeeded by that of the Theban Wars, after which

e assigned as the scenes of them. Without venturing to assert that it is the best, we have given the preference to the lat

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

ing Iasôn to the expedition of the Golden Fleece1537. Another account is that Pelias, being about to offer a sacrifice on

hat stream to come to it, and in so doing lost one of his sandals. It is said that Hera, out of enmity to Pelias, who had

give the more trustworthy accounts of others. In the Theogony Medeia is classed with the goddesses1543 who honoured morta

the mountains, and ‘the will of great Zeus was accomplished1544.’ It is evident therefore that this poet supposed Iasôn t

wed the Hyades, the nurses of Dionysos, and their husbands1547. There is also a difference in the accounts of the manner i

ounts of the manner in which she contrived to destroy Pelias ; for it is said that before the Argo came to Iolcos Medeia l

nied him on his voyage, and retired with Medeia to Corinth1549. Iasôn is said to have put an end to his life after the tra

garded as a real historical personage. Whether the former, whose name is nearly identical with Iasiôn, Iasios, Iasos, is m

he former, whose name is nearly identical with Iasiôn, Iasios, Iasos, is merely a personification of the Ionian race (Ἰάον

from her in the manner of which we have already given instances. She is the counselling (μῆδος) goddess ; and in the hist

ess1556, whose priestess, like Io, she probably was in this mythe. It is also remarkable that the only place, besides Cori

olchis. It would thus appear that the whole mythe of Æetes and Medeia is derived from the worship of the Sun and Hera at C

as dwelling together all the lifetime of their son1576. Of Peleus it is further related, that he survived his son and eve

im with brazen bands to an ever-revolving fiery wheel1579. This mythe is probably of great antiquity, as the customs on wh

This mythe is probably of great antiquity, as the customs on which it is founded only prevailed in the heroic age. Its chi

ilt of the offender was supposed to be removed. The most extreme case is given by making Ixiôn, that is the Suppliant 1580

d to be removed. The most extreme case is given by making Ixiôn, that is the Suppliant 1580, and the first shedder of kind

t is the Suppliant 1580, and the first shedder of kindred blood as he is expressly called1581 (the Cain of Greece), act wi

himself, who, according to the simple earnestness of early mythology, is represented like an earthly prince receiving his

been a rude mountaintribe, dwelling on and about Mount Pelion. There is no ground for supposing that Homer and Hesiod con

y fighting with spears, while the former wield pine-clubs1585. Pindar is the earliest poet extant who describes them as se

ion of ‘strife between the Centaurs and men’1588. In the Catalogue it is said that Hippodameia bore Polypœtes to Peirithoö

‘green pines,’ and the earth finally opened and swallowed him1593. It is also said that Cæneus, filled with confidence in

Centaurs was Cheirôn, the son of Kronos by the nymph Philyra1595. He is called by Homer1596 ‘the most upright of the Cent

as raised to the sky and made the constellation of the Bowman1598. It is the opinion of Buttmann1599 that the Centaurs and

ers (from κντϵῐν τὴν αὔραν) not an improbable one, for that very idea is suggested by the figure of a Cossack leaning forw

married Halcyone a daughter of Æolos the son of Deucaliôn. Pride, it is said, caused the ruin of both. He called his wife

seven more she feeds her young on the surface of the sea, which then is calm and free from storm, and these are called th

one) relating to him, Ceÿx bears a gentle and amiable character. Ceÿx is introduced into the mythe of Heracles, whose frie

acter. Ceÿx is introduced into the mythe of Heracles, whose friend he is said to have been. The Marriage of Ceÿx (Τάμος Κή

ath of the hero, was the gift of Ceÿx. The fable of Ceÿx and Halcyone is apparently one of those legends, of which we have

imals. Yet as Ceÿx seems to belong to a very ancient mythic cycle, it is not unlikely that it was the resemblance of his n

ith Althæa, by which he became the father of Deïaneira1611. Œneus, it is also said, killed with his own hand his son Toxeu

ilt1616. Μϵλέαγρος. Meleager. The tale of the Calydonian Hunt is probably a legend of great antiquity. In the Ilia

to them, the Ætolians did not give him the proffered recompense. Such is the more ancient form of the legend, in which it

of the mythic ages, it underwent various modifications. Meleagros, it is said1619, invited all the heroes of Greece to the

to the northern part, and Orchomenos and the Minyans. This last cycle is closely connected with that of the Argonautics. W

who slew each other, either quarrelling or through ignorance : for it is said that when Cadmos saw them rising he flung st

cent robe, and with a collar, the work of Hephæstos, given to him, it is said, by the divine artist himself. Harmonia beca

veyed thither in a chariot drawn by serpents1627. The mythe of Cadmos is , by its relation to history, one of considerable

os is, by its relation to history, one of considerable importance. It is usually regarded as offering a convincing proof o

he Cadmeians are spoken of more than once1628, the slightest allusion is not made to Cadmos ; in the Odyssey1629 the sea-g

not made to Cadmos ; in the Odyssey1629 the sea-goddess Ino-Leucothea is said to have been a mortal, and daughter to Cadmo

n heroes Peleus and Achilleus in the Island of the Blest1631 ; but it is very remarkable that this Theban poet never even

was however an article of general belief in Pindar's time1632. There is a curious coincidence between the name Cadmos and

ian influence in the language, manners, or institutions of Bœotia. It is further a thing most incredible, that a seafaring

ose objects of trade which might tempt a people of that character. It is also strange that the descendents of these coloni

ian land1635 ; the citadel was at all times named the Cadmeia. Cadmos is therefore apparently (like Pelasgos, Doros, Iôn,

ns to rank with the Ionians, Thessalians and others, of whose name it is difficult to assign a probable origin. It is howe

others, of whose name it is difficult to assign a probable origin. It is however said that Cadmos signifies Prince or Gene

is however said that Cadmos signifies Prince or General, that Cadmeia is therefore Palace, and that the people thence deri

nd that the Cabeiræan deities were also worshiped at Thebes. Hence it is inferred that Cadmos-Hermes, i. e. Hermes Regulat

signify the Regulator, that gave rise to all this mystery in which he is enveloped. It was certainly his name that led to

the idea of giving him Harmonia for his bride. The influence of names is also we think perceptible in the oracle given to

nchelians, namely to take Cadmos and Harmonia for their leaders, that is , to adopt regular discipline, and they would be v

nquest of the country and the origin of the Theban patricians1639. It is rather remarkable that the names of the children

the children of Cadmos seem all to refer to the element of water. Ino is a goddess of the sea, Agaue and Autonoe occur in

ea, Agaue and Autonoe occur in the list of the Nereïdes, and Polydora is the name of an Ocean-nymph1640. Semele herself ma

jealousy of Zeus, who feared he would marry Semele1649. Aristæos, it is quite evident from the names given him by Pindar,

married to Athamas, son of Æolos, and king of Orchomenos. Athamas, it is said, had been already married to Nephele (Cloud)

d by her four children, Leucôn, Erythroe, Schœneus, and Ptoös1660. It is thus that we find this important mythe related by

y Apollodorus. There are however many variations in the tale. Thus it is said that Ino was Athamas’ first wife, and that h

elves great liberties in their treatment of the ancient mythes. There is none which has suffered more at their hands than

vour to point out the meaning of this very obscure legend. Athamas it is plain belonged to the Minyans, who dwelt in Bœoti

s act Kytissoros had drawn the anger of the gods on his posterity. It is not unlikely then that this mythe of Athamas took

east, and he was torn to pieces by them1667. The name of Pentheus, it is plain, is derived from the grief (πένθος) occasio

he was torn to pieces by them1667. The name of Pentheus, it is plain, is derived from the grief (πένθος) occasioned by his

d from the grief (πένθος) occasioned by his fate. Agaue (Illustrious) is an epithet of Persephone, who may have been made

upied by Lycos the brother of Nycteus. Both Lycos and his brother, it is said, had fled from Eubœa for killing Phlegyas th

of the world, and she was changed into a nightingale (ύηδών). Zethos is also said to have fallen by the arrows of Apollo.

thos is also said to have fallen by the arrows of Apollo. This legend is thus noticed in the Odyssey1672 : As when Pandar

. In this history also there are great variations, caused chiefly, it is probable, by the tragedians. By Homer1673 Antiope

used chiefly, it is probable, by the tragedians. By Homer1673 Antiope is called the daughter of Asopos, and Asios made her

os made her the wife of Epopeus at the time of her conception1674. It is indeed not improbable that this poet represented

cteus are plainly Light and Night. Antiope the daughter of the latter is the Beholder (ἀντὶ ὄψ), and may remind us of the

sits so calmly looking down on the earth ; her husband’s name Epopeus is of similar import ; her mother is Polyxo (Polylyx

earth ; her husband’s name Epopeus is of similar import ; her mother is Polyxo (Polylyxo), Light-full. Amphiôn is the Cir

similar import ; her mother is Polyxo (Polylyxo), Light-full. Amphiôn is the Circler (hence he walls-in Thebes), and Zetho

t-full. Amphiôn is the Circler (hence he walls-in Thebes), and Zethos is perhaps the Searcher. The Twins, the offspring of

d, and whose eye searches out all things1675. The mythe of Niobe also is capable of a physical sense. This goddess 1676, w

l sense. This goddess 1676, whose name denotes Youth or Newness 1677, is the daughter of the Flourishing-one (Tantalos), a

opids glimpses are given of the ancient political state of Thebes. It is observed that there is no connexion between them

n of the ancient political state of Thebes. It is observed that there is no connexion between them and the Cadmic line ; t

allant warriors who walled and fortified the city for the defence, it is said1682, of Cadmos the priest-king, against the

it to have been established by one of the ancient houses, as Nycteus is called the son of Chthonios. He also discovers th

e Phicean Hill and propounded one to the Thebans. It was this : “What is that which has one voice, is four-footed, two-foo

one to the Thebans. It was this : “What is that which has one voice, is four-footed, two-footed, and at last three-footed

thens, and there found the termination of his wretched life1688. Such is the form in which the story of Œdipûs has been tr

ver, he drinks previous to revealing to him the future1696. Teiresias is said to have been the son of Eueres and the nymph

a son named Mopsos, a celebrated prophet1701. The name Teiresias1702 is apparently derived from τέρας, prodigy, and that

ed it from himself Andreïs. He was succeeded by his son Eteocles, who is said to have been the first who sacrificed to the

length by Müller1708 and Buttmann1709. The result of their inquiries is as follows. The Minyans was the mythic name of on

ed and acquired considerable wealth by commerce and navigation ; this is denoted by the names derived from gold which occu

he name Minyans given to the heroes, which we have just mentioned. It is a remarkable fact, that Orchomenos was one of the

to discover his accomplice, cut off his head1713. Trophonios himself is said to have been shortly afterwards swallowed up

the place sought1716. Trophonios was named1717 Zeus-Trophonios, that is , the Nourishing or Sustaining Zeus (from τρέϕω).

ophonios, that is, the Nourishing or Sustaining Zeus (from τρέϕω). He is probably a deity from the Pelasgian times, a give

d hence worshiped in a cavern. Agamedes (the Thoughtful or Provident) is perhaps only another title of the same being ; an

er defends himself against any one who makes an unjust assault on him is guiltless,” and he was acquitted1730. Amphitryôn

e the queen of the country1770. The purchase-money (three talents, it is said,) was offered to Eurytos, but he refused to

ll his sons, except Nestôr, who was living with the Gereneans1774. He is also said to have wounded. Hades and Hera as they

s to us, fanciful view of it taken by a modern critic1784. This mythe is , according to him, one of extreme antiquity and g

h the advantages of mind and soul recognised by that age. Such a hero is , therefore, a man : but these noble qualities in

man : but these noble qualities in him are of divine origin ; and he is made to be the son of the king of the gods, by a

poet gives him a twin-brother, the child of a mortal sire. As virtue is not to be learned, Heracles exhibits his strength

of Prodicus, on the choice of Heracles between virtue and effeminacy, is a component part of the original mythe, to which

d most rare of all in the heroic age, — the conquest over death. This is represented by his descent into the under-world,

ndons him to the power of his persevering enemy1786 ; his mortal part is consumed by fire, the purest of elements ; his sh

r of his reconciled foe. Our chief objection to this beautiful theory is its making the mythe of Heracles, from the very c

ries of adventures like those of Heracles. The mythology of this hero is of a very mixed character in the form in which it

ry mixed character in the form in which it has come down to us. There is in it the identification of one or more Grecian h

n Heracles the conquest of Œchalia, the marriage with Deïaneira (that is , the league between the Dorians and Ætolians for

e Doric Heracleids. That he did not belong to the Cadmeian mythology, is proved by the legend of the coming of Alcmena to

the fact of his temples there being without the walls, — a fact which is quite conclusive, as the ancient deities of a cit

is, and the establishment of the Olympic games, in all of which there is a historic reference. The latter are perhaps of a

given a sketch of the theory of this most able mythologist, and there is much in it to which it is difficult to refuse ass

ry of this most able mythologist, and there is much in it to which it is difficult to refuse assent. But we think that, li

lt to refuse assent. But we think that, like his theory of Apollo, it is too much affected by what appear to us his exagge

of the legends, such as that of Geryoneus. In the Homeric poems there is , as we have seen, frequent mention of Heracles ;

the age of these poems however we can only make a conjecture ; for it is well known that some of the Hesiodic poems, as th

A. Κέκροψ. Cecrops. Ogyges, in whose time the Bœotic flood is placed, is said by some to have been the first wh

κροψ. Cecrops. Ogyges, in whose time the Bœotic flood is placed, is said by some to have been the first who reigned o

his son Eleusinos was the founder of Eleusis. But in general Cecrops is held to have been the first who ruled over the co

try called Cecropia from him, and Attica from its peninsular form. He is said by mythologists to have been an autochthôn,

93. One of the earliest events recorded in modern histories of Greece is the coming of Cecrops, at the head of a colony, f

t them to cultivate corn for their subsistence. This remarkable event is placed, on the authority of the Parian Chronicle,

ithout giving the slightest hint of any connexion between them. Plato is , in fact, the first who intimates it ; the priest

that the whole story of the Atlantis, and everything relating to it, is as pure a fiction as the Utopia or any other poli

no mixed people, and thence the hatred of foreign manners and customs is especially implanted in our city1795.” The first

to regard the Egyptians as the colonisers of half the world. Still it is only in an imperfect fragment of Diodorus and in

t from the following judgement : “The derivation of Cecrops from Saïs is a historic sophism and no mythe1796.” Cecrops the

crops from Saïs is a historic sophism and no mythe1796.” Cecrops then is purely an ideal being, and the names of his famil

griculture and to the worship of the tutelar deity of Athens. Thus he is married to Field-dwelling (Agraulos), the daughte

er epithets. As Herse and Pandrosos are the same in signification, it is probable that, like the Athenian Graces and Seaso

by Cranaos, another autochthon, in whose time the flood of Deucaliôn is said to have happened. He married Pedias the daug

a on the Acropolis, and instituted the festival of the Panathenæa. He is said to have been the first who used the four-hor

s daughter to stand on her defence1802. — The remainder of the legend is nearly the same as the former one. Πανδίων. P

nged, and became a Hoopoo (ἔποψ)1805. Like so many others, this story is told with considerable variations. According to s

d her in marriage by pretending that Procne was dead1806. Again there is great discrepancy respecting the transformations,

ls the swallow Pandionis, evidently alluding to it ; and elsewhere he is said1813 to have related that the nightingale had

of hers, in consequence of that unhallowed meal in Thrace. The legend is one of those invented to account mythically for t

it be true that the swallows did not build in Daulis1815, the reason is plain why that country was made the scene of the

ent and confusion threw his dart and killed her1817. This legend also is told with great variations. It was said that Ceph

quest he settled in the island named from him Cephalonia1821. Procris is noticed in the Odyssey1822, and the story is prob

