The

Myths
&
Legends
of
Ancient

Greece and Rome

E. M. Berens

p q
x ΜεταLibriy
Copyright c 2009 ΜεταLibri
Text in public domain.

S  .

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P  :

Berens, E.M. The Myths and Legends of Ancient Greece and Rome. (Ed.
S.M.Soares). MetaLibri, October 13, 2009, v1.0p.

ΜεταLibri
http://metalibri.wikidot.com
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October 13, 2009
 Contents

L  F . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 

P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 

Part I. — MYTHS
I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 2
FIRST DYNASTY — ORIGIN OF THE WORLD
U  G (C  T). . . . . . . . . . . . . . . . . . . . . . . . 5
SECOND DYNASTY
C (S) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 8
R (O) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11
D   W . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12
T    O  M . . . . . . . . . . . . . . . . . . . . . . . . . 13
THIRD DYNASTY — OLYMPIAN DIVINITIES
ZEUS (J) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
H (J) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
P-A (M) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32
T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 37
H (V) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
D (C) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
A (V) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
H (S) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 50
E (A) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
P-A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 55
H . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 70
S (L) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 71
A (D) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
H (V) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82
P (N) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85

iii
SEA DIVINITIES
O . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90
N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
T   T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91
G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
T, P,  C . . . . . . . . . . . . . . . . . . . . . . . . . . . . 93
L . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94
T S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94
A (M) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95
N (V) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
H (M) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99
D (B). . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
A̈ (P) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 110
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 115
MINOR DIVINITIES
T H . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
E, E (F, D). . . . . . . . . . . . . . . . . . . . . . . . . 117
M  F (P) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 118
N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119

NIGHT AHD HER CHILDREN: DEATH, SLEEP, AND DREAMS

N (N) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 119
T (M)  H (S) . . . . . . . . . . . . . . . . . . . . . 120
M . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
T G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 122
T (F)  A (N) . . . . . . . . . . . . . . . . . . . 124
K. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 125
M. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 126
E (C, A)  P . . . . . . . . . . . . . . . . . . . . . . . . . . 126
H . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130
I (T R) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 130

iv
 H (J) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
T M . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 132
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
T H . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 137
C (G)  G. . . . . . . . . . . . . . . . . . . . . . . . . . . . 137
H (S) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 138
T N . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 139
W N
Oceanides, Nereides, and Naiades. . . . . . . . . . . . . . . . . . . . . . . 139
Oceanides . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
The Nereides . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
The Naiades . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 140
Dryades, or Tree Nymphs . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
N   V  M
Napææ and Oreades . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
T W . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
P (F) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
T S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 149
A (Æ) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
ROMAN DIVINITIES
J. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 152
F . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 153
R . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
V . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
P  P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 155
C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
L . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
L . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 156
T C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157

v
 G . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 157
MANES — L (L)  L . . . . . . . . . . . . . . . . . . . . 158
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS
T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
P. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 162
O . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 164
S (A) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
F . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 165
GREEK FESTIVALS
E M . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 166
D . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
D . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
ROMAN FESTIVALS.
S . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170
V. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 170

Part II. — LEGENDS

C . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 173
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 174
I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 178
D  I . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 179
T A . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 180
Story of the Golden Fleece . . . . . . . . . . . . . . . . . . . . . . . . . . . 182
P . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194
H (H) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 195
B . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 216
Œ. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 225
T S  T . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 227

vi
T E. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 230
A   N. . . . . . . . . . . . . . . . . . . . . . . . . . . . . 231
T H. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 233
T S  T. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
R   G  T . . . . . . . . . . . . . . . . . . . . . . . . . 252

vii
 List of Figures

page
Ares Ludovisi . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . xv
Cronus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 9
Saturn . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 10
Zeus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 19
“The Farnese Bull” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 23
Hera . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
Hera . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31
Athene. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 34
Athene. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
Minerva . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 36
Vesta . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
Demeter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41
Ceres. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 45
Aphrodite . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 48
“Vénus de Milo” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 49
Colossus of Rhodes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 54
Apollo . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
Apollo Citharœdus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 58
“Apollo Belvedere” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 61
Niobe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 66
Sibyl . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69
“Diana of Versailles” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 72
Artemis. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74
Meleager . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 77
Hephæstus. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 84
Poseidon. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 85
A hippocamp. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 87
Triton . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92
A Siren. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 94

viii
Ares . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96
A Herma . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 100
Caduceus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 102
Hermes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
Dionysus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105
Aïdes and Persephone . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 114
A Harpy . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 116
The Sphinx . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123
Eros and Psyche . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 127
Eros . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 129
Hebe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 131
Calliope . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 134
Clio . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Terpsichore . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Euterpe . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Erato . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 135
Urania . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
Melpomene. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
Thalia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
Polyhymnia. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 136
“Father Nile” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 144
Pan and Syrinx. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 145
A Satyr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 147
The Marble Faun or Satyr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 148
Asclepias . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 150
Temple . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 159
Celebrating the Dionysia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 167
Celebrating the Dionysia . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 168
Pallas-Athene with her shield . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
Heracles fighting the Hydra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 199
A Centaur. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 201
The “Farnese Heracles” . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 205
Cerberus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 209
The Chimæra. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 214
Bellerophon and Pegasus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 215
Amazon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 221
Hippolyte . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 222

ix
Laocoon. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 248
Laocoon and his sons. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 250

x
 PREFACE
The want of an interesting work on Greek and Roman mythology, suitable
for the requirements of both boys and girls, has long been recognized by the
principals of our advanced schools. The study of the classics themselves, even
where the attainments of the pupil have rendered this feasible, has not been
found altogether successful in giving to the student a clear and succinct idea
of the religious beliefs of the ancients, and it has been suggested that a work
which would so deal with the subject as to render it at once interesting and
instructive would be hailed as a valuable introduction to the study of classic
authors, and would be found to assist materially the labours of both master and
pupil.
In endeavouring to supply this want I have sought to place before the reader
a lifelike picture of the deities of classical times as they were conceived and
worshipped by the ancients themselves, and thereby to awaken in the minds of
young students a desire to become more intimately acquainted with the noble
productions of classical antiquity.
It has been my aim to render the Legends, which form the second portion of
the work, a picture, as it were, of old Greek life; its customs, its superstitions,
and its princely hospitalities, for which reason they are given at somewhat
greater length than is usual in works of the kind.
In a chapter devoted to the purpose some interesting particulars have been
collected respecting the public worship of the ancient Greeks and Romans
(more especially of the former), to which is subjoined an account of their prin-
cipal festivals.
I may add that no pains have been spared in order that, without passing
MM.ii
over details the omission of which would have marred the completeness of the
work, not a single passage should be found which could possibly offend the
most scrupulous delicacy; and also that I have purposely treated the subject
with that reverence which I consider due to every religious system, however
erroneous.
It is hardly necessary to dwell upon the importance of the study of Mythol-
ogy: our poems, our novels, and even our daily journals teem with classical al-
lusions; nor can a visit to our art galleries and museums be fully enjoyed with-
out something more than a mere superficial knowledge of a subject which has
in all ages inspired painters, sculptors, and poets. It therefore only remains for
me to express a hope that my little work may prove useful, not only to teachers
and scholars, but also to a large class of general readers, who, in whiling away
a leisure hour, may derive some pleasure and profit from its perusal.

E. M. BERENS

xii
 The

Myths
&
Legends
of
Ancient

Greece and Rome

Ares Ludovisi
In this statue the artist has represented the stern
god of war as conquered by the soft graces of
Aphrodite, the love goddess. On the left shoulder of
the statue is a break in the marble, which, with
other indications, shows that this was part of a
group with Aphrodite, who stood with her hand
resting on the god’s shoulder. The little mocking
figure between Ares’ knees is, of course, Cupid, the
god of love. The splendor of the conception would
lead one to believe it the work of some supreme
artist, but nothing is positively known of its maker.
Lübke, the great German authority, thinks it an
original work of Lysippus, but this is mere
conjecture. It is called the Ludovisi Ares from the
fact that it is now in the Ludovisi villa at Rome.

xv
xvi
Part I
MYTHS
1
Introduction
2 [1] Before entering upon the many strange beliefs of the ancient Greeks, and the
extraordinary number of gods they worshipped, we must first consider what
kind of beings these divinities were.
3 [2] In appearance, the gods were supposed to resemble mortals, whom, how-
ever, they far surpassed in beauty, grandeur, and strength; they were also more
commanding in stature, height being considered by the Greeks an attribute of
beauty in man or woman. They resembled human beings in their feelings and
4 habits, intermarrying and having children, and requiring daily nourishment
to recruit their strength, and refreshing sleep to restore their energies. Their
blood, a bright ethereal fluid called Ichor, never engendered disease, and, when
shed, had the power of producing new life.
5 [3] The Greeks believed that the mental qualifications of their gods were of a
much higher order than those of men, but nevertheless, as we shall see, they
were not considered to be exempt from human passions, and we frequently
behold them actuated by revenge, deceit, and jealousy. They, however, always
6 punish the evil-doer, and visit with dire calamities any impious mortal who
dares to neglect their worship or despise their rites. We often hear of them
visiting mankind and partaking of their hospitality, and not unfrequently both
MM.8
7
gods and goddesses become attached to mortals, with whom they unite them-
selves, the offspring of these unions being called heroes or demi-gods, who
were usually renowned for their great strength and courage. But although there
were so many points of resemblance between gods and men, there remained
8 the one great characteristic distinction, viz., that the gods enjoyed immortality.
Still, they were not invulnerable, and we often hear of them being wounded,
and suffering in consequence such exquisite torture that they have earnestly
prayed to be deprived of their privilege of immortality.
9 [4] The gods knew no limitation of time or space, being able to transport them-
selves to incredible distances with the speed of thought. They possessed the
power of rendering themselves invisible at will, and could assume the forms
10 of men or animals as it suited their convenience. They could also transform
human beings into trees, stones, animals, &c., either as a punishment for their
misdeeds, or as a means of protecting the individual, thus transformed, from
impending danger. Their robes were like those worn by mortals, but were per-
11 fect in form and much finer in texture. Their weapons also resembled those
used by mankind; we hear of spears, shields, helmets, bows and arrows, &c.,
being employed by the gods. Each deity possessed a beautiful chariot, which,
drawn by horses or other animals of celestial breed, conveyed them rapidly
12 over land and sea according to their pleasure. Most of these divinities lived on
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

the summit of Mount Olympus, each possessing his or her individual habita-
tion, and all meeting together on festive occasions in the council-chamber of
the gods, where their banquets were enlivened by the sweet strains of Apollo’s
13 lyre, whilst the beautiful voices of the Muses poured forth their rich melodies
to his harmonious accompaniment. Magnificent temples were erected to their
honour, where they were worshipped with the greatest solemnity; rich gifts
were presented to them, and animals, and indeed sometimes human beings,
were sacrificed on their altars.
14 [5] In the study of Grecian mythology we meet with some curious, and what MM.9
may at first sight appear unaccountable notions. Thus we hear of terrible gi-
ants hurling rocks, upheaving mountains, and raising earthquakes which engulf
15 whole armies; these ideas, however, may be accounted for by the awful con-
vulsions of nature, which were in operation in pre-historic times. Again, the
daily recurring phenomena, which to us, who know them to be the result of
certain well-ascertained laws of nature, are so familiar as to excite no remark,
16 were, to the early Greeks, matter of grave speculation, and not unfrequently of
alarm. For instance, when they heard the awful roar of thunder, and saw vivid
flashes of lightning, accompanied by black clouds and torrents of rain, they be-
lieved that the great god of heaven was angry, and they trembled at his wrath.
17 If the calm and tranquil sea became suddenly agitated, and the crested billows
rose mountains high, dashing furiously against the rocks, and threatening de-
struction to all within their reach, the sea-god was supposed to be in a furious
rage. When they beheld the sky glowing with the hues of coming day they
18 thought that the goddess of the dawn, with rosy fingers, was drawing aside the
dark veil of night, to allow her brother, the sun-god, to enter upon his brilliant
career. Thus personifying all the powers of nature, this very imaginative and
highly poetical nation beheld a divinity in every tree that grew, in every stream
19 that flowed, in the bright beams of the glorious sun, and the clear, cold rays of
the silvery moon; for them the whole universe lived and breathed, peopled by
a thousand forms of grace and beauty.
20 [6] The most important of these divinities may have been something more than
the mere creations of an active and poetical imagination. They were possibly
human beings who had so distinguished themselves in life by their preemi-
21 nence over their fellow-mortals that after death they were deified by the people
among whom they lived, and the poets touched with their magic wand the de-
tails of lives, which, in more prosaic times, would simply have been recorded
as illustrious.
22 [7] It is highly probable that the reputed actions of these deified beings were MM.10
commemorated by bards, who, travelling from one state to another, celebrated

3
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

their praise in song; it therefore becomes exceedingly difficult, nay almost

impossible, to separate bare facts from the exaggerations which never fail to
accompany oral traditions.
23 [8] In order to exemplify this, let us suppose that Orpheus, the son of Apollo,
so renowned for his extraordinary musical powers, had existed at the present
day. We should no doubt have ranked him among the greatest of our musi-
cians, and honoured him as such; but the Greeks, with their vivid imagination
24 and poetic license, exaggerated his remarkable gifts, and attributed to his mu-
sic supernatural influence over animate and inanimate nature. Thus we hear of
wild beasts tamed, of mighty rivers arrested in their course, and of mountains
25 being moved by the sweet tones of his voice. The theory here advanced may
possibly prove useful in the future, in suggesting to the reader the probable ba-
sis of many of the extraordinary accounts we meet with in the study of classical
mythology.
26 [9] And now a few words will be necessary concerning the religious beliefs of
the Romans. When the Greeks first settled in Italy they found in the country
they colonized a mythology belonging to the Celtic inhabitants, which, accord-
27 ing to the Greek custom of paying reverence to all gods, known or unknown,
they readily adopted, selecting and appropriating those divinities which had
the greatest affinity to their own, and thus they formed a religious belief which
naturally bore the impress of its ancient Greek source. As the primitive Celts,
28 however, were a less civilized people than the Greeks, their mythology was of
a more barbarous character, and this circumstance, combined with the fact that
the Romans were not gifted with the vivid imagination of their Greek neigh-
bours, leaves its mark on the Roman mythology, which is far less fertile in
fanciful conceits, and deficient in all those fairy-like stories and wonderfully
poetic ideas which so strongly characterize that of the Greeks.

4
29
FIRST DYNASTY
MM.11
ORIGIN OF THE WORLD

30
Uranus and Gæa
(Cœlus and Terra)
31 [1] The ancient Greeks had several different theories with regard to the origin of
the world, but the generally accepted notion was that before this world came
into existence, there was in its place a confused mass of shapeless elements
32 called Chaos. These elements becoming at length consolidated (by what means
does not appear), resolved themselves into two widely different substances, the
lighter portion of which, soaring on high, formed the sky or firmament, and
constituted itself into a vast, overarching vault, which protected the firm and
solid mass beneath.
33 [2] Thus came into being the two first great primeval deities of the Greeks,
Uranus and Ge or Gæa.
34 [3] Uranus, the more refined deity, represented the light and air of heaven,
possessing the distinguishing qualities of light, heat, purity, and omnipresence,
whilst Gæa, the firm, flat,1 life-sustaining earth, was worshipped as the great
36 all-nourishing mother. Her many titles refer to her more or less in this charac-
ter, and she appears to have been universally revered among the Greeks, there
being scarcely a city in Greece which did not contain a temple erected in her
honour; indeed Gæa was held in such veneration that her name was always
invoked whenever the gods took a solemn oath, made an emphatic declaration,
or implored assistance.
37 [4] Uranus, the heaven, was believed to have united himself in marriage with
Gæa, the earth; and a moment’s reflection will show what a truly poetical,
MM.12
and also what a logical idea this was; for, taken in a figurative sense, this
38 union actually does exist. The smiles of heaven produce the flowers of earth,
whereas his long-continued frowns exercise so depressing an influence upon
1
35 The early Greeks supposed the earth to be a flat circle, in the centre of which was Greece.
Oceanus, the ocean stream, encircled it; the Mediterranean being supposed to flow into this
river on the one side, and the Euxine, or Black Sea, on the other.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

his loving partner, that she no longer decks herself in bright and festive robes,
but responds with ready sympathy to his melancholy mood.
39 [5] The first-born child of Uranus and Gæa was Oceanus,2 the ocean stream,
that vast expanse of ever-flowing water which encircled the earth. Here we
meet with another logical though fanciful conclusion, which a very slight
41 knowledge of the workings of nature proves to have been just and true. The
ocean is formed from the rains which descend from heaven and the streams
which flow from earth. By making Oceanus therefore the offspring of Uranus
and Gæa, the ancients, if we take this notion in its literal sense, merely as-
42 sert that the ocean is produced by the combined influence of heaven and earth,
whilst at the same time their fervid and poetical imagination led them to see
in this, as in all manifestations of the powers of nature, an actual, tangible
divinity.
43 [6] But Uranus, the heaven, the embodiment of light, heat, and the breath of
life, produced offspring who were of a much less material nature than his son
Oceanus. These other children of his were supposed to occupy the intermedi-
ate space which divided him from Gæa. Nearest to Uranus, and just beneath
44 him, came Aether (Ether), a bright creation representing that highly rarified
atmosphere which immortals alone could breathe. Then followed Aër (Air),
which was in close proximity to Gæa, and represented, as its name implies, the
45 grosser atmosphere surrounding the earth which mortals could freely breathe,
and without which they would perish. Aether and Aër were separated from
each other by divinities called Nephelae. These were their restless and wan-
dering sisters, who existed in the form of clouds, ever floating between Aether MM.13
and Aër. Gæa also produced the mountains, and Pontus (the sea). She united
herself with the latter, and their offspring were the sea-deities Nereus, Thau-
mas, Phorcys, Ceto, and Eurybia.
46 [7] Co-existent with Uranus and Gæa were two mighty powers who were also
the offspring of Chaos. These were Erebus (Darkness) and Nyx (Night), who
formed a striking contrast to the cheerful light of heaven and the bright smiles
of earth. Erebus reigned in that mysterious world below where no ray of
47 sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever
appeared. Nyx, the sister of Erebus, represented Night, and was worshipped
by the ancients with the greatest solemnity.
48 [8] Uranus was also supposed to have been united to Nyx, but only in his ca-
pacity as god of light, he being considered the source and fountain of all light,
2
40 Owing to the vagueness of the various accounts of creation, the origin of the primeval
gods is variously accounted for. Thus, for instance, Oceanus, with some, becomes the younger
brother of Uranus and Gæa.

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and their children were Eos (Aurora), the Dawn, and Hemera, the Daylight.
Nyx again, on her side was also doubly united, having been married at some
indefinite period to Erebus.
49 [9] In addition to those children of heaven and earth already enumerated,
Uranus and Gæa produced two distinctly different races of beings called Giants
and Titans. The Giants personified brute strength alone, but the Titans united
50 to their great physical power intellectual qualifications variously developed.
There were three Giants, Briareus, Cottus, and Gyges, who each possessed
a hundred hands and fifty heads, and were known collectively by the name
of the Hecatoncheires, which signified hundred-handed. These mighty Giants
51 could shake the universe and produce earthquakes; it is therefore evident that
they represented those active subterranean forces to which allusion has been
made in the opening chapter. The Titans were twelve in number; their names
were: Oceanus, Ceos, Crios, Hyperion, Iapetus, Cronus, Theia, Rhea, Themis,
Mnemosyne, Phœbe, and Tethys.
52 [ 10 ] Now Uranus, the chaste light of heaven, the essence of all that is bright
and pleasing, held in abhorrence his crude, rough, and turbulent offspring, MM.14
the Giants, and moreover feared that their great power might eventually prove
53 hurtful to himself. He therefore hurled them into Tartarus, that portion of the
lower world which served as the subterranean dungeon of the gods. In order
to avenge the oppression of her children, the Giants, Gæa instigated a conspir-
acy on the part of the Titans against Uranus, which was carried to a successful
54 issue by her son Cronus. He wounded his father, and from the blood of the
wound which fell upon the earth sprang a race of monstrous beings also called
Giants. Assisted by his brother-Titans, Cronus succeeded in dethroning his fa-
ther, who, enraged at his defeat, cursed his rebellious son, and foretold to him a
55 similar fate. Cronus now became invested with supreme power, and assigned to
his brothers offices of distinction, subordinate only to himself. Subsequently,
however, when, secure of his position, he no longer needed their assistance, he
basely repaid their former services with treachery, made war upon his broth-
ers and faithful allies, and, assisted by the Giants, completely defeated them,
sending such as resisted his all-conquering arm down into the lowest depths of
Tartarus.

7
56
SECOND DYNASTY

57
Cronus (Saturn)
58 [1] Cronus was the god of time in its sense of eternal duration. He married
Rhea, daughter of Uranus and Gæa, a very important divinity, to whom a
special chapter will be devoted hereafter. Their children were, three sons:
Aïdes (Pluto), Poseidon (Neptune), Zeus (Jupiter), and three daughters: Hestia
59 (Vesta), Demeter (Ceres), and Hera (Juno). Cronus, having an uneasy con-
science, was afraid that his children might one day rise up against his author-
MM.15
ity, and thus verify the prediction of his father Uranus. In order, therefore, to
60 render the prophecy impossible of fulfilment, Cronus swallowed each child as
soon as it was born,1 greatly to the sorrow and indignation of his wife Rhea.
When it came to Zeus, the sixth and last, Rhea resolved to try and save this
one child at least, to love and cherish, and appealed to her parents, Uranus
62 and Gæa, for counsel and assistance. By their advice she wrapped a stone in
baby-clothes, and Cronus, in eager haste, swallowed it, without noticing the
deception. The child thus saved, eventually, as we shall see, dethroned his fa-
ther Cronus, became supreme god in his stead, and was universally venerated
as the great national god of the Greeks.
63 [2] Anxious to preserve the secret of his existence from Cronus, Rhea sent the
infant Zeus secretly to Crete, where he was nourished, protected, and educated.
A sacred goat, called Amalthea, supplied the place of his mother, by providing
64 him with milk; nymphs, called Melissae, fed him with honey, and eagles and
doves brought him nectar and ambrosia.2 He was kept concealed in a cave in
the heart of Mount Ida, and the Curetes, or priests of Rhea, by beating their
shields together, kept up a constant noise at the entrance, which drowned the
66 cries of the child and frightened away all intruders. Under the watchful care of
the Nymphs the infant Zeus throve rapidly, developing great physical powers,
combined with extraordinary wisdom and intelligence. Grown to manhood, he MM.16
determined to compel his father to restore his brothers and sisters to the light
67 of day, and is said to have been assisted in this difficult task by the goddess
1
61 The myth of Cronus swallowing his children is evidently intended by the poets to express
the melancholy truth that time destroys all things.
2
65 Nectar was the drink, and ambrosia the food of the gods.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Cronus

Metis, who artfully persuaded Cronus to drink a potion, which caused him to
give back the children he had swallowed. The stone which had counterfeited
Zeus was placed at Delphi, where it was long exhibited as a sacred relic.
68 [3] Cronus was so enraged at being circumvented that war between the father
and son became inevitable. The rival forces ranged themselves on two sepa-
rate high mountains in Thessaly; Zeus, with his brothers and sisters, took his
stand on Mount Olympus, where he was joined by Oceanus, and others of the
69 Titans, who had forsaken Cronus on account of his oppressions. Cronus and his
brother-Titans took possession of Mount Othrys, and prepared for battle. The
struggle was long and fierce, and at length Zeus, finding that he was no nearer
70 victory than before, bethought himself of the existence of the imprisoned Gi-
ants, and knowing that they would be able to render him most powerful assis-
tance, he hastened to liberate them. He also called to his aid the Cyclops (sons
of Poseidon and Amphitrite),3 who had only one eye each in the middle of
72 their foreheads, and were called Brontes (Thunder), Steropes (Lightning), and
Pyracmon (Fire-anvil). They promptly responded to his summons for help,
and brought with them tremendous thunderbolts which the Hecatoncheires,
with their hundred hands, hurled down upon the enemy, at the same time rais-
3
71 The Cyclops are generally mentioned as the sons of Uranus and Gæa, but Homer speaks of
Polyphemus, the chief of the Cyclops, as the son of Poseidon, and states the Cyclops to be his
brothers.

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73 ing mighty earthquakes, which swallowed up and destroyed all who opposed
them. Aided by these new and powerful allies, Zeus now made a furious on-
slaught on his enemies, and so tremendous was the encounter that all nature is
said to have throbbed in accord with this mighty effort of the celestial deities.
74
The sea rose mountains high, and its angry billows hissed and foamed; the MM.17
earth shook to its foundations, the heavens sent forth rolling thunder, and flash
after flash of death-bringing lightning, whilst a blinding mist enveloped Cronus
and his allies.
75 [4] And now the fortunes of war began to turn, and victory smiled on Zeus.
Cronus and his army were completely overthrown, his brothers despatched to
the gloomy depths of the lower world, and Cronus himself was banished from
his kingdom and deprived for ever of the supreme power, which now became
vested in his son Zeus. This war was called the Titanomachia, and is most
graphically described by the old classic poets.

Saturn

76 [5] With the defeat of Cronus and his banishment from his dominions, his
career as a ruling Greek divinity entirely ceases. But being, like all the gods,
immortal, he was supposed to be still in existence, though possessing no longer
either influence or authority, his place being filled to a certain extent by his
descendant and successor, Zeus.
77 [6] Cronus is often represented as an old man leaning on a scythe, with an
hour-glass in his hand. The hour-glass symbolizes the fast-fleeting moments
as they succeed each other unceasingly; the scythe is emblematical of time,
which mows down all before it.

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78
Saturn
79 [1] The Romans, according to their custom of identifying their deities with those
of the Greek gods whose attributes were similar to their own, declared Cronus
to be identical with their old agricultural divinity Saturn. They believed that
MM.18
80 after his defeat in the Titanomachia and his banishment from his dominions
by Zeus, he took refuge with Janus, king of Italy, who received the exiled
deity with great kindness, and even shared his throne with him. Their united
reign became so thoroughly peaceful and happy, and was distinguished by such
uninterrupted prosperity, that it was called the Golden Age.
81 [2] Saturn is usually represented bearing a sickle in the one hand and a wheat-
sheaf in the other.
82 [3] A temple was erected to him at the foot of the Capitoline Hill, in which
were deposited the public treasury and the laws of the state.

83
Rhea (Ops)
84 [1] Rhea, the wife of Cronus, and mother of Zeus and the other great gods of
Olympus, personified the earth, and was regarded as the Great Mother and un-
ceasing producer of all plant-life. She was also believed to exercise unbounded
85 sway over the animal creation, more especially over the lion, the noble king of
beasts. Rhea is generally represented wearing a crown of turrets or towers and
seated on a throne, with lions crouching at her feet. She is sometimes depicted
sitting in a chariot, drawn by lions.
86 [2] The principal seat of her worship, which was always of a very riotous
character, was at Crete. At her festivals, which took place at night, the wildest
music of flutes, cymbals, and drums resounded, whilst joyful shouts and cries,
accompanied by dancing and loud stamping of feet, filled the air.
87 [3] This divinity was introduced into Crete by its first colonists from Phrygia,
in Asia Minor, in which country she was worshipped under the name of Cy-
bele. The people of Crete adored her as the Great Mother, more especially in
88 her signification as the sustainer of the vegetable world. Seeing, however, that
year by year, as winter appears, all her glory vanishes, her flowers fade, and her
trees become leafless, they poetically expressed this process of nature under the
MM.19
figure of a lost love. She was said to have been tenderly attached to a youth
89 of remarkable beauty, named Atys, who, to her grief and indignation, proved
faithless to her. He was about to unite himself to a nymph called Sagaris, when,
in the midst of the wedding feast, the rage of the incensed goddess suddenly
burst forth upon all present. A panic seized the assembled guests, and Atys, be-
90 coming afflicted with temporary madness, fled to the mountains and destroyed
himself. Cybele, moved with sorrow and regret, instituted a yearly mourning

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for his loss, when her priests, the Corybantes, with their usual noisy accompa-
niments, marched into the mountains to seek the lost youth. Having discovered
91 him4 they gave full vent to their ecstatic delight by indulging in the most vi-
olent gesticulations, dancing, shouting, and, at the same time, wounding and
gashing themselves in a frightful manner.

93
Ops
94 [1] In Rome the Greek Rhea was identified with Ops, the goddess of plenty, the
wife of Saturn, who had a variety of appellations. She was called Magna-
Mater, Mater-Deorum, Berecynthia-Idea, and also Dindymene. This latter title
she acquired from three high mountains in Phrygia, whence she was brought
95 to Rome as Cybele during the second Punic war, .. 205, in obedience to an
injunction contained in the Sybilline books. She was represented as a matron
crowned with towers, seated in a chariot drawn by lions.

96
Division of the World
97 [1] We will now return to Zeus and his brothers, who, having gained a complete
victory over their enemies, began to consider how the world, which they had
MM.20
conquered, should be divided between them. At last it was settled by lot
98 that Zeus should reign supreme in Heaven, whilst Aïdes governed the Lower
World, and Poseidon had full command over the Sea, but the supremacy of
Zeus was recognized in all three kingdoms, in heaven, on earth (in which of
course the sea was included), and under the earth. Zeus held his court on the
99 top of Mount Olympus, whose summit was beyond the clouds; the dominions
of Aïdes were the gloomy unknown regions below the earth; and Poseidon
reigned over the sea. It will be seen that the realm of each of these gods was
enveloped in mystery. Olympus was shrouded in mists, Hades was wrapt in
100 gloomy darkness, and the sea was, and indeed still is, a source of wonder and
deep interest. Hence we see that what to other nations were merely strange
phenomena, served this poetical and imaginative people as a foundation upon
which to build the wonderful stories of their mythology.
101 [2] The division of the world being now satisfactorily arranged, it would seem
that all things ought to have gone on smoothly, but such was not the case.
Trouble arose in an unlooked-for quarter. The Giants, those hideous monsters
(some with legs formed of serpents) who had sprung from the earth and the
102 blood of Uranus, declared war against the triumphant deities of Olympus, and
4
92 Possibly an image of him placed in readiness.

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a struggle ensued, which, in consequence of Gæa having made these children

of hers invincible as long as they kept their feet on the ground, was wearisome
103 and protracted. Their mother’s precaution, however, was rendered unavailing
by pieces of rock being hurled upon them, which threw them down, and their
feet being no longer placed firmly on their mother-earth, they were overcome,
and this tedious war (which was called the Gigantomachia) at last came to an
104 end. Among the most daring of these earth-born giants were Enceladus, Rhœ-
tus, and the valiant Mimas, who, with youthful fire and energy, hurled against
heaven great masses of rock and burning oak-trees, and defied the lightnings of
Zeus. One of the most powerful monsters who opposed Zeus in this war was MM.21
105 called Typhon or Typhœus. He was the youngest son of Tartarus and Gæa, and
had a hundred heads, with eyes which struck terror to the beholders, and awe-
inspiring voices frightful to hear. This dreadful monster resolved to conquer
both gods and men, but his plans were at length defeated by Zeus, who, after
106 a violent encounter, succeeded in destroying him with a thunderbolt, but not
before he had so terrified the gods that they had fled for refuge to Egypt, where
they metamorphosed themselves into different animals and thus escaped.

107
Theories as to the Origin of Man
108 [1] Just as there were several theories concerning the origin of the world, so there
were various accounts of the creation of man.
109 [2] The first natural belief of the Greek people was that man had sprung from
the earth. They saw the tender plants and flowers force their way through the
ground in the early spring of the year after the frost of winter had disappeared,
110 and so they naturally concluded that man must also have issued from the earth
in a similar manner. Like the wild plants and flowers, he was supposed to have
had no cultivation, and resembled in his habits the untamed beasts of the field,
having no habitation except that which nature had provided in the holes of the
rocks, and in the dense forests whose overarching boughs protected him from
the inclemency of the weather.
111 [3] In the course of time these primitive human beings became tamed and
civilized by the gods and heroes, who taught them to work in metals, to build
houses, and other useful arts of civilization. But the human race became in the
course of time so degenerate that the gods resolved to destroy all mankind by
MM.22
means of a flood; Deucalion (son of Prometheus) and his wife Pyrrha, being,
on account of their piety, the only mortals saved.
112 [4] By the command of his father, Deucalion built a ship, in which he and
his wife took refuge during the deluge, which lasted for nine days. When
the waters abated the ship rested on Mount Othrys in Thessaly, or according to

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some on Mount Parnassus. Deucalion and his wife now consulted the oracle of
113 Themis as to how the human race might be restored. The answer was, that they
were to cover their heads, and throw the bones of their mother behind them.
For some time they were perplexed as to the meaning of the oracular command,
114 but at length both agreed that by the bones of their mother were meant the
stones of the earth. They accordingly took up stones from the mountain side
and cast them over their shoulders. From those thrown by Deucalion there
sprang up men, and from those thrown by Pyrrha, women.
115 [5] After the lapse of time the theory of Autochthony (from autos, self, and
chthon, earth) was laid aside. When this belief existed there were no religious
teachers whatever; but in course of time temples were raised in honour of the
116 different gods, and priests appointed to offer sacrifices to them and conduct
their worship. These priests were looked upon as authorities in all religious
matters, and the doctrine they taught was, that man had been created by the
gods, and that there had been several successive ages of men, which were
called the Golden, Silver, Brazen, and Iron Ages.
117 [6] Life in the Golden Age was one unceasing round of ever-recurring plea-
sures unmarred by sorrow or care. The favoured mortals living at this happy
time led pure and joyous lives, thinking no evil, and doing no wrong. The earth
118 brought forth fruits and flowers without toil or labour in plentiful luxuriance,
and war was unknown. This delightful and god-like existence lasted for hun-
dreds of years, and when at length life on earth was ended, death laid his hand
so gently upon them that they passed painlessly away in a happy dream, and
119 continued their existence as ministering spirits in Hades, watching over and
protecting those they had loved and left behind on earth. The men of the Silver MM.23
Age5 were a long time growing up, and during their childhood, which lasted a
hundred years, they suffered from ill-health and extreme debility. When they
121 at last became men they lived but a short time, for they would not abstain from
mutual injury, nor pay the service due to the gods, and were therefore ban-
ished to Hades. There, unlike the beings of the Golden Age, they exercised no
beneficent supervision over the dear ones left behind, but wandered about as
restless spirits, always sighing for the lost pleasures they had enjoyed in life.
122 [7] The men of the Brazen Age were quite a different race of beings, being
as strong and powerful as those of the Silver Age were weak and enervated.
Everything which surrounded them was of brass; their arms, their tools, their
123 dwellings, and all that they made. Their characters seem to have resembled the
metal in which they delighted; their minds and hearts were hard, obdurate, and
cruel. They led a life of strife and contention, introduced into the world, which
5
120 This age was contemporary with the commencement of the dynasty of Zeus.

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had hitherto known nothing but peace and tranquillity, the scourge of war, and
124 were in fact only happy when fighting and quarrelling with each other. Hitherto
Themis, the goddess of Justice, had been living among mankind, but becoming
disheartened at their evil doings, she abandoned the earth, and winged her
flight back to heaven. At last the gods became so tired of their evil deeds and
continual dissensions, that they removed them from the face of the earth, and
sent them down to Hades to share the fate of their predecessors.
125 [8] We now come to the men of the Iron Age. The earth, no longer teeming
with fruitfulness, only yielded her increase after much toil and labour. The
goddess of Justice having abandoned mankind, no influence remained suffi-
ciently powerful to preserve them from every kind of wickedness and sin. This
126 condition grew worse as time went on, until at last Zeus in his anger let loose
the water-courses from above, and drowned every individual of this evil race, MM.24
except Deucalion and Pyrrha.
127 [9] The theory of Hesiod,6 the oldest of all the Greek poets, was that the Titan
Prometheus, the son of Iapetus, had formed man out of clay, and that Athene
had breathed a soul into him. Full of love for the beings he had called into
130 existence, Prometheus determined to elevate their minds and improve their
condition in every way; he therefore taught them astronomy, mathematics, the
alphabet, how to cure diseases, and the art of divination. He created this race
in such great numbers that the gods began to see the necessity of instituting
131 certain fixed laws with regard to the sacrifices due to them, and the worship
to which they considered themselves entitled from mankind in return for the
protection which they accorded them. An assembly was therefore convened at
Mecone in order to settle these points. It was decided that Prometheus, as the
132 advocate of man, should slay an ox, which should be divided into two equal
parts, and that the gods should select one portion which should henceforth,
in all future sacrifices, be set apart for them. Prometheus so divided the ox
that one part consisted of the bones (which formed of course the least valuable
portion of the animal), artfully concealed by the white fat; whilst the other
contained all the edible parts, which he covered with the skin, and on the top
of all he laid the stomach.
133 [ 10 ] Zeus, pretending to be deceived, chose the heap of bones, but he saw
6
128 Hesiod is said to have lived 850 years before the Christian era, consequently about 200
years after King David. He lived in Bœotia, where his tomb is still shown at Orchomenus. This
ancient writer left behind him two great poems, one entitled “The Works and Days,” in which
129 he gives us some of the earliest Greek legends, and the other, “The Theogony,” containing
the genealogies of the gods; but, unfortunately, both these poems have been so interpolated
by the writers of the Alexandrian school that they have lost their value as reliable sources of
information with regard to the early beliefs of the Greek nation.

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through the stratagem, and was so angry at the deception practised on him
by Prometheus that he avenged himself by refusing to mortals the gift of fire.
134 Prometheus, however, resolved to brave the anger of the great ruler of Olym- MM.25
pus, and to obtain from heaven the vital spark so necessary for the further
progress and comfort of the human race. He accordingly contrived to steal
some sparks from the chariot of the sun, which he conveyed to earth hidden
135 in a hollow tube. Furious at being again outwitted, Zeus determined to be
revenged first on mankind, and then on Prometheus. To punish the former
he commanded Hephæstus (Vulcan) to mould a beautiful woman out of clay,
and determined that through her instrumentality trouble and misery should be
brought into the world.
136 [ 11 ] The gods were so charmed with the graceful and artistic creation of Hep-
hæstus, that they all determined to endow her with some special gift. Hermes
(Mercury) bestowed on her a smooth persuasive tongue, Aphrodite gave her
beauty and the art of pleasing; the Graces made her fascinating, and Athene
137 (Minerva) gifted her with the possession of feminine accomplishments. She
was called Pandora, which means all-gifted, having received every attribute
necessary to make her charming and irresistible. Thus beautifully formed
and endowed, this exquisite creature, attired by the Graces, and crowned with
138 flowers by the Seasons, was conducted to the house of Epimetheus7 by Hermes
the messenger of the gods. Now Epimetheus had been warned by his brother
not to accept any gift whatever from the gods; but he was so fascinated by the
beautiful being who suddenly appeared before him, that he welcomed her to
his home, and made her his wife. It was not long, however, before he had cause
to regret his weakness.
140 [ 12 ] He had in his possession a jar of rare workmanship, containing all the
blessings reserved by the gods for mankind, which he had been expressly
forbidden to open. But woman’s proverbial curiosity could not withstand so
great a temptation, and Pandora determined to solve the mystery at any cost.
141 Watching her opportunity she raised the lid, and immediately all the blessings
which the gods had thus reserved for mankind took wing and flew away. But MM.26
all was not lost. Just as Hope (which lay at the bottom) was about to escape,
Pandora hastily closed the lid of the jar, and thus preserved to man that never-
failing solace which helps him to bear with courage the many ills which assail
him.8
143 [ 13 ] Having punished mankind, Zeus determined to execute vengeance on
7
139 Epimetheus signifies after-thought, Prometheus fore-thought.
8
142 There are various versions of this myth. According to some the jar or vase was full of all
“the ills which flesh is heir to.”

16
 Prometheus. He accordingly chained him to a rock in Mount Caucasus, and
sent an eagle every day to gnaw away his liver, which grew again every night
ready for fresh torments. For thirty years Prometheus endured this fearful pun-
ishment; but at length Zeus relented, and permitted his son Heracles (Hercules)
to kill the eagle, and the sufferer was released.

144
THIRD DYNASTY
OLYMPIAN DIVINITIES

145
ZEUS1 (Jupiter)
147 [1] Zeus, the great presiding deity of the universe, the ruler of heaven and earth,
was regarded by the Greeks, first, as the god of all aërial phenomena; secondly,
as the personification of the laws of nature; thirdly, as lord of state-life; and
fourthly, as the father of gods and men.
148 [2] As the god of aërial phenomena he could, by shaking his ægis,2 produce
storms, tempests, and intense darkness. At his command the mighty thunder
rolls, the lightning flashes, and the clouds open and pour forth their refreshing
streams to fructify the earth.
150 [3] As the personification of the operations of nature, he represents those grand
laws of unchanging and harmonious order, by which not only the physical but
MM.27
also the moral world is governed. Hence he is the god of regulated time as
marked by the changing seasons, and by the regular succession of day and
night, in contradistinction to his father Cronus, who represents time absolutely,
i.e. eternity.
151 [4] As the lord of state-life, he is the founder of kingly power, the upholder of
all institutions connected with the state, and the special friend and patron of
princes, whom he guards and assists with his advice and counsel. He protects
the assembly of the people, and, in fact, watches over the welfare of the whole
community.
152 [5] As the father of the gods, Zeus sees that each deity performs his or her in-
1
146 From Diaus, the sky.
2
149 A sacred shield made for Zeus by Hephæstus, which derived its name from being covered
by the skin of the goat Amalthea, the word Ægis signifying goat’s-skin.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

dividual duty, punishes their misdeeds, settles their disputes, and acts towards
them on all occasions as their all-knowing counsellor and mighty friend.
153 [6] As the father of men, he takes a paternal interest in the actions and well-
being of mortals. He watches over them with tender solicitude, rewarding
truth, charity, and uprightness, but severely punishing perjury, cruelty, and
want of hospitality. Even the poorest and most forlorn wanderer finds in him a
powerful advocate, for he, by a wise and merciful dispensation, ordains that the
mighty ones of the earth should succour their distressed and needy brethren.
154 [7] The Greeks believed that the home of this their mighty and all-powerful
deity was on the top of Mount Olympus, that high and lofty mountain between
Thessaly and Macedon, whose summit, wrapt in clouds and mist, was hidden
from mortal view. It was supposed that this mysterious region, which even a
155 bird could not reach, extended beyond the clouds right into Aether, the realm
of the immortal gods. The poets describe this ethereal atmosphere as bright,
glistening, and refreshing, exercising a peculiar, gladdening influence over the
156 minds and hearts of those privileged beings permitted to share its delights.
Here youth never ages, and the passing years leave no traces on its favoured
inhabitants. On the cloud-capped summit of Olympus was the palace of Zeus MM.28
and Hera, of burnished gold, chased silver, and gleaming ivory. Lower down
157 were the homes of the other gods, which, though less commanding in position
and size, were yet similar to that of Zeus in design and workmanship, all be-
ing the work of the divine artist Hephæstus. Below these were other palaces
of silver, ebony, ivory, or burnished brass, where the Heroes, or Demi-gods,
resided.
158 [8] As the worship of Zeus formed so important a feature in the religion of
the Greeks, his statues were necessarily both numerous and magnificent. He is
usually represented as a man of noble and imposing mien, his countenance ex-
159 pressing all the lofty majesty of the omnipotent ruler of the universe, combined
with the gracious, yet serious, benignity of the father and friend of mankind.
He may be recognized by his rich flowing beard, and the thick masses of hair,
which rise straight from the high and intellectual forehead and fall to his shoul-
160 ders in clustering locks. The nose is large and finely formed, and the slightly-
opened lips impart an air of sympathetic kindliness which invites confidence.
He is always accompanied by an eagle, which either surmounts his sceptre, or
sits at his feet; he generally bears in his uplifted hand a sheaf of thunder-bolts,
just ready to be hurled, whilst in the other he holds the lightning. The head is
frequently encircled with a wreath of oak-leaves.
161 [9] The most celebrated statue of the Olympian Zeus was that by the famous
Athenian sculptor Phidias, which was forty feet high, and stood in the temple

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Zeus

of Zeus at Olympia. It was formed of ivory and gold, and was such a master- MM.29
162 piece of art, that it was reckoned among the seven wonders of the world. It
represented the god, seated on a throne, holding in his right hand a life-sized
image of Nike (the goddess of Victory), and in his left a royal sceptre, sur-
mounted by an eagle. It is said that the great sculptor had concentrated all the
163 marvellous powers of his genius on this sublime conception, and earnestly en-
treated Zeus to give him a decided proof that his labours were approved. An
answer to his prayer came through the open roof of the temple in the shape of
a flash of lightning, which Phidias interpreted as a sign that the god of heaven
was pleased with his work.
164 [ 10 ] Zeus was first worshipped at Dodona in Epirus, where, at the foot of Mount
Tomarus, on the woody shore of Lake Joanina, was his famous oracle, the most
ancient in Greece. Here the voice of the eternal and invisible god was supposed
165 to be heard in the rustling leaves of a giant oak, announcing to mankind the will
of heaven and the destiny of mortals; these revelations being interpreted to the
people by the priests of Zeus, who were called Selli. Recent excavations which
have been made at this spot have brought to light the ruins of the ancient tem-

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

166 ple of Zeus, and also, among other interesting relics, some plates of lead, on
which are engraved inquiries which were evidently made by certain individu-
als who consulted the oracle. These little leaden plates speak to us, as it were,
in a curiously homely manner of a by-gone time in the buried past. One per-
167 son inquires what god he should apply to for health and fortune; another asks
for advice concerning his child; and a third, evidently a shepherd, promises
a gift to the oracle should a speculation in sheep turn out successfully. Had
these little memorials been of gold instead of lead, they would doubtless have
shared the fate of the numerous treasures which adorned this and other tem-
ples, in the universal pillage which took place when Greece fell into the hands
of barbarians.
168 [ 11 ] Though Dodona was the most ancient of his shrines, the great national
seat of the worship of Zeus was at Olympia in Elis, where there was a mag-
nificent temple dedicated to him, containing the famous colossal statue by MM.30
169 Phidias above described. Crowds of devout worshippers flocked to this world-
renowned fane from all parts of Greece, not only to pay homage to their
supreme deity, but also to join in the celebrated games which were held there
at intervals of four years. The Olympic games were such a thoroughly national
institution, that even Greeks who had left their native country made a point of
returning on these occasions, if possible, in order to contend with their fellow-
countrymen in the various athletic sports which took place at these festivals.
170 [ 12 ] It will be seen on reflection that in a country like Greece, which contained
so many petty states, often at variance with each other, these national gather-
ings must have been most valuable as a means of uniting the Greeks in one
great bond of brotherhood. On these festive occasions the whole nation met
together, forgetting for the moment all past differences, and uniting in the en-
joyment of the same festivities.
171 [ 13 ] It will doubtless have been remarked that in the representations of Zeus
he is always accompanied by an eagle. This royal bird was sacred to him,
probably from the fact of its being the only creature capable of gazing at the
sun without being dazzled, which may have suggested the idea that it was able
to contemplate the splendour of divine majesty unshrinkingly.
172 [ 14 ] The oak-tree, and also the summits of mountains, were sacred to Zeus. His
sacrifices consisted of white bulls, cows, and goats.
173 [ 15 ] Zeus had seven immortal wives, whose names were Metis, Themis, Eu-
rynome, Demeter, Mnemosyne, Leto, and Hera.
174 [ 16 ] METIS, his first wife, was one of the Oceanides or sea-nymphs. She was
the personification of prudence and wisdom, a convincing proof of which she
displayed in her successful administration of the potion which caused Cronus

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

175 to yield up his children. She was endowed with the gift of prophecy, and
foretold to Zeus that one of their children would gain ascendency over him. MM.31
In order, therefore, to avert the possibility of the prediction being fulfilled he
swallowed her before any children were born to them. Feeling afterwards vio-
176 lent pains in his head, he sent for Hephæstus, and ordered him to open it with
an axe. His command was obeyed, and out sprang, with a loud and martial
shout, a beautiful being, clad in armour from head to foot. This was Athene
(Minerva), goddess of Armed Resistance and Wisdom.
177 [ 17 ] THEMIS was the goddess of Justice, Law, and Order.
178 [ 18 ] EURYNOME was one of the Oceanides, and the mother of the Charites
or Graces.
179 [ 19 ] DEMETER,3 the daughter of Cronus and Rhea, was the goddess of Agri-
culture.
181 [ 20 ] MNEMOSYNE, the daughter of Uranus and Gæa, was the goddess of
Memory and the mother of the nine Muses.
182 [ 21 ] LETO (Latona) was the daughter of Cœus and Phœbe. She was gifted
with wonderful beauty, and was tenderly loved by Zeus, but her lot was far
from being a happy one, for Hera, being extremely jealous of her, persecuted
183 her with inveterate cruelty, and sent the dreadful serpent Python4 to terrify and
torment her wherever she went. But Zeus, who had observed with the deepest
compassion her weary wanderings and agonized fears, resolved to create for
her some place of refuge, however humble, where she might feel herself safe
185 from the venomous attacks of the serpent. He therefore brought her to Delos,
a floating island in the Ægean Sea, which he made stationary by attaching it
with chains of adamant to the bottom of the sea. Here she gave birth to her
twin-children, Apollo and Artemis (Diana), two of the most beautiful of the
immortals.
186 [ 22 ] According to some versions of the story of Leto, Zeus transformed her into
a quail, in order that she might thus elude the vigilance of Hera, and she is said
to have resumed her true form when she arrived at the island of Delos. MM.32
187 [ 23 ] HERA, being the principal wife of Zeus and queen of heaven, a detailed
account will be given of her in a special chapter.
188 [ 24 ] In the union of Zeus with most of his immortal wives we shall find that an
allegorical meaning is conveyed. His marriage with Metis, who is said to have
surpassed both gods and men in knowledge, represents supreme power allied
189 to wisdom and prudence. His union with Themis typifies the bond which exists
3
180 See Demeter.
4
184 This frightful monster had sprung from the slimy and stagnant waters which remained on
the surface of the earth after the deluge of Deucalion.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

between divine majesty and justice, law, and order. Eurynome, as the mother
of the Charites or Graces, supplied the refining and harmonizing influences of
grace and beauty, whilst the marriage of Zeus with Mnemosyne typifies the
union of genius with memory.

190 [ 25 ] In addition to the seven immortal wives of Zeus, he was also allied to a
number of mortal maidens whom he visited under various disguises, as it was
supposed that if he revealed himself in his true form as king of heaven the
191 splendour of his glory would cause instant destruction to mortals. The mortal
consorts of Zeus have been such a favourite theme with poets, painters, and
sculptors, that it is necessary to give some account of their individual history.
Those best known are Antiope, Leda, Europa, Callisto, Alcmene, Semele, Io,
and Danae.
192 [ 26 ] ANTIOPE, to whom Zeus appeared under the form of a satyr, was the
daughter of Nicteus, king of Thebes. To escape the anger of her father she fled
to Sicyon, where king Epopeus, enraptured with her wonderful beauty, made
193 her his wife without asking her father’s consent. This so enraged Nicteus that
he declared war against Epopeus, in order to compel him to restore Antiope. At
his death, which took place before he could succeed in his purpose, Nicteus left
his kingdom to his brother Lycus, commanding him, at the same time, to carry
194 on the war, and execute his vengeance. Lycus invaded Sicyon, defeated and
killed Epopeus, and brought back Antiope as a prisoner. On the way to Thebes MM.33
she gave birth to her twin-sons, Amphion and Zethus, who, by the orders of
Lycus, were at once exposed on Mount Cithaeron, and would have perished but
195 for the kindness of a shepherd, who took pity on them and preserved their lives.
Antiope was, for many years, held captive by her uncle Lycus, and compelled
to suffer the utmost cruelty at the hands of his wife Dirce. But one day her
bonds were miraculously loosened, and she flew for shelter and protection to
196 the humble dwelling of her sons on Mount Cithaeron. During the long period
of their mother’s captivity the babes had grown into sturdy youths, and, as
they listened angrily to the story of her wrongs, they became all impatience
to avenge them. Setting off at once to Thebes they succeeded in possessing
197 themselves of the town, and after slaying the cruel Lycus they bound Dirce by
the hair to the horns of a wild bull, which dragged her hither and thither until
she expired. Her mangled body was cast into the fount near Thebes, which still
bears her name. Amphion became king of Thebes in his uncle’s stead. He was
198 a friend of the Muses, and devoted to music and poetry. His brother, Zethus,
was famous for his skill in archery, and was passionately fond of the chase. It
is said that when Amphion wished to inclose the town of Thebes with walls
and towers, he had but to play a sweet melody on the lyre, given to him by

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The Myths and Legends of Ancient Greece and Rome E. M. Berens

“The Farnese Bull”

This is a colossal group brought from
the island of Rhodes to Rome in
ancient times and now in the
National Museum at Naples. It
derives its name, with several other
statues, from the great Italian
Farnese family, which once owned it.
The group is interesting as belonging
to the same school of art as the
famous Laocoon. They both show
Greek sculpture in its decline: while
preserving the marvelous technical
skill of the greatest period, the
statues are both marked with the
degeneracy of spirit which would
choose a study of physical pain for
artistic representation, and by the
very perfection of technical execution
raise it to a high place in art.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Hermes, and the huge stones began to move, and obediently fitted themselves
together.
199 [ 27 ] The punishment of Dirce at the hands of Amphion and Zethus forms the
subject of the world-renowned marble group in the museum at Naples, known
by the name of the Farnese Bull.
200 [ 28 ] In sculpture Amphion is always represented with a lyre; Zethus with a club.
201 [ 29 ] LEDA, whose affections Zeus won under the form of a swan, was the
daughter of Thestius, king of Ætolia. Her twin-sons, Castor and (Polydeuces
or) Pollux,5 were renowned for their tender attachment to each other. They MM.34
203 were also famous for their physical accomplishments, Castor being the most
expert charioteer of his day, and Pollux the first of pugilists. Their names ap-
pear both among the hunters of the Calydonian boar-hunt and the heroes of
the Argonautic expedition. The brothers became attached to the daughters of
204 Leucippus, prince of the Messenians, who had been betrothed by their father to
Idas and Lynceus, sons of Aphareus. Having persuaded Leucippus to break his
promise, the twins carried off the maidens as their brides. Idas and Lynceus,
naturally furious at this proceeding, challenged the Dioscuri to mortal combat,
205 in which Castor perished by the hand of Idas, and Lynceus by that of Pollux.
Zeus wished to confer the gift of immortality upon Pollux, but he refused to
accept it unless allowed to share it with Castor. Zeus gave the desired permis-
sion, and the faithful brothers were both allowed to live, but only on alternate
days. The Dioscuri received divine honours throughout Greece, and were wor-
shipped with special reverence at Sparta.
206 [ 30 ] EUROPA was the beautiful daughter of Agenor, king of Phœnicia. She
was one day gathering flowers with her companions in a meadow near the sea-
shore, when Zeus, charmed with her great beauty, and wishing to win her love,
207 transformed himself into a beautiful white bull, and trotted quietly up to the
princess, so as not to alarm her. Surprised at the gentleness of the animal, and
admiring its beauty, as it lay placidly on the grass, she caressed it, crowned
it with flowers, and, at last, playfully seated herself on its back. Hardly had
she done so than the disguised god bounded away with his lovely burden, and
swam across the sea with her to the island of Crete.
208 [ 31 ] Europa was the mother of Minos, Aeacus, and Rhadamanthus. Minos, who
became king of Crete, was celebrated for his justice and moderation, and after
death he was created one of the judges of the lower world, which office he held
in conjunction with his brothers.
209 [ 32 ] CALLISTO, the daughter of Lycaon, king of Arcadia, was a huntress in MM.35
5
202 Castor and Pollux were known by the name of the Dioscuri, from dios, gods, and kuroi,
youths.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

the train of Artemis, devoted to the pleasures of the chase, who had made a vow
never to marry; but Zeus, under the form of the huntress-goddess, succeeded
210 in obtaining her affections. Hera, being extremely jealous of her, changed her
into a bear, and caused Artemis (who failed to recognize her attendant under
this form) to hunt her in the chase, and put an end to her existence. After her
death she was placed by Zeus among the stars as a constellation, under the
name of Arctos, or the bear.
211 [ 33 ] ALCMENE, the daughter of Electryon, king of Mycenae, was betrothed
to her cousin Amphytrion; but, during his absence on a perilous undertaking,
Zeus assumed his form, and obtained her affections. Heracles (whose world-
renowned exploits will be related among the legends) was the son of Alcmene
and Zeus.
212 [ 34 ] SEMELE, a beautiful princess, the daughter of Cadmus, king of Phœnicia,
was greatly beloved by Zeus. Like the unfortunate Callisto, she was hated by
Hera with jealous malignity, and the haughty queen of heaven determined to
213 effect her destruction. Disguising herself, therefore, as Berœ, Semele’s faith-
ful old nurse, she artfully persuaded her to insist upon Zeus visiting her, as
he appeared to Hera, in all his power and glory, well knowing that this would
cause her instant death. Semele, suspecting no treachery, followed the advice
214 of her supposed nurse; and the next time Zeus came to her, she earnestly en-
treated him to grant the favour she was about to ask. Zeus swore by the Styx
(which was to the gods an irrevocable oath) to accede to her request whatso-
ever it might be. Semele, therefore, secure of gaining her petition, begged of
215 Zeus to appear to her in all the glory of his divine power and majesty. As he
had sworn to grant whatever she asked of him, he was compelled to comply
with her wish; he therefore revealed himself as the mighty lord of the universe,
accompanied by thunder and lightning, and she was instantly consumed in the
flames.
216 [ 35 ] IO, daughter of Inachus, king of Argos, was a priestess of Hera. She was MM.36
very beautiful, and Zeus, who was much attached to her, transformed her into
a white cow, in order to defeat the jealous intrigues of Hera, who, however,
217 was not to be deceived. Aware of the stratagem, she contrived to obtain the
animal from Zeus, and placed her under the watchful care of a man called
Argus-Panoptes, who fastened her to an olive-tree in the grove of Hera. He
had a hundred eyes, of which, when asleep, he never closed more than two at
218 a time; being thus always on the watch, Hera found him extremely useful in
keeping guard over Io. Hermes, however, by the command of Zeus, succeeded
in putting all his eyes to sleep with the sound of his magic lyre, and then,
taking advantage of his helpless condition, slew him. The story goes, that in

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

219 commemoration of the services which Argus had rendered her, Hera placed
his eyes on the tail of a peacock, as a lasting memorial of her gratitude. Ever
fertile in resource, Hera now sent a gadfly to worry and torment the unfortunate
Io incessantly, and she wandered all over the world in hopes of escaping from
220 her tormentor. At length she reached Egypt, where she found rest and freedom
from the persecutions of her enemy. On the banks of the Nile she resumed her
original form and gave birth to a son called Epaphus, who afterwards became
king of Egypt, and built the famous city of Memphis.
221 [ 36 ] DANAE.—Zeus appeared to Danae under the form of a shower of gold.
(Further details concerning her will be found in the legend of Perseus.)

222 [ 37 ] The Greeks supposed that the divine ruler of the Universe occasionally
assumed a human form, and descended from his celestial abode, in order to
visit mankind and observe their proceedings, his aim being generally either to
punish the guilty, or to reward the deserving.
223 [ 38 ] On one occasion Zeus, accompanied by Hermes, made a journey through
Phrygia, seeking hospitality and shelter wherever they went. But nowhere did
they receive a kindly welcome till they came to the humble cottage of an old MM.37
224 man and his wife called Philemon and Baucis, who entertained them with the
greatest kindness, setting before them what frugal fare their humble means per-
mitted, and bidding them welcome with unaffected cordiality. Observing in the
course of their simple repast that the wine bowl was miraculously replenished,
225 the aged couple became convinced of the divine nature of their guests. The
gods now informed them that on account of its wickedness their native place
was doomed to destruction, and told them to climb the neighbouring hill with
them, which overlooked the village where they dwelt. What was their dismay
226 on beholding at their feet, in place of the spot where they had passed so many
happy years together, nothing but a watery plain, the only house to be seen be-
ing their own little cottage, which suddenly changed itself into a temple before
their eyes. Zeus now asked the worthy pair to name any wish they particularly
desired and it should be granted. They accordingly begged that they might
serve the gods in the temple below, and end life together.
227 [ 39 ] Their wish was granted, for, after spending the remainder of their lives in
the worship of the gods, they both died at the same instant, and were trans-
formed by Zeus into trees, remaining for ever side by side.
228 [ 40 ] Upon another occasion Zeus, wishing to ascertain for himself the truth of
the reports concerning the atrocious wickedness of mankind, made a journey
through Arcadia. Being recognized by the Arcadians as king of heaven, he
was received by them with becoming respect and veneration; but Lycaon, their

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

229 king, who had rendered himself infamous by the gross impiety of himself and
his sons, doubted the divinity of Zeus, ridiculed his people for being so easily
duped, and, according to his custom of killing all strangers who ventured to
230 trust his hospitality, resolved to murder him. Before executing this wicked
design, however, he decided to put Zeus to the test, and having killed a boy
for the purpose, placed before him a dish containing human flesh. But Zeus
was not to be deceived. He beheld the revolting dish with horror and loathing, MM.38
and angrily upsetting the table upon which it was placed, turned Lycaon into a
wolf, and destroyed all his fifty sons by lightning, except Nyctimus, who was
saved by the intervention of Gæa.

231
Jupiter
232 [1] The Roman Jupiter, who is so frequently confounded with the Greek Zeus,
is identical with him only as being the head of the Olympic gods, and the
presiding deity over Life, Light, and Aërial Phenomena. Jupiter is lord of life
233 in its widest and most comprehensive signification, having absolute power over
life and death, in which respect he differed from the Greek Zeus, who was to a
certain extent controlled by the all-potent sway of the Moiræ or Fates. Zeus, as
we have seen, often condescends to visit mankind, either as a mortal, or under
various disguises, whereas Jupiter always remains essentially the supreme god
of heaven, and never appears upon earth.
234 [2] The most celebrated temple of Jupiter was that on the Capitoline Hill in the
city of Rome, where he was worshipped under the names of Jupiter-Optimus-
Maximus, Capitolinus, and Tarpeius.
235 [3] The Romans represented him seated on a throne of ivory, holding in his
right hand a sheaf of thunderbolts, and in his left a sceptre, whilst an eagle
stands beside his throne.

236
Hera (Juno)
237 [1] Hera, the eldest daughter of Cronus and Rhea, was born at Samos, or, accord-
ing to some accounts, at Argos, and was reared by the sea-divinities Oceanus
MM.39
and Tethys, who were models of conjugal fidelity.6 She was the principal wife
239 of Zeus, and, as queen of heaven, participated in the honours paid to him, but
her dominion only extended over the air (the lower aërial regions). Hera ap-
pears to be the sublime embodiment of strict matronly virtue, and is on that
6
238 The ancient Greeks attributed much of the subsequent character of an individual to early
influences; hence Hera, the future queen and mistress of heaven, is represented as being brought
up in a domesticated and orderly household, where home virtues are carefully inculcated.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Hera
This is a Roman
representation of the queen of
heaven, and is probably, like
most of the statues which
were made in Rome, an
adaptation of a famous Greek
original. The Roman sculptors
never displayed any great
originality in their work; they
seemed content to adapt and
copy the works of the Greek
masters without striving to
create new types.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

account the protectress of purity and married women. Faultless herself in her
240 fidelity as a wife, she is essentially the type of the sanctity of the marriage tie,
and holds in abhorrence any violation of its obligations. So strongly was she
imbued with this hatred of any immorality, that, finding herself so often called
upon to punish the failings of both gods and men in this respect, she became
241 jealous, harsh, and vindictive. Her exalted position as the wife of the supreme
deity, combined with her extreme beauty, caused her to become exceedingly
vain, and she consequently resented with great severity any infringement on
her rights as queen of heaven, or any apparent slight on her personal appear-
ance.
242 [2] The following story will signally illustrate how ready she was to resent any
slight offered to her.
243 [3] At the marriage of the sea-nymph Thetis with a mortal called Peleus, all the
gods and goddesses were present, except Eris (the goddess of Discord). Indig-
nant at not being invited, she determined to cause dissension in the assembly,
244 and for this purpose threw into the midst of the guests a golden apple with the
inscription on it “For the Fairest.” Now, as all the goddesses were extremely
beautiful, each claimed the apple; but at length, the rest having relinquished
their pretensions, the number of candidates was reduced to three, Hera, Athene,
245 and Aphrodite, who agreed to appeal to Paris for a settlement of this delicate
question, he being noted for the wisdom he had displayed in his judgment upon
several occasions. Paris was the son of Priam, king of Troy, who, ignorant of
his noble birth, was at this time feeding his flocks on Mount Ida, in Phrygia.
246 Hermes, as messenger of the gods, conducted the three rival beauties to the
young shepherd, and with breathless anxiety they awaited his decision. Each
fair candidate endeavoured to secure his favour by the most tempting offers. MM.40
Hera promised him extensive dominions; Athene, martial fame and glory; and
247 Aphrodite, the loveliest woman in the world. But whether he really considered
Aphrodite the fairest of the three, or preferred a beautiful wife to fame and
power, we cannot tell; all we know is that to her he awarded the golden apple,
and she became ever after universally acknowledged as the goddess of beauty.
248 Hera, having fully expected that Paris would give her the preference, was so
indignant that she never forgave him, and not only persecuted him, but all the
family of Priam, whose dreadful sufferings and misfortunes during the Trojan
war were attributed to her influence. In fact, she carried her animosity to such
an extent that it was often the cause of domestic disagreements between herself
and Zeus, who espoused the cause of the Trojans.
249 [4] Among the many stories of these frequent quarrels there is one connected
with Heracles, the favourite son of Zeus, which is as follows:—Hera having

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

raised a storm at sea in order to drive him out of his course, Zeus became so
angry that he hung her in the clouds by a golden chain, and attached heavy
anvils to her feet. Her son Hephæstus tried to release his mother from her
humiliating position, for which Zeus threw him out of heaven, and his leg was
broken by the fall.
250 [5] Hera, being deeply offended with Zeus, determined to separate herself
from him for ever, and she accordingly left him and took up her abode in
Eubœa. Surprised and grieved at this unlooked-for desertion, Zeus resolved to
251 leave no means untried to win her back again. In this emergency he consulted
Cithaeron, king of Platea, who was famed for his great wisdom and subtlety.
Cithaeron advised him to dress up an image in bridal attire and place it in
a chariot, announcing that this was Platea, his future wife. The artifice suc-
252 ceeded. Hera, incensed at the idea of a rival, flew to meet the procession in
great anger, and seizing the supposed bride, she furiously attacked her and
dragged off her nuptial attire. Her delight on discovering the deception was so
great that a reconciliation took place, and, committing the image to the flames, MM.41
with joyful laughter she seated herself in its place and returned to Olympus.
253 [6] Hera was the mother of Ares (Mars), Hephæstus, Hebe, and Eileithyia.
Ares was the god of War; Hephæstus, of Fire; Hebe, of Youth; and Eileithyia
presided over the birth of mortals.
254 [7] Hera dearly loved Greece, and indeed always watched over and protected
Greek interests, her beloved and favourite cities being Argos, Samos, Sparta,
and Mycenæ.
255 [8] Her principal temples were at Argos and Samos. From a remote period
she was greatly venerated at Olympia, and her temple there, which stood in
the Altis or sacred grove, was five hundred years older than that of Zeus on
the same spot. Some interesting excavations which are now going on there
256 have brought to light the remains of the ancient edifice, which contains among
other treasures of antiquity several beautiful statues, the work of the famous
sculptors of ancient Greece. At first this temple was built of wood, then of
stone, and the one lately discovered was formed of conglomerate of shells.
257 [9] In the Altis races were run by young maidens in honour of Hera, and the
fleetest of foot received in token of her victory an olive-wreath and a piece
of the flesh of the sacrifices. These races, like the Olympic Games, were cel-
258 ebrated at intervals of four years, and were called Heræ. A beautiful robe,
woven by sixteen women chosen from the sixteen cities of Elis, was always
offered to Hera on these occasions, and choral songs and sacred dances formed MM.42
part of the ceremonies.
259 [ 10 ] Hera is usually represented seated on a throne, holding a pomegranate in

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Hera

one hand and a sceptre surmounted by a cuckoo in the other. She appears as
a calm, dignified matron of majestic beauty, robed in a tunic and mantle, her
forehead is broad and intellectual, her eyes large and fully opened, and her
arms dazzlingly white and finely moulded.
260 [ 11 ] The finest statue of this divinity was that by Polycletus at Argos.
261 [ 12 ] Her attributes are the diadem, veil, sceptre, and peacock.
262 [ 13 ] The first day of every month a ewe-lamb and sow were sacrificed to Hera.
The hawk, goose, and more particularly the peacock7 were sacred to her.
Flocks of these beautiful birds generally surround her throne and draw her
chariot, Iris, the Rainbow, being seated behind her.
264 [ 14 ] Her favourite flowers were the dittany, poppy, and lily.

7
263 In the Homeric age peacocks were unknown; it is therefore the later poets who describe
Hera surrounded with peacocks, which were brought to Greece from India.

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265
Juno
266 [1] Juno, the Roman divinity supposed to be identical with the Greek Hera, dif-
fered from her in the most salient points, for whereas Hera invariably appears
as the haughty, unbending queen of heaven, Juno, on the other hand, is revered
267 and beloved as the type of a matron and housewife. She was worshipped in
Rome under various titles, most of which point to her vocation as the protec-
tress of married women. Juno was believed to watch over and guard the life
of every woman from her birth to her death. The principal temples dedicated
268 to her were in Rome, one being erected on the Aventine, and the other on the
Capitoline Hill. She had also a temple on the Arx, in which she was wor-
MM.43
shipped as Juno Moneta, or the warning goddess. Adjacent to this shrine was
the public mint.8

270
Pallas-Athene (Minerva)
271 [1] Pallas-Athene, goddess of Wisdom and Armed Resistance, was a purely Greek
divinity; that is to say, no other nation possessed a corresponding conception.
She was supposed, as already related, to have issued from the head of Zeus
272 himself, clad in armour from head to foot. The miraculous advent of this
maiden goddess is beautifully described by Homer in one of his hymns: snow-
capped Olympus shook to its foundation; the glad earth re-echoed her martial
shout; the billowy sea became agitated; and Helios, the sun-god, arrested his
273 fiery steeds in their headlong course to welcome this wonderful emanation
from the godhead. Athene was at once admitted into the assembly of the gods,
and henceforth took her place as the most faithful and sagacious of all her
father’s counsellors. This brave, dauntless maiden, so exactly the essence of
274 all that is noble in the character of “the father of gods and men,” remained
throughout chaste in word and deed, and kind at heart, without exhibiting any
of those failings which somewhat mar the nobler features in the character of
Zeus. This direct emanation from his own self, justly his favourite child, his
275 better and purer counterpart, received from him several important prerogatives.
She was permitted to hurl the thunderbolts, to prolong the life of man, and to
bestow the gift of prophecy; in fact Athene was the only divinity whose author-
ity was equal to that of Zeus himself, and when he had ceased to visit the earth
MM.44
276 in person she was empowered by him to act as his deputy. It was her especial
duty to protect the state and all peaceful associations of mankind, which she
possessed the power of defending when occasion required. She encouraged
the maintenance of law and order, and defended the right on all occasions, for
8
269 See Roman Festivals.

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277 which reason, in the Trojan war she espouses the cause of the Greeks and exerts
all her influence on their behalf. The Areopagus, a court of justice where reli-
gious causes and murders were tried, was believed to have been instituted by
278 her, and when both sides happened to have an equal number of votes she gave
the casting-vote in favour of the accused. She was the patroness of learning,
science, and art, more particularly where these contributed directly towards
the welfare of nations. She presided over all inventions connected with agri-
279 culture, invented the plough, and taught mankind how to use oxen for farming
purposes. She also instructed mankind in the use of numbers, trumpets, chari-
ots, &c., and presided over the building of the Argo,9 thereby encouraging the
useful art of navigation. She also taught the Greeks how to build the wooden
horse by means of which the destruction of Troy was effected.
281 [2] The safety of cities depended on her care, for which reason her temples
were generally built on the citadels, and she was supposed to watch over the
defence of the walls, fortifications, harbours, &c. A divinity who so faithfully
282 guarded the best interests of the state, by not only protecting it from the attacks
of enemies, but also by developing its chief resources of wealth and prosperity,
was worthily chosen as the presiding deity of the state, and in this character as
an essentially political goddess she was called Athene-Polias.
283 [3] The fact of Athene having been born clad in armour, which merely signi-
fied that her virtue and purity were unassailable, has given rise to the erroneous
supposition that she was the presiding goddess of war; but a deeper study of MM.45
284 her character in all its bearings proves that, in contradistinction to her brother
Ares, the god of war, who loved strife for its own sake, she only takes up arms
to protect the innocent and deserving against tyrannical oppression. It is true
that in the Iliad we frequently see her on the battlefield fighting valiantly, and
285 protecting her favourite heroes; but this is always at the command of Zeus,
who even supplies her with arms for the purpose, as it is supposed that she
possessed none of her own. A marked feature in the representations of this
deity is the ægis, that wonderful shield given to her by her father as a further
286 means of defence, which, when in danger, she swung so swiftly round and
round that it kept at a distance all antagonistic influences; hence her name Pal-
las, from pallo, I swing. In the centre of this shield, which was covered with
dragon’s scales, bordered with serpents, and which she sometimes wore as a
breastplate, was the awe-inspiring head of the Medusa, which had the effect of
turning to stone all beholders.
287 [4] In addition to the many functions which she exercised in connection with
the state, Athene presided over the two chief departments of feminine industry,
9
280 The first large ship possessed by the Greeks fit for more than coast navigation.

