a river, which has since been known by his name. Ach′eron [Acheron] ( see “The Youth’s Classical Dictionary”). The current

form he was hunted by his own dogs and torn in pieces. A′des [Ades], see Hades. Ado′nis [Adonis], the beautiful attendant

Dii [Adscriptitii Dii] were the gods of the second grade. Adversity, see Echidna. Æ′acus [Æacus], one of the judges of he

he Muses, derived from the fountain of Aganippe. Agine′us [Agineus], see Apollo. Agla′ia [Aglaia] was one of the Three Gr

was presented with the first-fruits of the season. See Ceres. Amber, see Heliades. Ambro′sia [Ambrosia] were Bacchanalian

ear; and afterward into the constellation called Ursa Minor. Archer, see Chiron. Areop′agi′tæ [Areopagitæ], the judges wh

nd the festivals at Delphi were called Artemisia. Arts and Sciences, see Muses. Arus′pices [Aruspices], sacrificial pries

Assabi′nus [Assabinus], the Ethiopian name of Jupiter. Ass’s ears, see Midas. Astar′te [Astarte], one of the Eastern na

us Deus], a Roman god, who could divert people from evil-doing. Axe, see Dædalus. B Ba′al [Baal], a god of the Phœn

h licentiousness and obscenity. The modern name is Belphegor. Babes, see Rumia Dea. Bac′chantes [Bacchantes]. The prieste

s as a wedding present, and was afterward given to Achilles. Barker, see Anubis. Bassar′ides [Bassarides]. The priestesse

rides]. The priestesses of Bacchus were sometimes so called. Battle, see Valhalla. Bear, see Calisto. Beauty, see Venus.

es of Bacchus were sometimes so called. Battle, see Valhalla. Bear, see Calisto. Beauty, see Venus. Bees, see Mellona.

etimes so called. Battle, see Valhalla. Bear, see Calisto. Beauty, see Venus. Bees, see Mellona. Belisa′ma [Belisama],

Battle, see Valhalla. Bear, see Calisto. Beauty, see Venus. Bees, see Mellona. Belisa′ma [Belisama], a goddess of the

And shakes her iron rod above their heads.” Belphe′gor [Belphegor], see Baal-Peor. Be′lus [Belus]. The Chaldean name of

Bacchus, because he was accounted both bearded and beardless. Birds, see Augury. Births, see Lucina and Levana. Blacksmi

as accounted both bearded and beardless. Birds, see Augury. Births, see Lucina and Levana. Blacksmith, see Brontes and V

ess. Birds, see Augury. Births, see Lucina and Levana. Blacksmith, see Brontes and Vulcan. Blind, see Thamyris. Blue e

, see Lucina and Levana. Blacksmith, see Brontes and Vulcan. Blind, see Thamyris. Blue eyes, see Glaukopis. Bo′na De′a

Blacksmith, see Brontes and Vulcan. Blind, see Thamyris. Blue eyes, see Glaukopis. Bo′na De′a [Bona Dea]. “The bountiful

as blew, And bore her nearer to the sun…” Young, 1710. Boundaries, see Terminus. Boxing, see Pollux. Brah′ma [Brahma].

earer to the sun…” Young, 1710. Boundaries, see Terminus. Boxing, see Pollux. Brah′ma [Brahma]. The great Indian deity

ls his haggard eyes, Ecstatic, and foregoes his prize.” Ceremonies, see Themis. Ce′res [Ceres], daughter of Saturn, the

.” Francis. Che′mos [Chemos]. The Moabitish god of war. Children, see Nundina. Chimæ′ra [Chimæra]. A wild illusion, pe

s [Chronos]. Time, the Grecian name of Saturn. Cil′laros [Cillaros], see Cyllaros. Cir′ce [Circe], daughter of the Sun. T

, was the most ancient of the gods. Cœ′na Salia′ris [Cœna Saliaris], see Ancilia. Colli′na [Collina] was one of the rural

Collina] was one of the rural deities, the goddess of hills. Comedy, see Thalia. Co′mus [Comus] was the god of revelry. H

the other a scepter, from which fruit is sprouting forth. Constancy, see Cephalus. Consu′alia [Consualia]. Games sacred t

plenty. Co′ran [Coran]. One of Actæon’s hounds was so named. Corn, see Ceres. Cor′onis [Coronis], was a consort of Apol

lame Of midnight torches burns; mysterious dame.” Milton. Counsel, see Consus. Creditors, see Jani. Crow, see Coronis.

burns; mysterious dame.” Milton. Counsel, see Consus. Creditors, see Jani. Crow, see Coronis. Cultivated Land, see S

s dame.” Milton. Counsel, see Consus. Creditors, see Jani. Crow, see Coronis. Cultivated Land, see Sylvester. Cup-be

e Consus. Creditors, see Jani. Crow, see Coronis. Cultivated Land, see Sylvester. Cup-bearer, see Ganymede. Cu′pid [Cu

ni. Crow, see Coronis. Cultivated Land, see Sylvester. Cup-bearer, see Ganymede. Cu′pid [Cupid], the god of love, was t

ess tree, the branches of which typify mourning. Cy′press [Cypress], see Cyparissus. Cy′pria [Cypria]. A name of Venus, b

oat, but was saved by Polydectes and educated. Dana′ides [Danaides], see Danaus. Dana′us [Danaus], King of Argos, was the

w water with vessels without any bottoms. See Hypermnestra. Dancing, see Terpsichore. Dangers, see Charybdis, also Scylla

t any bottoms. See Hypermnestra. Dancing, see Terpsichore. Dangers, see Charybdis, also Scylla. Daph′ne [Daphne]. The go

a, and by some writers was accounted the founder of Troy. Dead-toll, see Charon. Death, see Nox. Deceiver, The, see Apat

rs was accounted the founder of Troy. Dead-toll, see Charon. Death, see Nox. Deceiver, The, see Apaturia. Deiani′ra [De

der of Troy. Dead-toll, see Charon. Death, see Nox. Deceiver, The, see Apaturia. Deiani′ra [Deianira], daughter of Œneu

the deluge which Jupiter sent on the earth, circa 1503 b.c. Devil, see Dahak, Daityas, and Obambou. Di′ana [Diana], god

elf a fairer flower, by gloomy Dis Was gathered.” Milton. Discord, see Ate. Discor′dia [Discordia], sister of Nemesis,

driven from heaven for having sown discord among the gods. Diseases, see Pandora. Distaff, see Pallas. Dithyrambus. A su

having sown discord among the gods. Diseases, see Pandora. Distaff, see Pallas. Dithyrambus. A surname of Bacchus. Dodo

donæ′us [Dodonæus]. A name of Jupiter, from the city of Dodona. Dog, see Lares. Dola′bra [Dolabra]. The knife used by the

a]. The knife used by the priests to cut up the sacrifices. Dolphin, see Arion. Door′ga [Doorga]. A Hindoo goddess. Do′r

mphs. Dra′co [Draco]. One of Actæon’s hounds. Dragon, seven-headed, see Geryon. Dreams, see Morpheus. Dry′ads [Dryads]

. One of Actæon’s hounds. Dragon, seven-headed, see Geryon. Dreams, see Morpheus. Dry′ads [Dryads] were rural deities, t

mph and little Dryad of the grove.” Tickell. Dumb′ness [Dumbness], see Atys. Dweur′gar [Dweurgar]. Scandinavian god of

regions, who was appointed to judge the Europeans. See Æacus. Earth, see Antæus. Eb′lis [Eblis], the Mohammedan evil geni

y of being always young. One of the lovers of Diana. Entertainments, see Comus. Envy, see Furies. Enyo was the Grecian n

young. One of the lovers of Diana. Entertainments, see Comus. Envy, see Furies. Enyo was the Grecian name of Bellona, th

ian name of Bellona, the goddess of war and cruelty. E′olus [Eolus], see Æolus. E′os [Eos]. The Grecian name of Aurora.

ame of one of the horses of Sol’s chariot. Escula′pius [Esculapius], see Æsculapius. E′ta [Eta], see Æetes. E′thon [Etho

ol’s chariot. Escula′pius [Esculapius], see Æsculapius. E′ta [Eta], see Æetes. E′thon [Ethon], one of the horses who dre

roved by Minerva. Euphro′syne [Euphrosyne], one of the three Graces, see Graces. “Come, thou goddess fair and free, In he

words that the phrase at last became one of his names. Evening Star, see Hesperus. Evil, see Cacodæmon. Evils, see Pando

at last became one of his names. Evening Star, see Hesperus. Evil, see Cacodæmon. Evils, see Pandora. Eye, of one, see

his names. Evening Star, see Hesperus. Evil, see Cacodæmon. Evils, see Pandora. Eye, of one, see Cyclops and Glaukopis.

ee Hesperus. Evil, see Cacodæmon. Evils, see Pandora. Eye, of one, see Cyclops and Glaukopis. F Fame was a poetic

lowing a trumpet. A temple was dedicated to her by the Romans. Fate, see Nereus. Fates, or Parcæ, were the three daughter

the night-steeds, Leaving their moon-loved maze.” Milton. Feasts, see Comus. Fe′bris [Febris] (fever), one of the evil

d slaves. Some authors think Feronia is the same as Juno. Fertility, see Lupercus. Festivals, see Thalia. Fidelity, see

nk Feronia is the same as Juno. Fertility, see Lupercus. Festivals, see Thalia. Fidelity, see Iolaus. Fi′des [Fides], t

as Juno. Fertility, see Lupercus. Festivals, see Thalia. Fidelity, see Iolaus. Fi′des [Fides], the goddess of faith and

f faith and honesty, and a temple in the Capitol of Rome. Fine Arts, see Minerva. Fire, see Salamander, Vesta, and Vulcan

and a temple in the Capitol of Rome. Fine Arts, see Minerva. Fire, see Salamander, Vesta, and Vulcan. Fire Insurance, s

e Minerva. Fire, see Salamander, Vesta, and Vulcan. Fire Insurance, see Canopus. Fisherman, see Glaucus. Flath′-in′nis

amander, Vesta, and Vulcan. Fire Insurance, see Canopus. Fisherman, see Glaucus. Flath′-in′nis [Flath-innis], in Celtic

nis [Flath-innis], in Celtic mythology, is Paradise. Fleece, Golden, see Golden Fleece, Argonauts, and Jason. Flies, see

se. Fleece, Golden, see Golden Fleece, Argonauts, and Jason. Flies, see Muscarius. Flocks, see Pales (goddess of pasture

Golden Fleece, Argonauts, and Jason. Flies, see Muscarius. Flocks, see Pales (goddess of pastures). Flo′ra [Flora], god

licentious games instituted in honor of the goddess Flora. Flowers, see Flora, Chloris, Hortensis, and Zephyrus. Flute,

Flora. Flowers, see Flora, Chloris, Hortensis, and Zephyrus. Flute, see Marsyas. Fortu′na [Fortuna], the goddess of fort

f marriage. Fro. The Scandinavian god of tempests and winds. Frogs, see Clowns of Lycia. Fruits, see Ceres, and Pomona.

vian god of tempests and winds. Frogs, see Clowns of Lycia. Fruits, see Ceres, and Pomona. Funerals, see Libitina, and M

rogs, see Clowns of Lycia. Fruits, see Ceres, and Pomona. Funerals, see Libitina, and Manes. Furies, The, were the three

and were supposed to personify rage, slaughter, and envy. Futurity, see Cassandra. G Ga′briel [Gabriel], in Jewish

Sicilian shepherd. Gallan′tes [Gallantes], madmen, from Galli (which see ). Gal′li [Galli] were priests of Cybele who used

enerally represented sitting on the back of a flying eagle. Gardens, see Pomona [goddess of fruit-trees]. Gates, see Janu

flying eagle. Gardens, see Pomona [goddess of fruit-trees]. Gates, see Janus. Gau′tama [Gautama] (Buddha). The chief de

her misery. Gen′itor [Genitor]. A Lycian name of Jupiter. Geometry, see Mercury. Ge′ryon [Geryon] was a triple-bodied mo

dians were destroyed by Hercules, and the cattle taken away. Gimlet, see Dædalus. Girdle, see Cestus (Venus’s). Glau′cus

y Hercules, and the cattle taken away. Gimlet, see Dædalus. Girdle, see Cestus (Venus’s). Glau′cus [Glaucus] was a fishe

, a name given to Ariadne, from the city of Gnossus, in Crete. Goat, see Iphigenia, Mendes, and Venus. Goat′s Feet, see C

sus, in Crete. Goat, see Iphigenia, Mendes, and Venus. Goat′s Feet, see Capripedes. Golden Apple, see Atalanta. Golden

enia, Mendes, and Venus. Goat′s Feet, see Capripedes. Golden Apple, see Atalanta. Golden Fleece, The, was a ram’s hide,

, and they promoted love and harmony among mankind. Graces (fourth), see Pasithea. Grad′ivus [Gradivus]. A name given to

ragus]. The name by which Jupiter was worshiped in Lycia. Granaries, see Tutelina. Grap′sios [Grapsios]. A Lycian name of

elina. Grap′sios [Grapsios]. A Lycian name of Jupiter. Grasshopper, see Tithonus. Grief, see Niobe. H Ha′da [Hada

psios]. A Lycian name of Jupiter. Grasshopper, see Tithonus. Grief, see Niobe. H Ha′da [Hada]. The Babylonian Juno

underworld, or infernal regions; sometimes written Ades. Hailstorms, see Nuriel. Halcy′one [Halcyone] (or Alcyone), one o

[Hamadryades] were wood-nymphs, who presided over trees. Happiness, see Genii. Harœ′ris [Harœris]. The Egyptian god, who

er hand he holds a cornucopia, signifying early vegetation. Harvest, see Segetia. A Roman divinity, invoked by the husband

invoked by the husbandman that the harvest might be plentiful. Hawk, see Nysus. Ha′zis [Hazis]. The Syrian war-god. Heal

iful. Hawk, see Nysus. Ha′zis [Hazis]. The Syrian war-god. Health, see Hygeia and Salus. Hea′ven, Queen of, [Heaven] se

war-god. Health, see Hygeia and Salus. Hea′ven, Queen of, [Heaven] see Belisama. God of, see Cœlus. He′be [Hebe], daugh

Hygeia and Salus. Hea′ven, Queen of, [Heaven] see Belisama. God of, see Cœlus. He′be [Hebe], daughter of Zeus (Jupiter)

nd. “What’s Hecuba to him, or he to Hecuba?” Shakespeare. Heifer, see Ino. Hel′ena [Helena] when a child was so beauti

e cat will mew, and dog will have his day.” Shakespeare. Herdsmen, see Bubona. Her′mæ [Hermæ] were statues of Hermes [M

es, and as direction marks for travelers. Her′manu′bis [Hermanubis], see Anubis. Hermathe′næ [Hermathenæ] were statues of

r lover she threw herself into the sea and was also drowned. Heroes, see Valhalla. Hesper′ides [Hesperides]. Three daught

of Vesta, the goddess of the hearth. Hierogly′phics [Hieroglyphics], see Mercury. Highways, see Janus. Hil′dur [Hildur].

the hearth. Hierogly′phics [Hieroglyphics], see Mercury. Highways, see Janus. Hil′dur [Hildur]. The Scandinavian Mars.

her gave her a famous girdle, which Hercules was required to procure ( see Hercules). She was conquered by Hercules, and giv

o′na [Hippona] was a rural divinity, the goddess of horses. History, see Clio and Saga. Honey, see Aristæus and Dryads.

divinity, the goddess of horses. History, see Clio and Saga. Honey, see Aristæus and Dryads. Hope, see Pandora. Ho′ræ [

History, see Clio and Saga. Honey, see Aristæus and Dryads. Hope, see Pandora. Ho′ræ [Horæ] were the daughters of Sol

e daughters of Sol and Chronis, the goddesses of the seasons. Horse, see Cyllaros. Horse Races, see Neptune. Horses, see

is, the goddesses of the seasons. Horse, see Cyllaros. Horse Races, see Neptune. Horses, see Hippona. Horten′sis [Horte

he seasons. Horse, see Cyllaros. Horse Races, see Neptune. Horses, see Hippona. Horten′sis [Hortensis], a name of Venus

′ina [Hostilina]. A rural divinity; goddess of growing corn. Hunger, see Erisichthon. Hunting, see Diana. Huntsmen, see

ivinity; goddess of growing corn. Hunger, see Erisichthon. Hunting, see Diana. Huntsmen, see Pan. Hyacin′thus [Hyacinth

owing corn. Hunger, see Erisichthon. Hunting, see Diana. Huntsmen, see Pan. Hyacin′thus [Hyacinthus] was a boy greatly

th his rod, For Hymen’s a vindictive god.” Dr. Cotton, 1736. Hymn, see Pæan. Hype′rion [Hyperion]. Son of C‌œlus and Te

the earliest of the demi-gods or heroes, King of Argos. Incendiary, see Erostratus. Incense, see Venus. In′cubus [Incub

gods or heroes, King of Argos. Incendiary, see Erostratus. Incense, see Venus. In′cubus [Incubus]. A Roman name of Pan,

wife was Indrant, who presides over the winds and thunder. Infants, see Natio. In′nus [Innus]. A name of Pan, the same a

to escape. They did so on a ram, whose hide became the Golden Fleece ( see Phryxus and Helle). Ino destroyed herself, and wa

. Ino′a [Inoa] were festivals in memory of Ino. Instrumental Music, see Euterpe. I′o [Io] was a daughter of Inachus, and

ned expiring souls. She is the personification of the rainbow. Iron, see Vulcan. I′sis [Isis], wife of Osiris, and a much

ron. His uncle Æeta sent him to fetch the Golden Fleece from Colchis ( see Argonauts). He went in the ship Argo with forty-n

called him Ammon; the Babylonians, Belus; and the Egyptians, Osiris ( see Jove). He is represented as a majestic personage

cepter and a thunderbolt; at his feet stood a spread eagle. Justice, see Astrea, Nemesis. K Kali. A Hindoo goddess,

ian Circe, who had unlimited power of metamorphosis. Lab′or [Labor], see Atlas, Hercules. Labyrinth, see Theseus. Lach′e

r of metamorphosis. Lab′or [Labor], see Atlas, Hercules. Labyrinth, see Theseus. Lach′esis [Lachesis]. One of the three

of wealth and pleasure. One of the husbands of Vishnu. Lamentation, see Cocytus. Lam′ia [Lamia]. An evil deity among the

she had the credit of constantly enticing away and destroying. Lamp, see Lares and Penates. Lam′pos [Lampos]. One of Auro

hem, as symbols of vigilance, and the dog was their sacrifice. Lark, see Scylla and Nysus. Lato′na [Latona], daughter of

atona was the object of the goddess’ constant persecution. Laughter, see Momus and Venus. Lau′rel [Laurel], see Daphne.

stant persecution. Laughter, see Momus and Venus. Lau′rel [Laurel], see Daphne. Laver′na [Laverna]. The Roman patroness

ee Daphne. Laver′na [Laverna]. The Roman patroness of thieves. Law, see Menu. Lawgiver, see Nomius. Laws, see Themis.

