intended as a child’s introduction to classical mythology. In writing it , two points were kept constantly in mind: first,

. In writing it, two points were kept constantly in mind: first, that it should present the stories essentially according

esent the stories essentially according to the traditions; next, that it should have some of the spirit of the old Greek a

nd incidents, though necessary in a compendium, are here omitted, and it is thought that the stories will require little m

he pupils, but none have been made without careful consideration, and it is believed that the effect of the stories is nev

tail of our rendering we have invented a significance whose existence it would not be easy to warrant as classic, it is ho

nificance whose existence it would not be easy to warrant as classic, it is hoped that the judicious will still not disapp

or the other books of the series, is suitable to the prose. As far as it was practicable, the poems are given in full, but

ssages of beauty and interest are also included. After consideration, it seemed best not to indicate pronunciation in the

s full of fairies and gods; the spring of fresh water gurgled because it was happy; and each river had in it a great, quie

ng of fresh water gurgled because it was happy; and each river had in it a great, quiet water-god. When the farmer sowed t

great, quiet water-god. When the farmer sowed the seeds in the field, it was a goddess that made the green stalks come up

of the sky who brought the rain in great bags, called clouds, to pour it upon the thirsty Earth. It was these gods, too, w

loved most the valley of Enna. Here there was a clear lake, and about it green meadows and cool groves. Upon the lake floa

earth creatures called Titans. The noise of fighting was so loud that it disturbed even the world under the earth. When th

that the underworld was black and beautiful, like the night, and that it was rich with sparkling gold and jewels. But Pros

air was cool and close, and all the light they had was so faint that it was scarcely light at all. Proserpina could see n

had not let fall when the grim god seized her. “I hope you will like it here,” said Pluto, as they drove on. “It is very

darkness. To his mind, sunlight was unbearable, and he felt sure that it was very bad, indeed, for the eyes. Just then the

he loved. But the murmur was not like that of earthly rivers. Somehow it made her shudder and shrink back, for it seemed t

t of earthly rivers. Somehow it made her shudder and shrink back, for it seemed to be all of sighs and groans. “That is th

groans. “That is the river Styx,” said Pluto. “All who die must pass it . Look!” Proserpina looked, and saw upon the torpi

ugh the whole underworld. It was such a noise that Proserpina thought it must be a pack of monsters, all howling; but soon

. As often as she met a spirit of sleep, or of dreams, she would stop it and ask, “Have you seen my daughter, Proserpina?”

like the whinny of a horse, or the cry of some wild creature; and yet it was a man’s voice. Altogether it was a strange, u

e cry of some wild creature; and yet it was a man’s voice. Altogether it was a strange, uncanny sound, and when Pan shoute

om the very bottom of the earth, and Arethusa, the nymph who lived in it , could go down when she pleased and look into the

again at the long table, where they were eating and drinking. Ah, but it was a beautiful sight! A glow of light and joy wa

. His face was thoughtful and calm; but whether he smiled or frowned, it was always beautiful and majestic, like the sky.

any bird. Besides, he has a magic wand with two snakes twisted about it , and with this wand he can control even the ghost

at touch of the magic wand, and the messenger of Jupiter went through it without stopping, straight down to the palace of

. The men of earth have given the evil season a name, and have called it Winter; but Pluto and the other dwellers in the u

d it Winter; but Pluto and the other dwellers in the underworld think it the best of all seasons, for only during those mo

e! Lo! one she marked of rarer growth    Than orchis or anemone: For it the maiden left them both,    And parted from her

t them both,    And parted from her company.    Drawn nigh she deemed it fairer still,    And stooped to gather by the ril

y the rill    The daffodil, the daffodil. What ailed the meadow that it shook?    What ailed the air of Sicily? She wonde

roam    From many a morn till eventide.    “My life, immortal though it be,    Is naught,” she cries, “for want of thee,

sweet — Persephone. The greater world may near the less,    And draw it through her weltering shade, But not one biding t

hen Proserpina was carried off, the world began to be less happy than it had been. In the winter men shivered and froze, a

ried to force a way into Olympus, to cast the king of the gods out of it . Jupiter, with all his thunderbolts, was not enti

e stars the coming of winter can be foretold and men can be ready for it . After that men were more comfortable, but up to

reat hall of Olympus, where the gods of heaven dwell, and he knew how it cheers and warms those who have it. He knew also

s of heaven dwell, and he knew how it cheers and warms those who have it . He knew also that the fire was sacred, and that

He knew also that the fire was sacred, and that Jupiter did not wish it to be touched, but Prometheus was a Titan and fea

too, that the fire he had stolen was not entirely a blessing. Though it was warming and useful, it seemed to make men pro

stolen was not entirely a blessing. Though it was warming and useful, it seemed to make men proud and angry of temper. The

ther’s houses and crops with the sacred fire, and they melted ores in it to make swords of steel and armor of brass to use

he world was never again quite at peace. All this Epimetheus saw, and it grieved him deeply. At last, one day, an idea cam

ur pains and mine, men are little better off than they were.” “I know it well,” said Prometheus in his suffering. “Even he

gentleness, will I bring down the joy of Olympus; and men shall have it .” But Prometheus said, “Do it not. Happiness is f

the joy of Olympus; and men shall have it.” But Prometheus said, “Do it not. Happiness is for the gods. The gifts of Olym

lp us, and help mankind, who suffer.” “Speak,” said Jupiter. “What is it that you wish?” “Give me some gift for men, O Jup

g, but at last he spoke. “It is an unwise wish, O Epimetheus! And yet it may be done. Go back to earth. Tomorrow the gift

id: — “Make a box to hold the gift, and make for me a bearer to carry it .” Now Vulcan is the workman of the gods. He is la

x, as Jupiter had ordered; and when each god of heaven had put within it a gift, he closed the lid and shut the rare bless

nd shut the rare blessings safely in. Then he took clay and formed of it a woman, warm and alive and human. He called to h

away. Next morning Epimetheus heard a knock at his door. He knew that it was the messenger of the gods, but he was slow to

f earth and in her arm rested the box, which shone and sparkled as if it were a living thing. And whether it was Pandora,

x, which shone and sparkled as if it were a living thing. And whether it was Pandora, or the box, it seemed to Epimetheus

as if it were a living thing. And whether it was Pandora, or the box, it seemed to Epimetheus that there was the music and

wonderful box, and Pandora would sit by the hour with her ear against it , listening to the faint music that seemed to come

inst it, listening to the faint music that seemed to come from within it , taking in all the glory and joy which poured thr

and top. “What a marvelous box!” she would say to herself. “What joy it has brought the world! I wonder — I wonder what i

herself. “What joy it has brought the world! I wonder — I wonder what it is that the gods put into it to give it such powe

ught the world! I wonder — I wonder what it is that the gods put into it to give it such power.” One day she said to Epime

rld! I wonder — I wonder what it is that the gods put into it to give it such power.” One day she said to Epimetheus, “Wou

nto it to give it such power.” One day she said to Epimetheus, “Would it be wrong, do you think, to raise the lid, just fo

? What do you suppose can make those strange, sweet sounds we hear in it sometimes?” But Epimetheus answered, sternly, “Do

it sometimes?” But Epimetheus answered, sternly, “Do not dare to open it , Pandora, for the gods have forbidden it!” Pandor

ternly, “Do not dare to open it, Pandora, for the gods have forbidden it !” Pandora was silent, but she could not help thin

not help thinking, of the box. It was in her mind day and night. “If it does so much good to mankind when it is closed, w

s in her mind day and night. “If it does so much good to mankind when it is closed, who knows what will happen if it is op

much good to mankind when it is closed, who knows what will happen if it is opened?” she thought to herself. “Maybe the bl

tiful box more, and day by day she was more eager to know what was in it ! “Maybe there is some god imprisoned there, waiti

uld be no great harm done. She wanted only a glimpse. She would close it again so quickly that nothing could escape. At la

nd she found herself grasping the lid with both hands, ready to raise it . Then she came to her senses and let it go. “I mu

th both hands, ready to raise it. Then she came to her senses and let it go. “I must not do it,” she thought. And then she

o raise it. Then she came to her senses and let it go. “I must not do it ,” she thought. And then she knelt down beside the

eager to look in as soon as the crack should be wide enough. Suddenly it opened and something struck her in the face and b

In another moment Pandora had hold of the lid and was trying to close it , but it was of no use. The little creatures were

er moment Pandora had hold of the lid and was trying to close it, but it was of no use. The little creatures were stronger

At last she sprang upon the cover, with her whole weight. That closed it , but it was too late then. When Epimetheus came h

she sprang upon the cover, with her whole weight. That closed it, but it was too late then. When Epimetheus came hack he f

to say. What good could come of talking? The evil was done. Next day it was even worse, for men came from the cities roun

e?” they would ask Epimetheus; and Pandora would answer, “I have done it , for I let out the spirits from the box.” “Can no

oftest music. It was the spirit that was called Hope. Those who heard it felt that life was good after all, for with all t

d with gold, and some with lead, but he polished all alike and saw to it that they were neatly winged with white dove-feat

ent, called Python, which laid waste, the land and slew the people of it . In vain did heroes fight against Python. All wer

t of Apollo. The god felt the pang and put his hand to his heart, but it was too late: he was madly in love with beautiful

behind, for each word of Apollo’s voice, sweet and flattering though it was, scared her anew. Suddenly, before her, she s

Stung by some little angry thing, Some serpent on a tiny wing — A bee it was — for once, I know I heard a rustic call it s

n a tiny wing — A bee it was — for once, I know I heard a rustic call it so.” Thus he spoke, and she the while Heard him w

whether the torches burned or not. Yet an evil fate was waiting, and it came quickly. Next day, as Eurydice was walking t

to the spirits of the trees, but they could not help him. He sang of it to the people of Thrace, but they could only weep

ent in, leaving behind him the world of light and life. Down and down it led him, but at last it became less steep and, wi

im the world of light and life. Down and down it led him, but at last it became less steep and, with a turn, led him out i

the boat was moving across the stream, Orpheus sang of Eurydice, and it is said that the tears flowed down the cheeks eve

our. He told how he had tried to endure her loss, and how he had felt it more and more until at last he had been driven to

ly, and always the doubt tormented him — “Is she really following? Is it possible that they intend to give her back to me?

e that they intend to give her back to me?” He could not believe that it was true. He listened to hear her step — her brea

e the gods of the underworld really let her go?” He dared not believe it . Then, suddenly, he heard her. That was her step

ight, tall and beautiful and real. Orpheus took her by the hand — and it seemed to melt into nothing in his. “O Orpheus,”

lyre which had so charmed gods and men up in the northern sky. There it still shines, set with brilliant stars. Orpheus

ercules. Some men are born to a great deal of trouble, yet bear it with so light a heart that they never seem to hav

put her fears to rest, for he tightened his grip, and laughing as if it were all a great joke, he held up the snakes and

the floor. Alcmena gazed in wonder. She was even a little afraid, for it was clear that her son was no ordinary baby. She

rdinary baby. She sent for the aged seer Tiresias, and asked him what it all meant, for Tiresias could tell future events.

and path, he saw two beautiful goddesses sitting beside the way where it forked. Goddesses they really were, though they s

, Cerberus, from the underworld, that Eurystheus might have a look at it . But perhaps the hardest labor of all was to get

Then he became a torrent of rushing water, but Hercules would not let it flow away. Then he changed to a snake, and Hercul

ourage of Hercules, and though he grumbled, he was secretly glad that it was in his power to help the hero. “Insolent man,

y on his head with his mighty arms. A solemn old giant was Atlas, for it was not a joyous task to hold the earth and sky a

olden apples in a few minutes. You look strong, and you will not mind it . I will come back directly.” So Hercules took the

at he had in his hand a branch with the beautiful apples of gold upon it . Hercules wasted no time in questions. He saw tha

He thanked Atlas very heartily, and thought that would be the end of it . But Atlas took a different view of the matter. H

he end of it. But Atlas took a different view of the matter. He found it very pleasant to be able to move about and swing

k in the world was to perform the labors commanded by Eurystheus, and it was Atlas’ work to hold up the sky. Hercules foun

of the king, he said: — “Why do you despair, O King Admetus? What is it that troubles you?” Then the king told him all, a

ring out the chariot before the palace gate,” said the stranger, “for it may yet be done.” Then the shepherd went out into

he reins to Admetus, who drove off without the least difficulty. Thus it was that Admetus won his bride. When he returned

t went out as well to her people. If ever Admetus was moved to anger, it was she that calmed his stormy moods. No wonder,

he truth is, Hercules had faced death so often that he hardly noticed it . Admetus led him to a far part of the palace, and

y was carried forth to be laid in a tomb, and all the people followed it with lamentation and mournful dirges. Of the hous

rvant at Hercules’ side. Even he was in silent prayer and sorrow, and it is no wonder if grief was written on his face. Ye

o about the death of a stranger? All men must die. No one can foresee it or help it. Let us make merry, then, and put garl

death of a stranger? All men must die. No one can foresee it or help it . Let us make merry, then, and put garlands on our

e of a maiden which was so beautiful that he fell deeply in love with it . He prayed to Venus (called by the Greeks Aphrodi

eeks Aphrodite) to give life to the image. By her grace, accordingly, it was made into a live woman, whom, then, Pygmalion

he was quarreling with Epaphus, a youth of his own age, he boasted of it . “And is Helios proud of such a son?” said Epaphu

ver, did not fail. He stood waiting for his father to speak. “What is it that you wish, my son?” asked Helios, gravely. “F

f you,” he said. “What proof do you wish? — for you shall surely have it .” Then Phaëton, without a moment’s pause, cried:“

the chariot of the sun — no, not Jupiter himself. I alone can control it . The road is difficult. Half the day it ascends,

himself. I alone can control it. The road is difficult. Half the day it ascends, and toward noon it is so high that even

l it. The road is difficult. Half the day it ascends, and toward noon it is so high that even I grow sick and dizzy if I l

e the great chariot stood. Vulcan, the workman of the gods, had built it . The axle and the wheels were of bright gold. The

verse, and as he gazed at the glorious car, Phaëton’s desire to drive it grew double. Meanwhile, the Morning Star had gone

up with horror at the scene. Now the sun was near the north star, now it took a sudden turn and rushed across the sky almo

e sun was careering toward the north, above the eastern hills, and in it sat Phaëton, now pale with fear, clinging to the

was alarmed. At last, the ancient goddess Earth raised her voice. She it was who suffered most, and in her suffering she c

who suffered most, and in her suffering she called to Jupiter: — “If it be your will that I should die, destroy me with y

ched the bolt out of the clear heavens. Fair on the unfortunate youth it landed, and Phaëton, hurled lifeless from the car

, mourning the end of their child. A monument was set above him. Upon it were carved these words: — Here he who drove the

he day passed, and the evening    Fell, with vapors cold and dim; But it brought no food nor shelter,    Brought no straw

e whole region round, Strength’ning all who drink its waters    While it soothes them with its sound. Henry W. Longfello

goddess of the sea, although there was near her a small boat in which it was plain that she had come during the night. Whe

ted to the palace of the king, and Perseus among them. At such a time it was the custom for each guest to bring a gift. Ma

not been able to bring anything, and the others mocked him because of it , so that he was much ashamed. Then the king, who

is changed at once to stone. No enemy could stand against him who had it .” Then Perseus said: “If I live, O King, you shal

sa,” replied the young man, and I will not see him again until I have it .” The aged woman smiled. “What can you do against

elp I shall also conquer her.” Then in the moonlight Perseus saw that it was no longer an old woman who stood before him,

passing the eye to another, Perseus quietly put out his hand and took it . When they discovered that the eye was lost, the

im, Perseus drew from his mantle the terrible head of Medusa and held it up. In a moment Atlas stood immovable — cry and c

the long black monster. In another moment Perseus was darting toward it . Before the monster even saw him, he had plunged

rd it. Before the monster even saw him, he had plunged his sword into it up to the hilt. Then the fight began. The beast s

ugh he could not at once kill the creature, he plunged his sword into it again and again. At last his wings became so wet

erseus: — “What shall I give you, young hero? Ask, for you shall have it , even to the half of my kingdom.” “Not the half o

e young hero. The spear was well aimed, but Perseus stepped aside and it struck deep into the temple wall and remained the

on Medusa.” With that he drew the head from under his mantle and held it up before Polydectes’ face; and the king, gazing

me to the stone. “When you can raise this stone and get what is under it , you may go,” she said. Theseus took hold of it a

and get what is under it, you may go,” she said. Theseus took hold of it and lifted hard, but the stone did not move. Then

der, but the stone was firm. Ten ordinary men could hardly have moved it . He made a third trial. The muscles of his body s

ly, the mighty mass rose, and with a last great effort Theseus turned it over. There lay the sandals and the shining sword

, if possible, to rid the road of the robbers and giants who infested it . He bound on the sandals, girded on the sword, an

great club of iron. It was here that Theseus had his first fight, and it was a hard one; but in the end the robber, for al

, Procrustes had only one bed for strangers, and he made them all fit it . If they were too long to lie in it, he would cho

rangers, and he made them all fit it. If they were too long to lie in it , he would chop off part of their heads or feet; i

e long enough. But when he tried to put Theseus into the bed he found it no easy matter. Indeed, the result of the struggl

deed, the result of the struggle was that Theseus put Procrustes into it , and because the bed was much too short, the youn

’s head. Thus the first day passed. The following days were much like it , but at last Theseus reached Athens. His fame had

he should make her power less. One day she said to the king: — “Is it well, O Ægeus, that your people should thus love

aid Medea. “If there be two drops of poison in his wine, who can know it ?” The plan of the wicked Medea pleased the king,

king loves you well.” Then Theseus took the wine and, smiling, raised it to his lips. But before he could taste it, King Æ

e wine and, smiling, raised it to his lips. But before he could taste it , King Ægeus suddenly struck the goblet from his h

ld taste it, King Ægeus suddenly struck the goblet from his hand, and it fell with a crash upon the marble floor. For at t

“Where got you that sword, young man?” he cried out. “Speak! Whose is it ?” Then Theseus knelt before the king and said: —

re the king and said: — “It was my father’s sword, O Ægeus, and I got it by raising the great stone.” The old king wept fo

. It was not long before the whole land felt the good rule. Never had it been so prosperous. But all was not yet done. On

r a ship, all black, even to the sails; and the people, when they saw it , broke out into cries of lamentation and woe. The

ed and asked the cause of their grief. “Alas, sir,” said an old man, “ it is because the time has now returned when we must

. Thus do we pay King Minos for the death of his son.” “Tell me about it ,” said Theseus. “It is a sad story,” said the old

manded him to remain and not risk a life so precious, but he saw that it would be in vain. The heart of the young hero was

had come to save him. Under her cloak she bore a sword. Theseus took it with joy. “Surely, I shall slay the beast now, fa

l confused. The way parted in many directions at every few steps, and it grew worse and worse as he went on. Sometimes a h

nly he heard a great bellow. It sounded like the voice of a bull, yet it seemed at the same time human. It was a terrible

time human. It was a terrible cry, and Theseus started when he heard it . Then all the splendid courage of the hero surged

hat was a warrior’s shout, fierce and eager and strong. Ariadne heard it , and hid her face in her hands. But now the Minot

wful bellow, turned fiercely and hastened in the direction from which it came. It was not long before a sudden turn brough

but its skin looked thick and hard like leather. Upon its great neck it had the head of a bull, but with teeth long and s

long and sharp, like the teeth of some enormous wolf. After a moment it saw Theseus, and as it looked at him with its fie

he teeth of some enormous wolf. After a moment it saw Theseus, and as it looked at him with its fierce, cunning, hungry ey

d as it looked at him with its fierce, cunning, hungry eyes, he hated it , for it was like a beast, and was yet more like a

looked at him with its fierce, cunning, hungry eyes, he hated it, for it was like a beast, and was yet more like a cruel a

t, and was yet more like a cruel and evil man. With a terrible bellow it rushed upon him, putting down its head to gore hi

him, putting down its head to gore him with its horns. Theseus struck it with his sword, but the sword glanced off harmles

Minotaur was as powerful as a bull and as clever as a man. Often did it clutch Theseus with its hands, but he was stronge

s, and Theseus with all his quickness and strength could hardly avoid it , and when, in return, he struck with his sword, t

for a moment was off its guard. But in that moment Theseus sprang at it and plunged the good sword into it, dealing a fat

t in that moment Theseus sprang at it and plunged the good sword into it , dealing a fatal blow. With a great cry of pain,

goddess of wisdom and courage, and to Venus, the goddess of love, for it was these two who had given Theseus his lovely br

There Theseus offered sacrifices in the temple of Apollo. Ever after, it was the custom of the Athenians to send out each

e old black-sailed ship to Delos, to repeat these sacrifices, so that it might never be forgotten how Theseus and Ariadne

saved Athens from the terrible tribute. When the ship went and until it returned, the Athenians rejoiced and sacrificed t

love, all claimed the prize, and no one could or would decide to whom it rightly belonged. Thus the joy of the marriage fe

ven the gods on Olympus looked down upon him with admiring eyes. Thus it happened that when the strife between Juno and Mi

et here in the grove three goddesses. Take this golden apple and give it to her that is the fairest.” Without more words t

faster with pleasure. “Give the apple to me, Paris,” she said. “Give it to me, and you shall have the most beautiful woma

forth to die, but Cassandra, the prophet-daughter of the king,, knew it . She rose up among the children of Priam and crie

it. She rose up among the children of Priam and cried out: — “Father, it is your son! It is our brother!” Then King Priam

, hurled at him his mighty spear. Right through the chieftain’s heart it sped, and he fell dead on the shore. The Greeks,

his people would gladly have let her go, but Paris would not agree to it , and his will prevailed. The chieftains returned

this great city, protected by its walls, there was a strong army, but it dared not venture outside the gate, for fear of t

s of his share of the spoil of battle, and, as king, he demanded that it be made good; and when Achilles, with violent wor

nd the ships began to burn. The Greeks were fighting desperately, but it was all in vain against the valor of mighty Hecto

r the wrong Agamemnon has done me. Take, therefore, my armor, and put it on, and mount my chariot and lead the Myrmidons,

e Greeks have paid dearly for the wrong Agamemnon did me; but what is it all worth to me? Patroclus, whom I loved more tha

uld that there were no such thing in the world as wrath, for at first it is sweeter than honey, but in the end it is a bur

world as wrath, for at first it is sweeter than honey, but in the end it is a burning and torturing fire. I will forget it

ney, but in the end it is a burning and torturing fire. I will forget it , mother, and from now on I shall fight again in t

he trench and shouted his terrible battle cry. When the Trojans heard it , they paused and turned and looked, and there was

rmor for my son, O Vulcan,” said Thetis, “for he is sorely in need of it to fight against the Trojans and against mighty H

hammers. When morning came, he brought the armor to Thetis, who took it in haste down to the tent of Achilles, her son. N

the sun, and the friends of Achilles had to turn away their eyes from it . But the hero, when he saw it, felt the courage i

hilles had to turn away their eyes from it. But the hero, when he saw it , felt the courage in his breast rise high. He has

Who knows but that I may slay him, though he is so great? And for me, it were better to die than to live in shame behind t

mighty spear with all his force at Hector, but the Trojan hero dodged it and it sank into the ground. Then Hector hurled h

spear with all his force at Hector, but the Trojan hero dodged it and it sank into the ground. Then Hector hurled his spea

Hector hurled his spear against Achilles. Full on the shining shield it struck, but no human weapon could pierce that shi

But as he came near, Achilles hurled his mighty spear once more, and it struck between the joints of Hector’s armor and p

oy. After Hector died, the fighting about Troy was renewed, and it seemed that the city must yield, for the Trojans

as called the Palladium, and the goddess had promised that as long as it remained within the walls, the city should not be

ple where the Palladium stood; they seized the sacred statue and bore it away, through the sleeping guards, out into the G

lled with the luggage of the camp. The Trojans gazed in wonder. Could it be that the Greeks were going, and that the war w

vy wooden legs and was so large that twenty men might have sat within it . Now, the horse is the animal sacred to Neptune,

Now, the horse is the animal sacred to Neptune, the god of ocean, and it seemed plain that the Greeks had made this monste

eptune, so that they might have a safe voyage. “What shall we do with it ?” the Trojans asked one another. Some thought it

hat shall we do with it?” the Trojans asked one another. Some thought it ought to be burned; others would have pushed it i

another. Some thought it ought to be burned; others would have pushed it into the sea; still others advised that it be pul