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Athene
Of this the same may be
said as of the Hera
(page 28). Hera, Athene
and Ceres are splendid
Roman adaptations
conceived in the true
Hellenic spirit. All three are
in the Vatican at Rome.

spinning and weaving. In the latter art she herself displayed unrivalled ability
288 and exquisite taste. She wove her own robe and that of Hera, which last she is
said to have embroidered very richly; she also gave Jason a cloak wrought by
herself, when he set forth in quest of the Golden Fleece. Being on one occasion
challenged to a contest in this accomplishment by a mortal maiden named
289 Arachne, whom she had instructed in the art of weaving, she accepted the
challenge and was completely vanquished by her pupil. Angry at her defeat,
she struck the unfortunate maiden on the forehead with the shuttle which she

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Athene

held in her hand; and Arachne, being of a sensitive nature, was so hurt by this
290 indignity that she hung herself in despair, and was changed by Athene into a
spider. This goddess is said to have invented the flute,10 upon which she played MM.46
with considerable talent, until one day, being laughed at by the assembled
gods and goddesses for the contortions which her countenance assumed during
292 these musical efforts, she hastily ran to a fountain in order to convince herself
whether she deserved their ridicule. Finding to her intense disgust that such
was indeed the fact, she threw the flute away, and never raised it to her lips
again.
293 [5] Athene is usually represented fully draped; she has a serious and thought-
ful aspect, as though replete with earnestness and wisdom; the beautiful oval
contour of her countenance is adorned by the luxuriance of her wealth of hair,
which is drawn back from the temples and hangs down in careless grace; she
10
291 When Perseus, with the help of Athene, had cut off the head of the Medusa, the two sisters
caused a sad dirge-like song to issue from the mouths of the many snakes of which their hair
was composed, whereupon Athene, pleased with the sound, imitated the melody on a reed, and
thus invented the flute.

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looks the embodiment of strength, grandeur, and majesty; whilst her broad
shoulders and small hips give her a slightly masculine appearance.
294 [6] When represented as the war-goddess she appears clad in armour, with a
helmet on her head, from which waves a large plume; she carries the ægis
on her arm, and in her hand a golden staff, which possessed the property of
endowing her chosen favourites with youth and dignity.
295 [7] Athene was universally worshipped throughout Greece, but was regarded
with special veneration by the Athenians, she being the guardian deity of
Athens. Her most celebrated temple was the Parthenon, which stood on the
Acropolis at Athens, and contained her world-renowned statue by Phidias, MM.47
296 which ranks second only to that of Zeus by the same great artist. This colos-
sal statue was 39 feet high, and was composed of ivory and gold; its majestic
beauty formed the chief attraction of the temple. It represented her standing
erect, bearing her spear and shield; in her hand she held an image of Nike, and
at her feet there lay a serpent.

Minerva

297 [8] The tree sacred to her was the olive, which she herself produced in a con-
test with Poseidon. The olive-tree thus called into existence was preserved in

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the temple of Erectheus, on the Acropolis, and is said to have possessed such
marvellous vitality, that when the Persians burned it after sacking the town it
immediately burst forth into new shoots.
298 [9] The principal festival held in honour of this divinity was the Panathenæa.
299 [ 10 ] The owl, cock, and serpent were the animals sacred to her, and her sacri-
fices were rams, bulls, and cows.

300
Minerva
301 [1] The Minerva of the Romans was identified with the Pallas-Athene of the
Greeks. Like her she presides over learning and all useful arts, and is the
patroness of the feminine accomplishments of sewing, spinning, weaving, &c.
Schools were under her especial care, and schoolboys, therefore, had holidays
during her festivals (the Greater Quinquatria), when they always brought a gift
to their master, called the Minerval.
MM.48
302 [2] It is worthy of notice that the only three divinities worshipped in the Capi-
tol were Jupiter, Juno, and Minerva, and in their joint honour the Ludi Maximi
or great games were held.

303
Themis
304 [1] Themis, who has already been alluded to as the wife of Zeus, was the daughter
of Cronus and Rhea, and personified those divine laws of justice and order by
means of which the well-being and morality of communities are regulated. She
305 presided over the assemblies of the people and the laws of hospitality. To her
was intrusted the office of convoking the assembly of the gods, and she was
also mistress of ritual and ceremony. On account of her great wisdom Zeus
himself frequently sought her counsel and acted upon her advice. Themis was
a prophetic divinity, and had an oracle near the river Cephissus in Bœotia.
306 [2] She is usually represented as being in the full maturity of womanhood, of
fair aspect, and wearing a flowing garment, which drapes her noble, majestic
form; in her right hand she holds the sword of justice, and in her left the scales,
which indicate the impartiality with which every cause is carefully weighed by
her, her eyes being bandaged so that the personality of the individual should
carry no weight with respect to the verdict.
307 [3] This divinity is sometimes identified with Tyche, sometimes with Ananke.
308 [4] Themis, like so many other Greek divinities, takes the place of a more an-
cient deity of the same name who was a daughter of Uranus and Gæa. This
elder Themis inherited from her mother the gift of prophecy, and when she

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became merged into her younger representative she transmitted to her this
prophetic power.

309
Hestia (Vesta)
310 [1] Hestia was the daughter of Cronus and Rhea. She was the goddess of Fire
in its first application to the wants of mankind, hence she was essentially the
MM.49
presiding deity of the domestic hearth and the guardian spirit of man, and it
was her pure and benign influence which was supposed to protect the sanctity
of domestic life.
311 [2] Now in these early ages the hearth was regarded as the most important and
most sacred portion of the dwelling, probably because the protection of the
fire was an important consideration, for if once permitted to become extinct,
312 re-ignition was attended with extreme difficulty. In fact, the hearth was held
so sacred that it constituted the sanctum of the family, for which reason it was
always erected in the centre of every house. It was a few feet in height and was
built of stone; the fire was placed on the top of it, and served the double purpose
313 of preparing the daily meals, and consuming the family sacrifices. Round this
domestic hearth or altar were gathered the various members of the family, the
head of the house occupying the place of honour nearest the hearth. Here
prayers were said and sacrifices offered, and here also every kind and loving
314 feeling was fostered, which even extended to the hunted and guilty stranger,
who, if he once succeeded in touching this sacred altar, was safe from pursuit
and punishment, and was henceforth placed under the protection of the family.
Any crime committed within the sacred precincts of the domestic hearth was
invariably visited by death.
315 [3] In Grecian cities there was a common hall, called the Prytaneum, in which
the members of the government had their meals at the expense of the state, and
here too was the Hestia, or public hearth, with its fire, by means of which those
316 meals were prepared. It was customary for emigrants to take with them a por-
tion of this sacred fire, which they jealously guarded and brought with them to
their new home, where it served as a connecting link between the young Greek
colony and the mother country. Hestia is generally represented standing, and in
accordance with the dignity and sanctity of her character, always appears fully
draped. Her countenance is distinguished by a serene gravity of expression.

317
Vesta MM.50
318 [1] Vesta occupies a distinguished place among the earlier divinities of the Ro-

38
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Vesta

mans. Her temple in Rome, containing as it were the hearthstone of the nation,
stood close beside the palace of Numa Pompilius.
319 [2] On her altar burned the never-ceasing fire, which was tended by her
priestesses, the Vestal Virgins.11
321 [3] The temple of Vesta was circular in form, and contained that sacred and
highly prized treasure the Palladium of Troy.12
323 [4] The great festival in honour of Vesta, called the Vestalia, was celebrated on
the 9th of June.

324
Demeter (Ceres)
325 [1] Demeter (from Ge-meter, earth-mother) was the daughter of Cronus and
Rhea.13 She represented that portion of Gæa (the whole solid earth) which
we call the earth’s crust, and which produces all vegetation. As goddess of
327 agriculture, field-fruits, plenty, and productiveness, she was the sustainer of
11
320 For details see Roman Festivals.
12
322 See Legend of Troy.
13
326 Some, with but little reason, make Demeter the daughter of Uranus and Gæa.

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material life, and was therefore a divinity of great importance. When ancient
Gæa lost, with Uranus, her position as a ruling divinity, she abdicated her sway
in favour of her daughter Rhea, who henceforth inherited the powers which her
328 mother had previously possessed, receiving in her place the honour and wor-
ship of mankind. In a very old poem Gæa is accordingly described as retiring
MM.51
to a cavern in the bowels of the earth, where she sits in the lap of her daughter,
slumbering, moaning, and nodding for ever and ever.
329 [2] It is necessary to keep clearly in view the distinctive difference between
the three great earth-goddesses Gæa, Rhea, and Demeter. Gæa represents the
earth as a whole, with its mighty subterranean forces; Rhea is that produc-
tive power which causes vegetation to spring forth, thus sustaining men and
330 animals; Demeter, by presiding over agriculture, directs and utilizes Rhea’s
productive powers. But in later times, when Rhea, like other ancient divini-
ties, loses her importance as a ruling deity, Demeter assumes all her functions
331 and attributes, and then becomes the goddess of the life-producing and life-
maintaining earth-crust. We must bear in mind the fact that man in his primi-
tive state knew neither how to sow nor how to till the ground; when, therefore,
he had exhausted the pastures which surrounded him he was compelled to seek
332 others which were as yet unreaped; thus, roaming constantly from one place to
another, settled habitations, and consequently civilizing influences, were im-
possible. Demeter, however, by introducing a knowledge of agriculture, put
an end, at once and for ever, to that nomadic life which was now no longer
necessary.
333 [3] The favour of Demeter was believed to bring mankind rich harvests and
fruitful crops, whereas her displeasure caused blight, drought, and famine. The
island of Sicily was supposed to be under her especial protection, and there she
was regarded with particular veneration, the Sicilians naturally attributing the
wonderful fertility of their country to the partiality of the goddess.
334 [4] Demeter is usually represented as a woman of noble bearing and majes- MM.52
tic appearance, tall, matronly, and dignified, with beautiful golden hair, which
falls in rippling curls over her stately shoulders, the yellow locks being em-
335 blematical of the ripened ears of corn. Sometimes she appears seated in a
chariot drawn by winged dragons, at others she stands erect, her figure drawn
up to its full height, and always fully draped; she bears a sheaf of wheat-ears in
one hand and a lighted torch in the other. The wheat-ears are not unfrequently
replaced by a bunch of poppies, with which her brows are also garlanded,
though sometimes she merely wears a simple riband in her hair.
336 [5] Demeter, as the wife of Zeus, became the mother of Persephone (Proser-
pine), to whom she was so tenderly attached that her whole life was bound

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Demeter

up in her, and she knew no happiness except in her society. One day, how-
ever, whilst Persephone was gathering flowers in a meadow, attended by the
337 ocean-nymphs, she saw to her surprise a beautiful narcissus, from the stem of
which sprang forth a hundred blossoms. Drawing near to examine this lovely
flower, whose exquisite scent perfumed the air, she stooped down to gather it,
338 suspecting no evil, when a yawning abyss opened at her feet, and Aïdes, the
grim ruler of the lower world, appeared from its depths, seated in his dazzling
chariot drawn by four black horses. Regardless of her tears and the shrieks of
her female attendants, Aïdes seized the terrified maiden, and bore her away to
339 the gloomy realms over which he reigned in melancholy grandeur. Helios, the
all-seeing sun-god, and Hecate, a mysterious and very ancient divinity, alone
heard her cries for aid, but were powerless to help her. When Demeter became
conscious of her loss her grief was intense, and she refused to be comforted.
340 She knew not where to seek for her child, but feeling that repose and inaction
were impossible, she set out on her weary search, taking with her two torches
which she lighted in the flames of Mount Etna to guide her on her way. For
nine long days and nights she wandered on, inquiring of every one she met

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341 for tidings of her child. But all was in vain! Neither gods nor men could give MM.53
her the comfort which her soul so hungered for. At last, on the tenth day,
the disconsolate mother met Hecate, who informed her that she had heard her
daughter’s cries, but knew not who it was that had borne her away. By Hecate’s
advice Demeter consulted Helios, whose all-seeing eye nothing escapes, and
342 from him she learnt that it was Zeus himself who had permitted Aïdes to seize
Persephone, and transport her to the lower world in order that she might be-
come his wife. Indignant with Zeus for having given his sanction to the ab-
duction of his daughter, and filled with the bitterest sorrow, she abandoned her
home in Olympus, and refused all heavenly food. Disguising herself as an
343 old woman, she descended upon earth, and commenced a weary pilgrimage
among mankind. One evening she arrived at a place called Eleusis, in Attica,
and sat down to rest herself near a well beneath the shade of an olive-tree. The
youthful daughters of Celeus, the king of the country, came with their pails
of brass to draw water from this well, and seeing that the tired wayfarer ap-
344 peared faint and dispirited, they spoke kindly to her, asking who she was, and
whence she came. Demeter replied that she had made her escape from pirates,
who had captured her, and added that she would feel grateful for a home with
any worthy family, whom she would be willing to serve in a menial capacity.
The princesses, on hearing this, begged Demeter to have a moment’s patience
345 while they returned home and consulted their mother, Metaneira. They soon
brought the joyful intelligence that she was desirous of securing her services as
nurse to her infant son Demophoon, or Triptolemus. When Demeter arrived at
the house a radiant light suddenly illumined her, which circumstance so over-
346 awed Metaneira that she treated the unknown stranger with the greatest respect,
and hospitably offered her food and drink. But Demeter, still grief-worn and
dejected, refused her friendly offers, and held herself apart from the social
board. At length, however, the maid-servant Iambe succeeded, by means of MM.54
playful jests and merriment, in somewhat dispelling the grief of the sorrowing
mother, causing her at times to smile in spite of herself, and even inducing her
to partake of a mixture of barley-meal, mint, and water, which was prepared
347 according to the directions of the goddess herself. Time passed on, and the
young child throve amazingly under the care of his kind and judicious nurse,
who, however, gave him no food, but anointed him daily with ambrosia, and
every night laid him secretly in the fire in order to render him immortal and
348 exempt from old age. But, unfortunately, this benevolent design on the part
of Demeter was frustrated by Metaneira herself, whose curiosity, one night,
impelled her to watch the proceedings of the mysterious being who nursed her
child. When to her horror she beheld her son placed in the flames, she shrieked

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349 aloud. Demeter, incensed at this untimely interruption, instantly withdrew the
child, and throwing him on the ground, revealed herself in her true character.
The bent and aged form had vanished, and in its place there stood a bright
and beauteous being, whose golden locks streamed over her shoulders in rich-
350 est luxuriance, her whole aspect bespeaking dignity and majesty. She told the
awe-struck Metaneira that she was the goddess Demeter, and had intended to
make her son immortal, but that her fatal curiosity had rendered this impossi-
351 ble, adding, however, that the child, having slept in her arms, and been nursed
on her lap, should ever command the respect and esteem of mankind. She then
desired that a temple and altar should be erected to her on a neighbouring hill
by the people of Eleusis, promising that she herself would direct them how
to perform the sacred rites and ceremonies, which should be observed in her
honour. With these words she took her departure never to return.
352 [6] Obedient to her commands, Celeus called together a meeting of his people,
and built the temple on the spot which the goddess had indicated. It was soon
completed, and Demeter took up her abode in it, but her heart was still sad for
353 the loss of her daughter, and the whole world felt the influence of her grief and
dejection. This was indeed a terrible year for mankind. Demeter no longer MM.55
smiled on the earth she was wont to bless, and though the husbandman sowed
the grain, and the groaning oxen ploughed the fields, no harvest rewarded their
354 labour. All was barren, dreary desolation. The world was threatened with
famine, and the gods with the loss of their accustomed honours and sacri-
fices; it became evident, therefore, to Zeus himself that some measures must
be adopted to appease the anger of the goddess. He accordingly despatched
Iris and many of the other gods and goddesses to implore Demeter to return
355 to Olympus; but all their prayers were fruitless. The incensed goddess swore
that until her daughter was restored to her she would not allow the grain to
spring forth from the earth. At length Zeus sent Hermes, his faithful messen-
ger, to the lower world with a petition to Aïdes, urgently entreating him to
restore Persephone to the arms of her disconsolate mother. When he arrived
356 in the gloomy realms of Aïdes, Hermes found him seated on a throne with the
beautiful Persephone beside him, sorrowfully bewailing her unhappy fate. On
learning his errand, Aïdes consented to resign Persephone, who joyfully pre-
pared to follow the messenger of the gods to the abode of life and light. Before
taking leave of her husband, he presented to her a few seeds of pomegranate,
357 which in her excitement she thoughtlessly swallowed, and this simple act, as
the sequel will show, materially affected her whole future life. The meeting
between mother and child was one of unmixed rapture, and for the moment all
the past was forgotten. The loving mother’s happiness would now have been

43
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complete had not Aïdes asserted his rights. These were, that if any immortal
358 had tasted food in his realms they were bound to remain there for ever. Of
course the ruler of the lower world had to prove this assertion. This, however,
he found no difficulty in doing, as Ascalaphus, the son of Acheron and Orphne,
was his witness to the fact.14 Zeus, pitying the disappointment of Demeter at
finding her hopes thus blighted, succeeded in effecting a compromise by in- MM.56
ducing his brother Aïdes to allow Persephone to spend six months of the year
with the gods above, whilst during the other six she was to be the joyless com-
360 panion of her grim lord below. Accompanied by her daughter, the beautiful
Persephone, Demeter now resumed her long-abandoned dwelling in Olympus;
the sympathetic earth responded gaily to her bright smiles, the corn at once
sprang forth from the ground in fullest plenty, the trees, which late were sered
361 and bare, now donned their brightest emerald robes, and the flowers, so long
imprisoned in the hard, dry soil, filled the whole air with their fragrant per-
fume. Thus ends this charming story, which was a favourite theme with all the
classic authors.
362 [7] It is very possible that the poets who first created this graceful myth merely
intended it as an allegory to illustrate the change of seasons; in the course of
time, however, a literal meaning became attached to this and similar poetical
fancies, and thus the people of Greece came to regard as an article of religious
belief what, in the first instance, was nothing more than a poetic simile.
363 [8] In the temple erected to Demeter at Eleusis, the famous Eleusinian Mys-
teries were instituted by the goddess herself. It is exceedingly difficult, as in
the case of all secret societies, to discover anything with certainty concerning
364 these sacred rites. The most plausible supposition is that the doctrines taught
by the priests to the favoured few whom they initiated, were religious truths
which were deemed unfit for the uninstructed mind of the multitude. For in-
stance, it is supposed that the myth of Demeter and Persephone was explained
by the teachers of the Mysteries to signify the temporary loss which mother
earth sustains every year when the icy breath of winter robs her of her flowers
and fruits and grain.
365 [9] It is believed that in later times a still deeper meaning was conveyed by
this beautiful myth, viz., the doctrine of the immortality of the soul. The grain,
which, as it were, remains dead for a time in the dark earth, only to rise one MM.57
day dressed in a newer and lovelier garb, was supposed to symbolize the soul,
which, after death, frees itself from corruption, to live again under a better and
purer form.
366 [ 10 ] When Demeter instituted the Eleusinian Mysteries, Celeus and his family
14
359 Demeter transformed Ascalaphus into an owl for revealing the secret.

44
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

were the first to be initiated, Celeus himself being appointed high-priest. His
son Triptolemus and his daughters, who acted as priestesses, assisted him in
the duties of his sacred office. The Mysteries were celebrated by the Athenians
every five years, and were, for a long time, their exclusive privilege. They took
place by torchlight, and were conducted with the greatest solemnity.
367 [ 11 ] In order to spread abroad the blessings which agriculture confers, Demeter
presented Triptolemus with her chariot drawn by winged dragons, and, giving
him some grains of corn, desired him to journey through the world, teaching
mankind the arts of agriculture and husbandry.

Ceres

368 [ 12 ] Demeter exercised great severity towards those who incurred her displea-
sure. We find examples of this in the stories of Stellio and Eresicthon. Stellio
was a youth who ridiculed the goddess for the eagerness with which she was
369 eating a bowl of porridge, when weary and faint in the vain search for her
daughter. Resolved that he should never again have an opportunity of thus of-
fending, she angrily threw into his face the remainder of the food, and changed
him into a spotted lizard.
370 [ 13 ] Eresicthon, son of Triopas, had drawn upon himself the anger of Demeter

45
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by cutting down her sacred groves, for which she punished him with a constant
and insatiable hunger. He sold all his possessions in order to satisfy his crav-
371 ings, and was forced at last to devour his own limbs. His daughter Metra, who
was devotedly attached to him, possessed the power of transforming herself
into a variety of different animals. By this means she contrived to support her
father, who sold her again and again each time she assumed a different form,
and thus he dragged on a pitiful existence.

372
Ceres MM.58
373 [1] The Roman Ceres is actually the Greek Demeter under another name, her at-
tributes, worship, festivals, &c., being precisely identical.
374 [2] The Romans were indebted to Sicily for this divinity, her worship having
been introduced by the Greek colonists who settled there.
375 [3] The Cerealia, or festivals in honour of Ceres, commenced on the 12th of
April, and lasted several days.

376
Aphrodite (Venus)
377 [1] Aphrodite (from aphros, sea-foam, and dite, issued), the daughter of Zeus and
a sea-nymph called Dione, was the goddess of Love and Beauty.
378 [2] Dione, being a sea-nymph, gave birth to her daughter beneath the waves;
but the child of the heaven-inhabiting Zeus was forced to ascend from the
ocean-depths and mount to the snow-capped summits of Olympus, in order to
breathe that ethereal and most refined atmosphere which pertains to the celes-
tial gods.
379 [3] Aphrodite was the mother of Eros (Cupid), the god of Love, also of Æneas,
the great Trojan hero and the head of that Greek colony which settled in Italy,
and from which arose the city of Rome. As a mother Aphrodite claims our
sympathy for the tenderness she exhibits towards her children. Homer tells
380 us in his Iliad, how, when Æneas was wounded in battle, she came to his
assistance, regardless of personal danger, and was herself severely wounded in
attempting to save his life.
MM.59
381 [4] Aphrodite was tenderly attached to a lovely youth, called Adonis, whose
exquisite beauty has become proverbial. He was a motherless babe, and
Aphrodite, taking pity on him, placed him in a chest and intrusted him to
the care of Persephone, who became so fond of the beautiful youth that she
382 refused to part with him. Zeus, being appealed to by the rival foster-mothers,
decided that Adonis should spend four months of every year with Persephone,

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

four with Aphrodite, whilst during the remaining four months he should be
left to his own devices. He became, however, so attached to Aphrodite that he
383 voluntarily devoted to her the time at his own disposal. Adonis was killed, dur-
ing the chase, by a wild boar, to the great grief of Aphrodite, who bemoaned
his loss so persistently that Aïdes, moved with pity, permitted him to pass six
months of every year with her, whilst the remaining half of the year was spent
by him in the lower world.
384 [5] Aphrodite possessed a magic girdle (the famous cestus) which she fre-
quently lent to unhappy maidens suffering from the pangs of unrequited love,
as it was endowed with the power of inspiring affection for the wearer, whom
it invested with every attribute of grace, beauty, and fascination.
385 [6] Her usual attendants are the Charites or Graces (Euphrosyne, Aglaia, and
Thalia), who are represented undraped and intertwined in a loving embrace.
386 [7] In Hesiod’s Theogony she is supposed to belong to the more ancient di-
vinities, and, whilst those of later date are represented as having descended
one from another, and all more or less from Zeus, Aphrodite has a variously-
accounted-for, yet independent origin.
387 [8] The most poetical version of her birth is that when Uranus was wounded
by his son Cronus, his blood mingled with the foam of the sea, whereupon the
bubbling waters at once assumed a rosy tint, and from their depths arose, in all
388 the surpassing glory of her loveliness, Aphrodite, goddess of love and beauty!
Shaking her long, fair tresses, the water-drops rolled down into the beauti-
ful sea-shell in which she stood, and became transformed into pure glistening MM.60
pearls. Wafted by the soft and balmy breezes, she floated on to Cythera, and
389 was thence transported to the island of Cyprus. Lightly she stepped on shore,
and under the gentle pressure of her delicate foot the dry and rigid sand became
transformed into a verdant meadow, where every varied shade of colour and
every sweet odour charmed the senses. The whole island of Cyprus became
390 clothed with verdure, and greeted this fairest of all created beings with a glad
smile of friendly welcome. Here she was received by the Seasons, who decked
her with garments of immortal fabric, encircling her fair brow with a wreath of
purest gold, whilst from her ears depended costly rings, and a glittering chain
391 embraced her swan-like throat. And now, arrayed in all the panoply of her irre-
sistible charms, the nymphs escort her to the dazzling halls of Olympus, where
she is received with ecstatic enthusiasm by the admiring gods and goddesses.
The gods all vied with each other in aspiring to the honour of her hand, but
392 Hephæstus became the envied possessor of this lovely being, who, however,
proved as faithless as she was beautiful, and caused her husband much unhap-

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piness, owing to the preference she showed at various times for some of the
other gods and also for mortal men.
393 [9] The celebrated Venus of Milo, now in the Louvre, is an exquisite statue of
this divinity. The head is beautifully formed; the rich waves of hair descend
on her rather low but broad forehead and are caught up gracefully in a small
394 knot at the back of the head; the expression of the face is most bewitching, and
bespeaks the perfect joyousness of a happy nature combined with the dignity MM.61
of a goddess; the drapery falls in careless folds from the waist downwards,
and her whole attitude is the embodiment of all that is graceful and lovely in
womanhood. She is of medium height, and the form is perfect in its symmetry
and faultless proportions.
395 [ 10 ] Aphrodite is also frequently represented in the act of confining her dripping
locks in a knot, whilst her attendant nymphs envelop her in a gauzy veil.
396 [ 11 ] The animals sacred to her were the dove, swan, swallow, and sparrow. Her
favourite plants were the myrtle, apple-tree, rose, and poppy.

Aphrodite

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Vénus de Milo
The statue of Aphrodite in the Louvre at Paris
(Vénus de Milo) was found by a peasant in
1820 in a cavern on the island of Melos. The
statue was in fragments when discovered,
and from a trustworthy drawing made at the
time we see that there was a pedestal with it,
of which no trace can now be found. This
pedestal, with its inscription, has been of
great importance in determining the
restorations of the statue. The commanding
attitude of the goddess and her calm
self-contained mien make the expression
singularly noble; the beauty that befits the
goddess of love is united with a proud
consciousness of divine power. The
wonderfully fine modeling of the
well-preserved surface has imparted to the
stone almost the softness and warmth of life
itself, an effect enhanced by the mellow tones
of the marble. Various plans of restoration
have been proposed, the most plausible of
which represents the goddess as leaning her
left arm on the shield of Ares supported on a
short pillar by her left side, while the right
hand holds up her robe.

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397 [ 12 ] The worship of Aphrodite is supposed to have been introduced into Greece
from Central Asia. There is no doubt that she was originally identical with the
famous Astarté, the Ashtoreth of the Bible, against whose idolatrous worship
and infamous rites the prophets of old hurled forth their sublime and powerful
anathemas.

398
Venus
399 [1] The Venus of the Romans was identified with the Aphrodite of the Greeks. The
worship of this divinity was only established in Rome in comparatively later
times. Annual festivals, called Veneralia, were held in her honour, and the
month of April, when flowers and plants spring forth afresh, was sacred to her.
She was worshipped as Venus Cloacina (or the Purifier), and as Venus Myrtea
(or the myrtle goddess), an epithet derived from the myrtle, the emblem of
Love.

400
Helios (Sol)
401 [1] The worship of Helios was introduced into Greece from Asia. According to
the earliest conceptions of the Greeks he was not only the sun-god, but also
the personification of life and all life-giving power, for light is well known to
402 be an indispensable condition of all healthy terrestrial life. The worship of
MM.62
the sun was originally very widely spread, not only among the early Greeks
themselves, but also among other primitive nations. To us the sun is simply
the orb of light, which, high above our heads, performs each day the functions
403 assigned to it by a mighty and invisible Power; we can, therefore, form but a
faint idea of the impression which it produced upon the spirit of a people whose
intellect was still in its infancy, and who believed, with child-like simplicity,
that every power of nature was a divinity, which, according as its character was
baleful or beneficent, worked for the destruction or benefit of the human race.
404 [2] Helios, who was the son of the Titans Hyperion and Theia, is described as
rising every morning in the east, preceded by his sister Eos (the Dawn), who,
with her rosy fingers, paints the tips of the mountains, and draws aside that
405 misty veil through which her brother is about to appear. When he has burst
forth in all the glorious light of day, Eos disappears, and Helios now drives
his flame-darting chariot along the accustomed track. This chariot, which is of
burnished gold, is drawn by four fire-breathing steeds, behind which the young
406 god stands erect with flashing eyes, his head surrounded with rays, holding
in one hand the reins of those fiery coursers which in all hands save his are

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

unmanageable. When towards evening he descends the curve15 in order to cool

his burning forehead in the waters of the deep sea, he is followed closely by
408 his sister Selene (the Moon), who is now prepared to take charge of the world,
and illumine with her silver crescent the dusky night. Helios meanwhile rests
from his labours, and, reclining softly on the cool fragrant couch prepared for
him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring,
and beauteous day.
409 [3] It may appear strange that, although the Greeks considered the earth to
be a flat circle, no explanation is given of the fact that Helios sinks down
in the far west regularly every evening, and yet reappears as regularly every MM.63
410 morning in the east. Whether he was supposed to pass through Tartarus, and
thus regain the opposite extremity through the bowels of the earth, or whether
they thought he possessed any other means of making this transit, there is not
a line in either Homer or Hesiod to prove. In later times, however, the poets
411 invented the graceful fiction, that when Helios had finished his course, and
reached the western side of the curve, a winged-boat, or cup, which had been
made for him by Hephæstus, awaited him there, and conveyed him rapidly,
with his glorious equipage, to the east, where he recommenced his bright and
glowing career.
412 [4] This divinity was invoked as a witness when a solemn oath was taken, as it
was believed that nothing escaped his all-seeing eye, and it was this fact which
enabled him to inform Demeter of the fate of her daughter, as already related.
He was supposed to possess flocks and herds in various localities, which may
possibly be intended to represent the days and nights of the year, or the stars
of heaven.
413 [5] Helios is said to have loved Clytie, a daughter of Oceanus, who ardently
returned his affection; but in the course of time the fickle sun-god transferred
his devotion to Leucothea, the daughter of Orchamus, king of the eastern coun-
414 tries, which so angered the forsaken Clytie that she informed Orchamus of his
daughter’s attachment, and he punished her by inhumanly burying her alive.
Helios, overcome with grief, endeavoured, by every means in his power, to re-
call her to life. At last, finding all his efforts unavailing, he sprinkled her grave
with heavenly nectar, and immediately there sprang forth from the spot a shoot
of frankincense, which spread around its aromatic perfume.
415 [6] The jealous Clytie gained nothing by her cruel conduct, for the sun-god
came to her no more. Inconsolable at his loss, she threw herself upon the
ground, and refused all sustenance. For nine long days she turned her face
15
407 The course which the sun ran was considered by the ancients to be a rising and descending
curve the centre of which was supposed to be reached by Helios at mid-day.

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towards the glorious god of day, as he moved along the heavens, till at length MM.64
her limbs became rooted in the ground, and she was transformed into a flower,
which ever turns towards the sun.
416 [7] Helios married Perse, daughter of Oceanus, and their children were, Aëtes,
king of Colchis (celebrated in the legend of the Argonauts as the possessor of
the Golden Fleece), and Circe, the renowned sorceress.
417 [8] Helios had another son named Phaethon, whose mother was Clymene, one
of the Oceanides. The youth was very beautiful, and a great favourite with
Aphrodite, who intrusted him with the care of one of her temples, which flat-
tering proof of her regard caused him to become vain and presumptuous. His
418 friend Epaphus, son of Zeus and Io, endeavoured to check his youthful van-
ity by pretending to disbelieve his assertion that the sun-god was his father.
Phaethon, full of resentment, and eager to be able to refute the calumny, has-
419 tened to his mother Clymene, and besought her to tell him whether Helios
was really his father. Moved by his entreaties, and at the same time angry at
the reproach of Epaphus, Clymene pointed to the glorious sun, then shining
down upon them, and assured her son that in that bright orb he beheld the
420 author of his being, adding that if he had still any doubt, he might visit the
radiant dwelling of the great god of light and inquire for himself. Overjoyed
at his mother’s reassuring words, and following the directions she gave him,
Phaethon quickly wended his way to his father’s palace.
421 [9] As he entered the palace of the sun-god the dazzling rays almost blinded
him, and prevented him from approaching the throne on which his father was
seated, surrounded by the Hours, Days, Months, Years, and Seasons. Helios,
who with his all-seeing eye had watched him from afar, removed his crown of
422 glittering rays, and bade him not to be afraid, but to draw near to his father.
Encouraged by this kind reception, Phaethon entreated him to bestow upon
him such a proof of his love, that all the world might be convinced that he was
423 indeed his son; whereupon Helios desired him to ask any favour he pleased,
and swore by the Styx that it should be granted. The impetuous youth imme- MM.65
diately requested permission to drive the chariot of the sun for one whole day.
His father listened horror-struck to this presumptuous demand, and by repre-
424 senting the many dangers which would beset his path, endeavoured to dissuade
him from so perilous an undertaking; but his son, deaf to all advice, pressed
his point with such pertinacity, that Helios was reluctantly compelled to lead
him to the chariot. Phaethon paused for a moment to admire the beauty of
425 the glittering equipage, the gift of the god of fire, who had formed it of gold,
and ornamented it with precious stones, which reflected the rays of the sun.
And now Helios, seeing his sister, the Dawn, opening her doors in the rosy

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east, ordered the Hours to yoke the horses. The goddesses speedily obeyed the
426 command, and the father then anointed the face of his son with a sacred balm,
to enable him to endure the burning flames which issued from the nostrils of
the steeds, and sorrowfully placing his crown of rays upon his head, desired
him to ascend the chariot.
427 [ 10 ] The eager youth joyfully took his place and grasped the coveted reins, but
no sooner did the fiery coursers of the sun feel the inexperienced hand which
attempted to guide them, than they became restive and unmanageable. Wildly
428 they rushed out of their accustomed track, now soaring so high as to threaten
the heavens with destruction, now descending so low as nearly to set the earth
on fire. At last the unfortunate charioteer, blinded with the glare, and terrified
at the awful devastation he had caused, dropped the reins from his trembling
429 hands. Mountains and forests were in flames, rivers and streams were dried
up, and a general conflagration was imminent. The scorched earth now called
on Zeus for help, who hurled his thunderbolt at Phaethon, and with a flash
of lightning brought the fiery steeds to a standstill. The lifeless body of the
430 youth fell headlong into the river Eridanus,16 where it was received and buried
by the nymphs of the stream. His sisters mourned so long for him that they MM.66
were transformed by Zeus into poplars, and the tears they shed, falling into the
432 waters, became drops of clear, transparent amber. Cycnus, the faithful friend
of the unhappy Phaethon, felt such overwhelming grief at his terrible fate, that
he pined and wasted away. The gods, moved with compassion, transformed
him into a swan, which for ever brooded over the fatal spot where the waters
had closed over the head of his unfortunate friend.
433 [ 11 ] The chief seat of the worship of Helios was the island of Rhodes, which
according to the following myth was his especial territory. At the time of the
Titanomachia, when the gods were dividing the world by lot, Helios happened
434 to be absent, and consequently received no share. He, therefore, complained to
Zeus, who proposed to have a new allotment, but this Helios would not allow,
saying, that as he pursued his daily journey, his penetrating eye had beheld
a lovely, fertile island lying beneath the waves of the ocean, and that if the
435 immortals would swear to give him the undisturbed possession of this spot,
he would be content to accept it as his share of the universe. The gods took
the oath, whereupon the island of Rhodes immediately raised itself above the
surface of the waters.
436 [ 12 ] The famous Colossus of Rhodes, which was one of the seven wonders of
the world, was erected in honour of Helios. This wonderful statue was 105 feet
high, and was formed entirely of brass; it formed the entrance to the harbour
16
431 The river Po.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

Colossus of Rhodes

437 at Rhodes, and the largest vessel could easily sail between the legs, which
stood on moles, each side of the harbour. Though so gigantic, it was perfectly
proportioned in every part. Some idea of its size may be gained from the fact MM.67
that very few people were able to span the thumb of this statue with their arms.
In the interior of the Colossus was a winding staircase leading to the top, from
the summit of which, by means of a telescope, the coast of Syria, and also the
shores of Egypt, are said to have been visible.17

439
Eos (Aurora)
440 [1] Eos, the Dawn, like her brother Helios, whose advent she always announced,
was also deified by the early Greeks. She too had her own chariot, which she
drove across the vast horizon both morning and night, before and after the sun-
441 god. Hence she is not merely the personification of the rosy morn, but also of
twilight, for which reason her palace is placed in the west, on the island Ææa.
The abode of Eos is a magnificent structure, surrounded by flowery meads and
velvety lawns, where nymphs and other immortal beings, wind in and out in
17
438 This great work of antiquity was destroyed by an earthquake fifty-six years after its erec-
tion, .. 256. The fragments remained on the ground for many centuries, until Rhodes was
conquered by the Turks, and they were eventually sold by one of the generals of Caliph Oth-
man IV to a merchant of Emesa for £36,000, .. 672.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

the mazy figures of the dance, whilst the music of a sweetly-tuned melody
accompanies their graceful, gliding movements.
442 [2] Eos is described by the poets as a beautiful maiden with rosy arms and
fingers, and large wings, whose plumage is of an ever-changing hue; she bears
a star on her forehead, and a torch in her hand. Wrapping round her the rich
443 folds of her violet-tinged mantle, she leaves her couch before the break of
day, and herself yokes her two horses, Lampetus and Phaethon, to her glorious
chariot. She then hastens with active cheerfulness to open the gates of heaven,
in order to herald the approach of her brother, the god of day, whilst the tender
plants and flowers, revived by the morning dew, lift their heads to welcome her
as she passes.
MM.68
444 [3] Eos first married the Titan Astræus,18 and their children were Heosphorus
(Hesperus), the evening star, and the winds. She afterwards became united to
Tithonus, son of Laomedon, king of Troy, who had won her affection by his
446 unrivalled beauty; and Eos, unhappy at the thought of their being ever sepa-
rated by death, obtained for him from Zeus the gift of immortality, forgetting,
however, to add to it that of eternal youth. The consequence was that when,
in the course of time, Tithonus grew old and decrepid, and lost all the beauty
447 which had won her admiration, Eos became disgusted with his infirmities, and
at last shut him up in a chamber, where soon little else was left of him but his
voice, which had now sunk into a weak, feeble quaver. According to some of
the later poets, he became so weary of his cheerless and miserable existence,
448 that he entreated to be allowed to die. This was, however, impossible; but Eos,
pitying his unhappy condition, exerted her divine power, and changed him into
a grasshopper, which is, as it were, all voice, and whose monotonous, ceaseless
chirpings may not inaptly be compared to the meaningless babble of extreme
old age.

449
Phœbus-Apollo
450 [1] Phœbus-Apollo, the god of Light, Prophecy, Music, Poetry, and the Arts and
Sciences, is by far the noblest conception within the whole range of Greek
mythology, and his worship, which not only extended to all the states of
Greece, but also to Asia Minor and to every Greek colony throughout the
451 world, stands out among the most ancient and strongly-marked features of
Grecian history, and exerted a more decided influence over the Greek nation,
than that of any other deity, not excepting Zeus himself.
452 [2] Apollo was the son of Zeus and Leto, and was born beneath the shade
18
445 According to some authorities, Strymon.

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 The Myths and Legends of Ancient Greece and Rome E. M. Berens

MM.69
of a palm tree which grew at the foot of Mount Cynthus, on the barren and
rocky island of Delos. The poets tell us that the earth smiled when the young
453 god first beheld the light of day, and that Delos became so proud and exultant
at the honour thus conferred upon her, that she covered herself with golden
flowers; swans surrounded the island, and the Delian nymphs celebrated his
birth with songs of joy.

Apollo

454 [3] The unhappy Leto, driven to Delos by the relentless persecutions of Hera,
was not long permitted to enjoy her haven of refuge. Being still tormented by
her enemy, the young mother was once more obliged to fly; she therefore re-
455 signed the charge of her new-born babe to the goddess Themis, who carefully
wrapped the helpless infant in swaddling-clothes, and fed him with nectar and
ambrosia; but he had no sooner partaken of the heavenly food than, to the
amazement of the goddess, he burst asunder the bands which confined his in-
456 fant limbs, and springing to his feet, appeared before her as a full-grown youth
of divine strength and beauty. He now demanded a lyre and a bow, declar-
ing that henceforth he would announce to mankind the will of his father Zeus.
“The golden lyre,” said he, “shall be my friend, the bent bow my delight, and in
457 oracles will I foretell the dark future.” With these words he ascended to Olym-
pus, where he was received with joyful acclamations into the assembly of the
celestial gods, who acknowledged him as the most beautiful and glorious of all
the sons of Zeus.

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458 [4] Phœbus-Apollo was the god of light in a twofold signification: first, as MM.70
representing the great orb of day which illumines the world; and secondly, as
the heavenly light which animates the soul of man. He inherited his func-
459 tion as sun-god from Helios, with whom, in later times, he was so completely
identified, that the personality of the one became gradually merged in that of
the other. We, accordingly, find Helios frequently confounded with Apollo,
myths belonging to the former attributed to the latter; and with some tribes—
the Ionic, for instance—so complete is this identification, that Apollo is called
by them Helios-Apollo.
460 [5] As the divinity whose power is developed in the broad light of day, he
brings joy and delight to nature, and health and prosperity to man. By the
influence of his warm and gentle rays he disperses the noxious vapours of the
night, assists the grain to ripen and the flowers to bloom.
461 [6] But although, as god of the sun, he is a life-giving and life-preserving
power, who, by his genial influence, dispels the cold of winter, he is, at the
same time, the god who, by means of his fiercely darting rays, could spread
462 disease and send sudden death to men and animals; and it is to this phase of
his character that we must look for the explanation of his being considered,
in conjunction with his twin-sister, Artemis (as moon-goddess), a divinity of
death. The brother and sister share this function between them, he taking man
463 and she woman as her aim, and those especially who died in the bloom of
youth, or at an advanced age, were believed to have been killed by their gentle
arrows. But Apollo did not always send an easy death. We see in the Iliad
how, when angry with the Greeks, the “god of the silver bow” strode down
464 from Olympus, with his quiver full of death-bringing darts, and sent a raging
pestilence into their camp. For nine days he let fly his fatal arrows, first on
animals and then on men, till the air became darkened with the smoke from
the funeral pyres.
465 [7] In his character as god of light, Phœbus-Apollo is the protecting deity of
shepherds, because it is he who warms the fields and meadows, and gives rich MM.71
pastures to the flocks, thereby gladdening the heart of the herdsman.
466 [8] As the temperate heat of the sun exercises so invigorating an effect on man
and animals, and promotes the growth of those medicinal herbs and vegetable
productions necessary for the cure of diseases, Phœbus-Apollo was supposed
to possess the power of restoring life and health; hence he was regarded as the
god of healing; but this feature in his character we shall find more particularly
developed in his son Asclepius (Æsculapius), the veritable god of the healing
art.
467 [9] Pursuing our analysis of the various phases in the character of Phœbus-

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Apollo, we find that with the first beams of his genial light, all nature awakens
to renewed life, and the woods re-echo with the jubilant sound of the untaught
468 lays, warbled by thousands of feathered choristers. Hence, by a natural infer-
ence, he is the god of music, and as, according to the belief of the ancients,
the inspirations of genius were inseparably connected with the glorious light
of heaven, he is also the god of poetry, and acts as the special patron of the arts
469 and sciences. Apollo is himself the heavenly musician among the Olympic
gods, whose banquets are gladdened by the wondrous strains which he pro-
duces from his favourite instrument, the seven-stringed lyre. In the cultus of
Apollo, music formed a distinguishing feature. All sacred dances, and even
470 the sacrifices in his honour, were performed to the sound of musical instru-

Apollo Citharœdus
In the temple of Nemesis at
Rhamnus in Attica stood a statue
of “Apollo playing the lyre” by
Scopas, one of the great masters.
In the days of imperial Rome it
was removed by the Emperor
Augustus to his great library on the
Palatine, and became the
admiration of the Roman world.
After that it disappeared, and we
can only judge of it by this splendid
copy which was discovered in the
villa of Cassius at Tivoli. It is a
sublime personification of the
triumphant power of music in its
more majestic forms.

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ments; and it is, in a great measure, owing to the influence which the music
in his worship exercised on the Greek nation, that Apollo came to be regarded
as the leader of the nine Muses, the legitimate divinities of poetry and song.
471 In this character he is called Musagetes, and is always represented robed in a
long flowing garment; his lyre, to the tones of which he appears to be singing,
is suspended by a band across the chest; his head is encircled by a wreath
of laurel, and his long hair, streaming down over his shoulders, gives him a
somewhat effeminate appearance.
472 [ 10 ] And now we must view the glorious god of light under another, and (as far MM.72
as regards his influence over the Greek nation) a much more important aspect;
for, in historical times, all the other functions and attributes of Apollo sink into
473 comparative insignificance before the great power which he exercised as god
of prophecy. It is true that all Greek gods were endowed, to a certain extent,
with the faculty of foretelling future events; but Apollo, as sun-god, was the
concentration of all prophetic power, as it was supposed that nothing escaped
his all-seeing eye, which penetrated the most hidden recesses, and laid bare the
secrets which lay concealed behind the dark veil of the future.
474 [ 11 ] We have seen that when Apollo assumed his god-like form, he took his
place among the immortals; but he had not long enjoyed the rapturous delights
of Olympus, before he felt within him an ardent desire to fulfil his great mis-
475 sion of interpreting to mankind the will of his mighty father. He accordingly
descended to earth, and travelled through many countries, seeking a fitting site
upon which to establish an oracle. At length he reached the southern side of
the rocky heights of Parnassus, beneath which lay the harbour of Crissa. Here,
476 under the overhanging cliff, he found a secluded spot, where, from the most
ancient times, there had existed an oracle, in which Gæa herself had revealed
the future to man, and which, in Deucalion’s time, she had resigned to Themis.
It was guarded by the huge serpent Python, the scourge of the surrounding
neighbourhood, and the terror alike of men and cattle. The young god, full of
confidence in his unerring aim, attacked and slew the monster with his arrows,
thus freeing land and people from their mighty enemy.
477 [ 12 ] The grateful inhabitants, anxious to do honour to their deliverer, flocked
round Apollo, who proceeded to mark out a plan for a temple, and, with
the assistance of numbers of eager volunteers, a suitable edifice was soon
erected. It now became necessary to choose ministers, who would offer up
478 sacrifices, interpret his prophecies to the people, and take charge of the tem-
ple. Looking round, he saw in the far distance a vessel bound from Crete to
the Peloponnesus, and determined to avail himself of her crew for his service. MM.73
479 Assuming the shape of an enormous dolphin, he agitated the waters to such a

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degree, that the ship was tossed violently to and fro, to the great alarm of the
mariners; at the same time he raised a mighty wind, which drove the ship into
the harbour of Crissa, where she ran aground. The terrified sailors dared not set
480 foot on shore; but Apollo, under the form of a vigorous youth, stepped down
to the vessel, revealed himself in his true character, and informed them that it
was he who had driven them to Crissa, in order that they might become his
priests, and serve him in his temple. Arrived at the sacred fane, he instructed
481 them how to perform the services in his honour, and desired them to worship
him under the name of Apollo-Delphinios, because he had first appeared to
them under the form of a dolphin. Thus was established the far-famed oracle
of Delphi, the only institution of the kind which was not exclusively national,
482 for it was consulted by Lydians, Phrygians, Etruscans, Romans, &c., and, in
fact, was held in the highest repute all over the world. In obedience to its de-
crees, the laws of Lycurgus were introduced, and the earliest Greek colonies
483 founded. No cities were built without first consulting the Delphic oracle, for
it was believed that Apollo took special delight in the founding of cities, the
first stone of which he laid in person; nor was any enterprise ever undertaken,
without inquiring at this sacred fane as to its probable success.
484 [ 13 ] But that which brought Apollo more closely home to the hearts of the
people, and raised the whole moral tone of the Greek nation, was the belief,
gradually developed with the intelligence of the people, that he was the god
who accepted repentance as an atonement for sin, who pardoned the contrite
sinner, and who acted as the special protector of those, who, like Orestes, had
committed a crime, which required long years of expiation.
485 [ 14 ] Apollo is represented by the poets as being eternally young; his counte-
nance, glowing with joyous life, is the embodiment of immortal beauty; his
eyes are of a deep blue; his forehead low, but broad and intellectual; his hair, MM.74
486 which falls over his shoulders in long waving locks, is of a golden, or warm
chestnut hue. He is crowned with laurel, and wears a purple robe; in his hand
he bears his silver bow, which is unbent when he smiles, but ready for use
when he menaces evil-doers.
487 [ 15 ] But Apollo, the eternally beautiful youth, the perfection of all that is grace-
ful and refined, rarely seems to have been happy in his love; either his advances
met with a repulse, or his union with the object of his affection was attended
with fatal consequences.
488 [ 16 ] His first love was Daphne (daughter of Peneus, the river-god), who was so
averse to marriage that she entreated her father to allow her to lead a life of
celibacy, and devote herself to the chase, which she loved to the exclusion of
489 all other pursuits. But one day, soon after his victory over the Python, Apollo

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“Apollo Belvedere”
Although our more extended acquaintance with the great original works of
Greek genius has caused this statue to be ranked lower than in former times, it
will always hold a place in art. It was found at the beginning of the sixteenth
century near Antium, and during the papacy of Julian II was restored by
Montorsorli, a pupil of Michael Angelo, and placed in the Belvedere of the
Vatican at Rome. The most important restorations are the left hand and the
fingers of the right, together with a stump of a bow, the restorer conceiving the
statue as “Kallinikos”, the victorious, the young god having just discharged an
arrow either at the dragon Python, or, as some have suggested, at one of the
earth-born giants. The unstinted admiration of the statue which was felt and
expressed by Winckelmanu, the father of scientific classical archæology, is
echoed in Byron’s Childe Harold:
Or view the Lord of the unerring bow,
The God of life, and poesy, and light,
The Sun in human limbs arrayed, and brow
All radiant from his triumph in the fight:
The shaft hath just been shot—the arrow bright
With an immortal’s vengeance; in his eye
And nostril beautiful disdain and might
And majesty flash their full lightnings by,
Developing in that one glance the Deity.
The peculiar merit of the statue is that it embodies a poetical idea, the bright
and joyous god glancing with light scorn and triumph at his easily vanquished
foe. The absence of any veins or sinews in the figure was the artist’s way of
indicating the ethereal nature of the godlike form, though we know from the
Parthenon sculptures, which are considered the criterion of the plastic art, that
the Greek sculptors of the best period did not fashion their divinities so. It has
been conjectured recently that the restored left hand should hold not a bow, but
the aegis of Zeus; this supposition springing from the fact that there is a small
bronze at St. Petersburg in the same attitude as the Belvedere Apollo, but
holding in the hand what looks like the end of a leathery substance.

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happened to see Eros bending his bow, and proud of his own superior strength
and skill, he laughed at the efforts of the little archer, saying that such a weapon
was more suited to the one who had just killed the terrible serpent. Eros angrily
490 replied that his arrow should pierce the heart of the mocker himself, and flying
off to the summit of Mount Parnassus, he drew from his quiver two darts of
different workmanship—one of gold, which had the effect of inspiring love;
the other of lead, which created aversion. Taking aim at Apollo, he pierced
491 his breast with the golden shaft, whilst the leaden one he discharged into the
bosom of the beautiful Daphne. The son of Leto instantly felt the most ardent
affection for the nymph, who, on her part, evinced the greatest dislike towards
her divine lover, and, at his approach, fled from him like a hunted deer. He
492 called upon her in the most endearing accents to stay, but she still sped on,
until at length, becoming faint with fatigue, and fearing that she was about to
succumb, she called upon the gods to come to her aid. Hardly had she uttered
her prayer before a heavy torpor seized her limbs, and just as Apollo threw
493 out his arms to embrace her, she became transformed into a laurel-bush. He MM.75
sorrowfully crowned his head with its leaves, and declared, that in memory of
his love, it should henceforth remain evergreen, and be held sacred to him.
494 [ 17 ] He next sought the love of Marpessa, the daughter of Evenus; but though
her father approved his suit, the maiden preferred a youth named Idas, who
contrived to carry her off in a winged chariot which he had procured from Po-
seidon. Apollo pursued the fugitives, whom he quickly overtook, and forcibly
495 seizing the bride, refused to resign her. Zeus then interfered, and declared that
Marpessa herself must decide which of her lovers should claim her as his wife.
After due reflection she accepted Idas as her husband, judiciously concluding
496 that although the attractions of the divine Apollo were superior to those of her
lover, it would be wiser to unite herself to a mortal, who, growing old with
herself, would be less likely to forsake her, when advancing years should rob
her of her charms.
497 [ 18 ] Cassandra, daughter of Priam, king of Troy, was another object of the
love of Apollo. She feigned to return his affection, and promised to marry
him, provided he would confer upon her the gift of prophecy; but having re-
ceived the boon she desired, the treacherous maiden refused to comply with
498 the conditions upon which it had been granted. Incensed at her breach of faith,
Apollo, unable to recall the gift he had bestowed, rendered it useless by caus-
ing her predictions to fail in obtaining credence. Cassandra became famous
499 in history for her prophetic powers, but her prophecies were never believed.
For instance, she warned her brother Paris that if he brought back a wife from
Greece he would cause the destruction of his father’s house and kingdom; she

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also warned the Trojans not to admit the wooden horse within the walls of the
city, and foretold to Agamemnon all the disasters which afterwards befell him.
500 [ 19 ] Apollo afterwards married Coronis, a nymph of Larissa, and thought him-
self happy in the possession of her faithful love; but once more he was doomed
to disappointment, for one day his favourite bird, the crow, flew to him with the MM.76
501 intelligence that his wife had transferred her affections to a youth of Haemo-
nia. Apollo, burning with rage, instantly destroyed her with one of his death-
bringing darts. Too late he repented of his rashness, for she had been tenderly
beloved by him, and he would fain have recalled her to life; but, although
he exerted all his healing powers, his efforts were in vain. He punished the
crow for its garrulity by changing the colour of its plumage from pure white to
intense black, and forbade it to fly any longer among the other birds.
502 [ 20 ] Coronis left an infant son named Asclepius, who afterwards became god
of medicine. His powers were so extraordinary that he could not only cure the
sick, but could even restore the dead to life. At last Aïdes complained to Zeus
503 that the number of shades conducted to his dominions was daily decreasing,
and the great ruler of Olympus, fearing that mankind, thus protected against
sickness and death, would be able to defy the gods themselves, killed Asclepius
with one of his thunderbolts. The loss of his highly gifted son so exasperated
504 Apollo that, being unable to vent his anger on Zeus, he destroyed the Cyclops,
who had forged the fatal thunderbolts. For this offence, Apollo would have
been banished by Zeus to Tartarus, but at the earnest intercession of Leto he
partially relented, and contented himself with depriving him of all power and
505 dignity, and imposing on him a temporary servitude in the house of Admetus,
king of Thessaly. Apollo faithfully served his royal master for nine years in
the humble capacity of a shepherd, and was treated by him with every kindness
and consideration. During the period of his service the king sought the hand of
506 Alcestis, the beautiful daughter of Pelias, son of Poseidon; but her father de-
clared that he would only resign her to the suitor who should succeed in yoking
a lion and a wild boar to his chariot. By the aid of his divine herdsman, Adme-
tus accomplished this difficult task, and gained his bride. Nor was this the only
507 favour which the king received from the exiled god, for Apollo obtained from
the Fates the gift of immortality for his benefactor, on condition that when his MM.77
last hour approached, some member of his own family should be willing to die
508 in his stead. When the fatal hour arrived, and Admetus felt that he was at the
point of death, he implored his aged parents to yield to him their few remain-
ing days. But “life is sweet” even to old age, and they both refused to make
the sacrifice demanded of them. Alcestis, however, who had secretly devoted
509 herself to death for her husband, was seized with a mortal sickness, which kept

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pace with his rapid recovery. The devoted wife breathed her last in the arms of
Admetus, and he had just consigned her to the tomb, when Heracles chanced
to come to the palace. Admetus held the rites of hospitality so sacred, that he
510 at first kept silence with regard to his great bereavement; but as soon as his
friend heard what had occurred, he bravely descended into the tomb, and when
death came to claim his prey, he exerted his marvellous strength, and held him
in his arms, until he promised to restore the beautiful and heroic queen to the
bosom of her family.
511 [ 21 ] Whilst pursuing the peaceful life of a shepherd, Apollo formed a strong
friendship with two youths named Hyacinthus and Cyparissus, but the great
favour shown to them by the god did not suffice to shield them from misfortune.
The former was one day throwing the discus with Apollo, when, running too
512 eagerly to take up the one thrown by the god, he was struck on the head with
it and killed on the spot. Apollo was overcome with grief at the sad end of his
young favourite, but being unable to restore him to life, he changed him into
513 the flower called after him the Hyacinth. Cyparissus had the misfortune to kill
by accident one of Apollo’s favourite stags, which so preyed on his mind that
he gradually pined away, and died of a broken heart. He was transformed by
the god into a cypress-tree, which owes its name to this story.
514 [ 22 ] After these sad occurrences Apollo quitted Thessaly and repaired to Phry-
gia, in Asia Minor, where he met Poseidon, who, like himself, was in exile, and
condemned to a temporary servitude on earth. The two gods now entered the MM.78
515 service of Laomedon, king of Troy, Apollo undertaking to tend his flocks, and
Poseidon to build the walls of the city. But Apollo also contributed his assis-
tance in the erection of those wonderful walls, and, by the aid of his marvellous
musical powers, the labours of his fellow-worker, Poseidon, were rendered so
516 light and easy that his otherwise arduous task advanced with astonishing celer-
ity; for, as the master-hand of the god of music grasped the chords of his lyre,19
the huge blocks of stone moved of their own accord, adjusting themselves with
the utmost nicety into the places designed for them.
518 [ 23 ] But though Apollo was so renowned in the art of music, there were two
individuals who had the effrontery to consider themselves equal to him in this
respect, and, accordingly, each challenged him to compete with them in a mu-
sical contest. These were Marsyas and Pan. Marsyas was a satyr, who, having
519 picked up the flute which Athene had thrown away in disgust, discovered, to
19
517 This wonderful lyre, which had been given to Apollo by Hermes (Mercury) in exchange
for the Caduceus or rod of wealth, is said to have possessed such extraordinary powers, that it
caused a stone, upon which it was laid, to become so melodious, that ever afterwards, on being
touched, it emitted a musical sound which resembled that produced by the lyre itself.

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his great delight and astonishment, that, in consequence of its having touched
the lips of a goddess, it played of itself in the most charming manner. Marsyas,
520 who was a great lover of music, and much beloved on this account by all the
elf-like denizens of the woods and glens, was so intoxicated with joy at this dis-
covery, that he foolishly challenged Apollo to compete with him in a musical
contest. The challenge being accepted, the Muses were chosen umpires, and
521 it was decided that the unsuccessful candidate should suffer the punishment
of being flayed alive. For a long time the merits of both claimants remained
so equally balanced, that it was impossible to award the palm of victory to ei-
ther, seeing which, Apollo, resolved to conquer, added the sweet tones of his
522
melodious voice to the strains of his lyre, and this at once turned the scale in MM.79
his favour. The unhappy Marsyas being defeated, had to undergo the terrible
penalty, and his untimely fate was universally lamented; indeed the Satyrs and
Dryads, his companions, wept so incessantly at his fate, that their tears, unit-
ing together, formed a river in Phrygia which is still known by the name of
Marsyas.
523 [ 24 ] The result of the contest with Pan was by no means of so serious a charac-
ter. The god of shepherds having affirmed that he could play more skilfully on
his flute of seven reeds (the syrinx or Pan’s pipe), than Apollo on his world-
524 renowned lyre, a contest ensued, in which Apollo was pronounced the victor
by all the judges appointed to decide between the rival candidates. Midas, king
of Phrygia, alone demurred at this decision, having the bad taste to prefer the
uncouth tones of the Pan’s pipe to the refined melodies of Apollo’s lyre. In-
525 censed at the obstinacy and stupidity of the Phrygian king, Apollo punished
him by giving him the ears of an ass. Midas, horrified at being thus disfigured,
determined to hide his disgrace from his subjects by means of a cap; his barber,
however, could not be kept in ignorance of the fact, and was therefore bribed
526 with rich gifts never to reveal it. Finding, however, that he could not keep the
secret any longer, he dug a hole in the ground into which he whispered it; then
closing up the aperture he returned home, feeling greatly relieved at having
thus eased his mind of its burden. But after all, this very humiliating secret
was revealed to the world, for some reeds which sprung up from the spot mur-
mured incessantly, as they waved to and fro in the wind: “King Midas has the
ears of an ass.”
527 [ 25 ] In the sad and beautiful story of Niobe, daughter of Tantalus, and wife of
Amphion, king of Thebes, we have another instance of the severe punishments
meted out by Apollo to those who in any way incurred his displeasure. Niobe
528 was the proud mother of seven sons and seven daughters, and exulting in the
number of her children, she, upon one occasion, ridiculed the worship of Leto,

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because she had but one son and daughter, and desired the Thebans, for the MM.80
future, to give to her the honours and sacrifices which they had hitherto offered
529 to the mother of Apollo and Artemis. The sacrilegious words had scarcely
passed her lips before Apollo called upon his sister Artemis to assist him in
avenging the insult offered to their mother, and soon their invisible arrows
sped through the air. Apollo slew all the sons, and Artemis had already slain
530 all the daughters save one, the youngest and best beloved, whom Niobe clasped
in her arms, when the agonized mother implored the enraged deities to leave
her, at least, one out of all her beautiful children; but, even as she prayed,
the deadly arrow reached the heart of this child also. Meanwhile the unhappy
531 father, unable to bear the loss of his children, had destroyed himself, and his
dead body lay beside the lifeless corpse of his favourite son. Widowed and
childless, the heart-broken mother sat among her dead, and the gods, in pity
for her unutterable woe, turned her into a stone, which they transferred to
Siphylus, her native Phrygian mountain, where it still continues to shed tears.

Niobe

532 [ 26 ] The punishment of Niobe forms the subject of a magnificent marble group,
which was found at Rome in the year 1553, and is now in the gallery of Uffizi,
at Florence.
533 [ 27 ] The renowned singer Orpheus was the son of Apollo and Calliope, the
muse of epic poetry, and, as might be expected with parents so highly gifted,
was endowed with most distinguished intellectual qualifications. He was a
poet, a teacher of the religious doctrines known as the Orphic mysteries, and

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534 a great musician, having inherited from his father an extraordinary genius for
music. When he sang to the sweet tones of his lyre, he charmed all nature, and MM.81
summoned round him the wild beasts of the forests, who, under the influence
of his music, became tame and gentle as lambs. The madly rushing torrents
stopped their rapid course, and the very mountains and trees moved from their
places at the sound of his entrancing melodies.
535 [ 28 ] Orpheus became united to a lovely nymph named Eurydice, the daughter of
the sea-god Nereus, whom he fondly loved. She was no less attached to him,
and their married life was full of joy and happiness. But it was only short-
537 lived; for Aristæus,20 the half-brother of Orpheus, having fallen in love with
the beautiful Eurydice, forcibly endeavoured to take her from her husband, and
as she fled across some fields to elude his pursuit, she was bitten in the foot
by a venomous snake, which lay concealed in the long grass. Eurydice died of
the wound, and her sorrowing husband filled the groves and valleys with his
piteous and unceasing lamentations.
538 [ 29 ] His longing to behold her once more became at last so unconquerable,
that he determined to brave the horrors of the lower world, in order to entreat
Aïdes to restore to him his beloved wife. Armed only with his golden lyre,
the gift of Apollo, he descended into the gloomy depths of Hades, where his
539 heavenly music arrested for a while the torments of the unhappy sufferers. The
stone of Sisyphus remained motionless; Tantalus forgot his perpetual thirst; the
wheel of Ixion ceased to revolve; and even the Furies shed tears, and withheld
540 for a time their persecutions. Undismayed at the scenes of horror and suffer-
ing which met his view on every side, he pursued his way until he arrived at
the palace of Aïdes. Presenting himself before the throne on which sat the
stony-hearted king and his consort Persephone, Orpheus recounted his woes
541 to the sound of his lyre. Moved to pity by his sweet strains, they listened to
his melancholy story, and consented to release Eurydice on condition that he MM.82
should not look upon her until they reached the upper world. Orpheus gladly
promised to comply with this injunction, and, followed by Eurydice, ascended
542 the steep and gloomy path which led to the realms of life and light. All went
well until he was just about to pass the extreme limits of Hades, when, for-
getting for the moment the hard condition, he turned to convince himself that
his beloved wife was really behind him. The glance was fatal, and destroyed
543 all his hopes of happiness; for, as he yearningly stretched out his arms to em-
brace her, she was caught back, and vanished from his sight for ever. The
grief of Orpheus at this second loss was even more intense than before, and he
20
536 Aristæus was worshipped as a rural divinity in various parts of Greece, and was supposed
to have taught mankind how to catch bees, and to utilize honey and wax.

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now avoided all human society. In vain did the nymphs, his once chosen com-
544 panions, endeavour to win him back to his accustomed haunts; their power to
charm was gone, and music was now his sole consolation. He wandered forth
alone, choosing the wildest and most secluded paths, and the hills and vales
resounded with his pathetic melodies. At last he happened to cross the path
545 of some Thracian women, who were performing the wild rites of Dionysus
(Bacchus), and in their mad fury at his refusing to join them, they furiously
attacked him, and tore him in pieces. In pity for his unhappy fate, the Muses
collected his remains, which they buried at the foot of Mount Olympus, and
546 the nightingale warbled a funeral dirge over his grave. His head was thrown
into the river Hebrus, and as it floated down the stream, the lips still continued
to murmur the beloved name of Eurydice.
547 [ 30 ] The chief seat of the worship of Apollo was at Delphi, and here was the
most magnificent of all his temples, the foundation of which reaches far beyond
all historical knowledge, and which contained immense riches, the offerings of
548 kings and private persons, who had received favourable replies from the oracle.
The Greeks believed Delphi to be the central point of the earth, because two
eagles sent forth by Zeus, one from the east, the other from the west, were said MM.83
to have arrived there at the same moment.
549 [ 31 ] The Pythian games, celebrated in honour of the victory of Apollo over the
Python, took place at Delphi every four years. At the first celebration of these
games, gods, goddesses, and heroes contended for the prizes, which were at
first of gold or silver, but consisted, in later times, of simple laurel wreaths.
550 [ 32 ] On account of its being the place of his birth, the whole island of Delos
was consecrated to Apollo, where he was worshipped with great solemnity;
the greatest care was taken to preserve the sanctity of the spot, for which rea-
551 son no one was suffered to be buried there. At the foot of Mount Cynthus was
a splendid temple of Apollo which possessed an oracle, and was enriched with
magnificent offerings from all parts of Greece. Even foreign nations held this
island sacred, for when the Persians passed it on their way to attack Greece,
they not only sailed by, leaving it uninjured, but sent rich presents to the tem-
ple. Games, called Delia, instituted by Theseus, were celebrated at Delos every
four years.
552 [ 33 ] A festival termed the Gymnopedæa was held at Sparta in honour of Apollo,
in which boys sang the praises of the gods, and of the three hundred Lacedæ-
monians who fell at the battle of Thermopylæ.
553 [ 34 ] Wolves and hawks were sacrificed to Apollo, and the birds sacred to him
were the hawk, raven, and swan.

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554
Roman Apollo
555 [1] The worship of Apollo never occupied the all-important position in Rome
which it held in Greece, nor was it introduced till a comparatively late pe-
riod. There was no sanctuary erected to this divinity until B.C. 430, when the
556 Romans, in order to avert a plague, built a temple in his honour; but we do not
find the worship of Apollo becoming in any way prominent until the time of
Augustus, who, having called upon this god for aid before the famous battle of
MM.84
Actium, ascribed the victory which he gained, to his influence, and accordingly
erected a temple there, which he enriched with a portion of the spoil.
557 [2] Augustus afterwards built another temple in honour of Apollo, on the Pala-
tine Hill, in which at the foot of his statue, were deposited two gilt chests,
containing the Sibylline oracles. These oracles were collected to replace the
Sibylline books originally preserved in the temple of Jupiter, which were de-
stroyed when that edifice was burned.

Sibyl

558 [3] The Sibyls were maidens who had received the gift of prophecy, and the
privilege of living to an incredible age. One of these Sibyls (known as the
Cumæan) appeared to Tarquinius Superbus, the last king of Rome, offering for

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sale nine books, which she informed him had been written by herself. Not
559 knowing who she was, Tarquin refused to buy them, upon which she burned
three, and returned with six, demanding the same price as before. Being again
driven away as an impostor, she again retired and burned three more, returning
560 with the remaining three, for which she still asked the same price as at first.
Tarquin, amazed at her inconsistency, now consulted the Augurs, who blamed
him for not having bought the nine books when they were first offered to him,
and desired him to secure the remaining three, at whatever price they were to
be had. He, accordingly, purchased the volumes, which were found to contain
predictions of great importance to the Romans. After the disposal of the books,
the Sibyl vanished, and was seen no more.
561 [4] The most beautiful and renowned of all the statues of Apollo now in exis-
tence, is that known as the Apollo Belvedere, which was found in 1503 among
the ruins of ancient Antium. It was purchased by Pope Julius II., who removed MM.85
562 it to the Belvedere of the Vatican, from whence it takes its name, and where
it has been, for more than three hundred years, the admiration of the world.
When Rome was taken, and plundered by the French, this celebrated statue
was transported to Paris, and placed in the museum there, but in 1815 it was
563 restored to its former place in the Vatican. The attitude of the figure, which
is more than seven feet high, is inimitable in its freedom, grace, and majesty.
The forehead is noble and intellectual, and the whole countenance so exquisite
in its beauty, that one pauses spell-bound to gaze on so perfect a conception.
564 The god has a very youthful appearance, as is usual in all his representations,
and with the exception of a short mantle which falls from his shoulders, is un-
clothed. He stands against the trunk of a tree, up which a serpent is creeping,
and his left arm is outstretched, as though about to punish.

565
Hecate
566 [1] Hecate would appear to have been originally a moon-goddess worshipped by
the Thracians. She became confounded, and eventually identified with Selene
and Persephone, and is one of those divinities of whom the ancients had various
conflicting accounts.
567 [2] Hecate was the daughter of Perses and “gold-wreathed” Astræa (the starry
night21 ), and her sway extended over earth, heaven, and hell, for which rea-
son she is represented in works of art as a triple divinity, having three female
bodies, all young and beautiful, and united together.
21
568 Astræa was the daughter of the Titans Cœus and Phœbe. Perses was son of the Titans Crios
and Eurybia.

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569 [3] In later times, when this divinity becomes identified with Persephone, she
is supposed to inhabit the lower world as a malignant deity, and henceforward it
MM.86
is the gloomy, awe-inspiring side of her character which alone develops itself.
570 She now presides over all practices connected with witchcraft and enchant-
ments, haunts sepulchres, and the point where two roads cross, and lonely
spots where murders have been committed. She was supposed to be connected
with the appearance of ghosts and spectres, to possess unlimited influence over
the powers of the lower world, and to be able to lay to rest unearthly apparitions
by her magic spells and incantations.
571 [4] Hecate appears as a gigantic woman, bearing a torch and a sword. Her feet
and hair are formed of snakes, and her passage is accompanied by voices of
thunder, weird shrieks and yells, and the deep baying and howling of dogs.
572 [5] Her favour was propitiated by offerings and sacrifices, principally consist-
ing of black lambs. Her festivals were celebrated at night, by torchlight, when
these animals were offered to her, accompanied by many peculiar ceremonies.
573 These ceremonies were carried out with the minutest attention to details, as
it was believed that the omission of the slightest particular would afford to
her ministers, the evil spirits of the lower world, who hovered round the wor-
shippers, an opportunity for entering among them, and exerting their baneful
influence. At the end of every month food was placed wherever two roads met,
in readiness for her and other malignant divinities.
574 [6] In studying the peculiar characteristics which Hecate assumes when she
usurps the place of Persephone, the rightful mistress of the lower world, we are
reminded of the various superstitions with regard to spectres, witchcraft, &c.,
which have, even down to our own times, exerted so powerful an influence
over the minds of the ignorant, and which would appear to owe their origin to
a remote pagan source.

