se the long e and o should be marked as they are in the Index, and if we were to use k instead of c before e and i, writin

od. But this principle does not apply in any way to literature. What, we may ask, is to be derived from Waverley and such

f regarding the sun and the earth under a conjugal relation, by which we have explained the mythe of Niobe, was, we find,

onjugal relation, by which we have explained the mythe of Niobe, was, we find, a favourite one with our elder poets. See P

her bosom.» It would therefore seem that the view of nature on which we have explained the mythes of Attis and Cybele, an

phiôn and Niobe, is one pretty generally diffused. Page 359. — Though we could not perhaps satisfactorily prove it, we hav

sed. Page 359. — Though we could not perhaps satisfactorily prove it, we have a strong notion that Geryoneus (from γηρύω)

that Geryoneus (from γηρύω) is only another form of Hades. They both, we may observe, had herds of oxen, and the two-heade

nœtius, near those of Geryoneus in the isle of Erithyia, and (p. 363) we meet them in the under-world under the care of th

ed) is the Herdsman, and is the same as Hermes. The name of his wife, we may observe (see p. 381), is Chthonia. He was pro

the latter there was also adored a Triad, — Ceres, Liber, Libera. May we not then suppose, that as the priestly nobles, th

earth ? From the employment of the plural (ναών, ναοὺѕ) by Dionysius we may further infer that the temple at the Aventine

hem the example. To us however this appears to be an error, though as we see a very ancient one. The Latin language abound

erence seems to have been given to the termination in inus, and hence we meet with Censorinus and Marcellinus. If these ob

ions, handed down by tradition or brought home by voyagers, and these we may entitle foreign. The second class will consis

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

t of and beyond human power, they felt themselves, from the principle we have already stated, invincibly impelled to ascri

o that Surya, guided the course of the sun each day. When, therefore, we shall in future speak of gods of the sea, the sun

fore, we shall in future speak of gods of the sea, the sun, the moon, we would not be understood to mean personifications

onification properly accords only with qualities and attributes ; and we shall in our progress meet with a class of deitie

force to other mythologies as to that of Greece, is a question which we will not now discuss. The sources, or the occasio

cuss. The sources, or the occasions of the production, of mythes may, we think, be arranged under the following heads, whi

ntain. Legends of this kind are to be placed among the latest. Indeed we very much doubt if this be a real original source

we very much doubt if this be a real original source of mythes10, and we place it here only because it has been generally

ransformations effected by the power of the gods, a practice of which we shall have to record numerous instances14. Even i

nces of the application of this principle, and in the following pages we shall have occasion to notice it. The second clas

en lost, were usually explained by some legend. Of this practice also we shall meet with instances as we proceed ; for the

by some legend. Of this practice also we shall meet with instances as we proceed ; for the present we will content ourselv

ice also we shall meet with instances as we proceed ; for the present we will content ourselves with a single example. In

he Jinns (i. e. Genii) in half a day 23. But, as the writer from whom we have taken this legend justly observes, Neem-rôz

, and supported with much ingenuity and learning. The ancient systems we shall notice when treating of the progress of Gre

ce when treating of the progress of Grecian mythology ; in this place we will enumerate those which have been most prevale

rate those which have been most prevalent in modern times. These may, we think, be divided into three classes : the Histor

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

alone is peculiar to modern times : the two former theories were, as we shall presently see, familiar to the ancients. We

ft no mythology, properly speaking, though for the sake of uniformity we so denominate the account of its deities and reli

nal identity of the systems48. It is to the neglect of this rule that we owe so much of the absurdity to be found in the w

hem49. 3. We should pay particular attention to the genealogies which we meet with in mythology, as they frequently form t

parent of all sorts of monsters and lusus naturæ. 5. Finally, though we should never pronounce a mythe which we have not

s naturæ. 5. Finally, though we should never pronounce a mythe which we have not examined to be devoid of signification,

nce a mythe which we have not examined to be devoid of signification, we should not too confidently assert that every myth

ic poems, however, by far the earliest portion of Grecian literature, we find no traces of sacerdotal dominion ; and in th

races of sacerdotal dominion ; and in the subsequent part of our work we shall bring forward some objections against this

cribed a human form and human passions. But the Grecian mythology, as we find it in the works of the ancients, offers no a

hat the Homeric gods are the Olympian, and no others. In this however we can only see that, as we shall presently show, Ol

the Olympian, and no others. In this however we can only see that, as we shall presently show, Olympos was in the time of

nds, spouses of Zeus.» With these views of this most ingenious writer we agree, as far as relates to the consorts of the O

as far as relates to the consorts of the Olympian king, each of whom we look upon as having been his sole and lawful wife

the creed of some one or other of the tribes of Greece. Of the Titans we shall presently have occasion to speak somewhat d

nything which might shock the opinions of their auditors. Accordingly we may be certain that the mythes contained in Homer

this time, also, the system of theocrasy (θεοκραία), or mixing up, as we may call it, of the gods together, began to be em

this last again, as some think, with the archer-god Phœbos Apollo. As we proceed we shall have frequent occasion to notice

gain, as some think, with the archer-god Phœbos Apollo. As we proceed we shall have frequent occasion to notice this princ

s probable that this took its rise from the Egyptian priests, who, as we may see in Herodotus, represented their gods as h

em to have laboured to give a rational form to the old legends68; and we may observe in the explanation given by Herodotus

ϵρὴ Ἀναγραфή) of Euhemerus, which was so celebrated in antiquity that we shall here stop to give a brief account of it70.

: but it exerted a great influence over the subsequent historians, as we may perceive in the case of Diodorus of Sicily. I

ore proceed to relate the further course of the Grecian mythology. As we have already observed, the allegorical system of

various theories by which it was sought to reduce it to system, which we have already enumerated, were then revived or dev

r our knowledge of the events contained in the remainder of the Cycle we are indebted to the works of the later poets Quin

as also in this period that Hyginus wrote the mythological work which we now possess. The summaries of Parthenius, Antonin

peculiar character, and whose work is of the most interesting nature, we mean Pausanias, who travelled in Greece in the se

son from the most remote times. If to the sources already enumerated we add the long poem of Nonnus on the adventures of

merated we add the long poem of Nonnus on the adventures of Dionysos, we shall have given the principal authorities for th

ts nature, extent, and divisions, is absolutely requisite. Without it we shall be for ever falling into error ; and by app

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

truth and knowledge. Not to speak of the philosophers and historians, we may discern in the poets of each succeeding age t

extending knowledge of the real character of distant lands. Yet still we must not always expect to find in poets all the k

tain old prejudices. It is thus that in the poets of the Augustan age we shall find the Homeric ideas of the universe, jus

find the Homeric ideas of the universe, just as in some modern poets we may meet the Ptolemaïc astronomy and judicial ast

rth 95. The Sea divided the terrestrial disk into two portions, which we may suppose were regarded as equal. These divisio

the language of the Odyssey respecting it is still more dubious. Were we to follow analogy, and argue from the cosmology o

o follow analogy, and argue from the cosmology of other races of men, we would say that the upper surface of the superior

e ancient Italians and other nations seem to have been similar. Hence we might be led to infer that Olympos, the abode of

their intercourse with Asia and Egypt had commenced. Tartaros was, as we have already remarked, unvisited by the light of

he punishment due to their crimes134. It may not be uninteresting ere we quit the subject of the cosmology of the ancient

ts contents. It is thus that the most imaginative of modern poets, as we may perhaps venture to style him, created a unive

ir acting so extensively at the same moment of time147. Of the Titans we shall presently treat at length, and the progeny

ce of that act, for which analogy would incline us to look ; and when we divest our mind of the idea of the Giants given b

dea of the Giants given by Homer, and which became the prevalent one, we may without difficulty find that they simply sign

ven by Völcker seems to us to be more correct than any preceding one, we will lay it before our readers152. The six sons a

the Titans and their offspring in particular, omitting Iapetos, whom we shall set in his proper place at the head of mank

ind. Though Night, ‘eldest of things,’ does not belong to the Titans, we will commence with an account of her. Νύξ. Nox

ilst Apollonius176 appears to place them within the earth. It was, as we shall see, the custom of the poets (or perhaps su

f mankind200. The cup (λέβης or δέπας) of the Sun-god appeared first, we are told, in the Titanomachia of Arctinos or Eume

table’ of the Sun-god, doubtless meaning the West. In Stesichorus, as we may observe, the abode of Helios would seem to be

urse, when his steeds’ manes have been adorned by Lucifer and Aurora, we may presume that it was in the East. It is also i

and the neglected Clytia pining away became a sunflower235. Here also we have one of the legendary origins of natural prod

wn by glittering steeds. Theocritus244 also gives Selene horses ; but we do not meet any other mention of her chariot and

ithet (γλαυκῶπις) usually appropriated to Pallas Athene, and of which we shall treat in its due place. The name Selene (Σϵ

in her golden four-horsed chariot. In another passage of this poet270 we meet the ‘one-horsed’ Eôs, whether riding or driv

ide-force), probably the daughter of Pontos and Earth288. Astræos, as we have just seen, was by Eôs the father of the Wind

intended to employ them in pairs in the task of production ; and yet we find Crios united with a daughter of Pontos and E

sister Artemis299. It was a common practice with the Greeks (of which we shall find many instances as we proceed) to form

on practice with the Greeks (of which we shall find many instances as we proceed) to form from the epithets of a deity oth

goddess of one of the tribes of Greece. The system of Theocrasy which we have already mentioned frequently confounded deit

same, but which had been separated in the progress of time. In Hecate we seem to have instances of both processes ; she wa

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

 : we are in general familiar with its legends from an early age, but we view them detached and unconnected, ignorant of t

But did the Grecian mythology not enter into our literature, and were we to remain unacquainted with it till we should ope

into our literature, and were we to remain unacquainted with it till we should open the volumes of Homer, what a new worl

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

uses, they, like the men of those ages, went barefoot. The Titans, as we have seen, were twelve in number, six of each sex

we have seen, were twelve in number, six of each sex. In like manner we find twelve Olympians, similarly divided. The god

ons Hestia, and but incidentally Demeter. The earliest writer by whom we find the twelve gods noticed is Hellanicus, who s

were Zeus, Poseidôn, Hades, Hestia, Hera, and Demeter. The four first we shall place here : the two last, as wives of Zeus

equity of his decrees and to ‘justify his ways385.’ The Theogony, as we have seen, represents Zeus as the lastborn child

gnated by names belonging to places in Crete392. All, therefore, that we can collect with safety from these accounts is th

he names of places in it to their own country, a practise of which as we proceed we shall meet with other instances. In th

places in it to their own country, a practise of which as we proceed we shall meet with other instances. In the Theogony

eing the sons of Zeus by different mothers. Of all these mortal loves we shall give a detailed account when we come to spe

hers. Of all these mortal loves we shall give a detailed account when we come to speak of the heroes who sprang from them.

all presently show that the name Zeus signifies God. When, therefore, we recollect how usual it was in the oriental and ea

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

ror into mortal hearts, was formed for Zeus by Hephæstos406. In Homer we see it sometimes borne by Apollo407 and by Athena

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

her, and they were therefore associated in the popular mind436. This, we may observe, is all merely gratuitous hypothesis.

educing the religion of Greece from abroad is so notorious, that few, we should suppose, would lay any stress on his testi

t received these animals from the coast of Africa ? We may therefore, we think, safely dismiss this hypothesis, and look f

d thence by an easy transition of the real animals440. But still when we reflect how widely spread was the habit of regard

g the horse as in some mysterious manner connected with the water441, we may hesitate to give our full assent to this theo

gether, — he as Hippios, she as Hippia, — at Colonos near Athens442 ; we find them united in the legend of Bellerophontes4

3. Dark-haired ; 4. Wide-ruling ; 5. Loud-sounding ; etc. In Poseidôn we may discern the original god of water in general,

d his love-adventures. The tale of his carrying off Persephone (which we shall relate at length in the sequel) is one of t

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

er existed — had all visited Egypt483. But enough of such mendacity : we should not have noticed it, were it not that the

ligion and institutions of Greece to Egypt is not yet extinct. Before we quit Aïdoneus and his realms, we must call attent

to Egypt is not yet extinct. Before we quit Aïdoneus and his realms, we must call attention to the circumstance of mankin

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

fetch away the heroine, Orcus, the Latin name of Pluto. In this drama we meet the first mention of a very remarkable notio

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

o other mention is, we believe, to be found in Grecian literature. If we may trust to the Latin poets495, the duty of perf

om she had set as keeper over the transformed Io. Moschus509 (in whom we first meet this legend), when describing the bask

rts that Argos himself was turned into this bird. The peacock (ταὼς), we must observe, was unknown in the days of Homer, w

k (ταὼς), we must observe, was unknown in the days of Homer, when, as we have already shown, the gods had not as yet any f

loud and fair, And glittering drops of dew fell all around. This is, we think justly, regarded as a sportive adaptation b

nt physical mythe of the union of Zeus and Hera (heaven and earth, as we shall presently show) in spring-time producing ve

effect the Sacred Marriage (ἱϵρὸς γάμος) of these deities, which, as we will now proceed to explain, was represented in t

rriage of Hera, and its being the cause of the spring of plants, may, we think, be discerned. The tradition of Stymphalos

d arose the annual ceremony. In the name Admeta, it will be observed, we have here again a reference to the chastity of th

temple and altar under the title Of-the-Recess(Μυχία)532. Here again we meet the Sacred Marriage performed in secret, as

; and a place there sacred to her was named Parthenion. Macris (which we find personified in the legend) was a name of tha

Ζυγία), the Consecrator (Τϵλϵία), the Marriage-goddess (Гαμήλιος). As we have already hinted, we are inclined to assent to

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

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

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

, another physical view led to the union of Ares and Aphrodite. Still we cannot avoid regarding the present tale rather as

the hearts of the fair. If the tale was framed on the coast of Asia, we know that warfare was frequent enough among the G

ives a different spouse) he seems to have known nothing. In the Ilias we may observe that Ares and Aphrodite are spoken of

s568. We are not informed how his return to Olympos was effected, but we find him in the Ilias firmly fixed there ; and al

most endless task to enumerate all the articles formed by Hephæstos ; we shall however notice some of the chief of them. O

arth every night was also the work of this god575. The only instances we meet of Hephæstos’ working in any other substance

rded originally as simply the fire-god, a view of his character which we find even in the Ilias587. Fire being the great a

the office of the heralds in Homer. A poet named Capito bestowed it ( we know not for what reason) on Harmonia596. At Phli

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

gend says, was named Delphine620, for the formation of which name, as we may perceive, Delphi probably gave its aid, as it

shes the unjust and impious. At all periods of the Grecian literature we find the character of the ‘pure (ἁγνὸς) god,’ as

at it should be ever afterwards his favourite tree623. Of this legend we need only observe, that it is one of the many tal

is one of the competitors in the chariotrace. These notices however, we may observe, occur in the parts of the Hias of wh

he Ilias it is said that Poseidôn and Apollo, by the command of Zeus ( we know not why given), served Laomedôn, king of Tro

es were introduced into Greece, these deities were united, or perhaps we might say re-united. Apollo at the same period al

celebrated were that of Delphi in Phocis, — his acquisition of which we have above related, and where, as the mythe of Py

en by the lyric poet Alcæus. The poem has unfortunately perished, but we find the following analysis of it in the works of

will be that this last is the real root of these names, and that, as we said above, it was merely similarity of sound tha

r Apollo. The adventures of Artemis were not numerous. She turned, as we shall relate below, Actæôn into a stag, for havin

is assigned as the birth-place of Artemis by Homer, in whose time, as we have more than once observed, that practice had n

tter is their character in the Homeric and Hesiodic poetry, where, as we have seen, Apollo appears only as the god of prop

sun and moon, it is alleged that they were early so considered. Thus we find the Persian general of Darius sparing the is

ing goddess is usually the lame artist Hephæstos. Her amour with Ares we have already narrated ; and Hermes, Dionysos, and

ncertain when the Adoneia were first celebrated in that country ; but we find Plato752 alluding to the Gardens of Adonis,

rded as being the same with the Astarte of the Phœnicians. There can, we think, be little doubt of the identification of t

name Cypris given to Aphrodite so frequently by Homer evinces. Still we look on Aphrodite to be (as her name seems to den

υχὴ, the soul), preserved by Apuleius in his Metamorphoses, and which we will here give in an abridged form. There were on

attempts made to develope its secret and real nature. All, therefore, we should ever hope to arrive at is a view of the ge

the opinion of its having been originally a philosophic allegory. Ere we quit this subject we must observe, that a Greek n

ving been originally a philosophic allegory. Ere we quit this subject we must observe, that a Greek name for the moth was

. In like manner Cadmos, Heracles, Perseus, and other heroes were, as we shall see, favoured and aided by this goddess. As

ivilisers of mankind by means of the arts which they taught them, and we shall find them in intimate union in the mythic s

At Tegea she was worshiped under the title of Alea. She contended, as we have seen, with Poseidôn for Athens and Trœzên, a

esitation, as that transition from physical to moral agents, of which we shall presently give an explanation, was by no me

o given to Selene816. To these proofs respecting the Athenian goddess we may add that at Tegea Athena was called Alea, tha

he godless. Here, however, again Homer presents a difficulty, for, as we have already observed, the practice of assigning

earth to the gods does not seem to have prevailed in his age. Indeed we strongly suspect that the streamlet that flowed b

the goddess became the prevalent one823 ; yet even in the epic poetry we find the idea of the goddess presiding over the a

can be explained with so much more ease on this last hypothesis, that we think it not improbable that the Pelasgian goddes

of success with the fair sex, both among gods and mankind. Homer, as we have observed above, says that Eudoros, one of Ac

e simplest derivation of his name is from ἔρα, the earth ; and he is, we may observe, the son of Zeus and Maia, probably M

assigned him of agent and messenger of the king of the gods, to whom we also find him officiating as cup-bearer863. As a

he sense of that legend shall be discussed in its proper place ; here we will only observe, that if it should appear to be

speaking of dogs, and thence the name of a dog) ; 3. Idle ; to which we may venture to add, 4. Land, as identical with ἄγ

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

ory of Io not be approved of, none appears more probable than the one we ourselves formerly suggested, that the term may s

ent. We offer this hypothetis, however, only as a conjecture, perhaps we should say as a mere sport of imagination ; for w

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

ficult, or rather impossible, to treat of the one without the other : we therefore combine the two deities. Demeter, a dau

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

the daughter of Zeus888 and queen of Hades. There can be little doubt we think of its being an allegory. Persephone signif

This last circumstance betrays the late age of the fiction ; for, as we have already observed, in the time of Homer celes

means of living after all his property was gone891. This last legend, we may observe, admits of a very simple explication.