[Laverna]. The Roman patroness of thieves. Law, see Menu. Lawgiver, see Nomius. Laws, see Themis. Lean′der [Leander], s

n patroness of thieves. Law, see Menu. Lawgiver, see Nomius. Laws, see Themis. Lean′der [Leander], see Hero. Leather B

Menu. Lawgiver, see Nomius. Laws, see Themis. Lean′der [Leander], see Hero. Leather Bottle, see Ascolia. Le′da [Leda]

s. Laws, see Themis. Lean′der [Leander], see Hero. Leather Bottle, see Ascolia. Le′da [Leda] was the mother of Castor a

[Levana]. The deity who presided over new-born infants. Level, The, see Dædalus. Liak′ura [Liakura]. Mount Parnassus. L

he, see Dædalus. Liak′ura [Liakura]. Mount Parnassus. Liberal Arts, see Minerva. Li′ber Pa′ter [Liber Pater]. A name of

e Minerva. Li′ber Pa′ter [Liber Pater]. A name of Bacchus. Liberty, see Bacchus. Lib′issa [Libissa]. Queen of fays and f

. A Roman goddess, the chief of the funeral deities. Licentiousness, see Belphegor. Lige′a [Ligea]. A Greek syren or sea-

[Ligea]. A Greek syren or sea-nymph, one of the Nereides. Lightning, see Agni. Li′lith [Lilith]. A Jewish myth representi

r in the shape of a shepherd, like Corydon; a love-sick swain. Lion, see Atalanta, Chimæra. Liver, see Tityus and Prometh

ike Corydon; a love-sick swain. Lion, see Atalanta, Chimæra. Liver, see Tityus and Prometheus. Locks, see Janus. Lo′fen

on, see Atalanta, Chimæra. Liver, see Tityus and Prometheus. Locks, see Janus. Lo′fen [Lofen]. The Scandinavian god who

by being transformed into a lotus-plant. Lo′tus-Plant [Lotus-Plant], see Lotis. Love, see Cupid, Eros, Venus. Lu′cian [L

ed into a lotus-plant. Lo′tus-Plant [Lotus-Plant], see Lotis. Love, see Cupid, Eros, Venus. Lu′cian [Lucian]. The impers

ury. M Mæn′ades [Mænades]. Priestesses of Bacchus. Magicians, see Telchines. Mag′na De′a [Magna Dea], a name of Ce

, see Telchines. Mag′na De′a [Magna Dea], a name of Ceres. Magpies, see Pierides. Ma′ha′soor [Mahasoor]. The Hindoo god

, And breathe in ample fields the soft Elysian air.” Manuring Land, see Picumnus. March 24, Bellona’s Day. See Bellona.

ving been formed from the froth of the sea. See Aphrodite. Marriage, see Cama, Hymen, Juno, Jugatinus. Mars, the god of w

month of the old Roman year [our March] was sacred to Mars. Marshes, see Lymniades. Mar′syas [Marsyas]. The name of the p

ns of Jupiter, being the greatest of the gods. Measures and Weights, see Mercury. Mede′a [Medea]. Wife of Jason, chief of

ll her children’s blood upon the stage.” Lord Roscommon. Medicine, see Apollo. Meditation, see Harpocrates. Medu′sa [M

pon the stage.” Lord Roscommon. Medicine, see Apollo. Meditation, see Harpocrates. Medu′sa [Medusa]. One of the Gorgon

turned into stone. Ulysses, in the Odyssey, relates that he wished to see more of the inhabitants of Hades, but was afraid,

egale]. A Greek name of Juno, meaning great. Melicer′ta [Melicerta], see Palæmon. Mello′na [Mellona]. One of the rural di

hiopians to the assistance of Priam in the war against Troy. Memory, see Mnemosyne. Men′des [Mendes]. An Egyptian god lik

], or Ma′nu [Manu]. The Hindoo law-giver. See Satyavrata. Merchants, see Mercury. Mer′cury [Mercury], the son of Jupiter

Mi′mir [Mimir]. In Scandinavian mythology the god of wisdom. Mind, see Erinnys. Miner′va [Minerva], the goddess of wisd

otaur]. The monster, half man, half bull, which Theseus slew. Mirth, see Momus. Misery, see Genii. Mith′ras [Mithras]. A

half man, half bull, which Theseus slew. Mirth, see Momus. Misery, see Genii. Mith′ras [Mithras]. A Persian divinity, t

uno by those writers who considered her the goddess of money. Money, see Moneta. Money-God, see Mammon. Moon. The moon w

considered her the goddess of money. Money, see Moneta. Money-God, see Mammon. Moon. The moon was, by the ancients, cal

Sir John Denham. Mors. Death, a daughter of Nox (Night). Mountain, see Atlas, Nymph. Mul′ciber [Mulciber]. A name of Vu

, Than those old nine which rhymers advocate.” Shakespeare. Music, see Apollo, Muses. My′thras [Mythras]. The Egyptian

Roman goddess who took care of young infants. Nemæ′an Lion [Nemæan], see Hercules. Nem′esis [Nemesis], the goddess of ven

he North Pole, where darkness reigns eternally. See Nastrond. Night, see Nox. Nightingale, see Philomela. Nightmare, see

rkness reigns eternally. See Nastrond. Night, see Nox. Nightingale, see Philomela. Nightmare, see Incubus. Ni′lus [Nilu

e Nastrond. Night, see Nox. Nightingale, see Philomela. Nightmare, see Incubus. Ni′lus [Nilus], a king of Thebes, who g

who gave his name to the Nile, the great Egyptian river. Nine, The, see Muses. Ni′obe [Niobe] was a daughter of Tantalus

-time, and at night to have retired to the depth of the ocean. Oath, see Lapis. Obam′bou [Obambou]. A devil of African my

see Lapis. Obam′bou [Obambou]. A devil of African mythology. Ocean, see Neptune. Ocean′ides [Oceanides]. Sea-nymphs, dau

Mercury (who dwelt on Olympus) was charmed with the spot. Ointment, see Phaon. Ole′nus [Olenus]. A son of Vulcan, who ma

nishment she and her husband were turned into stone statues. Olives, see Aristæus. Olym′pius [Olympius]. A name of Jupite

in honor of Ops, held on 14th of the calends of January. Opiate-rod, see Caduceus. “Eyes ... more wakeful than to drowse,

read. Her festival was the 14th day of the January calends. Oracles, see Themis. Oræ′a [Oræa]. Certain sacrifices offered

hen they lost or were in danger of losing their offspring. Orchards, see Feronia. O′reades [Oreades] were mountain nymphs

creator of all things. O′ros [Oros]. The Egyptian Apollo. Orphans, see Orbona. Or′pheus [Orpheus] was son of Apollo and

reached the terrestrial regions. Orpheus, however, in his anxiety to see if she were following him, looked round, and Eury

t Pelion to enable them to ascend to heaven and attack the gods. Ox, see Apis. Owl, see Æsculapius and Itys. P Pac

le them to ascend to heaven and attack the gods. Ox, see Apis. Owl, see Æsculapius and Itys. P Pacto′lus [Pactolus

called Aglaia. Pav′an [Pavan], the Hindoo god of the winds. Peace, see Concordia. Peacock, see Argus. Peg′asus [Pegasu

Pavan], the Hindoo god of the winds. Peace, see Concordia. Peacock, see Argus. Peg′asus [Pegasus]. The famous winged hor

earth of the house was their altar. See Lares. Perpetual Punishment, see Sisyphus. Perseph′one [Persephone]. The Greek na

hich wafted Perseus on his way.” F. Lewis. Persuasion, goddess of, see Pitho. Pha′eton [Phaeton]. A son of Sol, or, acc

former condition, and Sappho, in despair, drowned herself. Pheasant, see Itys. Philoct′etes [Philoctetes] was son of Pœas

une, father of the Gorgons. The same as Oceanus. Phryx′us [Phryxus], see Golden Fleece. Picum′nus [Picumnus]. A rural div

Pie′tas [Pietas]. The Roman goddess of domestic affection. Pillar, see Calpe. Pilum′nus [Pilumnus]. A rural divinity th

ng ground. At Rome he was hence called the god of bakers. Pine-Tree, see Atys. Pirith′ous [Pirithous]. A son of Ixion and

Venus. She is sometimes referred to under the name of Suada. Plants, see Demogorgon. Pleasure, see Rembha. Plei′ades, Th

erred to under the name of Suada. Plants, see Demogorgon. Pleasure, see Rembha. Plei′ades, The [Pleiades]. Seven daughte

ade him very serviceable among the soldiers in the Trojan war. Poet, see Parnassus. Poetry, see Apollo, Calliope, The Mus

among the soldiers in the Trojan war. Poet, see Parnassus. Poetry, see Apollo, Calliope, The Muses. Poisonous Herbs, se

arnassus. Poetry, see Apollo, Calliope, The Muses. Poisonous Herbs, see Circe. Poisonous Lake, see Avernus. Poll′ear [P

o, Calliope, The Muses. Poisonous Herbs, see Circe. Poisonous Lake, see Avernus. Poll′ear [Pollear]. Son of Siva, the Hi

d With flowerets decked and fragrant smells.” Milton. Poplar-Tree, see Heliades. Portu′nus [Portunus] (Palæmon), son of

a. Prac′riti [Pracriti]. The Hindoo goddess of nature. Predictions, see Cassandra. Pri′am [Priam]. The last king of Troy

rcules at last killed the vulture and set Prometheus free. Prophecy, see Nereus. Proser′pine [Proserpine]. A daughter of

during wartime; Virgil refers to Jupiter under the same name. Quoit, see Hyacinthus. R Race, see Atalanta. Radaman

o Jupiter under the same name. Quoit, see Hyacinthus. R Race, see Atalanta. Radaman′thus [Radamanthus], see Rhadam

Hyacinthus. R Race, see Atalanta. Radaman′thus [Radamanthus], see Rhadamanthus. Rage, see Furies. Rainbow, see Ir

, see Atalanta. Radaman′thus [Radamanthus], see Rhadamanthus. Rage, see Furies. Rainbow, see Iris. Ra′ma [Rama]. A Hind

an′thus [Radamanthus], see Rhadamanthus. Rage, see Furies. Rainbow, see Iris. Ra′ma [Rama]. A Hindoo god, who was the te

o god, who was the terrestrial representative of Vishnu. Ram’s Hide, see Golden Fleece. Reeds, see Pan, also Syrinx. Rem

ial representative of Vishnu. Ram’s Hide, see Golden Fleece. Reeds, see Pan, also Syrinx. Rem′bha [Rembha]. The Hindoo g

nx. Rem′bha [Rembha]. The Hindoo goddess of pleasure. Reproduction, see Priapus. Rest, see Quies. Revenge, see Ate. Rh

]. The Hindoo goddess of pleasure. Reproduction, see Priapus. Rest, see Quies. Revenge, see Ate. Rhadaman′thus [Rhadama

of pleasure. Reproduction, see Priapus. Rest, see Quies. Revenge, see Ate. Rhadaman′thus [Rhadamanthus], a son of Jupi

hter of Uranus and Gæa, and was called Mother of the gods. Rhetoric, see Calliope, also Polyhymnia. Riches, see Plutus.

other of the gods. Rhetoric, see Calliope, also Polyhymnia. Riches, see Plutus. Riddle, see Sphinx. Rim′mon [Rimmon]. A

hetoric, see Calliope, also Polyhymnia. Riches, see Plutus. Riddle, see Sphinx. Rim′mon [Rimmon]. A Phrygian god of whom

s, on the fertile banks Of Abana and Pharpar, lucid streams.” Riot, see Saturnalia. River of Fire, see Phlegethon. Road

and Pharpar, lucid streams.” Riot, see Saturnalia. River of Fire, see Phlegethon. Roads, see Vialis. Robber, see Cacu

ams.” Riot, see Saturnalia. River of Fire, see Phlegethon. Roads, see Vialis. Robber, see Cacus, Cœculus. Rom′ulus [R

urnalia. River of Fire, see Phlegethon. Roads, see Vialis. Robber, see Cacus, Cœculus. Rom′ulus [Romulus]. The traditio

ends, and heroic or mythical traditions. Sagitta′rius [Sagittarius], see Chiron. Sails, see Dædalus. Sal′aman′ders [Sala

mythical traditions. Sagitta′rius [Sagittarius], see Chiron. Sails, see Dædalus. Sal′aman′ders [Salamanders]. The genii

of the time is that the Greeks called her “The tenth Muse.” Sarcasm, see Momus. Sa′ron [Saron], a sea-god. Sarpe′don [Sa

for cutting off a charmed lock of her father’s hair. See Nysus. Sea, see Neptune. Seasons, see Vertumnus. Sea-Weed, see

ed lock of her father’s hair. See Nysus. Sea, see Neptune. Seasons, see Vertumnus. Sea-Weed, see Glaucus. Sege′tia [Seg

ir. See Nysus. Sea, see Neptune. Seasons, see Vertumnus. Sea-Weed, see Glaucus. Sege′tia [Segetia]. A rural divinity wh

en.” Milton. Sesh′anag′a [Seshanaga]. The Egyptian Pluto. Sewers, see Cloacina. Sharp-sightedness, see Lynceus. Sheph

naga]. The Egyptian Pluto. Sewers, see Cloacina. Sharp-sightedness, see Lynceus. Shepherds, see Pan. Shields, see Ancil

. Sewers, see Cloacina. Sharp-sightedness, see Lynceus. Shepherds, see Pan. Shields, see Ancilia. Ships, see Neptune.

cina. Sharp-sightedness, see Lynceus. Shepherds, see Pan. Shields, see Ancilia. Ships, see Neptune. Silence, see Harpo

ess, see Lynceus. Shepherds, see Pan. Shields, see Ancilia. Ships, see Neptune. Silence, see Harpocrates and Tacita. S

herds, see Pan. Shields, see Ancilia. Ships, see Neptune. Silence, see Harpocrates and Tacita. Sile′nus [Silenus]. A Ba

ground, Stretched at his ease, their sire Silenus found.” Singing, see Polyhymnia, Thamyris. Si′rens, The [Sirens]. Sea

is usually spoken of as the “Destroyer and Regenerator.” Slaughter, see Furies. Slaves, see Feronia. Sleep, see Caduceu

as the “Destroyer and Regenerator.” Slaughter, see Furies. Slaves, see Feronia. Sleep, see Caduceus, Morpheus, and Somn

d Regenerator.” Slaughter, see Furies. Slaves, see Feronia. Sleep, see Caduceus, Morpheus, and Somnus. Sleip′ner [Sleip

[Soter]. A Greek name of Jupiter, meaning Savior or deliverer. Soul, see Psyche. South Wind, see Auster. Spear, see Peli

Jupiter, meaning Savior or deliverer. Soul, see Psyche. South Wind, see Auster. Spear, see Pelias. Sphinx, The. A monst

ior or deliverer. Soul, see Psyche. South Wind, see Auster. Spear, see Pelias. Sphinx, The. A monster having the head a

en the Sphinx found her riddle solved she destroyed herself. Spider, see Arachne. Spindle, see Pallas. Spinning, see Ara

riddle solved she destroyed herself. Spider, see Arachne. Spindle, see Pallas. Spinning, see Arachne, Ergatis. Spring,

royed herself. Spider, see Arachne. Spindle, see Pallas. Spinning, see Arachne, Ergatis. Spring, see Vertumnus. Stable

chne. Spindle, see Pallas. Spinning, see Arachne, Ergatis. Spring, see Vertumnus. Stable, see Augæas. Stars, see Auror

as. Spinning, see Arachne, Ergatis. Spring, see Vertumnus. Stable, see Augæas. Stars, see Aurora. Steren′tius [Sterent

rachne, Ergatis. Spring, see Vertumnus. Stable, see Augæas. Stars, see Aurora. Steren′tius [Sterentius]. The Roman god

ee also Picumnus. Ster′opes [Steropes]. One of the Cyclopes. Stone, see Medusa and Phlegyas. Stone (rolling), see Sisyph

e of the Cyclopes. Stone, see Medusa and Phlegyas. Stone (rolling), see Sisyphus. Streets, see Apollo. Stym′phali′des [

e, see Medusa and Phlegyas. Stone (rolling), see Sisyphus. Streets, see Apollo. Stym′phali′des [Stymphalides]. The carni

e.” Sua′da [Suada], the goddess of Persuasion. See Pitho. Success, see Bonus Eventus. Sun, see Aurora, Belus, Sol, and

goddess of Persuasion. See Pitho. Success, see Bonus Eventus. Sun, see Aurora, Belus, Sol, and Surya. Sunflower, see Cl

e Bonus Eventus. Sun, see Aurora, Belus, Sol, and Surya. Sunflower, see Clytie. Sur′ade′vi [Suradevi]. The Hindoo goddes

r′ade′vi [Suradevi]. The Hindoo goddess of wine. Sur′geon [Surgeon], see Podalirius. Su′ry′a [Surya]. The Hindoo god corr

a]. The Hindoo god corresponding to the Roman Sol, the sun. Swallow, see Itys. Swan, see Cygnus and Leda. Swiftness, see

d corresponding to the Roman Sol, the sun. Swallow, see Itys. Swan, see Cygnus and Leda. Swiftness, see Atalanta. Swine

the sun. Swallow, see Itys. Swan, see Cygnus and Leda. Swiftness, see Atalanta. Swine, see Circe. Sylphs. Genii who,

e Itys. Swan, see Cygnus and Leda. Swiftness, see Atalanta. Swine, see Circe. Sylphs. Genii who, according to Plato, li

bele, wife of Saturn, and the Roman deity of mother-earth. Tempests, see Fro. Temple. An edifice erected to the honor of

ne heard of her husband’s unfaithfulness she took a terrible revenge ( see Itys). Procne was turned into a swallow, Philomel

nvulnerable by dipping him into the River Styx. See Achilles. Thief, see Laverna, Mercury. Thor. The Scandinavian war-god

od puts it on. Thoth. The Mercury of the Egyptians. Thread of Life, see Fates. Thunderbolts, see Cyclops. Thunderer, Th

Mercury of the Egyptians. Thread of Life, see Fates. Thunderbolts, see Cyclops. Thunderer, The, Jupiter. See Tonitruali

lly wreathed with ivy and topped by a pine-cone. See Bacchus. Tides, see Narayan. Time [or Saturn]. The husband of Virtue

iver, the liver being supposed to be the seat of the passions. Toil, see Atlas. Tombs, see Manes. Tongue, see Tereus. T

ng supposed to be the seat of the passions. Toil, see Atlas. Tombs, see Manes. Tongue, see Tereus. Tonitrua′lis [Tonitr

e seat of the passions. Toil, see Atlas. Tombs, see Manes. Tongue, see Tereus. Tonitrua′lis [Tonitrualis], or Tonans. T

[Tonitrualis], or Tonans. The Thunderer; a name of Jupiter. Towers, see Cybele. Tragedy, see Melpomene. Trees, see Aris

ans. The Thunderer; a name of Jupiter. Towers, see Cybele. Tragedy, see Melpomene. Trees, see Aristæus. Tribulation, se

ame of Jupiter. Towers, see Cybele. Tragedy, see Melpomene. Trees, see Aristæus. Tribulation, see Echidna. Trifor′mis

Cybele. Tragedy, see Melpomene. Trees, see Aristæus. Tribulation, see Echidna. Trifor′mis [Triformis], see Tergemina.

es, see Aristæus. Tribulation, see Echidna. Trifor′mis [Triformis], see Tergemina. Triptol′emus [Triptolemus]. A son of

of Apollo’s lyre. See Dardanus, Helen, Hercules, Paris. Trumpeters, see Tritons. Truth. A daughter of Time, because Trut

[Tutelina]. A rural divinity — the goddess of granaries. Two Faces, see Janus. Typhœ′us [Typhœus], see Typhon. Ty′phon

the goddess of granaries. Two Faces, see Janus. Typhœ′us [Typhœus], see Typhon. Ty′phon [Typhon]. A monster with a hundr

A name of Pluto, signifying the Impeller. Ur′sa Ma′jor [Ursa Major], see Calisto. Ur′sa Mi′nor [Ursa Minor], see Arcas.

