below. She shrieked out in her alarm, “’Tis he, ’tis he: he comes to
us
From the depths of Tartarus, From the centre of t
nd shall the daughter of Jove fear him. Ah, I do fear him! Cyane, let
us
go,” she exclaimed, clasping the hand of Cyane, w
me, and be my queen.” “Hear him not,” cried Cyane; “come with me; let
us
away. If you believe him, you will die. Think of
elieve him, you will die. Think of your mother; can you quit her; and
us
, your friends; and these pleasant groves, and thi
mit me,” she said, “to go with Tereus. You know Progne cannot come to
us
. Grant me the pleasure of seeing her once more. Y
ure of seeing her once more. You forget how long it is since she left
us
. Think how unhappy she must be never to see her f
ow any better than to kill one another? Mother. The Bible has taught
us
better. It teaches us, you know, not to kill or i
kill one another? Mother. The Bible has taught us better. It teaches
us
, you know, not to kill or injure our fellow creat
r voices, saying in the speech of Lycaonia, The gods are come down to
us
in the likeness of men. And they called Barnabas,
oor couple, and the good man of the house instantly opened it. “Allow
us
, friend,” said Jupiter to the man, “to rest ourse
that good, and not evil, might follow this strange visit. “It becomes
us
to offer a sacrifice to these gods,” said Baucis.
ought kindness from the people all about you, and they meanly refused
us
shelter and protection. “Such churlish conduct th
lf humbly to Jupiter, said, “It is our request, since thou permittest
us
to express our desires, that in the few days whic
ttest us to express our desires, that in the few days which remain to
us
, we may be allowed to serve at thine altar, to mi
ries. Necessaries are good food, and warm garment, and whatever makes
us
merely comfortable, and keeps us alive. Ann. Wha
and warm garment, and whatever makes us merely comfortable, and keeps
us
alive. Ann. What do you suppose is the fact cont
men, and that “when we sleep or when we wake, they walk unseen” about
us
, doing us good or harm. They called the good spir
hat “when we sleep or when we wake, they walk unseen” about us, doing
us
good or harm. They called the good spirit, a good
h this fable teaches? Mother. No; it teaches that when others offend
us
, we should know whether they really intended it,
are displeased with them; and, even if they have injured or affronted
us
, to be moderate in our anger, and not punish them
uld be afflicted, they comfort each other, and sympathy and pity make
us
happy, even when we are in trouble. Juno could th
k, and shout, and destroy whatever comes in our way. The god inspires
us
; he disposes us to these extravagances. They were
d destroy whatever comes in our way. The god inspires us; he disposes
us
to these extravagances. They were intoxicated, an
ng of Argos, in displeasure against me and this innocent babe, caused
us
to be thrown into the waves, and some merciful go
ved our lives. But where am I? in what strange land? Who will protect
us
? What will become of the unhappy Danæ and this ou
ut if another’s beauty, or accomplishments, make them disagreeable to
us
, and we dislike their goodness or beauty, it make
disagreeable to us, and we dislike their goodness or beauty, it makes
us
unhappy, and it makes us very disagreeable, for p
e dislike their goodness or beauty, it makes us unhappy, and it makes
us
very disagreeable, for people see our bad disposi
us very disagreeable, for people see our bad disposition, and despise
us
. The ancients personified envy. Ann. What does p
ere so vain as to match their voices with ours, and even to challenge
us
to a, trial with them. ‘Cease, goddesses of Thesp
ith them. ‘Cease, goddesses of Thespia,’ said one of these sisters to
us
, as we met her in the Yale of Tempe; ‘cease to pr
ine. We fear neither your numbers nor your talents: there are nine of
us
, and no more of you. Let us try our skill togethe
mbers nor your talents: there are nine of us, and no more of you. Let
us
try our skill together; and let the nymphs of the
y our skill together; and let the nymphs of the valley decide between
us
. If you are vanquished, we claim that you should
between us. If you are vanquished, we claim that you should resign to
us
Mount Helicon, and the fountains Hippocrene and A
pocrene and Aganippe; and, on the contrary, if you are found to excel
us
, you may demand the delightful country of Emathia
s of mortals, when they would compose songs and other verses, pray to
us
to assist them. We sometimes tell them to drink o
en I hear Sunday mentioned, I think of the bells which ring to summon
us
to church; I think also of the church itself, of
d fortune, or more estimable because other persons who are related to
us
, are, or have been wise and virtuous. Our own goo
uous. Our own goodness, knowledge, and amiable manners, alone entitle
us
to praise, but not to self-praise, only to the ap
Pegasus in Pound.” The Gods. Far away across the sea from
us
lies the pleasant land of Greece. It is a beautif
f Men,” he said, “let there be peace between the Titans and you. Help
us
, and help mankind, who suffer.” “Speak,” said Jup
ath we draw from his living fires, We give him back in song. From
us
descends the maid who brings To Delos gifts di
f a stranger? All men must die. No one can foresee it or help it. Let
us
make merry, then, and put garlands on our brows w
pus. “I must act,” he said, “even though Phaëton be the son of one of
us
.” Now, Jupiter hurls his thunderbolts from the cl
island in such an humble manner. The enemy of my child wished to kill
us
both, but Jupiter has brought us here. Help us, t
The enemy of my child wished to kill us both, but Jupiter has brought
us
here. Help us, therefore, I beseech you.” Her wor
y child wished to kill us both, but Jupiter has brought us here. Help
us
, therefore, I beseech you.” Her words were queenl
was lost, the poor old crazy goddesses began to weep and moan. “Give
us
back our eye!” they said. “Give us back our eye,
sses began to weep and moan. “Give us back our eye!” they said. “Give
us
back our eye, man!” “Listen,” said Perseus. “I wi
the Gorgon Medusa.” “No, no,” they cried; “she is our sister. Give
us
our eye and go your own way, lest we curse you.”
trembled with fear. “What shall we do?” he asked. “Let him dine with
us
, O King,” said Medea. “If there be two drops of p
m after the celebrations and slew him. Then King Minos waged war upon
us
and the gods sent us famine and plagues. In the e
ons and slew him. Then King Minos waged war upon us and the gods sent
us
famine and plagues. In the end we had to yield to
h to weep: But softly o’er the brine the breeze did creep. Bearing
us
all too gently on our way; While I of strong Pose
d the heart of Patroclus, the friend of Achilles, and he said: — “Let
us
take our men and lead them to the help of the Gre
sitting, he went to Agamemnon and said: — “Let there be peace between
us
, O Agamemnon. Let us forget our strife and once m
gamemnon and said: — “Let there be peace between us, O Agamemnon. Let
us
forget our strife and once more fight side by sid
ed my eyes, that I should not see; but now let there be peace between
us
forever.” Then Agamemnon commanded Briseis to be
r. She took the form of Deiphobus, Hector’s brother, and said: — “Let
us
fight Achilles together, O Hector. Great though h
illes together, O Hector. Great though he is, he cannot stand against
us
both.” Hector was glad when he heard these words.