Cephalonia1821. Procris is noticed in the Odyssey1822, and the story is probably one of some antiquity. Though, as we hav

an attempt was made to convert Cephalos into a historic personage, he is probably the son of Hermes and Herse, and his nam

erse, and his name appears to signify the twilight (diluculum), which is taken away by the Dawn1823. The name of Procris s

name shows that she could not have belonged to the original mythe. It is , we should think, quite evident that Oreithyia wa

recourse to arms, but Theseus defeated and slew them1841. Medeia, it is also said, who was married to Ægeus, fearing the

ation of the legendary history of Attica from the time of Cecrops. It is not necessary for us, we presume, to set about pr

s) and his daughter Attica (Atthis) are not historical personages. It is equally needless to show that Amphictyôn, or rath

re than the name by which Poseidôn was worshiped on the Acropolis. It is well known that none but the ancient deities of t

ll of the latter what others relate of the former. In fact Erechtheus is only the abbreviated form of the name which signi

this deity, when made a hero, assigned the origins above related. It is probable that in the more ancient legend there wa

rrestrial heat, of which the offspring was a serpent-formed son, that is , the tender twining plant which proceeds from the

he ascribing to Erichthonios the invention of the four-horse chariot, is a confirmation of his identity with Poseidôn ; an

Trojan namesake was renowned for his stud1852. It may be that Pandiôn is indebted for his Attic royalty to his part in the

their settlement was probably effected by conquest. Whence they came is uncertain ; but the name of the Ionian sea would

heir original abode on the north coast of the Peloponnese1853. As Iôn is the son of Apollo (for Xuthos is apparently nothi

coast of the Peloponnese1853. As Iôn is the son of Apollo (for Xuthos is apparently nothing more than an epithet of that g

med from Lycos, and there was on it a temple of Apollo Lycios1855, it is not unlikely that the god and the prince were the

the name of the king Nisos. The story of him and his daughter Scylla is one of the many tales of maidens betraying their

and Comætho, and every one has heard of the Roman Tarpeia1858. Ægeus is plainly only another name for Poseidôn, who was a

nted Athena's being viewed as hostile to him, we may perceive that he is almost the only hero whom she does not assist. In

e patron-hero of the people among whom literature flourished most, he is presented to us under a more historic aspect than

gh his adventures are manifestly formed on those of Heracles, whom he is said to have emulated, we are struck by the absen

down to the plain1867. The craft of Sisyphos, of which the following is an instance, was proverbial. Autolycos the son of

f one who had thus proved himself too able for him ; and Sisyphos, it is said, seduced or violated his daughter Anticleia

ity of his legend there can therefore be little doubt. Sisyphos, that is the Very-wise, or perhaps the Over-wise 1873, see

ty and religion were sensibly impressed on the minds of men. Sisyphos is then the representative of the restless desire of

the restless desire of knowledge, which aspires to attain a height it is denied to man to reach, and exhausted in the effo

effort falls suddenly back into the depths of earthly weakness. This is expressed in the fine picture of the Odyssey, whe

his is expressed in the fine picture of the Odyssey, where every word is significant, and where we may observe Sisyphos is

y, where every word is significant, and where we may observe Sisyphos is spoken of in indefinite terms, and not assigned a

apparently the representative of the trading spirit of that city. He is a son of Æolos, probably on account of his name18

ry usual practice in antiquity) ; or it may be that the crafty trader is the son of the Windman 1876, as the wind enables

876, as the wind enables him to import and export his merchandise. He is married to a daughter of the symbol of navigation

bol of navigation, Atlas, and her name would seem to indicate that he is engaged with men in the active business of life18

s second name. He was purified of the bloodshed by Prœtos, whose wife is also called Sthenobœa, and the king of Lycia is n

by Prœtos, whose wife is also called Sthenobœa, and the king of Lycia is named Iobates. By the aid of the winged steed Peg

an essential part of the mythe of Bellerophontes. In the Theogony it is said of the Chimæra that she was killed by Pegaso

remarkable legend, which connects Bellerophontes with Corinth (and it is the only account that really does so), and furnis

with the Homeric tale, which was however known to Pindar ; for there is not the slightest allusion in it to Prœtos and An

e have only one of the forms of Poseidôn, namely as Hippios. This god is his father1884 ; and he is also the sire of Pegas

s of Poseidôn, namely as Hippios. This god is his father1884 ; and he is also the sire of Pegasos1885 ; and in the two com

are the parents of Pegasos (for Athena and Medusa are the same), that is , probably of the ship1887 ; and he is worshiped a

and Medusa are the same), that is, probably of the ship1887 ; and he is worshiped as the Breaker (Δαμαȋος), she as the Br

gend viewed the goddess in her physical or in her moral character, it is difficult to determine. Bellerophontes is a name,

in her moral character, it is difficult to determine. Bellerophontes is a name, if possible, more enigmatic than Argeipho

ame, if possible, more enigmatic than Argeiphontes and Persephone. It is probably derived from some word of which no trace

ic history commences with the river Inachos and his son Phoroneus. It is , moreover, in this cycle alone that we find an at

for, as we have shown above, the Egyptian origin of the Attic Cecrops is a historic sophism, and not a mythic tradition.

be more simple than this genealogy. The principal river of the place is the parent or origin of the first man Phoroneus,

of the place is the parent or origin of the first man Phoroneus, that is , the Rearer or Feeder 1893, the introducer of the

era], and of agriculture and social institutions. One of his children is an ancient or poetic name of the peninsula ; the

is children is an ancient or poetic name of the peninsula ; the other is the young land blooming with verdure1894, to whom

r never alludes to it, unless his employment of the term Argeiphontes is to be regarded as intimating a knowledge of Io. I

rm Argeiphontes is to be regarded as intimating a knowledge of Io. It is also doubtful if she was one of the heroines of t

‘Suppliants.’ The general opinion respecting Io seems to be that she is the moon, and Argos the starry heaven, which, as

04 ; and in proof of the Egyptian theory, presently to be noticed, it is added, that Io has the same signification in Copt

ead us to view in Io a form of the Argive goddess Hera, with whom she is so closely connected ; and as Hera is the earth,

ive goddess Hera, with whom she is so closely connected ; and as Hera is the earth, Io cannot well be the moon1906. Io and

llisto and Artemis in one hereafter to be related : in both the nymph is an epithet of the goddess1907, in both the love o

the nymph is an epithet of the goddess1907, in both the love of Zeus is the cause of offence, in both the nymph is change

, in both the love of Zeus is the cause of offence, in both the nymph is changed by the goddess into her sacred animal1908

the nymph is changed by the goddess into her sacred animal1908. Argos is probably merely the dog 1909 set to watch the cow

Δάναος кαὶ Αἴγυπτος. Danaüs et Ægyptus. Epaphos, the son of Io, is the instrument by which Grecian vanity derived th

very heterogeneous mixture of peoples and countries. The city Memphis is very naturally called the daughter of the Nile, o

called the daughter of the Nile, on whose banks it stood ; but Libya is preposterously made the daughter and Egypt the gr

ed to the physical character of the land. In Homer and Hesiod Danaans is a common name of the Greeks, who are also called

of Argos ; and in the usual manner the personification of their name is a hero, Danaos1920. Again, springs are daughters

s ; the nymphs of the springs are therefore daughters of Danaos, that is of the thirsty land1921. Further, a head (кρήνη)

s of Danaos, that is of the thirsty land1921. Further, a head (кρήνη) is a usual name for a spring in many languages, and

anguages, and a legendary mode of accounting for the origin of founts is to ascribe them to the welling forth of the blood

on the spot where the spring emitted its waters1922. The number fifty is probably an arbitrary one, for we cannot discern

r we cannot discern in it a relation to the weeks of the year1923. It is to be observed that the founts of the Inachos wer

n one form of the legend fights with and vanquishes Danaos1925 ; that is , the stream from Mount Lynceion overcomes the dry

king the gold off her robe and converting it to their own use1933. It is remarkable that the characteristic trait of their

e characteristic trait of their fancying themselves changed into cows is only to be found in the Latin poet Virgil. Nothin

ans, where he was hospitably entertained by that happy people1942. He is also said to have turned Atlas into a mountain on

ts by which they have ever been infested1944. The origin of the coral is also deduced from the sea-weed which Perseus plac

the royal line at Argos were named the Perseids. The mythe of Perseus is probably one of great antiquity. It is alluded to

Perseids. The mythe of Perseus is probably one of great antiquity. It is alluded to in the Ilias1949, and in the Theogony1

e Ilias1949, and in the Theogony1950 the cutting off of Medusa's head is spoken of as a well-known event. There does not h

ver been a poem solely dedicated to the adventures of Perseus, but it is likely they were related at length in the Eoiæ. A

to be was probably a physical one in its origin, and this supposition is confirmed by many circumstances in the beautiful

iry tale under whose form it has been transmitted to us. But still it is extremely obscure, and we can only arrive at glim

ay perhaps approach to probability. The cutting off the Gorgon’s head is the main action of the mythe, and Pallas-Athene a

he was named, like Hera, Of-the-Height (Ἀкρία or Aкρίς)1952. Hence it is probable that, as at Athens, she was regarded as

gon (not the Gorgons) connected with this goddess, and moreover Gorgo is one of her own appellations1953. The Grecian deit

imical Pallas. With respect to the other names in the mythe, Acrisios is apparently connected with the Larissa, the height

a family of words denoting light or feeding 1955. Further, Polydectes is an epithet of Hades1956, of which Dictys (Netter)

rain1959 ; Zeus descends in a golden fructifying shower, and Perseus is born. But the god of the under-world will take Da

Perseus is born. But the god of the under-world will take Danae, that is cover the land with gloom. This is prevented by P

under-world will take Danae, that is cover the land with gloom. This is prevented by Perseus’ freeing the goddess from he

moonbeams poisonous and petrifies the land. The efficacy of her look is then directed against the under-world itself, and

uctifying springs represented by Pegasos gush forth. This explanation is ingenious but deficient in simplicity. There seem

mple in their origin, and gained, like streams, in their progress. It is probable that this of Perseus at first consisted

as been already related1966. Ὰσκληπιός. Æsculapius. Asclepios is called by Homer an excellent physician (Tάνταλος)

ived at such perfection as to be able to restore life to the dead. He is said to have thus recalled from the nether-world

n, while with that of the right side he cured them1977. From all that is related of Asclepios it is plain that he was an o

ight side he cured them1977. From all that is related of Asclepios it is plain that he was an original deity, probably of

he was an original deity, probably of the Phlegyans or Lapiths. There is much resemblance between him and Trophonios. His

is much resemblance between him and Trophonios. His union with Apollo is merely mythologie, as they were never worshiped t

pollo is merely mythologie, as they were never worshiped together. It is probably founded on the epithet Paan of this god1

nto a wolf. The deluge of Deucaliôn which shortly afterwards occurred is ascribed to the impiety of the sons of Lycaôn1980

hat Zeus derived his appellation from the mountain ; but against this is to be observed, that there was an eminence in the

r hands, and placed her as a constellation in the sky1985. This fable is narrated with great difference in the circumstanc

ome say it was the form of Apollo that Zeus took. In some versions it is Zeus who turns Callisto into a bear to conceal he

rtemis to kill her with her arrows as a noxious beast ; Zeus then, it is said, took the unborn infant and gave it to Maia

n, it is said, took the unborn infant and gave it to Maia to rear. It is also said that Areas, having been separated from

e wooden statues of Ariste and Calliste. These Pausanias (who says he is borne out by some verses of Sappho) regarded mere

learned it from the Arcadians. When we add that the Fair-one (ἁ κλὰ) is a frequent epithet of Artemis in the Attic drama,

allisto, it seems to follow that the bear was sacred to Artemis. This is strongly confirmed by the fact that at Braurôn in

. Atalanta became his wife, and they had a son named Parthenopæos. It is added that they afterwards profaned the temenos o

ter of of Schœneus the son of Athamas, and therefore a Bœotian. There is no necessity for supposing two of the same name,

nly examples of different appropriations of the same legend. Atalanta is apparently Artemis again as a nymph. She is reare

the same legend. Atalanta is apparently Artemis again as a nymph. She is reared by a bear, she is devoted to a single life

is apparently Artemis again as a nymph. She is reared by a bear, she is devoted to a single life and the chase, and she k

f the celebrated Helena. The common and probably the most ancient one is that given above, that she was the daughter of Le

ed Helena the daughter of Oceanos and Tethys2002. In the Ilias Helena is termed ‘begotten of Zeus2003,’ and she calls Cast

that she was always viewed as the child of Zeus. The beauty of Helena is proverbial. Theseus carried her off while yet a c

n of their being personifications of natural powers and objects. This is confirmed by the names in the mythe, all of which

ers little from Leto, and may therefore be regarded as darkness ; she is married to Tyndareos, a name which seems to be of

ting to light, flame or heat 2010 ; her children by him or Zeus, that is by Zeus-Tyndareos, the bright god, are Helena, Br

In Helena therefore we have only another form of Selene ; the Adorner is a very appropriate term for the day, whose light

can be more apparent than the suitableness of Dewful to the night. It is rather curious that in the legend Helena is conne

f Dewful to the night. It is rather curious that in the legend Helena is connected by birth with Polydeukes rather than wi

. To proceed to the other names of the legend, Idas and Lynceus, that is Sight and Light, are the children of Aphareus or

hat is Sight and Light, are the children of Aphareus or Phareus, that is Shiner (ϕάω) ; and the two daughters of Leucippos

12), are Phœbe, Brightness, and Hilaeira, Joyful (ἱλαρὸς), which last is an epithet given to the moon by Empedocles2013. I

lled the daughters of Apollo2014. That these were original divinities is demonstrated by their being objects of worship. T

ir wives2017. Helena, in like manner, had her temples2018 ; and there is some reason to suppose that she was identified wi

Chapter X. MYTHES OF ELIS. The mythic tales of which Elis is the scene are confined to the district between th

seem all to relate to the sea and water. At the head of the genealogy is Æolos (Windman), whose son is Salmoneus, i. e. Ha

and water. At the head of the genealogy is Æolos (Windman), whose son is Salmoneus, i. e. Halmoneus (Sea-man), by whose da

n is Salmoneus, i. e. Halmoneus (Sea-man), by whose daughter Poseidôn is the father of Neleus, i. e. Nereus, whose sons ar

een already related2031. The Melampods, of whose Eponymus the history is here related, were a soothsaying family of the my

eer), are appropriate names for the parents of a soothsayer. Melampûs is (like Œdipûs) an ambiguous name ; and Black-foot

thsayer. Melampûs is (like Œdipûs) an ambiguous name ; and Black-foot is as dubious an interpretation as Swollen-foot.