; others would have pushed it into the sea; still others advised that it be pulled to pieces to see what was inside. But o

lled to pieces to see what was inside. But one man said, “Let us haul it into the town and keep it as a trophy.” This plan

was inside. But one man said, “Let us haul it into the town and keep it as a trophy.” This plan pleased the people, but a

gifts.” With that, he hurled a spear at the side of the horse, and as it struck and stood trembling in the wood, the horse

shing of metal, as if the inside was full of armed men. And so indeed it was. The Greeks had not gone home. Their fleet wa

rs of joy. “Tell us about this horse,” continued King Priam. “Why was it made, and why is it so large?” “I will tell you a

about this horse,” continued King Priam. “Why was it made, and why is it so large?” “I will tell you all,” said the deceit

t. It was built large and heavy so that you might not be able to take it into the city, for if you should drag it within y

ou might not be able to take it into the city, for if you should drag it within your walls, Troy would never fall. This ho

fter that, there was no more talk of burning the horse, or of casting it into the sea. All agreed that it must be taken in

of burning the horse, or of casting it into the sea. All agreed that it must be taken into the city and treated with high

ied to the wooden monster. Wheels were then fastened to its feet, and it was soon rolling and rumbling toward the walls. Y

rumbling toward the walls. Youths and maidens danced and sang before it as it moved, and children scattered flowers in th

ing toward the walls. Youths and maidens danced and sang before it as it moved, and children scattered flowers in the way.

e monster, so the wall was torn down and a great breach made to admit it . Three times the shaking horse stuck as it entere

great breach made to admit it. Three times the shaking horse stuck as it entered; three times the clash of arms sounded fr

tuck as it entered; three times the clash of arms sounded from within it ; but the people’s ears were deaf, and they would

e on and the happy city was fast asleep, he went up on the wall where it overlooked the sea. Before long he saw far out on

ted, for their wrath had triumphed. Cassandra. Troy-town before it bad the sea;    Behind, Mount Ida green and fair.

desire. Cassandra heard the loving plea,    And gladly heard — but in it all Heard only “Come beyond the sea! Come, come,

ow.    Prophetic power came at his call — Ah I what is this? She sees it now:    “Troy, Troy shall fall!” The god would s

gain,    “Go; plead with chiefs in the council hall! This do I swear: it shall be vain.    Troy-town shall fall.” “Then l

them far out of their course. For nine days the storm raged, and when it cleared away the fleet was far beyond where any s

who lived there was the sweet fruit of the lotus plant. Whoever eats it , forgets all care and toil, and only rests and dr

and toil, and only rests and dreams. The messengers of Ulysses ate of it , and when they came back to him they had ceased t

ted a huge door-stone which twenty oxen could not have moved, and set it against the entrance. After that he milked the ew

fter that he milked the ewes, and curdled some of the milk and stored it away, but he put aside the most of it in bowls fo

led some of the milk and stored it away, but he put aside the most of it in bowls for his supper. Then, first, he noticed

s was in the midst of his hideous meal, the hero came near and handed it to him. “It is good,” said the Cyclops, when he h

d handed it to him. “It is good,” said the Cyclops, when he had drunk it . “Give me more, and tell me your name. I wish to

from its hiding place a great beam of olive wood. Polyphemus had cut it to use as a staff, and had left it in the cave to

of olive wood. Polyphemus had cut it to use as a staff, and had left it in the cave to season, but during the day Ulysses

ason, but during the day Ulysses and his men had sharpened one end of it and hidden it. Now they brought it to the fire an

ng the day Ulysses and his men had sharpened one end of it and hidden it . Now they brought it to the fire and held the sha

d his men had sharpened one end of it and hidden it. Now they brought it to the fire and held the sharpened point in the f

ought it to the fire and held the sharpened point in the flames until it began to blaze. Then all together they poised it

in the flames until it began to blaze. Then all together they poised it and thrust the burning stake deep into the Cyclop

ty.” In his rage Polyphemus tore the whole top from the hill and cast it toward the ship. It passed over the vessel and fe

ssel and fell a little in front of the prow, and the wash of the wave it raised carried the boat back to the shore. The me

onster: — “Cyclops, if any one ask you who put out your eye, say that it was Ulysses, son of Laertes, that punished you so

st, but this time the great mass fell behind the ship and only helped it on. Without more words, the men rowed back to the

n until they came to an island floating on the water. They found that it was the home of Æolus, king of the winds. Æolus r

grew so eager that he would let no one else touch the helm, but held it himself, day and night, to avoid every chance of

, which they thought was full of gold. While Ulysses slept, they took it from beside him and opened it, letting loose all

of gold. While Ulysses slept, they took it from beside him and opened it , letting loose all the winds of heaven in a great

s, where the sun never sets. It was a beautiful and fertile land, but it brought terrible woe to Ulysses, for the people w

them what seemed a refreshing drink. But when they, had all drunk of it , she touched each of them with her wand, and beho

e, resolved to find his companions or share their fate. Then, indeed, it might have gone hard with the hero, but that upon

ck root and a white blossom, and is very hard to find, but he who has it can never be bewitched. Ulysses soon came to the

ited him to enter. Again she mixed the magic drink, and Ulysses drank it off. Then she struck him with her wand, and said,

ed at last on his way home, for the gods were now favorable. Neptune, it is true, was still angry for the harm done to Pol

nd Ulysses did not return, nor were there any tidings of him. At last it began to be thought that he was dead. Then Penelo

of them. And while they wooed her, they treated her palace as though it were their own. Every day there could be heard fr

ng since dead. Your son, Telemachus, is now almost a man, so long has it been. Consider well, for we all shall remain in t

her servants betrayed her, and she was obliged to set about finishing it . She still hoped, for Ulysses might return before

in those days, Antinoüs, in his wrath, seized a heavy stool and flung it at him. It struck him on the shoulder, but though

stool and flung it at him. It struck him on the shoulder, but though it would almost have felled an ox, Ulysses was not m

ut though it would almost have felled an ox, Ulysses was not moved by it . He walked quietly on, shaking his head, but curb

heir revels. When Ulysses appeared, they taunted and insulted him, as it was their nature to do. But before the morning wa

e went up into her husband’s armory and got his great bow and carried it down among the suitors. Then twelve rings, each u

ill marry.” Thus she spoke, but she knew that none of them could bend it . “But if I shall bend it and shoot through the ri

e, but she knew that none of them could bend it. “But if I shall bend it and shoot through the rings,” said Telemachus, “n

times, he strove, in vain, to bend the bow and stretch the cord upon it . Leiodes tried next, but could not bend it in the

and stretch the cord upon it. Leiodes tried next, but could not bend it in the least. Then Antinoüs had a fire made, and

uld not bend it in the least. Then Antinoüs had a fire made, and over it he melted some lard with which he rubbed the bow,

and over it he melted some lard with which he rubbed the bow, to make it limber, but even then he could not bend it, nor c

he rubbed the bow, to make it limber, but even then he could not bend it , nor could any of the other suitors. “Let me take

tent to feast here? Will you strive with your betters?” “Let him take it ,” said Penelope. “He did not come here to woo me,

tches a cord about the peg of a lyre. Then he caught up an arrow, put it to the string, and shot it straight through all t

of a lyre. Then he caught up an arrow, put it to the string, and shot it straight through all the rings. “The trial is end

, the herald, whom Telemachus loved. It was a long, hard fight. After it was over, Ulysses ordered the servants to put the

r. Penelope looked at him long in silence. She could not believe that it was he. “Son,” said Ulysses, “let us leave her to

us shoreward soon.” In the afternoon they came unto a land, In which it seemed always afternoon. All round the coast the

n the yellow sand, Between the sun and moon upon the shore; And sweet it was to dream of Father-land, Of child, and wife,

It flowed seven times round Hades. All spirits must be carried across it by the ferryman Charon, 21) Tæn΄arus. Promontory

the place of all departed spirits, 30, 38; the river Styx surrounded it , and Cerberus guarded the entrance, 69. Ve΄nus.

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

llows. The work was originally intended to be a mere school-book, and it was commenced on that plan ; circumstances caused

school-book, and it was commenced on that plan ; circumstances caused it to be continued on another, and to be completed o

on another, and to be completed on a third ; hence the inequality in it which every one must have observed. Further, it w

nce the inequality in it which every one must have observed. Further, it was written at such hours as I could withdraw fro

and on a subject against which there was rather a prejudice, and that it appeared during the very height of the Reform fev

Reform fever, when few could think of the calm pursuit of literature, it may be said to have had more success than could h

uccess than could have been reasonably anticipated. The praises which it has received from Mr. Thirlwall and other compete

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

gone through the whole of the Greek and Latin classics with a view to it  ; and I can assert with truth that there are very

bligations to whom I at all times most cheerfully acknowledge. Should it chance to come under the eye of any of them, and

y, But if I had money at home I would stay ; so I may say of myself, it was necessity, not any idle visions of fame that

erest, and render some service, however trifling, to my country, that it might be said of me, Haud inutiliter vixit. It ap

appearance, proved, I may say, their merit ; for to nothing else can it be justly ascribed. I have thus the satisfaction

pediments to its general adoption in schools ; but I should hope that it will continue to be used in the Universities, and

ue to be used in the Universities, and that in schools the reading of it will be recommended to, though not enjoined on, t

may speak with some confidence of the correctness of the narratives : it must be of advantage to know the opinions of the

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

hn, whose enthusiasm for Greece far exceeds mine ; and his work, when it appears, will, I am confident, be found to contai

riting for instance Kimôn and Kephalos instead of Cimon and Cephalus, it would be all the better. The subjects of the plat

ulk and nature of the work. In this praise however I claim no share ; it all belongs to the printers, to whom also belongs

eel myself interested. As our silence is made an argument against us, it becomes every author to take an opportunity of ex

s every author to take an opportunity of expressing his sentiments on it . The following are mine. No fallacy can be greate

at of supposing that the public have any rights in this matter unless it be the right of the stronger, according to the s

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

s to be derived from Waverley and such books ? Simply amusement ; and it surely seems very absurd to say that the public h

rms, the principle of the O. P. riots of our younger days. No man, be it observed, will be the worse statesman, lawyer, or

bears little proportion to what the proprietors have already made by it , and the copyright has yet twenty years to run. I

ty years to run. I applied in vain for some small share in the gain ; it was contrary I was told to the rules of trade. Na

 ; and if an author has parted, or will part, with his copyright, let it become common property at the end of his life, or

s will transfer to them all their rights if they have the power to do it . For my own part, I view the question with tolera

the booksellers had refused the present work, they enabled me to give it to the world, and thus lay the foundation of a mo

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

viole, A cui madre è la Terra e padre il Sole ;» and in his note on it he says, «È detto ad imitazione del Pontano.» In

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

od at the foot of the Aventine and belonged to the plebeians, to whom it seems to have been what the Capitoline temple was

lap. G. M. 44. Passeri, Lucern. i. 28. Plate II. 1. Helios, as it would seem (Millin says Saturnus), in a four-hors

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

ation, the stream of history having to run a considerable way, before it can completely work off the marvellous and the in

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

on of unenlightened tribes, and even in lettered and polished nations it still retains its hold upon the minds of the weak

arying according to the character and occupation of the deity on whom it was bestowed. Thus the Grecian votary viewed manl

elves a System of gods so like to man, and yet ruling over the world, it was natural that a body of mythes, or legends of

se priest Chryses was, would pronounce, with as full conviction as if it had been something which they had seen and experi

d been something which they had seen and experienced themselves, that it was the god who had sent the pestilence on the pr

ayer of his priest9. How far this theory is well founded, and whether it will apply with equal force to other mythologies

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

a real original source of mythes10, and we place it here only because it has been generally so regarded. 3. A great number

however refrain from giving in this place the following instance, as it combines the ancient and modern legendary explana

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

ed at Hercules’ having carried off the tripod from Delphi and brought it to Pheneos, inundated the valley, and that Hercul

Two devils once possessed the lake : they dwelt on opposite sides of it , and were continually quarrelling ; a furious con

st. The festival of the Hyacinthia at Sparta, for example, originally it would seem celebrated in honour of Demeter18, was

rinciple, and in the following pages we shall have occasion to notice it . The second class of legends will come under the

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

ng to Hastings, on coming to this place he took a bull’s hide and cut it into thongs, which he tied together, resolving to

ed by the Greeks and others to the delicious food of the bees ; hence it was fabled that bees settled on the infant lips o

ul-Rochette, and others have of late years supported this theory, and it has been maintained by Böttiger37 in Germany. II

I. The Theological : which assigns mythologya higher rank ; regarding it as the theology of polytheistic religions, and se

g it as the theology of polytheistic religions, and seeking to reduce it to harmony with the original monotheism of mankin

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

eyes it is disgusting from its indelicacy as well as its absurdity ; it approaches the confines of impiety, and at times

iety, and at times seems even to pass them. The study and adoption of it can hardly fail to injure the intellectual powers

er and other writers, whose names will appear in the following pages, it has in our opinion been reduced to its true princ

y. For the mythology of India philosophy has as yet done but little ; it has been the sport of the wildest mysticism, and

eparately and independently, and not to suppose any connexion between it and any other till both have been examined minute

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

at caution however should be used in the application of this rule, or it may lead us into error and absurdity if carried b

he application of etymology to this subject51. If applied judiciously it will at times give most valuable results ; if und

aluable results ; if under no guidance but that of caprice and fancy, it will become the parent of all sorts of monsters a

have been but the creation of capricious fancy52. On these occasions it would be well to bear in mind the following words

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

lain53 » We use the words bear in mind, for if adopted as a principle it will only serve to damp ardour and check inquiry.

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

ould be, — this mythe most probably has a meaning, but it is possible it may not have one. ChapterII. GRECIAN MYTHO

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

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

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

lso, the system of theocrasy (θεοκραία), or mixing up, as we may call it , of the gods together, began to be employed63. It

ally the case with Euripides, the poet appears at times to have found it necessary to inform his audience in a long prolog

k which may be regarded as having contributed by far the most to give it vogue, was the Sacred History (Ἱϵρὴ Ἀναγραфή) of

was to defend the island against the incursions of pirates, to which it was exposed. The garments of all were of the fine

as evidently to give a blow to the popular religion, and even to make it ridiculous ; for though he seems to have treated

he was the first who reduced gallantry to an art, and made a trade of it , that she might not appear more wanton than other

eligion, and the writer himself was stigmatised as an atheist74 : but it exerted a great influence over the subsequent his

nd the Æneïs of Virgil alone will suffice to show the degree in which it affected the old Italian mythology76. Finally, th

old Italian mythology76. Finally, the Fathers of the Church employed it to advantage in their conflicts withe the support

introduced by the sophists ; Socrates and Plato occasionally employed it ironically ; but its greatest cultivators were th

iterature the sleep of the dark ages ; but at the revival of learning it was eagerly laid hold on by poets and artists79,

l of learning it was eagerly laid hold on by poets and artists79, and it attracted the attention of antiquarians and philo

ntion of antiquarians and philosophers. The various theories by which it was sought to reduce it to system, which we have

d philosophers. The various theories by which it was sought to reduce it to system, which we have already enumerated, were

g, especially in Germany, resumed the simple and elegant attire which it wore in the days of Homer and Hesiod, and in whic

and Hesiod, and in which the following pages will attempt to present it to the reader. Literature of the Grecian Myth

ure of the Grecian mythology, or of the works whence our knowledge of it has been derived, seems a necessary supplement to

ending with the death of Odysseus. This was named the Epic Cycle, and it continued to be read during some centuries of the

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

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

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

penetrated. According to the ideas of the Homeric and Hesiodic ages, it would seem that the World was a hollow globe, div

ets, or the tales of voyagers, had placed in the more remote parts of it several islands, such as Ogygia the isle of Calyp

voured to assign their exact positions. Along its southern coast lay, it would appear, the countries of the Lotus-eaters,

d the Euxine at this time, though they were doubtless not ignorant of it , as Homer names some of the peoples on its southe

the peoples on its southern coast. They must of course have regarded it as a portion of the Sea. We have no means of asce

on of the Sea. We have no means of ascertaining whether they supposed it to communicate with the Ocean, like the western p

flowing, soft-flowing, from its nature117. Its waters were sweet, and it was the parent of all fountains and rivers on the

t, and it was the parent of all fountains and rivers on the earth. As it was a stream, it must have been conceived to have

parent of all fountains and rivers on the earth. As it was a stream, it must have been conceived to have a further bank t

he transoceanic land, and that only in the western part. He describes it as a region unvisited by the sun, and therefore s

extremities of heaven, earth, sea (πόυτος), and Tartaros as meeting, it would seem to follow that the Ocean lay outside o

side of the hollow sphere of the world, and encompassed the middle of it like a rim. The armillary sphere would thus give

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

xact nature and situation. As it is always represented as a mountain, it must have rested on the earth, and yet one passag

h, and yet one passage of the Ilias121 would seem plainly to speak of it as distinct from the earth ; and the language of

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

from the supernal world128. The Titans when conquered were shut up in it , and in the Ilias129 Zeus menaces the gods with b

imensions of a sea, and Herodotus133 derides those who still regarded it as a river. Finally, the change of religious idea

lly affected Erebos, the abode of the dead. Elysion was moved down to it as the place of reward for the good, and Tartaros

it as the place of reward for the good, and Tartaros was raised up to it to form the prison in which the wicked suffered t

t the subject of the cosmology of the ancient Greeks, to compare with it that invented by our own great poet in his Paradi

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

, and Chaos. The former was the abode of God himself and his angels ; it was of immense magnitude, being …………………………extend

rs, and contained minerals in its bowels like earth ; like which also it had the vicissitudes of night and day135. Chaos w

e bottom of this place of torment was of both liquid and solid fire ; it was over-canopied by a ‘fiery concave,’ and its o

rmament to illuminate the earth. The firmament itself was not solid ; it was an …………expanse of liquid, pure, Transparent,

rts with the cosmology of Homer and Hesiod is worthy of attention, as it is probable that in Milton’s days the latter was

d similar acts down to the comprehension of tribes led by the senses, it was necessary to represent natural agents as livi

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

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

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

the meaning of what he delivered. We will here relate the portion of it which extends from Chaos to the establishment of

al conduct, produced the ‘substance of hoary steel,’ and forming from it a sickle, roused her children, the Titans, to reb

n his stead to Kronos. This stone he afterwards threw up143, and with it the children whom he had devoured. When Zeus was

order and philosophical consequence are plainly discernible. We find it faithfully adhering to the cosmological ideas abo

now proceed to the important mythe of the Titans, and as the view of it given by Völcker seems to us to be more correct t

er seems to us to be more correct than any preceding one, we will lay it before our readers152. The six sons and six daugh

ans, and the most probable derivation of the name is that which makes it equivalent to Earth-born 153. The germs of all be

esiod, who evidently misunderstood the sense of the mythe, first gave it the form of a war, and narrated its details in th

e former name is manifestly derived from the symbol for the earth164, it would seem to have been one of the systems in whi

ing generally looked on as the female principle. We find no traces of it anterior to the Alexandrian period, when it is no

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

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

iple of all cosmogony that darkness preceded light, which sprang from it  ; a truth here expressed by making Night the pare

t, according to Æschylus, in a grotto-palace ; beneath his stream, as it would appear187. In the ‘Prometheus Bound’ of thi

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

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

robably the Rearer, the Nurse, or Grandmother 191; some understand by it Mother Earth192. ϓπϵρίων καὶ Θϵίη. Hyperion e

o little objection196. Some interpret Theia Swift 197; Müller renders it Bright 198. Ἠέλιος, Ἣλιος. Sol. Sun. Heli

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

urn to the east was effected. If then, as there is reason to suppose, it was the popular belief that a lofty mountainous r

belief that a lofty mountainous ring ran round the edge of the earth, it was easy for the poets to feign that on reaching

only enjoyed by the happy Hyperboreans, the lofty Rhipæans concealing it from the rest of mankind200. The cup (λέβης or δέ

precious gold By Hephæstos’ hand, and winged ; the water's top Along, it bears the sleeping god, From the Hesperides’ to t

ng of the plant by means of which Glaucos became a sea-god, says that it grew for Helios in the Isles of the Blest, and th

the Blest, and that he gave his horses their evening meal (δόρπον) of it to recruit their vigour. Ovid also, the faithful

, tell the site of this brilliant spot ; but as the Sun sets out from it on his diurnal course, when his steeds’ manes hav

s’ manes have been adorned by Lucifer and Aurora, we may presume that it was in the East. It is also in the East that Ovid

asons, Ages, and Hours212. From a consideration of all these passages it may seem to follow, that the ideas of the poets o

ntly than to other deities for obvious reasons, such as his being, as it were, the celestial shepherd or overseer of the s

d into a swan (κύκνος)230. The age of this story is uncertain231, but it has all the appearance of being a physical mythe

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

regarded as a species of resin which drops from the trees that yield it . The tale of Cycnos is only one of the numerous l

a mere poetic name, there being no stream actually so called ; though it was afterwards given by the poets to the Rhine, t

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

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

und at present in the Latin poet Ovid236; but beyond question he took it from a Greek original. Helios, as the god whose e

‘hoary sea’, with which he would be content. The gods then swore that it should be the undisturbed possession of the Sun-g

f the throne of Zeus at Olympia was Selene driving a single horse, as it appeared to him ; but others said it was a mule,

elene driving a single horse, as it appeared to him ; but others said it was a mule, and they had a silly legend respectin

but others said it was a mule, and they had a silly legend respecting it . The Latin Festus248 is the only writer who speak

rments’. But when he was no longer able to move his limbs, she deemed it the wisest course to shut him up in his chamber,

name Eôs (Ήὼς, Dor.Ἀὼς) seems to be that from ἂω, to blow, regarding it as the cool morning air, whose gentle breathing p

cipated. It is now, however, hardly possible to rectify the error, if it should be such. Έκάτη. Hecate. In the The

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

ioned frequently confounded deities who were originally distinct, but it sometimes only re-united those which were really

ready narrated. According to the Theogony310 all the Titans (Oceanos, it would appear, excepted) were on this occasion shu

included the others in his view of the subject312. At a later period it was said that Zeus had released the Titans313. He

chylus316 the chorus consisted of the twelve Titans, and they came as it would appear from the eastern part of the Ocean-s

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

fspring of the god who ruled over the golden race of men ; and if, as it would appear, he taught his heroic pupils music a

and time flows ; he devours his own children, and time destroys what it has brought into existence. Perhaps, as has been

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

the Ilias, the place of their abode shares in their exaltation ; and it may almost be doubted if the poet who drew the fo

e poet who drew the following picture of Olympos could have conceived it to be no more than the summit of a terrestrial mo

wet with rain, nor ever showered With snow, but cloudless æther o'er it spreads, And glittering light encircles it around

, but cloudless æther o'er it spreads, And glittering light encircles it around, On which the happy gods aye dwell in blis

d the beechen axle with the weight, For a great god and valiant chief it bore. When in the battle of the gods335 Ares is

t was hung by gold and silver cords, And two curved sides encompass’d it about. The pole was silver, and upon its end She

er, and upon its end She tied the beauteous golden yoke, and bound On it the golden traces fair : the steeds Swift-footed

twelve to be fixed on as that of the Titans and the Olympians371 ; or it may have been because twelve was the political nu

been because twelve was the political number of the Ionian race, for it seems probable that it was only among them, parti

s the political number of the Ionian race, for it seems probable that it was only among them, particularly at Athens372, t

e not exactly the same with those above enumerated373. In later times it became a common practise to raise altars to the t

sents Zeus as the lastborn child of Kronos and Rhea, and according to it the supreme power was freely conferred on him by

names the parents of nearly all the gods who appear in his poems, and it follows thence that they must have been born in s

place of any of his gods386. A very ancient tradition, however, (for it occurs in Hesiod) made the isle of Crete the scen

dess, and smiting the mountain with her staff she caused to gush from it a copious flow of water, which she named the Neda

the Arcadians evidently attempted to transfer the names of places in it to their own country, a practise of which as we p

) was not always a source of happiness to those whom he honoured with it . Io, for example, underwent a dreadful persecutio

the name Zeus signifies God. When, therefore, we recollect how usual it was in the oriental and early Greek style to repr

early Greek style to represent magnitude or excellence by associating it with the name of the deity397, it will not surpri

nitude or excellence by associating it with the name of the deity397, it will not surprise us to meet so many Zeus-sprung

e miracle of the wine-bowl being spontaneously replenished as fast as it was drained. They told their hosts that it was th

sly replenished as fast as it was drained. They told their hosts that it was their intention to destroy the godless town,

emained, and, as they gazed and deplored the fate of their neighbours it became a temple. On being desired by Zeus to expr

o mortal hearts, was formed for Zeus by Hephæstos406. In Homer we see it sometimes borne by Apollo407 and by Athena408. Th

f Zeus, which had a third eye in its forehead. The tradition was that it had been the domestic image of Priamos, and had b

named Scyphios429. The vain people of Attica affected to believe that it was on their soil that the sea-god first presente

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

he sea at Ægæ452. Homer gives a noble description of his passage from it on his way to Troy, his chariot-wheels but touchi

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

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

ύλῳ) it is difficult to determine the scene of the conflict. Some say it was at the gate of the nether world, when the her

s sent to drag the dog of Hades to the realms of day465 ; others that it was in Pylos, where the god was aiding his worshi