Ur′sa Ma′jor [Ursa Major], see Calisto. Ur′sa Mi′nor [Ursa Minor], see Arcas. Usurers, see Jani. Ut′gard Lo′ki [Utgard

Major], see Calisto. Ur′sa Mi′nor [Ursa Minor], see Arcas. Usurers, see Jani. Ut′gard Lo′ki [Utgard Loki]. In Scandinavi

in battle. Va′li [Vali]. The Scandinavian god of archery. Valleys, see Vallonia. Vallo′nia [Vallonia]. The goddess of v

upiter when he appeared without his thunder. Veju′piter [Vejupiter], see Vejovis. Vengeance, see Nemesis. Ve′nus [Venus]

ithout his thunder. Veju′piter [Vejupiter], see Vejovis. Vengeance, see Nemesis. Ve′nus [Venus]. The goddess of beauty,

ried off Helen to Troy, and the Greeks pursued and besieged the city ( see Helen, Paris, and Troy). Venus is mentioned by th

estal Virgins] were the priestesses of Vesta, whose chief duty was to see that the sacred fire in the temple of Vesta was n

he temple of honor was through the temple of virtue. Virtuous Women, see Juno. Vish′nu [Vishnu]. The Preserver, the princ

u]. The Preserver, the principal Hindoo goddess. Volu′pia [Volupia], see Angeronia. Vul′can [Vulcan], the god of fire, wa

animals) were thrown into the fire and burned to death. W War, see Bellona, Chemos, Mars. Water, see Canopus. Wate

and burned to death. W War, see Bellona, Chemos, Mars. Water, see Canopus. Water-Nymphs, see Doris. Wax Tablets,

War, see Bellona, Chemos, Mars. Water, see Canopus. Water-Nymphs, see Doris. Wax Tablets, see Calliope. Wealth, see C

s, Mars. Water, see Canopus. Water-Nymphs, see Doris. Wax Tablets, see Calliope. Wealth, see Cuvera. Weaving, see Erga

nopus. Water-Nymphs, see Doris. Wax Tablets, see Calliope. Wealth, see Cuvera. Weaving, see Ergatis. Weeding, see Runc

see Doris. Wax Tablets, see Calliope. Wealth, see Cuvera. Weaving, see Ergatis. Weeding, see Runcina. Weights and Meas

, see Calliope. Wealth, see Cuvera. Weaving, see Ergatis. Weeding, see Runcina. Weights and Measures, see Mercury. Wel

Weaving, see Ergatis. Weeding, see Runcina. Weights and Measures, see Mercury. Well, see Truth. West Wind, see Favoni

is. Weeding, see Runcina. Weights and Measures, see Mercury. Well, see Truth. West Wind, see Favonius. Winds, see Auro

na. Weights and Measures, see Mercury. Well, see Truth. West Wind, see Favonius. Winds, see Aurora, Auster, Boreas, Zep

res, see Mercury. Well, see Truth. West Wind, see Favonius. Winds, see Aurora, Auster, Boreas, Zephyr. Wine, see Bacchu

ind, see Favonius. Winds, see Aurora, Auster, Boreas, Zephyr. Wine, see Bacchus, Suradevi. Wisdom, see Pollear, Minerva.

urora, Auster, Boreas, Zephyr. Wine, see Bacchus, Suradevi. Wisdom, see Pollear, Minerva. Wo′den [Woden], the Anglo-Saxo

dinavian god Odin; Wednesday is called after him. Women’s Safeguard, see Sospita. Woodpecker, see Picus. Woods, see Drya

ay is called after him. Women’s Safeguard, see Sospita. Woodpecker, see Picus. Woods, see Dryads. World, see Chaos.

him. Women’s Safeguard, see Sospita. Woodpecker, see Picus. Woods, see Dryads. World, see Chaos. X Xan′thus [Xan

ard, see Sospita. Woodpecker, see Picus. Woods, see Dryads. World, see Chaos. X Xan′thus [Xanthus], the name of t

vian god, corresponding to Chaos of the classics. Youth (perpetual), see Tithonus. Z Zeph′yr [Zephyr] or Zeph′yrus

r human culture? Through the cloud-rack, dark and trailing. Must they see above them sailing O’er life’s barren crags the v

te and soon, Getting and spending, we lay waste our powers: Little we see in Nature that is ours; We have given our hearts

ng, drove her away, and took his seat on a bank, from whence he could see in every direction. Fig. 34. Mercury kills Argus

and put me away! But you, my foster-parents, if you feel for me, and see with displeasure this unworthy treatment of me, s

on Olympus’ height, I look down, through that oval ring of stars, And see the far-off Earth, a twinkling speck — Dust-mote

ed apples beneath the tree, or acorns under the storm-shaken oak. You see yonder a temple on the height. It is sacred to Ju

plumped the pine From many a cloudy hollow. And wasn’t it a sight to see , When, ere his song was ended, Like some great la

ney. Now while the repast proceeded, the old folks were astonished to see that the wine, as fast as it was poured out, rene

her prompting thou art in this plight. Yet will I no longer endure to see thee in anguish; mine offspring art thou, and to

et. Thy quiver holds More than nine arrows: bend thy bow; aim here! I see , I see it glimmering through a cloud. Artemis, th

quiver holds More than nine arrows: bend thy bow; aim here! I see, I see it glimmering through a cloud. Artemis, thou at l

ade proof and found The husband wanting, might essay once more, Hear, see , and feel him renovated now — Able to do now all

he is wood? Ah! it went to my heart, and the memory still grieves, To see those loved graces all taking their leaves; Those

ed with music from invisible performers. For a long time, she did not see her husband. He came in the hours of darkness, an

w from him an unwilling consent that her sisters should be brought to see her. Zephyr, promptly obedient, soon brought them

grains, putting all of the same kind in a parcel by themselves, — and see that thou get it done before evening.” This said,

ppy pieties, thy lucent fans, Fluttering among the faint Olympians, I see , and sing, by my own eyes inspired. ‘So let me be

this on? To her who ratifies the nuptial vow.” She would have wept to see her father weep; But some God pitied her, and pur

ekly let your fair hands joined be, As if so gentle that ye could not see , Untouch’d, a victim of your beauty bright, Sinki

lips For Hero’s cheek, and smiles against her smile. O horrid dream! see how his body dips Dead-heavy; arms and shoulders

hand a heavy thing there fell Carved like these flowers, nor could I see things clear, But with a strange, confused noise

with a strange, confused noise could hear. “At last mine eyes could see a woman fair, But awful as this round white moon

f yonder dark monarch. who rules the realm of Tartarus. Dost thou not see that even in heaven some despise our power? Miner

, keep thy wife; but thou shalt one day be sorry that thou didst ever see her again.” Cephalus returned, and was as happy

t she gat her to a leafy place, Thinking, “I yet may chance unseen to see his face.” Leaping he went, this hunter Cephalus

me, and restore me to the ground; Thou seest all things, thou wilt see my grave: Thou wilt renew thy beauty morn by mo

club-feet, cased in rusty shoes, Were cross’d, as on some frieze you see them, And trousers, patch’d of divers hues, Conce

the leaves all around; And yet, all the while, Thro’ the boughs I can see A star, with a smile, Looking at me. ... “Why, a

e, she began to put forth branches and leaves. Praying her husband to see that no violence was done to her, to remind their

appreciate services as well as punish injuries. Rhœcus, happening to see an oak just ready to fall, propped it up. The nym

mur, “Rhœcus!” close at hand: Whereat he looked around him, but could see Naught but the deepening glooms beneath the oak.

nceforth exiled and shut out from all. Farewell! for thou canst never see me more.” Then Rhœcus beat his breast, and groan

es either by law or by kindred to avenge them. Therefore, as we shall see , they persecuted Orestes, who had slain his mothe

erchance some stranger come hither, sailing with his ship, that I may see why it is so dear to thee to have thy dwelling in

eturning after nine days, examine the bodies of the cattle slain, and see what has befallen.” Aristseus faithfully obeyed t

and soon invested the whole mass.295 The gods themselves grieved to see the champion of the earth so brought to his end.

urn? Forlorn, what succor rely on? ‘Haste to the Gnossian hills?’ Ah, see how distantly surging Deeps forbid, distending th

y vision, white canvas to herald thy joy and mine, that mine eyes may see the propitious sign and know the glad day that re

from his troubles. Antigone returned to Thebes; — where, as we shall see , her sisterly fidelity showed itself as true as,

d descry The stern black-bearded kings, with wolfish eyes, Waiting to see me die. “The high masts flickered as they lay af

nent danger of his remains falling into the hands of the enemy, could see no suitable messenger. In desperation, he exclaim

lles lives, he doubtless still rejoices, hoping that one day he shall see thy face again. But me no comfort cheers, whose b

l. 16. Laocoön (in the Vatican) The Death of Priam. — Priam lived to see the downfall of his kingdom, and was slain at las

r falling Thro’ many a wov’n acanthus-wreath divine! Only to hear and see the far-off sparkling brine, Only to hear were sw

ent forward one half of his crew, under the command of Eurylochus, to see what prospect of hospitality they might find. As

ked. … Then his destiny released Old Argus, soon as he had lived to see Ulysses in the twentieth year restored.379 As U

ulfs will wash us down: It may be we shall touch the Happy Isles, And see the great Achilles, whom we knew. Tho’ much is ta

ed that they would commit no violence, that Æneas’ only object was to see his father, and finally exhibited the golden bran

dominates in the composition, the less pure is the individual; and we see that men and women with their full-grown bodies h

s. I took a handful of sand, and holding it forth, said, ‘Grant me to see as many birthdays as there are sand-grains in my

ed years, and to equal the number of the sand-grains, I have still to see three hundred springs and three hundred harvests.

ppeared. At last he encountered. Eneas, and the armies stood still to see the issue. Mezentius threw his spear, which strik

in giants (Hrim-thursar and Berg-risar) know to their cost, when they see it hurled against them in the air, for it has spl

not tasted anything for eight long nights, so great was her desire to see her lover, the renowned ruler of Jötunheim. Thrym

am not a man of small dimensions; but if you come to Utgard you will see there many men much taller than I. Wherefore I ad

obliged to bend their necks quite back on their shoulders in order to see to the top of it. On arriving they entered the ci

no further attempt, but gave back the horn to the cupbearer. “I now see plainly,” said Utgard-Loki, “that thou art not qu

parison to our men.” “Little as ye call me,” answered Thor, “let me see who among you will come hither now I am in wrath

ong you will come hither now I am in wrath and wrestle with me.” “I see no one here,” said Utgard-Loki, looking at the me

ed in this way: Freyr once mounted Odin’s throne, from whence one can see over the whole universe, and looking round saw fa

ow something at Balder?” “Because I am blind,” answered Höder, “and see not where Balder is, and have moreover nothing to

ng cityward met Hermod, swiftest of the gods, — Nor yet could Hermod see his brother’s face, For it grew dark; but Höder t

o reply? The voice was like the unhappy Höder’s voice. Howbeit I will see , and do his hest; For there rang note divine in t

tain, and there built himself a hut with four doors, so that he could see every approaching danger. He invented a net to ca

men on earth, the gods in heaven, Who live, and with their eyes shall see that day! The day will come, when fall shall Asga

er and I shall join them from the grave. There re-assembling we shall see emerge From the bright ocean at our feet an earth

ed it so might be, That she the absent Kriemhild yet once again might see , And told him, too, in secret, whereon her though

: 1852. On Homer, Hesiod, Theocritus, the tragic poets, Pindar, etc., see , also, Collins’ excellent series of Ancient Class

Nuptials of Peleus and Thetis (for selections in English hexameters, see §§ 153 and 165 a), the Lock of Berenice, and the

r Pope , and Wilkinson , p. 540. § 13. For Scandinavian literature, see foot-notes to pp. 30-33 and references in § 185 C

, 2 v., Lond.: 1866-68. § 14. For Translations of the Nibelungenlied, see § 185 C. For other German lays of myth, the Gudru

myth, the Gudrun, the Great Rose Garden, the Horned Siegfried, etc., see Vilmar’s Geschichte der deutschen National-Litter

housand Miles up the Nile, Lond.: 1876. For the principal divinities, see Index to this work. Indian. — Max Müller’s trans

read Arnold’s Light of Asia. For the chief divinities of the Hindus, see Index to this work. Persian. — J. Freeman Clarke

eyed. The Hecatonchires were Briareus, the strong, called also Ægæon ( see 21 C); Cottus, the striker; Gyes (or Gyges), the

d first the rule of high Olympus, thence by Saturn driven.” Hyperion: see Shakespeare’s Hamlet, “Hyperion’s curls, the fron

Titans beames.” On Oceanus, Ben Jonson, Neptune’s Triumph. On Saturn, see Shakespeare, Much Ado 1: 3; 2 Hen. IV. 2: 4; Cymb

2; Milton, P. L. 1: 199; Pope, Dunciad 4: 66. For giants, in general, see P. L. 3: 464; 11: 642, 688; Samson Agonistes, 148

0. For genealogy of the race of Inachus, Phoroneus, Pelasgus, and Io, see § 59 C. Pelasgus is frequently regarded as the gr

t the son, of Phoroneus. For the descendants of Deucalion and Hellen, see § 132 (5) of this commentary. § 31. In the follow

atin substitutes are used. Illustrative. — On the Gods of Greece, see E. A. Bowring’s translation of Schiller’s Die Goi

ter Griechenlands and Bayard Taylor’s Masque of the Gods. On Olympus, see Lewis Morris, the Epic of Hades. Allusions abound

the marriage of Zeus and Hera (given by Baumeister, Denkmäler 1. 649; see also Roscher 13: 2127), and the Juno of Lanuvium.

; say others, to the word anthos, ἄνθος, a flower — virgin bloom; or ( see Roscher, 684) to athēr, ἀθήρ, spear point. Max Mü

ought ( Max Müller, as above, 1: 552). For the meaning of the Gorgon, see Commentary on the myth of Perseus. Illustrative.

ical and physical, of Ares. On the derivation of the Latin name Mars, see Roscher (end of article on Apollo). Illustrative

ldsen’s relief, Mars and Cupid. § 37. On the derivation of Hephæstus, see Roscher, 2037. From Greek aphē, to kindle, or pha

eet. The Diana of the Hind (à la Biche), in the palace of the Louvre ( see text, § 39), may be considered the counterpart of

foam, of Apelles. The Venus found in the island of Melos, or of Milo ( see text, § 40), now to be seen in the Louvre in Pari

Gallery, Florence) and by Paul Thumann. (7) Nemesis. — For genealogy see § 51 C. (8) Æsculapius. — Milton, P. L. 90: 507.

§ 44. Hyperborean. — Beyond the North. Concerning the Elysian Plain, see § 48. Illustrative: Milton, Comus, “Now the gilde

eres. — Illustrative. — Pope, Moral Essays 4: 176. “Another age shall see the golden ear Imbrown the slope… And laughing Ce

(in the Louvre); the head of Bacchus found in Smyrna (now in Leyden— see text, § 154), from an original of the school of S

the Syrinx is attributed also to Mercury. For poetical illustrations see §§ 52-54, 116, 117, C. So also for Nymphs and Sat

. On the tortures of the condemned, and the happiness of the blessed, see § 175 in The Adventures of Æneas. Illustrative.

bduction of Proserpine. § 51. Textual. — (1) For Æacus, son of Ægina, see § 63 and § 165 (1) C; for Minos and Rhadamanthus,

, son of Ægina, see § 63 and § 165 (1) C; for Minos and Rhadamanthus, see § 61. Eumenides: Euphemistic term, meaning the we

, Life and Death of Jason — Song of the Sirens. Scylla and Charybdis ( see Index): Milton, P. L. 2: 660; Arcades 63; Comus 2

lamion 19; Milton, Lycidas; P. R. 2: 355; Comus 254; Buchanan, Naiad, see § 120; Drummond of Hawthornden, “Nymphs, sister n

al in strength, and as her father wise” ( Hesiod, Theog.). On Latona, see §§ 37, 72, and Commentary. § 58. For Danaë, see §

, Theog.). On Latona, see §§ 37, 72, and Commentary. § 58. For Danaë, see § 134; for Alcmene, § 139; for Leda, § 165 c. §

Cox) we take Pan to be the all-purifying, but, yet, gentle wind. But see p. 200. Illustrative. — Shelley, To the Moon: “A

eda, and Danaë. § 61. The Descendants of Agenor. — For general table, see § 59 C. Textual. — Moschus lived about the cl

§ 63. Textual. — The son of Ægina and Jove was Æacus (for genealogy, see § 165 (1) C). Ægina: an island in the Saronic Gul

sopus was the discoverer of the river which bears his name. Sisyphus, see § 175. This description of the plague is copied b

s are thought, in like fashion, to represent manifestations of light: see also Castor and Pollux. Perhaps the method employ

gia: a province in Asia Minor. For Minerva’s protection of the olive, see § 67. Tyana is a town in Cappadocia, Asia Minor.

en Argos and Mycenæ. Illustrative. — Beside Gosse’s Sons of Cydippe, see verses by L. J. Richardson, in The Inlander, Ann

nlander, Ann Arbor, Vol. 2: 2. For the story of Acontius and Cydippe, see William Morris’ Earthly Paradise; and Lytton’s Cy

d, was made to illustrate Gosse’s poem. § 67. Textual. — For Cecrops, see § 151. He named the city that he founded Cecropia

rds clung to Athens. For an excellent description of ancient weaving, see Catullus 64: 304-323 (The Peleus and Thetis). For

g, see Catullus 64: 304-323 (The Peleus and Thetis). For translation, see § 165ª. Leda, mother of Castor, Pollux, Helen, an

see § 165ª. Leda, mother of Castor, Pollux, Helen, and Clytemnestra, see § 165 c and Commentary. Danaë, mother of Perseus

Clytemnestra, see § 165 c and Commentary. Danaë, mother of Perseus, see § 134. Interpretative. — The waves were the cour

pon a Lady’s Embroidery. § 68. Textual. — Diomede: for his genealogy, see § 148 C, or 132 (5) C. Taslets: armor worn about

the Titans, sons of Uranus (Heaven), who were plunged into Tartarus ( see § 17). § 69. Textual. — Lessing points out in his

ortions of the warring divinities. § 70. Textual. — Family of Cadmus: see Tables D and E, §§ 59-61, Commentary. Castalian C

163, 164ª. Enchelians: a people of Illyria. For the myths of Semele, see § 62; of Ino, § 129; of Autonoë and her son, Actæ

ceanus and Tethys. She was mother, by Jupiter, of the Graces. Thetis: see §§ 52, 165 (1), etc. Xanthus: the principal river

. — Hyperboreans: those who dwell in the land beyond the North. Pæan, see § 68 C. Tityus: an earth-born giant; condemned to

he sad death Of Hyacinthus, when the cool breath Of Zephyr slew him” ( see context); Milton’s Lycidas, “Like to that sanguin

Oceanus and Tethys. Chrysolite: or “gold-stone,” our topaz. Daystar: see Phosphor, § 43 (11). Ambrosia (ἀμβρόσιος, ἄμβροτο

for its so-called “tuneful” swans. For Nereus, Doris, Nereids, etc., see § 52. Eridanus: the mythical name of the river Po

edith, Phaëton. For description of the palace and chariot of the Sun, see Landor, Gebir, Bk. 1. § 76. Textual. — For the si

un, see Landor, Gebir, Bk. 1. § 76. Textual. — For the siege of Troy, see Chap. XXV. Atrides (Atreides): the son of Atreus,

(§ 145, etc.). In that affair Alcestis took no part. For her family, see § 132 (5) C or 95 C. She was held in the highest

om Jupiter and the Pleiad Electra. For further information about him, see §§ 132 (5) C, 108, 142. Interpretative. — Apollo

medon, his function as god of colonization. § 83. Textual. — For Pan, see §§ 47 (1), 116. For Tmolus, § 75. Peneüs: a river

mpe. Dædal: variously adorned, variegated. Midas was king of Phrygia, see § 104. Illustrative. — The story of King Midas h

the shining one. For the descendants of Endymion, the Ætolians, etc., see table I, § 132 (5) C. Interpretative. — Accordin

land Cythera in the Ægean Sea. Acheron, and Persephone or Proserpine: see §§ 48, 50. The windflower of the Greeks was of bl

land of darkness, Hades. For Zephyr, Acheron, Cerberus, Charon, etc., see Index. Interpretative. — The fable of Cupid and

the Sea of Marmora into the Archipelago. For an allusion to the story see Bride of Abydos, Canto II. For Byron’s statement

, Canto II. For Byron’s statement concerning the breadth of the water see footnote to same Canto. Poems. — Hero and Leande

. § 99. Textual. — Lesbos and Chios: islands in the Ægean. For Sappho see § 11 (3). Illustrative. — The second lyric of Sa

alian Song. Naxos: Milton, P. L. 4: 275 § 104. Textual. — Hesperides, see Index. River Pactolus: in Lydia. Midas: the son o

e of Enna, and Cyane are in Sicily. Eleusis: in Attica. For Arethusa, see Index. Interpretative. — There can be little dou

the Eleusinian Mysteries from the savage to the civilized ceremonial, see Lang, Myth, Ritual, etc., 2: 275, and Lobeck’s Ag

s). § 107. Textual. — Tænarus: in Laconia. For the crime of Tantalus, see § 77. In Hades he stood up to his neck in water w

olled a stone toward the top of a hill. (See § 175.) For the Danaïds, see § 133. Cerberus, §§ 48, 175. The Dynast’s bond: t