s to have been that they came from Arcadia. Poseidôn, we may observe, is placed at the head of the genealogies of both the

the country there derived from him its name, Pæonia2034. Endymiôn, it is also said, gained the love of the goddess Selene,

that Endymiôn was a deity whom they worshiped. The sire assigned him is nothing more than a personification of the Olympi

s. In such case Endymiôn would probably be the sun, who with the moon is the author of the months ; or supposing this to h

the parents. The conjunction of these bodies at the time of new-moon is a matter of common observation. Milton uses a ver

n as being at this time ‘hid in her vacant interlunar cave.’ Endymiôn is perhaps the setting sun who goes into (ἐνδύϵι) th

mphimachos and Thalpios led the Epeians to Ilion2046. That this mythe is not without a meaning is a point of which few wil

ed the Epeians to Ilion2046. That this mythe is not without a meaning is a point of which few will doubt ; but it is one n

is not without a meaning is a point of which few will doubt ; but it is one not very easy to discover. A modem mythologis

es. Hence, he says, they are joined in the body ; their mother's name is Mill (μύλη mola), their father is the Breaker (ἄγ

d in the body ; their mother's name is Mill (μύλη mola), their father is the Breaker (ἄγω, ἄγνυμι), the son of Feeder (Pho

Tantalos, according to him, was his not restraining his tongue, that is , probably his divulging the secrets of the gods.

lsehood the mountain was thrown on him2055. This last trifling legend is , as we may easily see, one of the many attempts a

of the many attempts at localising the ancient mythes, for Sipylos it is plain was designed to take the place of the mythi

was designed to take the place of the mythic rock. The name Tantalos is , like Sisyphos, a reduplication2056, and his myth

e name Tantalos is, like Sisyphos, a reduplication2056, and his mythe is evidently one of those handed down from the ancie

ed down from the ancient serious Pelasgic times. The root of Tantalos is probably θάλλω, and he represents the man who is

The root of Tantalos is probably θάλλω, and he represents the man who is flourishing and abounding in wealth, but whose de

omeric picture livelily exhibits the misery of such a state, and this is probably the more ancient form of the legend. The

οψ. Pelops. At an entertainment given to the gods by Tantalos, he is said to have killed and dressed his son Pelops, a

waves, which arched in bright curves over the marriagebed2064. Pelops is said2065 to have promised Myrtilos for his aid on

ed Sthenelos and Mestôr the sons of Perseus. In this mythe also there is much obscurity. We will commence our examination

looked over the ‘whole isle of Pelops Tantalides’2072 ; which passage is the earliest intimation that we have of any conne

tion that we have of any connexion between Pelops and Tantalos, as it is the first mention of the Peloponnese. Pindar2073

indar2073 calls Pelops a Lydian. The name Pelops’-isle or Peloponnese is , we think, decisive of the whole question. There

ng to water and the land by marshes and streams2075. This last theory is supported by the horsemanship of Pelops and the c

many names at the Isthmus. The origin of the name Peloponnese, which is certainly post-Homeric, still however is envelope

the name Peloponnese, which is certainly post-Homeric, still however is enveloped in obscurity ; for in those times lands

ot called after gods any more than after men. Pelops, the water-land, is made the son of Tantalos the flourishing, and the

Pelops to life, and the same Hermes, under the name of Myrtilos, that is Myrtos, or the protector of the myrtles that love

ables him to win the prize. The connexion between this god and Pelops is also intimated in the tradition that the first te

r Chrysippos, were banished by their father, and at the same time, it is added, he pronounced a curse on them that they an

h an army to Elis and took possession of the throne2078. Thyestes, it is said, afterwards seduced Aërope the wife of Atreu

end continues the tale in a more tragic and horrible form. Atreus, it is said, invited his brother to return, promising to

hands of his children to be brought in and shown to him. The Sun, it is said, at the sight of this horrible deed checked

in it, he was fallen on and slain by Thyestes and Ægisthos2082. This is the most horrible legend in the Grecian mythology

os2082. This is the most horrible legend in the Grecian mythology. It is evidently post-Homeric, for exclusive of the fact

o the spirit of the heroic ages as portrayed in the Homeric poems, it is utterly irreconcilable with the account of the Pe

the account of the Pelopids given in them. Of Agamemnôn’s sceptre it is said that Hephæstos made it and gave it to Zeus,

ps’ line' were invented. The author of the Alcmæonis, whoever he was, is said to have related the story of the gold-fleece

bly their contents in the legends transmitted to us by Hyginus. There is a difficulty in the Homeric account of Agamemnôn’

calls him more than once the son of Atreus2086, and in the Odyssey he is murdered by Ægisthos the son of Thyestes2087. The

his kingdom to his brother in charge for his son, who was not of age, is not, we believe, agreeable to the Homeric usage.

OF THE ISLES. The principal mythic cycle which the isles present is that of Crete, an island remarkable for its estra

e art of historic criticism was unknown in his time. The Cretan cycle is confined to the Minoïc family, at the head of whi

e of that country, and obtained the sovereignty of a part of it. Zeus is said to have bestowed on him a life of treble dur

place him with Minôs and Æacos in the under-world, where their office is to judge the dead. Minôs married Pasiphae, the da

0 . The principal actions of Minôs have been already related2101 . He is said to have fallen in a war against Cocalos king

step-son Hippolytos has been already related. In the Theogony2105 it is said that The gold-haired Dionysos made the blon

passages relating to them. The passage of the Ilias in which Ariadne is mentioned is, we think, justly regarded as a late

ating to them. The passage of the Ilias in which Ariadne is mentioned is , we think, justly regarded as a late addition2106

se Cretan legends, and the names of the persons who occur in them, it is difficult to avoid recognising a worship of the c

mily would appear to have been appellations. Thus Europa (Broad-face) is the daughter of Phœnix (Red) and Telephassa (Far-

09 (Μὴν, Moon) ; and she marries Asteriôn (Starry). The wife of Minôs is Pasiphae (All-bright), the daughter of the Sun an

All-bright), the daughter of the Sun and Perseïs ; and their daughter is Phædra (Bright). Though we do not believe that th

ers ; and perhaps the legend of Europa passing over the sea on a bull is an ancient expression of this idea. The same may

the walls of Troy, they made him the associate of their toil2114. It is said, that Greece being afflicted with sterility

a reference to light and fire, so perhaps in that of the Æacids there is one to water. Thus we have in it Asopos, Ægina, P

n (ἕλος ?), Hesione, Aias (the name of a river2118), and Æacos, which is perhaps of the same origin2119. The following are

ere for the sake of convenience. Ὠρίων. Orion. The hero Oriôn is not mentioned in the Ilias ; but in the Odyssey21

whom Hera cast into Erebos for contending with her in beauty2124. It is also said that Oriôn was earth-born2125. Hyria, a

rn2125. Hyria, a town of the Tanagraïc or Theban territory in Bœotia, is said to have been the birth-place of Oriôn. As Ze

and Oriôn unable to find him retired to Crete2128. The death of Oriôn is differently related. As all the legends respectin

h their number was seven, only six stars are visible, for Electra, it is said, left her place that she might not behold th

trace in natural objects resemblances to other objects with which he is familiar. Hence many legends of rocks, mountains,

mountains, and such like. The sky too offers its similitudes ; there is , for example, the Crown, with its legend of Ariad

there is, for example, the Crown, with its legend of Ariadne ; there is the ‘Man in the Moon,’ which some said was Cain,

the Sabbath. The resemblance of the ‘Wain’ (ἃμαξα) to a rude carriage is obvious enough, and the similitude seems to have

mbles a Plough, its name in some countries. Its likeness to an animal is not so obvious, yet the Greeks and the North Amer

he Pleiades the ‘Seven She-goats’2141 ; our own popular name for them is the ‘Hen and Chickens’ ; and the Germans term the

a) ; then again, as the dawn, as it were, takes away the stars, Oriôn is carried off by Eôs ; and as the mild effulgence o

ulgence of the moon dims and effaces the light of the stars, so Oriôn is slain by the gentle darts of ‘holy’ Artemis. The

tion of the mode of the hero' s death. The story of Oriôn and Œnopiôn is perhaps explicable on the same principle. The con

ered and pressed, they are, as it were, taken out of his sight, or he is made drunk with new wine and blinded. His journey

tes the heliacal rising of the star ; and when he comes back the vine is hidden from his power within the ground2148. It i

omes back the vine is hidden from his power within the ground2148. It is probable that many of the individual names of the

se of nymphs who were previously placed in other relations. Thus Maia is in the Hymn to Hermes merely an Arcadian nymph. T

Arcadian nymph. Taÿgete refers to Mount Taÿgeton, and Merope (Mortal) is simply the nymph united to the mortal. Electra an

at Iolcos after an absence of four months. When Pelias in Pindar2164 is urging Iasôn to this celebrated adventure, he say

eir produce may have given its golden hue to the fleece. This however is no essential part of the mythe, as it is also sai

to the fleece. This however is no essential part of the mythe, as it is also said to be white or purple 2166. There can b

coast, and finally reaching the Phasis and Colchis, which last place is first named by the Corinthian poet Eumelos, who d

tants of the colonies2167. In the ancient ante-Homeric Argonautics it is probable that the adventurers returned by the roa

of Europe to the Mediterranean ; the only poet who adopted this view is the pseudo-Orpheus, who assigns them the followin

ghted Lynceus descried on the verge of Ocean ‘the piny isle, in which is the extensive abode of queen Demeter,’ as it lay

f Heracles arrived in the Mediterranean. The literature of this cycle is as follows. Iasôn and the Argo are noticed by Hom

by Homer2171 ; Hesiod briefly narrates the principal events2172 ; it is the subject of one of Pindar's finest odes2173, a

r's finest odes2173, and of the epic of Apollonius named from it ; it is narrated in detail by Apollodorus and by Diodorus

rus and by Diodorus. Ovid also relates a a good part of it, and there is an unfinished poem on it by the Latin poet Valeri

n poet Valerius Flaccus, which displays genius and originality. There is also the Argonautics of the pseudo-Orpheus, a poe

l or religious object ; to show how in the order of nature punishment is provided for the most secret and even unconscious

ure. As usual, the names of the chief persons are significant ; Laïos is the Unlucky, Œdipodes the Swollen or Inflated, Et

neices Strife-full, Antigone Contrary-birth 2189, and so forth. There is also a moral intended to be conveyed in the failu

s, who acted in obedience to the will of heaven. The story of Alcmæôn is a parallel to that of Orestes, perhaps framed in

f Orestes, perhaps framed in imitation of it ; and, as we may see, it is connected with the topography of western Greece.

the vessel puts to sea, and Alexandros arrives at Lacedæmôn, where he is entertained by the Tyndarids. At Sparta he shares

tion of an oracle come to Argos in search of a cure for his wound, he is healed by Achilleus, and undertakes to conduct th

between him and Achilleus arises ; the assembly breaks up ; Chryseïs is sent back to her father, and the heralds of the k

grief at the death of his friend overcome the wrath of Achilleus. He is reconciled to Agamemnôn ; his mother brings him a

rsites railing at the hero, as if he had been in love with the slain, is killed by him ; this causes a dissension, and Ach

ls to Lesbos, where having sacrificed to Leto, Apollo and Artemis, he is purified of the bloodshed by Odysseus. Memnôn the

stean armour, and Antilochos the son of Nestôr falls by his hand ; he is himself slain by Achilleus, but his mother obtain

or him from Zeus. Achilleus chases the Trojans to the city, and as he is forcing his way in he is slain by Paris and Apoll

us chases the Trojans to the city, and as he is forcing his way in he is slain by Paris and Apollo. A furious fight arises

gem, and having learned from him how Troy might be captured, Diomedes is sent to Lemnos to fetch Philoctetes, who being cu

ays Eurypylos the son of Telephos, an ally of the Trojans, whose town is now closely beleaguered. By the directions of Ath

wood. Odysseus meantime disfiguring himself enters Troy as a spy ; he is recognised by Helena, and concerts with her the m

nedos. They return, the warriors descend from the horse, and the town is taken. Neoptolemos slays Priamos at the altar of

f Neoptolemos. Polyxene was sacrificed on the tomb of Achilleus. Such is the narrative of the Trojan war as it appeared in

nion of their merit. The brief abstract of their contents given above is derived from two fragments of the Chrestomathy of

ning the remainder, by Siebenkees in a manuscript Homer at Venice. It is by these fragments that critics have been able to

ive from the end of the Ilias to the taking of Troy, which last event is the subject of the poem of Tryphiodorus, while Co

steia, consisting of the Agamemnôn, the Choëphoræ, and the Eumenides, is the only portion of his works on this subject whi

arians when fighting for her existence2240 at Marathôn ? The question is , did a confederated Hellenic army actually invade

f the Dorian Migration ; for we must not give implicit credit to what is called the early Grecian history, which is nothin

ve implicit credit to what is called the early Grecian history, which is nothing but a scientific product from epic poems

of a Grecian princess2243. But we have shown that the person selected is a purely imaginary being, a mere personification

aos appear to denote the long stay of the army before Troy ; Odysseus is apparently the Wanderer ; while Achilleus, Nestôr

f the people of the far-off Alybe are named Odios and Epistrophos. It is thus that significant names are given to the Cent

s. The union for a common object ascribed to the Greeks in this mythe is totally repugnant to their natural character ; ev

he invasion of Xerxes failed to unite them. The length of the war too is incredible ; no volunteer army would ever have re

no vestige of such a custom was to be found in the historic times. It is not unlikely that this Asiatic usage was transfer

ould make many more objections than these, but we will abstain, as it is probable that our scepticism may only serve to al

ay only serve to alienate some of our readers. Our conviction however is , that the siege of Troy is little more real than

ome of our readers. Our conviction however is, that the siege of Troy is little more real than that of Albracca, of which

tion, or Return of the Heracleids, though greatly mingled with fable, is a real event. For some centuries the history of G

with fable, is a real event. For some centuries the history of Greece is semi-mythic ; such is the form of even the Persia

event. For some centuries the history of Greece is semi-mythic ; such is the form of even the Persian war. After that it i

semi-mythic ; such is the form of even the Persian war. After that it is related by contemporary writers, and becomes as t

recian history appears to us emerging from a kind of fairy-land. This is in our eyes a beautiful prospect. No one can beli

imes, if such did ever exist, are lost never to be recovered ; and it is only from the remains of their operations on the

scans, the Latins, and the Sabellians. The city of Rome, whose origin is involved in such obscurity, rose on the confines

part in the combined whole which Roman story displays. Popular poetry is , as the example of ancient Greece shows, the grea

ws, the great preserver of the popular religion in a society where it is of a complex and varied nature. That of Greece te

on its pages. The cause of this character of the Italian religion it is scarcely possible to assign ; even at the present

her, to appropriate the gods of Greece. Her knowledge of them was, it is probable, chiefly derived from the Grecian coloni

ntire literature of Rome became Grecian ; and the extant Roman poetry is little more than a transcript of that of Greece.

e Lars, which form so conspicuous a portion of the Roman religion, it is probable belonged originally to the Etruscan syst

piter, Juno, Minerva, Vejovis, Summanus, Vulcanus, Saturnus, Mars. It is uncertain who was the ninth. As soon as an interc

Greece became so closely interwoven in the system of Etruria, that it is with difficulty any vestiges of the original dome

which originally possessed Greece and a portion of Lesser Asia. This is perhaps the best principle on which the great sim

gods are to be regarded as those of their Latin forefathers ; but it is probable that Saturnus, Ops, Janus, Jana, Pales,

s may be comprised all the tribes of the Apennines east of Latium. It is therefore inclusive of the Sabines, Samnites, Mar

of the Sabines, Samnites, Marsians, and their kindred clans ; and it is by no means improbable, that the Umbrians to the