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

tream of Ocean. Its name is Erebos469 ; the poets everywhere describe it as dreary, dark, and cheerless. The dead, without

which in the time of Homer and Hesiod was thought to lie far beneath it , and to be the prison of the Titans, became one o

ld, and for those who love to trace the progress and change of ideas, it will not be an uninteresting employment to compar

hange of ideas, it will not be an uninteresting employment to compare it with that in the eleventh book of Homer's Odyssey

amed Charôn in the language of Egypt) over the Acherusian lake, after it had received its sentence from the judges appoint

d Egypt483. But enough of such mendacity : we should not have noticed it , were it not that the fashion of tracing the reli

3. But enough of such mendacity : we should not have noticed it, were it not that the fashion of tracing the religion and

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

ng succeeding the toils of the day, the majesty of the sun sinking as it were to rest amid the glories of the western sky,

ing of the sun with the close of life, may have led the Greeks485, or it may be the Phœnicians, to place the dwelling of t

ld by Homer, possessed a helmet which rendered its wearer invisible : it was forged for him by Hephæstos, the later writer

the war against the Titans. Pallas Athene, when aiding Diomedes, wore it to conceal her from Ares486. When Perseus went on

ve been regarded in the light of victims offered to Hades493 ; and as it was the custom in commencing a sacrifice to pluck

rature. If we may trust to the Latin poets495, the duty of performing it belonged to Persephone, a view which seems to con

and the symbol of the social union, gave the Greeks occasion to fancy it to be under the guardianship of a peculiar deity,

o be under the guardianship of a peculiar deity, whom they named from it , Hestia. This goddess does not appear in the poem

n ancient wooden image (βρέτας) of Hera disappeared from the temple ; it was then diligently sought for, and was always fo

to a willow, whose longest branches were drawn down so as to envelope it . The priestess then loosed it ; it was washed ; a

nches were drawn down so as to envelope it. The priestess then loosed it  ; it was washed ; a kind of cakes were set before

were drawn down so as to envelope it. The priestess then loosed it ; it was washed ; a kind of cakes were set before it,

tess then loosed it ; it was washed ; a kind of cakes were set before it , and it was brought back to the temple524. In thi

n loosed it ; it was washed ; a kind of cakes were set before it, and it was brought back to the temple524. In this ceremo

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

being regarded as a great promoter of this virtue525; she is bound to it probably to prevent her flight from Zeus. The cak

e goddess in the bridal-dress527, and a new bridal-robe was woven for it every year528. Like most of the usages and ceremo

emonies of Greece, this Samian custom was pragmatised529. The temple, it was said, had been built by the Lelegians and the

n the sacred image was brought on board. Interror the pirates carried it back to the shore, and made an offering of cakes

arried it back to the shore, and made an offering of cakes to appease it . They then departed, and next day the rude ignora

next day the rude ignorant people of the isle, in their search after it , finding it on the sea-shore, thought it had run

e rude ignorant people of the isle, in their search after it, finding it on the sea-shore, thought it had run away of itse

isle, in their search after it, finding it on the sea-shore, thought it had run away of itself, and bound it to a willow

ing it on the sea-shore, thought it had run away of itself, and bound it to a willow to prevent its doing so again. Admeta

ound it to a willow to prevent its doing so again. Admeta then loosed it and restored it to its place in the temple, and h

low to prevent its doing so again. Admeta then loosed it and restored it to its place in the temple, and hence it was said

then loosed it and restored it to its place in the temple, and hence it was said arose the annual ceremony. In the name A

and hence it was said arose the annual ceremony. In the name Admeta, it will be observed, we have here again a reference

intimate that the worship of Hera came to Samos from Argos, and that it belonged to the ante-Dorian period. In Bœotia the

oing to marry another ; and cutting down a handsome tree, they shaped it into the form of a woman, naming it Dædala, and a

down a handsome tree, they shaped it into the form of a woman, naming it Dædala, and arrayed it in the bridal habit. The b

hey shaped it into the form of a woman, naming it Dædala, and arrayed it in the bridal habit. The bridal hymn was sung, th

to which the Platæans repaired, and setting some dressed meat before it , and watching the ravens, marked which of them to

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

ch image was placed on a car, and a bridemaid (νυμϕϵύτρια) set beside it . The procession then moved on, each car taking it

y confused account of this festival which has been transmitted to us, it is a matter of much difficulty to ascertain its r

o ascertain its real character. It seems most probable, however, that it was designed to form an astronomical cycle, and t

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

our present purpose it is sufficient to remark the union expressed in it of Zeus and Hera, and the sacrifice of the bull a

Zeus and Hera, of which Cithærôn was also the scene. The maiden Hera, it said, was reared in Eubœa ; but Zeus stole her aw

lled a son of Poseidôn, so a valiant warrior was termed a son, or, as it is sometimes expressed by Homer, a branch or shoo

e, so strong as to be infrangible by even the god of war. He disposed it in such a manner as to catch the lovers : then fe

a manner as to catch the lovers : then feigning a journey, set out as it were for Lemnos. Ares, who was on the watch, flew

his tale is an evident interpolation in the part of the Odyssey where it occurs. Its date is uncertain ; but the language,

certain ; but the language, the ideas, and the state of society which it supposes, might almost lead us to assign its orig

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

en man Talôs, who each day compassed his island three times, to guard it from the invasion of strangers574. The brazen cup

first letter as euphonie, and Hephæstos as Phæstos (Φαȋτος), deduces it from ϕάω, to give light. 588. Ἤβη. Juventas.

er was afterwards transferred to Ganymedes594. Alcæus and Sappho give it to Hermes, the celestial herald595, it being the

des594. Alcæus and Sappho give it to Hermes, the celestial herald595, it being the office of the heralds in Homer. A poet

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

he goddess was parched with thirst. She saw a pool, and knelt down at it to drink. Some clowns, who were there cutting sed

usually ascribed to this goddess608, also accord with Night ; and if it should appear that the children of Leto were Sun

t. He was also by his shafts the sender of pestilence, and he removed it when duly propitiated. At the banquets of the god

time of these poets. According to the Homeridian hymn in his honour, it took place in the following manner. Leto, persecu

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

n of which name, as we may perceive, Delphi probably gave its aid, as it did also for that of the change of the god into t

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

n into the bosom of the nymph of Peneios. Daphne loved the chase, and it alone, indifferent to all other love. Phœbos behe

y-tree (δάϕνη, laurus). The god embraced its trunk, and declared that it should be ever afterwards his favourite tree623.

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

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

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

but coming to the river Lycormas, and finding his progress stopped by it , he slew his horses and cast himself into the str

and the indignant deity, unable to recall what he had bestowed, made it useless by depriving her predictions of credit628

great cast, and Hyacinthos running too eagerly to take up the discus, it rebounded and struck him in the face. The god, un

ight at first sight be supposed. According to the Delphian tradition, it was for slaying the Pythôn that the god was conde

Road to the vale of Tempe in the north of Thessaly, to be purified as it were from the guilt of the bloodshed ; and having

riginal legend to have been a still bolder stretch of fancy, and that it was to the god of the under-world, to Hades himse

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

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

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

for some reason which is not very clear, a leathern bag651, and hence it was fabled that Apollo flayed his vanquished riva

fore the Trojan war, and carried the Apollo-religion to Crete, whence it was spread to the coast of Asia, and also conveye

ynthos walking, with soft foliage binds His flowing hair, and fastens it in gold ; His arrows on his shoulders sound657.

oem has unfortunately perished, but we find the following analysis of it in the works of the sophist Himerius658. «When Ap

ack from the Hyperboreans. It was then summer, and the very middle of it , when Alcæus leads Apollo back from the Hyperbore

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

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

t of his bright colour, as some think, but it is far more likely that it was the similitude of his name to an epithet of t

imilitude of his name to an epithet of the god which gave occasion to it . The noisy chirping tettix (cicada), or tree-hopp

his last is the real root of these names, and that, as we said above, it was merely similarity of sound that caused the wo

iners of the contrary system interpret Phœbos pure, unstained, making it equivalent to the ἁγνὸς θϵὸς, as he is sometimes

who, taking the Cretan form ᾽Αβέλιος to be the original one, deduces it , according to his system of tracing the Greek rel

acrifice of his daughter Iphigeneia. The Aloeids, Otos and Ephialtes, it was said, sought in marriage Hera and Artemis : t

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

the Alpheios, and enticed by its beauty stripped herself and entered it , to drive away the heat and the fatigue. She hear

onnexion between Alpheios and Artemis, the notion gradually arose, or it was given out, that the fount contained water of

and Alpheios became a river691. In proof of the truth of this fable, it was asserted that a cup (ϕιάλη) which fell into t

temis was merely one of the names under which the moon was worshiped, it need not surprise us to find her identified with

l figure, by its multitude of breasts and heads of animals hung round it , denoted the fecundity of nature. In Magnesia on

of Artemis, who had also a temple at Leucophrys on the coast704 ; and it becomes a question whether (like Artemis of Ephes

robably corresponded with its situation on a chalk cliff ; or whether it was expressive of her beauty. As however beauty w

bably with reference to the virginity of the goddess. Welcker regards it as an epithet of the same nature with Opis and Ne

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

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

his view in Plato724 and Euripides725 ; and in the Alexandrine period it was so prevalent, that Callimachus726 blames thos

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

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

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

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

ired with a passion for her own father. After a long struggle against it , she gratified it by the aid of her nurse, unknow

n for her own father. After a long struggle against it, she gratified it by the aid of her nurse, unknown to its object745

dess, and the flower called the anemone or wind-flower sprang up from it , which by its caducity expresses the brief period

, who during a part of the year is absent, or as the legend expresses it , with the goddess of the under-world ; during the

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

ich had the gift of inspiring love and desire for the person who wore it . Hera, when about to lull Zeus to sleep by fillin

ith the Grecian Aphrodite, for the tale of Adonis sufficiently proves it  ; and that this took place at a very early period

eece. Her antique wooden statue (ξόανον) in this temple was armed, as it also was at Sparta and Corinth763. In this last c

om Theseus was said to have dedicated an altar at Delos771 : possibly it was meant to express the increase of conjugal aff

is original dimensions. The meaning of this fable is so apparent that it needs not explication. At the time when it was be

fable is so apparent that it needs not explication. At the time when it was become the mode to exalt the characters of ph

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

f the fount of Erôs, touched the water, and murmured a few words over it . Immediately there rose from the bottom a little

sleep, and on awaking beholds a grove with a fountain in the midst of it , and near it a stately palace of most splendid st

awaking beholds a grove with a fountain in the midst of it, and near it a stately palace of most splendid structure. She

most splendid structure. She ventures to enter this palace, goes over it lost in admiration at its magnificence ; when sud

s her of this event, and warns her of the danger likely to arise from it . Moved by the tears of his bride, he however cons

pted to drown herself in the neighbouring stream ; but, fearing Love, it cast her upon a bank of flowers, where she was fo

o the lower regions, ascends a tower, determined to cast herself from it and end her woes ; but the tower pities her, and

husband. She opens the box, when instead of beauty there issues from it a dense black exhalation, and the imprudent Psych

revealed the flame of desire which was hidden in her bosom, and loved it when she saw how delightful it was ; and she is s

ich was hidden in her bosom, and loved it when she saw how delightful it was ; and she is said to have burned it by the dr

t when she saw how delightful it was ; and she is said to have burned it by the dripping of the lamp, because all desire b

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

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

in its prison the body. Hence trials and purifications are set before it , that it may become capable of a higher view of t

ison the body. Hence trials and purifications are set before it, that it may become capable of a higher view of things, an

apable of a higher view of things, and of true desire. Two loves meet it , — the earthly, a deceiver who draws it down to e

f true desire. Two loves meet it, — the earthly, a deceiver who draws it down to earthly things ; the heavenly, who direct

ct for approaching at night the flame of the lamp or candle, in which it so frequently finds its death, reminds a mystic p

on brilliant wings from the dull groveling caterpillar-state in which it had previously existed, fluttering in the blaze o

ng on the most fragrant and sweetest productions of the spring. Hence it was, in all probability, that the Greeks named th

e of both the Homeric poems is the daughter of Zeus ; in one place784 it seems to be intimated that she had no other paren

st The fringed ægis dire, which all about Was compassed with fear. In it was Strife, In it was Strength, and in it chill P

s dire, which all about Was compassed with fear. In it was Strife, In it was Strength, and in it chill Pursuit ; In it the

Was compassed with fear. In it was Strife, In it was Strength, and in it chill Pursuit ; In it the Gorgon-head, the porten

r. In it was Strife, In it was Strength, and in it chill Pursuit ; In it the Gorgon-head, the portent dire, — Dire and ter

d in concert with them, and Athena hearing the sound was pleased with it , and resolved to imitate it : she in consequence

Athena hearing the sound was pleased with it, and resolved to imitate it  : she in consequence invented the pipe, whose mus

e number of the serpents whose lugubrious hissing had given origin to it . Others803 say the goddess formed the pipe from t

say the goddess formed the pipe from the bone of a stag, and bringing it with her to the banquet of the gods began to play

and bringing it with her to the banquet of the gods began to play on it . Being laughed at by Hera and Aphrodite, on accou

or their mirth, she threw her pipe away : Marsyas unfortunately found it , and learning to play on it, ventured to become t

r pipe away : Marsyas unfortunately found it, and learning to play on it , ventured to become the rival of Apollo. His fate

Maid’ (Κόρα), Persephone805. As this is her constant title in Homer, it is manifest that she had long been regarded as th

consecrated to her ; the shield or corselet with the Gorgon’s head on it seems to represent the full-orbed moon ; and fina

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

he perplexing epithet Tritogeneia would seem to be that which derives it from the three phases of the moon. There are two

s of this name which have had more general currency. The one supposes it to signify Head-sprung, as the word τριτὼ is said

ks would have made little scruple about coining a term if they wanted it to suit any purpose. The other interpretation, wh

ems to have little in its favour. Müller821 therefore at once rejects it , and fixes on the banks of the Bœotian brook as t

plained with so much more ease on this last hypothesis, that we think it not improbable that the Pelasgian goddess of Argo

leus, the gods, pitying the fate of the hero, urged Hermeias to steal it away. On king Priamos’ setting forth to ransom th

ut the flesh, adapted reeds and strings to the shell, and formed from it the phorminx or lyre, on which he immediately pla

lyre, on which he immediately played with perfect skill. He then laid it up in his cradle, and resumed his journey. He arr

urned the heads and feet, and put out the fire, effacing all signs of it , and flung his twig-sandals into the river. With

ellow, who still has his cradle-clothes about him. Zeus however gives it against him, and the two brothers are sent in que

, the tones of which so ravish Apollo that he offers him the cows for it . The young god gives him the lyre, and receives t

ity of gold, and drove him out of the house till he should have given it . Pallas-Athene incensed at her unhallowed cupidit

nd he bears his caduceus 851 or staff, with two serpents twined about it , and which sometimes has wings at its extremity.

even of cheating859. As herdsmen are the best guides in the country, it may be thence that Hermes was thought to protect

thence to be a protector in general861. For this cause, among others, it may have been that godsends or treasure-trove wer

signed to Hermes, that of conducting the departed to Erebos. Possibly it may have been on this account that Solôn directed

, and Hermes. On looking over the adventures of Hermes above related, it will appear that most of them refer to his charac

rse and Aglauros will be shown in the sequel. We shall also find that it was Hermes who gave to Nephele the gold-fleeced r

ntes, or Argos-slayer, given to this god. The general opinion derives it from the legend of Io, but it has been doubted if

o this god. The general opinion derives it from the legend of Io, but it has been doubted if that adventure was known to H

be discussed in its proper place ; here we will only observe, that if it should appear to be as old as the age of Homer, t

main a subject of inquiry. Supposing however such not to be the case, it may be asked how the rural deity, the field-god,

ers White- or clear-showing 871 ; and a modern mythologist872 renders it White-shining, equivalent to White (λευκὸς), a na

Demeter and her daughter Persephone are so closely connected, that it would be extremely difficult, or rather impossibl

eding poets, after whom Ovid has related it882, and Claudian has sung it in a peculiar poem, of which unfortunately a part

n chariot rose, and catching the terrified goddess carried her off in it shrieking to her father for aid, unheard and unse

. On the tenth morning Hecate met her, but she could not tell her who it was had carried away Persephone. Together they pr

. The god of the sun gives the required information, telling her that it was Aïdoneus, who by the permission of her sire h

temple was speedily raised. The mourning goddess took up her abode in it , but a dismal year came upon mankind ; the earth

lity the oldest account of this celebrated event. In progress of time it underwent various alterations ; the scene was as

nd circumstances were added or modified. In the beautiful versions of it given by the above-mentioned Latin poets, the sce

cealed, — that is, she is carried off by the god of the under-world : it reappears, — that is, Persephone is restored to h

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

o mocked at her as she was drinking some gruel, what was remaining of it in the vessel890. She more justly punished with e

Arcadia, stood a temple of Demeter-Erinnys. The legend connected with it was as follows898. When the goddess was in search

ed at this cave under the name of Black (Mé-λαινα), and her statue in it was clad in black, with the head and mane of a ho

of a horse900. This last legend has nothing perhaps very peculiar in it  ; the former is regarded as one of the many forms

critics consider her name to signify Food-shower 912 ; in the former it might mean Light-destroyer, a name corresponding

state had its own favourite deities, under whose especial protection it was held to be, and these deities were propitiate

f the state and under the superintendence of the magistrates ; whence it follows as a necessary consequence, that the rite

life, and the cheerful hopes in death, which were the consequence of it . Hence occasion has been taken to assert, that a

w the interior of the illuminated temple, and the sacred things which it contained, when to his excited imagination the ve

ow, were seldom without a legend or Sacred Account (ἱεργος λόγος), as it was called, to explain the dress or ceremony, whi

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

ould have reached the sky had not Poseidôn directed Pegasos to strike it with his hoof. The Muses then turned the presumpt

e derivation of the name Muse (Mοȗσα), seems to be that which deduces it from the obsolete verb MAΩ to inquire or invent.

a feeling of a connexion between that element and music. The Latins, it would also appear, connected their Camenæ with th

ef, has its origin in nature. There is music in the sound of water as it purls or murmurs along in the rivulet, (the very

bbling, tinkling, and such like, applied to brooks by our poets prove it ,) and even the waterfall, especially when heard i

ts the mind into a frame for the reception of poetic images955. Hence it has been said, by him who like the early bards of

they came to be regarded as presiding over its parts also ; and when it was further subdivided into hours, these minor pa

ocles, the son of the river Cephissos. They were three in number, but it was not known what names he had given them983. Th

goddesses. Εἰλείθυιαι. Ilithyiæ. The Eileithyiæ, whose office it was to preside over the births of mankind, are in

in general996 ; and as moreover a woman’s time was reckoned by moons, it was natural to conceive that the moon-goddess pre

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

mon noun, but much more frequently as the former. When a common noun, it seems to be equivalent to fate. Achilleus says, t

eficial effects, the bounteous earth itself becomes at times grim, as it were, and displeased with mankind, and this is De

ossession of the Pythian oracle1036, and to have voluntarily resigned it to her sister Phœbe, who gave it as a christening

36, and to have voluntarily resigned it to her sister Phœbe, who gave it as a christeninggift1037 to Phœbos-Apollo. Ἴρι

office of the goddess, and will accord with the rainbow in a view of it similar to that given in the Book of Genesis. Her

nd of his father washes his body in the waters of the stream, anoints it with ambrosia, and, clothing it in ambrosial garm

in the waters of the stream, anoints it with ambrosia, and, clothing it in ambrosial garments, commits it to the twin bro

nts it with ambrosia, and, clothing it in ambrosial garments, commits it to the twin brothers Sleep and Death to convey to

ry and religion. It was not however by any means peculiar to Greece ; it will probably be found wherever poetry exists1068

to Greece ; it will probably be found wherever poetry exists1068. But it was only in ancient Greece and Italy that these p

had overcome the milder one of Vishnoo on their natal soil, followed it in its progress to the West, proceeded as the rel

ravagant practices. This hypothesis rests on no stable evidence ; and it has been, as appears to us, fully refuted and exp

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

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

he place in which Andromache is compared to a Mænas1085, besides that it occurs in one of the latter books, is regarded as

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

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

e might appear to indicate, one of the original Grecian deities, (and it is difficult to think that the vine and its produ

y-making and festivity ; and the festival of the deity presiding over it may have been a very joyous one, and celebrated w

and mirth. Such, we say, may have been (for we venture not to assert it ) the original Dionysiac religion of Greece ; and

undoubtedly one of the most ancient deities, is noticed in the Ilias, it should not excite any great surprise to find the

ll mention of the wine-god1093. To pass from conjecture to certainty, it appears quite clear that the part of Thrace lying

passage in the sixth book of the Ilias to be genuine, some account of it had possibly reached the ears of Homer. The Thrac

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

siastic orgies of the Great Mother, and of the god Sabazios ; who, as it would appear, was similar to Dionysos1095, and an

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

us how Melampûs, who introduced his worship into Greece, had learned it from Cadmos the Phœnician, who had derived his kn

tering berries which grew there was appropriated to the god1104 ; and it now became one of the favourite plants of Dionyso

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

ook the babe, which was prematurely expelled from her womb, and sewed it up in his thigh. In due time it came to the birth

ely expelled from her womb, and sewed it up in his thigh. In due time it came to the birth, and Zeus then naming it Dionys

in his thigh. In due time it came to the birth, and Zeus then naming it Dionysos gave it to Hermes to convey to Ino, the

due time it came to the birth, and Zeus then naming it Dionysos gave it to Hermes to convey to Ino, the sister of Semele,

ermes to convey to Ino, the sister of Semele, with directions to rear it as a girl. Hera, whose revenge was not yet satiat

ed Icarios the culture of the vine. Icarios having made wine, gave of it to some shepherds, who thinking themselves poison

eia’s Horn, which last name was afterwards given to places similar to it in fertility. Amaltheia here bore him a son, whom

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

Anthesteria, was celebrated in the spring, the season of showers, and it was so named from the flowers and blossoms, of wh

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

ich last place occurs frequently in his legend. Like Tritôn, however, it has been multiplied, for we find a Nysa on Helicô

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

ybele1144. Her worship was introduced at Athens and at Corinth, where it was celebrated in private with great indecency an

ted by the Greeks. From their confounding her with their own Artemis, it would seem that they regarded her as the Moon-god

es, and an island in the Nile, said (for Herodotus could not perceive it to move) to be a floating one, Delos1152. Ισις

. “Homer’s Egypt,” says Zoega1157, “seems to me altogether fabulous ; it presents nothing local, nothing characteristic. H

en into any other by stress of weather, they were obliged to sail for it , or their cargoes, if the wind was still rough, w

d. The god pursued : she reached the river Ladôn, and unable to cross it implored the aid of her sister-nymphs ; and when

k. A tree of her own name (πίτυς, pine) sprang up where she died, and it became the favourite plant of Pan1182. What are c

forests and mountains fill the mind with a secret horror, and dispose it to superstitious apprehensions : hence perhaps it

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

mios, regarding his name as the contraction of Pæan1188. Welcker says it was the Arcadian form of Φάων, Φὰν, apparently re

of a toilsome fate and hard fortune, why do ye oblige me to tell what it were better for you not to know ? Life is most fr

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

rs1222, that he had a long-eared father, — Pan or a Satyr perhaps, or it may be his own sacred beast the ass1223 ; others

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

d : But at the harbour’s head a long-leafed olive Grows, and near to it lies a lovely cave, Dusky and sacred to the Nymph

ovely cave, Dusky and sacred to the Nymphs, whom men Call Naiades. In it large craters lie, And two-eared pitchers, all of

o-eared pitchers, all of stone ; and there Bees build their combs. In it , too, are long looms Of stone, and there the Nymp

rple, wondrous to behold. Aye-flowing Waters are there. Two entrances it hath ; That to the north is pervious unto men ; T

n she informs Anchises that she is pregnant, and of her shame to have it known among the gods, says of the child1235, — B

endured for many a year. But, in the pride of youth, he foolishly Cut it  ; and to him and his race the Nymph Gave ever aft

e an oak just ready to fall to the ground, ordered his slaves to prop it up. The Nymph, who had been on the point of peris

; for seeing his own figure in a clear spring, he became enamoured of it , and pined away till he was converted into the fl

e, with which they began to play and amuse themselves. Dryope placing it in her bosom, the god changed himself into a serp

caused a poplar to grow up, and a spring of water to gush out beside it . The nymphs communicated their own nature to Dryo

e was taken away, two maidens who were present informed the people of it , and the nymphs incensed turned them both into fi

, ‘of which the boys make a plaything, and cutting off the head carry it about ; and the head with the horns is like the l

air. A constant epithet of Thetis is silver-footed (ἀργυροπέξα) ; and it was for venturing to compare herself in beauty wi