. Sable-vested ; 6. White-horsed, etc. The name of Demeter offers, as we have seen, no difficulty whatever ; but that of h

this conjecture concerning the origin of the name Persephone, because we think critics have gone into an extreme respectin

h has been written respecting them, both in ancient and modern times, we will content ourselves with giving some of the re

his memory929. No definite number of the Muses is given by Homer, for we cannot regard as his the verse930 in which they a

y have derived their appellations, or which were sacred to them, are, we may observe, in Macedonia, Thessaly, or Bœotia (A

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

s spoken of in the singular number and as a person, almost exactly as we use the word Fate. But in the Odyssey this word i

lluted with crime dared to enter he lost his reason1022. In the poets we find the Erinnyes styled1023, 1. Hateful ; 2. Glo

ming ; 3. Dark-skinned ; 4. Swift-footed. The Greek term ἐρινὺς has, we think, been justly defined1024 as a “feeling of d

o the service of Hera ; and by these last she is invariably, and even we may say clumsily, confounded with the rainbow. Ac

Epops says But how shall men esteem us gods, and not Jackdaws, since we have wings and fly about ? To which Peisthetæros

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

a real personal existence. In Homer, to whom as the original fountain we continually revert, we meet a number of these mor

ce. In Homer, to whom as the original fountain we continually revert, we meet a number of these moral qualities appearing

ure one of the most humane people in Greece. The more stern Spartans, we may observe, erected temples to Fear, to Death, a

e unsuitable surely could not be put into the mouth of Diomedes ; and we may observe that there is a kind of instinct of p

and we may observe that there is a kind of instinct of propriety, as we may term it, which always guides those poets who

the mention of the ivy, and the epithet noisy (ἐρίβρομς), testify, as we shall see, their late age. Pindar also calls Dion

όρος) and noisy (βρόμιος). Herodotus and the tragedians describe what we consider to be the mixed religion of Dionysos. Th

o, that they were endowed with immortality. But all the halfcaste, as we may call them, Heracles, Achilleus, Sarpedôn, Æne

ater strength and more frequent aid from the gods. But in the Odyssey we find the system of deification commenced. The sea

hea, who gives Odysseus her veil to save him from being drowned, was, we are told, a daughter of Cadmos (a name which does

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

y joyous one, and celebrated with abundance of noise and mirth. Such, we say, may have been (for we venture not to assert

d with abundance of noise and mirth. Such, we say, may have been (for we venture not to assert it) the original Dionysiac

ot to assert it) the original Dionysiac religion of Greece ; and when we recollect the very incidental manner in which Dem

not produce that plant1107. This last is the absurd hypothesis which we have seen renewed in our own days, and supported

styles Dionysos manynamed (πολυνυμος), for in the Orphic hymns alone we meet upwards of forty of his appellations. Some o

ularly the vine1122. Water and heat being the great causes of growth, we find this deity closely connected with both these

difficult to explain in Grecian mythology. After Voss’s able exposure we may venture to reject the notion of its being the

ntly in his legend. Like Tritôn, however, it has been multiplied, for we find a Nysa on Helicôn in Bœotia1131, in Thrace,

njurious effect on the religion of Greece, commenced. We know not how we can better open the subject, than by quoting the

ollowing just and philosophical observations of a writer1133 for whom we entertain the highest respect and esteem. “After

he highest respect and esteem. “After that most happy age whose image we behold expressed in the poems of Homer had passed

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

kesterios. Nor were the psychomanty and evocations of the dead, which we read of in the stories of Archilochus, Periander,

time of Onomacritus1135.” It is needless to remind our readers, that we have no account on which we can place reliance of

t is needless to remind our readers, that we have no account on which we can place reliance of any intercourse between the

at of the Asiatics. In the case of the Trojans, who are regarded (and we think justly) as a portion of the Pelasgic race,

o anything of thé kind between them and the Phrygians, whose religion we know to have been different1136. It does not howe

ce of the Aœdi to attend to distinctions of this kind ; for Odysseus, we may observe, in all his wanderings never found an

le, Marsyas, and Attis were all ancient Phrygian deities. Marsyas, as we have seen, was a river-god ; and Attis, whose nam

like Adonis, a personification of the Sun, of whose union with Earth we have apparently another instance in Amphiôn and N

riginally distinct from the Artemis of the Greeks. Yet in after times we find them so completely identified, that the Ephe

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

nifications of nature, or of the productive power of the earth, which we find among most ancient nations. Egypt is once me

ptians, and the river Ægyptos are spoken of ; and from these passages we may perhaps collect, that the Greeks, particularl

poet had no knowledge of the true site of Thebes.” From Herodotus1158 we learn, that when (Ol. 27.) the Egyptian prince Ps

al deities. These religious colonies extended far up the country, and we even find the Samians in one of the Oases1161. Wh

nd civilization of Greece from the land of Nile. From this digression we return to the gods of Greece. Chapter XVI.

ts, that he struggled with Love and was conquered by him, because, as we read, Love conquers all, omnia vincit amor.” In A

who were originally single, Pan was multiplied in course of time, and we meet Pans in the plural1185. Pan was called1186,

hs occur in various relations to gods and men. Their amours, of which we have seen some instances, were numerous. The char

of literature, and which recalls the memory of many agreeable hours, we certainly feel a partiality, we thus expressed ou

s the memory of many agreeable hours, we certainly feel a partiality, we thus expressed ourselves on the subject of the Ny

In the Homeric poems, the most ancient portion of Grecian literature, we meet the various classes of Nymphs. In the Odysse

he vegetable life of plants1234. In the Homeridian hymn to Aphrodite, we find the following full and accurate description

he threatened penalty was inflicted1238.” The nymph Echo had been, as we have seen, beloved by the god Pan. She was also,

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

always included. It is in this last sense that the goddesses of whom we treat were called Nymphs. Chapter XVII. WA

er poets made him his father’s trumpeter. He was also multiplied, and we read of Tritons in the plural number. Like the Ne

s1265. Like the marine gods in general, he had the gift of prophecy ; we find him appearing to the Argonauts1266 and to Me

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

with a vine-band, and drove him from the island. His love for Scylla we shall presently relate. Λυκοθέα και Παλαίμων.

suppose them to have been a pure poetic fiction, were it not that, as we shall show, the Gorgon in that mythe, Medusa, is

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

nic isles ; they may however have dwelt on the opposite coast, though we believe few who are well versed in the cosmology

most terrible child of Earth. In Greece, as over the rest of Europe, we may observe the east-wind is pernicious. Boreas (

occupy our attention. Its poet is in our eyes a Grecian Ariosto, and we should as soon hope to discover the true position

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

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

he pleased, and people them as his fancy prompted. On this principle we now will trace the wanderings of Odysseus, the Si

ite the Peloponnese, and is much nearer to it than Egypt is to Crete, we must suppose the country of the Lotus-eaters to h

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

e her back to the shore ; the second was still larger. Yet, possibly, we are not to infer that the Cyclopes were in genera

oderns agree in regarding Sicily as the country of the Cyclopes1339 : we however cannot help thinking that it was on the c

he little islet of Ortygia in front of Syracuse should be thought of, we reply, that it in no point accords with the descr

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

the Læstrygonians ; and the distance thence to the isle of Ææa, which we shall show to be near the extremity of the Sea, c

aid to have had by Odysseus a son named Telegonos (Far-born), who, as we shall see, unwittingly slew his own father. The T

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

thin the realms of day1372. This may very possibly be the truth ; but we cannot help fancying that our poet, in the plenit

d the tales of the West find their way to the East ? On this question we have offered some remarks elsewhere, to which we

t ? On this question we have offered some remarks elsewhere, to which we must refer the curious1375. Σϵιρῆνϵς. Sirenes.

e Semitic Shîr (שּﬧ), song, seems more likely to be the true root, and we regard them as one of the wonders told of by the

hrown out again, and resumed his voyage. Such is the earliest account we have of these monsters, in which indeed it may be

the opinion of the two islands being identical. Against this opinion we will observe, that Thrinakia was a desert isle (ν

ust have been a small island, for such were Ææa, Ogygia, and all that we meet ; — not one of which circumstances agrees wi

Σχϵρίῃ. The Phæacians in Scheria. The Phæacians dwelt originally, we are told, in Hypereia, near the Cyclopes1412 ; bu

n Plain on the shore of Ocean1426. It was on the west side of Ithaca, we may observe, that the Phæacians landed Odysseus ;

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

land are altogether as imaginary as any of the isles and tribes which we have already noticed, — all as ideal as those vis

of the preceding paragraph do not by any means apply to Corcyra, for we know not what the Ionian Singer’s idea of it may

or we know not what the Ionian Singer’s idea of it may have been. All we will say is, that his language respecting it acco

d Taphians visited it for the sake of trade. It is almost impossible, we should think, not to recognise in Ortygia and Syr

isles of the West-sea, apparently sacred to Apollo and Artemis ; and we must marvel at those ancients and moderns who pla

people were known to make commercial voyages in that direction ; and we may also collect from it that it was chiefly orna

e Mediterranean. While presenting our own hypothesis respecting them, we wish not to conceal those of others, or dogmatica

not to conceal those of others, or dogmatically demand assent to what we advance. Our object has been to endeavour by thes

innocent and happy state return1444. A mythologist, of whom even when we dissent from his opinions we must always admire t

rn1444. A mythologist, of whom even when we dissent from his opinions we must always admire the sound learning, ingenious

evailed with Egypt, and Grecian philosophers visited that country. As we do not esteem the notion of a community of mythol

ypt in the ante-Homeric times to rest on any solid foundation, though we freely acknowledge the sublimity of that theory,

oundation, though we freely acknowledge the sublimity of that theory, we feel disposed to acquiesce to a certain extent in

uous, Prometheus the prudent, and Epimetheus the imprudent1450. These we shall now proceed to illustrate. Menœtios is call

aid to be the father of the nymphs named Hyades1458. When, therefore, we consider the signification of his name in connexi

nting to the opinion of one of our ablest mythologists, that in Atlas we may view a personification of “navigation, the co

eagle that fed on the inconsumable liver of Prometheus1468. In a word we have here a Grecian mythe of the Fall of man, whi

468. In a word we have here a Grecian mythe of the Fall of man, which we shall presently find carried out in that of Pando

ng very pretty fable, which adds another instance to the many legends we have already given, invented to account for prope

ht. These first men lived in intimate relation with the gods, who, as we may have already seen, were by no means beings of

other Hellenic mythes of the origin of mankind, such as the one which we have given above ; but incongruities little disco

the earth and gone to Olympos, — which may be founded on this mythe, we find no allusion to it in Grecian literature, exc

n of learning the narrative in Hesiod was misunderstood ; and of this we have a convincing proof in Natalis Comes, one of

the vessel with her in it1493. This then became the current idea, and we see how even so eminent a scholar as Buttmann was

nce of the ark would seem to have been learned at Alexandria1496, for we elsewhere find the dove noticed. “The mythologist

erior to Homer and Hesiod, who make no mention of it ; neither should we perhaps be too forward to maintain that a traditi

, as abundant instances prove, remarkably fleeting and unstable ; and we should perhaps come nearest to the truth if we we

ing and unstable ; and we should perhaps come nearest to the truth if we were to say, that those tribes who appear to have

tribes which previously occupied the more southern parts. This flood, we may observe, did not extend to the Peloponnese, a

s, from their favourite occupation of cultivating the land, but which we have no reason to suppose was ever common to the

ere this Pelasgian race1514, or one which had conquered them, is what we have no means of determining. The poems give not

such as it continued to be in Arcadia to a late period ; and that, as we have seen in the case of Hermes, when the Achæan

e ante-historic and even ante-mythic inhabitants of the country, whom we denominate Pelasgians. We have already pointed ou

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

ly contribute to swell the amount of our mythic array ; to these when we add those noticed in a preceding paragraph, but f

those noticed in a preceding paragraph, but few will remain to which we can venture to assign an actual and real existenc

ic history of Greece is genealogical ; all the personifications which we have just noticed are woven through one another i

into distinct periods. In the mythic history of Greece, for instance, we find an indefinite period, in which are to be pla

the scenes of them. Without venturing to assert that it is the best, we have given the preference to the latter mode, and

usurper of life1542. In narrating the adventures of Iasôn and Medeia we have followed Apollodorus, who seems to have adhe

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

m of Hera, and to have been separated from her in the manner of which we have already given instances. She is the counsell

She is the counselling (μῆδος) goddess ; and in the history of Iasôn we find Hera always acting in this capacity toward h

ence, and calculated to strike with awe the minds of the hearers, for we should always remember that these ancient mythes

st the Wild-men, whom they routed with great slaughter. From all this we may collect the tradition of a protracted conflic

ble of Ceÿx and Halcyone is apparently one of those legends, of which we have seen so many examples, devised to account fo

fter-ages for their dislike of trade of every kind. We may therefore, we think, now venture to dismiss this theory and see

thers,) merely a personification of the name of the people. Here then we might stop, and leave the Cadmeians to rank with

e Palace, and that the people thence derived their name1636, — a case we believe contrary to all analogy. Again, we are re

d their name1636, — a case we believe contrary to all analogy. Again, we are reminded that Cadmilos or Cadmos was a name o

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

of giving him Harmonia for his bride. The influence of names is also we think perceptible in the oracle given to the Ench

olonists to Cyrene, it was taken thither ; and finally Bœotia, whence we find him united to one of the daughters of Cadmos

children, Leucôn, Erythroe, Schœneus, and Ptoös1660. It is thus that we find this important mythe related by Apollodorus.

ding to the nature of their sires. The mythe in every view of it has, we think, a physical aspect. Lycos and Nycteus are p

ne (Tantalos), and the mother of the Green-one (Chloris). In her then we may view the young, verdant, fruitful earth, ‘the

igned the wrong origin of the name Minyans given to the heroes, which we have just mentioned. It is a remarkable fact, tha

ldren named Alexiares (Aider-in-war) and Anicetos (Unsubdued). Before we enter on the consideration of the mythology of He