G. Saxe, Travesty of Orpheus and Eurydice. On Tantalus and Sisyphus, see Spenser, F. Q. 1, 5: 31-35; L. Morris, Epic of Ha

Enipeus: a river of Macedonia. § 110. For genealogy of Pelops, etc., see §§ 77 C and 165 (2) C. For the misfortunes of the

etc., see §§ 77 C and 165 (2) C. For the misfortunes of the Pelopidæ, see §§ 165 b , 170. In Art. — Pelops and Hippodamia;

th M. Thomas, The Kingfisher; Margaret J. Preston, Alcyone. Morpheus, see Milton, Il Pens.; Pope, Ode on St. Cecilia’s Day.

yles of pillars in Greek architecture were Dorian, Ionic, Corinthian ( see English Dictionary). Trinacria: Sicily, from its

Naïs: a water-nymph. For Cyclops, Galatea, Silenus, Fauns, Arethusa, see Index. Compare, with the conception of Stedman’s

us (sculpture) (Museum, Naples). § 120. For references on the Naiads, see §§ 52-54 C. § 122. Dryope (poem), by W. S. Landor

only fifteen performers. Illustrative. — § 51 C on Furies. On Ibycus see translation of Schiller’s Cranes of Ibycus, by E.

f fountain, stream, lake, or ocean. For genealogies of water-deities, see § 54 C. Interpretative. — The Cyclop, Polyphemus

phael’s Triumph of Galatea. § 127. Textual. — For descent of Glaucus, see § 95 C and § 132 (5) C. For Scylla’s descent, see

descent of Glaucus, see § 95 C and § 132 (5) C. For Scylla’s descent, see § 54 C. See Keats’ Endymion Bk. 3. Interpretativ

sea; by others, as the angry sea that reflects the lowering heavens ( see Roscher, 1690). Scylla is a personification of tr

eacherous currents and shallows among jagged cliffs and hidden rocks ( see § 52 C). § 129. For genealogy of Ino, see § 59 C

ed cliffs and hidden rocks (see § 52 C). § 129. For genealogy of Ino, see § 59 C or § 61 C. “Leucothea waked and with fresh

: a city of Ætolia, famed for the Calydonian Hunt, § 148. Parthenope, see § 171. Ligea (Ligeia): the shrill-sounding maiden

. R. 2: 356. § 132. For the general genealogy of the race of Inachus, see § 59 C. For the general table of the race of Iape

table of the race of Iapetus, Deucalion, Hellen, Æolus, Etolus, etc., see below, § 132 (5), Table I. (based in part on the

given in Roscher, article Deukalion). For the descendants of Agenor, see § 61 C. For the houses of Minos and of Labdacus,

dants of Agenor, see § 61 C. For the houses of Minos and of Labdacus, see §§ 149 C, 158 C. For the descendants of Belus, se

s and of Labdacus, see §§ 149 C, 158 C. For the descendants of Belus, see § 133 C; of Æolus, below, § 132 (5); of Ætolus, b

n, Siegfried and the Worm (Fafnir). For a Gælic Andromeda and Perseus see The Thirteenth Son of the King of Erin ( Curtin’s

., Rome and Paris, 1839-1874). §§ 139-143. For genealogy of Hercules, see 133 C. Rhadamanthus: brother of Minos. See Index.

sis flows through Colchis into the Euxine. For genealogy of Laomedon, see § 167 C. Pylos: it is doubtful what city is inten

ere two such towns in Elis, and one in Messenia. The word means gate ( see Iliad 5: 397), and in the case of Hercules there

reference to his journey to the gate or Pylos of Hades. For Alcestis, see § 81; for Prometheus, § 25; for the family of Dej

ly of Dejanira, § 148 C. Alcides: descendant of Alcæus; for Hercules, see § 133 C. Œchalia: in Thessaly or in Euboea. Mount

ris, 1839-1878). §§ 144-147. For the descent of Jason from Deucalion, see § 95 C. Iolcos: a town in Thessaly. Lemnos: in th

os. Phineus: a son of Agenor, or of Posidon. For the family of Medea, see § 113 C. Interpretative. — Argo means swift, or

swiftness, violence, and Oriental mystery. Illustrative. — The Argo, see Theodore Martin’s translation of Catullus 54 (Pel

68; by W. C. Lawton (Three Dramas of Euripides) 1889; and by Wodhull; see § 11 C. § 148. Textual. The Descendants of Ætolus

. The Descendants of Ætolus (son of Endymion). For general table, see § 132 (5) C. For Calydon, see Index. The Arcadian

on of Endymion). For general table, see § 132 (5) C. For Calydon, see Index. The Arcadian Atalanta was descended from t

and religion exercised by Crete over neighboring lands. For Mæander, see Pope, Rape of Lock 5: 65; Dunciad 1: 64; 3: 55. §

ad, J. S. Blackie, E. Fitzgerald, and Robert Browning. For Agamemnon, see Shakespeare, Troil. and Cressida 1: 3; 2: 1; 2: 3

eseide, which is based upon the Filostrato of Boccaccio. On Menelaüs, see notes to Helen and Agamemnon. In Art. — Iphigeni

es by Plumptre; Sonnet by Wordsworth; Drama by Lord de Tabley. Œnone, see A. Lang’s Helen of Troy; W. Morris, Death of Pari

mion, “I sue not for my happy crown again,” etc. On Sirens and Scylla see §§ 52-54 C; S. Daniel, Ulysses and the Siren; Low

re, Ant. and Cleo. 4: 12; Titus Andron. 2: 3; Hamlet 2: 2. Palinurus: see Scott’s Marmion, Introd. to Canto I. (with refere

among the trophies in the Temple of Juno at Argos. On Metempsychosis, see the essay in the Spectator (No. 343) on the Trans

ong the main.” — Essay on Criticism. §§ 177-184. On Norse mythology, see R. B. Anderson’s Norse Mythology, or the Religion

ion: Anderson’s Younger Edda (S. C. Griggs & Co.), Chicago: 1880 ( see references at foot of pp. 30-33 and in § 185 C).

of Hamdir, The Lament of Oddrun. For translations of these fragments, see pp. 167-270 of the volume mentioned above. For th

and literal translations of these and other Norse lays of importance, see Vigfusson and Powell’s Corpus Poeticum Boreale ;

feiffer’s Deutsch. Classik. des Mittelalt. v. 3, 1872; and by others ( see James Sime’s Nibelungenlied, Encyc. Brit.). Of ma

lowed by another vowel, commonly have the sound of sh: Sic′-y-on (but see Latin grammars and English dictionaries for excep

as, 28, 150, 273, 287, 296, 298; Com. § 165(5) genealogy; §§ 174-177; see Æneid. Æne′as Syl′vius, king of Alba Longa, third

d, 73, 190, 194, 196, 341; Com. § 113(5) geneal. table I. Hippotades, see p. 526. A-ër′o-pe, 281; genealogy, Com. §§ 149, 1

f the Graces, 71; wife of Vulcan, 59. Aglau′ros, daughter of Cecrops; see Hersë; Com. § 151. Agni; see Hindoo divinities (1

can, 59. Aglau′ros, daughter of Cecrops; see Hersë; Com. § 151. Agni; see Hindoo divinities (1). Agrot′era, Com. § 39; see

ë; Com. § 151. Agni; see Hindoo divinities (1). Agrot′era, Com. § 39; see Diana. Ahriman, 36. A′jax, 254, 287, 292, 295, 29

æ′on, 276. Alcme′ne, 91; myth of 234; mentioned, 133. Alcy′oneus, 41; see under Giants. Alec′to, 84, 353. Ale′ï-an, the fi

Alec′to, 84, 353. Ale′ï-an, the field, 233; Com. § 138. Alexan′der; see Paris. Alfadur, 368, 389, 398; see Odin. Alo′adæ,

ield, 233; Com. § 138. Alexan′der; see Paris. Alfadur, 368, 389, 398; see Odin. Alo′adæ, or Alo-ï′dæ; see Aloeus. Alo′as, o

r; see Paris. Alfadur, 368, 389, 398; see Odin. Alo′adæ, or Alo-ï′dæ; see Aloeus. Alo′as, or Alo′eus, 120. Alphe′nor, 127.

pret.). Am′mon (Jupiter Ammon), temple and oracle of, 53; Com. § 131; see Egyptian deities (2). A′mor; see Cupid. Amphiara′

emple and oracle of, 53; Com. § 131; see Egyptian deities (2). A′mor; see Cupid. Amphiara′üs, 23, 252, 273-276; Com. § 132

109. Anac′reon, 26. Anadyom′e-ne (rising from the water), Com. § 40; see Venus. Anaxar′e-te, 213. Ancæ′us, 252. Ancestor-w

; Com. § 63; (2) wife of Theseus, Com. § 151. Anto′res, 363. Anu′bis; see Egyptian deities (2). Apel′les: a Greek painter

s (2). Apel′les: a Greek painter of the time of Alexander the Great; see John Lyly’s Alexander and Campaspe. Aphrodi′te (f

reat; see John Lyly’s Alexander and Campaspe. Aphrodi′te (foam-born); see Venus. A′pis; see Egyptian Divinities; oracle of,

y’s Alexander and Campaspe. Aphrodi′te (foam-born); see Venus. A′pis; see Egyptian Divinities; oracle of, Com. § 38. Apol′l

’ Hill, on which the highest of Athenian tribunals held its meetings; see St. Paul’s address, Acts 17: 22. A′res; see Mars.

bunals held its meetings; see St. Paul’s address, Acts 17: 22. A′res; see Mars. Arethu′sa, myth of, 142-145; Shelley’s Poem

us (builder of Argo), 245. Ariad′ne, 174, 178; myth of, 260-266, 268; see Theseus, and Bacchus; Com. genealogy, § 149,152-1

, 220. Aristoph′a-nes, 27. Ar′ne, 190. Arsin′oë, 130, 172. Ar′temis; see Diana. A′runs, 364. Aryan, germ theory, 20; tribe

an, germ theory, 20; tribes and modern descendants, 20, 35. Asa-folk; see Anses. Asca′nius; Com. § 165 (5); see Iulus. Ascl

descendants, 20, 35. Asa-folk; see Anses. Asca′nius; Com. § 165 (5); see Iulus. Asclepi′adæ (Ascle′pios), Com. § 79; see Æ

nius; Com. § 165 (5); see Iulus. Asclepi′adæ (Ascle′pios), Com. § 79; see Æsculapius). Asgard, 2, 3, 367, 382, 383, 385, 38

A′te, 297. Ath′amas, 244; genealogy, Com. §§ 95, Athe′na, Com. § 35; see Minerva. Athens, 24, 109, 116, 244, 255, 267. A′t

4, 255, 267. A′thos, Mount, 124; Com. § 75. Atlan′tis, legend of, 82; see the Timæus of Plato. At′las, 40; described, 86; h

he Atlantides, 87; Com. § 19; genealogy, § 132 (5); §§ 133-137. Atli; see Attila. Atmu; see Egyptian deities (1). A′treus,

Com. § 19; genealogy, § 132 (5); §§ 133-137. Atli; see Attila. Atmu; see Egyptian deities (1). A′treus, house of 277, 281;

Auge′as, Auge′an Stables, 235; Com. §§ 139-143 (Interpret.). Augi′as; see Augeas. Augustan Age, 2, 28. Augus′tus, 28, 89. A

emporary savages, 13, 21. Auton′oe, 117, 145, 175, 178, 269. Avatar′, see under Hindoo divinities. Av′entine, Mount, 239; C

180, 189; and Ariadne, 266; Com. §§ 46, 62,102-104,131- Balaus′tion, see Browning, Balaustion’s Adventure; Index of Author

mpare the deity Baal. Bel′vedere, the Apollo, Com. § 38. Berecyn′tia, see Cybele; Com. § 45 a. Berg-risar, 369. Berne (Die

the Thracian strait crossed by Io. Bragi, 369. Brahma and Brahmanism; see under Hindoo divinities. Branstock, 392, 393, 394

r Bria′reus, 346; Com. §§ 17, 21. Brise′ïs, 290. Bro′mius, Com. § 46; see Bacchus. Bron′tes, Com. § 17. Brunhild, 400-404;

he muse of epic poetry, 72; mother of Orpheus, 138, 185. Callir′rhoë; see Chrysaor. Callis′te, Com. § 39. Callis′to, 92; my

nd Egeria): the name comes from the root of Carmen, song of prophecy; see 90. Camil′la, 356, 364; Com. § 176. Cam′pus Mar’

. Ces′tus, the, 65, 293. Ce′to, 86. Ceylon, 35. Ce′yx, 194; Com. 113; see Halcyone. Cha′os, 37; Com. § 16. Cha′ris: younges

he Charites; called also Aglaia (Aglaïa), wife of Vulcan. Char′i-tes; see Graces. Cha′ron, 79, 347, 369. Charyb′dis, 264, 3

s Cnagia), Com. § 39- Cni′dos, 66, 150; Com. § 40. Cno′sus, Cnos′sus; see Gnossus. Coc′alus, 256. Cocy′tus, 78. Coe′us, a T

o′mus: in later mythology a god of festivity, drunkenness, and mirth; see Milton’s Masque of Comus. Co′ra (Ko-re); see Pros

drunkenness, and mirth; see Milton’s Masque of Comus. Co′ra (Ko-re); see Proserpina. Cor′inth, 66, 149, 214, 249. Cornuco′

49. Cornuco′pia, 221; Com. § 131. Coroe′bus, 129. Coro′nis, 130, 138; see under Æsculapius. Coryban′tes, Com. § 26; refere

and worship, 76; or the Roman Magna Mater, 88, 164; Com. §§ 26, 45a; see also Rhea. Cyc′lic Poets, The, 25. Cy-clo′pes, Cy

nt, in Delos, Com. §§ 39, 77- Cyp′rian, the, 113; Com. § 68. Cy′pris; see Aphrodite, Venus, 95, 152, 153,156, 163; Com. § 4

lfi, 32. Deme′ter, and Pelops, 6; and Springtide, 6, 271: Com. 6, 45; see Ceres. Demigods and Heroes, Age of, 49; in the Th

49, 223; descendants of, 244; Com. § 29; genealogy, § 132 (5). Devas; see under Hindoo divinities. Di′a, the island of, 176

ite), 52; Com. §§ 34, 40. Dionys′ia, Com. §§ 46, 102, 103. Diony′sus; see Bacchus. Dioscu′ri; see Tyndaridæ, 282. Di′ræ: t

Dionys′ia, Com. §§ 46, 102, 103. Diony′sus; see Bacchus. Dioscu′ri; see Tyndaridæ, 282. Di′ræ: the Furies. Dir′ce, 102. D

Dioscu′ri; see Tyndaridæ, 282. Di′ræ: the Furies. Dir′ce, 102. Dis; see Pluto, 83. Discord, Discor′dia (Eris), 73; apple

. Dry o-pe, 210; Com. § 122. Dwarves, 395. Dyaus (cf. Zeus, Jupiter); see under Hindoo divinities. Dynast, the (Pluto), 187

f, 174-180; of E. and underworld, 181-189; of lesser gods of, 200-214; see also under Gæa. East of the Sun, and West of the

3 n., 366, 387; Com. §§ 177-185. E-don′i-des, Mount E′don, Com. § 46; see Bacchus. Ege′ria, 268; Com. § 56. Egypt, Com. §

Isis, Seth and Nephthys, Horus and Hathor, Sebek, Tennet, and Penit; see Encyc. Brit., and authorities referred to in § 15

efer Atum: worshipped at Heliopolis as the son of Phtha; Like Osiris ( see below) he is the sun of the underworld. Seb: the

o his lips. He may be compared with the Greek Apollo. Harpoc′ra-tes: see Horus. Ha′thor or Athor: a goddess often identi

usinian mysteries; Eleusis, 23, 182, 184; Com. §§ 105, 106. Eleu′sis; see above. Eleu′tho; see Eileithyia. Elfheim, 369, 3

eusis, 23, 182, 184; Com. §§ 105, 106. Eleu′sis; see above. Eleu′tho; see Eileithyia. Elfheim, 369, 387, 388. Elgin marble

r wife of Mars; the horror, 58; also one of the three Grææ. E′os, 73; see Aurora. Epe′üs: the artificer of the Wooden Hors

, Com. § 39; Venus of, Com. § 40. E-phial′tes, 120; Com. § 21. Epics; see under Homer, Vergil, Wölsunga-Saga, Nibelungenlie

f Troy; Com. § 1.65 (5)- E-rid′anus, Com. § 75. E-ri′nys, E-rin′y-es; see Furies. Er-iphy′le, 273, 274; Com. § 70. E′ris,

s; see Furies. Er-iphy′le, 273, 274; Com. § 70. E′ris, 73; (Discors) see Discord. E′ros, 37, 38; Com. § 17; see under Cup

m. § 70. E′ris, 73; (Discors) see Discord. E′ros, 37, 38; Com. § 17; see under Cupid. Er-yci′na: Venus, to whom Mount Ery

158-164. Etruscans, 90, 359. Etzel, “Lament over the Heroes of,” 33; see under Attila. Eubœ′a, 85. Euhem′erus (Eu-em′eru

-eristic, 9, 20. Eumæ′us, 331, 332, 335. Eumen′i-des, 264; Com. § 51; see Furies. Eumol′pus and Eumolpidæ; a Thracian singe

246. Evan′der, 274, 357-363 Eve and the apple, 12. E′vius, Com. § 46; see Bacchus. F Fable, definition of, 1; disting

G Gæ′a, Ge, or Terra, 38, 39, 42, 76; or the Roman Tellus, 88; see under Earth. Gal-ate′a, the Nereid, 85, 203; myt

43 (2). Gardens of Hesperides, Com. §§ 133-137. Ga′thas, 36. Gautama; see Buddha. Ge; see Gœa and Earth. Gem′ini; see Tyn

f Hesperides, Com. §§ 133-137. Ga′thas, 36. Gautama; see Buddha. Ge; see Gœa and Earth. Gem′ini; see Tyndaridce, 282. Ge′

. Ga′thas, 36. Gautama; see Buddha. Ge; see Gœa and Earth. Gem′ini; see Tyndaridce, 282. Ge′nius, the Roman tutelary spir

ernot, 401. Ge′ryon, 237; son of Chrysaor and Kallirihoë. Ghandarvas; see under Hindoo divinities (2). Giallar, 388. Giants

the ancient capital of Crete; home of Minos, 264. Gods, the Egyptian, see under Egypt. Gods, the great, of Greece, origin o

ies of waters, 215-222; of the Norse gods, 366-391. Gods, the Hindoo; see under Hindoo divinities. Gods, the Norse, 366-391

s (Sthe′no, Eury′a-le, Medu′sa), described, 86, 225; Com. §§ 133-137; see Medusa. Gothland, Goths, 392, 393. Graces, (Gra′

395, 398, 399. Greek, Greeks, 14, 15, 19; myths of creation, 37; and see under Gods, Heroes, Myths. Greyfell, 395, 397, 39

drun, 397-399, 400. Gullinbursti, 386. Gulltop, 386. Gunnar, 397-399; see Gunther. Gunther, 400-404; Com. §§ 185, 186. Gutt

Lydia; famous for his riches. Gyoll, 384. H Ha′des, Com. § 48; see under Pluto. Ha′des, realm of, 69, 78; Com. § 48

es, Com. § 48; see under Pluto. Ha′des, realm of, 69, 78; Com. § 48; see Underworld. Hæ′mon, 275; Com. §§ 158-164. Hæmo′ni

escribed, 86, 339, 354; Com. § 52-54; geneal. table C. Harpoc′ra-tes; see Egyptian deities (1). Hathor, Athor; see Egyptian

eal. table C. Harpoc′ra-tes; see Egyptian deities (1). Hathor, Athor; see Egyptian deities (1). Heaven, abode of Greek gods

or, Athor; see Egyptian deities (1). Heaven, abode of Greek gods, 51; see Olympus; attributes of Greek gods of, 51; myths o

er Greek gods, 91173; of lesser, 192-199. Heaven personified, 37, 38; see under Uranus. He′be, 51; daughter of Juno, 52. 55

f Hercules, 71, 113, 242, 247; Com. § 43 (2). He′brus, 188. Hec′a-be; see Hecuba. Hec′a-te, described, 84, 246, 247, 345; C

f Æther and daughter of Erebus and Night, 38. He-phæs′tus, Com. § 37; see Vulcan. Her’ a-cles; see Hercules. Her′cu-les, He

rebus and Night, 38. He-phæs′tus, Com. § 37; see Vulcan. Her’ a-cles; see Hercules. Her′cu-les, Heracles, 4, 19; identified

266, 304, 357; Com. §§ 22-25; §§ 139- 143. Her′mes, Com. §§ 41, 101; see Mercury. Hermi′o-ne, daughter of Menelaüs and Hel

English Translations from Ancient and Modern Poems, 3 v. Lond. 1810; see also Com. §§ 11, 18. Hesi′o-ne, 189, 240, 287; Co

73, 87, 228, 237; Com. §§ 133-137, 139-143. Hes′peris, 87. Hes′perus; see Hesper. Hes′tia; see Vesta. Hieroglyphs, the, 35.