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

efers to the common pragmatic history of Glaucos. He was a fisherman, it was said1271, of Anthedôn in Bœotia, and observin

one day the fish which he had caught and thrown on the grass to bite it , and then to jump into the sea, his curiosity exc

it, and then to jump into the sea, his curiosity excited him to taste it also ; immediately on his doing so he followed th

e Isthmian games were celebrated in his honour1276. We should suppose it hardly necessary to remind the reader, that, acco

the Isthmian games1278. Melicertes is said to be a name of Poseidôn ; it may however be the Phœnician Melcart, introduced

ds. Each river was held to have its presiding deity, who deity in it and directed its waters. These gods had their hou

was evidently an island in the Ocean, and not the gloomy land beyond it 1288 ; for the poets, led by the analogy of the l

ed the West as a region of brightness and glory. Hence they placed in it the Isles of the Blest, the ruddy isle Erytheia,

ing of the Hesperides was usually placed in his vicinity ; others set it in the country of the Hyperboreans1289. Their app

ooks’1293. Perseus, he says, intercepted the eye as they were handing it from the one to the other, and having thus blinde

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

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

might therefore suppose them to have been a pure poetic fiction, were it not that, as we shall show, the Gorgon in that my

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

amed Taminos in the isle, which bestowed its appellation on the metal it yielded — Cyprus1329, and the Taphians, we are to

0. Nothing therefore can be collected with certainty from Temesa. But it may be said that the Sikelans, who dwelt in Italy

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

, to eat. The effect of this plant was such, that those who tasted of it lost all thoughts of home, and wished to remain i

coast of Cyrene lies opposite the Peloponnese, and is much nearer to it than Egypt is to Crete, we must suppose the count

ut the Cyclopes, having no ships, could not derive any advantage from it . Odysseus, leaving the rest of his fleet at the i

the fire, and aided by four of his companions bored out his eye with it . Polyphemos roaring out with pain, the other Cycl

the name which Odysseus had given himself — was killing him, thinking it was some disease they left him, recommending him

t sees him, he compares him to ‘a woody peak of lofty mountains, when it appears separate from others.’ The crash of the b

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

Odysseus was ‘the top of a great hill,’ and falling before the vessel it drove her back to the shore ; the second was stil

ir being one-eyed ; yet in the account of the blinding of the latter, it seems to be assumed as a thing well known. We may

he country of the Cyclopes1339 : we however cannot help thinking that it was on the coast of Libya. It lay at no great dis

then sail on further, and come to the land of the Cyclopes ;’ and if it had been an island, he would, as usual, have noti

rcumstance : he would also have told us with what wind they sailed to it , if it had been at anything like the distance whi

nce : he would also have told us with what wind they sailed to it, if it had been at anything like the distance which Sici

e fertility of Sicily may accord with that of the Cyclopes’ land, yet it does not offer the caverns on mountain-tops in wh

ring to that of the Odyssey, stretching before a harbour, be shown in it . If the little islet of Ortygia in front of Syrac

of Ortygia in front of Syracuse should be thought of, we reply, that it in no point accords with the description in the p

poet. When they had been localised in the neighbourhood of volcanoes it was a simple process to convert them into smiths,

he assistants of Hephæstos1340. As they were now artists in one line, it gave no surprise to find them engaged in a task a

re called wild tribes (ἄγρια ϕῦλα), but akin to the gods1345, by whom it would appear they were destroyed for their impiet

des, who fancied that Æolos had given him treasure in the bag, opened it  : the winds rushed out, and hurried them back to

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

position as for that of Laputa1355. At the time when Odysseus came to it , it must have been lying near the country of the

tion as for that of Laputa1355. At the time when Odysseus came to it, it must have been lying near the country of the Cycl

lying near the country of the Cyclopes ; but we are not told whether it remained immovable during the month that he spent

told whether it remained immovable during the month that he spent in it , or the time that elapsed between his departure a

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

strygonia or Telepylos (it is uncertain which), and the fountain near it Artakia. There was a port at a little distance fr

Artakia, and were by her directed to her father’s house. On entering it they were terrified at the sight of his wife, who

nothing so remarkable in this practice as to induce the poet to place it among the wonders of the West. It is much more pr

e of the Liparæan isles, and the cape of Circæum to be that of Circe, it followed of course that the land of the Læstrygon

t westerly of those scattered by the poet over the Mediterranean, for it appears to have lain on the very edge of the Ocea

n the poem, except Ogygia the isle of Calypso, lie manifestly between it and Greece. Circe is one of those deities whom Ho

Æætes. The island of Circe was small ; her abode was in the centre of it , deeply embosomed in wood. She dwelt alone, atten

act. Accordingly when she reached him the medicated bowl he drank of it freely, and Circe thinking it had produced its us

ched him the medicated bowl he drank of it freely, and Circe thinking it had produced its usual effect, striking him with

ophet Teiresias. Accordingly they left Ææa rather late in the day, as it would appear, and impelled by a favouring north w

gth came over him ; he hastened back to his ship ; the stream carried it along, and they reached Ææa while it was yet nigh

to his ship ; the stream carried it along, and they reached Ææa while it was yet night. We have here a proof that the cour

appear that, as soon as the ship left the Ocean and entered the Sea, it was at Ææa. Circe is said to have had by Odysseus

Circe. The fact of its not being an island offered no difficulty, as it was asserted that it once had been surrounded wit

ts not being an island offered no difficulty, as it was asserted that it once had been surrounded with water to a great ex

hich requires a sleight of ingenuity, like that just noticed, to make it suit the West. On surveying the ‘beautiful wonder

t suit the West. On surveying the ‘beautiful wonders’ of the Odyssey, it is impossible not to be struck with the resemblan

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

who were sailing by, that they forgot home and everything relating to it , and abode there till their bones lay whitening o

to be Aglaiopheme (Clear-voice) and Thelxiepeia (Magic-speech) ; and it was feigned that they threw themselves into the s

en (Ol. 94, l.) the Lacedæmonians had laid siege to Athens, Dionysos, it is said, appeared in a dream to their general, Ly

and no man even if he had twenty hands and as many feet could ascend it . In the middle of this cliff, she says, is a cave

cave facing the west, but so high that a man in a ship passing under it could not shoot up to it with a bow. In this den

t so high that a man in a ship passing under it could not shoot up to it with a bow. In this den dwells Scylla (Bitch), wh

k, the goddess informs him, is much lower, for a man could shoot over it . A wild fig-tree grows on it, stretching its bran

s much lower, for a man could shoot over it. A wild fig-tree grows on it , stretching its branches down to the water : but

rted himself was sucked in by Charybdis. He held by the fig-tree till it was thrown out again, and resumed his voyage. Suc

ch is the earliest account we have of these monsters, in which indeed it may be doubted if Charybdis is to be regarded as

ween the Wandering Rocks and Thrinakia (if this last be Sicily) ; for it is after passing those rocks that Odysseus comes

as desirous of obeying the injunctions which he had received ; but as it was evening when he came to the island, his compa

nd pitch darkness, came on. Zeus struck the ship with a thunderbolt : it went to pieces, and all the sacrilegious crew wer

e ; and that during the whole month that Odysseus and his men were in it they did not meet with any one, and could procure

eet with any one, and could procure no food but birds and fish ; that it is called the excellent isle of the god 1406, who

is called the excellent isle of the god 1406, whose peculiar property it therefore must have been ; that according to the

erefore must have been ; that according to the analogy of the Odyssey it must have been a small island, for such were Ææa,

rds, and his two daughters their keepers. He must also have conceived it to lie much more to the west than Sicily, for it

also have conceived it to lie much more to the west than Sicily, for it could not have been more than the third day after

en more than the third day after leaving Ææa that Odysseus arrived at it . Καλυψ ἐν Ὠγυγίῃ. Calypso in Ogygia. Odyss

mast and keel, but the hero caught hold of the fig-tree, and held by it till they were thrown out again. He then floated

them1416. They had abundance of wealth, and lived in the enjoyment of it undisturbed by the alarms of war ; for as they ‘d

mpany with Odysseus might give, she supposes some one to say1424, “Is it some stranger who has strayed from his ship that

Libya, Scheria most probably lay in the sea somewhere to the north of it . The truth is, the Phæacians and their island are

ns apply to Corcyra, for we know not what the Ionian Singer’s idea of it may have been. All we will say is, that his langu

of it may have been. All we will say is, that his language respecting it accords much better with some imaginary western i

gone thence to Thesprotia, which was consequently supposed to be near it  ; and as Corcyra was the principal island in that

near it ; and as Corcyra was the principal island in that direction, it was at once inferred to be that of the Phæacians.

mstance of Penelope seeing nothing incongruous in the narrative ; but it surely does not follow that she knew anything of

s in Ortygia. Eumæos1432, describing his native isle Syria, says that it lies beyond (καθύπϵρθϵν) Ortygia, where are the t

he turnings (τρπαὶ) of the sun. Syria, he proceeds, is not large, but it is fruitful, abounding in sheep, in pasturage, in

s fruitful, abounding in sheep, in pasturage, in vines, and in corn : it is never visited by famine or by any disease ; bu

he inhabitants of which, who were governed by one king, all things in it were divided. The Phœnicians and Taphians visited

g, all things in it were divided. The Phœnicians and Taphians visited it for the sake of trade. It is almost impossible, w

her identical with Syros, one of the Cyclades1434. The Phœnicians, be it observed, who stole away Eumæos, sailed with a fa

ore the port of Syracuse Ortygia ; and the tongue of land opposite to it was probably pronounced to be Syria. The ‘turning

ith that of the ‘risings of the sun’ being in Ææa. Müller1435 sees in it a reference to the sun-dial of Pherecydes of Syro

sun-dial of Pherecydes of Syros, and regards the verse which mentions it as the interpolation of a rhapsodist. The narrati

those early ages. Supposing Syria to have lain to the west of Greece, it follows that this people were known to make comme

e commercial voyages in that direction ; and we may also collect from it that it was chiefly ornamental articles (ἀθύρματα

cial voyages in that direction ; and we may also collect from it that it was chiefly ornamental articles (ἀθύρματα) which

rving the changes and revolutions which continually take place around it . Each revolving year brings to the vegetable worl

sy hum of men, and commerce and agriculture display their stores. Has it always been so ? is the question man naturally as

closed in joy, the morning awoke to renewed delight. It was easy and it was natural to transfer these ideas to the race o

in every region of the earth, for this is the race who still possess it . This race, says Hesiod, will never cease day or

, and Zeus destroyed them by a deluge of water. In all these accounts it is to be observed that it is races of men, not ag

by a deluge of water. In all these accounts it is to be observed that it is races of men, not ages of the world, which are

f the vices and miseries of man in the last stage of the progression, it was asserted, that as the four seasons, commencin

may be regarded as the Plato of his age. It contained originally, as it is given by Aratus, but the three first ages. Its

as attained its maximum the gods will destroy mankind. To this intent it was necessary to commence with a state of innocen

ad of successively following that of gold, exist simultaneously after it , — effeminacy and violence, the two vices into wh

pplication of the ancient mythe to the actual world, and from a moral it became a continuation of the narrative. As the wo

as regarded as a later invention than that of brass or copper, and as it is a harder metal, it was naturally selected to e

invention than that of brass or copper, and as it is a harder metal, it was naturally selected to express the last and wo

on spake distinctly of the Heroic race who fought at Thebes and Troy, it was necessary to distinguish it from the iron one

c race who fought at Thebes and Troy, it was necessary to distinguish it from the iron one : hence the cycle is, as it wer

ecessary to distinguish it from the iron one : hence the cycle is, as it were, repeated ; but the latter one, being founde

as the Grecian religion acknowledged no evil spirits, the poet found it necessary to cut away this last part of the origi

d Epimetheus. We find Iapetos frequently joined with Kronos, apart as it were from the other Titans ; and it is worthy of

ntly joined with Kronos, apart as it were from the other Titans ; and it is worthy of notice, that in the Theogony (where

tios is called by Hesiod1451 the insolent and the haughty ; and Zeus, it is added, struck him with his thunder and precipi

him, and his being the father of two of the celestial constellations, it will be perhaps difficult to avoid assenting to t

Libya. It is however remarkable that in all the legends of this kind it is the god or man Atlas who is turned into or giv

aving ascended a lofty mountain to make his observations he fell from it into the sea, and both sea and mountain were name

men had a controversy at Mecone, Prometheus took an ox, and dividing it put the flesh and entrails in the hide, and wrapp

in deceived him, and stealing the fire in a hollow staff1464, brought it and gave it to man. Zeus then sent Pandora on ear

him, and stealing the fire in a hollow staff1464, brought it and gave it to man. Zeus then sent Pandora on earth to deceiv

prey without ceasing on his liver, which grew every night as much as it had lost in the day. After a long interval of tim

an (i. e. Prometheus) introduced fire, and the arts which result from it , and man henceforth became a prey to care and anx

oss what to do ; at length as the only remedy he stole fire, and with it the artist-skill of Athena and Hephæstos, and gav

fire, and with it the artist-skill of Athena and Hephæstos, and gave it to man. He was also regarded as the creator of th

d said that Prometheus had formed a man of clay, and Athena beholding it offered him her aid in procuring anything in heav

g a river she observed the marly clay, and began to make a man out of it . Jupiter happening to come by, she asked him to a

man out of it. Jupiter happening to come by, she asked him to animate it  ; he did so, but when Care went to give it her ow

, she asked him to animate it ; he did so, but when Care went to give it her own name, he insisted on its being named from

elf. While they were disputing, Earth arose and asserted her right to it , as she had furnished the body. They took Saturn

took Saturn for arbitrator, and he decided that, as Jupiter had given it life, he should have the body, but that as Care h

d given it life, he should have the body, but that as Care had formed it she should possess it while it lived, and that it

ould have the body, but that as Care had formed it she should possess it while it lived, and that it should be called Man

the body, but that as Care had formed it she should possess it while it lived, and that it should be called Man (Homo), b

as Care had formed it she should possess it while it lived, and that it should be called Man (Homo), because it was made

s it while it lived, and that it should be called Man (Homo), because it was made of earth (humus)1475. On the story of Pr

; but not duly considering the value of the gift, instead of carrying it themselves, they put it on the back of an ass, an

ng the value of the gift, instead of carrying it themselves, they put it on the back of an ass, and let him trot on before

snake, who knew the value of the burden which the ass bore, demanded it as the price of access to the fount. The ass was

mply, and the snake obtained possession of the gift of Zeus, but with it as a punishment for his art he got the thirst of

th it as a punishment for his art he got the thirst of the ass. Hence it is that the snake by casting his skin annually re

1481. The following is the ingenious, and in general correct, view of it given by an able mythologist1482. According to so

was incensed at this daring deed, and resolved to punish the men for it . He therefore directed Hephæstos to knead earth a

it. He therefore directed Hephæstos to knead earth and water, to give it human voice and strength, and to make the fair fo

direction, and had hitherto kept his brother also from transgressing it . But the case was now altered : a woman, whose ch

ccord with such a box as Pandora could have carried with her. Further it is said that ‘Hope alone remained in the infrangi

ns of the Deity prevailed, this mythe underwent a further change, and it was fabled that Zeus had inclosed all blessings i

bidden fruit is so very striking, that one might be induced to regard it as a rivulet derived from the original fount of t

ld have taken so little notice of this mythe. There is no allusion to it in Pindar or the tragedians, excepting Sophocles,

Olympos, — which may be founded on this mythe, we find no allusion to it in Grecian literature, except in the fable of Bab

have had as little charms for the Latin poets ; even Ovid (strange as it may appear) passing it over in perfect silence. H

ms for the Latin poets ; even Ovid (strange as it may appear) passing it over in perfect silence. Hyginus1492 merely says

ch Pandora opened a jar (πίθος), and never hint at her having brought it with her to the house of Epimetheus. Yet the idea

and we see how even so eminent a scholar as Buttmann was deceived by it , and led to suppose such to have been the prevale

uge has a place among the ancient Hellenic mythes ; but unfortunately it has come down to us only in a late form, and appa

his father made himself an ark (λὰρνακα), and putting provisions into it entered it with his wife Pyrrha. Zeus then poured

made himself an ark (λὰρνακα), and putting provisions into it entered it with his wife Pyrrha. Zeus then poured rain from

his circumstance came the Greek name for people 1494. This narrative, it may easily be seen, is of a very narrow and even

may easily be seen, is of a very narrow and even unpoetic character ; it restricts the general deluge to Greece Proper, in

uge to Greece Proper, indeed perhaps originally to Thessaly1495 ; and it most incongruously represents others having escap

geon let fly out of the ark was to Deucaliôn a sign of bad weather if it came in again, of good weather if it flew away.”

ucaliôn a sign of bad weather if it came in again, of good weather if it flew away.” The sacrifice and the appearance of H

writers1498 take a much nobler view of the Deluge. According to them, it overspread the whole earth, and all animal life p

from times long anterior to Homer and Hesiod, who make no mention of it  ; neither should we perhaps be too forward to mai

y the early inhabitants of Greece. Where there are not letters to fix it , tradition is, as abundant instances prove, remar

ar to have retained a recollection of that great event, have inferred it from the evident tokens of inundation which are t

sacerdotal dominion having ever prevailed in Greece is so slight that it hardly needs an examination1508. Language, manner

ory. No traces occur in them of previous invasions and conquests, and it is not at all improbable that the martial charact

te into Bœotia and expel some of those whom they found there1517. But it was the Dorian migration which produced the great

Achæan period, having been chiefly of a rural character1520, such as it continued to be in Arcadia to a late period ; and

eople, but which were gradually communicated to others1521. In short, it would appear, that the religion, manners, genius,

their name ; a practice by no means confined to Grecian mythology, as it will be found to pervade that of almost every oth

cy of chronology into such a chaos is absurd in the extreme1527 ; and it is only with the glimmer of the dawn of real Grec

assumes the garb of the imaginary, and becomes indistinguishable from it  ; where no event can be pronounced absolutely tru

nology, properly so called, cannot be introduced into mythic history, it has however a chronology of its own, and may be d

are assigned as the scenes of them. Without venturing to assert that it is the best, we have given the preference to the

om Olympos, the legend says he became the servant of Admetos1532, and it was during the period of his service that Admetos

nted for the life of Admetos to terminate should come, he might defer it if any one would die in his place. When the fatal

hing on the other side of the Anauros, crossed that stream to come to it , and in so doing lost one of his sandals. It is s

or him next day, asked him what he would do, if he had the power, had it been predicted to him that he should be slain by

rs of Pelias, and by vaunting her art of restoring youth, and proving it by cutting up an old ram, and putting him into a

accounts of the manner in which she contrived to destroy Pelias ; for it is said that before the Argo came to Iolcos Medei

fe after the tragic fate of his children ; or, as another account has it , when the Argo was falling to pieces with time Me

to pieces with time Medeia persuaded him to sleep under the prow, and it fell on him and killed him1550. Medeia herself, w

ve of Iasôn and Medeia. Medeia also always acts a friendly part ; and it seems highly probable that the atrocities related

Corinth, which his sire gave to him ; but he committed the charge of it to Bunos, and went to Colchis. It would thus appe

taking his famous sword, which had been made by Hephæstos, and hiding it under the cowdung, went away, leaving him there,

ion1568. The wedding was solemnized on Pelion : the gods all honoured it with their presence1569, and bestowed armour on t

tis as dwelling together all the lifetime of their son1576. Of Peleus it is further related, that he survived his son and

9. This mythe is probably of great antiquity, as the customs on which it is founded only prevailed in the heroic age. Its

casion of ‘strife between the Centaurs and men’1588. In the Catalogue it is said that Hippodameia bore Polypœtes to Peirit

and in the fight between the Centaurs and Lapiths, the former finding it impossible to wound Cæneus kept striking him with

ity, set up his spear in the market and ordered the people to worship it as a god ; for which act of impiety Zeus punished

He married Halcyone a daughter of Æolos the son of Deucaliôn. Pride, it is said, caused the ruin of both. He called his w

animals. Yet as Ceÿx seems to belong to a very ancient mythic cycle, it is not unlikely that it was the resemblance of hi

ems to belong to a very ancient mythic cycle, it is not unlikely that it was the resemblance of his name to that of the bi

daughters, Gorgo and Deïaneira. Œneus was devoted to agriculture, and it was said that the god Dionysos gave him a vine-pl

m a vine-plant and taught him the mode of its culture1610 ; in reward it was added for his allowing the god’s familiarity

y with Althæa, by which he became the father of Deïaneira1611. Œneus, it is also said, killed with his own hand his son To

f Telephos in Arcadia. Diomedes brought his body to Argos, and buried it where the town called from him Œnoe was afterward

n time : “I remember this event,” says he, “long ago, not lately, how it was ; and I will tell it to you all, my friends.”

event,” says he, “long ago, not lately, how it was ; and I will tell it to you all, my friends.” He relates the circumsta

onsequence. As long as Meleagros fought, the Curetes had the worst of it , and could not keep the field ; but when, enraged

elf in arms, went forth, and repelled the enemy ; but not having done it out of regard to them, the Ætolians did not give

red recompense. Such is the more ancient form of the legend, in which it would appear that the Ætolians of Calydôn and the

their national heroes to every war and expedition of the mythic ages, it underwent various modifications. Meleagros, it is

on of the mythic ages, it underwent various modifications. Meleagros, it is said1619, invited all the heroes of Greece to

ed at this preference of a woman, took the skin from her, saying that it fell to them of right, on account of their family

right, on account of their family, if Meleagros resigned his claim to it . Meleagros in a rage killed them, and restored th

d the skin to Atalanta. When Meleagros was seven days old, the Moiræ, it was said, came, and declared that when the billet

babe would die. Althæa on hearing this snatched the billet, and laid it up carefully in a chest. But now her love for her

brothers, she took the billet from its place of concealment, and cast it once more into the flames. As it consumed, the vi

m its place of concealment, and cast it once more into the flames. As it consumed, the vigour of Meleagros wasted away ; a

lames. As it consumed, the vigour of Meleagros wasted away ; and when it was reduced to ashes, his life terminated. Repent

p, who slew each other, either quarrelling or through ignorance : for it is said that when Cadmos saw them rising he flung

at when Cadmos saw them rising he flung stones at them ; and thinking it was done by some of themselves, they fell upon an

ificent robe, and with a collar, the work of Hephæstos, given to him, it is said, by the divine artist himself. Harmonia b

ced civilisation and the arts. We will therefore here briefly examine it . In the Ilias, though the Cadmeians are spoken of

cian heroes Peleus and Achilleus in the Island of the Blest1631 ; but it is very remarkable that this Theban poet never ev

eians to rank with the Ionians, Thessalians and others, of whose name it is difficult to assign a probable origin. It is h

, and that the Cabeiræan deities were also worshiped at Thebes. Hence it is inferred that Cadmos-Hermes, i. e. Hermes Regu

enious theory fails to convince us, and we are inclined to think that it was the circumstance of Cadmos (the personified C

the jealousy of Zeus, who feared he would marry Semele1649. Aristæos, it is quite evident from the names given him by Pind

ment of bees. The chief seats of his worship were Arcadia1650 (whence it was carried over to Ceos), Thessaly1651, and as t

ited by the Minyans, some of whom were among the colonists to Cyrene, it was taken thither ; and finally Bœotia, whence we

as married to Athamas, son of Æolos, and king of Orchomenos. Athamas, it is said, had been already married to Nephele (Clo

he sea between Sigeion and the Chersonese, into which Helle fell, and it was named from her Hellespontos (Helle's Sea). Ph

ram to Zeus Phyxios, and gave the golden fleece to Æetes, who nailed it to an oak in the grove of Ares. Athamas, through

d by Apollodorus. There are however many variations in the tale. Thus it is said that Ino was Athamas’ first wife, and tha

d offering to carry him and his sister to a place of safety. The ram, it was added, died at Colchis1661. It was also said

none which has suffered more at their hands than the present one, for it was a favourite subject with them. Thus Euripides

deavour to point out the meaning of this very obscure legend. Athamas it is plain belonged to the Minyans, who dwelt in Bœ

ous parts of Greece ; and of which this was the most sublime form, as it represented not criminals, as elsewhere, but the

d beast, and he was torn to pieces by them1667. The name of Pentheus, it is plain, is derived from the grief (πένθος) occa

occupied by Lycos the brother of Nycteus. Both Lycos and his brother, it is said, had fled from Eubœa for killing Phlegyas

s and Antiope. Lycos accordingly marched an army against Sicyôn, took it , slew Epopeus, and led Antiope away captive. On t

ice of music, having been presented with a lyre and taught to play on it by Hermes. Meantime Lycos had put Antiope in bond

ruthless brass She in her folly slew. We shall find another form of it among the mythes of Attica. In this history also

ica. In this history also there are great variations, caused chiefly, it is probable, by the tragedians. By Homer1673 Anti

orresponding to the nature of their sires. The mythe in every view of it has, we think, a physical aspect. Lycos and Nycte

e gallant warriors who walled and fortified the city for the defence, it is said1682, of Cadmos the priest-king, against t

s a Diarchy, as at Sparta and at Rome in its origin, and he conceives it to have been established by one of the ancient ho