575
Selene (Luna)
576 [1] Just as Helios personified the sun, so his sister Selene represented the moon,
MM.87
and was supposed to drive her chariot across the sky whilst her brother was
reposing after the toils of the day.
577 [2] When the shades of evening began to enfold the earth, the two milk-white
steeds of Selene rose out of the mysterious depths of Oceanus. Seated in a
silvery chariot, and accompanied by her daughter Herse, the goddess of the
dew, appeared the mild and gentle queen of the night, with a crescent on her
fair brow, a gauzy veil flowing behind, and a lighted torch in her hand.
578 [3] Selene greatly admired a beautiful young shepherd named Endymion, to
whom Zeus had accorded the privilege of eternal youth, combined with the

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“Diana of Versailles”
Some archaeologists have supposed this statue to be
one of a group with the Apollo Belvedere and an
Athene in the Capitol Museum at Rome, as it is
known that a work of this description was set up at
Delphi by the Ætolians after defeating the Gauls
(.. 279). The story of the defeat is as follows: The
Gauls had attacked the sacred oracle at Delphi, and
the Ætolians were trying to repel the invaders, when
suddenly on a height by the temple appeared Apollo
accompanied by Artemis and Athene, who hurled
down huge masses of the mountain on the heads of
the impious barbarians. The Gauls, who were, not
unnaturally, panic-stricken at sight of these celestial
warriors, at once turned and fled, and the oracle was
saved. Overbeck, the German authority, conceives
this legend to have been in all probability the subject
of the Delphic group.

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faculty of sleeping whenever he desired, and as long as he wished. Seeing

this lovely youth fast asleep on Mount Latmus, Selene was so struck with his
beauty, that she came down every night from heaven to watch over and protect
him.

579
Artemis (Diana)
580 [1] Artemis was worshipped by the Greeks under various appellations, to each of
which belonged special characteristics. Thus she is known as the Arcadian,
Ephesian and Brauronian Artemis, and also as Selene-Artemis, and in order
fully to comprehend the worship of this divinity, we must consider her under
each aspect.

581
Arcadian Artemis
582 [1] The Arcadian Artemis (the real Artemis of the Greeks) was the daughter of
Zeus and Leto, and twin-sister of Apollo. She was the goddess of Hunting
and Chastity, and having obtained from her father permission to lead a life
of celibacy, she ever remained a maiden-divinity. Artemis is the feminine
583 counterpart of her brother, the glorious god of Light, and, like him, though
she deals out destruction and sudden death to men and animals, she is also
able to alleviate suffering and cure diseases. Like Apollo also, she is skilled
584 in the use of the bow, but in a far more eminent degree, for in the character
MM.88
of Artemis, who devoted herself to the chase with passionate ardour, this be-
comes an all-distinguishing feature. Armed with her bow and quiver, and at-
tended by her train of huntresses, who were nymphs of the woods and springs,
585 she roamed over the mountains in pursuit of her favourite exercise, destroy-
ing in her course the wild animals of the forest. When the chase was ended,
Artemis and her maidens loved to assemble in a shady grove, or on the banks
of a favourite stream, where they joined in the merry song, or graceful dance,
and made the hills resound with their joyous shouts.
586 [2] As the type of purity and chastity, Artemis was especially venerated by
young maidens, who, before marrying, sacrificed their hair to her. She was
also the patroness of those vowed to celibacy, and punished severely any in-
fringement of their obligation.
587 [3] The huntress-goddess is represented as being a head taller than her atten-
dant nymphs, and always appears as a youthful and slender maiden. Her fea-
tures are beautiful, but wanting in gentleness of expression; her hair is gath-
588 ered negligently into a knot at the back of her well-shaped head; and her figure,
though somewhat masculine, is most graceful in its attitude and proportions.

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The short robe she wears, leaves her limbs free for the exercise of the chase, her
devotion to which is indicated by the quiver which is slung over her shoulder,
and the bow which she bears in her hand.
589 [4] There are many famous statues of this divinity; but the most celebrated is
that known as the Diana of Versailles, now in the Louvre, which forms a not
unworthy companion to the Apollo-Belvedere of the Vatican. In this statue,
590 the goddess appears in the act of rescuing a hunted deer from its pursuers, on
whom she is turning with angry mien. One hand is laid protectingly on the
head of the stag, whilst with the other she draws an arrow from the quiver
which hangs over her shoulder.
591 [5] Her attributes are the bow, quiver, and spear. The animals sacred to her are
the hind, dog, bear, and wild boar.
592 [6] Artemis promptly resented any disregard or neglect of her worship; a re- MM.89
markable instance of this is shown in the story of the Calydonian boar-hunt,
which is as follows:—

Artemis.

593 [7] Oeneus, king of Calydon in Ætolia, had incurred the displeasure of Artemis
by neglecting to include her in a general sacrifice to the gods which he had of-

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fered up, out of gratitude for a bountiful harvest. The goddess, enraged at
594 this neglect, sent a wild boar of extraordinary size and prodigious strength,
which destroyed the sprouting grain, laid waste the fields, and threatened the
inhabitants with famine and death. At this juncture, Meleager, the brave son
of Oeneus, returned from the Argonautic expedition, and finding his country
595 ravaged by this dreadful scourge, entreated the assistance of all the celebrated
heroes of the age to join him in hunting the ferocious monster. Among the
most famous of those who responded to his call were Jason, Castor and Pol-
lux, Idas and Lynceus, Peleus, Telamon, Admetus, Perithous, and Theseus.
The brothers of Althea, wife of Oeneus, joined the hunters, and Meleager also
enlisted into his service the fleet-footed huntress Atalanta.
596 [8] The father of this maiden was Schoeneus, an Arcadian, who, disappointed
at the birth of a daughter when he had particularly desired a son, had exposed
her on the Parthenian Hill, where he left her to perish. Here she was nursed
597 by a she-bear, and at last found by some hunters, who reared her, and gave
her the name of Atalanta. As the maiden grew up, she became an ardent lover MM.90
of the chase, and was alike distinguished for her beauty and courage. Though
often wooed, she led a life of strict celibacy, an oracle having predicted that
inevitable misfortune awaited her, should she give herself in marriage to any
of her numerous suitors.
598 [9] Many of the heroes objected to hunt in company with a maiden; but Me-
leager, who loved Atalanta, overcame their opposition, and the valiant band set
out on their expedition. Atalanta was the first to wound the boar with her spear,
599 but not before two of the heroes had met their death from his fierce tusks. Af-
ter a long and desperate encounter, Meleager succeeded in killing the monster,
and presented the head and hide to Atalanta, as trophies of the victory. The
uncles of Meleager, however, forcibly took the hide from the maiden, claiming
600 their right to the spoil as next of kin, if Meleager resigned it. Artemis, whose
anger was still unappeased, caused a violent quarrel to arise between uncles
and nephew, and, in the struggle which ensued, Meleager killed his mother’s
brothers, and then restored the hide to Atalanta. When Althea beheld the dead
bodies of the slain heroes, her grief and anger knew no bounds. She swore to
revenge the death of her brothers on her own son, and unfortunately for him,
the instrument of vengeance lay ready to her hand.
601 [ 10 ] At the birth of Meleager, the Moirae, or Fates, entered the house of Oeneus,
and pointing to a piece of wood then burning on the hearth, declared that as
soon as it was consumed the babe would surely die. On hearing this, Althea
602 seized the brand, laid it up carefully in a chest, and henceforth preserved it
as her most precious possession. But now, love for her son giving place to

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the resentment she felt against the murderer of her brothers, she threw the
fatal brand into the devouring flames. As it consumed, the vigour of Meleager
wasted away, and when it was reduced to ashes, he expired. Repenting too late
the terrible effects of her rash deed, Althea, in remorse and despair, took away
her own life.
603 [ 11 ] The news of the courage and intrepidity displayed by Atalanta in the fa- MM.91
mous boar-hunt, being carried to the ears of her father, caused him to acknowl-
edge his long-lost child. Urged by him to choose one of her numerous suitors,
604 she consented to do so, but made it a condition that he alone, who could out-
strip her in the race, should become her husband, whilst those she defeated
should be put to death by her, with the lance which she bore in her hand. Thus
many suitors had perished, for the maiden was unequalled for swiftness of foot,
605 but at last a beautiful youth, named Hippomenes, who had vainly endeavoured
to win her love by his assiduous attentions in the chase, ventured to enter the
fatal lists. Knowing that only by stratagem could he hope to be successful,
he obtained, by the help of Aphrodite, three golden apples from the garden of
606 the Hesperides, which he threw down at intervals during his course. Atalanta,
secure of victory, stooped to pick up the tempting fruit, and, in the meantime,
Hippomenes arrived at the goal. He became the husband of the lovely Ata-
lanta, but forgot, in his newly found happiness, the gratitude which he owed
607 to Aphrodite, and the goddess withdrew her favour from the pair. Not long
after, the prediction which foretold misfortune to Atalanta, in the event of her
marriage, was verified, for she and her husband, having strayed unsanctioned
into a sacred grove of Zeus, were both transformed into lions.
608 [ 12 ] The trophies of the ever-memorable boar-hunt had been carried by Atalanta
into Arcadia, and, for many centuries, the identical hide and enormous tusks
of the Calydonian boar hung in the temple of Athene at Tegea. The tusks were
afterwards conveyed to Rome, and shown there among other curiosities.
609 [ 13 ] A forcible instance of the manner in which Artemis resented any intrusion
on her retirement, is seen in the fate which befell the famous hunter Actaeon,
who happening one day to see Artemis and her attendants bathing, imprudently
ventured to approach the spot. The goddess, incensed at his audacity, sprinkled
him with water, and transformed him into a stag, whereupon he was torn in
pieces and devoured by his own dogs.

610
Ephesian Artemis MM.92
611 [1] The Ephesian Artemis, known to us as “Diana of the Ephesians,” was a very
ancient Asiatic divinity of Persian origin called Metra,22 whose worship the
22
612 Called also Anaitis-Aphroditis.

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Meleager
The well-known figure in the Vatican called
Meleager is evidently a copy of a bronze
original. The boar is new and very
un-Greek in the care bestowed on a
subordinate attribute. It is from the boar
that archaeologists have called the figure
Meleager, but, disregarding this, the turn
of the head and the throw of the chlamys
or cloak well express the hero’s hasty,
passionate character, which led him to
destruction.

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Greek colonists found already established, when they first settled in Asia Mi-
nor, and whom they identified with their own Greek Artemis, though she really
possessed but one single attribute in common with their home deity.
613 [2] Metra was a twofold divinity, and represented, in one phase of her charac-
ter, all-pervading love; in the other she was the light of heaven; and as Artemis,
in her character as Selene, was the only Greek female divinity who represented
celestial light, the Greek settlers, according to their custom of fusing foreign
deities into their own, seized at once upon this point of resemblance, and de-
cided that Metra should henceforth be regarded as identical with Artemis.
614 [3] In her character as the love which pervades all nature, and penetrates every-
where, they believed her also to be present in the mysterious Realm of Shades,
where she exercised her benign sway, replacing to a certain extent that ancient
615 divinity Hecate, and partly usurping also the place of Persephone, as mistress
of the lower world. Thus they believed that it was she who permitted the spir-
its of the departed to revisit the earth, in order to communicate with those they
loved, and to give them timely warning of coming evil. In fact, this great,
616 mighty, and omnipresent power of love, as embodied in the Ephesian Artemis,
was believed by the great thinkers of old, to be the ruling spirit of the universe,
and it was to her influence, that all the mysterious and beneficent workings of
nature were ascribed.
617 [4] There was a magnificent temple erected to this divinity at Ephesus (a city
of Asia Minor), which was ranked among the seven wonders of the world,
MM.93
and was unequalled in beauty and grandeur. The interior of this edifice was
618 adorned with statues and paintings, and contained one hundred and twenty-
seven columns, sixty feet in height, each column having been placed there by
a different king. The wealth deposited in this temple was enormous, and the
goddess was here worshipped with particular awe and solemnity. In the in-
619 terior of the edifice stood a statue of her, formed of ebony, with lions on her
arms and turrets on her head, whilst a number of breasts indicated the fruit-
fulness of the earth and of nature. Ctesiphon was the principal architect of
this world-renowned structure, which, however, was not entirely completed
620 till two hundred and twenty years after the foundation-stone was laid. But the
labour of centuries was destroyed in a single night; for a man called Herostra-
tus, seized with the insane desire of making his name famous to all succeeding
generations, set fire to it and completely destroyed it.23 So great was the in-
622 dignation and sorrow of the Ephesians at this calamity, that they enacted a law,
forbidding the incendiary’s name to be mentioned, thereby however, defeating
23
621 This occurred during the night Alexander the Great was born.

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their own object, for thus the name of Herostratus has been handed down to
posterity, and will live as long as the memory of the famous temple of Ephesus.

623
Brauronian Artemis
624 [1] In ancient times, the country which we now call the Crimea, was known by
the name of the Taurica Chersonnesus. It was colonized by Greek settlers,
who, finding that the Scythian inhabitants had a native divinity somewhat re-
sembling their own Artemis, identified her with the huntress-goddess of the
625 mother-country. The worship of this Taurian Artemis was attended with the
most barbarous practices, for, in accordance with a law which she had enacted,
all strangers, whether male or female, landing, or shipwrecked on her shores,
MM.94
were sacrificed upon her altars. It is supposed that this decree was issued by the
Taurian goddess of Chastity, to protect the purity of her followers, by keeping
them apart from foreign influences.
626 [2] The interesting story of Iphigenia, a priestess in the temple of Artemis at
Tauris, forms the subject of one of Schiller’s most beautiful plays. The circum-
stances occurred at the commencement of the Trojan war, and are as follows:—
627 The fleet, collected by the Greeks for the siege of Troy, had assembled at Aulis,
in Bœotia, and was about to set sail, when Agamemnon, the commander-in-
chief, had the misfortune to kill accidentally a stag which was grazing in a
grove, sacred to Artemis. The offended goddess sent continuous calms that de-
628 layed the departure of the fleet, and Calchas, the soothsayer, who had accom-
panied the expedition, declared that nothing less than the sacrifice of Agamem-
non’s favorite daughter, Iphigenia, would appease the wrath of the goddess. At
these words, the heroic heart of the brave leader sank within him, and he de-
629 clared that rather than consent to so fearful an alternative, he would give up
his share in the expedition and return to Argos. In this dilemma Odysseus
and other great generals called a council to discuss the matter, and, after much
deliberation, it was decided that private feeling must yield to the welfare of
630 the state. For a long time the unhappy Agamemnon turned a deaf ear to their
arguments, but at last they succeeded in persuading him that it was his duty
to make the sacrifice. He, accordingly, despatched a messenger to his wife,
Clytemnæstra, begging her to send Iphigenia to him, alleging as a pretext that
631 the great hero Achilles desired to make her his wife. Rejoicing at the brilliant
destiny which awaited her beautiful daughter, the fond mother at once obeyed
the command, and sent her to Aulis. When the maiden arrived at her desti-
nation, and discovered, to her horror, the dreadful fate which awaited her, she
632 threw herself in an agony of grief at her father’s feet, and with sobs and tears
entreated him to have mercy on her, and to spare her young life. But alas! her

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doom was sealed, and her now repentant and heart-broken father was power- MM.95
633 less to avert it. The unfortunate victim was bound to the altar, and already the
fatal knife was raised to deal the death-blow, when suddenly Iphigenia disap-
peared from view, and in her place on the altar, lay a beautiful deer ready to
be sacrificed. It was Artemis herself, who, pitying the youth and beauty of her
634 victim, caused her to be conveyed in a cloud to Taurica, where she became
one of her priestesses, and intrusted with the charge of her temple; a dignity,
however, which necessitated the offering of those human sacrifices presented
to Artemis.
635 [3] Many years passed away, during which time the long and wearisome siege
of Troy had come to an end, and the brave Agamemnon had returned home to
meet death at the hands of his wife and Aegisthus. But his daughter, Iphige-
nia, was still an exile from her native country, and continued to perform the
636 terrible duties which her office involved. She had long given up all hopes of
ever being restored to her friends, when one day two Greek strangers landed on
Taurica’s inhospitable shores. These were Orestes and Pylades, whose roman-
637 tic attachment to each other has made their names synonymous for devoted
self-sacrificing friendship. Orestes was Iphigenia’s brother, and Pylades her
cousin, and their object in undertaking an expedition fraught with so much
peril, was to obtain the statue of the Taurian Artemis. Orestes, having incurred
638 the anger of the Furies for avenging the murder of his father Agamemnon, was
pursued by them wherever he went, until at last he was informed by the ora-
cle of Delphi that, in order to pacify them, he must convey the image of the
Taurian Artemis from Tauris to Attica. This he at once resolved to do, and
639 accompanied by his faithful friend Pylades, who insisted on sharing the dan-
gers of the undertaking, he set out for Taurica. But the unfortunate youths had
hardly stepped on shore before they were seized by the natives, who, as usual,
conveyed them for sacrifice to the temple of Artemis. Iphigenia, discovering
640 that they were Greeks, though unaware of their near relationship to herself,
thought the opportunity a favourable one for sending tidings of her existence MM.96
to her native country, and, accordingly, requested one of the strangers to be the
bearer of a letter from her to her family. A magnanimous dispute now arose be-
641 tween the friends, and each besought the other to accept the precious privilege
of life and freedom. Pylades, at length overcome by the urgent entreaties of
Orestes, agreed to be the bearer of the missive, but on looking more closely at
642 the superscription, he observed, to his intense surprise, that it was addressed to
Orestes. Hereupon an explanation followed; the brother and sister recognized
each other, amid joyful tears and loving embraces, and assisted by her friends

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and kinsmen, Iphigenia escaped with them from a country where she had spent
so many unhappy days, and witnessed so many scenes of horror and anguish.
643 [4] The fugitives, having contrived to obtain the image of the Taurian Artemis,
carried it with them to Brauron in Attica. This divinity was henceforth known
as the Brauronian Artemis, and the rites which had rendered her worship so
644 infamous in Taurica were now introduced into Greece, and human victims bled
freely under the sacrificial knife, both in Athens and Sparta. The revolting
practice of offering human sacrifices to her, was continued until the time of
Lycurgus, the great Spartan lawgiver, who put an end to it by substituting in its
645 place one, which was hardly less barbarous, namely, the scourging of youths,
who were whipped on the altars of the Brauronian Artemis in the most cruel
manner; sometimes indeed they expired under the lash, in which case their
mothers, far from lamenting their fate, are said to have rejoiced, considering
this an honourable death for their sons.

646
Selene-Artemis
647 [1] Hitherto we have seen Artemis only in the various phases of her terrestrial char-
acter; but just as her brother Apollo drew into himself by degrees the attributes
of that more ancient divinity Helios, the sun-god, so, in like manner, she came
MM.97
648 to be identified in later times with Selene, the moon-goddess, in which charac-
ter she is always represented as wearing on her forehead a glittering crescent,
whilst a flowing veil, bespangled with stars, reaches to her feet, and a long
robe completely envelops her.

649
Diana
650 [1] The Diana of the Romans was identified with the Greek Artemis, with whom
she shares that peculiar tripartite character, which so strongly marks the indi-
viduality of the Greek goddess. In heaven she was Luna (the moon), on earth
651 Diana (the huntress-goddess), and in the lower world Proserpine; but, unlike
the Ephesian Artemis, Diana, in her character as Proserpine, carries with her
into the lower world no element of love or sympathy; she is, on the contrary,
characterized by practices altogether hostile to man, such as the exercise of
witchcraft, evil charms, and other antagonistic influences, and is, in fact, the
Greek Hecate, in her later development.
652 [2] The statues of Diana were generally erected at a point where three roads
met, for which reason she is called Trivia (from tri, three, and via, way).
653 [3] A temple was dedicated to her on the Aventine hill by Servius Tullius, who
is said to have first introduced the worship of this divinity into Rome.
654 [4] The Nemoralia, or Grove Festivals, were celebrated in her honour on the

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13th of August, on the Lacus Nemorensis, or forest-buried lake, near Aricia.

The priest who officiated in her temple on this spot, was always a fugitive
slave, who had gained his office by murdering his predecessor, and hence was
constantly armed, in order that he might thus be prepared to encounter a new
aspirant.

655
Hephæstus (Vulcan)
656 [1] Hephæstus, the son of Zeus and Hera, was the god of fire in its beneficial as-
pect, and the presiding deity over all workmanship accomplished by means
MM.98
of this useful element. He was universally honoured, not only as the god of
657 all mechanical arts, but also as a house and hearth divinity, who exercised a
beneficial influence on civilized society in general. Unlike the other Greek
divinities, he was ugly and deformed, being awkward in his movements, and
limping in his gait. This latter defect originated, as we have already seen, in
658 the wrath of his father Zeus, who hurled him down from heaven24 in conse-
quence of his taking the part of Hera, in one of the domestic disagreements,
which so frequently arose between this royal pair. Hephæstus was a whole day
falling from Olympus to the earth, where he at length alighted on the island of
661 Lemnos. The inhabitants of the country, seeing him descending through the
air, received him in their arms; but in spite of their care, his leg was broken
by the fall, and he remained ever afterwards lame in one foot. Grateful for the
kindness of the Lemnians, he henceforth took up his abode in their island, and
there built for himself a superb palace, and forges for the pursuit of his avo-
cation. He instructed the people how to work in metals, and also taught them
other valuable and useful arts.
662 [2] It is said that the first work of Hephæstus was a most ingenious throne of
gold, with secret springs, which he presented to Hera. It was arranged in such
a manner that, once seated, she found herself unable to move, and though all
663 the gods endeavoured to extricate her, their efforts were unavailing. Hephæstus
thus revenged himself on his mother for the cruelty she had always displayed
towards him, on account of his want of comeliness and grace. Dionysus, the
wine god, contrived, however, to intoxicate Hephæstus, and then induced him
24
659 Another version with regard to the origin of this defect, is that being born ugly and de-
formed, his mother Hera, disgusted at his unsightliness, herself threw him violently from her
lap, and it was then that his leg was broken, producing the lameness from which he suffered
660 ever after. On this occasion he fell into the sea, and was saved by the sea-nymphs Thetis and
Eurynome, who kept him for nine years in a cavern beneath the ocean, where he made for them,
in gratitude for their kindness, several beautiful ornaments, and trinkets of rare workmanship.

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to return to Olympus, where, after having released the queen of heaven from MM.99
her very undignified position, he became reconciled to his parents.
664 [3] He now built for himself a glorious palace on Olympus, of shining gold,
and made for the other deities those magnificent edifices which they inhab-
ited. He was assisted in his various and exquisitely skilful works of art, by
two female statues of pure gold, formed by his own hand, which possessed the
665 power of motion, and always accompanied him wherever he went. With the
assistance of the Cyclops, he forged for Zeus his wonderful thunderbolts, thus
investing his mighty father with a new power of terrible import. Zeus testified
666 his appreciation of this precious gift, by bestowing upon Hephæstus the beau-
tiful Aphrodite in marriage,25 but this was a questionable boon; for the lovely
Aphrodite, who was the personification of all grace and beauty, felt no affec-
tion for her ungainly and unattractive spouse, and amused herself by ridiculing
668 his awkward movements and unsightly person. On one occasion especially,
when Hephæstus good-naturedly took upon himself the office of cup-bearer
to the gods, his hobbling gait and extreme awkwardness created the greatest
mirth amongst the celestials, in which his disloyal partner was the first to join,
with unconcealed merriment.
669 [4] Aphrodite greatly preferred Ares to her husband, and this preference nat-
urally gave rise to much jealousy on the part of Hephæstus, and caused them
great unhappiness.
670 [5] Hephæstus appears to have been an indispensable member of the Olympic
Assembly, where he plays the part of smith, armourer, chariot-builder, &c. As
already mentioned, he constructed the palaces where the gods resided, fash-
671 ioned the golden shoes with which they trod the air or water, built for them
their wonderful chariots, and shod with brass the horses of celestial breed,
which conveyed these glittering equipages over land and sea. He also made
the tripods which moved of themselves in and out of the celestial halls, formed
672 for Zeus the far-famed ægis, and erected the magnificent palace of the sun. He MM.100
also created the brazen-footed bulls of Aetes, which breathed flames from their
nostrils, sent forth clouds of smoke, and filled the air with their roaring.
673 [6] Among his most renowned works of art for the use of mortals were: the
armour of Achilles and Æneas, the beautiful necklace of Harmonia, and the
crown of Ariadne; but his masterpiece was Pandora, of whom a detailed ac-
count has already been given.
674 [7] There was a temple on Mount Etna erected in his honour, which none but
the pure and virtuous were permitted to enter. The entrance to this temple was
guarded by dogs, which possessed the extraordinary faculty of being able to
25
667 According to some accounts Chares was the wife of Hephæstus.

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Hephæstus.

discriminate between the righteous and the unrighteous, fawning upon and ca-
ressing the good, whilst they rushed upon all evil-doers and drove them away.
675 [8] Hephæstus is usually represented as a powerful, brawny, and very muscular
man of middle height and mature age; his strong uplifted arm is raised in the
act of striking the anvil with a hammer, which he holds in one hand, whilst with
the other he is turning a thunderbolt, which an eagle beside him is waiting to
carry to Zeus. The principal seat of his worship was the island of Lemnos,
where he was regarded with peculiar veneration.

676
Vulcan
677 [1] The Roman Vulcan was merely an importation from Greece, which never at
any time took firm root in Rome, nor entered largely into the actual life and
sympathies of the nation, his worship being unattended by the devotional feel-
678 ing and enthusiasm which characterized the religious rites of the other deities.
MM.101
He still, however, retained in Rome his Greek attributes as god of fire, and
unrivalled master of the art of working in metals, and was ranked among the
twelve great gods of Olympus, whose gilded statues were arranged consec-
utively along the Forum. His Roman name, Vulcan, would seem to indicate

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a connection with the first great metal-working artificer of Biblical history,

Tubal-Cain.

679
Poseidon (Neptune)
680 [1] Poseidon was the son of Kronos and Rhea, and the brother of Zeus. He was
god of the sea, more particularly of the Mediterranean, and, like the element
over which he presided, was of a variable disposition, now violently agitated,
and now calm and placid, for which reason he is sometimes represented by the
poets as quiet and composed, and at others as disturbed and angry.

Poseidon.

681 [2] In the earliest ages of Greek mythology, he merely symbolized the watery
element; but in later times, as navigation and intercourse with other nations
engendered greater traffic by sea, Poseidon gained in importance, and came to
682 be regarded as a distinct divinity, holding indisputable dominion over the sea,
and over all sea-divinities, who acknowledged him as their sovereign ruler. He
possessed the power of causing at will, mighty and destructive tempests, in
which the billows rise mountains high, the wind becomes a hurricane, land
683 and sea being enveloped in thick mists, whilst destruction assails the unfor-
tunate mariners exposed to their fury. On the other hand, his alone was the
power of stilling the angry waves, of soothing the troubled waters, and grant- MM.102
ing safe voyages to mariners. For this reason, Poseidon was always invoked

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and propitiated by a libation before a voyage was undertaken, and sacrifices

and thanksgivings were gratefully offered to him after a safe and prosperous
journey by sea.
684 [3] The symbol of his power was the fisherman’s fork or trident,26 by means
of which he produced earthquakes, raised up islands from the bottom of the
sea, and caused wells to spring forth out of the earth.
686 [4] Poseidon was essentially the presiding deity over fishermen, and was on
that account, more particularly worshipped and revered in countries bordering
on the sea-coast, where fish naturally formed a staple commodity of trade.
He was supposed to vent his displeasure by sending disastrous inundations,
687 which completely destroyed whole countries, and were usually accompanied
by terrible marine monsters, who swallowed up and devoured those whom the
floods had spared. It is probable that these sea-monsters are the poetical figures
which represent the demons of hunger and famine, necessarily accompanying
a general inundation.
688 [5] Poseidon is generally represented as resembling his brother Zeus in fea-
tures, height, and general aspect; but we miss in the countenance of the sea-god
the kindness and benignity which so pleasingly distinguish his mighty brother.
689 The eyes are bright and piercing, and the contour of the face somewhat sharper
in its outline than that of Zeus, thus corresponding, as it were, with his more
angry and violent nature. His hair waves in dark, disorderly masses over his
shoulders; his chest is broad, and his frame powerful and stalwart; he wears
690 a short, curling beard, and a band round his head. He usually appears stand-
ing erect in a graceful shell-chariot, drawn by hippocamps, or sea-horses, with
golden manes and brazen hoofs, who bound over the dancing waves with such
wonderful swiftness, that the chariot scarcely touches the water. The monsters MM.103
of the deep, acknowledging their mighty lord, gambol playfully around him,
whilst the sea joyfully smooths a path for the passage of its all-powerful ruler.
691 [6] He inhabited a beautiful palace at the bottom of the sea at Ægea in Eubœa,
and also possessed a royal residence on Mount Olympus, which, however, he
only visited when his presence was required at the council of the gods.
692 [7] His wonderful palace beneath the waters was of vast extent; in its lofty and
capacious halls thousands of his followers could assemble. The exterior of the
building was of bright gold, which the continual wash of the waters preserved
693 untarnished; in the interior, lofty and graceful columns supported the gleam-
ing dome. Everywhere fountains of glistening, silvery water played; every-
where groves and arbours of feathery-leaved sea-plants appeared, whilst rocks
26
685 The trident resembled the arrow-headed pronged fork, used by the fishermen of the
Mediterranean Sea in the eel-fishery.

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A hippocamp.

of pure crystal glistened with all the varied colours of the rainbow. Some of the
694 paths were strewn with white sparkling sand, interspersed with jewels, pearls,
and amber. This delightful abode was surrounded on all sides by wide fields,
where there were whole groves of dark purple coralline, and tufts of beautiful
scarlet-leaved plants, and sea-anemones of every tint. Here grew bright, pinky
695 sea-weeds, mosses of all hues and shades, and tall grasses, which, growing
upwards, formed emerald caves and grottoes such as the Nereides love, whilst
fish of various kinds playfully darted in and out, in the full enjoyment of their
native element. Nor was illumination wanting in this fairy-like region, which
at night was lit up by the glow-worms of the deep.
696 [8] But although Poseidon ruled with absolute power over the ocean and its
inhabitants, he nevertheless bowed submissively to the will of the great ruler
of Olympus, and appeared at all times desirous of conciliating him. We find MM.104
697 him coming to his aid when emergency demanded, and frequently rendering
him valuable assistance against his opponents. At the time when Zeus was
harassed by the attacks of the Giants, he proved himself a most powerful ally,
engaging in single combat with a hideous giant named Polybotes, whom he
followed over the sea, and at last succeeded in destroying, by hurling upon
him the island of Cos.
698 [9] These amicable relations between the brothers were, however, sometimes
interrupted. Thus, for instance, upon one occasion Poseidon joined Hera and
Athene in a secret conspiracy to seize upon the ruler of heaven, place him
in fetters, and deprive him of the sovereign power. The conspiracy being
699 discovered, Hera, as the chief instigator of this sacrilegious attempt on the
divine person of Zeus, was severely chastised, and even beaten, by her enraged

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spouse, as a punishment for her rebellion and treachery, whilst Poseidon was
condemned, for the space of a whole year, to forego his dominion over the sea,
and it was at this time that, in conjunction with Apollo, he built for Laomedon
the walls of Troy.
700 [ 10 ] Poseidon married a sea-nymph named Amphitrite, whom he wooed under
the form of a dolphin. She afterwards became jealous of a beautiful maiden
called Scylla, who was beloved by Poseidon, and in order to revenge herself
she threw some herbs into a well where Scylla was bathing, which had the
701 effect of metamorphosing her into a monster of terrible aspect, having twelve
feet, six heads with six long necks, and a voice which resembled the bark of a
dog. This awful monster is said to have inhabited a cave at a very great height
in the famous rock which still bears her name,27 and was supposed to swoop
down from her rocky eminence upon every ship that passed, and with each of
her six heads to secure a victim.
703 [ 11 ] Amphitrite is often represented assisting Poseidon in attaching the sea-
horses to his chariot.
704 [ 12 ] The Cyclops, who have been already alluded to in the history of Cronus, MM.105
were the sons of Poseidon and Amphitrite. They were a wild race of gigan-
tic growth, similar in their nature to the earth-born Giants, and had only one
eye each in the middle of their foreheads. They led a lawless life, possessing
neither social manners nor fear of the gods, and were the workmen of Hephæs-
tus, whose workshop was supposed to be in the heart of the volcanic mountain
Ætna.
705 [ 13 ] Here we have another striking instance of the manner in which the Greeks
personified the powers of nature, which they saw in active operation around
them. They beheld with awe, mingled with astonishment, the fire, stones,
and ashes which poured forth from the summit of this and other volcanic
706 mountains, and, with their vivacity of imagination, found a solution of the
mystery in the supposition, that the god of Fire must be busy at work with his
men in the depths of the earth, and that the mighty flames which they beheld,
issued in this manner from his subterranean forge.
707 [ 14 ] The chief representative of the Cyclops was the man-eating monster
Polyphemus, described by Homer as having been blinded and outwitted at last
by Odysseus. This monster fell in love with a beautiful nymph called Galatea;
but, as may be supposed, his addresses were not acceptable to the fair maiden,
708 who rejected them in favour of a youth named Acis, upon which Polyphemus,
with his usual barbarity, destroyed the life of his rival by throwing upon him
27
702 Scylla is a dangerous rock, much dreaded by mariners, in the Straits of Messina.

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a gigantic rock. The blood of the murdered Acis, gushing out of the rock,
formed a stream which still bears his name.
709 [ 15 ] Triton, Rhoda,28 and Benthesicyme were also children of Poseidon and
Amphitrite.
711 [ 16 ] The sea-god was the father of two giant sons called Otus and Ephialtes.29
When only nine years old they were said to be twenty-seven cubits30 in height MM.106
and nine in breadth. These youthful giants were as rebellious as they were pow-
erful, even presuming to threaten the gods themselves with hostilities. During
713 the war of the Gigantomachia, they endeavoured to scale heaven by piling
mighty mountains one upon another. Already had they succeeded in placing
Mount Ossa on Olympus and Pelion on Ossa, when this impious project was
frustrated by Apollo, who destroyed them with his arrows. It was supposed that
had not their lives been thus cut off before reaching maturity, their sacrilegious
designs would have been carried into effect.
714 [ 17 ] Pelias and Neleus were also sons of Poseidon. Their mother Tyro was
attached to the river-god Enipeus, whose form Poseidon assumed, and thus
won her love. Pelias became afterwards famous in the story of the Argonauts,
and Neleus was the father of Nestor, who was distinguished in the Trojan War.
715 [ 18 ] The Greeks believed that it was to Poseidon they were indebted for the
existence of the horse, which he is said to have produced in the following
manner: Athene and Poseidon both claiming the right to name Cecropia (the
ancient name of Athens), a violent dispute arose, which was finally settled
716 by an assembly of the Olympian gods, who decided that whichever of the
contending parties presented mankind with the most useful gift, should obtain
the privilege of naming the city. Upon this Poseidon struck the ground with
717 his trident, and the horse sprang forth in all his untamed strength and graceful
beauty. From the spot which Athene touched with her wand, issued the olive-
tree, whereupon the gods unanimously awarded to her the victory, declaring
her gift to be the emblem of peace and plenty, whilst that of Poseidon was
thought to be the symbol of war and bloodshed. Athene accordingly called the MM.107
city Athens, after herself, and it has ever since retained this name.
28
710 The island of Rhodes owes its name to her.
29
It is worthy of notice that the sons of Poseidon were, for the most part, distinguished by
great force and turbulence of character, in keeping with the element over which their father was
the presiding deity. They were giants in power, and intractable, fiery, and impatient by nature,
spurning all efforts to control them; in all respects, therefore, fitting representatives of their
progenitor, the mighty ruler of the sea.
30
712 A cubit is the length from the elbow to the extremity of the middle finger, and therefore an
indefinite measure, but modern usage takes it as representing a length of seventeen to eighteen
inches.

89
718 [ 19 ] Poseidon tamed the horse for the use of mankind, and was believed to
have taught men the art of managing horses by the bridle. The Isthmian games
(so named because they were held on the Isthmus of Corinth), in which horse
and chariot races were a distinguishing feature, were instituted in honour of
Poseidon.
719 [ 20 ] He was more especially worshipped in the Peloponnesus, though univer-
sally revered throughout Greece and in the south of Italy. His sacrifices were
generally black and white bulls, also wild boars and rams. His usual attributes
are the trident, horse, and dolphin.
720 [ 21 ] In some parts of Greece this divinity was identified with the sea-god
Nereus, for which reason the Nereides, or daughters of Nereus, are represented
as accompanying him.

721
Neptune
722 [1] The Romans worshipped Poseidon under the name of Neptune, and invested
him with all the attributes which belong to the Greek divinity.
723 [2] The Roman commanders never undertook any naval expedition without
propitiating Neptune by a sacrifice.
724 [3] His temple at Rome was in the Campus Martius, and the festivals com-
memorated in his honour were called Neptunalia.

725
SEA DIVINITIES

726
Oceanus
727 [1] Oceanus was the son of Uranus and Gæa. He was the personification of the
ever-flowing stream, which, according to the primitive notions of the early
Greeks, encircled the world, and from which sprang all the rivers and streams
728 that watered the earth. He was married to Tethys, one of the Titans, and was
MM.108
the father of a numerous progeny called the Oceanides, who are said to have
been three thousand in number. He alone, of all the Titans, refrained from
taking part against Zeus in the Titanomachia, and was, on that account, the
only one of the primeval divinities permitted to retain his dominion under the
new dynasty.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

729
Nereus
730 [1] Nereus appears to have been the personification of the sea in its calm and placid
moods, and was, after Poseidon, the most important of the sea-deities. He is
represented as a kind and benevolent old man, possessing the gift of prophecy,
731 and presiding more particularly over the Ægean Sea, of which he was con-
sidered to be the protecting spirit. There he dwelt with his wife Doris and
their fifty blooming daughters, the Nereides, beneath the waves in a beautiful
grotto-palace, and was ever ready to assist distressed mariners in the hour of
danger.

732
Proteus
733 [1] Proteus, more familiarly known as “The Old Man of the Sea,” was a son of
Poseidon, and gifted with prophetic power. But he had an invincible objection
to being consulted in his capacity as seer, and those who wished him to foretell
734 events, watched for the hour of noon, when he was in the habit of coming up
to the island of Pharos,1 with Poseidon’s flock of seals, which he tended at the
bottom of the sea. Surrounded by these creatures of the deep, he used to slum-
ber beneath the grateful shade of the rocks. This was the favourable moment to
736 seize the prophet, who, in order to avoid importunities, would change himself
into an infinite variety of forms. But patience gained the day; for if he were
only held long enough, he became wearied at last, and, resuming his true form,
gave the information desired, after which he dived down again to the bottom
of the sea, accompanied by the animals he tended.

Triton and the Tritons MM.109

737

738 [1] Triton was the only son of Poseidon and Amphitrite, but he possessed little in-
fluence, being altogether a minor divinity. He is usually represented as preced-
ing his father and acting as his trumpeter, using a conch-shell for this purpose.
739 He lived with his parents in their beautiful golden palace beneath the sea at
Ægea, and his favourite pastime was to ride over the billows on horses or sea-
monsters. Triton is always represented as half man, half fish, the body below
the waist terminating in the tail of a dolphin. We frequently find mention of
Tritons who are either the offspring or kindred of Triton.

1
735 On the Egyptian coast.

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Triton

740
Glaucus
741 [1] Glaucus is said to have become a sea-divinity in the following manner. While
angling one day, he observed that the fish he caught and threw on the bank, at
once nibbled at the grass and then leaped back into the water. His curiosity was
naturally excited, and he proceeded to gratify it by taking up a few blades and
tasting them. No sooner was this done than, obeying an irresistible impulse,
he precipitated himself into the deep, and became a sea-god.
742 [2] Like most sea-divinities he was gifted with prophetic power, and each year
visited all the islands and coasts with a train of marine monsters, foretelling
all kinds of evil. Hence fishermen dreaded his approach, and endeavoured, by
743 prayer and fasting, to avert the misfortunes which he prophesied. He is often
represented floating on the billows, his body covered with mussels, sea-weed,
and shells, wearing a full beard and long flowing hair, and bitterly bewailing
his immortality.

Thetis MM.110
744

745 [1] The silver-footed, fair-haired Thetis, who plays an important part in the
mythology of Greece, was the daughter of Nereus, or, as some assert, of Po-
seidon. Her grace and beauty were so remarkable that Zeus and Poseidon both
sought an alliance with her; but, as it had been foretold that a son of hers
746 would gain supremacy over his father, they relinquished their intentions, and
she became the wife of Peleus, son of Æacus. Like Proteus, Thetis possessed
the power of transforming herself into a variety of different shapes, and when
747 wooed by Peleus she exerted this power in order to elude him. But, knowing

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that persistence would eventually succeed, he held her fast until she assumed
her true form. Their nuptials were celebrated with the utmost pomp and mag-
nificence, and were honoured by the presence of all the gods and goddesses,
with the exception of Eris. How the goddess of discord resented her exclusion
from the marriage festivities has already been shown.
748 [2] Thetis ever retained great influence over the mighty lord of heaven, which,
as we shall see hereafter, she used in favour of her renowned son, Achilles, in
the Trojan War.
749 [3] When Halcyone plunged into the sea in despair after the shipwreck and
death of her husband King Ceyx, Thetis transformed both husband and wife
into the birds called kingfishers (halcyones), which, with the tender affection
which characterized the unfortunate couple, always fly in pairs. The idea of
750 the ancients was that these birds brought forth their young in nests, which float
on the surface of the sea in calm weather, before and after the shortest day,
when Thetis was said to keep the waters smooth and tranquil for their especial
benefit; hence the term “halcyon-days,” which signifies a period of rest and
untroubled felicity.

Thaumas, Phorcys, and Ceto MM.111

751

752 [1] The early Greeks, with their extraordinary power of personifying all and every
attribute of Nature, gave a distinct personality to those mighty wonders of the
deep, which, in all ages, have afforded matter of speculation to educated and
uneducated alike. Among these personifications we find Thaumas, Phorcys,
and their sister Ceto, who were the offspring of Pontus.
753 [2] Thaumas (whose name signifies Wonder) typifies that peculiar, translucent
condition of the surface of the sea when it reflects, mirror-like, various images,
and appears to hold in its transparent embrace the flaming stars and illuminated
cities, which are so frequently reflected on its glassy bosom.
754 [3] Thaumas married the lovely Electra (whose name signifies the sparkling
light produced by electricity), daughter of Oceanus. Her amber-coloured hair
was of such rare beauty that none of her fair-haired sisters could compare with
her, and when she wept, her tears, being too precious to be lost, formed drops
of shining amber.
755 [4] Phorcys and Ceto personified more especially the hidden perils and terrors
of the ocean. They were the parents of the Gorgons, the Græa, and the Dragon
which guarded the golden apples of the Hesperides.

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756
Leucothea
757 [1] Leucothea was originally a mortal named Ino, daughter of Cadmus, king of
Thebes. She married Athamas, king of Orchomenus, who, incensed at her
unnatural conduct to her step-children,2 pursued her and her son to the sea-
shore, when, seeing no hope of escape, she flung herself with her child into the
deep. They were kindly received by the Nereides, and became sea-divinities
under the name of Leucothea and Palæmon.

The Sirens MM.112

759

A Siren.

760 [1] The Sirens would appear to have been personifications of those numerous
rocks and unseen dangers, which abound on the S.W. coast of Italy. They
were sea-nymphs, with the upper part of the body that of a maiden and the
lower that of a sea-bird, having wings attached to their shoulders, and were
endowed with such wonderful voices, that their sweet songs are said to have
lured mariners to destruction.

2
758 See Legend of the Argonauts.

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761
Ares (Mars)
762 [1] Ares, the son of Zeus and Hera, was the god of war, who gloried in strife for
its own sake; he loved the tumult and havoc of the battlefield, and delighted
in slaughter and extermination; in fact he presents no benevolent aspect which
could possibly react favourably upon human life.
763 [2] Epic poets, in particular, represent the god of battles as a wild ungovernable
warrior, who passes through the armies like a whirlwind, hurling to the ground
the brave and cowardly alike; destroying chariots and helmets, and triumphing
over the terrible desolation which he produces.
764 [3] In all the myths concerning Ares, his sister Athene ever appears in oppo-
sition to him, endeavouring by every means in her power to defeat his blood-
thirsty designs. Thus she assists the divine hero Diomedes at the siege of Troy,
to overcome Ares in battle, and so well does he profit by her timely aid, that
he succeeds in wounding the sanguinary war-god, who makes his exit from the
field, roaring like ten thousand bulls.
MM.113
765 [4] Ares appears to have been an object of aversion to all the gods of Olym-
pus, Aphrodite alone excepted. As the son of Hera, he had inherited from
his mother the strongest feelings of independence and contradiction, and as he
took delight in upsetting that peaceful course of state-life which it was pre-
eminently the care of Zeus to establish, he was naturally disliked and even
hated by him.
766 [5] When wounded by Diomedes, as above related, he complains to his father,
but receives no sympathy from the otherwise kindly and beneficent ruler of
Olympus, who thus angrily addresses him: “Do not trouble me with thy com-
plaints, thou who art of all the gods of Olympus most hateful to me, for thou
767 delightest in nought save war and strife. The very spirit of thy mother lives in
thee, and wert thou not my son, long ago wouldst thou have lain deeper down
in the bowels of the earth than the son of Uranus.”
768 [6] Ares, upon one occasion, incurred the anger of Poseidon by slaying his son
Halirrhothios, who had insulted Alcippe, the daughter of the war-god. For this
deed, Poseidon summoned Ares to appear before the tribunal of the Olympic
769 gods, which was held upon a hill in Athens. Ares was acquitted, and this event
is supposed to have given rise to the name Areopagus (or Hill of Ares), which
afterwards became so famous as a court of justice. In the Gigantomachia, Ares
was defeated by the Aloidæ, the two giant-sons of Poseidon, who put him in
chains, and kept him in prison for thirteen months.
770 [7] Ares is represented as a man of youthful appearance; his tall muscular form
combines great strength with wonderful agility. In his right hand he bears a
sword or a mighty lance, while on the left arm he carries his round shield

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Ares

771 (see next page). His demoniacal surroundings are Terror and Fear;3 Enyo, the
goddess of the war-cry; Keidomos, the demon of the noise of battles; and Eris
(Contention), his twin-sister and companion, who always precedes his chariot MM.114
when he rushes to the fight, the latter being evidently a simile of the poets to
express the fact that war follows contention.
773 [8] Eris is represented as a woman of florid complexion, with dishevelled hair,
and her whole appearance angry and menacing. In one hand she brandishes a
poniard and a hissing adder, whilst in the other she carries a burning torch. Her
dress is torn and disorderly, and her hair intertwined with venomous snakes.
This divinity was never invoked by mortals, except when they desired her as-
sistance for the accomplishment of evil purposes.

774
Mars
775 [1] The Roman divinity most closely resembling the Greek Ares, and identified
with him, was called Mars, Mamers, and Marspiter or Father Mars.
776 [2] The earliest Italian tribes, who were mostly engaged in the pursuit of hus-
3
772 His two sons Deimos and Phobos.

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bandry, regarded this deity more especially as the god of spring, who van-
quished the powers of winter, and encouraged the peaceful arts of agriculture.
777 But with the Romans, who were an essentially warlike nation, Mars gradually
loses his peaceful character, and, as god of war, attains, after Jupiter, the high-
est position among the Olympic gods. The Romans looked upon him as their
special protector, and declared him to have been the father of Romulus and
MM.115
778 Remus, the founders of their city. But although he was especially worshipped
in Rome as god of war, he still continued to preside over agriculture, and was
also the protecting deity who watched over the welfare of the state.
779 [3] As the god who strode with warlike step to the battlefield, he was called
Gradivus (from gradus, a step), it being popularly believed by the Romans that
he himself marched before them to battle, and acted as their invisible protector.
As the presiding deity over agriculture, he was styled Sylvanus, whilst in his
character as guardian of the state, he bore the name of Quirinus.4
781 [4] The priests of Mars were twelve in number, and were called Salii, or the
dancers, from the fact that sacred dances, in full armour, formed an important
item in their peculiar ceremonial. This religious order, the members of which
782 were always chosen from the noblest families in Rome, was first instituted by
Numa Pompilius, who intrusted to their special charge the Anciliæ, or sacred
shields. It is said that one morning, when Numa was imploring the protection
of Jupiter for the newly-founded city of Rome, the god of heaven, as though
783 in answer to his prayer, sent down an oblong brazen shield, and, as it fell at
the feet of the king, a voice was heard announcing that on its preservation de-
pended the future safety and prosperity of Rome. In order, therefore, to lessen
the chances of this sacred treasure being abstracted, Numa caused eleven more
to be made exactly like it, which were then given into the care of the Salii.
784 [5] The assistance and protection of the god of war was always solemnly in-
voked before the departure of a Roman army for the field of battle, and any
reverses of fortune were invariably ascribed to his anger, which was accord-
ingly propitiated by means of extraordinary sin-offerings and prayers.
785 [6] In Rome a field, called the Campus Martius, was dedicated to Mars. It
was a large, open space, in which armies were collected and reviewed, gen-
eral assemblies of the people held, and the young nobility trained to martial MM.116
exercises.
786 [7] The most celebrated and magnificent of the numerous temples built by the
Romans in honour of this deity was the one erected by Augustus in the Forum,
to commemorate the overthrow of the murderers of Cæsar.
4
780 Romulus was deified by the Romans after death, and was worshipped by them under the
name of Quirinus, an appellation which he shared in common with his father Mars.

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787 [8] Of all existing statues of Mars the most renowned is that in the Villa Lu-
dovisi at Rome, in which he is represented as a powerful, muscular man in the
full vigour of youth. The attitude is that of thoughtful repose, but the short,
788 curly hair, dilated nostrils, and strongly marked features leave no doubt as to
the force and turbulence of his character. At his feet, the sculptor has placed
the little god of love, who looks up all undaunted at the mighty war-god, as
though mischievously conscious that this unusually quiet mood is attributable
to his influence.
789 [9] Religious festivals in honour of Mars were generally held in the month of
March; but he had also a festival on the Ides of October, when chariot-races
took place, after which, the right-hand horse of the team which had drawn the
victorious chariot, was sacrificed to him. In ancient times, human sacrifices,
more especially prisoners of war, were offered to him; but, at a later period,
this cruel practice was discontinued.
790 [ 10 ] The attributes of this divinity are the helmet, shield, and spear. The animals
consecrated to him were the wolf, horse, vulture, and woodpecker.
791 [ 11 ] Intimately associated with Mars in his character as god of war, was a god-
dess called B, who was evidently the female divinity of battle with one
or other of the primitive nations of Italy (most probably the Sabines), and is
792 usually seen accompanying Mars, whose war-chariot she guides. Bellona ap-
pears on the battle-field, inspired with mad rage, cruelty, and the love of exter-
mination. She is in full armour, her hair is dishevelled, and she bears a scourge
in one hand, and a lance in the other.
793 [ 12 ] A temple was erected to her on the Campus Martius. Before the entrance
to this edifice stood a pillar, over which a spear was thrown when war was
publicly declared.

794
Nike (Victoria)
MM.117
795 [1] Nike, the goddess of victory, was the daughter of the Titan Pallas, and of Styx,
the presiding nymph of the river of that name in the lower world.
796 [2] In her statues, Nike somewhat resembles Athene, but may easily be recog-
nized by her large, graceful wings and flowing drapery, which is negligently
fastened on the right shoulder, and only partially conceals her lovely form. In
797 her left hand, she holds aloft a crown of laurel, and in the right, a palm-branch.
In ancient sculpture, Nike is usually represented in connection with colossal
statues of Zeus or Pallas-Athene, in which case she is life-sized, and stands on
a ball, held in the open palm of the deity she accompanies. Sometimes she is
represented engaged in inscribing the victory of a conqueror on his shield, her
right foot being slightly raised and placed on a ball.

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798 [3] A celebrated temple was erected to this divinity on the Acropolis at Athens,
which is still to be seen, and is in excellent preservation.

799
Victoria
800 [1] Under the name of Victoria, Nike was highly honoured by the Romans, with
whom love of conquest was an all-absorbing characteristic. There were sev-
eral sanctuaries in Rome dedicated to her, the principal of which was on the
801 Capitol, where it was the custom of generals, after success had attended their
arms, to erect statues of the goddess in commemoration of their victories. The
most magnificent of these statues, was that raised by Augustus after the battle
of Actium. A festival was celebrated in honour of Nike on the 12th of April.

802
Hermes (Mercury)
803 [1] Hermes was the swift-footed messenger, and trusted ambassador of all the
gods, and conductor of shades to Hades. He presided over the rearing and edu-
MM.118
cation of the young, and encouraged gymnastic exercises and athletic pursuits,
804 for which reason, all gymnasiums and wrestling schools throughout Greece
were adorned with his statues. He is said to have invented the alphabet, and to
have taught the art of interpreting foreign languages, and his versatility, sagac-
ity, and cunning were so extraordinary, that Zeus invariably chose him as his
attendant, when, disguised as a mortal, he journeyed on earth.
805 [2] Hermes was worshipped as god of eloquence, most probably from the fact
that, in his office as ambassador, this faculty was indispensable to the success-
ful issue of the negotiations with which he was intrusted. He was regarded as
the god who granted increase and prosperity to flocks and herds, and, on this
account, was worshipped with special veneration by herdsmen.
806 [3] In ancient times, trade was conducted chiefly by means of the exchange
of cattle. Hermes, therefore, as god of herdsmen, came to be regarded as the
protector of merchants, and, as ready wit and adroitness are valuable qualities
807 both in buying and selling, he was also looked upon as the patron of artifice
and cunning. Indeed, so deeply was this notion rooted in the minds of the
Greek people, that he was popularly believed to be also god of thieves, and of
all persons who live by their wits.
808 [4] As the patron of commerce, Hermes was naturally supposed to be the pro-
moter of intercourse among nations; hence, he is essentially the god of trav-
ellers, over whose safety he presided, and he severely punished those who
refused assistance to the lost or weary wayfarer. He was also guardian of

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A Herma

809 streets and roads, and his statues, called Hermæ (which were pillars of stone
surmounted by a head of Hermes), were placed at cross-roads, and frequently
in streets and public squares.
810 [5] Being the god of all undertakings in which gain was a feature, he was
worshipped as the giver of wealth and good luck, and any unexpected stroke MM.119
of fortune was attributed to his influence. He also presided over the game of
dice, in which he is said to have been instructed by Apollo.
811 [6] Hermes was the son of Zeus and Maia, the eldest and most beautiful of the
seven Pleiades (daughters of Atlas), and was born in a cave of Mount Cyllene
in Arcadia. As a mere babe, he exhibited an extraordinary faculty for cunning
812 and dissimulation; in fact, he was a thief from his cradle, for, not many hours
after his birth, we find him creeping stealthily out of the cave in which he was
born, in order to steal some oxen belonging to his brother Apollo, who was at
this time feeding the flocks of Admetus. But he had not proceeded very far
813 on his expedition before he found a tortoise, which he killed, and, stretching
seven strings across the empty shell, invented a lyre, upon which he at once
began to play with exquisite skill. When he had sufficiently amused himself
with the instrument, he placed it in his cradle, and then resumed his journey
814 to Pieria, where the cattle of Admetus were grazing. Arriving at sunset at
his destination, he succeeded in separating fifty oxen from his brother’s herd,

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which he now drove before him, taking the precaution to cover his feet with
sandals made of twigs of myrtle, in order to escape detection. But the little
815 rogue was not unobserved, for the theft had been witnessed by an old shepherd
named Battus, who was tending the flocks of Neleus, king of Pylos (father of
Nestor). Hermes, frightened at being discovered, bribed him with the finest
cow in the herd not to betray him, and Battus promised to keep the secret. But
816 Hermes, astute as he was dishonest, determined to test the shepherd’s integrity.
Feigning to go away, he assumed the form of Admetus, and then returning to
the spot offered the old man two of his best oxen if he would disclose the author
of the theft. The ruse succeeded, for the avaricious shepherd, unable to resist
817 the tempting bait, gave the desired information, upon which Hermes, exerting
his divine power, changed him into a lump of touchstone, as a punishment MM.120
for his treachery and avarice. Hermes now killed two of the oxen, which he
sacrificed to himself and the other gods, concealing the remainder in the cave.
He then carefully extinguished the fire, and, after throwing his twig shoes into
the river Alpheus, returned to Cyllene.
818 [7] Apollo, by means of his all-seeing power, soon discovered who it was
that had robbed him, and hastening to Cyllene, demanded restitution of his
property. On his complaining to Maia of her son’s conduct, she pointed to
the innocent babe then lying, apparently fast asleep, in his cradle, whereupon,
819 Apollo angrily aroused the pretended sleeper, and charged him with the theft;
but the child stoutly denied all knowledge of it, and so cleverly did he play
his part, that he even inquired in the most naive manner what sort of animals
820 cows were. Apollo threatened to throw him into Tartarus if he would not con-
fess the truth, but all to no purpose. At last, he seized the babe in his arms,
and brought him into the presence of his august father, who was seated in the
council chamber of the gods. Zeus listened to the charge made by Apollo, and
821 then sternly desired Hermes to say where he had hidden the cattle. The child,
who was still in swaddling-clothes, looked up bravely into his father’s face and
said, “Now, do I look capable of driving away a herd of cattle; I, who was only
born yesterday, and whose feet are much too soft and tender to tread in rough
822 places? Until this moment, I lay in sweet sleep on my mother’s bosom, and
have never even crossed the threshold of our dwelling. You know well that I
am not guilty; but, if you wish, I will affirm it by the most solemn oaths.” As
the child stood before him, looking the picture of innocence, Zeus could not
823 refrain from smiling at his cleverness and cunning, but, being perfectly aware
of his guilt, he commanded him to conduct Apollo to the cave where he had
concealed the herd, and Hermes, seeing that further subterfuge was useless,
unhesitatingly obeyed. But when the divine shepherd was about to drive his

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824 cattle back into Pieria, Hermes, as though by chance, touched the chords of
his lyre. Hitherto Apollo had heard nothing but the music of his own three- MM.121
stringed lyre and the syrinx, or Pan’s pipe, and, as he listened entranced to the
825 delightful strains of this new instrument, his longing to possess it became so
great, that he gladly offered the oxen in exchange, promising at the same time,
to give Hermes full dominion over flocks and herds, as well as over horses,
and all the wild animals of the woods and forests. The offer was accepted,
and, a reconciliation being thus effected between the brothers, Hermes became
henceforth god of herdsmen, whilst Apollo devoted himself enthusiastically to
the art of music.

Caduceus

826 [8] They now proceeded together to Olympus, where Apollo introduced Her-
mes as his chosen friend and companion, and, having made him swear by the
Styx, that he would never steal his lyre or bow, nor invade his sanctuary at
Delphi, he presented him with the Caduceus, or golden wand. This wand was
827 surmounted by wings, and on presenting it to Hermes, Apollo informed him
that it possessed the faculty of uniting in love, all beings divided by hate. Wish-
ing to prove the truth of this assertion, Hermes threw it down between two
828 snakes which were fighting, whereupon the angry combatants clasped each
other in a loving embrace, and curling round the staff, remained ever after per-
manently attached to it. The wand itself typified power; the serpents, wisdom;
and the wings, despatch—all qualities characteristic of a trustworthy ambas-
sador.

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829 [9] The young god was now presented by his father with a winged silver cap
(Petasus), and also with silver wings for his feet (Talaria), and was forthwith
appointed herald of the gods, and conductor of shades to Hades, which office
had hitherto been filled by Aïdes.
830 [ 10 ] As messenger of the gods, we find him employed on all occasions re-
quiring special skill, tact, or despatch. Thus he conducts Hera, Athene, and
Aphrodite to Paris, leads Priam to Achilles to demand the body of Hector,
binds Prometheus to Mount Caucasus, secures Ixion to the eternally revolving MM.122
wheel, destroys Argus, the hundred-eyed guardian of Io, &c. &c.
831 [ 11 ] As conductor of shades, Hermes was always invoked by the dying to grant
them a safe and speedy passage across the Styx. He also possessed the power
of bringing back departed spirits to the upper world, and was, therefore, the
mediator between the living and the dead.
832 [ 12 ] The poets relate many amusing stories of the youthful tricks played by this
mischief-loving god upon the other immortals. For instance, he had the audac-
ity to extract the Medusa’s head from the shield of Athene, which he playfully
833 attached to the back of Hephæstus; he also stole the girdle of Aphrodite; de-
prived Artemis of her arrows, and Ares of his spear, but these acts were always
performed with such graceful dexterity, combined with such perfect good hu-
mour, that even the gods and goddesses he thus provoked, were fain to pardon
him, and he became a universal favourite with them all.
834 [ 13 ] It is said that Hermes was one day flying over Athens, when, looking down
into the city, he beheld a number of maidens returning in solemn procession
from the temple of Pallas-Athene. Foremost among them was Herse, the beau-
tiful daughter of king Cecrops, and Hermes was so struck with her exceeding
835 loveliness that he determined to seek an interview with her. He accordingly
presented himself at the royal palace, and begged her sister Agraulos to favour
his suit; but, being of an avaricious turn of mind, she refused to do so without
836 the payment of an enormous sum of money. It did not take the messenger of
the gods long to obtain the means of fulfilling this condition, and he soon re-
turned with a well-filled purse. But meanwhile Athene, to punish the cupidity
of Agraulos, had caused the demon of envy to take possession of her, and the
837 consequence was, that, being unable to contemplate the happiness of her sister,
she sat down before the door, and resolutely refused to allow Hermes to enter.
He tried every persuasion and blandishment in his power, but she still remained
obstinate. At last, his patience being exhausted, he changed her into a mass of MM.123
black stone, and, the obstacle to his wishes being removed, he succeeded in
persuading Herse to become his wife.
838 [ 14 ] In his statues, Hermes is represented as a beardless youth, with broad chest

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Hermes

and graceful but muscular limbs; the face is handsome and intelligent, and a
genial smile of kindly benevolence plays round the delicately chiselled lips.
839 [ 15 ] As messenger of the gods he wears the Petasus and Talaria, and bears in
his hand the Caduceus or herald’s staff.
840 [ 16 ] As god of eloquence, he is often represented with chains of gold hanging
from his lips, whilst, as the patron of merchants, he bears a purse in his hand.
841 [ 17 ] The wonderful excavations in Olympia, to which allusion has already been
made, have brought to light an exquisite marble group of Hermes and the infant
Bacchus, by Praxiteles. In this great work of art, Hermes is represented as a
young and handsome man, who is looking down kindly and affectionately at
the child resting on his arm, but unfortunately nothing remains of the infant
save the right hand, which is laid lovingly on the shoulder of his protector.
842 [ 18 ] The sacrifices to Hermes consisted of incense, honey, cakes, pigs, and es-
pecially lambs and young goats. As god of eloquence, the tongues of animals
were sacrificed to him.

843
Mercury
844 [1] Mercury was the Roman god of commerce and gain. We find mention of a tem-
MM.124
ple having been erected to him near the Circus Maximus as early as B.C. 495;

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and he had also a temple and a sacred fount near the Porta Capena. Magic pow-
845 ers were ascribed to the latter, and on the festival of Mercury, which took place
on the 25th of May, it was the custom for merchants to sprinkle themselves
and their merchandise with this holy water, in order to insure large profits
from their wares.
846 [2] The Fetiales (Roman priests whose duty it was to act as guardians of the
public faith) refused to recognize the identity of Mercury with Hermes, and
ordered him to be represented with a sacred branch as the emblem of peace,
instead of the Caduceus. In later times, however, he was completely identified
with the Greek Hermes.

847
Dionysus (Bacchus)
848 [1] Dionysus, also called Bacchus (from bacca, berry), was the god of wine, and
the personification of the blessings of Nature in general.

Dionysus

849 [2] The worship of this divinity, which is supposed to have been introduced
into Greece from Asia (in all probability from India), first took root in Thrace,
whence it gradually spread into other parts of Greece.
850 [3] Dionysus was the son of Zeus and Semele, and was snatched by Zeus from
the devouring flames in which his mother perished, when he appeared to her

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in all the splendour of his divine glory. The motherless child was intrusted to
the charge of Hermes, who conveyed him to Semele’s sister, Ino. But Hera,
851 still implacable in her vengeance, visited Athamas, the husband of Ino, with
madness, and the child’s life being no longer safe, he was transferred to the MM.125
fostering care of the nymphs of Mount Nysa. An aged satyr named Silenus,
852 the son of Pan, took upon himself the office of guardian and preceptor to the
young god, who, in his turn, became much attached to his kind tutor; hence
we see Silenus always figuring as one of the chief personages in the various
expeditions of the wine-god.
853 [4] Dionysus passed an innocent and uneventful childhood, roaming through
the woods and forests, surrounded by nymphs, satyrs, and shepherds. During
one of these rambles, he found a fruit growing wild, of a most refreshing and
854 cooling nature. This was the vine, from which he subsequently learnt to extract
a juice which formed a most exhilarating beverage. After his companions had
partaken freely of it, they felt their whole being pervaded by an unwonted sense
of pleasurable excitement, and gave full vent to their overflowing exuberance,
855 by shouting, singing, and dancing. Their numbers were soon swelled by a
crowd, eager to taste a beverage productive of such extraordinary results, and
anxious to join in the worship of a divinity to whom they were indebted for this
new enjoyment. Dionysus, on his part, seeing how agreeably his discovery had
856 affected his immediate followers, resolved to extend the boon to mankind in
general. He saw that wine, used in moderation, would enable man to enjoy a
happier, and more sociable existence, and that, under its invigorating influence,
the sorrowful might, for a while, forget their grief and the sick their pain. He
accordingly gathered round him his zealous followers, and they set forth on
their travels, planting the vine and teaching its cultivation wherever they went.
857 [5] We now behold Dionysus at the head of a large army composed of men,
women, fauns, and satyrs, all bearing in their hands the Thyrsus (a staff en-
twined with vine-branches surmounted by a fir-cone), and clashing together
cymbals and other musical instruments. Seated in a chariot drawn by panthers,
858 and accompanied by thousands of enthusiastic followers, Dionysus made a tri-
umphal progress through Syria, Egypt, Arabia, India, &c., conquering all be- MM.126
fore him, founding cities, and establishing on every side a more civilized and
sociable mode of life among the inhabitants of the various countries through
which he passed.
859 [6] When Dionysus returned to Greece from his Eastern expedition, he en-
countered great opposition from Lycurgus, king of Thrace, and Pentheus, king
of Thebes. The former, highly disapproving of the wild revels which attended
the worship of the wine-god, drove away his attendants, the nymphs of Nysa,

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860 from that sacred mountain, and so effectually intimidated Dionysus, that he
precipitated himself into the sea, where he was received into the arms of the
ocean-nymph, Thetis. But the impious king bitterly expiated his sacrilegious
conduct. He was punished with the loss of his reason, and, during one of his
mad paroxysms, killed his own son Dryas, whom he mistook for a vine.
861 [7] Pentheus, king of Thebes, seeing his subjects so completely infatuated by
the riotous worship of this new divinity, and fearing the demoralizing effects of
the unseemly nocturnal orgies held in honour of the wine-god, strictly prohib-
862 ited his people from taking any part in the wild Bacchanalian revels. Anxious
to save him from the consequences of his impiety, Dionysus appeared to him
under the form of a youth in the king’s train, and earnestly warned him to desist
from his denunciations. But the well-meant admonition failed in its purpose,
863 for Pentheus only became more incensed at this interference, and, command-
ing Dionysus to be cast into prison, caused the most cruel preparations to be
made for his immediate execution. But the god soon freed himself from his
ignoble confinement, for scarcely had his jailers departed, ere the prison-doors
opened of themselves, and, bursting asunder his iron chains, he escaped to
rejoin his devoted followers.
864 [8] Meanwhile, the mother of the king and her sisters, inspired with Baccha-
nalian fury, had repaired to Mount Cithæron, in order to join the worshippers
of the wine-god in those dreadful orgies which were solemnized exclusively MM.127
865 by women, and at which no man was allowed to be present. Enraged at find-
ing his commands thus openly disregarded by the members of his own family,
Pentheus resolved to witness for himself the excesses of which he had heard
such terrible reports, and for this purpose, concealed himself behind a tree on
Mount Cithæron; but his hiding-place being discovered, he was dragged out
by the half-maddened crew of Bacchantes and, horrible to relate, he was torn
in pieces by his own mother Agave and her two sisters.
866 [9] An incident which occurred to Dionysus on one of his travels has been
a favourite subject with the classic poets. One day, as some Tyrrhenian pi-
rates approached the shores of Greece, they beheld Dionysus, in the form of
a beautiful youth, attired in radiant garments. Thinking to secure a rich prize,
867 they seized him, bound him, and conveyed him on board their vessel, resolved
to carry him with them to Asia and there sell him as a slave. But the fetters
dropped from his limbs, and the pilot, who was the first to perceive the miracle,
868 called upon his companions to restore the youth carefully to the spot whence
they had taken him, assuring them that he was a god, and that adverse winds
and storms would, in all probability, result from their impious conduct. But,
refusing to part with their prisoner, they set sail for the open sea. Suddenly, to

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869 the alarm of all on board, the ship stood still, masts and sails were covered with
clustering vines and wreaths of ivy-leaves, streams of fragrant wine inundated
the vessel, and heavenly strains of music were heard around. The terrified
crew, too late repentant, crowded round the pilot for protection, and entreated
870 him to steer for the shore. But the hour of retribution had arrived. Dionysus
assumed the form of a lion, whilst beside him appeared a bear, which, with
a terrific roar, rushed upon the captain and tore him in pieces; the sailors, in
an agony of terror, leaped overboard, and were changed into dolphins. The
871 discreet and pious steersman was alone permitted to escape the fate of his
companions, and to him Dionysus, who had resumed his true form, addressed MM.128
words of kind and affectionate encouragement, and announced his name and
dignity. They now set sail, and Dionysus desired the pilot to land him at the
872 island of Naxos, where he found the lovely Ariadne, daughter of Minos, king
of Crete. She had been abandoned by Theseus on this lonely spot, and, when
Dionysus now beheld her, was lying fast asleep on a rock, worn out with sor-
873 row and weeping. Wrapt in admiration, the god stood gazing at the beautiful
vision before him, and when she at length unclosed her eyes, he revealed him-
self to her, and, in gentle tones, sought to banish her grief. Grateful for his kind
sympathy, coming as it did at a moment when she had deemed herself forsaken
and friendless, she gradually regained her former serenity, and, yielding to his
entreaties, consented to become his wife.
874 [ 10 ] Dionysus, having established his worship in various parts of the world,
descended to the realm of shades in search of his ill-fated mother, whom he
conducted to Olympus, where, under the name of Thyone, she was admitted
into the assembly of the immortal gods.
875 [ 11 ] Among the most noted worshippers of Dionysus was Midas,5 the wealthy
king of Phrygia, the same who, as already related, gave judgment against
Apollo. Upon one occasion Silenus, the preceptor and friend of Dionysus, be-
877 ing in an intoxicated condition, strayed into the rose-gardens of this monarch,
where he was found by some of the king’s attendants, who bound him with
roses and conducted him to the presence of their royal master. Midas treated
the aged satyr with the greatest consideration, and, after entertaining him hos-
878 pitably for ten days, led him back to Dionysus, who was so grateful for the
kind attention shown to his old friend, that he offered to grant Midas any
favour he chose to demand; whereupon the avaricious monarch, not content
with his boundless wealth, and still thirsting for more, desired that everything
879 he touched might turn to gold. The request was complied with in so literal a MM.129
5
876 Midas was the son of Cybele and Gordius, the king who tied the celebrated and intricate
knot.