). Before we enter on the consideration of the mythology of Heracles, we will give the beautiful and ingenious, but, as ap

nt, one entire and consistent fiction, framed with a moral view. This we regard as contrary to the mythic analogy, which,

f the Phœnicians, and perhaps with one of the deities of Egypt. Hence we find Heracles so frequently represented as the su

nd there is much in it to which it is difficult to refuse assent. But we think that, like his theory of Apollo, it is too

legends, such as that of Geryoneus. In the Homeric poems there is, as we have seen, frequent mention of Heracles ; and in

contained adventures of this hero. Of the age of these poems however we can only make a conjecture ; for it is well known

f Diodorus and in Scholia that the Egyptian Cecrops occurs. Few then, we think, will now dissent from the following judgem

e only remains to be explained the name Cecrops or Cercops ; and when we recollect that the ancient Athenians wore golden

as it was said, and that a species of this insect was named κϵρκώπη, we have perhaps the simple origin of Cecrops1799.

ssey1822, and the story is probably one of some antiquity. Though, as we have seen, an attempt was made to convert Cephalo

ormer guest, and Eumolpos fell in battle against Erechtheus1825. Here we find a physical mythe in union with a historical

sacred family of the Eumolpids belonged to the mythic Thracians, whom we find sometimes on Helicôn, sometimes in Thrace. T

shows that she could not have belonged to the original mythe. It is, we should think, quite evident that Oreithyia was no

story of Attica from the time of Cecrops. It is not necessary for us, we presume, to set about proving that king Rocky or

great nourishing principle of water. These are the only deities whom we find noticed in the early Attic mythes. Erechtheu

deities of the nation ever had temples or altars on the citadel ; but we find a part of the temple of Athena-Polias named

character of the Ionian race. In proof of Theseus being of this race, we may observe that he seems to be rather in opposit

hero of the place, prevented Athena's being viewed as hostile to him, we may perceive that he is almost the only hero whom

t the only hero whom she does not assist. In the mythology of Theseus we only meet the Ionian deities Poseidôn and Apollo.

festly formed on those of Heracles, whom he is said to have emulated, we are struck by the absence of the marvellous in th

emulated, we are struck by the absence of the marvellous in them. If we except the descent to Erebos, they are hardly mor

to have originally belonged to that exalted class of mythes in which we find the Iapetids, Ixiôn, Tantalos and others, wh

ne picture of the Odyssey, where every word is significant, and where we may observe Sisyphos is spoken of in indefinite t

y earthly locality or parentage1874. In the legendary history however we find him placed at Corinth, and apparently the re

ity the foundation of this mythe lies still deeper. In Bellerophontes we have only one of the forms of Poseidôn, namely as

84 ; and he is also the sire of Pegasos1885 ; and in the two combined we have a Poseidôn-Hippios, the rider of the waves, 

re introduced to assign a cause for the adventures. In this mythe too we find that mysterious connexion between Poseidôn a

egendary lore of the Peloponnese was the Argolic peninsula ; and here we meet a mythic cycle totally distinct from those o

chos and his son Phoroneus. It is, moreover, in this cycle alone that we find an attempt at connecting Greece and Egypt in

attempt at connecting Greece and Egypt in the mythic period ; for, as we have shown above, the Egyptian origin of the Atti

ersons here. Ἄργος. Argus. Among the descendents of Phoroneus we meet another Argos, named All-seeing (πανόπτης),

tinual revolutions of this planet1903.In confirmation of this theory, we are assured that in the dialect of Argos lo signi

of more ancient countries from its own gods and princes. He married, we are told, Memphis the daughter of the Nile, by wh

hree sons, Palamedes, Oïax, and Nausimedôn. In this celebrated legend we have a very heterogeneous mixture of peoples and

ricated. From what has been said above respecting Cadmos, the reader, we should hope, will be prepared to regard the tale

ed its waters1922. The number fifty is probably an arbitrary one, for we cannot discern in it a relation to the weeks of t

it has been transmitted to us. But still it is extremely obscure, and we can only arrive at glimpses of the signification.

le that, as at Athens, she was regarded as a physical power. Further, we invariably find the Gorgon (not the Gorgons) conn

erseus being manifestly one of great antiquity and peculiar to Argos, we should feel rather disposed to see the Argive god

acture wool, — an art which he learned from Aristæos1987. In Callisto we have another instance of the practice of converti

his epithet in his verses, having learned it from the Arcadians. When we add that the Fair-one (ἁ κλὰ) is a frequent epith

ὰ) is a frequent epithet of Artemis in the Attic drama, little doubt, we should think, will remain of the identity of Arte

ing two of the same name, as has usually been done. They are both, as we see, connected with the Minyans, and are only exa

however does not prove that Helena was held to be his daughter ; and we shall see reason for supposing that she was alway

ena is proverbial. Theseus carried her off while yet a child, and, as we shall see, her frailty caused the war of Troy. It

ner (κάζω), and Polydeukes, Dewful (δϵύω, δϵκής). In Helena therefore we have only another form of Selene ; the Adorner is

tradition appears to have been that they came from Arcadia. Poseidôn, we may observe, is placed at the head of the genealo

d at the head of the genealogies of both them and the Melampids ; and we are to recollect the soothsaying properties of th

eronice and Therophone the daughters of Dexamenos2045 : they fell, as we have seen, by the arm of Heracles : their sons Am

the mountain was thrown on him2055. This last trifling legend is, as we may easily see, one of the many attempts at local

elops Tantalides’2072 ; which passage is the earliest intimation that we have of any connexion between Pelops and Tantalos

r2073 calls Pelops a Lydian. The name Pelops’-isle or Peloponnese is, we think, decisive of the whole question. There was

 ; and possibly Pelops may be only another name of the water-god whom we find with so many names at the Isthmus. The origi

Hermes in the Peloponnese was built by Pelops. If the principle which we have advanced in the case of Pegasos, of differen

ft it to ‘lambabounding’ Thyestes, who left it to Agamemnôn2083. Here we have a family of princes rich in cattle legitimat

eeced lamb2084. We know not who first told of the horrid banquet, but we find it frequently alluded to by Æschylus2085, th

ect of a drama. Sophocles wrote two Thyestes, and Euripides one ; and we have probably their contents in the legends trans

dom to his brother in charge for his son, who was not of age, is not, we believe, agreeable to the Homeric usage. Cha

ad only the same sources of information respecting the mythic ages as we ourselves possess, and that the art of historic c

g to them. The passage of the Ilias in which Ariadne is mentioned is, we think, justly regarded as a late addition2106.

f the Sun and Perseïs ; and their daughter is Phædra (Bright). Though we do not believe that the mystic mode of viewing th

matists the characters of the Minoïc family suffered severely. Though we thus see in the Cretan cycle only personification

nd fire, so perhaps in that of the Æacids there is one to water. Thus we have in it Asopos, Ægina, Psamathe, Phocos, Theti

ps of the same origin2119. The following are astronomic mythes, which we place here for the sake of convenience. Ὠρίων

The hero Oriôn is not mentioned in the Ilias ; but in the Odyssey2120 we are told by Calypso, that ‘rose-fingered’ Eôs too

the ‘Bunch’2143) might easily have suggested the idea. In like manner we think it probable that the true signification of

unites to Poseidôn, are plainly related to the sea. Among the Hyades we find Dione, the ancient goddess of Dodona ; Ambro

he ancients2152 supposed that the Pleiades were here meant ; and when we consider the sportive tone of the poet, this idea

on them the punishment designed for her. At length, by a route which we shall presently trace, the Argo entered the West

ntion, and other places along the Hellespont, Propontis and Bosporos, we meet with Argonautic traditions. When it entered

f that the Argonauts returned home through the Mediterranean, and, as we have seen, they were made to pursue the same rout

en went to Epeiros, and founded Acarnania. In the preceding narrative we have probably the contents of three of the poems

historic facts are perhaps equally well founded. For our own part, as we doubt of the proper historic character of every p

roper historic character of every part of the mythic story of Hellas, we feel disposed to view in the destiny of the Labda

s, and how the sins of the parents are visited on the children, which we must recognise to be a law of nature. As usual, t

allel to that of Orestes, perhaps framed in imitation of it ; and, as we may see, it is connected with the topography of w

len Palladion lying before his tent2196. This image of Pallas-Athene, we are told, was three ells long, with its legs join

pring was fifty2204. The preceding Trojan history has been formed, as we may see, by Apollodorus and others from various h

above all others however subject to variation and addition, and were we to give all these details we should extend our na

ject to variation and addition, and were we to give all these details we should extend our narrative to a disproportionate

been able to ascertain what the Epic Cycle really was. The Cycle, as we have observed, existed long after the commencemen

tion of his works on this subject which has reached us ; of Sophocles we have the Philoctetes, Ajax and Electra, and of Eu

ipides the Hecuba, Troades, Andromache, Helena, Electra and Orestes ; we have also the Rhesus of another poet. The Cassand

illeus. Having arrived at the closing event of the Grecian mythology, we will now briefly consider the question of its rea

stion of its reality. Of the number of ships and warriors before Troy we shall say nothing, it being the palpable exaggera

ly invade and conquer a powerful realm on the coast of Asia ? To this we are inclined to answer in the negative. We have s

onages and events of Grecian mythology gradually dissolve into air as we approached them, at times however showing a sligh

ch gave them support. Such was the voyage of the Argonauts ; such too we think was the war of ‘Troy divine.’ As the former

ents were probably long before the time of the Dorian Migration ; for we must not give implicit credit to what is called t

y have suggested that of the abduction of a Grecian princess2243. But we have shown that the person selected is a purely i

ts of Hellas introduced into the cycle of the Trojan war. Again, when we find the Greeks at war with any real people, we m

ojan war. Again, when we find the Greeks at war with any real people, we may observe that the names of the adverse leaders

ic ages of Hellas. We could make many more objections than these, but we will abstain, as it is probable that our sceptici

ace of the earth — their gigantic buildings, lakes, and canals — that we are left to conjecture the state of the ancient i

ady invention of the natives of Hellas. Their religion was, as far as we can discern, of a more serious character ; no war

talian mythes, as has been observed, do not exist. In Virgil and Ovid we meet a few adventures of the old Italian deities

s ideas of Italy. For our knowledge of the objects of Italian worship we are chiefly indebted to these poets, and to Varro

llius, Macrobius, and the Latin Fathers of the Church. In all of them we discern the influence of the principles of Euheme

the Romans from their Latin forefathers. We shall perhaps not err if we regard as Latin all those deities whose Sabine or

religion was intimately connected with these arts ; and consequently, we may suppose, bore much resemblance to that of the

m in pairs, each consisting of a male and a female divinity2262. Thus we meet with Saturnus and Ops, Saturnus and Lua, Mar

principle probably ran through the whole of the ancient language, for we find animus and anima used of the vital powers, a

seems to have almost totally escaped the notice of modern inquirers, we will here give some proofs of such being the usag

n, and because like a father he gives life, health and food.” To this we may add the testimony of Servius, who says2266 th

e same direct evidence of the goddesses being called mothers2267, but we will show by induction that such was the case. As

. Liber does not often occur without a pater ; neither does Dis ; and we usually meet Mater Matuta. The Romans were fond o

ng their political vocabulary, even when speaking of their gods. Thus we read of gods of the Greater Houses2268, the Ramne

of heaven ; and of the Select Gods2269, like the Select Judges ; and we also meet with a Plebs among the divinities2270.

hich is evidently a kindred term2274, signified originally God. Hence we find it used in the plural, Joves. Divus, Dius, o

guardian of the fortune of the city. Jupiter Elicius was so named, as we are told, from the following circumstance2276. In

his name therefore must have originally signified simply goddess, and we find it used in the plural — Junones2280 ; female

l deities of Rome, as her name did not occur in the Salian hymns, and we are assured that she was unknown in the time of t

this day at the temple of Venus Erycina near the Colline gate, whence we may collect that such was their practice ; and we

olline gate, whence we may collect that such was their practice ; and we have here a proof of the identification of the Ro

ond Vinalia, called the Rustica, was on the 21st of August ; and here we find Jupiter and Venus again united, for on this

ed gathering the grapes ; and the gardeners kept it as a holiday, for we are told that “a temple was dedicated to Venus on

aracter of Venus, that, like Pales, her name is of both genders. Thus we meet with Deus and Dea Venus, and with Venus almu

111, 112, and elsewhere. 10. The earliest allusion to this practice we have met with is in Eurip. Bac. 26. 11. Paus. vi

the necessity of differing in opinion with this estimable critic, but we most heartily concur in the following just panegy

en in the fourteenth century. 80. In the former edition of this work we entered at some length into this subject. We are

eral agreement with the critics who regard the poems as interpolated, we hold with Wolf the last six books of the Ilias to

pische Cyclus.’ (Bonn, 1835.) 84. Plato, Protagoras, p. 320. 85. As we proceed we shall be careful to do so whenever the

us.’ (Bonn, 1835.) 84. Plato, Protagoras, p. 320. 85. As we proceed we shall be careful to do so whenever they can be di

ether by Homer (Il. viii. 479.). In the hymn to Apollo, vv. 336, 337. we read Τιτῆυέѕ τϵ θϵοὶ, τοὶ ὑπὸ χθονὶ ναιϵτάοντϵѕ

seq. 241. 1. τϵρψίμβροτοѕ : 2. ϕαϵσίμβροτοѕ : 3. ἀκάμѕ. 242. When we recollect that s and h are commutable (ἑπτα, sept

λη, silva), as also the semivowels l, n, r (Panormus, Palermo, etc.), we may perhaps say that Helios, Sol (Latin and Scand

1. 700. Fasti, iv. 373. The title Pallantias given here to Aurora is, we believe, only to be found in this poet, but we ma

ven here to Aurora is, we believe, only to be found in this poet, but we may be certain that he had Greek authority for it

a festival should be unnoticed by all the extant Greek writers ; and we cannot help thinking that the Greeks of the later

It is curious to mark the apparent progress of this tale. In the text we have followed Callimachus (Hymn iv. 37. seq.), wh

ding the arguments of Payne Knight (Proleg. § xix.) in defence of it, we incline to the opinion of the Alexandrian critic.

n scems almost peculiar to the Odyssey ; the only allusion to it that we have met with elsewhere is in Sophocles (Œd. Tyr.

s and Days, 60. 577. Shield of Hercules, 141. Thiersch and Göttling, we think, justly regard vv. 141-317 as the interpola

604. Hes. Th. 922. Her parentage is not mentioned in the Ilias. Ovid, we know not on what authority, calls her (Met. ix. 4

. seq. 627. Apollod. i. l. 7. Sch. Il. ix. 557. This is alluded to, we may perceive, in the Ilias, and it is the only lo

d the Teutonic Licht and Light. The terms ἀμϕίλυκη and λυκάβας prove, we think, the former existence of ΛϒΚΗ. See Müller,

ileithyiæ. 700. Of Artemis-Callisto and Art.-Iphigencia, or Orthia, we shall treat in the Second Part. 701. Herod. iv.

fe of a Sailor, i. 270. See Plut. Sympos. iii. 10. The Spanish women ( we have read) will expose themselves without fear to

ives little or no sense, Lobeck (Aglaoph. p. 613.) would read μυîαν ; we however prefer μικρἁν, which Göttling proposes. T

ІІομπαȋος ἴσθε τόνδε ποιμαίνων ἐμὸν Іκέτην. — Æsch. Eum. 91. where we may observe the allusion to the rural character o

άω, ϕαίνω, to show. Schwenk (247.) renders it Lighting, regarding, as we think justly, the first part of the name as akin

her name Statina ; while Böttiger (Kunst-Myth. ii. 110.) more justly, we apprehend, says, “she is the oldest purely allego

. Diodor. iii. 63. A. W. Schlegel, though in general inclined to what we call the mystic theory, expressly denies in his I

ange mystery. As our object is alone the genuine mythology of Hellas, we do not enter on those matters. Sec Lobeck’s Aglao

 : 5. ỏρϵιμɑνής : 6. ὐπνοδότης. 1122. Among the epithets of Dionysos we meet Συκίτης (from ϭûκος, fig, Athen. iii. 78.) a

on ץӀæδ is certainly a valley ; all the spots denominated slades that we have seen were rich, grassy, irriguous, but somew

Saxon Dictionary the Icelandic Slaed. Certainly not in the copy which we consulted. Slett, by the way, is the Icelandic wo

ractere]ς οὔτ’ ᾀϴανάτοιοιν ἓπονται. This passage is very obscure, but we think the above is the sense of it. Hermann, we o

is very obscure, but we think the above is the sense of it. Hermann, we observe, has rendered it in the same manner. Ilge

of Perseus : the passage in which he is mentioned (Il. xiv. 519.) is, we think, justly regarded as an interpolation. Völck

Κυρήνης for Κιοθήνης in Æschylus’ Prometheus, 799 ; for this poet, as we have just seen, places the Gorgons near lake Trit

. This critic places the Cyclopes and the other fabulous tribes which we shall meet with on the west coast of Sicily. 134

nt of the island. 1360. Hor. Carm. iii. 16, 34 ; 17, 1. In this last we cannot help regarding with Buttmann vv. 2-5. as a

p regarding with Buttmann vv. 2-5. as an interpolation. 1361. Though we say Ææa, Æolia, Thrinakia, and Ogygia, they are a

ϵἰς ̓Αῒδαο, καὶ ἐν νϵκύϵσσι ϕαϵίνω. 1404. Thucydides (vii. 1.) is we believe the first writer who uses the name Trinac

Payne Knight pronounces the whole passage 311-333 to be spurious, and we think his reasons satisfactory. Aristarchus suspe

yllable of ἄπϵιρος is short, that of ἤπϵιρος is long. On this however we should lay no stress. 1430. Od. xix. 271. seq.

this passage does not appear in the English translation of bis work, we may perhaps infer that his opinion is changed. 1

press, or ἰάπτω to strike. Its connexion with the Japhet of Scripture we can neither affirm nor deny. 1450. Atlas, with a

ind of it in consequence of the trick played him by Prometheus. Still we think with Völcker that the sense of the original

wed its origin to the resemblance between λάρναξ and Παρνασσὸs, which we are told was originally called Aαρνασσὸs from it.