 ; or, as others say, the neatherds of Polybos found the infant after it had been exposed, and brought it to Peribœa the w

ds of Polybos found the infant after it had been exposed, and brought it to Peribœa the wife of Polybos, who being childle

brought it to Peribœa the wife of Polybos, who being childless reared it as her own, and named it Œdipûs on account of its

wife of Polybos, who being childless reared it as her own, and named it Œdipûs on account of its swollen feet 1685 ; for

me as he thought awaited him, and he took his road through Phocis. He it was who encountered Laïos, and unwittingly accomp

n at Thebes, hearing this, came forward and answered the Sphinx, that it was a Man ; who when an infant creeps on all four

consulted, desired the land to be purified of the blood which defiled it . Inquiry was set on foot after the murderer of La

ing sent him the loin instead of the shoulder of the victim, he flung it to the ground, and prayed that they might fall by

us accounts are given as to the cause of his blindness : one ascribes it to his having seen Athena bathing1697 ; another,

rtion of the pleasures of love fall to man or woman. Unable to settle it to their satisfaction, they agreed to refer the m

s first possessed by Andreus, the son of the river Peneios, who named it from himself Andreïs. He was succeeded by his son

sury, similar to that of Atreus at Mycenæ. Pausanias saw the ruins of it , and describes it as being of great size and stre

hat of Atreus at Mycenæ. Pausanias saw the ruins of it, and describes it as being of great size and strength. The son of M

reduced them to an annual tribute, which they paid till relieved from it by Heracles. Erginos was father of the celebrated

gold which occur in their genealogy, by Poseidôn’s forming a part of it , and by the tradition of the great wealth of Orch

s. In the wall of this last they placed a stone in such a manner that it could be taken out, and by this means from time t

temple of Delphi they asked a reward of the god. He promised to give it on the seventh day, desiring them meanwhile to li

nios at Lebadeia in Bœotia. During a great drought the Bœotians were, it was said, directed by the god at Delphi to seek a

their stepmother Eribœa had not informed Hermes, who stole him out of it . Odysseus sees in Erebos Iphimedeia the wife of A

to an explanation with her, and consulting Teiresias, he learned that it was no less a personage than Zeus himself who had

eing desirous to offer a sacrifice, Heracles begged of him to reserve it till the thirtieth day, saying that if he should

h day, saying that if he should then return victorious he might offer it to Zeus the Saviour ; but if he fell in the confl

ffer it to Zeus the Saviour ; but if he fell in the conflict, to make it a funeral offering to himself as a hero. When he

rid of the mortal heads, Heracles cut off the immortal one and buried it  ; setting a heavy stone on the top of it, in the

the immortal one and buried it ; setting a heavy stone on the top of it , in the road leading from Lerna to Eleos. He cut

e Centaur set before his guest roast meat, though he himself fared on it raw. Heracles asking for wine, his host said he f

f the Centaurs ; but when pressed by the hero he consented to unclose it for him. The fragrance of the wine spread over th

e was wondering how so small a thing could destroy such large beings, it dropped out of his hand and stuck in his foot, an

ed to count this also among the twelve tasks, saying that he had done it for hire. The sixth task was to drive away the St

ns and slain Diomedes, built a city by the tomb of Abderos, and named it after him. He brought the mares to Eurystheus, wh

eus coveted for his daughter Admeta, and he ordered Heracles to bring it to him. Having drawn together some volunteers, am

rother of Amycos. He took a large portion of their territory and gave it to Lycos, who named it Heracleia. The hero reache

ok a large portion of their territory and gave it to Lycos, who named it Heracleia. The hero reached at length the haven o

re Hippolyta came to inquire the cause of his arrival, and on hearing it she promised to give him her girdle. But Hera, ta

ymôn, he in anger with that river filled its bed with stones, so that it became no longer navigable1757. He finally brough

prian named Phrasios, a great soothsayer, came thither, and said that it would cease if they sacrificed a stranger every y

in Laconia, where the entrance to the under-world was, and went down it , accompanied by Hermes and Athena1765. The moment

e shades blood to drink, he took one of the oxen of Hades, and killed it . Menœtios, the son of Keuthonymos the herdsman, i

hale the queen of the country1770. The purchase-money (three talents, it is said,) was offered to Eurytos, but he refused

alents, it is said,) was offered to Eurytos, but he refused to accept it . When the term of his servitude was expired, he p

, he led his men against the town ; but while he was advancing toward it , Laomedôn fell on the ships, and Oïcles was slain

r him and redeem him. She took her golden veil off her head, and with it bought him ; and hence he was afterwards named Pr

a brazen ringlet of the Gorgôn, which Athena had given him, presented it to Aërope the daughter of Cepheus, and told her,

told her, that if when a hostile army should approach she would show it three times from the walls without looking at it

roach she would show it three times from the walls without looking at it herself, they would take to flight. Cepheus and h

he victorious hero. The vanquished river-god gave him in exchange for it the horn of Amaltheia1779. Heracles afterwards as

ares to swing his hand suddenly struck the boy and killed him1780. As it was evidently an accident, the father forgave the

n with two oxen, he unyoked one of them, and killed, dressed, and ate it . He took with him Hylas the son of Theiodamas, wh

esolved to try the efficacy of the philtre of Nessos, and tinged with it the tunic which was sent. Heracles, suspecting no

ment and prepared to offer sacrifice. At first he felt no effect from it , but when it warmed the venom of the hydra began

ared to offer sacrifice. At first he felt no effect from it, but when it warmed the venom of the hydra began to consume hi

hurled him into the sea1782. He attempted to tear off the tunic, but it adhered closely to his skin, and the flesh came a

nic, but it adhered closely to his skin, and the flesh came away with it . In this wretched state he got on shipboard and r

it of Mount Œta, and there causing a pyre to be constructed, ascended it , and directed his followers to set it on fire1783

yre to be constructed, ascended it, and directed his followers to set it on fire1783. But no one would venture to obey ; t

the beautiful and ingenious, but, as appears to us, fanciful view of it taken by a modern critic1784. This mythe is, acco

e and effeminacy, is a component part of the original mythe, to which it suits so accurately. For if the virtue of Heracle

so accurately. For if the virtue of Heracles was to be of any value, it must be the result of choice, and he must be temp

e temptation. It was also necessary for the perfection of virtue that it should encounter continued opposition ; and Greci

to effect anything, yet the union of even two may suffice to overcome it . The toils of the hero conclude with the greatest

view. This we regard as contrary to the mythic analogy, which, though it might devise single mythes, like that of Ixiôn, i

hology of this hero is of a very mixed character in the form in which it has come down to us. There is in it the identific

ed character in the form in which it has come down to us. There is in it the identification of one or more Grecian heroes

tch of the theory of this most able mythologist, and there is much in it to which it is difficult to refuse assent. But we

heory of this most able mythologist, and there is much in it to which it is difficult to refuse assent. But we think that,

icult to refuse assent. But we think that, like his theory of Apollo, it is too much affected by what appear to us his exa

and that of the Argive to have been adopted in its stead. But again, it does not seem likely that an Argive hero should b

the great goddess of the country (the goddess of the earth), cleared it of the noxious animals that infested it, and, it

oddess of the earth), cleared it of the noxious animals that infested it , and, it may be, went on toilsome journeys to dis

the earth), cleared it of the noxious animals that infested it, and, it may be, went on toilsome journeys to distant regi

distant regions to bring home cattle and plants to adorn and improve it  ; but that when he was identified with the Doric

Of the age of these poems however we can only make a conjecture ; for it is well known that some of the Hesiodic poems, as

, i. e. one who came from no foreign country, but was born in, and as it were from, the land ; and, like autochthones in g

ny connexion between them. Plato is, in fact, the first who intimates it  ; the priests of Saïs, he says, informed Solôn ou

thonios and Erysichthôn distinguished themselves1794. We should think it hardly necessary to inform the reader that the wh

ader that the whole story of the Atlantis, and everything relating to it , is as pure a fiction as the Utopia or any other

as the Utopia or any other political romance, and that Plato makes in it the same use of Solôn that he does of Socrates on

ch was a forgery intended to injure him. It was named Τρικάρανος, and it attacked the traditions and history of Athens, Sp

ned that Saïs was colonised from Athens. In the time of the Ptolemies it became the fashion to regard the Egyptians as the

on to regard the Egyptians as the colonisers of half the world. Still it is only in an imperfect fragment of Diodorus and

f her epithets. As Herse and Pandrosos are the same in signification, it is probable that, like the Athenian Graces and Se

ttiges or tree-hoppers in their hair to signify their autochthony, as it was said, and that a species of this insect was n

to Pandrosos the daughter of Cecrops, with an injunction not to open it . Pandrosos was obedient ; but the curiosity of he

e. Hephæstos was called to set his mother free ; but he, who had done it through malice for her having flung him out of he

fable seems to be one of considerable antiquity. We have already seen it under another form in the Odyssey1811. Hesiod in

d in one place1812 calls the swallow Pandionis, evidently alluding to it  ; and elsewhere he is said1813 to have related th

kings of Thrace, may have caused him to be regarded as a Thracian. If it be true that the swallows did not build in Daulis

x which nothing could overtake, and joined Amphitryôn in the chase of it  : his dog Lælaps ran it down ; but just as he was

ertake, and joined Amphitryôn in the chase of it : his dog Lælaps ran it down ; but just as he was catching it, Zeus turne

hase of it : his dog Lælaps ran it down ; but just as he was catching it , Zeus turned them both to stone1820. Cephalos the

n account of the death of his son Androgeôs, Megara was besieged, and it was taken by the treachery of Scylla the daughter

a golden or purple lock of hair growing on his head ; and as long as it remained uncut, so long was his life to last. Scy

unk, and put him to sleep with his own daughter Æthra ; and Poseidôn, it was also said, took advantage of the same night.

him when he was able to roll away the stone and take them from under it . Ægeus returned to Athens ; and when Medeia came

er which his father had deposited his sword and shoes, and he removed it with ease and took them out. He was now to procee

he blows of the young hero, who took possession of his club, and bore it ever afterwards as a memorial of his first victor

, and obliged all passengers to take hold of a pine with him and bend it , and when it was bent he would let it go, and the

all passengers to take hold of a pine with him and bend it, and when it was bent he would let it go, and the tree flying

old of a pine with him and bend it, and when it was bent he would let it go, and the tree flying up the unhappy stranger w

g bedstead, and stretched and pulled him, as he said, to make him fit it , till the life left him. But if the stranger shou

alousy the sceptre in the hands of an old man, and meditated wresting it from his feeble grasp. Thinking however that his

had recourse to arms, but Theseus defeated and slew them1841. Medeia, it is also said, who was married to Ægeus, fearing t

ndship between him and Peirithoös was of a most intimate nature ; yet it had originated in the midst of arms. Peirithoös h

Athena-Polias named the Erechtheion, and sacred to Erechtheus, and in it there were altars of Hephæstos, Butes and Poseidô

alt water which Poseidôn was said to have produced with his trident ; it was called the ‘Erechthean Sea1850.’ That Erichth

to the imagination of those who took on them to embellish and extend it , and to the freaks of etymology in which the anci

-horse chariot, is a confirmation of his identity with Poseidôn ; and it may be observed, that his Trojan namesake was ren

garded as the introducers of the worship of Apollo into Attica, where it seems to have been originally confined to the mil

itary class. The name Creüsa (Princess) in this legend, (like that of it and Creôn (Prince) in so many others,) shows that

d, (like that of it and Creôn (Prince) in so many others,) shows that it was a mere fiction, and did not speak of real per

on at Athens was said to have been named from Lycos, and there was on it a temple of Apollo Lycios1855, it is not unlikely

named from Lycos, and there was on it a temple of Apollo Lycios1855, it is not unlikely that the god and the prince were

e city1856. The port of Megara (or perhaps the peninsula which formed it ) was named Nisæa1857, and thence probably was der

betraying their parents and country for love or lucre. We shall find it repeated in Pterilaos and Comætho, and every one

ame for Poseidôn, who was also named Ægæos1859 and Ægæôn1860. In fact it was also said that Poseidôn was the father of The

subjects to the Attic dramatists. When they brought him on the stage it was hardly ever as the principal character of the

m the contemplation of a serpent’s teeth, invented a saw, and applied it to the cutting up of timber. Dædalos, jealous of

ἴκελος) was a suitable name for his son, and the resemblance between it and the name of the Icarian sea probably gave occ

a, so called from one of the Ocean-nymphs1864. Its situation rendered it in the earliest times a place of great commerce,

tion rendered it in the earliest times a place of great commerce, for it was the thoroughfare between Hellas and the Pelop

r it was the thoroughfare between Hellas and the Peloponnese ; and as it had a port on each sea, the wares of the East and

n each sea, the wares of the East and the West usually passed through it , the voyage round cape Malea being considered so

But when he found himself again in his own house, he refused to leave it . Hermes however reduced him to obedience ; and wh

stone up a hill, a never ending still beginning toil, for as soon as it reached the summit it rolled back again down to t

ver ending still beginning toil, for as soon as it reached the summit it rolled back again down to the plain1867. The craf

rks of the cattle, which he carried off in such a manner as to render it nearly impossible to identify them. Among others

e of one who had thus proved himself too able for him ; and Sisyphos, it is said, seduced or violated his daughter Anticle

of the restless desire of knowledge, which aspires to attain a height it is denied to man to reach, and exhausted in the e

name1875 (in conformity with a very usual practice in antiquity) ; or it may be that the crafty trader is the son of the W

(σῆμα) which he had brought from his son-in-law. When he had received it , he resolved to comply with the desire of Prœtos 

rms an essential part of the mythe of Bellerophontes. In the Theogony it is said of the Chimæra that she was killed by Peg

ry remarkable legend, which connects Bellerophontes with Corinth (and it is the only account that really does so), and fur

however known to Pindar ; for there is not the slightest allusion in it to Prœtos and Anteia, or to Lycia, and the hero a

legend viewed the goddess in her physical or in her moral character, it is difficult to determine. Bellerophontes is a na

m the people and country or town are given for offspring. We conceive it hardly possible for any one versed in mythology t

but as a vulture always gave Argos warning of his projects, he found it impossible to succeed. Nothing then remaining but

f the elder poets as might have been expected. Homer never alludes to it , unless his employment of the term Argeiphontes i

ines of the Eoiæ. Her story however was noticed in the Ægimios, where it was said that her father's name was Peirên, that

ms to be that she is the moon, and Argos the starry heaven, which, as it were, keeps ceaseless watch over her ; her wander

1904 ; and in proof of the Egyptian theory, presently to be noticed, it is added, that Io has the same signification in C

through the country. Such was perhaps the original simple legend, and it may have had its source in the notions of the lov

Arabia. The latter conquered the country of the Melampodes, and named it from himself. By many wives he was the father of

ssed his time on the sea lamenting the fate of those who were lost in it . At length he himself met the fate which he deplo

his is very naturally called the daughter of the Nile, on whose banks it stood ; but Libya is preposterously made the daug

oil1919. Now Argos was greatly deficient in water (whence Homer calls it thirsty, πολυδίψιον), and the word δανὸς signifie

e number fifty is probably an arbitrary one, for we cannot discern in it a relation to the weeks of the year1923. It is to

apenthes1929. The madness of the Prœtides was sung in the Eoiæ, where it was ascribed to the vengeance of Dionysos for the

were punished by her for taking the gold off her robe and converting it to their own use1933. It is remarkable that the c

poet Virgil. Nothing can be more certain than that he did not invent it , and it has every appearance of being a part of t

rgil. Nothing can be more certain than that he did not invent it, and it has every appearance of being a part of the origi

floated to the little isle of Seriphos, where a man named Dictys drew it out in his nets (δίкτυα) ; and delivering Danae a

ich changed the beholder to stone, he looked on the head of Medusa as it was reflected on his shield, and Athena guiding h

t was reflected on his shield, and Athena guiding his hand he severed it from her body. The blood gushed forth, and with i

is hand he severed it from her body. The blood gushed forth, and with it the winged steed Pegasos and Chrysaôr the father

a was at the time pregnant by Poseidôn. Perseus took up the head, put it into his wallet, and set out on his return. The t

oned thither all the people to see the formidable head of the Gorgon, it was displayed, and each became a stone of the for

ught back to the Nymphs. He gave the Gorgon’s head to Athena, who set it in the middle of her shield. Accompanied by his m

r lately dead, Perseus engaged in them. As he was throwing the discus it fell on the foot of Acrisios, who died of the wou

amity was effected between the two sons of Zeus1946. Others say that it was Acrisios who opposed the introduction of the

e ever been a poem solely dedicated to the adventures of Perseus, but it is likely they were related at length in the Eoiæ

ed by many circumstances in the beautiful fairy tale under whose form it has been transmitted to us. But still it is extre

fairy tale under whose form it has been transmitted to us. But still it is extremely obscure, and we can only arrive at g

e she was named, like Hera, Of-the-Height (Ἀкρία or Aкρίς)1952. Hence it is probable that, as at Athens, she was regarded

ather disposed to see the Argive goddess in the Athena who appears in it . As this goddess was the earth, the mythe in this

enæ, the sons of Pterolaos came with an army of Taphians, and claimed it in right of their great-grandfather Mestôr, who w

ition of his guest’s first freeing Cadmeia from the fox which ravaged it , and which was fated never to be caught. To this

(τίτθη a nurse). Here one of the goats that fed on the mountain gave it suck, and the goatherd’s dog kept guard over it.

on the mountain gave it suck, and the goatherd’s dog kept guard over it . The herdsman, missing his dog and goat, went in

arch of them. He thus discovered the babe, and on approaching to take it up he perceived that its body emitted a brilliant

Glaucos a serpent came and crept to his staff ; he struck and killed it . Soon after another serpent came, bearing a herb

. Soon after another serpent came, bearing a herb in its mouth, which it laid on the head of the dead one, who instantly r

one, who instantly recovered. Asclepios took the herb and by means of it restored Glaucos1976. Others said that Athena had

e right side he cured them1977. From all that is related of Asclepios it is plain that he was an original deity, probably

aughtered a boy, and mingling his flesh with that of the victims, set it before their guest. The god, in indignation and h

in which neither man nor beast cast a shadow, and any one who entered it designedly was put to death1982. These names and

Some time afterwards she went into the temenos of Zeus Lycæos, which it was unlawful to enter. A number of Arcadians, amo

able is narrated with great difference in the circumstances. Some say it was the form of Apollo that Zeus took. In some ve

. Some say it was the form of Apollo that Zeus took. In some versions it is Zeus who turns Callisto into a bear to conceal

s Artemis to kill her with her arrows as a noxious beast ; Zeus then, it is said, took the unborn infant and gave it to Ma

oxious beast ; Zeus then, it is said, took the unborn infant and gave it to Maia to rear. It is also said that Areas, havi

g her, when Zeus transferred the mother and son to the skies. Finally it was, according to others, Hera herself who transf

mb of Callisto, stood a temple of Artemis-Calliste ; and he adds that it was the ancient poet Pamphôs who first gave Artem

hôs who first gave Artemis this epithet in his verses, having learned it from the Arcadians. When we add that the Fair-one

f Artemis and Callisto1990. From the analogy between Io and Callisto, it seems to follow that the bear was sacred to Artem

ôn, not Aulis, was the scene of the sacrifice of Iphigeneia, and that it was a bear, not a hind, that had been substituted

e laid an egg, which was found by a shepherd in the woods. He brought it to Leda, who laid it up in a coffer, and in due t

was found by a shepherd in the woods. He brought it to Leda, who laid it up in a coffer, and in due time Helena was produc

das was appointed to divide the booty. He killed an ox ; and dividing it into four parts, said that one half of the prey s

hareus, was struck by them in the breast with the pillar belonging to it . Unretarded by the blow, he rushed on, and killed

mares touched the face of one of the infants with her hoof, and made it livid (πέλιον). The herdsmen took and reared the

Pelias, who never showed any regard for that goddess, slew her before it . The brothers afterwards fell into discord, and P

 ; and learning from their tongues the future, he was able to declare it to mankind. Meeting Apollo on the banks of the Al

giving him the cows. The seer then sacrificing an ox to Zeus, divided it , and called all the birds to the feast. All came

im, had stuck the knife in a wild pear-tree, where the bark grew over it . The terror, he said, had deprived Iphiclos of hi

if this knife was gotten, and Iphiclos, scraping off the rust, drank it for ten mornings, he would have a child. All was

ed’ Euadne. She concealed her state ; and when the babe was born sent it to Æpytos, the son of Elatos the son of Areas, wh

nd the country there derived from him its name, Pæonia2034. Endymiôn, it is also said, gained the love of the goddess Sele

Lelegians, and this people also dwelt in the neighbourhood of Latmos, it has been thought2038, with much probability, that

the is not without a meaning is a point of which few will doubt ; but it is one not very easy to discover. A modem mytholo

ther critic2048 takes a widely different view of the mythe, seeing in it only an Eleian popular fable of the two millstone

ank absorbed, and round his feet The sable earth appeared ; God dried it up. Above his head tall leafy trees displayed The

says that if ever mortal man was honoured by the dwellers of Olympos it was Tantalos ; but that he could not digest his h

ich made him immortal ; but he stole some of the divine food and gave it to his friends on earth. For this Zeus hung a sto

does not mention the place of his punishment, but Euripides says that it was the air between heaven and earth, and that th

n the golden dog which had guarded the goat that reared the god, gave it to Tantalos to keep. Hermes being sent to reclaim

ermes being sent to reclaim the dog, Tantalos denied all knowledge of it , and for his falsehood the mountain was thrown on

ne of the many attempts at localising the ancient mythes, for Sipylos it is plain was designed to take the place of the my

m2057 perhaps represents the cares and fears attendant on riches ; or it may be, as has been ingeniously conjectured, an i

f ambition and the inordinate pursuit of honours ; for when Tantalos, it was said, had attained his ultimate desire, and w

Zeus, Hermes put all the parts back into the pot, and drew forth from it the boy perfect in all but the shoulder, which wa

s of the Cladios in Elis to the altar of Poseidôn at the Isthmus, and it was run in this manner : Œnomaos placing his daug

ops went down to the margin of the sea, and invoked the god who rules it . Suddenly Poseidôn stood at his feet, and he conj

rtilos for his aid one half of the kingdom, or as other accounts have it , to give him a share in the favours of Hippodamei

the also there is much obscurity. We will commence our examination of it by inquiring into the Lydian origin of Pelops, a

hen giving an account of Agamemnôn’s sceptre, says2070 that Zeus gave it to Hermes, by whom it was given to ‘horse-lashing

of Agamemnôn’s sceptre, says2070 that Zeus gave it to Hermes, by whom it was given to ‘horse-lashing’ Pelops, which signif

ertainly does not contradict the notion of his being a foreigner, but it does not confirm it ; and it seems very strange t

ntradict the notion of his being a foreigner, but it does not confirm it  ; and it seems very strange that Homer should nev

the notion of his being a foreigner, but it does not confirm it ; and it seems very strange that Homer should never have a

mer should never have alluded to the Asiatic origin of the Atreids if it was a matter of belief in his days. Hesiod2071 pr

Hesiod2071 probably related the winning of Hippodameia. In the Cypria it was said, that from the summit of Taÿgetos Lynceu

imation that we have of any connexion between Pelops and Tantalos, as it is the first mention of the Peloponnese. Pindar20

he land. Some therefore derive Pelops from ἕλα, splendour, and render it the Illustrious, an honorific appellation of prin

ous, an honorific appellation of prince or people2074. Others connect it with πηλὸς, ἕλα, and the family of words relating

emeter2076 may denote the breaking up of the ground in order to renew it . Hermes the rural god restores Pelops to life, an

ther Chrysippos, were banished by their father, and at the same time, it is added, he pronounced a curse on them that they

with an army to Elis and took possession of the throne2078. Thyestes, it is said, afterwards seduced Aërope the wife of At

wife Aërope, had gotten the lamb ; and when Atreus could not exhibit it as he promised, the people thinking he had deceiv

legend continues the tale in a more tragic and horrible form. Atreus, it is said, invited his brother to return, promising

accepted the proffered reconciliation ; a feast was made to celebrate it  ; but the revengeful Atreus killed the two sons o

and hands of his children to be brought in and shown to him. The Sun, it is said, at the sight of this horrible deed check

wn to the river to wash the dirt from her garment. When she had taken it off, Thyestes, covering his head that he might no

d her. In the struggle she drew his sword from the sheath, and taking it back with her, concealed it in the temple of Athe

rew his sword from the sheath, and taking it back with her, concealed it in the temple of Athena. The next day Thyestes pr

sh the crime of Atreus ; and the oracle had responded, that to remove it Atreus should bring back his brother. He went to

sword which his mother had given him ; and the moment Thyestes beheld it , he knew it to be that which he had lost, and ask

his mother had given him ; and the moment Thyestes beheld it, he knew it to be that which he had lost, and asked the youth

to be that which he had lost, and asked the youth how he had come by it . He replied that it was the gift of his mother. A

had lost, and asked the youth how he had come by it. He replied that it was the gift of his mother. At the desire of Thye

daughter of Thyestes, under pretence of examining the sword, plunged it into her bosom. Ægisthos drew it forth reeking wi

ence of examining the sword, plunged it into her bosom. Ægisthos drew it forth reeking with blood, and brought it to Atreu

nto her bosom. Ægisthos drew it forth reeking with blood, and brought it to Atreus as a proof of having obeyed his command

of thanksgiving on the shore of the sea ; but while he was engaged in it , he was fallen on and slain by Thyestes and Ægist

t to the spirit of the heroic ages as portrayed in the Homeric poems, it is utterly irreconcilable with the account of the

ith the account of the Pelopids given in them. Of Agamemnôn’s sceptre it is said that Hephæstos made it and gave it to Zeu

given in them. Of Agamemnôn’s sceptre it is said that Hephæstos made it and gave it to Zeus, who gave it to Hermes, by wh

em. Of Agamemnôn’s sceptre it is said that Hephæstos made it and gave it to Zeus, who gave it to Hermes, by whom it was pr

eptre it is said that Hephæstos made it and gave it to Zeus, who gave it to Hermes, by whom it was presented to ‘horse-las

Hephæstos made it and gave it to Zeus, who gave it to Hermes, by whom it was presented to ‘horse-lashing’ Pelops, who gave

Hermes, by whom it was presented to ‘horse-lashing’ Pelops, who gave it to Atreus the shepherd of the people, who when dy

who gave it to Atreus the shepherd of the people, who when dying left it to ‘lambabounding’ Thyestes, who left it to Agame

people, who when dying left it to ‘lambabounding’ Thyestes, who left it to Agamemnôn2083. Here we have a family of prince

mb2084. We know not who first told of the horrid banquet, but we find it frequently alluded to by Æschylus2085, though he

mained in use, and the stream which flowed by the temple derived from it the name of Implacable (ἀμείλιχος). An oracle, ho

of Hephæstos, as was said, and given to Dardanos by Zeus. Cassandra, it was also said, had thrown this coffer in the way

o said, had thrown this coffer in the way of the Greeks, knowing that it would prove injurious to whoever should find it.

