Chapter XXXIII

The Apple of Discord

Jupiter, father of the gods, once fell in love with the beautiful sea-nymph "Thetis of the silver feet," the daughter of Nereus and Doris. Before he arranged for the marriage, the ruler of Olympus first consulted the Fates to see whether any misfortune was likely to attend his nuptials; and the three sisters who spin the thread of life night and day declared that Thetis was destined to be the mother of a son who would be far greater than his father.

Although Jupiter could not imagine how any god could supplant him in Olympus, he was nevertheless unwilling to act in defiance of what the Fates decreed; so he gave Thetis in marriage to Peleus, king of Phthia, who had long loved her and had sought her hand in vain. The sea-nymph was not very well pleased at having to accept a mere mortal as a husband, even though he was a king, after having been wooed by the greatest of the gods. To induce her to consent to the marriage, Jupiter promised that he and the other gods would come down from high Olympus to attend the wedding; and the prospect of this great honor soothed the pride of Thetis so that she consented to marry Peleus.

The preparations for the wedding were begun in the coral caves of her father Nereus, and all the ocean-deities and sea-nymphs helped to beautify the palace under the sea. When the wedding day arrived, Jupiter, with all the attending gods, came to grace the marriage feast. The guests took their seats at the well-filled table, and pledged the bride in brimming cups of wine. There was nothing to mar the joy of the occasion until suddenly an uninvited guest appeared in the banquet-hall, and the laughter died away into an ominous silence. This unexpected visitor was Eris (or Discordia), the goddess of discord, who had not been asked to the wedding because her hideous face, snaky hair, and vicious temper made Thetis fear that her presence would anger the other guests. The strife-breeding goddess regarded this omission as an insult, so she went unbidden to the marriage feast, determined to vent her wrath and spite on those who had received the coveted honor. For a moment she stood looking at the assembled company with glances full of hatred, and she laughed mockingly when she saw them shrink away as she breathed over them her poisonous breath. Then she threw on the table a golden apple, and immediately vanished.

The guests were eager to see the beautiful fruit, and as they passed it about among themselves they were surprised to find engraved on its smooth surface the words "For the Fairest." Immediately there arose a lively discussion as to whom the apple should rightfully belong; and each of the goddesses present was inclined to believe that the fruit was intended for her. At last all the contestants for the golden apple withdrew their claims except Juno, Minerva, and Venus,--each of whom disputed hotly for its possession. Juno contended that her power and majesty gave her the best right to the prize; Minerva claimed that the beauty of wisdom surpassed all other charms; while laughter-loving Venus asked who could rightfully be called "the fairest" if not the goddess of beauty.

As the dispute grew more and more bitter, the goddesses called upon the other guests to decide their respective claims; but no one was willing to assume this responsibility. Since the apple could be given to but one of the three, the other two would be sure to vent their anger and disappointment on those who made the decision, each believing that the judges willfully refused to admit her superior charms. So, at the suggestion of one of the company, the entire wedding party adjourned to Mount Ida, where the beautiful shepherd Paris was tending his flocks. Jupiter appointed him to be the judge of the contest. The bewildered shepherd took some moments to recover from the surprise of having this brilliant company break in upon his solitude; and he stood watching them in awe and reverence, not daring to speak in the presence of the immortals.

Paris was not, however, an uncouth peasant lad, for although occupying the lowly position of shepherd, he was really the son of Priam and Hecuba, king and queen of Troy. When he was a mere infant, he was left on the mountain to perish, because an oracle had foretold that he would cause the death of his family and the destruction of his native city. But though so inhumanly exposed to cold and the hunger of wild beasts, the child did not die, for he was found by a shepherd, who adopted him and brought him up to follow his own calling.

When Paris grew to manhood he was so handsome that the wood-nymphs, who were his companions, all sighed for love of him. Among them was the fair and gentle Œnone, whom Paris secretly married, and with whom he lived happily on Mount Ida. Though his foster-father had told him the story of his birth, Paris had no longing for the glitter and grandeur of palaces, for he felt sure that king Priam would wish to kill him if he learned that the son he feared and hated was alive.

Paris had grown so accustomed to the solitude of the mountain that when the wedding party suddenly came upon him, he stood fearful and silent while Jupiter, showing him the golden apple with its inscription, bade him judge which of the three goddesses should receive it. Before he could make any answer, Juno told him if he gave the apple to her he would thereby win great wealth and honor. Minerva promised him the gift of wisdom far exceeding that of mortal men; but laughter-loving Venus whispered in his ear that if he awarded her the apple, he should have the most beautiful woman in the world for his wife. Whether it was the alluring beauty of Venus that blinded his judgment, or the reward which she offered that tempted him, it is impossible to tell. Perhaps it was for both of these reasons that Paris turned quickly and placed the coveted apple in Venus's hand. This decision brought upon him the wrath of both the discredited goddesses, who began from that moment to cherish a hatred for the house of Troy, and to plot its destruction.

