m familiar with the chief characters in the mythical play, characters that he will meet again and again in literature and ar

e illustrations are intended to serve an educative purpose similar to that of the poems. They are reproductions of famous pa

s and sculptures by the foremost artists of all ages, and it is hoped that they may awaken the true artistic sense. The poem

sunsets and the rising of the moon and all the other beautiful things that nature showed them, they were filled with awe and

s. Its sides were covered with thick, green woods; and it was so high that its peak seemed to pierce through the clouds, up,

ever climbed to the top of Mount Olympus, and they said it was there that the gods lived, among the clouds and the stars. T

purple cloudlets sink into the west, changing their shape each moment that we gaze at them. Up in that land above the clouds

he west, changing their shape each moment that we gaze at them. Up in that land above the clouds, it was springtime all the

but far oftener they took on the shape of animals or human beings, so that they might not be recognized. The people of Greec

Greece, who made up all the stories I am going to tell you, believed that if they did anything wrong it would displease the

eved that if they did anything wrong it would displease the gods, and that they would be punished by sickness or death or so

kingdom known as Hades or the land of shades; and the Greeks thought that people who died went down into this dark land. It

ooked to her for bountiful harvests, and for the growth of everything that sprang from the earth. Lastly there was Pan, the

hills. You friendly earth, how far do you go, With the wheat-fields that nod and the rivers that flow. With cities and gar

rth, how far do you go, With the wheat-fields that nod and the rivers that flow. With cities and gardens, and cliffs and isl

ld about her, and in return all nature seemed to smile on her. I said that almost everybody loved Callisto; for although her

e gods were very fond of her, there was one who did not love her, and that was Juno. For some reason, Juno could not bear to

seemed to rush into her heart at once; and she hated Callisto so much that she could no longer bear to see her. So she did a

gs. She cared for none of them, and no longer responded to the beauty that surrounded her. Nuts and wild honey and berries w

did not want them to find her. Many a time her thoughts went back to that day when she had last seen her little son, and sh

like his mother, was very fond of hunting. So good a marksman was he that he hardly ever missed his aim, and with his faith

he animal’s fixed stare. There was such a strange sadness in the eyes that gazed at him that he felt a terror which he could

stare. There was such a strange sadness in the eyes that gazed at him that he felt a terror which he could not explain. Scar

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

Neptune promised to do as she wished, and he kept his word, for from that day to this, the Great Bear and the Little Bear h

  And there they roll on the easy gale. There’s a dance of leaves in that aspen bower,     There’s a titter of winds in tha

dance of leaves in that aspen bower,     There’s a titter of winds in that beechen tree, There’s a smile on the fruit, and a

the fruit, and a smile on the flower,     And a laugh from the brook that runs to the sea. And look at the broad-faced sun

And look at the broad-faced sun, how he smiles     On the dewy earth that smiles in his ray, On the leaping waters and gay

ct, there was something so young and fair and tender about the maiden that if you could imagine anything so strange as the w

, behind some bushes, he heard such merry voices and musical laughter that he drew rein, and stepping down, parted the bushe

leaving Proserpine’s startled companions far behind. King Pluto knew that he must hasten away with his prize, lest Ceres sh

neared its banks, it suddenly began to bubble and swell and rage, so that Pluto did not dare to drive through its waters. T

hariot, and all, plunged into the darkness below. But Proserpine knew that the nymph of the stream had recognized her, and h

girl seized her girdle and threw it far out into the river. She hoped that in some way the girdle might reach Ceres and help

h and went searching for her child.” Ceres (Glyptothek, Munich). On that sad day, Ceres began a long, long wandering. Over

res lifted her great eyes, wearied with endless seeking, and answered that until Proserpine was found, she could think only

are for the neglected earth. So all the people cried aloud to Jupiter that he should bring Proserpine back to her mother, fo

other’s sorrow and by the prayers of the people on earth; and he said that Proserpine might return to her home if she had ta

to’s kingdom. So the happy mother hastened down into Hades. But alas! that very day Proserpine had eaten six pomegranate see

rth everywhere smiles its welcome to its young queen. Some people say that Proserpine really is the spring time, and that wh

queen. Some people say that Proserpine really is the spring time, and that while she is with us all the earth seems fair and

e had not liked them at all, he made them seem very bad and ugly; but that is no reason why we need dislike the little speck

y-eyed woman; and she treated her so badly, and was so unkind to her, that poor Latona had to flee from place to place, to e

d so quiet and restful, and poor Latona was so tired and discouraged, that she stepped into the boat and pushed it off from

the grating of the keel on the shore; and when she looked up, she saw that she had drifted to a little island. It was a pret

along the shores grew many bright flowers. It all looked so cheerful that Latona took heart again and stepped out of the bo

ere Latona lived for a long, long time. She was very happy, and hoped that Juno would never find her in this hidden corner o

e home where she had been so happy, she hastened away, for she feared that otherwise Juno might harm her two beautiful babes

lips are parched with thirst.” The water looked so cool and inviting that Latona once more bent to drink of it. But the men

drink of it. But the men only renewed their rude talk and threatened that , if she did not go away, they would do her some h

, and for answer they began to kick mud and stones into the water, so that in a few moments the clear lake had become a mudd

ear me, and any justice among the gods, let these men live forever in that pool!” The gods heard her prayer, and the men wer

ster, is the goddess of the moon. So much did they honor their mother that her lightest wish was a law to them, and nothing

or their mother that her lightest wish was a law to them, and nothing that she asked of them was left ungranted. ——— The Br

are passing under a bridge, in order to hear the queer little spirit that lives in such places, and takes delight in mockin

talkative; and the worst of it was, she told such interesting stories that her listeners would forget how the time was passi

ten by the hour to Echo’s delightful tales. But one day she found out that Echo amused her in this way only to please Jupite

e punished her in rather a queer way, by taking from her the power of that tongue with which she had been too ready. Poor Ec

wer of that tongue with which she had been too ready. Poor Echo found that she could no longer speak; she could only mimic t

ades, and Echo stealing softly behind him, until the boy suddenly saw that he had lost his way and called out, “Is there any

ho answered in his own words. She did not dare show herself, for fear that he might be angry, but you see she could not help

she tried to throw her arms around his neck, to tell him her love in that way; for, you know, the poor girl could not tell

red very much and wept night and day and could not touch any food; so that she grew pale and thin and began to waste away to

r body vanished altogether, and nothing but her voice remained. Since that time she lies hidden in the woods, and no one has

things do you resemble,     Morning dewdrops, starry gleams, Flowers that in the light wind tremble,     Beckonings of the

many had been in love, was at last in love himself, and with a thing that had no form, or substance, — a mere shadow. He lo

er the hills, the face in the pool seemed touched with a golden light that made it more beautiful than ever; and at night, w

er wool, and so graceful did she look as she worked with her spindle, that great lords and ladies came from every part of th

on until they died, had not Arachne’s head been turned by the praises that were showered upon her from all sides. She became

e showered upon her from all sides. She became so vain about her work that she could think of nothing but how wonderful she

d think of nothing but how wonderful she was; and one day she boasted that , though she was only a humble girl, she was far g

oidery in wool, or tapestry, as it was called. Now there was no fault that displeased the gods more than conceit; so when Mi

nto the little room where Arachne sat spinning. She joined the circle that surrounded the maiden at her work, and listened t

ded the maiden at her work, and listened to the girl’s boastful claim that she could outdo Minerva herself in skill. Then th

Ask pardon for the foolish words you have just spoken. I promise you that Minerva will grant it.” But the young girl only l

art; and into each of the four corners she wove a picture of the fate that had overtaken daring mortals who had opposed the

ore, and the clouds seemed floating through real air. But the stories that she pictured were all chosen to show that even th

h real air. But the stories that she pictured were all chosen to show that even the gods could sometimes make mistakes. When

va, in spite of her anger at the girl’s boldness, was forced to admit that Arachne had won the contest. But this only made h

” In an instant Arachne’s hair fell off, and her face became so small that her body looked very large next to it, though in

of her race, spinning and spinning away at a web, as a punishment for that foolish girl’s vanity. ——— “Twist Ye, Twine Ye”

est wind swept over the earth until it was again dry and green. After that Jupiter sent a new race of better men and women t

y queer new animals; and among them there was a huge monster, so ugly that I will not even try to tell you what it looked li

not even try to tell you what it looked like, and so wicked and cruel that the people for miles around the swampy land where

a fierce battle. The people were then very happy; and you may be sure that they made a great ado over Apollo, so that he lef

happy; and you may be sure that they made a great ado over Apollo, so that he left the country feeling very proud of himself

her let the earth open and swallow me, or change this form of mine so that Apollo will not love me.” Hardly had she finished

d her prayer, and had changed her into a laurel tree. When Apollo saw that his beautiful Daphne had become a tree, he wept a

n winter.” And so it came to pass, — the laurel, Apollo’s emblem from that day on, became the sign of honor and triumph. If

heus. When he played his lyre, the trees were so charmed by his music that they followed him as he went along; and the lifel

and trembled at the beauty of his song. And he could so charm people that they would forget all their bad thoughts, and bec

take Orpheus’ music to make her good, for she had never had a thought that was not pure and lovely. One day, Eurydice was wa

ut its charm for him was gone. He drew from it such low, sad strains, that even the rocks and the trees were moved to tears

nd he determined to go to the Lower World to seek Eurydice, — a thing that few human beings had ever tried to do. Hades, you

st refused to carry him across; but Orpheus played for him so sweetly that the stern boatman was melted to tears, and at las

flash, Orpheus seized his lyre and drew from it such beautiful music that the dog crouched down at his feet, and licked the

he sad story of his love and loss in a song so beautiful and touching that both Pluto and Proserpine wept to hear him. When

ad Eurydice back with him to earth. He made one condition, however, —  that Orpheus must not look back at his wife until they

They had nearly reached the entrance, when Orpheus had a sudden fear that Eurydice might have lagged behind. Before he coul

toward him and her lips speaking a last farewell, she sank back into that Hades from which his love and his wonderful gift

hink only of sad things since Eurydice had gone from him, and he felt that he could not play merry tunes. But when he refuse

o meet his dear wife and put his arms about her, happy in the thought that they would never again be parted. ——— Orpheus wi

ith His Lute Orpheus with his lute made trees, And the mountain tops that freeze,     Bow themselves when he did sing; To h

s sun and showers     There had made a lasting spring.     Everything that heard him play,     Even the billows of the sea,

Huntress and a Bold Hunter The story I am going to tell you is of that beautiful maiden Diana, goddess of the moon and o

l else, he loved to follow the deer; and he had a fine pack of hounds that never failed to track the game when once they had

nter my secret hiding places? Never shalt thou go back and say to men that thou hast seen Diana at her midday rest.” She the

had been so bewildered, at sight of Diana’s beauty and at her anger, that he had stood motionless and silent, rooted to the

e could not utter a word. The angry goddess had changed his form into that of a deer, the animal which he and his faithful h

at his new body, which was so strange and yet so familiar to him. At that moment he heard, in the distance, the baying of h

e must hide from them, for they would not know their master hidden in that body of a stag. He turned to flee, but it was too

sang him sweet lullabies, to keep him from crying at the great waves that every now and then swept over the little boat. Sh

waves that every now and then swept over the little boat. She thought that they both would die; but somehow the frail little

ome means of getting Perseus out of the way, for the wicked king knew that if the boy were gone he could easily do what he l

do what he liked with the mother. At last he thought of an adventure that would please Perseus, and, at the same time, be s

ure that would please Perseus, and, at the same time, be so dangerous that the youth, he felt sure, would never come back to

f dragons. They had beautiful faces, but their bodies were so hideous that one could think of them only as ugly monsters. In

hands, they could have crushed poor Perseus to atoms. But worse than that , worse even than the deadly bite of the snakes, w

ed to stone! Of the three, the most terrible was Medusa; and the task that the king had thought of giving Perseus was nothin

ut off her head without looking, the king was pretty safe in thinking that Perseus would never return to the island. So he s

would shrink in fear.” The king was delighted and said, “If I thought that , my boy, I would let you undertake a task that I

nd said, “If I thought that, my boy, I would let you undertake a task that I am saving for the bravest man in my kingdom.” “

dea. In the excitement of the moment, he had promised to do something that would surely cost him his life. When he had passe

and the thought of what would probably happen to him made him so sad that he could not keep the tears from his eyes. Sudden

g in the tone in which the queer-looking stranger asked the question, that , almost before he knew it, Perseus was telling hi

ble; Minerva gave her shield which shone like gold, and was so bright that it reflected things as in a mirror; and Mercury h

with which Perseus could fly more swiftly than the swiftest bird. All that Perseus now had to do was to find out the way to

’s island home, and the only people in the whole world who knew where that was were three sisters who lived together in a ca

ve. They were queer creatures, and the strangest thing about them was that instead of having two eyes each, as you and I hav

there was but one eye for all three of them. They took turns in using that single eye; so that while one of them had the eye

e for all three of them. They took turns in using that single eye; so that while one of them had the eye, the other two coul

er, all three sisters were, for the moment, blind. But such an eye as that one was! — worth much more than any other six eye

s could see what was going on in the farthest parts of the earth, and that was how they knew the way to Medusa’s home. To th

cave. As she led her sisters by the hand, she told them of everything that she was seeing with the eye, strange things that

d them of everything that she was seeing with the eye, strange things that were happening in countries far away. They were i

the eye now. Give it to me.” And the third sister said quickly, “No, that is not true. It is my turn.” And the middle one,

s, let me keep the eye a little longer. I think I see some one behind that thick bush.” When Perseus heard these words, he t

the one who had it was forced to take it out of her forehead. Now, at that instant, all three of the sisters were blind, and

he eye. Then began a dreadful hubbub, each one of the three insisting that the other had taken the eye, and I do not know ho

her. She was overjoyed to see her son, for she had long since decided that he must be dead. You see, it had taken a long, lo

g time to reach the island where Medusa lived; for it was so far away that no one but the three sisters with their wonderful

wonderful eye could tell how to reach it. Perseus told his mother all that had happened to him, and, above all, how he had m

ruelly the king had treated Danaë during her son’s absence; and vowed that he would take revenge. The next morning he went t

for them, under whom they lived in peace and happiness. Perseus knew that he owed his success to the help which Mercury and

with the gift, and placed it in the center of her bright shield. From that time on, wherever Minerva was seen in battle, the

beautiful. She was also very vain of her beauty, and one day boasted that she was fairer than any of the sea nymphs. Now th

serpent to the island where Cassiopeia lived, and he did so much harm that everybody was in despair. At length the people we

emples dwelt priests who were supposed to be the oracles of the gods, that is, through them the gods spoke to human beings.

to what he should do in time of trouble, or wanted to know something that was to happen in the future, he would go to one o

grief of the people at these words. Andromeda was so gentle and good that everybody loved her. Many thought her even more b

nees, and offered to make any sacrifice if the oracle would take back that cruel message, that Andromeda must be given as a

make any sacrifice if the oracle would take back that cruel message, that Andromeda must be given as a peace offering to th

look her child in the face. Ah, how bitterly she regretted the vanity that had led to all the trouble, and how she hated tha

gretted the vanity that had led to all the trouble, and how she hated that beautiful face of hers which had formerly given h

ly, something black was seen above the water, afar off, and they knew that it was the dreaded creature. Nearer and nearer ca

re floated lifeless on the water, such a shout went up from the shore that the hills around rang with the echo. Then Perseus

ro became Cassiopeia’s guest, and, after a few days, when he had seen that the rescued girl was as good and lovable as she w

rents had been afraid to say no. But the girl hated this old man, and that was another reason why she loved Perseus, who had

Perseus and Andromeda were married. The people flocked to the tables that were spread with many good things, and the feast

he merrymaking went on as though it had never been interrupted. After that Perseus took his wife to his island home, and the

Io in the woods and began to talk to her. And he found her so lovable that he came again and again, and spent many a pleasan

elings toward Io, and as she entered the grove, her frown was so dark that it seemed almost to hide the sunlight. I have tol

s so dark that it seemed almost to hide the sunlight. I have told you that the gods knew everything. So, in some way, Jupite

Jupiter felt Juno’s wrath before she came into the grove; and fearing that she might harm his companion, quick as a flash, h

Io into a white heifer. When Juno came to the side of the river, all that she saw was her husband in his own true form and

e form and the white cow nibbling the grass at his side. But she knew that it was Io, and she went up to her side, and strok

much against his will. As Juno led Io away, she said to herself, “Now that I have you, I will take good care to keep you.” S

etch forth her arms to ask pity of Argus, she found, to her surprise, that she had no arms; and instead of the words she mea

father only patted her neck and plucked some fresh grass for her. But that was too much for the poor girl, — not to have her

way to his grief. Meanwhile, Argus faithfully kept watch, and saw all that had passed between father and daughter. He now th

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

derful wand as a staff. As he went along, he gathered the stray sheep that crossed his path, and when he came near to the hi

as they were called, many a race through the woods. “Now it happened that Pan, the god of the shepherds and chief of the sa

ars, and fled from him in terror. He followed, but she ran so swiftly that he could not overtake her. “At last she came to a

his arm toward Syrinx, he found himself grasping, instead, the reeds that grew on the marshy banks. Then he gave a deep sig

t, murmuring sound, like music. Pan was so charmed by the sweet tone, that he fastened some of the hollow reeds together wit

ad told at great length and in a sleepy tone, he saw, to his delight, that at last Argus was sound asleep, with all his eyes

d her by the side of the river Nile, and thought her so fair and good that they made her their queen. She lived happily for

she was with them whenever she could steal away from the many things that kept her busy. Thebes, you must know, was a very

but a humble woman. She has only two children, and I have seven times that number, each one of them more lovely than Apollo

ast down their wreaths and went silently from the temple. It happened that Latona had come to the top of the mountain overlo

festival in her honor; for there had been so much sorrow in her life that she took all the joy that was within her reach. A

r there had been so much sorrow in her life that she took all the joy that was within her reach. And it was always joy to he

boastful words, and hastened to find Apollo and Diana. She told them that Niobe had dared to compare herself with their mot

told them that Niobe had dared to compare herself with their mother, that she’ had called her children greater than the god

t she’ had called her children greater than the gods, and had boasted that fortune could not harm her. When Diana and Apollo

red the gods so much as boastful ness and pride. So, veiled in clouds that hid their glory, the twin brother and sister went

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

me, O ye children!     For I hear you at your play, And the questions that perplexed me     Have vanished quite away. Ye op

t man of whom the world has any record. Nowadays, when we wish to say that any one is very, very powerful, we call his stren

sters, and, in short, risk his life all the time. But he was so brave that he feared nothing, and so strong that he overcame

l the time. But he was so brave that he feared nothing, and so strong that he overcame all the dangers Juno placed in his pa

restless spirit, which made him chafe night and day under the chains that bound him. The king at last took pity on him, and

d Hercules better, for he delighted in danger and deeds of valor. And that is how the hero came to perform those wonderful d

her to be his wife. The girl would have said yes gladly, but she knew that her father had half promised her in marriage to a

ng was undecided as to what he should do; but at length it was agreed that Hercules and the river god should show their stre

d the river god should show their strength by wrestling together, and that the victor should marry the king’s daughter. Such

ry strange to us, but it pleased both the suitors. Hercules felt sure that he would win because he was so strong; and the ri

uld win because he was so strong; and the river god felt equally sure that he would be the victor, because he could disguise

e two mighty ones fell upon each other. Very soon everybody could see that Hercules was uppermost. Against his mighty streng

ercules, when he saw what had happened, “you think you will escape me that way? Why, I slew serpents thrice your size when I

the ground in spite of his struggles, until all the people cried out that Hercules was the victor. The river god then appea

claim. So Hercules gained the king’s fair daughter for his bride. In that last fierce struggle, one of the bull’s horns was

lying forgotten on the ground. She was so much pleased with its shape that she filled it with her autumn fruits and flowers

s native land. They had gone some distance, when they came to a river that crossed their path. Usually it was hardly more th

llen with the spring rains, and the waters had risen to such a height that Hercules was afraid to trust himself in them with

accepted the kind offer, and with the maiden on his back, Nessus, for that was the centaur’s name, started to wade the strea

art. Nessus gave one cry of pain; then dipping his shirt in the blood that flowed from his wound, he handed it to the maiden

which killed Nessus was tipped with, poison from a terrible creature that Hercules had slain long ago; and so strong was th

eature that Hercules had slain long ago; and so strong was this venom that in an instant it had affected all the blood in th

in an instant it had affected all the blood in the centaur’s body; so that the shirt dipped in his blood was poisoned as muc

ey spent many happy years together. So well did her husband love her, that Deïanira had almost forgotten about the poisoned

But after some time, Hercules began to grow restless. He was tired of that quiet life at home, and he often thought of his e

is journeys. His wife missed him very much, but she loved him so well that she had not the heart to call him back, since he

giving him the shirt, told him to take it to his master Hercules, in that far-off city by the sea, and to say that she sent

t to his master Hercules, in that far-off city by the sea, and to say that she sent him her love and asked him to wear the s

she was doing, and little did the innocent servant dream of the fate that was in store for him. He traveled many miles, and

ands far out in the middle of the sea. As for Hercules, when he found that he could not free himself from his torture, he di

es. The mortal part of him had been burned away by the fire, and from that time, so the story goes, Hercules became one of t

nd he was, besides, a most skillful builder. The most wonderful thing that he had ever built was a strange winding path, cal

ed. Minos owned a hideous monster, known as the Minotaur, so terrible that no words can describe it. The king wished to impr

g wished to imprison it in a safe place, and it was for this creature that Daedalus had built the labyrinth. The Minotaur li

as reached by a winding pathway, a path with so many turns and twists that one who entered it could never find his way out a

compass. Athens rang with praises of the clever lad, and it was said that he would some day be far greater than his uncle.

t, teacher and pupil were walking together at the side of some cliffs that overhung the sea. The boy, not noticing his uncle

h father and son prisoners on the island. Daedalus grew very weary of that life, and thought and thought of some means of es

f the sun will scorch them.” He kissed his beloved child, and praying that no accident should befall him, gave the signal to

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

tely he thought of Perdix, whom he had so cruelly killed, and he felt that the death of his own son was his punishment for t

led, and he felt that the death of his own son was his punishment for that wicked deed. For a long time after that, the plac

wn son was his punishment for that wicked deed. For a long time after that , the place was known as the island of Icarus, and

to his wife, he said, “When our boy is old and strong enough to lift’ that stone, let him take the sword and sandals and fol

his wife and baby, he started on his journey. Now about the same time that Theseus was born, Minos, king of the island of Cr

ith great fatherly care, and the boy was taught all the arts which at that time were thought fitting for a prince. Every yea

el giants; and with his father’s sharp sword slew all the wild beasts that attacked him. At last, weary and footsore, yet lo

and rejoicing at the coming of the heir to the throne of Athens. And that was the reason why no one asked after the other y

, and heard the story of his death, he wept for many a day, and vowed that he would take vengeance on the cruel king of Athe

with Theseus, a messenger came running in hot haste, to tell the news that King Minos was coming against Athens with a might

need so great as to-day. Rise! for the day is passing;     The sound that you scarcely hear Is the enemy marching to battle

is way he had to pass through a large city, in order to reach the bay that lay on the other side of it; but, when he came to

his lock of hair depended the safety of the city. The people believed that no stranger could enter their gates, unless he co

he could first secure the purple lock. When the king’s daughter heard that the army of Minos had come, she hastened to the t

s if I opened the gates for him he would love me; but I will not, for that would mean being a traitor, not only to my city,

at last, it no longer seemed so dreadful a thing. The end of it was, that one night she crept into the room where her fathe

nd do harm to your city, all for love of a stranger? She who would do that would do anything wicked. I will have nothing to

y at the other end of the town, he ordered his men to seize the ships that were lying there, and to embark without further d

she had been changed into a bird. Sorrowfully she flew above the city that had formerly been her home. She longed to speak t

aken along an abundant supply of food for his army, and besides, when that was used up, he could readily send his soldiers f

any people starved to death, and all the men were so weak from hunger that they had no strength with which to fight the well

d soldiers of Crete. The people consulted their oracle, and were told that they must do whatever King Minos asked, if they w

s he would leave the city. You remember, I told you in another story, that whereas Minos could be a very good friend, he cou

ow the poor father’s heart was bleeding for his murdered son. He said that every year the people of Athens must send to Cret

seven youths and seven young maidens. These he would give as food to that terrible monster, the Minotaur, which Daedalus ha

proposed, there was great sorrow in Athens. At first the people felt that it would be impossible to do what the king demand

remembered the words of their oracle, and said, “Surely it is better that seven youths and seven maidens should die each ye

better that seven youths and seven maidens should die each year, than that every one in Athens should perish.” So all the yo

tribute, as this sacrifice was called, young Prince Theseus declared that he would go as one of the seven, either to free h

he old king tried to make him change his mind, the brave prince vowed that he would either free Athens of this unbearable yo