it be pulled to pieces to see what was inside. But one man said, “Let
us
haul it into the town and keep it as a trophy.” T
an.” Sinon, for that was his name, seemed to weep tears of joy. “Tell
us
about this horse,” continued King Priam. “Why was
pain brought no release). “Put by the wrong. Send Helen back. Save
us
from war and soldiers’ brawl” She said. “Ye will
n from our course and lost on the ocean. In the name of Jupiter, help
us
.” “What think you that the Cyclops Polyphemus car
t Antinoüs, the worst of them, came to her and said: — “Choose one of
us
and delay no more, for Ulysses is long since dead
said Ulysses, after their greetings were ended, “we have work before
us
. You and I must punish these lawless suitors. Go
o woo me, but if he bend the bow, he shall have a rich prize.” “Leave
us
, mother,” said Telemachus, fearing a quarrel with
ence. She could not believe that it was he. “Son,” said Ulysses, “let
us
leave her to her own thoughts for a while. She wi
” he said, and pointed toward the land, “This mounting wave will roll
us
shoreward soon.” In the afternoon they came unto
ter, 138-139; rescued by Perseus, 140, and wedded to him, 142. Antae΄
us
. Giant slain by Hercules, 90. Anti΄clus. Grecian
΄anus. A river in Attica, whose nymphs Hercules consulted, 87. Eumæs΄
us
. The faithful swineherd of Ulysses, 238, 239. Eu
s afterward borne by Minerva upon breastplate or shield, 144. Menela΄
us
. King of Sparta, of which Helen was queen, 176; b
t off the suitors by the stratagem of the robe for Laertes, 87. Pexe΄
us
. A river god; father of Daphne, 58. Perseph΄one
serpina to spend part of each year with her mother, 34-35. Protesila΄
us
. First Greek to die in the Trojan war, 179. Pyan
logy has no claim to the appellation. But if that which tends to make
us
happier and better can be called useful, then we
s unapprehended rather than submit to it. Moreover, such sources give
us
only the dry facts without any of the charm of th
propose to tell the stories relating to them which have come down to
us
from the ancients, and which are alluded to by mo
empt from disease or old age, from toils and warfare. Moore has given
us
the “Song of a Hyperborean,” beginning “I come f
es that bind, And all the complements of courtesy; They teach
us
how to each degree and kind We should ourselv
ee at this day, whatever evils are abroad, hope never entirely leaves
us
; and while we have that, no amount of other ills
y leaves us; and while we have that, no amount of other ills can make
us
completely wretched. Another story is that Pandor
nd could renew the race as he at first made it! But as we cannot, let
us
seek yonder temple, and inquire of the gods what
, let us seek yonder temple, and inquire of the gods what remains for
us
to do.” They entered the temple, deformed as it w
eat parent of all; the stones are her bones; these we may cast behind
us
; and I think this is what the oracle means. At le
in death, for I have been the cause; and death which alone could part
us
shall not prevent my joining thee. And ye, unhapp
part us shall not prevent my joining thee. And ye, unhappy parents of
us
both, deny us not our united request. As love and
not prevent my joining thee. And ye, unhappy parents of us both, deny
us
not our united request. As love and death have jo
s both, deny us not our united request. As love and death have joined
us
, let one tomb contain us. And thou, tree, retain
nited request. As love and death have joined us, let one tomb contain
us
. And thou, tree, retain the marks of slaughter. L
t look into a forest wide, * * * * Telling
us
how fair trembling Syrinx fled Arcadian Pan, with
gh a rush candle, from the wicker hole Of some clay habitation, visit
us
With thy long levelled rule of streaming light, A
in two instances we have seen Juno’s severity to her rivals; now let
us
learn how a virgin goddess punished an invader of
row we can renew our labors. Now, while Phœbus parches the earth, let
us
put by our implements and indulge ourselves with
the skies, and said, “I call to witness the Sun which looks down upon
us
, that I have told you the truth. If I speak false
what has my brother Ocean done to deserve such a fate? If neither of
us
can excite your pity, think, I pray you, of your
d heaven perish, we fall into ancient Chaos. Save what yet remains to
us
from the devouring flame. O, take thought for our
e shall go free from the chastisement. Quit your house, and come with
us
to the top of yonder hill.” They hastened to obey
: “Excellent old man, and woman worthy of such a husband, speak, tell
us
your wishes; what favor have you to ask of us?” P
a husband, speak, tell us your wishes; what favor have you to ask of
us
?” Philemon took counsel with Baucis a few moments
ives in love and concord, we wish that one and the same hour may take
us
both from life, that I may not live to see her gr
ome despise our power? Minerva the wise, and Diana the huntress, defy
us
; and there is that daughter of Ceres, who threate
sionate old man and his child wept with her. Then said he, “Come with
us
, and despise not our humble roof; so may your dau
ut grasping only the air. “Stay!” she cried; “whither do you fly? let
us
go together.” Her own voice awakened her. Startin
east, I will keep thee company. In death, if one tomb may not include
us
, one epitaph shall; if I may not lay my ashes wit
had no vine clinging to it, it would have nothing to attract or offer
us
but its useless leaves. And equally the vine, if
her whom the avenging deity had already marked for punishment. “‘Let
us
see this sad procession,’ said she, and mounted t
wardly rejoiced. “For now,” said they, “he will perhaps choose one of
us
.” With this idea, without saying a word of her in
though few would think it,) And sparkling thus on brow so white Tells
us
we’ve Psyche here to-night.” Chapter XII. Cad
urvivors. One of these cast away his weapons and said, “Brothers, let
us
live in peace!” These five joined with Cadmus in
use that brings him to my sight. Perhaps he would be willing to grant
us
peace, and receive me as a hostage. I would fly d
alled again, “Why do you shun me?” Echo asked the same question. “Let
us
join one another,” said the youth. The maid answe
ay his eyes!” and held aloft the Gorgon’s head. “Seek not to frighten
us
with your jugglery,” said Thescelus, and raised h
he sources of the Nile, or according to others, in India. Homer tells
us
that the cranes used to migrate every winter to t
others; but though I grudge the delay of your punishment, speak, tell
us
who you are, and what are these new rites you pre
aled in that form I know not, but some one there certainly is. Pardon
us
, gentle deity, for the violence we have done you,
r of the sailor’s cry, one and all exclaimed, ‘Spare your prayers for
us
.’ So blind is the lust of gain! When they proceed
are you going to carry me?’ One of them replied, ‘Fear nothing; tell
us
where you wish to go and we will take you there.’
Naxos. Naxos lay to the right, and I was trimming the sails to carry
us
there, when some by signs and others by whispers
ting a poor boy.’ I wept to hear him, but the crew laughed at both of
us
, and sped the vessel fast over the sea. All at on
f Comus: — “Sabrina fair, Listen and appear to
us
, In name of great Oceanus; By the earth-shaking N
st starry canopy;” etc. Tennyson, also, in his Palace of Art, gives
us
a glimpse of the royal lover expecting the interv
win. Hercules and myself were of the number, and the rest yielded to
us
two. He urged in his behalf his descent from Jove
an untimely end. Love has led me here, Love, a god all powerful with
us
who dwell on the earth, and, if old traditions sa
you deny me I cannot return alone; you shall triumph in the death of
us
both.” As he sang these tender strains, the very
ve had Cyrene and her domestic scene in his mind when he describes to
us
Sabrina, the nymph of the river Severn, in the Gu
e.” “No, no; we cannot spare you. Your life would be too dangerous to
us
. Where could we go to escape from Periander, if h
escape from Periander, if he should know that you had been robbed by
us
? Your gold would be of little use to us, if on re
w that you had been robbed by us? Your gold would be of little use to
us
, if on returning home, we could never more be fre
rful light! I must away, but I will not fear. The gods look down upon
us
. Ye who slay me unoffending, when I am no more, y
ant to murder him, and he has become a god. O Earth, open and receive
us
!” Then Periander spoke. “He lives, the master of
omen. We come from far and fly in search of hospitality. May both of
us
meet that kind reception which shields the strang
me! Him we avengers touch not; he treads the path of life secure from
us
. But woe! woe! to him who has done the deed of se
fasten ourselves upon his whole being. Thinks he by flight to escape
us
? We fly still faster in pursuit, twine our snakes
reece, but only a few fragments of his compositions have descended to
us
. He wrote hymns, triumphal odes, and elegies. In
n, one by one, were quenched in the light of the moon, the poet tells
us
— “Down fell the red skin of the lion Into the r
e of him, till on 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
, since thy sovereign will is such, Destruction with it; but, O, give
us
day.” — Cowper. Or, as rendered by Pope, —
nd Ajax asks no more; If Greece must perish we thy will obey, But let
us
perish in the face of day.” Jupiter heard the pr
bonds. The imagination of a modern poet, Keats, has discovered for
us
the thoughts that passed through the brains of th
o reach the land. Fenelon, in his romance of Telemachus, has given
us
the adventures of the son of Ulysses in search of
nder the conduct of Nausithoüs, their king. They were, the poet tells
us
, a people akin to the gods, who appeared manifest
t guise, none welcoming him. Let him therefore be led to a seat among
us
and supplied with food and wine.” At these words
ll the western stars, until I die. It may be that the gulfs will wash
us
down; It may be we shall touch the Happy Isles, A
on a neighboring cliff, screamed out, “Is it thus, Trojans, you treat
us
innocent birds, first slaughter our cattle and th
has your Highness, raised above the rest, Storms of ambition tossing
us
repressed.” Dido. Carthage, where the exil
ents to dissuade me. I am fixed in the resolution to go with you. Let
us
lose no time.” They called the guard, and committ
temple. It has been inferred from the accounts that have come down to
us
that the treatment of the sick resembled what is
many attempts four have been most celebrated, the first two known to
us
only by the descriptions of the ancients, the oth
the temple of the Sun.” Such is the account given by a poet. Now let
us
see that of a philosophic historian. Tacitus says
g what it was, he called for my sister and me, and after he had shown
us
the creature, he gave me a box on the ear. I fell
fell on my head. What! Art thou awake, Thor? Me thinks it is time for
us
to get up and dress ourselves; but you have not n
h, when we saw that one of his paws was off the floor, we were all of
us
terror-stricken, for what thou tookest for a cat
re going to part, let me tell thee that it will be better for both of
us
if thou never come near me again, for shouldst th
ions of the Skalds were called Sagas, many of which have come down to
us
, and contain valuable materials of history, and a
to which they relate. Iceland. The Eddas and Sagas have come to
us
from Iceland. The following extract from Carlyle’
god, to whom they gave a name “Be’ al,” which Celtic antiquaries tell
us
means “the life of every thing,” or “the source o
othing, or to imagine the passing of a million years without bringing
us
one day or one minute nearer to their close. Supp
and so on ad infinitum. The same insurmountable difficulty confronts
us
when we seek to imagine a First Cause. God was th
he Greeks and Romans, there was a time more remote than history gives
us
any account of, when there was neither land nor w
er in their analysis of the multitude of myths that have descended to
us
. Their varying analyses, however, may be separate
nds the old animative theory of nature, that it is no great effort in
us
to fancy the waterspout a huge giant or sea-monst
e of the vessel. Thus the cruel daughter effected her escape. Achelo′
us
[Achelous] was a river god, and the rival of Herc
], a name of the Muses, derived from the fountain of Aganippe. Agine′
us
[Agineus], see Apollo. Agla′ia [Aglaia] was one
Father of all. Al′ma Mammosa [Alma Mammosa], a name of Ceres. Alphe′
us
[Alpheus], a river god. See Arethusa. Altar. A s
of Bebrycia. He was a son of Neptune, and was killed by Pollux. Ancæ′
us
[Ancæus]. A son of Neptune, who left a cup of win
nd. Anna Peren′na [Anna Perenna], one of the rural divinities. Antæ′
us
[Antæus], a giant who was vanquished by Hercules.