Venus told Paris that in order for her to fulfill her promise, he must now go down to the city of Troy and make himself known to his parents. She assured him that he need have no fear of his father, for she herself would so order his affairs that the king would welcome him and acknowledge him as his son. Later on she would arrange that he should be furnished with ships in which to sail to Greece, for to this country he must inevitably go, since Helen, wife of Menelaus, king of Sparta, was the most beautiful woman in the world. Obeying carefully all the instructions of the goddess, who had now become his protectress, Paris left his shepherding and went down to the court of his father, King Priam. He was so blinded by the vision of his glorious future that he did not think how heartless he was to desert the loving and faithful Œnone, who mourned for him until the hills echoed with the sound of her cries.

To tell the story of Paris's return to his native city, of his voyage to Sparta, and of his abduction of Helen, would be to tell the story of the Trojan war and of how dearly Paris and his household paid for the most beautiful woman in the world. When the sons of Priam were falling, one by one, beneath the fierce blows of the Greeks, Paris was wounded by a poisoned arrow shot by Philoctetes, who had received these famous weapons from Hercules when he lit that hero's funeral pyre.[112] As the poison entered Paris's veins, and he knew that he had received a mortal wound, he sent at once for Œnone, who had always loved him so dearly that he believed she must have forgiven his treachery and desertion. He knew how skilled the nymph was in the use of healing herbs, and she had once told him, in the happy days of their love on Mount Ida, that if he ever were wounded, he should send for her and she would heal him. Paris therefore dispatched a messenger in all haste to bring his wife from her home among the hills; but Œnone refused to accompany the messenger, for she knew that it was not for love of her that her husband desired her presence. So Paris died of his poisoned wound, and when Œnone heard of his death, she went down to the city and saw the funeral pyre with its flames leaping toward the sky. Filled with remorse at her refusal to come to his aid, Œnone could not look on at the sight of Paris's burning body and live; so she sprang upon the blazing pyre and perished beside her lover.

APPENDIX

I

The only powers that dared oppose the will of Jupiter were the Fates and Destiny, who issued their irrevocable decrees without regard to the wishes of the ruler of Olympus. Jupiter's sovereignty is thus described by Homer:--

"He whose all-conscious eyes the world behold, The eternal Thunderer sat, enthroned in gold, High heaven the footstool of his feet he makes, And wide beneath him all Olympus shakes.

* * * * *

He spoke, and awful bends his sable brows, Shakes his ambrosial curls, and gives the nod, The stamp of fate and sanction of the god; High heaven with trembling the dread signal took, And all Olympus to the center shook."

--POPE'S TRANSLATION.

The principal temples of Jupiter were the Capitol at Rome, and the Temple of Jupiter Ammon in Libya. At Dodona was the oracle of Jupiter, called the "Speaking Oak," where the responses were given by the trees whose rustling branches made sounds that were interpreted by the priests. The oracle was said to have been established at Dodona in the following manner: two black doves took their flight from Thebes in Egypt. One flew to Dodona in Epirus; and alighting in a grove of oaks, it proclaimed, in human language, to the people of that region, that they must establish there an oracle of Jupiter. The other dove flew to the temple of Jupiter Ammon, and delivered a similar command there. Another account says that two priestesses were carried off from Thebes in Egypt by the Phœnicians, and set up oracles at Dodona and the Libyan Oasis.

A magnificent temple at Olympia was dedicated to Jupiter, and here, every fifth year, the Greeks assembled to celebrate games. These festivals lasted five days, and were known as the Olympic Games. Vast numbers of spectators flocked to them from every part of Greece and from Asia, Africa, and Sicily. The Greeks usually reckoned time by Olympiads or five-year periods,--the space of time between the celebrations. The first Olympiad was about 776 B.C.

Inside the temple at Olympia stood a wonderful statue of Jupiter made of ivory and gold. The parts representing flesh were of ivory laid on a framework of wood, while the drapery and ornaments were of gold. It was the work of Phidias, and was considered the highest achievement of Grecian sculpture. The height of the figure was forty feet, and the pedestal was twelve feet. The god was represented as seated on his throne, with his brows crowned with a wreath of olive and in his hand a scepter. The statue was considered one of the Seven Wonders of the world, but our knowledge of it is confined to literary descriptions and to copies on coins.