-flagged ship, in which the doomed ones were to sail. How he repented that cruel deed of long ago, in return for which he wa

but they had no hope, for they thought no human being could. overcome that monster, and besides, once in the labyrinth, no o

e closed his eyes and seemed to see the body of his murdered boy, and that made him as hard and cruel as ever. Standing by t

ght. She asked leave to lead Theseus to the entrance of the labyrinth that night, and when it was dark, she passed with him

ar, starry night. A light wind was blowing, and the sails of the boat that had carried Theseus from Athens flapped to and fr

ncess, my arm is strong enough to slay any creature; but they tell me that even if I kill the Minotaur, I can never find my

fully winding up the thread as Ariadne had directed. It seemed to him that he would never come out of those dark, gloomy pas

place where they had expected to die. The Minotaur was dead, and from that time forth, the people of Athens were no longer r

lity. Hospitality is a long word, but it has such a beautiful meaning that we can forgive its length. It means those kind fe

e. But what was her surprise, when, looking into the pitcher, she saw that it was still full to the brim, and that every tim

ing into the pitcher, she saw that it was still full to the brim, and that every time the strangers emptied it, it refilled

ilemon what she had seen. Then they watched more closely, and noticed that the honey was far sweeter and yellower than it ha

honey was far sweeter and yellower than it had ever been before, and that the poor little grapes from the stunted vine in t

ow like a place in which to sleep; for they had come a great distance that day, and were very weary. Baucis hastened to lead

hilltop.” And there was something so commanding in his look and tone that the couple followed in awe-struck silence. When t

ey scarcely knew why. Then he spoke. “My good people,” he said, “know that the two strangers whom you have entertained so gr

of your beautiful temple as long as we live, and let us die together, that neither may live to mourn the other.” “Your wish

e, as they had been in their poverty. So. they grew very old — so old that life no longer seemed beautiful to them, and they

nd the dangers of the storm-beaten waves. But at last, when she found that he was bent on going, she begged him to take her

into such danger, and, although it grieved him to leave her, he felt that he must go; but he promised to return just as soo

w sang at their work. Ceyx was thinking of his dear wife, and praying that no harm might befall her while he was away. For a

quiet waves had changed into great, white-capped mountains of water, that dashed and beat restlessly against the frail bark

aring of the waves and the rumbling of the thunder filled the air, so that the sailors could no longer hear the orders that

r filled the air, so that the sailors could no longer hear the orders that Ceyx shouted to them. Soon the sails flapped help

nd’s return. Every morning, she went to the temple of Juno and prayed that her husband’s life might be spared, and that he m

emple of Juno and prayed that her husband’s life might be spared, and that he might soon be restored to her. At last Juno co

sleep, and ask him to send Halcyone a dream which would reveal to her that Ceyx was dead. Iris, in her rainbow-colored robe,

Before the doors there grew strange plants, — poppies and other herbs that send mortals to sleep. In the center of the caver

ved Halcyone.” Halcyone awoke with a cry. The vision had been so real that she looked for wet footprints on the floor; but s

the room was empty and undisturbed. She was so troubled by her dream that she could no longer sleep. She arose and dressed,

could not bear to think of her lonely life without Ceyx, and she felt that she would rather be with him, even in dark Hades,

he sea. But she was not drowned. The gods so pitied the loving couple that they changed them into white halcyon birds, or ki

are sometimes called, which live forever on the sea. The sailors say that , even in the stormiest seas, there are every year

en floating on the quiet waters. And because of the name of the birds that are supposed to bring them, these seven days are

sweet, protecting skies Follow her with tender eyes, Look so lovingly that she Cannot choose but think of me:           Watc

n her eyes, o’erwearied, press The tired lids, with light caress; Let that shadowy hand of thine Ever in her dreams seem min

    Wake her gently, morn!           Kiss her softly, winds! Softly, that she may not miss Any sweet, accustomed bliss; On

phele means cloud, and there was something about the fair young queen that made one think of soft, pink and gold-edged cloud

the soft rain clouds were again in the air. Indeed, some people said that the clouds were her sisters, and that when they l

e air. Indeed, some people said that the clouds were her sisters, and that when they left the sky she had to travel far away

when they left the sky she had to travel far away with them. However that was, there came a time when the king began to wea

y long they guarded the flocks on the hillsides. Still I do not think that Phryxus and Helle were very unhappy. They loved t

een Ino saw her chance, and secretly bribed the messengers to pretend that the oracle had said that Phryxus and Helle must b

nd secretly bribed the messengers to pretend that the oracle had said that Phryxus and Helle must be killed. I am afraid the

old. In due time, they came back to the king with their false report, that the oracle had said that only when Phryxus and He

me back to the king with their false report, that the oracle had said that only when Phryxus and Helle were dead would plent

y and comfort come back to the land. The king was so bewitched by Ino that he felt no grief at this answer, but ordered that

so bewitched by Ino that he felt no grief at this answer, but ordered that the oracle should be obeyed. Everything was prepa

faster every moment, until Helle became so weary of the dizzy flight, that she dropped from the ram’s back, fell into a narr

nto a narrow sea over which they were passing, and was drowned. Since that day this narrow sea has been called the Hellespon

laid     In their noonday dreams. From my wings are shaken the dews that waken     The sweet buds, every one, When rocked

riendlessness, King Aeson brought up his little son like a prince. At that time the wisest person in the world was a centaur

nd kind. But at last Jason grew to be a man, and then Chiron told him that he was the son of King Aeson, who had been robbed

he was the son of King Aeson, who had been robbed of his throne; and that he must go and reclaim his father’s kingdom. When

vered from his surprise, and started to go on, he saw, to his dismay, that one of his sandals had been lost in the rushing w

g turned pale with fear at sight of Jason; for an oracle had foretold that his kingdom would be taken from him by a youth we

t deeds.” At this the king laughed aloud. “Is it possible,” said he, “ that you have never heard the story of the Golden Flee

d, Jason sprang to his feet and cried, “I will prove to you, oh king, that the race of heroes is not dead. I will bring you

st what he wanted, — to send Jason off on a journey so full of danger that there would be very little chance of his ever com

from an oak tree sacred to Juno. Juno had sent the gift to show Jason that she had not forgotten her promise to help him. It

was a very wonderful piece of wood, as you will agree when I tell you that it could speak. Many a time during the long voyag

n Jason was in great danger and did not know what to do, he consulted that figurehead and he always received good advice. Wh

Jason was asked what his errand in Colchis was; and when he answered that he had come to take the Golden Fleece back to Gre

olden Fleece.” And the tone in which the king gave this answer showed that he was not afraid of losing the Golden Fleece. Bu

e next is to sow some dragon’s teeth and to conquer all the armed men that will then spring up from the earth. And the third

re his boat was anchored, and he thought of Juno’s promise and wished that she would help him now. When he came to the ship,

ished that she would help him now. When he came to the ship, he found that there was help awaiting him. For Medea, the king’

with him and to offer him her aid. She promised to give Jason advice that would help him to do the things that seemed impos

he promised to give Jason advice that would help him to do the things that seemed impossible, if in return he would make her

and take her back with him to his home in Greece. It may seem strange that Medea was willing to leave her home and all the p

ndeed, the girl herself hardly knew why she did it; but the truth was that Juno had not forgotten her promise to help Jason,

and the only way she could do it was by making Medea love him so much that she would be willing to give up everything for hi

own the seashore for a long time, thinking about Medea, and the tasks that the morrow would bring. The next morning all the

st of them sat the king himself, with Medea at his right hand. In all that vast crowd, she was the only one who dared to hop

hand. In all that vast crowd, she was the only one who dared to hope that Jason would be successful. As soon as Jason enter

e seen the creatures, you would have believed, as all the people did, that Jason’s last hour had come. They were great, ugly

razen hoofs, they breathed out curling flames from their nostrils, so that the fields and the whole air seemed on fire. But

ghting and struggling in a confused mass, and they fought so fiercely that in a short time the field was strewn with the dea

on’s success, but the king looked angry and sullen. He knew very well that Jason could not have succeeded except by the aid

could not have succeeded except by the aid of magic, and he suspected that in some way Medea had helped the hero. Therefore,

when Jason asked for leave to begin his third task, the king answered that he had done enough for one day, and that he shoul

hird task, the king answered that he had done enough for one day, and that he should rest until the morrow. But in the eveni

hould rest until the morrow. But in the evening, Medea, who could see that her father suspected her, told Jason he must kill

see that her father suspected her, told Jason he must kill the dragon that night and sail for home; for she had noticed her

for home; for she had noticed her father’s angry look and she feared that he meant some harm to the Argonauts. Again she ga

r, when he noticed a golden light among the forest trees, and he knew that he must be near the treasure he was seeking. So h

and he loved the woods and the brooks and all the shy, wild creatures that lived in the forests. All these things he loved,

hese things he loved, but dearer to him than anything else was a stag that lived in the grove where he hunted. The stag was

ed with shining gems. He was the pet of all the people who lived near that place, and was so tame that he would go around fr

the pet of all the people who lived near that place, and was so tame that he would go around from door to door and offer hi

ssed the soft forehead over and over again, and moaned aloud. He felt that he could not live without his dear playfellow, an

dear playfellow, and was ready to pierce himself with the same arrow that had slain the stag. But Apollo, who heard his fri

he saw what had happened, he tried to console Cyparissus, telling him that he must not blame himself for what had been a mer

happy song, and the leaves and the flowers will seem less bright now that you are gone from them. All the shy, wild creatur

reatures of the grove will steal from their hiding places, and wonder that you no longer come to greet them. But I will mour

orrow and death.” Then Apollo changed Cyparissus into a cypress tree, that he might continue to live in the green forests, w

ught. One day his net felt very heavy, and when he drew it in, he saw that he had caught a great number of fine fish. He emp

ll leap back into the water and swim away! “Why, what wonderful grass that must be!” cried Glaucus, and he took up a handful

ngth he had such a mad longing to throw himself into the clear water, that almost before he knew what he was doing, he plung

oing, he plunged into the sea. Neptune, the god of the ocean, saw all that was passing; and as Glaucus sank beneath the surf

herman into a god of the sea. Glaucus now lived entirely in the water that very water he had loved so dearly when he was a f

was a fisherman. His beard grew long, and of the color of the seaweed that the tide washes ashore; his hair, which streamed

tiful maiden walking along the shore. She looked so modest and gentle that Glaucus’ heart was deeply moved, and he followed

s called to her. She turned around and was very much surprised to see that strange figure, half man and half fish. She stepp

t Scylla did not care for this strange-looking creature, whom she saw that day for the first time; and she turned away from

otion, a drink, which should make Scylla love him. Now it so happened that Circe herself had for a long time been in love wi

erself had for a long time been in love with Glaucus; so she told him that Scylla was not worthy of his love, and that if he

Glaucus; so she told him that Scylla was not worthy of his love, and that if he would stay in her palace, she would make hi

my love for Scylla change while she is alive.” Then at last Circe saw that she must at least pretend to grant his wish. In h

hey were only in the water, and she rushed to the shore. When she saw that the monsters were part of her own body, she ran s

foaming waves of the sea. She was changed to a rock, but ever after, that part of the sea was dangerous to sail through, an

y dearly. Hyacinthus was his name, and I think you will agree with me that it is a very pretty name. You know a flower with

t is a very pretty name. You know a flower with a name very much like that ? Perhaps they have something to do with each othe

ny-hearted lad, who seemed to have no care in the wide world. Perhaps that is why Apollo loved him so much; or perhaps he re

s that is why Apollo loved him so much; or perhaps he reminded him of that other boy who had died long before; or perhaps it

met so often in the woods. But whatever the reason was, it is certain that Apollo did love Hyacinthus very, very dearly. He

hold his dogs for a while. Hyacinthus did not think it at all strange that Apollo should like to do these things for him. Fo

ld like to do these things for him. For love is so wonderful a thing, that it makes people forget all differences of birth o

ir.” The Discobolus (Vatican, Rome). Then Hyacinthus, eager to show that he was as good a player as his friend, hurried fo

ard to pick it up. But the disc had struck the ground with such force that it rebounded, and hit the thoughtless boy on the

th his hand, while he tenderly caressed the lad. He was so frightened that he was almost as pale as the wounded Hyacinthus.

ned that he was almost as pale as the wounded Hyacinthus. When he saw that he could not stop the wound from bleeding, he qui

away. Apollo’s grief was sad to see. He could not believe, at first, that the boy he loved so dearly was really dead, and h

on the ground by the side of his dead friend, and wept and moaned, so that it would have made you cry, too, if you had seen

too, if you had seen him. Then, at last, he seized his lyre, for now that Hyacinthus was gone, he turned to this old friend

d he sang a song of love and mourning for the boy, so sadly beautiful that all the birds in the forest were hushed, and even

ung up a lovely, purple blossom. It was almost the color of the blood that had flowed from the boy’s forehead. And since tha

color of the blood that had flowed from the boy’s forehead. And since that day, so long ago, the beautiful purple hyacinth c

assed his time singing at his work, and perfectly happy in living for that alone. At last, one day, a beautiful thought came

of the setting sun fell around the statue of the loveliest young girl that you could imagine. It did not seem like an image;

not seem like an image; the rosy sunset gave the marble a soft tinge that made it look like real flesh. The mouth was half

ed the beautiful lips or caressed the graceful hand, it seemed to him that the statue was beginning to breathe. He could no

nger sing at his work; in fact, he could no longer work, for he loved that fair image so dearly that he spent all his time k

fact, he could no longer work, for he loved that fair image so dearly that he spent all his time kneeling before it, and mar

n the temple of Venus. As he stood there, he began to pray. He prayed that Venus, the great goddess of love, would take pity

take pity on him; and since he could never care for any other woman, that she who could work such wonders would change his

then flickered down again. Among the ancient people, this was a sign that the god or goddess appealed to had heard the pray

nd would speedily grant it. Full of joy, yet at the same time fearing that his hope would be disappointed, Pygmalion hastene

there is another story about him, which, though not so well known as that of the Golden Touch, also shows that King Midas w

ich, though not so well known as that of the Golden Touch, also shows that King Midas was sometimes not so wise a monarch as

ry how Pan, the god of the woods, first made the flute from the reeds that grew by the river. Now this same Pan was a great

his flute, and at last he became so used to hearing his praises sung that he, too, thought himself the greatest musician in

king with long, white locks and flowing beard, and large dreamy eyes that seemed to have looked on the hills about him for

ifted his pipe of reeds to his lips. There was something in his music that belonged to the woods and the rivers; you could a

ntle, and, seizing his lyre, began to play such sweet, heavenly music that all the listeners wept for joy. Even Pan threw do

his own laurel wreath of victory. But Midas, foolish King Midas, said that to his taste Pan’s music was far more beautiful t

his asses’ ears, and told the barber to make him a wig of such shape that it would hide the ugly things. In a short time, t

as on his majesty’s head, and he sent away the barber with the threat that he would kill him if he told any one the secret.

asses ears.” Soon all the king’s subjects came to hear of this secret that the reeds whispered, and then they knew how Apoll

tain caves, guarding flocks of sheep and herds of cattle. It was said that when they spoke in angry tones, the whole mountai

f having two eyes, as you and I have? had but a single large one; and that one gleamed from the middle of their foreheads wi

e gleamed from the middle of their foreheads with such an angry glare that it frightened you much more than a hundred ordina

ore than a hundred ordinary eyes could have done. Indeed, it was said that when the Cyclops were raging about in their mount

g forth flames from the great holes in their summits. You would think that these fierce, wild-looking creatures, who guarded

ve or tenderness. Yet I am going to tell you a story which will prove that the Cyclops could love after all, although there

ed into the clear, still water to see how he looked. It seemed to him that he looked very well indeed, for, of course, hugen

clops. Then Polyphemus took his pipe of reeds, and sat down on a rock that overhung the water, and sang a song to his love.

hed his song, she ran away to join her lover by the banks of a stream that flowed into the sea. But Polyphemus,, when he fou

of a stream that flowed into the sea. But Polyphemus,, when he found that the lovely Galatea fled from him in spite of all

nnot fail to elicit from every honest heart. The consideration, also, that this work, which is chiefly designed for the ente

ing their attention to the example of one who continually exhibits in that elevated station in society in which superior men

hich superior mental endowments and an ample fortune have placed you, that amiable deportment, gentleness and affability of

d you, that amiable deportment, gentleness and affability of manners, that moderation, and aversion to ostentatious display,

, and strong incentives to good, cannot but be the happy results. But that retiring modesty which adorns your character, adm

male circle in which you preside. Allow me to believe, My Dear Madam, that the goodness of your heart will throw a veil over

eakness which thus betrays my youthful ardour into a public avowal of that esteem and affection for you which will always be

serpent come up and gnaw their guilty hearts; and, at last dropped by that serpent, she sees them trembling headlong from re

f translation from the French, the author has added some things which that popular author does not contain, namely, an accou

able, and , a word, or description. Its origin has been attributed to that most prominent cause, passion. The natural desire

d of all nations, admired whatever related to the worship of the gods that had been brought into their country by the coloni

rought into their country by the colonies from Phœnicia and Egypt; so that they soon greatly increased their number, by best

The natural consequence of raising mortals to the rank of gods, was, that the actions attributed to them, blend the mighty

dopted this fabulous history as their religion, found, by experience, that it was admirably calculated to flatter the vaniti

goddesses to have empire over the different parts of the universe; so that man was to believe himself to be every where obse

d after them, the Romans, for their religion? As you have informed me that their system of mythology was introduced in the a

introduced in the absence of a true religion, assign your reason for that opinion? Did the Romans improve upon the mytholog

disagree among themselves, the pagans felt the necessity of believing that there was a deity superior to all others. His nam

what was his figure; hence, they never adored his statue as they did that of the other gods. Yet some attempted to represen

book in which futurity was written out. All the gods were to consult that book, because they could change none of its decre

use they could change none of its decrees. It was only by reading it, that they could foresee futurity; and to that circumst

. It was only by reading it, that they could foresee futurity; and to that circumstance the obscurity of the oracles, whose

um or Destiny. This idea of Destiny is the most beautiful confession that men have made of the necessity of one supreme God

her, he yielded his right to his younger brother Saturn, on condition that he should not suffer any of his male children to

wise called the Melisses, took care of his infancy. The poets relate, that , to prevent Saturn from hearing the cries of Jupi

a sort of dance, during which they beat brazen shields. Titan finding that the conditions were broken, sent for the Titans,

Jupiter released his father, he had usurped the kingdom; and, fearing that Saturn would employ all means to re-ascend his th

here were neither contentions nor wars among the people. In memory of that happy period, the Roman Saturnalia were institute

our a child. — See Fig. 3. Fig. 3. Saturn. Obs. 1. It is probable that , as the father of agriculture, Saturn is represen

o gave his name to January. He is usually represented with two faces, that of an old man, looking towards the year that is p

resented with two faces, that of an old man, looking towards the year that is past, and that of a young man, regarding the y

faces, that of an old man, looking towards the year that is past, and that of a young man, regarding the year that has just

ds the year that is past, and that of a young man, regarding the year that has just commenced. He also had empire over highw

red cakes of new meal and salt, new wine and frankincense, on the day that the Roman consuls entered on their office. At Rom

often mark in the right the number of three hundred, and in the left that of sixty, to signify the measure of the year. His

that of sixty, to signify the measure of the year. History informs us that Janus was represented with two faces, because he

different people, and divided his empire with Saturn. It also records that that prince had medals with two faces stamped, to

rent people, and divided his empire with Saturn. It also records that that prince had medals with two faces stamped, to anno

cords that that prince had medals with two faces stamped, to announce that the totality of his states would be governed by t

Janus. “Thou double pate, the sliding year doth show, The only god that thine own back can view.” “The laurel that the f

r doth show, The only god that thine own back can view.” “The laurel that the former year did grace, T’ a fresh and verdant

did grace, T’ a fresh and verdant garland yields his place; Why is’t that though I other gods adore, I first must Janus’ de

ship of Cybele and Terra is extremely ancient. Several authors affirm that it was Cadmus who introduced it into Europe. They

affirm that it was Cadmus who introduced it into Europe. They relate that Dardanus, contemporary with Cadmus, after the dea

uced the mysteries of Terra, the mother of the gods. They also affirm that Cybele gave her own name to that goddess, and tha

mother of the gods. They also affirm that Cybele gave her own name to that goddess, and that the Corybantes, her priests, to

. They also affirm that Cybele gave her own name to that goddess, and that the Corybantes, her priests, took their names fro

rygia, whence it at length arrived in Greece and Italy. We shall find that idolatry and fables have almost all followed in t

ip they paid to the mother of the gods. Obs. 3. — History informs us that Cybele was daughter to a king of Phrygia; and tha

History informs us that Cybele was daughter to a king of Phrygia; and that she left that country for Latium, where she marri

s us that Cybele was daughter to a king of Phrygia; and that she left that country for Latium, where she married Saturn. It

d to be wedded; but he prefered to her the nymph Sangaris. Fable says that the goddess revenged herself upon Atys, by bindin

m she had loved so much, changed him into a pine tree, which was from that time consecrated to her. This fable of Atys and S

’ promising his daughter in marriage to the young Atys. Cybele warned that she had a rival, collected troops, ran to Pessinu

death of Sangaris. Concerning the birth of Cybele, history informs us that she was exposed when born, but it is silent as to

orn, but it is silent as to the cause of such exposure, or how it was that she came to be acknowledged by her father. Cybele

from a Hebrew word, signifying to bring forth a child painfully, and that the tradition of Eve, condemned to the labor of b

of earth and fire, which is accounted for by two different deities of that name. Vesta’s fire was refined and celestial; whe

s gross. One is the fire of the artificer; the other is expressive of that vital heat which cherishes health and vigour, and

ealth and vigour, and pervades organized nature. The ancients fancied that heat in animals proceeded from a vital spark in t

he Supreme Being. It was the Persians’ abhorrence of every other idol that induced them to demolish the Grecian temples and

at. After a war of ten years continuance, Terra predicted to Jupiter, that he would gain a complete victory over his enemies

the assistance of Hercules, defeated and destroyed them. Hesiod says that Jupiter was married seven times. His wives were M

tning down; One flings a mountain and its river too, Torn up with ‘t; that rains back on him that threw; Some from the main

a mountain and its river too, Torn up with ‘t; that rains back on him that threw; Some from the main to pluck whole islands

nderstand the historical sense of this fable, it is necessary to know that different princes of the name of Jupiter successi

the river Tartese, in Spain; and, the Titans having been beaten near that river, and drowned in its waters, were represente

of Minerva, he stole from heaven; a theft which so offended Jupiter, that he sent him Pandora with a golden box. Pandora wa

at he sent him Pandora with a golden box. Pandora was the first woman that Vulcan formed. As soon as she was created, Minerv

is wife escaped the general calamity by saving themselves in a vessel that he had constructed, according to his father’s adv

hrow behind them the bones of their grandmother. They rightly guessed that by their grandmother was intended the earth, and

nd Pandora, from one signifying every gift. Obs. 2. — It is believed that Prometheus was the first inventor of statues. To

ythians to live mildly and comfortably; which gave rise to the saying that he made a man with the aid of the goddess of wisd

f Pandora’s box, was doubtless an attempt to account for the cause of that wonderful truth, which could not escape the obser

ould not escape the observation even of the ancient heathens, namely, that a mixture of good and evil fills up the cup of li

namely, that a mixture of good and evil fills up the cup of life; and that among its bitterest dregs are always found some s