this act the dolphin was raised to heaven as a constellation. Aristæ′
us
[Aristæus], son of Apollo and Cyrene, was the god
by Polydectes and educated. Dana′ides [Danaides], see Danaus. Dana′
us
[Danaus], King of Argos, was the father of fifty
ine aged grove, Prophetic fount, and oracle divine?” Byron. Dodonæ′
us
[Dodonæus]. A name of Jupiter, from the city of D
ans that after her death she was worshiped as the goddess Isis. Iola′
us
[Iolaus], son of Iphicles, assisted Hercules in c
he presiding judge in the infernal regions. See Triptolemus. Jugatin′
us
[Jugatinus] was one of the nuptial deities. Ju′n
int.” They are sometimes referred to as the Manes of the dead. Lenæ′
us
[Lenæus]. One of the names of Bacchus. Ler′na [L
a, hail! So named from thine own grove, Or from the light thou giv’st
us
from above.” Ovid. Lud. In ancient British myt
gyptian god like Pan. He was worshiped in the form of a goat. Menela′
us
[Menelaus]. A Spartan king, brother of Agamemnon.
, were sacrificed. Moloch is figurative of the influence which impels
us
to sacrifice that which we ought to cherish most
and carrying tridents in the right hand or garlands of flowers. Nere′
us
[Nereus]. A sea deity, husband of Doris. He had t
A son of Neptune, father of the Gorgons. The same as Oceanus. Phryx′
us
[Phryxus], see Golden Fleece. Picum′nus [Picumnu
al divinity — the goddess of granaries. Two Faces, see Janus. Typhœ′
us
[Typhœus], see Typhon. Ty′phon [Typhon]. A monst
feel after him, and find him, though he be not far from every one of
us
: for in him we live, and move, and have our being
uniform and ordered evolution of the æsthetic sense. Beside enriching
us
with heirlooms of fiction, and pointing us to the
ic sense. Beside enriching us with heirlooms of fiction, and pointing
us
to the sources of imaginative joy from which the
of every myth each impulse may be, at some period, contributory. Let
us
, by way of example, consider the stages of mythol
ry and social atmosphere less asthmatic than that to which so many of
us
are unconsciously habituated. Of course, all this
ence came the commodities of life? What is death, and what becomes of
us
after death? The answers to such questions crysta
se to the heart of things, and near and significant and enchanting to
us
in the atmosphere of imagination that embraces se
the wonder of hearing a new thing. The æsthetic, myth, first, removes
us
from the sordid world of immediate and selfish ne
world where men and things exist simply for the purpose of delighting
us
. And the enduring measure of delight which the æs
ese myths came into existence, and how it is that the same myth meets
us
under various forms in literatures and among peop
Vulcan, or the eagle of Jove, Nor is hyperbole any less in use among
us
than it was among the ancients; we glorify our po
f. — But this resemblance in habits of imagination, while it may help
us
to appreciate the mental condition of primitive p
nature, such personification of natural powers would be more easy for
us
to appreciate. “If for us also, as for the Greek
n of natural powers would be more easy for us to appreciate. “If for
us
also, as for the Greek,” says Mr. Ruskin, 4 “the
he thrilling of new strength through every nerve, — the shedding over
us
of a better peace than the peace of night, in the
ar by the baptism of its dew; — if the sun itself is an influence, to
us
also, of spiritual good, — and becomes thus in re
spiritual good, — and becomes thus in reality, not in imagination, to
us
also, a spiritual power, — we may then soon over-
of duty, of art, and of religion. § 7. Theory of Deterioration. — Let
us
consider first the interpretations mythology that
cal character through kindred languages, it frequently ascertains for
us
the family of the myth, brings to light kindred f
, discovers in what language the name was born, and sometimes, giving
us
the original meaning of the divine name, “throws
l Interpretation is akin to the philological in its results. It leads
us
to explain myths as embodiments in symbolic guise
and believe just such silly and senseless elements of myth as puzzle
us
, and have puzzled many of the cultivated ancients
and penetrable, mystery. But the stars and hills and storms are with
us
now, as they were with others of old; and it only
myths of different nations are purely accidental. This theory leaves
us
no wiser than we were. (2) That the stories have
n, an ancestor, or a god. Many of these early bards are mere names to
us
. Most of them are probably as mythical as the son
, have contributed much to our knowledge of mythology. They have left
us
hymns to the gods, references to mythical heroes,
reece, but only a few fragments of his compositions have descended to
us
. He wrote hymns, triumphal odes, and elegies, and
occasion. The three great Tragic Poets of Greece have handed down to
us
a wealth of mythological material. From the plays
th of Hercules. Of the dramas of Euripides (480 b.c.) there remain to
us
seventeen, in which are found stories of the daug
ll known Greek legends. Apuleius, born in Africa, 114 a.d., interests
us
as the compiler of a clever romance, The Golden A
of the songs and Sagas of genuine antiquity could hardly have reached
us
. The Skaldic diction which was polished to an art
ty.43 Of these mythic-heroic prose compositions the most important to
us
is the Völsunga Saga, which was put together prob
his own invention. In fine, the materials of the poem would persuade
us
not only of its origin in very ancient popular la
s far back, perhaps, as 3000 b.c., not later than 1400 b.c. They give
us
the religious conceptions of the Aryans when they
g the Greeks several accounts of the beginning of things. Homer tells
us
that River Ocean, a deep and mighty flood, encirc
n of the world and of the gods is given by the poet Hesiod, who tells
us
that Chaos, the yawning abyss, composed of Void,
eat parent of all; the stones are her bones; these we may cast behind
us
; this, I think, the oracle means. At least, to tr
ehind us; this, I think, the oracle means. At least, to try will harm
us
not.” They veiled their faces, unbound their garm
and repose, and ruling with a nod the subject world. Phidias informs
us
that the idea was suggested by Homer’s lines in t
thia’s shining orb was made Heaven to clear when day did close: Bless
us
then with wished sight, Goddess excellently brigh
ly offices that bind, And all the complements of courtesy; They teach
us
how to each degree and kind We should ourselves d
ancient and modern conceptions of nature. The world is too much with
us
; late and soon, Getting and spending, we lay wast
eping flowers; For this, for everything, we are out of tune; It moves
us
not. — Great God! I’d rather be A Pagan suckled i
ed the boughs aside, That we might look into a forest wide, … Telling
us
how fair trembling Syrinx fled Arcadian Pan, with
ns, saying, — “Come, dear playmates, maidens of like age with me, let
us
mount the bull here and take our pastime, for tru
our pastime, for truly, he will bear is on his back, and carry all of
us
! And how mild he is, and dear, and gentle to beho
e shall go free from the chastisement. Quit your house, and come with
us
to the top of yonder hill.” They hastened to obey
: “Excellent old man, and woman worthy of such a husband, speak, tell
us
your wishes. What favor have you to ask of us?” P
a husband, speak, tell us your wishes. What favor have you to ask of
us
?” Philemon took counsel with Baucis a few moments
guardians of this thy temple, and that one and the same hour may take
us
both from life.” Their prayer was granted. When t
dly rejoiced. “For now,” thought they, “he will perhaps choose one of
us
.” With this idea, they rose early the next mornin
amorous look. It lies not in our power to love or hate, For will in
us
is overrul’d by fate. When two are stript long e’
r once, and my love is as strong as thine. But ye, unhappy parents of
us
both, deny us not our united request. As love and
love is as strong as thine. But ye, unhappy parents of us both, deny
us
not our united request. As love and death have jo
s both, deny us not our united request. As love and death have joined
us
, let one tomb contain us. And thou, tree, retain
nited request. As love and death have joined us, let one tomb contain
us
. And thou, tree, retain the marks of slaughter. L
ors, enraged by their lust of gain, exclaimed, “Spare thy prayers for
us
!” and, in spite of the resistance offered by Acet
y were carrying him. One of the mariners replied, “Fear nothing; tell
us
where thou wouldst go, and we will convey thee th
ee that even in heaven some despise our power? Minerva and Diana defy
us
; and there is that daughter of Ceres, who threate
Can thy love, Thy beauty, make amends, tho’ even now, Close over
us
, the silver star, thy guide, Shines in those tr
in the sonnet, already cited, beginning, “The world is too much with
us
.” 227 Schiller, also, by his poem, The Gods of Gr
ds, — Enchantress of the souls of mortals! So thought I; — but among
us
trod A man in blue with legal baton; And scoff’d
ntiments. When, however, he once called across the hills to her, “Let
us
join one another,” the maid, answering with all h
me! Him we avengers touch not; he treads the path of life secure from
us
. But woe! woe! to him who has done the deed of se
ten ourselves upon him, soul and flesh. Thinks he by flight to escape
us
? Fly we still faster in pursuit, twine our snakes
Goddess of the silver lake, Listen and save. “Listen and appear to
us
In name of great Oceanus. By th’ earth-shaking Ne
cended from Pelasgus,264 Belus, and Agenor. The family of Belus gives
us
the famous House of Danaüs; the family of Agenor,
e Houses of Minos and Labdacus. Another race that of Deucalion, gives
us
the heroes of the Hellenic branch, most notably t
em. Then one cried, “Lo now, Shall not the Arcadian shoot out lips at
us
, Saying all we were despoiled by this one girl?”