II

Poems:--

Prometheus Bound ÆSCHYLUS Prometheus Unbound PERCY B. SHELLEY Prometheus HENRY W. LONGFELLOW Prometheus JAMES R LOWELL

The following are Byron's lines:--

"Titan! to whose immortal eyes The sufferings of mortality, Seen in their sad reality, Were not as things that gods despise; What was thy pity's recompense? A silent suffering, and intense; The rock, the vulture, and the chain; All that the proud can feel of pain; The agony they do not show; The suffocating sense of woe."

III

There is a full account of the story of Pandora in Hawthorne's "Wonder Book."

Poems:--

Pandora DANTE G. ROSSETTI Masque of Pandora HENRY W. LONGFELLOW

IV

Other mythologists than Ovid, in treating the story of the flood, state that Deucalion and Pyrrha took refuge in an ark, which, after sailing about for many days, was stranded on the top of Mount Parnassus. This version was far less popular with the Greeks, though it shows more plainly the common source from which all these myths are derived.

"Who does not see in drowned Deucalion's name, When Earth her men, and Sea had lost her shore, Old Noah!"

--FLETCHER.

V

The city of Delphi, containing the famous oracle of Apollo, was built on the slopes of Mount Parnassus in Phocis. It had been observed at a very early period that the goats feeding on Parnassus were thrown into convulsions when they approached a certain deep cleft in the side of the mountain. When a goatherd ventured near the spot, he found a peculiar vapor arising from the cavern, and as he inhaled it, he was affected in the same way as the animals had been. The inhabitants of the country, unable to explain the goatherd's convulsive ravings, imputed his utterings to divine inspiration. A temple was therefore erected on the spot, and the prophetic influence was attributed to various gods, but was finally assigned only to Apollo. A priestess was appointed who was named the Pythia, and her office was to sit upon a tripod placed over the chasm from which the divine afflatus proceeded. The priestess and the tripod were both adorned with laurel; and as she inhaled the hallowed air, her words--believed to be inspired by Apollo--were interpreted by the priests.

The Pythian Games were celebrated at Delphi every three years, and were instituted by Apollo in commemoration of his conquest of the Python. At these games were chariot racing, running, leaping, wrestling, throwing quoits, hurling javelins, and boxing. Besides the exercises in bodily strength, there were contests in music, poetry, and oratory. These occasions gave the poets and musicians an opportunity to show their productions to the public.

VI

There was in Troy a celebrated statue of Minerva called the Palladium. It was said to have fallen from heaven, and the Trojans believed that the city could not be taken so long as this statue remained within it. Ulysses and Diomede entered the city in disguise, and succeeded in obtaining the Palladium, which they carried off to the Grecian camp.

The finest and most celebrated of the statues of Minerva was the one by Phidias in the Parthenon at Athens. This was forty feet in height, and was covered with ivory and gold. It represented the goddess as standing with a spear in one hand, and in the other a statue of victory. Her helmet, highly decorated, was surmounted by a sphinx. The Parthenon itself was constructed under the supervision of the famous sculptor; and many of the reliefs which enriched the exterior were by the hand of Phidias himself. The statue of Minerva is not in existence, but parts of the frieze of the Parthenon are in the British Museum and are known as the Elgin Marbles.

The hero Theseus instituted at Athens the festival of Panathenæa in honor of Minerva. The chief feature of the festival was a solemn procession in which the Peplus, or sacred robe of Minerva, was carried to the Parthenon, and left on or before the statue of the goddess. The Peplus was covered with embroidery worked by virgins of the noblest families in Athens. The festival was peculiar to the Athenians, but among them persons of all ages and both sexes took part in the celebrations. In the procession the old men carried olive branches and the young men bore arms. The women carried baskets on their heads containing the sacred utensils and cakes necessary for the sacrifices.

VII

The most famous representations of Juno are the torso in Vienna from Ephesus, the Barberini in the Vatican at Rome, the bronze statuette in the Cabinet of Coins and Antiquities in Vienna, and the Farnese bust in the National Museum at Naples.

Juno's festivals, the Matronalia, in Rome, were always celebrated with great pomp. Less important feasts were held in each city where a temple was dedicated to her. On one of these occasions, an old priestess was very anxious to go to Juno's temple at Argos, in which she had served the goddess many years in her maiden days, and which she had left only to be married. The way was long and difficult, and the old priestess could not attempt to walk such a distance; so she bade her sons Cleobis and Biton harness her white heifers to her car. The youths were anxious to do her bidding; but they could not find the heifers, however diligently they searched. As they did not wish to disappoint their mother who had set her heart on attending the services, they harnessed themselves to the car, and thus conveyed her to the temple. The mother, touched by their filial devotion, then prayed to Juno to bestow on her sons the greatest gift in her power; and when the old priestess went in search of the youths, after the services were over, she found them dead in the portico of the temple where they had lain down to rest. Juno had taken them, while they slept, to the Elysian Fields to enjoy an eternity of bliss as a reward for their devotion.