Etruscans for discerning it in the electric phænomena of the sky. It is a very remarkable feature in the ancient religion

and Neriene, Quirinus and Hora. In some cases the name of the goddess is only the feminine form of that of the god, as Jan

religion, and which testifies for its purity, warmth and simplicity, is that of calling the gods Fathers (Patres), and th

on given by the Greeks to none but Zeus and Demeter or Earth. As this is a circumstance that seems to have almost totally

lubra esse in urbibus censeo ;” and that by patres he means the gods, is evident from what follows ; for he proceeds, “I d

roceeds, “I do not follow the Persian Magi, at whose impulsion Xerxes is said to have burnt the temples in Greece, because

dicatur ad unum ; on which Lactantius observes, that “every god who is worshiped by man must in solemn rites and prayers

s, Juppiter, Jupiter. Like the Greek Zeus, the Latin Jovis, which is evidently a kindred term2274, signified originall

slaves for example swearing by the Junones of their mistresses, that is their protecting deities2281. Juno Romana or Capi

the word money oddly enough comes from her name, of which the origin is quite uncertain2283. Juno Regina, the Kupra of Et

he political history of the state2291. Juno Sospita, or Sispita, that is the Protectress, was worshiped from the earliest

Cælian hill stood a temple of Minerva Capta, the origin of which name is uncertain2298. The festivals of Minerva were name

this goddess as the corresponding Hestia of the Greeks, with whom she is identical in name and office. There is every reas

a of the Greeks, with whom she is identical in name and office. There is every reason to believe her worship to have been

the religion of the ancient Pelasgic population of Latium2303, as it is by all testimony carried back to the earliest day

and set up similar statues in several of the streets2307. Stata Mater is generally supposed to have been Vesta. We find th

ead ; but it may have done so only figuratively. Venus. Venus is a deity about whom it is difficult to learn anyth

e so only figuratively. Venus. Venus is a deity about whom it is difficult to learn anything satisfactory. She has

character. In the Circus stood a chapel of Venus Murtia, so named it is said from the myrtles which had grown there2321.

of the original rural character of Venus, that, like Pales, her name is of both genders. Thus we meet with Deus and Dea V

rather Veneris, may, as was supposed, come from venio, but its origin is very doubtful. 1. This explanation of Milli

ct. Welcker (Nach. zur Tril. 299.) says that the figure at the window is Althæa the wife of Œneus (see p. 320.), and the s

p. 320.), and the sitting figure a servant. 2. Μûθοι. The word μûθοѕ is in Homer equivalent to λόγοѕ. In the time of Pind

. In the time of Pindar it had acquired the signification in which it is here employed. 3. See the author’s History of Gr

sewhere. 10. The earliest allusion to this practice we have met with is in Eurip. Bac. 26. 11. Paus. viii. 14. 2. Plut.

Numinis Vindicta, 12. Catull. lxviii. 109. 12. Conon. Narrat. 15. It is not quite certain, however, that it is of these c

09. 12. Conon. Narrat. 15. It is not quite certain, however, that it is of these chasms he speaks. 13. Leake's Travels i

. Malcolm’s History of Persia, i. 41. 8vo edit. 24. This phraseology is still employed in the south of Europe. Sancho Pan

is phraseology is still employed in the south of Europe. Sancho Panza is in Don Quixote called the father of proverbs (pad

v. on Æn. vii. 691. See Paus. iv. 2, 2. 31. Hor. Serm. ii. 6. 49. It is in a somewhat different sense that the Œdipus of

ngs of the primogenial doctrine.» — Aglaoph. p. 1268. 43. «Mystieism is an irregular mixing and confounding of feelings a

ngs and ideas,» says Hermann, Ueber das Wesen, &c. p. 26. 44. It is remarkable enough that the German mystic mytholog

er, Proleg. 232. 52. Völcker, however, asserts positively that there is no mythe without a meaning. Myth. der Jap. 50. Th

thout a meaning. Myth. der Jap. 50. This may be true, but the meaning is often a very trifling one. 53. Rasselas, chap. 4

il. 249. 54. See Müller, Proleg. 249-253. Min. Pol. 9. 55. Wolf, it is well known, held this opinion. The Schools of the

ld notions. 61. Müller, Proleg. 66, 99. Welcker, Tril. 89. 62. This is the theory of Voss. We share the doubts of Lobeck

fragments remaining of the Latin translation of Ennius ; and the work is frequently referred to by Sextus Empiricus and th

to by Sextus Empiricus and the Fathers of the Church. 71. This name is borrowed from the Fount of the Sun (κρήνη Ἡλίον)

Τηθύν. — II. xiv. 201. 79. The earliest modern work on this subject is Boccaccio's Genealogia Deorum, written in the fou

we entered at some length into this subject. We are now aware that it is impossible to say anything satisfactory on it in

occurs in the Homeridian hymn to the Delian Apollo (v. 251), where it is opposed to the Peloponnese and the islands, and a

land on the banks of the Caÿster. (Il. ii. 461. Heyne in loco.) Libya is in Homer merely a district west of Egypt. 100. H

ed before β, as was done so frequently ; ex. gr. ϋμβροτοѕ. 105. That is , black or sun-burnt men, from αἴθω, to burn. 10

passage. Payne Knight would be content with rejecting vv. 6 and 7. It is to be observed that it is not Homer's custom to u

d be content with rejecting vv. 6 and 7. It is to be observed that it is not Homer's custom to use two particles of compar

ces races superior to ordinary men on the shores of Ocean. 110. That is , men only as tall as the fist, from πυγμή, fist,

2. Od. xix. 403. An epithet of Oceanos in Hesiod (Th. 274. 288. 294.) is κλυτὸѕ, illustrious, or perhaps bright. See Appen

Fr. incert. 100. Apoll. Rh. iii. 159. and Q. Smyrnæus, xiv. 223.), as is too often the case with him, by no means bear him

en the case with him, by no means bear him out in his theory. Statius is the earliest poet who speaks of these gates. (See

36. 45. 134. In Hesiod’s Shield of Hercules, vv. 254. 255., Tartaros is placed in the realm of Aides, — a proof among man

age to that part of the poem. 135. In reading the Paradise Lost one is apt to be struck with the definite material natur

ce to his genuine conception of what heaven might really be. The fact is , that our great poet was, as any one who reads wi

proved compatible with piety and purity of heart. 136. What an idea is given of the immense extent of Heaven by making t

. xiv. 201. 139. From χάω, to gape. Ginnunga Gap (Swallowing Throat) is the Chaos of Scandinavian mythology. 140. Göttl

serts that the Cyclopes were the progeny of Earth alone. He says this is proved by a comparison of v. 139. Γϵίνατο δ̓ αὖ

pp. 371-379. 145. Κύκλωψ, rendered by Hermann Volvulus, from κύκλος, is a simple, not a compound substantive, of the same

re an interpolation. 146. Κόττος, from κόπτω, to smite ; Γύηѕ (Γύγηѕ is wrong, see Göttling in loc.) is the part of the p

ς, from κόπτω, to smite ; Γύηѕ (Γύγηѕ is wrong, see Göttling in loc.) is the part of the plough to which the share is fixe

g, see Göttling in loc.) is the part of the plough to which the share is fixed ; Βριάρϵωѕ is akin to βριάω βριαρὸѕ, βρίθω,

oc.) is the part of the plough to which the share is fixed ; Βριάρϵωѕ is akin to βριάω βριαρὸѕ, βρίθω, βριθὺѕ, all denotin

βριθὺѕ, all denoting weight and strength. 147. The above explanation is that given by Hermann (Ueber das Wesen, &c. p

c. 152.), referring to Demeter Erinnys. According to Hermann ἐριυυύϵѕ is quasi ἐλιυυύϵѕ, Maturinæ, from ἐλιυυϵύω. 152. My

οντϵѕ Τάρταρον ἀμϕὶ μέγαν, τῶν ἔξ ἄνδ ρϵѕ τϵ θϵοὶ τϵ. A similar view is given in the 37th Orphic hymn. 155. Il. xiv. 20

hymn. 155. Il. xiv. 202-204. 156. Il. xv. 224 et seq. 157. That is , supposing (as there is every reason to do) that

02-204. 156. Il. xv. 224 et seq. 157. That is, supposing (as there is every reason to do) that Apollodorus followed him

rated mythe. Hera, Poseidôn, and Athena set about binding Zeus ; that is , mankind would wish to keep summer always for the

Cassandra, 1192. with the note of Tzetzes. 166. Argonaut, i. 503. It is remarkable that there is no scholion on the place

note of Tzetzes. 166. Argonaut, i. 503. It is remarkable that there is no scholion on the place. 167. Dionys. ii. 573 ;

dinav. 183. Theog. 337. seq. 184. Il. xiv. 201. 302. In v. 246. he is called the origin of all (πάντϵσσι) — whether god

6. he is called the origin of all (πάντϵσσι) — whether gods or things is uncertain. 185. Il. 202. 303. 186. Il. 200. 301

έλιοѕ occurs in Il. viii. 480. Od. i. 8 ; xii. 133. 263. 346. 374. It is very probable that ϓπϵρίων is the contraction of

Od. i. 8 ; xii. 133. 263. 346. 374. It is very probable that ϓπϵρίων is the contraction of ϓπϵριονίων. See Passow s. v. V

See Passow s. v. Völcker, Hom. Geog. 26. 195. Isth. v. 1. 196. This is adopted by Völcker, ut sup., and Müller, Proleg. 

. 191. Compare Apoll. Rh. iii. 1191. 200. The most learned of poets is the only one that has alluded to this fiction in

es Selene a chariot (Phœn. 178. seq.), whereas the poet in that place is evidently speaking of the chariot of Amphiaraos.

nnus (vii. 244.) she drives in a silver car with unbridled mules.» It is the chariot of Semele, not of Selene, that is des

th unbridled mules.» It is the chariot of Semele, not of Selene, that is described by that poet. 250. Nonnus, i. 331. 455

05 ; vii. 247 ; xi. 187 ; xii. 5 ; xlviii. 320. (βοῶν ἐλάτϵιρα Σϵλήνη is his usual expression). Claudian, R. P. iii. 403.

on Euripides (l. c.) says that «Æschylus and the ϕνσικώτϵροι say she is his daughter, because she partakes of the solar l

icander. 257. Hom. Hymn xxxii. 15. Πανδῖα, all-divine or all-bright, is plainly the Moon. 258. Διὸѕ θύγατϵρ ἔρσα τρέϕϵι

. 191. 700. Fasti, iv. 373. The title Pallantias given here to Aurora is , we believe, only to be found in this poet, but w

e (Fasti, iv. 943.) he calls her Titania, unless the reading Tithonia is to be preferred. 264. Agam. 275. 265. Æschylus,

49. 269. Troad. 843. For χρύσϵος Barnes reads κρόκϵος, which reading is followed by Voss, M. B. ii. 79. 270. Orest. 1001

ix (E). 283. Hermann, Ueber das Wesen, &c., 98. The Latin Aurora is similarly related to aura. 284. IIes. Th. 404.

IIes. Th. 404. 285. From ϕἀω, to shine. Phœbe, according to Hermann, is Februa, Purger, and Coios, Turbulus. 286. From

heir work. They get up and go to the shore, not knowing what the need is  ; they see boats there, but not their own, with n

ir boats much lighter, and in one pull they reach their homes.» There is a curious legend somewhat similar to this in the

similar to this in the Fairy Mythology (i. 202.), the scene of which is in nearly the same spot. 318. Works and Days, 1

Οἱ μὲν ἐπὶ Κρόνου ἧσαν ὁτ᾿ οὐρανῷ ἐμβασίλϵυϵν, as not Hesiodic. It is certainly utterly at variance with the Theogony a

α, quasi ϕιλίλυρα. Welcker, Nachtrag zur Tril. 53. note. 325. There is scarcely any difference between κρόνος and χρόνος

lcker, Tril. 96. We cannot, however, agree with this critic that Rhea is equivalent to Gæa, Earth. 327. See below, Mytho

er notion of his, that the horses of the gods were shod by Hephæstos, is certainly erroneous, for the Greeks did not shoe

ans. 367. Il. xiv. 300. 368. Il. viii. 41. seq. ; xiii. 23. seq. It is worthy of notice that while the chariots of men h

3. Theog. 886. seq. 394. Il. v. 370, 371. 395. Theog. 938 396. It is curious to mark the apparent progress of this tal

God. See Heyne on Apollod. i. 7. 5. 398. In the Ilias, when Hector is routing the Greeks, Poseidôn says of him (xiii. 5

54. 404. Il. viii. 247 ; xii. 200. seq. Od. ii. 146. 405. This word is derived from ἀΐσσω to excite ; but as it greatly

ύοπα. 411. Thus. i. 126. 412. Paus. ii. 24. 3. 4. 413. The Greek ζ is frequently d in the corresponding Latin term ; th

Pyth. iv. 246. Probus on Geor. i. 13. Lucan, Phars. vi. 396. Scyphios is evidently related to σκάϕος, a skiff or boat. 4

ος, wealth. 461. Myth. Briefe, ii. 175. Heyne (on Apollod. p. 780.) is of opinion that it was first given in the Mysteri

. p. 780.) is of opinion that it was first given in the Mysteries. It is employed occasionally by the Attic dramatists (So

. 468. Od. x. 508. seq. ; xi. l. seq., 635. seq. ; xii. 81. 469. It is well known that Hades became afterwards synonymou

tion, and adds that Erebos was but a passage to Ilades, from which it is expressly distinguished in Il. viii. 368. (as per

y distinguished in Il. viii. 368. (as person and place certainly). It is plain that neither of these writers had correct i

Germanic tribes the contrary. 473. The river which was to be passed is mentioned in the Ilias (xxiii. 73.), but that may

hers gave him one hundred heads. Horace, Carm. ii. 13, 34. 476. This is probably founded on the passage in the Odyssey (x

latter those from Asia. If any case proves too difficult for them, it is reserved for the decision of Minôs. 477. Fluviu

hlegethôn, and Cocytos. Od. x. 513, 514. 479. Virg. Æn. ut supra. It is not known how or when the doctrine of the Metemps

the Odyssey ; the only allusion to it that we have met with elsewhere is in Sophocles (Œd. Tyr. 176.), where Hades is call

have met with elsewhere is in Sophocles (Œd. Tyr. 176.), where Hades is called ‘the western god’ (ἀκτὰν πρὸς ἑσπέρου θεοῦ

ine of the Ilias (ix. 457.) where this epithet occurs as spurious. It is contrary to the analogy of the whole poem. We how

722. 511. Dionys. xii. 72. 512. Its Persian name at the present day is Taous. 513. Athen. xiv. 655. 514. Ovid, Met. i

: 4. χρυσοπέῦιλοѕ. 542. Plato, Cratyl. 404. 543. The Epos of Hesiod is ″Ερωѕ in the subsequent writers. 544. Müller, Pr

hter. 545. For further information on the subject of Hera the reader is referred to Welcker, ut supra, and to Böttiger’s

ς. 6. πολύμητις, πολύϕρων. 587. II. xx. 73 ; xxi. 330. seq. His name is also synonymous with fire, ix. 468 ; xvii. 88 ; x

8. Plato, Cratyl. 407. 589. Od. xi. 604. Hes. Th. 922. Her parentage is not mentioned in the Ilias. Ovid, we know not on

Anton. Lib. 35. Virgil also seems to allude to it, Geor. i. 378. This is surely one of those legends which are mere sports

ngs.” Milton, P. L. ii. 962. 608. In Plato (Cratyl. 406.) her name is deduced ἀπὸ τῆς πραότητος τῆς θεοῦ, apparently fr

. Pyth. iii. 14. seq. 627. Apollod. i. l. 7. Sch. Il. ix. 557. This is alluded to, we may perceive, in the Ilias, and it

l. ix. 557. This is alluded to, we may perceive, in the Ilias, and it is the only love-tale of Apollo in Homer. In the Hin

have not met any Greek authority for this legend, and the same story is told of the Italian god Silvanus. Serv. Geor. i.

llo, 49.), say that it was out of love he served Admetos. 636. That is if critics be right in referring the following li

f. Orac. 15. 21. Q. G. 12. Ælian. V. H. iii. l. 640. The same notion is expressed in Plutarch (De Def. Or. 21.) if the re

iven by Wyttembach from Eusebius be the true one, as it most probably is . 641. Proleg. 300. seq. Dorians, i. 338. Eumenid

Eumenides, 152. 159. 642. Il. ii. 763. 643. The Venetian MS. (which is followed by Wolf) reads Πηϵρίע for Πιϵρίע. See He

em, must have some suspicion of this legend. The building of the wall is spoken of elsewhere (vii. 452.), and it is said t

. The building of the wall is spoken of elsewhere (vii. 452.), and it is said to have been the work of both the gods. 646

eems justly disposed to read µαθὼνπαρὰ τοῦ πατρòς, in favour of which is all mythic analogy. According to Nicander (Athen.