. §§ 133-137, 139-143. Hes′peris, 87. Hes′perus; see Hesper. Hes′tia; see Vesta. Hieroglyphs, the, 35. Hil-a-i′ra, (1) a da

inities: arranged logically as (1) Vedic, (2) Brahmanic. For Buddhism see under Buddha. 1. Vedic: the Aryan, and earliest f

ion. Vedas: the Sanskrit scriptures; from root, to know, to be wise; see p. 35. Devas: the shining ones, the gods (Gk. th

rned with a necklace of skulls and ear-rings of serpents. Sarasvati, see Vach: goddess of speech; spouse of Brahma. Sri o

44; Com. § 95. Historians of Mythology: in Greece, e8; in Norway, 31; see under Myth (Preservation of). Höder, 369, 381, 38

). Höder, 369, 381, 383; Com. §§ 177-184. Hœnir, 395. Hogni, 397-399) see Hagen. Ho′mer (Ho-me′rus) 5; account of, 24; Ili

eferences to the Odes, 196, 231; notes and transl., Com. § 12. Ho′ræ, see Hours. Ho′rus, son of Osiris; see Egyptian deitie

otes and transl., Com. § 12. Ho′ræ, see Hours. Ho′rus, son of Osiris; see Egyptian deities. Hours, or Seasons, the, 51, 55,

le of, 322; Com. § 17. Hyp-ermnes′tra, 225; Com. §§ 133-137. Hyp′nos, see Somnus. I I-ac-chus, see Bacchus. Iap′etus,

es′tra, 225; Com. §§ 133-137. Hyp′nos, see Somnus. I I-ac-chus, see Bacchus. Iap′etus, 38, 40; Com. § 17; descendants

, 25; narrative of, 290-302; transl., Com. § 11; illustr, 167; cited, see Cowper, Lang, Pope (Index of Authors). Il′ion, Il

ited, see Cowper, Lang, Pope (Index of Authors). Il′ion, Il′ium, 198; see Troy. Ilithy′ia; see Eileithyia. I′lus, (1) son o

g, Pope (Index of Authors). Il′ion, Il′ium, 198; see Troy. Ilithy′ia; see Eileithyia. I′lus, (1) son of Dardanus, died with

s, 35. 36, 175; studies and transls. of literature, Com. § 15. Indra; see under Hindoo deities (1); Com. § 101. I′no, 117,

3. Iph′itus, 239. I′ris, 73, 195, 293, 300, 360. Iron age, 48. I′sis; see under Egyptian deities (1). Islands of the Blest,

48. I′sis; see under Egyptian deities (1). Islands of the Blest, 82; see Elysium. Isles, the Fortunate, 82; see Elysium. I

(1). Islands of the Blest, 82; see Elysium. Isles, the Fortunate, 82; see Elysium. Is′marus, 313. Isme′ne, 271; Com. §§ 158

313. Isme′ne, 271; Com. §§ 158-164. Isme′nus, 127. Istar, Com. § 40; see under Venus. Isthmian Games, Com. §§ 152-157 (Te

, 268, 339, 343. Ith′aca, 20, 24, 285, 286 et seq., 330-335. It′ylus; see I′tys. I′tys, 258. Iu′lus, Asca′nius, 338, 354,

Com. §§ 158-164. Jonah, 12. Jonakr, 399. Jormunrek, 399. Jotham, 2; see Judges ix, 7. Jotunheim, 367, 372, 373, 388. Juba

130; and Neptune, 189; Com. §§ 33, 57, 59, 60, 61, 62, 63. Juven′tas; see Hebe. Juven′tus, 90. K Kali; see Uma under

59, 60, 61, 62, 63. Juven′tas; see Hebe. Juven′tus, 90. K Kali; see Uma under Hindoo divinities (2). Karma: in Buddhi

, good and evil, which determines the nature of his future existence; see Buddhism and Metempsychosis. Khem; see under Egyp

ature of his future existence; see Buddhism and Metempsychosis. Khem; see under Egyptian deities (2). Khuns; see under Egyp

hism and Metempsychosis. Khem; see under Egyptian deities (2). Khuns; see under Egyptian deities (2). Kle′ïs. Com. § 99. Ko

), 133; Com. § 81. Kriemhild, “The Revenge of,” 33; 400-404. Kro′nos; see Cro′nus. L Lab′dacus, 223, 224; the house o

(4). Læstrygo′nians, the, 190, 318. La′ïus, 269; Com. § 158. Lakshmi; see under Hindoo divinities (2). Lamb’s month, Com. §

38,39,72. Lau′sus, 363. Lavin′ia, 354, 365. Lean′der, 164; Com. § 97; see under Hero. Leb-ade′a, Com. § 38. Le-byn′thos, 25

7; see under Hero. Leb-ade′a, Com. § 38. Le-byn′thos, 256. Le′da, 91; see under Castor and Pollux; the myth of, represented

g the Greeks, 70-73. Le′the, 81, 195, 351. Le′to, Com. §§ 38, 39, 72; see Latona. Leuca′dia, 26; Com. § 99. Leuco′thea, a s

euco′thea, a sea-divinity, 87, 219, 222, 323; Com. § 129. Li′ber, 88; see under Bacchus. Lib′era, 88; see under Proserpina

9, 222, 323; Com. § 129. Li′ber, 88; see under Bacchus. Lib′era, 88; see under Proserpina. Li-be′thra, 188; Com. § 107. Li

tion for, 129, 130, 234; Com. §§ 74,78. Lit-y-er′ses, 239. Lokapalas; see under Hindoo divinities (2). Loki, 369-391, passi

313; extract from Tennyson’s poem, 313, 314. Lu′cian, 28. Lu′cifer; see under Phosphor. Luci′na, 89; Com. § 34. Lu′na, 90

Lu′cifer; see under Phosphor. Luci′na, 89; Com. § 34. Lu′na, 90; and see under Diana, Selene. Ly-æ′us, Com. § 46. Ly-ca′on

on, 267. Maratho′nian Bull, 26; Com. §§ 152-157 (Interpret.). Ma′ro; see Vergil. Maruts; see under Hindoo divinities (1).

n Bull, 26; Com. §§ 152-157 (Interpret.). Ma′ro; see Vergil. Maruts; see under Hindoo divinities (1). Mars (A′res), one of

; Com. §§ 36, 68-70. Mar′syas, 24; Com. §§ 83 a, 104. Mass, 37. Ma-t; see under Egyptian deities (2). Ma′ter Matu′ta, the g

wn, as protectress of walled cities. Matrona′lia, Com. § 34. Meco′ne; see Sicyon. Me-de′a, 27; myth of, 246-249, 260; Com.

f Patroclus; an Argonaut, Com. § 165 (4). Men′tor, Com. § 171. Mentu; see under Egyptian deities (1). Mer′cury, Mercu′rius

(2) the Pleiad, 147; Com. §§ 91, 138, geneal. table; (3) of Arcadia, see p. 526, Messe′ne, 282. Messe′nia, Com. § 78. Met′

Midgard Serpent, 370, 379, 380, 388. Mi-la′nion (or Hippomenes), 164; see Com. 95. Mi′lo; see Melos. Mi′mas, Com. § 21. Min

, 379, 380, 388. Mi-la′nion (or Hippomenes), 164; see Com. 95. Mi′lo; see Melos. Mi′mas, Com. § 21. Miner′va (Athe′ne), Rus

the Muses, 38, 71; Com. § 17. See Rossetti , p. 540. Mœ′ræ, Par′cæ; see Fates. Mœ-rag′e-tes: a name applied to Zeus as le

51, table B. Mongolians, 20. Mop′sus, 23. Mor′pheus, 196; Com. § 114; see under Somnus. Mors, Than′atos, Death, 295. Mos′c

giants, 369. Mul′ciber, Com. § 37. Munin, 368. Mu-nych′ia, Com. § 39; see under Diana. Mu-sæ′us, (1) mythical poet, 23; (2

l. by Fawkes in v. 2, English Transls. from Ancient and Modern Poems; see Com. §§ 11, 96. Mu-sag′e-tes: Apollo, as leader o

ttributes, 71, 72; Com. § 43 (4). Muspelheim, 366, 388. Mut, or Maut; see under Egyptian deities. My-ce′næ, 235, 236, 281.

§§ 105, 106. Myth, stages of mythological philosophy, study of myth, see Introduction; definition of, 1; compared with fab

s, 324. Nax′os, 175, 176, 178, 189, 266; Com. § 102, 103. Nefer Atum; see under Egyptian deities. Neith; see under Egyptian

266; Com. § 102, 103. Nefer Atum; see under Egyptian deities. Neith; see under Egyptian deities (2). Ne′mea, the city, the

. Neoptol′emus, 304. Nepen′the, 309. Neph, Chnuphis, Knum, Num or Nu; see under Egyptian deities (2). Neph′e-le, 145, 244.

or Nu; see under Egyptian deities (2). Neph′e-le, 145, 244. Nephthys; see under Egyptian deities (1). Nep′tune (Neptu′nus,

tes and of Nemesis, 72,195, 214; geneal. table, Com. § 51. Ni′ke, 73; see Victoria. Nile, the river, 189; Com. § 133. Nimro

passed through innumerable existences, and learned the virtuous life; see under Buddha. Ni′sus, (1) father of Scylla, 219 (

, No′mius; an epithet applied to Apollo, as the Pasturer or Herdsman; see 241-245; Com. § 38, on Art. Norns, 367, 368, 382,

, 20. Norway, Norsemen, 14, 20; Com. § 177-184. No′tus, 72. Nox, Nyx; see Night. Nu′ma Pompil′ius, 89; Com. § 36. Nut; see

o′tus, 72. Nox, Nyx; see Night. Nu′ma Pompil′ius, 89; Com. § 36. Nut; see under Egyptian deities (1). Nyc′teus, 102; Com. §

re referred to, Com. §§ 46, 102, 103. Nysse′an Nymphs, 174. Nyx, Nox; see Night. O O′asis, in Libya, oracle of Jupite

e, 130. Odin, 9, 366-371,380-391, 392-399; Com.§§ 177-184. Odys′seus; see under Ulysses and Odyssey. Od′yssey, kind of myt

04, 305; Com. § 169. Œno′pion; the father of Merope; a king of Chios, see Orion. Œ′te, Mount, 124, 241; Com. §§ 75,139-143.

95. 343. 353. Orchom′enos, Orchom′enus, 234; Com. §§ 139-143. Or′cus; see Pluto, 83, 88. O′re-ads (Ore′a-des), the, 77, 204

85-188; Com. § 107; cited, 37- Orphic hymns, 23. Or′thia, Com. § 39; see Diana. Ortyg′ia, 145; Com. § 88. Osi′ris, mention

m. § 39; see Diana. Ortyg′ia, 145; Com. § 88. Osi′ris, mentioned, 19; see under Egyptian deities (1). Os′sa, Mount, 120, 12

113; Com. §§ 32,68. Pæ′an, the chant, 60; Com. § 68. Pakht, and Bast; see under Egyptian deities (1). Palæ′mon, 219; see Me

§ 68. Pakht, and Bast; see under Egyptian deities (1). Palæ′mon, 219; see Melicertes. Pal-ame′des, 285, 286. Pa′les, 89. Pa

. § 174. Palla′dium, 305-309. Pal′las, name of Athena, 42; Com. § 35; see Minerva. Pal′las, son of Evander, 357-364. Pal′la

Com. § 117. Pan-athenæ′a, Com. §§ 35, 152-157. Pande′mos, Com. § 40; see Venus. Pandi′on, 258; Com. § 151. Pando′ra, 2; cr

, 45; her casket, 45; Com. §§ 22-25. Pan′drosos, daughter of Cecrops; see Hersë. Pan′o-pe, 115; Com. § 70. The Nymph, 526.

Hersë. Pan′o-pe, 115; Com. § 70. The Nymph, 526. Pa′phian, Com. § 40; see Venus. Pa′phos, 66, 150, 172; Com. § 93. Papy′ri,

hos, 66, 150, 172; Com. § 93. Papy′ri, the sacred, 35. Par′cæ, Mœ′ræ; see Fates. Par′is,‌ 407 the judgment of, 285; and Hel

n′o-pe, 222, 321. Par′thenos, the Virgin: a title of Athene. Parvati; see under Hindoo divinities (2). Pasiph′aë, 255, 256;

§ 138. Pei′tho, Suade′la: goddess of Persuasion. Pela′gia, Com. § 40; see Venus. Pelas′gic, dominion of the Greeks, 49; des

§§ 81, 147. Peli′des, Com. § 76. Pe′lion, Mount, 120, 278; Com. § 75; see under Ossa. Peloponne′sus, 50. Pe′lops, 126; and

, wife of Helios, and mother of Pasiphaë, Ariadne, Phædra, and Æetes; see Com. Table H. Perseph′o-ne, 81; see Proser′pina.

phaë, Ariadne, Phædra, and Æetes; see Com. Table H. Perseph′o-ne, 81; see Proser′pina. Per′seus, 27; myth of, 225-231; and

Pha′ëton, 4; myth of, 121125; Com. § 75. Phan′tasus, a son of Somnus; see under Sleep; Com. § 113. Pha′on, 26, 162; myth of

9, 92; (2) one of the Titans, 91; Com. § 17. Phœ′bus, Com. §§ 36, 38; see Apollo. Phœ′nix, 292. Pho′lus, 235. Phor′bas, 343

g′ia, 105, 175. Phryx′us, 244; Com.§§ 144-147 (Interp.). Phtha, Ptah; see under Egyptian deities. Phthi′a, 277. Pier′i-des;

mes the Furies. Poets of mythology: in Greece, 24-27; in Rome, 28-29; see , in general, under Myth (Preservation of). Poli′t

42. Portha′on, genealogy, Com. §§ 132 (3), (5). 148. Portum′nus, 219; see Melicertes. Posi′don, Posei′don, see under Neptun

(3), (5). 148. Portum′nus, 219; see Melicertes. Posi′don, Posei′don, see under Neptune. Praxit′e-les, a Greek sculptor, C

god of increase; promoter of horticulture and viticulture. Prithivi; see under Hindoo divinities (1). Proc′ne (Prog′ne), 2

h for P., 182-184, 238, 345; Com. §§ 50, 105, 106. Protesila′üs, 288; see under Laodamia. Pro′teus, 86, 87; and Aristasus,

l. table C, § 130. Psam′a-the, 129, 138. Pseu′do-Musæ′us, Com. § 96; see under Musæus. Psy′che, myth of, 152-161; extracts

pom′pus, Mercury as guide of ghosts to the underworld, 69, 79. Pthah; see under Egyptian deities (1). Purpose of this work,

rine of metempsychosis, 351, 352, and Com. § 175. Pyth′ia, Com. § 39; see Diana. Pythian games, 61; Com. §§ 152-157 (Textua

§§ 38, 73. Py′thoness, Com. § 38. Q Quiri′nus, 89. R Ra; see under Egyptian divinities (1). Rakshasas; see und

ri′nus, 89. R Ra; see under Egyptian divinities (1). Rakshasas; see under Hindoo divinities. Râmâyana, 35, 36; cf. w

15. Râvana, 35. Regin, 394, 395. Reim-thursar, Rime or Frost giants; see Hrim-thursar. Re′mus, 365. Rerir, 392. Rhad-aman′

; or the Roman Magna Mater, 88, 175; Com. §§ 17, 45 a, 102, 103, 131; see also under Cybele. Rhine, 399, 400-404. Rhod′o-pe

210-212; Com. § 123. Rhœ′tus, Com. § 21. Rishis, 35. River ocean, 37; see Ocean. Rock, the white, 81. Rodmar, 394, 395. Rom

, 172; Com. § 99- Sarama, Com. § 41. Sarameyas, Com. § 41. Sarasvati; see Vach under Hindoo divinities (2). Sarpe′don, son

om R. Buchanan’s Satyr, 204, 205, 207, 213, 266; Com. § 117. Savitar; see under Hindoo divinities (1). Sche′ria, 324. Sco′

or of Paros, first half of 4th century b.c.; he made the Niobe group; see also Com. § 43. Scyl′la, described, 86; and Glauc

table C. Scy′ros, 268, 287. Scyth′ia, 124, 209, 311; Com. § 75. Sea; see Waters. Sea-monsters and Hesione, 189; and Androm

. Sea; see Waters. Sea-monsters and Hesione, 189; and Andromeda, 228; see under Gods of the Waters. Seb; see under Egyptian

Hesione, 189; and Andromeda, 228; see under Gods of the Waters. Seb; see under Egyptian deities (1). Sele′ne, 63, 73, 75;

ptian deities (1). Sele′ne, 63, 73, 75; and Endymion, 149; Com. § 92; see under Diana. Sem′ele, 76, 92; myth of, 98-100; E.

om. §§ 46, 62. Semir′amis, 170; Com. § 98. Semitic races, 21. Sem′næ; see Furies. Sen′eca, 29; references to tragedies, 23

ries. Sen′eca, 29; references to tragedies, 234. Sera′pis, Sara′pis; see under Egyptian deities (1). Serimnir, 368. Seri′p

(1). Serimnir, 368. Seri′phus, 225, 228. Ses′tos, 164. Set, or Seth; see under Egyptian deities. Shu; see under Egyptian d

25, 228. Ses′tos, 164. Set, or Seth; see under Egyptian deities. Shu; see under Egyptian deities (1). Sibyl, 344-353; Com.