since thy sovereign will is such, Destruction with it; but, oh, give
us
day!”353 Jupiter heard the prayer and dispersed
ange; For surely now our household hearths are cold: Our sons inherit
us
: our looks are strange: And we should come like g
, propt on beds of amaranth and moly, How sweet (while warm airs lull
us
, blowing lowly) With half-dropt eyelid still, Ben
here the wallowing monster spouted his foam-fountains in the sea. Let
us
swear an oath, and keep it with an equal mind, In
… “If swine we be, — if we indeed be swine, Daughter of Perse, make
us
swine indeed, Well-pleased on litter-straw to lie
l instincts of the bestial breed; But O Unmerciful! O Pitiless! Leave
us
not thus with sick men’s hearts to bleed! — To wa
distress, And memory of things gone, and utter hopelessness! … “Make
us
men again, — if men but groping That dark Hereaft
n but groping That dark Hereafter which th’ Olympians keep; Make thou
us
men again, — if men but hoping Behind death’s doo
nder the conduct of Nausithoüs, their king. They were, the poet tells
us
, a people akin to the gods, who appeared manifest
guise, none welcoming him. Let him, therefore, be led to a seat among
us
and supplied with food and wine.” At these words
ll the western stars, until I die. It may be that the gulfs will wash
us
down: It may be we shall touch the Happy Isles, A
on a neighboring cliff, screamed out, “Is it thus, Trojans, ye treat
us
innocent birds, first slaughter our cattle, and t
nts to dissuade me. I am fixed in the resolution to go with thee. Let
us
lose no time.” They called the guard, and committ
fell on my head. What! Art, thou awake, Thor? Methinks it is time for
us
to get up and dress ourselves; but you have not n
h, when we saw that one of his paws was off the floor, we were all of
us
terror-stricken, for what thou tookest for a cat
re going to part, let me tell thee that it will be better for both of
us
if thou never come near me again, for shouldst th
and the years roll on, The generations pass, the ages grow, And bring
us
nearer to the final day When from the south shall
ds, upon the plains of heaven. I mourn thee, that thou canst not help
us
then.” He spake; but Balder answered him, and sa
din, the delights of other days. O Hermod, pray that thou may’st join
us
then! Such for the future is my hope; meanwhile,
aüs. Catullus (87 b.c.), the most original of Roman love-poets, gives
us
the Nuptials of Peleus and Thetis (for selections
. Says Zeus, for instance, in the Olympian assembly, “Men complain of
us
the gods, and say that we are the source from whe
e latter is the more important. The Greek traveller, Pausanias, tells
us
that Asopus was the discoverer of the river which
gically interpreted, may indicate the moon with face turned full upon
us
. That Antiope is a personification of some such n
temple. It has been inferred from the accounts that have come down to
us
that the treatment of the sick resembled what is
he hope with which the Goddess was finally cheered may perhaps remind
us
of that unexpected return of fine weather which o
e sources of the Nile, or, according to others, in India. Homer tells
us
that the cranes used to migrate every winter to t
am’s Mag. 14, 1869). Fénelon, in his romance of Telemachus, has given
us
the adventures of the son of Ulysses in search of
Hoder of winter and darkness, is ingenious; but, except as reminding
us
of the mythic material which the bards were likel
cation. — (1) The penultimate syllable ends with a vowel; e.g. Pe-ne′-
us
, I-tho′-me, A′-treus, Hel′e-nus: Except when its
295, 296, 304; Com.§§ 165 (1) genealogy; 168. Alba Longa, 365. Alcæ′
us
, 26. Alces′tis, 27, 132-136, 241, 245; Com. § 81.
(rising from the water), Com. § 40; see Venus. Anaxar′e-te, 213. Ancæ′
us
, 252. Ancestor-worship in China, 9. Anchi′ses, 15
Angerbode, 380. An′ses (Aesir, Asa-folk), 367; Com. §§ 177-184. Antæ′
us
, 190, 238. Ante′a, 233. An′teros, 70. Antheste′ri
Com. § 11; identified with Jonah, 12. Ari′on (the horse), 190. Aristæ′
us
, 138, 145; myth of, 220. Aristoph′a-nes, 27. Ar′
40. Cno′sus, Cnos′sus; see Gnossus. Coc′alus, 256. Cocy′tus, 78. Coe′
us
, a Titan, 91; Com. § 17. Col′chis, 46, 244; Com.
Eubœ′a, 85. Euhem′erus (Eu-em′erus) and Euhem-eristic, 9, 20. Eumæ′
us
, 331, 332, 335. Eumen′i-des, 264; Com. § 51; see
las, the loss of, 237-240; Com. §§ 139-143 (Illustr.). Hy′men (Hymenæ′
us
), 70, 185; Com. § 43- Hy-perbo′reans, Hyp-erbo′re
′da, Mount, 124, 136. I′da, the nymph, 39. I′da, the plain, 391. I-dæ′
us
, 301. I-da′lium; a mountain and city of Cyprus, d
a, 94, 224; genealogy, etc., Com. §§ 59, 132 (5)- Ioba′tes, 233. Iola′
us
, 235, 239. Iol′cos, or Iol′cus, 245; Com. § 144.
Luci′na, 89; Com. § 34. Lu′na, 90; and see under Diana, Selene. Ly-æ′
us
, Com. § 46. Ly-ca′on, 298. Lyc′ia, Com. § 138. Ly
Com. § 37. Munin, 368. Mu-nych′ia, Com. § 39; see under Diana. Mu-sæ′
us
, (1) mythical poet, 23; (2) writer of Hero and Le
. Parthe′nius, Com. § 11. Par′thenon, Com. §§ 35, 152-157. Parthenopæ′
us
, 273. Parthen′o-pe, 222, 321. Par′thenos, the Vir
. Pena′tes, described, 89. Penel′o-pe, 285, 330-335; Com. § 171. Pene′
us
, river, 137, 139, 236; Com. § 83. Penthesile′a, 3
Com. 59, 132 (5). Phos′phor, 73, 192, 194. Phryg′ia, 105, 175. Phryx′
us
, 244; Com.§§ 144-147 (Interp.). Phtha, Ptah; see
eferences to, 82, 190; transl., Com. § 11. Pin′dus, Mount, 124. Pi-ræ′
us
, 261. Pire′ne, 233; a fountain in Corinth, said t
§§ 52-54; geneal. table C, § 130. Psam′a-the, 129, 138. Pseu′do-Musæ′
us
, Com. § 96; see under Musæus. Psy′che, myth of, 1
u; see under Egyptian deities (1). Sibyl, 344-353; Com. § 174. Si-chæ′
us
, 342. Sicily, 142, 256. Sic′yon, or Meco′ne, 44.