The poets describe her as the majestic Empress of the skies, with all that is lofty, graceful, and magnificent, in her visag

raceful, and magnificent, in her visage, figure, and motion. Some say that she was born at Argos, while others fix her nativ

to, a river, and changed her into a turtle (which her name signifies) that she might keep eternal silence. The many conjugal

ed Hercules, the son of Jupiter by Alcmena, with fury, so inveterate, that , as a punishment, Jupiter caused her to be suspen

or the offence. This punishment did not reform Juno. Having perceived that Jupiter loved the nymph Io, she made her the obje

ow. The trick could not deceive the goddess. She imperiously demanded that this cow should be entrusted to her, and Jupiter

’d; Io he saw, though she behind him stood. There Argus lies; and all that wond’rous light, Which gave his hundred eyes thei

s their useful sight, Lies buried now in one eternal night. But Juno, that she might his eyes retain, Soon fix’d them in her

x’d them in her gaudy peacock’s train.” Ovid. “Then Juno, grieving that she (Dido) should sustain A death so ling’ring, a

deemed so indispensable to the future happiness of the married pair, that his name was loudly invoked during their celebrat

hrough life. Viriplaca, the goddess of family peace, was worshipped, that husbands might be reconciled to their wives. When

all times, to admonish those who were entering on the scenes of life, that they should “beware of flattery,” and strive to g

f the obligations of morality and religion. Angerona was worshipped, that anguish of mind might be removed. The Romans offe

he Romans offered up prayers to Stata, or Statua Mater, in the Forum, that she might preserve it from fire at night. Thieves

g calamities. A common soldier, named Ceditius, informed the tribunes that while he was one night passing through the street

Camillus dedicated a temple to Aius Locutius, to remind the Romans of that war, and of the forewarning of Aius Locutius. Fun

n guilty, put on mourning garments, and kept herself in such privacy, that a famine would have afflicted the whole world, ha

nd in quest of her daughter. Ceres complained to Jupiter, who decreed that Pluto should restore Proserpine, if she had eaten

en a pomegranate. Ascalphus informed Ceres; which enraged her so much that she cast the water of the Phlegethon at his face,

lways guarding against surprise.) To console Ceres, Jupiter ordained, that Proserpine should pass six months with her husban

for cutting down a grove sacred to her, with such insatiable hunger, that he gnawed his own flesh; and she changed some clo

nds of ears of corn. Sometimes a pregnant sow was sacrificed, because that animal injures the productions of the earth. When

. — In inquiring into the sense of the first of these fables, we find that the counsels of Ascalphus determined on Proserpin

d Ascalphus became the subject of her vengeance. It appears, however, that his prudence and wisdom engaged Minerva to take h

e disappeared from us. Some explain it still more naturally by saying that king Jupiter allowed her to spend one part of the

welve signs of the zodiac. Each of these signs answers to a month; so that the sun runs over them all during the course of t

lve houses of the sun. 1. March, sign of Aries (a ram.) He represents that upon which Phryxus and Helle fled away to escape

f their step-mother. 2. April, sign of Taurus (a bull.) He represents that animal whose form Jupiter assumed to carry Europa

go (a virgin.) During the golden age, Astræa dwelt on earth; but when that was over, being unable to bear the sight of the c

ods to heaven. She was the last, who left the earth, and retired into that part of heaven which makes the sign of Virgo. 7.

alance of which always ought to be perfectly equal. It also signifies that in this month, days and nights are equal. 8. Octo

of Scorpio (a scorpion.) It represents Orion whom Diana changed into that animal. 9. November, sign of Sagittarius (a bow-m

the blood of the hydra. The wound caused Chiron such exquisite pain, that he wished to die, though immortal. The gods, move

s which conducted Amphitrite to Neptune. The names of the four horses that drew the chariot of the sun, were Eous, Pyrois, A

oving the earth. The first designates sunrise, as the rays are red at that moment; the second marks the moment at which the

hich the rays are more clear; the third figures noon, a time at which that luminary is in all its splendor; and the fourth r

Ethes, Pasiphæ, and Rhodia, were his reputed daughters. The poets say that on the birthday of Rhodia, a shower of gold fell,

poets say that on the birthday of Rhodia, a shower of gold fell, and that rose-bushes were covered with new flowers. Among

the zodiac, does Sol preside? What were the names of the four horses that drew the chariot of the sun? Who were supposed to

thion by Tithonus, and Phaeton by Cephalus. Tithonus begged of Aurora that she would favour him with the gift of immortality

r him perpetual youth, he became so much worn out with infirm old age that he chose rather to die than live. She metamorphos

n. To the Grasshopper. Oh thou, of all creation blest, Sweet insect! that deligh’st to rest Upon the wild wood’s leafy tops

t deligh’st to rest Upon the wild wood’s leafy tops, To drink the dew that morning drops, And chirp thy song with such a gle

ve thy shrilly tone; Apollo calls thee all his own; ‘Twas he who gave that voice to thee, Tis he who tunes thy minstrelsy. U

able of Tithonus is a pretty allegory, the end of which is to warn us that we form many indiscreet vows, and that if they we

the end of which is to warn us that we form many indiscreet vows, and that if they were all heard, we should eternize our mi

l preserve my life;” but the Lycians, instigated by Juno, refused her that trifling service, and insulted her. Latona turned

king Laomedon, he destroyed the inhabitants by a pestilence. Some say that Apollo was the inventor of the Lyre, while others

me say that Apollo was the inventor of the Lyre, while others advance that Mercury gave him this instrument in exchange for

of “asses’ ears,” for prefering Pan’s music to his. Jupiter, thinking that he had now been sufficiently punished, recalled h

e he was twin-brother to Diana, from which circumstance we understand that they are used for the sun and moon; Nomius, becau

lion darts the trembling doe: Thou shunn’st a god; and shunn’st a god that loves. But think from whom thou dost so rashly fl

lf could not abate, the fable of their death was imagined. Homer says that the children of Niobe remained unburied for nine

sible to the misfortunes of the queen, which caused the poets to say, that they had been changed into stones. Amphion soon d

ned to Lycia, where she ended her days in sorrow. The poets gave out, that she had been turned into a rock, because the exce

arrows of Apollo represent the rays of the sun. Such was their power, that sudden deaths were attributed to them. The histor

s enraged, they represented him armed with his arrows; and to express that he was appeased, they put a lyre in his hand. Ob

ul and leafless tree. Apollo changed Cyparissus into cypress, to show that it was sacred to obsequies. Obs. 3. — We are inf

hat it was sacred to obsequies. Obs. 3. — We are informed by history that Daphne, daughter of a king of Thessaly, called Pe

antity of laurels which grew along its banks, caused the poets to say that she had been transformed into a laurel. Pliny the

she had been transformed into a laurel. Pliny the naturalist affirms, that the laurel possesses the virtue of evading the th

ases, the people placed before their houses laurel branches, in hopes that the gods would spare those who rendered that hono

aurel branches, in hopes that the gods would spare those who rendered that honour to the nymph Daphne. Apollo wished the lau

Clytia hurried her away, and she starved herself. When the poets saw that the sunflower always inclined itself towards the

the sunflower always inclined itself towards the sun, they published that Clytia had been turned into a sunflower, and that

sun, they published that Clytia had been turned into a sunflower, and that her form, having destroyed her sensibility, she s

roach his inconstancy. Obs. 5. — The Satyr Marsyas durst not pretend that the sounds of his flute would please more than th

and the poets painted the regrets and jealousy of Marsyas, by saying that Apollo had flayed him. Obs. 6. — Apollo is repre

ronis. The fits of jealousy are terrible, and often blind. Apollo put that nymph to death, and repented of it too late. He t

o late. He turned her into a crow, and wished its doleful plumage and that of the raven to be at once the proof of his regre

shelter in the palace of Pyreneus, king of Phocis. Being insulted by that prince, they took wings and flew away. To pursue

varying physiognomy cannot be painted, because it changes every time that a new subject inspires her. — See Fig. 17. Fig.

f harmony. Her countenance, which is raised towards heaven, announces that she presides over odes. — See Fig. 18. Fig. 18.

mind represent external, and not innate, impressions; and it is with that mental endowment that mankind refine their intell

al, and not innate, impressions; and it is with that mental endowment that mankind refine their intellect, and they are also

poetic, or, rather, literary death. Obs. 3. — We learn from history that Pyrenus drove from his kingdom all learned and wi

un. Mr.  Court de Gebelin solves this problem ingeniously. He affirms that this celebrated Hercules and his twelve labours w

f the zodiac. He also explains the number of the fifty women given to that demi-god, by saying that they were the emblem of

lains the number of the fifty women given to that demi-god, by saying that they were the emblem of the fifty weeks in the ye

arance of the woods and mountains in the moon caused the poets to say that she was the goddess of hunting. The moon smiles u

ally take Pan. Diana is said to have become so enamoured of Endymion, that she came down every night from heaven to enjoy hi

likeness of an old woman, and prevailed on Semele to beg of Jupiter, that he would come and see her in all his glory and ma

e would come and see her in all his glory and majesty, and thus prove that he was a god and not a man. Having sworn by Styx

riners laughed at his distress; but they were soon astonished to find that their ship was immovable. The masts were surround

ygia, Syria, and India. In Ethiopia he was joined by a band of Satyrs that ever after attended him, with songs, music, and d

ezing the grapes being unknown, they trod them, and begged of Bacchus that he would render them sweet and good. The Apaturia

debauchery; but such were the disorder and pollution of these rites, that they attracted the attention of the Roman senate,

nate youth, crowned with ivy and vine leaves. His figure is sometimes that of a young, and sometimes of an old man. Sometime

oment of his birth; Evius, Evous, Evan, or Hye, because Jupiter found that Bacchus had defeated the giants under the form of

g into the capitol, the soldiers exclaimed, “Io Triumphe.” “Bacchus, that first from out the purple grape, Crushed the swee

s king, Merry catch or ballad sing; Ivy wreaths my temples shade, Ivy that will never fade: Thus I sit in mind elate, Laughi

of the extraordinary fable relating to the birth of Bacchus, we find that Semele perished soon after the conflagration of h

origin. Obs. 2. —  Herodotus, Plutarch, and Diodorus Siculus, relate that Bacchus, born in Egypt, was educated in Nisa, a c

mous Osiris, who conquered India. Obs. 3. — Many learned men believe that the poets have represented Moses in their Bacchus

es in their Bacchus. They find so striking resemblances between both, that it may be useful to notice some of them, but with

oets have told the same thing about the latter. The name of Moses and that of Mysos given to Bacchus by Orpheus equally desi

oses and that of Mysos given to Bacchus by Orpheus equally designate, that they were saved from the waters. Bacchus was educ

Obs. 4. — This parallel is too perfect not to allow us to disbelieve that the fable of Bacchus is nothing more than an ill

es, embellished with fiction. Yet some learned men endeavour to prove that Bacchus is the same as Nimrod, son of Chus, whose

first was Bacchus, son of Chus; and, by corruption, became changed to that of Bacchus. Others suppose that Bacchus is the sa

and, by corruption, became changed to that of Bacchus. Others suppose that Bacchus is the same as Noah, to whom the Scriptur

f cultivating the vine. In conclusion, therefore, it may be remarked, that , although the great Hebrew lawgiver Moses, who wa

Among five goddesses of this name, whom Cicero mentions, he says that the most ancient issued from the Nile, and was mu

hens; as Pallas, she presided over war. Minerva was the only divinity that seemed equal to Jupiter. She could prolong the li

e great gods were chosen as arbiters of this difference. They decided that the deity who should confer the most valuable gif

ons: those of the fine arts, the use of oil, the art of spinning, and that of adorning tapestry. These inventions were alleg

d, not needing a goddess of wisdom to produce them. The oil indicates that one must apply closely to labour, in order to acq

labour, in order to acquire knowledge. The art of spinning indicates that patience and perseverance should be evinced in hi

ce should be evinced in his works; and the ornaments of tapestry show that he should endeavour to embellish them. Arachne, a

n into or near it. By the oracle of Apollo, the Trojans were informed that no enemy could succeed against them, if it remain

e themselves to acts of gratitude, and to allow themselves to indulge that happiness which a generous heart always experienc

were called Minervalia, or gifts offered to wisdom. In the Acropolis, that is, the upper city or citadel, there were two mag

appears to have been taken from the Sacred Books, where Wisdom says, that she descended from the divine head before any oth

ecially the olive-tree. He introduced the worship of Minerva, to whom that tree was particularly sacred. The city then took

ch increased by this means, attached much value to the cultivation of that tree, and the necessity of securing the navigatio

agined the fable of Neptune surpassed by Minerva. Some historians say that this fable was designed to represent a difference

rva. The Areopagus was appointed to judge this difference. It decreed that agriculture and rural life should be preferred to

e liberty of commerce. The poets consecrated this judgment by saying, that Neptune had been surpassed by Minerva, and that t

s judgment by saying, that Neptune had been surpassed by Minerva, and that the twelve great gods had decided it. Obs. 4. — 

punishment of foolish pride. Obs. 5. — The fable of Tiresias shows, that the truly wise man does not care for the common e

see futurity. Obs. 6. — Minerva comes out of Jupiter’s head, to show that wisdom was not invented by man, but has a celesti

g appearance of youth. The owl, which surmounts her helmet, announces that wisdom often delights in meditating during the si

resented as holding a distaff and busying herself with it, to express that we should avoid idleness, and exercise ourselves

ve had 3000 priests. — See Fig. 24. Fig. 24. Bellona. Hesiod says that Victoria was daughter of the Styx by Pallas or Ac

. She had several temples in Greece and at Rome. It was in her temple that the Romans placed the statue of Cybele, which the

torious. Now and then she is seen to be carried by a globe, to denote that she rules the earth. In naval victories, she is s

of War. There were many gods of this name. Diodorus Siculus says that the first Mars, to whom were attributed the inven

or war renown’d, In adamantine armour frown’d.” Addison. It is said that Hallirhotius, the son of Neptune, having offered

ed by Diomede, he hastily retreated to heaven, complaining to Jupiter that Minerva had directed the weapon of his antagonist

ubulus, because he inclined, sometimes to this side, and sometimes to that , in wars. The Greeks named him Corytaix, stirring

plicity of history for the brilliant attire of poetry. They gave out, that Mars had been acquitted by the twelve great gods,

. In her most admired statues, she was represented with every quality that could render her person and gait graceful, her co

, with three arrows in one of her hands. Some thereby attempt to show that her superior traits appear most glowing, when the

nd Venus were once walking together in a flowery field, Cupid boasted that he could gather more flowers than his mother. Ven

ite, raised an enormous wild-boar against him. Adonis being killed by that animal, Venus changed the blood that flowed from

inst him. Adonis being killed by that animal, Venus changed the blood that flowed from his wound into the flower , which is

gin. Proserpine is said to have brought him back to life on condition that he should remain six months with Venus and six mo

d bloom.” Botanic Garden, canto II. Obs. 1. — The ancients thought that water was the primitive element of which all thin

The marriage of Venus with Vulcan, the ugliest of the gods, signifies that the empire of beauty extends to those who have no

s. 4. — The history of Astarte was soon confounded by the Greeks with that of Venus. The uncertainty of historical facts, an

s the son of the god of riches by the goddess of poverty, to intimate that fortune and misery equally prove the power of lov

called Anteros. Obs. 6. — The mixture of the history of Astarte with that of Venus, gave rise to the fable of Adonis, which

. The queen, thinking the wound mortal, betrayed such poignant grief, that his subjects thought him dead and mourning spread

fit of frantick joy, they set forth the danger he had run, by saying that he had returned from the infernal regions. Questi

apprehensions. The sudden appearance of a lioness so frightened her, that after having dropped her veil, she ran into a cav

s of some wild beast, and found the veil of Thisbe bloody. Concluding that she was killed and devoured by the wild beast, he

s. In order to get rid of their importunities, she at length declared that whoever would surpass her in running, should be h

that whoever would surpass her in running, should be her husband; but that whoever would be beaten by her, should be put to

titudes, and with their hands connected, to show the mutual affection that subsisted between them. Behold the real lovelines

ling, and holding each other by the hand. They are naked, to intimate that they borrow nothing from art, and have no other c

h, and the memory of a benefit should not grow old. The poets feigned that they were small and slender in stature, thereby t

feigned that they were small and slender in stature, thereby to show that charms consist in little things, even in a gestur

tude of dancing, holding each other by the hand, in order to teach us that we should, by reciprocal benefits, strengthen tho

l benefits, strengthen those bands which attach us to each other, and that we should be grateful for benefits and affectiona

The Graces were placed among the ugly Satyrs, undoubtedly to teach us that the defects of figure may be compensated by the c

at the defects of figure may be compensated by the charms of mind and that we should judge no one by his external appearance

mean beauty and prettiness. By a beautiful female, we understand, one that is graceful, well proportioned, delicately made,

Beauty, when adorned with the vermillion veil of modesty, has charms that are irresistible. When she is clad in virtue’s pu

she wins the esteem and respect of the beholder. But if she lay aside that veil or that robe, she makes a sorry and despicab

esteem and respect of the beholder. But if she lay aside that veil or that robe, she makes a sorry and despicable figure in

are sometimes represented dressed, but more frequently naked, to show that whatever is truly graceful, is so, in itself, wit

mnos, and was always after a cripple. The islanders used him so well, that he fixed his residence among them, and taught the

e also formed some golden statues, and animated them in such a manner that they followed him wherever he went; he fabricated

Here the grim Cyclops ply, in vaults profound, The huge Æolian forge that thunders round. Th’ eternal anvils ring, the dung

ng forehead lay his eye; For only one did this vast frame supply, But that a globe so large, his front so fill’d, Like the S

st divinity. Their silence respecting his origin, renders it probable that he was the same Tubalcain. The Grecians have made

Tubalcain. The Grecians have made up the history of the third out of that of the first two, together with additions of thei

regarded as the forge of Vulcan. In like manner the horrible noise of that volcano was compared to the redoubled strokes of

ple of serpents entwined about it. The virtues of this wand were such that every thing it touched, when awake, would sink in

O’er the wide earth, and o’er the boundless main: He grasps the wand that causes sleep to fly, Or in soft slumbers seals th

stand the historical sense of the fable of Mercury, we must recollect that the ancients, not critical observers of chronolog

her, in a part of Italy and Gaul. The qualities of his mind were such that he was accounted the god of thieves, as well as t

let escape the water it contained, and the Nile was victorious. From that time nothing equalled the respect of the Egyptian

the principle of all things, and it only gave motion and life to all that breathes. The Indians rendered the Ganges divine

es, the Napæx, the Limniades, &c. &c. be added, we shall find that the deities of the water were innumerable. We sha

n of water, and communicates it to the other seas and to the earth by that admirable circulation of rivers, fountains, cloud

of Oceanus. Jupiter loved her; but having read in the book of Destiny that she would have a son greater than his father, he

don, king of Troy, for one year, during which they built the walls of that famous city. Neptune laid waste the Trojan territ

bs. 1. — Amphitrite is quite a poetical personage. Her name signifies that the sea surrounds the land. By Neptune the ancien

trite, his wife, is water itself. The enterprise of the dolphin shows that it surpasses all other fishes in industry. Neptun

ording to others, Molpe, Aglaophonos, and Thelxiope. Homer informs us that they resided in the straits of Messina, between S

sided in the straits of Messina, between Sicily and Naples. Ovid says that they were the companions of Proserpine, when Plut

the tempers of men. Such was the sweetness and melody of their notes, that passengers were often allured by them to their de

layed on his harp, and sang the praises of the gods with such effect, that he overcome the Sirens. On this they precipitated

hon. She was courted by Glaucus, whom Circe loved with such violence, that she poured the juice of poisonous herbs into the

earthly glory, by inviting us to a banquet served up with every thing that is good and desirable, when, in truth, they would

e Sirens? How are they represented? Who were the only two passengers, that escaped their machinations? What story is related

misfortune, punished Aristæus by lulling his bees. In order to repair that loss, his mother Cyrene sends him to consult Prot

oteus in his sleep, and to bind him fast with cords; and assures him, that , after having in vain attempted his metamorphosis

ompelled to yield, with the hope of regaining his liberty. He directs that youth to immolate four heifers to the manes of Eu

ms of bees immediately burst forth from them. Hence, Virgil intimates that when exposed to the sun, the skin of a bull or he

insects, which are soon changed into bees. Obs. — Historians state, that Proteus was king of Egypt, about the time of the

ing, and eloquence, which the poets metaphorically express by saying, that he changed himself into different forms. A fickle

cys, Saron. Glaucus was a Bœotian fisherman. One day he perceived that the fishes recovered their strength by touching a

s, because he was brother to Europa, inspired Athamas with such fury, that he threatened to tear Ino to pieces with her son

into the sea, and became sea-deities. The name of Ino was changed to that of Leucothea, and Melicerta was called Palæmon. H

ed Palæmon. He was painted with a key in his right hand, to designate that the poets are under his protection and safeguard.

oman ladies much honoured Leucothea; but they durst not offer vows to that goddess, because they dreaded for their children

the Phœban swamps. It was buried in the porch of the temple; and from that time, that swamp is called Saronic, instead of Ph

swamps. It was buried in the porch of the temple; and from that time, that swamp is called Saronic, instead of Phœban. The k

sts on the waves, even during winter. The ancients had a superstition that , for fourteen days, from the 13th to the 28th of

sea remains calm and appears to respect those birds. Mariners give to that time the name of “halcyon days.” This singularity

d I still about me bore, And too much plenty has confirm’d me poor. O that I from my much loved self could go! A strange req

efore the system of Tartarus and Elysium was adopted, people believed that souls wandered about tombs, or in gardens and woo

urning home from Troy, Æolus gave him all the winds confined in a bag that he might thereby have power to resist all obstacl

of the place of his destination, the companions of Ulysses, supposing that the bag was full of money, untied it. The winds r

marry Orythia, daughter of Erechtheus, king of Athens, was refused by that prince. He therefore blew her away, and carried h

d himself into a horse, gave birth to twelve colts of such swiftness, that they ran on the water without sinking and over th

ling winds, And sounding tempests in dark prisons binds. This way and that , th’ impatient captives tend, And, pressing for r

s, during the Trojan war, held Æolus, king of the Æolian islands, (at that time called the Vulcanian, now called Lipari) on

g his wants and passions. Though his pride was great, he acknowledged that he could not command the elements, and that, havi

as great, he acknowledged that he could not command the elements, and that , having unceasingly withstood the dangers which t

rrows, his fears, and necessities, seem to have forced him to believe that there was a power superior to his own. He therefo

here was a power superior to his own. He therefore submits to implore that Being; but he presumptuously thinks he has the ri

and bowing down to the divinities of his imagination, he vainly hopes that , by offering numerous sacrifices, he can purchase

were the principal gods of the earth. Their functions and names prove that they owed their origin and the worship paid to th

hich Chaos experienced, issued out of the bottom of the earth discord that she might dwell on its surface. She was the first

creation of the world. Chaos is an allegorical divinity, representing that confused mass of matter, from which the universe

gorgon. What descriptions have the poets transmitted to us respecting that obscure and singular deity? What deities sprang f

es, were offered to him. His image was a head without a body, to show that he was not to be moved. He was often represented

. Plutarch ascribes this invention to Numa Pompilius; but many affirm that it is due to the celebrated Thaut or Egyptian Mer

m that it is due to the celebrated Thaut or Egyptian Mercury, who, in that way, corrected disorders occasioned by the overfl

y the overflowing of the Nile. Such was the progress of civilization, that it became the essence of good policy to show, tha

s of civilization, that it became the essence of good policy to show, that the violation of limitary laws was impious. quest