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sense, that the now wretched Midas bitterly repented his folly and cupidity,
for, when the pangs of hunger assailed him, and he essayed to appease his
cravings, the food became gold ere he could swallow it; as he raised the cup of
880 wine to his parched lips, the sparkling draught was changed into the metal he
had so coveted, and when at length, wearied and faint, he stretched his aching
frame on his hitherto luxurious couch, this also was transformed into the sub-
stance which had now become the curse of his existence. The despairing king
881 at last implored the god to take back the fatal gift, and Dionysus, pitying his
unhappy plight, desired him to bathe in the river Pactolus, a small stream in
Lydia, in order to lose the power which had become the bane of his life. Midas
joyfully obeying the injunction, was at once freed from the consequences of
his avaricious demand, and from this time forth the sands of the river Pactolus
have ever contained grains of gold.
882 [ 12 ] Representations of Dionysus are of two kinds. According to the earliest
conceptions, he appears as a grave and dignified man in the prime of life; his
countenance is earnest, thoughtful, and benevolent; he wears a full beard, and
883 is draped from head to foot in the garb of an Eastern monarch. But the sculptors
of a later period represent him as a youth of singular beauty, though of some-
what effeminate appearance; the expression of the countenance is gentle and
winning; the limbs are supple and gracefully moulded; and the hair, which
884 is adorned by a wreath of vine or ivy leaves, falls over the shoulders in long
curls. In one hand he bears the Thyrsus, and in the other a drinking-cup with
two handles, these being his distinguishing attributes. He is often represented
riding on a panther, or seated in a chariot drawn by lions, tigers, panthers, or
lynxes.
885 [ 13 ] Being the god of wine, which is calculated to promote sociability, he
rarely appears alone, but is usually accompanied by Bacchantes, satyrs, and
mountain-nymphs.
886 [ 14 ] The finest modern representation of Ariadne is that by Danneker, at
Frankfort-on-the-Maine. In this statue she appears riding on a panther; the MM.130
beautiful upturned face inclines slightly over the left shoulder; the features are
887 regular and finely cut, and a wreath of ivy-leaves encircles the well-shaped
head. With her right hand she gracefully clasps the folds of drapery which
fall away negligently from her rounded form, whilst the other rests lightly and
caressingly on the head of the animal.
888 [ 15 ] Dionysus was regarded as the patron of the drama, and at the state festival
of the Dionysia, which was celebrated with great pomp in the city of Athens,
dramatic entertainments took place in his honour, for which all the renowned

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Greek dramatists of antiquity composed their immortal tragedies and come-

dies.
889 [ 16 ] He was also a prophetic divinity, and possessed oracles, the principal of
which was that on Mount Rhodope in Thrace.
890 [ 17 ] The tiger, lynx, panther, dolphin, serpent, and ass were sacred to this god.
His favourite plants were the vine, ivy, laurel, and asphodel. His sacrifices
consisted of goats, probably on account of their being destructive to vineyards.

891
Bacchus or Liber
892 [1] The Romans had a divinity called Liber who presided over vegetation, and was,
on this account, identified with the Greek Dionysus, and worshipped under the
name of Bacchus.
893 [2] The festival of Liber, called the Liberalia, was celebrated on the 17th of
March.

894
Aïdes (Pluto)
895 [1] Aïdes, Aïdoneus, or Hades, was the son of Cronus and Rhea, and the youngest
brother of Zeus and Poseidon. He was the ruler of that subterranean region
called Erebus, which was inhabited by the shades or spirits of the dead, and
896 also by those dethroned and exiled deities who had been vanquished by Zeus
and his allies. Aïdes, the grim and gloomy monarch of this lower world, was
MM.131
the successor of Erebus, that ancient primeval divinity after whom these realms
were called.
897 [2] The early Greeks regarded Aïdes in the light of their greatest foe, and
Homer tells us that he was “of all the gods the most detested,” being in their
eyes the grim robber who stole from them their nearest and dearest, and even-
tually deprived each of them of their share in terrestrial existence. His name
was so feared that it was never mentioned by mortals, who, when they invoked
him, struck the earth with their hands, and in sacrificing to him turned away
their faces.
898 [3] The belief of the people with regard to a future state was, in the Homeric
age, a sad and cheerless one. It was supposed that when a mortal ceased to
exist, his spirit tenanted the shadowy outline of the human form it had quit-
899 ted. These shadows, or shades as they were called, were driven by Aïdes into
his dominions, where they passed their time, some in brooding over the vi-
cissitudes of fortune which they had experienced on earth, others in regret-
ting the lost pleasures they had enjoyed in life, but all in a condition of semi-

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900 consciousness, from which the intellect could only be roused to full activity by
drinking of the blood of the sacrifices offered to their shades by living friends,
which, for a time, endowed them with their former mental vigour. The only be-
ings supposed to enjoy any happiness in a future state were the heroes, whose
901 acts of daring and deeds of prowess had, during their life, reflected honour on
the land of their birth; and even these, according to Homer, pined after their ca-
reer of earthly activity. He tells us that when Odysseus visited the lower world
at the command of Circe, and held communion with the shades of the heroes
of the Trojan war, Achilles assured him that he would rather be the poorest
day-labourer on earth than reign supreme over the realm of shades.
902 [4] The early Greek poets offer but scanty allusions to Erebus. Homer appears
purposely to envelop these realms in vagueness and mystery, in order, prob-
ably, to heighten the sensation of awe inseparably connected with the lower MM.132
world. In the Odyssey he describes the entrance to Erebus as being beyond
the furthermost edge of Oceanus, in the far west, where dwelt the Cimmerians,
enveloped in eternal mists and darkness.
903 [5] In later times, however, in consequence of extended intercourse with for-
eign nations, new ideas became gradually introduced, and we find Egyptian
theories with regard to a future state taking root in Greece, which become
904 eventually the religious belief of the whole nation. It is now that the poets and
philosophers, and more especially the teachers of the Eleusinian Mysteries,
begin to inculcate the doctrine of the future reward and punishment of good
and bad deeds. Aïdes, who had hitherto been regarded as the dread enemy of
905 mankind, who delights in his grim office, and keeps the shades imprisoned in
his dominions after withdrawing them from the joys of existence, now receives
them with hospitality and friendship, and Hermes replaces him as conductor of
shades to Hades. Under this new aspect Aïdes usurps the functions of a totally
different divinity called Plutus (the god of riches), and is henceforth regarded
as the giver of wealth to mankind, in the shape of those precious metals which
lie concealed in the bowels of the earth.
906 [6] The later poets mention various entrances to Erebus, which were for the
most part caves and fissures. There was one in the mountain of Taenarum,
another in Thesprotia, and a third, the most celebrated of all, in Italy, near the
pestiferous Lake Avernus, over which it is said no bird could fly, so noxious
were its exhalations.
907 [7] In the dominions of Aïdes there were four great rivers, three of which had
to be crossed by all the shades. These three were Acheron (sorrow), Cocytus
(lamentation), and Styx (intense darkness), the sacred stream which flowed
nine times round these realms.

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908 [8] The shades were ferried over the Styx by the grim, unshaven old boatman
Charon, who, however, only took those whose bodies had received funereal
rites on earth, and who had brought with them his indispensable toll, which
909 was a small coin or obolus, usually placed under the tongue of a dead person MM.133
for this purpose. If these conditions had not been fulfilled, the unhappy shades
were left behind to wander up and down the banks for a hundred years as
restless spirits.
910 [9] On the opposite bank of the Styx was the tribunal of Minos, the supreme
judge, before whom all shades had to appear, and who, after hearing full con-
fession of their actions whilst on earth, pronounced the sentence of happiness
911 or misery to which their deeds had entitled them. This tribunal was guarded
by the terrible triple-headed dog Cerberus, who, with his three necks bristling
with snakes, lay at full length on the ground;—a formidable sentinel, who per-
mitted all shades to enter, but none to return.
912 [ 10 ] The happy spirits, destined to enjoy the delights of Elysium, passed out on
the right, and proceeded to the golden palace where Aïdes and Persephone held
their royal court, from whom they received a kindly greeting, ere they set out
914 for the Elysian Fields which lay beyond.6 This blissful region was replete with
all that could charm the senses or please the imagination; the air was balmy
and fragrant, rippling brooks flowed peacefully through the smiling meadows,
which glowed with the varied hues of a thousand flowers, whilst the groves
915 resounded with the joyous songs of birds. The occupations and amusements
of the happy shades were of the same nature as those which they had delighted
in whilst on earth. Here the warrior found his horses, chariots, and arms, the
musician his lyre, and the hunter his quiver and bow.
916 [ 11 ] In a secluded vale of Elysium there flowed a gentle, silent stream, called
Lethe (oblivion), whose waters had the effect of dispelling care, and producing
utter forgetfulness of former events. According to the Pythagorean doctrine of
917 the transmigration of souls, it was supposed that after the shades had inhabited
Elysium for a thousand years they were destined to animate other bodies on
earth, and before leaving Elysium they drank of the river Lethe, in order that MM.134
they might enter upon their new career without any remembrance of the past.
918 [ 12 ] The guilty souls, after leaving the presence of Minos, were conducted to
the great judgment-hall of Hades, whose massive walls of solid adamant were
surrounded by the river Phlegethon, the waves of which rolled flames of fire,
919 and lit up, with their lurid glare, these awful realms. In the interior sat the
dread judge Rhadamanthus, who declared to each comer the precise torments
6
913 The shades of those mortals whose lives had neither been distinguished by virtue nor vice,
were condemned to a monotonous, joyless, existence in the Asphodel meadows of Hades.

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which awaited him in Tartarus. The wretched sinners were then seized by the
Furies, who scourged them with their whips, and dragged them along to the
great gate, which closed the opening to Tartarus, into whose awful depths they
were hurled, to suffer endless torture.
920 [ 13 ] Tartarus was a vast and gloomy expanse, as far below Hades as the earth is
distant from the skies. There the Titans, fallen from their high estate, dragged
out a dreary and monotonous existence; there also were Otus and Ephialtes,
those giant sons of Poseidon, who, with impious hands, had attempted to scale
Olympus and dethrone its mighty ruler. Principal among the sufferers in this
abode of gloom were Tityus, Tantalus, Sisyphus, Ixion, and the Danaïdes.
921 [ 14 ] TITYUS, one of the earth-born giants, had insulted Hera on her way to
Peitho, for which offence Zeus flung him into Tartarus, where he suffered
dreadful torture, inflicted by two vultures, which perpetually gnawed his liver.
922 [ 15 ] TANTALUS was a wise and wealthy king of Lydia, with whom the gods
themselves condescended to associate; he was even permitted to sit at table
with Zeus, who delighted in his conversation, and listened with interest to the
923 wisdom of his observations. Tantalus, however, elated at these distinguished
marks of divine favour, presumed upon his position, and used unbecoming
language to Zeus himself; he also stole nectar and ambrosia from the table of
the gods, with which he regaled his friends; but his greatest crime consisted
924 in killing his own son, Pelops, and serving him up at one of the banquets to MM.135
the gods, in order to test their omniscience. For these heinous offences he
was condemned by Zeus to eternal punishment in Tartarus, where, tortured
with an ever-burning thirst, he was plunged up to the chin in water, which,
925 as he stooped to drink, always receded from his parched lips. Tall trees, with
spreading branches laden with delicious fruits, hung temptingly over his head;
but no sooner did he raise himself to grasp them, than a wind arose, and carried
them beyond his reach.
926 [ 16 ] SISYPHUS was a great tyrant who, according to some accounts, bar-
barously murdered all travellers who came into his dominions, by hurling
upon them enormous pieces of rock. In punishment for his crimes he was
condemned to roll incessantly a huge block of stone up a steep hill, which, as
soon as it reached the summit, always rolled back again to the plain below.
927 [ 17 ] IXION was a king of Thessaly to whom Zeus accorded the privilege of
joining the festive banquets of the gods; but, taking advantage of his exalted
position, he presumed to aspire to the favour of Hera, which so greatly incensed
Zeus, that he struck him with his thunderbolts, and commanded Hermes to
throw him into Tartarus, and bind him to an ever-revolving wheel.
928 [ 18 ] The DANAÏDES were the fifty daughters of Danaus, king of Argos, who

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had married their fifty cousins, the sons of Ægyptus. By the command of their
father, who had been warned by an oracle that his son-in-law would cause
his death, they all killed their husbands in one night, Hypermnestra alone ex-
cepted. Their punishment in the lower world was to fill with water a vessel full
of holes,—a never-ending and useless task.

Aïdes and Persephone

929 [ 19 ] Aïdes is usually represented as a man of mature years and stern majestic
mien, bearing a striking resemblance to his brother Zeus; but the gloomy and
inexorable expression of the face contrasts forcibly with that peculiar benignity
930 which so characterizes the countenance of the mighty ruler of heaven. He is
seated on a throne of ebony, with his queen, the grave and sad Persephone,
beside him, and wears a full beard, and long flowing black hair, which hangs MM.136
straight down over his forehead; in his hand he either bears a two-pronged fork
931 or the keys of the lower world, and at his feet sits Cerberus. He is sometimes
seen in a chariot of gold, drawn by four black horses, and wearing on his head
a helmet made for him by the Cyclops, which rendered the wearer invisible.
This helmet he frequently lent to mortals and immortals.
932 [ 20 ] Aïdes, who was universally worshipped throughout Greece, had temples
erected to his honour in Elis, Olympia, and also at Athens.
933 [ 21 ] His sacrifices, which took place at night, consisted of black sheep, and the
blood, instead of being sprinkled on the altars or received in vessels, as at other

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sacrifices, was permitted to run down into a trench, dug for this purpose. The
officiating priests wore black robes, and were crowned with cypress.
934 [ 22 ] The narcissus, maiden-hair, and cypress were sacred to this divinity.

935
Pluto
936 [1] Before the introduction into Rome of the religion and literature of Greece, the
Romans had no belief in a realm of future happiness or misery, corresponding
to the Greek Hades; hence they had no god of the lower world identical with
937 Aïdes. They supposed that there was, in the centre of the earth, a vast, gloomy,
and impenetrably dark cavity called Orcus, which formed a place of eternal rest
for the dead. But with the introduction of Greek mythology, the Roman Orcus
MM.137
became the Greek Hades, and all the Greek notions with regard to a future
938 state now obtained with the Romans, who worshipped Aïdes under the name
of Pluto, his other appellations being Dis (from dives, rich) and Orcus from the
dominions over which he ruled. In Rome there were no temples erected to this
divinity.

939
Plutus
940 [1] Plutus, the son of Demeter and a mortal called Iasion, was the god of wealth,
and is represented as being lame when he makes his appearance, and winged
when he takes his departure. He was supposed to be both blind and foolish,
because he bestows his gifts without discrimination, and frequently upon the
most unworthy objects.
941 [2] Plutus was believed to have his abode in the bowels of the earth, which
was probably the reason why, in later times, Aïdes became confounded with
this divinity.

115
942
MINOR DIVINITIES

943
The Harpies
944 [1] The Harpies, who, like the Furies, were employed by the gods as instruments
for the punishment of the guilty, were three female divinities, daughters of
Thaumas and Electra, called Aello, Ocypete, and Celæno.
945 [2] They were represented with the head of a fair-haired maiden and the body
of a vulture, and were perpetually devoured by the pangs of insatiable hunger,
which caused them to torment their victims by robbing them of their food;
MM.138
this they either devoured with great gluttony, or defiled in such a manner as to
render it unfit to be eaten.
946 [3] Their wonderfully rapid flight far surpassed that of birds, or even of the
winds themselves. If any mortal suddenly and unaccountably disappeared, the
Harpies were believed to have carried him off. Thus they were supposed to
have borne away the daughters of King Pandareos to act as servants to the
Erinyes.
947 [4] The Harpies would appear to be personifications of sudden tempests,
which, with ruthless violence, sweep over whole districts, carrying off or in-
juring all before them.

A Harpy
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

948
Erinyes, Eumenides (Furiæ, Diræ)
949 [1] The Erinyes or Furies were female divinities who personified the torturing
pangs of an evil conscience, and the remorse which inevitably follows wrong-
doing.
950 [2] Their names were Alecto, Megæra, and Tisiphone, and their origin was
variously accounted for. According to Hesiod, they sprang from the blood
of Uranus, when wounded by Cronus, and were hence supposed to be the
embodiment of all the terrible imprecations, which the defeated deity called
down upon the head of his rebellious son. According to other accounts they
were the daughters of Night.
951 [3] Their place of abode was the lower world, where they were employed by
Aïdes and Persephone to chastise and torment those shades who, during their
earthly career, had committed crimes, and had not been reconciled to the gods
before descending to Hades.
952 [4] But their sphere of action was not confined to the realm of shades, for
they appeared upon earth as the avenging deities who relentlessly pursued and
punished murderers, perjurers, those who had failed in duty to their parents, in
953 hospitality to strangers, or in the respect due to old age. Nothing escaped the
piercing glance of these terrible divinities, from whom flight was unavailing,
MM.139
for no corner of the earth was so remote as to be beyond their reach, nor did
any mortal dare to offer to their victims an asylum from their persecutions.
954 [5] The Furies are frequently represented with wings; their bodies are black,
blood drips from their eyes, and snakes twine in their hair. In their hands they
bear either a dagger, scourge, torch, or serpent.
955 [6] When they pursued Orestes they constantly held up a mirror to his horrified
gaze, in which he beheld the face of his murdered mother.
956 [7] These divinities were also called Eumenides, which signifies the “well-
meaning” or “soothed goddesses;” This appellation was given to them because
they were so feared and dreaded that people dared not call them by their proper
title, and hoped by this means to propitiate their wrath.
957 [8] In later times the Furies came to be regarded as salutary agencies, who,
by severely punishing sin, upheld the cause of morality and social order, and
thus contributed to the welfare of mankind. They now lose their awe-inspiring
aspect, and are represented, more especially in Athens, as earnest maidens,
dressed, like Artemis, in short tunics suitable for the chase, but still retaining,
in their hands, the wand of office in the form of a snake.
958 [9] Their sacrifices consisted of black sheep and a libation composed of a mix-
ture of honey and water, called Nephalia. A celebrated temple was erected to
the Eumenides at Athens, near the Areopagus.

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959
Moiræ or Fates (Parcæ)
960 [1] The ancients believed that the duration of human existence and the destinies of
mortals were regulated by three sister-goddesses, called Clotho, Lachesis, and
Atropos, who were the daughters of Zeus and Themis.
961 [2] The power which they wielded over the fate of man was significantly in-
dicated under the figure of a thread, which they spun out for the life of each
human being from his birth to the grave. This occupation they divided between
MM.140
them. Clotho wound the flax round the distaff, ready for her sister Lachesis,
who span out the thread of life, which Atropos, with her scissors, relentlessly
snapt asunder, when the career of an individual was about to terminate.
962 [3] Homer speaks of one Moira only, the daughter of Night, who represents
the moral force by which the universe is governed, and to whom both mortals
and immortals were forced to submit, Zeus himself being powerless to avert
her decrees; but in later times this conception of one inexorable, all-conquering
fate became amplified by the poets into that above described, and the Moiræ
are henceforth the special presiding deities over the life and death of mortals.
963 [4] The Moiræ are represented by the poets as stern, inexorable female di-
vinities, aged, hideous, and also lame, which is evidently meant to indicate
the slow and halting march of destiny, which they controlled. Painters and
sculptors, on the other hand, depicted them as beautiful maidens of a grave but
kindly aspect.
964 [5] There is a charming representation of Lachesis, which depicts her in all
the grace of youth and beauty. She is sitting spinning, and at her feet lie two
masks, one comic, the other tragic, as though to convey the idea, that, to a
divinity of fate, the brightest and saddest scenes of earthly existence are alike
indifferent, and that she quietly and steadily pursues her occupation, regardless
of human weal or woe.
965 [6] When represented at the feet of Aïdes in the lower world they are clad
in dark robes; but when they appear in Olympus they wear bright garments,
bespangled with stars, and are seated on radiant thrones, with crowns on their
heads.
966 [7] It was considered the function of the Moiræ to indicate to the Furies the
precise torture which the wicked should undergo for their crimes.
967 [8] They were regarded as prophetic divinities, and had sanctuaries in many
parts of Greece.
968 [9] The Moiræ are mentioned as assisting the Charites to conduct Persephone
to the upper world at her periodical reunion with her mother Demeter. They MM.141
also appear in company with Eileithyia, goddess of birth.

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969
Nemesis
970 [1] Nemesis, the daughter of Nyx, represents that power which adjusts the bal-
ance of human affairs, by awarding to each individual the fate which his ac-
tions deserve. She rewards, humble, unacknowledged merit, punishes crime,
deprives the worthless of undeserved good fortune, humiliates the proud and
971 overbearing, and visits all evil on the wrong-doer; thus maintaining that proper
balance of things, which the Greeks recognized as a necessary condition of all
civilized life. But though Nemesis, in her original character, was the distributor
of rewards as well as punishments, the world was so full of sin, that she found
but little occupation in her first capacity, and hence became finally regarded as
the avenging goddess only.
972 [2] We have seen a striking instance of the manner in which this divinity pun-
ishes the proud and arrogant in the history of Niobe. Apollo and Artemis were
merely the instruments for avenging the insult offered to their mother; but it
was Nemesis who prompted the deed, and presided over its execution.
973 [3] Homer makes no mention of Nemesis; it is therefore evident that she was a
conception of later times, when higher views of morality had obtained among
the Greek nation.
974 [4] Nemesis is represented as a beautiful woman of thoughtful and benign
aspect and regal bearing; a diadem crowns her majestic brow, and she bears in
her hand a rudder, balance, and cubit;—fitting emblems of the manner in which
975 she guides, weighs, and measures all human events. She is also sometimes seen
with a wheel, to symbolize the rapidity with which she executes justice. As the
avenger of evil she appears winged, bearing in her hand either a scourge or a
sword, and seated in a chariot drawn by griffins.
MM.142
976 [5] Nemesis is frequently called Adrastia, and also Rhamnusia, from Rhamnus
in Attica, the chief seat of her worship, which contained a celebrated statue of
the goddess.
977 [6] Nemesis was worshipped by the Romans, (who invoked her on the Capi-
tol), as a divinity who possessed the power of averting the pernicious conse-
quences of envy.

978
NIGHT AHD HER CHILDREN: DEATH, SLEEP,
AND DREAMS
Nyx (Nox)
979 [1] Nyx, the daughter of Chaos, being the personification of Night, was, accord-
ing to the poetic ideas of the Greeks, considered to be the mother of everything
mysterious and inexplicable, such as death, sleep, dreams, &c. She became

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united to Erebus, and their children were Aether and Hemera (Air and Day-
light), evidently a simile of the poets, to indicate that darkness always precedes
light.
980 [2] Nyx inhabited a palace in the dark regions of the lower world, and is rep-
resented as a beautiful woman, seated in a chariot, drawn by two black horses.
She is clothed in dark robes, wears a long veil, and is accompanied by the stars,
which follow in her train.

981
Thanatos (Mors) and Hypnus (Somnus)
982 [1] Thanatos (Death) and his twin-brother Hypnus (Sleep) were the children of
Nyx.
983 [2] Their dwelling was in the realm of shades, and when they appear among
mortals, Thanatos is feared and hated as the enemy of mankind, whose hard
heart knows no pity, whilst his brother Hypnus is universally loved and wel-
comed as their kindest and most beneficent friend.
984 [3] But though the ancients regarded Thanatos as a gloomy and mournful di-
vinity, they did not represent him with any exterior repulsiveness. On the con-
MM.143
trary, he appears as a beautiful youth, who holds in his hand an inverted torch,
emblematical of the light of life being extinguished, whilst his disengaged arm
is thrown lovingly round the shoulder of his brother Hypnus.
985 [4] Hypnus is sometimes depicted standing erect with closed eyes; at others
he is in a recumbent position beside his brother Thanatos, and usually bears a
poppy-stalk in his hand.
986 [5] A most interesting description of the abode of Hypnus is given by Ovid in
his Metamorphoses. He tells us how the god of Sleep dwelt in a mountain-cave
near the realm of the Cimmerians, which the sun never pierced with his rays.
987 No sound disturbed the stillness, no song of birds, not a branch moved, and
no human voice broke the profound silence which reigned everywhere. From
the lowermost rocks of the cave issued the river Lethe, and one might almost
have supposed that its course was arrested, were it not for the low, monotonous
988 hum of the water, which invited slumber. The entrance was partially hidden
by numberless white and red poppies, which Mother Night had gathered and
planted there, and from the juice of which she extracts drowsiness, which she
scatters in liquid drops all over the earth, as soon as the sun-god has sunk to
989 rest. In the centre of the cave stands a couch of blackest ebony, with a bed of
down, over which is laid a coverlet of sable hue. Here the god himself reposes,
surrounded by innumerable forms. These are idle dreams, more numerous than
the sands of the sea. Chief among them is Morpheus, that changeful god, who
may assume any shape or form he pleases. Nor can the god of Sleep resist his

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own power; for though he may rouse himself for a while, he soon succumbs to
the drowsy influences which surround him.

990
Morpheus
991 [1] Morpheus, the son of Hypnus, was the god of Dreams.
992 [2] He is always represented winged, and appears sometimes as a youth, some-
times as an old man. In his hand he bears a cluster of poppies, and as he
MM.144
steps with noiseless footsteps over the earth, he gently scatters the seeds of
this sleep-producing plant over the eyes of weary mortals.
993 [3] Homer describes the House of Dreams as having two gates: one, whence
issue all deceptive and flattering visions, being formed of ivory; the other,
through which proceed those dreams which are fulfilled, of horn.

994
The Gorgons
995 [1] The Gorgons, Stheno, Euryale, and Medusa, were the three daughters of Phor-
cys and Ceto, and were the personification of those benumbing, and, as it were,
petrifying sensations, which result from sudden and extreme fear.
996 [2] They were frightful winged monsters, whose bodies were covered with
scales; hissing, wriggling snakes clustered round their heads instead of hair;
their hands were of brass; their teeth resembled the tusks of a wild boar; and
their whole aspect was so appalling, that they are said to have turned into stone
all who beheld them.
997 [3] These terrible sisters were supposed to dwell in that remote and mysterious
region in the far West, beyond the sacred stream of Oceanus.
998 [4] The Gorgons were the servants of Aïdes, who made use of them to terrify
and overawe those shades, doomed to be kept in a constant state of unrest as a
punishment for their misdeeds, whilst the Furies, on their part, scourged them
with their whips and tortured them incessantly.
999 [5] The most celebrated of the three sisters was Medusa, who alone was mor-
tal. She was originally a golden-haired and very beautiful maiden, who, as
a priestess of Athene, was devoted to a life of celibacy; but, being wooed by
Poseidon, whom she loved in return, she forgot her vows, and became united
1000 to him in marriage. For this offence she was punished by the goddess in a
most terrible manner. Each wavy lock of the beautiful hair which had so
MM.145
charmed her husband, was changed into a venomous snake; her once gen-
tle, love-inspiring eyes now became blood-shot, furious orbs, which excited
1001 fear and disgust in the mind of the beholder; whilst her former roseate hue
and milk-white skin assumed a loathsome greenish tinge. Seeing herself thus

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transformed into so repulsive an object, Medusa fled from her home, never to
1002 return. Wandering about, abhorred, dreaded, and shunned by all the world,
she now developed into a character, worthy of her outward appearance. In her
despair she fled to Africa, where, as she passed restlessly from place to place,
infant snakes dropped from her hair, and thus, according to the belief of the
1003 ancients, that country became the hotbed of these venomous reptiles. With the
curse of Athene upon her, she turned into stone whomsoever she gazed upon,
till at last, after a life of nameless misery, deliverance came to her in the shape
of death, at the hands of Perseus.
1004 [6] It is well to observe that when the Gorgons are spoken of in the singular, it
is Medusa who is alluded to.
1005 [7] Medusa was the mother of Pegasus and Chrysaor, father of the three-
headed, winged giant Geryones, who was slain by Heracles.

1006
Grææ
1007 [1] The Grææ, who acted as servants to their sisters the Gorgons, were also three
in number; their names were Pephredo, Enyo, and Dino.
1008 [2] In their original conception they were merely personifications of kindly
and venerable old age, possessing all its benevolent attributes without its nat-
ural infirmities. They were old and gray from their birth, and so they ever
remained. In later times, however, they came to be regarded as misshapen
1009 females, decrepid, and hideously ugly, having only one eye, one tooth, and
one gray wig between them, which they lent to each other, when one of them
wished to appear before the world.
1010 [3] When Perseus entered upon his expedition to slay the Medusa, he repaired
MM.146
to the abode of the Grææ, in the far west, to inquire the way to the Gorgons,
and on their refusing to give any information, he deprived them of their one
eye, tooth, and wig, and did not restore them until he received the necessary
directions.

1011
Sphinx
1012 [1] The Sphinx was an ancient Egyptian divinity, who personified wisdom, and the
fertility of nature. She is represented as a lion-couchant, with the head and bust
of a woman, and wears a peculiar sort of hood, which completely envelops her
head, and falls down on either side of the face.
1013 [2] Transplanted into Greece, this sublime and mysterious Egyptian deity de-
generates into an insignificant, and yet malignant power, and though she also

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deals in mysteries, they are, as we shall see, of a totally different character, and
altogether inimical to human life.

The Sphinx

1014 [3] The Sphinx is represented, according to Greek genealogy, as the offspring
of Typhon and Echidna.1 Hera, being upon one occasion displeased with the
Thebans, sent them this awful monster, as a punishment for their offences.
1016 Taking her seat on a rocky eminence near the city of Thebes, commanding
a pass which the Thebans were compelled to traverse in their usual way of
business, she propounded to all comers a riddle, and if they failed to solve it,
she tore them in pieces.
1017 [4] During the reign of King Creon, so many people had fallen a sacrifice to
this monster, that he determined to use every effort to rid the country of so
terrible a scourge. On consulting the oracle of Delphi, he was informed that
the only way to destroy the Sphinx was to solve one of her riddles, when she
would immediately precipitate herself from the rock on which she was seated.
1018 [5] Creon, accordingly, made a public declaration to the effect, that whoever
could give the true interpretation of a riddle propounded by the monster, should
obtain the crown, and the hand of his sister Jocaste. Œdipus offered himself as MM.147
1019 a candidate, and proceeding to the spot where she kept guard, received from
her the following riddle for solution: “What creature goes in the morning on
four legs, at noon on two, and in the evening on three?” Œdipus replied, that
it must be man, who during his infancy creeps on all fours, in his prime walks
erect on two legs, and when old age has enfeebled his powers, calls a staff to
his assistance, and thus has, as it were, three legs.
1020 [6] The Sphinx no sooner heard this reply, which was the correct solution of
1
1015 Echidna was a bloodthirsty monster, half maiden, half serpent.

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her riddle, than she flung herself over the precipice, and perished in the abyss
below.
1021 [7] The Greek Sphinx may be recognized by having wings and by being of
smaller dimensions than the Egyptian Sphinx.

1022
Tyche (Fortuna) and Ananke (Necessitas)

1023
Tyche (Fortuna)
1024 [1] Tyche personified that peculiar combination of circumstances which we call
luck or fortune, and was considered to be the source of all unexpected events
in human life, whether good or evil. If a person succeeded in all he undertook
1025 without possessing any special merit of his own, Tyche was supposed to have
smiled on his birth. If, on the other hand, undeserved ill-luck followed him
through life, and all his efforts resulted in failure, it was ascribed to her adverse
influence.
1026 [2] This goddess of Fortune is variously represented. Sometimes she is de-
picted bearing in her hand two rudders, with one of which she steers the bark
of the fortunate, and with the other that of the unfortunate among mortals. In
1027 later times she appears blindfolded, and stands on a ball or wheel, indicative
MM.148
of the fickleness and ever-revolving changes of fortune. She frequently bears
the sceptre and cornucopia2 or horn of plenty, and is usually winged. In her
temple at Thebes, she is represented holding the infant Plutus in her arms, to
symbolize her power over riches and prosperity.
1029 [3] Tyche was worshipped in various parts of Greece, but more particularly by
the Athenians, who believed in her special predilection for their city.

1030 FORTUNA
1031 [1] Tyche was worshipped in Rome under the name of Fortuna, and held a position
of much greater importance among the Romans than the Greeks.
1032 [2] In later times Fortuna is never represented either winged or standing on
a ball; she merely bears the cornucopia. It is evident, therefore, that she had
come to be regarded as the goddess of good luck only, who brings blessings to
man, and not, as with the Greeks, as the personification of the fluctuations of
fortune.
2
1028 One of the horns of the goat Amalthea, broken off by Zeus, and supposed to possess the
power of filling itself with whatsoever its owner desired.

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1033 [3] In addition to Fortuna, the Romans worshipped Felicitas as the giver of
positive good fortune.

1034
Ananke (Necessitas)
1035 [1] As Ananke, Tyche assumes quite another character, and becomes the embod-
iment of those immutable laws of nature, by which certain causes produce
certain inevitable results.
1036 [2] In a statue of this divinity at Athens she was represented with hands of
bronze, and surrounded with nails and hammers. The hands of bronze probably
indicated the irresistible power of the inevitable, and the hammer and chains
the fetters which she forged for man.
1037 [3] Ananke was worshipped in Rome under the name of Necessitas.

Ker MM.149
1038

1039 [1] In addition to the Moiræ, who presided over the life of mortals, there was
another divinity, called Ker, appointed for each human being at the moment
of his birth. The Ker belonging to an individual was believed to develop with
1040 his growth, either for good or evil; and when the ultimate fate of a mortal was
about to be decided, his Ker was weighed in the balance, and, according to
the preponderance of its worth or worthlessness, life or death was awarded to
the human being in question. It becomes evident, therefore, that according to
the belief of the early Greeks, each individual had it in his power, to a certain
extent, to shorten or prolong his own existence.
1041 [2] The Keres, who are frequently mentioned by Homer, were the goddesses
who delighted in the slaughter of the battle-field.

1042
Ate
1043 [1] Ate, the daughter of Zeus and Eris, was a divinity who delighted in evil.
1044 [2] Having instigated Hera to deprive Heracles of his birthright, her father
seized her by the hair of her head, and hurled her from Olympus, forbidding
her, under the most solemn imprecations, ever to return. Henceforth she wan-
dered among mankind, sowing dissension, working mischief, and luring men
1045 to all actions inimical to their welfare and happiness. Hence, when a reconcil-
iation took place between friends who had quarrelled, Ate was blamed as the
original cause of disagreement.

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1046
Momus
1047 [1] Momus, the son of Nyx, was the god of raillery and ridicule, who delighted
to criticise, with bitter sarcasm, the actions of gods and men, and contrived to
discover in all things some defect or blemish. Thus when Prometheus created
1048 the first man, Momus considered his work incomplete because there was no
aperture in the breast through which his inmost thoughts might be read. He
MM.150
also found fault with a house built by Athene because, being unprovided with
the means of locomotion, it could never be removed from an unhealthy locality.
Aphrodite alone defied his criticism, for, to his great chagrin, he could find no
fault with her perfect form.3
1050 [2] In what manner the ancients represented this god is unknown. In modern
art he is depicted like a king’s jester, with a fool’s cap and bells.

1051
Eros (Cupid, Amor) and Psyche
1052 [1] According to Hesiod’s Theogony, Eros, the divine spirit of Love, sprang forth
from Chaos, while all was still in confusion, and by his beneficent power re-
duced to order and harmony the shapeless, conflicting elements, which, under
his influence, began to assume distinct forms. This ancient Eros is represented
as a full-grown and very beautiful youth, crowned with flowers, and leaning
on a shepherd’s crook.
1053 [2] In the course of time, this beautiful conception gradually faded away, and
though occasional mention still continues to be made of the Eros of Chaos, he
is replaced by the son of Aphrodite, the popular, mischief-loving little god of
Love, so familiar to us all.
1054 [3] In one of the myths concerning Eros, Aphrodite is described as complain-
ing to Themis, that her son, though so beautiful, did not appear to increase in
stature; whereupon Themis suggested that his small proportions were proba-
1055 bly attributable to the fact of his being always alone, and advised his mother to
let him have a companion. Aphrodite accordingly gave him, as a playfellow,
his younger brother Anteros (requited love), and soon had the gratification of
seeing the little Eros begin to grow and thrive; but, curious to relate, this de-
sirable result only continued as long as the brothers remained together, for the
moment they were separated, Eros shrank once more to his original size.
MM.151
1056 [4] By degrees the conception of Eros became multiplied and we hear of lit-
tle love-gods (Amors), who appear under the most charming and diversified
forms. These love-gods, who afforded to artists inexhaustible subjects for the
3
1049 According to another account, Momus discovered that Aphrodite made a noise when she
walked.

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exercise of their imagination, are represented as being engaged in various oc-

cupations, such as hunting, fishing, rowing, driving chariots, and even busying
themselves in mechanical labour.

Eros and Psyche

1057 [5] Perhaps no myth is more charming and interesting than that of Eros and
Psyche, which is as follows:—Psyche, the youngest of three princesses, was
so transcendently beautiful that Aphrodite herself became jealous of her, and
1058 no mortal dared to aspire to the honour of her hand. As her sisters, who were
by no means equal to her in attractions, were married, and Psyche still re-
mained unwedded, her father consulted the oracle of Delphi, and, in obedience
to the divine response, caused her to be dressed as though for the grave, and
1059 conducted to the edge of a yawning precipice. No sooner was she alone than
she felt herself lifted up, and wafted away by the gentle west wind Zephyrus,
who transported her to a verdant meadow, in the midst of which stood a stately
palace, surrounded by groves and fountains.
1060 [6] Here dwelt Eros, the god of Love, in whose arms Zephyrus deposited his
lovely burden. Eros, himself unseen, wooed her in the softest accents of af-
fection; but warned her, as she valued his love, not to endeavour to behold his
form. For some time Psyche was obedient to the injunction of her immortal
1061 spouse, and made no effort to gratify her natural curiosity; but, unfortunately,
in the midst of her happiness she was seized with an unconquerable longing

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for the society of her sisters, and, in accordance with her desire, they were MM.152
1062 conducted by Zephyrus to her fairy-like abode. Filled with envy at the sight of
her felicity, they poisoned her mind against her husband, and telling her that
her unseen lover was a frightful monster, they gave her a sharp dagger, which
they persuaded her to use for the purpose of delivering herself from his power.
1063 [7] After the departure of her sisters, Psyche resolved to take the first oppor-
tunity of following their malicious counsel. She accordingly rose in the dead
of night, and taking a lamp in one hand and a dagger in the other, stealthily
1064 approached the couch where Eros was reposing, when, instead of the frightful
monster she had expected to see, the beauteous form of the god of Love greeted
her view. Overcome with surprise and admiration, Psyche stooped down to
gaze more closely on his lovely features, when, from the lamp which she held
1065 in her trembling hand, there fell a drop of burning oil upon the shoulder of
the sleeping god, who instantly awoke, and seeing Psyche standing over him
with the instrument of death in her hand, sorrowfully reproached her for her
treacherous designs, and, spreading out his wings, flew away.
1066 [8] In despair at having lost her lover, the unhappy Psyche endeavoured to put
an end to her existence by throwing herself into the nearest river; but instead
of closing over her, the waters bore her gently to the opposite bank, where
Pan (the god of shepherds) received her, and consoled her with the hope of
becoming eventually reconciled to her husband.
1067 [9] Meanwhile her wicked sisters, in expectation of meeting with the same
good fortune which had befallen Psyche, placed themselves on the edge of the
rock, but were both precipitated into the chasm below.
1068 [ 10 ] Psyche herself, filled with a restless yearning for her lost love, wandered
all over the world in search of him. At length she appealed to Aphrodite to
take compassion on her; but the goddess of Beauty, still jealous of her charms,
1069 imposed upon her the hardest tasks, the accomplishment of which often ap-
peared impossible. In these she was always assisted by invisible, beneficent MM.153
beings, sent to her by Eros, who still loved her, and continued to watch over
her welfare.
1070 [ 11 ] Psyche had to undergo a long and severe penance before she became wor-
thy to regain the happiness, which she had so foolishly trifled away. At last
Aphrodite commanded her to descend into the under world, and obtain from
Persephone a box containing all the charms of beauty. Psyche’s courage now
1071 failed her, for she concluded that death must of necessity precede her entrance
into the realm of shades. About to abandon herself to despair, she heard a voice
which warned her of every danger to be avoided on her perilous journey, and
1072 instructed her with regard to certain precautions to be observed. These were as

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Eros

follows:—not to omit to provide herself with the ferryman’s toll for Charon,
and the cake to pacify Cerberus, also to refrain from taking any part in the
banquets of Aïdes and Persephone, and, above all things, to bring the box of
1073 beauty charms unopened to Aphrodite. In conclusion, the voice assured her,
that compliance with the above conditions would insure for her a safe return
to the realms of light. But, alas, Psyche, who had implicitly followed all in-
junctions, could not withstand the temptation of the last condition; and, hardly
1074 had she quitted the lower world, when, unable to resist the curiosity which de-
voured her, she raised the lid of the box with eager expectation. But, instead
of the wondrous charms of beauty which she expected to behold, there issued
from the casket a dense black vapour, which had the effect of throwing her into
1075 a death-like sleep, out of which Eros, who had long hovered round her unseen,
at length awoke her with the point of one of his golden arrows. He gently re-
proached her with this second proof of her curiosity and folly, and then, having
persuaded Aphrodite to be reconciled to his beloved, he induced Zeus to admit
her among the immortal gods.
1076 [ 12 ] Their reunion was celebrated amidst the rejoicings of all the Olympian
deities. The Graces shed perfume on their path, the Hours sprinkled roses over MM.154
the sky, Apollo added the music of his lyre, and the Muses united their voices
in a glad chorus of delight.
1077 [ 13 ] This myth would appear to be an allegory, which signifies that the soul,
before it can be reunited to its original divine essence, must be purified by the
chastening sorrows and sufferings of its earthly career.4
4
1078 The word Psyche signifies “butterfly,” the emblem of the soul in ancient art.

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1079 [ 14 ] Eros is represented as a lovely boy, with rounded limbs, and a merry, rogu-
ish expression. He has golden wings, and a quiver slung over his shoulder,
which contained his magical and unerring arrows; in one hand he bears his
golden bow, and in the other a torch.
1080 [ 15 ] He is also frequently depicted riding on a lion, dolphin, or eagle, or seated
in a chariot drawn by stags or wild boars, undoubtedly emblematical of the
power of love as the subduer of all nature, even of the wild animals.
1081 [ 16 ] In Rome, Eros was worshipped under the name of Amor or Cupid.

1082
Hymen
1083 [1] Hymen or Hymenæus, the son of Apollo and the muse Urania, was the god
who presided over marriage and nuptial solemnities, and was hence invoked at
all marriage festivities.
1084 [2] There is a myth concerning this divinity, which tells us that Hymen was a
beautiful youth of very poor parents, who fell in love with a wealthy maiden,
so far above him in rank, that he dared not cherish the hope of ever becom-
1085 ing united to her. Still he missed no opportunity of seeing her, and, upon one
MM.155
occasion, disguised himself as a girl, and joined a troop of maidens, who, in
company with his beloved, were proceeding from Athens to Eleusis, in order
to attend a festival of Demeter. On their way thither they were surprised by
1086 pirates, who carried them off to a desert island, where the ruffians, after drink-
ing deeply, fell into a heavy sleep. Hymen, seizing the opportunity, slew them
all, and then set sail for Athens, where he found the parents of the maidens in
the greatest distress at their unaccountable disappearance. He comforted them
1087 with the assurance that their children should be restored to them, provided they
would promise to give him in marriage the maiden he loved. The condition be-
ing gladly complied with, he at once returned to the island, and brought back
the maidens in safety to Athens, whereupon he became united to the object
of his love; and their union proved so remarkably happy, that henceforth the
name of Hymen became synonymous with conjugal felicity.

1088
Iris (The Rainbow)
1089 [1] Iris, the daughter of Thaumas and Electra, personified the rainbow, and was
the special attendant and messenger of the queen of heaven, whose commands
she executed with singular tact, intelligence, and swiftness.
1090 [2] Most primitive nations have regarded the rainbow as a bridge of communi-
cation between heaven and earth, and this is doubtless the reason why Iris, who

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represented that beautiful phenomenon of nature, should have been invested by

the Greeks with the office of communicating between gods and men.
1091 [3] Iris is usually represented seated behind the chariot of Hera, ready to do the
bidding of her royal mistress. She appears under the form of a slender maiden
of great beauty, robed in an airy fabric of variegated hues, resembling mother-
of-pearl; her sandals are bright as burnished silver, she has golden wings, and
wherever she appears, a radiance of light, and a sweet odour, as of delicate
spring flowers, pervades the air.

Hebe

1092
Hebe (Juventas)
MM.156
1093 [1] Hebe was the personification of eternal youth under its most attractive and
joyous aspect.
1094 [2] She was the daughter of Zeus and Hera, and though of such distinguished
rank, is nevertheless represented as cup-bearer to the gods; a forcible exempli-
fication of the old patriarchal custom, in accordance with which the daughters
of the house, even when of the highest lineage, personally assisted in serving
the guests.

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1095 [3] Hebe is represented as a comely, modest maiden, small, of a beautifully

rounded contour, with nut-brown tresses and sparkling eyes. She is often de-
picted pouring out nectar from an upraised vessel, or bearing in her hand a
shallow dish, supposed to contain ambrosia, the ever youth-renewing food of
the immortals.
1096 [4] In consequence of an act of awkwardness, which caused her to slip while
serving the gods, Hebe was deprived of her office, which was henceforth dele-
gated to Ganymedes, son of Tros.
1097 [5] Hebe afterwards became the bride of Heracles, when, after his apotheosis,
he was received among the immortals.

1098
Juventas
1099 [1] Juventas was the Roman divinity identified with Hebe, whose attributes, how-
ever, were regarded by the Romans as applying more particularly to the imper-
ishable vigour and immortal glory of the state.
1100 [2] In Rome, several temples were erected in honour of this goddess.

Ganynedes MM.157
1101

1102 [1] Ganymedes, the youngest son of Tros, king of Troy, was one day drawing
water from a well on Mount Ida, when he was observed by Zeus, who, struck
with his wonderful beauty, sent his eagle to transport him to Olympus, where
he was endowed with immortality, and appointed cup-bearer to the gods.
1103 [2] Ganymedes is represented as a youth of exquisite beauty, with short golden
locks, delicately chiselled features, beaming blue eyes, and pouting lips.

1104
The Muses
1105 [1] Of all the Olympic deities, none occupy a more distinguished position than the
Muses, the nine beautiful daughters of Zeus and Mnemosyne.
1106 [2] In their original signification, they presided merely over music, song, and
dance; but with the progress of civilization the arts and sciences claimed their
special presiding divinities, and we see these graceful creations, in later times,
sharing among them various functions, such as poetry, astronomy, &c.
1107 [3] The Muses were honoured alike by mortals and immortals. In Olympus,
where Apollo acted as their leader, no banquet or festivity was considered
complete without their joy-inspiring presence, and on earth no social gather-
ing was celebrated without libations being poured out to them; nor was any
1108 task involving intellectual effort ever undertaken, without earnestly supplicat-

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ing their assistance. They endowed their chosen favourites with knowledge,
wisdom, and understanding; they bestowed upon the orator the gift of elo-
quence, inspired the poet with his noblest thoughts, and the musician with his
sweetest harmonies.
1109 [4] Like so many of the Greek divinities, however, the refined conception of
the Muses is somewhat marred by the acerbity with which they punished any
MM.158
effort on the part of mortals to rival them in their divine powers. An instance of
this is seen in the case of Thamyris, a Thracian bard, who presumed to invite
them to a trial of skill in music. Having vanquished him, they not only afflicted
him with blindness, but deprived him also of the power of song.
1110 [5] Another example of the manner in which the gods punished presumption
and vanity is seen in the story of the daughters of King Pierus. Proud of the
perfection to which they had brought their skill in music, they presumed to
challenge the Muses themselves in the art over which they specially presided.
1111 The contest took place on Mount Helicon, and it is said that when the mortal
maidens commenced their song, the sky became dark and misty, whereas when
the Muses raised their heavenly voices, all nature seemed to rejoice, and Mount
Helicon itself moved with exultation. The Pierides were signally defeated, and
were transformed by the Muses into singing birds, as a punishment for having
dared to challenge comparison with the immortals.
1112 [6] Undeterred by the above example, the Sirens also entered into a similar
contest. The songs of the Muses were loyal and true, whilst those of the Sirens
were the false and deceptive strains with which so many unfortunate mariners
had been lured to their death. The Sirens were defeated by the Muses, and as
a mark of humiliation, were deprived of the feathers with which their bodies
were adorned.
1113 [7] The oldest seat of the worship of the Muses was Pieria in Thrace, where
they were supposed to have first seen the light of day. Pieria is a district on one
of the sloping declivities of Mount Olympus, whence a number of rivulets, as
they flow towards the plains beneath, produce those sweet, soothing sounds,
which may possibly have suggested this spot as a fitting home for the presiding
divinities of song.
1114 [8] They dwelt on the summits of Mounts Helicon, Parnassus, and Pindus, and
loved to haunt the springs and fountains which gushed forth amidst these rocky
heights, all of which were sacred to them and to poetic inspiration. Aganippe MM.159
1115 and Hippocrene on Mount Helicon, and the Castalian spring on Mount Par-
nassus, were sacred to the Muses. The latter flowed between two lofty rocks
above the city of Delphi, and in ancient times its waters were introduced into a

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square stone basin, where they were retained for the use of the Pythia and the
priests of Apollo.

Calliope

1116 [9] The libations to these divinities consisted of water, milk, and honey, but
never of wine.
1117 [ 10 ] Their names and functions are as follows:—
1118 [ 11 ] CALLIOPE, the most honoured of the Muses, presided over heroic song
and epic poetry, and is represented with a pencil in her hand, and a slate upon
her knee.
1119 [ 12 ] CLIO, the muse of History, holds in her hand a roll of parchment, and
wears a wreath of laurel.
1120 [ 13 ] MELPOMENE, the muse of Tragedy, bears a tragic mask.
1121 [ 14 ] THALIA, the muse of Comedy, carries in her right hand a shepherd’s
crook, and has a comic mask beside her.
1122 [ 15 ] POLYHYMNIA, the muse of Sacred Hymns, is crowned with a wreath
of laurel. She is always represented in a thoughtful attitude, and entirely en-
veloped in rich folds of drapery.
1123 [ 16 ] TERPSICHORE, the muse of Dance and Roundelay, is represented in the
act of playing on a seven-stringed lyre.

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(a) Clio (b) Terpsichore (c) Euterpe (d) Erato

1124 [ 17 ] URANIA, the muse of Astronomy, stands erect, and bears in her left hand
a celestial globe.
1125 [ 18 ] EUTERPE, the muse of Harmony, is represented bearing a musical instru-
ment, usually a flute.
1126 [ 19 ] ERATO, the muse of Love and hymeneal songs, wears a wreath of laurel,
and is striking the chords of a lyre.
1127 [ 20 ] With regard to the origin of the Muses, it is said that they were created by MM.160
Zeus in answer to a request on the part of the victorious deities, after the war
with the Titans, that some special divinities should be called into existence, in MM.161
order to commemorate in song the glorious deeds of the Olympian gods.

1128
Pegasus
MM.162
1129 [1] Pegasus was a beautiful winged horse who sprang from the body of Medusa
when she was slain by the hero Perseus, the son of Zeus and Danaë. Spreading
out his wings he immediately flew to the top of Mount Olympus, where he

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(e) Urania (f) Melpomene (g) Thalia (h) Polyhymnia

was received with delight and admiration by all the immortals. A place in his
1130 palace was assigned to him by Zeus, who employed him to carry his thunder
and lightning. Pegasus permitted none but the gods to mount him, except in
the case of Bellerophon, whom, at the command of Athene, he carried aloft, in
order that he might slay the Chimæra with his arrows.
1131 [2] The later poets represent Pegasus as being at the service of the Muses,
and for this reason he is more celebrated in modern times than in antiquity.
He would appear to represent that poetical inspiration, which tends to develop
man’s higher nature, and causes the mind to soar heavenwards. The only men-
tion by the ancients of Pegasus in connection with the Muses, is the story of
his having produced with his hoofs, the famous fountain Hippocrene.
1132 [3] It is said that during their contest with the Pierides, the Muses played
and sang on the summit of Mount Helicon with such extraordinary power and
sweetness, that heaven and earth stood still to listen, whilst the mountain raised
1133 itself in joyous ecstasy towards the abode of the celestial gods. Poseidon, see-

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ing his special function thus interfered with, sent Pegasus to check the bold-
ness of the mountain, in daring to move without his permission. When Pegasus
reached the summit, he stamped the ground with his hoofs, and out gushed the
waters of Hippocrene, afterwards so renowned as the sacred fount, whence the
Muses quaffed their richest draughts of inspiration.

1134
The Hesperides
1135 [1] The Hesperides, the daughters of Atlas, dwelt in an island in the far west,
whence they derived their name.
MM.163
1136 [2] They were appointed by Hera to act as guardians to a tree bearing golden
apples, which had been presented to her by Gæa on the occasion of her mar-
riage with Zeus.
1137 [3] It is said that the Hesperides, being unable to withstand the temptation
of tasting the golden fruit confided to their care, were deprived of their office,
which was henceforth delegated to the terrible dragon Ladon, who now became
the ever-watchful sentinel of these precious treasures.
1138 [4] The names of the Hesperides were Aegle, Arethusa, and Hesperia.

1139
Charites (Gratiæ) or Graces
1140 [1] All those gentler attributes which beautify and refine human existence were
personified by the Greeks under the form of three lovely sisters, Euphrosyne,
Aglaia, and Thalia, the daughters of Zeus and Eurynome (or, according to later
writers, of Dionysus and Aphrodite).
1141 [2] They are represented as beautiful, slender maidens in the full bloom of
youth, with hands and arms lovingly intertwined, and are either undraped, or
wear a fleecy, transparent garment of an ethereal fabric.
1142 [3] They portray every gentle emotion of the heart, which vents itself in friend-
ship and benevolence, and were believed to preside over those qualities which
constitute grace, modesty, unconscious beauty, gentleness, kindliness, inno-
cent joy, purity of mind and body, and eternal youth.
1143 [4] They not only possessed the most perfect beauty themselves, but also con-
ferred this gift upon others. All the enjoyments of life were enhanced by their
presence, and were deemed incomplete without them; and wherever joy or
pleasure, grace and gaiety reigned, there they were supposed to be present.
1144 [5] Temples and altars were everywhere erected in their honour, and people
of all ages and of every rank in life entreated their favour. Incense was burnt
MM.164
daily upon their altars, and at every banquet they were invoked, and a libation

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poured out to them, as they not only heightened all enjoyment, but also by their
refining influence moderated the exciting effects of wine.
1145 [6] Music, eloquence, poetry, and art, though the direct work of the Muses, re-
ceived at the hands of the Graces an additional touch of refinement and beauty;
for which reason they are always regarded as the friends of the Muses, with
whom they lived on Mount Olympus.
1146 [7] Their special function was to act, in conjunction with the Seasons, as at-
tendants upon Aphrodite, whom they adorned with wreaths of flowers, and she
emerges from their hands like the Queen of Spring, perfumed with the odour
of roses and violets, and all sweet-scented blossoms.
1147 [8] The Graces are frequently seen in attendance on other divinities; thus they
carry music for Apollo, myrtles for Aphrodite, &c., and frequently accompany
the Muses, Eros, or Dionysus.

1148
Horæ (Seasons)
1149 [1] Closely allied to the Graces were the Horæ, or Seasons, who were also repre-
sented as three beautiful maidens, daughters of Zeus and Themis. Their names
were Eunomia, Dice, and Irene.
1150 [2] It may appear strange that these divinities, presiding over the seasons,
should be but three in number, but this is quite in accordance with the no-
tions of the ancient Greeks, who only recognized spring, summer, and autumn
1151 as seasons; nature being supposed to be wrapt in death or slumber, during that
cheerless and unproductive portion of the year which we call winter. In some
parts of Greece there were but two Horæ, Thallo, goddess of the bloom, and
Carpo, of the corn and fruit-bearing season.
1152 [3] The Horæ are always regarded as friendly towards mankind, and totally
devoid of guile or subtlety; they are represented as joyous, but gentle maidens,
crowned with flowers, and holding each other by the hand in a round dance.
1153 When they are depicted separately as personifications of the different seasons,
MM.165
the Hora representing spring appears laden with flowers, that of summer bears
a sheaf of corn, whilst the personification of autumn has her hands filled with
clusters of grapes and other fruits. They also appear in company with the
Graces in the train of Aphrodite, and are seen with Apollo and the Muses.
1154 [4] They are inseparably connected with all that is good and beautiful in na-
ture, and as the regular alternation of the seasons, like all her other operations,
demands the most perfect order and regularity, the Horæ, being the daughters
1155 of Themis, came to be regarded as the representatives of order, and the just ad-
ministration of human affairs in civilized communities. Each of these graceful
maidens took upon herself a separate function: Eunomia presided more espe-

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cially over state life, Dice guarded the interests of individuals, whilst Irene, the
gayest and brightest of the three sisters, was the light-hearted companion of
Dionysus.
1156 [5] The Horæ were also the deities of the fast-fleeting hours, and thus presided
over the smaller, as well as the larger divisions of time. In this capacity they
assist every morning in yoking the celestial horses to the glorious chariot of
the sun, which they again help to unyoke when he sinks to rest.
1157 [6] In their original conception they were personifications of the clouds, and
are described as opening and closing the gates of heaven, and causing fruits
and flowers to spring forth, when they pour down upon them their refreshing
and life-giving streams.

1158
The Nymphs
1159 [1] The graceful beings called the Nymphs were the presiding deities of the woods,
grottoes, streams, meadows, &c.
1160 [2] These divinities were supposed to be beautiful maidens of fairy-like form,
and robed in more or less shadowy garments. They were held in the greatest
MM.166
veneration, though, being minor divinities, they had no temples dedicated to
them, but were worshipped in caves or grottoes, with libations of milk, honey,
oil, &c.
1161 [3] They may be divided into three distinct classes, viz., water, mountain, and
tree or wood nymphs.

1162 Water Nymphs

Oceanides, Nereides, and Naiades

1163 [1] The worship of water-deities is common to most primitive nations. The
streams, springs, and fountains of a country bear the same relation to it which
the blood, coursing through the numberless arteries of a human being, bears to
1164 the body; both represent the living, moving, life-awakening element, without
which existence would be impossible. Hence we find among most nations a
deep feeling of attachment to the streams and waters of their native land, the
remembrance of which, when absent in foreign climes, is always treasured
1165 with peculiar fondness. Thus among the early Greeks, each tribe came to re-
gard the rivers and springs of its individual state as beneficent powers, which
brought blessing and prosperity to the country. It is probable also that the
charm which ever accompanies the sound of running water exercised its power
1166 over their imagination. They heard with delight the gentle whisper of the foun-

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tain, lulling the senses with its low, rippling tones; the soft purling of the brook
as it rushes over the pebbles, or the mighty voice of the waterfall as it dashes
on in its headlong course; and the beings which they pictured to themselves as
presiding over all these charming sights and sounds of nature, corresponded,
in their graceful appearance, with the scenes with which they were associated.

1167 Oceanides
1168 [1] The O, or Ocean Nymphs, were the daughters of Oceanus and Tethys,
and, like most sea divinities, were endowed with the gift of prophecy.
MM.167
1169 [2] They are personifications of those delicate vapour-like exhalations, which,
in warm climates, are emitted from the surface of the sea, more especially at
sunset, and are impelled forwards by the evening breeze. They are accordingly
represented as misty, shadowy beings, with graceful swaying forms, and robed
in pale blue, gauze-like fabrics.

1170 The Nereides

1171 [1] The N were the daughters of Nereus and Doris, and were nymphs of
the Mediterranean Sea.
1172 [2] They are similar in appearance to the Oceanides, but their beauty is of a
less shadowy order, and is more like that of mortals. They wear a flowing,
pale green robe; their liquid eyes resemble, in their clear depths, the lucid
1173 waters of the sea they inhabit; their hair floats carelessly over their shoulders,
and assumes the greenish tint of the water itself, which, far from deteriorating
from their beauty, greatly adds to its effect. The Nereides either accompany
the chariot of the mighty ruler of the sea, or follow in his train.
1174 [3] We are told by the poets that the lonely mariner watches the Nereides with
silent awe and wondering delight, as they rise from their grotto-palaces in the
deep, and dance, in joyful groups, over the sleeping waves. Some, with arms
1175 entwined, follow with their movements the melodies which seem to hover over
the sea, whilst others scatter liquid gems around, these being emblematical of
the phosphorescent light, so frequently observed at night by the traveller in
southern waters.
1176 [4] The best known of the Nereides were Thetis, the wife of Peleus, Am-
phitrite, the spouse of Poseidon, and Galatea, the beloved of Acis.

1177
The Naiades
1178 [1] The N were the nymphs of fresh-water springs, lakes, brooks, rivers, &c.

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1179 [2] As the trees, plants, and flowers owed their nourishment to their genial,
MM.168
fostering care, these divinities were regarded by the Greeks as special benefac-
tors to mankind. Like all the nymphs, they possessed the gift of prophecy, for
1180 which reason many of the springs and fountains over which they presided were
believed to inspire mortals who drank of their waters with the power of fore-
telling future events. The Naiades are intimately connected in idea with those
flowers which are called after them Nymphæ, or water-lilies, whose broad,
green leaves and yellow cups float upon the surface of the water, as though
proudly conscious of their own grace and beauty.
1181 [3] We often hear of the Naiades forming alliances with mortals, and also of
their being wooed by the sylvan deities of the woods and dales.

1182
Dryades, or Tree Nymphs
1183 [1] The tree nymphs partook of the distinguishing characteristics of the particular
tree to whose life they were wedded, and were known collectively by the name
of the Dryades.
1184 [2] The H, or oak nymphs, represent in their peculiar individuality
the quiet, self-reliant power which appears to belong essentially to the grand
and lordly king of the forest.
1185 [3] The B N is a melancholy maiden with floating hair, resembling
the branches of the pale and fragile-looking tree which she inhabits.
1186 [4] The B N is strong and sturdy, full of life and joyousness, and
appears to give promise of faithful love and undisturbed repose, whilst her
rosy cheeks, deep brown eyes, and graceful form bespeak health, vigour, and
vitality.
1187 [5] The nymph of the L T is represented as a little coy maiden, whose
short silver-gray dress reaches a little below the knee, and displays to advan-
tage her delicately formed limbs. The sweet face, which is partly averted,
reveals a pair of large blue eyes, which appear to look at you with wondering
MM.169
surprise and shy mistrust; her pale, golden hair is bound by the faintest streak
of rose-coloured ribbon.
1188 [6] The tree nymph, being wedded to the life of the tree she inhabited, ceased
to exist when it was either felled, or so injured as to wither away and die.

1189 Nymphs of the Valleys and Mountains

Napææ and Oreades

1190 [1] The Napææ were the kind and gentle nymphs of the valleys and glens who
appear in the train of Artemis. They are represented as lovely maidens with

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short tunics, which, reaching only to the knee, do not impede their swift and
graceful movements in the exercise of the chase. Their pale brown tresses are
fastened in a knot at the back of the head, whence a few stray curls escape over
their shoulders. The Napææ are shy as the fawns, and quite as frolicsome.
1191 [2] The O, or mountain nymphs, who are the principal and constant
companions of Artemis, are tall, graceful maidens, attired as huntresses. They
are ardent followers of the chase, and spare neither the gentle deer nor the timid
1192 hare, nor indeed any animal they meet with in their rapid course. Wherever
their wild hunt goes the shy Napææ are represented as hiding behind the leaves,
whilst their favourites, the fawns, kneel tremblingly beside them, looking up
beseechingly for protection from the wild huntresses; and even the bold Satyrs
dart away at their approach, and seek safety in flight.
1193 [3] There is a myth connected with one of these mountain nymphs, the unfor-
tunate Echo. She became enamoured of a beautiful youth named Narcissus,
son of the river-god Cephissus, who, however, failed to return her love, which
so grieved her that she gradually pined away, becoming a mere shadow of
1194 her former self, till, at length, nothing remained of her except her voice, which
henceforth gave back, with unerring fidelity, every sound that was uttered in the
MM.170
hills and dales. Narcissus himself also met with an unhappy fate, for Aphrodite
punished him by causing him to fall in love with his own image, which he be-
held in a neighbouring fountain, whereupon, consumed with unrequited love,
he wasted away, and was changed into the flower which bears his name.
1195 [4] The L, or meadow nymphs, resemble the Naiades, and are usu-
ally represented dancing hand in hand in a circle.
1196 [5] The H, who in appearance are somewhat similar to the Oceanides,
are cloudy divinities, and, from the fact of their being invariably accompanied
by rain, are represented as incessantly weeping.
1197 [6] The M were the nymphs who presided over fruit-trees.
1198 [7] Before concluding this subject, attention should be drawn to the fact that,
in more modern times, this beautiful idea of animating all nature in detail reap-
pears under the various local traditions extant in different countries. Thus do
1199 the Oceanides and Nereides live again in the mermaids, whose existence is
still believed in by mariners, whilst the flower and meadow nymphs assume
the shape of those tiny elves and fairies, who were formerly believed to hold
their midnight revels in every wood and on every common; indeed, even at the
present day, the Irish peasantry, especially in the west, firmly believe in the
existence of the fairies, or “good people,” as they are called.

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1200
The Winds
1201 [1] According to the oldest accounts, Æolus was a king of the Æolian Islands, to
whom Zeus gave the command of the winds, which he kept shut up in a deep
cave, and which he freed at his pleasure, or at the command of the gods.
1202 [2] In later times the above belief underwent a change, and the winds came to
be regarded as distinct divinities, whose aspect accorded with the respective
MM.171
winds with which they were identified. They were depicted as winged youths
in full vigour in the act of flying through the air.
1203 [3] The principal winds were: Boreas (the north wind), Eurus (the east wind),
Zephyrus (the west wind), and Notus (the south wind), who were said to be the
children of Eos and Astræus.
1204 [4] There are no myths of interest connected with these divinities. Zephyrus
was united to Chloris (Flora), the goddess of flowers. Of Boreas it is related
that while flying over the river Ilissus, he beheld on the banks Oreithyia, the
charming daughter of Erechtheus, king of Athens, whom he carried off to his
native Thrace, and there made her his bride. Boreas and Oreithyia were the
parents of Zetes and Calais, afterwards famous in the expedition of the Arg-
onauts.
1205 [5] There was an altar erected at Athens in honour of Boreas, in commemora-
tion of his having destroyed the Persian fleet sent to attack the Greeks.
1206 [6] On the Acropolis at Athens there was a celebrated octagonal temple, built
by Pericles, which was dedicated to the winds, and on its sides were their
various representations. The ruins of this temple are still to be seen.

1207
Pan (Faunus)
1208 [1] Pan was the god of fertility, and the special patron of shepherds and huntsmen;
he presided over all rural occupations, was chief of the Satyrs, and head of all
rural divinities.
1209 [2] According to the common belief, he was the son of Hermes and a wood
nymph, and came into the world with horns sprouting from his forehead, a
goat’s beard and a crooked nose, pointed ears, and the tail and feet of a goat,
MM.172
and presented altogether so repulsive an appearance that, at the sight of him,
his mother fled in dismay.
1210 [3] Hermes, however, took up his curious little offspring, wrapt him in a hare
skin, and carried him in his arms to Olympus. The grotesque form and merry
antics of the little stranger made him a great favourite with all the immortals,
especially Dionysus; and they bestowed upon him the name of Pan (all), be-
cause he had delighted them all.

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“Father Nile”
The Nile of the Vatican Museum at Rome is probably the work of a Greek sculptor at Alexandria during the
reign of the Ptolemies. The statue was found at Rome near the Sopra Minervam Church, which stands on
the site of a temple of Isis. The figure symbolizes tlie productiveness of the Nile, the sixteen little Cupids
signifying the sixteen cubits of the annual overflow of the river.

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Pan and Syrinx

1211 [4] His favourite haunts were grottoes, and his delight was to wander in un-
controlled freedom over rocks and mountains, following his various pursuits,
ever cheerful, and usually very noisy. He was a great lover of music, singing,
1212 dancing, and all pursuits which enhance the pleasures of life; and hence, in
spite of his repulsive appearance, we see him surrounded with nymphs of the
forests and dales, who love to dance round him to the cheerful music of his
pipe, the syrinx. The myth concerning the origin of Pan’s pipe is as follows:—
1213 Pan became enamoured of a beautiful nymph, called Syrinx, who, appalled at
his terrible appearance, fled from the pertinacious attentions of her unwelcome
suitor. He pursued her to the banks of the river Ladon, when, seeing his near
approach, and feeling escape impossible, she called on the gods for assistance,
1214 who, in answer to her prayer, transformed her into a reed, just as Pan was about
to seize her. Whilst the love-sick Pan was sighing and lamenting his unfortu-
nate fate, the winds gently swayed the reeds, and produced a murmuring sound
as of one complaining. Charmed with the soothing tones, he endeavoured to
reproduce them himself, and after cutting seven of the reeds of unequal length,
he joined them together, and succeeded in producing the pipe, which he called
the syrinx, in memory of his lost love.
1215 [5] Pan was regarded by shepherds as their most valiant protector, who de-
fended their flocks from the attacks of wolves. The shepherds of these early
times, having no penfolds, were in the habit of gathering together their flocks

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1216 in mountain caves, to protect them against the inclemency of the weather, and MM.173
also to secure them at night against the attacks of wild animals; these caves,
therefore, which were very numerous in the mountain districts of Arcadia,
Bœotia, &c., were all consecrated to Pan.
1217 [6] As it is customary in all tropical climates to repose during the heat of the
day, Pan is represented as greatly enjoying his afternoon sleep in the cool shel-
ter of a tree or cave, and also as being highly displeased at any sound which dis-
turbed his slumbers, for which reason the shepherds were always particularly
careful to keep unbroken silence during these hours, whilst they themselves
indulged in a quiet siesta.
1218 [7] Pan was equally beloved by huntsmen, being himself a great lover of the
woods, which afforded to his cheerful and active disposition full scope, and in
which he loved to range at will. He was regarded as the patron of the chase,
and the rural sportsmen, returning from an unsuccessful day’s sport, beat, in
token of their displeasure, the wooden image of Pan, which always occupied a
prominent place in their dwellings.
1219 [8] All sudden and unaccountable sounds which startle travellers in lonely
spots, were attributed to Pan, who possessed a frightful and most discordant
voice; hence the term panic terror, to indicate sudden fear. The Athenians
ascribed their victory at Marathon to the alarm which he created among the
Persians by his terrible voice.
1220 [9] Pan was gifted with the power of prophecy, which he is said to have im-
parted to Apollo, and he possessed a well-known and very ancient oracle in
Arcadia, in which state he was more especially worshipped.
1221 [ 10 ] The artists of later times have somewhat toned down the original very
unattractive conception of Pan, as above described, and merely represent him
as a young man, hardened by the exposure to all weathers which a rural life
involves, and bearing in his hand the shepherd’s crook and syrinx—these being
his usual attributes—whilst small horns project from his forehead. He is either
undraped, or wears merely the light cloak called the chlamys.
1222 [ 11 ] The usual offerings to Pan were milk and honey in shepherds’ bowls. MM.174
Cows, lambs, and rams were also sacrificed to him.
1223 [ 12 ] After the introduction of Pan into the worship of Dionysus, we hear of a
number of little Pans (Panisci), who are sometimes confounded with the Satyrs.

1224
Faunus
1225 [1] The Romans had an old Italian divinity called Faunus, who, as the god of

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shepherds, was identified with the Greek Pan, and represented in a similar
manner.
1226 [2] Faunus is frequently called Inuus or the fertilizer, and Lupercus or the one
who wards off wolves. Like Pan, he possessed the gift of prophecy, and was
the presiding spirit of the woods and fields; he also shared with his Greek
prototype the faculty of alarming travellers in solitary places. Bad dreams and
evil apparitions were attributed to Faunus, and he was believed to enter houses
stealthily at night for this purpose.
1227 [3] Fauna was the wife of Faunus, and participated in his functions.

1228
The Satyrs

A Satyr

1229 [1] The Satyrs were a race of woodland spirits, who evidently personified the free,
wild, and untrammelled life of the forest. Their appearance was both grotesque
and repulsive; they had flat broad noses, pointed ears, and little horns sprouting
1230 from their foreheads, a rough shaggy skin, and small goat’s tails. They led a
life of pleasure and self-indulgence, followed the chase, revelled in every de-
scription of wild music and dancing, were terrible wine-bibbers, and addicted
to the deep slumbers which follow heavy potations. They were no less dreaded
by mortals than by the gentle woodland nymphs, who always avoided their
coarse rough sports.
1231 [2] The Satyrs were conspicuous figures in the train of Dionysus, and, as we

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Marble Faun
From the number of replicas of this statue extant we know that it is
a copy of a very celebrated original which was undoubtedly from
the chisel of Praxiteles, who was ranked by the ancients as second
only to Phidias himself. The gracefully indolent pose, and elusive
smile just illumining the features, are both characteristic of
Praxiteles’ work as we now know it. The young faun is resting idly
against the trunk of a tree, a panther-skin, which he wears as a
follower of Dionysus, hanging across his breast. The pointed ears
mark his half-animal nature. A being standing below man in the
standard of intellect, yet raised above him by his natural powers,
his instinctive sympathy with all forms of natural life—a woodland
creature, devoid of man’s anxieties, never hearing the “sad music of
humanity,” free from evil because ignorant of it, a soul forever
carelessly happy—this is one of the most poetic creations of
antiquity.