, the sea-god Glaucos was the instructor of Apollo. 647. This legend is only to be found in Ovid (Met. xi. 153. seq.). 6

οχαίτης : 7. ἀκϵρσϵκόμης : 8. λαοσσόος. 663. Müller, Dor. i. 328. It is usually derived from the crooked ambiguous nature

but Artemis, who never gave oracles, was named Loxo. 664. This word is connected with λϵυκςὸ, white, and with the Latin

. Telesilla ap. Ursinus. Pind. ut sup. 689. Paus. ut sup. 690. It is uncertain when this change took place ; it is the

Paus. ut sup. 690. It is uncertain when this change took place ; it is the goddess who is pursued in Telesilla, ut sup.

. It is uncertain when this change took place ; it is the goddess who is pursued in Telesilla, ut sup. (O1. 64.). The orac

illa, ut sup. (O1. 64.). The oracle given to Archias (Paus. v. 7, 3.) is probably a late fiction ; it speaks of the fount

ve, p. 60.). By some (among whom Euripides may perhaps be classed) it is held to relate to the worship of the goddess by t

fever. The moon, both here (coast of Africa) and in the West Indies, is more powerful than the sun ; meat hung in the ray

. iii. 14.) said that Adonis was the son of Phœnix and Alphesibœa. It is uncertain whether he made the latter daughter of

ria, by his own daughter Smyrna. 746. Ares, out of jealousy, took it is said the form of a boar for the purpose of killin

edan legend of the origin of the rose, see above, p. 8. 751. Adonis is the Semitic ןױא (Adôn) Lord. Cinyras comes from נ

k κινύρα, whence κινυρίζω, to lament, as in the Irish keening. Myrrha is רױנ (Môr) Myrrh. 752. Phædrus. Spenser, who trea

784. Il. v. 875-80. 785. Th. 886. seq.924. The scholion on v. 890, is as follows :Λέϒεται ὄτι ἡ Μῆτις τοιαύτην εἶχε δύν

g. 244. See also Eudocia, 4. Schwenk, 230. Welcker, Tril. 282. Пαλλὰς is the same as πάλλαξ, originally maid. There was a

33. 834. Od. x. 277. et seq. 835. Od. xiv. 435. This verse however is manifestly spurious. 836. Theog. 938. 837. Theo

respective Metamorphoses, and Apollonius Rhodius in his Epigrams. It is uncertain which of these authorities Ovid followe

0. 850. Pausan. ix. 22. These are both silly expositions ; the first is confuted by the fact that in the Carnasian grove

οκϵῑ θϵῶν ἐϕορᾱν και αὔξϵιν ποίμναϛ(Id. ii. 3, 4.) 851. Caduceus-um is a Latin corruption of κηρύκϵιον, the herald’s sta

t Coroneia under the title of ἐπιμήλιο (Paus. ix. 31, 3.). 858. This is the only point of similarity between the Grecian

may observe the allusion to the rural character of the god. 861. He is said to have been called στρϕαȋος (Et. Mag. s. v.

wife of their Zeus. Herod. iv. 59. 879. II. v. 500. ‘blond Demeter’ is represented as presiding over the winnowing of co

ding over the winnowing of corn. In Od. v. 125. her amour with Iasiôn is related. 880. Gæa is joined with Zeus and Helio

of corn. In Od. v. 125. her amour with Iasiôn is related. 880. Gæa is joined with Zeus and Helios as a person. Il. iii.

r ap. Anton. Lib. 17. Ovid, Met. viii. 738. seq. Tzetz. Lyc. 1393. It is related somewhat differently by Callimachus, Hymn

ature’s visage hoar. — Burns’ Vision. 903. Like κρείων, κρέων, the a is merely euphonic. The cyclic Thebaïs named Areiôn

m the grief (ἄχος) of the goddess. Welcker (Schwenk, p. 293.) says it is the same as γαία ; and Müller (Proleg. 291.) rend

πȗρ, and to the Pers in Perse, Perseus. See below, Perseus. 913. It is commonly rendered Death-bearer, from ϕέρω ϕόνον.

egend (Met. v. 300. seq.), says they were turned into magpies, and he is followed by Statius (Silv. ii. 4. 19.). The tale

ribed to Orpheus. See also Müller, Proleg. 379. seq. The name Orpheus is perhaps connected with ὄρϕνος, ὄρϕανος, ἔρεβος, o

ed by Homer, II. xii. 20. and Hesiod, Th. 341.) the seventh, Tiriplo, is evidently corrupt ; Hermann proposes Pactolo. 95

are plainly the same word, and used alike in composition. The former is placed at the beginning, the latter at the end of

il. ap. Gell. xx. 8. Hor. Serm. ii. 4, 30. Fulgent. ii. 19. “The moon is believed by the Hindoo naturalists to have a powe

1260. Ovid, Met. i. 321. 1036. Welcker (Tril. 39.) says that Themis is merely an epithet of Earth. Hermann also makes Th

Böttiger (Kunst-Myth. ii. 110.) more justly, we apprehend, says, “she is the oldest purely allegorical personification of

. 186. 1041. See above, p. 146. 1042. Il. viii. 398 ; xi. 185. This is the only line in Homer which makes against Voss’’

makes against Voss’’ theory, of none of Homer’s gods being winged. It is remarkable that P. Knight, who seems to have know

Il. xx. 234. 1092. Od. v. 333 ; xi. 601. The last of these passages is undoubtedly spurious, and the first is perhaps no

01. The last of these passages is undoubtedly spurious, and the first is perhaps not altogether free from suspicion. 1093

n vines are mentioned in Genesis, xl. 9. Num. xx. 5 ; and the vintage is the subject of one of the ancient Egyptian painti

, in which Dionysos was the subject of strange mystery. As our object is alone the genuine mythology of Hellas, we do not

5. 1120. The maintainers of the Indian hypothesis observe that Bagis is one of the names of Seeva. According to Müller (O

cted with ἰκμὰς, ἰχὼρ, and therefore to denote moisture. His daughter is Erigone (Spring-born). 1128. Μάρων Εὺάνθϵος υἰός

. vii. 72. Eustath. Il. xviii. p. 1214. Ælian, V. H. iii. 40. Ͳίτυρος is merely the Doric form of Σάτυρος. 1192. Sch. The

lood-drops of Uranos would then be the rains. 1202. In Latin silanus is a tube or pipe for conveying water. Festus v. Tul

 : 5. λιμνιάδϵς : 6. ἁμαδρυάδϵς : 7. δρυάδϵς : 8. μηλιάδϵς. 1228. It is plain that δρῠς and the Germanic tree are the sam

126. Od. xix. 163. Herod. vii. 218. Soph. Trach. 768. In Nonnus δρῠς is constantly tree, and δρυόϵις wooden. See ‘Tales a

ις wooden. See ‘Tales and Popular Fictions.’ 1229. Μ[ATTcaractre]λον is an apple or a sheep. 1230. ii. 224. seq. 1231

ii. 224. seq. 1231. Od. x. 350. 1232. Il. xx. 7. We believe there is no word in the English language which so nearly e

e Greek πίσϵα as this old, now provincial, term. The Anglo-Saxon ץӀæδ is certainly a valley ; all the spots denominated sl

aed. Certainly not in the copy which we consulted. Slett, by the way, is the Icelandic word, and it signifies a plain. Sla

t, by the way, is the Icelandic word, and it signifies a plain. Slade is frequently employed in the Poly-Olbion of Drayton

ῥ’ οὔτϵ ϴνητ[ATTcararactere]ς οὔτ’ ᾀϴανάτοιοιν ἓπονται. This passage is very obscure, but we think the above is the sense

άτοιοιν ἓπονται. This passage is very obscure, but we think the above is the sense of it. Hermann, we observe, has rendere

o and nubes. 1246. Il. iii. 130. Od. iv. 743. In this last place it is used of Penelope, who was not very young ; but it

is last place it is used of Penelope, who was not very young ; but it is the old nurse who speaks. 1247. See Hes. Th. 346

nd makes him to signify the rocks and cliffs. Keto (кϵȋμαι), he says, is the sunken rocks. It rather seems akin to к[ATTca

1290. Hesiod, Th. 270. seq. In Ovid also (Met. iv. 773.) their number is only two. 1291. Eratosth. Cat. 22. Hygin. P. A.

er was acquainted with the story of Perseus : the passage in which he is mentioned (Il. xiv. 519.) is, we think, justly re

ory of Perseus : the passage in which he is mentioned (Il. xiv. 519.) is , we think, justly regarded as an interpolation. V

125 ; but that passage, besides its being in one of the later books, is liable to objection. See Heyne and Payne Knight i

Lexil. υ. ἀήρ. 1325. On the Homeric geography the best work by far is that of Völcker, so frequently alluded to in thes

s two great defects ; he will localise every place and people, and he is resolute in maintaining the two poems to be the p

majority of the critics (Nitzsch, ut supra) are of opinion that this is the place meant. 1330. Od. xv. 425. seq. 1331.

1336. Ἔνθϵν δὲ προτέρω πλέομϵν. The wind had been north-east, and it is not said that it had changed. We apprehend that b

Thrinakia, and Ogygia, they are all adjectives, as ν[ATTcaratere]σος is always joined with them. 1362. Od. x. 135. 1363

ways joined with them. 1362. Od. x. 135. 1363. Od. i. 52. This term is applied in the Ilias to the serpent, the boar, an

erpent, the boar, and the lion, and signifies grim. In the Odyssey it is an epithet of Atlas, Minôs and Æætes, and its mos

an epithet of Atlas, Minôs and Æætes, and its most appropriate sense is wise. Passow, s. v. Nitzsch. 1364. Theog. 1011.

d by the ancient grammarians. We may observe that the cosmology in it is at variance with that of the Odyssey, for Helios

μαι ϵἰς ̓Αῒδαο, καὶ ἐν νϵκύϵσσι ϕαϵίνω. 1404. Thucydides (vii. 1.) is we believe the first writer who uses the name Tri

archus suspected the first six lines. 1426. Od. iv. 564. 1427. This is also the opinion of Nitzsch. Erklär. Anmerk. zur

seq. cum Schol. Tzetz. Lyc. 818. 1429. The first syllable of ἄπϵιρος is short, that of ἤπϵιρος is long. On this however w

. 818. 1429. The first syllable of ἄπϵιρος is short, that of ἤπϵιρος is long. On this however we should lay no stress. 1

ier. i. 377.) maintains that the Ortygia of this place in the Odyssey is Delos. As this passage does not appear in the Eng

nglish translation of bis work, we may perhaps infer that his opinion is changed. 1434. Strabe, x. 5. Müller asserts posi

x. 5. Müller asserts positively in the Orchomenos (p. 126.) that this is the island meant in the Odyssey. Perhaps (see pre

heog. 510. 514. 1452. Apollod. i. 2. 3. The accuracy of the Theogony is deserving of notice ; as Menœtios belonged to the

eus. Still we think with Völcker that the sense of the original mythe is the one given above. 1470. See Apoll. Rh. ii. 12

for thinking that this legend should be assigned to that poetess. It is remarkable that there is no mention of Pandora in

egend should be assigned to that poetess. It is remarkable that there is no mention of Pandora in it. See in Horace (Carm.

roves this to be a Latin fiction. Parnell’s beautiful imitation of it is well known. 1476. Ælian, de Nat. An. vi. 51. and

t what Greek authority Ovid followed in this narrative. 1502. Pyrrha is evidently derived πῦρ from. Deucaliôn probably co

ed Danaans and Argeians. Ἀχαιὸs, according to Völcker (ut sup. 365.), is of the same family with aqua, and relates to agri

o agriculture also. Müller (Proleg. 291.) says it signifies good, and is equivalent to ἀριστϵύs. 1514. Herod. vii. 94. 9

ans, who conquered and expelled the Cadmeians from Thebes. This event is a mere conjecture, and it would rather seem to ha

in the Catalogue, and in Il. v. 710 ; xiii. 687 ; which last however is considered spurious. See also Il. xiv. 476 ; xvii

r das Wesen, etc. 104. Welcker, Tril. 356. 387. 1524. The Greek ἥρωs is plainly the Latin herus, German herr, i. e. maste

be related below. 1541. Apollod. i. 9. 1542. Ibid. 1543. Medeia is said to be immortal by Pindar (Pyth. iv. 18.) and

and Musæus (ap. Sch. Eurip. Med. 9.). 1544. Theog. 992. seq. Pelias is here to Iasôn what Eurystheus is to Heracles. 15

9.). 1544. Theog. 992. seq. Pelias is here to Iasôn what Eurystheus is to Heracles. 1545. Argum. Eurip. Medeia. Ovid, M

Ap. Sch. Pind. Ol. xiii. 74. 1558. This Welcker (Tril. 546.) thinks is merely a genealogical fiction. 1559. Pind. Nem.

seq. It was probably from this circumstance that the father of Cæneus is named Elatos ; his own name (from καινὸϛ new) ref

. Plin. H. N. ii. 47. 1607. See Müller, Dor. i. 542. 1608. Aëthlios is the personification of the Olympic games. 1609.