; lesser divinities, 86, 87; Wordsworth’s “The world is too much with
us
,” 87; myths of Neptune, 189-191; of lesser divini
worth, W., 1770-1850. Quoted, 15; Sonnet, “The world is too much with
us
,” 87; Laodamia, 290, 291; Com. § 39, To Lycoris;
d qualities; but, as very few of their works have been transmitted to
us
, a knowledge of their mythology is not essentiall
follies and the most atrocious crimes. The study of mythology enables
us
to understand, and become acquainted with, antiqu
ime. Time, like an index in the heavens, points out and apportions to
us
the various stages of our existence; divides our
ft that of sixty, to signify the measure of the year. History informs
us
that Janus was represented with two faces, becaus
rship they paid to the mother of the gods. Obs. 3. — History informs
us
that Cybele was daughter to a king of Phrygia; an
nd death of Sangaris. Concerning the birth of Cybele, history informs
us
that she was exposed when born, but it is silent
th. She is the Hebe of the Greeks. Horta, Hora, or Hersilia, exhorts
us
to noble actions. Her temple stood open at all ti
h’d; Who gave sweet fruits, and early food allow’d; Ceres first tam’d
us
with her gentle laws; From her kind hand the worl
n, and one expressed by this fable, the time at which she appeared to
us
, and the time at which she disappeared from us. S
which she appeared to us, and the time at which she disappeared from
us
. Some explain it still more naturally by saying t
e fable of Tithonus is a pretty allegory, the end of which is to warn
us
that we form many indiscreet vows, and that if th
terrified, he asked how he came there. One of the crew replied: “Tell
us
where you wish to be, and thither we will conduct
ovely face, More luscious fruits the rich plantations grace. Then let
us
Bacchus’ praises duly sing, And consecrated cakes
d up a fountain. Obs. 4. — This parallel is too perfect not to allow
us
to disbelieve that the fable of Bacchus is nothin
ttitude of dancing, holding each other by the hand, in order to teach
us
that we should, by reciprocal benefits, strengthe
e should, by reciprocal benefits, strengthen those bands which attach
us
to each other, and that we should be grateful for
e. The Graces were placed among the ugly Satyrs, undoubtedly to teach
us
that the defects of figure may be compensated by
according to others, Molpe, Aglaophonos, and Thelxiope. Homer informs
us
that they resided in the straits of Messina, betw
delight, and to an indulgence in dreams of earthly glory, by inviting
us
to a banquet served up with every thing that is g
ing that is good and desirable, when, in truth, they would but plunge
us
into scenes of voluptuousness, dissipation, and r
nto scenes of voluptuousness, dissipation, and riot, and finally land
us
on the rocks of ruin. Obs. 3. — During a tempest
ccount of Demogorgon. What descriptions have the poets transmitted to
us
respecting that obscure and singular deity? What
n. The new, but pleasant notes the gods surprise, Yet this shall make
us
friends at least, he cries: So he this pipe of re
ed Pentrales, and the palace of their residence, Pentrale. They endue
us
with that heat, spirit, and reason which enable u
ntrale. They endue us with that heat, spirit, and reason which enable
us
to live and exercise our understanding. The ancie
it, and poets have hymned it. A fragment of Diodorus Siculus informs
us
, that the system of the poets on the Infernal Reg
lazed.” Botanic Garden. — Canto IV. “’Tis he, ’tis he: he comes to
us
From the depths of Tartarus. For what of evil dot
lders lie Raven locks, and in his eye A cruel beauty, such as none Of
us
may wisely look upon.” Barry Cornwall. “Pluto,
is said of Salmoneus? Favour me with an account of Tantalus. Acquaint
us
with the history of the Danaides. Chapter VII.
ed the guards, and drove the flocks away. Obs. — This fable inclines
us
to the belief, that Geryon was a prince who reign
s that the Romans pretended to have been descended. Virgil acquaints
us
with the life of Æneas. His Æneid comprises the h
highest of the pyramids. It was built of brick, as Scripture informs
us
; and the statements of the ancients confirm it. P
hing the traditions of the church. Father Baltus, a Jesuit, has given
us
a second treatise, no less learned than that of V
tion or sign of the statue. — These accounts have been transmitted to
us
by Quintus Curtius and Diodorus Siculus. Sometime
practised all the ceremonies necessary to consult this oracle, gives
us
no information in relation to the life of Trophon
eek. However, we will present what fable, blended with history, gives
us
concerning this Sibyl. Her name was Deiphobe. She
hat it was the Cretan Hercules who instituted them, without informing
us
in what period or on what occasion. The most comm
orded in history. This division of time, it may be remarked, comes to
us
from the Greeks and Romans, who were imperfectly
ns, and by their ancient usages, (some of which still exist,) informs
us
that an extraordinary personage, named Odin, anci
ronounce the oracles of which he stood in need. This artifice reminds
us
of the pigeon which carried to Mahomet the orders
brilliant exploits, that the historians, who have transmitted them to
us
, were poets. Odin, carrying with him arts before
nders and their ancient poesies are the sole monuments which can give
us
any light on the ancient religion of the inhabita
ence, those hideous pictures, which, in the Icelandic mythology, show
us
Odin as the terrible and severe god, the father o
land has preserved, deserves the more attention, as, in disclosing to
us
the sentiments of the ancient Celts on this impor
ce again from ocean rise? Shall the dawn of glory streaming, Wake
us
to immortal joys? He shall come in might eternal
ivilized nations; and hence, the few facts of early ages that come to
us
, are the exaggerated and altered accounts handed
British isles became inhabited. The study of natural history induces
us
to believe, that they formerly made a part of the
m each other by immense forests is the only monument which remains to
us
to point out that fact; but it throws no light on
also brought them some of their gods. Tacitus and Dion Cassius assure
us
, that it was the Gauls who brought into England t
Celtic-Scythians, and Celts, peopled the vast regions which separate
us
from Asia; others, more bold, attempted the peril
; others, more bold, attempted the perils of the sea. History informs
us
that the Phœnicians and Carthaginians penetrated
eks and Romans. Tacitus, Maximus Tyrius, and other historians, inform
us
that the Druids believed the Supreme Being ought
, it must be observed, that we present them as they have come down to
us
by tradition, since the Druids never wrote them.
nd inculcated by the Druids. A glance at them is sufficient to enable
us
to perceive how easy it was for those pontiffs to
ould be certain mighty powers or agencies between the First Cause and
us
: for we, in reality, are nothing more than the dr
third Pxonian, and so on; which the ancients desiring, to signify to
us
by names, have symbolically denominated them. Hen
wonder. So they said, “There must be some mighty people living above
us
, who rule the sun and the moon and the stars and
hatever they please, and from them come all our joys and sorrows. Let
us
worship them and sing of them.” And they called t
that Proserpine really is the spring time, and that while she is with
us
all the earth seems fair and beautiful. But when
oman, whose name was Latona. It is a soft, pretty name, and will help
us
to picture her to whom it belonged. She was tall
ring. At last Narcissus, who was getting very impatient, called, “Let
us
come together here.” Echo answered in a very glad
ng the hills, answering to every call. ——— Invitation to Echo Two of
us
among the daisies In the meadow bright and st
(But dreams!) Then come down and let
us
see you; If you cannot come to stay, Ask the
at you promised to do. Your courage is not so great as you would have
us
believe.” “Nay, your majesty,” answered Perseus,
and have brought you back her head.” “That you must prove by showing
us
the head,” said the king, with a sneer; for, of c
n half of them at one time. If you or 1 had fifty sharp eyes watching
us
day and night, we should find it hard to do anyth
be honored. Daffodillies, oses, pinks, and loved lilies, Let
us
fling, Whilst we sing, Ever h
n And the first fall of the snow. Ah! what would the world be to
us
If the children were no more? We should dread
s If the children were no more? We should dread the desert behind
us
Worse than the dark before. What the leaves
daughter. Such a way of settling the dispute may seem very strange to
us
, but it pleased both the suitors. Hercules felt s
re about this labyrinth and the Minotaur who lived in it. But now let
us
go back to Athens for a while. Daedalus had a nep
r cottage is small and our fare humble, but if you will share it with
us
, we shall feel honored.” The strangers gladly acc
e two guests appeared in the doorway. “Come,” said the elder, “follow
us
to the hilltop.” And there was something so comma
Baucis thought but an instant and then answered with one accord, “Let
us
, we pray you, be the guardians of your beautiful
be the guardians of your beautiful temple as long as we live, and let
us
die together, that neither may live to mourn the
uch like that? Perhaps they have something to do with each other. Let
us
read the story and see. Hyacinthus was a happy, s
iful purple hyacinth comes with the first breath of spring, to remind
us
of the story of the great god of the sun and the
fascinating to our remembrances, and so blended with all that reminds
us
of departed greatness, that it is scarcely possib
as not the lustre of the god himself going by. This is mere poetry to
us
, and very fine it is; but to him it was poetry, a
supernatural wonders and of human thoughts and feelings. It entrances
us
by its marvels in childhood; and in manhood we po
upon all that delighted the days of our youth, and would even arouse
us
from our reveries on this most charming of subjec
they the fictions of that age and of those who delivered them down to
us
, nothing great and exalted, according to my opini
from our victim’s destined agony, The shade which is our form invests
us
round; Else we are shapeless as our mother night.