Pomona and Vertumnus. “The god Vertumnus lov’d Pomona fair, A nymph that made the orchard’s growth her care; To gain her l

mong the great terrestrial and rural gods. Populonia was worshipped, that she might prevent the hail and the thunder-bolt f

alleys, mountains, woods, and plains. The upper part of his figure is that of a man, with horns on his head, and a long bear

o the nymph Sinoe; but his unsightly form threw her into such terror, that she abandoned her charge. He became enamoured wit

e sight they fled, as if an enemy had been at their heels. Others say that it originated from frightful noises, or strange a

ith whips. The women eagerly received the lash, because they believed that each one who felt it, would prove a happy mother.

ghs, his sighs the tossing reeds return In soft small notes, like one that seem’d to mourn. The new, but pleasant notes the

ot Pan’s worship well established? Were there any other rural deities that resembled Pan? By what surnames is Pan distinguis

a wise and learned philosopher. Being asked, “What was the best thing that could befall man,” he deliberately replied, “It i

represented in the figure of a drunken man. The gravest authors say, that the ass given him to ride upon, served to represe

ed him with asses’ ears. His barber not having ventured boldly to say that he had asses’ ears, had entrusted his secret to a

ales, and the palace of their residence, Pentrale. They endue us with that heat, spirit, and reason which enable us to live

ncient Etruscans denominated them Consentes and Complices; concluding that they composed Jupiter’s council, the chiefs of th

n they consecrated it to the Lares. The name of Lararium was given to that place where they were worshipped. They are often

name of the god of the hearths, was Lateranus. The ancients believed that the whole world was filled with spirits, who rule

the air; and the third, the fire. Some ancient philosophers advanced, that every man had two Genii allotted to him, a Bonus

and the latter excites them to the commission of vice. It is reported that , when Cassius fled to Athens after the defeat of

de over the sepulchral monuments, where the Romans superscribed D. M. that is, Diis Manibus, (To the gods Manes,) and over f

ibus, (To the gods Manes,) and over funeral inscriptions, to intimate that the ashes of the dead could not be molested with

upposed to become dæmons? Did not some ancient philosophers advance, that every man had two Genii? How were the Manes disti

e and virtue was so strongly felt by some who were wiser than others, that they endeavoured carefully to preserve this neces

. The more we examine ancient traditions, the more clearly it appears that an obscure belief in the immortality of the soul

ainly contradicted by the voice of every conscience and every people, that it is useless for mortality to wrestle with it. I

and poets have hymned it. A fragment of Diodorus Siculus informs us, that the system of the poets on the Infernal Regions w

continues Diodorus , “is the Nile, to which river the Egyptians gave that name.” “The city of the Sun is Heliopolis; the de

countries situated in the environs of the Lake Acherusia. It is there that the obsequies are terminated, and the bodies of t

deceased. His name was repeated on every side; and it was given out, that he was going to pass the lake. Soon after forty j

e customs of the Greeks, he founded his fable of hell. Diodorus adds that people frequently kept in their houses their emba

tions. The respect of the Egyptians for the dead was carried so high, that they often preserved the bodies of even those to

tanding the thick darkness of those times, it was generally believed, that , after the material body was reduced to dust or a

e living threw him a cake, strongly impregnated with soporific drugs, that they might gain access to the eternal prison. In

o death, are found to wander farther into a forest of myrtles. Beyond that forest is found the residence of departed heroes

great hero with the frightful sound, The hoarse, rough, mingled din, that thunders round.” “The sacred stream which heaven

’s imperial state Attests in oaths, and fears to violate.” ——— Souls that by fate Are doom’d to take new shapes, at Lethe’s

raud before, and open force behind; The Furies’ iron beds, and Strife that shakes Her hissing tresses, and unfolds her snake

was the queen of hell, and wife of Pluto. She presided over death, so that none could die; unless the goddess, or Atropos he

d silver. This work being done under ground, gave rise to the saying, that he had penetrated the Infernal regions, and maste

he thread; and Atropos, scissors with which to cut it. The poets held that , in order to spin happy days, they employed gold

d that, in order to spin happy days, they employed gold and silk, and that unhappy days were spun with black wool. They were

Fates were present to grace the moment of his birth. Clotho declared that he should excel in feats of valour; Lachesis, tha

h. Clotho declared that he should excel in feats of valour; Lachesis, that he should be most active; and Atropos, snatching

order to be thus considered, he promised to Neptune the first object that should be brought to him by the sea. At that mome

Neptune the first object that should be brought to him by the sea. At that moment he saw a bull of extreme elegance on the s

bull of extreme elegance on the shore, with which he was so charmed, that he would not immolate him, but kept him as the or

is subjects being swept away by a pestilence, he begged of his father that he would re-people his kingdom. In answer to his

us myrmidons. Obs. 2. — The fable of the Furies exhibits an image of that frenzy which remorse figures to offenders, and wh

drawn by owls and bats. A black sheep was offered to her, to intimate that she was the mother of the Furies. So was the cock

“Two gates the silent house of Sleep adorn; Of polish’d iv’ry this, that of transparent horn: True visions through transpa

blow; There bud the woodbine and the jes’mine pale, With ev’ry bloom that scents the morning gale; While thousand melting s

venomous animals were produced from the blood of the slain. Some say, that Typhœus or Typhon, had no father, and that Juno w

od of the slain. Some say, that Typhœus or Typhon, had no father, and that Juno was his mother. He had a collar of one hundr

according to some, of Jupiter and Elara. So prodigious was his size, that his mother, whom Jupiter had hidden in a subterra

s by Chryse, was the king of the Lapithæ in Thessalia. Being informed that Apollo had behaved rudely towards the nymph Coron

ve stone, hanging over his head, perpetually kept him in such alarms, that , every moment, he imagined it would fall down upo

e numerous herds. Autolycus admired the artifice of Sisyphus so much, that he allowed him freely to enjoy the company of his

tone, which fell down as soon as it had touched the summit. Some say, that he was doomed to this eternal punishment, because

Mars, at his request, set her at liberty; and others, again, maintain that it was on account of his having informed Asopus w

rder to punish his wife for this apparent neglect, under the promise, that he would return instantly; but he broke his word,

nd burning coals. So treacherous a treatment procured him such odium, that he was refused the performance of the usual cerem

produced. Jupiter expelled him heaven; but as he boasted every where that he had won the affection of Juno, the god struck

. The causes of this severe sentence are variously reported. Some say that he had discovered to the river Asopus, the place

cealed his daughter Ægina after having stolen her away. Others affirm that he stole away a dog which Jupiter had set to watc

dog which Jupiter had set to watch his temple at Crete. Others state that he was so lascivious as to carry away Ganymede; a

ate that he was so lascivious as to carry away Ganymede; and of hers, that , having been introduced at the table of the gods,

and named also Belides, from their grandfather Belus. It is reported that Ægyptus, brother of Danaus, wished his fifty sons

ded in her favour, and procured her honourable acquital. Some suppose that Lynceus murdered Danaus, as had been predicted by

to some, the sisters were pardoned by Jupiter; while others maintain, that they were condemned to fill a tub, full of holes,

drove the flocks away. Obs. — This fable inclines us to the belief, that Geryon was a prince who reigned over three island

were divided respecting the origin of the Gorgons. Diodorus pretends that they were warlike women, dwelling in Libya, near

them. The poets painted this fatal effect of their beauty, by saying that their looks changed to stone and rendered immovab

nto their country, and found women whose running equaled in swiftness that of horses, and even the flight of birds. He took

ere suspended in the temple of Jupiter at Carthage, until the ruin of that city. Obs. 2. — Mr.  Fourmont, versed in the Ori

ent’s train.” Ovid. Obs. — Some explain this fable by recollecting that there was a volcano in Lycia, called Chimæra, the

ared the mountain of the Chimæra, and made it habitable. Others think that it was the captain of some pirates, who carved on

ot solve them; but the Thebans were informed by the oracle of Apollo, that the Sphinx would kill herself if one of the enigm

ould be explained. She proposed the following riddle: “What animal is that which walks on four feet in the morning, on two f

noon, and three in the evening?” Creon, then king of Thebes, declared that he would give a crown and his sister Jocasta in m

aius, king of Thebes by Jocasta. His father was informed by an oracle that he should one day be killed by his son. He theref

re after his parents. In consulting the oracle of Delphi, he was told that he would meet his father in Phocis. On his way th

rs Ismena and Antigone. In process of time, he found, by clear proof, that he had killed his father, and married his mother:

name of Eudemonia, or Macaria. An oracle having said to the Athenians that they would be victorious, if one of Hercules’ chi

legend: “Public Felicity.” — See Fig. 50. Fig. 50. Felicity. Hope, that last source of men against the evils which overwh

The Greeks honored her under the name of Elips, and the Romans, under that of Spes Publica (Public Hope.) Cicero says that i

and the Romans, under that of Spes Publica (Public Hope.) Cicero says that immortality animated Hope, and that virtue alone

ublica (Public Hope.) Cicero says that immortality animated Hope, and that virtue alone had the right to depend upon her. Ro

he was also represented in the figure of the Phenix, a fabulous bird, that was born of its own ashes; or in that of a globe,

of the Phenix, a fabulous bird, that was born of its own ashes; or in that of a globe, because it has no bounds; or in that

its own ashes; or in that of a globe, because it has no bounds; or in that of a serpent, which forms a circle by biting its

a serpent, which forms a circle by biting its tail; sometimes also in that of an elephant, on account of the longevity of th

sometimes also in that of an elephant, on account of the longevity of that animal: which demonstrates the faint ideas the an

ents entertained of eternity. All the genealogies of their gods prove that they could not conceive a divinity without beginn

according to its masculine or feminine name. People implored Thought, that they might have nothing but good thoughts. All ki

o, the destroyer of Numantia, was the first who dedicated a temple to that divinity. Marcellus wished to unite in one temple

e temple, Virtue and Honour. He consulted the pontiffs, who declared, that one temple could not contain two deities so great

so great. He therefore constructed two, contiguous to each other, so that one had to pass through the temple of Virtue in o

at one had to pass through the temple of Virtue in order to arrive at that of Honour. This was to teach men that they could

of Virtue in order to arrive at that of Honour. This was to teach men that they could not attain to true honour, but by the

rgin, covered with a suit of clothes, the whiteness of which equalled that of snow. Democritus said that “Truth hid herself

lothes, the whiteness of which equalled that of snow. Democritus said that “Truth hid herself in the bottom of a well, so th

. Democritus said that “Truth hid herself in the bottom of a well, so that it is difficult to discover her.” — See Fig. 52.

That of Pax or Peace was extended over whole empires. Suetonius says, that in the temple of Pax, were deposited the rich spo

ts, assembled, when they had to sustain their rights and prerogatives that the presence of the goddess of Peace might banish

idius, was deemed the most inviolable of all. It is generally thought that Numa Pompilius raised her first temple. The figur

r of a woman who pointed to her forehead with her finger, to intimate that she is not troubled or blemished. — See Fig. 57.

ornucopia, and showing a globe with her right, to inculcate the idea, that she extends her cares over the whole universe, an

ate the idea, that she extends her cares over the whole universe, and that she dispenses all blessings. — See Fig. 58. Fig

be turned off from the celestial court in disgrace. Of the first man that Vulcan had fashioned, Momus said, that he ought t

in disgrace. Of the first man that Vulcan had fashioned, Momus said, that he ought to have placed a window in his breast, t

s might have been seen. When Neptune had formed the bull, he observed that the eyes were too far from the horns to insure an

having found it complete both within and without, he merely observed that it was not on wheels, so that, if necessary, it c

within and without, he merely observed that it was not on wheels, so that , if necessary, it could be moved from a bad neigh

a bad neighbourhood. Finding no fault in the shape of Venus, he said that her sandals made a loud noise as she walked. He i

Fig. 65. Fig. 65. Momus. Obs. — We learn from the fable of Momus, that when quibbling objections are raised against the

were sacrificed a goat, because he is said to have been nourished by that animal, and a cock, which is considered the most

seems to have been derived from the oriental languages. It is certain that Æsculapius was known in Phœnicia before he was in

on which was written, Far and Near. These words and symbols signified that Friendship did not grow old; that she is equal in

. These words and symbols signified that Friendship did not grow old; that she is equal in all seasons, during absence and p

equal in all seasons, during absence and presence, in life and death; that she is exposed to every thing to serve a friend,

and death; that she is exposed to every thing to serve a friend, and that she hides nothing from him. This last thought was

ks were the first to worship them. It is also from the Greek language that the word hero is derived. Its origin is variously

explained. Some ancients derive this word from eros, love, to signify that heroes were the sons of the gods by mortal wives,

ses by men; but St. Augustine, in his inquiries into idolatry, proves that the word hero comes from the Greek word Hera or H

t was granted to all celebrated men. The ancient philosophers taught, that , after death, the souls of great men inhabited th

on gave rise to the worship paid to them. The worship of the gods and that of the heroes were not the same. Sacrifices were

y next invoked the heroes of their country. It was generally believed that the latter concurred with the former in punishing

moderns generally agree in tracing its origin to Cadmus. They observe that this prince, having brought into Greece the laws,

off victorious. Jobates was so pleased with the bravery of the youth, that he gave him his daughter Philonœ in marriage, and

this. Bellerophon was so transported with this unlooked for fortune, that he attempted to fly on Pegasus to heaven. Jupiter

on fell from his horse into a field, called Aleius Campus, because in that place he wandered, here and there, blind till his

y. The inhabitants had recourse to the oracle of Ammon which replied, that , in order to appease the anger of the nymphs, the

of the gods. The poets embellished these two circumstances by saying, that Pegasus remained one moment on earth, and then di

which Pegasus opened by striking the earth with his hoof, designates that the productions of genius do not bear the servile

ho delivered them to the Minotaur, a monster, half man and half bull, that was shut up in a Labyrinth in Crete. Theseus was

the addresses of his step-mother Phædra with such horror and disdain, that when her husband was returned, she accused him fa

s so tormented with the gnawings of remorse, occasioned by her guilt, that she hanged herself. Demophoon was the son of The

er grief, caused by his absence, killed herself. The poets published, that she had been changed into an almond-tree. The nam

n changed into an almond-tree. The name of Phyllis, almost similar to that of Phylla, an almond-tree, alone gave rise to thi

ylla, an almond-tree, alone gave rise to this fable. The poets added, that the almond-tree flourished in the beginning of sp

, because Phillis showed her joy, when she saw Demophoon returning in that season. Theseus attended the Argonauts in the con

of strength, and is the Samson of the Greeks. Jupiter having declared that a child being about to be born, should have domin

had just brought forth a fine boy. Juno, surprised, went away, and at that very moment Hercules was born. The enraged goddes

ciled to the valiant infant; but he drew her milk with such violence, that when she thrust him away, some of her milk being

s arrows in the gall, which impregnated them with such deadly poison, that the slightest wound, when inflicted by them, prov

e felt himself so much indebted to Iolas for this seasonable service, that when Iolas was troubled with decrepit age, he res

d into the presence of Eurystheus, it excited in him so great terror, that he nearly fainted at the sight; or, as some asser

yleus. Minos, king of Crete, having neglected the worship of Neptune, that god sent a monstrous bull, which destroyed number

as to bring up to the light of the sun, Cerberus, a triple-headed dog that guarded the gates of hell. He went down into hell

tch. He sacrificed Busiris, king of Egypt, on the same altar on which that tyrant had been wont to immolate strangers to his

ch he vanquished his adversaries. This is said to have taken place in that division of ancient Gaul, called Gallia Narbonesi

eceptors. So irresistable were the charms of Omphale, queen of Lydia, that ne assumed a female dress, and turned his club in

ffered to carry Dejanira over on his back; but when Hercules observed that he behaved rudely to her, he shot him with one of

the histories of their times to the latest posterity. Xenophon says, that when Hercules was young, two females once appeare

ack of this ram; (in a ship whose prow was adorned with the figure of that animal;) hut Helle was seized with such giddiness

the figure of that animal;) hut Helle was seized with such giddiness, that she fell into that part of the sea, which, from h

animal;) hut Helle was seized with such giddiness, that she fell into that part of the sea, which, from her, was called Hell

ted his request, provided he would tame the bulls and kill the dragon that guarded it, and sow his teeth in the ground. By t

crepit Æson to the vigour and activity of youth, although some assert that Æson died before their return. In a little time J

any authors differ in explaining this far-fetched fable. Some believe that , in Colchis, several brooks rolled spangles of go

is means to increase his riches. Alchymists and gold-makers pretended that this fleece was a book, in which was written the

d Pollux had a famous temple in the forum at Rome; for it was thought that when the Romans waged a dangerous war with the La

y his bosom friend Pylades. So close and sacred was their friendship, that the one would have died for the other. In the wor

ana’s at Aulis, which accident provoked the goddess to such a degree, that she caused a calm, which rendered the Grecian fle

y, immovable. In this calamity they were informed by the soothsayers, that they must appease Diana with the blood of Agamemn

was the clemency of Diana, who was awakened to pity by her situation, that she substituted a goat in her stead; and Iphigeni

was removed, after it had been hidden in a bundle of sticks: and from that circumstance, Diana was called Fascelis, from fas

princesses, Castor and Pollux and their sisters, it may be observed, that the rooms of palaces, at that time, had the form

and their sisters, it may be observed, that the rooms of palaces, at that time, had the form of an egg. They were born in L

river Eurotas. A great number of swans were always to be met with on that river: hence the poets introduced a swan into the

er their death, by the sign of Gemini; and as one of the two stars of that sign hides itself under the horizon whilst the ot

ncient poet and musician, and one of the Argonauts. The poets relate, that he played on the lyre in so masterly a style, as

in so masterly a style, as to hold the most rapid rivers in suspense; that his strains melted the savage beasts of the fores

trains melted the savage beasts of the forest into tameness; and even that mountains and woods yielded to the charms of his

s of his masterly hand. So fine and delicate indeed were its touches, that they dissolved the most beautiful nymphs, his con

severely felt, and so deeply regretted, the loss of his devoted wife, that he descended with his lyre in his hand into hell,

ver her from Pluto and Proserpine; and so affecting were its strains, that even the passions of the infernals were subdued;

allowed Eurydice to enter again upon the stage of life, on condition that Orpheus would not look at her, until they had bot

e was following him or not; but at the same time she stopped also; so that he could not hear her footsteps. He therefore loo

so powerful and persuasive was the eloquence of Orpheus and Amphion, that it dissolved habitual savageness into civilizatio

sent of the seamen to let him play on his harp, he played so sweetly, that the dolphins flocked round the vessel. Upon this

y, a province in Italy; but having slain his brother, he retired into that part of Phrygia which borders on the Bosphorus, w

at Troy. Laomedon succeeded his father Ilius. He built the walls of that citadel, in which he was so successful, that the

s. He built the walls of that citadel, in which he was so successful, that the work was attributed to Apollo, the god of the

sed to it; but Sinon, suborned by Ulysses, having met with them, said that it was the vow of the Greeks to appease Minerva,

s son Ascanius, laid the foundation of a new empire. It is from Æneas that the Romans pretended to have been descended. Vir

body invulnerable, except the heel by which she held him. It is said that his mother concealed him in the night under a fir

other burnt off in the act of licking the ambrosia. Others again held that he was placed under the care of the Centaur Chiro

irrefragible, is called Achilleum. Thetis had learned from an oracle, that Achilles was to be killed in the Trojan war. In o

Achilles. The judges were so captivated by the eloquence of Ulysses, that they gave judgment in his favour; upon which Ajax

h Ajax was so frantic with rage, and chagrined at the disappointment, that he stabbed himself, and his blood was changed int

rebrand; and sailing to Æolia, he obtained from Æolus, all the winds, that had proved adverse to his voyage, and wrapped the

oyage, and wrapped them up in a leather bag. His companions, fancying that the bag contained his treasure, laid a scheme to

ng his future fortune. The Sirens attempted to stop him; but in order that he might not be allured by their charming voices,

anding it was generally believed, during the long absence of Ulysses, that he was dead, notwithstanding she had not heard fr

t was granted. The three gods caused Orion to spring from the skin of that very ox, which skin they had formed with earth di

t fair weather when it appears, and foul when it disappears; and from that circumstance, Orion is called, by the poets, temp

ing the face of heaven. As the people saw him no more, they conceived that he was translated into heaven: whence, upon their

he heavens on his shoulders. He instructed Hercules in astronomy; and that hero acquired the highest fame by introducing tha

in astronomy; and that hero acquired the highest fame by introducing that science into Greece. In order to take some respit

o load himself with the burden of the world. Mount Atlas is so lofty, that it seems to touch heaven: its top is lost in the

uch heaven: its top is lost in the clouds; and the poets, confounding that mountain with the prince whose name it bears, pai

name it bears, painted him as the pillar of the world. They also held that Perseus had metamorphosed him into a rock. Obs. 

the sea, whence sprang animals and fishes; almost in the same manner that the multitude of insects and of other animals in

laced the. Sphinxes at the entrance on their temples, thereby to show that their theology contained secrets of wisdom under

cription on the statues of Isis, was in these mystic words: “I am all that has been, all that shall be, and no mortal has ev

tues of Isis, was in these mystic words: “I am all that has been, all that shall be, and no mortal has ever taken off my vei

ir sacred language, the hieroglyphics of which were emblems, one sees that they generally believed an inanimate and confused

confused nature could not be the origin of all things. They believed that there was a supreme intelligence that had created

in of all things. They believed that there was a supreme intelligence that had created the world; and that there was also in

that there was a supreme intelligence that had created the world; and that there was also in man an intelligence superior to

and vegetables, such as garlics, leeks, and onions. Juvenal intimates that their religious exercises were not held in estima

t. The cow was her common emblem. One part of the Egyptian creed was, that the inundations of the Nile were occasioned by th

, closing their ears, till they had left the temple. The first sounds that were heard, sent forth the desired answer. While

h, chastised the priests, and commanded his soldiers to slaughter all that were seen to celebrate such riotous feasts. Obs.

long rendered it uninhabitable; but when time and culture had changed that vast tract into the most fertile plain in the wor

s reported to have exceeded in magnificence, all the other temples of that age, except the capitol at Rome. Serapis appeared

Romans placed his statue at the entrance of their temples, to denote that the mysteries of religion must not be revealed to

Mythology. The Persian religion was purer and more rational than that of some other nations. It inculcated a belief in

oration of the heavenly bodies. The complicated system of polytheism, that constituted the popular religion in other countri

form’d the works Of Oromazes; turn’d to noxious heat, The solar beam, that foodfull earth might parch, That streams exhaling

m the fiery bolts of vengeance, called Agnyastra. The Hindoos believe that water was the primitive element in which the univ

ater was the primitive element in which the universe was immersed and that all was darkness, until it was brought to its pre

e existed successively. The history of the third is very analogous to that of Noah. Lachamee, the goddess of abundance, was

he gods with the mountain Mandar, she arose from it, and threw up all that it had swallowed. Varuna is the genius of the wa

hand a rabbit. Fountains are sacred to this deity. The Hindoos fancy that Vishnu assumes different forms at different times

ed with strings of pearls, and a dark blue complexion, a large bee of that colour being often depicted settling over his hea

worship the ox, the cow, large apes, and other animals. They believe that Vishnu, having already been nine times incarnate

aught to entertain of God? What malignant and rebellious spirits does that manifold divinity pursue? What ideas have the Hin

nder the name of Belus or Baal, (which means lord.) The characters of that idol were varied by different nations at differen

the noise of drums and timbrels loud, Their children’s cries unheard, that passed through fire To his grim idol. Him the Amm

ne of their early kings lived several sares. Some learned men believe that the Chaldeans gave the name of years to their day

eometry, and taught them to sow and gather fruits, and, in short, all that could contribute to polish them, and elevate thei