. i. 9. 1611. Hygin. ut sup. 1612. Apollod. ut sup. 1613. Tydeus is called an Ætolian by Homer, — Il. iv. 399. 1614.

y into a period removed still further in gray antiquity. The pleasure is , to our apprehension, something akin to that insp

e, however, Appendix (H). 1618. πϵντ ηκοντόγυον. The size of the γύα is not known. 1619. Nicander, ap. Anton. Lib. 2. Ap

to it, Choëph. 600. seq. 1623. Apollod. iii. 1, 1. This genealogy is given somewhat differently by Pherecydes (Sch. Ap

29. Od. v. 333. 1630. Theog. 937. 975. 1631. Ol. ii. 142. 1632. It is mentioned, as we have seen, by Pherecydes and Hel

nds one of Petit Poucet and the Ogre. 1664. Flight-giving ; λαϕύσσω is the same as σπϵύδω, ϕϵύγω. 1665. Herod. vii. 12

od. iii. 5. 2. Ovid, Met. iii. 511. seq. 1668. Il. xxiv. 602-17. It is here said that Niobe had six sons and six daughte

preceding day, the Moon might be the mother of the Sun. Zeus-Epopeus is like Zeus-Tyndareos. 1676. Soph. Antig. 834. El

areos. 1676. Soph. Antig. 834. Elec. 150. Dione, one of the Hyades, is her mother (Ovid, Met. vi. 174. Hygin. 9.). Sapph

Apollod. iii. 5. 7. Diodor. iv. 64. Eudocia, 312. 1687. The Sphinx is not mentioned by Homer ; but the legend is notice

a, 312. 1687. The Sphinx is not mentioned by Homer ; but the legend is noticed in the Theogony (v. 326.), where she is c

omer ; but the legend is noticed in the Theogony (v. 326.), where she is called Фῖξ. Though this legend is probably older

n the Theogony (v. 326.), where she is called Фῖξ. Though this legend is probably older than the time of the first interco

or. ut sup. Soph. Œd. Col. 1689. Il. xxiii. 679. The word δϵδουπότοѕ is rather ambiguous, but it is probably merely dead.

1689. Il. xxiii. 679. The word δϵδουπότοѕ is rather ambiguous, but it is probably merely dead. See Il. i. 191. 1690. Work

nson, read Greek by accent ? Nothing can be more inharmonious than it is if Teiresias be pronounced in the Latin manner, w

ed to read, And Phineus and Tiresias prophets old. Another instance is (i. 720.), Belus or Serapis their gods. 1703.

x. 37, 3. 1712. Hom. Hymn to Pyth. Apoll. 118. 1713. The same trick is also said to have been played on Augeas, king of

ation. But these ingenious writers should have known that no practice is more common, and that abundant instances of it ar

mpliance with established usage we place this hero here, though there is little reason for regarding him as an original Th

orses, relating to which Laomedôn had broken his word. 1750. Hesione is the same as Eïone (name of a Nereïs, Hes. Th. 255

m ἠїὼν strand. 1751. Apollodorus, following Pherecydes, says “which is now called Gadeira,” but that island has surely n

Hesiod (Th. 290, seq.) clearly places Erytheia beyond the Ocean, that is toward its further coast. It was probably the tem

los (Vitulus) being an ox in the language of the country. 1757. This is a mythic origin of the shallows in the Strymôn.

Dor. i. 458. 1761. The conjecture of Müller (ut sup.), that Busiris is Osiris with the Egyptian article pe prefixed, is

sup.), that Busiris is Osiris with the Egyptian article pe prefixed, is highly probable. The legend was framed, he thinks

m as if the rock of Prometheus was on the opposite coast of Ocean. It is however more consistent with analogy to conceive

viii. 867. Perseus was similarly aided by these deities. 1766. This is founded on Od. xi. 633. 1767. For an effect of t

Each of these claimed Eurytos. Homer (Od. viii. 226 ; xxi. 22. seq.) is in favour of the last : he says that Eurytos havi

f hospitality. In the Catalogue (II. ii. 730.) the Thessalian Œchalia is the city of Eurytos ; while the ‘Taking of Œchali

i. 15, 4. 1777. Τήλϵϕοѕ, from ἔλαϕοs a hind. Its true signification is Far-shining (τηλέϕαοs) ; Auge (Αὐγὴ) is Bright. T

hind. Its true signification is Far-shining (τηλέϕαοs) ; Auge (Αὐγὴ) is Bright. The legend is connected with the worship

ication is Far-shining (τηλέϕαοs) ; Auge (Αὐγὴ) is Bright. The legend is connected with the worship of Athena Alea (above,

(above, p. 79.) was the goat that suckled the infant Zeus ; the name is probably derived from ἀμαλὸς, tender, or from ἀμέ

the Hyperboreans, the task of going for the apples of the Hesperides is probably a fiction as late as the time of Hesiod,

σσϵ καὶ ἀργαλέος χόλος Ἣρης. — Il. xviii. 119. 1787. Od. xi. 602. It is not unworthy of notice, that in the Ilias (i. 3.)

. xi. 602. It is not unworthy of notice, that in the Ilias (i. 3.) it is said that the souls (ψυχὰѕ) of the heroes were se

v. Buc. vi. 79. 1806. Apollod. ut sup. Hygin. ut sup. 1807. Procne is the nightingale in Æsch. Sup. 51. seq. Apollod. u

Virgil, Geor. iv. 14. 513. Statius, Silv. v. 3. 84. 1808. Philomela is Song-loving. See Welcker, Der Ep. Cyc. 274, note.

is event was celebrated in the Thebaïs of the Epic Cycle. 1821. This is a mere coincidence of name. 1822. Od. xi. 321.

ias when she was carried off. 1825. Apollod. ut supra. 1826. Zetes is easily deduced from ζάω, to blow. Calaïs is proba

. ut supra. 1826. Zetes is easily deduced from ζάω, to blow. Calaïs is probably derived from καіω to burn, like κᾱλον fi

ong the sophists respecting its identity. Plut. Thes. 23. 1846. This is evidently founded on the lines of Homer, Il. xvii

e circumstance of women accusing those who have refused their favours is common to the history and the fable of most count

tory and the fable of most countries. The earliest instance on record is that of Joseph and Potiphar's wife ; and, under t

wife ; and, under the names of Yoosuf and Zooleikha, their adventure is the theme of romance over the Mohammedan East. Th

rsian Shâh-Nâmeh, where Siyawush the son of Ky Kaoos, king of Persia, is , on rejecting the amorous advances of his step-mo

t between the flaming piles, kindled by two hundred men. Another case is that of the sons of Camarez-Zemân, in the Thousan

αις. 1852. Il. xx. 221. 1853. Mr. Kenrick's derivation of this name is very plausible ; — ̓Ηιονἰα, ̓Ιηονία, ̓Ιαονία, the

ονἰα, ̓Ιηονία, ̓Ιαονία, the sea-coast. 1854. Ξοȗθοѕ, yellow-haired, is the same as ξανθὀѕ 1855. Paus. i. 19, 3. 1856

ò πρòs νὀτον ̔Ο σκληρòѕ οὖτοѕ καὶ γἰγανταѕ ἐκτρέϕων Εἴληχε Πάλλαs, is said of this son of Pandiôn. 1857. Νισαία is pl

ρέϕων Εἴληχε Πάλλαs, is said of this son of Pandiôn. 1857. Νισαία is plainly the same as νησαία. 1858. The daughter o

. Paus. ii. 1, 6. As Briareôs was also called Ægæôn (Il. i. 403.), he is here probably Poseidôn himself. 1866. Paus. ii.

7. Theognis, 702. seq. 1868. The ancient form of the Σ was C, which is of the shape of a horse's hoof. 1869. Pherecydes

ολόμητιs. 1876. See Od. x. 1. seq. The primary meaning of αἰολόμητιs is swift. 1877. Μέροπεs, mortals, from μόροs death

αἰολόμητιs is swift. 1877. Μέροπεs, mortals, from μόροs death ; οψ is a mere adjectival ending. 1878. For all the subj

. 118. seq. 1879. Il. vi. 144. seq. The genuineness of this episode is doubted of by Böttiger. See Völcker, Myth. der Ja

ted of by Böttiger. See Völcker, Myth. der Jap. 118. note. 1880. It is a disputed point whether these characters were le

xactly to the good of the romances of chivalry, where the good knight is the brave knight. 1883. Ol. xiii. 85. seq. 188

ii. 85. seq. 1884. Pind. ut sup. ver. 99. Sch. II. vi. 155. Glaucos is , like Ægeus, an epithet of the sea-god. 1885. Se

886. Or Entreater, from ἀντιάω. 1887. In the Theogony, ver. 282, it is said, Τῳ μὲν ἐπώνυμον ἦν ὅτ᾿ ἄῤ Ὠкϵανοȗ πϵρὶ πηγ

, v. Ἰώ. 1905. Jablonski, Panth. Ægypt. ii. 4. seq. 1906. Neither is Isis the moon. See above, p. 227. 1907. Io is pe

. seq. 1906. Neither is Isis the moon. See above, p. 227. 1907. Io is perhaps derived from ΙΕΩ, ἵημι, to send, an epith

race. 1908. Io was transformed by Hera. Æsch. Sup. 312. 1909. Argos is the name of Odysseus’ dog (Od. xvii. 292.), and o

83. 184. Apis, he observes, with the Coptic article Pe prefixed (that is , Pe-Apis), was easily changed into Epaphos, which

is), was easily changed into Epaphos, which signified the Touched. It is well known how fond people are of turning foreign

p. ut sup. Hygin. 168. Serv. Æn. x. 497. 1918. Apollod. ut sup. This is a very obscure legend. 1919. In Plato's Laws (iv

. This is a very obscure legend. 1919. In Plato's Laws (iv. 704.) it is said, respecting the name of the city to be found

τῶν ἐν τῷ τόπῳ, προσθϵίη τὴν αὐτῶν ϕήμην кαινῆ γϵνομένῃ τῆ πόλϵι. It is , we may see, not supposed that it would be named

d of St. Winifred’s well in Drayton’s Polyolbion, Song x. “A fountain is said to have broke out in the place where St. Osi

d to have broke out in the place where St. Osithe was beheaded, which is seen to this day near the town of Chich.” Britann

s probably caused by the resemblance between Danae and Daunia. Daunus is the father of Turnus. 1937. See p. 253. 1938. H

nus. 1937. See p. 253. 1938. Hesiod, Shield, 230. seq. 1939. This is probably the Æthiopia mentioned by Menelaos (Od.

he whole preceding narrative, excepting the deliverance of Andromeda, is contained in the Fragments of Pherecydes (Ap. Sch

Heracles and Menelaos with the sea-deities, ete. The same appearance is presented in the chivalric romanees of the middle

2051. Welcker regards the θηρ in these names as ἀθήρ ; and as ἀθήρα is furmety according to Hesychius, he thinks that it

. 114. seq. 2063. Apoll. Rh. i. 752. seq. cum Sch. where Phereeydes is quoted. Tzetz. Lye. 156. Hygin. 84. 2064. Himeri

ave, the Franks the Free, &c. It must not be concealed that there is no traditiov whatever of a people named Pelopians

to account for the name of the spring. As the reader may perceive, it is the foundation of Guarini's pastoral drama, Il Pa

q. Nonnus, i. 45. seq. 2093. Il. xiv. 321. 2094. Herodotus (i. 2.) is the earliest extant author who calls Europa a Sid

Europa a Sidonian. 2095. Apollod. ut sup. Sarpedôn, i. e. Harpedôn, is evidently derived from the carrying-off (ἀρπάγη)

his process. Homer does not name him among the children of Europa. It is not unlikely that it was the resemblance of sound

iv. 1638. seq. Sch. Od. xx. 302. Plat. Min. 320. 2100. The Labyrinth is a pure poetic fiction ; no such edifice ever did

, p. 423. 2108. Apollod. iii. 3.1.2. Hygin. 136. Tzetz. Lyc. 811. It is evidently a late fiction. 2109. Menoo is the nam

n. 136. Tzetz. Lyc. 811. It is evidently a late fiction. 2109. Menoo is the name of the Hindoo legislator : Menes was the

d. iii. 12, 6. 2111. Hesiod ap. Sch. Pind. Nem. iii. 21. This legend is very pleasingly told by Ovid (Met. vii. 517. seq.

), who says that the isle was thus replenished after a pestilence. It is indebted for its origin to the resemblance in sou

125. Id. ib. Nonnus, xlviii. 400. 419. 2126. So Ovid calls him ; he is usually styled a prince. 2127. ᾽Απὸ τοῦ οὐρϵῖν.

invention of the Athenians (Müller, Orchom. 99.). In Hyginus Hyrieus is Byrseus (from the hide, βύρσα). 2128. Hesiod ut

. Müller, Proleg. 191. seq., where the subject of astronomical mythes is treated with this writer's usual ability. 2138.

ith this writer's usual ability. 2138. Its ancient name in the North is Karlsvagn, the ‘Carle' s or Oldman’s Wain.’ The C

Karlsvagn, the ‘Carle' s or Oldman’s Wain.’ The Carle, Magnusen says, is Odin or Thor. Hence our ‘Charles’ Wain.’ The Icel

on foot to Colchis. In the poem named ‘The Wedding of Ceÿx,’ Heracles is said to have been left behind at Aphetæ, where he

Müller, Orchom. 293. Dor. i. 367. 457. Proleg. 108. 2156. The combat is described at length by Theocritus, Idyll. xxii.

Phrixos the way to Scythia (Hesiod ap. Sch. on ver. 181.). 2158. It is plain that the Harpies in this legend, as in the

. Sch. Apoll. Rh. iv. 177. 1147. Sch. Eur. Med. 5. Purple (πορϕύριοѕ) is simply bright (from πῦρ). 2167. There is nowhere

Med. 5. Purple (πορϕύριοѕ) is simply bright (from πῦρ). 2167. There is nowhere so much information on the Argonautics to

x. 57. seq. 2183. We have already (above, p. 178. note.) given what is perhaps the original signification of the name Ad

danos. 2197. Il. xx. 237 ; the genealogy from Dardanos to this point is given Il. xx. 215-239. 2198. Il. vi. 23. 2199.

2200. Il. xxiv. 496. 2201. See above, p. 120. The story of Cassandra is unnoticed by Homer. 2202. Ἀπὸ τoῦ ἀλέξϵιν τoῦs ἄ

λέξϵιν τoῦs ἄνδραs. 2203. Apollod. iii. 12. 5. This history of Paris is unknown to Homer. It is the le gend of Œdipûs, of

3. Apollod. iii. 12. 5. This history of Paris is unknown to Homer. It is the le gend of Œdipûs, of Telephos, of Cyrus, of

laïs (Oil-giver). 2212. See above, p. 367. 2213. The common account is that Thetis had concealed him as a maiden among t

h at once attracted the attention of Achilleus. This narrative, which is directly contrary to that of the Ilias and the Cy

story of Iphigeneia (Strong-born) are unnoticed by Homer. Iphigeneia is probably an epithet of Artemis. She is the same w

unnoticed by Homer. Iphigeneia is probably an epithet of Artemis. She is the same with the Artemis- Orthia of Sparta, at w

ic Cycle. 2221. Here ends the Little Ilias ; the remaining narrative is from the Destruction of Ilion of Arctinos. 2222.

ot. 3. 2240. The Catalogue gives the Athenians fifty ships. But what is this to the ninety of Pylos ? 2241. See Buttmann

mythes, such as those of Ixiôn and Tantalos, certainly were such. It is possible that the Isles of the Blest, exclusively

s we have seen, perfectly pure and moral. 2249. In like manner Spain is much richer in romances of chivalry. 2250. Cic.

. 4.1. Pœnul. iv. 2. 48. Hor. Carm. i. 34. 5. ; iii. 2. 29. Diespiter is not Pater diei, for that is contrary to analogy.

. Carm. i. 34. 5. ; iii. 2. 29. Diespiter is not Pater diei, for that is contrary to analogy. See Varro, L. L. iv. p. 20.