sing? Again, and often, hail! indulge our prayer, Great Father! grant
us
virtue, grant us wealth, For without virtue, weal
often, hail! indulge our prayer, Great Father! grant us virtue, grant
us
wealth, For without virtue, wealth to man avails
without wealth exerts less power, And less diffuses good. Then grant
us
, Gracious, Virtue and wealth, for both are of thy
h! wilt thou ne’er unlock thine iron bars, Oh! wilt thou ne’er enable
us
to look Into the volume clasped at thy right hand
look Into the volume clasped at thy right hand? The past is known to
us
, and doth contain So much of evil and so little g
care and woe, The past, the present, and the future known, Would sink
us
into deep and desperate sorrow.” Insérer image a
ogy_1842_img032 Apollo. This Deity, whose name still lives with
us
, as the presiding divinity of the art of song, wa
e, as we have seen, it served the sibyl for a seat. This story shows
us
at a glance, the principles and the conduct of th
to do with him. “You have nothing to fear,” was the reply, “only tell
us
what your wish is, and it shall be complied with.
n the wind, those fields are in his grace. To Bacchus, therefore, let
us
tune our lays, And in our mother tongue resound h
which commonly prevail at feasts; and sometimes an old man, to teach
us
that wine taken immoderately, will enervate us, c
s an old man, to teach us that wine taken immoderately, will enervate
us
, consume our health, render us loquacious and chi
wine taken immoderately, will enervate us, consume our health, render
us
loquacious and childish, like old men, and unable
, which is addressed by many as immortal. “They sin who tell
us
Love can die; With life all other passion
, as she gathered flowers in the plains of Enna. ——— “He comes to
us
From the depths of Tartarus. For what of evil dot
lders lie Raven locks, and in his eye A cruel beauty, such as none Of
us
may wisely look upon.” Barry Cornwall. In vain
appear in view,’ She hastily returns, ‘why come not you?’ “‘Then let
us
join,’ at last Narcissus said, ‘Then let us join,
ome not you?’ “‘Then let us join,’ at last Narcissus said, ‘Then let
us
join,’ replied the ravished maid.” In vain had t
In a thicket of willows I gazed o’er the brooks That murmured between
us
, and kissed them with looks; But the willows unbo
s, Though now all changed and fled, Be still, be still, and haunt
us
not With music from the dead! “Are all t
better sweets to prove; Venus now wakes, and wakens love. Come, let
us
our rites begin; ’Tis only day-light that makes s
gy_1842_img203 Phæ. “‘My lord, ’tis said you soon will part from
us
. Hip. Madam! Phæ. I pray you do not leave
n will part from us. Hip. Madam! Phæ. I pray you do not leave
us
! Hip. My duty, lady! — Phæ. Would that th
ion, prodigal of life Ours is the strife, be ours the forfeiture. Let
us
ourselves, to a conclusion bring This unjust wast
ardon me for tarrying Amid too idle words, nor asking how She praised
us
both (which most?) for what we did. Aga. Ye Gods
season Of full orbed gladness! Shades we are indeed, But mingled, let
us
feel it, with the blest. I knew it, but forgot it
life and kingdom all! Iphig. Ah! by our death many are sad who loved
us
. They will be happy too. Cheer! k
o trust? And is it thus the Gods assist the just? When crimes provoke
us
, Heaven success denies, The dart falls harmless,
s have broken the wings of Victory; henceforth she cannot escape from
us
.” Victory, by the commands of her mother, aide
! Fate, though it conquers, shall no triumph gain, Fate, that divides
us
, still divides in vain. Now, both our cruel paren
. Now, both our cruel parents, hear my prayer, My prayer to offer for
us
both I dare, O see our ashes in one urn confined,
iciently authenticated, or do not bear sufficient interest, to induce
us
to present them to our readers. Insérer image a
distinguish India. They present, however, too much interest to enable
us
to dispense with a few of the leading ones among
Our task is now closed; the religions of those who have gone before
us
, have been given with as much accuracy as the lap
s has permitted. We have sought the hidden beauties of poetry, to aid
us
in our endeavours, and to render them palatable t
o render them palatable to our readers; to those who have accompanied
us
in our wanderings; to those who have been with us
ho have accompanied us in our wanderings; to those who have been with
us
among the elegant reminiscences of the Greek myth
among the elegant reminiscences of the Greek mythology, and followed
us
to the more painful and revolting creed of the Am
g creed of the American, we can only say, that we hope to them, as to
us
, the subject has excited interest, and that a per
student. The reader will observe that I employ the Greek terminations
us
and on in mythic names instead of the Latin us an
the Greek terminations us and on in mythic names instead of the Latin
us
and um. There is no good reason for this last usa
I feel myself interested. As our silence is made an argument against
us
, it becomes every author to take an opportunity o
perty. I am far however from expecting that full justice will be done
us
by the legislature. We are a small and a disunite
gislature. We are a small and a disunited party. It cannot be said of
us
Hic multum in Fabia valet, ille Velina ; Cui lib
ksellers have caused printers, book-binders, etc. to petition against
us
; the newspaper press is, with a few honourable e
newspaper press is, with a few honourable exceptions, arrayed against
us
; the political œconomists, who will sacrifice an
soever, on the altar of their idol, misnamed Utility, are opposed to
us
; and the diffusion of knowledge, the march of in
rom Jovino, as prudens is from pro videns. Page 517. — It appears to
us
to be quite erroneous to suppose that the Ceres,
ly not to be blamed, the poet himself having set them the example. To
us
however this appears to be an error, though as we
me, p. 4), many of which are perfectly equivalent. Such were those in
us
and inus. Libertus and Libertinus were, there is
es of the Origin of Mythology. The theory already given appears to
us
to be the one which most simply and satisfactoril
owever should be used in the application of this rule, or it may lead
us
into error and absurdity if carried beyond its le
time of Homer held to be the seat of the gods. It does not appear to
us
that any one spot can be regarded as the birth-pl
t of Homer. Three only of the poems ascribed to him have come down to
us
, viz. the didactic poem named Works and Days, the
n æra83. Of this, however, the Homeric portion alone has come down to
us
: for our knowledge of the events contained in th
ed a continuous narrative, of which an epitome alone has come down to
us
; and Crates, Aristarchus, and the other editors
sed the middle of it like a rim. The armillary sphere would thus give
us
an idea of the Homeric world. The portion of the
those passages in Homer and Hesiod in which Olympos occurs, will lead
us
to believe that the Achæans held the Thessalian O
eness is the consequence of that act, for which analogy would incline
us
to look ; and when we divest our mind of the idea
mythe of the Titans, and as the view of it given by Völcker seems to
us
to be more correct than any preceding one, we wil
her the winged horse Pegasos for her steed, and the scholiasts inform
us
that, when this horse had thrown Bellerophôn down
Hecatombæôn, i. e. in the end of July329, and which, as described to
us
, strongly resembles the Italian Saturnalia330. Th
by associating it with the name of the deity397, it will not surprise
us
to meet so many Zeus-sprung heroes in the mytholo
d and water,) and the under-world412. A very simple process will lead
us
to the true signification of the name of this dei
western sky, exert a powerful influence over the human mind, and lead
us
almost insensibly to picture the West as a region
very confused account of this festival which has been transmitted to
us
, it is a matter of much difficulty to ascertain i
ideas, and the state of society which it supposes, might almost lead
us
to assign its origin to a comparatively late peri
of the names under which the moon was worshiped, it need not surprise
us
to find her identified with Selene, with Hecate,
usually naked, or but slightly clad. The Venus de’ Medici remains to
us
a noble specimen of ancient art and perception of
the poetic creed as the goddess of arts and war alone, need not cause
us
any hesitation, as that transition from physical
, contrived to steal him out of his dungeon. Elsewhere the poet tells
us
that of all the Trojans Hermeias most loved Phorb
voked at marriage festivals948. By the Latin poets he is presented to
us
arrayed in a yellow robe, his temples wreathed wi
e. In the Birds1043 of that poet Epops says But how shall men esteem
us
gods, and not Jackdaws, since we have wings and f
pothesis rests on no stable evidence ; and it has been, as appears to
us
, fully refuted and exposed by the sober and sagac
with Osiris, the great god of the land of Nile1101. Herodotus informs
us
how Melampûs, who introduced his worship into Gre