He is said to have left behind him some writings, in which he taught that there had been a time in which every thing was da

here had been a time in which every thing was darkness and water; and that this darkness and water contained monstrous anima

in a dream to Xixutrus, (the first king of the Chaldeans,) warned him that , on the fifteenth of the month Doessius, mankind

third time he sent them out, they returned no more, by which he knew that the earth began to be uncovered. Then he opened t

earth began to be uncovered. Then he opened the vessel, and, finding that it had rested on a mountain, he came out of it, w

and sought after them in vain. A voice was heard, announcing to them that Xixutrus had gone up to heaven, and sat in the ra

to Babylon. In the Phœnician mythology, we are told, by Sanchoniatho, that the first principle of the universe was a dark an

spiritual air, and an eternal chaos. This spirit produced Mot or Mob, that is, the mud or watery mixture which became the pr

was called Protogone, and the first woman, Aeon. It was she who found that the fruits of trees were good, and could serve as

ce. They believed in the immortality of the soul, in mettempsychosis, that honourable men, after death, became horses and no

honourable men, after death, became horses and noble quadrupeds, and that mean persons were changed into bats, beetles, and

re changed into bats, beetles, and disgusting reptiles. They supposed that the blessed lived in the palace of the sun, and t

s. They supposed that the blessed lived in the palace of the sun, and that their time was employed in music, dancing, praisi

, praising the gods, and enjoying each other’s society. They imagined that they sometimes appeared under the figures of beau

metimes, as etherial spirits, riding on rays of light and clouds, and that they occasionally revisited the earth to warble f

elestial music, and inhale the perfume of flowers. The Mexicans held, that in the original creation, all was darkness. While

he dark, were standing around a fire, one person on a sudden declared that whoever should precipitate himself into the flame

er god) behold me now?” Cortes the Spanish conqueror of Mexico, says that that empire contained forty thousand temples. The

d) behold me now?” Cortes the Spanish conqueror of Mexico, says that that empire contained forty thousand temples. They had

where a small broom and a censer were placed in her hands, to express that it would in future be her duty to sweep the sacre

la. On his way, he stopped at the city of Cholola. The inhabitants of that city were so charmed with his eloquence, that the

ola. The inhabitants of that city were so charmed with his eloquence, that they persuaded him to remain with them. Having le

hasty survey of these different mythologies, enforces the conclusion, that most of the gods were men, whose exploits had ren

the gods were men, whose exploits had rendered them illustrious, and that others were fabulous beings. Most fictions owed t

oets were addicted to such flights of the imagination, when they knew that the propensities and passions of men served to st

by devoting themselves unreflectingly and unreservedly to this method that the poets altered in their works the accounts of

ic religion. It is, however, by taking the word of God for our guide, that we are happily delivered from the dark shades of

in Phœnicia and Egypt soon after the deluge. It is in those countries that we must inquire into the origin of all that relat

It is in those countries that we must inquire into the origin of all that relates to worship and the use of temples. The sy

, chapels, and temples, were not erected until long after. It appears that the Egyptians themselves had none before the time

ated by his silence concerning them. It is very reasonable to believe that the tabernacle which that legislator of the Hebre

ning them. It is very reasonable to believe that the tabernacle which that legislator of the Hebrews made in the wilderness,

f the place which was wrapped up in it. What serves to show this, is, that this temple had hidden places, which were called

nd which answered to the Sancta Sanctorum. Many facts serve to prove, that the custom of building temples passed from the Eg

ding temples passed from the Egyptians to other nations. Lucian says, that Assyria, Phœnicia, Syria, and other countries aro

, that Assyria, Phœnicia, Syria, and other countries around, received that custom from the Egyptians. From Egypt and Phœnici

ual the respect which the ancients had for their temples. Arian says, that it was forbidden there to spit, or to defile them

description of all the Egyptian temples. The most celebrated, next to that of Belus, of which we shall very soon speak, were

ated, next to that of Belus, of which we shall very soon speak, were, that of Jupiter at Thebes or Diospolis, that of Andera

shall very soon speak, were, that of Jupiter at Thebes or Diospolis, that of Andera, that of Proteus at Memphis, and that o

speak, were, that of Jupiter at Thebes or Diospolis, that of Andera, that of Proteus at Memphis, and that of Minerva at Sai

Thebes or Diospolis, that of Andera, that of Proteus at Memphis, and that of Minerva at Sais. The works of the Egyptians ha

is chapel was not placed in the temple of Minerva. Herodotus asserts, that the wise Amasis regretted to have commanded so pa

ed. Some authors, deceived by the Latin version of Herodotus, pretend that each of these stories was a stadium in height, wh

the time of Herodotus, the only historian among the ancients who saw that edifice, the stadium was composed of sixty-nine t

of massive gold, and no statues.” Even in the time of Nebuchadnezzar, that temple contained nothing but the tower and the ro

le contained nothing but the tower and the rooms above mentioned; but that monarch, according to Berosus, gave it much more

statues of gold, there was one forty feet in height. It was probably that which Nebuchadnezzar had consecrated in the plain

to more than five thousand talents. The temple of which he spoke, was that which Nebuchadnezzar had enlarged, and to which h

upiter; but he does not give its weight nor measure. He says, merely, that the Babylonians estimated it at eight hundred tal

he Babylonians estimated it at eight hundred talents. Herodotus adds, that near this chapel, without, there was a golden alt

tar, upon which were immolated animals which had just been born. Near that place was a great altar, on which perfumes were b

were erected in honour of the gods. Herodotus mentions among others, that of Vulcan, constructed by Menes, the first king w

who reigned in Egypt after the time in which the Egyptians pretended that the gods alone reigned over them. Chapter III.

centuries in attaining its last degree of perfection. Pliny relates, that all Asia had concurred, and contributed to the bu

ntributed to the building of it for two hundred and twenty years, and that two other centuries must be spent in adorning and

pent in adorning and embellishing it. In one of his odes, Pindar says that this temple was built by the Amazons, when they m

they made war on the Athenians and on Theseus; but Pausanias proves, that this poet was mistaken, and relates, that a long

seus; but Pausanias proves, that this poet was mistaken, and relates, that a long time before, the same Amazons, defeated at

e of Apollo at Delphi. This temple did not equal in its structure that of Jupiter Olympius; but it was still richer by i

statue of Jupiter Olympius. A cave from which issued some exhalations that caused a kind of drunkenness to those who approac

gave birth to the oracle of Delphi. The founders began with covering that cave with laurel-branches; a chapel succeeded, an

xisted in the days of Pausanias, and was infinitely superior to those that preceded it. It was constructed under the directi

r to form an idea of the riches which it united, it must be observed, that , in consulting the oracle, the people expected to

to the construction of the temple of Jupiter Olympius. It would seem that that edifice was intended to give some idea of di

he construction of the temple of Jupiter Olympius. It would seem that that edifice was intended to give some idea of divine

at that edifice was intended to give some idea of divine majesty. All that the arts could unite in sublimity was employed; a

end, for nothing was refused; but almost all were anxious to gratify that ambition which is inseparable from personal inter

o Augustus. Some authors, however, consider it more ancient, and say, that he only repaired it, and added to it the portico,

of the structure. The form of the Pantheon is round. It would appear that the architect designed to give it the form of the

iece of a wheel, of the same metal. This discovery makes it probable, that this portico formerly sustained the statue of Agr

edifice, which remains still entire, is laid on foundations so solid, that nothing can shake them. A manuscript of a celebra

can shake them. A manuscript of a celebrated Roman architect, attests that the foundations are stretched greatly beyond the

ed the whole of the Pantheon, he was filled with indignation to think that this monument was looked upon as the greatest eff

e upon four pillars a temple, which may well astonish you.” It was at that time he conceived the plan of the famous cupola o

the plan of the famous cupola of St. Peter’s at Rome. It is asserted that this extraordinary man — this great painter, arch

t painter, architect, and sculptor, made a will, in which he declared that he had given nothing to the pillars which support

ch he declared that he had given nothing to the pillars which support that cupola, but that strength which was necessary to

at he had given nothing to the pillars which support that cupola, but that strength which was necessary to support it; at th

ength which was necessary to support it; at the same time announcing, that , should their strength ever be diminished, the wo

se pillars narrow and useless stair cases. It is to this rash attempt that the large chinks which are now in the great vault

ary to bind them with immense bars of iron; and fears are entertained that the predictions of genius will be verified. Nothi

ptian Vulcan. Herodotus, in giving a description of the latter, says, that it was the work of an immense number of kings; an

k of an immense number of kings; and was so magnificent and extensive that it was considered a great glory, when, in a long

has produced a very learned treatise, in which he strives to prove, that oracles have no other origin than in the deceptio

altus, a Jesuit, has given us a second treatise, no less learned than that of Van Dale, in which he attempts to prove, witho

ions, or attempting to decide which is preferable, it may be admitted that many reflections Occur in the latter, calculated

t truth the responses of these wonderful institutions? What is, then, that concert, unknown till these came into vogue, whic

secret? These questions are deemed sufficient to convince the reader, that a wise man may believe in the truth of some oracl

g to Herodotus, the oracle of Dodona, the most ancient in Greece, and that of Jupiter Ammon, in Libya, had the same origin;

in Chaonia, a province of Epirus; where she informed the inhabitants, that the great Jupiter wished to establish an oracle i

e. They had the gift of speech. Herodotus has sought after the event that could have given rise to this fiction. Two priest

ur of Jupiter, whose priestess she had been at Thebes. Herodotus adds that the name of the dove Pleiai, was given to this wo

e; but when one succeeded in comprehending what she said, he gave out that the dove, or Pleiai, had spoken. Such is said to

of Dodona. Servius confirms the narrative of Herodotus, and relates that there was in the forest of Dodona, a fountain whi

d sent forth a sound which lasted for some time. It was on this noise that future events were given out. To increase the cre

racle, hollow oaks served to hide interpreters; and it was given out, that the oaks in the Dodona forest also delivered thei

beam of the ship Argo, which the Argonauts consulted, was taken from that forest. Chapter IX. Oracle of Jupiter Ammon.

on her answers passed for oracles, and her celebrity became so great, that people came from every quarter to consult her, no

n a gilt ship. They pursued no particular route, and made it believed that the god drove them on. A numerous troop of young

irst consulted there. Æschylus, in his tragedy of the Eumenides, says that Terra at first delivered oracles; next Themis; an

na. This last transmitted her rights to her grandson Apollo; and from that time the oracle of Delphi spoke no more but in th

ere titles of preference to attain to this dignity. Suffice it to say that the Pythia could repeat what the god dictated to

nother such outrage, the people of Delphi ordered, by an express law, that in future none should be elected to that office b

ordered, by an express law, that in future none should be elected to that office but women upwards of fifty years of age. T

e begged the Pythia to mount the tripod; but she refused, and alleged that the law deterred her from it. This prince, indign

, “My son, thou art invincible.” At these words, Alexander exclaimed, that he wished no other oracle; and he then marched to

n a sudden death was the penalty of her enthusiasm. Thus, it appears, that the Pythia was but the instrument of which the pr

harsh, ill done, and always obscure, which gave rise to the raillery, that Apollo, chief of the Muses, made very bad verses.

, however, she was satisfied to speak in prose; and Plutarch observes that it was one of the causes of the decline of the or

gives us no information in relation to the life of Trophonius, except that the earth being half opened under his feet, he wa

e of the most beautiful cities in Greece. There is a sacred wood near that city, in which is situated the temple of Trophoni

immediately carried away with great force and swiftness. It was there that futurity was declared; but not to all in the same

or heard, and the priests proceeded to interpret it. Pausanias adds that a man once entered this den alone, without gettin

me the oracle of Trophonias was established. Pausanias merely relates that a great drought having laid waste Bœotia, the peo

ste Bœotia, the people sent to consult the oracle. The Pythia replied that it was necessary to have recourse to Trophonius,

escribed himself the worship which he desired. It appears, therefore, that Saon was the institutor of this oracle, who, prof

a very small province, they counted at least twenty-five. It is true, that it was covered with woods and mountains, places w

rise it. He sent to ask the Pythia what he was doing at the very time that his envoy was consulting her. She immediately rep

very time that his envoy was consulting her. She immediately replied that he was then having a lamb with a turtle served up

ppeared ridiculous. The governor then unsealed the billet, and showed that he had written these words: shall I immolate thee

” The envoys seized on her, and caused her to be burnt alive, saying, that , if she had wished to deceive them, they would pu

, that, if she had wished to deceive them, they would punish her; and that , if she had spoken the truth, they would thereby

was consecrated by the Epigoni in the temple of Delphi. Diodorus says that she was often smitten with a divine fury; which g

e most celebrated of all. Mr.  Petit, a learned modern author, thinks that she, only, existed. He supports his opinion by sa

or, thinks that she, only, existed. He supports his opinion by saying that all the verses of the Sibyls were written in Gree

untries. He believes this mysterious girl to have travelled much, and that her actions and travels were attributed to severa

s not, however, destroy the authority of the ancients, and especially that of Varro: for, in the first place, he adduces no

specially that of Varro: for, in the first place, he adduces no proof that all the Sibyls spoke in Greek; and, secondly, he

youth. Apollo, nevertheless, offered her this advantage, on condition that she would crown his love; but Deiphobe preferred

y of perpetual chastity to the pleasure of enjoying eternal youth; so that a sad and languid old age succeeded her blooming

n. The people yielded so much faith to the predictions of the Sibyls, that they never undertook an important war without con

. These were a permanent oracle, as often consulted by the Romans, as that of Delphi by the Grecians. As to the other oracle

ing. His partisans published a sibylline oracle, by which it was said that the Parthians could not be subdued except by a ki

him this title, and the senate was to deliver the decree the very day that Cæsar was assassinated. The Romans raised a templ

he Erythræan, who predicted the success of the Trojan war at the time that the Greeks embarked on this expedition. 6. The Sa

hundred pieces of gold for the three which remained. Tarquin, fearing that she would burn the last three, gave her the sum s

never received. It was in order to watch over this second collection, that the college of the Quindecemviri of the Sibyls wa

upon the Teveron, honoured her as a divinity. It is generally thought that the Sibyls held a kind of medium rank between div

certainty. Their origin is very obscure. Diodorus Siculus merely says that it was the Cretan Hercules who instituted them, w

od or on what occasion. The most common opinion among the learned, is that Pelops was the author, and that the first celebra

common opinion among the learned, is that Pelops was the author, and that the first celebration of them was made in Æolis,

ge; and the people promised to re-assemble there every four years for that object. These games, however, were discontinued i

her principal epoch. The people counted by Olympiads only; and since that time, few fables of the Greeks are recorded in hi

he chariot race. The sixteenth Olympiad was then celebrated; and from that time ladies could participate in the games. Befor

him her son. She was pardoned this infringement of the law; but from that time, masters of exercise were not allowed to app

owds which the celebration of the games attracted to Olympia enriched that city, as well as all Elis; and were one of the pr

s. The descendants of Hellen were so numerous and powerful in Greece, that they established a law by which that family only

numerous and powerful in Greece, that they established a law by which that family only was allowed to be admitted at the Oly

itted at the Olympic games. Alexander himself was compelled to prove, that he was descended from the Hellens, before he was

lens, before he was permitted to enter the lists in these games. From that time, all Grecian families pretended to be descen

and by their ancient usages, (some of which still exist,) informs us that an extraordinary personage, named Odin, anciently

that an extraordinary personage, named Odin, anciently reigned there; that he performed great changes in government, in mann

ormed great changes in government, in manners, customs, and religion; that he exercised great authority; and that he receive

anners, customs, and religion; that he exercised great authority; and that he received even divine honours. These facts cann

the world which did not acknowledge her laws, when an event occurred that raised her up enemies even in the heart of the Sc

pursuit of the Romans, he sought in countries unknown to his enemies, that liberty which he found not in his own. His real n

not in his own. His real name was Frige, son of Fridulphe. He assumed that of Odin, the supreme god of the Scythians, either

he. He assumed that of Odin, the supreme god of the Scythians, either that he might be considered a man inspired by the gods

the chief of the worship which was paid to the god Odin. It is known that several nations gave their pontiffs the name of t

signify the supreme god of the Scythians and Celts. It is also known that the heroes of all these nations, pretended to be

, and especially from the god of war. The historians of those times, ( that is to say, the poets,) granted the same honour to

sed his son Sciold to be acknowledged king, a title which no ruler of that country had yet borne, (according to the annals o

s end draw near, he would not await, through the series of a disease, that death which he had so many times braved in battle

cut-paper works in his skin with his sword. Whilst dying, he declared that he was going into Scythia, to take his place with

rdinary in his death than in his life. Some learned men have supposed that the desire of revenging himself upon the Romans w

ns; and when the signal was given, they rushed, with one accord, upon that ambitious empire, and finally avenged themselves,

by putting into it too much interest, too much poesy, so to speak, so that I can scarcely consent to yield to the various pr

worship, previously unknown to the Scandinavians. It is also probable that he, his father, or the author of this religion, w

was, came from Scythia, or the confines of Persia; and still more so, that the name of the god whose prophet and priest he b

cut off, Odin embalmed it, and knew how to persuade the Scandinavians that he had given him speech by his enchantments. He a

but what most contributed to make him pass for a god, was the belief that he excelled in magic. It was believed that he cou

for a god, was the belief that he excelled in magic. It was believed that he could run over the universe in the twinkling o

ieved that he could run over the universe in the twinkling of an eye; that he ruled the air and disposed of tempests; that h

twinkling of an eye; that he ruled the air and disposed of tempests; that he could raise the dead to life, predict future e

e dead to life, predict future events, and transform himself at will; that , by the force of his enchantments, he took away t

den under ground. These chronicles, more poetical than faithful, say, that he sung such melodious and tender airs, as to att

battle. The terror, with which he inspired his enemies, was so great, that , in order to depict it, he was said to strike the

et, however, in reading these descriptions of his brilliant exploits, that the historians, who have transmitted them to us,

only religion of the European aboriginals. It is generally remarked, that , under southerly climes, men are born with vivid,

ic, and restless imaginations, and are greedy for the marvellous; and that their ardent passions seldom allow them to keep u

yptians, Syrians, and, after them, the Greeks; and hence was produced that chaos, known by the name of mythology. In the nor

hing but by vigorous exertion, turns first upon objects of necessity, that activity which, under the torrid zone, is apt to

ts with the creeds of their sages. This religion of the sages taught, that there was a Supreme God, who was Ruler of the Uni

ermans. The ancient mythology of Iceland called God the author of all that exists, the eternal, the ancient, the living, and

s homage, which, at first, was directed only towards the intelligence that animated them. The motive of this worship was the

to prayer and repentance. They addressed him as the active principle that produced all things, and as the only agent that p

the active principle that produced all things, and as the only agent that preserved inferior beings, and dispensed events.

us, and the valiant. Such are a few of the leading characteristics of that religion which, for several centuries, was adopte

s the end of the Roman republic. The testimony of some authors proves that the ancient Germans had retained its principal te

their gods, and submitted to their yoke. We may, therefore, conclude, that it was at the time of Odin’s arrival that this re

e may, therefore, conclude, that it was at the time of Odin’s arrival that this religion began to lose its primitive purity;

t this religion began to lose its primitive purity; as it is obvious, that this conqueror, by introducing himself to the peo

eligion of the inhabitants of the north. From these sources wo learn, that the most important alteration which it received a

es. So reasonable a doctrine had so great influence over their minds, that they often displayed their contempt of the polyth

and passion, were the origin of this guilty change; and we are aware that the same causes have tended to corrupt all religi

religions contrived by men. As those degenerate people began to think that one individual being could not watch over all par

faith; wherefore the supreme god, the first idea of whom embraced all that exists, was only worshipped by the greater portio

number of souls; which souls were the right of Odin. It was thought, that he often came into battle to inflame the fury of

celestial abodes. Yet, according to the ancient Icelandic mythology, that terrible divinity, which took pleasure in sheddin

m. God, says the Edda , sees and governs for centuries, directs all that is high and low, great and small. He made heaven,

earth were made, this god was already with the giants. It is likely that the ambitious Odin thus confounded and mixed up d

nation, the ancient Syrians, and the aboriginals of Greece, believed that the celestial god was connected with Earth, in or

nd especially to the inhabitants of Northern Germany. We cannot doubt that Hertus, or Earth, of whom he speaks, was the same

she was deemed the principle of all fecundity, and the mother of. all that exists. It was to her that they applied for marri

e of all fecundity, and the mother of. all that exists. It was to her that they applied for marriage and happy deliveries. S

piter; but Lucian gives him another name, which more nearly resembles that of Thor: he calls him Taranis, a name which, amon

. He was looked upon as the defender and avenger of the gods. Besides that club, which returned of itself to the hand that h

of the gods. Besides that club, which returned of itself to the hand that had hurled it, and which he grasped with iron gau

ength in proportion as one needed it. It was with these dreadful arms that he fought the enemies of the gods. The three divi

esses, who received divine honors, but whose power was subordinate to that of Odin, the oldest of the gods, and the principl

him to be dreaded. The Edda devoutly recommends to adore him for fear that he would do evil. Wherefore temples were raised t

lower was hence called Baldrian. He was endued with so great majesty, that his looks were resplendent. He was the sun of the

l as victory, were attributed solely to the will of Odin. “On steeds that seem’d as fleet as light, Six maids in brilliant

ve of them to the credulous. It was by fictions, sometimes ingenious, that they endeavoured to extol the simplicity of their

city of their religion; but various passages in ancient history, show that many did not follow this creed, acknowledging no

ice those in the Edda, and in the poem, called Volupsa. It is thought that the latter was composed by Sæmond, surnamed the L

and formed living drops, whence sprang the giant Ymer. It is related that , while he was sleeping, he formed of his perspira

her he had three sons, Odin, Wile, and Ve. There arose a better race, that was connected with that of the giant Ymer. It was

din, Wile, and Ve. There arose a better race, that was connected with that of the giant Ymer. It was called the family of Bo

Ymer. It was called the family of Bor, from the name of the first of that family, who was father to Odin. The sons of Bor k

iant Ymer, and the blood flowed from his wound in so great abundance, that it caused a general inundation, in which all the

s man, named Askus, (Ash,) and from this woman, named Embla, (Alder,) that is descended the race of men, which now inhabit t

hich is found between the leading circumstances of these accounts and that given in Genesis, cannot be the effect of mere ch

he effect of mere chance. The description of chaos given in the Edda; that quickening breath which produced the great giant

the Edda; that quickening breath which produced the great giant Ymer; that sleep, during which a man and a woman were born o

r; that sleep, during which a man and a woman were born of his sides; that race of the sons of the gods; that deluge from wh

nd a woman were born of his sides; that race of the sons of the gods; that deluge from which one man alone escaped with his

at deluge from which one man alone escaped with his family in a boat; that renewing of the world which followed the deluge;

mily in a boat; that renewing of the world which followed the deluge; that first man, that first woman, created by the gods,

that renewing of the world which followed the deluge; that first man, that first woman, created by the gods, and who receive

der which we now admire it. No heathen religion has granted more than that of the Celts to divine providence. This tenet was

emselves merely the organs and instruments of the divine will. Hence, that error common to so many nations, which caused the

he course of things, or to resist the destinies. We have already seen that they admitted three Fairies or Nornas, who determ

ed out all the events of his life and the limit of his days. It is to that tenet of the Celtic mythology that the fables of

nd the limit of his days. It is to that tenet of the Celtic mythology that the fables of fairy-ism and the marvellous of our

a still more barbarous and dangerous prejudice, namely; they believed that the limit of the life of a man could be put forwa

celebrated warrior or some prince was about to perish, it was thought that Odin, appeased by the sacrifice of another victim

other victim, repealed the decree, and prolonged the days of him whom that victim would save. The precepts of the Celtic rel

nding the obscurity which pervades these descriptions, we see by them that the Scandinavians held as a doctrine of their rel

igation to serve the gods, and to be brave in battle. Were it not for that monument of the Icelandic mythology, which we hav

the guilty. The first was the palace of Odin, called Valhalla, where that god received all who died a violent death, from t

all who died a violent death, from the beginning of the world down to that general downfall of nature, which was to be follo

d the entrance of Nislheim. From the foregoing account it would seem, that the Scandinavians and the people of the north mad