. Dion. Hal. iv. 15. In Italy, during the middle ages (and perhaps it is so at the present day) the place of Juno Lucina w

ES BRYANT. In the hope that it may be useful, this book of Mythology is affectionately offered to you, by your friend, TH

u, by your friend, THE AUTHOR. Preface. This book of Education is one of a series of simple and easy works for the

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

mere utility, not only to employ the faculties of the young upon what is necessary to be known, but to elevate them to the

character too minute to be interesting, and too meager to entertain, is the most I have attempted in these Elements of My

en feel and be grateful that “the glorious gospel of the blessed God” is a dispensation, of infinite wisdom and infinite m

d” is a dispensation, of infinite wisdom and infinite mercy — that it is a marvelous light and a fountain of knowledge, as

h a clear conviction, and our devotionan undivided homage. I trust it is not a forced application to make a book of mythol

plication to make a book of mythology one of a religious tendency. It is my own view of the subject, and I cannot but beli

eason the instructor of memory, and not memory the caterer of reason, is the purpose of all the little books I have writte

nd with interest upon the philosophy of instruction, and whose theory is the rule of their practice, I commend this book.

ristians, often hear of other gods besides that true and only God who is represented to them as the father of all intellig

ve worshipped idols, and why they have worshipped them. This question is answered by the fact, that when men first spread

etry, and are often very amusing. Mythology, or the history of fable, is necessary to be known, because it explains many b

ust take the first place in the following compend of mythology, which is designed to bring into one view, for the use of y

and best known usages, of ancient and modern paganism. ——— Mythology is the history of the gods and goddesses who have be

ippers of images are Idolaters, the images are Idols, and the worship is Idolatry. Men were first taught by God himself, t

worship is Idolatry. Men were first taught by God himself, that there is a God. Instruction directly from God is Revelatio

ht by God himself, that there is a God. Instruction directly from God is Revelation. We learn from the Bible that God mani

re prophets. The patriarchs, the prophets, and Christ taught that God is one — a spirit infinitely wise, powerful, holy, j

and that he requires all human creatures to serve him in truth, that is , to confess or worship him before men; to love hi

All other nations believed in a plurality of gods, or many gods. This is Polytheism. The history of the fabulous divinitie

many gods. This is Polytheism. The history of the fabulous divinities is Mythology. The good men who knew and loved the tr

ipped him only. Who are heathens? How did men first learn that there is a God? Who are the most remarkable persons to who

other, of those inspired persons. At the present time, whatever truth is discovered, is immediately printed in books: in c

inspired persons. At the present time, whatever truth is discovered, is immediately printed in books: in civilized countr

tries people are generally taught to read, and therefore a known fact is not likely to be lost or altered. When Noah and A

or writings, and all knowledge was preserved by tradition. Tradition is an account of past events related by the old to t

How came men to forget the exact instructions of the patriarchs? How is truth certainly preserved at the present time? Wh

atriarchs? How is truth certainly preserved at the present time? What is tradition? When was God’s will first recorded in

ecame objects of worship? ——— The mythology of the Greeks and Romans is that which is now most important to be known. Thi

of worship? ——— The mythology of the Greeks and Romans is that which is now most important to be known. This mythology is

omans is that which is now most important to be known. This mythology is introduced into all classical poetry. Classical p

s mythology is introduced into all classical poetry. Classical poetry is that which is left of the poetry of the Greeks an

introduced into all classical poetry. Classical poetry is that which is left of the poetry of the Greeks and Romans, and

that which is left of the poetry of the Greeks and Romans, and which is still read. English poets, and almost all modern

goddesses, and sculptors have represented them in admirable forms. It is impossible to understand ancient and modern poetr

were first civilized by colonies of Phœnicians and Egyptians, and it is probable that the religion of the Greeks was a mi

ed by the ancients; as Courage and Pain, Prudence and Honour. Courage is a quality of the mind, it is the absence of fear,

e and Pain, Prudence and Honour. Courage is a quality of the mind, it is the absence of fear, and a virtue. A picture of c

Greeks and Romans worshipped these personifications. What mythology is most important to be known? What is classical poe

personifications. What mythology is most important to be known? What is classical poetry? Who besides poets have celebrat

lassed? Who are the chief gods and goddesses? Who are demi-gods? What is a personification? Saturn. The most an

er Saturn, his right to reign over the dominions of his parents, that is over heaven and earth. Saturn, the same as Chrono

so happy that the time of his reign was called the Golden Age. Saturn is represented as an old man, with a scythe in his h

ed from toil, and permitted to say and do what they pleased, even, it is said, to ridicule their masters. Who were the pa

aturn’s sons? Who deposed Saturn? Where did Saturn take refuge? Where is Latium? How was Saturn regarded in Latium? How is

take refuge? Where is Latium? How was Saturn regarded in Latium? How is Saturn represented? What was the Saturnalia?

Cybele. See plate, page 16. Rhea, or Cybele, the wife of Saturn, is sometimes called Ops, and sometimes Berecynthia.

was the first who fortified the walls of cities with towers, and she is therefore represented with a crown of towers upon

represented dancing and striking themselves. Who was Cybele, and how is she represented? Who were the priests of Cybele?

supernatural being, and therefore, after his death he was deified. It is probable, that Janus regulated the divisions of t

ten been noticed as a remarkable occurrence. Who was Janus, and what is the meaning of the fable of Saturn? Why did Janus

e lord of the ocean, and Pluto, the ruler of the infernal regions. He is said to have been educated in the island of Crete

these sacrifices. The oak and the olive were sacred to Jove. Jupiter is represented under the figure of a majestic man, w

he Titans are beneath his feet, and an eagle by his side. The sceptre is the symbol of his majesty. The ancients represent

From these he distributed benefits or afflictions to mankind. Terror is one of Jove’s principal attributes. Homer describ

Homer, answers a petitioner thus: Depart in peace, secure thy prayer is sped, Witness the sacred honours of our head; The

id Jupiter divide the universe? What worship was paid to Jupiter? How is Jupiter represented? How does Homer describe the

nged into the sea and swam off with his lovely burden to Crete. Crete is a European island, or nearer to Europe than to As

te, and her name was given to one quarter of the world. The following is a fine description in verse of the flight of Euro

es that Cupid and sea-gods, admiring her beauty, accompany her as she is borne over the waves. Now lows a milk-white bull

dorned the temple of Jupiter at Rome. The finest Jupiter in existence is one in the Vesospi palace at Rome. On a medal str

lace at Rome. On a medal struck in the time of the emperor Vitellius, is an impression like the famous statue of the capit

Did the ancients suppose that Jupiter loved human females, and what is related of his appearance to Semele? How did Jupi

rm? Who has given a fine description of the flight of Europa and what is it? What is the most famous statue of Jupiter at

given a fine description of the flight of Europa and what is it? What is the most famous statue of Jupiter at present hi e

and arts” He was the cause of disease, and the restorer of health. He is often called Phœbus the god of day; and was suppo

bow and arrow. In hymns addressed to Apollo as the god of health, he is called Pæan. Apollo is sometimes represented with

s addressed to Apollo as the god of health, he is called Pæan. Apollo is sometimes represented with rays around his head,

rays around his head, to show that he was the dispenser of light, and is often mentioned as the sun himself. We sometimes

ct from Apollo. Apollo frequently appears with a lyre in his hand. He is sometimes drawn in a car, commonly called the cha

r husband. This act of generous devotion has often been commended. It is asserted by the poets that Apollo raised the wall

ower called after his name. Among the stories which relate to Apollo, is that of Phaeton. Phaeton was the son of Apollo an

ed for him and were metamorphosed into poplars by Jupiter. This story is told by Ovid, the Roman poet. Apollo’s most famou

does not contain one or more statues of Apollo. Of these, that which is universally preferred is the Apollo which adorns

more statues of Apollo. Of these, that which is universally preferred is the Apollo which adorns the Vatican palace at Rom

ay be seen in almost every considerable town in the United States. It is commonly called the Apollo of Belvidere. Belvider

ited States. It is commonly called the Apollo of Belvidere. Belvidere is the name of a court of the palace, which commands

the palace, which commands a very fine prospect. Who was Apollo? How is Apollo represented? Are immoral actions imputed t

Where was the most famous oracle of Apollo? Who was the Pythia? What is the most admired statue of Apollo? Mercury.

asures, and conducted departed souls to the world of spirits. Mercury is represented as a young man; wings were fastened t

d which could render him invisible, which he lent to Perseus. Mercury is supposed to have been the Hermes of the Egyptians

d that they should overcome their enemies and conquer the world; that is , all the civilized world, which then included the

hs, and of metals, and the armorer of the gods. The working of metals is a most important circumstance in the civilization

roaring bellows blew.” [Translator : Pope] In the book of Genesis it is said that Tubalcain, one of the first men, was “a

n, but the fable says, Vulcan was the son of Jupiter and Juno. Vulcan is sometimes called Mulciber, and Lemnius. It is sai

upiter and Juno. Vulcan is sometimes called Mulciber, and Lemnius. It is said that Jupiter, taking offence at Vulcan, kick

, which breaks into a thousand fragments whatever it strikes. Thunder is known to be the explosion of the electric fluid,

the place, and held it in reverence. Who was Vulcan, and of what use is the manufacture of metals? Whom did the ancients

tals? Whom say the Hebrew scriptures was the first metallurgist? What is the history of Vulcan? In what verses is Venus de

the first metallurgist? What is the history of Vulcan? In what verses is Venus described as visiting Vulcan? What did Vulc

ented to assist labour, must have required immensely strong men. This is therefore called, from the Cyclops, the Cyclopean

Who were the Cyclops? What mode of life did the Cyclops follow? What is meant by the Cyclops being one-eyed? What is Virg

the Cyclops follow? What is meant by the Cyclops being one-eyed? What is Virgil’s description of the Cyclops? Pandora.

oman, and she was sent by Jupiter in a box to Prometheus. Jupiter, it is said, was angry at Prometheus for the manifold bl

ith the most grievous misfortunes, but that, in every affliction, man is comforted with the hope of relief and of better d

rse: he taught the use of fire, and the fusion of metals, and he also is said to have been the inventor of letters; he ins

heus employed fire more curiously and successfully than other men, he is said to have stolen it from heaven. He was accuse

y unworthy notion of the god’s character. We reverence God because he is infinitely great and powerful; and we love him be

cause he is infinitely great and powerful; and we love him because he is as good as he is powerful; and we know that whate

itely great and powerful; and we love him because he is as good as he is powerful; and we know that whatever good we do to

owerful; and we know that whatever good we do to our fellow-creatures is acceptable to him, and is, indeed, commanded by h

whatever good we do to our fellow-creatures is acceptable to him, and is , indeed, commanded by him. To punish a benefactor

manded by him. To punish a benefactor of mankind for his benevolence, is not suitable to the character of a benevolent bei

ated the motions of the heavenly bodies. The malignity of his enemies is a more rational cause for the sufferings of Prome

did Jupiter dispose of Pandora? Did Prometheus receive Pandora? What is the meaning of this allegory? Who was Prometheus?

a celestial goddess, the mythologists say she was born upon earth. It is disputed whether Juno’s birth-place was the islan

ffered him a city. The poppy and the lily were sacred to her, and she is sometimes exhibited with these flowers in her car

ese flowers in her car, when she appears as the queen of the air, and is borne through the heavens by peacocks, and attend

ess of the rainbow. Iris. In the Hebrew Scriptures the rainbow is the symbol of peace, God’s peace with the guilty

Iris was frequently employed by Juno to stir up strife among men. She is commonly represented with wings, and with her hea

uno? Was Juno worshipped at Rome? What was the character of Juno? How is Juno represented? What was Juno’s prerogative? Wh

imparting to others her own perpetual healthfulness and vigour. Hebe is , in fact, the personification of youthful beauty.

vigour. Hebe is, in fact, the personification of youthful beauty. She is represented as happy and innocent. Hebe is always

on of youthful beauty. She is represented as happy and innocent. Hebe is always represented as a beautiful virgin, crowned

gods of the heathen were not represented as pure intelligences, that is , as spirits without animal wants. They ate, drank

reproves the worshippers of Baal by this derision, “Cry aloud, for he is a god; either he is talking, or he is pursuing, o

pers of Baal by this derision, “Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey

is derision, “Cry aloud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or per adventure

loud, for he is a god; either he is talking, or he is pursuing, or he is in a journey, or per adventure he sleepeth and mu

Juno slumbered on the golden bed. Iliad, Book I. Jupiter, however, is supposed never to have slept. The immortals slum

lse notion of God? Does Homer represent the gods as omnipresent, that is , filling every part of the universe at once? Did

a. See plate, page 55. Minerva was the goddess of Wisdom. Wisdom is the knowledge of what is right and true, and of w

. Minerva was the goddess of Wisdom. Wisdom is the knowledge of what is right and true, and of what is best to be done, w

isdom. Wisdom is the knowledge of what is right and true, and of what is best to be done, when intelligent beings are call

ings are called upon to act. Wisdom also includes the will to do what is right, and the love of goodness and truth. The Go

is right, and the love of goodness and truth. The God whom we worship is infinitely wise. The heathens personified Wisdom

inerva was the daughter of Jupiter. The poetic fiction concerning her is , that Jupiter being tormented with an excessive p

o called Pallas, from a Greek word, signifying bearing a javelin. She is often called in Homer, the “blue-eyed maid,” for

ed, — it was only used to affright the bad. The meaning of this fable is , that if men in the midst of crimes are overtaken

eir wicked purposes, and terrified at their own guilt, by a power who is of purer eyes than to behold iniquity with compla

taken. Eneas, the son of Venus, and the great ancestor of the Romans, is said, by some of their writers, to have recovered

ability of the empire and dominion of Rome. Hence, the word Palladium is sometimes used figuratively, to signify the prese

As, for example, the palladium of American liberty, or its security, is the virtue of our citizens. The Parthenon, called

n to the Athenians. Who was the heathen goddess of Wisdom — and what is signified by Wisdom? Who personified Wisdom, and

nd what is signified by Wisdom? Who personified Wisdom, and how? What is the description of heavenly Wisdom in the book of

t is the description of heavenly Wisdom in the book of Proverbs? What is the poetic origin of Minerva? How is Minerva repr

om in the book of Proverbs? What is the poetic origin of Minerva? How is Minerva represented? Of what city was Minerva the

onry, in the particular of secrecy at least. Initiated persons — that is , those who were admitted to be present at the cer

exhibitions was the initiation. What these mysteries really signified is unknown. The garments worn at the initiation were

at the initiation were accounted holy, and preserved as charms, that is , as being preventives to accidents and diseases,

cidents and diseases, or malevolence of enemies. Who was Ceres? What is the primitive condition of mankind? What favour d

he called by the Egyptians? How was Ceres represented? In what verses is her worship described? What honours were offered

cration? What spectacles were exhibited at Eleusis? What superstition is related concerning the initiation? Proserpine

See plate, page 65. One of the prettiest fictions of the mythology is the story of Proserpine. Proserpine was the belov

among the flowers of Enna, but she only found her daughter’s veil. It is related of Ceres, that in her distress she kindle

o the upper air and adorns the fields Minerva, the goddess of wisdom, is usually drawn with an owl by her side. This owl i

goddess of wisdom, is usually drawn with an owl by her side. This owl is no other than Ascalaphus. When Proserpine heard h

into an owl, which Minerva afterwards took for her attendant. The owl is not accounted a sagacious bird but his faculty of

calaphus, who watched Proserpine when he was not himself observed. It is suitable to wisdom, which discerns where the care

ored to earth? Did Ceres offer a second petition to Jupiter, and what is represented by this part of the fable of Proserpi

o wings upon his shoulders, fair and fleet; And blind as night, as he is often seen, A bow he bare, and arrows bright and

t the city of Paphos. Venus, from her vivacity and happy disposition, is often styled the laughter-loving goddess. That sh