ty became prevalent. That most tasteless of historians Diodorus gives
us
, probably from the cyclograph Dionysius, the foll
ink justly) as a portion of the Pelasgic race, this need not surprise
us
; but the poet is equally silent with respect to
And in hot nettles may thou lie to rest : which the scholiast tells
us
was the Arcadians’ mode of treating the god when
und Of the alternate voice deceived, he still Persists, and says, Let
us
meet here ; and, ne’er To sound more grateful ans
here ; and, ne’er To sound more grateful answering, Echo cried, Let
us
meet here, and issued from the wood. But at the
eïdes, the Tritons were degraded to the fishform. Pausanias1256 tells
us
that the women of Tanagra in Bœotia, going into t
ld, as usual, have noticed the circumstance : he would also have told
us
with what wind they sailed to it, if it had been
ar to those of the Thousand and One Nights. Odysseus and Circe remind
us
at once of king Beder and queen Labe ; and the Cy
d Siren is from σϵίρα, a chain, to signify their attractive power. To
us
the Semitic Shîr (שּﬧ), song, seems more likely to
in the wavefull sea, the last ; nor does any other mortal mingle with
us
: but this is some unfortunate wanderer who has c
hip that she has taken under her care, since there are no people near
us
?” All this would seem to indicate some very remo
g the ancient Hellenic mythes ; but unfortunately it has come down to
us
only in a late form, and apparently mixed up with
way.” The sacrifice and the appearance of Hermes also strongly remind
us
of Noah. The Latin writers1498 take a much nobler
1506. Early Inhabitants of Greece. The Homeric poems exhibit to
us
the people of Greece at the time of the Trojan wa
ing1637. We must confess that this ingenious theory fails to convince
us
, and we are inclined to think that it was the cir
the daughter of the latter is the Beholder (ἀντὶ ὄψ), and may remind
us
of the moon, which at the full sits so calmly loo
Such is the form in which the story of Œdipûs has been transmitted to
us
by the Attic dramatists. We will now consider its
eracles, we will give the beautiful and ingenious, but, as appears to
us
, fanciful view of it taken by a modern critic1784
is of a very mixed character in the form in which it has come down to
us
. There is in it the identification of one or more
like his theory of Apollo, it is too much affected by what appear to
us
his exaggerated idea of the influence of Doric id
ution to the Argive goddess ; on the contrary, all analogy would lead
us
to suppose him, from his name, to have been her f
Barbarian, has been naturalised among the Hellenes, has settled among
us
. We are of pure Hellenic blood, no mixed people,
y history of Attica from the time of Cecrops. It is not necessary for
us
, we presume, to set about proving that king Rocky
m of the name which signifies Earth-shaker 1851. It need not surprise
us
to find this deity, when made a hero, assigned th
the people among whom literature flourished most, he is presented to
us
under a more historic aspect than the other heroe
ugh all seem agreed in giving the winged steed to the hero, none tell
us
how he obtained him. Here however Pindar comes to
rinth (and it is the only account that really does so), and furnishes
us
with a key to his mythe. According to this poet18
rently sets out on his adventures from Corinth. It would not surprise
us
if the ancient form of the legend was that a prin
has the same signification in Coptic1905. This hypothesis appears to
us
to be more ingenious than true. Analogy would lea
esis appears to us to be more ingenious than true. Analogy would lead
us
to view in Io a form of the Argive goddess Hera,
the beautiful fairy tale under whose form it has been transmitted to
us
. But still it is extremely obscure, and we can on
explanation is ingenious but deficient in simplicity. There seems to
us
to be an error in supposing Athena to be always t
isdom of Nestôr, and his brother's power of changing his form, remind
us
also of the sea-deities. Pero may be connected wi
e ; and we have probably their contents in the legends transmitted to
us
by Hyginus. There is a difficulty in the Homeric
erm them the ‘Clucking Hen’ (Gluckhenne). These last similitudes lead
us
to think that the original conception of the Plei
other authors. Of the dramas on this subject there have come down to
us
the noble ‘Seven against Thebes’ of Æschylus, the
. Of the original poems the Ilias and Odyssey alone have come down to
us
; fragments only exist of the remaining parts of
a very beautiful poem ; those of the others are too scanty to enable
us
to form an opinion of their merit. The brief abst
s, is the only portion of his works on this subject which has reached
us
; of Sophocles we have the Philoctetes, Ajax and
ie wand they have all melted into air, and Grecian history appears to
us
emerging from a kind of fairy-land. This is in ou
all born in the Island of the Blest at the Fount of Ocean, appears to
us
to be quite unsupported by evidence. He founds it
to Xenomedes it was sometimes given to Athena. Steer-driver seems to
us
the most probable signification (see above, p. 60
ders Pephredo and Enyo, Auferona and Inundona. 1306. There seems to
us
to be much probability in Völcker's (Myth. Geog.
ive (Il. xi. 670.) of the war of the Pylians and Epeians used to give
us
a peculiar degree of pleasure. They carried us ba
d Epeians used to give us a peculiar degree of pleasure. They carried
us
back from the remote age of the war of Troy into
l foundation to the wild and fanciful fictions of ancient poets, tell
us
that Persephone was wife to Aïdoneus king of the
e of the most beautiful creations of modern genius), which he assures
us
was an allegory. The original lines are so fine,
n, because it explains many books, statues, and pictures, and enables
us
to comprehend the value of our own simple and tru
modern poet, in terror exclaimed, ’Tis he, ’tis he, he comes to
us
From the depths of Tartarus. For what of evil dot
lders lie Raven locks, and in his eye A cruel beauty, such as none Of
us
may wisely look upon. Barry Cornwall. It appear
ovely face, More luscious fruits the rich plantations grace. Then let
us
Bacchus’s praises duly sing, And consecrated cake
ther, which imposed those lesser evils that soften the heart and make
us
better. When the Furies punished men with obvious
e departed from earth in the presence of multitudes, thereby assuring
us
, that we, like him, shall have everlasting life.
gdom. We then shall be no more than the subjects of this upstart: let
us
kill him.” The Pallantidæ soon induced Ægeus to h
se, My brothers these; the same our native shore, One house contained
us
as one mother bore. *
nce again from ocean rise? Shall the dawn of glory streaming Wake
us
to immortal joys? He shall come in might eternal
fe could not be for a moment sustained. Centeot, or she who supports
us
, was the Ceres of Mexico, the goddess of fertile
feeling —” He means, they inspire a feeling of veneration, and make
us
think of God, who laid their foundation in the be
to perform the ceremonies of religious worship. Our religion teaches
us
to “add to our virtue, knowledge;” and our minist
some more ancient author: “O thou, who art the king of Heaven, grant
us
what is useful to us; whether we ask it, or wheth
thor: “O thou, who art the king of Heaven, grant us what is useful to
us
; whether we ask it, or whether we ask it not! Ref
is useful to us; whether we ask it, or whether we ask it not! Refuse
us
what would be hurtful to us, even if we should as
ask it, or whether we ask it not! Refuse us what would be hurtful to
us
, even if we should ask it.” Priests are held in
character and will, ought to diminish our adoration of them; and make
us
grateful, that the revelation in which we are ins
that the revelation in which we are instructed in this our day exalts
us
to the higher excellence of Christian faith and C
gher excellence of Christian faith and Christian virtue, and relieves
us
from a burdensome worship, and from fears and err
t Ephesus? [Prophets and Oracles.] The Hebrew Scriptures give
us
accounts of prophets; men who were endowed by God
s suborned. Perjury, among the Greeks, was punished with death; among
us
, as it ought to do, it makes the perjured person
y knew not whom, we have reason to thank God always that he has given
us
a true religion, while it has pleased him to leav
d in the most pitiful accents: “Pandora, dear Pandora, have pity upon
us
! Free us from this gloomy prison! Open, open, we
most pitiful accents: “Pandora, dear Pandora, have pity upon us! Free
us
from this gloomy prison! Open, open, we beseech y
s shining orb was made Heaven to clear, when day did close; Bless
us
then with wished sight, Goddess excellently brigh
y offices that bynde, And all the complements of curtesie: They teach
us
how to each degree and kynde We should our selves
in the hand of the god’s effigy, and called aloud, “Mars, watch over
us
!” A common superstition among the Roman soldiery
tify her whim. “‘Bear me witness, Earth, and ye, broad Heavens Above
us