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have seen, Silenus their chief was tutor to the wine god. The older Satyrs
were called Silens, and are represented in antique sculpture, as more nearly
approaching the human form.
1232 [3] In addition to the ordinary Satyrs, artists delighted in depicting little Satyrs, MM.175
young imps, frolicking about the woods in a marvellous variety of droll atti-
tudes. These little fellows greatly resemble their friends and companions, the
Panisci.
1233 [4] In rural districts it was customary for the shepherds and peasants who at-
tended the festivals of Dionysus, to dress themselves in the skins of goats and
other animals, and, under this disguise, they permitted themselves all kinds of
playful tricks and excesses, to which circumstance the conception of the Satyrs
is by some authorities attributed.
1234 [5] In Rome the old Italian wood-divinities, the FAUNS, who had goats’ feet
and all other characteristics of the Satyrs greatly exaggerated, were identified
with them.

1235
Priapus
1236 [1] Priapus, the son of Dionysus and Aphrodite, was regarded as the god of fruit-
fulness, the protector of flocks, sheep, goats, bees, the fruit of the vine, and all
garden produce.
1237 [2] His statues, which were set up in gardens and vineyards, acted not only as
objects of worship, but also as scarecrows, the appearance of this god being es-
pecially repulsive and unsightly. These statues were formed of wood or stone,
1238 and from the hips downwards were merely rude columns. They represent him
as having a red and very ugly face; he bears in his hand a pruning knife, and
his head is crowned with a wreath of vine and laurel. He usually carries fruit
in his garments or a cornucopia in his hand, always, however, retaining his sin-
MM.176
1239 gularly revolting aspect. It is said that Hera, wishing to punish Aphrodite, sent
her this misshapen and unsightly son, and that when he was born, his mother
was so horrified at the sight of him, that she ordered him to be exposed on the
mountains, where he was found by some shepherds, who, taking pity on him,
saved his life.
1240 [3] This divinity was chiefly worshipped at Lampsacus, his birthplace. Asses
were sacrificed to him, and he received the first-fruits of the fields and gardens,
with a libation of milk and honey.
1241 [4] The worship of Priapus was introduced into Rome at the same time as that
of Aphrodite, and was identified with a native Italian divinity named Mutunus.

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1242
Asclepias (Æsculapius)
1243 [1] Asclepias, the god of the healing art, was the son of Apollo and the nymph
Coronis. He was educated by the noble Centaur Chiron, who instructed him in
all knowledge, but more especially in that of the properties of herbs. Asclepias
1244 searched out the hidden powers of plants, and discovered cures for the various
diseases which afflict the human body. He brought his art to such perfection,
that he not only succeeded in warding off death, but also restored the dead to
life. It was popularly believed that he was materially assisted in his wonderful
cures by the blood of the Medusa, given to him by Pallas-Athene.

Asclepias

1245 [2] It is well to observe that the shrines of this divinity, which were usually
built in healthy places, on hills outside the town, or near wells which were
believed to have healing powers, offered at the same time means of cure for the
1246 sick and suffering, thus combining religious with sanitary influences. It was the
custom for the sufferer to sleep in the temple, when, if he had been earnest in
his devotions, Asclepias appeared to him in a dream, and revealed the means
to be employed for the cure of his malady. On the walls of these temples were
hung tablets, inscribed by the different pilgrims with the particulars of their
maladies, the remedies practised, and the cures worked by the god:—a custom MM.177
undoubtedly productive of most beneficial results.
1247 [3] Groves, temples, and altars were dedicated to Asclepias in many parts of

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Greece, but Epidaurus, the chief seat of his worship,—where, indeed, it is said
to have originated,—contained his principal temple, which served at the same
time as a hospital.
1248 [4] The statue of Asclepias in the temple at Epidaurus was formed of ivory and
gold, and represented him as an old man with a full beard, leaning on a staff
round which a serpent is climbing. The serpent was the distinguishing symbol
of this divinity, partly because these reptiles were greatly used by the ancients
in the cure of diseases, and partly also because all the prudence and wisdom of
the serpent were deemed indispensable to the judicious physician.
1249 [5] His usual attributes are a staff, a bowl, a bunch of herbs, a pineapple, a dog,
and a serpent.
1250 [6] His children inherited, for the most part, the distinguished talents of their
father. Two of his sons, Machaon and Podalirius, accompanied Agamemnon
to the Trojan war, in which expedition they became renowned, not only as
military heroes, but also as skilful physicians.
1251 [7] Their sisters, HYGEIA (health), and PANACEA (all-healing), had tem-
ples dedicated to them, and received divine honours. The function of Hygeia
was to maintain the health of the community, which great blessing was sup-
posed to be brought by her as a direct and beneficent gift from the gods.

1252
Æsculapius
1253 [1] The worship of Æsculapius was introduced into Rome from Epidaurus,
MM.178
whence the statue of the god of healing was brought at the time of a great
pestilence. Grateful for their deliverance from this plague, the Romans erected
a temple in his honour, on an island near the mouth of the Tiber.

151
1254
ROMAN DIVINITIES

1255
Janus
1256 [1] From the earliest ages Janus was regarded by the Romans with the utmost af-
fection and veneration, as a divinity who ranked only second to Jupiter himself,
and through whom all prayers and petitions were transmitted to the other gods.
1257 [2] He was believed to preside over the beginnings of all things, hence it was
he who inaugurated the years, months, and seasons, and in course of time
came to be considered as specially protecting the beginnings of all human en-
terprises. The great importance which the Romans attached to an auspicious
commencement, as contributing to the ultimate success of an enterprise, ac-
counts for the high estimation in which Janus was held as the god of begin-
nings.
1258 [3] This divinity would appear to have been the ancient sun-god of the Italian
tribes, in which capacity he opens and closes the gates of heaven every morning
and evening. Hence he was regarded as the door-keeper of heaven, and also as
the presiding deity over all gates, entrances, &c., on earth.
1259 [4] The fact of his being the god of city gates, which were called Jani after
him, is ascribed, however, to the following myth:—After the abduction of their
women by the Romans, the Sabines, in revenge, invaded the Roman state, and
were already about to enter the gates of the city, when suddenly a hot sulphur
spring, which was believed to have been sent by Janus for their special preser-
vation, gushed forth from the earth, and arrested the progress of the enemy.
MM.179
1260 [5] In his character as guardian of gates and doors, he was also regarded as
a protecting deity of the home, for which reason little shrines were erected to
him over the doors of houses, which contained an image of the god, having
two faces.
1261 [6] Janus possessed no temples in the ordinary acceptation of the word, but all
the gates of cities were dedicated to him. Close to the Forum of Rome stood
the so-called temple of Janus, which, however, was merely an arched passage,
1262 closed by massive gates. This temple was open only in time of war, as it was
supposed that the god had then taken his departure with the Roman army, over
whose welfare he personally presided. It is worthy of notice, as an evidence
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

of the many wars in which the Romans were engaged, that the gates of this
sanctuary were only closed three times during 700 years.
1263 [7] As the god who ushers in the new year, the first month was called after
him, and on the 1st of January his most important festival was celebrated, on
which occasion all entrances of public and private buildings were decorated
with laurel branches and garlands of flowers.
1264 [8] His sacrifices, consisting of cakes, wine, and barley, were offered to him
at the beginning of every month; and before sacrificing to the other gods his
name was always invoked, and a libation poured out to him.
1265 [9] Janus is usually represented with two faces; in his special function as door-
keeper of heaven he stands erect, bearing a key in one hand, and a rod or sceptre
in the other.
1266 [ 10 ] It is supposed that Janus was the most ancient king of Italy, who, during his
life, governed his subjects with such wisdom and moderation that, in gratitude
for the benefits conferred upon them, his people deified him after death and
1267 placed him in the foremost rank among their divinities. We have already seen
in the history of Cronus that Saturn, who was identified with the Greek Cronus
(god of time), was the friend and colleague of Janus. Anxious to prove his
gratitude to his benefactor, Cronus endowed him with the knowledge of past
1268 and future events, which enabled him to adopt the wisest measures for the MM.180
welfare of his subjects, and it is on this account that Janus is represented with
two faces looking in opposite directions, the one to the past, the other to the
future.

1269
Flora
1270 [1] Flora was the goddess of flowers, and was regarded as a beneficent power, who
watched over and protected the early blossoms.
1271 [2] She was held in the highest estimation by the Romans, and a festival, called
the Floralia, was celebrated in her honour from the 28th of April to the 1st of
May. This festival was a season of universal merriment, in which flowers were
used profusely in adorning houses, streets, &c., and were worn by young girls
in their hair.
1272 [3] Flora, who typified the season of Spring, is generally represented as a
lovely maiden, garlanded with flowers.

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1273
Robigus
1274 [1] In opposition to Flora we find an antagonistic divinity, called Robigus, a
worker of evil, who delighted in the destruction of the tender herbs by mildew,
and whose wrath could only be averted by prayers and sacrifices, when he was
invoked under the title of Averuncus, or the Avertor.
1275 [2] The festival of Robigus (the Robigalia) was celebrated on the 25th of April.

1276
Pomona
1277 [1] Pomona was the goddess of orchards and fruit-trees, who, according to Ovid,
cares not for woods or streams, but loves her gardens and the boughs that bear
the thriving fruit.
1278 [2] Pomona, who typifies Autumn, is represented as a lovely maiden, laden
with branches of fruit-trees.

Vertumnus MM.181
1279

1280 [1] Vertumnus was the god of garden and field produce. He personifies the change
of seasons, and that process of transformation in nature by means of which the
leaf-buds become developed into blossoms, and the blossoms into fruit.
1281 [2] The change of seasons is symbolized in a myth which represents Vertum-
nus as metamorphosing himself into a variety of different forms in order to
gain the affection of Pomona, who so loved her vocation that she abjured all
1282 thoughts of marriage. He first appears to her as a ploughman, typifying Spring;
then as a reaper, to represent Summer; afterwards as a vine-gatherer, to indi-
cate Autumn; and finally as a gray-haired old woman, symbolical of the snows
of Winter; but it was not until he assumed his true form, that of a beautiful
youth, that he succeeded in his suit.
1283 [3] Vertumnus is generally represented crowned with wheat-sheaves, and bear-
ing in his hand a cornucopia.

1284
Pales
1285 [1] Pales, a very ancient Italian divinity, is represented sometimes as a male, some-
times as a female power.
1286 [2] As a male divinity he is more particularly the god of shepherds and flocks.
1287 [3] As a female deity, Pales presides over husbandry and the fruitfulness of
herds. Her festivals, the Palilia, were celebrated on the 21st of April, the day
on which the city of Rome was founded. During this festival it was customary

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for shepherds to ignite a mass of straw, through which they rushed with their
flocks, believing that this ordeal would purify them from sin.
1288 [4] The name Palatine, which originally signified a pastoral colony, is derived
from this divinity. Her offerings were cakes and milk.

Picus MM.182
1289

1290 [1] Picus, the son of Saturn and father of Faunus, was a woodland divinity, gifted
with prophetic powers.
1291 [2] An ancient myth relates that Picus was a beautiful youth, united to a nymph
called Canens. The sorceress Circe, infatuated by his beauty, endeavoured to
secure his love, but he rejected her advances, and she, in revenge, changed him
into a woodpecker, under which form he still retained his powers of prophecy.
1292 [3] Picus is represented as a youth, with a woodpecker perched upon his head,
which bird became henceforth regarded as possessed of the power of prophecy.

1293
Picumnus and Pilumnus
1294 [1] Picumnus and Pilumnus were two household divinities of the Romans, who
were the special presiding deities of new-born infants.

1295
Silvanus
1296 [1] Silvanus was a woodland divinity, who, like Faunus, greatly resembled the
Greek Pan. He was the presiding deity of plantations and forests, and specially
protected the boundaries of fields.
1297 [2] Silvanus is represented as a hale old man, carrying a cypress-tree, for, ac-
cording to Roman mythology, the transformation of the youth Cyparissus into
the tree which bears his name was attributed to him.
1298 [3] His sacrifices consisted of milk, meat, wine, grapes, wheat-ears, and pigs.

1299
Terminus
1300 [1] Terminus was the god who presided over all boundaries and landmarks.
1301 [2] He was originally represented by a simple block of stone, which in later
MM.183
times became surmounted by a head of this divinity. Numa Pompilius, the
great benefactor of his people, anxious to inculcate respect for the rights of
1302 property, specially enjoined the erection of these blocks of stone, as a durable
monument to mark the line dividing one property from another. He also caused
altars to be raised to Terminus, and instituted his festival (the Terminalia),
which was celebrated on the 23rd of February.

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1303 [3] Upon one occasion, when Tarquin wished to remove the altars of several
deities, in order to build a new temple, it is said that Terminus and Juventas
alone objected to being displaced. This obstinate refusal on their part was
interpreted as a good omen, signifying that the city of Rome would never lose
her boundaries, and would remain ever young and vigorous.

1304
Consus
1305 [1] Consus was the god of secret counsel.
1306 [2] The Romans believed that when an idea developed itself spontaneously
within the mind of an individual, it was Consus who had prompted the sugges-
tion. This applied, however, more particularly to plans which resulted satisfac-
torily.
1307 [3] An altar was erected to this divinity on the Circus Maximus, which was
kept always covered, except during his festival, the Consualia, which was cel-
ebrated on the 18th of August.

1308
Libitina
1309 [1] Libitina was the goddess who presided over funerals. This divinity was iden-
tified with Venus, possibly because the ancients considered that the power of
love extended even to the realms of death.
1310 [2] Her temple in Rome, which was erected by Servius Tullius, contained all
the requisites for funerals, and these could either be bought or hired there.
MM.184
A register of all deaths which occurred in the city of Rome was kept in this
temple, and in order to ascertain the rate of mortality, a piece of money was
paid by command of Servius Tullius, on the demise of each person.

1311
Laverna
1312 [1] Laverna was the presiding goddess of thieves, and of all artifice and fraud.
There was an altar erected to her near the Porta Lavernalis, which was called
after her, and she possessed a sacred grove on the Via Salavia.

1313
Comus
1314 [1] Comus was the presiding genius of banquets, festive scenes, revelry, and all
joyous pleasures and reckless gaiety.
1315 [2] He is represented as a young man crowned with flowers, his face heated
and flushed with wine, leaning against a post in a half-sleepy and drunken
attitude, with a torch falling from his hand.

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1316
The Camenæ
1317 [1] The Camenæ were prophetic nymphs held in high veneration by the ancient
Italians. They were four in number, the best known of whom are Carmenta
and Egeria.
1318 [2] Carmenta was celebrated as being the mother of Evander, who led an Ar-
cadian colony into Italy, and founded a town on the river Tiber, which became
afterwards incorporated with the city of Rome. Evander is said to have been
the first who introduced Greek art and civilization into Italy, and also the wor-
ship of Greek divinities.
1319 [3] A temple was erected to Carmenta on the Capitoline Hill, and a festival,
called the Carmentalia, was celebrated in her honour on the 11th of January.
1320 [4] Egeria is said to have initiated Numa Pompilius in the forms of religious
worship, which he introduced among his people. She was regarded as the giver
MM.185
of life, and was therefore invoked by women before the birth of their children.
1321 [5] The Camenæ are frequently identified by Roman writers with the Muses.

1322
Genii
1323 [1] A comforting and assuring belief existed among the Romans, that each indi-
vidual was accompanied through life, from the hour of his birth to that of his
death, by a protecting spirit, called his genius, who prompted him to good and
noble deeds, and acted towards him as a guardian angel, comforting him in
sorrow, and guiding him throughout his earthly career.
1324 [2] In the course of time a second genius was believed to exist, of an evil
nature, who, as the instigator of all wrong-doing, was ever at war with the
beneficent genius; and on the issue of the conflict between these antagonis-
tic influences, depended the fate of the individual. The genii were depicted
as winged beings, greatly resembling our modern representations of guardian
angels.
1325 [3] Every state, town, or city, (as well as every man), possessed its special
genius. The sacrifices to the genii consisted of wine, cakes, and incense, which
were offered to them on birthdays.
1326 [4] The genius which guided a woman was called, after the queen of heaven,
Juno.
1327 [5] Among the Greeks, beings called Dæmons were regarded as exercising
similar functions to those of the Roman genii. They were believed to be the
spirits of the righteous race which existed in the Golden Age, who watched
over mankind, carrying their prayers to the gods, and the gifts of the gods to
them.

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1328
MANES
Lemures (Larvæ) and Lares
1329 [1] The Manes were the spirits of the departed, and were of two kinds, viz.,
Lemures (or Larvæ) and Lares.
MM.186
1330 [2] The Lemures were those Manes who haunted their former abodes on earth
as evil spirits, appearing at night under awful forms and hideous shapes, greatly
to the alarm of their friends and relatives. They were so feared that a festival,
called the Lemuralia, was celebrated in order to propitiate them.
1331 [3] It appears extremely probable that the superstitions with regard to ghosts,
haunted houses, &c., which exist even at the present day, owe their origin to
this very ancient pagan source.
1332 [4] The Lares Familiares were a much more pleasing conception. They were
the spirits of the ancestors of each family, who exercised after death a protect-
ing power over the well-being and prosperity of the family to which they had
1333 in life belonged. The place of honour beside the hearth was occupied by the
statue of the Lar of the house, who was supposed to have been the founder of
the family. This statue was the object of profound veneration, and was hon-
oured on all occasions by every member of the family; a portion of each meal
1334 was laid before it, and it was believed to take an active part in all family af-
fairs and domestic events, whether of a sad or joyful nature. Before starting
on any expedition the master of the house saluted the statue of the Lar, and,
on his return, a solemn thanksgiving was offered to this, the presiding deity
of his hearth and home, in grateful acknowledgment of his protection; where-
upon the statue was crowned with garlands of flowers, these being the favourite
offerings to the Lares on all occasions of especial family rejoicing.
1335 [5] The first act of a bride on entering her new abode was to do homage to the
Lar, in the belief that he would exercise over her a protecting influence and
shield her from evil.
1336 [6] In addition to those above enumerated there were also public Lares, who
were guardians of the state, highroads, country, and sea. Their temples were
always open for any pious worshipper to enter, and on their altars public sacri-
fices were offered for the welfare of the state or city.

1337
Penates
MM.187
1338 [1] The Penates were deities selected by each family, and frequently by its indi-
vidual members, as a special protector. Various causes led to this selection.
If, for instance, a child were born on the festival of Vesta, it was thought that
1339 that deity would henceforward act as its special guardian. If a youth possessed

158
 great business talents he adopted Mercury as his tutelary deity; should he, on
the other hand, develop a passion for music, Apollo was selected as his pa-
tron god, and so forth. These became regarded as the special divinities of the
household, small images of them adorned the surroundings of the hearth, and
honours similar to those paid to the Lares were accorded to them.
1340 [2] Just as there were public Lares so there were public Penates, which were
worshipped by the Roman people under the form of two youthful warriors,
who, in later times, were regarded as identical with Castor and Pollux. They
are generally represented on horseback, with conical caps on their heads, and
bearing long spears in their hands.

Temple

1341
PUBLIC WORSHIP OF THE ANCIENT
MM.188
GREEKS AND ROMANS

1342
Temples
1343 [1] In very remote times the Greeks had no shrines or sanctuaries devoted to public
worship, but performed their devotions beneath the vast and boundless canopy
of heaven, in the great temple of nature itself. Believing that their divinities
1344 throned above the clouds, pious worshippers naturally sought the highest avail-
able points, in order to place themselves in the closest communion possible
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

with their gods; hence the summits of high mountains were selected for devo-
tional purposes, and the more exalted the rank and importance of the divinity
1345 invoked, the more elevated was the site selected for his or her worship. But the
inconvenience attending this mode of worship gradually suggested the idea of
erecting edifices which would afford means of shelter from the inclemency of
the weather.
1346 [2] These structures were, in the first instance, of the most simple form, and
without decoration; but when, with the progress of civilization, the Greeks be-
MM.189
came a wealthy and powerful people, temples were built and adorned with the
1347 greatest splendour and magnificence, talent, labour, and wealth being lavished
unsparingly on their erection and decoration; indeed so massively were they
constructed, that some of them have, to a certain extent, withstood the ravages
of time. The city of Athens especially contains numerous remains of these
1348 buildings of antiquity. On the Acropolis we may still behold, among other
monuments of ancient art, the temple of Athene-Polias, and that of Theseus,
the latter of which is the most entire ancient edifice in the world. In the island
of Delos, also, are to be seen the ruins of the temples of Apollo and Artemis,
both of which are in a wonderful state of preservation. These ruins are most
valuable, being sufficiently complete to enable us to study, by their aid, the
plan and character of the original structure.
1349 [3] Among the Lacedæmonians, however, we find no vestiges of these stately
temples, for they were specially enjoined by a law of Lycurgus to serve the
gods with as little outlay as possible. When the great lawgiver was asked the
reason of this injunction, he replied that the Lacedæmonians, being a poor
1350 nation, might otherwise abstain altogether from the observance of their reli-
gious duties, and wisely added that magnificent edifices and costly sacrifices
were not so pleasing to the gods, as the true piety and unfeigned devotion of
their worshippers.
1351 [4] The most ancient temples known to us served a double purpose: they were
not only consecrated to the service of the gods, but were at the same time
venerable monuments in honour of the dead. Thus, for instance, the temple of
Pallas-Athene, in the tower of the city of Larissa, served as the sepulchre of
Acrisius, and the Acropolis at Athens received the ashes of Cecrops, founder
of the city.
1352 [5] A temple was frequently dedicated to two or more gods, and was always
built after the manner considered most acceptable to the particular divinities to
whom it was consecrated; for just as trees, birds, and animals of every descrip- MM.190
1353 tion were held to be sacred to certain deities, so almost every god had a form of
building peculiar to himself, which was deemed more acceptable to him than

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any other. Thus the Doric style of architecture was sacred to Zeus, Ares, and
Heracles; the Ionic to Apollo, Artemis, and Dionysus; and the Corinthian to
Hestia.
1354 [6] In the porch of the temple stood a vessel of stone or brass, containing holy
water (which had been consecrated by putting into it a burning torch, taken
from the altar), with which all those admitted to take part in the sacrifices were
besprinkled. In the inmost recess of the sanctuary was the most holy place,
into which none but the priests were suffered to enter.
1355 [7] Temples in the country were usually surrounded with groves of trees. The
solitude of these shady retreats naturally tended to inspire the worshipper with
awe and reverence, added to which the delightful shade and coolness afforded
1356 by tall leafy trees is peculiarly grateful in hot countries. Indeed so general did
this custom of building temples in groves become, that all places devoted to
sacred purposes, even where no trees existed, were called groves. That this
practice must be of very remote antiquity is proved by the Biblical injunction,
having for its object the separation of the Jews from all idolatrous practices:
“Thou shalt not plant thee a grove of trees near unto the altar of the Lord thy
God.”

1357
Statues
1358 [1] The Greeks worshipped their gods without any visible representations of them
until the time of Cecrops. The most ancient of these representations consisted
of square blocks of stone, upon which the name of the deity intended to be
1359 represented was engraved. The first attempts at sculpture were rude stocks,
with a head at one end and a shapeless trunk at the other, tapering slightly
down to the feet, which, however, were not divided, the limbs being in no way
MM.191
defined. But the artists of later times devoted all their genius to the successful
production of the highest ideals of their gods, some of which are preserved to
this day, and are regarded as examples of purest art.
1360 [2] On a pedestal in the centre of the edifice stood the statue of the divinity to
whom the temple was dedicated, surrounded by images of other gods, all of
which were fenced off by rails.

1361
Altars
1362 [1] The altar in a Greek temple, which stood in the centre of the building and
in front of the statue of the presiding deity, was generally of a circular form,
and constructed of stone. It was customary to engrave upon it the name or
distinguishing symbol of the divinity to whom it was dedicated; and it was held

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so sacred that if any malefactor fled to it his life was safe from his pursuers,
and it was considered one of the greatest acts of sacrilege to force him from
this asylum.
1363 [2] The most ancient altars were adorned with horns, which in former times
were emblems of power and dignity, as wealth, and consequently importance,
consisted among most primitive nations in flocks and herds.
1364 [3] In addition to those erected in places of public worship, altars were fre-
quently raised in groves, on highways, or in the market-places of cities.
1365 [4] The gods of the lower world had no altars whatever, ditches or trenches
being dug for the reception of the blood of the sacrifices offered to them.

1366
Priests
1367 [1] In ancient times the priests were recognized as a special social caste, and were
distinguished not only by their sacerdotal vestments, but also by their piety,
wisdom, and blameless life. They were the chosen mediators between gods and
men, and offered prayers and sacrifices in the name of the people, whom they
also instructed as to what vows, gifts, and offerings would be most acceptable
to the gods.
MM.192
1368 [2] Every deity had a different order of priests consecrated to his worship, and
in every place a high-priest was appointed, whose duty it was to superintend
the rest of his order, and also to carry out the more sacred rites and religious
observances.
1369 [3] Priests and priestesses were permitted to marry, but not a second time;
some, however, voluntarily adopted a life of celibacy.

1370
Sacrifices
1371 [1] There is no doubt that a feeling of gratitude to the gods for their protecting
care, and the abundance with which they were believed to bless mankind, has
induced men of all nations and in all countries to feel a desire to sacrifice to
their divinities some portion of the gifts so generously lavished upon them.
1372 [2] Among the Greeks, sacrifices were of various kinds. They consisted of
free-will offerings, propitiatory offerings, &c.
1373 [3] Free-will offerings were grateful acknowledgments for benefits received,
and usually consisted of the first-fruits of the field, or the finest of the flocks
and herds, which were required to be without spot or blemish.
1374 [4] Propitiatory offerings were brought with the object of appeasing the anger
of the gods.
1375 [5] In addition to those above enumerated, sacrifices were made, either with a

162
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

view of obtaining success in an enterprise about to be undertaken, or in fulfil-

ment of a vow, or at the command of an oracle.
1376 [6] Every sacrifice was accompanied by salt and also by a libation, which usu-
ally consisted of wine, the cup being always filled to the brim, indicating that
the offering was made without stint. When sacrificing to the infernal gods the
cup containing the libation was filled with blood.
1377 [7] The animals offered to the Olympian divinities were white, whilst those
to the gods of the lower world were black. When a man offered a special
MM.193
sacrifice for himself or his family it partook of the nature of his occupation;
1378 thus a shepherd brought a sheep, a vine-grower his grapes, and so forth. But
in the case of public sacrifices, the supposed individuality of the deity was
always consulted. For instance, to Demeter a sow was offered, because that
animal is apt to root up the seed-corn; to Dionysus a goat, on account of its
being destructive to vineyards, &c.
1379 [8] The value of offerings depended greatly upon the position of the individ-
ual; it being regarded as a contempt of the gods for a rich man to bring a
sordid offering, whilst from a poor man the smallest oblation was considered
acceptable.
1380 [9] Hecatombs consisted of a hundred animals, and were offered by entire
communities, or by wealthy individuals who either desired, or had obtained
some special favour from the gods.
1381 [ 10 ] When a sacrifice was to be offered, a fire was kindled on the altar, into
which wine and frankincense were poured, in order to increase the flame. In
very ancient times, the victim was laid upon the altar and burned whole; but
after the time of Prometheus portions only of the shoulders, thighs, entrails,
&c., were sacrificed, the remainder becoming the perquisites of the priests.
1382 [ 11 ] The officiating priests wore a crown composed of the leaves of the tree
sacred to the deity they invoked. Thus when sacrificing to Apollo the crowns
were of laurel; when to Heracles, of poplar. This practice of wearing crowns
was, at a later period, adopted by the general public at banquets and other
festivities.
1383 [ 12 ] On occasions of special solemnity the horns of the victim were overlaid
with gold, and the altars decked with flowers and sacred herbs.
1384 [ 13 ] The mode of conducting the sacrifices was as follows:—All things being
prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a
small basket, and carried to the sanctuary by a young maiden, whereupon the
victim was conducted into the temple, frequently to the accompaniment of
1385 music. If a small animal, it was driven loose to the altar; if a large one, it was

163
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led by a long trailing rope, in order to indicate that it was not an unwilling MM.194
sacrifice.
1386 [ 14 ] When all were assembled, the priest, after walking in solemn state round
the altar, besprinkled it with a mixture of meal and holy water, after which he
also besprinkled the assembled worshippers, and exhorted them to join with
1387 him in prayer. The service being ended, the priest first tasted the libation, and
after causing the congregation to do the like, poured the remainder between
the horns of the victim, after which frankincense was strewn upon the altar,
and a portion of the meal and water poured upon the animal, which was then
killed. If by any chance the victim escaped the stroke, or became in any way
restless, it was regarded as an evil omen; if, on the contrary, it expired without
a struggle, it was considered auspicious.
1388 [ 15 ] At the sacrifices to the aërial divinities music was added, whilst dances
were performed round the altar, and sacred hymns sung. These hymns were
generally composed in honour of the gods, and contained an account of their
famous actions, their clemency and beneficence, and the gifts conferred by
them on mankind. In conclusion, the gods were invoked for a continuance of
their favour, and when the service was ended a feast was held.

1389
Oracles
1390 [1] The desire to penetrate the dark veil of futurity, and thereby to avert, if possible,
threatened danger, has animated mankind in all ages of the world. Prophetic
knowledge was sought by the Greeks at the mouth of oracles, whose predic-
tions were interpreted to the people by priests, specially appointed for the pur-
pose.
1391 [2] The most famous of these institutions was the oracle of Apollo at Delphi,
which was held in general repute all over the world. People flocked from far
and near to consult this wonderful mouth-piece of the gods, one month in the
year being specially set apart for the purpose.
MM.195
1392 [3] The priestess who delivered the oracles was called the Pythia, after the
serpent Python, which was killed by Apollo. Having first bathed in the waters
of the Castalian spring, she was conducted into the temple by the priests, and
1393 was seated on a sort of three-legged stool or table, called a tripod, which was
placed over the mouth of a cave whence issued sulphurous vapours. Here she
gradually became affected in a remarkable manner, and fell into an ecstatic
condition, in which she uttered wild and extraordinary phrases, which were
1394 held to be the utterance of Apollo himself; these the priests interpreted to the
people, but in most cases in so ambiguous a manner that the fulfilment of
the prediction could not easily be disputed. During the ceremony, clouds of

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incense filled the temple, and hid the priestess from the view of the uninitiated,
and at its conclusion she was reconducted, in a fainting condition, to her cell.
1395 [4] The following is a striking instance of the ambiguity of oracular
predictions:—Crœsus, the rich king of Lydia, before going to war with
Cyrus, king of Persia, consulted an oracle as to the probable success of the
expedition. The reply he received was, that if he crossed a certain river he
1396 would destroy a great empire. Interpreting the response as being favourable
to his design, Crœsus crossed the river, and encountered the Persian king,
by whom he was entirely defeated; and his own empire being destroyed, the
prediction of the oracle was said to have been fulfilled.

1397
Soothsayers (Augurs)
1398 [1] In addition to the manifestation of the will of the gods by means of oracles,
the Greeks also believed that certain men, called soothsayers, were gifted with
the power of foretelling future events from dreams, from observing the flight
of birds, the entrails of sacrificed animals, and even the direction of the flames
and smoke from the altar, &c.

MM.196
1399
Augurs
1400 [1] The Roman soothsayers were called augurs, and played an important part in
the history of the Romans, as no enterprise was ever undertaken without first
consulting them with regard to its ultimate success.

1401
Festivals
1402 [1] Festivals were instituted as seasons of rest, rejoicing, and thanksgiving, and
also as anniversaries to commemorate events of national importance. The most
ancient festivals were those held after the ingathering of the harvest or vintage,
and were celebrated with rejoicings and merry-makings, which lasted many
days, during which time the first-fruits of the fields were offered to the gods,
accompanied by prayers and thanksgiving.
1403 [2] The festivals held in cities in honour of special divinities, or in commemo-
ration of particular events, were conducted with an elaborate ceremonial. Gor-
geous processions, games, chariot races, &c., were conspicuous features on
these occasions, and dramatic performances, representing particular episodes
in the lives of the gods and heroes, frequently took place.
1404 [3] We subjoin a few of the most interesting of the Greek and Roman festivals.

165
1405
GREEK FESTIVALS

1406
Eleusinian Mysteries
1407 [1] One of the most ancient and important among the festivals observed by the
Greeks was that of the Eleusinian Mysteries, which was celebrated in honour
of Demeter and Persephone. The name was derived from Eleusis, a town in
Attica, where the Mysteries were first introduced by the goddess herself. They
MM.197
1408 were divided into the Greater and Lesser Mysteries, and, according to the gen-
eral account, were held every five years. The Greater, which were celebrated
in honour of Demeter, and lasted nine days, were held in autumn; the Lesser,
dedicated to Persephone (who at these festivals was affectionately called Cora,
or the maiden), were held in spring.
1409 [2] It is supposed that the secrets taught to the initiated by the priests—the ex-
pounders of the Mysteries—were moral meanings, elucidated from the myths
concerning Demeter and Persephone; but the most important belief inculcated
1410 was the doctrine of the immortality of the soul. That the lessons taught were of
the highest moral character is universally admitted. “The souls of those who
participated in them were filled with the sweetest hopes both as to this and
the future world;” and it was a common saying among the Athenians: “In the
Mysteries no one is sad.”
1411 [3] The initiation into these solemn rites (which was originally the exclusive
privilege of the Athenians) was accompanied with awe-inspiring ceremonies;
and secrecy was so strictly enjoined that its violation was punished by death.
At the conclusion of the initiation great rejoicings took place, chariot-races,
wrestling matches, &c., were held, and solemn sacrifices offered.
1412 [4] The initiation into the Lesser Mysteries served as a preparation for the
Greater.

1413
Thesmophoria
1414 [1] The Thesmophoria was another festival held in honour of Demeter, in her
character as presiding over marriage and social institutions resulting from the
spread of agriculture.
1415 [2] This festival was celebrated exclusively by women.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

1416
Dionysia
1417 [1] A joyous spring festival was held in honour of Dionysus, in the month of
March, and lasted several days.
MM.198
1418 [2] This festival, which was called the Greater Dionysia, was celebrated with
particular splendour at Athens, when strangers flocked from all parts of the
world to take part in the ceremonies. The city was gaily decorated, the houses
were garlanded with ivy-leaves, crowds perambulated the streets, everything
wore its holiday garb, and wine was freely indulged in.

Celebrating the Dionysia

1419 [3] In the processions which took place during these festivities, the statue of
Dionysus was carried, and men and women, crowned with ivy and bearing the
thyrsus, were dressed in every description of grotesque costume, and played on
1420 drums, pipes, flutes, cymbals, &c. Some representing Silenus rode on asses,
others wearing fawn-skins appeared as Pan or the Satyrs, and the whole mul-
titude sang pæans in honour of the wine-god. Public shows, games, and sports
took place, and the entire city was full of revelry.
1421 [4] What lent additional interest to these festivals was the custom of introduc-
ing new comedies and tragedies to the public, representations of which were
given, and prizes awarded to those which elicited the greatest admiration.
1422 [5] The Lesser Dionysia were vintage festivals, celebrated in rural districts in

167
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the month of November, and were characterized by drinking, feasting, and

joviality of all kinds.
1423 [6] In connection with some of the festivals in honour of Dionysus were certain
mystic observances, into which only women, called Menades or Bacchantes,
were initiated. Clad in fawn-skins, they assembled by night on the moun-
1424
tain sides, some carrying blazing torches, others thyrsi, and all animated with MM.199
religious enthusiasm and frenzy. They shouted, clapped their hands, danced
wildly, and worked themselves up to such a pitch of excitement and fury that
in their mad frenzy they tore in pieces the animal brought as a sacrifice to
Dionysus.
1425 [7] Under the name of Bacchanalia, these mystic rites were introduced into
Rome, where men also were allowed to participate in them; but they were at-
tended with such frightful excesses that the state authorities at length interfered
and prohibited them.

1426
Panthenæa
1427 [1] The Panathenæa was a famous festival celebrated in Athens in honour of
Athene-Polias, the guardian of the state. There were two festivals of this name,

Celebrating the Dionysia

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the Lesser and the Greater Panathenæa. The former was held annually, and the
latter, which lasted several days, was celebrated every fourth year.
1428 [2] For the Greater Panathenæa a garment, embroidered with gold, called the
Peplus, was specially woven by Athenian maidens, on which was represented
the victory gained by Athene over the Giants. This garment was suspended
to the mast of a ship which stood outside the city; and during the festival,
1429 which was characterized by a grand procession, the ship (with the Peplus on
its mast) was impelled forward by means of invisible machinery, and formed
the most conspicuous feature of the pageant. The whole population, bearing
olive branches in their hands, took part in the procession; and amidst music
and rejoicings this imposing pageant wended its way to the temple of Athene-
Polias, where the Peplus was deposited on the statue of the goddess.
1430 [3] At this festival, Homer’s poems were declaimed aloud, and poets also in-
troduced their own works to the public. Musical contests, foot and horse races,
and wrestling matches were held, and dances were performed by boys in ar-
mour.
MM.200
1431 [4] Men who had deserved well of their country were presented at the festi-
val with a crown of gold, and the name of the person so distinguished was
announced publicly by a herald.
1432 [5] The victors in the races and athletic games received, as a prize, a vase of
oil, supposed to have been extracted from the fruit of the sacred olive-tree of
Athene.

1433
Daphnephoria
1434 [1] The Daphnephoria was celebrated at Thebes in honour of Apollo every ninth
year.
1435 [2] The distinguishing feature of this festival was a procession to the temple of
Apollo, in which a young priest (the Daphnephorus) of noble descent, splen-
didly attired and wearing a crown of gold, was preceded by a youth, carrying
an emblematical representation of the sun, moon, stars, and days of the year,
and followed by beautiful maidens bearing laurel branches, and singing hymns
in honour of the god.

169
1436
ROMAN FESTIVALS.

1437
Saturnalia
1438 [1] The Saturnalia, a national festival held in December in honour of Saturn, was
celebrated after the ingathering of the harvest, and lasted several days.
1439 [2] It was a time of universal rejoicing, cessation from labour, and merry-
making. School children had holidays, friends sent presents to each other, the
law-courts were closed, and no business was transacted.
1440 [3] Crowds of people from the surrounding country flocked to Rome for this
festival attired in every variety of masquerade dress; practical jokes were given
MM.201
and received with the utmost good humour, shouts of exultation filled the
1441 air, all classes abandoned themselves to enjoyment, and unrestrained hilarity
reigned supreme. Social distinctions were for a time suspended, or even re-
versed; and so heartily was the spirit of this festival entered into, that masters
waited upon their slaves at banquets which they provided for them; the slaves
being dressed upon these occasions in the garments of their masters.
1442 [4] There appears little doubt that the modern Carnival is a survival of the
ancient Saturnalia.

1443
Cerealia
1444 [1] This festival was celebrated in honour of Ceres. It was solemnized exclusively
by women, who, dressed in white garments, wandered about with torches in
their hands, to represent the search of the goddess for her daughter Proserpine.
1445 [2] During this festival, games were celebrated in the Circus Maximus, to
which none were admitted unless clothed in white.

1446
Vestalia
1447 [1] The Vestalia was a festival held in honour of Vesta on the 9th of June, and was
celebrated exclusively by women, who walked barefooted in procession to the
temple of the goddess.
1448 [2] The priestesses of Vesta, called Vestales or Vestal Virgins, played a con-
spicuous part in these festivals. They were six in number, and were chosen—
between the ages of six and ten—from the noblest families in Rome. Their
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

1449 term of office was thirty years. During the first ten years, they were initiated in
their religious duties, during the second ten they performed them, and during
the third they instructed novices. Their chief duty was to watch and feed the
ever-burning flame on the altar of Vesta, the extinction of which was regarded
as a national calamity of ominous import.
MM.202
1450 [3] Great honours and privileges were accorded to them; the best seats were
reserved for their use at all public spectacles, and even the consuls and prætors
made way for them to pass. If they met a criminal on his way to execution they
had the power to pardon him, provided it could be proved that the meeting was
accidental.
1451 [4] The Vestales were vowed to chastity, a violation of which was visited by
the frightful punishment of being buried alive.

171
Part II
MM.203
LEGENDS
1452
Cadmus
1453 [1] The following is the legendary account of the founding of Thebes:—
1454 [2] After the abduction of his daughter Europa by Zeus, Agenor, king of
Phœnicia, unable to reconcile himself to her loss, despatched his son Cadmus
in search of her, desiring him not to return without his sister.
1455 [3] For many years Cadmus pursued his search through various countries, but
without success. Not daring to return home without her, he consulted the oracle
of Apollo at Delphi; and the reply was that he must desist from his task, and
take upon himself a new duty, i.e. that of founding a city, the site of which
would be indicated to him by a heifer which had never borne the yoke, and
which would lie down on the spot whereon the city was to be built.
1456 [4] Scarcely had Cadmus left the sacred fane, when he observed a heifer who
bore no marks of servitude on her neck, walking slowly in front of him. He
followed the animal for a considerable distance, until at length, on the site
1457 where Thebes afterwards stood, she looked towards heaven and, gently lowing,
lay down in the long grass. Grateful for this mark of divine favour, Cadmus
resolved to offer up the animal as a sacrifice, and accordingly sent his followers
to fetch water for the libation from a neighbouring spring. This spring, which
was sacred to Ares, was situated in a wood, and guarded by a fierce dragon,
who, at the approach of the retainers of Cadmus, suddenly pounced upon them
and killed them.
MM.204
1458 [5] After waiting some time for the return of his servants Cadmus grew im-
patient, and hastily arming himself with his lance and spear, set out to seek
them. On reaching the spot, the mangled remains of his unfortunate followers
1459 met his view, and near them he beheld the frightful monster, dripping with the
blood of his victims. Seizing a huge rock, the hero hurled it with all his might
upon the dragon; but protected by his tough black skin and steely scales as by a
coat of mail, he remained unhurt. Cadmus now tried his lance, and with more
1460 success, for it pierced the side of the beast, who, furious with pain, sprang at
his adversary, when Cadmus, leaping aside, succeeded in fixing the point of
his spear within his jaws, which final stroke put an end to the encounter.
1461 [6] While Cadmus stood surveying his vanquished foe Pallas-Athene appeared
to him, and commanded him to sow the teeth of the dead dragon in the ground.
He obeyed; and out of the furrows there arose a band of armed men, who
at once commenced to fight with each other, until all except five were killed.
1462 These last surviving warriors made peace with each other, and it was with their
assistance that Cadmus now built the famous city of Thebes. In later times
the noblest Theban families proudly claimed their descent from these mighty
earth-born warriors.
 The Myths and Legends of Ancient Greece and Rome E. M. Berens

1463 [7] Ares was furious with rage when he discovered that Cadmus had slain his
dragon, and would have killed him had not Zeus interfered, and induced him
to mitigate his punishment to that of servitude for the term of eight years. At
the end of that time the god of war became reconciled to Cadmus, and, in
1464 token of his forgiveness, bestowed upon him the hand of his daughter Harmo-
nia in marriage. Their nuptials were almost as celebrated as those of Peleus
and Thetis. All the gods honoured them with their presence, and offered rich
gifts and congratulations. Cadmus himself presented his lovely bride with a
splendid necklace fashioned by Hephæstus, which, however, after the death of
Harmonia, always proved fatal to its possessor.
1465 [8] The children of Cadmus and Harmonia were one son, Polydorus, and four MM.205
daughters, Autonoe, Ino, Semele, and Agave.
1466 [9] For many years the founder of Thebes reigned happily, but at length a
conspiracy was formed against him, and he was deprived of his throne by his
grandson Pentheus. Accompanied by his faithful wife Harmonia, he retired
into Illyria, and after death they were both changed by Zeus into serpents, and
transferred to Elysium.

1467
Perseus
1468 [1] Perseus, one of the most renowned of the legendary heroes of antiquity, was
the son of Zeus and Danaë, daughter of Acrisius, king of Argos.
1469 [2] An oracle having foretold to Acrisius that a son of Danaë would be the
cause of his death, he imprisoned her in a tower of brass in order to keep her
secluded from the world. Zeus, however, descended through the roof of the
tower in the form of a shower of gold, and the lovely Danaë became his bride.
1470 [3] For four years Acrisius remained in ignorance of this union, but one
evening as he chanced to pass by the brazen chamber, he heard the cry of a
young child proceeding from within, which led to the discovery of his daugh-
ter’s marriage with Zeus. Enraged at finding all his precautions unavailing,
Acrisius commanded the mother and child to be placed in a chest and thrown
into the sea.
1471 [4] But it was not the will of Zeus that they should perish. He directed Posei-
don to calm the troubled waters, and caused the chest to float safely to the is-
land of Seriphus. Dictys, brother of Polydectes, king of the island, was fishing
on the sea-shore when he saw the chest stranded on the beach; and pitying the
helpless condition of its unhappy occupants, he conducted them to the palace
of the king, where they were treated with the greatest kindness.
MM.206
1472 [5] Polydectes eventually became united to Danaë, and bestowed upon Perseus
an education befitting a hero. When he saw his stepson develop into a noble

174
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and manly youth he endeavoured to instil into his mind a desire to signalize
himself by the achievement of some great and heroic deed, and after mature
deliberation it was decided that the slaying of the Gorgon, Medusa, would
bring him the greatest renown.
1473 [6] For the successful accomplishment of his object it was necessary for him
to be provided with a pair of winged sandals, a magic wallet, and the helmet of
Aïdes, which rendered the wearer invisible, all of which were in the keeping of
1474 the Nymphs, the place of whose abode was known only to the Grææ. Perseus
started on his expedition, and, guided by Hermes and Pallas-Athene, arrived,
after a long journey, in the far-off region, on the borders of Oceanus, where
dwelt the Grææ, daughters of Phorcys and Ceto. He at once applied to them
1475 for the necessary information, and on their refusing to grant it he deprived
them of their single eye and tooth, which he only restored to them when they
gave him full directions with regard to his route. He then proceeded to the
abode of the Nymphs, from whom he obtained the objects indispensable for
his purpose.
1476 [7] Equipped with the magic helmet and wallet, and armed with a sickle, the
gift of Hermes, he attached to his feet the winged sandals, and flew to the abode
of the Gorgons, whom he found fast asleep. Now as Perseus had been warned
1477 by his celestial guides that whoever looked upon these weird sisters would
be transformed into stone, he stood with averted face before the sleepers, and
caught on his bright metal shield their triple image. Then, guided by Pallas-
Athene, he cut off the head of the Medusa, which he placed in his wallet.
1478 No sooner had he done so than from the headless trunk there sprang forth the
winged steed Pegasus, and Chrysaor, the father of the winged giant Geryon. He
now hastened to elude the pursuit of the two surviving sisters, who, aroused
from their slumbers, eagerly rushed to avenge the death of their sister.
1479 [8] His invisible helmet and winged sandals here stood him in good stead; for MM.207
the former concealed him from the view of the Gorgons, whilst the latter bore
him swiftly over land and sea, far beyond the reach of pursuit. In passing over
the burning plains of Libya the drops of blood from the head of the Medusa
oozed through the wallet, and falling on the hot sands below produced a brood
of many-coloured snakes, which spread all over the country.
1480 [9] Perseus continued his flight until he reached the kingdom of Atlas, of
whom he begged rest and shelter. But as this king possessed a valuable or-
chard, in which every tree bore golden fruit, he was fearful lest the slayer
of the Medusa might destroy the dragon which guarded it, and then rob him
1481 of his treasures. He therefore refused to grant the hospitality which the hero
demanded, whereupon Perseus, exasperated at the churlish repulse, produced

175
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from his wallet the head of the Medusa, and holding it towards the king, trans-
formed him into a stony mountain. Beard and hair erected themselves into
forests; shoulders, hands, and limbs became huge rocks, and the head grew up
into a craggy peak which reached into the clouds.
1482 [ 10 ] Perseus then resumed his travels. His winged sandals bore him over deserts
and mountains, until he arrived at Æthiopia, the kingdom of King Cepheus.
Here he found the country inundated with disastrous floods, towns and villages
1483 destroyed, and everywhere signs of desolation and ruin. On a projecting cliff
close to the shore he beheld a lovely maiden chained to a rock. This was An-
dromeda, the king’s daughter. Her mother Cassiopea, having boasted that her
beauty surpassed that of the Nereides, the angry sea-nymphs appealed to Po-
seidon to avenge their wrongs, whereupon the sea-god devastated the country
with a terrible inundation, which brought with it a huge monster who devoured
all that came in his way.
1484 [ 11 ] In their distress the unfortunate Æthiopians applied to the oracle of Jupiter-
Ammon, in the Libyan desert, and obtained the response, that only by the MM.208
sacrifice of the king’s daughter to the monster could the country and people be
saved.
1485 [ 12 ] Cepheus, who was tenderly attached to his child, at first refused to listen
to this dreadful proposal; but overcome at length by the prayers and solici-
tations of his unhappy subjects, the heart-broken father gave up his child for
the welfare of his country. Andromeda was accordingly chained to a rock on
the sea-shore to serve as a prey to the monster, whilst her unhappy parents
bewailed her sad fate on the beach below.
1486 [ 13 ] On being informed of the meaning of this tragic scene, Perseus proposed to
Cepheus to slay the dragon, on condition that the lovely victim should become
his bride. Overjoyed at the prospect of Andromeda’s release, the king gladly
acceded to the stipulation, and Perseus hastened to the rock, to breathe words
of hope and comfort to the trembling maiden. Then assuming once more the
helmet of Aïdes, he mounted into the air, and awaited the approach of the
monster.
1487 [ 14 ] Presently the sea opened, and the shark’s head of the gigantic beast of
the deep raised itself above the waves. Lashing his tail furiously from side
to side, he leaped forward to seize his victim; but the gallant hero, watching
1488 his opportunity, suddenly darted down, and producing the head of the Medusa
from his wallet, held it before the eyes of the dragon, whose hideous body
became gradually transformed into a huge black rock, which remained for ever
a silent witness of the miraculous deliverance of Andromeda. Perseus then led
1489 the maiden to her now happy parents, who, anxious to evince their gratitude to

176
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her deliverer ordered immediate preparations to be made for the nuptial feast.
But the young hero was not to bear away his lovely bride uncontested; for in
the midst of the banquet, Phineus, the king’s brother, to whom Andromeda had
1490 previously been betrothed, returned to claim his bride. Followed by a band of
armed warriors he forced his way into the hall, and a desperate encounter took
place between the rivals, which might have terminated fatally for Perseus, had MM.209
he not suddenly bethought himself of the Medusa’s head. Calling to his friends
to avert their faces, he drew it from his wallet, and held it before Phineus and
his formidable body-guard, whereupon they all stiffened into stone.

Pallas-Athene with her shield

1491 [ 15 ] Perseus now took leave of the Æthiopian king, and, accompanied by his
beautiful bride, returned to Seriphus, where a joyful meeting took place be-
tween Danaë and her son. He then sent a messenger to his grandfather, inform-
1492 ing him that he intended returning to Argos; but Acrisius, fearing the fulfilment
of the oracular prediction, fled for protection to his friend Teutemias, king of
Larissa. Anxious to induce the aged monarch to return to Argos, Perseus fol-
lowed him thither. But here a strange fatality occurred. Whilst taking part in
some funereal games, celebrated in honour of the king’s father, Perseus, by
an unfortunate throw of the discus, accidentally struck his grandfather, and
thereby was the innocent cause of his death.
1493 [ 16 ] After celebrating the funereal rites of Acrisius with due solemnity, Perseus

177
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returned to Argos; but feeling loath to occupy the throne of one whose death
he had caused, he exchanged kingdoms with Megapenthes, king of Tiryns, and
in course of time founded the cities of Mycenæ and Midea.
1494 [ 17 ] The head of the Medusa he presented to his divine patroness, Pallas-
Athene, who placed it in the centre of her shield.
1495 [ 18 ] Many great heroes were descended from Perseus and Andromeda, fore-
most among whom was Heracles, whose mother, Alcmene, was their grand-
daughter.
1496 [ 19 ] Heroic honours were paid to Perseus, not only throughout Argos, but also MM.210
at Athens and in the island of Seriphus.

1497
Ion
1498 [1] Ion was the son of Crëusa (the beauteous daughter of Erechtheus, king of
Athens) and the sun-god Phœbus-Apollo, to whom she was united without
the knowledge of her father.
1499 [2] Fearing the anger of Erechtheus, Crëusa placed her new-born babe in a
little wicker basket, and hanging some golden charms round his neck, invoked
for him the protection of the gods, and concealed him in a lonely cave. Apollo,
pitying his deserted child, sent Hermes to convey him to Delphi, where he
1500 deposited his charge on the steps of the temple. Next morning the Delphic
priestess discovered the infant, and was so charmed by his engaging appear-
ance that she adopted him as her own son. The young child was carefully
tended and reared by his kind foster-mother, and was brought up in the service
of the temple, where he was intrusted with some of the minor duties of the holy
edifice.
1501 [3] And now to return to Crëusa. During a war with the Eubœans, in which
the latter were signally defeated, Xuthus, son of Æolus, greatly distinguished
himself on the side of the Athenians, and as a reward for his valuable services,
1502 the hand of Crëusa, the king’s daughter, was bestowed upon him in marriage.
Their union, however, was not blest with children, and as this was a source
of great grief to both of them, they repaired to Delphi in order to consult the
oracle. The response was, that Xuthus should regard the first person who met
1503 him on leaving the sanctuary as his son. Now it happened that Ion, the young
guardian of the temple, was the first to greet his view, and when Xuthus beheld
the beautiful youth, he gladly welcomed him as his son, declaring that the gods
had sent him to be a blessing and comfort to his old age. Crëusa, however, who
1504 concluded that the youth was the offspring of a secret marriage on the part
MM.211
of her husband, was filled with suspicion and jealousy; when an old servant,

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observing her grief, begged her to be comforted, assuring her that the cause of
her distress should be speedily removed.
1505 [4] When, upon the occasion of the public adoption of his son, Xuthus gave
a grand banquet, the old servant of Crëusa contrived to mix a strong poison
in the wine of the unsuspecting Ion. But the youth—according to the pious
1506 custom of the ancients, of offering a libation to the gods before partaking of
any repast—poured upon the ground a portion of the wine before putting it to
his lips, when suddenly, as if by a miracle, a dove flew into the banquet-hall,
and sipped of the wine of the libation; whereupon the poor little creature began
to quiver in every limb, and in a few moments expired.
1507 [5] Ion’s suspicions at once fell upon the obsequious servant of Crëusa, who
with such officious attention had filled his cup. He violently seized the old
man, and accused him of his murderous intentions. Unprepared for this sudden
1508 attack he admitted his guilt, but pointed to the wife of Xuthus as the instigator
of the crime. Ion was about to avenge himself upon Crëusa, when, by means
of the divine intervention of Apollo, his foster-mother, the Delphic priestess
appeared on the scene, and explained the true relationship which existed be-
tween Crëusa and Ion. In order to set all doubts at rest, she produced the
charms which she had found round the neck of the infant, and also the wicker
basket in which he had been conveyed to Delphi.
1509 [6] Mother and son now became reconciled to each other, and Crëusa revealed
to Ion the secret of his divine origin. The priestess of Delphi foretold that he
would become the father of a great nation, called after him the Ionians, and
also that Xuthus and Crëusa would have a son called Dorus, who would be the
progenitor of the Dorian people, both of which predictions were in due time
verified.

1510
Dædalus and Icarus
1511 [1] Dædalus, a descendant of Erechtheus, was an Athenian architect, sculptor, and
MM.212
mechanician. He was the first to introduce the art of sculpture in its higher
development, for before his time statues were merely rude representations,
having the limbs altogether undefined.
1512 [2] But great as was his genius, still greater was his vanity, and he could brook
no rival. Now his nephew and pupil, Talus, exhibited great talent, having in-
vented both the saw and the compass, and Dædalus, fearing lest he might over-
shadow his own fame, secretly killed him by throwing him down from the
1513 citadel of Pallas-Athene. The murder being discovered, Dædalus was sum-
moned before the court of the Areopagus and condemned to death; but he

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made his escape to the island of Crete, where he was received by king Minos
in a manner worthy of his great reputation.
1514 [3] Dædalus constructed for the king the world-renowned labyrinth, which
was an immense building, full of intricate passages, intersecting each other
in such a manner, that even Dædalus himself is said, upon one occasion, to
have nearly lost his way in it; and it was in this building the king placed the
Minotaur, a monster with the head and shoulders of a bull and the body of a
man.
1515 [4] In the course of time the great artist became weary of his long exile, more
especially as the king, under the guise of friendship, kept him almost a prisoner.
He therefore resolved to make his escape, and for this purpose ingeniously
1516 contrived wings for himself and his young son Icarus, whom he diligently
trained how to use them. Having awaited a favourable opportunity, father and
son commenced their flight, and were well on their way when Icarus, pleased
with the novel sensation, forgot altogether his father’s oft-repeated injunction
1517 not to approach too near the sun. The consequence was that the wax, by means
of which his wings were attached, melted, and he fell into the sea and was
drowned. The body of the unfortunate Icarus was washed up by the tide, and
was buried by the bereaved father on an island which he called after his son,
Icaria.
1518 [5] After this sad event, Dædalus winged his flight to the island of Sicily,
where he met with a kind welcome from king Cocalus, for whom he con- MM.213
structed several important public works. But no sooner did Minos receive the
1519 intelligence that his great architect had found an asylum with Cocalus than he
sailed over to Sicily with a large army, and sent messengers to the Sicilian king
demanding the surrender of his guest. Cocalus feigned compliance and invited
Minos to his palace, where he was treacherously put to death in a warm bath.
The body of their king was brought to Agrigent by the Cretans, where it was
buried with great pomp, and over his tomb a temple to Aphrodite was erected.
1520 [6] Dædalus passed the remainder of his life tranquilly in the island of Sicily,
where he occupied himself in the construction of various beautiful works of
art.

1521
The Argonauts
1522 [1] Aeson, king of Iolcus, was forced to fly from his dominions, which had been
usurped by his younger brother, Pelias, and with difficulty succeeded in saving
the life of his young son, Jason, who was at that time only ten years of age.
1523 He intrusted him to the care of the Centaur Chiron, by whom he was carefully
trained in company with other noble youths, who, like himself, afterwards sig-

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nalized themselves by their bravery and heroic exploits. For ten years Jason
remained in the cave of the Centaur, by whom he was instructed in all useful
1524 and warlike arts. But as he approached manhood he became filled with an un-
conquerable desire to regain his paternal inheritance. He therefore took leave
of his kind friend and preceptor, and set out for Iolcus to demand from his
uncle Pelias the kingdom which he had so unjustly usurped.
1525 [2] In the course of his journey he came to a broad and foaming river, on the
banks of which he perceived an old woman, who implored him to help her
across. At first he hesitated, knowing that even alone he would find some
MM.214
1526 difficulty in stemming the fierce torrent; but, pitying her forlorn condition,
he raised her in his arms, and succeeded, with a great effort, in reaching the
opposite shore. But as soon as her feet had touched the earth she became trans-
formed into a beautiful woman, who, looking kindly at the bewildered youth,
1527 informed him that she was the goddess Hera, and that she would henceforth
guide and protect him throughout his career. She then disappeared, and, full of
hope and courage at this divine manifestation, Jason pursued his journey. He
now perceived that in crossing the river he had lost one of his sandals, but as it
could not be recovered he was obliged to proceed without it.
1528 [3] On his arrival at Iolcus he found his uncle in the market-place, offering
up a public sacrifice to Poseidon. When the king had concluded his offering,
his eye fell upon the distinguished stranger, whose manly beauty and heroic
1529 bearing had already attracted the attention of his people. Observing that one
foot was unshod, he was reminded of an oracular prediction which foretold to
him the loss of his kingdom by a man wearing only one sandal. He, however,
disguised his fears, conversed kindly with the youth, and drew from him his
1530 name and errand. Then pretending to be highly pleased with his nephew, Pelias
entertained him sumptuously for five days, during which time all was festivity
and rejoicing. On the sixth, Jason appeared before his uncle, and with manly
firmness demanded from him the throne and kingdom which were his by right.
1531 Pelias, dissembling his true feelings, smilingly consented to grant his request,
provided that, in return, Jason would undertake an expedition for him, which
his advanced age prevented him from accomplishing himself. He informed
his nephew that the shade of Phryxus had appeared to him in his dreams, and
entreated him to bring back from Colchis his mortal remains and the Golden
Fleece; and added that if Jason succeeded in obtaining for him these sacred
relics, throne, kingdom, and sceptre should be his.

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1532
Story of the Golden Fleece MM.215
1533 [1] Athamas, king of Bœotia, had married Nephele, a cloud-nymph, and their chil-
dren were Helle and Phryxus. The restless and wandering nature of Nephele,
however, soon wearied her husband, who, being a mortal, had little sympathy
1534 with his ethereal consort; so he divorced her, and married the beautiful but
wicked Ino (sister of Semele), who hated her step-children, and even planned
their destruction. But the watchful Nephele contrived to circumvent her cruel
designs, and succeeded in getting the children out of the palace. She then
1535 placed them both on the back of a winged ram, with a fleece of pure gold,
which had been given to her by Hermes; and on this wonderful animal brother
and sister rode through the air over land and sea; but on the way Helle, becom-
ing seized with giddiness, fell into the sea (called after her the Hellespont) and
was drowned.
1536 [2] Phryxus arrived safely at Colchis, where he was hospitably received by
king Aëtes, who gave him one of his daughters in marriage. In gratitude to
Zeus for the protection accorded him during his flight, Phryxus sacrificed to
1537 him the golden ram, whilst the fleece he presented to Aëtes, who nailed it up
in the Grove of Ares, and dedicated it to the god of War. An oracle having
declared that the life of Aëtes depended on the safe-keeping of the fleece, he
carefully guarded the entrance to the grove by placing before it an immense
dragon, which never slept.
1538 [3] Building and Launch of the Argo.—We will now return to Jason, who
eagerly undertook the perilous expedition proposed to him by his uncle, who,
well aware of the dangers attending such an enterprise, hoped by this means to
rid himself for ever of the unwelcome intruder.
1539 [4] Jason accordingly began to arrange his plans without delay, and invited the
MM.216
young heroes whose friendship he had formed whilst under the care of Chiron,
to join him in the perilous expedition. None refused the invitation, all feeling
honoured at being allowed the privilege of taking part in so noble and heroic
an undertaking.
1540 [5] Jason now applied to Argos, one of the cleverest ship-builders of his time,
who, under the guidance of Pallas-Athene, built for him a splendid fifty-oared
galley, which was called the Argo, after the builder. In the upper deck of the
1541 vessel the goddess had imbedded a board from the speaking oak of the oracle
of Zeus at Dodona, which ever retained its powers of prophecy. The exterior
of the ship was ornamented with magnificent carvings, and the whole vessel
was so strongly built that it defied the power of the winds and waves, and was,
nevertheless, so light that the heroes, when necessary, were able to carry it on

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their shoulders. When the vessel was completed, the Argonauts (so called after
their ship) assembled, and their places were distributed by lot.
1542 [6] Jason was appointed commander-in-chief of the expedition, Tiphys acted
as steersman, Lynceus as pilot. In the bow of the vessel sat the renowned
hero Heracles; in the stern, Peleus (father of Achilles) and Telamon (the father
of Ajax the Great). In the inner space were Castor and Pollux, Neleus (the
1543 father of Nestor), Admetus (the husband of Alcestes), Meleager (the slayer of
the Calydonian boar), Orpheus (the renowned singer), Menoctius (the father
of Patroclus), Theseus (afterwards king of Athens) and his friend Pirithöus
1544 (the son of Ixion), Hylas (the adopted son of Heracles), Euphemus (the son
of Poseidon), Oileus (father of Ajax the Lesser), Zetes and Calais (the winged
sons of Boreas), Idmon the Seer (the son of Apollo), Mopsus (the Thessalian
prophet), &c. &c.
1545 [7] Before their departure Jason offered a solemn sacrifice to Poseidon and
all the other sea-deities; he also invoked the protection of Zeus and the Fates,
and then, Mopsus having taken the auguries, and found them auspicious, the
heroes stepped on board. And now a favourable breeze having sprung up, they
take their allotted places, the anchor is weighed, and the ship glides like a bird MM.217
out of the harbour into the waters of the great sea.
1546 [8] Arrival at Lemnos.—The Argo, with her brave crew of fifty heroes, was
soon out of sight, and the sea-breeze only wafted to the shore a faint echo of
the sweet strains of Orpheus.
1547 [9] For a time all went smoothly, but the vessel was soon driven, by stress of
weather, to take refuge in a harbour in the island of Lemnos. This island was
inhabited by women only, who, the year before, in a fit of mad jealousy, had
1548 killed all the male population of the island, with the exception of the father of
their queen, Hypsipyle. As the protection of their island now devolved upon
themselves they were always on the look-out for danger. When, therefore, they
sighted the Argo from afar they armed themselves and rushed to the shore,
determined to repel any invasion of their territory.
1549 [ 10 ] On arriving in port the Argonauts, astonished at beholding an armed crowd
of women, despatched a herald in one of their boats, bearing the staff of peace
and friendship. Hypsipyle, the queen, proposed that food and presents should
1550 be sent to the strangers, in order to prevent their landing; but her old nurse, who
stood beside her, suggested that this would be a good opportunity to provide
themselves with noble husbands, who would act as their defenders, and thus
put an end to their constant fears. Hypsipyle listened attentively to the advice
1551 of her nurse, and after some consultation, decided to invite the strangers into
the city. Robed in his purple mantle, the gift of Pallas-Athene, Jason, accom-

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panied by some of his companions, stepped on shore, where he was met by

a deputation consisting of the most beautiful of the Lemnian women, and, as
commander of the expedition, was invited into the palace of the queen.
1552 [ 11 ] When he appeared before Hypsipyle, she was so struck with his godlike
and heroic presence that she presented him with her father’s sceptre, and in-
vited him to seat himself on the throne beside her. Jason thereupon took up MM.218
his residence in the royal castle, whilst his companions scattered themselves
through the town, spending their time in feasting and pleasure. Heracles, with
a few chosen comrades, alone remained on board.
1553 [ 12 ] From day to day their departure was delayed, and the Argonauts, in their
new life of dissipation, had almost forgotten the object of the expedition, when
Heracles suddenly appeared amongst them, and at last recalled them to a sense
of their duty.
1554 [ 13 ] Giants and Doliones.—The Argonauts now pursued their voyage, till con-
trary winds drove them towards an island, inhabited by the Doliones, whose
king Cyzicus received them with great kindness and hospitality. The Doliones
were descendants of Poseidon, who protected them against the frequent attacks
of their fierce and formidable neighbours, the earth-born Giants—monsters
with six arms.
1555 [ 14 ] Whilst his companions were attending a banquet given by king Cyzicus,
Heracles, who, as usual, had remained behind to guard the ship, observed that
these Giants were busy blocking up the harbour with huge rocks. He at once
realized the danger, and, attacking them with his arrows, succeeded in consid-
erably thinning their numbers; then, assisted by the heroes, who at length came
to his aid, he effectually destroyed the remainder.
1556 [ 15 ] The Argo now steered out of the harbour and set sail; but in consequence
of a severe storm which arose at night, was driven back once more to the shores
of the kindly Doliones. Unfortunately, however, owing to the darkness of the
1557 night, the inhabitants failed to recognize their former guests, and, mistaking
them for enemies, commenced to attack them. Those who had so recently
parted as friends were now engaged in mortal combat, and in the battle which
ensued, Jason himself pierced to the heart his friend king Cyzicus; whereupon
1558 the Doliones, being deprived of their leader, fled to their city and closed the
gates. When morning dawned, and both sides perceived their error, they were
filled with the deepest sorrow and remorse; and for three days the heroes re- MM.219
mained with the Doliones, celebrating the funereal rites of the slain, with every
demonstration of mourning and solemnity.
1559 [ 16 ] Heracles left behind.—The Argonauts once more set sail, and after a

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stormy voyage arrived at Mysia, where they were hospitably received by the
inhabitants, who spread before them plentiful banquets and sumptuously re-
galed them.
1560 [ 17 ] While his friends were feasting, Heracles, who had declined to join them,
went into the forest to seek a fir-tree which he required for an oar, and was
missed by his adopted son Hylas, who set out to seek him. When the youth
1561 arrived at a spring, in the most secluded part of the forest, the nymph of the
fountain was so struck by his beauty that she drew him down beneath the wa-
ters, and he was seen no more. Polyphemus, one of the heroes, who happened
to be also in the forest, heard his cry for help, and on meeting Heracles in-
formed him of the circumstance. They at once set out in search of the missing
youth, no traces of whom were to be found, and whilst they were engaged
looking for him, the Argo set sail and left them behind.
1562 [ 18 ] The ship had proceeded some distance before the absence of Heracles was
observed. Some of the heroes were in favour of returning for him, others
wished to proceed on their journey, when, in the midst of the dispute, the sea-
god Glaucus arose from the waves, and informed them that it was the will of
1563 Zeus that Heracles, having another mission to perform, should remain behind.
The Argonauts continued their voyage without their companions; Heracles re-
turned to Argos, whilst Polyphemus remained with the Mysians, where he
founded a city and became its king.
1564 [ 19 ] Contest with Amycus.—Next morning the Argo touched at the country of
the Bebrycians, whose king Amycus was a famous pugilist, and permitted no
strangers to leave his shores without matching their strength with his. When MM.220
1565 the heroes, therefore, demanded permission to land, they were informed that
they could only do so provided that one of their number should engage in a
boxing-match with the king. Pollux, who was the best pugilist in Greece, was
selected as their champion, and a contest took place, which, after a tremen-
dous struggle, proved fatal to Amycus, who had hitherto been victorious in all
similar encounters.
1566 [ 20 ] Phineus and the Harpies.—They now proceeded towards Bithynia, where
reigned the blind old prophet-king Phineus, son of Agenor. Phineus had been
punished by the gods with premature old age and blindness for having abused
1567 the gift of prophecy. He was also tormented by the Harpies, who swooped
down upon his food, which they either devoured or so defiled as to render it
unfit to be eaten. This poor old man, trembling with the weakness of age, and
faint with hunger, appeared before the Argonauts, and implored their assis-
tance against his fiendish tormentors, whereupon Zetes and Calais, the winged

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sons of Boreas, recognizing in him the husband of their sister Cleopatra, affec-
tionately embraced him, and promised to rescue him from his painful position.
1568 [ 21 ] The heroes prepared a banquet on the sea-shore, to which they invited
Phineus; but no sooner had he taken his place, than the Harpies appeared
and devoured all the viands. Zetes and Calais now rose up into the air, drove
the Harpies away, and were pursuing them with drawn swords, when Iris, the
swift-footed messenger of the gods, appeared, and desired them to desist from
their work of vengeance, promising that Phineus should be no longer molested.
1569 [ 22 ] Freed at length from his tormentors the old man sat down and enjoyed a
plentiful repast with his kind friends the Argonauts, who now informed him
of the object of their voyage. In gratitude for his deliverance Phineus gave
them much useful information concerning their journey, and not only warned
them of the manifold dangers awaiting them, but also instructed them how they MM.221
might be overcome.
1570 [ 23 ] Passage of the Symplegades.—After a fortnight’s sojourn in Bithynia the
Argonauts once more set sail, but had not proceeded far on their course, when
they heard a fearful and tremendous crash. This was caused by the meeting
of two great rocky islands, called the Symplegades, which floated about in the
sea, and constantly met and separated.
1571 [ 24 ] Before leaving Bithynia, the blind old seer, Phineus, had informed them
that they would be compelled to pass between these terrible rocks, and he
instructed them how to do so with safety. As they now approached the scene of
danger they remembered his advice, and acted upon it. Typhus, the steersman,
1572 stood at the helm, whilst Euphemus held in his hand a dove ready to be let
loose; for Phineus had told them that if the dove ventured to fly through, they
might safely follow. Euphemus now despatched the bird, which passed swiftly
1573 through the islands, yet not without losing some of the feathers of her tail,
so speedily did they reunite. Seizing the moment when the rocks once more
separated, the Argonauts worked at their oars with all their might, and achieved
the perilous passage in safety.
1574 [ 25 ] After the miraculous passage of the Argo, the Symplegades became per-
manently united, and attached to the bottom of the sea.
1575 [ 26 ] The Stymphalides.—The Argo pursued her course along the southern
coast of the Pontus, and arrived at the island of Aretias, which was inhab-
ited by birds, who, as they flew through the air, discharged from their wings
feathers sharp as arrows.
1576 [ 27 ] As the ship was gliding along, Oileus was wounded by one of these birds,
whereupon the Argonauts held a council, and by the advice of Amphidamas, an

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experienced hero, all put on their helmets, and held up their glittering shields,
uttering, at the same time, such fearful cries that the birds flew away in terror, MM.222
and the Argonauts were enabled to land with safety on the island.
1577 [ 28 ] Here they found four shipwrecked youths, who proved to be the sons of
Phryxus, and were greeted by Jason as his cousins. On ascertaining the object
of the expedition they volunteered to accompany the Argo, and to show the
heroes the way to Colchis. They also informed them that the Golden Fleece
was guarded by a fearful dragon, that king Aëtes was extremely cruel, and, as
the son of Apollo, was possessed of superhuman strength.
1578 [ 29 ] Arrival at Colchis.—Taking with them the four new-comers they jour-
neyed on, and soon came in sight of the snow-capped peaks of the Caucasus,
when, towards evening, the loud flapping of wings was heard overhead. It
1579 was the giant eagle of Prometheus on his way to torture the noble and long-
suffering Titan, whose fearful groans soon afterwards fell upon their ears. That
night they reached their journey’s end, and anchored in the smooth waters of
the river Phases. On the left bank of this river they beheld Ceuta, the capital
1580 of Colchis; and on their right a wide field, and the sacred grove of Ares, where
the Golden Fleece, suspended from a magnificent oak-tree, was glittering in
the sun. Jason now filled a golden cup with wine, and offered a libation to
mother-earth, the gods of the country, and the shades of those of the heroes
who had died on the voyage.
1581 [ 30 ] Next morning a council was held, in which it was decided, that before
resorting to forcible measures kind and conciliatory overtures should first be
made to king Aëtes in order to induce him to resign the Golden Fleece. It
was arranged that Jason, with a few chosen companions, should proceed to the
royal castle, leaving the remainder of the crew to guard the Argo. Accompa-
nied, therefore, by Telamon and Augeas, and the four sons of Phryxus, he set
out for the palace.
1582 [ 31 ] When they arrived in sight of the castle they were struck by the vastness
and massiveness of the building, at the entrance to which sparkling fountains
played in the midst of luxuriant and park-like gardens. Here the king’s daugh- MM.223
1583 ters, Chalciope and Medea, who were walking in the grounds of the palace, met
them. The former, to her great joy, recognized in the youths who accompanied
the hero her own long-lost sons, whom she had mourned as dead, whilst the
young and lovely Medea was struck with the noble and manly form of Jason.
1584 [ 32 ] The news of the return of the sons of Phryxus soon spread through the
palace, and brought Aëtes himself to the scene, whereupon the strangers were
presented to him, and were invited to a banquet which the king ordered to
be prepared in their honour. All the most beautiful ladies of the court were

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present at this entertainment; but in the eyes of Jason none could compare with
the king’s daughter, the young and lovely Medea.
1585 [ 33 ] When the banquet was ended, Jason related to the king his various adven-
tures, and also the object of his expedition, with the circumstances which had
led to his undertaking it. Aëtes listened, in silent indignation, to this recital,
1586 and then burst out into a torrent of invectives against the Argonauts and his
grand-children, declaring that the Fleece was his rightful property, and that on
no consideration would he consent to relinquish it. Jason, however, with mild
and persuasive words, contrived so far to conciliate him, that he was induced
to promise that if the heroes could succeed in demonstrating their divine ori-
gin by the performance of some task requiring superhuman power, the Fleece
should be theirs.
1587 [ 34 ] The task proposed by Aëtes to Jason was that he should yoke the two
brazen-footed, fire-breathing oxen of the king (which had been made for him
by Hephæstus) to his ponderous iron plough. Having done this he must till
with them the stony field of Ares, and then sow in the furrows the poisonous
teeth of a dragon, from which armed men would arise. These he must destroy
to a man, or he himself would perish at their hands.
1588 [ 35 ] When Jason heard what was expected of him, his heart for a moment sank
within him; but he determined, nevertheless, not to flinch from his task, but to
trust to the assistance of the gods, and to his own courage and energy. MM.224

1589 [ 36 ] Jason ploughs the Field of Ares.—Accompanied by his two friends, Tela-
mon and Augeas, and also by Argus, the son of Chalciope, Jason returned to
the vessel for the purpose of holding a consultation as to the best means of
accomplishing these perilous feats.
1590 [ 37 ] Argus explained to Jason all the difficulties of the superhuman task which
lay before him, and pronounced it as his opinion that the only means by which
success was possible was to enlist the assistance of the Princess Medea, who
1591 was a priestess of Hecate, and a great enchantress. His suggestion meeting with
approval, he returned to the palace, and by the aid of his mother an interview
was arranged between Jason and Medea, which took place, at an early hour
next morning, in the temple of Hecate.
1592 [ 38 ] A confession of mutual attachment took place, and Medea, trembling for
her lover’s safety, presented him with a magic salve, which possessed the prop-
erty of rendering any person anointed with it invulnerable for the space of one
1593 day against fire and steel, and invincible against any adversary however pow-
erful. With this salve she instructed him to anoint his spear and shield on
the day of his great undertaking. She further added that when, after having
ploughed the field and sown the teeth, armed men should arise from the fur-

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1594 rows, he must on no account lose heart, but remember to throw among them a
huge rock, over the possession of which they would fight among themselves,
and their attention being thus diverted he would find it an easy task to destroy
them. Overwhelmed with gratitude, Jason thanked her, in the most earnest
manner, for her wise counsel and timely aid; at the same time he offered her
his hand, and promised her he would not return to Greece without taking her
with him as his wife.
1595 [ 39 ] Next morning Aëtes, in all the pomp of state, surrounded by his family
and the members of his court, repaired to a spot whence a full view of the MM.225
approaching spectacle could be obtained. Soon Jason appeared in the field of
1596 Ares, looking as noble and majestic as the god of war himself. In a distant
part of the field the brazen yokes and the massive plough met his view, but as
yet the dread animals themselves were nowhere to be seen. He was about to
go in quest of them, when they suddenly rushed out from a subterranean cave,
breathing flames of fire, and enveloped in a thick smoke.
1597 [ 40 ] The friends of Jason trembled; but the undaunted hero, relying on the
magic powers with which he was imbued by Medea, seized the oxen, one after
the other, by the horns, and forced them to the yoke. Near the plough was a
helmet full of dragon’s teeth, which he sowed as he ploughed the field, whilst
with sharp pricks from his lance he compelled the monstrous creatures to draw
the plough over the stony ground, which was thus speedily tilled.
1598 [ 41 ] While Jason was engaged sowing the dragon’s teeth in the deep furrows
of the field, he kept a cautious look-out lest the germinating giant brood might
grow too quickly for him, and as soon as the four acres of land had been tilled
1599 he unyoked the oxen, and succeeded in frightening them so effectually with his
weapons, that they rushed back in terror to their subterranean stables. Mean-
while armed men had sprung up out of the furrows, and the whole field now
bristled with lances; but Jason, remembering the instructions of Medea, seized
an immense rock and hurled it into the midst of these earth-born warriors,
who immediately began to attack each other. Jason then rushed furiously upon
them, and after a terrible struggle not one of the giants remained alive.
1600 [ 42 ] Furious at seeing his murderous schemes thus defeated, Aëtes not only
perfidiously refused to give Jason the Fleece which he had so bravely earned,
but, in his anger, determined to destroy all the Argonauts, and to burn their
vessel.
1601 [ 43 ] Jason secures the Golden Fleece.—Becoming aware of the treacherous
designs of her father, Medea at once took measures to baffle them. In the MM.226
darkness of night she went on board the Argo, and warned the heroes of their
1602 approaching danger. She then advised Jason to accompany her without loss

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of time to the sacred grove, in order to possess himself of the long-coveted

treasure. They set out together, and Medea, followed by Jason, led the way,
and advanced boldly into the grove. The tall oak-tree was soon discovered,
from the topmost boughs of which hung the beautiful Golden Fleece. At the
foot of this tree, keeping his ever-wakeful watch, lay the dreadful, sleepless
dragon, who at sight of them bounded forward, opening his huge jaws.
1603 [ 44 ] Medea now called into play her magic powers, and quietly approaching the
monster, threw over him a few drops of a potion, which soon took effect, and
sent him into a deep sleep; whereupon Jason, seizing the opportunity, climbed
the tree and secured the Fleece. Their perilous task being now accomplished,
Jason and Medea quitted the grove, and hastened on board the Argo, which
immediately put to sea.
1604 [ 45 ] Murder of Absyrtus.—Meanwhile Aëtes, having discovered the loss of
his daughter and the Golden Fleece, despatched a large fleet, under the com-
mand of his son Absyrtus, in pursuit of the fugitives. After some days’ sail they
arrived at an island at the mouth of the river Ister, where they found the Argo at
anchor, and surrounded her with their numerous ships. They then despatched
a herald on board of her, demanding the surrender of Medea and the Fleece.
1605 [ 46 ] Medea now consulted Jason, and, with his consent, carried out the fol-
lowing stratagem. She sent a message to her brother Absyrtus, to the effect
that she had been carried off against her will, and promised that if he would
1606 meet her, in the darkness of night, in the temple of Artemis, she would assist
him in regaining possession of the Golden Fleece. Relying on the good faith
of his sister, Absyrtus fell into the snare, and duly appeared at the appointed
trysting-place; and whilst Medea kept her brother engaged in conversation, Ja- MM.227
son rushed forward and slew him. Then, according to a preconcerted signal,
he held aloft a lighted torch, whereupon the Argonauts attacked the Colchians,
put them to flight, and entirely defeated them.
1607 [ 47 ] The Argonauts now returned to their ship, when the prophetic board from
the Dodonean oak thus addressed them: “The cruel murder of Absyrtus was
witnessed by the Erinyes, and you will not escape the wrath of Zeus until the
goddess Circe has purified you from your crime. Let Castor and Pollux pray
1608 to the gods that you may be enabled to find the abode of the sorceress.” In
obedience to the voice, the twin-brothers invoked divine assistance, and the
heroes set out in search of the isle of Circe.
1609 [ 48 ] They arrive at the Island of Circe.—The good ship Argo sped on her
way, and, after passing safely through the foaming waters of the river Eridanus,
at length arrived in the harbour of the island of Circe, where she cast anchor.