527. We know not what may be the feeling of others, but for our part we remember when this tale of old Phœnix and Nestor'

1630. Theog. 937. 975. 1631. Ol. ii. 142. 1632. It is mentioned, as we have seen, by Pherecydes and Hellanicus. 1633. A

solely by her poetic feeling, has taken the very view of nature which we ascribe to a Pelasgian sage. Milton in his youth

rom ἐπὶ and ὶάλλ to put. 1727. In compliance with established usage we place this hero here, though there is little reas

named Sandôn similar to Heracles (Lyd. de Magist. iii. 64.). Omphale, we are told, clad him in a robe dyed with sandyx. Se

, Bellerophontes, Hippolytos and Muenos (Plut. de Fluv. 8.), occur as we may perceive in Grecian mythology, and those of S

ἐν τῷ τόπῳ, προσθϵίη τὴν αὐτῶν ϕήμην кαινῆ γϵνομένῃ τῆ πόλϵι. It is, we may see, not supposed that it would be named from

legyans (see p. 347.), the Achæans (p. 301. note f), to which perhaps we may add the Cadmeians (p. 328.), and even the Hel

ch. Apoll. Rh. i. 1290.). It was an ancient custom of the Bithynians, we may observe, to lament in the burning days of mid

on on the Argonautics to be found as in Müller's Orchomenos, to which we refer our readers. 2168. Sch. Apoll. Rh. iv. 259

69. 2172. Theog. 992. seq. 2173. The fourth Pythian. 2174. Unless we except the Medeia of Euripides. 2175. See Od. xi

on the story of Soohrâb in the ‘Tales and Popular Fictions’ (p. 164.) we should have said, “The circumstance of a son thus

e found in Bryant’s ‘Dissertation on the War of Troy,’ an essay which we had not read when the above was written. 2246.

h he assures us was an allegory. The original lines are so fine, that we cannot refrain from quoting some of them. Que as

18, 19.) bestows on this account on the religion of the Romans, which we may observe had no deity answering to the Erôs of

deity answering to the Erôs of the Grecks. In our observations above we include all the religions of Italy ; and we allud

In our observations above we include all the religions of Italy ; and we allude to the Hellenic, not the Pelasgian form, o

of the Grecian mythes. In their original and true sense they were, as we have seen, perfectly pure and moral. 2249. In li

go along with me to a high promontory, which overlooks the sea; there we shall find the beautiful princess Psyche. She is

e and Italy have been taught something of our religion — the religion we learn from the Bible. Ann. How long have the peo

id so, and very likely some ignorant people believed it. In the bible we read that Lot’s wife was changed to a pillar of s

. Ann. How can people believe such unlikely things? Mother. Because we must know a great deal, and think a great deal, b

er. Because we must know a great deal, and think a great deal, before we can know whether what we hear is true or false; s

a great deal, and think a great deal, before we can know whether what we hear is true or false; so ignorant people believe

Itys is too young to be exposed to the rude gales of the sea; and if we should leave him with his nurse, we should not be

the rude gales of the sea; and if we should leave him with his nurse, we should not be happy away from him. Will it not be

hilomela, and eagerly inquired for her. “She died on the passage, and we threw her into the sea,” answered the lying Tereu

have told you before, because they did not know better. Ann. How do we know any better than to kill one another? Mother

ourse. Plums and apples, nuts and figs, grapes and dates, formed what we in these times call that dessert; and in addition

t us to express our desires, that in the few days which remain to us, we may be allowed to serve at thine altar, to minist

rites; and when this service shall be finished, that in the same hour we may cease to breathe.” “We beg one hour of death

sary to happiness. Ann. What are luxuries? Mother. Such articles as we can easily do without. Coaches, and fine horses,

his story true? Mother. Yes; all stories have some truth in them, or we should not like them. Ann. Why not? Mother. Bec

em. Ann. Why not? Mother. Because every body loves truth. Ann. But we love stories, or fictions, also. Mother. That is

they are different. A fiction must have some truth mixed with it, or we should not like it we call a story impossible, wh

fiction must have some truth mixed with it, or we should not like it we call a story impossible, when it cannot be true;

s attributes. Ann. What do you mean by his attributes? Mother. What we call his character. He was endowed with wings, wa

he was turned to stone, or made more hard-hearted. That shows that if we are wicked, we must try to be good, or we shall b

o stone, or made more hard-hearted. That shows that if we are wicked, we must try to be good, or we shall be punished; and

hearted. That shows that if we are wicked, we must try to be good, or we shall be punished; and that if we do not try we s

wicked, we must try to be good, or we shall be punished; and that if we do not try we shall grow worse and worse, till we

st try to be good, or we shall be punished; and that if we do not try we shall grow worse and worse, till we shall not car

nished; and that if we do not try we shall grow worse and worse, till we shall not care whether we are good or not. That i

not try we shall grow worse and worse, till we shall not care whether we are good or not. That is being turned to stone, o

ieved that there were spirits who were sent among men, and that “when we sleep or when we wake, they walk unseen” about us

were spirits who were sent among men, and that “when we sleep or when we wake, they walk unseen” about us, doing us good o

ach any thing? Mother. Yes; it teaches caution, or care, in all that we do. If Acteon had been cautious, he would not hav

a place which he did not know to be safe. We cannot always know where we are safe, but we can almost always think before w

did not know to be safe. We cannot always know where we are safe, but we can almost always think before we act, and thus m

always know where we are safe, but we can almost always think before we act, and thus may prevent bad consequences of our

is fable teaches? Mother. No; it teaches that when others offend us, we should know whether they really intended it, befo

ers offend us, we should know whether they really intended it, before we are displeased with them; and, even if they have

ey comfort each other, and sympathy and pity make us happy, even when we are in trouble. Juno could think of no way to mak

, inspiration. We cannot, they would say, restrain this feeling which we have. We cannot prevent our desire to shriek, and

s best to be done; thinking of what may happen in consequence of what we do. Mother. What is consequence? Ann. Consequen

the hatred of the bad for the good? Mother. It is called Envy. When we wish to imitate the good, that is emulation; but

other’s beauty, or accomplishments, make them disagreeable to us, and we dislike their goodness or beauty, it makes us unh

g, just after sunset, then she is Vesper and Hesperus, in poetry, but we commonly say the Evening Star, and a beautiful st

m. ‘Cease, goddesses of Thespia,’ said one of these sisters to us, as we met her in the Yale of Tempe; ‘cease to pretend t

et the nymphs of the valley decide between us. If you are vanquished, we claim that you should resign to us Mount Helicon,

tuted judges in the matter, swore to give an impartial decision. When we were all assembled, the eldest of the Pierides be

Memory (the Muses) surpassed their rivals. Thus the trial ended, and we claimed for our own the district of Emathia. We t

elfish, and the nymphs were partial. This was arrogant and false; and we deemed it right to punish them. We turned them to

re chattering in the trees which hang over the Pierian Spring, for so we sometimes call the fountain Hippocrene. They desi

ations. Ann. What do you mean by associations? Mother. Nothing that we see, or hear, or think of, is quite alone. When I

ean by antique? Mother. Ancient, or in fashion a long time ago. When we say this gem or statue is from the antique, we co

a long time ago. When we say this gem or statue is from the antique, we commonly mean something left by ancient Greeks or

Mother. They were like other games held in Greece. These games which we are talking of, were celebrated every fifth year

show that their genius was known and admired; so when, at this time, we speak of a poet’s laurels, we mean his fame, or t

own and admired; so when, at this time, we speak of a poet’s laurels, we mean his fame, or the admiration of mankind for h

for the importance and dignity of their relations and ancestors: but we are not more worthy on account of our good fortun

engaged a native of the country to be my guide. “During our journey, we met with nothing extraordinary; but a few days af

nothing extraordinary; but a few days after our arrival in Lydia, as we were walking through some of those fine meadows w

lay a heap of rushes and cinders, indicating a recent offering. When we had come to the verge of the lake, my companion s

ed into Lydia. “‘When Latona and her children reached the place where we now stand, it happened to be a season of great dr

imbued with feelings which, while they believed them to be religious, we regard but as poetical. Leigh Hunt, who has said

encountering the Heathen Mythology in a poetical and fabulous shape, we are apt to have a false idea of the religious fee

n popular credulity, as the greater fairies of the ancient world: and we regard them, at the same time, as personification

utiful poetry, both ancient and modern, is so entirely cheerful, that we are apt to think it must have wanted gravity to m

feelings. It entrances us by its marvels in childhood; and in manhood we ponder over it, if not with the same rapturous de

d even arouse us from our reveries on this most charming of subjects: we will conclude with the words of Barry Cornwall —

tain clear     The Naiad dries her tresses in the sun, Nor longer may we in the branches hear     The Dryad talk, nor see

our own faith; and they assert that, in many of the fables with which we are familiar, are to be traced the types or symbo

nd the assertions they are called on implicitly to believe. With this we have nothing to do; the object of the present wor

n from classical subjects. Nor indeed is this to be wondered at, when we consider the various subjects connected with fabl

arious subjects connected with fable; and in this view of our subject we are borne out by a distinguished writer in the fo

o compensate for the real troubles and miseries of the world in which we live.” If we turn to a still higher authority (a

or the real troubles and miseries of the world in which we live.” If we turn to a still higher authority (and we acknowle

world in which we live.” If we turn to a still higher authority (and we acknowledge that the subject has been treated of

o masterly a style by men of whom the world was scarcely worthy, that we are willing rather to present their mature opinio

ing rather to present their mature opinions, than to obtrude our own) we shall find that Lord Bacon treats upon the subjec

have another sign, and that no small one, of this hidden sense which we have been speaking of, which is that some of thes

n sacred history, in the creation, as well as in all mythology, where we see the names of Bramah, Vishnu, and Siva. Uran

a, who, with her mother, is also called Cybele. But the Deity of whom we now write is the earth, and is easy to distinguis

ymphs, and named the Horn of Plenty. As Jupiter emerged from infancy, we have seen he had to strive with the Titans, who d

savage fiends People the abyss, and leave them to their task. Oh that we might be spared: I to inflict, And thou to suffer

he beauty of delight makes lovers glad, Gazing on one another: so are we , As from the rose which the pale priestess kneels

’s destined agony, The shade which is our form invests us round; Else we are shapeless as our mother night.     Pro. I lau

west scorn. Pour forth the cup of pain.     First Fury. Thou thinkest we will rend thee bone from bone, And nerve from ner

, or aught else so wretched into light!     Third Fury. Thou think’st we will live through thee one by one, Like animal li

st we will live through thee one by one, Like animal life, and though we can obscure not The soul which burns within, that

life, and though we can obscure not The soul which burns within, that we will dwell Beside it, like a vain, loud multitude

e a vain, loud multitude, Vexing the self-content of wisest men: That we will be dread thought beneath thy brain, And foul

celebrated at Olympus. The following, perhaps the finest description we have of Jupiter, while granting the prayer of Ach

ented as the guardian of man, and dispenser of good and evil. “While we to Jove select the holy victim, Whom after shall

and evil. “While we to Jove select the holy victim, Whom after shall we sing than Jove himself? The God for ever great, f

t of this being, as possessing a place among the heroes of mythology, we are left in considerable ignorance. Scarcely know

oh! so little right, So much of suffering, and so little peace, That we would fain turn o’er the leaves which speak Of fu

nonyme_heathen-mythology_1842_img038     “Flower! with a curious eye we scan     Thy leaf, and there discover How passion

ness!” Apollo was so disconsolate at the death of Hyacinth, that, as we have seen, he changed his blood into a flower whi

to a God! “And if it be Prometheus stole from Heaven The fire which we endure, it was repaid By him to whom the energy w

inally returned to Thales, and was deposited in the temple; where, as we have seen, it served the sibyl for a seat. ‌This

The history of the Muses is so closely allied to that of Apollo that we shall present some of their adventures in this pa

houghtful verse, and anthem sweet, And bless thy dainty face whene’er we meet. “So let it be: before I lived to sigh, Tho

As Bacchus was returning triumphantly in his ship, from the conquest we have recorded, crowned with vine leaves, and flus

seemed to swim round the vessel and wanton with the waters. “The God we now behold with opened eyes, An herd of spotted p

haunts, why left     Your nuts in oak tree cleft? For wine, for wine we left our kernel tree; For wine we left our heath

oak tree cleft? For wine, for wine we left our kernel tree; For wine we left our heath and yellow brooms,     And cold mu

we left our heath and yellow brooms,     And cold mushrooms; For wine we follow Bacchus through the earth; Great God of br

e,     To our mad minstrelsy. “Over wide streams and mountains great we went, And save when Bacchus kept his ivy tent, On

fuge in the isle of Cyprus, where she gave birth to Cupid. Vulcan, as we have recorded, was celebrated for the ingenious w

d! Who has another care when thou hast smiled? Unfortunates on earth, we see at last All death-shadows, and glooms that ov

lipser Of light in light! delicious poisoner! Thy venomed goblet will we quaff, until We fill — we fill!” Keats. One of

delicious poisoner! Thy venomed goblet will we quaff, until We fill —  we fill!” Keats. One of the most beautiful of his

g it that nameless feeling, which, from the imperfection of language, we call pain, but which is not all pain, though a fe

ely in their representations of the characters of their Gods — unless we call the poetic enthusiasm of Apollo a mortal pas

gods on gods exert eternal rage. From thee, O father! all these ills we bear, And thy fell daughter with the shield and s

the right; All Heaven besides, reveres thy sovereign sway, Thy voice we hear, and thy behests obey: ’Tis hers to offend,

inguished care: So boundless she, and thou so partial grown, Well may we deem, the wondrous birth thine own; Now frantic D

hy mother in thy soul rebels. In vain our threats, in vain our power, we use, She gives the example, and her son pursues.

rn king sublime! We lay our hearts before thee evermore — We sing and we adore!” Keats. He obtained Amphitrite, daughter

an to the gods themselves. Thus, with such deities as Æolus and Mors, we shall introduce poems addressed to the Wind and D

, but in none of them have their authors been very successful, unless we may gather a warning of the fatal effects of self

sign of Capricorn.     “From the forests and highlands,     We come, we come! From the river-girt islands,     Where the

ds and men were all deluded thus,     It breaks in our bosom and then we bleed: All wept, as I think both ye now would, If

your smile hath a dimness yet — Oh! what have ye looked on since last we met? Ye are changed, ye are changed! and I see n

uth, and the wings of a butterfly. Songs of the Winds. “We are free! we are free! in our home the skies, When we calmly s

of the Winds. “We are free! we are free! in our home the skies, When we calmly sleep, or in tumult rise, When we smile on

in our home the skies, When we calmly sleep, or in tumult rise, When we smile on the vision-like realms below, Or vengefu

vision-like realms below, Or vengefully utter the chords of woe. When we dance in the sunbeams, or laughingly play With th

ingly play With the spring clouds that fly from our kisses away, When we grapple and fight with the bellowing foam, Or slu

aces levelled,     Wrecks dashed o’er the sea.” Chorus. “We are free, we are free, in our realms of air, We list to no sor