Foam and human gore distill’d. Hoarse he bays, with hideous din, Eyes that glow and fangs that grin.” Gray’s Descent of Odi

distill’d. Hoarse he bays, with hideous din, Eyes that glow and fangs that grin.” Gray’s Descent of Odin. Valva. “Hard by

od. Dark to dwell in wo repining,     Far beyond the path of day; In that bower where serpents twining,     Loathsome spit

of the People of the North. The Celtic religion generally taught that it was offending the gods to pretend to lock them

blood of victims. Firestones were commonly found, for no fire except that of their altars, was considered pure enough for s

of the powerful aid of machinery. What increases our astonishment is, that the stones of which this structure is composed, a

ng than any of modern art or industry. At all times, men have thought that in order to honour deity more highly, they ought

, erected temples to Envy; but none, it is said, was more famous than that at Upsal in Sweden. Gold there glittered on every

at at Upsal in Sweden. Gold there glittered on every side. A chain of that metal surrounded the roof, though its circumferen

aquin, count of Norway, had built one near Drontheim, almost equal to that of Upsal. When Olaus, king of Norway, embraced th

. When Olaus, king of Norway, embraced the Christian faith, he caused that temple and its idols to be razed and broken. Ther

golden ring. Iceland had also its temples. The chronicles mention two that were highly celebrated, situated, the one in the

the south of the island. In each of these temples, says an author of that country, was a particular chapel, or sacred woody

country, was a particular chapel, or sacred woody place. It was there that idols were placed upon an altar, around which wer

idols were placed upon an altar, around which were ranged the victims that were to be immolated; and near the chapel there w

of altars, dispersed in the woods and on the mountains, still testify that the ancient Danes were no less attached to that w

ntains, still testify that the ancient Danes were no less attached to that worship than the other nations of the North. The

at the winter solstice. The night was called the night-mother, being that which produced all others. This epoch also marked

l of elact at the commencement of spring; at which time they asked of that god, much fighting and success in projected enter

hor were offered fattened horses and oxen; to Frigga, the largest hog that could be found; and to Odin, horses, dogs, and so

imes cocks and a fat bull. When it was once laid down as a principle, that the effusion of the blood of animals appeased the

guilty, sacrifices were rapidly multiplied; and in public calamities, that blood appearing too vile, they caused that of man

and in public calamities, that blood appearing too vile, they caused that of man to flow. This barbarous and almost univers

ations preserved it until the ninth century, because it was not until that period that they received the lights of Christian

rved it until the ninth century, because it was not until that period that they received the lights of Christianity, and the

e manners of the Greeks, and Romans. The people of the North believed that the number three was cherished by the gods. Every

d caresses by the assembly, and had so many promises of life to come, that they sometimes congratulated themselves on their

wood, called Odin’s, was filled up with bodies of men and of animals that had been sacrificed. They were sometimes carried

nated by feasts, in which was displayed all the magnificence known in that age. The kings and chief lords first gave toasts

ay now have for human sacrifices, it nevertheless appears by history, that this barbarous usage was once almost general on e

of life; if they do not sweeten his temper, and spread over his soul that quietness and moderation which cause the social a

se beings who share his wants, become his ideal enemies. Hence arises that thirst for revenge, and that eagerness for the de

, become his ideal enemies. Hence arises that thirst for revenge, and that eagerness for the destruction of his fellow man,

of its replies, as well as its sacrifices. It was generally thought, that some diviners had familiar spirits, which did’not

y could consult, under the form of small idols. It was also believed, that others conjured the manes from their tombs, and f

their tombs, and forced them to relate the destinies. Odin gave out, that he had this power; an ancient Icelandic ode descr

ch caused poetry to be considered as supernatural, caused the belief, that the Runic characters or letters contained mysteri

in, who was looked upon as the inventor of these characters, asserted that , by their means, he could raise the dead to life.

men. What we have related, is sufficient to show how necessary it is that they should be guided by lights superior to those

bitants of Great Britain. During the infancy of states, as during that of men, shining actions are rare: the arts and sc

ong already civilized nations; and hence, the few facts of early ages that come to us, are the exaggerated and altered accou

ccounts handed down by uncertain tradition. We have already observed, that most nations give for their founders, either gods

ve for their founders, either gods or imaginary heroes. We have shown that the Greeks made similar exertions to veil their r

that the Greeks made similar exertions to veil their real origin; but that their fables, which were a fantastical admixture

ent, depose in favour of truth. The name of a god often appears to be that of a sage, sometimes designated by a word taken f

rigin of idolatry and the history of mythology, it evidently appears, that it is to the Oriental countries we must look, if

an race. The more we search into history, the more clearly it appears that those rich and flourishing countries were the nat

flourishing countries were the native soil of our first parents; and that they were also the brilliant centre whence the ar

became inhabited. The study of natural history induces us to believe, that they formerly made a part of the European contine

indicate the time in which England was first peopled, it is probable that Gaul was inhabited before it was. It is natural t

bable that Gaul was inhabited before it was. It is natural to suppose that men ventured through the seas in order to fix the

es in the isles, only when they had become somewhat populous. We know that the Celts were once the masters of Europe, from t

immense forests is the only monument which remains to us to point out that fact; but it throws no light on the beginning of

historians of the nations against whom they carried on frequent wars, that they owe their celebrity. Julius Cesar and Tacitu

wars, that they owe their celebrity. Julius Cesar and Tacitus relate that Great Britain was the first country which the Cel

auls, leaves no doubt of their having had a common origin. It appears that the Gallic colony at first settled in that portio

common origin. It appears that the Gallic colony at first settled in that portion of the island which is opposite to Gaul.

ns, who were then masters of the known world. Their government was at that time a mixture of monarchy and aristocracy. The c

ns of divinity, those pontiffs so celebrated by their divination, and that of their wives, by their pretended intercourse wi

ustere as retired. It was by the influence of those supreme pontiffs, that the nation united under one chief, whose magistra

sary to terminate wars, and remove dangers. The druids long preserved that high authority among the Celts, especially in Gre

ied away by its bloody carnage, no more pressed so many to enter into that order. The number of priests accordingly diminish

ing those of the chiefs who were called Vergobrets, (a title equal to that of kings,) rendered their power more independent

elebrated Fingal, had been elected vergobert by the victorious tribes that he had conducted to victory. The druids were depu

w the dignity of those actions which he wishes to celebrate. He knows that measure and harmony will more easily impress his

oetical traditions by this means. It is not, then, to be wondered at, that the inhabitants of Great Britain, always so attac

ted from generation to generation, the poems of their bards. It is to that usage, continued among the remote inhabitants of

that usage, continued among the remote inhabitants of the mountains, that Macpherson owed the possibility of collecting the

ians of their country, the bards descended from those high offices to that of being the flatterers of those who protected th

e inspirations of their predecessors, sought no other employment than that of amusing and flattering self-love: and even pri

ose romances of chivalry, so singular and so extravagantly beautiful, that they still raise our admiration. In reading them,

, of the St. Greal, of the Amadis, and so on! It is worthy of remark, that it was in Great Britain, that the Troubadours and

dis, and so on! It is worthy of remark, that it was in Great Britain, that the Troubadours and the old romancers, the heroes

the early romances of chivalry, first arose. It may also be observed, that al the historians, after having represented the d

the forest of Marseilles, and of the environs of Toulouse; but assert that , when in those colleges, there was proposed a sub

druids of Great Britain. From this series of observations, it appears that , from the most ancient times, the inhabitants of

of the primitive inhabitants of Great Britain. It appears evident that the early Britons raised no temples to divinity.

sed no temples to divinity. It is even found in the poesies of Ossian that this sublime bard shows contempt for the temples

considered all nature as the temple of divinity. It cannot be doubted that they had ideas of the existence of a Supreme Bein

r degree, were conferred the same honours as on earth. It was thought that departed souls commanded the winds and tempests;

was thought that departed souls commanded the winds and tempests; but that their power was not extended over men. A hero cou

ed their ministry so consolatory and so necessary. It was not thought that death could break the bonds of blood and friendsh

ing of the winds and the noise of the torrents caused them to imagine that they heard the voices of the dead; and when sleep

gs by some kind of omen. Every man believed he had his tutelary shade that incessantly followed him. When death was approach

ed plaintive cries. At the death of great personages, it was believed that the souls of departed bards sung for three nights

rds sung for three nights about his phantom. It was generally thought that , as soon as a warrior ceased to exist, the arms w

st, the arms which he had at home, appeared to be stained with blood; that his shade visited the place of his birth, and app

the wind made the harps of bards resound, it was the shades, who, by that light touch, predicted the death of a great perso

life, unless the harps of the bards attached to his family, rendered that prophetic sound. How pleasant it must have appear

ere enough to feast and fill up the most poetic imagination. It is to that cause that we must, no doubt, attribute the small

to feast and fill up the most poetic imagination. It is to that cause that we must, no doubt, attribute the smallness of the

r of deities which were honoured in England. It appears very evident, that Esus, Dis, Pluto, Samothes, Teutates, and various

brought them some of their gods. Tacitus and Dion Cassius assure us, that it was the Gauls who brought into England the hor

m vestiges of the worship of the Phœnicians; for we have ample proof, that in very remote times, those first navigators of t

ians, all their traditions, and all their customs, sufficiently prove that the religion of the Druids, was the only one that

sufficiently prove that the religion of the Druids, was the only one that was generally adopted. We will now occupy the rea

tradition have preserved and transmitted as certain, with respect to that class of men so singular and celebrated — the Dru

Cesar and Tacitus contradict each other; the former, by saying that the religion of the Druids had its birth in Engla

igion of the Druids had its birth in England; the latter, by alleging that the Gauls in peopling that island carried their m

birth in England; the latter, by alleging that the Gauls in peopling that island carried their mysteries with them. In orde

o reconcile the two authors, says the Abbé Banier, it may be supposed that the Gauls in passing into England, carried thithe

he Gauls in passing into England, carried thither their religion; but that those islanders, being more reflecting, and less

thers, more bold, attempted the perils of the sea. History informs us that the Phœnicians and Carthaginians penetrated even

ians penetrated even into the heart of the west: and hence, no doubt, that resemblance of worship among people so widely sep

which has often been drawn between the Magi and the Druids, and shows that the Gauls might have held the religion of the Per

, they passed sentences, and watched over those whom they loaded with that august function. . The immortality of the soul wa

eligious worship; and the Gauls likewise rendered the same honours to that element. These resemblances are sufficient to mak

element. These resemblances are sufficient to make it appear evident that the religion of the Magi and that of the Druids h

ufficient to make it appear evident that the religion of the Magi and that of the Druids had the same origin; the difference

ime. The religion of the Gauls appears to have always been purer than that of other heathen nations.’ Their ideas on divinit

and Romans. Tacitus, Maximus Tyrius, and other historians, inform us that the Druids believed the Supreme Being ought to be

to be honoured by respect and silence, as well as by sacrifices; but that primitive simplicity continued only until the con

us Cesar introduced new gods into Gaul; and the first temples were at that time built there, whilst the British Druids conti

d religious awe and holy fear. Those woods were so sacred among them, that it was not permitted to cut them down. No one cou

ven when they fell with old age. That respect clung to the grand idea that they had divinity; and they were persuaded that t

ung to the grand idea that they had divinity; and they were persuaded that temples could not include it, nor statues represe

s had the highest respect for lakes and marshes, because they thought that divinity loved to inhabit them. The most celebrat

vinity loved to inhabit them. The most celebrated of those lakes, was that of Toulouse, into which they cast gold and silver

gold and silver, taken from their enemies. To this worship was joined that of rivers, creeks, fountains, and fire. In the mi

aces consecrated to worship and to religious ceremonies. It was there that they buried treasures taken from their enemies; a

there that they buried treasures taken from their enemies; and also, that prisoners were immolated, enclosed in colossuses

plundered by his troops. Hence, misinformed historians have asserted, that the ancient Gauls had temples. “Those people,” sa

re they discharge the duties of their religion. No one can enter into that wood, unless he bears a chain, a mark of his depe

The Druids composed the first class. They were the supreme chiefs; so that the inferior orders were entirely subject to thei

accompanied by the harp. So great value was attached to their verses, that they were often the means of immortalizing them.

though less powerful than the Druids, enjoyed so high consideration, that if they presented themselves at the moment in whi

tters of religion. So high an idea was entertained of their learning, that Cicero considers them the inventors of mythology.

endid, was so astonished at their manner of living and their science, that he could not withhold from them his esteem. The D

s formed different colleges in Gaul; the most celebrated of which was that of the country of Chartres, whose chief was the s

ose chief was the sovereign pontiff of Gaul. It was in the forests of that country that the greatest sacrifices were offered

the sovereign pontiff of Gaul. It was in the forests of that country that the greatest sacrifices were offered up, and the

didate, after having passed through it, exchanged his usual dress for that of the Druids, which was a tunic falling half way

en could never be admitted. The authority of the Druids was so great, that none undertook any important affair without consu

y did not observe the laws of the country. Their rank was superior to that of nobles. All bowed before them; and it was to t

or to that of nobles. All bowed before them; and it was to their care that the education of the most distinguished youths wa

that the education of the most distinguished youths was entrusted; so that they prepared them, from early life, to be impres

of those magistrates even to the dignity of vergobret, which equalled that of a king; but this pretended king could do nothi

without the advice of the Druids. They alone convoked the council; so that the vergobrets were merely the ministers and the

war, and exempted them from all taxes. The number of aspirants after that order was immense, and all classes and profession

tribunal of Gallic women.” In aftertimes, the Druids stripped them of that authority; but the epoch of this usurpation is un

hem all the time necessary to inform themselves. It cannot be doubted that the Druids and the Gauls generally, considered th

generally, considered the soul as immortal; and it was the belief in that sublime truth, which caused them to consider deat

out ceremony, without eulogy, without songs of honour. It was thought that when warriors lost their lives, and that their na

gs of honour. It was thought that when warriors lost their lives, and that their names were transmitted to future generation

s, who followed nothing but the profession of arms. The Druids taught that one day water and fire would destroy all things.

ld not have learned from Pythagoras, since they taught it long before that philosopher travelled into Gaul. From time immemo

letters to their friends, though dead. One of their superstitions was that every letter cast into the tomb, arrived as direc

those verses were to be committed to memory. These were so numerous, that frequently fifteen and even twenty years were pas

people yielded them unlimited confidence, because they were persuaded that they knew the influence of the stars, and could s

ope of thereby increasing their credit and authority. They maintained that people are always more fond of the marvellous tha

n which they collected their plants, as left it easy to be perceived, that they were acquainted with only a very small numbe

. It had power to conciliate hearts alienated by enmity; and all whom that plant touched, instantly felt peace and gaiety sp

ry to range among the number of their superstitions, their persuasion that , at the death of great personages, their souls ex

eath of a great personage. The Druids delighted in making it believed that they could change into any form at will, and caus

d through the air; but the most cruel of all their superstitions, was that of immolating human victims. This barbarous usage

ly they persisted in it. The most solemn of all their ceremonies, was that of collecting the oak-misletoe. This parasite pla

s parasite plant grows on several other trees; but the Druids thought that God had chiefly chosen the oak to entrust to it t

e Druids thought that God had chiefly chosen the oak to entrust to it that valuable plant. They ran over the forests and loo

hes, they discovered a certain quantity of it. They could not collect that plant except in the month of December, and on the

er six were sacred among them. It was always on the sixth of the moon that they made their principal acts of devotion. On th

ival ensued; and when it was over, they addressed prayers to divinity that it would infuse into that plant a happiness which

as over, they addressed prayers to divinity that it would infuse into that plant a happiness which might be felt by those to

In giving the principal maxims of the Druids, it must be observed, that we present them as they have come down to us by t

by tradition, since the Druids never wrote them. It is even probable that they were composed after the time stated by ancie

f the moon, and a golden sickle must be made use of to cut it; 3. All that are born derive their origin from heaven. 4. The

ose them. Chapter XII. Of the Druidesses. We have already said that the whole system of the morality of the Druids wa

d courage. But it is not easy to reconcile with these sublime maxims, that which gave to fathers the right of life and death

the Romans, in which the Druidesses alone ordained and regulated all that related to religion, and whose entrance was inter

t by tender regard and generous treatment. The poesies of Ossian show that the ancient inhabitants of the British isles, car

ssian show that the ancient inhabitants of the British isles, carried that respect and those virtuous regards as far as any

followed her hero to war. In the brilliant times of chivalry, we find that the same views of those morals, and of that same

imes of chivalry, we find that the same views of those morals, and of that same respect for women, still existed: and gratit

em poems and romances, into which was infused all the fire and ardour that heroism could produce. We have no doubt of the ex

dour that heroism could produce. We have no doubt of the existence of that atrocious maxim which gave the Druids the horribl

of their authority, although it was so great and so well established, that , to maintain it, they did not need to be cruel in

ons, who alone could give charms to their solitude; or those children that were to perpetuate their memory; or their slaves,

lves most in magic. The people of Gaul and England generally believed that they could raise storms and tempests at pleasure.

fate, above any other. The Druids, after having persuaded the people that they understood the influence of the stars, and c

ch the Gauls and Germans had for their women, caused them to imagine, that they possessed more highly than themselves, the g

l questions on futurity; to which they returned so judicious answers, that their reputation was spread over the whole world.

wholly abolished. Suetonius, Aurelius Victor, and Seneca, maintain, that it was in the reign of Claudius; but, as they act

n of Claudius; but, as they actually existed, much longer, it appears that these authors intended to speak only of the aboli

to speak only of the abolition of human sacrifices, the use of which that emperor interdicted. The Druids were found in the

ountry of Chartrain until the middle of the fifth century. It appears that their order became extinct, not until the time in

, but at a very late period. Conclusion. The author conceives that he cannot close his work more appropriately, than

system of ancient mythology with remarkable ability. “It is asserted that vices, diseases, and evil demons, were considered

seases, and evil demons, were considered deities by the ancients; and that a multitude of gods, as an object of faith, is pr

d originated in gross ignorance of ancient theology, and particularly that of the Greeks. “In the first place, the genuine k

Plato and his genuine disciples. The peculiarity of it also is this, that it is no less scientific than sublime; and that,

y of it also is this, that it is no less scientific than sublime; and that , by a geometrical series of reasoning, originatin

ciple of things, and accurately exhibits to our view all the links of that golden chain, of which deity is one extreme, and

others to a nature truly ineffable and unknown. But it is impossible that such a nature could produce this visible world wi

een, like himself, ineffable and unknown. It is necessary, therefore, that there should be certain mighty powers or agencies

so, as amidst this union, to preserve their own essence distinct from that of the highest God. Hence, as Proclus beautifully

tharos, or, a pure intellect. Hence, says Olympiodorus, we call those that are pure and virgins, Κοραι, korai. He adds, “on

e pure and virgins, Κοραι, korai. He adds, “on this account poets say that Saturn devoured his children, and afterwards agai

fold appellation, δια, dia, and ξηνα, xena, signifying by these names that he gives life through himself. Further still, the

names that he gives life through himself. Further still, they report that the Sun is drawn by four horses, and that he is p

Further still, they report that the Sun is drawn by four horses, and that he is perpetually young, signifying by this his p

is fourfold conversions, and the vigour of his energies. But they say that the Moon is drawn by two bulls: by two, on accoun

d heaven is common to them all. “It is likewise necessary to observe, that , according to the theology of Orpheus, Pythagoras

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

them with readiness and accuracy. Considering these real defects, and that the work was by an author who was little known, a

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

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

ek and Latin classics with a view to it ; and I can assert with truth that there are very few of the references in the follo

o I may say of myself, it was necessity, not any idle visions of fame that led me to make literature my profession ; for had

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

that it might be said of me, Haud inutiliter vixit. It appeared to me that histories of a better kind than the compilations

the compilations of Goldsmith were wanting in our schools, and I felt that I could supply the deficiency. The event has more

e can it be justly ascribed. I have thus the satisfaction of thinking that I shall be instrumental in impressing correct ide

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

should hope that it will continue to be used in the Universities, and that in schools the reading of it will be recommended

prove a valuable aid to the classic student. The reader will observe that I employ the Greek terminations us and on in myth

for this last usage, and I think Greek names should be so written as that they might be at once transferred to the original

The following digression will I hope be excused. It is on a subject —  that of literary property — in which, from the nature

timents on it. The following are mine. No fallacy can be greater than that of supposing that the public have any rights in t

following are mine. No fallacy can be greater than that of supposing that the public have any rights in this matter unless

but it is only on giving the full value of them, and on the principle that private feelings and interests are not to stand i

uch books ? Simply amusement ; and it surely seems very absurd to say that the public has a right to be amused, to which rig

orse statesman, lawyer, or physician for not having read Waverley, so that the plea of public utility cannot be urged. Even

n I deny any right in the public. Supposing (a most improbable event) that the study of mythology should ever become general

le respecting the rights of property. I am far however from expecting that full justice will be done us by the legislature.

ustice under the show of patriotism and public spirit. I do not think that the great publishing houses can be properly class

vided the author be empowered to transfer all his rights to them, and that any extension of the term of those copyrights whi

yclopædia I received only 130l., and if I am not greatly misinformed, that sum bears little proportion to what the proprieto

orld, and thus lay the foundation of a moderate independence ; and in that our first transaction originated a friendship whi

riginated a friendship which nothing I am confident will dissolve but that event which terminates all human relations. Anoth

e been Sidney's Arcadia, which commences thus : — «It was in the time that the earth begins to put on her new appareil again

ins to put on her new appareil against the approach of her lover, and that the sunne runing a most even course becomes an in

rth is my mother, and I repose on her bosom.» It would therefore seem that the view of nature on which we have explained the

we could not perhaps satisfactorily prove it, we have a strong notion that Geryoneus (from γηρύω) is only another form of Ha

idens. Page 517. — It appears to us to be quite erroneous to suppose that the Ceres, Liber and Libera of the Romans were th

se the following hypothesis on the subject. The temple usually called that of Ceres at Rome was in reality one of the three

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

loyment of the plural (ναών, ναοὺѕ) by Dionysius we may further infer that the temple at the Aventine contained three cellœ

ther infer that the temple at the Aventine contained three cellœ like that on the Capitoline. Page 522. — The critics seem t

ch differ from ordinary tales and fables in this circumstance, and in that of their having been at one time matters of actua

t personages and actions are chiefly imaginary3. It is only gradually that the mist clears away, and real men and deeds simi

n easy task to trace out and explain the various causes and occasions that have given origin to the different legends which

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

er then the true idea of One God has been resolved by the vulgar into that of a plurality ; or the numerous deities of the p

xistence and sphere of action. The Greek, for example, fully believed that Helios, the Hindoo that Surya, guided the course

ction. The Greek, for example, fully believed that Helios, the Hindoo that Surya, guided the course of the sun each day. Whe

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

is the opinion of one of the ablest mythologists of the present day, that there is a certain stage in the culture of a peop

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

and whether it will apply with equal force to other mythologies as to that of Greece, is a question which we will not now di

ree, or to veil the transgression of one of its daughters by feigning that a god had penetrated the recesses of her chamber,

gendary explanations of the same natural appearance. It is well known that most of the rivers of the Peloponnese have their

alley-plains of Arcadia, which are so completely shut in by mountains that the streams leave them by subterranean passages,

han it is above. The natural, though probably incorrect inference is, that the waters stood one time at that height. The anc

gh probably incorrect inference is, that the waters stood one time at that height. The ancient Arcadians said that Apollo, i

the waters stood one time at that height. The ancient Arcadians said that Apollo, incensed at Hercules’ having carried off

ipod from Delphi and brought it to Pheneos, inundated the valley, and that Hercules formed the chasms by which the waters ra

Hercules formed the chasms by which the waters ran off11. Others said that Hades carried off the daughter of Demeter through

the laws of Mena explain the difference of castes in India, by saying that the Bramins, that is the priests, were produced f

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

ith his mouth still open, as if he required compassion, and Elpis saw that a bone was stuck fast in his teeth which prevente

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

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

as gone out of use, the honest fishermen there will gravely tell you, that when William the Conqueror, after landing in Peve

rother of fire26, and dust the brother of mud27 ; and Hipponax28 said that the fig-tree was the sister of the vine. A person

ks and others to the delicious food of the bees ; hence it was fabled that bees settled on the infant lips of Pindar and Pla

the history of the North of Europe ; the Abbé Banier36, who maintains that Grecian mythology is Egyptian and Grecian history

y with the original monotheism of mankind. Vossius endeavours to show that the fables of heathenism were only a distortion o

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

shall presently see, familiar to the ancients. We must also observe, that all are true to a certain extent. Some mythes are

f ancient Greece, of India, and of Scandinavia. To these may be added that of ancient Egypt. Italy has left no mythology, pr

hiefly to the explanation of the rich and elegant mythology of Greece that modern inquirers hâve applied themselves ; and by

works of Polier, Ward and some others, with the various translations that have been made from the Sanscrit, present a large

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

nce to give credit to the cunning priesthood of Egypt, and to believe that they had received their religion from that countr

d of Egypt, and to believe that they had received their religion from that country ; and it is but too well known how, in ou

t will at times give most valuable results ; if under no guidance but that of caprice and fancy, it will become the parent o

d to be devoid of signification, we should not too confidently assert that every mythe must have an important meaning, for c

he remote antiquities of Greece are involved in such total obscurity, that nothing certain can be adduced respecting the ori

ogy and existing monuments, some men of learning venture to maintain, that the first inhabitants of that country were under

me men of learning venture to maintain, that the first inhabitants of that country were under the direction of a sacerdotal

tion of a sacerdotal caste, resembling those of India and Egypt ; but that various circumstances concurred to prevent their

objections against this hypothesis54. It is certainly not improbable that these ancient priests, if such there were, may ha

s a lively fancy could bestow ; and thus at a period long anterior to that at which her history commences, Greece actually a

s acquired55. One of the ablest of our late inquirers56 is of opinion that the original seat of these schools was Pieria, at

Mount Olympos. He has been led to this supposition by Heyne's remark, that Homer always calls the Muses Olympian, which rema

always calls the Muses Olympian, which remark he extends by observing that the Homeric gods are the Olympian, and no others.