, and ye, waters of the Styx, That flow beneath us
broad Heavens Above us, and ye, waters of the Styx, That flow beneath
us
, mightiest oath of all, And most revered by the b
ovely face, More luscious fruits the rich plantations grace. Then let
us
Bacchus’ praises duly sing, And consecrated cakes
ted presence in those sunlit regions: “’Tis he, ’tis he: he comes to
us
From the depths of Tartarus. For what of evil dot
lders lie Raven locks, and in his eye A cruel beauty, such as none Of
us
may wisely look upon.” Barry Cornwall. Frighten
; and now began a wrestling match, the fame of which has come down to
us
through all the intervening centuries. Achelous w
e, And leave her there alone, to live, or die; Her blood rests not on
us
: but she no longer Shall breathe on earth.” Soph
e honoured. Daffodillies, Roses, pinks, and loved lilies, Let
us
fling, Whilst we sing, Ever holy,
ll the western stars, until I die. It may be that the gulfs will wash
us
down! It may be we shall touch the Happy Isles, A
long ere they passed into the literature of the nation: and while to
us
mythology is merely “an affair of historical or a
nds the old animative theory of nature, that it is no great effort in
us
to fancy the waterspout a huge giant or a sea mon
one,” a description of the golden palace and car of the sun is given
us
. We are told that the venturesome young chariotee
same root as “Leto”). Müller, the great authority on philology, tells
us
that, in the ancient poetical and proverbial lang
38 A-by′dus. A city of Asia Minor; the home of Leander, 89-94 A-chæ′
us
. Grandson of Hellen and ancestor of the Achaians,
A-cha′tes. Friend and inseparable companion of Æneas, 329 Ach-e-lo′
us
. River in Greece, bearing the name of its god, 20
n, 45; Arion borne by dolphins in, 63, 64; named after Ægeus 226 Æ-ge′
us
. King of Athens; father of Theseus, 218, 220, 221
hanged to a cock, 84, 85. Al′ein plain. Significance of, 358 Al-phe′
us
. 1. River of Peloponnesus; dammed to clean Augean
s and Cassiopeia; saved by Perseus, 214-217; significance, 355 An-tæ′
us
. Giant son of Gæa; defender of the Pygmies; slain
thrown into the sea by pirates, saved by a dolphin, 63, 64 Ar-is-tæ′
us
. Youth who indirectly causes Eurydice’s death, 59
cy′tus. River in Hades, formed of tears of the condemned, 137, 138 Cœ′
us
. One of the Titans; son of Uranus and Gæa, 6 Col
rom Troy, 323-325. 2. Same as Glauce; maiden loved by Jason, 239 Cri′
us
. One of the Titans; son of Uranus and Gæa, 6 Cro
i-o-nys′i-a. Festivals held in Greece in honour of Bacchus, Di-o-nys′
us
. Same as Bacchus, god of wine and revelry, 1 50
st Lichas, 206 Eu-hem′er-us. Exponent of theory of myths, 341 Eu-mæ′
us
. Swineherd visited by Ulysses on his return to It
ecipient of the sealed letter carried by Bellerophon, 256-259 I-o-la′
us
. Friend of Hercules; helped to slay the Hydra, 19
roud, 319 Læs-try-go′ni-ans. Cannibals visited by Ulysses, 309 La′i
us
. Father of Œdipus, 246; slain by him, 248; signif
agedy, 69 Mem′phis. Town in Egypt, founded by Epaphus, 114 Men-e-la′
us
. King of Sparta; husband of Helen of Troy, 275-27
20; significance, 359, 360. 2. A nymph, the mother of Pan, 265 Pe-ne′
us
. 1. River god; father of Daphne; changes Daphne i
′nix. Brother of Europa, who gave his name to Phœnicia, 31, 32 Phryx′
us
. Son of Athamas and Nephele; rides on golden flee
eath, 182; condemned by Jupiter, 167; significance, 361 Pro-tes-i-la′
us
. First Greek who landed on Trojan coast, 281, 282
nus’ train of attendants; god of the soft speech of love, 84 Sy-ch-æ′
us
. King of Tyre; husband of Dido; murdered by Pygma
da′re-us. Stepfather of Helen; binds her suitors by oath, 276 Ty-phœ′
us
. Same as Typhon; monster sent to dethrone Jupiter
t is indispensable to the enjoyment of art and literature. It assists
us
to understand many allusions in the New Testament
o understand many allusions in the New Testament, and by revealing to
us
the ceremonies and maxims of Paganism, it inspire
by revealing to us the ceremonies and maxims of Paganism, it inspires
us
with new respect for the majesty of the Christian
key which has unlocked almost all the secrets of mythology was given
us
by Professor Max Müller, who has done more than a
e root-word, or to a root of the same meaning. “Philology has enabled
us
to read the primitive thoughts of mankind. A larg
e resemblance which runs through the legends of different lands leads
us
to the conclusion that all these legends have a c
Cox. “The study of mythology is a benefit because, by revealing to
us
the absurd ceremonies and impious maxims of Pagan
the absurd ceremonies and impious maxims of Paganism, it may inspire
us
with new respect for the majesty of the Christian
istian religion, and for the sanctity of its morals. “It also enables
us
to understand the works of various authors as wel
empt from disease or old age, from toils and warfare. Moore has given
us
the “Song of the Hyperborean,” beginning, — “I c
he early Greeks regarded Aides as their greatest foe, and Homer tells
us
that he was ‘of all the gods the most detested,’
thread with a pair of scissors. That is, Clotho gives life or brings
us
into the world, Lachesis determines the fortunes
us into the world, Lachesis determines the fortunes that shall befall
us
here, and Atropos concludes our lives. Homer spe
marrying sacrificed their hair to her. The Ephesian Artemis, known to
us
as “Diana of the Ephesians,” was an ancient Asiat
ver reeds led to the invention of the shepherd’s pipe, the poet tells
us
that Pan, the wind, played with Syrinx, and that
haracter of the original structure. The most ancient temples known to
us
served a double purpose; they were not only conse
the land or home of the cold mists. The Eddas and Sagas have come to
us
from Iceland. The following is from Carlyle’s “He
ain Argoll: “We have five gods in all; our chief god often appears to
us
in the form of a mighty great hare; the other fou
baric legends is at an end. But little reflection is needed to assure
us
that the imagination of the barbarian, who either
irēʹsĭas, Tirēʹsiăs Tisiphʹone Titāʹnia Titanomāʹchia Tithōʹnus Tĭtʹy̌
us
, Tĭtʹy̌ŭs Tōʹnea Triptŏlʹemus Tritogēnīʹa Trœzēnʹ
e constellations. The goddess carried her complaint to Oceanus [Ocean′
us
], bidding him to observe, when the shades of nigh
aiding him to carry off Helen, the beautiful wife of Menelaus [Menela′
us
], king of Sparta. This gave rise to the total des
d beneficial that his reign was called the Golden Age. The poets tell
us
that all men then lived on a perfect equality, pr
dant of Diana. She was admired by the god of the river Alpheus [Alphe′
us
], but refused to listen to his addresses. As she
Ques. What pretty fable is connected with this? Ans. The poets tell
us
that Jupiter was so much displeased at the theft,
e its home upon the waters, it was consecrated to Thetis. Pliny tells
us
that these birds constructed their floating nests
he manner in which Ulysses revenged himself is not calculated to give
us
a very high opinion of the hero. During the siege
vibrations were sometimes counted before it ceased. Demosthenes tells
us
that the responses delivered to the Athenians at
a who attended the council of Ephesus. Ques. What does Diodorus tell
us
concerning the oracle at Delphi? Ans. This histo
hey were allowed to enter as competitors. It is almost impossible for
us
to realize the importance attached by the Greeks
nly structure of the kind of which a complete description has reached
us
. It may serve to give a general idea of these edi
possession of the Medicis family. An inscription on its base informs
us
that it was carved by Cleomenes, an Athenian scul
s of sorcery and incantation, presided at fearful rites. Strabo tells
us
that when the Cimbri had taken prisoners of war,
the Stars were worshipped as her heavenly train. The planet known to
us
as Venus was an especial object of devotion. The
interest. In many instances, the description is so vague as to leave
us
in doubt as to the particular animal he would des
. The box and pine trees were esteemed sacred to her. History informs
us
, that Cybele was the daughter of a king of Phrygi
ovely face, More luscious fruits the rich plantations grace. Then let
us
Bacchus’ praises duly sing, And consecrated cakes
hrieks arise, I turn and view them, quiv’ring in the skies, They call
us
, and with outstretch’d arms implore, In vain they
of idolatry began, as the sacred records of the Old Testament inform
us
, soon after the Deluge, being known in the time o
ce again from ocean rise? Shall the dawn of glory streaming, Wake
us
to immortal joys? He shall come in might eternal
ratitude towards the supreme Lord of Providence, for having delivered
us
from such deplorable mental blindness. Though the
l-directing mind; for this most precious knowledge, communicated unto
us
by our Lord Jesus Christ! How earnestly should we
nto nella sua quantità, come in questo esempio : Christus colendus l’
us
della parola Christus, che per la Reg. L. del nu
rithoüs et Thésée entreprirent ensemble des expéditions aventureuses.
Us
allèrent à Sparte pour enlever la jeune Hélène, f
▲