9. Signy, 392-394. Siguna, 387. Sigurd, 394-399; Com. §§ 185,186; and see under Siegfried. Sile′ni, 76, 203, 204, 205, 266;

ile′ni, 76, 203, 204, 205, 266; Com. § 104. Sile′nus, 174. Silva′nus; see Sylvanus. Silver Age, 44. Simon′i-des of Ceos, 2

§§ 107, 175; genealogy, §§ 95, 132 (2), 132 (5); illustr., 175. Siva; see under Indian deities. Skaldic poetry, 30; Skalds

8, 85. Smin′thia, Com.§ 38. Smyr′na, 24. Sol (Helios), 90, 189. Soma; see under Hindoo divinities (1). Som′nus; see Sleep.

ol (Helios), 90, 189. Soma; see under Hindoo divinities (1). Som′nus; see Sleep. Soph′o-cles, 27; references to, 234, 2692

ar′ta (Lacedæ′mon), 241, 281, 309. Sphinx, 270; Com. §§ 158-164. Sri; see under Hindoo divinities (2). Stars, the, 192, 194

om. §§ 139-143. Styx, 78, 98,122, 206, 304; Com. §§ 48, 51. Suade′la; see Peitho. Sun-myth, 4, 7. Surter, 388. Survival, th

ho. Sun-myth, 4, 7. Surter, 388. Survival, theory of myth, 14. Surya; see under Hindoo divinities (1). Svadilfari, 371, 372

ed by Achilles, but cured by the rust of the spear. Tel′lus, 88, 247; see Gæa. Tem′pe, 278; a vale in Thessaly, through whi

. § 34. Terpsich′o-re, the muse of choral dance and song, 72. Ter′ra; see Earth, Gasa. Te′thys, 38, 55, 85, 95, 222. Teu′ce

the muse of comedy, 72. Tham′yris, or Tham′yras, 23. Than′atos, Mors; see Death. Tharge′lia, Com. § 38. Thau′mas, the fathe

egium, 11. Theb′aïs: an epic by Statius on the Seven against Thebes; see under Statius. Pope’s transl. Com. § 12. Thebes (

tions from translations by Lang of various idyls, 207, 215, 217, 239; see Andrew Lang, Index of Modern Authors; also Com. §

297, 304; Com. §§ 52, 165 (1). Thialfi, 373, 376, 378. This′be, 162; see under Pyramus, Com.§ 98. Thok, 385. Thor, 32, 369

ammer, 372; visit to Jotunheim, 373-379, 387; Com. §§ 177-184. Thoth; see Egyptian deities (2). Thrace, 236, 245, 258, 338,

the, of King O’Hara; analogy of incident, Com. § 94. Thrina′cia, 321; see Trinacria. Thrym, 372. Thucyd′i-des, Com. § 63.

om. § 63. Thyes′tes, 281, 310; Com. § 165 (2). Thy′ia-des, Com. § 46; see Bacchus. Thyo′ne, Com. § 40. Thyr′sus, the, 76. T

œ′zen, in Argolis, 259. Tro′ïlus, a son of Priam, killed by Achilles; see also Com. §§ 165 (5), 167. Trojan War, mentioned,

the story of, analogy of incident, Com. § 94. Tya′nean, 106. Ty′che; see Fortuna. Ty′deus, 273, 287; Com. § 148. Tydi′des,

see Fortuna. Ty′deus, 273, 287; Com. § 148. Tydi′des, Com. §§ 48,76; see Diomede. Tyn′dareus, or Tyn′darus, 277, 281, 282,

181-188, 238, 255. 344-353, Com. §§ 48,49. For the Norse Underworld, see under Hel. Ura′nia, the muse of astronomy, 72; al

Arnold, Urania. U′ranus (Ouranos), the father of Cronus, 38, 39, 41; see under Heaven. Urdur, 367. Ushas; see under Hindoo

he father of Cronus, 38, 39, 41; see under Heaven. Urdur, 367. Ushas; see under Hindoo divinities (1). Utgard-Loki, 374-379

see under Hindoo divinities (1). Utgard-Loki, 374-379. V Vach; see under Hindoo divinities (1) and (2). Vala, Com. §

8, 396, 398; Wagner’s; Com. § 185. Or Val′kyrs. Valmiki, 35. Var′una; see under Hindoo divinities (1). Vayu; see under Hind

al′kyrs. Valmiki, 35. Var′una; see under Hindoo divinities (1). Vayu; see under Hindoo divinities (1). Ve, 366, 367. Vedas

Hindoo divinities (1). Ve, 366, 367. Vedas, the, 35. Vedic religion; see under Hindoo divinities (1). Venera′lia, Com. § 4

1; Phaon, 171,172; 285, 287, 290, 293, 309, 343; Com. 40, 93-100; and see Rossetti , p. 540. Verdandi, 367. Vergelmer, 366

to′ria (Nike), 73. Vigrid, 388. Vili, 366, 367. Vingolf, 367. Vishnu; see under Hindoo divinities (1). Vithar, 369, 389. Vo

ng, Volsungs, the saga of, 33, 392-399; Com. § 185. Void, 37. Vritra; see under Hindoo divinities (1). Vul′can (Vulca′nus,

22. Winds, the, Greek names and attributes, 72. Wodan, Wuotan, Woden; see Odin. Wooden horse, the, 305, 329. World, concept

, 49; genealogy, Com. §§ 95, 132 (2), 132 (5). Y Yama and Yami; see under Hindoo divinities (1). Yggdrasil, 366. Ymir

phyr and Psyche, 154. Ze′tes, 73, 245. Ze′thus, 102; Com. § 64. Zeus; see Jupiter. Zeux′is, Greek painter of Heraclea; flo

I., king of the Winds. Milton, Lycid. 96. See Com. § 113 (5). Ja′nus; see p. 512. As god of good beginnings, which ensure g

Cosisivius the Sower. Compare Dryden, Epist. to Congreve 7. Mer′o-pe; see p. 514. Of Arcadia, daughter of King Cypselus, of

masterpiece of classical invention and of poetic execution. Pan′o-pe; see p. 518. Also, one of the Nerei′ds (Iliad xviii, 4

Fragment of an Antigone; § 171, The Strayed Reveller. For his Merope, see p. 526. Ashe, Thos., 1836-1889. Com. § 43, The L

Com. § 94, Psyche. Baumeister. Denkmäler d. Klassischen Alterthums; see List of Illustrations. Beattie, James, 1735-1803

s Ideal and Life, 243. Bulfinch, Thos., 1796-1867. The Age of Fable; see Preface to this volume. Burges, G. Transl. Greek

, 1559-1634. Iliad and Odyssey; Com. § 11; Sonnet on Chapman’s Homer, see Keats . Chaucer, Geoffrey, 1340 (or 1328)-1400.

n, 1755-1826. Sketches, Com. §§ 168, 171. Fletcher, John, 1579-1625 ( see Beaumont). Com. § 43, A Wife for a Month; § 46, “

ue); § 175, Island of the Blest. Goethe, J. W. von, 1749-1832. Com.; see under Bowring . Gray, Thos., 1716-1771. The fat

Röm. Mythologie, referred to or cited, 9 n , 41 n , 102 n , 120 n ; see Preface, and Com. §§ 34, 36, 39, 40, 41, 61, 93,

s; Cooke’s Hesiod, etc.). 3 vols. Lond.: 1810. For other translators, see Com. §§ 11-15, 167-185. Turchi, Alessandro (l’ O

thorities, and for a few standard translations of the Greek Classics, see Commentary, § 11. 30. With regard to translation

11. 30. With regard to translations of these and other Latin poets, see Commentary, § 12. 31. Based upon Lucian’s ‘Luci

ideadh: Professor Rhys, Academy, Jan. 31, 1880. 39. Arne Magnusson, see Morley’s Eng. Writers, II. 336, and Murray’s New

1. Corp. Poet. Boreale, I., LXXI.; LXIII.-LXIV. 42. For literature, see Commentary, §§ 177-185. 43. Paul’s Grundriss d.

as. Sime. Ency. Brit., Nibelungenlied. 48. Pfeiffer. 49. Bartsch, see Ency. Brit. 50. Werner Hahn, 18, 58-60. For li

rtsch, see Ency. Brit. 50. Werner Hahn, 18, 58-60. For literature, see Commentary, § 186. 51. For translations of Orien

ture, see Commentary, § 186. 51. For translations of Oriental Myths, see Commentary, § 15; for mythical personages, see In

ons of Oriental Myths, see Commentary, § 15; for mythical personages, see Index and Dictionary. 52. Supplementary informat

Griech. Mythol. I, 37. 55. On signification of Uranus, Cronus, Zeus, see Preller, I. 37, 38, and Commentary. §§ 17,33. 56

3. Compare Byron’s political satire, The Age of Bronze. 64. Oracles, see §§ 33, 38 and Commentary. 65. Consult, in genera

See also the passage in Chapman’s translation. 73. On the name Juno, see Commentary, § 34. 74. For the names, Athene and

e Juno, see Commentary, § 34. 74. For the names, Athene and Minerva, see Commentary. 75. See Commentary. 76. Illiad, 5:

tures, names, festivals, oracles, and his place a literature and art, see Commentary. For other particulars, see sections o

is place a literature and art, see Commentary. For other particulars, see sections on Myths of Apollo. 80. Hymn of Apoll

370, etc. 83. A popular etymology. 84. For Venus in poetry and art, see Commentary, § 40. 85. From the Venus of Milo by

d. 88. Eros, by Edmund Gosse. For verses on the blindness of Cupid, see Lyly’s Cupid and Campaspe in Commentary, § 43.

ampaspe in Commentary, § 43. 89. For description of their spinning, see translation of Catullus LXlV, in § 165. 90. For

ullus LXlV, in § 165. 90. For references to poetry and works of art, see Commentary. 91. According to Thomas Moore’s Son

; 19: 560. Ovid, Metamorphoses 11: 592. 104. For genealogical table, see Commentary, § 51. 105. The references to poetry

ee Commentary, § 51. 105. The references to poetry and works of art, see Commentary. 106. Iliad 14: 303. 107. For genea

, see Commentary. 106. Iliad 14: 303. 107. For genealogical table, see Commentary, §§ 52-54. 108. By Wordsworth. 109.

form of the proper names has been retained- 154. For the originals, see Iliad 2: 715, and the Alcestis of Euripides. 155

s, Fab. 84, 253; Pindar, Olymp. 1: 114. 216. For the house of Pelops see § 77, and Commentary. 217. Ovid, Metam.8: 661-6

etam. 3: 339-510. 232. Lang’s Translation of Idyl VI. For Moschus, see Commentary, § II. 233. From The Naiad, by Robert

33, and Commentary, 59. 265. For references to genealogical tables, see Commentary, § 132. 266. § 149. 267. § 158. 26

270. Ovid, Metam. 4: 608-739; 5: 1-249. 271. For Gorgons and Grææ, see § 54. 272. William Morris, The Doom of King Ac

7: 81; Hyginus, Poet. Astr. 2: 13. 327. For Ruskin’s interpretation, see Queen of the Air, § 38. 328. Apollod. 3: 14, §

. 349. From Tennyson’s Dream of Fair Women. 350. For translations, see Commentary, § 11. 351. On Chapman’s Homer, read

iniscitur Argos. Æn. 10: 781. 388. For Records of Norse Mythology see § 13 and Commentary. 389. Gray’s ode, The Fatal

ogy. The root of the name indicates Fire-god. 401. For Latin names, see Index, or Chaps. V.-VIII. 402. The Olympian Rel

Furtwängler, Meisterw. d. Gr. Plastik, condemns the Ægis. 404. But see p. 415, § 34. 405. This dawn theory is certainly

such as no man’s hand had ever painted, pictures such as we sometimes see in the sunset sky, when the pink and gold and pur

once; and she hated Callisto so much that she could no longer bear to see her. So she did a very cruel thing, — she raised

nd of footsteps until it was too late to hide, and then she turned to see who was coming. In an instant, in spite of the ma

ne there forever, — the Great Bear and the Little Bear. There you may see them on any starry night and think of their story

ean palace. If some time you watch the stars over the ocean, you will see that as the night passes, they seem to sink lower

l laughter that he drew rein, and stepping down, parted the bushes to see who was on the other side. There he saw Proserpin

, and she had found no trace of Proserpine, her grief was terrible to see . 4. “Ceres lighted a torch and went searching f

ly a little swell of water carried something to her feet. Stooping to see what it was, she picked up the girdle which Prose

hereupon Echo likewise called, “Come!” This was bewildering. He could see no one, and yet every cry of his was answered, an

e did not dare show herself, for fear that he might be angry, but you see she could not help answering. At last Narcissus,

                             (But dreams!) Then come down and let us see you;     If you cannot come to stay, Ask the ster

ing of the words; but when you have read this story, I think you will see what the wise man meant. Narcissus was very fond

ndle, that great lords and ladies came from every part of the land to see her at her work. Her name was famous throughout G

eech, she was much astonished, and thought she would visit Arachne to see what she meant by her boast. Accordingly, she too

And such beauty as grew under her skillful fingers! You could almost see the birds fly and hear the lapping of the waves o

or if you will look closely along your garden wall, perhaps you will see , if not Arachne herself, at least one of her race

ea, and all the wicked people were drowned. Then Jupiter was sorry to see the earth looking so empty and deserted, so he ca

rt, and the girl felt a cold shiver run through her. She looked up to see what had happened, and caught a glimpse of Apollo

once upon a bed Of roses laid his weary head; Luckless urchin, not to see Within the leaves a slumbering bee. The bee awak

er a few hours of suffering, she died. Orpheus’ grief was terrible to see . He took up his beloved lyre, but its charm for h

re he could think of what he was doing, he turned his head quickly to see whether she was still following. But alas! he cau

d the branches and stepped into an open space beyond. But what did he see ? Lying about on the grass were all the fair huntr

ingle eye; so that while one of them had the eye, the other two could see nothing at all; and while they were passing the e

more than any other six eyes put together. With it the sisters could see what was going on in the farthest parts of the ea

“I pray you, sisters, let me keep the eye a little longer. I think I see some one behind that thick bush.” When Perseus he

up to follow Perseus; but on account of Pluto’s helmet they could not see him, and he escaped with the head of snaky-locked

of Medusa in a cloth, went to greet his mother. She was overjoyed to see her son, for she had long since decided that he m

see her son, for she had long since decided that he must be dead. You see , it had taken a long, long time to reach the isla

ng he went to the palace. The king was more surprised than pleased to see Perseus, for he, too, had thought him dead. “Aha,

eople covered their eyes with their hands, for they could not bear to see what was to happen. All at once something like a

r, is my wife, and no power of yours can take her from me.” “We shall see ,” was the old man’s answer; and he started toward

for many hours, she suddenly made up her mind to go down to earth and see the maiden of whom he was so fond. Her heart was

us day and night, we should find it hard to do anything they did not see . Never for a moment was Io left unguarded. At nig

pasture, and seated himself on the top of a hill, from which he could see all that happened. But Jupiter had not forgotten

iful cries to ask relief of the gods. Jupiter could no longer bear to see her suffering; so he begged Juno to take pity on

ad come to the top of the mountain overlooking the city of Thebes, to see the festival in her honor; for there had been so

, and placed it there among the other rocks. And to this day, you can see the woman of stone seated on the high mountain to

e woman of stone seated on the high mountain top; or at least you can see a rock that looks something like a woman; and in

d the two mighty ones fell upon each other. Very soon everybody could see that Hercules was uppermost. Against his mighty s

. And this is the story of the origin of the horn of plenty, which we see at so many of our autumn festivals. 13. “She fi

e often thought of his early adventures, until at last the longing to see other lands and to do other great deeds became to

and land they went, swiftly and steadily, the father ever turning to see that his son was following in safety. For a while

fright he cried aloud to his father. Daedalus turned just in time to see his son’s head sink below the waves, while the fa

, like a bird, to go Right on through the arch of the sunlit bow, And see how the water drops are kissed Into green and yel

e, To flutter about ’mid the flowering trees; Lightly to soar, and to see beneath The wastes of the blossoming purple heath

ather’s message. “Try, my son,” she said, when she had finished, “and see whether you can lift the stone.” Theseus bent his

d the princess seen him than she fell in love with him. She longed to see him more closely and to speak with him, and felt

She longed to speak to the people in the streets, and, above all, to see her dear father; but the nearest she ever came to

ever King Minos felt the least pity, he closed his eyes and seemed to see the body of his murdered boy, and that made him a

a high wave, now sinking into the foaming depths below, he seemed to see before him, on the water, the face of his beloved

companion safely on the other shore. But what was Jason’s surprise to see , in place of the old woman he had carried across,

ow, was bare. But the crafty king pretended to be very glad indeed to see his nephew. He bade him sit down and rest himself

king and then dismissed Jason. Although Jason would not let the king see it, he was just a little discouraged when he hear

he should rest until the morrow. But in the evening, Medea, who could see that her father suspected her, told Jason he must

seeking the shady nooks and the little streams, where the stag could see his beautiful antlers reflected and could drink t

the creature he loved most in all the world, and his grief was sad to see . He threw himself on the ground beside the dead s

again shall I hear your merry laughter ringing through the woods, nor see you wandering in the grove with your playmate. Th

eath them, and in a few minutes, what was the fisherman’s surprise to see them all leap back into the water and swim away!

aucus called to her. She turned around and was very much surprised to see that strange figure, half man and half fish. She

they have something to do with each other. Let us read the story and see . Hyacinthus was a happy, sunny-hearted lad, who s

yers hurled their discs into the air, the object of the game being to see who could throw the quoits the farthest. Apollo a

ed flower, and like a flower he faded away. Apollo’s grief was sad to see . He could not believe, at first, that the boy he

ure it must have been, and I wish all of you could have been there to see it. Pan was the first to play, and, amid a breath

gy beard with a scythe, and then gazed into the clear, still water to see how he looked. It seemed to him that he looked ve

ace of a certain king,” whose name she mentioned, “and there you will see a young girl who is the king’s daughter. I detest

unish their presumption, you must do as I command you; you must first see Psyche, and then find some very ugly old man, end

left there alone, she said to herself, “Now I will prepare myself to see the most frightful monster in the world; but that

ng to the palace, entered it. She walked from room to room, but could see no living being. A slight refreshment of fruits w

to the decree of the oracle to make thee my wife; but you must never see me. We must always meet under cover of the night,

u should forget what I now tell you, if you should be very curious to see me, and should inconsiderately look at me, a drea

and you will be happy.” Psyche listened — she felt very sorry not to see the face of him who addressed her. His voice was

resemble this delightful voice, how great a pleasure would it he, to see as well as to hear him. An Epithalamium1 was sung

You are extremely foolish to mind his injunction never to attempt to see him. Follow my advice; it is very easy to get a s

yche was accomplished, she immediately gave her another trial. ——— “I see , presumptuous Psyche,” said the queen of love and

y to the place of her destination. “There,” said the voice, “you will see some cakes and some money. The cakes you will giv

here is a river called the Styx, which you must cross, where you will see a boatman ready to convey you over; his name is C

painters like it very much. I gave it you because I thought you might see prints of it, which you would better understand i

en groves, shall forever delight you. Come, beautiful Proserpina, and see the kingdom over which you shall reign.” “Will yo

little boy was hungry also, and somewhat impatient, and surprised to see Ceres eat so eagerly. The peasant boys of Sicily

year old, Progne begged her husband to allow her to go to Athens, to see her aged father, and her sister. Tereus replied t

long it is since she left us. Think how unhappy she must be never to see her father and her sister. You cannot leave the k

ther, pretending that some wild beast had killed Joseph. Mother. You see that they were envious, murderers, and liars. The

aloud to her mother.) “When,” & c. See page 53. Mother. Now you see one of the uses of classical fables. Ann. I see

53. Mother. Now you see one of the uses of classical fables. Ann. I see that they serve to explain the Bible sometimes. I

hither, fair lady,” said Mercury addressing himself to Aglauria, to “ see your sister Herse. I desire to make her my bride.

rasol, to screen her from the sun’s rays;8 and these were expected to see her safe home again. Aglauria could not sleep qui

built a granary and distributed com to people all over Egypt. So, you see the Egyptians had a king, and the king had a cour

ut away, and left only a frame to stretch the strings across. You may see a lyre in the hands of one of the muses. Poets ma

ad no glass; sometimes they used plates of polished brass or steel to see their faces in. Lyriope certainly had none in the

a lance and his bow and arrows. What was his surprise and horror, to see his friends’ dead bodies on the ground, and the d

he should do, when Minerva appeared before him. Minerva was sorry to see Cadmus so much afflicted, and she soon counselled

very respectfully, and on the way asked her to stop at Tartarus, and see their prisoners. Juno consented, and they unbarre

he lifted the heavy stone from the ground, and said, “The misery you see here may content you; suffer those who breathe th

therefore he shut up the princess in a high tower, where no man could see her, nor visit her. Jupiter loved and pitied the

ed Danæ, paid, or bribed, the keepers of her prison, and thus went to see her. Money buys every thing in this world; so, in

as dashed upon some fatal rock.” “Alas! good man,” replied Danæ, “you see before you all the vessel in which I have encount

las received him graciously, and Perseus thus announced himself: “You see before you, great king, a son of Jupiter. Descend

y, it makes us unhappy, and it makes us very disagreeable, for people see our bad disposition, and despise us. The ancients

d played upon the lyre, all day, and sometimes the god Apollo came to see them. Poets used to pray to them; and they fancie

ne of the Muses would assist them. At this time, when Minerva went to see them, they were at Mount Helicon. Minerva, who wa

ons. Ann. What do you mean by associations? Mother. Nothing that we see , or hear, or think of, is quite alone. When I spe

rash youth; “instruct me how to perform this journey, and thou shalt see me return in gladness and triumph from the glowin

times come down from the sky and walk on earth as a man. He wished to see and enjoy things himself. At any moment, however,

e strife was at an end, Pluto, the king of the underworld, came up to see what damage had been done; for he feared that the

he light and was blinking his eyes a good deal, but he had no need to see well to make out that Proserpina was fair and cha

rses and drove slowly down the valley toward her. The maidens did not see him until he was near. Then one of the nymphs gla

had was so faint that it was scarcely light at all. Proserpina could see nothing at first, but Pluto gave a sigh of conten

r little goddess, who was to be queen of this awful kingdom, began to see better. High above, she could make out something