We are free, we are free, in our realms of air, We list to no sorrow, we own no care; We hold our carousals aloft with the

wave, Which the prison-like confines of earth doth lave; We are glad, we are glad, and in breeze or in blast, We will spor

Sicily, and from which has arisen the proverb, “By avoiding Charybdis we fall upon Scylla!” “Upon the beech a winding bay

l out the thoughts the soul has kept In silence and apart: And voices we have pined to hear, Through many a long and lonel

he superior deities, received divine honour for a length of time, and we find altars and statues erected to them. Pri

th one foot bare, and the other shod, the appearance of Jason, who as we have seen, had lost one of his sandals, alarmed h

imed with rage, Returned his menace, and bade him retire. Already had we met: he from his side, Unsheathed a dagger, and u

exclaimed: — “Lo! the immortal gods have called — the ground on which we stand, shall be my grave!” Insérer image anonyme_

My hand; but yours burns not, as then it burned. This alone shews me we are with the blest, Nor subject to the sufferings

s alone shews me we are with the blest, Nor subject to the sufferings we have borne. I will win back past kindness.       

idle words, nor asking how She praised us both (which most?) for what we did. Aga. Ye Gods who govern here! do human pang

st depths, Together with the Gods and all their laws. Iphig. Father! we must not let you here condemn; Not, were the day

joyful: recollect We have no wicked here; no king to judge. Poseidon, we have heard, with bitter rage Lashes his foaming s

s sedate His tranquil realm, nor envies their’s above. No change have we , not even day for night, Nor spring for summer,  

hus deeply; blight not thus the season Of full orbed gladness! Shades we are indeed, But mingled, let us feel it, with the

loves me most, and now would chide me. Aga. We want not O Iphigenia, we Want not embrace, nor kiss that cools the heart W

cools the heart With purity, nor words that more and more Teach what we know, from those we know, and sink Often most dee

h purity, nor words that more and more Teach what we know, from those we know, and sink Often most deeply where they fall

rence of the same temple, he built the two distinct edifices to which we have alluded; but, to arrive at the temple of Hon

ities, the number being too great to mention all. For the same reason we must omit the crowd of Emperors, Kings, and Princ

homage. [Fables.] In concluding the Greek Mythology, however, we must mention several fables, which are so intimat

en her warm lips to the cold face applied — ‘And is it thus, ah! thus we meet,’ she cried My Pyramus, whence sprang thy cr

les in the Mythology of the Greeks and Romans, without asserting that we have given all of them, some of which would be ou

of blood. [Secondary Divinities.] Beside the superior gods whom we have described, the numerous populations of India

kes the same standing in the East, as Cupid in the mythology of which we have already treated; though the Indian descripti

ant temples. We will take one, as an instance of the analogy to which we allude. Pourtrayed on the inner wall of the Adytu

ed plinth, resting on the claws, and four limbs of the American lion: we may at once emphatically say that there is no rea

e tri-une divinity?” The following description of one of their gods, we think, also affords additional ground for this op

n.” As a proof of the bloody nature of the religion of the Mexicans, we may mention, that on solemnizing the building of

followed us to the more painful and revolting creed of the American, we can only say, that we hope to them, as to us, the

re painful and revolting creed of the American, we can only say, that we hope to them, as to us, the subject has excited i

s, the subject has excited interest, and that a perusal of the fables we have been able to lay before them, may induce the

the One Great God. With the following lines of the lamented L. E. L. we shall close our work, not doubting that our reade

[Frontispice.] [Epigraph.] O, ye delicious fables! where we wave And woods were peopled, and the air, with th

which tends to make us happier and better can be called useful, then we claim that epithet for our subject. For Mythology

“Paradise Lost” they are scattered profusely. This is one reason why we often hear persons by no means illiterate say tha

f Paris,” and the “honors of Ganymede,” without this knowledge. Shall we be told that answers to such queries may be found

referred to he may not be at a loss to recognize the reference. Thus we hope to teach mythology not as a study, but as a

aving chosen mythology as connected with literature for our province, we have endeavored to omit nothing which the reader

e the children of Earth and Heaven, which sprang from Chaos, of which we shall give a further account in our next chapter.

pronounced as English words. In the Index at the close of the volume, we shall mark the accented syllable in all words whi

. The ancient pagans, not having the information on the subject which we derive from the pages of Scripture, had their own

nd sea, and heaven were created, all things wore one aspect, to which we give the name of Chaos — a confused and shapeless

e thing only excepted, which lay at the bottom, and that was hope. So we see at this day, whatever evils are abroad, hope

, whatever evils are abroad, hope never entirely leaves us; and while we have that, no amount of other ills can make us co

ties of kindred and marriage, and now by a common danger, would that we possessed the power of our ancestor Prometheus, a

r Prometheus, and could renew the race as he at first made it! But as we cannot, let us seek yonder temple, and inquire of

words with astonishment. Pyrrha first broke silence: “We cannot obey; we dare not profane the remains of our parents.” The

ucalion spoke: “Either my sagacity deceives me, or the command is one we may obey without impiety. The earth is the great

The earth is the great parent of all; the stones are her bones; these we may cast behind us; and I think this is what the

woman became women. It was a hard race, and well adapted to labor, as we find ourselves to be at this day, giving plain in

pirit, Which earth and heaven could not convulse,     A mighty lesson we inherit.” Byron also employs the same allusion,

ngle. “Cruel wall,” they said, “why do you keep two lovers apart? But we will not be ungrateful. We owe you, we confess, t

you keep two lovers apart? But we will not be ungrateful. We owe you, we confess, the privilege of transmitting loving wor

nd Syrinx occurs: — “So did he feel who pulled the bough aside, That we might look into a forest wide,                   

Tyrian Cynosure.” Diana and Actæon. Thus in two instances we have seen Juno’s severity to her rivals; now let

ends, our nets and our weapons are wet with the blood of our victims; we have had sport enough for one day, and to-morrow

d of our victims; we have had sport enough for one day, and to-morrow we can renew our labors. Now, while Phœbus parches t

s. I call to witness that dreadful lake, which I never saw, but which we gods swear by in our most solemn engagements.” Ph

have done for yourself. Night is passing out of the western gates and we can delay no longer. Take the reins; but if at la

ts, and scarce holds up his burden. If sea, earth, and heaven perish, we fall into ancient Chaos. Save what yet remains to

e ask to be priests and guardians of this your temple; and since here we have passed our lives in love and concord, we wis

temple; and since here we have passed our lives in love and concord, we wish that one and the same hour may take us both

repaired to her island — the same where afterwards Ulysses landed, as we shall see in one of our later stories. After mutu

ked the petals with his sorrow, and inscribed “Ah! ah!” upon them, as we see to this day. The flower bears the name of Hya

e favorites. While the disease appeared to spring from natural causes we resisted it, as we best might, by natural remedie

the disease appeared to spring from natural causes we resisted it, as we best might, by natural remedies; but it soon appe

on appeared that the pestilence was too powerful for our efforts, and we yielded. At the beginning the sky seemed to settl

would fly down, if I could, and alight in his camp, and tell him that we yield ourselves to his mercy. But then, to betray

clement and generous. Minos certainly has right on his side. I think we shall be conquered; and if that must be the end o

of leaving it to be done by war? Better spare delay and slaughter if we can. And O, if any one should wound or kill Minos

’s art has made her breathe again.” Tragic as is the story of Niobe, we cannot forbear to smile at the use Moore has made

make much figure in mythology except Medusa, the Gorgon, whose story we shall next advert to. We mention them chiefly to

spoke Perseus: “There will be time enough for tears; this hour is all we have for rescue. My rank as the son of Jove and m

ive her a lesson of humility. Memnon was an Æthiopian prince, of whom we shall tell in a future chapter. The Wedding Fe

ants, differed from men chiefly in their size; and in this particular we must recognize a wide distinction among them. The

, who warred with the gods, were of vastly larger dimensions. Tityus, we are told, when stretched on the plain, covered ni

d dedicated the Argo to Neptune. What became of the fleece afterwards we do not know, but perhaps it was found after all,

xpedition, and like the first attempts of the kind of all nations, as we know from history, was probably of a half-piratic

d to Athens, where she married King Ægeus, the father of Theseus, and we shall meet her again when we come to the adventur

d King Ægeus, the father of Theseus, and we shall meet her again when we come to the adventures of that hero.   The incant

d were thus discovered. Cacus was slain by Hercules. The last exploit we shall record was bringing Cerberus from the lower

vessels, were called by their names. After the Argonautic expedition, we find Castor and Pollux engaged in a war with Idas

guide my course by the stars. It happened as I was sailing for Delos we touched at the island of Dia and went ashore. Nex

ome one there certainly is. Pardon us, gentle deity, for the violence we have done you, and give success to our undertakin

One of them replied, ‘Fear nothing; tell us where you wish to go and we will take you there.’ ‘Naxos is my home,’ said Ba

cursed me, and one of them, exclaiming, ‘Don’t flatter yourself that we depend on you for our safety;’ took any place as

ed me. ‘Fear not,’ said he; ‘steer towards Naxos.’ I obeyed, and when we arrived there, I kindled the altars and celebrate

m he was torn to pieces, while his mother shouted, “Victory! Victory! we have done it; the glory is ours!” So the worship

or in leading the dances of the nymphs. He was fond of music, and as we have seen, the inventor of the syrinx, or shepher

es, whose characteristics are so nearly the same as those of Pan that we may safely consider them as the same personage un

ases were severely punished, as in the instance of Erisichthon, which we are about to record.   Milton in his glowing des

the operation of the laws of nature. Sometimes in our poetical moods we feel disposed to regret the change, and to think

dy. My bulk was my protection, and he assailed me in vain. For a time we stopped, then returned to the conflict. We each k

ail all the acts of heroism or atrocity which marked the contest; but we must not omit to record the fidelity of Evadne as

oing but never done. The rest of Penelope’s history will be told when we give an account of her husband’s adventures.

ds with the lyre, he sung, “O deities of the under world, to whom all we who live must come, hear my words, for they are t

shall you forget them in my embrace. With what lavish offerings will we display our gratitude to the gods, and how merry

ferings will we display our gratitude to the gods, and how merry will we be at the festal board!” The wind and sea continu

y gold, and welcome. I willingly buy my life at that price.” “No, no; we cannot spare you. Your life would be too dangerou

cannot spare you. Your life would be too dangerous to us. Where could we go to escape from Periander, if he should know th

by us? Your gold would be of little use to us, if on returning home, we could never more be free from fear.” “Grant me, t

oice, come with me to the realm of shades. Though Cerberus may growl, we know the power of song can tame his rage. Ye hero

thee; but thou canst not wend with me, nor I with thee. Companionship we may not have. May Galatea, queen of the deep, acc

ss triumph?” said he. “Then in vain is power lodged in my hands. That we may discover the criminals, you must remain here

w lads on shore may sigh and maids believe;     Such be our fate when we return to land!     Meantime some rude Arion’s re

od. “Happy the man who keeps his heart pure from guilt and crime! Him we avengers touch not; he treads the path of life se

ne our snakes around his feet, and bring him to the ground. Unwearied we pursue; no pity checks our course; still on and o

rsue; no pity checks our course; still on and on, to the end of life, we give him no peace nor rest.” Thus the Eumenides s

f the sea, so ran from mouth to mouth the words, “Of Ibycus! him whom we all lament, whom some murderer’s hand laid low! W

gift of perpetual youth united with perpetual sleep. Of one so gifted we can have but few adventures to record. Diana, it

im, 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 make

oved wife! On thee too fondly did my memory hang,     And on the joys we shared in mortal life, The paths which we had tro

y hang,     And on the joys we shared in mortal life, The paths which we had trod, — these fountains, flowers; My new plan

restore; Give me to see and Ajax asks no more; If Greece must perish we thy will obey, But let us perish in the face of d

the death of Hector, and it is from the Odyssey and later poems that we learn the fate of the other heroes. After the dea

ce. One of these allies was Memnon, the Æthiopian prince, whose story we have already told. Another was Penthesilea, queen

the rest of the crew perished.   The following allusion to the topics we have just been considering is from Milton’s Comus

water, whereat they all screamed and Ulysses awaked at the sound. Now we must picture to ourselves Ulysses, a shipwrecked

racter which in the rude old times had different privileges from what we concede to it now. As traveller and storyteller,

s, until I die. It may be that the gulfs will wash us down; It may be we shall touch the Happy Isles, And see the great Ac

ay be we shall touch the Happy Isles, And see the great Achilles whom we knew;” etc. Chapter XXXI. Adventures of Ænea

oes, Ulysses, in his wanderings on his return home from Troy, and now we propose to share the fortunes of the remnant of t

to Æneas some intimation of the fatal event.   The following epigram we find in Elegant Extracts: — From the Latin. “Unh

The Infernal Regions. As at the commencement of our series we have given the pagan account of the creation of t

s we have given the pagan account of the creation of the world, so as we approach its conclusion we present a view of the

ccount of the creation of the world, so as we approach its conclusion we present a view of the regions of the dead, depict

predominates in the composition the less pure is the individual; and we see men and women with their full-grown bodies ha

he poet does not explain, to the upper world. Elysium. Virgil, we have seen, places his Elysium under the earth, an

eating the crusts. Seeing which, the boy Iulus said playfully, “See, we are eating our tables.” Æneas caught the words an

hem, the old king spoke thus: — “Illustrious Trojan, it is but little we can do in so great a cause. Our state is feeble,

ils, but must simply record the fate of the principal characters whom we have introduced to our readers. The tyrant Mezent

st him through with his sword. Here the poem of the Æneid closes, and we are left to infer that Æneas, having triumphed ov

ouls! But whilst this muddy vesture of decay Doth grossly close it in we cannot hear it.” Merchant of Venice. The sphere

ed to be fixed, so as to move with it. As the spheres are transparent we look through them and see the heavenly bodies whi

Minerva of Phidias are lost, but there is good ground to believe that we have, in several extant statues and busts, the ar

y. [Homer.] Homer, from whose poems of the Iliad and Odyssey we have taken the chief part of our chapters of the

irgil, called also by his surname, Maro, from whose poem of the Æneid we have taken the story of Æneas, was one of the gre

ith these illustrious ancients. His poem of Paradise Lost, from which we have borrowed so many illustrations, is in many r

and his Fasti. They are both mythological poems, and from the former we have taken most of our stories of Grecian and Rom

d to is contained in the closing lines of the Metamorphoses, of which we give a literal translation below: — “And now I c

atural history books and narrations of travellers. The accounts which we are about to give are taken chiefly from the Penn

ot likely to be passed over in the legends of the saints. Accordingly we find it recorded that a certain holy man, going t

cock crow he expired. The basilisk was of some use after death. Thus we read that its carcass was suspended in the temple

son no swallow ever dared enter the sacred place. The reader will, we apprehend, by this time have had enough of absurd

we apprehend, by this time have had enough of absurdities, but still we can imagine his anxiety to know what a cockatrice

tirely overlooked, especially as it belongs to the nations from which we , through our English ancestors, derive our origin

. You must take the road that leads eastward, mine lies northward, so we must part here.” Hereupon he threw his wallet ove

see plainly,” said Utgard-Loki, “that thou art not quite so stout as we thought thee: but wilt thou try any other feat, t

“We have a very trifling game here,” answered Utgard-Loki, “in which we exercise none but children. It consists in merely

eat Thor if I had not already observed that thou art by no means what we took thee for.” As he finished speaking, a large

ess wonderful by lifting up the cat, and to tell thee the truth, when we saw that one of his paws was off the floor, we we

l thee the truth, when we saw that one of his paws was off the floor, we were all of us terror-stricken, for what thou too

such in fact was Elli, will not sooner or later lay low. But now, as we are going to part, let me tell thee that it will

being, as well as earths, and stones, and trees, and metals, just as we have all seen these things weep when they are bro

ers called Runic, which appear at first sight very different from all we know. The letters consist almost invariably of st

hip gives an animated account of the region where the strange stories we have been reading had their origin. Let the reade

aste, chaotic battle-field of Frost and Fire, — where, of all places, we least looked for literature or written memorials,

ffered, and of the ceremonies connected with their religious services we know almost nothing. The classical (Roman) writer

specimen is preserved in the Triads of the Welsh Bards, and from this we may gather that their views of moral rectitude we

e poetry as well as the history of the Druids. In the poems of Ossian we have, if not the actual productions of Druidical

the modern authors to whom the writer has been particularly indebted, we may mention Calmet, Anthon, Tooke, Bulfinch, Huc