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1610 [ 49 ] Commanding his companions to remain on board, Jason landed with

Medea, and conducted her to the palace of the sorceress. The goddess of
charms and magic arts received them kindly, and invited them to be seated;
but instead of doing so they assumed a supplicating attitude, and humbly be-
1611 sought her protection. They then informed her of the dreadful crime which they
had committed, and implored her to purify them from it. This Circe promised
to do. She forthwith commanded her attendant Naiads to kindle the fire on
the altar, and to prepare everything necessary for the performance of the mys-
1612 tic rites, after which a dog was sacrificed, and the sacred cakes were burned.
Having thus duly purified the criminals, she severely reprimanded them for the
horrible murder of which they had been guilty; whereupon Medea, with veiled
head, and weeping bitterly, was reconducted by Jason to the Argo.
1613 [ 50 ] Further Adventures of the Argonauts.—Having left the island of Circe
they were wafted by gentle zephyrs towards the abode of the Sirens, whose en- MM.228
ticing strains soon fell upon their ears. The Argonauts, powerfully affected by
1614 the melody, were making ready to land, when Orpheus perceived the danger,
and, to the accompaniment of his magic lyre, commenced one of his enchant-
ing songs, which so completely absorbed his listeners that they passed the
island in safety; but not before Butes, one of their number, lured by the se-
1615 ductive music of the Sirens, had sprung from the vessel into the waves below.
Aphrodite, however, in pity for his youth, landed him gently on the island of
Libibaon before the Sirens could reach him, and there he remained for many
years.
1616 [ 51 ] And now the Argonauts approached new dangers, for on one side of them
seethed and foamed the whirlpool of Charybdis, whilst on the other towered
the mighty rock whence the monster Scylla swooped down upon unfortunate
mariners; but here the goddess Hera came to their assistance, and sent to them
the sea-nymph Thetis, who guided them safely through these dangerous straits.
1617 [ 52 ] The Argo next arrived at the island of the Phæaces, where they were hos-
pitably entertained by King Alcinous and his queen Arete. But the banquet
prepared for them by their kind host was unexpectedly interrupted by the ap-
pearance of a large army of Colchians, sent by Aëtes to demand the restoration
of his daughter.
1618 [ 53 ] Medea threw herself at the feet of the queen, and implored her to save her
from the anger of her father, and Arete, in her kindness of heart, promised
her her protection. Next morning, in an assembly of the people at which the
1619 Colchians were invited to be present, the latter were informed that as Medea
was the lawful wife of Jason they could not consent to deliver her up; where-
upon the Colchians, seeing that the resolution of the king was not to be shaken,

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and fearing to face the anger of Aëtes should they return to Colchis without
her, sought permission of Alcinous to settle in his kingdom, which request was
accorded them.
1620 [ 54 ] After these events the Argonauts once more set sail, and steered for Iolcus; MM.229
but, in the course of a terrible and fearful night, a mighty storm arose, and
in the morning they found themselves stranded on the treacherous quicksands
of Syrtes, on the shores of Libya. Here all was a waste and barren desert,
untenanted by any living creature, save the venomous snakes which had sprung
from the blood of the Medusa when borne by Perseus over these arid plains.
1621 [ 55 ] They had already passed several days in this abode of desolation, beneath
the rays of the scorching sun, and had abandoned themselves to the deepest
despair, when the Libyan queen, who was a prophetess of divine origin, ap-
peared to Jason, and informed him that a sea-horse would be sent by the gods
to act as his guide.
1622 [ 56 ] Scarcely had she departed when a gigantic hippocamp was seen in the
distance, making its way towards the Argo. Jason now related to his com-
panions the particulars of his interview with the Libyan prophetess, and after
some deliberation it was decided to carry the Argo on their shoulders, and to
1623 follow wherever the sea-horse should lead them. They then commenced a long
and weary journey through the desert, and at last, after twelve days of severe
toil and terrible suffering, the welcome sight of the sea greeted their view. In
gratitude for having been saved from their manifold dangers they offered up
sacrifices to the gods, and launched their ship once more into the deep waters
of the ocean.
1624 [ 57 ] Arrival at Crete.—With heartfelt joy and gladness they proceeded on their
homeward voyage, and after some days arrived at the island of Crete, where
they purposed to furnish themselves with fresh provisions and water. Their
1625 landing, however, was opposed by a terrible giant who guarded the island
against all intruders. This giant, whose name was Talus, was the last of the
Brazen race, and being formed of brass, was invulnerable, except in his right
ankle, where there was a sinew of flesh and a vein of blood. As he saw the
1626 Argo nearing the coast, he hurled huge rocks at her, which would inevitably MM.230
have sunk the vessel had not the crew beat a hasty retreat. Although sadly in
want of food and water, the Argonauts had decided to proceed on their jour-
ney rather than face so powerful an opponent, when Medea came forward and
assured them that if they would trust to her she would destroy the giant.
1627 [ 58 ] Enveloped in the folds of a rich purple mantle, she stepped on deck, and
after invoking the aid of the Fates, uttered a magic incantation, which had the
effect of throwing Talus into a deep sleep. He stretched himself at full length

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1628 upon the ground, and in doing so grazed his vulnerable ankle against the point
of a sharp rock, whereupon a mighty stream of blood gushed forth from the
wound. Awakened by the pain, he tried to rise, but in vain, and with a mighty
groan of anguish the giant fell dead, and his enormous body rolled heavily over
into the deep. The heroes being now able to land, provisioned their vessel, after
which they resumed their homeward voyage.
1629 [ 59 ] Arrival at Iolcus.—After a terrible night of storm and darkness they
passed the island of Ægina, and at length reached in safety the port of Iol-
cus, where the recital of their numerous adventures and hair-breadth escapes
was listened to with wondering admiration by their fellow-countrymen.
1630 [ 60 ] The Argo was consecrated to Poseidon, and was carefully preserved for
many generations till no vestige of it remained, when it was placed in the
heavens as a brilliant constellation.
1631 [ 61 ] On his arrival at Iolcus, Jason conducted his beautiful bride to the palace
of his uncle Pelias, taking with him the Golden Fleece, for the sake of which
this perilous expedition had been undertaken. But the old king, who had never
expected that Jason would return alive, basely refused to fulfil his part of the
compact, and declined to abdicate the throne.
1632 [ 62 ] Indignant at the wrongs of her husband, Medea avenged them in a most MM.231
shocking manner. She made friends with the daughters of the king, and feigned
great interest in all their concerns. Having gained their confidence, she in-
formed them, that among her numerous magic arts, she possessed the power of
1633 restoring to the aged all the vigour and strength of youth, and in order to give
them a convincing proof of the truth of her assertion, she cut up an old ram,
which she boiled in a cauldron, whereupon, after uttering various mystic in-
1634 cantations, there came forth from the vessel a beautiful young lamb. She then
assured them, that in a similar manner they could restore to their old father
his former youthful frame and vigour. The fond and credulous daughters of
Pelias lent an all too willing ear to the wicked sorceress, and thus the old king
perished at the hands of his innocent children.
1635 [ 63 ] Death of Jason.—Medea and Jason now fled to Corinth, where at length
they found, for a time, peace and tranquillity, their happiness being completed
by the birth of three children.
1636 [ 64 ] As time passed on, however, and Medea began to lose the beauty which had
won the love of her husband, he grew weary of her, and became attracted by the
youthful charms of Glauce, the beautiful daughter of Creon, king of Corinth.
1637 Jason had obtained her father’s consent to their union, and the wedding-day
was already fixed, before he disclosed to Medea the treachery which he med-

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itated against her. He used all his persuasive powers in order to induce her to
consent to his union with Glauce, assuring her that his affection had in no way
1638 diminished, but that for the sake of the advantages which would thereby accrue
to their children, he had decided on forming this alliance with the royal house.
Though justly enraged at his deceitful conduct, Medea dissembled her wrath,
and, feigning to be satisfied with this explanation, sent, as a wedding-gift to her
1639 rival, a magnificent robe of cloth-of-gold. This robe was imbued with a deadly
poison which penetrated to the flesh and bone of the wearer, and burned them MM.232
as though with a consuming fire. Pleased with the beauty and costliness of
the garment, the unsuspecting Glauce lost no time in donning it; but no sooner
1640 had she done so than the fell poison began to take effect. In vain she tried to
tear the robe away; it defied all efforts to be removed, and after horrible and
protracted sufferings, she expired.
1641 [ 65 ] Maddened at the loss of her husband’s love Medea next put to death her
three sons, and when Jason, thirsting for revenge, left the chamber of his dead
bride, and flew to his own house in search of Medea, the ghastly spectacle of
his murdered children met his view. He rushed frantically to seek the mur-
deress, but nowhere could she be found. At length, hearing a sound above
his head, he looked up, and beheld Medea gliding through the air in a golden
chariot drawn by dragons.
1642 [ 66 ] In a fit of despair Jason threw himself on his own sword, and perished on
the threshold of his desolate and deserted home.

1643
Pelops
1644 [1] Pelops, the son of the cruel Tantalus, was a pious and virtuous prince. After his
father was banished into Tartarus, a war ensued between Pelops and the king of
Troy, in which the former was vanquished and forced to fly from his dominions
1645 in Phrygia. He emigrated into Greece, where, at the court of Œnomaus, king of
Elis, he beheld Hippodamia, the king’s daughter, whose beauty won his heart.
But an oracle having foretold to Œnomaus that he would die on the day of
his daughter’s marriage, he threw every obstacle in the way of her suitors, and
declared that he would only give her to him who succeeded in vanquishing him
in a chariot race, but that all unsuccessful competitors should suffer death at
his hands.
1646 [2] The conditions of the contest were as follows:—The race was to be run
from a given point at Pisa to the altar of Poseidon at Corinth; the suitor was
MM.233
allowed to start on his course whilst Œnomaus performed his sacrifice to Zeus,
1647 and only on its completion did the king mount his chariot, guided by the skilful
Myrtilus, and drawn by his two famous horses, Phylla and Harpinna, who

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surpassed in swiftness the winds themselves. In this manner many a gallant

young prince had perished; for although a considerable start was given to all
1648 competitors, still Œnomaus, with his swift team, always overtook them before
they reached the goal, and killed them with his spear. But the love of Pelops
for Hippodamia overcame all fears, and, undeterred by the terrible fate of his
predecessors, he announced himself to Œnomaus as a suitor for the hand of his
daughter.
1649 [3] On the eve of the race, Pelops repaired to the sea-shore and earnestly im-
plored Poseidon to assist him in his perilous undertaking. The sea-god heard
his prayer, and sent him out of the deep a chariot drawn by two winged horses.
1650 [4] When Pelops appeared on the course, the king at once recognized the
horses of Poseidon; but, nothing daunted, he relied on his own supernatural
team, and the contest was allowed to proceed.
1651 [5] Whilst the king was offering his sacrifice to Zeus Pelops set out on the race,
and had nearly reached the goal, when, turning round, he beheld Œnomaus,
spear in hand, who, with his magic steeds, had nearly overtaken him. But in
this emergency Poseidon came to the aid of the son of Tantalus. He caused
the wheels of the royal chariot to fly off, whereupon the king was thrown out
violently, and killed on the spot, just as Pelops arrived at the altar of Poseidon.
1652 [6] As the hero was about to return to Pisa to claim his bride, he beheld, in the
distance, flames issuing from the royal castle, which at that instant had been
struck by lightning. With his winged horses he flew to rescue his lovely bride,
and succeeded in extricating her uninjured from the burning building. They
soon afterwards became united, and Pelops reigned in Pisa for many years in
great splendour.

1653
Heracles (Hercules)
MM.234
1654 [1] Heracles, the most renowned hero of antiquity, was the son of Zeus and Al-
cmene, and the great grandson of Perseus.
1655 [2] At the time of his birth Alcmene was living at Thebes with her husband
Amphitryon, and thus the infant Heracles was born in the palace of his stepfa-
ther.
1656 [3] Aware of the animosity with which Hera persecuted all those who rivalled
her in the affections of Zeus, Alcmene, fearful lest this hatred should be visited
on her innocent child, intrusted him, soon after his birth, to the care of a faithful
servant, with instructions to expose him in a certain field, and there leave him,
feeling assured that the divine offspring of Zeus would not long remain without
the protection of the gods.

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1657 [4] Soon after the child had been thus abandoned, Hera and Pallas-Athene
happened to pass by the field, and were attracted by its cries. Athene pityingly
took up the infant in her arms, and prevailed upon the queen of heaven to put it
1658 to her breast; but no sooner had she done so, than the child, causing her pain,
she angrily threw him to the ground, and left the spot. Athene, moved with
compassion, carried him to Alcmene, and entreated her kind offices on behalf
of the poor little foundling. Alcmene at once recognized her child, and joyfully
accepted the charge.
1659 [5] Soon afterwards Hera, to her extreme annoyance, discovered whom she
had nursed, and became filled with jealous rage. She now sent two venomous
snakes into the chamber of Alcmene, which crept, unperceived by the nurses,
to the cradle of the sleeping child. He awoke with a cry, and grasping a snake in
1660 each hand, strangled them both. Alcmene and her attendants, whom the cry of
the child had awakened, rushed to the cradle, where, to their astonishment and
terror, they beheld the two reptiles dead in the hands of the infant Heracles.
MM.235
1661 Amphitryon was also attracted to the chamber by the commotion, and when
he beheld this astounding proof of supernatural strength, he declared that the
child must have been sent to him as a special gift from Zeus. He accordingly
consulted the famous seer Tiresias, who now informed him of the divine origin
of his stepson, and prognosticated for him a great and distinguished future.
1662 [6] When Amphitryon heard the noble destiny which awaited the child in-
trusted to his care, he resolved to educate him in a manner worthy of his future
career. At a suitable age he himself taught him how to guide a chariot; Eury-
tus, how to handle the bow; Autolycus, dexterity in wrestling and boxing; and
Castor, the art of armed warfare; whilst Linus, the son of Apollo, instructed
him in music and letters.
1663 [7] Heracles was an apt pupil; but undue harshness was intolerable to his high
spirit, and old Linus, who was not the gentlest of teachers, one day corrected
him with blows, whereupon the boy angrily took up his lyre, and, with one
stroke of his powerful arm, killed his tutor on the spot.
1664 [8] Apprehensive lest the ungovernable temper of the youth might again in-
volve him in similar acts of violence, Amphitryon sent him into the country,
where he placed him under the charge of one of his most trusted herdsmen.
Here, as he grew up to manhood, his extraordinary stature and strength be-
1665 came the wonder and admiration of all beholders. His aim, whether with spear,
lance, or bow, was unerring, and at the age of eighteen he was considered to
be the strongest as well as the most beautiful youth in all Greece.
1666 [9] The Choice of Heracles.—Heracles felt that the time had now arrived
when it became necessary to decide for himself how to make use of the ex-

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traordinary powers with which he had been endowed by the gods; and in order
to meditate in solitude on this all-important subject, he repaired to a lonely and
secluded spot in the heart of the forest.
1667 [ 10 ] Here two females of great beauty appeared to him. One was Vice, the MM.236
other Virtue. The former was full of artificial wiles and fascinating arts, her
face painted and her dress gaudy and attractive; whilst the latter was of noble
bearing and modest mien, her robes of spotless purity.
1668 [ 11 ] Vice stepped forward and thus addressed him: “If you will walk in my
paths, and make me your friend, your life shall be one round of pleasure and
enjoyment. You shall taste of every delight which can be procured on earth;
the choicest viands, the most delicious wines, the most luxuriant of couches
shall be ever at your disposal; and all this without any exertion on your part,
either physical or mental.”
1669 [ 12 ] Virtue now spoke in her turn: “If you will follow me and be my friend, I
promise you the reward of a good conscience, and the love and respect of your
fellowmen. I cannot undertake to smooth your path with roses, or to give you
a life of idleness and pleasure; for you must know that the gods grant no good
and desirable thing that is not earned by labour; and as you sow, so must you
reap.”
1670 [ 13 ] Heracles listened patiently and attentively to both speakers, and then, after
mature deliberation, decided to follow in the paths of virtue, and henceforth to
honour the gods, and to devote his life to the service of his country.
1671 [ 14 ] Full of these noble resolves he sought once more his rural home, where
he was informed that on Mount Cithæron, at the foot of which the herds of
Amphitryon were grazing, a ferocious lion had fixed his lair, and was com-
mitting such frightful ravages among the flocks and herds that he had become
1672 the scourge and terror of the whole neighbourhood. Heracles at once armed
himself and ascended the mountain, where he soon caught sight of the lion,
and rushing at him with his sword succeeded in killing him. The hide of the
animal he wore ever afterwards over his shoulders, and the head served him as
a helmet.
1673 [ 15 ] As he was returning from this, his first exploit, he met the heralds of Ergi- MM.237
nus, king of the Minyans, who were proceeding to Thebes to demand their
annual tribute of 100 oxen. Indignant at this humiliation of his native city,
Heracles mutilated the heralds, and sent them back, with ropes round their
necks, to their royal master.
1674 [ 16 ] Erginus was so incensed at the ill-treatment of his messengers that he col-
lected an army and appeared before the gates of Thebes, demanding the surren-
der of Heracles. Creon, who was at this time king of Thebes, fearing the con-

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sequences of a refusal, was about to yield, when the hero, with the assistance
of Amphitryon and a band of brave youths, advanced against the Minyans.
1675 [ 17 ] Heracles took possession of a narrow defile through which the enemy were
compelled to pass, and as they entered the pass the Thebans fell upon them,
killed their king Erginus, and completely routed them. In this engagement
Amphitryon, the kind friend and foster-father of Heracles, lost his life. The
hero now advanced upon Orchomenus, the capital of the Minyans, where he
burned the royal castle and sacked the town.
1676 [ 18 ] After this signal victory all Greece rang with the fame of the young hero,
and Creon, in gratitude for his great services, bestowed upon him his daughter
Megara in marriage. The Olympian gods testified their appreciation of his
valour by sending him presents; Hermes gave him a sword, Phœbus-Apollo a
bundle of arrows, Hephæstus a golden quiver, and Athene a coat of leather.
1677 [ 19 ] Heracles and Eurystheus.—And now it will be necessary to retrace our
steps. Just before the birth of Heracles, Zeus, in an assembly of the gods,
exultingly declared that the child who should be born on that day to the house
1678 of Perseus should rule over all his race. When Hera heard her lord’s boastful
announcement she knew well that it was for the child of the hated Alcmene
that this brilliant destiny was designed; and in order to rob the son of her rival
of his rights, she called to her aid the goddess Eilithyia, who retarded the birth
1679 of Heracles, and caused his cousin Eurystheus (another grandson of Perseus) MM.238
to precede him into the world. And thus, as the word of the mighty Zeus was
irrevocable, Heracles became the subject and servant of his cousin Eurystheus.
1680 [ 20 ] When, after his splendid victory over Erginus, the fame of Heracles spread
throughout Greece, Eurystheus (who had become king of Mycenæ), jealous
of the reputation of the young hero, asserted his rights, and commanded him
to undertake for him various difficult tasks. But the proud spirit of the hero
1681 rebelled against this humiliation, and he was about to refuse compliance, when
Zeus appeared to him and desired him not to rebel against the Fates. Heracles
now repaired to Delphi in order to consult the oracle, and received the answer
that after performing ten tasks for his cousin Eurystheus his servitude would
be at an end.
1682 [ 21 ] Soon afterwards Heracles fell into a state of the deepest melancholy, and
through the influence of his inveterate enemy, the goddess Hera, this despon-
dency developed into raving madness, in which condition he killed his own
1683 children. When he at length regained his reason he was so horrified and grieved
at what he had done, that he shut himself up in his chamber and avoided all
intercourse with men. But in his loneliness and seclusion the conviction that

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work would be the best means of procuring oblivion of the past decided him
to enter, without delay, upon the tasks appointed him by Eurystheus.
1684 [ 22 ] 1. The Nemean Lion.—His first task was to bring to Eurystheus the skin
of the much-dreaded Nemean lion, which ravaged the territory between Cleone
and Nemea, and whose hide was invulnerable against any mortal weapon.
1685 [ 23 ] Heracles proceeded to the forest of Nemea, where, having discovered the
lion’s lair, he attempted to pierce him with his arrows; but finding these of no
avail he felled him to the ground with his club, and before the animal had time
1686 to recover from the terrible blow, Heracles seized him by the neck and, with MM.239
a mighty effort, succeeded in strangling him. He then made himself a coat of
mail of the skin, and a new helmet of the head of the animal. Thus attired,
he so alarmed Eurystheus by appearing suddenly before him, that the king
concealed himself in his palace, and henceforth forbade Heracles to enter his
presence, but commanded him to receive his behests, for the future, through
his messenger Copreus.
1687 [ 24 ] 2. The Hydra.—His second task was to slay the Hydra, a monster serpent
(the offspring of Typhon and Echidna), bristling with nine heads, one of which
was immortal. This monster infested the neighbourhood of Lerna, where she
committed great depredations among the herds.

Heracles fighting the Hydra

1688 [ 25 ] Heracles, accompanied by his nephew Iolaus, set out in a chariot for the
marsh of Lerna, in the slimy waters of which he found her. He commenced
the attack by assailing her with his fierce arrows, in order to force her to leave
1689 her lair, from which she at length emerged, and sought refuge in a wood on
a neighbouring hill. Heracles now rushed forward and endeavoured to crush

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her heads by means of well-directed blows from his tremendous club; but no
sooner was one head destroyed than it was immediately replaced by two others.
1690 He next seized the monster in his powerful grasp; but at this juncture a giant
crab came to the assistance of the Hydra and commenced biting the feet of
her assailant. Heracles destroyed this new adversary with his club, and now
called upon his nephew to come to his aid. At his command Iolaus set fire
1691 to the neighbouring trees, and, with a burning branch, seared the necks of the MM.240
monster as Heracles cut them off, thus effectually preventing the growth of
more. Heracles next struck off the immortal head, which he buried by the
road-side, and placed over it a heavy stone. Into the poisonous blood of the
monster he then dipped his arrows, which ever afterwards rendered wounds
inflicted by them incurable.
1692 [ 26 ] 3. The Horned Hind.—The third labour of Heracles was to bring the
horned hind Cerunitis alive to Mycenæ. This animal, which was sacred to
Artemis, had golden antlers and hoofs of brass.
1693 [ 27 ] Not wishing to wound the hind Heracles patiently pursued her through
many countries for a whole year, and overtook her at last on the banks of the
river Ladon; but even there he was compelled, in order to secure her, to wound
1694 her with one of his arrows, after which he lifted her on his shoulders and carried
her through Arcadia. On his way he met Artemis with her brother Phœbus-
Apollo, when the goddess angrily reproved him for wounding her favourite
hind; but Heracles succeeded in appeasing her displeasure, whereupon she
permitted him to take the animal alive to Mycenæ.
1695 [ 28 ] 4. The Erymantian Boar.—The fourth task imposed upon Heracles by
Eurystheus was to bring alive to Mycenæ the Erymantian boar, which had
laid waste the region of Erymantia, and was the scourge of the surrounding
neighbourhood.
1696 [ 29 ] On his way thither he craved food and shelter of a Centaur named Pholus,
who received him with generous hospitality, setting before him a good and
plentiful repast. When Heracles expressed his surprise that at such a well-
1697 furnished board wine should be wanting, his host explained that the wine-cellar MM.241
was the common property of all the Centaurs, and that it was against the rules
for a cask to be broached, except all were present to partake of it. By dint of
persuasion, however, Heracles prevailed on his kind host to make an exception
1698 in his favour; but the powerful, luscious odour of the good old wine soon
spread over the mountains, and brought large numbers of Centaurs to the spot,
all armed with huge rocks and fir-trees. Heracles drove them back with fire-
brands, and then, following up his victory, pursued them with his arrows as far

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A Centaur

1699 as Malea, where they took refuge in the cave of the kind old Centaur Chiron.
Unfortunately, however, as Heracles was shooting at them with his poisoned
darts, one of these pierced the knee of Chiron. When Heracles discovered that
it was the friend of his early days that he had wounded, he was overcome with
1700 sorrow and regret. He at once extracted the arrow, and anointed the wound
with a salve, the virtue of which had been taught him by Chiron himself. But
all his efforts were unavailing. The wound, imbued with the deadly poison of
the Hydra, was incurable, and so great was the agony of Chiron that, at the
intercession of Heracles, death was sent him by the gods; for otherwise, being
immortal, he would have been doomed to endless suffering.
1701 [ 30 ] Pholus, who had so kindly entertained Heracles, also perished by means of
one of these arrows, which he had extracted from the body of a dead Centaur.
While he was quietly examining it, astonished that so small and insignificant
an object should be productive of such serious results, the arrow fell upon his
foot and fatally wounded him. Full of grief at this untoward event, Heracles
buried him with due honours, and then set out to chase the boar.
1702 [ 31 ] With loud shouts and terrible cries he first drove him out of the thickets into
the deep snow-drifts which covered the summit of the mountain, and then, hav-
ing at length wearied him with his incessant pursuit, he captured the exhausted
animal, bound him with a rope, and brought him alive to Mycenæ.

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1703 [ 32 ] 5. Cleansing the Stables of Augeas.—After slaying the Erymantian boar MM.242
Eurystheus commanded Heracles to cleanse in one day the stables of Augeas.
1704 [ 33 ] Augeas was a king of Elis who was very rich in herds. Three thousand
of his cattle he kept near the royal palace in an inclosure where the refuse
had accumulated for many years. When Heracles presented himself before
the king, and offered to cleanse his stables in one day, provided he should
receive in return a tenth part of the herds, Augeas, thinking the feat impossible,
accepted his offer in the presence of his son Phyleus.
1705 [ 34 ] Near the palace were the two rivers Peneus and Alpheus, the streams of
which Heracles conducted into the stables by means of a trench which he dug
for this purpose, and as the waters rushed through the shed, they swept away
with them the whole mass of accumulated filth.
1706 [ 35 ] But when Augeas heard that this was one of the labours imposed by Eu-
rystheus, he refused the promised guerdon. Heracles brought the matter before
a court, and called Phyleus as a witness to the justice of his claim, where-
upon Augeas, without waiting for the delivery of the verdict, angrily banished
Heracles and his son from his dominions.
1707 [ 36 ] 6. The Stymphalides.—The sixth task was to chase away the Stym-
phalides, which were immense birds of prey who, as we have seen (in the
legend of the Argonauts), shot from their wings feathers sharp as arrows. The
home of these birds was on the shore of the lake Stymphalis, in Arcadia (after
which they were called), where they caused great destruction among men and
cattle.
1708 [ 37 ] On approaching the lake, Heracles observed great numbers of them; and,
while hesitating how to commence the attack, he suddenly felt a hand on his
shoulder. Looking round he beheld the majestic form of Pallas-Athene, who
held in her hand a gigantic pair of brazen clappers made by Hephæstus, with
1709 which she presented him; whereupon he ascended to the summit of a neigh- MM.243
bouring hill, and commenced to rattle them violently. The shrill noise of these
instruments was so intolerable to the birds that they rose into the air in ter-
ror, upon which he aimed at them with his arrows, destroying them in great
numbers, whilst such as escaped his darts flew away, never to return.
1710 [ 38 ] 7. The Cretan Bull.—The seventh labour of Heracles was to capture the
Cretan bull.
1711 [ 39 ] Minos, king of Crete, having vowed to sacrifice to Poseidon any animal
which should first appear out of the sea, the god caused a magnificent bull to
emerge from the waves in order to test the sincerity of the Cretan king, who,
1712 in making this vow, had alleged that he possessed no animal, among his own

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herds, worthy the acceptance of the mighty sea-god. Charmed with the splen-
did animal sent by Poseidon, and eager to possess it, Minos placed it among
his herds, and substituted as a sacrifice one of his own bulls. Hereupon Po-
1713 seidon, in order to punish the cupidity of Minos, caused the animal to become
mad, and commit such great havoc in the island as to endanger the safety of
the inhabitants. When Heracles, therefore, arrived in Crete for the purpose
of capturing the bull, Minos, far from opposing his design, gladly gave him
permission to do so.
1714 [ 40 ] The hero not only succeeded in securing the animal, but tamed him so
effectually that he rode on his back right across the sea as far as the Pelopon-
nesus. He now delivered him up to Eurystheus, who at once set him at liberty,
after which he became as ferocious and wild as before, roamed all over Greece
into Arcadia, and was eventually killed by Theseus on the plains of Marathon.
1715 [ 41 ] 8. The Mares of Diomedes.—The eighth labour of Heracles was to bring
to Eurystheus the mares of Diomedes, a son of Ares, and king of the Bisto-
nians, a warlike Thracian tribe. This king possessed a breed of wild horses
of tremendous size and strength, whose food consisted of human flesh, and all
strangers who had the misfortune to enter the country were made prisoners and MM.244
flung before the horses, who devoured them.
1716 [ 42 ] When Heracles arrived he first captured the cruel Diomedes himself, and
then threw him before his own mares, who, after devouring their master, be-
came perfectly tame and tractable. They were then led by Heracles to the
sea-shore, when the Bistonians, enraged at the loss of their king, rushed after
the hero and attacked him. He now gave the animals in charge of his friend
Abderus, and made such a furious onslaught on his assailants that they turned
and fled.
1717 [ 43 ] But on his return from this encounter he found, to his great grief, that the
mares had torn his friend in pieces and devoured him. After celebrating due
funereal rites to the unfortunate Abderus, Heracles built a city in his honour,
which he named after him. He then returned to Tiryns, where he delivered up
the mares to Eurystheus, who set them loose on Mount Olympus, where they
became the prey of wild beasts.
1718 [ 44 ] It was after the performance of this task that Heracles joined the Argonauts
in their expedition to gain possession of the Golden Fleece, and was left behind
at Chios, as already narrated. During his wanderings he undertook his ninth
labour, which was to bring to Eurystheus the girdle of Hippolyte, queen of the
Amazons.
1719 [ 45 ] 9. The Girdle of Hippolyte.—The Amazons, who dwelt on the shores

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of the Black Sea, near the river Thermodon, were a nation of warlike women,
renowned for their strength, courage, and great skill in horsemanship. Their
1720 queen, Hippolyte, had received from her father, Ares, a beautiful girdle, which
she always wore as a sign of her royal power and authority, and it was this
girdle which Heracles was required to place in the hands of Eurystheus, who
designed it as a gift for his daughter Admete.
1721 [ 46 ] Foreseeing that this would be a task of no ordinary difficulty the hero called
to his aid a select band of brave companions, with whom he embarked for the
Amazonian town Themiscyra. Here they were met by queen Hippolyte, who MM.245
1722 was so impressed by the extraordinary stature and noble bearing of Heracles
that, on learning his errand, she at once consented to present him with the
coveted girdle. But Hera, his implacable enemy, assuming the form of an
Amazon, spread the report in the town that a stranger was about to carry off
1723 their queen. The Amazons at once flew to arms and mounted their horses,
whereupon a battle ensued, in which many of their bravest warriors were killed
or wounded. Among the latter was their most skilful leader, Melanippe, whom
Heracles afterwards restored to Hippolyte, receiving the girdle in exchange.
1724 [ 47 ] On his voyage home the hero stopped at Troy, where a new adventure
awaited him.
1725 [ 48 ] During the time that Apollo and Poseidon were condemned by Zeus to a
temporary servitude on earth, they built for king Laomedon the famous walls
of Troy, afterwards so renowned in history; but when their work was com-
pleted the king treacherously refused to give them the reward due to them. The
1726 incensed deities now combined to punish the offender. Apollo sent a pestilence
which decimated the people, and Poseidon a flood, which bore with it a marine
monster, who swallowed in his huge jaws all that came within his reach.
1727 [ 49 ] In his distress Laomedon consulted an oracle, and was informed that only
by the sacrifice of his own daughter Hesione could the anger of the gods be
appeased. Yielding at length to the urgent appeals of his people he consented
to make the sacrifice, and on the arrival of Heracles the maiden was already
chained to a rock in readiness to be devoured by the monster.
1728 [ 50 ] When Laomedon beheld the renowned hero, whose marvellous feats of
strength and courage had become the wonder and admiration of all mankind,
he earnestly implored him to save his daughter from her impending fate, and
to rid the country of the monster, holding out to him as a reward the horses
which Zeus had presented to his grandfather Tros in compensation for robbing MM.246
him of his son Ganymede.
1729 [ 51 ] Heracles unhesitatingly accepted the offer, and when the monster appeared,
opening his terrible jaws to receive his prey, the hero, sword in hand, attacked

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The “Farnese Heracles”

The hero is represerited as resting on his
club and lion-skin after his arduous labors.
The figure has been criticised as lacking a
true balance of proportion: the head, for
example, is too small for the body, the limbs
are exaggerated in their hugeness; and in
the excessive display of muscle we wonder
more at the sculptor’s knowledge of anatomy
than at the mighty strength of Heracles.

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and slew him. But the perfidious monarch once more broke faith, and Heracles,
vowing future vengeance, departed for Mycenæ, where he presented the girdle
to Eurystheus.
1730 [ 52 ] 10. The Oxen of Geryones.—The tenth labour of Heracles was the cap-
ture of the magnificent oxen belonging to the giant Geryon or Geryones, who
dwelt on the island of Erythia in the bay of Gadria (Cadiz). This giant, who
1731 was the son of Chrysaor, had three bodies with three heads, six hands, and
six feet. He possessed a herd of splendid cattle, which were famous for their
size, beauty, and rich red colour. They were guarded by another giant named
Eurytion, and a two-headed dog called Orthrus, the offspring of Typhon and
Echidna.
1732 [ 53 ] In choosing for him a task so replete with danger, Eurystheus was in hopes
that he might rid himself for ever of his hated cousin. But the indomitable
courage of the hero rose with the prospect of this difficult and dangerous un-
dertaking.
1733 [ 54 ] After a long and wearisome journey he at last arrived at the western coast of
Africa, where, as a monument of his perilous expedition, he erected the famous
“Pillars of Hercules,” one of which he placed on each side of the Straits of
1734 Gibraltar. Here he found the intense heat so insufferable that he angrily raised
his bow towards heaven, and threatened to shoot the sun-god. But Helios, far
from being incensed at his audacity, was so struck with admiration at his daring
that he lent to him the golden boat with which he accomplished his nocturnal
transit from West to East, and thus Heracles crossed over safely to the island
of Erythia.
1735 [ 55 ] No sooner had he landed than Eurytion, accompanied by his savage dog
Orthrus, fiercely attacked him; but Heracles, with a superhuman effort, slew the
dog and then his master. Hereupon he collected the herd, and was proceeding MM.247
to the sea-shore when Geryones himself met him, and a desperate encounter
took place, in which the giant perished.
1736 [ 56 ] Heracles then drove the cattle into the sea, and seizing one of the oxen
by the horns, swam with them over to the opposite coast of Iberia (Spain).
Then driving his magnificent prize before him through Gaul, Italy, Illyria, and
Thrace, he at length arrived, after many perilous adventures and hair-breadth
escapes, at Mycenæ, where he delivered them up to Eurystheus, who sacrificed
them to Hera.
1737 [ 57 ] Heracles had now executed his ten tasks, which had been accomplished in
the space of eight years; but Eurystheus refused to include the slaying of the
Hydra and the cleansing of the stables of Augeas among the number, alleging
as a reason that the one had been performed by the assistance of Iolaus, and

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that the other had been executed for hire. He therefore insisted on Heracles
substituting two more labours in their place.
1738 [ 58 ] 11. The Apples of the Hesperides.—The eleventh task imposed by Eurys-
theus was to bring him the golden apples of the Hesperides, which grew on a
tree presented by Gæa to Hera, on the occasion of her marriage with Zeus. This
1739 sacred tree was guarded by four maidens, daughters of Night, called the Hes-
perides, who were assisted in their task by a terrible hundred-headed dragon.
This dragon never slept, and out of its hundred throats came a constant hiss-
ing sound, which effectually warned off all intruders. But what rendered the
undertaking still more difficult was the complete ignorance of the hero as to
the locality of the garden, and he was forced, in consequence, to make many
fruitless journeys and to undergo many trials before he could find it.
1740 [ 59 ] He first travelled through Thessaly and arrived at the river Echedorus,
where he met the giant Cycnus, the son of Ares and Pyrene, who challenged
him to single combat. In this encounter Heracles completely vanquished his MM.248
1741 opponent, who was killed in the contest; but now a mightier adversary ap-
peared on the scene, for the war-god himself came to avenge his son. A terrible
struggle ensued, which had lasted some time, when Zeus interfered between
the brothers, and put an end to the strife by hurling a thunderbolt between
1742 them. Heracles proceeded on his journey, and reached the banks of the river
Eridanus, where dwelt the Nymphs, daughters of Zeus and Themis. On seeking
advice from them as to his route, they directed him to the old sea-god Nereus,
who alone knew the way to the Garden of the Hesperides. Heracles found him
1743 asleep, and seizing the opportunity, held him so firmly in his powerful grasp
that he could not possibly escape, so that notwithstanding his various meta-
morphoses he was at last compelled to give the information required. The hero
then crossed over to Libya, where he engaged in a wrestling-match with king
Anteos, son of Poseidon and Gæa, which terminated fatally for his antagonist.
1744 [ 60 ] From thence he proceeded to Egypt, where reigned Busiris, another son of
Poseidon, who (acting on the advice given by an oracle during a time of great
scarcity) sacrificed all strangers to Zeus. When Heracles arrived he was seized
and dragged to the altar; but the powerful demi-god burst asunder his bonds,
and then slew Busiris and his son.
1745 [ 61 ] Resuming his journey he now wandered on through Arabia until he arrived
at Mount Caucasus, where Prometheus groaned in unceasing agony. It was at
this time that Heracles (as already related) shot the eagle which had so long
tortured the noble and devoted friend of mankind. Full of gratitude for his
1746 deliverance, Prometheus instructed him how to find his way to that remote
region in the far West where Atlas supported the heavens on his shoulders,

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near which lay the Garden of the Hesperides. He also warned Heracles not to
attempt to secure the precious fruit himself, but to assume for a time the duties
of Atlas, and to despatch him for the apples.
1747 [ 62 ] On arriving at his destination Heracles followed the advice of Prometheus. MM.249
Atlas, who willingly entered into the arrangement, contrived to put the dragon
to sleep, and then, having cunningly outwitted the Hesperides, carried off three
1748 of the golden apples, which he now brought to Heracles. But when the latter
was prepared to relinquish his burden, Atlas, having once tasted the delights
of freedom, declined to resume his post, and announced his intention of being
himself the bearer of the apples to Eurystheus, leaving Heracles to fill his place.
1749 To this proposal the hero feigned assent, merely begging that Atlas would be
kind enough to support the heavens for a few moments whilst he contrived a
pad for his head. Atlas good-naturedly threw down the apples and once more
resumed his load, upon which Heracles bade him adieu, and departed.
1750 [ 63 ] When Heracles conveyed the golden apples to Eurystheus the latter pre-
sented them to the hero, whereupon Heracles placed the sacred fruit on the
altar of Pallas-Athene, who restored them to the garden of the Hesperides.
1751 [ 64 ] 12. Cerberus.—The twelfth and last labour which Eurystheus imposed on
Heracles was to bring up Cerberus from the lower world, believing that all his
heroic powers would be unavailing in the Realm of Shades, and that in this,
his last and most perilous undertaking, the hero must at length succumb and
perish.
1752 [ 65 ] Cerberus was a monster dog with three heads, out of whose awful jaws
dripped poison; the hair of his head and back was formed of venomous snakes,
and his body terminated in the tail of a dragon.
1753 [ 66 ] After being initiated into the Eleusinian Mysteries, and obtaining from the MM.250
priests certain information necessary for the accomplishment of his task, Her-
acles set out for Tænarum in Lacolia, where there was an opening which led
1754 to the under-world. Conducted by Hermes, he commenced his descent into the
awful gulf, where myriads of shades soon began to appear, all of whom fled in
terror at his approach, Meleager and Medusa alone excepted. About to strike
the latter with his sword, Hermes interfered and stayed his hand, reminding
him that she was but a shadow, and that consequently no weapon could avail
against her.
1755 [ 67 ] Arrived before the gates of Hades he found Theseus and Pirithöus, who
had been fixed to an enchanted rock by Aïdes for their presumption in endeav-
ouring to carry off Persephone. When they saw Heracles they implored him
to set them free. The hero succeeded in delivering Theseus, but when he en-

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Cerberus

deavoured to liberate Pirithöus, the earth shook so violently beneath him that
he was compelled to relinquish his task.
1756 [ 68 ] Proceeding further Heracles recognized Ascalaphus, who, as we have seen
in the history of Demeter, had revealed the fact that Persephone had swallowed
the seeds of a pomegranate offered to her by her husband, which bound her to
Aïdes for ever. Ascalaphus was groaning beneath a huge rock which Demeter
in her anger had hurled upon him, and which Heracles now removed, releasing
the sufferer.
1757 [ 69 ] Before the gates of his palace stood Aïdes the mighty ruler of the lower
world, and barred his entrance; but Heracles, aiming at him with one of his
unerring darts, shot him in the shoulder, so that for the first time the god
experienced the agony of mortal suffering. Heracles then demanded of him
1758 permission to take Cerberus to the upper-world, and to this Aïdes consented
on condition that he should secure him unarmed. Protected by his breastplate
and lion’s skin Heracles went in search of the monster, whom he found at
the mouth of the river Acheron. Undismayed by the hideous barking which
1759 proceeded from his three heads, he seized the throat with one hand and the MM.251
legs with the other, and although the dragon which served him as a tail bit him
severely, he did not relinquish his grasp. In this manner he conducted him to
the upper-world, through an opening near Troezen in Argolia.

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1760 [ 70 ] When Eurystheus beheld Cerberus he stood aghast, and despairing of ever
getting rid of his hated rival, he returned the hell-hound to the hero, who re-
stored him to Aïdes, and with this last task the subjection of Heracles to Eu-
rystheus terminated.
1761 [ 71 ] Murder of Iphitus.—Free at last Heracles now returned to Thebes; and
it being impossible for him to live happily with Megara in consequence of his
having murdered her children he, with her own consent, gave her in marriage
1762 to his nephew Iolaus. Heracles himself sought the hand of Iole, daughter of
Eurytus, king of Œchalia, who had instructed him when a boy in the use of
the bow. Hearing that this king had promised to give his daughter to him who
could surpass himself and his three sons in shooting with the bow, Heracles
1763 lost no time in presenting himself as a competitor. He soon proved that he
was no unworthy pupil of Eurytus, for he signally defeated all his opponents.
But although the king treated him with marked respect and honour he refused,
nevertheless, to give him the hand of his daughter, fearing for her a similar fate
1764 to that which had befallen Megara. Iphitus, the eldest son of Eurytus, alone
espoused the cause of Heracles, and essayed to induce his father to give his
consent to the marriage; but all to no purpose, and at length, stung to the quick
at his rejection, the hero angrily took his departure.
1765 [ 72 ] Soon afterwards the oxen of the king were stolen by the notorious thief
Autolycus, and Heracles was suspected by Eurytus of having committed the
theft. But Iphitus loyally defended his absent friend, and proposed to seek out
Heracles, and with his assistance to go in search of the missing cattle.
1766 [ 73 ] The hero warmly welcomed his staunch young friend, and entered cor- MM.252
dially into his plan. They at once set out on their expedition; but their search
proved altogether unsuccessful. When they approached the city of Tiryns they
mounted a tower in hopes of discovering the missing herd in the surrounding
1767 country; but as they stood on the topmost summit of the building, Heracles
became suddenly seized with one of his former attacks of madness, and mis-
taking his friend Iphitus for an enemy, hurled him down into the plain below,
and he was killed on the spot.
1768 [ 74 ] Heracles now set forth on a weary pilgrimage, begging in vain that some
one would purify him from the murder of Iphitus. It was during these wander-
ings that he arrived at the palace of his friend Admetus, whose beautiful and
heroic wife (Alcestes) he restored to her husband after a terrible struggle with
Death, as already related.
1769 [ 75 ] Soon after this event Heracles was struck with a fearful disease, and betook
himself to the temple of Delphi, hoping to obtain from the oracle the means
of relief. The priestess, however, refused him a response on the ground of his

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1770 having murdered Iphitus, whereupon the angry hero seized upon the tripod,
which he carried off, declaring that he would construct an oracle for himself.
Apollo, who witnessed the sacrilege, came down to defend his sanctuary, and a
violent struggle ensued. Zeus once more interfered, and, flashing his lightnings
1771 between his two favourite sons, ended the combat. The Pythia now vouchsafed
an answer to the prayer of the hero, and commanded him, in expiation of his
crime, to allow himself to be sold by Hermes for three years as a slave, the
purchase-money to be given to Eurytus in compensation for the loss of his son.
1772 [ 76 ] Heracles becomes the Slave of Omphale.—Heracles bowed in submis-
sion to the divine will, and was conducted by Hermes to Omphale, queen of
Lydia. The three talents which she paid for him were given to Eurytus, who, MM.253
however, declined to accept the money, which was handed over to the children
of Iphitus.
1773 [ 77 ] Heracles now regained his former vigour. He rid the territory of Omphale
of the robbers which infested it and performed for her various other services
requiring strength and courage. It was about this time that he took part in the
Calydonian boar-hunt, details of which have already been given.
1774 [ 78 ] When Omphale learned that her slave was none other than the renowned
Heracles himself she at once gave him his liberty, and offered him her hand
and kingdom. In her palace Heracles abandoned himself to all the enervating
1775 luxuries of an oriental life, and so completely was the great hero enthralled by
the fascination which his mistress exercised over him, that whilst she playfully
donned his lion’s skin and helmet, he, attired in female garments, sat at her feet
spinning wool, and beguiling the time by the relation of his past adventures.
1776 [ 79 ] But when at length, his term of bondage having expired, he became master
of his own actions, the manly and energetic spirit of the hero reasserted itself,
and tearing himself away from the palace of the Mæonian queen, he deter-
mined to carry out the revenge he had so long meditated against the treacherous
Laomedon and the faithless Augeas.

1777 [ 80 ] Heracles executes vengeance on Laomedon and Augeas.—Gathering

round him some of his old brave companions-in-arms, Heracles collected a
fleet of vessels and set sail for Troy, where he landed, took the city by storm,
and killed Laomedon, who thus met at length the retribution he had so richly
deserved.
1778 [ 81 ] To Telamon, one of his bravest followers, he gave Hesione, the daughter
of the king, in marriage. When Heracles gave her permission to release one of
the prisoners of war she chose her own brother Podarces, whereupon she was
informed that as he was already a prisoner of war she would be compelled to

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1779 ransom him. On hearing this Hesione took off her golden diadem, which she MM.254
joyfully handed to the hero. Owing to this circumstance Podarces henceforth
bore the name of Priamus (or Priam), which signifies the “ransomed one.”
1780 [ 82 ] Heracles now marched against Augeas to execute his vengeance on him
also for his perfidious conduct. He stormed the city of Elis and put to death
Augeas and his sons, sparing only his brave advocate and staunch defender
Phyleus, on whom he bestowed the vacant throne of his father.
1781 [ 83 ] Heracles and Deianeira.—Heracles now proceeded to Calydon, where
he wooed the beautiful Deianeira, daughter of Œneus, king of Ætolia; but he
encountered a formidable rival in Achelous, the river-god, and it was agreed
1782 that their claims should be decided by single combat. Trusting to his power
of assuming various forms at will, Achelous felt confident of success; but this
availed him nothing, for having at last transformed himself into a bull, his
mighty adversary broke off one of his horns, and compelled him to acknowl-
edge himself defeated.
1783 [ 84 ] After passing three happy years with Deianeira an unfortunate accident
occurred, which for a time marred their felicity. Heracles was one day present
at a banquet given by Œneus, when, by a sudden swing of his hand, he had
1784 the misfortune to strike on the head a youth of noble birth, who, according to
the custom of the ancients, was serving the guests at table, and so violent was
the blow that it caused his death. The father of the unfortunate youth, who had
witnessed the occurrence, saw that it was the result of accident, and therefore
1785 absolved the hero from blame. But Heracles resolved to act according to the
law of the land, banished himself from the country, and bidding farewell to his
father-in-law, set out for Trachin to visit his friend King Ceyx, taking with him
his wife Deianeira, and his young son Hyllus.
1786 [ 85 ] In the course of their journey they arrived at the river Evenus, over which
the Centaur Nessus was in the habit of carrying travellers for hire. Heracles, MM.255
with his little son in his arms, forded the stream unaided, intrusting his wife to
1787 the care of the Centaur, who, charmed with the beauty of his fair burden, at-
tempted to carry her off. But her cries were heard by her husband, who without
hesitation shot Nessus through the heart with one of his poisoned arrows. Now
the dying Centaur was thirsting for revenge. He called Deianeira to his side,
1788 and directed her to secure some of the blood which flowed from his wound,
assuring her that if, when in danger of losing her husband’s affection, she used
it in the manner indicated by him, it would act as a charm, and prevent her
from being supplanted by a rival. Heracles and Deianeira now pursued their
journey, and after several adventures at length arrived at their destination.

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1789 [ 86 ] Death of Heracles.—The last expedition undertaken by the great hero was
against Eurytus, king of Œchalia, to revenge himself upon this king and his
sons for having refused to bestow upon him the hand of Iole, after having fairly
1790 won the maiden. Having collected a large army Heracles set out for Eubœa in
order to besiege Œchalia, its capital. Success crowned his arms. He stormed
the citadel, slew the king and his three sons, reduced the town to ashes, and
carried away captive the young and beautiful Iole.
1791 [ 87 ] Returning from his victorious expedition, Heracles halted at Cenœus in or-
der to offer a sacrifice to Zeus, and sent to Deianeira to Trachin for a sacrificial
robe. Deianeira having been informed that the fair Iole was in the train of Her-
1792 acles was fearful lest her youthful charms might supplant her in the affection
of her husband, and calling to mind the advice of the dying Centaur, she deter-
mined to test the efficacy of the love-charm which he had given to her. Taking
out the phial which she had carefully preserved, she imbued the robe with a
portion of the liquid which it contained, and then sent it to Heracles.
1793 [ 88 ] The victorious hero clothed himself with the garment, and was about to MM.256
perform the sacrifice, when the hot flames rising from the altar heated the poi-
son with which it was imbued, and soon every fibre of his body was penetrated
by the deadly venom. The unfortunate hero, suffering the most fearful tortures,
endeavoured to tear off the robe, but it adhered so closely to the skin that all
his efforts to remove it only increased his agonies.
1794 [ 89 ] In this pitiable condition he was conveyed to Trachin, where Deianeira, on
beholding the terrible suffering of which she was the innocent cause, was over-
come with grief and remorse, and hanged herself in despair. The dying hero
1795 called his son Hyllus to his side, and desired him to make Iole his wife, and
then ordering his followers to erect a funeral pyre, he mounted it and implored
the by-standers to set fire to it, and thus in mercy to terminate his insuffer-
able torments. But no one had the courage to obey him, until at last his friend
and companion Philoctetes, yielding to his piteous appeal, lighted the pile, and
received in return the bow and arrows of the hero.
1796 [ 90 ] Soon flames on flames ascended, and amidst vivid flashes of lightning,
accompanied by awful peals of thunder, Pallas-Athene descended in a cloud,
and bore her favourite hero in a chariot to Olympus.
1797 [ 91 ] Heracles became admitted among the immortals; and Hera, in token of her
reconciliation, bestowed upon him the hand of her beautiful daughter Hebe,
the goddess of eternal youth.

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1798
Bellerophon
1799 [1] Bellerophon, or Bellerophontes, was the son of Glaucus, king of Corinth,
and grandson of Sisyphus. In consequence of an unpremeditated murder
Bellerophon fled to Tiryns, where he was kindly received by King Prœtus,
who purified him from his crime. Antea, the wife of Prœtus, was so charmed
1800 with the comely youth that she fell in love with him; but Bellerophon did not
return her affection, and she, in revenge, slandered him to the king by a gross
misrepresentation of the facts.
MM.257
1801 [2] The first impulse of Prœtus, when informed of the conduct of Bellerophon,
was to kill him; but the youth, with his gentle and winning manners, had so
endeared himself to his host that he felt it impossible to take his life with his
1802 own hands. He therefore sent him to his father-in-law, Iobates, king of Lycia,
with a kind of letter or tablet which contained mysterious signs, indicating
his desire that the bearer of the missive should be put to death. But the gods
watched over the true and loyal youth, and inclined the heart of Iobates, who
1803 was an amiable prince, towards his guest. Judging by his appearance that he
was of noble birth, he entertained him, according to the hospitable custom
of the Greeks, in the most princely manner for nine days, and not until the
morning of the tenth did he inquire his name and errand.
1804 [3] Bellerophon now presented to him the letter intrusted to him by Prœtus.
Iobates, who had become greatly attached to the youth, was horror-struck at
its contents. Nevertheless he concluded that Prœtus must have good reasons
1805 for his conduct, and that probably Bellerophon had committed a crime which
deserved death. But as he could not make up his mind to murder the guest he
had grown to esteem, he decided to despatch him upon dangerous enterprises,
in which he would in all probability lose his life.

The Chimæra

1806 [4] He first sent him to kill the Chimæra, a monster which was at this time
devastating the country. The fore part of its body was that of a lion, the centre

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of a goat, and the hind part of a dragon; whilst out of its jaws issued flames of
fire.
1807 [5] Before starting on this difficult task Bellerophon invoked the protection of
the gods, and in answer to his prayer they despatched to his aid the immortal-
winged horse Pegasus, the offspring of Poseidon and Medusa. But the divine
1808 animal would not suffer himself to be caught, and at last, worn out with his MM.258
fruitless exertions, Bellerophon fell into a deep sleep beside the sacred spring
Pirene. Here Pallas-Athene appeared to him in a dream, and presented him
with a magic bridle for the purpose of capturing the divine steed. On awaking
1809 Bellerophon instinctively put out his hand to grasp it, when, to his amazement,
there lay beside him the bridle of his dream, whilst Pegasus was quietly drink-
ing at the fountain close by. Seizing him by the mane Bellerophon threw the
bridle over his head, and succeeded in mounting him without further difficulty;
then rising with him into the air he slew the Chimæra with his arrows.

Bellerophon and Pegasus

1810 [6] Iobates next sent him on an expedition against the Solymans, a fierce
neighbouring tribe with whom he was at enmity. Bellerophon succeeded in
vanquishing them, and was then despatched against the much-dreaded Ama-
zons; but greatly to the astonishment of Iobates the hero again returned victo-
rious.
1811 [7] Finally, Iobates placed a number of the bravest Lycians in ambush for the
purpose of destroying him, but not one returned alive, for Bellerophon bravely
defended himself and slew them all. Convinced at length that Bellerophon,
far from deserving death, was the special favourite of the gods, who had evi-

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dently protected him throughout his perilous exploits, the king now ceased his
persecutions.
1812 [8] Iobates admitted him to a share in the government, and gave him his daugh-
ter in marriage. But Bellerophon having attained the summit of earthly pros-
perity became intoxicated with pride and vanity, and incurred the displeasure
1813 of the gods by endeavouring to mount to heaven on his winged horse, for the
purpose of gratifying his idle curiosity. Zeus punished him for his impiety
by sending a gadfly to sting the horse, who became so restive that he threw MM.259
his rider, who was precipitated to the earth. Filled with remorse at having
offended the gods Bellerophon fell a prey to the deepest melancholy, and wan-
dered about for the remainder of his life in the loneliest and most desolate
places.
1814 [9] After death he was honoured in Corinth as a hero, and an altar was erected
to him in the grove of Poseidon.

1815
Theseus
1816 [1] Aegeus, king of Athens, being twice married, and having no children, was so
desirous of an heir to his throne that he made a pilgrimage to Delphi in order to
consult the oracle. But the response being ambiguous, he repaired to Troezen
to consult his wise friend Pittheus, who reigned over that city, by whose advice
he contracted a secret marriage with his friend’s daughter Aethra.
1817 [2] After passing some time with his bride, Aegeus prepared to take his depar-
ture for his own dominions; but before doing so he led Aethra to the sea-shore,
where, after depositing his sword and sandals under a huge rock, he thus ad-
1818 dressed her: “Should the gods bless our union with a son, do not reveal to him
the name and rank of his father until he is old enough to possess the strength
requisite for moving this stone. Then send him to my palace at Athens bearing
these tokens of his identity.”
1819 [3] A son was born to Aethra, whom she called Theseus, and who was care-
fully trained and educated by his grandfather Pittheus. When he had developed
into a strong and manly youth his mother conducted him to the spot where the
rock had been placed by Aegeus, and at her command he rolled away the stone,
and took possession of the sword and sandals which had lain there for sixteen
years, and which she now desired him to convey to his father Aegeus, king of
Athens.
1820 [4] His mother and grandfather were anxious that the youth should travel by
the safe sea route, the road between Troezen and Athens being at this time
MM.260
infested with robbers of great ferocity and enormous strength. But feeling

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1821 within himself the spirit of a hero, Theseus resolved to emulate the deeds of
Heracles, with whose fame all Greece resounded, and therefore chose the more
dangerous journey by land, as calculated to afford him an opportunity of dis-
tinguishing himself by feats of valour.
1822 [5] His first adventure occurred at Epidaurus, where he met Periphetes, a son
of Hephæstus, who was armed with an iron club, with which he killed all
travellers. Having received from his grandfather a full description of this sav-
age, Theseus at once recognized him, and rushing upon him with his sword,
1823 succeeded after a desperate encounter in killing him. He appropriated the club
as a trophy of his victory, and proceeded on his journey without hinderance
until he arrived at the Isthmus of Corinth.
1824 [6] Here the people warned him to beware of Sinnis the robber, who forced
all travellers to bend with him one of the branches of a tall pine-tree. Having
dragged it to the ground, the cruel Sinnis suddenly released his hold, where-
upon the bough rebounding high up into the air, the unfortunate victim was
1825 dashed to the ground and killed. When Theseus beheld Sinnis advancing to-
wards him he steadily awaited his approach; then seizing his powerful club, he
killed the inhuman wretch with one blow.
1826 [7] Passing through the woody district of Crommyon Theseus next slew a wild
and dangerous sow which had long ravaged the country.
1827 [8] He then continued his journey and approached the borders of Megara,
where, on a narrow path overhanging the sea, dwelt the wicked Scyron, an-
other terror to travellers. It was his custom to compel all strangers who passed
his abode to wash his feet, during which operation he kicked them over the
rock into the sea. Theseus boldly attacked the giant, overcame him, and then
flung his body over the cliff where so many of his victims had perished.
1828 [9] Theseus now journeyed on to Eleusis, where he found another adversary MM.261
in the person of King Cercyon, who forced all comers to wrestle with him, and
killed those whom he vanquished; but Theseus overcame the mighty wrestler
and slew him.
1829 [ 10 ] Near Eleusis, on the banks of the river Cephissus, Theseus met with a new
adventure. Here lived the giant Damastes, called Procrustes or the Stretcher,
who had two iron beds, one being long and the other short, into which he forced
1830 all strangers; In the short one he placed the tall men, whose limbs he cut to the
size of the bed, whilst to the short ones he assigned the large bed, stretching
them out to fit it; and thus he left his victims to expire in the most cruel tor-
ments. Theseus freed the country from this inhuman monster by serving him
as he had done his unfortunate victims.
1831 [ 11 ] The hero now continued his journey, and at length reached Athens without

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meeting with any further adventures. When he arrived at his destination he

found his father a helpless tool in the hands of the sorceress Medea, whom
he had married after her departure from Corinth. Knowing, by means of her
1832 supernatural powers, that Theseus was the king’s son, and fearing that her
influence might be weakened by his presence, she poisoned the mind of the
old king against the stranger, whom she represented as being a spy. It was
accordingly arranged that Theseus should be invited to a banquet, and a strong
poison mixed with his wine.
1833 [ 12 ] Now Theseus had resolved to reveal himself at this feast to the father whom
he yearned to embrace. Before tasting the wine he put his plan into execu-
tion, and drew out his sword so that the eyes of the king might rest upon it.
When Aegeus beheld once more the well-known weapon which he had so of-
1834 ten wielded, he knew that it was his son who stood before him. He warmly
embraced him, presented him as his heir to his courtiers and subjects, and
then, no longer able to endure the sight of Medea, he banished her for ever
from his dominions.
1835 [ 13 ] When Theseus was acknowledged as the rightful heir to the throne he was
opposed by the fifty sons of Pallas, the king’s brother, who had confidently MM.262
expected that on the demise of the old king the government of the country
would devolve upon them. They therefore resolved to put Theseus to death; but
their plans becoming known to him, he surprised them as they lay in ambush
awaiting his approach, and destroyed them all.
1836 [ 14 ] Fearing, however, lest the Athenians might entertain a prejudice against
him on account of his extermination of their fellow-citizens, the Pallantids,
Theseus resolved to perform some signal service for the state, which should
1837 gain for him the hearts of the people. He accordingly decided to rid the country
of the famous bull of Marathon, which had become a terror to the cultivators
of the land. He captured the animal and brought him in chains to Athens,
where, after publicly exhibiting him to the astonished multitude, he solemnly
sacrificed him to Apollo.
1838 [ 15 ] The next enterprise undertaken by Theseus far surpassed all his other feats
of heroic daring, and secured to him the universal admiration and gratitude of
his fellow-citizens. This was the slaying of the Minotaur, which put an end
for ever to the shameful tribute of seven youths and seven maidens which was
exacted from the Athenians every nine years.
1839 [ 16 ] The origin of this barbarous tribute was as follows: Androgeos, the youth-
ful son of Minos, king of Crete, having been treacherously murdered by the
Athenians, his father, anxious to avenge the death of his son, declared war
1840 against their king Aegeus, and conquered Athens and the villages in its vicinity.