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

me of Homer held to be the seat of the gods. It does not appear to us that any one spot can be regarded as the birth-place o

knowledge of the origin of the one is as far beyond our attainment as that of the other. The Greeks, like most of the ancien

ancients appear to me to have gotten over this difficulty by saying, that those gods had indeed reigned, but that they had

er this difficulty by saying, that those gods had indeed reigned, but that they had been overcome by their Zeus ; and that t

d indeed reigned, but that they had been overcome by their Zeus ; and that the goddesses had indeed cohabited with Zeus, but

g from the popular faith, or were themselves too much affected by all that environed them to dream of anything which might s

t shock the opinions of their auditors. Accordingly we may be certain that the mythes contained in Homer and Hesiod accord w

nalogy which runs between the operations of mind and those of matter, that several of the mythes afforded the philosophers a

ay call it, of the gods together, began to be employed63. It was thus that the wine-god Dionysos was made one with the sun-g

nd the fable to be represented on the stage often varied so much from that handed down by tradition, that, as is more especi

on the stage often varied so much from that handed down by tradition, that , as is more especially the case with Euripides, t

uce the mythes to history, began greatly to prevail66. It is probable that this took its rise from the Egyptian priests, who

he legend of the soothsaying pigeon of Dodona, and in other places of that historian, a similar desire69. This mode of ratio

ry (Ἱϵρὴ Ἀναγραфή) of Euhemerus, which was so celebrated in antiquity that we shall here stop to give a brief account of it7

e stop to give a brief account of it70. Euhemerus said, in this work, that having had occasion to make a voyage in the Easte

ith the inferior ones and with the heroes. Thus of Aphrodite he says, that she was the first who reduced gallantry to an art

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

sophers of the Stoic sect. It was chiefly physical and ethical truths that they deduced from the ancient mythes, and they ge

ts endeavoured by its aid, in union with Oriental mysticism, to show, that the ancient religion contained all that was requi

Oriental mysticism, to show, that the ancient religion contained all that was required to satisfy the utmost needs of the h

es of Euhemerus they robbed the gods of Greece of their divinity ; by that of the allegorising principle of the Stoics they

ears engaged the pens of critics. It seems to be now generally agreed that the two poems are the productions of different mi

agreed that the two poems are the productions of different minds, and that in both there are interpolations, some of which a

here are interpolations, some of which are of no small magnitude, but that notwithstanding they may be regarded as faithful

have long since perished. The age of Hesiod is equally uncertain with that of Homer. Three only of the poems ascribed to him

of those of Pindar. It is much to be lamented, in a mythologic view, that so little remains of Stesichorus of Himera. The t

can,with few exceptions, be pointed out85. It was also in this period that Hyginus wrote the mythological work which we now

ey cannot justly be charged88. The earliest view of Grecian cosmology that we possess, is that contained in the poems of Hom

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

ossess, is that contained in the poems of Homer. Next in antiquity is that of the poems of Hesiod, who flourished somewhat l

hey write for the people, who still retain old prejudices. It is thus that in the poets of the Augustan age we shall find th

89, and of their bartering voyages to Temesa90, (perhaps the place of that name in Italy,) where they exchanged iron for cop

ca, Spain, and possibly the shores of the Atlantic ; and it is likely that , after the fashion of travellers and sailors, min

ccording to the ideas of the Homeric and Hesiodic ages, it would seem that the World was a hollow globe, divided into two eq

eir radiance through all the interior of the upper hemisphere ; while that of the inferior one was filled with eternal gloom

parts of it several islands, such as Ogygia the isle of Calypso, Ææa that of Circe, Æolia that of Æolos, Scheria the abode

islands, such as Ogygia the isle of Calypso, Ææa that of Circe, Æolia that of Æolos, Scheria the abode of the Phæacians, — i

They were named the Æthiopians105 : the gods favoured them so highly that they were wont to leave at times their Olympian a

appears to reduce the number of these happy isles to one. We thus see that the Greeks of the early ages knew little of any r

ed to prevail even in the historic times114. We have already observed that the Ocean of Homer and Hesiod was a river or stre

but the poet of the Odyssey alone notices the transoceanic land, and that only in the western part. He describes it as a re

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

ogy, and argue from the cosmology of other races of men, we would say that the upper surface of the superior hemisphere was

to have regarded the concave heaven as being solid (hence Moses says, that Jehovah would make their heaven brass and their e

her nations seem to have been similar. Hence we might be led to infer that Olympos, the abode of the Grecian gods, was synon

ympos, the abode of the Grecian gods, was synonymous with Heaven, and that the Thessalian mountain, and those others which b

in Homer and Hesiod in which Olympos occurs, will lead us to believe that the Achæans held the Thessalian Olympos, the high

h.126 It is an utterly unfounded supposition of the learned Voss127, that there were doors at the eastern and western extre

rcourse thus opened with the interior of Asia, led to the supposition that the earth was oval rather than round, its greater

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

d of Heaven, Hell, Chaos, and the World with its contents. It is thus that the most imaginative of modern poets, as we may p

eated a universe for the scene of the poem, whose object (the noblest that can be conceived) was to ………assert eternal Provi

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

y united. The sages of antiquity seem to have had a strong persuasion that , to bring creation and similar acts down to the c

on. The chief difference among these systems lies in the circumstance that some viewed the earth, others the water, as the i

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

d that the offspring of Heaven and Earth were Oceanos and Tethys, and that from these sprang Kronos, Rhea, and the other dei

r brother Phorcys the Grææ, the Gorgons, the Echidna, and the serpent that guarded the golden apples of the Hesperides. Eart

Titans was numerous. Oceanos had by his sister Tethys all the rivers that flow on the earth, and the Ocean-nymphs, three th

and Zeus. Kronos, having learned from his parents, Heaven and Earth, that he was fated to be deprived by one of his sons of

s light, so Erebos and Night, the one the darkness beneath, the other that above the earth, succeed, and from them spring Da

ine could not produce of himself, and Earth was the only female being that could be united with him. The Cyclopes, that is t

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

ut what kind is more difficult to ascertain. It is, however, probable that they refer to winter, as the Cyclopes seem more e

o winter, as the Cyclopes seem more especially related to summer, and that they are the hail, rain and snow of that season :

ially related to summer, and that they are the hail, rain and snow of that season : Kottos, that is Smiter, being the hail ;

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

e Giants, and the Melian nymphs. Productiveness is the consequence of that act, for which analogy would incline us to look ;

r, and which became the prevalent one, we may without difficulty find that they simply signify Producers 149. By the Melian

Giants, Hermes, and other similar beings ; or their late character —  that of punishers of the violators of the order of nat

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

owers of the Titans. Homer knows nothing of this war ; he merely says that Zeus placed Kronos beneath ‘the earth and barren

hostility with the Kronids. Thus Pherecydes157 commences with saying that Uranos reigned first, and had by Earth the Cyclop

for giving this progeny to Night. It is a principle of all cosmogony that darkness preceded light, which sprang from it ; a

Night on this side of or beyond Ocean172. In Homer Sleep says to Hera that , when once at her desire he had cast Zeus into a

ght him, and would have flung him from the sky down into the sea, but that he took refuge with Night, ‘the subduer of gods a

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

der the earth199 : it is not easy to determine whether the poet meant that he then passed through Tartaros back to the East

olar cup or basin. The origin of this seems to lie in the simple fact that men, seeing the sun rise in the east and set in t

ed. If then, as there is reason to suppose, it was the popular belief that a lofty mountainous ring ran round the edge of th

g ran round the edge of the earth, it was easy for the poets to feign that on reaching the western stream of Ocean Helios hi

By Ocean’s marge, whither bold Iasôn went203. It is also in the East that ‘the stables’ of Helios are placed by Euripides i

peaking 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

sea-god, says that it grew for Helios in the Isles of the Blest, and that he gave his horses their evening meal (δόρπον) of

m210 Nonnus places the abode of the Sun in the East. It is remarkable that neither he nor the Latin poets ever allude to the

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

urora, we may presume that it was in the East. It is also in the East that Ovid places the splendid palace of the Sun, where

12. From a consideration of all these passages it may seem to follow, that the ideas of the poets on this subject were very

bject were very vague and fleeting. Perhaps the prevalent opinion was that the Sun rested himself and his weary steeds in th

teeds in the West, and then returned to the East. We are to recollect that the cup was winged, that is endowed with magic ve

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

dar214 calls him ‘the ruler of fire-breathing steeds’. It is probable that , like the other Homeric gods, Helios had original

eyed to the palace of his sire, from whom he extracted an unwary oath that he would grant him whatever he asked. The ambitio

the reins, the flame-breathing steeds spring forward, but soon aware that they are not directed by the well-known hand, the

nion of Welcker233 it is only the Greek version of a German legend on that subject ; for the tradition of the people of the

t ; for the tradition of the people of the country was said to be234, that the amber was produced from the tears of the Sun-

to be234, that the amber was produced from the tears of the Sun-god, that is Phœbos Apollo according to the Greeks, who add

the Sun-god, that is Phœbos Apollo according to the Greeks, who added that he shed these tears when he came to the land of t

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

ue of brass seventy cubits high, in his honour239. The legend said240 that , when Zeus and the other Immortals were dividing

bout to make a new allotment, but Helios would not suffer him, saying that he had seen a fertile land lying beneath the ‘hoa

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

Statius246 places her in a car drawn by two horses. Pausanias247 says that one of the figures on the base of the throne of Z

elene is called the daughter of Pallas, son of Megamedes. It was said that Selene was enamoured of Endymiôn, on whom Zeus ha

ed the boon of perpetual youth, but united with perpetual sleep ; and that she used to descend to him every night on the sum

he cause of dew259 and nothing therefore was more obvious than to say that the dew was the progeny of the moon and sky perso

ecting the chariots of Helios and Selene, names the steeds which drew that of Eôs. He calls them Lampos (Shining) and Phaëth

the winged horse Pegasos for her steed, and the scholiasts inform us that , when this horse had thrown Bellerophôn down to e

e son of Mantios, was for his exceeding beauty snatched away by her, ‘ that he might be among the gods275.’ She also carried

er, whence his feeble voice was incessantly heard277. Later poets say that out of compassion she turned him into a tree-hopp

e most probable derivation of the name Eôs (Ήὼς, Dor.Ἀὼς) seems to be that from ἂω, to blow, regarding it as the cool mornin

285, and a very obvious etymon will give a similar signification for that of Coios286. κρKpȋος. Crius. This Titan

re all physical beings. We cannot avoid here intimating our suspicion that the two moral beings Themis and Mnemosyne290 were

æus gave her Zeus for a sire in place of Perses292, while others said that she was the offspring of the Olympian king by Phe

to Pherecydes her sire was Aristæos295. It is said in the Theogony296 that Hecate was highly honoured by Zeus, who allowed h

e had eaten them304. The reason of this offering is said to have been that she might prevent the souls of the dead from appe

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

Zeus had released the Titans313. Hesiod in his didactic poem314 says that Kronos ruled over the Isles of the Blest at the e

the eastern part of the Ocean-stream. It was fabled at a late period that Kronos lay asleep, guarded by Briareôs, in a dese

t be assigned him than the nymph Lyreloving324. It is highly probable that the whole history of this god was originally mere

ctured326, Zeus, the god of the heaven, was poetically named Kroniôn, that is the Son of Time, and this led to the giving a

which the happy gods aye dwell in bliss332. We have observed above, that man loves to bestow his own form upon his gods, a

man loves to bestow his own form upon his gods, as being the noblest that he can conceive. Those of Homer are therefore all

Ambrosia, their drink Nectar344. Their mode of life exactly resembles that of the princes and nobles of the heroic ages. In

er articles in use among the Celestials ; but their dress, especially that of the goddesses, appears to have been the workma

used on occasions of taking a long journey, as when Hera367 professes that she is going to the end of the earth to make up t

er by whom we find the twelve gods noticed is Hellanicus, who says370 that Deucaliôn built altars to them after the flood. I

after the flood. It was perhaps the number of the months of the year that caused twelve to be fixed on as that of the Titan

number of the months of the year that caused twelve to be fixed on as that of the Titans and the Olympians371 ; or it may ha

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

eems probable that it was only among them, particularly at Athens372, that altars were erected to these twelve gods. At Olym

sey the character of this god is, agreeably to the more moral tone of that poem, of a higher and more dignified order. No in

of nearly all the gods who appear in his poems, and it follows thence that they must have been born in some definite places,

by the ‘lying Cretans390 The Arcadians, on the other hand, asserted that Zeus first saw the light among their mountains. R

babe to Cnossos in Crete391. The more general tradition, however, was that the nymph Neda and her sisters, Theisoa and Hagno

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

ll, therefore, that we can collect with safety from these accounts is that the worship of the Dictæan Zeus in Crete, and of

of the Lycæan Zeus in Arcadia, was of the most remote antiquity, and that thence, when the Euhemeristic principle began to

eeded gods and men in knowledge. But Heaven and Earth having told him that her first child, a maid, would equal himself in s

phrodite was the daughter of Zeus by Dione. The Theogony further says that Maia, the daughter of Atlas, bore him Hermes395 A

at Maia, the daughter of Atlas, bore him Hermes395 A later fable said that Asteria, the sister of Leto, flying the love of Z

babe were abandoned to the waves of the sea. We shall presently show that the name Zeus signifies God. When, therefore, we

etailed the amorous history. It seems to have been an ancient opinion that the gods used to assume the human form and go amo

sit to Lycaôn king of Arcadia, whom he punished for his impiety ; and that on occasion of which the piety of Hyrieus was rew

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

aneously replenished as fast as it was drained. They told their hosts that it was their intention to destroy the godless tow

temple. On being desired by Zeus to express their wishes, they prayed that they might be appointed to officiate in that temp

heir wishes, they prayed that they might be appointed to officiate in that temple, and that they might be united in death as

prayed that they might be appointed to officiate in that temple, and that they might be united in death as in life. Their p

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

Rhodos, which last became the bride of Helios417. A late legend said that Amphitrite fled the love of the god, but that he

417. A late legend said that Amphitrite fled the love of the god, but that he came riding on a dolphin, and thus won her aff

was worshiped in Arcadia under the title of Hippios426. One legend of that country made him the sire of the steed Areiôn427;

at country made him the sire of the steed Areiôn427; and another said that when Rhea brought him forth, she pretended to Kro

nother said that when Rhea brought him forth, she pretended to Kronos that she had been delivered of a foal, which she gave

bed to this god. According to a Thessalian legend, he smote a rock in that country with his trident, and forth sprang the fi

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

e vain people of Attica affected to believe that it was on their soil that the sea-god first presented the horse to mankind4

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

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

otus for deducing the religion of Greece from abroad is so notorious, that few, we should suppose, would lay any stress on h

Egypt, beyond question the historian would have derived Poseidôn from that country. Again, what can be more absurd than to s

dôn from that country. Again, what can be more absurd than to suppose that Greece, a portion of the continent of Europe, to

rmer case the sea-god was forced to yield, in the latter Zeus decided that they should hold the dominion in common. In like

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

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

d state acutely. Achilles, the son of a goddess, declares to Odysseus that he would rather be a day-labourer to the poorest

realm of Hades as pictured in the Odyssey. It is in fact surprising, that men who had such a dreary prospect before them sh

e been more attached to life, and more averse from war and everything that might abridge its period, than the ancient Greeks

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

lity of the Greeks. For the former asserted, and the latter believed, that Orpheus and Homer had both learned wisdom on the

heus and Homer had both learned wisdom on the banks of the Nile ; and that the Erebos of Greece, and all its parts, personag

ake, after it had received its sentence from the judges appointed for that purpose. Oceanos was but the Egyptian name of the

ideas of Greece. It may give some idea of their hardihood, to observe that they affirmed, on the authority of their sacred b

affirmed, on the authority of their sacred books and temple-archives, that Orpheus, Musæos, Melampûs and Dædalos — not one o

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

ped under the name of Illustrious (κλύμενος)490, and Persephone under that of Subterrane (χθονία). The former would seem to

χθονία). The former would seem to have been placatory, like Eumenides that of the Erinnyes. The epithet People-collecting, o

along the hollow way to Erebos491. It is also not unworthy of notice, that Macrobius492, when speaking of Euripides’ drama o

e been the daughter of Kronos and Rhea. The hymn to Aphrodite relates that Hestia, Artemis, and Athena were the only goddess

acred fire flamed, and where the offerings were made to Hestia497. In that of Athens there was a statue of the goddess498.

own to their parents501. Hesiod, who gives her the same parents, says that she was the last spouse of Zeus502. According to

sailing ship, The golden basket’s edge he cover’d o’er. Ovid510 says that Hera planted the eyes of Argos in the tail of her

es of Argos in the tail of her favourite bird ; and Nonnus511 asserts that Argos himself was turned into this bird. The peac

were kept at the temple of Hera ; and gradually the legend was spread that Samos was their native place, and that they were

radually the legend was spread that Samos was their native place, and that they were the favourite birds of its goddess. The

e think, be discerned. The tradition of Stymphalos in Arcadia was521, that Hera had been brought up there by Temenos, who ra

g her an Argive, and daughter of Eurystheus, appears also to intimate that the worship of Hera came to Samos from Argos, and

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

t advice from the autochthon Alalcomenos, and by his counsel gave out that he was going to marry another ; and cutting down

ch of them took the meat, and on what tree he sat. They then cut down that tree, and made an image from it. It is probable t

ey then cut down that tree, and made an image from it. It is probable that the other cities of Bœotia did the same ; and thi

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

nd wanted to search the cavern, Cithærôn would not permit her, saying that Zeus was abiding there with Leto. The nurse then

enion. Macris (which we find personified in the legend) was a name of that island. The marriage of Zeus and Hera was viewed

ly renewed, and of which the memory was kept up in so many places, as that of heaven and earth in the spring of each returni

earth ; for in the religion of the ancient Germans (which was akin to that of the Greeks) the cow was assigned to the servic

so was the victim. It has likewise been supposed, not without reason, that the ancient epithet of the goddess, Ox-eyed or Co

-eyed or Cow-eyed (βοῶπις), refers to this connection between her and that animal539. Hera was represented by Polycleitos se

ding to which Hera was the air and Zeus the æther ; and the latter to that part of her character by which she was the goddes

the theory of Ἥρα being the feminine of Ἥρως, anciently Ἥρος 543, and that they answered to each other as the Latin herus, h

therefore signified Master and Mistress 544. It is possible, however, that the two derivations may in a certain sense be cor

idea of his huge size and strength, the poet says in the former case that he roared as loud as nine or ten thousand men ; a

at he roared as loud as nine or ten thousand men ; and in the latter, that he covered seven plethra of ground. Terror and Fe

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

rts of the fair. If the tale was framed on the coast of Asia, we know that warfare was frequent enough among the Grecian cit

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

changed by the angry god into the bird of his name555. Hesiod says556 that Harmonia (Order) was the daughter of Ares and Aph

t spouse) he seems to have known nothing. In the Ilias we may observe that Ares and Aphrodite are spoken of as brother and s

red sacrifices to Ares, their sire563. It is quite manifest therefore that the real origin of the name was unknown. The temp

been one of the telluric powers in the Pelasgian creed, and to think that , like those of Hermes and Pallas-Athene, his char

e was born lame, and his mother was so displeased at the sight of him that she flung him from Olympos. The Ocean-nymph Euryn

e some of the chief of them. One thing is remarkable concerning them, that they were all made of the various metals ; no woo

and directs his men the Cyclopes to execute the order584. It is thus that mythology changes with modes of life. Hephæstos a

character. The simplest derivation of his name therefore seems to be that which, regarding the first letter as euphonie, an

t was apparently to bring the life of the gods more into harmony with that of men, that the office of cup-bearer was afterwa

tly to bring the life of the gods more into harmony with that of men, that the office of cup-bearer was afterwards transferr

, called Ganymede, but in his time she was named Hebe. Strabo says598 that Hebe was worshiped at Phliûs and Sicyôn under the

iped at Phliûs and Sicyôn under the name of Dia. It is not improbable that from the name of Ganymedes (Joy-promoter), so wel

rior poets, however, fable much of the persecution she underwent from that goddess602. Her children by Zeus were Phœbos-Apol

her to slake her thirst. In vain the goddess entreated, representing that water was common to all, and appealing to their c

 : she raised her hand to heaven and cried, “May you live for ever in that pool !” Her wish was instantly accomplished, and

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

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

the birth-place of the future god, provided Leto would pledge herself that he would not contemn her humble isle, and would e

up, and called to the goddesses to give him a lyre and a bow, adding that he would thenceforth declare to men the will of Z

birth of Apollo somewhat differently. According to him, Hera, knowing that the son of Leto would be dearer to Zeus than her

, was resolved if possible to prevent his birth. Determined therefore that no place should receive the travailing goddess, s

shelter to the goddess ; but instantly Ares arose, clashed his arms, that the mountains and all Thessaly trembled at the so

e islands, but none would receive her ; and the god called out to her that a floating island was to be his birth-place. At l

they were and whence they came. To their question in return, of what that place was to which they were come, he replies by

pose was in bringing them thither. He invites them to land, and says, that as he had met them in the form of a porpoise (δελ

as we may perceive, Delphi probably gave its aid, as it did also for that of the change of the god into the porpoise, and f

iments and actions. The purity of his character appears also in this, that no amours with either goddesses or mortals are as

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

a repulse, or having his amour attended with a fatal termination, and that none of these heroic families could claim him as

a bay-tree (δάϕνη, laurus). The god embraced its trunk, and declared that it should be ever afterwards his favourite tree62

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

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

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

ed to Zeus, he allowed the maiden to choose for herself ; and fearing that when she grew old Apollo would desert her, she wi

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

and Hyacinthos were two beautiful youths, favourites of Apollo ; but that favour availed not to avert misfortune. The forme

raced aἲ, aἲ, the notes of grief632. Other versions of the legend say that Zephyros (West-wind), enraged at Hyacinthos’ havi

d. According to the Delphian tradition, it was for slaying the Pythôn that the god was condemned to servitude. Every eighth