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

ed to the mythic poet Orpheus, and generally known as Orphic Remains, we find the following: “One self-existent lives; cr

n of the Greek and Roman divinities. According to one division, which we will follow, the Celestial gods were: Jupiter, Ap

es are told. He seems to have been very vain of his musical skill, as we see from the punishment he inflicted on Marsyas [

ch a belief? Ans. It appeared quite certain that the sounds of which we have spoken, were really heard from this statue a

to Ops, or Rhea, and was the father of Jupiter, Neptune and Pluto. As we have already learned, Saturn devoured the rest of

ns. He was worshipped with human sacrifices, which seems strange when we consider that he was so mild a king. The planet S

mans at the entrance of their houses; hence the word vestibule, which we still use. Ques. How is Vesta usually represente

ed to take their own lives, thirteen suffered the terrible punishment we have described. The last execution of this kind t

Ans. Yes, a great number; but only a few were well known. Among those we may mention Pomona, the goddess of orchards, and

th great fear and anxiety. Ques. To whom was Pluto married? Ans. As we have learned before, Pluto was married to Proserp

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

Bacchus, who gave her a crown composed of seven stars, the same which we admire in the heavens as the Corona Borealis, or

des; they were changed into stars, and form the beautiful group which we admire in the constellation Taurus. Atlas had sev

ans to visit her by transforming himself into a shower of gold, which we may take for a poetical manner of saying that he

on the hero, was the slaying of the Chimæra, a fabulous monster which we have already described, and which was then spread

preserved. If the Metamorphoses had been destroyed by this rash act, we would have lost many interesting fables which hav

ecuba, and the tears of his wife Andromache [Androm′ache]. He fell as we have seen, and this event was shortly followed by

n accidental encounter, and, after his victory over the Sphinx, which we have already mentioned, he fulfilled the other pr

nded at Cumæ, in Italy. This was the abode of a famous Sibyl, of whom we will speak elsewhere. She foretold to the hero mu

e founders of Rome. The Æneid concludes with the death of Turnus, but we have some further particulars handed down by trad

ed by observing the cries and the flight of birds. In the third class we may place the appetite of the sacred chickens; wh

overed from this disaster. The town existed many centuries later; and we read of a bishop of Dodona who attended the counc

us. According to Pausanias, the city and temple were saved by Pan, as we have seen in the account given of that god; but o

serted that those who entered the cave of Trophonius never smiled and we should judge, from the accounts given by ancient

ters, that they were subjected to a treatment closely resembling what we now call animal magnetism, or mesmerism. Ques. W

ident hope of recovery. They were obliged to sleep in the temple, and we should judge, from the accounts given by ancient

ters, that they were subjected to a treatment closely resembling what we now call animal magnetism, or mesmerism. The temp

fficient to show what importance was attached to such a victory, when we see it thus classed as an event of equal importan

aughter, so absurd did the pretensions of the royal poet appear. What we have said of the Olympic Games, may be applied wi

stiff and unnatural. This may have been true to a certain extent, but we must remember that, at the distance at which the

many fainted, and several children died of fright. In this connection we have an interesting story. Ibycus, a lyric poet,

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

divine honors from his subjects even during his life. He married, as we have already learned, Io, the daughter of Inachus

ated on a lotus-flower, with his finger on his lips. Besides the gods we have mentioned, the Egyptians worshipped the dog,

s was one of the many appellations of the Sun. Ques. What proof have we of the popularity of this god among the Phœnician

quent in Carthage. When the Sicilian Agathocles threatened that city, we are told that five hundred infants, many the firs

r name for Adonis, whose story is of Eastern origin. His death, which we have already referred to in connection with the g

the creator of all things. The third religion is Buddhism, which, as we have seen, was introduced into China in the first

se slew the giant Ymir, and out of his body formed the earth on which we live. His bones were changed into mountains, his

Runic, which appear, at first sight, very different from any letters we know. They consist almost invariably of straight

uded to by Diodorus, was the Druidical circle of Stonehenge, of which we shall speak later. Ques. Who was Teutates [Teu′t

in, and seem to be relics of this festival. Ques. At what period may we fix the decline of Druidism? Ans. It was suppres

important event. Similar monuments were common in primitive times, as we learn from Scripture; when the Israelites had cro

he Aztecs or ancient Mexicans? Ans. Its incongruity. On the one hand we find their priests inculcating the most sublime t

rn, were placed in the house of the deceased. In this mode of burial, we may notice a certain resemblance to the funeral r

ecs? Ans. Their sacrifices present the same striking contrasts which we find in everything connected with their religion.

, terminates in sorrow and in death. In speaking of human sacrifices, we have yet to mention the most revolting feature. T

s the father of the royal Inca race; and, connected with this belief, we have one of the few legends worthy of note in the

he works written by him on various subjects, both in prose and verse, we have only his “Commentaries,” in ten books. Seven

indebted to the Commentaries for almost all the accurate information we possess with regard to the inhabitants of ancient

r and Augustus. He wrote a “General History” in forty books, of which we have now fifteen entire, with scattered fragments

eader at the Roman bar, filled the office of procurator in Spain, and we find him, at the time of his death, in command of

s. On all these points, he imparts much valuable information of which we would otherwise be deprived. The Natural History

artans who died at Thermopylæ: “Stranger, tell the Lacedæmonians that we lie here in obedience to their laws.” Simonides

k of him as the first who wrote verses for money. In this connection, we have a story which would show that the poet was n

t for his muse, or that his piety led him to introduce higher themes, we do not know; but when the verses were recited bef

arded them, therefore, with superstitious awe, and connected them, as we have seen, with the fables of their mythology. Th

ered several acres. Of the people who executed such stupendous works, we know absolutely nothing, except that they precede

nsequences of raising mortals to the rank of gods? What advantages do we derive from the study of mythology? Of the God

ons of a god and a female mortal, or of a goddess by a mortal. Before we give the history of Jupiter, it may be proper to

rent princes of the name of Jupiter successively reigned in Crete, as we see in Egypt several Pharaohs, and in Asia severa

’s in Scythia, or because he was the inventor of the steel with which we elicit fire from flints. King Jupiter having driv

ugh which the corpses were conveyed to be burnt. By Rationes Libitinæ we usually understand the “bills of mortality,” or t

e world subsistence draws.” Virgil. “Ceres with the blood of swine we beset alone, Which thus requite the mischief they

Obs. 1. — In inquiring into the sense of the first of these fables, we find that the counsels of Ascalphus determined on

l forth the sagacity and critical acumen of the youthful reader, and, we hope, induce him to surpass ourselves in labours

plain, We hear thy sweet prophetic strain; Thy sweet prophetic strain we hear, And bless the notes and thee revere. The mu

of Tithonus is a pretty allegory, the end of which is to warn us that we form many indiscreet vows, and that if they were

s that we form many indiscreet vows, and that if they were all heard, we should eternize our misfortunes and regrets. Obs

dymæus, because he was twin-brother to Diana, from which circumstance we understand that they are used for the sun and moo

of the children of Niobe, killed by Apollo and Diana, proves how much we believe in the influence of the sun and moon. Whe

was the goddess of hunting. The moon smiles upon the world, for which we allegorically take Pan. Diana is said to have bec

. One of the crew replied: “Tell us where you wish to be, and thither we will conduct you.” —  “Naxos,” replied the god “i

A madness so devout the vineyards fill, Virgil. “Bacchus, on thee we call, in hymns divine, And hang thy statues on th

e origin of the extraordinary fable relating to the birth of Bacchus, we find that Semele perished soon after the conflagr

ted as holding a distaff and busying herself with it, to express that we should avoid idleness, and exercise ourselves in

presented as the principle of communicated life. In Homer and Virgil, we find Jupiter addressing Venus as his father, whic

he fables and accounts of poets in relation to Venus are obscure, for we find in them a medley of physics, morality, and h

of dancing, holding each other by the hand, in order to teach us that we should, by reciprocal benefits, strengthen those

efits, strengthen those bands which attach us to each other, and that we should be grateful for benefits and affectionate.

e defects of figure may be compensated by the charms of mind and that we should judge no one by his external appearance. T

with prudence and discretion. Obs. 2. — By Venus and by the Graces, we mean beauty and prettiness. By a beautiful female

by the Graces, we mean beauty and prettiness. By a beautiful female, we understand, one that is graceful, well proportion

nd belching from his maw His undigested foam and mosals raw; We pray, we cast the lots; and then surround The monstrous bo

Obs. 2. — To understand the historical sense of the fable of Mercury, we must recollect that the ancients, not critical ob

me Being who is worthy to receive their highest adorations: and hence we find in all the gods of the heathens, an incongru

d if the Naiades, the Napæx, the Limniades, &c. &c. be added, we shall find that the deities of the water were inn

erra: but some say, of Neptune. He was father to the Gorgons, of whom we shall speak. Thoosa, his daughter, was mother to

called Consentes. These differed from the twelve great gods, of whom we have previously spoken. Jupiter and Terra were th

s, which alone can check the progress of general corruption. The more we examine ancient traditions, the more clearly it a

of gods.’’ Great prince o’ th’ gloomy regions of the dead, From whom we hourly move our wheel and thread, Of nature’s gro

nd the coffin bound its ends.” Meleager. O! lately born, one period we assign To thee and to the brand. The charm they w

e easy to supply the numerous list which, not to fatigue our readers, we suppress. The poets and the ancients are vainly f

esented? Had he any children? Say something respecting Hygeia. How do we close the description of the Peculiar Deities?

om Greece and Italy granted a religious worship, or great honors; but we shall notice the most celebrated, according to th

ing to the order of the times in which they flourished. Consequently, we begin with the history of Perseus, whose antiquit

nd the great author of thy race. Receive the grateful off’rings which we pay, And smile propitious on thy solemn day.” Vi

express proverbially the idea of making a splendid and valuable gift, we call it, “giving some of the apples of the Hesper

osited at Sippara, to proceed to Babylon. In the Phœnician mythology, we are told, by Sanchoniatho, that the first princip

d the lower people two. The number of these gods, besides those which we have briefly mentioned, was immense. The Spaniard

ligion. It is, however, by taking the word of God for our guide, that we are happily delivered from the dark shades of int

ivered from the dark shades of intellectual night; and, consequently, we see in the Sun of Revelation, before which its mo

iquity of Temples. The antiquity of temples is incontestible; but we do not know the precise manner in which the first

œnicia and Egypt soon after the deluge. It is in those countries that we must inquire into the origin of all that relates

gyptian temples. The most celebrated, next to that of Belus, of which we shall very soon speak, were, that of Jupiter at T

n Egypt, vastly larger than Herodotus describes them to be. The ideas we now have of the arts and mechanical powers, are c

the arts and mechanical powers, are confounded before such works; and we should place accounts of them in the number of fa

ne toises. This elevation is better accommodated to the measure which we may conceive. According to this proportion, this

which he had added the golden statue forty feet in height. From this we may form some idea of the immense riches of this

cles. Having briefly noticed some of the most celebrated oracles, we will now proceed to notice a few others of minor

s of the Pythian, could not have been translated into Greek. However, we will present what fable, blended with history, gi

rent writers, and by comparing them with the chronicles of the North, we hope to succeed in distinguishing the most import

desire, want, and passion, were the origin of this guilty change; and we are aware that the same causes have tended to cor

and who had a palace, called Glitner, supported by pillars. Tyr, whom we must distinguish from Thor, was the god of power

aving thus enumerated the names and attributes of the principal gods, we will now proceed to set forth some of the tenets

d to set forth some of the tenets of the Celtic religion: and, first, we will notice those in the Edda, and in the poem, c

most nations have embellished, altered, or suppressed at pleasure. If we compare it, together with the traditions of the C

theogony of Hesiod, and with the mythology of the Greeks and Romans, we shall doubtless be convinced, That the conformity

e disorder of narration, and the uniform turn of idea and expression, we cannot but discover evident marks of a high antiq

rm and life, was animated and disposed by the gods in the order which we now admire it. No heathen religion has granted mo

ein. Notwithstanding the obscurity which pervades these descriptions, we see by them that the Scandinavians held as a doct

ttle. Were it not for that monument of the Icelandic mythology, which we have referred to, we should know but little of th

that monument of the Icelandic mythology, which we have referred to, we should know but little of the religion of our for

which each one drank whilst making his prayer or vow. Whatever horror we may now have for human sacrifices, it nevertheles

a and of America, again, gave themselves up to this guilty folly. But we cease to wonder at it, when we consider how liabl

hemselves up to this guilty folly. But we cease to wonder at it, when we consider how liable ignorant nations are to fall

, and a thousand of the like practices followed. The three Parcæ whom we have mentioned, delivered oracles in temples. Tha

ifying spectacle of the credulity, ignorance, and errors of men. What we have related, is sufficient to show how necessary

e exertions of self-love cannot efface. In the general view, by which we have attempted to trace out the origin of idolatr

mythology, it evidently appears, that it is to the Oriental countries we must look, if we wish to find the cradle of the h

dently appears, that it is to the Oriental countries we must look, if we wish to find the cradle of the human race. The mo

must look, if we wish to find the cradle of the human race. The more we search into history, the more clearly it appears

tly beautiful, that they still raise our admiration. In reading them, we are almost at a stand concerning their truth. Wha

m, we are almost at a stand concerning their truth. What an idea must we have of knights, who wished to be painted in the

ast and fill up the most poetic imagination. It is to that cause that we must, no doubt, attribute the smallness of the nu

tom of immolating human victims. In farther extending our researches, we might also find among them vestiges of the worshi

t also find among them vestiges of the worship of the Phœnicians; for we have ample proof, that in very remote times, thos

ir goods into Great Britain, and exchanged them for lead and tin. But we need not enter on farther particulars in relation

giving the principal maxims of the Druids, it must be observed, that we present them as they have come down to us by trad

isguise followed her hero to war. In the brilliant times of chivalry, we find that the same views of those morals, and of

certain mighty powers or agencies between the First Cause and us: for we , in reality, are nothing more than the dregs of t

minated them. Hence, says Olympiodorus, (in MS. Comment. in Gorgiam,) we ought not to be disturbed on hearing such names a

uch names as a Saturnian power, the power Jupiter; and such like, but we ought to explore the things to which they allude.