And beauty blazed to heaven and earth unveiled. Botanic Garden. She is often represented in her sea-shell sporting upon

; I will bestow it upon her whose beauty never fades, and whose youth is immortal. Adonis. Adonis was a beautiful y

t Ezekiel reproves the idolatrous women for weeping for Thammuz; that is , for joining in the funeral procession with which

Venus personify? What were the appellations of Venus? In what verses is her rising from the sea described? Where, and how

value? What use did the Greek ladies sometimes make of a mirror? What is the story of Adonis? In what verses is Adonis des

metimes make of a mirror? What is the story of Adonis? In what verses is Adonis described? Cupid. Cupid was the so

s chords. Sometimes he appears mounted on a dolphin; and sometimes he is represented as breaking the winged thunderbolt of

d for Psyche was an allegory intended to show that all true affection is towards the mind. The most beautiful object in na

ithout life cannot be loved. The gift of life to an intelligent being is only of value according to the degree of understa

ent, without disguise or art, to gain good will. Who was Cupid? What is signified by the story of Cupid and Psyche? What

led. A man named Demetrius, who made “silver shrines for Diana,” that is , little altars and images of the goddess, and mod

be no gods which are made with hands: so that not only this our craft is in danger to be set at naught, but also that the

ld superstition, appeased them, saying, “ Ye men of Ephesus, what man is there that knoweth not that the city of the Ephes

us, what man is there that knoweth not that the city of the Ephesians is a worshipper of the great goddess Diana, and of t

What were Diana’s several characters? What were Diana’s offices? How is Diana represented? Where was the most celebrated

ancients used often to begin their verses by invoking the muse, that is , by a short address or prayer to one of the Muses

d over History. She was supposed to have invented the lyre, which she is frequently depicted as holding in her hand, toget

e. Thalia presided over comedy. Her name signifies, the blooming. She is represented reclining on a pillar, holding in her

lar, holding in her hand a mask. Melpomene presided over tragedy. She is generally seen with her hand resting upon the clu

atroness of instrumental music. Her name signifies the agreeable. She is always depicted as surrounded with various instru

ly touching the earth, while the other sports in air. Erato. Her name is derived from the Greek word signifying love. She

. Erato. Her name is derived from the Greek word signifying love. She is the inspirer of light poetry, and of the triumphs

e shunScylla we are lost in Charybdis, signifying, one of two dangers is inevitable. ——— The Halcyones were sea-birds, wh

to them the power of stilling the waves. The Halcyon of the ancients is supposed to be the king-fisher, an aquatic bird,

isting of sea-calves, (phocæ, or seals,) and other marine animals. He is represented by the poets as possessing the facult

changing himself into whatever forms he chose. Hence, a fickle person is frequently called Proteus. History makes mention

does the fable of Scylla signify, and who was Charybdis? What proverb is derived from the fable of Scylla and Charybdis, a

t proverb is derived from the fable of Scylla and Charybdis, and what is its meaning? What were the Halcyones? What is the

and Charybdis, and what is its meaning? What were the Halcyones? What is the truth concerning the Halcyones? Who was Prote

es? What is the truth concerning the Halcyones? Who was Proteus? What is Homer’s description of Proteus? Were there other

to Bacchus. The goat was slain in his sacrifices, because that animal is injurious to vines. The festivals of Bacchus were

intage flow. Pitt’s Virgil . In the Medici gallery, at Florence, is a fine statue of Bacchus by Michel Angelo. He is

allery, at Florence, is a fine statue of Bacchus by Michel Angelo. He is crowned with ivy and vine tendrils, and holds in

cluster of grapes, of which a little satyr, covered with a goat skin, is endeavouring to get a taste. Who was Bacchus? Wa

o was Terminus? Who were ÆoIus and his children? What fact in history is connected with Æolus? Pan. See plate, pag

a principal place among the most ancient divinities. By the poets, he is said to be the son of Jupiter and Calista. He was

ike that of Mars. And in some antique gems and sculptures, his figure is nearly as frightful as that of Medusa. The real o

r animals. To this deity the Greeks gave the appellation of Pan, that is , in their language, the whole. The poets relate t

h dog-skins, and at their feet was placed the image of a dog. The dog is the emblem of faithful attachment and watchful ca

he dog is the emblem of faithful attachment and watchful care, and he is more the friend and guard of man than any brute a

ius inspired him with virtuous sentiments, and instructed him in what is excellent action. They were represented as young

gh he continued to live for ages, was in such a state of dotage, that is of infirm old age, that he wished rather to die t

drop of blood to stain The current of thy purer vein; So blest an age is past by thee. Thou seemest — a little deity! Wh

ast by thee. Thou seemest — a little deity! Who was Aurora, and how is she represented? What is the history of Tithonus?

— a little deity! Who was Aurora, and how is she represented? What is the history of Tithonus? How was Tithonus transfo

of flowers. He was represented in the octagon temple of Athens, which is called the Temple of the Winds. Zephyr loved youn

ly were black sheep. The wife of Pluto was Proserpine; her history is related with that of her mother, Ceres. The follo

ty of hell, and how was he represented? Who was Pluto’s wife, and how is she described? ——— At hell’s dread mouth a thou

ity to appoint them judges of the dead. The probable history of Minos is , that he was a king of the island of Crete, and w

for centuries after his death. Who were the judges of the dead? What is the probable history of Minos? The Furies.

f the mind. The afflictions which we suffer come from God: “Vengeance is mine; I will repay, saith the Lord;” but the same

ive them opportunity to reform. The pain which their guilt has caused is sufficient to induce them to be virtuous hereafte

the avenging deities. She presided over the punishment of guilt. She is represented as traversing the earth with great di

into Tartarus, where vultures unceasingly prey upon his liver, which is continually renewed. There Tityus, large and lon

our friends die, and are laid in the cold ground,” we naturally ask, is this the last of them — is there no better world

aid in the cold ground,” we naturally ask, is this the last of them —  is there no better world to which they are removed —

e last of them — is there no better world to which they are removed —  is the mind lost? All hope that those they love stil

r departed friends in another state of existence. This prolonged life is called the immortality of the soul. Those of the

d that the doctrine of immortality might be true — Christians know it is true. We trust in it because Christ declared it;

cupations that had been agreeable to them during their lives. Whence is the notion of immortality derived? Did the heathe

he god of riches. He was represented as blind, to signify that wealth is dispensed lo the good and bad indifferently. For

Men are indeed no better than brutes, if to eat, drink, and be merry, is all that they live for. To be cheerful, modest, a

tions, and in them to regard the improvement and happiness of others, is to be at once rational, sympathetic, and benevole

f others, is to be at once rational, sympathetic, and benevolent, and is the nature of true and lasting pleasure. Momus wa

men to that of brute animals? Who was Esculapius reputed to be? What is the probable account of Esculapius? Echo.

his contempt of her? ——— Morpheus, the minister of Somnus or Sleep, is represented with the wings of a butterfly, to exp

dreams supposed to be? Themis and Nemesis. Themis, or Astrea, is the personification of Justice. She was the daugh

are right. She punishes the guilty, and acquits and relieves him who is innocent and falsely accused. The balance which J

en? Who was Nemesis, and what were her attributes? Fame. Fame is the report men make of actions good or bad. The c

men make of actions good or bad. The celebrity or praise of greatness is renown. Fame, or Renown, is the messenger of Jove

bad. The celebrity or praise of greatness is renown. Fame, or Renown, is the messenger of Jove. Poets represent her as a f

his hand poppies, which serve also for his pillow. Somnus, or sleep, is called by Homer, “Death’s half-brother, Sleep.” O

or false dreams, to comfort or disturb mankind as pleased him. What is Fame, and how is she represented? How did the anc

to comfort or disturb mankind as pleased him. What is Fame, and how is she represented? How did the ancients represent F

ent services to society. In what manner they were led to this worship is told in the following article — the history of He

hero of the Greek Fabulous History. The early history of all nations is poetical, a mixture of facts and fables; and the

ure of facts and fables; and the history of these heroes or demi-gods is recorded principally by the poets of Greece and R

f Greece and Rome. Hercules. In an early stage of society, that is when men, in small numbers, inhabit large tracts

mals learn by their instincts, that their own domain, the wild woods, is shared with new occupants; that men and their dom

his extraordinary exploits, and to speak of all his goodness. When he is dead they relate his sufferings and his triumphs,

ject to Eurystheus. King of Argos and Mycenæ. The first exploit which is related of the infant Hercules was the strangling

. King of Troy, from a sea monster, which would have devoured her. It is related that the Achelous, a river of Epirus, whi

as a slave to Omphale, Queen of Lydia. In the service of Omphale, it is said, that Hercules forgot his former habits, and

pired in the flames, and was received by the gods in heaven. Hercules is sometimes called Alcides. Hercules was worshipped

assistance in their weakness, as by the wagoner in Æsop’s fables. It is represented by the historian Xenophon, that when

e was employed in war and martial exercises. The story of the Amazons is probably a fiction but the frequent mention of th

ention of them in various books makes it necessary to understand what is meant by the Amazons. At the present time, by an

xpress the idea of a bold woman, without any sexlike refinement What is meant by an early stage of society? When are men

e of society? When are men exposed to incursions of wild beasts? What is the effect of danger and fear? Who are the first

disunited rocks called? Who was Antæus? Was Hercules worshipped? What is related of Hercules by Xenophon? Whom did Hercule

e the fable of the Centaurs. How were the Centaurs represented? What is the origin of the false ideas concerning the Cent

n of the false ideas concerning the Centaurs? Jason. Jason is chiefly known as the chief of the Argonautic expe

lled the Argo, and his companions the Argonauts. The history of Jason is the following. He was the son of Eson, King of Io

tched Medea, to revenge herself upon him, killed their children. This is a frightful story, but it was made very affecting

very affecting by Euripides, who wrote a tragedy called Medea, which is exceedingly admired by those who understand the G

exceedingly admired by those who understand the Greek literature. It is said that Jason lived a melancholy and unsettled

on their return to Thessaly? Did Jason remain faithful to Medea? How is it supposed that Jason was killed? Theseus.

son was killed? Theseus. Theseus was a king of Athens, yet he is also ranked among fabulous heroes; for it is some

a king of Athens, yet he is also ranked among fabulous heroes; for it is sometimes said of him that he went with Jason to

d Æthra, addressing herself to Theseus, “belonged to your father, who is Ægeus, King of Athens; whenever you shall present

prise you, and you will be cut off by their cruel hands; a sea voyage is safe and short, and you will soon reach Athens.”

ul tortures, he stretched them to its extent. This bed of Procrustes, is now often spoken of to illustrate some cruel or f

illustrate some cruel or foolish contrivance, designed to alter what is properly unalterable. According to the fable, The

ey were to be eaten up by a frightful monster called the Minotaur. It is a curious fact, that all partially civilized peop

of another, which has been treacherously taken. In the Hebrew law, it is said, “An eye for an eye, and a tooth for a tooth

e afterwards induced Minos to give up the exaction of the tribute. It is probable the truth is nothing more, than that the

inos to give up the exaction of the tribute. It is probable the truth is nothing more, than that the two princes peaceably

ribe a beautiful and unhappy lady, represent the forsaken Ariadne. It is related that one of the sails of Theseus’ vessels

despair, precipitated himself into the sea. From this circumstance it is said that the Archipelago was called the Ægean Se

ust take what does not belong to himself; and if one should take what is not his own, that dishonest and violent conduct i

e should take what is not his own, that dishonest and violent conduct is punished by the magistrate, who learns from books

unished by the magistrate, who learns from books of written laws what is to be done to the criminal or the breakers of law

right which a man has to keep his own property separately from others is political security. The security of property, and

curity. The security of property, and the punishment of all outrages, is a state of political order. Theseus found in Atti

ple. He would sometimes call together assemblies of the people — that is , all the men who were respectable should come int

e column which stood towards Peloponnesus, was written, On this side is Peloponnesus. On the other side the inscription

s Peloponnesus. On the other side the inscription was, On this side is Ionia. Ionia was a name of upper Greece. It is t

on was, On this side is Ionia. Ionia was a name of upper Greece. It is to be lamented that a legislator so wise and so s

he began to reign? Why could not the people of Attica be happy? What is a state of civil order? What admonition did These

s regard Theseus? Œdipus. Among the fables of antiquity there is not one more sad than the story of Œdipus. Œdipus

, walks upon his hands and feet; when he has grown to maturity, which is the noon or middle of the day of life, he walks o

, he walks on his feet only: and, in the evening of his days, when he is very old, he uses a staff in addition to his own

d for his burial place, and instantly expired. What melancholy story is told of a king of Thebes? What happened to Œdipus

the expression — hatred, like that of the Theban pair. Another story is related concerning Polynices; it is, that his unc

of the Theban pair. Another story is related concerning Polynices; it is , that his uncle Creon refused to allow him to be

dmiration of it shows a just moral taste in that people, for Antigone is a beautiful example of female excellence. Her con

were probably roving adventurers, who did as much wrong as right. It is related in their history, that Leucippus, a princ

inventor of the wedge, the lever, the axe, and the sails of ships. It is said that Talus, a nephew of Dædalus, discovered

but his father was more fortunate, getting safe into Sicily, where he is supposed to have built certain temples. The wings

m the sea shore. Near to Troy was a range of mountains called Ida. It is said that three several kings of this city gave n

s to it: the kings were Dardanus, Tros, and Illus, and hence the city is sometimes called Dardania, Troja, and Ilio or Ili

ia, Troja, and Ilio or Ilium. Homer’s description of the war of Troy, is thence called the Iliad. The ancients declared th

Minerva, and Juno were there, and Discord came also among them: that is , the goddesses contended with each other, which o

ise. Where was ancient Troy, and whence were its names derived? What is the fabulous origin of Troy? Who was the last kin

in the topography of Troy. The poetical account of the taking of Troy is this. The Greeks, no being able to enter the city

themselves. How this was done, without being observed by the Trojans, is not well accounted for, but such is the story tol

ut being observed by the Trojans, is not well accounted for, but such is the story told by Virgil. The Trojans, looking do

t; and thus Troy was taken, after a siege of ten years. Another story is told concerning the taking of Troy. It is said th

of ten years. Another story is told concerning the taking of Troy. It is said that it had been decreed by the gods that Tr

phocles has made a drama of the history of Philoctetes, at Lemnos; it is not unlike that of Robinson Crusoe, excepting tha

to deceive the Trojans? How was Troy taken at last? What other story is told concerning the fall of Troy? On what account

ildren, a son and a daughter; these were Electra and Orestes. Electra is described by the Greek dramatists, Eschylus and S

Menelaus carried her back to Sparta. The voyage of Menelaus to Sparta is related in the fourth book of Homer’s Odyssey. Wh

fs appeared, a blissful view. Who were the Atridæ, and in what book is their history related? For what cause was the voy

une punish the impiety of Ajax? What description of the death of Ajax is taken from Pope’s Homer? Ulysses. Ulysses

g his son, and improving his people. The interesting story of Ulysses is related at length in the Odyssey. According to so

ise man, but he was certainly not very honest; and the want of honour is a blemish in his character, which diminishes este

ce? How did Ulysses conduct himself on his return to Ithaca, and what is the chief defect of his character? Achilles.

dy three times round the walls of Troy. The manner of Achilles’ death is variously related; the common tradition is, that

manner of Achilles’ death is variously related; the common tradition is , that he went into a temple with Polyxena, the da