, and there are no stars there. Far away, across the plain, she could see great masses of towers and palaces; but there was

t, and Proserpina was relieved when Pluto said: — “Come, now we shall see Cerberus, my dog.” Even as he spoke, they heard a

doors, and shivered and waited. Sometimes, in the nights, they could see in the sky the glow of her great torch, where the

ss,    And gamesome as the morning air.    The daffodils were fair to see ,    They nodded lightly on the lea,    Persephone

She reigns upon her dusky throne,    ’Mid shades of heroes dread to see ; Among the dead she breathes alone,    Persephone

  The greater soul that draweth thee    Hath left his shadow plain to see    On thy fair face, Persephone! Demeter sighs,

ld it be wrong, do you think, to raise the lid, just for a moment, to see what is inside? What do you suppose can make thos

as Apollo was wandering through the forests of Arcadia, he chanced to see the beautiful nymph Daphne, who was about to set

ful Daphne. He called to her,” Stay, Daphne.” But as Daphne turned to see who called, Cupid sent the leaden arrow with uner

once upon a bed Of roses laid his weary head; Luckless urchin, not to see Within the leaves a slumbering bee! The bee awak’

a, great queen, what woe you suffered when you thought never again to see the face of majestic Ceres, your mother — such is

but have a care. If before you reach the upper world you look back to see her, you must lose her. Follow him, Eurydice.” Th

“Is she really following?” he asked himself, but he dared not turn to see . Yet Eurydice was there, and by her walked Mercur

were afraid the other would reach him first. “Hercules,” she said, “I see that you are in doubt which path you will choose.

thousands and thousands of years; but he was kindly, and was glad to see Hercules, and glad to listen to his story. “You w

saw Atlas trudging toward him, and as he came nearer, Hercules could see that he had in his hand a branch with the beautif

ound That gem with whose splendor    Thou yet shalt be crown’d. “And see , while I’m speaking,    Yon soft light afar; — Th

en seeking    There floats like a star! In the deep Indian Ocean    I see the gem shine, And quick as light’s motion    Its

waste away. Hope left him. Every hour and every minute he expected to see dark Death coming again to carry him away. Alcest

the car from its course, and there are the great creatures which men see marked by the stars — the Crab, the Scorpion, the

us country people,    Rich and poor, young and old — Came in haste to see this wondrous    Winged steed with mane of gold.

the head of the Gorgon Medusa,” replied the young man, and I will not see him again until I have it.” The aged woman smiled

the tooth cried out: — “Sister, give me the eye, quickly, that I may see where the wretch is.” Then they all began to talk

d backwards, holding up his shining shield as a mirror. Thus he might see the Gorgons without looking at them. When Perseus

nd spreading their swift wings, they darted after him. They could not see him, but they had the scent of blood-hounds, and

chilles, for the goddess of strife clouded my eyes, that I should not see ; but now let there be peace between us forever.”

it into the sea; still others advised that it be pulled to pieces to see what was inside. But one man said, “Let us haul i

Penelope, and his son, Telemachus, and the great warrior was eager to see them again, and to be at home as a king once more

I will cross to the mainland with my ship’s crew,” said Ulysses, “and see what sort of men live there.” So Ulysses and his

the tenth night the shores of Ithaca came in sight and the men could see fires upon the hillsides. It was their home. They

land fell upon Queen Penelope. She waited patiently, hoping always to see her husband return and take control, for in those

ver the hero, and now she shed a mist over him, so that no one should see him or do him harm. When Ulysses awoke, he did no

other,” said Telemachus, fearing a quarrel with the suitors. “I shall see that the stranger has fair play.” Penelope heeded

lysses has come. With his own hand he has slain the suitors. Come and see him yourself.” Penelope arose and followed her to

le. Let any one who doubts it read the first page of the “Æneid,” and see what he can make of “the hatred of Juno,” the “de

alled the “Fortunate Fields,” and the “Isles of the Blessed.” We thus see that the Greeks of the early ages knew little of

hing only excepted, which lay at the bottom, and that was hope. So we see at this day, whatever evils are abroad, hope neve

nd took the road to the palace of heaven. The road, which any one may see in a clear night, stretches across the face of th

hisbe’s bliss,) Through whose small holes this dangerous pair     May see each other, but not kiss.” In Mickle’s translati

rove her away, and took his seat on a high bank, from whence he could see all around in every direction. Jupiter was troubl

tentions Juno consented to restore her to her form. It was curious to see her gradually recover her former self. The coarse

em in the heavens as the Great and Little Bear. Juno was in a rage to see her rival so set in honor, and hastened to ancien

rdly believe me; but look when night darkens the world, and you shall see the two of whom I have so much reason to complain

and put me away! But you, my foster-parents, if you feel for me, and see with displeasure this unworthy treatment of me, s

away. He earnestly wished he was. He would have been well pleased to see the exploits of his dogs, but to feel them was to

my face — I would that you could look into my breast, you would there see all a father’s anxiety. Finally,” he continued, “

middle zone, and avoid the northern and the southern alike. You will see the marks of the wheels, and they will serve to g

ome. Now while the repast proceeded, the old folks were astonished to see that the wine, as fast as it was poured out, rene

and the same hour may take us both from life, that I may not live to see her grave, nor be laid in my own by her.” Their p

ape? Seize the opportunity to extend your empire and mine. Do you not see that even in heaven some despise our power? Miner

m beneath         The others’ wings their little eyes of light. While see ! among the clouds, their eldest brother,     But

ned a cliff overlooking the sea. Here she stopped and turned round to see whether it was a god or a sea animal, and observe

to her island — the same where afterwards Ulysses landed, as we shall see in one of our later stories. After mutual salutat

rice in a fiery point into the air. When he returned home, he went to see his statue, and leaning over the couch, gave a ki

the petals with his sorrow, and inscribed “Ah! ah!” upon them, as we see to this day. The flower bears the name of Hyacint

be safe; that he might come home; that he might not, in his absence, see any one that he would love better than her. But o

Her own voice awakened her. Starting up, she gazed eagerly around, to see if he was still present, for the servants, alarme

like too many of the lovers nowadays, who love any one they happen to see ; he loves you, and you only. Add to this, he is y

t to rumor to tell you of my death. I will come myself, and you shall see me die, and feast your eyes on the spectacle. Yet

r whom the avenging deity had already marked for punishment. “‘Let us see this sad procession,’ said she, and mounted to a

h she saw no one, uttering these words: “Sovereign lady, all that you see is yours. We whose voices you hear are your serva

erefore, to your chamber and repose on your bed of down, and when you see fit repair to the bath. Supper awaits you in the

uld not consent. On the contrary he charged her to make no attempt to see him, for it was his pleasure, for the best of rea

w from him an unwilling consent that her sisters should be brought to see her. So, calling Zephyr, she acquainted him with

when he is sound asleep, slip out of bed, bring forth your lamp, and see for yourself whether what they say is true or not

remember that you really have a mistress? Or have you rather come to see your sick husband, yet laid up of the wound given

e grains, putting all of the same kind in a parcel by themselves, and see that you get it done before evening.” Then Venus

dark disguise to-night Hath our young heroine veiled her light; — For see , she walks the earth, Love’s own.     His wedded

nor the god In Epidaurus.” For an explanation of the last allusion, see Epidaurus. The Myrmidons. The Myrmidons wer

protect myself and spare you such a force as you need.” “I rejoice to see it,” replied Cephalus, “and my wonder has been ra

wonder has been raised, I confess, to find such a host of youths as I see around me, all apparently of about the same age.

ing to tell you, and will now do so, without more delay, that you may see how from the saddest beginning a happy result som

s — dogs, cattle, sheep, and birds The luckless ploughman wondered to see his oxen fall in the midst of their work, and lie

ed apples beneath the tree, or acorns under the storm-shaken oak. You see yonder a temple on the height. It is sacred to Ju

to his mercy. But then, to betray my father! No! rather would I never see Minos again. And yet no doubt it is sometimes the

old animosity; and whenever he espies her in his lofty flight you may see him dart down upon her, with beak and claws, to t

ook Or fountain, lest that hideous hook,     Thy nose, thou chance to see ; Narcissus’ fate would then be thine, And self-de

ft and tides below, With signs and sounds forbade to go, He could not see , he would not hear Or sound or sight foreboding f

piter with cheerful countenance thus addressed them: “I am pleased to see your concern, my princes, and am gratified to per

o conquered all else is not to be conquered by those flames which you see blazing on Mount Œta. Only his mother’s share in

ff, encouraging him to follow, and looked back from his own flight to see how his son managed his wings. As they flew the p

unish injuries. The story of Rhœcus proves this. Rhœcus, happening to see an oak just ready to fall, ordered his servants t

Hark! Hæmus resounds with the Bacchanals’ cries;                 Ah, see , he dies! Yet even in death Eurydice he sung, Eur

after nine days, you will examine the bodies of the cattle slain and see what will befall.” Aristæus faithfully obeyed the

b.” He clothed his well-proportioned limbs in gold and purple fair to see , his tunic fell around him in graceful folds, jew

. His well-proportioned limbs were arrayed in gold and purple fair to see , his tunic fell around him in graceful folds, jew

, “in a strange land, unlamented, cut off by the hand of outlaws, and see none to avenge my cause.” Sore wounded, he sank t

e that two young men on horseback were waiting without and anxious to see him. Simonides hastened to the door, but looked i

a peculiar charm from the human meaning which it so thinly veils. We see in Endymion the young poet, his fancy and his hea

a sudden he came to a spot which gave him a view of us as we sat. ‘I see you,’ he exclaimed, ‘and I will make this the las

tern black-bearded kings, with wolfish eyes,               Waiting to see me die. “The tall masts quivered as they lay afl

danger that his remains would fall into the hands of the enemy, could see no suitable messenger. It was then that he exclai

le prayer! Dispel this cloud, the light of heaven restore; Give me to see and Ajax asks no more; If Greece must perish we t

g that Achilles lives he still rejoices, hoping that one day he shall see thy face again. But no comfort cheers me, whose b

rom the Childe Harold of Byron: —     “Now turning to the Vatican go see     Laocoon’s torture dignifying pain;     A fath

And each imprisoned champion quaked with fear.” King Priam lived to see the downfall of his kingdom and was slain at last

ent forward one-half of his crew, under the command of Eurylochus, to see what prospect of hospitality they might find. As

maturing. The vineyard was equally prolific. In one quarter you might see the vines, some in blossom, some loaded with ripe

   * * * Then his destiny released Old Argus, soon as he had lived to see Ulysses in the twentieth year restored.” As Ulys

ulfs will wash us down; It may be we shall touch the Happy Isles, And see the great Achilles whom we knew;” etc. Chapt

d that they would commit no violence, that Æneas’s only object was to see his father, and finally exhibited the golden bran

edominates in the composition the less pure is the individual; and we see men and women with their full-grown bodies have n

s. I took a handful of sand, and holding it forth, said, ‘Grant me to see as many birthdays as there are sand grains in my

red years, and to equal the number of the sand grains I have still to see three hundred springs and three hundred harvests.

appeared. At last he encountered Æneas, and the armies stood still to see the issue. Mezentius threw his spear, which strik

orenzo teach astronomy to Jessica in this fashion: — “Look, Jessica, see how the floor of heaven Is thick inlaid with patt

move with it. As the spheres are transparent we look through them and see the heavenly bodies which they contain and carry

thither, but could find no oracle. One of them, however, happening to see a swarm of bees, followed them to a chasm in the

temple of the Sun.” Such is the account given by a poet. Now let us see that of a philosophic historian. Tacitus says, “I

ve committed, but that you may recollect that the little creature you see in the fire is a salamander; such a one as never

d credit, and were propagated so rapidly that Buddha himself lived to see them spread all over India. He died at the age of

both the Frost and the Mountain giants know to their cost, when they see it hurled against them in the air, for it has spl

ot tasted any thing for eight long nights, so great was her desire to see her lover, the renowned ruler of Jotunheim. Thrym

ned in this way: Frey once mounted Odin’s throne, from whence one can see over the whole universe, and looking round saw fa

am not a man of small dimensions; but if you come to Utgard you will see there many men much taller than I. Wherefore, I a

obliged to bend their necks quite back on their shoulders in order to see to the top of it. On arriving they entered the ci

no further attempt, but gave back the horn to the cup-bearer. “I now see plainly,” said Utgard-Loki, “that thou art not qu

omparison to our men.” “Little as ye call me,” answered Thor, “let me see who among you will come hither now I am in wrath

among you will come hither now I am in wrath and wrestle with me.” “I see no one here,” said Utgard-Loki, looking at the me

hrow something at Baldur?” “Because I am blind,” answered Hodur, “and see not where Baldur is, and have, moreover, nothing

tain, and there built himself a hut with four doors, so that he could see every approaching danger. He invented a net to ca

smile; For on thy deck, though dark it be,           A female form I see ; And I have sworn this sainted sod Shall ne’er by

shook, and the huge mountain reeled.” It may interest our readers to see how this passage appears in another famous versio

tinent ; and as to my own, as I advance them without dogmatism, I can see them rejected without displeasure. I confess I wi

the publishers of most of my other works, but simply to let the world see how inadequate is the remuneration sometimes rece

n and growth in general the ancients held to be so very considerable ( see p. 194, note b), and which they regarded as the m

man, and is the same as Hermes. The name of his wife, we may observe ( see p. 381), is Chthonia. He was probably to the Athe

the example. To us however this appears to be an error, though as we see a very ancient one. The Latin language abounds ab

e Latin language abounds above all others in adjectival terminations ( see Hist. of Rome, p. 4), many of which are perfectly

dren of nature, who cannot rise to so just and elevated a conception, see multitude where he contemplates unity, and numero

chief maintainers of this hypothesis are Bochart33 and Bryant34, who see in the Grecian mythes the true history of the per

to modern times : the two former theories were, as we shall presently see , familiar to the ancients. We must also observe,

ric gods are the Olympian, and no others. In this however we can only see that, as we shall presently show, Olympos was in

ble that this took its rise from the Egyptian priests, who, as we may see in Herodotus, represented their gods as having dw

113 appears to reduce the number of these happy isles to one. We thus see that the Greeks of the early ages knew little of

lonius176 appears to place them within the earth. It was, as we shall see , the custom of the poets (or perhaps such had bee

e appointment of Zeus the rearer of children, whom she has brought to see the light of day. This passage is, however, plain

into mortal hearts, was formed for Zeus by Hephæstos406. In Homer we see it sometimes borne by Apollo407 and by Athena408.

of the soldier, was loath to assent, till Poseidôn pledged himself to see him paid. He then yielded, and released his priso

grief604. Tityos, the son of Earth or of Zeus and Elara, happened to see Leto one time as she was going to Pytho. Inflamed

ich the advocates for the original identity of this deity with Helios see at once the appropriateness : the maintainers of

ll as of evil, Cupid falls in love with her : he persuades her not to see his face, that is, not to learn the joys of desir

t is, not to learn the joys of desire ; just as Adam, though he could see , did not see that he was naked until he had eaten

learn the joys of desire ; just as Adam, though he could see, did not see that he was naked until he had eaten of the tree

manner Cadmos, Heracles, Perseus, and other heroes were, as we shall see , favoured and aided by this goddess. As the patro

arry heaven, the fishy sea and beams of the sun, so long she hoped to see her mother and the tribes of the gods ; and the t

one knew the place of her retreat till Pan in his huntings chanced to see her. He gave information to Zeus, who sent the Fa

on of the ivy, and the epithet noisy (ἐρίβρομς), testify, as we shall see , their late age. Pindar also calls Dionysos Ivy-b

rigin of philosophy and the advance of the elegant arts. We presently see magnificent temples raised to the gods and heroes

whom Herodotus found there two centuries afterwards1162. We may thus see at once how in a space of two hundred years, by m

ing tale from Charôn of Lampsacus : A man, named Rhœcos, happening to see an oak just ready to fall to the ground, ordered

ng any more than repeat the sounds which she heard. Echo happening to see the beautiful youth Narcissos, the son of the riv

ve had by Odysseus a son named Telegonos (Far-born), who, as we shall see , unwittingly slew his own father. The Theogony136

vessel with her in it1493. This then became the current idea, and we see how even so eminent a scholar as Buttmann was dec

he gods1698. The Melampodia related1699, that Teiresias, happening to see two serpents copulating on Mount Cithærôn, killed

thither, but could find no oracle : one of them however happening to see a swarm of bees, they followed them to a chasm in

ltation, announced to the gods that a man of his race was that day to see the light, who would rule over all his neighbours

oxen ; ‘but when the tenth rose-fingered Dawn appeared,’ he asked to see the token (σῆμα) which he had brought from his so

it, and the hero mounting him achieved his adventures. We do not well see how this narrative can be made to accord with the

ng. We conceive it hardly possible for any one versed in mythology to see real persons here. Ἄργος. Argus. Among th

e stream from Mount Lynceion overcomes the dry nature of the soil. We see therefore that the physical legend may have exist

when at his desire Polydectes had summoned thither all the people to see the formidable head of the Gorgon, it was display

at antiquity and peculiar to Argos, we should feel rather disposed to see the Argive goddess in the Athena who appears in i

two of the same name, as has usually been done. They are both, as we see , connected with the Minyans, and are only example

does not prove that Helena was held to be his daughter ; and we shall see reason for supposing that she was always viewed a

overbial. Theseus carried her off while yet a child, and, as we shall see , her frailty caused the war of Troy. It was fable

was thrown on him2055. This last trifling legend is, as we may easily see , one of the many attempts at localising the ancie

er Atreus returned and said that to prove his right he would let them see the Sun and the Pleiades moving from west to east

ephassa became the inappropriate mother of Cadmos. We shall presently see the real nature of Europa. Μινὼς, Ῥαδάμαυς, κ

the characters of the Minoïc family suffered severely. Though we thus see in the Cretan cycle only personifications of the

nymphs led a single life, and hunted with Artemis. Oriôn happening to see them became enamoured, and pursued them ; in thei

o that of Orestes, perhaps framed in imitation of it ; and, as we may see , it is connected with the topography of western G

as fifty2204. The preceding Trojan history has been formed, as we may see , by Apollodorus and others from various hints in

299.) says that the figure at the window is Althæa the wife of Œneus ( see p. 320.), and the sitting figure a servant. 2. Μ

me of Villoison’s Anecdota Græca. 87. On the subject of this section see Müller, Proleg. 81. seq. 88. We recommend the e

eads with attention the speech of the angel (Book vii. 469-505.) will see , a materialist, and in him certainly materialism

with v. 147. Ἄλλοι δ̓ αὖ Γαιής τϵ καὶ Οὐρνοΰ ἐξϵγένοντο. We do not see the force of this argument. 141. Apollodorus sa

s the eldest son of Kronos. 144. For the explanation of the Theogony see Hermann, De Antiq. Græcor. Mythologia (Opusc. vol

s of the Odyssey, who were also known to the author of the Theogony : see v. 143. The three lines following are an interpol

rpolation. 146. Κόττος, from κόπτω, to smite ; Γύηѕ (Γύγηѕ is wrong, see Göttling in loc.) is the part of the plough to wh

They get up and go to the shore, not knowing what the need is ; they see boats there, but not their own, with no one in th

nd perceive that they are heavy as if laden with passengers, but they see no one. In one pull (ῥοπῇ) they reach the isle of

heir own boats they can hardly reach in a day and a night. They still see no one, but they hear the voices of those that re

sion, but it was also said that she took the form of a quail, ὄρτυξ, ( see Apollod. i. 4. l. Hygin. 53. Serv. on Æn. iii. 73

üller, Proleg. 289. 458. Il. ix. 158. 159. 459. From α and εἴδω, to see . 460. Πλοῦτος, wealth. 461. Myth. Briefe, ii.