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The conqueror henceforth compelled the Athenians to send to him every nine
years a tribute of seven youths and seven maidens of the noblest families of
the land, who became the prey of the Minotaur, a monster, half-man, half-bull,
whose lair was in the wonderful labyrinth, constructed by Dædalus for the
Cretan king.
1841 [ 17 ] When Theseus informed his father of his heroic determination, he was
overwhelmed with grief, and endeavoured, by every means in his power, to
shake his son’s resolution, but, confident of success, Theseus assured his father MM.263
that he would slay the Minotaur and return home victorious.
1842 [ 18 ] It was customary for the vessel bearing its unhappy freight of human vic-
tims to use on this voyage black sails only; but Theseus promised his father
that, should he return in safety, he would hoist white ones in their place.
1843 [ 19 ] Before leaving Athens Theseus, by the advice of an oracle, chose
Aphrodite as his guardian and protectress, and accordingly offered up a sacri-
fice to her. When he arrived in the presence of king Minos, the goddess of Love
1844 inspired Ariadne, the beautiful daughter of the king, with an ardent attachment
for the noble young hero. During a secret interview, in which a mutual confes-
sion of affection took place, Ariadne furnished him with a sharp sword and a
clue of thread, the end of which she desired him to fasten at the entrance to the
1845 labyrinth and to continue to unwind it till he reached the lair of the Minotaur.
Full of hope as to the successful issue of his undertaking, Theseus took leave
of the kind maiden, after expressing his gratitude for her timely aid.
1846 [ 20 ] At the head of his companions he was now conducted by Minos to the en-
trance of the labyrinth. Strictly adhering to the injunctions of the fair Ariadne
he succeeded in finding the Minotaur, whom, after a fierce and violent strug-
1847 gle, he defeated and killed; then carefully feeling his way, by means of the
clue of thread, he led his companions safely out of the labyrinth. They then
fled to their ship, taking with them the lovely maiden to whose affection for
their deliverer they owed their safety.
1848 [ 21 ] Arrived at the island of Naxos, Theseus had a dream, in which Dionysus,
the wine-god, appeared to him, and informed him that the Fates had decreed
that Ariadne should be his bride, at the same time menacing the hero with all
1849 kinds of misfortunes should he refuse to resign her. Now Theseus, having been
taught from his youth to reverence the gods, feared to disobey the wishes of
Dionysus. He accordingly took a sad farewell of the beautiful maiden who so MM.264
tenderly loved him, and left her on the lonely island, where she was found and
wooed by the wine-god.
1850 [ 22 ] Theseus and his companions felt keenly the loss of their benefactress, and
in their grief at parting with her, forgot that the ship still bore the black sails

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with which she had left the Attic coast. As she neared the port of Athens,
Aegeus, who was anxiously awaiting the return of his son on the beach, caught
sight of the vessel with its black sails, and concluding that his gallant son had
perished, threw himself in despair into the sea.
1851 [ 23 ] With the unanimous approval of the Athenians, Theseus now ascended the
vacant throne, and soon proved himself to be not only a valiant hero but also
a wise prince and prudent legislator. Athens was at this time but a small city
1852 surrounded by a number of villages, each of which possessed its own separate
form of government; but by means of kind and conciliatory measures Theseus
induced the heads of these different communities to resign their sovereignty,
and to intrust the administration of public affairs to a court which should sit
1853 constantly at Athens, and exercise jurisdiction over all the inhabitants of Attica.
The result of these judicious measures was, that the Athenians became a united
and powerful people, and that numbers of strangers and foreigners flocked to
Athens, which became a flourishing maritime port and a commercial centre of
great importance.
1854 [ 24 ] Theseus renewed the Isthmian Games, and also instituted numerous fes-
tivals, the principal of which was the Panathenæa, held in honour of Athene-
Polias.
1855 [ 25 ] It is related that Theseus upon one occasion arrived during a voyage at
the Amazonian coast. Anxious to ascertain the object of his visit, the Ama-
zons sent Hippolyte, one of their number, with presents to the stranger; but no
1856 sooner did the fair herald set foot on board his vessel than Theseus set sail and
carried her off to Athens, where he made her his queen. Enraged at this indig-
nity the Amazons determined to be revenged. Some time afterwards, when the
whole affair would appear to have been forgotten, they seized the opportunity MM.265
1857 when the city of Athens was in a defenceless condition and landed an army in
Attica. So sudden was their attack that they had penetrated into the very heart
of the city before the Athenians could organize their forces; but Theseus expe-
ditiously collected his troops and commenced such a furious onslaught upon
1858 the invaders that, after a desperate encounter, they were driven from the city.
Peace was then concluded, whereupon the Amazons evacuated the country.
During this engagement Hippolyte, forgetful of her origin, fought valiantly by
the side of her husband against her own kinsfolk, and perished on the field of
battle.
1859 [ 26 ] It was soon after this sad event that Theseus joined the world-renowned
Calydonian Boar-hunt, in which he took a leading part. He also formed one of
the brave band who shared in the perils of the Argonautic expedition.

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Amazon
There is a story in Pliny’s “Natural History” that
Phidias, Polycleitus, Cresilas, and Phradmon
contended against each other with statues of
Amazons to be placed in the temple of Artemis at
Ephesus. “It was determined to select the statue
which the artists themselves, who were present at the
decision, most approved, when it was evident that this
was the one which each declared second-best after
his own; this was the Amazon of Polycleitus, and next
to it was that of Phidias, the third that of Cresilas.”
There are extant a great many antique statues of
Amazons, and archaeologists have attempted, with
some success, to refer them to their respective
originals by comparison with gems and coins. From a
copy on a gem we learn that this statue has been
erroneously restored—that, instead of holding the
ends of her bow, the Amazon should be leaning on
her spear; and since the Roman Lucian speaks of an
Amazon by Phidias leaning on a spear it seems best
to refer the original of this statue to him rather than to
Polycleitus. A legend which records how the
Amazons, defeated and pursued by Dionysus, took
refuge in the temple of the virgin goddess at
Ephesus, sufficiently explains the motive of the work.

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1860 [ 27 ] The remarkable friendship which existed between Theseus and Pirithöus
originated under such peculiar circumstances that it is worthy of mention.
1861 [ 28 ] Hearing upon one occasion that his herds, pasturing in the plains of
Marathon, had been carried off by Pirithöus, Theseus collected together an
armed force and sallied forth to punish the plunderer. But, when the two
heroes met face to face, both were seized with an impulse of sympathetic ad-
1862 miration for each other. Pirithöus, holding out his hand in token of peace,
exclaimed, “What satisfaction shall I render thee, oh Theseus? Be thou thyself
the judge.” Theseus seized the proffered hand and replied, “I ask nought save
thy friendship;” whereupon the heroes embraced each other and swore eternal MM.266
fidelity.
1863 [ 29 ] When, soon afterwards, Pirithöus became united to Hippodamia, a Thes-
salian princess, he invited Theseus to the wedding-feast, which was also at-
tended, among other guests, by a large number of Centaurs, who were friends
of Pirithöus. Towards the end of the banquet Eurytion, a young Centaur, heated
1864 and flushed with wine, seized the lovely bride and sought by force to carry her
off. The other Centaurs, following his example, each endeavoured to capture
a maiden. Pirithöus and his followers, aided by Theseus, who rendered most
valuable assistance, attacked the Centaurs, and after a violent hand-to-hand
struggle in which many perished, forced them to relinquish their prey.
1865 [ 30 ] After the death of Hippolyte Theseus sought the hand of Phædra, the sister

Hippolyte

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of his former bride Ariadne, to whom he became united. For some years they
lived happily together, and their union was blessed by the birth of two sons.
1866 During this time Hippolytus, the son of the Amazonian queen, had been absent
from home, having been placed under the care of the king’s uncles in order to
be educated. When, having grown to manhood, he now returned to his father’s
palace, his young stepmother, Phædra, fell violently in love with him; but
1867 Hippolytus failed to return her affection, and treated her with contempt and
indifference. Filled with rage and despair at his coldness Phædra put an end
to her existence; and when she was discovered by her husband she held in
her hand a letter, accusing Hippolytus of being the cause of her death, and of
having conspired against the honour of the king.
1868 [ 31 ] Now Poseidon had upon one occasion promised to grant Theseus what-
ever request he should demand; he therefore called upon the sea-god to de-
stroy Hippolytus, whom he cursed in the most solemn manner. The father’s
awful malediction fell but too soon upon his innocent son; for, as the latter
1869 was driving his chariot along the sea-shore, between Troezen and Athens, a
monster, sent by Poseidon, rose out of the deep, and so frightened the horses MM.267
that they became altogether unmanageable. As they rushed on in their mad
career the chariot was dashed to pieces, and the unfortunate youth, whose feet
had become entangled in the reins, was dragged along until life was nearly
extinct.
1870 [ 32 ] In this condition he was found by the unhappy Theseus, who, having as-
certained the true facts of the case from an old servant of Phædra, had hastened
to prevent the catastrophe. But he arrived too late, and was only able to soothe
the last moments of his dying son by acknowledging the sad mistake which he
had committed, and declaring his firm belief in his honour and innocence.
1871 [ 33 ] After these events Theseus was persuaded by his friend Pirithöus, who had
also about this time lost his young wife, Hippodamia, to join him in a journey
through Greece, with the object of carrying off by force the most beautiful
maidens whom they should chance to meet.
1872 [ 34 ] Arrived at Sparta they beheld, in the temple of Artemis, Helen, the daugh-
ter of Zeus and Leda, who was engaged in performing sacred dances in honour
of the goddess. Although the maiden was only nine years old the fame of her
1873 beauty, which was destined to play so important a part in the history of Greece,
had already spread far and wide. Theseus and Pirithöus forcibly abducted her,
and then having cast lots for her, she fell to Theseus, who placed her under the
charge of his mother Æthra.
1874 [ 35 ] Pirithöus now requested Theseus to assist him in his ambitious scheme
of descending to the lower world and carrying off Persephone, the queen of

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Hades. Though fully alive to the perils of the undertaking Theseus would
not forsake his friend, and together they sought the gloomy realm of Shades.
1875 But Aïdes had been forewarned of their approach, and scarcely had the two
friends set foot within his dominions when, by his orders, they were seized,
bound with chains, and secured to an enchanted rock at the entrance of Hades.
1876 Here the two friends languished for many years, until Heracles passed by in MM.268
his search for Cerberus, when he released Theseus; but in obedience to an
injunction of the gods, left Pirithöus to endure for ever the punishment of his
too daring ambition.
1877 [ 36 ] While Theseus was imprisoned in the under world Castor and Pollux,
the brothers of Helen, invaded Athens, and demanded the restoration of their
young sister. Seeing his country threatened with the horrors of warfare, an
Athenian citizen named Academus, who knew of Helen’s place of conceal-
1878 ment, repaired to the camp of the Dioscuri, and informed them where they
would find her. Æthra at once resigned her charge, whereupon the brothers
took leave of Athens, and, accompanied by Helen, returned to their native
country.
1879 [ 37 ] But the prolonged absence of Theseus gave rise to other troubles of a more
serious character. Thinking the opportunity favourable for a revolt, a faction,
headed by Menesthius, a descendant of Erechtheus, arrogated to themselves
supreme power, and seized the reins of government.
1880 [ 38 ] Returned to Athens, Theseus at once took active measures to quell the in-
subordination which existed on all sides. He expelled Menesthius from office,
rigorously punished the ringleaders of the revolt, and placed himself once more
1881 upon the throne. But his hold upon the people was gone. His former services
were all forgotten, and, finding at length that dissensions and revolts were rife,
he voluntarily abdicated the throne, and retired to his estates in the island of
Scyros. Here Lycomedes, king of the island, feigned to receive him with the
utmost friendship; but being, as it is supposed, in league with Menesthius, he
led the old king to the summit of a high rock, under pretence of showing him
his estates, and treacherously killed him by pushing him over the cliff.
1882 [ 39 ] Many centuries after his death, by the command of the oracle of Delphi,
Cimon, the father of Miltiades, at the conclusion of the Persian war, brought
the remains of Theseus, the great benefactor of Athens, to that city, and in his MM.269
honour a temple was erected, which exists to the present day, and serves as a
museum of art.

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1883
Œdipus
1884 [1] Laius, king of Thebes, the son of Labdacus, and a direct descendant of Cad-
mus, was married to Jocaste, the daughter of a noble Theban. An oracle having
foretold that he would perish by the hand of his own son, he determined to de-
1885 stroy the infant to whom Jocaste had just given birth. With the consent of
his wife, whose affection for her husband overcame her love for her child, he
pierced the feet of the babe, bound them together, and handed the infant over
to a servant, with instructions to expose him on Mount Cithæron to perish. But
1886 instead of obeying this cruel command, the servant intrusted him to a shepherd
who was tending the flocks of Polybus, king of Corinth, and then returned to
Laius and Jocaste, and informed them that their orders had been obeyed. The
parents were satisfied with the intelligence, and quieted their conscience by the
reflection that they had thus prevented their son from committing the crime of
parricide.
1887 [2] Meanwhile the shepherd of king Polybus had unbound the feet of the in-
fant, and in consequence of their being much swollen he called him Œdipus,
or Swollen-foot. He then carried him to the king, his master, who, pitying the
1888 poor little waif, enlisted for him the kind offices of his wife, Merope. Œdipus
was adopted by the king and queen as their own son, and grew up in the belief
that they were his parents, until one day a Corinthian noble taunted him at a
banquet with not being the son of the king. Stung at this reproach the youth
1889 appealed to Merope, but receiving an equivocal, though kindly answer, he re-
paired to Delphi to consult the oracle. The Pythia vouchsafed no reply to his
inquiry, but informed him, to his horror, that he was fated to kill his father and
to marry his own mother.
1890 [3] Filled with dismay, for he was tenderly attached to Polybus and Merope,
MM.270
Œdipus determined not to return to Corinth, and took instead the road leading
to Bœotia. On his way a chariot passed him, in which sat an old man with two
1891 servants, who rudely pushed the pedestrian out of the path. In the scuffle which
ensued Œdipus struck the old man with his heavy stick, and he fell back dead
on the seat of the chariot. Struck with dismay at the unpremeditated murder
which he had committed, the youth fled, and left the spot without learning that
the old man whom he had killed was his father, Laius, king of Thebes.
1892 [4] Not long after this occurrence the Sphinx (full details of whom have al-
ready been given) was sent by the goddess Hera as a punishment to the The-
bans. Stationed on a rocky height just outside the city, she propounded to
the passers by riddles which she had been taught by the Muses, and whoever
failed to solve them was torn in pieces and devoured by the monster, and in
this manner great numbers of the inhabitants of Thebes had perished.

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1893 [5] Now on the death of the old king Laius, Creon, the brother of the widowed
queen, had seized the reins of government and mounted the vacant throne;
and when at length his own son fell a victim to the Sphinx, he resolved at
all costs to rid the country of this fearful scourge. He accordingly issued a
1894 proclamation, that the kingdom and the hand of his sister Jocaste should be
awarded to him who should succeed in solving one of the riddles of the Sphinx,
it having been foretold by an oracle that only then would the country be freed
from the monster.
1895 [6] Just as this proclamation was being made in the streets of Thebes Œdipus,
with his pilgrim’s staff in his hand, entered the city. Tempted by the prospect
of so magnificent a reward he repaired to the rock, and boldly requested the
1896 Sphinx to propound to him one of her riddles. She proposed to him one which
she deemed impossible of solution, but Œdipus at once solved it; whereupon
the Sphinx, full of rage and despair, precipitated herself into the abyss and
perished. Œdipus received the promised reward. He became king of Thebes MM.271
and the husband of Jocaste, the widow of his father, king Laius.
1897 [7] For many years Œdipus enjoyed the greatest happiness and tranquillity.
Four children were born to him—two sons, Eteocles and Polynices, and two
daughters, Antigone and Ismene. But at last the gods afflicted the country with
1898 a grievous pestilence, which made terrible havoc among the people. In their
distress they entreated the help of the king, who was regarded by his subjects as
a special favourite of the gods. Œdipus consulted an oracle, and the response
was that the pestilence would continue to rage until the land was purified of
the blood of king Laius, whose murderer was living unpunished at Thebes.
1899 [8] The king now invoked the most solemn imprecations on the head of the
murderer, and offered a reward for any information concerning him. He
then sent for the blind old seer Tiresias, and implored him, by means of his
prophetic powers, to reveal to him the author of the crime. Tiresias at first
1900 hesitated, but yielding to the earnest solicitations of the king, the old prophet
thus addressed him: “Thou thyself art the murderer of the old king Laius, who
was thy father; and thou art wedded to his widow, thine own mother.” In or-
1901 der to convince Œdipus of the truth of his words, he brought forward the old
servant who had exposed him as a babe on Mount Cithæron, and the shepherd
who had conveyed him to king Polybus. Horrified at this awful revelation Œdi-
pus, in a fit of despair, deprived himself of sight, and the unfortunate Jocaste,
unable to survive her disgrace, hanged herself.
1902 [9] Accompanied by his faithful and devoted daughter Antigone, Œdipus quit-
ted Thebes and became a miserable and homeless outcast, begging his bread
from place to place. At length, after a long and painful pilgrimage, he found

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a place of refuge in the grove of the Eumenides (at Colonus, near Athens),
where his last moments were soothed and tended by the care and devotion of
the faithful Antigone.

1903
The Seven against Thebes
MM.272
1904 [1] After the voluntary abdication of Œdipus, his two sons, Eteocles and Polyn-
ices, took possession of the crown and reigned over the city of Thebes. But
Eteocles, being an ambitious prince, soon seized the reins of government him-
self, and expelled his brother from the throne.
1905 [2] Polynices now repaired to Argos, where he arrived in the dead of night.
Outside the gates of the royal palace he encountered Tydeus, the son of Œneus,
king of Calydon. Having accidentally killed a relative in the chase, Tydeus was
also a fugitive; but being mistaken by Polynices in the darkness for an enemy, a
quarrel ensued, which might have ended fatally, had not king Adrastus, aroused
by the clamour, appeared on the scene and parted the combatants.
1906 [3] By the light of the torches borne by his attendants Adrastus observed, to
his surprise, that on the shield of Polynices a lion was depicted, and on that
of Tydeus a boar. The former bore this insignia in honour of the renowned
1907 hero Heracles, the latter in memory of the famous Calydonian boar-hunt. This
circumstance reminded the king of an extraordinary oracular prediction con-
cerning his two beautiful daughters, Argia and Deipyle, which was to the effect
that he would give them in marriage to a lion and a boar. Hailing with delight
1908 what he regarded as an auspicious solution of the mysterious prophecy, he in-
vited the strangers into his palace; and when he heard their history, and had
convinced himself that they were of noble birth, he bestowed upon Polynices
his beautiful daughter Argia, and upon Tydeus the fair Deipyle, promising at
the same time that he would assist both his sons-in-law to regain their rightful
patrimony.
1909 [4] The first care of Adrastus was to aid Polynices in regaining possession of
his lawful share in the government of Thebes. He accordingly invited the most
MM.273
powerful chiefs in his kingdom to join in the expedition, all of whom readily
1910 obeyed the call with the exception of the king’s brother-in-law, Amphiaraus,
the seer. As he foresaw a disastrous termination to the enterprise, and knew that
not one of the heroes, save Adrastus himself, would return alive, he earnestly
dissuaded the king from carrying out his project, and declined to take any part
1911 in the undertaking. But Adrastus, seconded by Polynices and Tydeus, was
obstinately bent on the achievement of his purpose, and Amphiaraus, in order
to escape from their importunities, concealed himself in a hiding-place known
only to his wife Eriphyle.

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1912 [5] Now on the occasion of the marriage of Amphiaraus it had been agreed,
that if he ever differed in opinion with the king, his wife should decide the
question. As the presence of Amphiaraus was indispensable to the success
of the undertaking, and, moreover, as Adrastus would not enter upon it with-
1913 out “the eye of the army,” as he called his brother-in-law, Polynices, bent on
securing his services, determined to bribe Eriphyle to use her influence with
her husband and to decide the question in accordance with his wishes. He
bethought himself of the beautiful necklace of Harmonia, wife of Cadmus,
1914 which he had brought with him in his flight from Thebes. Without loss of time
he presented himself before the wife of Amphiaraus, and held up to her admir-
ing gaze the glittering bauble, promising that if she revealed the hiding-place
1915 of her husband and induced him to join the expedition, the necklace should be
hers. Eriphyle, unable to withstand the tempting bait, accepted the bribe, and
thus Amphiaraus was compelled to join the army. But before leaving his home
he extorted a solemn promise from his son Alcmæon that, should he perish
on the field of battle, he would avenge his death on his mother, the perfidious
Eriphyle.
1916 [6] Seven leaders were now chosen, each at the head of a separate detachment
of troops. These were Adrastus the king, his two brothers Hippomedon and
Parthenopæus, Capaneus his nephew, Polynices and Tydeus, and Amphiaraus.
1917 [7] When the army was collected they set out for Nemea, which was at this MM.274
time governed by king Lycurgus. Here the Argives, being short of water,
halted on the outskirts of a forest in order to search for a spring, when they
saw a majestic and beautiful woman seated on the trunk of a tree, nursing an
1918 infant. They concluded from her noble and queenly appearance that she must
be a goddess, but were informed by her that she was Hypsipile, queen of the
Lemnians, who had been carried away captive by pirates, and sold as a slave to
1919 king Lycurgus, and that she was now acting as nurse to his infant son. When
the warriors told her that they were in search of water, she laid the child down
in the grass, and led them to a secret spring in the forest, with which she alone
was acquainted. But on their return they found, to their grief, that the unfor-
tunate babe had been killed during their absence, by a serpent. They slew the
reptile, and then collecting the remains of the infant, they buried them with
funereal honours and proceeded on their way.
1920 [8] The warlike host now appeared before the walls of Thebes, and each leader
placed himself before one of the seven gates of the city in readiness for the at-
tack. Eteocles, in conjunction with Creon, had made due preparations to repel
1921 the invaders, and had stationed troops, under the command of trusty leaders, to
guard each of the gates. Then, according to the practice of the ancients of con-

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sulting soothsayers before entering upon any undertaking, the blind old seer
Tiresias was sent for, who, after carefully taking the auguries from the flight
of birds, declared that all efforts to defend the city would prove unavailing,
unless the youngest descendant of the house of Cadmus would offer himself as
a voluntary sacrifice for the good of the state.
1922 [9] When Creon heard the words of the seer his first thought was of his
favourite son Menœceus, the youngest scion of the royal house, who was
present at the interview. He therefore earnestly implored him to leave the city,
1923 and to repair for safety to Delphi. But the gallant youth heroically resolved to
sacrifice his life for the benefit of his country, and after taking leave of his old MM.275
father, mounted the city walls, and plunging a dagger into his heart, perished
in the sight of the contending hosts.
1924 [ 10 ] Adrastus now gave his troops the word of command to storm the city, and
they rushed forward to the attack with great valour. The battle raged long and
furiously, and after heavy losses on both sides the Argives were routed and put
to flight.
1925 [ 11 ] After the lapse of some days they reorganized their forces, and again ap-
peared before the gates of Thebes, when Eteocles, grieved to think that there
should be such a terrible loss of life on his account, sent a herald into the oppo-
1926 site camp, with a proposition that the fate of the campaign should be decided by
single combat between himself and his brother Polynices. The challenge was
readily accepted, and in the duel which took place outside the city walls, in the
sight of the rival forces, Eteocles and Polynices were both fatally wounded and
expired on the field of battle.
1927 [ 12 ] Both sides now claimed the day, and the result was that hostilities recom-
menced, and soon the battle raged with greater fury than ever. But victory at
last declared itself for the Thebans. In their flight the Argives lost all their
leaders, Adrastus excepted, who owed his safety to the fleetness of his horse
Arion.
1928 [ 13 ] By the death of the brothers, Creon became once more king of Thebes,
and in order to show his abhorrence of the conduct of Polynices in fighting
against his country, he strictly forbade any one to bury either his remains or
1929 those of his allies. But the faithful Antigone, who had returned to Thebes on
the death of her father, could not endure that the body of her brother should
remain unburied. She therefore bravely disregarded the orders of the king, and
endeavoured to give sepulture to the remains of Polynices.
1930 [ 14 ] When Creon discovered that his commands had been set at defiance, he
inhumanly condemned the devoted maiden to be entombed alive in a subter-
ranean vault. But retribution was at hand. His son, Hæmon, who was betrothed MM.276

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1931 to Antigone, having contrived to effect an entrance into the vault, was horrified
to find that Antigone had hanged herself by her veil. Feeling that life without
her would be intolerable, he threw himself in despair on his own sword, and
after solemnly invoking the malediction of the gods on the head of his father,
expired beside the dead body of his betrothed.
1932 [ 15 ] Hardly had the news of the tragic fate of his son reached the king, before
another messenger appeared, bearing the tidings that his wife Eurydice, on
hearing of the death of Hæmon, had put an end to her existence, and thus the
king found himself in his old age both widowed and childless.
1933 [ 16 ] Nor did he succeed in the execution of his vindictive designs; for Adras-
tus, who, after his flight from Thebes, had taken refuge at Athens, induced
Theseus to lead an army against the Thebans, to compel them to restore the
dead bodies of the Argive warriors to their friends, in order that they might
perform due funereal rites in honour of the slain. This undertaking was suc-
cessfully accomplished, and the remains of the fallen heroes were interred with
due honours.

1934
The Epigoni
1935 [1] Ten years after these events the sons of the slain heroes, who were called
Epigoni, or descendants, resolved to avenge the death of their fathers, and
with this object entered upon a new expedition against the city of Thebes.
1936 [2] By the advice of the Delphic oracle the command was intrusted to Al-
cmæon, the son of Amphiaraus; but remembering the injunction of his father
he hesitated to accept this post before executing vengeance on his mother Eri-
phyle. Thersander, however, the son of Polynices, adopting similar tactics to
1937 those of his father, bribed Eriphyle with the beautiful veil of Harmonia, be-
MM.277
queathed to him by Polynices, to induce her son Alcmæon and his brother
Amphilochus to join in this second war against Thebes.
1938 [3] Now the mother of Alcmæon was gifted with that rare fascination which
renders its possessor irresistible to all who may chance to come within its
influence; nor was her own son able to withstand her blandishments. Yielding
therefore to her wily representations he accepted the command of the troops,
and at the head of a large and powerful army advanced upon Thebes.
1939 [4] Before the gates of the city Alcmæon encountered the Thebans under the
command of Laodamas, the son of Eteocles. A fierce battle ensued, in which
the Theban leader, after performing prodigies of valour, perished by the hand
of Alcmæon.
1940 [5] After losing their chief and the flower of their army, the Thebans retreated
behind the city walls, and the enemy now pressed them hard on every side.

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In their distress they appealed to the blind old seer Tiresias, who was over a
1941 hundred years old. With trembling lips and in broken accents, he informed
them that they could only save their lives by abandoning their native city with
their wives and families. Upon this they despatched ambassadors into the en-
emy’s camp; and whilst these were protracting negotiations during the night,
1942 the Thebans, with their wives and children, evacuated the city. Next morning
the Argives entered Thebes and plundered it, placing Thersander, the son of
Polynices (who was a descendant of Cadmus), on the throne which his father
had so vainly contested.

1943
Alcmæon and the Necklace
1944 [1] When Alcmæon returned from his expedition against the Thebans he deter-
mined to fulfil the last injunction of his father Amphiaraus, who had desired
him to be revenged on his mother Eriphyle for her perfidy in accepting a bribe
1945 to betray him. This resolution was further strengthened by the discovery that
MM.278
his unprincipled mother had urged him also to join the expedition in return for
the much-coveted veil of Harmonia. He therefore put her to death; and taking
with him the ill-fated necklace and veil, abandoned for ever the home of his
fathers.
1946 [2] But the gods, who could not suffer so unnatural a crime to go unpunished,
afflicted him with madness, and sent one of the Furies to pursue him unceas-
ingly. In this unhappy condition he wandered about from place to place, until
1947 at last having reached Psophis in Arcadia, Phegeus, king of the country, not
only purified him of his crime, but also bestowed upon him the hand of his
daughter Arsinoë, to whom Alcmæon presented the necklace and veil, which
had already been the cause of so much unhappiness.
1948 [3] Though now released from his mental affliction, the curse which hung over
him was not entirely removed, and on his account the country of his adoption
was visited with a severe drought. On consulting the oracle of Delphi he was
1949 informed that any land which offered him shelter would be cursed by the gods,
and that the malediction would continue to follow him till he came to a country
which was not in existence at the time he had murdered his mother. Bereft of
hope, and resolved no longer to cast the shadow of his dark fate over those he
loved, Alcmæon took a tender leave of his wife and little son, and became once
more an outcast and wanderer.
1950 [4] Arrived after a long and painful pilgrimage at the river Achelous, he dis-
covered, to his unspeakable joy, a beautiful and fertile island, which had but
lately emerged from beneath the water. Here he took up his abode; and in this
1951 haven of rest he was at length freed from his sufferings, and finally purified of

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his crime by the river-god Achelous. But in his new-found home where pros-
perity smiled upon him, Alcmæon soon forgot the loving wife and child he had
left behind, and wooed Calirrhoë, the beautiful daughter of the river-god, who
became united to him in marriage.
1952 [5] For many years Alcmæon and Calirrhoë lived happily together, and two
sons were born to them. But unfortunately for the peace of her husband, the MM.279
daughter of Achelous had heard of the celebrated necklace and veil of Harmo-
nia, and became seized with a violent desire to become the possessor of these
precious treasures.
1953 [6] Now the necklace and veil were in the safe-keeping of Arsinoë; but as
Alcmæon had carefully concealed the fact of his former marriage from his
young wife, he informed her, when no longer able to combat her importunities,
that he had concealed them in a cave in his native country, and promised to
1954 hasten thither and procure them for her. He accordingly took leave of Calirrhoë
and his children, and proceeded to Psophis, where he presented himself before
his deserted wife and her father, king Phegeus. To them he excused his absence
1955 by the fact of his having suffered from a fresh attack of madness, and added
that an oracle had foretold to him that his malady would only be cured when
he had deposited the necklace and veil of Harmonia in the temple of Apollo at
Delphi. Arsinoë, deceived by his artful representations, unhesitatingly restored
to him his bridal gifts, whereupon Alcmæon set out on his homeward journey,
well satisfied with the successful issue of his expedition.
1956 [7] But the fatal necklace and veil were doomed to bring ruin and disaster to all
who possessed them. During his sojourn at the court of king Phegeus, one of
the servants who had accompanied Alcmæon betrayed the secret of his union
1957 with the daughter of the river-god; and when the king informed his sons of
his treacherous conduct, they determined to avenge the wrongs of their sister
Arsinoë. They accordingly concealed themselves at a point of the road which
Alcmæon was compelled to pass, and as he neared the spot they suddenly
emerged from their place of ambush, fell upon him and despatched him.
1958 [8] When Arsinoë, who still loved her faithless husband, heard of the murder,
she bitterly reproached her brothers for the crime which they had perpetrated,
at which they were so incensed, that they placed her in a chest, and conveyed
her to Agapenor, son of Ancæus, at Tegea. Here they accused her of the murder MM.280
of which they themselves were guilty, and she suffered a painful death.
1959 [9] Calirrhoë, on learning the sad fate of Alcmæon, implored Zeus that her
infant sons might grow at once to manhood, and avenge the death of their
father. The ruler of Olympus heard the petition of the bereaved wife, and,

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in answer to her prayer, the children of yesterday became transformed into

bearded men, full of strength and courage, and thirsting for revenge.
1960 [ 10 ] Hastening to Tegea, they there encountered the sons of Phegeus, who were
about to repair to Delphi, in order to deposit the necklace and veil in the sanctu-
ary of Apollo; and before the brothers had time to defend themselves, the stal-
1961 wart sons of Calirrhoë rushed upon them and slew them. They then proceeded
to Psophis, where they killed king Phegeus and his wife, after which they re-
turned to their mother with the necklace and veil, which, by the command of
her father Achelous, were deposited as sacred offerings in the temple of Apollo
at Delphi.

1962
The Heraclidæ
1963 [1] After the apotheosis of Heracles, his children were so cruelly persecuted by
Eurystheus, that they fled for protection to king Ceyx at Trachin, accompa-
nied by the aged Iolaus, the nephew and life-long friend of their father, who
1964 constituted himself their guide and protector. But on Eurystheus demanding
the surrender of the fugitives, the Heraclidæ, knowing that the small force
at the disposal of king Ceyx would be altogether inadequate to protect them
against the powerful king of Argos, abandoned his territory, and sought refuge
1965 at Athens, where they were hospitably received by king Demophoon, the son
of the great hero Theseus. He warmly espoused their cause, and determined to
protect them at all costs against Eurystheus, who had despatched a numerous
force in pursuit of them.
1966 [2] When the Athenians had made all necessary preparations to repel the in-
MM.281
vaders, an oracle announced that the sacrifice of a maiden of noble birth was
necessary to ensure to them victory; whereupon Macaria, the beautiful daugh-
ter of Heracles and Deianira, magnanimously offered herself as a sacrifice, and,
surrounded by the noblest matrons and maidens of Athens, voluntarily devoted
herself to death.
1967 [3] While these events were transpiring in Athens, Hyllus, the eldest son of
Heracles and Deianira, had advanced with a large army to the assistance of
his brothers, and having sent a messenger to the king announcing his arrival,
Demophoon, with his army, joined his forces.
1968 [4] In the thick of the battle which ensued, Iolaus, following a sudden impulse,
borrowed the chariot of Hyllus, and earnestly entreated Zeus and Hebe to re-
store to him, for this one day only, the vigour and strength of his youth. His
1969 prayer was heard. A thick cloud descended from heaven and enveloped the
chariot, and when it disappeared, Iolaus, in the full plenitude of manly vigour,
stood revealed before the astonished gaze of the combatants. He then led on

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his valiant band of warriors, and soon the enemy was in headlong flight; and
Eurystheus, who was taken prisoner, was put to death by the command of king
Demophoon.
1970 [5] After gratefully acknowledging the timely aid of the Athenians, Hyllus,
accompanied by the faithful Iolaus and his brothers, took leave of king De-
mophoon, and proceeded to invade the Peloponnesus, which they regarded as
their lawful patrimony; for, according to the will of Zeus, it should have been
the rightful possession of their father, the great hero Heracles, had not Hera
maliciously defeated his plans by causing his cousin Eurystheus to precede
him into the world.
1971 [6] For the space of twelve months the Heraclidæ contrived to maintain them-
selves in the Peloponnesus; but at the expiration of that time a pestilence broke
out, which spread over the entire peninsula, and compelled the Heraclidæ to
evacuate the country and return to Attica, where for a time they settled.
1972 [7] After the lapse of three years Hyllus resolved on making another effort to MM.282
obtain his paternal inheritance. Before setting out on the expedition, however,
he consulted the oracle of Delphi, and the response was, that he must wait for
1973 the third fruit before the enterprise would prove successful. Interpreting this
ambiguous reply to signify the third summer, Hyllus controlled his impatience
for three years, when, having collected a powerful army, he once more entered
the Peloponnesus.
1974 [8] At the isthmus of Corinth he was opposed by Atreus, the son of Pelops,
who at the death of Eurystheus had inherited the kingdom. In order to save
bloodshed, Hyllus offered to decide his claims by single combat, the conditions
being, that if he were victorious, he and his brothers should obtain undisputed
possession of their rights; but if defeated, the Heraclidæ were to desist for fifty
years from attempting to press their claim.
1975 [9] The challenge was accepted by Echemon, king of Tegea, and Hyllus lost
his life in the encounter, whereupon the sons of Heracles, in virtue of their
agreement, abandoned the Peloponnesus and retired to Marathon.
1976 [ 10 ] Hyllus was succeeded by his son Cleodæus, who, at the expiration of the
appointed time, collected a large army and invaded the Peloponnesus; but he
was not more successful than his father had been, and perished there with all
his forces.
1977 [ 11 ] Twenty years later his son Aristomachus consulted an oracle, which
promised him victory if he went by way of the defile. The Heraclidæ once
more set out, but were again defeated, and Aristomachus shared the fate of his
father and grandfather, and fell on the field of battle.
1978 [ 12 ] When, at the expiration of thirty years, the sons of Aristomachus, Temenus,

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Cresphontes, and Aristodemus again consulted the oracle, the answer was still
the same; but this time the following explanation accompanied the response:
the third fruit signified the third generation, to which they themselves be-
longed, and not the third fruit of the earth; and by the defile was indicated,
not the isthmus of Corinth, but the straits on the right of the isthmus.
1979 [ 13 ] Temenus lost no time in collecting an army and building ships of war; but MM.283
just as all was ready and the fleet about to sail, Aristodemus, the youngest of
the brothers, was struck by lightning. To add to their misfortunes, Hippolytes, a
1980 descendant of Heracles, who had joined in the expedition, killed a soothsayer
whom he mistook for a spy, and the gods, in their displeasure, sent violent
tempests, by means of which the entire fleet was destroyed, whilst famine and
pestilence decimated the ranks of the army.
1981 [ 14 ] The oracle, on being again consulted, advised that Hippolytes, being the
offender, should be banished from the country for ten years, and that the com-
mand of the troops should be delegated to a man having three eyes. A search
1982 was at once instituted by the Heraclidæ for a man answering to this description,
who was found at length in the person of Oxylus, a descendant of the Ætolian
race of kings. In obedience to the command of the oracle, Hippolytes was ban-
ished, an army and fleet once more equipped, and Oxylus elected commander-
in-chief.
1983 [ 15 ] And now success at length crowned the efforts of the long-suffering de-
scendants of the great hero. They obtained possession of the Peloponnesus,
which was divided among them by lot. Argos fell to Temenus, Lacedæmon
to Aristodemus, and Messene to Cresphontes. In gratitude for the services of
their able leader, Oxylus, the kingdom of Elis, was conferred upon him by the
Heraclidæ.

1984
The Siege of Troy
1985 [1] Troy or Ilion was the capital of a kingdom in Asia Minor, situated near the
Hellespont, and founded by Ilus, son of Tros. At the time of the famous Trojan
war this city was under the government of Priam, a direct descendant of Ilus.
Priam was married to Hecuba, daughter of Dymas, king of Thrace; and among
MM.284
the most celebrated of their children were the renowned and valiant Hector, the
prophetess Cassandra, and Paris, the cause of the Trojan war.
1986 [2] Before the birth of her second son Paris, Hecuba dreamt that she had given
birth to a flaming brand, which was interpreted by Æsacus the seer (a son of
Priam by a former marriage) to signify that she would bear a son who would
1987 cause the destruction of the city of Troy. Anxious to prevent the fulfilment
of the prophecy, Hecuba caused her new-born babe to be exposed on Mount

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Ida to perish; but being found by some kind-hearted shepherds, the child was
reared by them, and grew up unconscious of his noble birth.
1988 [3] As the boy approached manhood he became remarkable, not only for his
wonderful beauty of form and feature, but also for his strength and courage,
which he exercised in defending the flocks from the attacks of robbers and wild
1989 beasts; hence he was called Alexander, or helper of men. It was about this time
that he settled the famous dispute concerning the golden apple, thrown by the
goddess of Discord into the assembly of the gods. As we have already seen,
he gave his decision in favour of Aphrodite; thus creating for himself two
implacable enemies, for Hera and Athene never forgave the slight.
1990 [4] Paris became united to a beautiful nymph named Œnone, with whom he
lived happily in the seclusion and tranquillity of a pastoral life; but to her deep
grief this peaceful existence was not fated to be of long duration.
1991 [5] Hearing that some funereal games were about to be held in Troy in honour
of a departed relative of the king, Paris resolved to visit the capital and take part
in them himself. There he so greatly distinguished himself in a contest with
1992 his unknown brothers, Hector and Deiphobus, that the proud young princes,
enraged that an obscure shepherd should snatch from them the prize of victory,
were about to create a disturbance, when Cassandra, who had been a spectator
of the proceedings, stepped forward, and announced to them that the humble
1993 peasant who had so signally defeated them was their own brother Paris. He MM.285
was then conducted to the presence of his parents, who joyfully acknowledged
him as their child; and amidst the festivities and rejoicings in honour of their
new-found son the ominous prediction of the past was forgotten.
1994 [6] As a proof of his confidence, the king now intrusted Paris with a somewhat
delicate mission. As we have already seen in the Legend of Heracles, that great
hero conquered Troy, and after killing king Laomedon, carried away captive
1995 his beautiful daughter Hesione, whom he bestowed in marriage on his friend
Telamon. But although she became princess of Salamis, and lived happily
with her husband, her brother Priam never ceased to regret her loss, and the
indignity which had been passed upon his house; and it was now proposed that
Paris should be equipped with a numerous fleet, and proceed to Greece in order
to demand the restoration of the king’s sister.
1996 [7] Before setting out on this expedition, Paris was warned by Cassandra
against bringing home a wife from Greece, and she predicted that if he dis-
regarded her injunction he would bring inevitable ruin upon the city of Troy,
and destruction to the house of Priam.
1997 [8] Under the command of Paris the fleet set sail, and arrived safely in Greece.
Here the young Trojan prince first beheld Helen, the daughter of Zeus and

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Leda, and sister of the Dioscuri, who was the wife of Menelaus, king of Sparta,
1998 and the loveliest woman of her time. The most renowned heroes in Greece
had sought the honour of her hand; but her stepfather, Tyndareus, king of
Sparta, fearing that if he bestowed her in marriage on one of her numerous
lovers he would make enemies of the rest, made it a stipulation that all suit-
1999 ors should solemnly swear to assist and defend the successful candidate, with
all the means at their command, in any feud which might hereafter arise in
connection with the marriage. He at length conferred the hand of Helen upon
Menelaus, a warlike prince, devoted to martial exercises and the pleasures of
the chase, to whom he resigned his throne and kingdom.
2000 [9] When Paris arrived at Sparta, and sought hospitality at the royal palace, he MM.286
was kindly received by king Menelaus. At the banquet given in his honour,
he charmed both host and hostess by his graceful manner and varied accom-
plishments, and specially ingratiated himself with the fair Helen, to whom he
presented some rare and chaste trinkets of Asiatic manufacture.
2001 [ 10 ] Whilst Paris was still a guest at the court of the king of Sparta, the latter
received an invitation from his friend Idomeneus, king of Crete, to join him in
a hunting expedition; and Menelaus, being of an unsuspicious and easy tem-
2002 perament, accepted the invitation, leaving to Helen the duty of entertaining
the distinguished stranger. Captivated by her surpassing loveliness, the Trojan
prince forgot every sense of honour and duty, and resolved to rob his absent
host of his beautiful wife. He accordingly collected his followers, and with
their assistance stormed the royal castle, possessed himself of the rich trea-
sures which it contained, and succeeded in carrying off its beautiful, and not
altogether unwilling mistress.
2003 [ 11 ] They at once set sail, but were driven by stress of weather to the island of
Crania, where they cast anchor; and it was not until some years had elapsed,
during which time home and country were forgotten, that Paris and Helen pro-
ceeded to Troy.
2004 [ 12 ] Preparations for the War.—When Menelaus heard of the violation of his
hearth and home he proceeded to Pylos, accompanied by his brother Agamem-
non, in order to consult the wise old king Nestor, who was renowned for his
2005 great experience and state-craft. On hearing the facts of the case Nestor ex-
pressed it as his opinion that only by means of the combined efforts of all the
states of Greece could Menelaus hope to regain Helen in defiance of so pow-
erful a kingdom as that of Troy.
2006 [ 13 ] Menelaus and Agamemnon now raised the war-cry, which was unani-
mously responded to from one end of Greece to the other. Many of those
who volunteered their services were former suitors of the fair Helen, and were MM.287

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2007 therefore bound by their oath to support the cause of Menelaus; others joined
from pure love of adventure, but one and all were deeply impressed with the
disgrace which would attach to their country should such a crime be suffered
to go unpunished. Thus a powerful army was collected in which few names of
note were missing.
2008 [ 14 ] Only in the case of two great heroes, Odysseus (Ulysses) and Achilles, did
Menelaus experience any difficulty.
2009 [ 15 ] Odysseus, famed for his wisdom and great astuteness, was at this time
living happily in Ithaca with his fair young wife Penelope and his little son
Telemachus, and was loath to leave his happy home for a perilous foreign
expedition of uncertain duration. When therefore his services were solicited he
2010 feigned madness; but the shrewd Palamedes, a distinguished hero in the suite
of Menelaus, detected and exposed the ruse, and thus Odysseus was forced to
join in the war. But he never forgave the interference of Palamedes, and, as we
shall see, eventually revenged himself upon him in a most cruel manner.
2011 [ 16 ] Achilles was the son of Peleus and the sea-goddess Thetis, who is said to
have dipped her son, when a babe, in the river Styx, and thereby rendered him
invulnerable, except in the right heel, by which she held him. When the boy
2012 was nine years old it was foretold to Thetis that he would either enjoy a long
life of inglorious ease and inactivity, or that after a brief career of victory he
would die the death of a hero. Naturally desirous of prolonging the life of her
son, the fond mother devoutly hoped that the former fate might be allotted to
him. With this view she conveyed him to the island of Scyros, in the Ægean
Sea, where, disguised as a girl, he was brought up among the daughters of
Lycomedes, king of the country.
2013 [ 17 ] Now that the presence of Achilles was required, owing to an oracular pre-
diction that Troy could not be taken without him, Menelaus consulted Calchas
the soothsayer, who revealed to him the place of his concealment. Odysseus
2014 was accordingly despatched to Scyros, where, by means of a clever device, MM.288
he soon discovered which among the maidens was the object of his search.
Disguising himself as a merchant, Odysseus obtained an introduction to the
royal palace, where he offered to the king’s daughters various trinkets for sale.
2015 The girls, with one exception, all examined his wares with unfeigned interest.
Observing this circumstance Odysseus shrewdly concluded that the one who
held aloof must be none other than the young Achilles himself. But in order
further to test the correctness of his deduction, he now exhibited a beautiful
2016 set of warlike accoutrements, whilst, at a given signal, stirring strains of mar-
tial music were heard outside; whereupon Achilles, fired with warlike ardour,
seized the weapons, and thus revealed his identity. He now joined the cause

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of the Greeks, accompanied at the request of his father by his kinsman Patro-
clus, and contributed to the expedition a large force of Thessalian troops, or
Myrmidons, as they were called, and also fifty ships.
2017 [ 18 ] For ten long years Agamemnon and the other chiefs devoted all their en-
ergy and means in preparing for the expedition against Troy. But during
these warlike preparations an attempt at a peaceful solution of the difficulty
was not neglected. An embassy consisting of Menelaus, Odysseus, &c., was
2018 despatched to king Priam demanding the surrender of Helen; but though the
embassy was received with the utmost pomp and ceremony, the demand was
nevertheless rejected; upon which the ambassadors returned to Greece, and the
order was given for the fleet to assemble at Aulis, in Bœotia.
2019 [ 19 ] Never before in the annals of Greece had so large an army been collected.
A hundred thousand warriors were assembled at Aulis, and in its bay floated
over a thousand ships, ready to convey them to the Trojan coast. The command
of this mighty host was intrusted to Agamemnon, king of Argos, the most
powerful of all the Greek princes.
2020 [ 20 ] Before the fleet set sail solemn sacrifices were offered to the gods on the
sea-shore, when suddenly a serpent was seen to ascend a plane-tree, in which
was a sparrow’s nest containing nine young ones. The reptile first devoured MM.289
2021 the young birds and then their mother, after which it was turned by Zeus into
stone. Calchas the soothsayer, on being consulted, interpreted the miracle to
signify that the war with Troy would last for nine years, and that only in the
tenth would the city be taken.
2022 [ 21 ] Departure of the Greek Fleet.—The fleet then set sail; but mistaking the
Mysian coast for that of Troy, they landed troops and commenced to ravage
the country. Telephus, king of the Mysians, who was a son of the great hero
2023 Heracles, opposed them with a large army, and succeeded in driving them
back to their ships, but was himself wounded in the engagement by the spear
of Achilles. Patroclus, who fought valiantly by the side of his kinsman, was
also wounded in this battle; but Achilles, who was a pupil of Chiron, care-
fully bound up the wound, which he succeeded in healing; and from this inci-
dent dates the celebrated friendship which ever after existed between the two
heroes, who even in death remained united.
2024 [ 22 ] The Greeks now returned to Aulis. Meanwhile, the wound of Telephus
proving incurable, he consulted an oracle, and the response was, that he alone
who had inflicted the wound possessed the power of curing it. Telephus ac-
cordingly proceeded to the Greek camp, where he was healed by Achilles,
and, at the solicitation of Odysseus, consented to act as guide in the voyage to
Troy.

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2025 [ 23 ] Just as the expedition was about to start for the second time, Agamem-
non had the misfortune to kill a hind sacred to Artemis, who, in her anger,
sent continuous calms, which prevented the fleet from setting sail. Calchas
on being consulted announced that the sacrifice of Iphigenia, the daughter of
2026 Agamemnon, would alone appease the incensed goddess. How Agamemnon
at length overcame his feelings as a father, and how Iphigenia was saved by
Artemis herself, has been already related in a previous chapter.
2027 [ 24 ] A fair wind having at length sprung up, the fleet once more set sail. They MM.290
first stopped at the island of Tenedos, where the famous archer Philoctetes—
who possessed the bow and arrows of Heracles, given to him by the dying
2028 hero—was bitten in the foot by a venomous snake. So unbearable was the
odour emitted by the wound, that, at the suggestion of Odysseus, Philoctetes
was conveyed to the island of Lesbos, where, to his great chagrin, he was
abandoned to his fate, and the fleet proceeded on their journey to Troy.
2029 [ 25 ] Commencement of Hostilities.—Having received early intelligence of the
impending invasion of their country, the Trojans sought the assistance of the
neighbouring states, who all gallantly responded to their call for help, and thus
ample preparations were made to receive the enemy. King Priam being himself
too advanced in years for active service, the command of the army devolved
upon his eldest son, the brave and valiant Hector.
2030 [ 26 ] At the approach of the Greek fleet the Trojans appeared on the coast in
order to prevent their landing. But great hesitation prevailed among the troops
as to who should be the first to set foot on the enemy’s soil, it having been
predicted that whoever did so would fall a sacrifice to the Fates. Protesilaus of
Phylace, however, nobly disregarding the ominous prediction, leaped on shore,
and fell by the hand of Hector.
2031 [ 27 ] The Greeks then succeeded in effecting a landing, and in the engagement
which ensued the Trojans were signally defeated, and driven to seek safety
behind the walls of their city. With Achilles at their head the Greeks now
made a desperate attempt to take the city by storm, but were repulsed with
2032 terrible losses. After this defeat the invaders, foreseeing a long and wearisome
campaign, drew up their ships on land, erected tents, huts, &c., and formed an
intrenched camp on the coast.
2033 [ 28 ] Between the Greek camp and the city of Troy was a plain watered by the
rivers Scamander and Simois, and it was on this plain, afterwards so renowned
in history, that the ever memorable battles between the Greeks and Trojans MM.291
were fought.
2034 [ 29 ] The impossibility of taking the city by storm was now recognized by the
leaders of the Greek forces. The Trojans, on their side, being less numerous

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than the enemy, dared not venture on a great battle in the open field; hence the
war dragged on for many weary years without any decisive engagement taking
place.
2035 [ 30 ] It was about this time that Odysseus carried out his long meditated revenge
against Palamedes. Palamedes was one of the wisest, most energetic, and most
upright of all the Greek heroes, and it was in consequence of his unflagging
2036 zeal and wonderful eloquence that most of the chiefs had been induced to join
the expedition. But the very qualities which endeared him to the hearts of
his countrymen rendered him hateful in the eyes of his implacable enemy,
Odysseus, who never forgave his having detected his scheme to avoid joining
the army.
2037 [ 31 ] In order to effect the ruin of Palamedes, Odysseus concealed in his tent a
vast sum of money. He next wrote a letter, purporting to be from king Priam
to Palamedes, in which the former thanked the Greek hero effusively for the
2038 valuable information received from him, referring at the same time to a large
sum of money which he had sent to him as a reward. This letter, which was
found upon the person of a Phrygian prisoner, was read aloud in a council of
the Greek princes. Palamedes was arraigned before the chiefs of the army and
2039 accused of betraying his country to the enemy, whereupon a search was insti-
tuted, and a large sum of money being found in his tent, he was pronounced
guilty and sentenced to be stoned to death. Though fully aware of the base
treachery practised against him, Palamedes offered not a word in self-defence,
knowing but too well that, in the face of such damning evidence, the attempt
to prove his innocence would be vain.
2040 [ 32 ] Defection of Achilles.—During the first year of the campaign the Greeks
ravaged the surrounding country, and pillaged the neighbouring villages. MM.292
Upon one of these foraging expeditions the city of Pedasus was sacked, and
2041 Agamemnon, as commander-in-chief, received as his share of the spoil the
beautiful Chrysëis, daughter of Chryses, the priest of Apollo; whilst to Achilles
was allotted another captive, the fair Brisëis. The following day Chryses, anx-
ious to ransom his daughter, repaired to the Greek camp; but Agamemnon
2042 refused to accede to his proposal, and with rude and insulting words drove the
old man away. Full of grief at the loss of his child Chryses called upon Apollo
for vengeance on her captor. His prayer was heard, and the god sent a dreadful
pestilence which raged for ten days in the camp of the Greeks. Achilles at
2043 length called together a council, and inquired of Calchas the soothsayer how
to arrest this terrible visitation of the gods. The seer replied that Apollo, in-
censed at the insult offered to his priest, had sent the plague, and that only by
the surrender of Chrysëis could his anger be appeased.

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2044 [ 33 ] On hearing this Agamemnon agreed to resign the maiden; but being al-
ready embittered against Calchas for his prediction with regard to his own
daughter Iphigenia, he now heaped insults upon the soothsayer and accused
him of plotting against his interests. Achilles espoused the cause of Calchas,
2045 and a violent dispute arose, in which the son of Thetis would have killed his
chief but for the timely interference of Pallas-Athene, who suddenly appeared
beside him, unseen by the rest, and recalled him to a sense of the duty he owed
to his commander. Agamemnon revenged himself on Achilles by depriving
2046 him of his beautiful captive, the fair Brisëis, who had become so attached to
her kind and noble captor that she wept bitterly on being removed from his
charge. Achilles, now fairly disgusted with the ungenerous conduct of his
chief, withdrew himself to his tent, and obstinately declined to take further
part in the war.
2047 [ 34 ] Heart-sore and dejected he repaired to the sea-shore, and there invoked the
presence of his divine mother. In answer to his prayer Thetis emerged from
beneath the waves, and comforted her gallant son with the assurance that she MM.293
2048 would entreat the mighty Zeus to avenge his wrongs by giving victory to the
Trojans, so that the Greeks might learn to realize the great loss which they
had sustained by his withdrawal from the army. The Trojans being informed
by one of their spies of the defection of Achilles, became emboldened by the
2049 absence of this brave and intrepid leader, whom they feared above all the other
Greek heroes; they accordingly sallied forth, and made a bold and eminently
successful attack upon the Greeks, who, although they most bravely and ob-
stinately defended their position, were completely routed, and driven back to
their intrenchments, Agamemnon and most of the other Greek leaders being
wounded in the engagement.
2050 [ 35 ] Encouraged by this marked and signal success the Trojans now com-
menced to besiege the Greeks in their own camp. At this juncture Agamemnon,
seeing the danger which threatened the army, sunk for the moment all personal
grievances, and despatched an embassy to Achilles consisting of many noble
2051 and distinguished chiefs, urgently entreating him to come to the assistance
of his countrymen in this their hour of peril; promising that not only should
the fair Brisëis be restored to him, but also that the hand of his own daughter
2052 should be bestowed on him in marriage, with seven towns as her dowry. But
the obstinate determination of the proud hero was not to be moved; and though
he listened courteously to the arguments and representations of the messen-
gers of Agamemnon, his resolution to take no further part in the war remained
unshaken.
2053 [ 36 ] In one of the engagements which took place soon afterwards, the Trojans,

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under the command of Hector, penetrated into the heart of the Greek camp, and
had already commenced to burn their ships, when Patroclus, seeing the distress
2054 of his countrymen, earnestly besought Achilles to send him to the rescue at the
head of the Myrmidons. The better nature of the hero prevailed, and he not
only intrusted to his friend the command of his brave band of warriors, but lent MM.294
him also his own suit of armour.
2055 [ 37 ] Patroclus having mounted the war-chariot of the hero, Achilles lifted on
high a golden goblet and poured out a libation of wine to the gods, accom-
panied by an earnest petition for victory, and the safe return of his beloved
comrade. As a parting injunction he warned Patroclus against advancing too
far into the territory of the enemy, and entreated him to be content with rescu-
ing the galleys.
2056 [ 38 ] At the head of the Myrmidons Patroclus now made a desperate attack upon
the enemy, who, thinking that the invincible Achilles was himself in command
of his battalions, became disheartened, and were put to flight. Patroclus fol-
2057 lowed up his victory and pursued the Trojans as far as the walls of their city,
altogether forgetting in the excitement of battle the injunction of his friend
Achilles. But his temerity cost the young hero his life, for he now encoun-
tered the mighty Hector himself, and fell by his hands. Hector stripped the
armour from his dead foe, and would have dragged the body into the city had
not Menelaus and Ajax the Greater rushed forward, and after a long and fierce
struggle succeeded in rescuing it from desecration.
2058 [ 39 ] Death of Hector.—And now came the mournful task of informing
Achilles of the fate of his friend. He wept bitterly over the dead body of his
comrade, and solemnly vowed that the funereal rites should not be solemnized
2059 in his honour until he had slain Hector with his own hands, and captured twelve
Trojans to be immolated on his funeral pyre. All other considerations vanished
before the burning desire to avenge the death of his friend; and Achilles, now
thoroughly aroused from his apathy, became reconciled to Agamemnon, and
rejoined the Greek army. At the request of the goddess Thetis, Hephæstus
forged for him a new suit of armour, which far surpassed in magnificence that
of all the other heroes.
2060 [ 40 ] Thus gloriously arrayed he was soon seen striding along, calling the Greeks MM.295
to arms. He now led the troops against the enemy, who were defeated and put
to flight until, near the gates of the city, Achilles and Hector encountered each
2061 other. But here, for the first time throughout his whole career, the courage of
the Trojan hero deserted him. At the near approach of his redoubtable antago-
nist he turned and fled for his life. Achilles pursued him; and thrice round the
walls of the city was the terrible race run, in sight of the old king and queen,

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2062 who had mounted the walls to watch the battle. Hector endeavoured, during
each course, to reach the city gates, so that his comrades might open them to
admit him or cover him with their missiles; but his adversary, seeing his design,
forced him into the open plain, at the same time calling to his friends to hurl no
2063 spear upon his foe, but to leave to him the vengeance he had so long panted for.
At length, wearied with the hot pursuit, Hector made a stand and challenged
his foe to single combat. A desperate encounter took place, in which Hector
succumbed to his powerful adversary at the Scæan gate; and with his last dy-
ing breath the Trojan hero foretold to his conqueror that he himself would soon
perish on the same spot.
2064 [ 41 ] The infuriated victor bound the lifeless corse of his fallen foe to his char-
iot, and dragged it three times round the city walls and thence to the Greek
camp. Overwhelmed with horror at this terrible scene the aged parents of
Hector uttered such heart-rending cries of anguish that they reached the ears
of Andromache, his faithful wife, who, rushing to the walls, beheld the dead
body of her husband, bound to the conqueror’s car.
2065 [ 42 ] Achilles now solemnized the funereal rites in honour of his friend Patro-
clus. The dead body of the hero was borne to the funeral pile by the Myrmidons
in full panoply. His dogs and horses were then slain to accompany him, in case
2066 he should need them in the realm of shades; after which Achilles, in fulfilment
of his savage vow, slaughtered twelve brave Trojan captives, who were laid on MM.296
the funeral pyre, which was now lighted. When all was consumed the bones
of Patroclus were carefully collected and inclosed in a golden urn. Then fol-
2067 lowed the funereal games, which consisted of chariot-races, fighting with the
cestus (a sort of boxing-glove), wrestling matches, foot-races, and single com-
bats with shield and spear, in all of which the most distinguished heroes took
part, and contended for the prizes.
2068 [ 43 ] Penthesilea.—After the death of Hector, their great hope and bulwark, the
Trojans did not venture beyond the walls of their city. But soon their hopes
were revived by the appearance of a powerful army of Amazons under the
command of their queen Penthesilea, a daughter of Ares, whose great ambition
was to measure swords with the renowned Achilles himself, and to avenge the
death of the valiant Hector.
2069 [ 44 ] Hostilities now recommenced in the open plain. Penthesilea led the Tro-
jan host; the Greeks on their side being under the command of Achilles and
Ajax. Whilst the latter succeeded in putting the enemy to flight, Achilles was
challenged by Penthesilea to single combat. With heroic courage she went
2070 forth to the fight; but even the strongest men failed before the power of the
great Achilles, and though a daughter of Ares, Penthesilea was but a woman.

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With generous chivalry the hero endeavoured to spare the brave and beautiful
maiden-warrior, and only when his own life was in imminent danger did he
make a serious effort to vanquish his enemy, when Penthesilea shared the fate
of all who ventured to oppose the spear of Achilles, and fell by his hand.
2071 [ 45 ] Feeling herself fatally wounded, she remembered the desecration of the
dead body of Hector, and earnestly entreated the forbearance of the hero. But
the petition was hardly necessary, for Achilles, full of compassion for his brave
but unfortunate adversary, lifted her gently from the ground, and she expired
in his arms.
2072 [ 46 ] On beholding the dead body of their leader in the possession of Achilles, MM.297
the Amazons and Trojans prepared for a fresh attack in order to wrest it from
his hands; but observing their purpose, Achilles stepped forward and loudly
called upon them to halt. Then in a few well-chosen words he praised the
great valour and intrepidity of the fallen queen, and expressed his willingness
to resign the body at once.
2073 [ 47 ] The chivalrous conduct of Achilles was fully appreciated by both Greeks
and Trojans. Thersites alone, a base and cowardly wretch, attributed unworthy
motives to the gracious proceedings of the hero; and, not content with these in-
sinuations, he savagely pierced with his lance the dead body of the Amazonian
queen; whereupon Achilles, with one blow of his powerful arm, felled him to
the ground, and killed him on the spot.
2074 [ 48 ] The well-merited death of Thersites excited no commiseration, but his
kinsman Diomedes came forward and claimed compensation for the murder
of his relative; and as Agamemnon, who, as commander-in-chief, might eas-
ily have settled the difficulty, refrained from interfering, the proud nature of
2075 Achilles resented the implied condemnation of his conduct, and he once more
abandoned the Greek army and took ship for Lesbos. Odysseus, however, fol-
lowed him to the island, and, with his usual tact, succeeded in inducing the
hero to return to the camp.
2076 [ 49 ] Death of Achilles.—A new ally of the Trojans now appeared on the field in
the person of Memnon, the Æthiopian, a son of Eos and Tithonus, who brought
with him a powerful reinforcement of negroes. Memnon was the first opponent
who had yet encountered Achilles on an equal footing; for like the great hero
himself he was the son of a goddess, and possessed also, like Achilles, a suit
of armour made for him by Hephæstus.
2077 [ 50 ] Before the heroes encountered each other in single combat, the two god-
desses, Thetis and Eos, hastened to Olympus to intercede with its mighty ruler
for the life of their sons. Resolved even in this instance not to act in opposition

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to the Moiræ, Zeus seized the golden scales in which he weighed the lot of MM.298
mortals, and placed in it the respective fates of the two heroes, whereupon that
of Memnon weighed down the balance, thus portending his death.
2078 [ 51 ] Eos abandoned Olympus in despair. Arrived on the battlefield she beheld
the lifeless body of her son, who, after a long and brave defence, had at length
succumbed to the all-conquering arm of Achilles. At her command her chil-
dren, the Winds, flew down to the plain, and seizing the body of the slain hero
conveyed it through the air safe from the desecration of the enemy.
2079 [ 52 ] The triumph of Achilles was not of long duration. Intoxicated with success
he attempted, at the head of the Greek army, to storm the city of Troy, when
Paris, by the aid of Phœbus-Apollo, aimed a well-directed dart at the hero,
2080 which pierced his vulnerable heel, and he fell to the ground fatally wounded
before the Scæan gate. But though face to face with death, the intrepid hero,
raising himself from the ground, still performed prodigies of valour, and not
until his tottering limbs refused their office was the enemy aware that the
wound was mortal.
2081 [ 53 ] By the combined efforts of Ajax and Odysseus the body of Achilles was
wrested from the enemy after a long and terrible fight, and conveyed to the
Greek camp. Weeping bitterly over the untimely fate of her gallant son,
Thetis came to embrace him for the last time, and mingled her regrets and
2082 lamentations with those of the whole Greek army. The funeral pyre was then
lighted, and the voices of the Muses were heard chanting his funeral dirge.
When, according to the custom of the ancients, the body had been burned on
the pyre, the bones of the hero were collected, inclosed in a golden urn, and
deposited beside the remains of his beloved friend Patroclus.
2083 [ 54 ] In the funereal games celebrated in honour of the fallen hero, the property
of her son was offered by Thetis as the prize of victory. But it was unanimously
agreed that the beautiful suit of armour made by Hephæstus should be awarded
2084 to him who had contributed the most to the rescue of the body from the hands MM.299
of the enemy. Popular opinion unanimously decided in favour of Odysseus,
which verdict was confirmed by the Trojan prisoners who were present at the
engagement. Unable to endure the slight, the unfortunate Ajax lost his reason,
and in this condition put an end to his existence.
2085 [ 55 ] Final Measures.—Thus were the Greeks deprived at one and the same
time of their bravest and most powerful leader, and of him also who approached
the nearest to this distinction. For a time operations were at a standstill, until
2086 Odysseus at length, contrived by means of a cleverly-arranged ambush to cap-
ture Helenus, the son of Priam. Like his sister Cassandra, Helenus possessed

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the gift of prophecy, and the unfortunate youth was now coerced by Odysseus
into using this gift against the welfare of his native city.
2087 [ 56 ] The Greeks learned from the Trojan prince that three conditions were in-
dispensable to the conquest of Troy:—In the first place the son of Achilles
must fight in their ranks; secondly, the arrows of Heracles must be used against
the enemy; and thirdly, they must obtain possession of the wooden image of
Pallas-Athene, the famous Palladium of Troy.
2088 [ 57 ] The first condition was easily fulfilled. Ever ready to serve the interests
of the community, Odysseus repaired to the island of Scyros, where he found
Neoptolemus, the son of Achilles. Having succeeded in arousing the ambition
2089 of the fiery youth, he generously resigned to him the magnificent armour of
his father, and then conveyed him to the Greek camp, where he immediately
distinguished himself in single combat with Eurypylus, the son of Telephus,
who had come to the aid of the Trojans.
2090 [ 58 ] To procure the poison-dipped arrows of Heracles was a matter of greater
difficulty. They were still in the possession of the much-aggrieved Philoctetes,
who had remained in the island of Lemnos, his wound still unhealed, suffering
2091 the most abject misery. But the judicious zeal of the indefatigable and ever- MM.300
active Odysseus, who was accompanied in this undertaking by Diomedes, at
length gained the day, and he induced Philoctetes to accompany him to the
camp, where the skilful leech Machaon, the son of Asclepias, healed him of
his wound.
2092 [ 59 ] Philoctetes became reconciled to Agamemnon, and in an engagement
which took place soon after, he mortally wounded Paris, the son of Priam.
But though pierced by the fatal arrow of the demi-god, death did not imme-
diately ensue; and Paris, calling to mind the prediction of an oracle, that his
2093 deserted wife Œnone could alone cure him if wounded, caused himself to be
transported to her abode on Mount Ida, where he implored her by the memory
of their past love to save his life. But mindful only of her wrongs, Œnone
crushed out of her heart every womanly feeling of pity and compassion, and
2094 sternly bade him depart. Soon, however, all her former affection for her hus-
band awoke within her. With frantic haste she followed him; but on her arrival
in the city she found the dead body of Paris already laid on the lighted funeral
pile, and, in her remorse and despair, Œnone threw herself on the lifeless form
of her husband and perished in the flames.
2095 [ 60 ] The Trojans were now shut up within their walls and closely besieged; but
the third and most difficult condition being still unfulfilled, all efforts to take
the city were unavailing. In this emergency the wise and devoted Odysseus
2096 came once more to the aid of his comrades. Having disfigured himself with

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Laocoon
Of the Laocoon group more has been written than
of any other statue of antiquity. The date of the
group, which, Pliny tells us, in his day stood in the
house of Titus the Emperor,—a work, as he
thought, “preferable to all other creations both of
pictorial and plastic art”, wrought by the
consummate masters Agesander, Polydorus, and
Athenodorus of Rhodes,—has been the subject of
infinite dispute. Now, however, by careful
comparison in style with other works, the date has
been fixed at about the beginning of the second
century ..
The story of Laocoon may be read in the Second
Book of Virgil’s Æneid; the difference in the
treatment of the subject by the poet and the
sculptors gave rise to the great German critic
Lessing’s famous treatise, “Laocoon”, wherein he
treats of the limits of plastic art. The sculptors
have chosen the moment when the two serpents
have already enveloped Laocoon and his two
sons. The three figures represent three phases in
the catastrophe. The elder son, on the spectator’s
right, is involved in the toils of the serpent, but has
not yet been bitten; the father, with the serpent
biting his side, is in the very height of his agony;
and the younger son is past resistance, sinking
down in the lethargy of death.

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self-inflicted wounds, he assumed the disguise of a wretched old mendicant,

and then crept stealthily into the city in order to discover where the Palladium
was preserved. He succeeded in his object, and was recognized by no one save
2097 the fair Helen, who after the death of Paris had been given in marriage to his
brother Deiphobus. But since death had robbed her of her lover, the heart of
the Greek princess had turned yearningly towards her native country and her
husband Menelaus, and Odysseus now found in her a most unlooked-for ally.
On his return to the camp Odysseus called to his aid the valiant Diomedes, MM.301
and with his assistance the perilous task of abstracting the Palladium from its
sacred precincts was, after some difficulty, effected.
2098 [ 61 ] The conditions of conquest being now fulfilled, a council was called to
decide on final proceedings. Epeios, a Greek sculptor, who had accompanied
the expedition, was desired to construct a colossal wooden horse large enough
2099 to contain a number of able and distinguished heroes. On its completion a band
of warriors concealed themselves within, whereupon the Greek army broke up
their camp, and then set fire to it, as though, wearied of the long and tedious
ten years’ siege, they had abandoned the enterprise as hopeless.
2100 [ 62 ] Accompanied by Agamemnon and the sage Nestor, the fleet set sail for the
island of Tenedos, where they cast anchor, anxiously awaiting the torch signal
to hasten back to the Trojan coast.
2101 [ 63 ] Destruction of Troy.—When the Trojans saw the enemy depart, and the
Greek camp in flames, they believed themselves safe at last, and streamed in
great numbers out of the town in order to view the site where the Greeks had
2102 so long encamped. Here they found the gigantic wooden horse, which they
examined with wondering curiosity, various opinions being expressed with re-
gard to its utility. Some supposed it to be an engine of war, and were in favour
of destroying it, others regarded it as a sacred idol, and proposed that it should
be brought into the city. Two circumstances which now occurred induced the
Trojans to incline towards the latter opinion.
2103 [ 64 ] Chief among those who suspected a treacherous design in this huge con-
trivance was Laocoon, a priest of Apollo, who, in company with his two young
sons, had issued from the city with the Trojans in order to offer a sacrifice to
the gods. With all the eloquence at his command he urged his countrymen
2104 not to place confidence in any gift of the Greeks, and even went so far as to
pierce the side of the horse with a spear which he took from a warrior beside MM.302
him, whereupon the arms of the heroes were heard to rattle. The hearts of
2105 the brave men concealed inside the horse quailed within them, and they had
already given themselves up for lost, when Pallas-Athene, who ever watched
over the cause of the Greeks, now came to their aid, and a miracle occurred

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in order to blind and deceive the devoted Trojans;—for the fall of Troy was
decreed by the gods.

Laocoon and his sons

2106 [ 65 ] Whilst Laocoon with his two sons stood prepared to perform the sacrifice,
two enormous serpents suddenly rose out of the sea, and made direct for the
altar. They entwined themselves first round the tender limbs of the helpless
2107 youths, and then encircled their father who rushed to their assistance, and thus
all three were destroyed in sight of the horrified multitude. The Trojans natu-
rally interpreted the fate of Laocoon and his sons to be a punishment sent by
Zeus for his sacrilege against the wooden horse, and were now fully convinced
that it must be consecrated to the gods.
2108 [ 66 ] The crafty Odysseus had left behind his trusty friend Sinon with full in-
structions as to his course of action. Assuming the rôle assigned to him, he
now approached king Priam with fettered hands and piteous entreaties, alleg-
ing that the Greeks, in obedience to the command of an oracle, had attempted
to immolate him as a sacrifice; but that he had contrived to escape from their
hands, and now sought protection from the king.
2109 [ 67 ] The kind-hearted monarch, believing his story, released his bonds, assured MM.303
him of his favour, and then begged him to explain the true meaning of the
wooden horse. Sinon willingly complied. He informed the king that Pallas-

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2110 Athene, who had hitherto been the hope and stay of the Greeks throughout
the war, was so deeply offended at the removal of her sacred image, the Pal-
ladium, from her temple in Troy, that she had withdrawn her protection from
the Greeks, and refused all further aid till it was restored to its rightful place.
2111 Hence the Greeks had returned home in order to seek fresh instructions from
an oracle. But before leaving, Calchas the seer had advised their building this
gigantic wooden horse as a tribute to the offended goddess, hoping thereby to
appease her just anger. He further explained that it had been constructed of
such colossal proportions in order to prevent its being brought into the city, so
that the favour of Pallas-Athene might not be transferred to the Trojans.
2112 [ 68 ] Hardly had the crafty Sinon ceased speaking when the Trojans, with one
accord, urged that the wooden horse should be brought into their city without
delay. The gates being too low to admit its entrance, a breach was made in
the walls, and the horse was conveyed in triumph into the very heart of Troy;
whereupon the Trojans, overjoyed at what they deemed the successful issue of
the campaign, abandoned themselves to feasting and rioting.
2113 [ 69 ] Amidst the universal rejoicing the unhappy Cassandra, foreseeing the re-
sult of the admission of the wooden horse into the city, was seen rushing
through the streets with wild gestures and dishevelled hair, warning her people
against the dangers which awaited them. But her eloquent words fell on deaf
ears; for it was ever the fate of the unfortunate prophetess that her predictions
should find no credence.
2114 [ 70 ] When, after the day’s excitement, the Trojans had retired to rest, and all
was hushed and silent, Sinon, in the dead of night, released the heroes from
their voluntary imprisonment. The signal was then given to the Greek fleet
lying off Tenedos, and the whole army in unbroken silence once more landed
on the Trojan coast.
2115 [ 71 ] To enter the city was now an easy matter, and a fearful slaughter ensued. MM.304
Aroused from their slumbers, the Trojans, under the command of their bravest
leaders, made a gallant defence, but were easily overcome. All their most
valiant heroes fell in the fight, and soon the whole city was wrapt in flames.
2116 [ 72 ] Priam fell by the hand of Neoptolemus, who killed him as he lay prostrate
before the altar of Zeus, praying for divine assistance in this awful hour of
peril. The unfortunate Andromache with her young son Astyanax had taken
refuge on the summit of a tower, where she was discovered by the victors, who,
fearing lest the son of Hector might one day rise against them to avenge the
death of his father, tore him from her arms and hurled him over the battlements.
2117 [ 73 ] Æneas alone, the son of Aphrodite, the beloved of gods and men, escaped
the universal carnage with his son and his old father Anchises, whom he carried

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on his shoulders out of the city. He first sought refuge on Mount Ida, and
afterwards fled to Italy, where he became the ancestral hero of the Roman
people.
2118 [ 74 ] Menelaus now sought Helen in the royal palace, who, being immortal, still
retained all her former beauty and fascination. A reconciliation took place,
and she accompanied her husband on his homeward voyage. Andromache, the
widow of the brave Hector, was given in marriage to Neoptolemus, Cassandra
fell to the share of Agamemnon, and Hecuba, the gray-haired and widowed
queen, was made prisoner by Odysseus.
2119 [ 75 ] The boundless treasures of the wealthy Trojan king fell into the hands of
the Greek heroes, who, after having levelled the city of Troy to the ground,
prepared for their homeward voyage.