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

ncy, and that it was to the god of the under-world, to Hades himself, that Apollo was obliged to become a servant640. This h

es are highly praised for their beauty and swiftness, and it is added that Apollo had reared them in Pieria643. At the funer

ally referred. In another of the latter books of the Ilias it is said that Poseidôn and Apollo, by the command of Zeus (we k

loyed in the service of the gods ; the lyre was used by the Greeks in that of Apollo650. Hence, to express the superiority o

n which is not very clear, a leathern bag651, and hence it was fabled that Apollo flayed his vanquished rival652. The Homeri

hip, and his temples were numerous. Of these the most celebrated were that of Delphi in Phocis, — his acquisition of which w

d the future. A very able mythologist of the present day655 maintains that the worship of Apollo was originally peculiar to

of the most beautiful descriptions of these progresses of Apollo was that given by the lyric poet Alcæus. The poem has unfo

ccess of the god.» It was probably on account of their pure white hue that the swans were assigned to the pure god Phœbos-Ap

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

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

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

names, and that, as we said above, it was merely similarity of sound that caused the wolf, or the country Lycia, to be rega

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

her orders. She now proceeds to Arcadia, where Pan, the chief god of that country, supplies her with dogs of an excellent b

f gold, fed on the banks of the ‘dark-pebbled’ Anauros at the foot of that hill : of these the goddess unaided by her dogs c

game, till Heracles was received into Olympos, when for his strength that office devolved on him. He carries in the bull, o

arriage Hera and Artemis : the latter goddess, changing her form into that of a hind, sprang out between the two brothers, w

lect signified Sweet Maid. She was also called Dictynna, a goddess of that name, and of a similar nature, having been perhap

ffer her violence, but she got to shore and took refuge in a grove on that island, where she became invisible (ἀϕανὴς) : hen

l with the approach of evening she felt her strength to fail, and saw that her pursuer was close upon her. She then prayed t

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

made to fly the pursuit of Alpheios688. The legend at Letrini was689 that he fell in love with her, but seeing no chance of

design, had daubed her own face and those of her nymphs with mud, so that he was unable to distinguish her, and thus was fo

ymph Arethusa690. A late pragmatising form of the pleasing mythe was, that Alpheios was a hunter who was in love with the hu

came a river691. In proof of the truth of this fable, it was asserted that a cup (ϕιάλη) which fell into the Alpheios rose i

od of the victims slain at the Olympic games692. We may here observe, that in the Peloponnese the relation between Artemis a

temples. She was therefore probably regarded as a goddess of nature, that gave vigour and growth to plants and animals by t

rge behind the temple of Artemis, and the tradition of the place was, that they, who were two Hyperborean maidens, had been

the Sun being offended, turned her into a doe697. Another legend said that Zeus carried away the nymph Arge from Lyctos in C

were stained with the blood of such unhappy strangers as were cast on that inhospitable shore701. She was identified too wit

was probably regarded as bearing a relation to the goddess similar to that borne by Upis and Arge at Delos. Leucophryne was

h whom she must have been identical) she derived her appellation from that town, whose name probably corresponded with its s

Artemis by Homer, in whose time, as we have more than once observed, that practice had not yet commenced ; but as he mentio

tice had not yet commenced ; but as he mentions the island Ortygia as that in which she shot Oriôn706, succeeding poets fabl

d Ortygia as that in which she shot Oriôn706, succeeding poets fabled that she was born there707. This island was described

a, the scene of all wonders, and was probably as imaginary as Ogygia, that of Calypso ; but when at a later period the Greek

he unusual title Lycæa709. Another ambiguous name of this goddess was that of Tauropolos710. The chief titles given to Artem

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

them as physical, the other as moral beings. Both however are agreed that the latter is their character in the Homeric and

er722, together with Creuzer and the whole body of the mystics, think that in the theocrasy of the ancients, by which Apollo

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

and Euripides725 ; and in the Alexandrine period it was so prevalent, that Callimachus726 blames those who separate these de

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

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

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

d with material powers or the attributes of the universal intellect ; that the epithets and attributes of Apollo all answer

nd arrows are a natural symbol of the god who sends death from afar ; that nothing can be concluded from his being a patron

agriculture, as he is such as the averter of misfortune in general ; that in his religious character he is no god of nature

feet, and Love and Desire attended her. One of the Homerids741 sings, that the moist-blowing west-wind wafted her in soft fo

ing west-wind wafted her in soft foam along the waves of the sea, and that the gold-filleted Seasons received her on the sho

and loved her, and each god desired her for his wife. Empedocles said that Aphrodite was the daughter of Kronos742. The husb

in cruel sport both males and females with mortals. But Zeus resolved that she should no longer be exempt from the common lo

as Anchises, a beautiful youth of the royal house of Troy, who was at that time with the herdsmen feeding oxen among the hil

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

she is a mortal maid and daughter to Otreus king of Phrygia, adding, that while she was dancing, in honour of Artemis, with

les and plains, till he had brought her to Ida, where he informed her that she was to be the wife of Anchises ; and then, ha

ng her now to be mortal, all his veneration vanishes, and he declares that not even Apollo should prevent his taking advanta

s and sues for mercy ; but the goddess reassures him, and informs him that she will bear a son, whom she will commit to the

ar, and will bring to him when in his fifth year. He is then to feign that the child is the offspring of one of the nymphs ;

to part with him ; and the matter being referred to Zeus, he decreed that Adonis should have one third of the year to himse

ers were thenceforth tinged with red749. Other accounts, however, say that the goddess changed Adonis himself into this frag

ntly an Eastern mythe. His own name and those of his parents refer to that part of the world751. He appears to be the same w

eight days. It is uncertain when the Adoneia were first celebrated in that country ; but we find Plato752 alluding to the Ga

n part ascribed to the circumstance of the fleet having sailed during that festival753. The Idyll of Theocritus called the A

ld so bitterly bewail the regular changes of the seasons, as to feign that the gods themselves were carried off or slain ; a

gods themselves were carried off or slain ; and he shrewdly observes, that in that case the mournful and the joyful parts of

mselves were carried off or slain ; and he shrewdly observes, that in that case the mournful and the joyful parts of the fes

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

esteemed the same with Astarte, the moon-goddess and queen of heaven, that Aphrodite was so frequently styled the Heavenly (

quently styled the Heavenly (Urania). It is very important to observe that she was so named at her temple in Cythera, which

im Aphrodite and Ares for parents768. In Olên’s hymn to Eileithyia769 that goddess was termed the mother of Love, and Alcæus

ithyia769 that goddess was termed the mother of Love, and Alcæus said that ‘well-sandaled Iris bore Love to gold-locked Zeph

president of child-birth, is not equally apparent. It may be perhaps that in the hymn ascribed to Olên this goddess was ide

would seem to be only a poetic mode of expressing the wellknown fact, that the spring, the season in which they most prevail

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

s tells the following pretty legend. Aphrodite, complaining to Themis that her son Erôs continued always a child, was told b

to Themis that her son Erôs continued always a child, was told by her that the cause was his being solitary, and that if he

s a child, was told by her that the cause was his being solitary, and that if he had a brother he would grow apace. Anterôs

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

of two of the smaller but handsomer of the warm springs. They replied that one of them was called Erôs and the other Anterôs

y replied that one of them was called Erôs and the other Anterôs, but that they knew not the cause of their being so styled.

a rich golden hue, hung down his back, which was bright and clean as that of a person who had just bathed. All present were

one before ; and instantly another Love, similar to the first, except that his hair was of a bright dark hue, rose to light.

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

erior to her in charms, were married, and she remained single, hating that beauty which all admired. Her father consulted th

on at its magnificence ; when suddenly she hears a voice, telling her that all there is hers, and all her commands will be o

o arise from it. Moved by the tears of his bride, he however consents that her sisters should come to the palace. The obedie

her. They grow envious of Psyche’s happiness, and try to persuade her that her invisible lord is a serpent, who will finally

hinks she may venture to open the box and take a portion for herself, that she may be the more pleasing to her husband. She

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

n the joys of desire ; just as Adam, though he could see, did not see that he was naked until he had eaten of the tree of de

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

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

all have been, as some think, nothing more than a Milesian tale like that of the Matron of Ephesus783. We, however, rather

lly a philosophic allegory. Ere we quit this subject we must observe, that a Greek name for the moth was Psyche (ψυχὴ). The

ration so striking or so beautiful of the immortality of the soul, as that of the moth or butterfly bursting on brilliant wi

sweetest productions of the spring. Hence it was, in all probability, that the Greeks named the butterfly the soul. The fab

ms is the daughter of Zeus ; in one place784 it seems to be intimated that she had no other parent. In the Theogony Zeus swa

ntific warfare. She is therefore on the side of the Greeks, and he on that of the Trojans. But on the shield of Achilleus, w

er791, possibly to denote the union of skill and courage required for that service792. Every prudent chief was esteemed to b

likewise expert in female accomplishments ; she wove her own robe and that of Hera, which last she is said to have embroider

chose (the love-transformations of the gods) so offensive to Athena, that she struck her several times in the forehead with

fountain on Mount Ida, and played before the liquid mirror. Satisfied that the goddesses had had reason for their mirth, she

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

Persephone805. As this is her constant title in Homer, it is manifest that she had long been regarded as the tutelar deity o

e goddess of arts and war alone, need not cause us any hesitation, as that transition from physical to moral agents, of whic

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

nd Alalcomenæ815. It could hardly have been from any other cause than that of her being regarded as the moon, that the noctu

een from any other cause than that of her being regarded as the moon, that the nocturnal owl, whose broad full eyes shine so

Selene816. To these proofs respecting the Athenian goddess we may add that at Tegea Athena was called Alea, that is probably

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

st explanation of the perplexing epithet Tritogeneia would seem to be that which derives it from the three phases of the moo

l were in favour of the former ; but as there is no reason to suppose that the Greeks knew anything of the Libyan Tritôn in

oes not seem to have prevailed in his age. Indeed we strongly suspect that the streamlet that flowed by Alalcomenæ got its n

e prevailed in his age. Indeed we strongly suspect that the streamlet that flowed by Alalcomenæ got its name in the same man

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

ch more ease on this last hypothesis, that we think it not improbable that the Pelasgian goddess of Argos and other places,

ontrived to steal him out of his dungeon. Elsewhere the poet tells us that of all the Trojans Hermeias most loved Phorbas (F

(Feeder), rich in sheep, and bestowed on him wealth (κτῆσιν)830 ; and that Eudoros (Wealthy or Munificent) was the son of He

of the consorts of Zeus ; at the same time courtier-like telling her that , if she pleases, she may boast of having vanquish

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

acter of conveyer of souls to the realms of Hades. Hesiod says836, that the Atlantis Maia bore to Zeus the ‘illustrious H

very explicitly as the deity presiding over flocks and herds, saying that the herdsmen prayed to him and Hecate. This poet

ay his sandals, bound branches of myrtle and tamarisk under his feet, that the herdsman-god might have no clue by which to t

ed by his mother, who reproached him with his deeds ; but he replied, that he was resolved by his actions to procure admissi

, ornaments, and food, but to no purpose. He then threatens the child that he will fling him into Tartaros unless he tells h

still more surprised, when, on going to drive the others on, he finds that the art of Hermes had rooted their feet to the gr

then begins to play on his lyre, the tones of which so ravish Apollo that he offers him the cows for it. The young god give

to Olympos, where Apollo still suspicious exacts an oath from Hermes that he will never steal his lyre or bow ; and this be

, both among gods and mankind. Homer, as we have observed above, says that Eudoros, one of Achilleus’ captains, was the son

e, occupied three separate chambers. That of Herse was in the middle, that of Aglauros on the left. The latter first saw the

oked with her also for other causes, sent Envy to fill her bosom with that baleful passion. Unable then to endure the idea o

846. The only amour of Hermes with any of the dwellers of Olympos was that with Aphrodite, of which the offspring was a son

of stone, and the head of some other deity at times took the place of that of Hermes ; such were the Hermeracles, Hermathenæ

859. As herdsmen are the best guides in the country, it may be thence that Hermes was thought to protect wayfarers860, and t

otector in general861. For this cause, among others, it may have been that godsends or treasure-trove were ascribed to him86

atter deity himself performs the office generally assigned to Hermes, that of conducting the departed to Erebos. Possibly it

ing the departed to Erebos. Possibly it may have been on this account that Solôn directed the Athenians to swear by Zeus, Po

n looking over the adventures of Hermes above related, it will appear that most of them refer to his character as a rural de

of Herse and Aglauros will be shown in the sequel. We shall also find that it was Hermes who gave to Nephele the gold-fleece

opinion derives it from the legend of Io, but it has been doubted if that adventure was known to Homer, who calls the deity

ges the genuineness of which cannot well be disputed870. The sense of that legend shall be discussed in its proper place ; h

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

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

e appears more probable than the one we ourselves formerly suggested, that the term may signify Field-slayer 874, and be app

he flowers with which the meads are bespread875. It is to be observed that , in the version of the story of Io followed by Ov

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

o Helios ; they stand at the head of his horses, and Demeter entreats that he will say who the ravisher is. The god of the s

er is. The god of the sun gives the required information, telling her that it was Aïdoneus, who by the permission of her sir

of an olive885. The three beautiful daughters of Keleos, a prince of that place, coming to the well to draw water, and seei

she did not go into the town. Demeter told them her name was Dôs, and that she had been carried off by pirates from Crete, b

was Dôs, and that she had been carried off by pirates from Crete, but that when they got on shore at Thoricos, she had contr

ing them young husbands and as many children as they may desire, begs that they will endeavour to procure her a service in a

at he had lost by the inconsiderateness of his mother, but announcing that he would be great and honoured, since he had ‘sat

in her lap and slept in her arms.’ She tells who she is, and directs that the people of Eleusis should raise an altar and t

earth to bring forth, till she shall have seen her daughter. Finding that there was no other remedy, Zeus sends ‘goldrodded

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

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

ed-corn is not a third part of the year in the ground, it is probable that by the space of time which Persephone was to spen

e vanity of the people of the hungry soil of Attica made them pretend that corn was first known and agriculture first practi

t known and agriculture first practised in their country. They fabled that the goddess gave to Triptolemos (Thrice-plough),

Erysichthôn is a name akin to ἐρυίβη, mildew ; and Hellanicus892 said that he was also called Æthôn (Αἴθων, burning), from h

title of Erysibia, the Rhodians prayed to avert it893. Homer says894 that Demeter lay with Iasiôn in a ‘thriceploughed’ fie

says894 that Demeter lay with Iasiôn in a ‘thriceploughed’ field, and that Zeus, offended at the deed, struck the mortal lov

his thunder. Hesiod895 makes Crete the scene of this event, and adds that Plutos (Wealth) was their offspring. Authorities

abused she was named Erinnys899. It was also a part of the tradition that beside Areiôn she bore a daughter to the god, who

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

ccording to the poet Euphoriôn907. The form of Demeter is copied from that of Hera. She has the same majestic stature and ma

name of Demeter offers, as we have seen, no difficulty whatever ; but that of her daughter is by no means so easy of explana

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

ed no deities but such as were promoters of increase. We however deem that , like every other people, the Pelasgians believed

ians believed in a future state, and worshiped a deity presiding over that unseen world. It may be doubted whether they gave

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

ch was not the case), but the probability is that the Achæans derived that principle of their religion from their Pelasgian

were different in different places. It is further to be recollected, that the Greeks believed their gods to be very little

ery little superior in moral qualities to themselves, and they feared that if promises of more splendid and abundant sacrifi

agistrates and principal persons in the state915. We are to recollect that Eleusis and Athens were long independent of each

ce of the magistrates ; whence it follows as a necessary consequence, that the rites could have contained nothing that was g

a necessary consequence, that the rites could have contained nothing that was grossly immoral or indecent919. There does no

ere does not appear to be any valid reason for supposing, as many do, that a public discourse on the origin of things and th

sing, as many do, that a public discourse on the origin of things and that of the gods, and other high and important matters

were the consequence of it. Hence occasion has been taken to assert, that a system of religion little inferior to pure Chri

atholic to Loretto, Compostella, or elsewhere ; and each is persuaded that by having done so he has secured the divine favou

the officiating priests922. Hence there naturally arose a persuasion, that the benign regards of the gods were bent upon him

nd awed by his own conception of the sacredness and importance of all that he beheld, conceived that nothing there could be

ion of the sacredness and importance of all that he beheld, conceived that nothing there could be without some mysterious me

ral to the system of philosophy which he had embraced923. It was thus that Porphyrius conceived the Hierophant to represent

ought against the Eleusinian mysteries by some Fathers of the Church, that this arose entirely from their confounding them w

ysteries, mostly imported from Asia, which were undoubtedly liable to that imputation. It must always be remembered, that th

undoubtedly liable to that imputation. It must always be remembered, that those of Eleusis were public, and celebrated by t

were four, the daughters of Zeus and the nymph Plusia (Wealthy), and that their names were, Thelxinoe (Mind-soother), Aœde,

in the Peloponnese), as he was returning from Œchalia. He had boasted that he could excel them in singing ; and enraged at h

ter the sky became dark and all nature was put out of harmony, but at that of the Muses the heaven itself, the stars, the se

and rivers stood motionless, and Helicôn swelled up with delight, so that his summit would have reached the sky had not Pos

not looking on her till they were arrived in the upper-world. Fearing that she might not be following him, the anxious husba

. The most probable derivation of the name Muse (Mοȗσα), seems to be that which deduces it from the obsolete verb MAΩ to in

t have been fully appreciated by the audience. We may further observe that the musical Sirens were placed by the poets at th

the edge of the water, possibly from a feeling of a connexion between that element and music. The Latins, it would also appe

him who like the early bards of Greece was one of Nature’s own poets, that The Muse nae poet ever fand her Till by himsel h

he and Apollo were to be paid their wages by Laomedôn. Hesiod says959 that the Seasons were the daughters of Zeus and Themis

over (ὠρεύουσι) the works of mortal men. In another place960 he says, that Dike is a virgin revered by the gods of Olympos ;

0 he says, that Dike is a virgin revered by the gods of Olympos ; and that when any one acts unjustly, she sits by her fathe

its by her father Zeus, and complains of the iniquity of man’s mind, ‘ that the people may suffer for the transgressions of t

mony among men. It is possible however, but not agreeable to analogy, that the reverse was the case, and that the transition

ver, but not agreeable to analogy, that the reverse was the case, and that the transition was from moral to physical ideas.

said to be their mother978. The Homeridian hymn to Artemis describes that goddess as going to the ‘great house’ of her brot

ses presiding over social enjoyments, the banquet, the dance, and all that tended to inspire gaiety and cheerfulness986 They

le-minded 994, etc. It is not by any means an improbable supposition, that Eileithyia was originally a moon-goddess, and tha

bable supposition, that Eileithyia was originally a moon-goddess, and that the name signifies Light-wanderer 995. Hence, if

over a woman’s time was reckoned by moons, it was natural to conceive that the moon-goddess presided over the birth of child

s and the Odyssey. In the former it is said1002 by Hera of Achilleus, that the gods will protect him that day, but that here

r it is said1002 by Hera of Achilleus, that the gods will protect him that day, but that hereafter he will suffer ‘what Aisa

02 by Hera of Achilleus, that the gods will protect him that day, but that hereafter he will suffer ‘what Aisa [a name synon

ought him forth ; ’ and in the latter1003, Alcinoös says of Odysseus, that he will hereafter suffer ‘what Aisa and the heavy

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

ω, both signifying to divide. It is a very extraordinary coincidence, that the Noms, the Destinies of Scandinavian theology,

hen a common noun, it seems to be equivalent to fate. Achilleus says, that his mother gave him the choice of two keres ; — o

robe, with Strife and Tumult, engaged in the field of battle ; and on that of Heracles1011 the Keres are described as raging

d as the punishers of perjury1026 : even beggars have their Erinnyes, that they may not be insulted with impunity1027 ; and

f Zeus being her sire, by some mother who is unknown. Hesiod1038 says that swift Iris and the Harpies, who fly ‘like the bla

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

Aristophanes, he likens her to a trembling dove. In the Birds1043 of that poet Epops says But how shall men esteem us gods

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

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

and Hades of the wound in his shoulder given him by Heracles1046, and that the Egyptian physicians were of his race1047. His

melt the soul of Zeus in love, and lay him asleep on Mount Gargaros, that Poseidôn may meanwhile give victory to the Achæan

Heracles was on his return from Troy, during which she raised a storm that drove the hero to Côs ; and Zeus, awaking in a ra

ction of Night, whom Zeus revered too much to offend. Hera, by urging that the affection of Zeus for the Trojans could not b

the affection of Zeus for the Trojans could not be supposed equal to that for his own son, and finally by offering and swea

Attica, where she had a temple (whence she was named Rhamnusia), was that Oceanos was her father1056. Helena, the cause of

ly the goddess of nature1061. Τύχη. Fortuna. Fortune. Fortune, that unseen power which exercises such arbitrary domin

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

erever poetry exists1068. But it was only in ancient Greece and Italy that these personifications were objects of worship, a

m, afflicting men whom they afterwards heal. Elsewhere1073 he relates that Ate is the daughter of Zeus, who injures (ἀâται)

e relates that Ate is the daughter of Zeus, who injures (ἀâται) all ; that her feet are tender, and that she therefore does

hter of Zeus, who injures (ἀâται) all ; that her feet are tender, and that she therefore does not walk on the ground, but on

father, he took her by the hair and flung her to earth, with an oath that she should never return to Olympos. The Theogony

ces his worship from India, and makes him identical with the Seeva of that country. According to him, the Vishnoo-religion h

y. According to him, the Vishnoo-religion had, at a period far beyond that of history, spread itself over the West, and in G

t of history, spread itself over the West, and in Greece was known as that of Apollo, the god of the sun and light. The wild

er the time of Homer. It has been very justly observed by Lobeck1082, that almost all the passages in Homer in which there i

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

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

us and several of the best critics of antiquity. In this the god says that ‘Semele bore him Dionysos, a joy to mortals.’ The

s.’ The place in which Andromache is compared to a Mænas1085, besides that it occurs in one of the latter books, is regarded

hich there is any allusion to Dionysos. In the Odyssey1086 it is said that Artemis slew Ariadne in the isle of Dia, ‘on the

lace satisfied the grammarian Herodian, and ought to satisfy any one, that the line in question is spurious. In the last boo

Dionysos, to receive the ashes of Achilleus ; but the spuriousness of that part of the poem is well known. It was further ob

e poem is well known. It was further observed by the ancient critics, that Marôn, who gave the wine to Odysseus, was the pri

Odysseus, was the priest of Apollo, not of Dionysos. Hesiod1088 says, that Cadmeian Semele bore to Zeus ‘the joyfull Dionyso

pilot perceiving these apparent signs of divinity, called to the crew that he was a god, and exhorted them to set him on sho

buked him sharply, desired him to mind his own business, and declared that they would take their captive to Egypt or elsewhe

s, and took him under his protection. Another of these hymns relates, that the Nymphs received Dionysos from his father, and

s ; and it is to be presumed, though Homer does not expressly say so, that they were endowed with immortality. But all the h

mmortal gods, and possesses fair-ankled Hebe.’ It is not however said that he had obtained the power of a god1092. Suppos

e, one of the original Grecian deities, (and it is difficult to think that the vine and its produce, with which the ‘sons of

god1093. To pass from conjecture to certainty, it appears quite clear that the part of Thrace lying along the northern coast

d of wine was celebrated with great noise and tumult by the people of that country ; and, supposing the passage in the sixth

the raving orgies and wild licentiousness of this Dionysiac religion, that it is quite evident the latter could not have bee

nd travellers swallowed all the fictions of the cunning priesthood of that country, and with what barefaced assurance the la

mysteries. The theory boldly advanced by the Egyptian priesthood was, that all the religion of Greece had been imported into

riesthood was, that all the religion of Greece had been imported into that country by colonies of Egyptians — a people, by t

eld the sea in abhorrence1100 — who civilised the mast-eating savages that roamed its uncultivated wilds, and instructed the

appears by the Homeridian hymn above-cited. The Egyptians had fabled that their god Osiris had made a progress through the

r Asia. The flatterers of the conqueror thence took occasion to fable that Dionysos had, like Heracles and their own great k

the Bramins imposed, as they have since done on the English, gave out that Dionysos was a native Indian, who, having taught

sos was a native Indian, who, having taught the art of wine-making in that country, made a conquering expedition through the