. Thus, for instance, by a Saturnian power rooted in the first cause, we are to understand a pure intellect. For Κρονος, K

καθαρος, o katharos, or, a pure intellect. Hence, says Olympiodorus, we call those that are pure and virgins, Κοραι, kora

that to search for truth through mythology is wise and profitable. If we accept the statement (often stretched beyond its

upposed to be inherent in himself; where everything is a god.” Nor do we discover the truth unalloyed in zootheism, in whi

s, and the phenomena of nature are the doings of animal gods.” Nor do we hold truth undebased in the third stage, physithe

ributes of men.” In these deities of the sun, the moon, and the dawn, we do not yet know the pure, the genuine truth. Nor

and the dawn, we do not yet know the pure, the genuine truth. Nor do we recognize it in psychotheism, a still higher plan

ind.” In none of these presumptive stages of mythologic philosophy do we discover the truth without admixture; no later st

itualized man, through pantheism and monotheism to the Spirit in whom we live and move and have our being, — who lives and

ltimately, a desire for nearer acquaintance with the literatures that we inherit. In respect of the plastic arts, a simila

t for saddling. In our apprehension lest pupils may turn out parrots, we have too often turned them out loons. It is bette

tudy of children and our gabble about methods of teaching them, while we insist, properly enough, that youth is the seed-t

insist, properly enough, that youth is the seed-time of observation, we seem to have forgotten that it is also the harves

member what they learn, it is a delight for them to commit to memory; we act criminally when we send them forth with hardl

it is a delight for them to commit to memory; we act criminally when we send them forth with hardly a fact, or a date, or

uth, a potential poetry, and a beauty of art, the mere grace of which we Americans for lack of imaginative training, and s

narrative, and blossoms of poetic comeliness and form. The myths that we shall relate present wonderful accounts of the cr

on; they are enthroned in the palace of art. § 2. Kinds of Myth. — If we classify these stories according to the reason of

we classify these stories according to the reason of their existence, we observe that they are of two kinds: explanatory a

abound in explanatory myths of so highly imaginative a character that we moderns are tempted to read into them meanings wh

easure of delight which the æsthetic myth affords is the test of what we call its beauty. A myth, whether explanatory or æ

uestions of the Origin and Distribution of myths; and in this chapter we shall discuss the former. § 4. Elements of the My

me way by which they may have come into existence. Imagination. — If we assume that the peoples who invented these storie

ll rises, and, as Mr. Jasper maintains, “do move.” By personification we , every day, bestow the attributes of human beings

s upon inanimate nature, animals, and abstractions. By our metaphors, we perpetuate and diffuse the poetic illusion; we ta

ons. By our metaphors, we perpetuate and diffuse the poetic illusion; we talk not perhaps of the arrows of Apollo, but of

oon, of the swift-winged wind, of the ravening sea. In our metonymies we use the sign for the thing signified, the crown f

is hyperbole any less in use among us than it was among the ancients; we glorify our political heroes with superlatives, t

ons. We do not believe. But their belief is easier to comprehend when we remember that the myths of savages clustered abou

Why not confer upon them human and superhuman passions and powers? If we were living, like the Greek of old, close to the

thus in reality, not in imagination, to us also, a spiritual power, — we may then soon over-pass the narrow limit of conce

ds of heaven.” Regarding thus the religious condition of the savage, we may comprehend the existence of myths, and his ac

re shameful than man can conceive of his fellow-man? When, therefore, we find senseless and shameless myths existing side

y side with stories of the justice and righteousness of the same god, we must conclude that, since the worshipper could no

the social condition of the savages who invented the myths. But since we cannot put ourselves back in history thousands of

of years to examine the habits of thought and life of early savages, we are constrained to examine whether anywhere nowad

myth always meant little; to the noble person, much.” Accordingly, as we know, to the savage the myth was savage; to the d

osopher, recondite and significant — in the course of centuries. “If we seek,” says Ruskin, “to ascertain the manner in w

tain the manner in which the story first crystallized into its shape, we shall find ourselves led back generally to one or

ally more or less under the influence of terror. The historical myths we must leave the masters of history to follow; they

with us now, as they were with others of old; and it only needs that we look at them with the earnestness of those childi

ldren of men. And then, in all the most beautiful and enduring myths, we shall find not only a literal story of a real per

nt nations are purely accidental. This theory leaves us no wiser than we were. (2) That the stories have been borrowed by

and as actual history, in Asia Minor, Ithaca, Persia, and Norway. But we find myths containing such incidents in all these

n,” while plausible, are but unsubstantiated contributions. And until we possess the earliest records of those unrelated n

ds of those unrelated nationalities that have similar myths, or until we discover monuments and log-books of some commerci

ed on remote shores and islands the seeds of the parent mythic plant, we must accept as our only scientific explanation th

was accompanied by one of these seers, priests, or “medicine-men,” as we might call them. Melampus was the first Greek sa

oets of Mythology. — Homer, from whose poems of the Iliad and Odyssey we have taken the chief part of our chapters on the

bable that at that time certain passages of the Iliad and Odyssey, as we now have them, were interpolated. Beside the Ilia

and Days, and the Theogony, or Genealogy of the Gods. From the former we obtain a connected account of Greek traditions co

cred calendar, and the various prehistoric ages. From the latter poem we learn the Greek mythology of the creation of the

ealth of mythological material. From the plays of Æschylus (525 b.c.) we gather, among other noble lessons, the fortunes o

metheus — benefactor of men. In the tragedies of Sophocles (495 b.c.) we have a further account of the family of Agamemnon

ergil, called also by his surname, Maro, from whose poem of the Æneid we have taken the story of Æneas, was one of the gre

oetic Calendar. They are both mythological poems, and from the former we have taken most of our stories of Grecian and Rom

mythology of especial interest, — as belonging to the race from which we , through our English ancestors, derive our origin

stinct versions of the Saga survive, — the Low or North German, which we have already noticed in the lays of the Elder Edd

nts and animals that possess them. § 17. Origin of the Gods. — So far we have a history of the throes and changes of the p

le spirit, Which earth and heaven could not convulse, A mighty lesson we inherit.”61 § 26. A happy application of the st

words with astonishment. Pyrrha first broke silence: “We cannot obey; we dare not profane the remains of our parents.” The

last Deucalion spoke: “Either my wit fails me, or the command is one we may obey without impiety. The earth is the great

The earth is the great parent of all; the stones are her bones; these we may cast behind us; this, I think, the oracle mea

stories, except such as are contained in Sections 55, 56, 98 and 124, we are indebted not to the Roman but the Greek imagi

important were the mysteries celebrated at Eleusis, concerning which we know that, in the presence of individuals initiat

ct the spirits of the dead to this realm of Pluto; but in later poems we read that Charon, a grim boatman, received them a

The world is too much with us; late and soon, Getting and spending, we lay waste our powers: Little we see in Nature tha

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

d are upgathered now like sleeping flowers; For this, for everything, we are out of tune; It moves us not. — Great God! I’

kness, daughter of the Titans Cœus and Phœbe. This goddess became, as we have already seen, the mother of Apollo and Diana

Perseus; of his love for Alcmene, the granddaughter of that Perseus, we are informed in the myths of her son Hercules; an

les; and of his attentions to Leda, whom he wooed in guise of a swan, we learn in the accounts of their children Pollux an

d Syrinx occurs: — “So did he feel who pulled the boughs aside, That we might look into a forest wide, … Telling us how f

2. Myths of Minerva. § 67. The Contest with Neptune. — Minerva, as we have seen,125 presided over the useful and orname

no indignation to behold these violent deeds? For ever cruelly suffer we gods by one another’s devices, in showing men gra

we gods by one another’s devices, in showing men grace. With thee are we all at variance, because thou didst beget that re

eeds. For all the other gods that are in Olympus hearken to thee, and we are subject every one; only her thou chastenest n

as sitting contentedly by: - From the forests and highlands We come, we come; From the river-girt islands, Where loud wav

vale of Menalus I pursued a maiden, and clasp’d a reed: Gods and men, we are all deluded thus! It breaks in our bosom and

ods and men, we are all deluded thus! It breaks in our bosom and then we bleed: All wept, as I think both ye now would, If

] 6. Myths of Diana. § 87. In company with her radiant brother, we find Diana subduing Tityus and the Python and ass

only when she is identified with Selene, the peaceful moonlight, that we perceive a softer side of character, such as that

yielding huntress-queen. And such satisfaction Venus once enjoyed, if we may trust the later classical, and the modern, po

st is thine. We whose voices thou dost hear are thy servants. Retire, we pray thee, to thy chamber, repose on thy bed of d

n, We wish that one should lose, the other win; And one especially do we affect Of two gold ingots, like in each respect:

, like in each respect: The reason no man knows; let it suffice, What we behold is censur’d by our eyes. Where both delibe

e mariners replied, “Fear nothing; tell us where thou wouldst go, and we will convey thee thither.” “Naxos is my home,” sa

dy been mentioned, and his musical contest with Apollo.229 Of Silenus we have seen something in the adventures of Bacchus.

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

ents: — “Happy the man whose heart is pure from guilt and crime! Him we avengers touch not; he treads the path of life se

elves upon him, soul and flesh. Thinks he by flight to escape us? Fly we still faster in pursuit, twine our snakes around

ine our snakes around his feet and bring him to the ground. Unwearied we pursue; no pity checks our course; still on, stil

ue; no pity checks our course; still on, still on to the end of life, we give no peace, no rest.” Stillness like the stil

ce in time, and of their grouping according to families of heroes. If we observe the principle of genealogy, one race, tha

at the same time observing the chronological sequence of adventures, we obtain an arrangement of myths as illustrating th

e. With the love of Jupiter for the sister of Phoroneus, the fair Io, we are already acquainted. Her son was Epaphus, king

Belus of Egypt, father of Ægyptus and Danaüs. To the family of Agenor we shall return in the history of Minos,266 son of E

Medusa sprang the winged horse Pegasus, of whose rider, Bellerophon, we shall presently be informed. After the slaughter

his half-brother Iphicles. § 140. On the later exploits of the hero, we can dwell but briefly. Having, in a fit of madnes

s, with a blush at meeting, Gives the nectar to her lord.‌”296 Here we take leave for a time of the descendants of Inach

he daughter of Cadmus. The unfortunate sequel of this second marriage we have already seen.297 Nephele, apprehending dang

d to Athens. There she married King Ægeus, the father of Theseus; and we shall meet her again when we come to the adventur

d King Ægeus, the father of Theseus; and we shall meet her again when we come to the adventures of’ that hero.305 The inc

ed with many historic figures. Their daughter Dejanira had become, as we have already noted, the wife of Hercules;308 whil

oam neither swift nor white, Though the wind winnow and whirl it; yet we praise Gods, found because of thee adorable And f

dorable And for thy sake praiseworthiest from all men: Thee therefore we praise also, thee as these, Pure and a light lit

ied, “Lo now, Shall not the Arcadian shoot out lips at us, Saying all we were despoiled by this one girl?” And all they ro

d, the partridge, which bears his name. To the descendants of Inachus we shall again return in the account of the house of

g, I gave thee?… Had it not liked thee still to acknowledge vows that we plighted, •Mightest thou homeward, yet, have born

The Misfortunes of Thebes. — Returning to the descendants of Inachus, we find that the curse which fell upon Cadmus when h

For cleansing and libation. And they went, Both of them, to yon hill we look upon, Owned by Demeter of the fair green cor

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

Concerned. — Before entering upon the causes of the war against Troy, we must notice the three Grecian families that were

ve. It was for his father Æacus, king of Phthia in Thessaly, that, as we have seen, an army of Myrmidons was created by Ju

absent from Attica, the brothers recovered their sister. Still later, we find Castor and Pollux engaged in a combat with I

beloved Wife! On thee too fondly did my memory hang, And on the joys we shared in mortal life, — The paths which we had t

ory hang, And on the joys we shared in mortal life, — The paths which we had trod — these fountains, flowers; My new-plann

the death of Hector, and it is from the Odyssey and later poems that we learn the fate of the other heroes. After the dea

old hearths are cold: Our sons inherit us: our looks are strange: And we should come like ghosts to trouble joy. “… But,

llow Lotos-dust is blown. We have had enough of action, and of motion we , Roll’d to starboard, roll’d to larboard, when th

et lacked the words thereto, denied the power of speech… … “If swine we be, — if we indeed be swine, Daughter of Perse, m

e words thereto, denied the power of speech… … “If swine we be, — if we indeed be swine, Daughter of Perse, make us swine

etter far all these than bow Foul faces to foul earth, and yearn — as we do now!” So they in speech unsyllabled. But She,

racter which in the rude old times had different privileges from what we concede to it now. As traveller and story-teller,

s, until I die. It may be that the gulfs will wash us down: It may be we shall touch the Happy Isles, And see the great Ac

y be we shall touch the Happy Isles, And see the great Achilles, whom we knew. Tho’ much is taken, much abides: and tho’ W

ow that strength which in old days Moved earth and heaven, that which we are, we are One equal temper of heroic hearts, Ma

strength which in old days Moved earth and heaven, that which we are, we are One equal temper of heroic hearts, Made weak

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

eating the crusts. Seeing which, the boy Iulus said playfully, “See, we are eating our tables.” Æneas caught the words an

em, the old king spoke thus: — “Illustrious Trojan, it is but little we can do in so great a cause. Our state is feeble,

st him through with his sword. Here the poem of the Æneid closes, and we are left to infer that Æneas, having triumphed ov

. You must take the road that leads eastward, mine lies northward, so we must part here.” Hereupon he threw his wallet ov

see plainly,” said Utgard-Loki, “that thou art not quite so stout as we thought thee; but wilt thou try any other feat? —

“We have a very trifling game here,” answered Utgard-Loki, “in which we exercise none but children. It consists in merely

eat Thor if I had not already observed that thou art by no means what we took thee for.” As he finished speaking a large

ess wonderful by lifting up the cat, and to tell thee the truth, when we saw that one of his paws was off the floor, we we

l thee the truth, when we saw that one of his paws was off the floor, we were all of us terror-stricken, for what thou too

such in fact was Elli, will not sooner or later lay low. But now, as we are going to part, let me tell thee that it will

re, Men spent by sickness, or obscure decay. But even there, O Nanna, we might find Some solace in each other’s look and s

Wandering together through that gloomy world, And talking of the life we led in heaven, While we yet lived, among the othe

gh that gloomy world, And talking of the life we led in heaven, While we yet lived, among the other gods.” He spake, and s

being, as well as earths, and stones, and trees, and metals, just as we have all seen these things weep when they are bro

!” She spake, but Hermod answered her and said, “Thok, not for gibes we come; we come for tears. Balder is dead, and Hela

pake, but Hermod answered her and said, “Thok, not for gibes we come; we come for tears. Balder is dead, and Hela holds he

pair; Höder and I shall join them from the grave. There re-assembling we shall see emerge From the bright ocean at our fee

ed of man preserved, Who then shall live in peace, as now in war. But we in heaven shall find again with joy The ruin’d pa

gain with joy The ruin’d palaces of Odin, seats Familiar, halls where we have supp’d of old, Re-enter them with wonder, ne

wonder, never fill Our eyes with gazing, and rebuild with tears. And we shall tread once more the well-known plain Of Ida

lain Of Ida, and among the grass shall find The golden dice wherewith we played of-yore; And that shall bring to mind the

That moveless all men sat there, as in a happy dream We stir not lest we waken; but there his speech had end And slowly do

sselland had recognized Siegfried during this ungallant intrigue; and we are led to infer that there had been some previou

four books of Poetical Astronomy, have been attributed. The works, as we have them, could not have been written by a frien

in the Olympian assembly, “Men complain of us the gods, and say that we are the source from whence ills proceed; but they

ral phenomenon, — but of the Father who is in Heaven. So in the Vedas we find Dyaus pitar, in the Greek Zeu pater, in Lati

e Parthenon has disappeared; but there is good ground to believe that we have, in several extant statues and busts, the ar

aturally the wind playing through the reeds, if (with Müller and Cox) we take Pan to be the all-purifying, but, yet, gentl

ro to slay monsters as for a young lady to be presented at court; and we may hesitate to explain all these legends of an u

f the dog-days upon those exposed to the heat. Cox’s theory that here we have large masses of cloud which, having dared to

in the clouds,” or “he who slays the cloudy monster.” In either sense we have another sun-myth and sun-hero. He is the son

the sun, is Pegasus, the rain-cloud. In his contest with the Chimæra we have a repetition of the combat of Perseus and th

th of heaven. Like Hercules, Theseus fights with the Amazons (clouds, we may suppose, in some form or other), and, like hi

against Rome, 69-70 a.d. It is probable that in Sigurd and Siegfried we have recollections combined of two or more of the

contradictory among themselves, and if in any detail of our rendering we have invented a significance whose existence it w

hat the world has known. In those days men did not think of things as we do. The Greeks felt that everything was alive. Th

They ate, and drank, and were married, like people of the earth, and we are told that they often quarreled outrageously a

st work hard and take much care if they will have large harvests, but we are told that in early times this was not so. Cer

sad sight, and Proserpina was relieved when Pluto said: — “Come, now we shall see Cerberus, my dog.” Even as he spoke, th

t is inside? What do you suppose can make those strange, sweet sounds we hear in it sometimes?” But Epimetheus answered, s

   Their conch-shells never blow. So near the track of the stars are we ,    That oft, on night’s pale beams, The distant

all our hearts and lyres    By day, by night, belong; And the breath we draw from his living fires,    We give him back i

terward, the world was for him a very lonely place. And as for Cupid, we do not hear that Apollo ever again treated him wi

s was thinking, “Is she behind me? Have they really let her come? Are we really to begin life again and be happy once more

help it. Let us make merry, then, and put garlands on our brows while we may. So I would advise you to do, and rid yoursel