Greeks, knowing that it would prove injurious to whoever should find it . Eurypylos opening it saw the statue, and immedia

it would prove injurious to whoever should find it. Eurypylos opening it saw the statue, and immediately lost his senses :

ght thither from Calydôn. The following legend was related respecting it . While Calydôn flourished, a man named Coresos wa

the people of that country, and obtained the sovereignty of a part of it . Zeus is said to have bestowed on him a life of t

the royal dignity after the death of Asteriôn, to prove his claim to it he asserted that he could obtain whatever he pray

ith the hide of a real cow, in which he inclosed Pasiphae, and placed it in the mead where the bull used to feed. All succ

rnings, from which egress was almost impossible for those who entered it . In this he placed the Minotaur, where he preyed

her step-son Hippolytos has been already related. In the Theogony2105 it is said that The gold-haired Dionysos made the b

he expense of others, seem to have joined her with their Theseus, and it was thus perhaps that she became the daughter of

nôs. The passage in the Odyssey would be decisive on this point, were it not that the Athenians were such tamperers with t

soothsayer saw a serpent approach the body, and he struck and killed it . Another immediately appeared with a plant in its

it. Another immediately appeared with a plant in its mouth, and laid it on the dead one, who instantly came to life. Poly

these Cretan legends, and the names of the persons who occur in them, it is difficult to avoid recognising a worship of th

pos when he pursued them, and forced him to go home again ; and hence it was said, that the waters of the Asopos carried c

lication having been made to the oracle, the response given was, that it would only be removed on the prayer of Æacos. The

perhaps in that of the Æacids there is one to water. Thus we have in it Asopos, Ægina, Psamathe, Phocos, Thetis, Peleus (

of his only ox, which he had sacrificed in their honour ; they buried it in the earth ; and ten months afterwards a boy ca

er than the time of Homer, none ventures to assign any other cause to it than the goddess Artemis, whose wrath (though Hom

idens, and that Artemis slew him with her arrows ; others again, that it was for presuming to challenge the goddess at the

ading through the sea with his head just above the waters, he pointed it out to his sister, and maintained that she could

ough their number was seven, only six stars are visible, for Electra, it is said, left her place that she might not behold

into a hunter and nymphs on the earth. It has been clearly shown that it was the union of astronomy with mythology in the

having been brought down from the sky, and not the mortals raised to it . Man loves to trace in natural objects resemblanc

bvious, yet the Greeks and the North American Indians agree in naming it the ‘Bear,’ and the Foollahs of Africa call it th

ndians agree in naming it the ‘Bear,’ and the Foollahs of Africa call it the ‘Elephant2139’, while the husbandmen in ancie

ll it the ‘Elephant2139’, while the husbandmen in ancient Italy named it the ‘Seven Oxen’ (Triones 2140. The Spaniards cal

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

xpanded in the usual manner. For as the stars rise out of the sea, as it were, nothing was more obvious than to make Oriôn

son of Poseidôn and Euryale (Wide-sea) ; then again, as the dawn, as it were, takes away the stars, Oriôn is carried off

r of the vine. When the grapes are gathered and pressed, they are, as it were, taken out of his sight, or he is made drunk

ere at that time no men, and Hypsipyle the daughter of Thoas governed it as queen. For the Lemnian women having, it was sa

daughter of Thoas governed it as queen. For the Lemnian women having, it was said, offended Aphrodite, she caused them to

red and held a council, in which, on the advice of Hypsipyle's nurse, it was decided that they should invite them to land,

into the Propontis, where they came to an island with a lofty hill in it named the Bears’ Hill, inhabited by giants with s

e instant food was set before him, carried off the greater portion of it , and so defiled what they left that no mortal cou

ff some of her stern-works. The Symplegades now became fixed ; for so it was in the fates, since a ship had passed through

e, the sons of Phrixos, who were on their way to Greece, were cast on it by a storm, and they became their guides to Colch

ed the bulls, ploughed the land, and slaughtered the armed crop which it produced. But Æetes refused to give the Fleece, a

n Fleece : with her drugs she cast to sleep the serpent which guarded it  ; and then taking her little brother Apsyrtos out

bed she embarked with him in the Argo, and the vessel set sail while it was yet night2160. Æetes, on discovering the trea

iling thence, the Argo was assailed by a tremendous storm which drove it to the Syrtes on the coast of Libya. After being

ed. As this isle had appeared (ἀνϵϕῄνατο) so unexpectedly, they named it Anaphe2163. Here they erected an altar to Apollo

oled’ skin of the ram which had saved him. From various circumstances it seems clear that the Argonautics were mysteriousl

hue to the fleece. This however is no essential part of the mythe, as it is also said to be white or purple 2166. There ca

ge was north-east, for Lemnos and Samothrace occur in all accounts of it . Where it originally terminated cannot be said wi

th-east, for Lemnos and Samothrace occur in all accounts of it. Where it originally terminated cannot be said with certain

ont, Propontis and Bosporos, we meet with Argonautic traditions. When it entered the Pontos the mythe took two different d

abitants of the colonies2167. In the ancient ante-Homeric Argonautics it is probable that the adventurers returned by the

Argonautics on her outward voyage. The fame of the Odyssey soon made it an established article of belief that the Argonau

ean, and, as we have seen, they were made to pursue the same route in it with Odysseus. The only question was how to bring

to flow out of the Ocean, which they then entered and proceeded along it southwards. Hecatæus made them then sail down the

south coast of Libya, and carrying the Argo on their shoulders across it , (for twelve days, says Pindar) launched it on la

on their shoulders across it, (for twelve days, says Pindar) launched it on lake Tritonis and thus entered the Mediterrane

ried their vessel overland to the northern ocean, where they launched it , and so sailed down the west side of Europe to th

em the following course. They sailed up the Phasis to the point where it divided, and then went down the other branch name

‘the piny isle, in which is the extensive abode of queen Demeter,’ as it lay enveloped in mist. Orpheus having warned him

loped in mist. Orpheus having warned him of the danger of approaching it , Ancæos steered for the isle of Circe, which they

d for the isle of Circe, which they reached on the third day. Leaving it , they entered the strait of Tartessus, and passin

ced by Homer2171 ; Hesiod briefly narrates the principal events2172 ; it is the subject of one of Pindar's finest odes2173

of Pindar's finest odes2173, and of the epic of Apollonius named from it  ; it is narrated in detail by Apollodorus and by

ndar's finest odes2173, and of the epic of Apollonius named from it ; it is narrated in detail by Apollodorus and by Diodo

il by Apollodorus and by Diodorus. Ovid also relates a a good part of it , and there is an unfinished poem on it by the Lat

also relates a a good part of it, and there is an unfinished poem on it by the Latin poet Valerius Flaccus, which display

e first resolved on, and each valiant warrior was invited to share in it . Amphiaraos the son of Oïcles was a soothsayer, a

araos the son of Oïcles was a soothsayer, and he knew by his art that it was fated that Adrastos alone should survive the

declined taking part in the expedition, and warned the others against it . Polyneices was advised to endeavour to gain Erip

head of Melanippos, whom Tydeus though wounded had slain, and brought it to him. The savage warrior opened it, and devoure

h wounded had slain, and brought it to him. The savage warrior opened it , and devoured the brain, and Athena in disgust wi

mæôn is a parallel to that of Orestes, perhaps framed in imitation of it  ; and, as we may see, it is connected with the to

t of Orestes, perhaps framed in imitation of it ; and, as we may see, it is connected with the topography of western Greec

ld would be the destruction of his country, and recommended to expose it . As soon as born, the babe was given to a servant

the Fair” (Τῇ καλῇ τὸ μῆλoν)2205. Hera, Athena and Aphrodite claiming it , Zeus directed Hermes to conduct them to Mount Id

r announced that they would war against Troy for nine years, and take it on the tenth2210. They then set sail2211, and rea

211, and reached Teuthrania in Mysia on the coast of Asia, and taking it for Troy they landed and ravaged it. Telephos2212

on the coast of Asia, and taking it for Troy they landed and ravaged it . Telephos2212 the king of the country came to opp

them at Tenedos, a quarrel took place between him and Agamemnôn ; but it was made up, and the Achæan host passed over to t

Odysseus, who had long meditated vengeance on Palamedes, now carried it into effect ; a forged letter, as from king Priam

ans. Achilleus having called an assembly to inquire into the cause of it , Calchos declared the truth, adding that it would

inquire into the cause of it, Calchos declared the truth, adding that it would not cease till the maiden was restored to h

the horse being completed the bravest warriors conceal themselves in it , and the rest set fire to their tents and sail aw

There was a debate what to do with the horse ; some were for throwing it from the rock, others for burning it, others for

e horse ; some were for throwing it from the rock, others for burning it , others for consecrating it to Pallas-Athene2222.

wing it from the rock, others for burning it, others for consecrating it to Pallas-Athene2222. This last opinion prevailed

on the tomb of Achilleus. Such is the narrative of the Trojan war as it appeared in the Epic Cycle. It was a subject abov

eve the Trojans, that she was not in their c ity, till they had taken it  ; and that then Menelaos sailed to Egypt, where h

of the remaining parts of the Cycle ; to judge by those of the Cypria it must have been a very beautiful poem ; those of t

of the Christian æra, and various poems appear to have been made from it . That of Quintus Smyrnæus in fourteen books, cont

Of the number of ships and warriors before Troy we shall say nothing, it being the palpable exaggeration of national and l

ndered a large city. This may have been at first a simple tradition ; it may have been then expanded in ballads ; the numb

the war may have finally acquired the magnitude and importance which it displays in the Ilias. A cause for this war was t

e could make many more objections than these, but we will abstain, as it is probable that our scepticism may only serve to

is semi-mythic ; such is the form of even the Persian war. After that it is related by contemporary writers, and becomes a

e times, if such did ever exist, are lost never to be recovered ; and it is only from the remains of their operations on t

and rites, which she moulded and mingled in such a manner as to make it now nearly impossible to assign with certainty to

shows, the great preserver of the popular religion in a society where it is of a complex and varied nature. That of Greece

rom mouth to mouth, was sung at the festivals of the deity whose acts it recorded, was varied, changed, and modified by th

is favour. When, therefore, the papyrus made its way to Italy, though it might have found numerous ballads in praise of il

praise of illustrious men, and hymns in honour of the gods to record, it met no love-adventures of the latter to impress o

ess on its pages. The cause of this character of the Italian religion it is scarcely possible to assign ; even at the pres

ed her, to appropriate the gods of Greece. Her knowledge of them was, it is probable, chiefly derived from the Grecian col

of their fathers, and digested in Grecian hexameters the events which it recorded into his Annals. Grecian forms now suppl

d of the under-world was named Mantus2258, and there was a goddess of it called Mania. The Lars, which form so conspicuous

The Lars, which form so conspicuous a portion of the Roman religion, it is probable belonged originally to the Etruscan s

of Greece became so closely interwoven in the system of Etruria, that it is with difficulty any vestiges of the original d

ived from Etruria. The Latin Religion. Late writers have made it extremely probable that the Latins were a mixed p

imilarity of the Latin and Greek languages can be accounted for ; and it will also in a great measure, taken however in co

man gods are to be regarded as those of their Latin forefathers ; but it is probable that Saturnus, Ops, Janus, Jana, Pale

ive of the Sabines, Samnites, Marsians, and their kindred clans ; and it is by no means improbable, that the Umbrians to t

in the flight and voice of the birds, as the Etruscans for discerning it in the electric phænomena of the sky. It is a ver

very remarkable feature in the ancient religion of Italy, that though it admitted not of the births, marriages and generat

irths, marriages and generations of its deities, like that of Greece, it usually represented them in pairs, each consistin

ill show by induction that such was the case. As Lactantius observes, it was chiefly in prayer that the terms Father and M

read of gods of the Greater Houses2268, the Ramnes and Titienses, as it were, of heaven ; and of the Select Gods2269, lik

evidently a kindred term2274, signified originally God. Hence we find it used in the plural, Joves. Divus, Dius, or Deus J

rural gods came to the fount, and finding the wine drank copiously of it  : they immediately afterwards fell asleep, and Nu

he air and fell to the ground. Numa having first slain a heifer, took it up and named it Ancile. He regarded it as the ple

to the ground. Numa having first slain a heifer, took it up and named it Ancile. He regarded it as the pledge of empire ;

ing first slain a heifer, took it up and named it Ancile. He regarded it as the pledge of empire ; and having had eleven o

the pledge of empire ; and having had eleven others made exactly like it by the artist Mamurius, to deceive those who migh

t by the artist Mamurius, to deceive those who might attempt to steal it , committed them to the care of the priests named

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

hen the Roman youths appointed for the purpose approached the statue, it gave an audible reply to their demand if it was w

se approached the statue, it gave an audible reply to their demand if it was willing to be removed to Rome2284. As the pat

s was Curis or Curitis2293. Juno was generally represented armed, and it was the custom of the Romans to divide the hair o

Varro2297, Minerva was the protecting goddess of olive-grounds ; but it may be doubted whether this was not a transferenc

ignorance of the Romans made them extend the festival to five days ; it was followed by the Tubilustrum2301. The Lesser w

m that country. No derivation of her name can therefore be given, for it does not seem to be a translation. Vesta.

of the religion of the ancient Pelasgic population of Latium2303, as it is by all testimony carried back to the earliest

nected with its conservation, the neglect of the virgins, if they let it go out, was severely punished, and the fire was r

s rekindled from the rays of the sun. The temple of Vesta was round : it contained no statue of the goddess2305. Her festi

ct the pavement from the effect of the fires which used to be made on it in the night time. The people followed the exampl

vius2313 says that in the Sabine language Ceres signified bread ; but it may have done so only figuratively. Venus.

done so only figuratively. Venus. Venus is a deity about whom it is difficult to learn anything satisfactory. She

he introduction of the Grecian deities, nothing can be collected from it respecting the original office and character of t

19 says, that a statue of an unknown deity being found in the Cloaca, it was consecrated to Venus, under the name of Cloac

ral character. In the Circus stood a chapel of Venus Murtia, so named it is said from the myrtles which had grown there232

lamb, himself commenced gathering the grapes ; and the gardeners kept it as a holiday, for we are told that “a temple was

n this day, and gardens are placed under her protection2324.” Perhaps it may form a presumption in favour of the original

The word μûθοѕ is in Homer equivalent to λόγοѕ. In the time of Pindar it had acquired the signification in which it is her

γοѕ. In the time of Pindar it had acquired the signification in which it is here employed. 3. See the author’s History of

. 109. 12. Conon. Narrat. 15. It is not quite certain, however, that it is of these chasms he speaks. 13. Leake's Travel

logists have either embraced Popery or shown a strong tendency toward it . 45. We would advise those who have studied the

Tril. 249. 54. See Müller, Proleg. 249-253. Min. Pol. 9. 55. Wolf, it is well known, held this opinion. The Schools of

s, ii. 144. 68. Hecatæus began his work in these words : «I write as it appears to me to be true ; for the narratives of

or the narratives of the Hellenes are very various and ridiculous, as it seems to me.»He said that Cerberos was a serpent

rk we entered at some length into this subject. We are now aware that it is impossible to say anything satisfactory on it

e are now aware that it is impossible to say anything satisfactory on it in so limited a compass, and therefore reserve ou

hebaïs was ascribed to Homer. In the opinion of Pausanias (ix. 9. 3.) it was next in merit to the Ilias and Odyssey. There

earth prevails at the present day among the Chinese and the Hindoos ; it was also a principle in the cosmogony of the anci

st occurs in the Homeridian hymn to the Delian Apollo (v. 251), where it is opposed to the Peloponnese and the islands, an

m. Geog. 103.) Bochart, Buttmann (Mythol. ii. 176.) and others derive it from the Hebrew Ereb (ערנ) evening, as signifying

iv. 1396.) first mentions this division into Europe and Asia. We find it even in Isocrates (Panegyr. 48.) and in Varro (De

ould be content with rejecting vv. 6 and 7. It is to be observed that it is not Homer's custom to use two particles of com

The very rational supposition of some learned and pious divines, that it did not suit the scheme of Providence to give the

Dante. This last, however, cannot be fairly placed in comparison with it , being, as Rossetti has shown, only a figurative

mmense extent of Heaven by making the World appear in comparison with it but as one of the smallest stars to the moon ! 1

e do not see the force of this argument. 141. Apollodorus says that it was the Cyclopes and Hundred-handed alone whom Ur

production of timber-trees. Hermann renders μϵλίαι Cicurinæ, deriving it from the same root with μϵιλίσσϵιυ. 151. Völcker

t to be αΐα, ταȋα (by reduplication τιταία) would come as easily from it as γαῖα and δαῖα. Völcker (285. note) gives a lon

or grandmother, τίτθη, nipple, τιθήνη, nurse, &c. Hermann renders it Alumnia. 192. Schwenk, 102. 193. Theog. 371. s

adopted by Völcker, ut sup., and Müller, Proleg. 375. Hermann renders it Tollo (subst.). 197. From θέω. Völcker, ut supra

s it Tollo (subst.). 197. From θέω. Völcker, ut supra. Hermann makes it Ambulona. 198. Proleg. ut supra. 199. Od. x.

ne that has alluded to this fiction in modern times. He evidently had it in view in the following lines : ……… The gilded

Scholiast on Homer (Od. xi. 325.) give Hesiod as their authority, but it was probably the Astronomy ascribed to that poet,

d in this poet, but we may be certain that he had Greek authority for it . In another place (Fasti, iv. 943.) he calls her

ίω, to burn. 287. Theog. 375. 288. Ib. 239. 289. Hermann renders it Sejugus, from κρίνω, to separate. 290. Hermann

f Ocean, appears to us to be quite unsupported by evidence. He founds it on Il. xiv. 201. 387. These beings, which have b

e down ‘like a star.’ This was probably the more ancient version, but it was also said that she took the form of a quail,

Od. ii. 146. 405. This word is derived from ἀΐσσω to excite ; but as it greatly resembles the Greek word for goat (αἲξ, α

Myth. Briefe, ii. 175. Heyne (on Apollod. p. 780.) is of opinion that it was first given in the Mysteries. It is employed

notion, and adds that Erebos was but a passage to Ilades, from which it is expressly distinguished in Il. viii. 368. (as

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

he latter those from Asia. If any case proves too difficult for them, it is reserved for the decision of Minôs. 477. Flu

en the doctrine of the Metempsychosis came into Greece. We first meet it in Pindar, Ol. ii. 123. Fr. Thren. 4. 480. De R.

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

Plin. H. N. xviii. 3. 527. “Nubentis habitu.” — Varro. 528. In Elis it was woven every fifth year. Paus. v. 16. 2. 529.

tifies with Demeter (ii. 156.). 539. Müller, Proleg. 262. He renders it cow-formed with reference to Io. 540. Paus. ii.

s, however, was not a servile office ; the daughter of Nestôr renders it to Telemachos, Od. iii. 464. 593. Od. xi. 604.

q. from Nicander ; see Anton. Lib. 35. Virgil also seems to allude to it , Geor. i. 378. This is surely one of those legend

o which an animal or plant, whose name sounds like theirs, becomes as it were their arms. In the department of figures thi

t of figures this has been long since recognised from the medals, but it also frequently appears in the mythic form, and i

edals, but it also frequently appears in the mythic form, and in this it in some cases loses itself in the most remote ant

r of the Ladôn by Earth (the natural parent of a plant), and add that it was her mother that changed her on her prayer. Pa

. Il. ix. 557. This is alluded to, we may perceive, in the Ilias, and it is the only love-tale of Apollo in Homer. In the

p. Sch. Eur. Alc. 1.) and Callimachus (Hymn to Apollo, 49.), say that it was out of love he served Admetos. 636. That is

ller (Dor. i. 339.) says, are the words of Alcestis in a drama named, it would seem, Admetos. 637. See Part II. chap. ii

if the reading given by Wyttembach from Eusebius be the true one, as it most probably is. 641. Proleg. 300. seq. Dorians

end. The building of the wall is spoken of elsewhere (vii. 452.), and it is said to have been the work of both the gods.

See above, p. 34. 661. There seems however to be some foundation for it . A naturalist of the present day says, «This spec

stence of ΛϒΚΗ. See Müller, ut sup. 325.seq. 665. Some would derive it from λύγη, darkness. 666. Sch. Aristoph. Wasps,

9. Paus. ut sup. 690. It is uncertain when this change took place ; it is the goddess who is pursued in Telesilla, ut su

oracle given to Archias (Paus. v. 7, 3.) is probably a late fiction ; it speaks of the fount of Arethusa. Welcker (Schwenk

h. Lys. 447. the scholiast on which says, that according to Xenomedes it was sometimes given to Athena. Steer-driver seems

above, p. 60.). By some (among whom Euripides may perhaps be classed) it is held to relate to the worship of the goddess b

ssyria, by his own daughter Smyrna. 746. Ares, out of jealousy, took it is said the form of a boar for the purpose of kil

ty Ovid followed in this legend, probably Nicander. Virgil alludes to it , aut invisa Minervæ Laxos in foribus suspendit a

al in signification, i. e. messenger. Müller (Proleg. 355.) considers it too dubious a term to admit of any positive concl

o dubious a term to admit of any positive conclusion being drawn from it . 856. Ͳιρ Μαίας ἀγροτῆρι κούριρ — Eurip. Elec. 4

865. Müller, Proleg. 355. 866. See vv. 491, 567. 867. By his touch, it was said, he turned the fleece to gold. Sch. Apol

s (xxxvi. 421.) calls Dionysos θαλασσοϕόνος. Græfe however queries if it should not be θαλασσονόμος. Could that strange po

from the grief (ἄχος) of the goddess. Welcker (Schwenk, p. 293.) says it is the same as γαία ; and Müller (Proleg. 291.) r

293.) says it is the same as γαία ; and Müller (Proleg. 291.) renders it good, from the Laconic χάος, χαίος, ἀχαȋος, which

ϕέρβω, ϕέρω, to feed, and ϕάω, ϕαίνω, to show. Schwenk (247.) renders it Lighting, regarding, as we think justly, the firs

nly resisted the raving orgies of the Dionysos- or Seeva-worship when it reached Greece. See Lobeck’s Aglaophamus for all

of a virtue.” 1037. γενέθλιον.δόσιν We know not how else to express it . It was the gift bestowed on the child the day it

how else to express it. It was the gift bestowed on the child the day it was named, which was usually the eighth day after

m. 1104. Plutarch (De Is. et Os. 37.) says that the Egyptians called it Chenosiris, i. e. Plant of Osiris. 1105. Diodor

opy which we consulted. Slett, by the way, is the Icelandic word, and it signifies a plain. Slade is frequently employed i

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

think the above is the sense of it. Hermann, we observe, has rendered it in the same manner. Ilgen regards the whole as an

nubo and nubes. 1246. Il. iii. 130. Od. iv. 743. In this last place it is used of Penelope, who was not very young ; but

this last place it is used of Penelope, who was not very young ; but it is the old nurse who speaks. 1247. See Hes. Th.