2120
Return of the Greeks from Troy
2121 [1] During the sacking of the city of Troy the Greeks, in the hour of victory, com-
mitted many acts of desecration and cruelty, which called down upon them the
MM.305
wrath of the gods, for which reason their homeward voyage was beset with
manifold dangers and disasters, and many perished before they reached their
native land.
2122 [2] Nestor, Diomedes, Philoctetes, and Neoptolemus were among those who
arrived safely in Greece after a prosperous voyage. The vessel which carried
Menelaus and Helen was driven by violent tempests to the coast of Egypt, and
only after many years of weary wanderings and vicissitudes did they succeed
in reaching their home at Sparta.
2123 [3] Ajax the Lesser having offended Pallas-Athene by desecrating her temple
on the night of the destruction of Troy, was shipwrecked off Cape Caphareus.
He succeeded, however, in clinging to a rock, and his life might have been
spared but for his impious boast that he needed not the help of the gods. No
2124 sooner had he uttered the sacrilegious words than Poseidon, enraged at his
audacity, split with his trident the rock to which the hero was clinging, and the
unfortunate Ajax was overwhelmed by the waves.
2125 [4] Fate of Agamemnon.—The homeward voyage of Agamemnon was toler-
ably uneventful and prosperous; but on his arrival at Mycenæ misfortune and
ruin awaited him.
2126 [5] His wife Clytemnestra, in revenge for the sacrifice of her beloved daugh-
ter Iphigenia, had formed a secret alliance during his absence with Ægisthus,
the son of Thyestes, and on the return of Agamemnon they both conspired to
compass his destruction. Clytemnestra feigned the greatest joy on beholding

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2127 her husband, and in spite of the urgent warnings of Cassandra, who was now
a captive in his train, he received her protestations of affection with the most
trusting confidence. In her well-assumed anxiety for the comfort of the weary
traveller, she prepared a warm bath for his refreshment, and at a given sig-
nal from the treacherous queen, Ægisthus, who was concealed in an adjoining
chamber, rushed upon the defenceless hero and slew him.
2128 [6] During the massacre of the retainers of Agamemnon which followed, his MM.306
daughter Electra, with great presence of mind, contrived to save her young
brother Orestes. He fled for refuge to his uncle Strophius, king of Phocis,
who educated him with his own son Pylades, and an ardent friendship sprung
up between the youths, which, from its constancy and disinterestedness, has
become proverbial.
2129 [7] As Orestes grew up to manhood, his one great all-absorbing desire was to
avenge the death of his father. Accompanied by his faithful friend Pylades,
he repaired in disguise to Mycenæ, where Ægisthus and Clytemnestra reigned
conjointly over the kingdom of Argos. In order to disarm suspicion he had
2130 taken the precaution to despatch a messenger to Clytemnestra, purporting to
be sent by king Strophius, to announce to her the untimely death of her son
Orestes through an accident during a chariot-race at Delphi.
2131 [8] Arrived at Mycenæ, he found his sister Electra so overwhelmed with grief
at the news of her brother’s death that to her he revealed his identity. When he
heard from her lips how cruelly she had been treated by her mother, and how
joyfully the news of his demise had been received, his long pent-up passion
completely overpowered him, and rushing into the presence of the king and
queen, he first pierced Clytemnestra to the heart, and afterwards her guilty
partner.
2132 [9] But the crime of murdering his own mother was not long unavenged by the
gods. Hardly was the fatal act committed when the Furies appeared and un-
ceasingly pursued the unfortunate Orestes wherever he went. In this wretched
plight he sought refuge in the temple of Delphi, where he earnestly besought
2133 Apollo to release him from his cruel tormentors. The god commanded him, in
expiation of his crime, to repair to Taurica-Chersonnesus and convey the statue
of Artemis from thence to the kingdom of Attica, an expedition fraught with
2134 extreme peril. We have already seen in a former chapter how Orestes escaped
the fate which befell all strangers who landed on the Taurian coast, and how, MM.307
with the aid of his sister Iphigenia, the priestess of the temple, he succeeded in
conveying the statue of the goddess to his native country.
2135 [ 10 ] But the Furies did not so easily relinquish their prey, and only by means of
the interposition of the just and powerful goddess Pallas-Athene was Orestes

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finally liberated from their persecution. His peace of mind being at length re-
stored, Orestes assumed the government of the kingdom of Argos, and became
united to the beautiful Hermione, daughter of Helen and Menelaus. On his
faithful friend Pylades he bestowed the hand of his beloved sister, the good
and faithful Electra.
2136 [ 11 ] Homeward Voyage of Odysseus.—With his twelve ships laden with enor-
mous treasures, captured during the sacking of Troy, Odysseus set sail with a
light heart for his rocky island home of Ithaca. At length the happy hour had
arrived which for ten long years the hero had so anxiously awaited, and he little
dreamt that ten more must elapse before he would be permitted by the Fates to
clasp to his heart his beloved wife and child.
2137 [ 12 ] During his homeward voyage his little fleet was driven by stress of weather
to a land whose inhabitants subsisted entirely on a curious plant called the lo-
tus, which was sweet as honey to the taste, but had the effect of causing utter
2138 oblivion of home and country, and of creating an irresistible longing to remain
for ever in the land of the lotus-eaters. Odysseus and his companions were hos-
pitably received by the inhabitants, who regaled them freely with their peculiar
and very delicious food; after partaking of which, however, the comrades of
the hero refused to leave the country, and it was only by sheer force that he at
length succeeded in bringing them back to their ships.
2139 [ 13 ] Polyphemus.—Continuing their journey, they next arrived at the country
of the Cyclops, a race of giants remarkable for having only one eye, which
was placed in the centre of their foreheads. Here Odysseus, whose love of
adventure overcame more prudent considerations, left his fleet safely anchored MM.308
in the bay of a neighbouring island, and with twelve chosen companions set
out to explore the country.
2140 [ 14 ] Near the shore they found a vast cave, into which they boldly entered. In
the interior they saw to their surprise huge piles of cheese and great pails of
milk ranged round the walls. After partaking freely of these provisions his
companions endeavoured to persuade Odysseus to return to the ship; but the
hero being curious to make the acquaintance of the owner of this extraordinary
abode, ordered them to remain and await his pleasure.
2141 [ 15 ] Towards evening a fierce giant made his appearance, bearing an enormous
load of wood upon his shoulders, and driving before him a large flock of sheep.
This was Polyphemus, the son of Poseidon, the owner of the cave. After all
his sheep had entered, the giant rolled before the entrance to the cave an enor-
mous rock, which the combined strength of a hundred men would have been
powerless to move.

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2142 [ 16 ] Having kindled a fire of great logs of pine-wood he was about to prepare
his supper when the flames revealed to him, in a corner of the cavern, its new
occupants, who now came forward and informed him that they were ship-
wrecked mariners, and claimed his hospitality in the name of Zeus. But the
2143 fierce monster railed at the great ruler of Olympus—for the lawless Cyclops
knew no fear of the gods—and hardly vouchsafed a reply to the demand of the
hero. To the consternation of Odysseus the giant seized two of his companions,
and, after dashing them to the ground, consumed their remains, washing down
the ghastly meal with huge draughts of milk. He then stretched his gigantic
limbs on the ground, and soon fell fast asleep beside the fire.
2144 [ 17 ] Thinking the opportunity a favourable one to rid himself and his compan-
ions of their terrible enemy, Odysseus drew his sword, and, creeping stealthily
forward, was about to slay the giant when he suddenly remembered that
the aperture of the cave was effectually closed by the immense rock, which
2145
rendered egress impossible. He therefore wisely determined to wait until the MM.309
following day, and set his wits to work in the meantime to devise a scheme by
which he and his companions might make their escape.
2146 [ 18 ] When, early next morning, the giant awoke, two more unfortunate com-
panions of the hero were seized by him and devoured; after which Polyphemus
leisurely drove out his flock, taking care to secure the entrance of the cave as
before.
2147 [ 19 ] Next evening the giant devoured two more of his victims, and when he had
finished his revolting meal Odysseus stepped forward and presented him with a
large measure of wine which he had brought with him from his ship in a goat’s
skin. Delighted with the delicious beverage the giant inquired the name of the
donor. Odysseus replied that his name was Noman, whereupon Polyphemus,
graciously announced that he would evince his gratitude by eating him the last.
2148 [ 20 ] The monster, thoroughly overcome with the powerful old liquor, soon fell
into a heavy sleep, and Odysseus lost no time in putting his plans into execu-
tion. He had cut during the day a large piece of the giant’s own olive-staff,
which he now heated in the fire, and, aided by his companions, thrust it into
the eye-ball of Polyphemus, and in this manner effectually blinded him.
2149 [ 21 ] The giant made the cave resound with his howls of pain and rage. His cries
being heard by his brother Cyclops, who lived in caves not far distant from his
own, they soon came trooping over the hills from all sides, and assailed the
door of the cave with inquiries concerning the cause of his cries and groans.
But as his only reply was, “Noman has injured me,” they concluded that he
had been playing them a trick, and therefore abandoned him to his fate.
2150 [ 22 ] The blinded giant now groped vainly round his cave in hopes of laying

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hands on some of his tormentors; but wearied at length of these fruitless ex-
ertions he rolled away the rock which closed the aperture, thinking that his
2151
victims would rush out with the sheep, when it would be an easy matter to MM.310
capture them. But in the meantime Odysseus had not been idle, and the sub-
tlety of the hero was now brought into play, and proved more than a match for
the giant’s strength. The sheep were very large, and Odysseus, with bands of
2152 willow taken from the bed of Polyphemus, had cleverly linked them together
three abreast, and under each centre one had secured one of his comrades. Af-
ter providing for the safety of his companions, Odysseus himself selected the
finest ram of the flock, and, by clinging to the wool of the animal, made his
escape. As the sheep passed out of the cave the giant felt carefully among them
for his victims, but not finding them on the backs of the animals he let them
pass, and thus they all escaped.
2153 [ 23 ] They now hastened on board their vessel, and Odysseus, thinking himself
at a safe distance, shouted out his real name and mockingly defied the giant;
whereupon Polyphemus seized a huge rock, and, following the direction of
the voice, hurled it towards the ship, which narrowly escaped destruction. He
2154 then called upon his father Poseidon to avenge him, entreating him to curse
Odysseus with a long and tedious voyage, to destroy all his ships and all his
companions, and to make his return as late, as unhappy, and as desolate as
possible.
2155 [ 24 ] Further Adventures.—After sailing about over unknown seas for some
time the hero and his followers cast anchor at the island of Æolus, king of the
Winds, who welcomed them cordially, and sumptuously entertained them for
a whole month.
2156 [ 25 ] When they took their leave he gave Odysseus the skin of an ox, into which
he had placed all the contrary winds in order to insure to them a safe and speedy
voyage, and then, having cautioned him on no account to open it, caused the
gentle Zephyrus to blow so that he might waft them to the shores of Greece.
2157 [ 26 ] On the evening of the tenth day after their departure they arrived in sight of
the watch-fires of Ithaca. But here, unfortunately, Odysseus, being completely
wearied out, fell asleep, and his comrades, thinking Æolus had given him a MM.311
2158 treasure in the bag which he so sedulously guarded, seized this opportunity
of opening it, whereupon all the adverse winds rushed out, and drove them
back to the Æolian island. This time, however, Æolus did not welcome them
as before, but dismissed them with bitter reproaches and upbraidings for their
disregard of his injunctions.
2159 [ 27 ] After a six days’ voyage they at length sighted land. Observing what ap-
peared to be the smoke from a large town, Odysseus despatched a herald, ac-

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companied by two of his comrades, in order to procure provisions. When they

2160 arrived in the city they discovered to their consternation that they had set foot
in the land of the Læstrygones, a race of fierce and gigantic cannibals, gov-
erned by their king Antiphates. The unfortunate herald was seized and killed
by the king; but his two companions, who took to flight, succeeded in reach-
ing their ship in safety, and urgently entreated their chief to put to sea without
delay.
2161 [ 28 ] But Antiphates and his fellow-giants pursued the fugitives to the sea-shore,
where they now appeared in large numbers. They seized huge rocks, which
they hurled upon the fleet, sinking eleven of the ships with all hands, on board;
the vessel under the immediate command of Odysseus being the only one
which escaped destruction. In this ship, with his few remaining followers,
Odysseus now set sail, but was driven by adverse winds to an island called
Ææa.
2162 [ 29 ] Circe.—The hero and his companions were in sore need of provisions, but,
warned by previous disasters, Odysseus resolved that only a certain number of
the ship’s crew should be despatched to reconnoitre the country; and on lots
being drawn by Odysseus and Eurylochus, it fell to the share of the latter to fill
the office of conductor to the little band selected for this purpose.
2163 [ 30 ] They soon came to a magnificent marble palace, which was situated in a
charming and fertile valley. Here dwelt a beautiful enchantress called Circe, MM.312
daughter of the sun-god and the sea-nymph Perse. The entrance to her abode
2164 was guarded by wolves and lions, who, however, to the great surprise of the
strangers, were tame and harmless as lambs. These were, in fact, human beings
who, by the wicked arts of the sorceress, had been thus transformed. From
within they heard the enchanting voice of the goddess, who was singing a
sweet melody as she sat at her work, weaving a web such as immortals alone
could produce. She graciously invited them to enter, and all save the prudent
and cautious Eurylochus accepted the invitation.
2165 [ 31 ] As they trod the wide and spacious halls of tesselated marble objects of
wealth and beauty met their view on all sides. The soft and luxuriant couches
on which she bade them be seated were studded with silver, and the banquet
2166 which she provided for their refreshment was served in vessels of pure gold.
But while her unsuspecting guests were abandoning themselves to the plea-
sures of the table the wicked enchantress was secretly working their ruin; for
the wine-cup which was presented to them was drugged with a potent draught,
after partaking of which the sorceress touched them with her magic wand, and
they were immediately transformed into swine, still, however, retaining their
human senses.

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2167 [ 32 ] When Odysseus heard from Eurylochus of the terrible fate which had be-
fallen his companions he set out, regardless of personal danger, resolved to
make an effort to rescue them. On his way to the palace of the sorceress he met
2168 a fair youth bearing a wand of gold, who revealed himself to him as Hermes,
the divine messenger of the gods. He gently reproached the hero for his temer-
ity in venturing to enter the abode of Circe unprovided with an antidote against
her spells, and presented him with a peculiar herb called Moly, assuring him
2169 that it would inevitably counteract the baneful arts of the fell enchantress. Her-
mes warned Odysseus that Circe would offer him a draught of drugged wine
with the intention of transforming him as she had done his companions. He
bade him drink the wine, the effect of which would be completely nullified MM.313
2170 by the herb which he had given him, and then rush boldly at the sorceress as
though he would take her life, whereupon her power over him would cease,
she would recognize her master, and grant him whatever he might desire.
2171 [ 33 ] Circe received the hero with all the grace and fascination at her command,
and presented him with a draught of wine in a golden goblet. This he readily
accepted, trusting to the efficacy of the antidote. Then, in obedience to the
injunction of Hermes, he drew his sword from its scabbard and rushed upon
the sorceress as though he would slay her.
2172 [ 34 ] When Circe found that her fell purpose was for the first time frustrated,
and that a mortal had dared to attack her, she knew that it must be the great
Odysseus who stood before her, whose visit to her abode had been foretold to
her by Hermes. At his solicitation she restored to his companions their human
form, promising at the same time that henceforth the hero and his comrades
should be free from her enchantments.
2173 [ 35 ] But all warnings and past experience were forgotten by Odysseus when
Circe commenced to exercise upon him her fascinations and blandishments.
At her request his companions took up their abode in the island, and he himself
became the guest and slave of the enchantress for a whole year; and it was only
at the earnest admonition of his friends that he was at length induced to free
himself from her toils.
2174 [ 36 ] Circe had become so attached to the gallant hero that it cost her a great
effort to part with him, but having vowed not to exercise her magic spells
against him she was powerless to detain him further. The goddess now warned
him that his future would be beset with many dangers, and commanded him
2175 to consult the blind old seer Tiresias,1 in the realm of Hades, concerning his
future destiny. She then loaded his ship with provisions for the voyage, and
reluctantly bade him farewell.
1
2176 Tiresias alone, of all the shades, was in full possession of his mental vigour.

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2177 [ 37 ] The Realm of Shades.—Though somewhat appalled at the prospect of MM.314

seeking the weird and gloomy realms inhabited by the spirits of the dead,
Odysseus nevertheless obeyed the command of the goddess, who gave him
full directions with regard to his course, and also certain injunctions which it
was important that he should carry out with strict attention to detail.
2178 [ 38 ] He accordingly set sail with his companions for the dark and gloomy land
of the Cimmerians, which lay at the furthermost end of the world, beyond the
great stream Oceanus. Favoured by gentle breezes they soon reached their
destination in the far west. On arriving at the spot indicated by Circe, where
the turbid waters of the rivers Acheron and Cocytus mingled at the entrance to
the lower world, Odysseus landed, unattended by his companions.
2179 [ 39 ] Having dug a trench to receive the blood of the sacrifices he now offered
a black ram and ewe to the powers of darkness, whereupon crowds of shades
rose up from the yawning gulf, clustering round him, eager to quaff the blood
2180 of the sacrifice, which would restore to them for a time their mental vigour.
But mindful of the injunction of Circe, Odysseus brandished his sword, and
suffered none to approach until Tiresias had appeared. The great prophet now
came slowly forward leaning on his golden staff, and after drinking of the
2181 sacrifice proceeded to impart to Odysseus the hidden secrets of his future fate.
Tiresias also warned him of the numerous perils which would assail him, not
only during his homeward voyage but also on his return to Ithaca, and then
instructed him how to avoid them.
2182 [ 40 ] Meanwhile numbers of other shades had quaffed the sense-awakening
draught of the sacrifice, among whom Odysseus recognized to his dismay
his tenderly-loved mother Anticlea. From her he learned that she had died
of grief at her son’s protracted absence, and that his aged father Laertes was
2183 wearing his life away in vain and anxious longings for his return. He also
conversed with the ill-fated Agamemnon, Patroclus, and Achilles. The latter
bemoaned his shadowy and unreal existence, and plaintively assured his for- MM.315
2184 mer companion-in-arms that rather would he be the poorest day-labourer on
earth than reign supreme as king over the realm of shades. Ajax alone, who
still brooded over his wrongs, held aloof, refusing to converse with Odysseus,
and sullenly retired when the hero addressed him.
2185 [ 41 ] But at last so many shades came swarming round him that the courage of
Odysseus failed him, and he fled in terror back to his ship. Having rejoined
his companions they once more put to sea, and proceeded on their homeward
voyage.
2186 [ 42 ] The Sirens.—After some days’ sail their course led them past the island
of the Sirens.

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2187 [ 43 ] Now Circe had warned Odysseus on no account to listen to the seductive
melodies of these treacherous nymphs; for that all who gave ear to their entic-
ing strains felt an unconquerable desire to leap overboard and join them, when
they either perished at their hands, or were engulfed by the waves.
2188 [ 44 ] In order that his crew should not hear the song of the Sirens, Odysseus
had filled their ears with melted wax; but the hero himself so dearly loved
adventure that he could not resist the temptation of braving this new danger.
By his own desire, therefore, he was lashed to the mast, and his comrades had
strict orders on no account to release him until they were out of sight of the
island, no matter how he might implore them to set him free.
2189 [ 45 ] As they neared the fatal shore they beheld the Sirens seated side by side
on the verdant slopes of their island; and as their sweet and alluring strains fell
upon his ear the hero became so powerfully affected by them, that, forgetful of
2190 all danger, he entreated his comrades to release him; but the sailors, obedient to
their orders, refused to unbind him until the enchanted island had disappeared
from view. The danger past, the hero gratefully acknowledged the firmness of
his followers, which had been the means of saving his life.

2191 [ 46 ] The Island of Helios.—They now approached the terrible dangers of MM.316
Scylla and Charybdis, between which Circe had desired them to pass. As
Odysseus steered the vessel beneath the great rock, Scylla swooped down and
seized six of his crew from the deck, and the cries of her wretched victims
2192 long rang in his ears. At length they reached the island of Trinacria (Sicily),
whereon the sun-god pastured his flocks and herds, and Odysseus, calling
to mind the warning of Tiresias to avoid this sacred island, would fain have
2193 steered the vessel past and left the country unexplored. But his crew became
mutinous, and insisted on landing. Odysseus was therefore obliged to yield,
but before allowing them to set foot on shore he made them take an oath not to
touch the sacred herds of Helios, and to be ready to sail again on the following
morning.
2194 [ 47 ] It happened, unfortunately, however, that stress of weather compelled them
to remain a whole month at Trinacria, and the store of wine and food given to
them by Circe at parting being completely exhausted, they were obliged to
2195 subsist on what fish and birds the island afforded. Frequently there was not
sufficient to satisfy their hunger, and one evening when Odysseus, worn out
with anxiety and fatigue, had fallen asleep, Eurylochus persuaded the hungry
men to break their vows and kill some of the sacred oxen.
2196 [ 48 ] Dreadful was the anger of Helios, who caused the hides of the slaugh-
tered animals to creep and the joints on the spits to bellow like living cattle,
and threatened that unless Zeus punished the impious crew he would with-

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draw his light from the heavens and shine only in Hades. Anxious to appease
2197 the enraged deity Zeus assured him that his cause should be avenged. When,
therefore, after feasting for seven days Odysseus and his companions again
set sail, the ruler of Olympus caused a terrible storm to overtake them, dur-
ing which the ship was struck with lightning and went to pieces. All the crew
2198 were drowned except Odysseus, who, clinging to a mast, floated about in the
open sea for nine days, when, after once more escaping being sucked in by the MM.317
whirlpool of Charybdis, he was cast ashore on the island of Ogygia.
2199 [ 49 ] Calypso.—Ogygia was an island covered with dense forests, where, in
the midst of a grove of cypress and poplar, stood the charming grotto-palace
of the nymph Calypso, daughter of the Titan Atlas. The entrance to the grotto
2200 was entwined with a leafy trellis-work of vine-branches, from which depended
clusters of purple and golden grapes; the plashing of fountains gave a delicious
sense of coolness to the air, which was filled with the songs of birds, and the
ground was carpeted with violets and mosses.
2201 [ 50 ] Calypso cordially welcomed the forlorn and shipwrecked hero, and hos-
pitably ministered to his wants. In the course of time she became so greatly
attached to him that she offered him immortality and eternal youth if he
would consent to remain with her for ever. But the heart of Odysseus turned
2202 yearningly towards his beloved wife Penelope and his young son. He therefore
refused the boon, and earnestly entreated the gods to permit him to revisit his
home. But the curse of Poseidon still followed the unfortunate hero, and for
seven long years he was detained on the island by Calypso, sorely against his
will.
2203 [ 51 ] At length Pallas-Athene interceded with her mighty father on his behalf,
and Zeus, yielding to her request, forthwith despatched the fleet-footed Hermes
to Calypso, commanding her to permit Odysseus to depart and to provide him
with the means of transport.
2204 [ 52 ] The goddess, though loath to part with her guest, dared not disobey the
commands of the mighty Zeus. She therefore instructed the hero how to con-
struct a raft, for which she herself wove the sails. Odysseus now bade her
farewell, and alone and unaided embarked on the frail little craft for his native
land.
2205 [ 53 ] Nausicaa.—For seventeen days Odysseus contrived to pilot the raft skil-
fully through all the perils of the deep, directing his course according to the di-
rections of Calypso, and guided by the stars of heaven. On the eighteenth day MM.318
2206 he joyfully hailed the distant outline of the Phæacian coast, and began to look
forward hopefully to temporary rest and shelter. But Poseidon, still enraged
with the hero who had blinded and insulted his son, caused an awful tempest

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to arise, during which the raft was swamped by the waves, and Odysseus only
saved himself by clinging for bare life to a portion of the wreck.
2207 [ 54 ] For two days and nights he floated about, drifted hither and thither by the
angry billows, till at last, after many a narrow escape of his life, the sea-
goddess Leucothea came to his aid, and he was cast ashore on the coast of
Scheria, the island of the luxurious Phæaces. Worn out with the hardships and
dangers he had passed through he crept into a thicket for security, and, lying
down on a bed of dried leaves, soon fell fast asleep.
2208 [ 55 ] It chanced that Nausicaa, the beautiful daughter of king Alcinous and his
queen Arete, had come down to the shore, accompanied by her maidens, to
wash the linen which was destined to form part of her marriage portion. When
they had finished their task they bathed and sat down to a repast, after which
they amused themselves with singing and playing at ball.
2209 [ 56 ] Their joyous shouts at last awoke Odysseus, who, rising from his hiding
place, suddenly found himself in the midst of the happy group. Alarmed at his
wild aspect the attendants of Nausicaa fled in terror; but the princess, pitying
2210 the forlorn condition of the stranger, addressed him with kind and sympathetic
words. After hearing from him the account of his shipwreck and the terrible
hardships he had undergone, Nausicaa called back her attendants, reproached
them for their want of courtesy, and bade them supply the wanderer with food,
2211 drink, and suitable raiment. Odysseus then left the maidens to resume their
games, whilst he bathed and clothed himself with the garments with which they
had furnished him. Athene now appeared to the hero and endowed him with a
commanding and magnificent stature, and with more than mortal beauty. When
he reappeared, the young princess was struck with admiration, and requested MM.319
the hero to visit the palace of her father. She then desired her attendants to
yoke the mules to the wagons and prepare to return home.
2212 [ 57 ] Odysseus was cordially received by the king and queen, who entertained
him with magnificent hospitality, and in return for their kindness the hero re-
lated to them the history of his long and eventful voyage, and the many ex-
traordinary adventures and miraculous escapes which had befallen him since
his departure from the coast of Ilion.
2213 [ 58 ] When he at last took leave of his royal entertainers Alcinous loaded him
with rich gifts, and ordered him to be conveyed in one of his own ships to
Ithaca.
2214 [ 59 ] Arrival at Ithaca.—The voyage was a short and prosperous one. By the
direction of king Alcinous rich furs had been laid on deck for the comfort of
his guest, on which the hero, leaving the guidance of the ship to the Phæacian
2215 sailors, soon fell into a deep sleep. When next morning the vessel arrived

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in the harbour of Ithaca the sailors, concluding that so unusually profound a

slumber must be sent by the gods, conveyed him on shore without disturbing
him, where they gently placed him beneath the cool shade of an olive-tree.
2216 [ 60 ] When Odysseus awoke he knew not where he was, for his ever-watchful
protectress Pallas-Athene had enveloped him in a thick cloud in order to con-
ceal him from view. She now appeared to him in the disguise of a shepherd, and
2217 informed him that he was in his native land; that his father Laertes, bent with
sorrow and old age, had withdrawn from the court; that his son Telemachus
had grown to manhood, and was gone to seek for tidings of his father; and
that his wife Penelope was harassed by the importunities of numerous suitors,
2218 who had taken possession of his home and devoured his substance. In order
to gain time Penelope had promised to marry one of her lovers as soon as she
had finished weaving a robe for the aged Laertes; but by secretly undoing at
night what she had done in the day she effectually retarded the completion of MM.320
2219 the work, and thus deferred her final reply. Just as Odysseus had set foot in
Ithaca the angry suitors had discovered her stratagem, and had become in con-
sequence more clamorous than ever. When the hero heard that this was indeed
his native land, which, after an absence of twenty years, the gods had at length
permitted him to behold once more, he threw himself on the ground, and kissed
it in an ecstacy of joy.
2220 [ 61 ] The goddess, who had meanwhile revealed her identity to Odysseus, now
assisted him to conceal in a neighbouring cave the valuable gifts of the Phæa-
cian king. Then seating herself beside him she consulted with him as to the
best means of ridding his palace of its shameless occupants.
2221 [ 62 ] In order to prevent his being recognized she caused him to assume the
form of an aged mendicant. His limbs became decrepid, his brown locks van-
ished, his eyes grew dim and bleared, and the regal robes given to him by king
Alcinous were replaced by a tattered garb of dingy hue, which hung loosely
round his shrunken form. Athene then desired him to seek shelter in the hut of
Eumæus his own swine-herd.
2222 [ 63 ] Eumæus received the old beggar hospitably, kindly ministered to his wants,
and even confided to him his distress at the long continued absence of his
beloved old master, and his regrets at being compelled by the unruly invaders
of his house, to slaughter for their use all the finest and fattest of the herd.
2223 [ 64 ] It chanced that the following morning Telemachus returned from his long
and fruitless search for his father, and going first to the hut of Eumæus, heard
from him the story of the seeming beggar whom he promised to befriend.
Athene now urged Odysseus to make himself known to his son; and at her
2224 touch his beggar’s rags disappeared, and he stood before Telemachus arrayed

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in royal robes and in the full strength and vigour of manhood. So imposing
was the appearance of the hero that at first the young prince thought he must
be a god; but when he was convinced that it was indeed his beloved father, MM.321
whose prolonged absence had caused him so much grief, he fell upon his neck
and embraced him with every expression of dutiful affection.
2225 [ 65 ] Odysseus charged Telemachus to keep his return a secret, and concerted
with him a plan whereby they might rid themselves of the detested suitors. In
order to carry it into effect Telemachus was to induce his mother to promise
her hand to the one who could conquer in shooting with the famous bow of
2226 Odysseus, which the hero had left behind when he went to Troy, deeming it too
precious a treasure to be taken with him. Odysseus now resumed his beggar’s
dress and appearance and accompanied his son to the palace, before the door
of which lay his faithful dog Argo, who, though worn and feeble with age and
neglect, instantly recognized his master. In his delight the poor animal made a
last effort to welcome him; but his strength was exhausted, and he expired at
his feet.
2227 [ 66 ] When Odysseus entered his ancestral halls he was mocked and reviled by
the riotous suitors, and Antinous, the most shameless of them all, ridiculed his
abject appearance, and insolently bade him depart; but Penelope hearing of
2228 their cruel conduct, was touched with compassion, and desired her maidens to
bring the poor mendicant into her presence. She spoke kindly to him, inquiring
who he was and whence he came. He told her that he was the brother of the
king of Crete, in whose palace he had seen Odysseus, who was about starting
2229 for Ithaca, and had declared his intention of arriving there before the year was
out. The queen, overjoyed at the happy tidings, ordered her maidens to prepare
a bed for the stranger, and to treat him as an honoured guest. She then desired
the old nurse Euryclea to provide him with suitable raiment and to attend to all
his wants.
2230 [ 67 ] As the old servant was bathing his feet her eyes fell upon a scar which
Odysseus had received in his youth from the tusks of a wild boar; and instantly
recognizing the beloved master whom she had nursed as a babe, she would MM.322
have cried aloud in her joy, but the hero placing his hand upon her mouth,
implored her not to betray him.
2231 [ 68 ] The next day was a festival of Apollo, and the suitors in honour of the
occasion feasted with more than their accustomed revelry. After the banquet
was over Penelope, taking down the great bow of Odysseus from its place,
entered the hall and declared that whosoever of her lovers could bend it and
send an arrow through twelve rings (a feat which she had often seen Odysseus
perform) should be chosen by her as her husband.

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2232 [ 69 ] All the suitors tried their skill, but in vain; not one possessed the strength
required to draw the bow. Odysseus now stepped forward and asked permis-
sion to be allowed to try, but the haughty nobles mocked at his audacity, and
would not have permitted it had not Telemachus interfered. The pretended
2233 beggar took up the bow, and with the greatest ease sent an arrow whizzing
through the rings; then turning to Antinous, who was just raising a goblet of
wine to his lips, he pierced him to the heart. At this the suitors sprang to their
2234 feet and looked round for their arms; but in obedience to the instructions of
Odysseus Telemachus had previously removed them. He and his father now
attacked the riotous revellers, and after a desperate encounter not one of the
whole crew remained alive.
2235 [ 70 ] The joyful intelligence of the return of Odysseus being conveyed to Pene-
lope she descended to the hall, but refused to recognize, in the aged beggar, her
gallant husband; whereupon he retired to the bath, from which he emerged in
2236 all the vigour and beauty with which Athene had endowed him at the court of
Alcinous. But Penelope, still incredulous, determined to put him to a sure test.
She therefore commanded in his hearing that his own bed should be brought
from his chamber. Now the foot of this bed had been fashioned by Odysseus
2237 himself out of the stem of an olive-tree which was still rooted in the ground,
and round it he had built the walls of the chamber. Knowing therefore that
the bed could not be moved, he exclaimed that the errand was useless, for that
no mortal could stir it from its place. Then Penelope knew that it must be MM.323
Odysseus himself who stood before her, and a most touching and affectionate
meeting took place between the long-separated husband and wife.
2238 [ 71 ] The following day the hero set out to seek his old father Laertes, whom he
found on one of his estates in the country engaged in digging up a young olive-
tree. The poor old man, who was dressed in the humble garb of a labourer,
bore the traces of deep grief on his furrowed countenance, and so shocked was
his son at the change in his appearance that for a moment he turned aside to
conceal his tears.
2239 [ 72 ] When Odysseus revealed himself to his father as the son whom he had so
long mourned as lost, the joy of the poor old man was almost greater than he
could bear. With loving care Odysseus led him into the house, where at length,
for the first time since the departure of his son, Laertes once more resumed
his regal robes, and piously thanked the gods for this great and unlooked-for
happiness.
2240 [ 73 ] But not yet was the hero permitted to enjoy his well-earned repose, for
the friends and relatives of the suitors now rose in rebellion against him and
pursued him to the abode of his father. The struggle, however, was but a short

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one. After a brief contest negotiations of a peaceful nature were entered into
between Odysseus and his subjects. Recognizing the justice of his cause, they
became reconciled to their chief, who for many years continued to reign over
them.

* * * The End * * *

266
 PRONOUNCING INDEX
[Note.—The system of pronunciation here followed is the English system, because it is the one
at present most used among English-speaking peoples. In it the letters have substantially their
English sound. Upon the continent of Europe the pronunciation of Latin and Greek is in like
manner made to correspond in each nation to the pronunciation of its own language, and thus
there is much diversity among the continental systems, though they resemble each other more
closely than they do the English. In England and America also the continental methods of
pronunciation have been extensively used. Thus Æneas may be pronounced A-na0 -ahss; Aïdes
ah-ee0 -daze. Since the true, the ancient, pronunciation has been lost, and, as many contend,
cannot be even substantially recovered, it is a matter of individual preference what system shall
be followed.]

A. Æsacus (es0 -a-cus).

Æsculapius (es-cu-la0 -pe-us).
Abderus (ab-dee0 -rus). Æson (ee0 -son).
Absyrtus (ab-sir0 -tus). Æetes (ee-ee0 -teez).
Academus (ak-ă-dee0 -mus). Æther (ee0 -ther).
Achelous (ak-e-lo0 -us). Æthiopia (e-thi-o0 -pe-ah).
Acheron (ak0 -e-ron). Æthra (ee0 -thrah).
Achilles (ă-kil0 -leez). Ætna, Mount (et0 -nah).
Acis (ā0 -sis). Agamemnon (ag-ă-mem0 -non).
Acrisius (ă-crish0 -e-us). Agave (ă-ga0 -ve).
Acropolis (ă-crop0 -o-lis). Agenor (ă-jee0 -nor).
Actæon (ak-tee0 -on). Ages.
Admete (ad-mee0 -te). Aglaia (ag-lay0 -yah).
Admetus (ad-mee0 -tus). Agraulos (ă-graw0 -lŏs).
Adonis (ă-don0 -iss). Agrigent (ag0 -ri-jent).
Adrastia (ad-ras-ti0 -ah). Aïdes (a-i0 -deez).
Adrastus (ă-dras0 -tus). —helmet of.
Æacus (ee0 -ă-cus). Aïdoneus (a-i-do0 -nuce).
Ææa (ee-ee0 -ah), island of. Air.
Ægean Sea (ee-gee0 -an). Ajax (ā0 -jax) the Greater.
2
Ægeus (ee0 -juce). —the Lesser.
Ægina (ee-ji0 -nah), island of. Alcestis (al-ses0 -tiss).
Ægis (ee0 -jiss). Alcinous (al-sin0 -o-us).
Ægisthus (ee-jiss0 -thus, th as in both). Alcippe (al-sip0 -pe).
Ægle (egg0 -le). Alcmæon (alk-mee0 -on).
Ægyptus (ee-jip0 -tus). Alcmene (alk-mee0 -ne).
Aello (ă-el0 -lo). Alecto (a-leck0 -to).
Æneas (ee-nee0 -ass). Alexander (al-ex-an0 -der).
Æolus (ee0 -o-lus). Aloidæ (al-o-i0 -de).
Aër (ā0 -er). Alpheus (al0 -fuce).

Most of the words ending in eus may also be pronounced thus: Æ0 -ge-us, ā0 -tre-us, pro-
2
0
me -the-us, etc.
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Altars. Ariadne (a-re-ad0 -ne).

Althea (al-thee0 -ah, th as in both). Aricia (a-rish0 -e-ah).
Altis (al0 -tis) the. Arion (a-ri0 -on).
Amalthea (am-al-thee0 -ah). Aristæus (ar-iss-tee0 -us).
Amazons (am0 -a-zons). Aristodemus (a-ris0 -to-de0 -mus).
Ambrosia (am-bro0 -zhah). Aristomachus (ar-is-tom0 -a-cus).
Amor (ā0 -mor). Arsinoë (ar-sin0 -o-e).
Amphiaraus (am0 -fe-a-ray0 -us). Artemis (ar0 -te-miss).
Amphidamas (am-fid0 -a-mass). Ascalaphus (ass-cal0 -a-fuss).
Amphilochus (am-fil0 -o-cus). Asclepius (ass-clee0 -pe-us).
Amphion (am-fi0 -on). Ashtoreth (ash0 -to-reth).
Amphitrite (am-fe-tri0 -te). Asphodel meadows (ass-fo-del).
Amphitrion (am-fit0 -re-on). Astarte (ass-tar0 -te).
Amycus (am0 -i-cus). Astræa (ass-tree0 -ah).
Anaitis-Aphroditis (an-a-i0 -tis-af-ro-di0 -tis). Astræus (ass-tree0 -us).
Ananke (an-ang0 -ke). Astyanax (ass-ti0 -a-nax).
Anciliæ (an-sil0 -e-e). Atalanta (at-a-lan0 -tah).
Androgeos (an-dro0 -je-oss). Ate (ā0 -te).
Andromache (an-drom0 -a-ke). Athamas (ath0 -a-mass).
Andromeda (an-drom0 -e-dah). Athene (a-thee0 -ne, th as in both).
Antea (an-tee0 -ah). Athene-Polias (po0 -le-ass).
Anteos (an-tee0 -ŏs). Athens.
Anteros (an0 -te-ross). Atlas.
Antigone (an-tig0 -o-ne). Atreus, (ă0 -truce).
Antinous (an-tin0 -o-us). Atropos (at0 -ro-pŏs).
Antiope (an-ti0 -o-pe). Atys (ā0 -tiss).
Antiphates (an-tif0 -a-teez). Augeas (aw0 -je-ass).
Aphareus (af0 -a-ruce). Augurs.
Aphrodite (af-ro-di0 -te). Aulis (aw0 -lis).
Apollo (ă-pol0 -lo). Aurora (aw-ro0 -rah).
—(Roman). Autochthony (aw-tok0 -tho-ny).
Apple of Discord. Autolycus (aw-tol0 -i-cus).
Arachne (a-rak0 -ne). Autonoe, (aw-ton0 -o-e).
Arcadia (ar-ca0 -de-ah). Avernus (a-ver0 -nus).
Arctos (ark0 -tŏs). Avertor (ā-ver0 -tor).
Areopagus (a-re-op0 -a-gus). Averuncus (av-e-run0 -cus).
Ares (ā0 -reez).
—grove of. B.
—field of. Bacchanalia (bac-ca-na0 -le-ah).
Arete (a-ree0 -te or ar0 -e-te). Bacchantes (bac-can0 -teez).
Arethusa (ar-e-thu0 -sah). Bacchus (bac0 -cus).
Aretias (ă-ree0 -she-ass). Battus (bat0 -tus).
Argia (ar-ji0 -ah). Baucis (baw0 -sis).
Argives (ar-jives). Bebricians (be-brish0 -e-anz).
Argo. Beech-nymph.
Argonauts (ar0 -go-nawts). Bellerophon (bel-ler0 -o-fon).
Argos (ar0 -gŏs). Bellerophontes (bel-ler0 -o-fon0 -teez).
Argus. Bellona (bel-lo0 -nah).
Argus-Panoptes (pan-op0 -teez). Belvedere (bel0 -vi-deer).

II
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Benthesicyme, (ben-the-siss0 -i-me). Cerberus (ser0 -be-rus).

Berecynthia-Idea Cercyon (ser0 -se-on).
(ber0 -e-sin0 -the-ah-i-dee0 -ah). Cerealia (se-re-a0 -le-ah).
Beroe (ber0 -o-e, first e like ei in their). Ceres (see0 -reez).
Birch-nymph. Cerunitis (ser-u-ni0 -tis).
Bistonians (bis-to0 -ne-anz). Cestus (ses0 -tus).
Bithynia (bi-thin0 -e-ah). Ceto (see0 -to).
Boreas (bo0 -re-ass). Ceuta (su0 -tah).
Brauron (braw0 -ron). Ceyx (see0 -ix).
Brazen Age. Chalciope (cal-si0 -o-pe).
Briareus (bri0 -a-ruce). Chaos (ka0 -oss).
Brisëis (bri-see0 -iss). Chares (ca0 -reez).
Brontes (bron0 -teez). Charites (car0 -i-teez).
Busiris (bu-si0 -ris). Charon (ca0 -ron).
Butes (bu0 -teez). Charybdis (ca-rib0 -dis).
Chimæra (ki-mee0 -rah).
C. Chiron (ki0 -ron).
Cadmus. Chloris (clo0 -ris).
Caduceus (ca-du0 -she-us). Chrysaor (cris-ā0 -or).
Calais (cal0 -a-iss). Chrysëis (cri-see0 -iss).
Calchas (cal0 -kas). Chryses (cri0 -seez).
Calirrhoë (cal-lir0 -ro-e). Cimmerians (sim-me0 -ri-anz).
Calliope (cal-li0 -o-pe). Cimon (si0 -mon).
Callisto (cal-lis0 -to). Circe (sir0 -se).
Calydonian Boar-hunt. Cithæron (si-thee0 -ron, th as in both).
Calypso (ca-lip0 -so). —Mount.
Camenæ (ca-mee0 -nee). Cleodæus (cle-o-dee0 -us).
Campus Martius (mar0 -she-us). Cleopatra (cle-o-pat0 -rah).
Canens (ca0 -nenz). Clio (cli0 -o).
Capaneus (cap0 -a-nuce). Cloacina (clo-a-si0 -nah).
Caphareus, Cape (ca-fa0 -ruce). Clotho (clo0 -tho).
Carmenta (car-men0 -tah). Clymene (clim0 -e-ne).
Carmentalia (car-men-ta0 -le-ah). Clytæmnestra (clit-em-nes0 -trah).
Carnival. Clytie (cli0 -ti-e).
Carpo. Cocalus (coc0 -a-lus).
Cassandra (cas-san0 -drah). Cocytus (co-si0 -tus).
Cassiopea (cas0 -se-o-pee0 -ah). Cœlus (see0 -lus).
Castalian Spring. Colchis (col0 -kis).
Castor. Colonus (co-lo0 -nus).
Caucasus (caw0 -că-sus), Mount. Colossus of Rhodes (co-lŏs0 -sus).
Cecrops (see0 -crops). Comus (co0 -mus).
Celæno (se-lee0 -no). Consualia (con-su-a0 -le-ah).
Celeus (see0 -le-us). Consus (con0 -sus).
Celts. Copreus (co0 -pruce).
Cenæus (se-nee0 -us). Cora.
Centaurs (sen0 -tawrs). Cornucopia (cor-noo-co0 -pe-ah).
Ceos (see0 -ŏs). Coronis (co-ro0 -nis).
Cepheus (see0 -fuce). Corybantes (cor-i-ban0 -teez).
Cephissus (se-fiss0 -us). Cos, island of (coss).

III
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Cottos (cot0 -tŏs). Dice (di0 -se).

Crania, island of (cra-ni0 -ah). Dictys (dic0 -tiss).
Creon (cree0 -on). Dindymene (din-di-mee0 -ne).
Cresphontes (cres-fon0 -teez). Dino (di0 -no).
Cretan Bull. Diomedes (di-o-mee0 -deez).
Crete (creet). Dione (di-o0 -ne).
Crëusa (cre-yu0 -sah). Dionysia (di-o-nish0 -e-ah).
Crios (cri0 -ŏs). Dionysus (di-o-ni0 -sus).
Crœsus (cree0 -sus). Dioscuri (di-ŏs-cu0 -ri).
Crommyon (crom0 -me-on). Diræ (di0 -ree).
Cronus (cro0 -nus). Dirce (dir0 -se).
Ctesiphon (tes0 -i-fon). Dis (diss).
Cumæan Sibyl, the (cu-mee0 -an). Discord, goddess of.
Cupid (cu0 -pid). Dodona (do-do0 -nah).
Curetes (cu-ree0 -teez). Doliones (do-li0 -o-neez).
Cybele (sib0 -i-le). Dorians (do0 -re-anz).
Cyclops (si0 -clops). Doris (do0 -ris).
Cycnus (sik0 -nus). Dorus (do0 -rus).
Cyllene, Mount (sil-lee0 -ne). Dryades (dri0 -a-deez).
Cyparissus (sip-a-ris0 -sus). Dryas (dri0 -ass).
Cyprus, island of (si0 -prus). Dymas (di0 -mass).
Cyrus (si0 -rus).
Cythera (sith-ee0 -rah). E.
Cyzicus (siz0 -i-cus). Echedorus (ek-e-do0 -rus).
Echemon (ek-kee0 -mon).
D.
Echidna, (ek-kid0 -nah).
Dædalus (ded0 -a-lus). Echo (ek0 -o).
Dæmons (de0 -mons). Egeria (e-gee0 -re-ah).
Damastes (da-mas0 -teez). Eilithyia (i-lith-i0 -yah).
Danaë (dan0 -a-e). Electra (e-lek0 -trah).
Danaïdes (dan-a0 -ĭ-deez). Electryon (e-lek0 -tre-on).
Danaus (dan0 -a-us). Eleusinian Mysteries (el-u-sin0 -e-an).
Danneker (dan0 -ek-ker). Eleusis (e-lu0 -sis).
Daphne (daf0 -ne). Elis (ee0 -lis).
Daphnephoria (daf-ne-fo0 -re-ah). Elysian Fields (e-lizh0 -e-an).
Daphnephorus (daf-nef0 -o-rus). Elysium (e-lizh0 -e-um).
Deianeira (de-i0 -a-ni0 -rah). Enceladus (en-sel0 -a-dus).
Deiphobus (de-if0 -o-bus). Endymion (en-dim0 -e-on).
Deipyle (de-ip0 -i-le). Enipeus (e-ni0 -puce).
Delia (dee0 -le-ah). Enyo (e-ni0 -o).
Delos, island of (dee0 -lŏs). Eos (ee0 -ŏs).
Delphi (del0 -fi). Epaphus (ep0 -a-fus).
Delphic Oracle. Epeios (ep-i0 -ŏs).
Demeter (de-mee0 -ter). Ephesus, temple of (ef0 -e-sus).
Demi-gods. Ephialtes (ef-e-āl0 -teez).
Demophoon (de-mof0 -o-on). Epidaurus (ep-e-daw0 -rus).
Deucalion (du-ca0 -le-on). Epigoni (e-pig0 -o-ni).
Diana (di-an0 -nah). Epimetheus (ep-e-me0 -thuce).
—of Versailles. Epopeus (e-po0 -puce).

IV
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Erato (er0 -a-to). G.

Erebus (er0 -e-buss). Gadria (gad0 -re-ah).
Erechtheus (e-rek0 -thuce). Gæa (je0 -ah).
Eresichthon (er-e-sik0 -thon). Galatea (gal-a-tee0 -ah).
Erginus (er-ji0 -nus). Ganymede (gan-i-mee0 -de).
Eridanus, river, the (e-rid0 -a-nus). Ganymedes (gan-i-mee0 -deez).
Erinnyes (e-rin0 -ne-eez). Ge.
Eriphyle (er-i-fi0 -le). Genii (jee0 -ne-i).
Eris (ee0 -ris). Geryon (jee0 -re-on).
Eros (ee0 -rŏs). Geryones (je-ri0 -o-neez).
Erymantian Boar (er-e-man0 -shun). Giants.
Erythia (er-e-thi0 -ah). Gigantomachia (ji-gan0 -to-ma0 -ke-ah).
Eteocles (e-tee0 -o-cleez). Glauce (glaw0 -se).
Ether (ee0 -ther). Glaucus (glaw0 -cus).
Eubœans (u-bee0 -anz). Golden Age.
Eumæus (u-mee0 -us). Golden Fleece.
Eumenides (u-men0 -i-deez). Gordius (gor0 -de-us).
Eunomia (u-no0 -me-ah). Gorgons.
Euphemus (u-fee0 -mus). Graces.
Euphrosyne (u-fros0 -i-ne). Gradivus (gra-di0 -vus).
Europa (u-ro0 -pah). Grææ (gree0 -ee).
Eurus (u0 -rus). Gratiæ (gra0 -she-ee).
Euryale (u-ri0 -a-le). Gyges (ji0 -jeez).
Eurybia (u-rib0 -e-ah).
Euryclea (u-ri-clee0 -ah). H.
Eurydice (u-rid0 -i-se). Hades (ha0 -deez).
Eurylochus (u-ril0 -o-kus). Hæmon (hee0 -mon).
Eurynome (u-rin0 -o-me). Halcyone (hal-si0 -o-ne).
Eurypylus (u-rip0 -i-lus). Halirrothius (hal-ir-ro0 -the-us).
Eurystheus (u-riss0 -thuce). Hamadryades (ham-a-dry0 -a-deez).
Eurytion (u-rit0 -e-on). Harmonia (har-mo0 -ne-ah).
Eurytus (u0 -ri-tus). Harpies (har0 -piz).
Euterpe (u-ter0 -pe). Harpinna (har-pin0 -nah).
Evander (e-van0 -der). Hebe (hee0 -be).
Evenus (e-ve0 -nus). Hebrus, river, the (hee0 -brus).
Hecate (hec0 -a-te).
Hecatombs (hec0 -a-tomes).
F. Hecatoncheires (hec0 -a-ton-ki0 -reez).
Hector.
Farnese Bull, the (far0 -neez). Hecuba (hec0 -u-bah).
Fates. Helen.
Fauns (fawns). Helenus (hel0 -e-nus).
Faunus (faw0 -nus). Helicon (hel0 -e-con).
Festivals. Helios, (hee0 -le-ŏs).
Fetiales (fe-she-a0 -leez). Helios-Apollo.
Flora. Helle (hel0 -le).
Floralia (flo-ra0 -le-ah). Hemera (hee0 -me-rah).
Fortuna (for-tu0 -nah). Heosphorus (he-ŏs0 -fo-rus).
Furies. Hephæstus (he-fes0 -tus).

V
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Hera (he0 -rah). Iberia (i-bee0 -re-ah).

Heracles3 (her0 -a-cleez). Icaria (i-ca0 -re-ah).
Heraclidæ3 (her-a-cli0 -dee). Icarus (ic0 -a-rus).
Heræ (he0 -ree). Ichor (i0 -kor).
Hercules (her0 -cu-leez) See Heracles. Ida, Mount.
—Pillars of. Idas (i0 -dass).
Hermæ (her0 -mee). Idmon (id0 -mon).
Hermes (her0 -meez). Idomeneus (i-dom0 -e-nuce).
Hermione (her-mi0 -o-ne). Ilion (il0 -e-on).
Heroes. Illyria (il-lir0 -e-ah).
Herostratus (he-ros0 -tra-tus). Ilus (i0 -lus).
Herse (her0 -se). Inachus (in0 -a-cus).
Hesiod’s Theogony (he0 -she-od). Ino (i0 -no).
Hesione (he-si0 -o-ne). Inuus (in0 -u-us).
Hesperia (hes-pee0 -re-ah). Io (i0 -o).
Hesperides (hes-per0 -i-deez). Iobates (i-ob0 -a-teez).
Hesperus (hes0 -pe-rus). Iolaus (i-o-la0 -us).
Hestia (hes0 -te-ah). Iolcus (i-ol0 -cus).
Hip0 pocamp. Iole (i0 -o-le).
Hippocamps. Ion (i0 -on).
Hippocrene (hip-po-cree0 -ne). Iphigenia (if0 -i-ge-ni0 -ah).
Hippodamia (hip0 -po-da-mi0 -ah). Iphitus (if0 -i-tus).
Hippolyte (hip-pol0 -i-te). Iris (i0 -ris).
Hippolyte’s Girdle. Iron Age.
Hippolytes (hip-pol0 -i teez). Ismene (iss-mee0 -ne).
Hippolytus (hip-pol0 -i-tus). Ister (iss0 -ter).
Hippomedon (hip-pom0 -e-don). Isthmian Games (isth0 -me-an).
Hippomenes (hip-pom0 -e-neez). Ithaca (ith0 -a-cah).
Horæ (ho0 -ree). Ixion (ix-i0 -on).
Horned Hind.
J.
Hyacinthus (hi-a-sin0 -thus).
Hyades (hi0 -a-deez). Jani (ja0 -ni).
Hydra, Lernean, the (hi0 -drah, ler-nee0 -an). Janus (ja0 -nus).
Hygeia (hi-jee0 -yah). Jason (ja0 -son).
Hylas (hi0 -las). Jocasta (jo-cas0 -tah).
Hyllus (hil0 -lus). Juno (ju0 -no).
Hymen (hi0 -men), or Hymenæus Jupiter (ju0 -pe-ter).
(hi-me-nee0 -us). Jupiter-Ammon.
Hyperion (hi-pee0 -re-on). Juventas (ju-ven0 -tăss).
Hypermnestra (hip-erm-nes0 -trah). K.
Hypnus (hip0 -nus).
Hypsipyle (hip-sip0 -i-le). Keidomos (ki0 -do-mos).
Ker (cur).
I. Keres (kee0 -reez).

Iambe (i-am0 -be). L.

Iapetus (i-ap0 -e-tus). Labdacus (lab0 -da-cus).
Iasion (i-a0 -zhe-on). Labyrinth (lab0 -i-rinth).
3
The first e like ei in their.

VI
The Myths and Legends of Ancient Greece and Rome E. M. Berens

Lacedæmon (las-e-dee0 -mon). M.

Lac0 edæmo0 nians.
Lachesis (lak0 -e-sis). Macaria (ma-ca0 -re-ah).
Lacolia (la-co0 -le-ah). Machaon (ma-ca0 -on).
Lacus Nemorensis (la0 -cus nem-o-ren0 -sis). Magna-Mater (may0 -ter).
Ladon (la0 -don). Maia (may0 -yah).
Laertes (la-er0 -teez). Mamers (ma0 -merz).
Læstrygones (les-trig0 -o-neez). Manes (ma0 -neez).
Laius (la0 -yus). Marathonian Bull (mar-a-tho0 -ne-an).
Lampetus (lam0 -pe-tus). Mares of Diomedes Marpessa (mar-pes0 -sah).
Lampsacus (lamp0 -sa-cus). Mars (marz).
Laocoon (la-oc0 -o-on). Marspiter (mars0 -pe-ter).
Laodamas (la-od0 -a-mass). Marsyas (mar0 -she-ass).
Laomedon (la-om0 -e-don). Mater-Deorum (dee-o0 -rum).
Lar. Matronalia (ma-tro-na0 -le-ah).
Lares Familiares (la0 -reez fa-mil0 -e-a0 -reez). Mecone (me-co0 -ne).
Larissa (la-ris0 -sah). Medea (me-dee0 -ah).
Latmus Mount. Medusa (me-du0 -sah).
Latona (la-to0 -nah). Megæra (me-jee0 -rah).
Laverna (la-ver0 -nah). Megapenthes (meg-a-pen0 -theez).
Leda (lee0 -dah). Megara (meg0 -a-rah).
Lemnos, island of, (lem0 -noss). Melanippe (mel-a-nip0 -pe).
Lemuralia (lem-u-ra0 -le-ah). Meleager (me-le-a0 -jer).
Lemures (lem0 -u-reez). Meliades (me-li0 -a-deez).
Lerna. Melissa (me-lis0 -sah).
Lernean Hydra. Melpomene (mel-pom0 -e-ne).
See Hydra. Memnon (mem0 -non).
Lesbos (lez0 -bos). Memphis (mem0 -fiss).
Lethe (lee0 -the, th as in both). Menades (men0 -a-deez).
Leto (lee0 -to). Menelaus (men-e-la0 -us).
Leucippus (lu-sip0 -pus). Menesthius (me-nes0 -the-us).
Leucothea (lu-co0 -the-ah, th as in both). Menœceus (me-nee0 -suce).
Liber (li0 -ber). Menœtius (me-nee0 -she-us).
Liberalia (lib-er-a0 -le-ah). Mercury (mer0 -cu-ry).
Libya (lib0 -yah). Merope (mer0 -ope, first e like ei in their).
Limoniades (lim-o-ni0 -a-deez). Messene (mes-see0 -ne).
Linden-nymph. Metaneira (met-a-ni0 -rah).
Linus (li0 -nus). Metis (mee0 -tiss).
Lion, Nemean (ne0 -me-an). Metra (mee0 -trah).
Ludi Maximi (lu0 -di max0 -i-mi). Midas (mi0 -das).
Ludovici Villa (lu-do-vee0 -chee). Midea (mi-dee0 -ah).
Luna (lu0 -nah). Milo (mi0 -lo).
Lupercus (lu-per0 -cus). Miltiades (mil-ti0 -a-deez).
Lycaon (li-cay0 -on). Mimas (mi0 -mass).
Lycomedes (lic-o-mee0 -deez). Minerva (mi-ner0 -vah).
Lycurgus (li-cur0 -gus). Minerval (mi-ner0 -val).
Lycus (li0 -cus). Minos (mi0 -nŏs).
Lynceus (lin0 -suce). Minotaur (min0 -o-tawr).
Minyans (min0 -yanz).

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The Myths and Legends of Ancient Greece and Rome E. M. Berens

Mnemosyne (ne-mŏs0 -i-ne). Nyctimus (nic0 -ti-mus).

Moira (moy0 -rah). Nycteus (nic0 -tuce).
Moiræ (moy0 -ree). Nymphs.
Moly (mo0 -ly). Nysa, Mount (ni0 -sah).
Momus (mo0 -mus). Nyx (nix).
Moneta Juno (mo-nee0 -tah).
Mopsus. O.
Morpheus (mor0 -fuce). Oceanides (o-se-an0 -i-deez).
Mors (morz). Oceanus (o-see0 -a-nus).
See Thanatos. Ocypete (o-sip0 -e-te).
Musagetes (mu-saj0 -e-teez). Odysseus (o-dis0 -suce).
Muses. Œchalia (e-ka0 -le-ah).
Mutunus (mu-tu0 -nus). Œdipus (ed0 -i-pus).
Mycenæ (mi-see0 -ne). Œneus (ee0 -nuce).
Myrmidons (mir0 -mi-dons). Œnomaus (ee-nom0 -a-us).
Myrtilus (mir0 -ti-lus). Œnone (ee-no0 -ne).
Mysia (mish0 -e-ah). Ogygia (o-jij0 -e-ah).
Mysians. Oileus (o-i0 -luce).
Olympia (o-lim0 -pe-ah).
N. Olym0 pic Games.
Naiads (na0 -yads), or Naiades (na-i0 -a-deez). Olym0 pus, Mount.
Napææ (na-pee0 -ee). Omphale (om0 -fa-le).
Narcissus (nar-sis0 -sus). Ops.
Nausicaa (naw-sic0 -a-ah). Oracles.
Naxos (nax0 -oss). Orchamus (or0 -ca-mus).
Necessitas (ne-ses0 -si-tass). Orchomenus (or-com0 -e-nus).
Nectar. Orcus (or0 -cus).
Neleus (nee0 -luce). Oreades (o-ree0 -a-deez).
Nemea (nee0 -me-ah). Orithyia (or0 -i-thi0 -yah).
Nemean Lion. Orestes (o-res0 -teez).
See Lion. Orpheus (or0 -fuce).
Nemesis (nem0 -e-siss). Orthrus (or0 -thrus).
Nemoralia (nem-o-ra0 -le-ah). Ossa (oss0 -sah).
Neoptolemus (ne-op-tol0 -e-mus). Othrys, Mount, (o0 -thris).
Nephalia (ne-fa0 -le-ah). Otus (o0 -tus).
Nephelæ (nef0 -e-lee). Oxen of Geryones.
Nephele (nef0 -e-le). See Geryones.
Neptunalia (nep-tu-na0 -le-ah). Oxylus (ox0 -i-lus).
Neptune (nept0 -une).
P.
Nereides (ne-ree0 -i-deez).
Nereus (nee0 -ruce). Palæmon (pa-lee0 -mon).
Nessus. Palamedes (pal-a-mee0 -deez).
Nestor. Palatine (pal0 -a-tin).
Nike (ni0 -ke). Pales (pa0 -leez).
Niobe (ni0 -o-be). Palilia (pa-lil0 -e-ah).
Noman. Palladium (pal-la0 -de-um).
Notus (no0 -tus). Pallan0 tids.
Nox. Pallas (pal0 -lass).
See Nyx. Pallas-Athene.

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Pan. Pholus (fo0 -lus).

Panacea (pan-a-see0 -ah). Phorcys (for0 -siss).
Panathenæa (pan0 -ath-e-nee0 -ah). Phrygia (frij0 -e-ah).
Pandareos (pan-da0 -re-oss). Phryxus (frix0 -us).
Pandora (pan-do0 -rah). Phylace (fil0 -a-se).
Panisci (pa-nis0 -si). Phyleus (fi0 -luce).
Panoptes (pa-nop0 -teez). Phylla (fil0 -lah).
Parcæ (par0 -see). Picumnus (pi-cum0 -nus).
See Moiræ. Picus (pi0 -cus).
Paris (par0 -ris). Pieria (pi-ee0 -re-ah).
Parnassus (par-nas0 -sus). Pierides (pi-er0 -i-deez).
Parthenon (par0 -the-non). Pierus (pi0 -e-rus).
—Hill. Pilumnus (pi-lum0 -nus).
Parthenopæus (par0 -then-o-pee0 -us). Pindus, Mount.
Patroclus (pă-tro0 -clus). Pirithöus (pi-rith0 -o-us).
Pedasus (ped0 -a-sus). Pisa (pi0 -sah).
Pegasus (peg0 -a-sus). Pittheus (pit0 -thuce).
Peitho (pi0 -tho). Platea (pla-tee0 -ah).
Peleus (pee0 -luce). Pleiades (plee0 -ya-deez).
Pelias (pee0 -le-ass). Pluto (plu0 -to).
Pelion, Mount (pee0 -le-on). Plutus (plu0 -tus).
Peloponnesus (pel0 -o-pon-nee0 -sus). Podalirius (pod-a-lir0 -e-us).
Pelops (pee0 -lops). Podarces (po-dar0 -seez).
Penates (pe-na0 -teez). Pollux.
Penelope (pe-nel0 -o-pe). Polybotes (pol-e-bo0 -teez).
Peneus (pe-nee0 -us). Polybus (pol0 -e-bus).
Penthesilea (pen0 -the-si-lee0 -ah) Pentheus Polydectes (pol-e-dec0 -teez).
(pen0 -thuce). Polydeuces (pol-e-du0 -seez).
Pephredo (pe-free0 -do). See Pollux.
Peplus (pee0 -plus). Polydorus (pol-e-do0 -rus).
Periphetes (per-i-fee0 -teez). Polyhymnia (pol-e-him0 -ne-ah).
Perse (per0 -se). Polynices (pol-e-ni0 -seez).
Persephone (per-sef0 -o-ne). Polyphemus (pol-e-fee0 -mus).
Perseus (per0 -suce). Pomona (po-mo0 -nah).
Petasus (pet0 -a-sus). Pontus.
Phæaces (fee-a0 -seez). Porta Lavernalis (lav-er-na0 -lis).
Phædra (fee0 -drah). Poseidon (po-si0 -don).
Phaëthon (fa0 -e-thon). Praxiteles (prax-it0 -e-leez).
Pharos, isle of, (fa0 -rŏs). Priam (pri0 -am).
Phases, river (fa0 -seez). Priamus (pri0 -a-mus).
Phegeus (fee0 -juce). See Priam.
Phidias (fid0 -e-ass). Priapus (pri-a0 -pus).
Philemon (fi-lee0 -mon). Priests.
Philoctetes (fil-oc-tee0 -teez). Procrustes (pro-crus0 -teez).
Phineus (fi0 -nuce). Prœtus (pree0 -tus).
Phlegethon (flej0 -e-thon). Prometheus (pro-mee0 -thuce).
Phocis (fo0 -siss). Proserpine (pross0 -er-pine), See Persephone.
Phœbe (fee0 -be). Protesilaus (pro-tess0 -i-la0 -us).
Phœbus-Apollo (fee0 -bus). Proteus (pro0 -tuce).

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Prytaneum (prit-a-nee0 -um). Shades, realm of.

Psophis (so0 -fiss). Sibyls (sib0 -bles).
Psyche (si0 -ke). Silens (si0 -lenz).
Pylades (pil0 -a-deez). Silenus (si-lee0 -nus).
Pylos (pi0 -lŏs). Silvanus (sil-va0 -nus).
Pyracmon (pi-rac0 -mon). Silver Age.
Pyrrha (pir0 -rah). Simois (sim0 -o-iss).
Pythia (pith0 -e-ah). Sinnis (sin0 -nis).
Pythian Games. Sinon (si0 -non).
Python (pi0 -thon). Siphylus (sif0 -i-lus).
Sirens (si0 -renz).
Q. Sisyphus (sis0 -i-fus).
Quirinus (que-ri0 -nus). Sol (soll).
See Helios.
R. Solymans (sol0 -i-mans).
Remus (ree0 -mus). Somnus (som0 -nus).
Rhadamanthus (rad-a-man0 -thus). See Hypnus.
Rhamnus (ram0 -nus). Soothsayers.
Rhamnusia (ram-nu0 -zhe-ah). Sparta.
Rhea (ree0 -ah). Sphinx (sfinks).
Rhoda (ro0 -dah). Stables, Augean (aw-jee0 -an).
Rhodes (roads). Statues.
Rhodope, Mount (rod0 -o-pe). Stellio (stel0 -le-o).
Rhœtus (ree0 -tus). Steropes (ster0 -o peez, the first e like ei in
Robigus (ro-bi0 -gus). their).
Romulus (rom0 -u-lus). Stheno (sthee0 -no).
Strophius (stro0 -fe-us).
S. Stymphalides (stim-fal0 -i-deez).
Sacrifices. Styx (sticks).
Sagaris (sag0 -a-ris). Symplegades (sim-pleg0 -a-deez).
Salamis (sal0 -a-mis). Syrinx (si0 -rinks).
Salii (sa0 -le-i). Syrtes (sir0 -teez).
Samos (sa0 -mos).
T.
Saturn (sat0 -urn).
Saturnalia (sat-ur-na0 -le-ah). Tænarum (ten0 -a-rum).
Satyrs (sa0 -turz). Talaria (ta-la0 -re-ah).
Scamander (sca-man0 -der). Talus (ta0 -lus).
Scheria (skee0 -re-ah). Tantalus (tan0 -ta-lus).
Schœneus (skee0 -nuce). Tarquinius Superbus (tar-quin0 -e-us
Scyros, island of, (si0 -rŏs). su-per0 -bus).
Scylla (sil0 -lah). Tartarus (tar0 -ta-rus).
Scyron (si0 -ron). Taurica Chersonesus (taw0 -ri-cah
Seasons. ker-so-nee0 -sus).
Selene (se-lee0 -ne). Tauris (taw0 -ris).
Selene-Artemis. Tegea (tee0 -je-ah).
Selli (sel0 -li). Telamon (tel0 -a-mon).
Semele (sem0 -e-le). Telemachus (tel-lem0 -a-cus).
Seriphus (se-ri0 -fus). Telephus (tel0 -e-fus).
Servius Tullius (ser0 -ve-us tul0 -le-us). Temenus (tem0 -e-nus).

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Temples. Trœzen (tree0 -zen) Tros (trŏss).

Tenedos (ten0 -e-dos). Troy.
Terminus (ter0 -mi-nus). — walls of.
Terpsichore (terp-sic0 -o-re). Tubal-Cain (too0 -bal-cane).
Terra (ter0 -rah, the e like ei in their). Tyche (ti0 -ke).
Tethys (tee0 -thiss, th as in both). Tydeus (ti0 -duce).
Teutamias (tu-ta0 -me-ass). Tyndareus (tin-da0 -re-us).
4
Thalia (tha-li0 -ah). Typhœus (ti-fo0 -yuce).
Thallo (thal0 -lo). Typhon (ti0 -fon).
Thamyris (tham0 -i ris). Tyro (ti0 -ro).
Thanatos (than0 -a-tos).
U.
Thaumas (thaw0 -mass).
Thebes (theebs). Uffizi Gallery (oof0 -fid-ze).
Theia (thi0 -ah). Ulysses (u-lis0 -seez), See Odysseus.
Themis (thee0 -mis). Urania (u-ra0 -ne-ah).
Themiscyra (the-mis0 -se-rah). Uranus (u0 -ra-nus).
Thermodon (ther-mo0 -don).
V.
Thersander (ther-san0 -der).
Thersites (ther-si0 -teez). Veneralia (ven-e-ra0 -le-ah).
Theseus (thee0 -suce). Venus (vee0 -nus).
Thesmophoria (thes-mo-fo0 -re-ah). — of Milo.
Thes0 saly. Vertumnus (ver-tum0 -nus).
Thestius (thes0 -te-us). Vesta (ves0 -tah).
Thetis (thee0 -tis). Vestalia (ves-ta0 -le-ah).
Thyone (thi-o0 -ne). Via Salavia (vi0 -ah sa-la0 -ve-ah).
Tiphys (ti0 -fiss). Victo0 ria.
Tiresias (ti-ree0 -she-ass). Vulcan.
Tiryns (ti0 -rinz).
W.
Tirynth (ti0 -rinth).
Tisiphone (ti-sif0 -o-ne). Winds.
Titanomachia (ti0 -tan-o-ma0 -ke-ah). Wooden Horse.
Titans (ti0 -tanz).
X.
Tithonus (ti-tho0 -nus).
Tityus (tit0 -e-us). Xuthus (zoo-thus).
Trachin (tra0 -kin).
Z.
Trachis (tra0 -kis).
Trinacria (tri-na0 -cre-ah). Zephyrus (zef0 -i-rus).
Triptolemus (trip-tol0 -e-mus). Zetes (zee0 -teez).
Triton (tri0 -ton). Zethus (zee0 -thus).
Trivia (triv0 -e-ah). Zeus (zuce).

4
Th at the beginning of a word has its soft sound, as in both.

XI
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