It is well known that Hades became afterwards synonymous with Erebos ( see Appendix G.). Heyne (on Il. viii. 368.) makes a s

here the path branches off to the Isles of the Blest and to Tartaros ( see Virg. Æn. vi. 540.) ; the former judges the dead

; xxi. 416. seq. 560. II. ii. 512. 561. For all these sons of Ares see Apollodorus, passim. 562. Apollod. iii. 14. Sch

h Zeus precede that of Hera. 603. Met. vi. 313. seq. from Nicander ; see Anton. Lib. 35. Virgil also seems to allude to it

lut. De Ei. 20. 622. Il. ix. 557, may seem to form an exception, but see the Appendix. 623. Ovid, Met. i. 452. seq. Hygin

to Athena. Steer-driver seems to us the most probable signification ( see above, p. 60.). By some (among whom Euripides may

αν. For a less elegant Mohammedan legend of the origin of the rose, see above, p. 8. 751. Adonis is the Semitic ןױא (Ad

 444. Völcker, Myth. der Jap. 191. 826. For Athena Hippia and Gorgo, see below, Part II. Bellerophontes and Perseus. 827

q. Stat. Th. iii. 426. Val. Flac. ii. 116. seq. For the House of Fame see Ovid, Met. xii. 39. seq. and Chaucer and Pope. 1

ope. 1077. Paus. ut sup. 1078. Plut. Cleom. 9. 1079. Theog. 969 ; see above, p. 177. 1080. Symbolik. 1081. Anti-Symbo

in Plutarch. (De Mul. Virt. ad fin.) 1211. On the subject of Silenos see Welcker, Nach. zur Tril. 214-219. 1212. Strabo,

enos (p. 126.) that this is the island meant in the Odyssey. Perhaps ( see preceding note) he now thinks differently. 1435.

6. Voss. in loco. Seneca, Octavia, ii. 1. 16. seq. On the other hand see Lobeck, Aglaoph. 791. seq. 1445. Buttmann, Myth

er Jap. 250. seq. 1447. On the subject of Iapetos and his children, see the excellent work of Völcker so frequently quote

s. viii. 1, 4.), Inachos or Phoroneus in Argos (Acusilaüs and Plato : see Sturz. Pherecyd. 233.), Oros in Trœzên (Paus. ii.

s, ap. Sch. Pind. Pyth. iii. 167. On the subject of Peleus and Thetis see below, chap. xii. Æacos. 1579. Pind. Pyth. ii.

he Olympic games. 1609. Il. xiv. 115. seq. ; for the above genealogy see Apollod. i. 7. 5. seq. Paus. v. 1. 1610. Apollod

Apoll. Rh. ii. 1054. 1748. See Appendix (K.). 1749. II. xxi. 441 ; see above, p. 123. The poet (Il. xx. 145.) mentions t

7. For an effect of this on the bodily conformation of the Athenians, see Sch. Aristoph. Knights, 1365. 1768. There were t

1791. Apollod. iii. 14. For other marks of the vengeance of this god, see Sch. Aristoph. Eccles. 473. Varro, Fr. p. 360. (B

1812. Works, 568. 1813. Ælian, V. H. xii. 20. 1814. On this subject see 'Tales and Popular Fictions,' p. 17. 1815. Paus.

a mere adjectival ending. 1878. For all the subjects here touched on see Welcker in Schwenk, 320. seq. Tril. 550. seq. Völ

τόπῳ, προσθϵίη τὴν αὐτῶν ϕήμην кαινῆ γϵνομένῃ τῆ πόλϵι. It is, we may see , not supposed that it would be named from the кατ

nae may have been called brazen to denote the hardness of the ground ( see above, p. 32.), but the ancient Cyclopian treasur

, 2. 2014. Paus. iii. 16, 1. The moon was the daughter of the sun : see above, p. 61. 2015. Paus. i. 18, 1 ; ii. 22, 5 ;

. The Pelopians, i. e. Illustrious, would be then like the Phlegyans ( see p. 347.), the Achæans (p. 301. note f), to which

sth. vi. 60. seq. Apollod. iii. 12. For everything relating to Ægina, see Müller's Æginetica. 2118. Hecatæus thus named th

ορέννυμι, to satiate. 2150. Phæo and Phæsula, from фúω ; for Cleeia see Appendix (G.), for Polyxo, above, p. 338. 2151.

e, p. 487. 2230. Od. iii. 276. seq. 2231. Od. iv. 81. seq. We thus see that Menelaos visited all the eastern as Odysseus

.) 2258. Serv. Æn. x. 199. 2259. On the Tuscan religion and deities see Müller's Etrusker, Buch iii. 2260. Sil. Ital. vi

up. 2291. Varro, L. L. v. p. 56. Macrob. Sat. i. 11. For the legend see our History of Rome, 121. 2292. Cicero, N. D. i.

He also quotes “Descendo ac ducente deo,” Virg. Æn. ii. 632. on which see Servius.

the common source whence all these myths are derived. “Who does not see in drown Deucalion’s name, When Earth her men and

faithlessness. “Then he turned upon the Raven,     ‘Wanton babbler! see thy fate! Messenger of mine no longer,     Go to

ing.     “Hail, gentle Dawn! mild blushing goddess, hail! Rejoiced I see thy purple mantle spread O’er half the skies; gem

et. Thy quiver holds More than nine arrows: bend thy bow; aim here! I see , I see it glimmering through a cloud. Artemis, th

quiver holds More than nine arrows: bend thy bow; aim here! I see, I see it glimmering through a cloud. Artemis, thou at l

near and addressed them, turned and fled. Afraid lest he should never see them again were he now to lose sight of them, he

than answered, and Orion, panting and weary, came up just in time to see seven snow-white pigeons wing their way up into t

ss the Hellespont when the shades of night had fallen, and none could see his goal, and pay her a visit in her lonely tower

ce over the waters to Abydus. No one was in sight as far as she could see . She was about to descend to pursue her daily tas

ekly let your fair hands joined be, As if so gentle that ye could not see ,     Untouch’d, a victim of your beauty bright,  

t and tides below, With signs and sounds, forbade to go, He could not see , he would not hear, Or sound or sign foreboding f

s in Babylon, their parents having quarrelled, they were forbidden to see or speak to each other. This decree wrung their t

white mulberry tree, just without the city gates. Thisbe, anxious to see her lover, was the first to reach the trysting-pl

had frequently declared he would never marry, Venus was delighted to see him at last a victim of the tender passion, and r

such innocence and beauty. Morning dawned. Venus, who had expected to see the sun illumine her rival’s corpse, saw her spor

h thee only while I keep My visage hidden; and if thou once shouldst see My face, I must forsake thee: the high gods Link

s evident anxiety to please her, she gave utterance to her longing to see and converse with her sisters once more. The arde

pieties, thy lucent fans,     Fluttering among the faint Olympians, I see , and sing, by my own eyes inspired. So let me be

n, all conditions being favourable, Jupiter hastened down to earth to see Io, and began to stroll with her up and down the

of him without trembling, and fervently prayed that they might never see his face; for, when he appeared on the surface of

ometheus, while a vulture feasted on his liver. “There Tityus was to see , who took his birth From heav’n, his nursing from

on Olympus’ height, I look down, through that oval ring of stars, And see the far-off Earth, a twinkling speck — Dust-mote

r, and volunteered to lead him back to his divine pupil. Delighted to see Silenus again, Bacchus promised Midas any reward

ised himself, and hid in a bush near the consecrated place, hoping to see all without being seen; but an inadvertent moveme

sand on the bottom was fine and even, and where no mortal eyes could see her as she threw aside her sandals and outer garm

a thick mist and transformed into a fountain. Alpheus could no longer see her, but wandered about, bewailing her disappeara

ous efforts to escape him, Arethusa must still have been very glad to see him once more, for Ceres heard her murmur content

hildren, whom he tenderly loved. But Juno was not at all satisfied to see him leading such a peaceful and prosperous life,

rible sight, the maiden’s eyes were fixed on the monster. She did not see the rapid approach of her deliverer, who, dauntle

ry adventurous life, for when but a babe, her father, disappointed to see a daughter instead of the longed-for son, had exp

he loved, he would wander away over the face of the earth, and never see city or parents again. “Lest I should e’er fulfi

harpen’d point, Crying, he ne’er again would look on her, Never would see his crimes or mis’ries more, Or those whom guiltl

ith the king’s fair daughter, Philonoe, and was afraid he would never see her again. While thus inwardly bewailing the ill-

s heartily glad to know the Chimæra was no more, he was very sorry to see Bellerophon safe and sound, and tried to devise s

mur, ‘Rhœcus!’ close at hand: Whereat he looked around him, but could see Naught but the deepening glooms beneath the oak.

in her despair she entreated the gods to let her die, or allow her to see her lord once more, were it but for a moment. Her

upon the field of battle, where he must hold his own if he would not see the city taken, the Trojans slain, and the women,

ot exempt from the general massacre; and the aged Priam, who lived to see his last son perish before his eyes, finally foun

east for ever. “Whoever tasted once of that sweet food Wished not to see his native country more, Nor give his friends the

eturn of her long-absent husband. “‘Awake, Penelope, dear child, and see With thine own eyes what thou hast pined for long

ulfs will wash us down! It may be we shall touch the Happy Isles, And see the great Achilles, whom we knew. Tho’ much is ta

er to convince him of the truth of her assertions, she enabled him to see what was hidden from mortal eyes. Neptune, Minerv

when Æneas, with due ceremony, cut down a sapling, he was startled to see blood flow from its severed stem. At the same tim

deep finally aroused Neptune, who came to the surface just in time to see all the misfortunes which had overwhelmed Æneas.

r. When she awoke and looked out of her palace window, it was only to see the last vessel sink beneath the horizon. Conceal

ho trained her to love the chase and all manly pursuits. Surprised to see Latinus’ friendly offers of hospitality so sudden

fuge on one of the vessels, closely pursued by him. No sooner did she see the Rutulian chief safe on board, than she loosed

hould hasten to the succour of his despairing people, if he would not see them all slain and the town in the hands of the T

iage customs (for in some countries it is unlawful for the husband to see his wife’s face until after she has given birth t

dew.’” In the tale of Orpheus and Eurydice, while some mythologists see in him a personification of the winds, which “tea

ear up trees as they course along, chanting their wild music,” others see an emblem of “the morning, with its short-lived b

the stone which Sisyphus painfully forced up a steep ascent, only to see it go rolling down and plunge into a dark abyss e

Cadmus, Hercules is forced to labour for mankind against his will. We see him early in life united to Megara, and, like Tan

o the depths of Tartarus, whence he emerges once more; and finally we see him uniting his fate to Phædra (the twilight), a

e sun, Nor longer may we in the branches hear     The Dryad talk, nor see the Oread run Along the mountains, nor the Nereid

acred history, in the creation, as well as in all mythology, where we see the names of Bramah, Vishnu, and Siva. Uranus,

shined, In valour equal to his strength his mind; Erect and dauntless see the thunderer stand, The bolts red hissing from h

mpt to punish. A young child, whose chief crime was having laughed to see her eat with avidity, was changed into a lizard:

es, and was received by the nymphs of Amphitrion. “I staid awhile to see her throw Her tresses back, that all beset The fa

f old? —————————— ………………………………………………… What art thou like? sometimes I see thee ride A far bound galley on its perilous way,

eep, Timidly lighted by thy vestal torch, Till in some Latmian cave I see thee creep To catch the young Endymion asleep, Le

or shore. “Those are not the trees of Naxos,” he exclaimed, “I do not see the hills and valleys of my native land.” A speec

ekly let your fair hands joined be, As if so gentle that ye could not see Untouched, a victim of your beauty bright, Sinkin

lips For Hero’s cheek, and smiles against her smile. O horrid dream! see how his body dips, Dead — heavy; arms and shoulde

ues,” when, in a playful mood, the youthful deity challenged Venus to see which could gather the greatest number in the lea

sion, Cupid visited Psyche, but so beautiful was the being he came to see , that he found himself compelled to pay the same

ven into thine own soft-couched ear: Surely I dreamt to day, or did I see     The winged Psyche with awakened eyes? I wande

Who has another care when thou hast smiled? Unfortunates on earth, we see at last All death-shadows, and glooms that overca

  By but a sleeping child? “I went then forth into the world,     To see what might be there; And there I heard a voice of

ram, written under one of his statues. “Whoe’er thou art, thy master see , Who was, or is, — or is to be.” Voltaire. Insé

s is he, the fabled God of War.     Evadne. Aye, Mars the conqueror, see how he stands; The lordly port, the eye of fierce

ut. Oh! there is nought so beautiful as this.     Rivers. Aye, but to see the living and the dead, Lying in mortal agony, s

creation’s plain, And roam your watery kingdom thro’ and thro’ ‌And see your branching woods and palace blue, Spar-built

with crystal: aye and view The bedded wonders of the lonely deep; And see on coral banks, the sea-maids sleep, Children of

h, life, death, Of unseen flowers in heavy peacefulness. Who loves to see the hamadryads dress Their ruffled locks, where m

e looked on since last we met? Ye are changed, ye are changed! and I see not here All whom I saw in the vanished year! The

ldren by Peleus, but all these she destroyed by fire in attempting to see whether they were immortal. Achilles would have s

eople, and drew a crowd round him in the market place. Pelias came to see him with the others, and, as he had been warned b

e her soon his bride, She wept a flood of tears, and thus replied. ‘I see my error, yet to ruin move, Nor owe my fate to ig

art. Yet, though to act the butchery betrayed, They could not bear to see the wounds they made, ‌With stern regard she eye

“‘Dost thou dare look upon me boy?     Hip. My father?     The. Dost see this sword?     Hip. Aye!     The. Dost dread it?

nd ruffled in the air: Soon as her frantic eye the lyrist spied ‘See, see , the hater of our sex,’ she cried, Then at his fa

ate rocks could wound, Ah Gods! how moving was the mournful sight, To see the fleeting soul now take its flight!” Dryden.

ewell!     The laurel and the glorious rose     Thy glad beam yet may see , But where no purple summer glows O’er the dark w

re blood. Ah! for a deed like this What vengeance shall be wreaked? I see already, Already to my breast that very sword I s

all be wreaked? I see already, Already to my breast that very sword I see hurled back — and by what hand! I freeze, I faint

w my mother fares who loved me so, And grieved, as ‘twere for you, to see me part. Frown not, but pardon me for tarrying Am

arked, casting anchor near the isle of Tenedos. The Trojans, happy to see their sails retreating from their shores, left th

as awoke, put on his arms, and ran to the palace of Priam, in time to see , but not to save, the aged monarch, his daughters

d, with such a full and prophetic assurance that she should once more see him, that all their efforts to influence her were

uel parents, hear my prayer, My prayer to offer for us both I dare, O see our ashes in one urn confined, Whom love at first

and tides below, With sighs, and sounds, forbade to go; He could not see , he would not hear, Or sound or sign foreboding f

s life. No sooner had this been done, than his brothers determined to see , if indeed, he had a charmed life, and essayed su

y came to think that the sun and stars, the rivers and streams, could see , and feel, and think, and that they shone, or mov

ed the “Fortunate Fields,” and the “Isles of the Blessed.” We thus see that the Greeks of the early ages knew little of

s* (forked-lightning), Arges* (sheet-lightning): these we can clearly see refer to the phenomena of the storm. The Hecatonc

at the same time, their fervid and poetical imaginations led them to see in this, as in all manifestations of the powers o

hich hangs over her shoulder. The famous hunter Actæon*, happening to see Artemis and her attendents bathing, imprudently v

drops which turn to ice on the mountain-summits, where men fancy they see her form hardened into stone.” Cox . The Diana

in order to join the worshipers of the wine-god. Pentheus resolved to see for himself the excesses of which he had heard su

t. He arrived in the market-place of Iolcus, and Pelias, happening to see him, shuddered when he saw the youth had but one

ysseus sent one-half of his crew under the command of Eurylochus*, to see what prospect of hospitality they might find. The

husband and wife. The next morning Odysseus went into the country to see his aged father Laertes. While he was absent, Eup

tered at break of day. The victory is won, but the Sun still longs to see again the fair and beautiful bride from whom he w

until another series of ten long years come to an end. The sun cannot see the twilight until another day is done.” “‘Land o

cher. His doctrines were received with so much favor that he lived to see them spread over all India. Buddha died at the ag

ed each night, it rises with undiminished glory in the morning. As we see and learn by sight and light, it was natural to a

eat earth that we dwell upon. As it grew, Michabo walked round it, to see how big it was, and the story added that he is no

ed the four winds, which keep the four corners of the earth.” We thus see that Wabun, the East, was distinguished from Mich

acious bird but his faculty of seeing in darkness, when others cannot see , represents the vigilance of Ascalaphus, who watc

f Venus, as if they had said. Time has robbed me of my beauty; I only see in this mirror that I am no longer young; I will

nd the bandage, and her consequent blindness, express that she cannot see the bribes or the supplications of those who migh

omen, hear the roar of the lion, and the yell of the tiger; when they see their cattle strangled by the bloodthirsty panthe

immediately declare himself the king’s son, but the people flocked to see the destroyer of the robbers, and treated him as

ng, he travelled all over Attica, and told his people he was sorry to see them always quarrelling, and that if they would c

offer were Greeks, she thought of her far off country, and longed to see the strangers, and to converse with them. Iphigen

homsoever among the Greeks should make her his prisoner; he says, “I see thee weeping, trembling, captive led.” She fell

e taught that in order to live virtuously we must avoid the faults we see in others; that we should avoid saying any thing

ignities, and the meanest services that can be imposed. It is easy to see why the Christian religion, which declares all me

he multitude, saying, I am innocent of the blood of this just person, see ve to it.” It was customary, during the performa

ated things Arise from him; and He is all in all. No mortal sight may see Him, yet Himself Sees all that live; ………………………… …

are told. He seems to have been very vain of his musical skill, as we see from the punishment he inflicted on Marsyas [Mar′

into gold. This prayer was granted, and he was at first overjoyed to see plants, stones and all around him transformed int

n, bade him try. Ulysses took the bow, and the suitors were amazed to see him handle the mighty weapon as if it had been a

cient to show what importance was attached to such a victory, when we see it thus classed as an event of equal importance w

t. Nothing would have seemed more out of place to the Greeks, than to see the part of Apollo or Hercules performed by an ac

, but his doctrines were received with so much favor that he lived to see them spread over all India. Buddha died at the ag

cinal properties of plants in order to benefit his fellow men. We may see , therefore, that Buddha had more reasonable and h

g her silence to a modest reserve. He was much surprised, however, to see her eat for supper eight salmons, besides a full

t about. He assumed, therefore, the form of an old woman, and went to see Frigga. The goddess asked him what the gods were

th him. Simonides went out, but found no one; while he was looking to see which way the strangers had gone, the roof of the

t princes of the name of Jupiter successively reigned in Crete, as we see in Egypt several Pharaohs, and in Asia several Da

erd’s swain am I. ——————— What shall be Or is, or ever was, in fate I see . Mine is the invention of the charming lyre; Swee

an, and prevailed on Semele to beg of Jupiter, that he would come and see her in all his glory and majesty, and thus prove

sen from among the most illustrious families of Athens. Obs. 3. — We see the formidable god of fights, when crowned by vic

to keep off the fire with one hole above their eyes through which to see their works. Questions. Who was Vulcan? Did he re

Why did Juno strike her speechless? What youth in the woods did Echo see , love, follow, and embrace? Was the grief of Echo

ment of Charon? In passing over the rivers, what monster did the dead see ? What was Cerberus? What is the condition of the

y Palamedes, who laid his infant son Telemachus before the plough, to see whether he would wound him or not. As he turned t

red from the dark shades of intellectual night; and, consequently, we see in the Sun of Revelation, before which its moral

ecourse to them; and the Decemviri were not permitted to let any body see them under pain of death. This first collection o

h have been adduced in its favour. It is, doubtless, more rational to see in Odin only the founder of a new worship, previo

. Notwithstanding the obscurity which pervades these descriptions, we see by them that the Scandinavians held as a doctrine

y were persuaded that they knew the influence of the stars, and could see into futurity. Those sages, so highly respected a

married, remained in temples, where they cleared tables, and did not see their husbands but for one day in the year; the t

81 English feet.” — Webster’s Dict. 2. For an illustration of this, see Taylor’s translation of Proclus on the Theology,