Opusc. ii. 178.) renders Nereus Nefluus (νη ρϵȋν), and understands by it the bottom of the sea. Others derive it from νάω,

(νη ρϵȋν), and understands by it the bottom of the sea. Others derive it from νάω, to flow. The Nereïdes, Hermann says, ar

Myth. der Jap. 125. 1278. Welcker, Nach. zur Tril. 134. Others make it quasi άλαίμων, from ἅλς, Volck. ut sup. and Schwe

not intimate any connexion between him and the Hesperides. Peisander it would seem (Sch. Apoll. Rh. iv. 1396.) first name

rom. 800. seq. 1293. Eratosth. Hygin. Völcker, ut sup. Æschylus, as it would appear, said that he flung the eye into Lak

g. 267. seq. 1311. Il. xvi. 149. From this and from Od. xx. 65. 77. it may be perhaps inferred that the shore of Ocean w

0. 1336. Ἔνθϵν δὲ προτέρω πλέομϵν. The wind had been north-east, and it is not said that it had changed. We apprehend tha

ροτέρω πλέομϵν. The wind had been north-east, and it is not said that it had changed. We apprehend that by προτέρω the poe

e serpent, the boar, and the lion, and signifies grim. In the Odyssey it is an epithet of Atlas, Minôs and Æætes, and its

cted by the ancient grammarians. We may observe that the cosmology in it is at variance with that of the Odyssey, for Heli

, strength, passion, rage. (See Welcker, Tril. 68. note.) Some derive it from μένϵιν τὸν oἶτoν, as significatory of man’s

l spring. 1467. he human imagination feels in fact compelled, as it were, to conceive an endless spring as a conditio

ented by the Hesiodic narrative of the stealing of the fire, and that it would seem from it that Zeus had deprived mankind

ic narrative of the stealing of the fire, and that it would seem from it that Zeus had deprived mankind of it in consequen

ire, and that it would seem from it that Zeus had deprived mankind of it in consequence of the trick played him by Prometh

that poetess. It is remarkable that there is no mention of Pandora in it . See in Horace (Carm. i. 16. 13.) and Claudian (D

d proves this to be a Latin fiction. Parnell’s beautiful imitation of it is well known. 1476. Ælian, de Nat. An. vi. 51.

vi. 51. and Nicand. Ther. 340. seq. with the Scholia. Nicander terms it an ὠγύγιos μῦθos. They derived it from the Κωϕoὶ,

q. with the Scholia. Nicander terms it an ὠγύγιos μῦθos. They derived it from the Κωϕoὶ, a satyric drama of Sophocles now

and Παρνασσὸs, which we are told was originally called Aαρνασσὸs from it . Sch. Apoll. Rh. ii. 705. 1497. De Sol. Animal. 

ith aqua, and relates to agriculture also. Müller (Proleg. 291.) says it signifies good, and is equivalent to ἀριστϵύs.

elled the Cadmeians from Thebes. This event is a mere conjecture, and it would rather seem to have been the Epigoni who de

. Δαλοῠ πϵρθομένου ματρὸς ὑπ’ αἰνăς κακομηχάνου. He justly adds that it was probably no original fiction of the poet, but

al fiction of the poet, but a current story. Æschylus also alludes to it , Choëph. 600. seq. 1623. Apollod. iii. 1, 1. T

before the temples of that land of mystery. In the pragmatising days it was said (Paus. Ix. 26.) that the Sphinx was a fe

. 1689. Il. xxiii. 679. The word δϵδουπότοѕ is rather ambiguous, but it is probably merely dead. See Il. i. 191. 1690. W

Jonson, read Greek by accent ? Nothing can be more inharmonious than it is if Teiresias be pronounced in the Latin manner

antepenultimate : few lines are more harmonious, if, as in the Greek, it be laid on the penultimate. If he did not read by

n appellative of the wealthy city Orchomenos in Bœotia to distinguish it from that in Arcadia, and he also (Il. xi. 722.)

stinguish it from that in Arcadia, and he also (Il. xi. 722.) applies it to a stream in the Peloponnese. He speaks (Il. xi

known that no practice is more common, and that abundant instances of it are to be found in all times and countries. (See

and opening the coffin found the stone, which they took out, and set it up in the grove where her Heroön stood at Thebes.

w called Gadeira,” but that island has surely no river or mountain in it . Hesiod (Th. 290, seq.) clearly places Erytheia b

th. der Jap. 61. 1754. Pherecydes ap. Athen. xi. 470. Pcisander said it was Occanos, Panyasis said Nereus, that gave him

(Strab. iv. 1.). Hyginus (P. A. ii. 6.), also quoting Æschylus, says it was on his return from Erytheia. 1756. Аποῤῥήγνυ

oast of Ocean. It is however more consistent with analogy to conceive it on the eastern extremity of the earth. 1763. Phe

e city of Eurytos ; while the ‘Taking of Œchalia’ and the Ægimios, as it would seem, are in favour of that in Eubœa. They

Od. xi. 602. It is not unworthy of notice, that in the Ilias (i. 3.) it is said that the souls (ψυχὰѕ) of the heroes were

Anton. Lib. 41. 1820. Apollod. ii. 4. 7. From Photius (Lex. p. 428.) it would appear that this event was celebrated in th

ending a ship annually to Delos — whatever may have given occasion to it  — long continued. While it was absent no sentence

elos — whatever may have given occasion to it — long continued. While it was absent no sentence of death could be executed

absent no sentence of death could be executed in Athens ; because, as it was said, it commemorated the deliverance of the

tence of death could be executed in Athens ; because, as it was said, it commemorated the deliverance of the youths and ma

intained to be the very same one in which Theseus had sailed ; though it had been so often repaired, as to give occasion t

8. The daughter of the governor of the castle of Abydos thus betrayed it to the Turks. In the Shâh-Nâmeh, Meliketh (Prince

1886. Or Entreater, from ἀντιάω. 1887. In the Theogony, ver. 282, it is said, Τῳ μὲν ἐπώνυμον ἦν ὅτ᾿ ἄῤ Ὠкϵανοȗ πϵρὶ

orn. 1899. The name resembling μυкάω, to low Another legend derived it from the bellowing of the Gorgons when in pursuit

ss, as the sender-up of vegetation. Those who make Io the moon deduce it from ἴω, ϵἶμι, to go. Buttmann (Mythol. ii. 178.

educe it from ἴω, ϵἶμι, to go. Buttmann (Mythol. ii. 178. seq.) makes it the feminine of Iôn, and the personification of t

olate her. He adds, that when Poseidôn flung his trident at the satyr it stuck in a rock, and on the maiden’s drawing it f

trident at the satyr it stuck in a rock, and on the maiden’s drawing it forth at the command of the god three streams of

ng it forth at the command of the god three streams of water followed it . 1917. Sch. Eurip. ut sup. Hygin. 168. Serv. Æn.

sup. This is a very obscure legend. 1919. In Plato's Laws (iv. 704.) it is said, respecting the name of the city to be fo

ν ϕήμην кαινῆ γϵνομένῃ τῆ πόλϵι. It is, we may see, not supposed that it would be named from the кατοιкιστὴς or founder.

. Apollod. ut sup. 1933. Serv. ut sup. 1934. The Latin poets call it a brazen tower (turris aënea). See Hor. Carm. iii

3. There was a poem named Melampodia ascribed to Hesiod. Heyne thinks it was only a part of the Eoiæ. 2031. See above, p.

ἀθήρ ; and as ἀθήρα is furmety according to Hesychius, he thinks that it signified corn in general, from θέρω, ϕέρω. See a

ed to account for the name of the spring. As the reader may perceive, it is the foundation of Guarini's pastoral drama, Il

es not name him among the children of Europa. It is not unlikely that it was the resemblance of sound in Lycia and Lyctos

ever did exist in Crete. The real Labyrinth of Egypt gave occasion to it . See Hoeck's Kreta, i. p. 56. seq. 2101. See ab

lod. ut sup. 2114. Pind. Ol. viii. 41. seq. 2115. Others ascribed it to the prayers of Minôs to Zeus to avenge his son

5. P. A. ii. 34. Eudocia, 441. Pindar also would seem to have related it (Strab. ix. 1.). The unseemly legend owes its ori

town of Tomi (τόμοι cuttings) was said to have derived its name from it . Apollod. i. 9, 24. Ovid, Trist. iii. 9. 2163. A

what is perhaps the original signification of the name Adrastos ; but it may also be rendered Do-nought (a and δράω) adapt

Apollod. Paus. i. 28, 9. Arctinos (ap. Dion. Hal. A. R. i. 69.) said it was given to Dardanos. 2197. Il. xx. 237 ; the g

an. It had gone so completely out of use that Virgil (ut supra) makes it the name of an Italian warrior. 2279. Plaut. Cap

288. Dion. Hal. iv. 15. In Italy, during the middle ages (and perhaps it is so at the present day) the place of Juno Lucin

nty such. But how is mythology to be taught to one who does not learn it through the medium of the languages of Greece and

edge of the subject to make them intelligible. Let any one who doubts it read the first page of the “Æneid,” and see what

rs prefer to let an allusion pass unapprehended rather than submit to it . Moreover, such sources give us only the dry fact

om study; to give our work the charm of a story-book, yet by means of it to impart a knowledge of an important branch of e

of an important branch of education. The index at the end will adapt it to the purposes of reference, and make it a Class

index at the end will adapt it to the purposes of reference, and make it a Classical Dictionary for the parlor. Most of th

Egyptian mythology, seemed necessary to complete the subject, though it is believed these topics have not usually been pr

ch occur in polite conversation. We trust our young readers will find it a source of entertainment; those more advanced a

d taste. There they still hold their place, and will continue to hold it , for they are too closely connected with the fine

gant literature of his own day. In order to understand these stories, it will be necessary to acquaint ourselves with the

th to be flat and circular, their own country occupying the middle of it , the central point being either Mount Olympus, th

est. The sea, and all the rivers on earth, received their waters from it . The northern portion of the earth was supposed t

emis that her son Eros continued always a child, was told by her that it was because he was solitary, and that if he had a

oise, of which he took the shell, made holes in the opposite edges of it , and drew cords of linen through them, and the in

f human destiny, and they were armed with shears, with which they cut it off when they pleased. They were the daughters of

nected with its conservation, the neglect of the virgins, if they let it go out, was severely punished, and the fire was r

shall mark the accented syllable in all words which appear to require it . Chapter II. Prometheus and Pandora. T

water took the lowest place, and buoyed up the earth. Here some god —  it is not known which — gave his good offices in arr

some heavenly seeds. Prometheus took some of this earth, and kneading it up with water, made man in the image of the gods.

s undertook to do this, and Prometheus was to overlook his work, when it was done. Epimetheus accordingly proceeded to bes

probable than the former; for how could hope, so precious a jewel as it is, have been kept in a jar full of all manner of

y prostrate. The earth was wet with slaughter, and the gods abandoned it , one by one, till Astræa3 alone was left, and fin

of the gods. So saying he took a thunderbolt, and was about to launch it at the world, and destroy it by burning; but reco

k a thunderbolt, and was about to launch it at the world, and destroy it by burning; but recollecting the danger that such

set heaven itself on fire, he changed his plan, and resolved to drown it . The north wind, which scatters the clouds, was c

their sacred enclosures, profaned. If any edifice remained standing, it was overwhelmed, and its turrets lay hid beneath

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

gods what remains for us to do.” They entered the temple, deformed as it was with slime, and approached the altar, where n

cast behind us; and I think this is what the oracle means. At least, it will do no harm to try.” They veiled their faces,

Eve to Pandora is too obvious to have escaped Milton, who introduces it in Book IV. of Paradise Lost: — “More lovely tha

nvolved the stability of Jove’s throne, and if he would have revealed it , he might have been at once taken into favor. But

rows of different workmanship, one to excite love, the other to repel it . The former was of gold and sharp pointed, the la

” He consented, but at the same time said, “Your own face will forbid it .” Apollo loved her, and longed to obtain her; and

over her shoulders, and said, “If so charming in disorder, what would it be if arranged?” He saw her eyes bright as stars;

ince, may. The poet Armstrong, himself a physician, thus accounts for it : — “Music exalts each joy, allays each grief, Ex

of Apollo and Daphne is often alluded to by the poets. Waller applies it to the case of one whose amatory verses, though t

s a crack, caused by some fault in the structure. No one had remarked it before, but the lovers discovered it. What will n

e structure. No one had remarked it before, but the lovers discovered it . What will not love discover! It afforded a passa

reat to the woods, and seeing the veil on the ground, tossed and rent it with her bloody mouth. Pyramus, having been delay

tear this guilty body with your teeth.” He took up the veil, carried it with him to the appointed tree, and covered it wi

k up the veil, carried it with him to the appointed tree, and covered it with kisses and with tears. “My blood also shall

lso shall stain your texture,” said he, and drawing his sword plunged it into his heart. The blood spurted from the wound,

spot and saw the changed color of the mulberries she doubted whether it was the same place. While she hesitated she saw t

ipple on the face of the still water when a sudden breeze sweeps over it . But as soon as she recognized her lover, she scr

ips. “O Pyramus,” she cried, “what has done this? Answer me, Pyramus; it is your own Thisbe that speaks. Hear me, dearest,

nto her breast. Her parents ratified her wish, the gods also ratified it . The two bodies were buried in one sepulchre, and

e sepulchre, and the tree ever after brought forth purple berries, as it does to this day.   Moore, in the Sylph’s Ball,

by turning to Shakspere’s play of the Midsummer Night’s Dream, where it is most amusingly burlesqued. Cephalus and Pro

ed, and was as happy as ever in his wife and his woodland sports. Now it happened some angry deity had sent a ravenous fox

the country; and the hunters turned out in great strength to capture it . Their efforts were all in vain; no dog could run

ength to capture it. Their efforts were all in vain; no dog could run it down; and at last they came to Cephalus to borrow

resently recovering, she said, “It cannot be true; I will not believe it unless I myself am a witness to it.” So she waite

cannot be true; I will not believe it unless I myself am a witness to it .” So she waited, with anxious heart, till the nex

rd, or thought he heard, a sound as of a sob in the bushes. Supposing it some wild animal, he threw his javelin at the spo

his disclosed the whole mystery: but alas! what advantage to disclose it now! She died; but her face wore a calm expressio

ctæon — Latona and The Rustics. [Io.] Juno one day perceived it suddenly grow dark, and immediately suspected tha

cealed some fair nymph of mortal mould — as was, indeed the case; for it was Io, the daughter of the river god Inachus, wh

husband, and noticing the heifer praised its beauty, and asked whose it was, and of what herd. Jupiter, to stop questions

se it was, and of what herd. Jupiter, to stop questions, replied that it was a fresh creation from the earth. Juno asked t

plied that it was a fresh creation from the earth. Juno asked to have it as a gift. What could Jupiter do? He was loath to

At length she bethought herself of writing, and inscribed her name —  it was a short one — with her hoof on the sand. Inac

—  it was a short one — with her hoof on the sand. Inachus recognized it , and discovering that his daughter, whom he had l

er her, and, embracing her white neck, exclaimed, “Alas! my daughter, it would have been a less grief to have lost you alt

h as shepherds love.” Mercury sat down, talked, and told stories till it grew late, and played upon his pipes his most soo

l worshipper of Diana, and followed the chase. You would have thought it was Diana herself, had you seen her in her huntin

for me, and see with displeasure this unworthy treatment of me, show it , I beseech you, by forbidding this guilty couple

Straight mine eye hath caught new pleasures While the landscape round it measures.                            * * * * Towe

t measures.                            * * * * Towers and battlements it sees Bosomed high in tufted trees, Where perhaps

ide of mariners, and to the magnetic attraction of the North He calls it also the “Star of Arcady,” because Callisto’s boy

them was too much. They were all around him, rending and tearing; and it was not till they had torn his life out that the

f sacrifice and almost buried among the reeds. I inquired whose altar it might be, whether of Faunus or the Naiads, or som

the water. I come to take my share of the common blessing. Yet I ask it of you as a favor. I have no intention of washing

ask it of you as a favor. I have no intention of washing my limbs in it , weary though they be, but only to quench my thir

ry that I can hardly speak. A draught of water would be nectar to me; it would revive me, and I would own myself indebted

ch out their little arms as if to plead for me;’ and the children, as it happened, were stretching out their arms. “Who wo

med, ‘May they never quit that pool, but pass their lives there!’ and it came to pass accordingly. They now live in the wa

ubmerged, then raising their heads above the surface or swimming upon it . Sometimes they come out upon the bank, but soon

the water all to themselves, are not ashamed to croak in the midst of it . Their voices are harsh, their throats bloated, t

en a floating island; but when Latona arrived there, Jupiter fastened it with adamantine chains to the bottom of the sea,

ter fastened it with adamantine chains to the bottom of the sea, that it might be a secure resting-place for his beloved.

g the son of the god, and Phaëton went in rage and shame and reported it to his mother. “If,” said he, “I am indeed of hea

id he, “I am indeed of heavenly birth, give me, mother, some proof of it , and establish my claim to the honor.” Clymene st

If I speak falsely, let this be the last time I behold his light. But it needs not much labor to go and inquire for yourse

said he; “this only request I would fain deny. I beg you to withdraw it . It is not a safe boon, nor one, my Phaëton, suit

the heaven is all the time turning round and carrying the stars with it . I have to be perpetually on my guard lest that m

its arms in one direction and the Crab in another. Nor will you find it easy to guide those horses, with their breasts fu

e whatever you will of what earth or sea contains most precious — ask it and fear no refusal. This only I pray you not to

k. Why do you hang round my neck and still entreat me? You shall have it if you persist, — the oath is sworn and must be k

the Great and Little Bear were scorched with heat, and would fain, if it were possible, have plunged into the water; and t

as of a pitchy darkness. He dashed forward he knew not whither. Then, it is believed, the people of Æthiopia became black

surface, and the Libyan desert was dried up to the condition in which it remains to this day. The Nymphs of the fountains,

wans resort. Nile fled away and hid his head in the desert, and there it still remains concealed. Where he used to dischar

of shadows and his queen. The sea shrank up. Where before was water, it became a dry plain; and the mountains that lie be

upiter. “O, ruler of the gods, if I have deserved this treatment, and it is your will that I perish with fire, why withhol

hand. Is this the reward of my fertility, of my obedient service? Is it for this that I have supplied herbage for cattle,

hundered, and brandishing a lightning bolt in his right hand launched it against the charioteer, and struck him at the sam

, like a shooting star which marks the heavens with its brightness as it falls, and Eridanus, the great river, received hi

neath this stone. He could not rule his father’s car of fire, Yet was it much so nobly to aspire.” His sisters, the Helia

en unyoked His chariot wheel stands midway on the wave. Shake one and it awakens; then apply Its polished lip to your atte

nd it awakens; then apply Its polished lip to your attentive ear, And it remembers its august abodes, And murmurs as the o

plucked from the branch, become gold in his hand. He took up a stone; it changed to gold. He touched a sod; it did the sam

n his hand. He took up a stone; it changed to gold. He touched a sod; it did the same. He took an apple from the tree; you

the table. Then he found to his dismay that whether he touched bread, it hardened in his hand; or put a morsel to his lips

touched bread, it hardened in his hand; or put a morsel to his lips, it defied his teeth. He took a glass of wine, but it

morsel to his lips, it defied his teeth. He took a glass of wine, but it flowed down his throat like melted gold. In const

g Midas at this mishap; but he consoled himself with the thought that it was possible to hide his misfortune, which he att

hair-dresser of course knew the secret. He was charged not to mention it , and threatened with dire punishment if he presum

reatened with dire punishment if he presumed to disobey. But he found it too much for his discretion to keep such a secret

le in the ground, and stooping down, whispered the story, and covered it up. Before long a thick bed of reeds sprang up in

ore long a thick bed of reeds sprang up in the meadow, and as soon as it had gained its growth, began whispering the story

g made king, dedicated his wagon to the deity of the oracle, and tied it up in its place with a fast knot. This was the ce

ast knot. This was the celebrated Gordian knot, which, in after times it was said, whoever should untie should become lord

ever should untie should become lord of all Asia. Many tried to untie it , but none succeeded, till Alexander the Great, in

, at many a door, seeking rest and shelter, but found all closed, for it was late, and the inhospitable inhabitants would

oung, had grown old together. Not ashamed of their poverty, they made it endurable by moderate desires and kind dispositio

en she raked out the coals from the ashes, and kindled up a fire, fed it with leaves and dry bark, and with her scanty bre

ire, fed it with leaves and dry bark, and with her scanty breath blew it into a flame. She brought out of a corner split s

a flitch of bacon hanging in the chimney, cut a small piece, and put it in the pot to boil with the herbs, setting away t

fixed, she rubbed the table down with some sweet-smelling herbs. Upon it she set some of chaste Minerva’s olives, some cor

eeded, the old folks were astonished to see that the wine, as fast as it was poured out, renewed itself in the pitcher, of

t, and at last took shelter between the gods themselves. They forbade it to be slain; and spoke in these words: “We are go

oon declares, Warning the cook-maid not to burn That roast meat which it cannot turn; The groaning chair began to crawl, L

In the vale of Enna there is a lake embowered in woods, which screen it from the fervid rays of the sun, while the moist

nd necks his iron-colored reins. When he reached the River Cyane, and it opposed his passage, he struck the river-bank wit

out the stars in the evening, found her still busy in the search. But it was all unavailing. At length, weary and sad, she

his load was heavy, and begged her to come into his cottage, such as it was. She declined, and he urged her. “Go in peace

y were all; they had no servants. They spread the table, and put upon it curds and cream, apples, and honey in the comb. W

ke up the girdle which Proserpine had dropped in her flight, and waft it to the feet of the mother. Ceres, seeing this, wa

sa interceded for the land. “Goddess,” said she, “blame not the land; it opened unwillingly to yield a passage to your dau

lighted in the chase. They praised my beauty, but I cared nothing for it , and rather boasted of my hunting exploits. One d

ar that you might count the pebbles on the bottom. The willows shaded it , and the grassy bank sloped down to the water’s e

ms; where my foot stood there was a pool. In short, in less time than it takes to tell it I became a fountain. But in this

stood there was a pool. In short, in less time than it takes to tell it I became a fountain. But in this form Alpheus kne

art of its course, finding its way through subterranean channels till it again appears on the surface. It was said that th

rlands or other light objects on his stream to be carried downward by it , and afterwards reproduced at its emerging: — “O

away. He did not know what to make of this, whether some god had done it or some secret power in the herbage. “What herb h

ge. “What herb has such a power?” he exclaimed; and gathering some of it , he tasted it. Scarce had the juices of the plant

has such a power?” he exclaimed; and gathering some of it, he tasted it . Scarce had the juices of the plant reached his p

overlooking the sea. Here she stopped and turned round to see whether it was a god or a sea animal, and observed with wond

mortal, and followed the sea for a living; but now I belong wholly to it .” Then he told the story of his metamorphosis, an

moted to his present dignity, and added, “But what avails all this if it fails to move your heart?” He was going on in thi

ain, but Scylla turned and hastened away. Glaucus was in despair, but it occurred to him to consult the enchantress Circe.

the pain I suffer. The power of herbs I know as well as any one, for it is to them I owe my change of form. I love Scylla

cure me of my love, — for that I do not wish, — but to make her share it and yield me a like return.” To which Circe repli

ers. Here the goddess poured her poisonous mixture, and muttered over it incantations of mighty power. Scylla came as usua

ht seem a work of pain; so not enough Can I admire how crystal-smooth it felt, And buoyant round my limbs. At first I dwel

statue of ivory, so beautiful that no living woman came anywhere near it . It was indeed the perfect semblance of a maiden

nd only prevented from moving by modesty. His art was so perfect that it concealed itself and its product looked like the

love with the counterfeit creation. Oftentimes he laid his hand upon it as if to assure himself whether it were living or

. Oftentimes he laid his hand upon it as if to assure himself whether it were living or not, and could not even then belie

f whether it were living or not, and could not even then believe that it was only ivory. He caressed it, and gave it prese