Argos. My child is called Perseus. Because of ill omens at his birth, we have been driven from home to die.” “Fear no long

cried; “she is our sister. Give us our eye and go your own way, lest we curse you.” But Perseus thought of Minerva and wa

in Athens.” Then Ægeus, who was old, trembled with fear. “What shall we do?” he asked. “Let him dine with us, O King,” sa

sir,” said an old man, “it is because the time has now returned when we must send seven of our young men and seven beauti

r young men and seven beautiful maidens to feed the Minotaur. Thus do we pay King Minos for the death of his son.” “Tell m

waged war upon us and the gods sent us famine and plagues. In the end we had to yield to the king, and we must send him ea

nt us famine and plagues. In the end we had to yield to the king, and we must send him each year seven youths and seven be

inotaur, a fierce and evil monster, half a man and half a bull. Twice we have sent the awful tribute, and now lots must be

ep,    As with our dark sails all outspread, Across the southern wave we fled,    Down in the great sea’s twilight deep, S

hat death had carried off Briseis, my beloved slave, rather than that we had ever seen these days of grief and loss.” And

honor of Neptune, so that they might have a safe voyage. “What shall we do with it?” the Trojans asked one another. Some

hat great voice, but Ulysses answered’: “We are Greeks. For ten years we fought under King Agamemnon at Troy, and now, whe

. For ten years we fought under King Agamemnon at Troy, and now, when we thought to reach our homes, we have been driven f

King Agamemnon at Troy, and now, when we thought to reach our homes, we have been driven from our course and lost on the

e Sun graze in the meadows. “Remember the warning,” said Ulysses. “If we harm the oxen, we are ruined.” Storms delayed the

meadows. “Remember the warning,” said Ulysses. “If we harm the oxen, we are ruined.” Storms delayed them on the island a

emachus, is now almost a man, so long has it been. Consider well, for we all shall remain in the palace until you make the

ather’s neck. “Son,” said Ulysses, after their greetings were ended, “ we have work before us. You and I must punish these

a little later, in the disguise of a beggar; but watch me well, that we may act together.” Next morning Telemachus set ou

: And all at once they sang, “Our island home Is far beyond the wave; we will no longer roam.” Alfred Tennyson (Adapted)

the human heart, from external nature, and from genuine history. But we must preserve our old poetry, and its connexion w

e, have become necessary to be somewhat known by all readers; nor can we understand sculpture and painting, unless we know

by all readers; nor can we understand sculpture and painting, unless we know how all these are illustrated by fictions of

rtant circumstance in the civilization of man. By very little thought we instantly perceive that without the use of iron w

ery little thought we instantly perceive that without the use of iron we could not cultivate the earth, prepare our food b

ruments, or carry on any manufacture. For want of such accommodations we should be in the lowest state of savage life. The

er. We reverence God because he is infinitely great and powerful; and we love him because he is as good as he is powerful;

owerful; and we love him because he is as good as he is powerful; and we know that whatever good we do to our fellow-creat

cause he is as good as he is powerful; and we know that whatever good we do to our fellow-creatures is acceptable to him,

to do what is right, and the love of goodness and truth. The God whom we worship is infinitely wise. The heathens personif

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

avoid Scylla, it was swallowed by Charybdis. Hence the proverb, when we shunScylla we are lost in Charybdis, signifying,

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

nto the woods to celebrate his worship. To Bacchus. Bacchus, on thee we call, in hymns divine, And hang thy statues on th

plain. We hear thy sweet prophetic strain, Thy sweet prophetic strain we hear. And bless the notes and thee revere!     Th

and sometimes Erinnes, disturbers of the mind. The afflictions which we suffer come from God: “Vengeance is mine; I will

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

nd the body. “When our friends die, and are laid in the cold ground,” we naturally ask, is this the last of them — is ther

tians know it is true. We trust in it because Christ declared it; but we have it proved by his resurrection and ascension.

d from earth in the presence of multitudes, thereby assuring us, that we , like him, shall have everlasting life. “He came,

tand what is meant by the Amazons. At the present time, by an Amazon, we express the idea of a bold woman, without any sex

ms confined Heaven to my fleet refused a prosperous wind; No vows had we preferred, nor victim slain! For this the gods ea

to accomplish our desires. He taught that in order to live virtuously we must avoid the faults we see in others; that we s

. He taught that in order to live virtuously we must avoid the faults we see in others; that we should avoid saying any th

er to live virtuously we must avoid the faults we see in others; that we should avoid saying any thing which another can r

d avoid saying any thing which another can repeat to our injury; that we should live with our friends as if they might one

tic shore of Norway to the Arctic Ocean, and thence to the White Sea, we arrive once more at Russia. We have almost comple

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

u, who art the king of Heaven, grant us what is useful to us; whether we ask it, or whether we ask it not! Refuse us what

Heaven, grant us what is useful to us; whether we ask it, or whether we ask it not! Refuse us what would be hurtful to us

whether we ask it not! Refuse us what would be hurtful to us, even if we should ask it.” Priests are held in high honour

ome happiness. We say a portentous cloud, or a portentous appearance, we mean a cloud that threatens a destructive storm,

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

How was the sacerdotal or priestly character considered at Rome? Have we reason to rejoice that we are born in the present

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

ncients.] Though the Greeks and Romans did not worship one God as we do, nor were those they worshipped holy beings, t

mselves, and hear their supplications.” One of the Roman poets says, “ we pray for the prosperity of Italy, both in the mor

heir peculiar divinities. The Mosaic Dispensation. Living, as we do, in the knowledge of the gospel, when we read

pensation. Living, as we do, in the knowledge of the gospel, when we read of the false and foolish religions of antiqu

ons of antiquity; of those nations who worshipped they knew not whom, we have reason to thank God always that he has given

of the Pagan nations: these were considerable in number. How should we feel in respect to our own privileges and advanta

chef d’oeuvre is French, and signifies a perfect or superior work; as we say in English a master-piece. The statues of Ven

e cannot make school reading effective as a means of education unless we make it a pleasure as well: we must recognize the

fective as a means of education unless we make it a pleasure as well: we must recognize the activity of the imagination in

m Above the Clouds Long, long ago, there lived, in the land which we call Greece, a race of brave men and beautiful wo

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

e cloudlets sink into the west, changing their shape each moment that we gaze at them. Up in that land above the clouds, i

, and played his pipes and danced with them in many a frolic. And, if we believe the stories told by the Greeks, in and ab

t all, he made them seem very bad and ugly; but that is no reason why we need dislike the little speckled creatures, when

is no reason why we need dislike the little speckled creatures, when we hear them croaking in the marshes. This is the st

her loneliness, had given them his own godlike nature; and when next we hear of them, Apollo is the great god of the sun

on the hill;             O sweet Echo,             O fleet Echo, Can we not overtake you, following with a will?         

one time. If you or 1 had fifty sharp eyes watching us day and night, we should find it hard to do anything they did not s

r brakes,         Move your feet         To our sound,         Whilst we greet         All this ground, With his honor and

, oses, pinks, and loved lilies,         Let us fling,         Whilst we sing,             Ever holy,             Ever hol

t, the strongest man of whom the world has any record. Nowadays, when we wish to say that any one is very, very powerful,

d. Nowadays, when we wish to say that any one is very, very powerful, we call his strength Herculean. Hercules spent the g

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

in the summer air.” And the birds below give back the cry, “We come, we come to the branches high!” How pleasant the live

Hospitality is a long word, but it has such a beautiful meaning that we can forgive its length. It means those kind feeli

den times people thought even more of this virtue of hospitality than we do nowadays, and so the conduct of these wicked p

ttage is small and our fare humble, but if you will share it with us, we shall feel honored.” The strangers gladly accepte

is thought but an instant and then answered with one accord, “Let us, we pray you, be the guardians of your beautiful temp

us, we pray you, be the guardians of your beautiful temple as long as we live, and let us die together, that neither may l

ight. Yet Acis did not die, for the gods changed him into a stream of we .cer, which gushed forth from under the rock. At f

e Shepherd’s Song To His Love Come, live with me and be my love, And we will all the pleasures prove That hills and valle

myrtle; A gown made of the finest wool, Which from our pretty lambs we pull; Fair lined slippers for the cold, With buck

r to their close. Suppose that one could fix upon the terminal point, we would still fancy something beyond that, and then

on ad infinitum. The same insurmountable difficulty confronts us when we seek to imagine a First Cause. God was the beginn

inite minds, that something must have brought Him into existence, and we conclude that back again of that creating Power m

use, and perhaps still another, and so on without limitation. And yet we know that there must have been a period when ever

In the awful grandeur of that loneliness, desolation, and chaos, God we know, however, existed and called the universe in

e know, however, existed and called the universe into being. All that we , in our present finite condition, can ever compre

, once for all, that peculiar impress of their formative system which we still find in all the dialects and national idiom

cy the waterspout a huge giant or sea-monster, and to depict, in what we call appropriate metaphor, its march across the f

Janus, if you please, Grave two-faced father.” “In two-faced Janus we this moral find, — While we look forward, we shou

two-faced father.” “In two-faced Janus we this moral find, — While we look forward, we should glance behind.” Colman.

.” “In two-faced Janus we this moral find, — While we look forward, we should glance behind.” Colman. Jap′etus [Japet

s figurative of the influence which impels us to sacrifice that which we ought to cherish most dearly. “First Moloch, hor

After his birth he was metamorphosed into the mythical form in which we find him depicted, namely, a horned, long-eared m

, and find him, though he be not far from every one of us: for in him we live, and move, and have our being; as certain al

and have our being; as certain also of your own poets have said, For we are also his offspring. Forasmuch then as we are

own poets have said, For we are also his offspring. Forasmuch then as we are the offspring of God, we ought not to think t

re also his offspring. Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto

t a knowledge of them is often essential to the understanding of what we read. “When Byron calls Rome,” says Thomas Bu

is impossible to enjoy fully the works of some of our best writers if we cannot immediately appreciate their imagery. Agai

utility of the myths, as necessary to the comprehension of much that we read and hear, they have a great æsthetic value,

s wreathéd horn.” But properly to understand even these translations we first require a knowledge of mythology which it w

Greeks and Romans, for instance, lacking the definite knowledge which we obtain from the Scriptures, and still anxious to

  Their conch shells never blow. “So near the track of the stars are we ,         That oft, on night’s pale beams, The dis

our hearts and lyres         By day, by night, belong; And the breath we draw from his living fires         We give him ba

dora, have pity upon us! Free us from this gloomy prison! Open, open, we beseech you!” Pandora’s heart beat so fast and lo

s peopled; and the first years of man’s existence upon earth were, as we have seen, years of unalloyed happiness. There wa

“And to the fire-ey’d maid of smoky war, All hot and bleeding, will we offer them: The mailed Mars shall on his altar si

nges, they could obtain no answer to their questions.     “Shouting [ we ] seize the god: our force t’evade, His various ar

dent bear; Thou that, with either arm outspread, Embosomest the earth we tread: Thine are the beasts with fin and scales,

e king sublime! We lay our hearts before thee evermore — We sing, and we adore!” Keats. Chapter XII: Pluto The

g the praises of their god and of his favourite beverage. “In chorus we sing of wine, sweet wine, Its power benign and it

ss In a fit of delirium he threw his offspring into the fire, and, we are told, slew his dearly beloved wife. Then only

and of love Alternate o’er our senses move, As, rapt and spellbound, we survey The horrid coils which round thee play, An

reputed son of Mercury and a charming young nymph named Penelope; and we are told that, when his mother first beheld him,

Roses, pinks, and loved lilies,         Let us fling,         Whilst we sing,         Ever holy,         Ever holy, Ever

the judge. This artful simplicity was the result of much thought, for we are told that “Venus oft with anxious care Adjus

whose young wife, Helen, was the most beautiful woman of her time, if we are to believe the testimony of her contemporarie

ony of her contemporaries “Full threescore girls, in sportive flight we stray’d, Like youths anointing, where along the g

.                          “The troops Collected and embodied, here we sit Inactive, and from Aulis wish to sail In vain

d him to put it on, and then bade him go forth and conquer. “‘Leave we the dead, my son, since it hath pleased The gods

of Ulysses. The Greek chiefs, on their return from Troy, were, as we have seen, all more or less visited by the wrath

t they finally embarked, and left the fatal Ciconian shores. “Onward we sailed, lamenting bitterly Our comrades slain, ye

s, until I die. It may be that the gulfs will wash us down! It may be we shall touch the Happy Isles, And see the great Ac

y be we shall touch the Happy Isles, And see the great Achilles, whom we knew. Tho’ much is taken, much abides: and tho’ W

ow that strength which in old days Moved earth and heaven; that which we are, we are; One equal temper of heroic hearts, M

strength which in old days Moved earth and heaven; that which we are, we are; One equal temper of heroic hearts, Made weak

ls it Italy. Here Dardanus was born, our king, And old Iasius, whence we spring:         Here our authentic seat.” Virgil

ly entered the Lower Regions, where all the ghastly sights and sounds we have already described met them on every side. Ch

us mythology is merely “an affair of historical or antiquarian study, we must remember that the interpretation of myths wa

declare that, although the Greeks were a thoroughly civilised people, we can still find in their mythology and religion “a

stralian Bushmen, and that “everything in civilised mythologies which we regard as irrational, seems only part of the acce

e past seemed equally rational and natural to savages concerning whom we have historical information.” Of course it is dif

ed once for all that peculiar impress of their formative system which we still find in all the dialects and national idiom

the waterspout a huge giant or a sea monster, and to depict, in what we call appropriate metaphor, its march across the f

been found to correspond with the Sanskrit names of physical things, we have been able to read some of the first thoughts

Taking them in the order in which they are presented in this work, we find among the myths of the sky, Uranus, whose na

avens, which are spread out like a veil, and cover all the earth; and we are further told that he hurled the thunder and l

lord of life and light”), still further emphasises his character; and we are informed that he was born of the sky (Jupiter

n the story of Daphne, a name derived from Dahana, the Sanskrit dawn, we find another version of the same story, where the

punishment for his impiety is doomed to hunger and torturing thirst, we have again merely a story founded upon an express

bandon shortly after on the Island of Naxos. In his subsequent career we find him the involuntary cause of his father’s de

into the depths of Tartarus, whence he emerges once more; and finally we see him uniting his fate to Phædra (the twilight)

into the waves at eventide. In the story of the Argonautic expedition we have Athamas, who marries Nephele (the mist). The

s,” and, like him, meets with an early death. In the story of Ulysses we find a reproduction of the story of Hercules and

the Sanskrit Dahana, or ahana (meaning “the light of daybreak”), and we are thus enabled to understand why the Greeks des

ths, beside those already mentioned in connection with the sun myths, we have Gæa and Rhea, the mothers and consorts of th

he cloud and mountain myths are often the same. In the story of Niobe we have one of the cloud myths. According to some my

us tread causes the very earth beneath them to tremble. In this group we also find Prometheus, whose name has been traced

ey spoke of everything as if it were alive, and instead of saying, as we do, that the morning comes before the sunrise, an

their original meaning had been quite forgotten. Thus, mythology, as we call it now, is simply a collection of the saying

rs of Nature personified. “Every heathen conception of deity in which we are likely to be interested has three distinct ch

under), Steropes* (forked-lightning), Arges* (sheet-lightning): these we can clearly see refer to the phenomena of the sto

an), and Hebe*. In the union of Zeus with most of his immortal wives, we shall find that an allegorical meaning is conveye

re, and represented that portion of Gæa (the whole solid earth) which we call the earth’s crust, and which produces all ve

umber during the cheerless and unproductive portion of the year which we call winter. The Horæ were also the deities of th

lse was consumed, they ate them also. Iulus cried out in sport, “See; we are eating our tables!” Æneas caught the words an

aste, chaotic battle-field of Frost and Fire, — where, of all places, we least looked for literature or written memorials,

uered each night, it rises with undiminished glory in the morning. As we see and learn by sight and light, it was natural

, into a mountain, into a country, finally into this great earth that we dwell upon. As it grew, Michabo walked round it,

ous meetings are frequently called orgies. Bacchus. Bacchus, on thee we call, in hymns divine, And hang thy statues on th

re he lies, And leaden slumbers press his drooping eyes, Shouting we seize the God; our force to evade, His various

below, appears the ground. Struck with despair, with trembling hearts we view’d The yawning dungeon and the tumbling flood

nterchanging; The parts all shifting, still unchang’d the whole. Even we , on earth, at intervals descry Gleams of the glor

ver providing for the happiness of all creatures. How thankful should we be for these sublime, rational, encouraging, deli

, communicated unto us by our Lord Jesus Christ! How earnestly should we desire, how diligently endeavour, that this unsul

eer our fainting spirits, in the awful hour of dissolution; that thus we may not have received the grace of God in vain.

flies An horrid stillness first invades the ear And, in that silence we the tempest fear. L’Éternité. Son symbole