, and could not even then believe that it was only ivory. He caressed it , and gave it presents such as young girls love, —

ot even then believe that it was only ivory. He caressed it, and gave it presents such as young girls love, — bright shell

hanged into this form. This they learned from the country people when it was too late. Dryope, horror-struck when she perc

rought and my trunk be cut down and burned. Take this infant and give it to a nurse. Let it often be brought and nursed un

be cut down and burned. Take this infant and give it to a nurse. Let it often be brought and nursed under my branches, an

he pushed him away, but the wound was deeper than she thought. Before it healed she beheld Adonis, and was captivated with

a; and calls her dogs, and chases hares and stags, or other game that it is safe to hunt, but keeps clear of the wolves an

weapons. I do not value your glory so high as to consent to purchase it by such exposure. Your youth, and the beauty that

igh his lifeless body bathed in blood, she alighted and, bending over it , beat her breast and tore her hair. Reproaching t

re sprang up a flower of bloody hue like that of the pomegranate. But it is short-lived. It is said the wind blows the blo

ind blows the blossoms open, and afterwards blows the petals away; so it is called Anemone, or Wind Flower, from the cause

llo, heaving aloft the discus, with strength mingled with skill, sent it high and far. Hyacinthus watched it as it flew, a

strength mingled with skill, sent it high and far. Hyacinthus watched it as it flew, and excited with the sport ran forwar

th mingled with skill, sent it high and far. Hyacinthus watched it as it flew, and excited with the sport ran forward to s

atched it as it flew, and excited with the sport ran forward to seize it , eager to make his throw, when the quoit bounded

of medicine. As when one has broken the stem of a lily in the garden it hangs its head and turns its flowers to the earth

hue more beautiful than the Tyrian sprang up, resembling the lily, if it were not that this is purple and that silvery whi

of his preference of Apollo, blew the quoit out of its course to make it strike Hyacinthus. Keats alludes to this in his E

s suggest.” These words weighed heavily on the mind of King Ceyx, and it was no less his own wish than hers to take her wi

urge curling over looks down upon, the wreck, then falls, and crushes it to fragments. Some of the seamen, stunned by the

ing. He prays that the waves may bear his body to her sight, and that it may receive burial at her hands. At length the wa

verwhelm him, and he sinks. The Day-star looked dim that night. Since it could not leave the heavens, it shrouded its face

Day-star looked dim that night. Since it could not leave the heavens, it shrouded its face with clouds. In the meanwhile H

itudes most characteristic of each. But he only imitates men, leaving it to another to personate birds, beasts, and serpen

ormy winds sunk my ship in the Ægean Sea, waves filled my mouth while it called aloud on you. No uncertain messenger tells

on you. No uncertain messenger tells you this, no vague rumor brings it to your ears. I come in person, a shipwrecked man

st and rent her garments. She cares not to unbind her hair, but tears it wildly. Her nurse asks what is the cause of her g

hed out my hands to seize him and detain him. His shade vanished, but it was the true shade of my husband. Not with the ac

ion stood,” — and she looked to find the mark of his footsteps. “This it was, this that my presaging mind foreboded, when

distinct object floating in the water. At first she was in doubt what it was, but by degrees the waves bore it nearer, and

At first she was in doubt what it was, but by degrees the waves bore it nearer, and it was plainly the body of a man. Tho

as in doubt what it was, but by degrees the waves bore it nearer, and it was plainly the body of a man. Though unknowing o

d it was plainly the body of a man. Though unknowing of whom, yet, as it was of some shipwrecked one, she was deeply moved

et, as it was of some shipwrecked one, she was deeply moved, and gave it her tears, saying, “Alas! unhappy one, and unhapp

py one, and unhappy, if such there be, thy wife!” Borne by the waves, it came nearer. As she more and more nearly views it

Borne by the waves, it came nearer. As she more and more nearly views it , she trembles more and more. Now, now it approach

e more and more nearly views it, she trembles more and more. Now, now it approaches the shore. Now marks that she recogniz

appear. It is her husband! Stretching out her trembling hands towards it , she exclaims, “O dearest husband, is it thus you

her trembling hands towards it, she exclaims, “O dearest husband, is it thus you return to me?” There was built out from

sea, and stem its violent ingress. She leaped upon this barrier and ( it was wonderful she could do so) she flew, and stri

ings, and tried to give kisses with her horny beak. Whether Ceyx felt it , or whether it was only the action of the waves,

to give kisses with her horny beak. Whether Ceyx felt it, or whether it was only the action of the waves, those who looke

oubted, but the body seemed to raise its head. But indeed he did feel it , and by the pitying gods both of them were change

might seem borrowed from the concluding part of this description, if it were not stated that the author derived the sugge

comfortable bird That broodest o’er the troubled sea of the mind Till it is hushed and smooth.” Chapter X. Vertumnus a

But,” said she, “if the tree stood alone, and had no vine clinging to it , it would have nothing to attract or offer us but

” said she, “if the tree stood alone, and had no vine clinging to it, it would have nothing to attract or offer us but its

attract or offer us but its useless leaves. And equally the vine, if it were not twined round the elm, would lie prostrat

l you a story, which is well known in Cyprus to be a fact; and I hope it will have the effect to make you more merciful. “

truggled long with his passion, but when he found he could not subdue it , he came a suppliant to her mansion. First he tol

I prove that the love of you left me but with life. Nor will I leave it to rumor to tell you of my death. I will come mys

ly apartment, deplored her solitude, sick of that beauty which, while it procured abundance of flattery, had failed to awa

eheld near by a pleasant grove of tall and stately trees. She entered it , and in the midst discovered a fountain, sending

a magnificent palace whose august front impressed the spectator that it was not the work of mortal hands, but the happy r

it repair to the bath. Supper awaits you in the adjoining alcove when it pleases you to take your seat there.” Psyche gave

nt. On the contrary he charged her to make no attempt to see him, for it was his pleasure, for the best of reasons, to kee

r lamp, and see for yourself whether what they say is true or not. If it is, hesitate not to cut off the monster’s head, a

st, stopped his flight for an instant and said, “O foolish Psyche, is it thus you repay my love? After having disobeyed my

piety to engage them all in her behalf. The holy Ceres, whose temple it was, finding her so religiously employed, thus sp

all of the same kind in a parcel by themselves, and see that you get it done before evening.” Then Venus departed and lef

n, they separated the pile, sorting each kind to its parcel; and when it was all done, they vanished out of sight in a mom

e approbation of her implacable mistress, who said, “I know very well it is by none of your own doings that you have succe

er own.’ Be not too long on your errand, for I must paint myself with it to appear at the circle of the gods and goddesses

e beauty of the goddesses.” Psyche, encouraged by this advice, obeyed it in all things, and taking heed to her ways travel

pot where Psyche lay, and gathering up the sleep from her body closed it again in the box, and waked Psyche with a light t

as the butterfly, bursting on brilliant wings from the tomb in which it has lain, after a dull, grovelling, caterpillar e

ly, mysterious trinket, Which means the soul, (though few would think it ,) And sparkling thus on brow so white Tells us we

she might wander, and where she stopped, should build a city and call it Thebes. Cadmus had hardly left the Castalian cave

you, or share your death.” So saying he lifted a huge stone and threw it with all his force at the serpent. Such a block w

e serpent. Such a block would have shaken the wall of a fortress, but it made no impression on the monster. Cadmus next th

er. Cadmus next threw his javelin, which met with better success, for it penetrated the serpent’s scales, and pierced thro

wound, and attempted to draw out the weapon with his mouth, but broke it off, leaving the iron point rankling in his flesh

s vast size, a voice was heard (from whence he knew not, but he heard it distinctly) commanding him to take the dragon’s t

e uttered the words than he began to change his form. Harmonia beheld it and prayed to the gods to let her share his fate.

ect myself and spare you such a force as you need.” “I rejoice to see it ,” replied Cephalus, “and my wonder has been raise

and ashes! A plague sent by angry Juno devastated the land. She hated it because it bore the name of one of her husband’s

A plague sent by angry Juno devastated the land. She hated it because it bore the name of one of her husband’s female favo

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

ral causes we resisted it, as we best might, by natural remedies; but it soon appeared that the pestilence was too powerfu

water, but died in the midst of the stream, and others would drink of it notwithstanding. Such was their weariness of thei

r homes, as if, not knowing the cause of their sickness, they charged it on the place of their abode. Some were seen totte

rds a clap of thunder was heard. ‘I accept the omen,’ I cried; ‘O may it be a sign of a favorable disposition towards me!’

The siege had now lasted six months and the city still held out, for it was decreed by fate that it should not be taken s

x months and the city still held out, for it was decreed by fate that it should not be taken so long as a certain purple l

the discharge; if he drew his bow Apollo himself could not have done it more gracefully. But when he laid aside his helme

that he grasped, the reins that he held. She felt as if she could, if it were possible, go to him through the hostile rank

s camp, or to open the gates to him, or to do any thing else, so only it might gratify Minos. As she sat in the tower, she

my father! No! rather would I never see Minos again. And yet no doubt it is sometimes the best thing for a city to be conq

s side. I think we shall be conquered; and if that must be the end of it , why should not love unbar the gates to him, inst

of it, why should not love unbar the gates to him, instead of leaving it to be done by war? Better spare delay and slaught

should wound or kill Minos! No one surely would have the heart to do it ; yet ignorantly, not knowing him, one might. I wi

arded, and my father keeps the keys; he only stands in my way. O that it might please the gods to take him away! But why a

it might please the gods to take him away! But why ask the gods to do it ? Another woman, loving as I do, would remove with

er’s house. I ask no reward but yourself; for love of you I have done it . See here the purple lock! With this I give you m

her hand with the fatal spoil. Minos shrunk back and refused to touch it . “The gods destroy thee, infamous woman,” he excl

the island. Scylla was frantic. “Ungrateful man,” she exclaimed, “is it thus you leave me? — me who have given you victor

an unwelcome companion of their course. A sea-eagle soaring aloft, —  it was her father who had been changed into that for

n the goddess till the nymphs made their escape. When Juno discovered it , she passed sentence upon Echo in these words: “Y

d to address him in the softest accents, and win him to converse! but it was not in her power. She waited with impatience

I would rather die than you should have me!” “Have me,” said she; but it was all in vain. He left her, and she went to hid

tract him uttered a prayer that he might some time or other feel what it was to love and meet no return of affection. The

tain goats resorted, nor any of the beasts of the forest; neither was it defaced with fallen leaves or branches; but the g

faced with fallen leaves or branches; but the grass grew fresh around it , and the rocks sheltered it from the sun. Hither

branches; but the grass grew fresh around it, and the rocks sheltered it from the sun. Hither came one day the youth, fati

stooped down to drink, and saw his own image in the water; he thought it was some beautiful water-spirit living in the fou

ke.” His tears fell into the water and disturbed the image. As he saw it depart, he exclaimed, “Stay, I entreat you! Let m

He pined away and died; and when his shade passed the Stygian river, it leaned over the boat to catch a look of itself in

lso. They prepared a funeral pile and would have burned the body, but it was nowhere to be found; but in its place a flowe

I started back; It started back; but pleased I soon returned, Pleased it returned as soon with answering looks Of sympathy

y the poets than that of Narcissus. Here are two epigrams which treat it in different ways. The first is by Goldsmith: —

ts stem so as always to face the sun throughout its daily course; for it retains to that extent the feeling of the nymph f

rse; for it retains to that extent the feeling of the nymph from whom it sprang.   Hood, in his Flowers, thus alludes to

e.” The sunflower is a favorite emblem of constancy. Thus Moore uses it : — “The heart that has truly loved never forgets

ered impossible, till Lord Byron proved its possibility by performing it himself. In the Bride of Abydos he says, — “Thes

ipelago. Since Byron’s time the feat has been achieved by others; but it yet remains a test of strength and skill in the a

readers who may dare to make the attempt and succeed in accomplishing it .   In the beginning of the second canto of the sa

ht foreboding fear. His eye but saw that light of love, The only star it hailed above; His ear but rang with Hero’s song,

nning, weaving, and needle-work. She was also a warlike divinity; but it was defensive war only that she patronized, and s

ed to her as the prize of a contest with Neptune, who also aspired to it . The tale ran that in the reign of Cecrops, the f

ities contended for the possession of the city. The gods decreed that it should be awarded to that one who produced the gi

the more useful of the two, and awarded the city to the goddess; and it was named after her, Athens. There was another co

ntains to come and gaze upon her work. It was not only beautiful when it was done, but beautiful also in the doing. To wat

oing. To watch her, as she took the wool in its rude state and formed it into rolls, or separated it with her fingers and

ook the wool in its rude state and formed it into rolls, or separated it with her fingers and carded it till it looked as

and formed it into rolls, or separated it with her fingers and carded it till it looked as light and soft as a cloud, or t

ed it into rolls, or separated it with her fingers and carded it till it looked as light and soft as a cloud, or twirled t

or twirled the spindle with skilful touch, or wove the web, or, after it was woven, adorned it with her needle, one would

with skilful touch, or wove the web, or, after it was woven, adorned it with her needle, one would have said that Minerva

daughters or handmaids; for my part I know what I say, and I stand to it . I am not afraid of the goddess; let her try her

ese were meant as warnings to her rival to give up the contest before it was too late. Arachne filled her web with subject

anced into the sea and swam with her to Crete. You would have thought it was a real bull, so naturally was it wrought, and

to Crete. You would have thought it was a real bull, so naturally was it wrought, and so natural the water in which it swa

bull, so naturally was it wrought, and so natural the water in which it swam. She seemed to look with longing eyes back u

indignant at the insult. She struck the web with her shuttle and rent it in pieces, she then touched the forehead of Arach

f Arachne and made her feel her guilt and shame. She could not endure it and went and hanged herself. Minerva pitied her a

s body, out of which she spins her thread, often hanging suspended by it , in the same attitude as when Minerva touched her

t, Fluttering among the olives wantonly, That seemed to live, so like it was in sight; The velvet nap which on his wings d

s Niobe, the queen of Thebes. She had indeed much to be proud of; but it was not her husband’s fame, nor her own beauty, n

would have spared him, but the arrow had already left the string, and it was too late. The terror of the people and grief

de Niobe acquainted with what had taken place. She could hardly think it possible; she was indignant that the gods had dar

nant that the gods had dared and amazed that they had been able to do it . Her husband, Amphion, overwhelmed with the blow,

ne remained, whom the mother held clasped in her arms, and covered as it were with her whole body. “Spare me one, and that

ory of Niobe, we cannot forbear to smile at the use Moore has made of it in Rhymes on the Road: — “’Twas in his carriage

and set adrift on the sea. The chest floated towards Seriphus, where it was found by a fisherman who conveyed the mother

cted in the bright shield which he bore, he cut off her head and gave it to Minerva, who fixed it in the middle of her Ægi

which he bore, he cut off her head and gave it to Minerva, who fixed it in the middle of her Ægis.   Milton in his Comus

g the approach of the serpent. She was so pale and motionless that if it had not been for her flowing tears and her hair t

the scales he makes a wound, piercing now the side, now the flank, as it slopes towards the tail. The brute spouts from hi

s nostrils water mixed with blood. The wings of the hero are wet with it , and he dares no longer trust to them. Alighting

done.” Phineus made no reply, but hurled his javelin at Perseus, but it missed its mark and fell harmless. Perseus would

ut his arm stiffened and he could neither thrust forward nor withdraw it . Another, in the midst of a vociferous challenge,

he rest. Astyages struck him with his sword, but instead of wounding, it recoiled with a ringing noise. Phineus beheld thi

into heaven, and for that purpose took up the mountain Ossa and piled it on Pelion. 10 They were at last subdued by thunde

osing to them a riddle, with the condition that those who could solve it should pass safe, but those who failed should be

ose who failed should be killed. Not one had yet succeeded in solving it , and all had been slain. Œdipus was not daunted b

in Lycia, so that the king, Iobates, sought for some hero to destroy it . At that time there arrived at his court a gallan

by his pride and presumption drew upon himself the anger of the gods; it is said he even attempted to fly up into heaven o

ead and wings of an eagle, and back covered with feathers. Like birds it builds its nest, and instead of an egg lays an ag

e Griffins. They found gold in the mountains and built their nests of it , for which reason their nests were very tempting

d the ram to Jupiter, and gave the golden fleece to Æetes, who placed it in a consecrated grove, under the care of a sleep

ered his crown to his brother Pelias on condition that he should hold it only during the minority of Jason, the son of Æso

and the crown from his uncle, Pelias pretended to be willing to yield it , but at the same time suggested to the young man

the glorious adventure of going in quest of the Golden Fleece, which it was well known was in the kingdom of Colchis, and

employed Argus to build him a vessel capable of containing fifty men, it was considered a gigantic undertaking. It was acc

nd sow the teeth of the dragon which Cadmus had slain, and from which it was well known that a crop of armed men would spr

en she who had provided him a way of safety and taught him how to use it , Medea herself, grew pale with fear. Jason for a

ted to the charm which Medea had taught him, seized a stone and threw it in the midst of his foes. They immediately turned

une. What became of the fleece afterwards we do not know, but perhaps it was found after all, like many other golden prize

found after all, like many other golden prizes, not worth the trouble it had cost to procure it.   This is one of those my

any other golden prizes, not worth the trouble it had cost to procure it .   This is one of those mythological tales, says

robably of a half-piratical character. If rich spoils were the result it was enough to give rise to the idea of the golden

fleece. Another suggestion of a learned mythologist, Bryant, is that it is a corrupt tradition of the story of Noah and t

nd add them to my father’s.” Medea replied, “Not at such a cost shall it be done, but if my art avails me, his life shall

iot descended through the air, drawn by flying serpents. She ascended it , and borne aloft made her way to distant regions,

on to burn. Meanwhile the caldron with its contents was got ready. In it she put magic herbs, with seeds and flowers of ac

hearth. Althea seized and quenched the brand, and carefully preserved it for years, while Meleager grew to boyhood, youth,

blood. It is a slight wound, but Meleager sees and joyfully proclaims it . Anceus, excited to envy by the praise given to a

his own valor, and defies alike the boar and the goddess who had sent it ; but as he rushes on, the infuriated beast lays h

beast lays him low with a mortal wound. Theseus throws his lance, but it is turned aside by a projecting bough. The dart o

for a girl, yet too girlish for a boy. Her fortune had been told, and it was to this effect: “Atalanta, do not marry; marr

ondition some would try. Hippomenes was to be judge of the race. “Can it be possible that any will be so rash as to risk s

the golden apples. The virgin was all amazement. She stopped to pick it up. Hippomenes shot ahead. Shouts burst forth fro

r your gift!” and threw the last apple off at one side. She looked at it , and hesitated; Venus impelled her to turn aside

She looked at it, and hesitated; Venus impelled her to turn aside for it . She did so, and was vanquished. The youth carrie

on on his shoulders; but Eurystheus was so frightened at the sight of it and at this proof of the prodigious strength of t

e queen of the Amazons, and Eurystheus ordered Hercules to go and get it . The Amazons were a nation of women. They were ve

odies, who dwelt in the island Erytheia, (the red,) so called because it lay at the west, under the rays of the setting su

ed the west as a region of brightness and glory. Hence they placed in it the Isles of the blest, the ruddy Isle Erythea, o

ey should be put to death. Hercules encountered him, and finding that it was of no avail to throw him, for he always rose

eceived by this stratagem, and would have failed to find his oxen, if it had not happened that in driving the remainder of

n from Pluto to carry Cerberus to the upper air, provided he could do it without the use of weapons; and in spite of the m

e dying Centaur told Dejanira to take a portion of his blood and keep it , as it might be used as a charm to preserve the l

Centaur told Dejanira to take a portion of his blood and keep it, as it might be used as a charm to preserve the love of

band. Dejanira did so and before long fancied she had occasion to use it . Hercules in one of his conquests had taken priso

his wife for a white robe to use on the occasion. Dejanira, thinking it a good opportunity to try her love-spell, steeped

of Nessus. We are to suppose she took care to wash out all traces of it , but the magic power remained, and as soon as the

l robe, and hurled him into the sea. He wrenched off the garment, but it stuck to his flesh, and with it he tore away whol

sea. He wrenched off the garment, but it stuck to his flesh, and with it he tore away whole pieces of his body. In this st

r. For although your interest in him arises from his noble deeds, yet it is not the less gratifying to me. But now I say t

at his attaining this honor, yet no one can deny that he has deserved it .” The gods all gave their assent; Juno only heard

up-bearer thus: — “Pour forth heaven’s wine, Idæan Ganymede, And let it fill the Dædal cups like fire.” The beautiful le

became strong enough to roll away the stone and take them from under it . When she thought the time had come, his mother l

he time had come, his mother led Theseus to the stone, and he removed it with ease and took the sword and shoes. As the ro

the blows of the young hero, who took possession of his club and bore it ever afterwards as a memorial of his first victor

were shorter than the bed, he stretched their limbs to make them fit it ; if they were longer than the bed, he lopped off

cup of poison; but at the moment when Theseus stepped forward to take it , the sight of the sword which he wore discovered

ructed by Dædalus, so artfully contrived that whoever was enclosed in it could by no means, find his way out unassisted. H

ship between Theseus and Pirithous was of a most intimate nature, yet it originated in the midst of arms. Pirithous had ma

e Greeks. The first and most distinguished were the Olympic, founded, it was said, by Jupiter himself. They were celebrate

which the wind had blown away, and then handling the wax and working it over with his fingers, by his play impeding his f

th tears, and his hands trembled. He kissed the boy, not knowing that it was for the last time. Then rising on his wings,

remained to hold the air. While his mouth uttered cries to his father it was submerged in the blue waters of the sea, whic

Walking on the sea shore he picked up the spine of a fish. Imitating it , he took a piece of iron and notched it on the ed

he spine of a fish. Imitating it, he took a piece of iron and notched it on the edge, and thus invented the saw. He put tw

ming the form of Beroë, her aged nurse, she insinuated doubts whether it was indeed Jove himself who came as a lover. Heav

d Jove himself who came as a lover. Heaving a sigh, she said, “I hope it will turn out so, but I can’t help being afraid.

they pretend to be. If he is indeed Jove, make him give some proof of it . Ask him to come arrayed in all his splendors, su

ersuaded to try the experiment. She asks a favor, without naming what it is. Jove gives his promise, and confirms it with

avor, without naming what it is. Jove gives his promise, and confirms it with the irrevocable oath, attesting the river St

who dreaded its introduction on account of the disorders and madness it brought with it. As he approached his native city

introduction on account of the disorders and madness it brought with it . As he approached his native city Thebes, Pentheu

pect for the new worship, forbade its rites to be performed. But when it was known that Bacchus was advancing, men and wom

clinging to the ropes. The rest approved the deed. “Then Bacchus (for it was indeed he) as if shaking off his drowsiness e

f us, and sped the vessel fast over the sea. All at once — strange as it may seem, it is true, — the vessel stopped, in th

d the vessel fast over the sea. All at once — strange as it may seem, it is true, — the vessel stopped, in the mid sea, as

seem, it is true, — the vessel stopped, in the mid sea, as fast as if it was fixed on the ground. The men, astonished, pul

ame dolphins and swam about the ship, now upon the surface, now under it , scattering the spray, and spouting the water fro

to pieces, while his mother shouted, “Victory! Victory! we have done it ; the glory is ours!” So the worship of Bacchus wa

n, enriched with gems, and when she died, he took her crown and threw it up into the sky. As it mounted the gems grew brig

and when she died, he took her crown and threw it up into the sky. As it mounted the gems grew brighter and were turned in

radise Lost, B. IV. It was a pleasing trait in the old Paganism that it loved to trace in every operation of nature the a

led all the regions of earth and sea with divinities, to whose agency it attributed those phenomena which our philosophy a

red to Ceres. There stood in this grove a venerable oak so large that it seemed a wood in itself, its ancient trunk toweri

uppliants to the nymph of the tree. Often had the Dryads danced round it hand in hand. Its trunk measured fifteen cubits r

d round it hand in hand. Its trunk measured fifteen cubits round, and it overtopped the other trees as they overtopped the

bery. But for all that, Erisichthon saw no reason why he should spare it and he ordered his servants to cut it down. When

w no reason why he should spare it and he ordered his servants to cut it down. When he saw them hesitate he snatched an ax

ed an axe from one, and thus impiously exclaimed: “I care not whether it be a tree beloved of the goddess or not; were it

“I care not whether it be a tree beloved of the goddess or not; were it the goddess herself it should come down if it sto

be a tree beloved of the goddess or not; were it the goddess herself it should come down if it stood in my way.” So sayin

he goddess or not; were it the goddess herself it should come down if it stood in my way.” So saying, he lifted the axe an

ver filled; or like fire, that burns all the fuel that is heaped upon it , yet is still voracious for more. His property ra

pening to see an oak just ready to fall, ordered his servants to prop it up. The nymph, who had been on the point of peris

e to Rhœcus when he was playing at draughts and he carelessly brushed it away. This so incensed the nymph that she deprive

this story for the subject of one of his shorter poems. He introduces it thus: — “Hear now this fairy legend of old Greec

their son was the renowned Achilles. In our chapter on the Trojan war it will appear that Thetis was a faithful mother to

. By this name the Latins designated the Muses, but included under it also some other deities, principally nymphs of fo

The Winds. When so many less active agencies were personified, it is not to be supposed that the winds failed to be

forting myself with the thought of the greatness of my conqueror, for it was Hercules. Perhaps you have heard of the fame

a foreign shore, but belong to the country, a part of your realm. Let it not stand in my way that royal Juno owes me no en