VIII

There is another version of the story of how Hercules brought Alcestis back from Hades. This is in the Alcestis of Euripides, and Browning has related it in his "Balaustion's Adventure." In this account the wife of Admetus is not surrendered willingly by Pluto, but the great hero Hercules wrestles with Death for the body and life of Alcestis, and by winning the victory over this dread adversary, restores Admetus's wife to his arms.

Other poems:--

The Love of Alcestis WILLIAM MORRIS Alcestis FRANCIS T. PALGRAVE Shepherd of King Admetus JAMES R. LOWELL

IX

The combat between a hero and a dragon is a favorite theme in mythology and folklore. Besides the myth of Apollo's slaying of the Python are the well-known stories of Siegfried's killing of Fafnir, St. George and the Dragon, Perseus and the Sea Serpent, Cadmus and the Serpent, and Hercules and the Hydra.

The principal temples dedicated to the worship of Apollo were at Delos, his birthplace, and at Delphi.

One of the Seven Wonders of the ancient world, the famous Colossus of Rhodes, was a statue of Apollo. His head was encircled with a halo of bright sunbeams, and his legs were set wide apart to allow vessels to pass in and out of the harbor with all their sails spread.

Among the many remains of ancient sculpture, none is better known--unless it be the Venus of Milo--than the statue of Apollo called the Belvedere, from the name of the apartment of the pope's palace at Rome in which it is placed. The artist is unknown, but the work is supposed to be of the first century of our era, and is modeled on the type of Greek sculpture of the Hellenistic period. It is restored to represent the god at the moment when he has shot the arrow that slays the Python.

Poems:--

Apollo in "The Epic of Hades" LEWIS MORRIS Hymn to Apollo JOHN KEATS Hymn to Apollo PERCY B. SHELLEY

X

The story of Clytie is frequently alluded to in poetry, and the sunflower is often used as an emblem of constancy. Moore's lines are well known:--

"The heart that has truly loved never forgets, But as truly loves on to the close; As the sunflower turns on her god when he sets The same look that she turned when he rose."

XI

The sisters of Phaëton, the Heliades, spent their days by the Eridanus River shedding tears, wringing their white hands, and wailing over the loss of their brother, until the gods, in pity for their grief, turned them into poplar trees. Their tears, which continued to flow, became amber as they dropped into the stream.

XII

The Diana of the Ephesians, referred to by St. Paul in Acts xix: 28, was not the chaste moon-goddess of the Greeks, though a world-renowned sanctuary was dedicated to Diana at Ephesus.

Poems:--

Praise of Artemis EDMUND GOSSE Hymn to Diana BEN JONSON Artemis in "Epic of Hades" LEWIS MORRIS Niobe WALTER S. LANDOR

The most beautiful statue of Diana is the Diana of Versailles, in the Louvre, Paris (also called the Diana of the Hind).

XIII

Before Orion was slain by an arrow from Diana's bow he loved Merope, daughter of Œnopion, king of Chios, who consented to the union on condition that the lover should win his bride by some heroic deed. But instead of meeting this requirement, Orion attempted to elope with Merope. The plan was frustrated, however, by the king; and the bold youth was punished by the loss of his bride and also of his eyesight. Then Orion wandered about, blind and helpless, and finally reached the Cyclops' cave, where one of them took pity on him and led him to the sun, from whose radiance his sight was restored.

XIV

The story of Endymion is a favorite theme in poetry. The best-known poem on this subject is the Endymion of Keats. Other poems are by James R. Lowell, Henry W. Longfellow, Arthur H. Clough, Elizabeth L. Landon, and Lewis Morris.

XV

In the story of Hyacinthus, as told by the poet Ovid in the "Metamorphoses" (Book 10, line 16, etc.) the account says: "Behold the blood that had flowed on the ground and stained the herbage ceased to be blood; but a flower of hue more beautiful than the Tyrian sprang up resembling the lily, except that this is purple and that silvery white." It is evident that the flower here described is not our modern hyacinth, but some species of iris or larkspur.

XVI

Another unfortunate ending to one of the friendships of Apollo was the death of Cyparissus, a clever young hunter, whose companionship the sun-god often sought. Cyparissus accidentally killed Apollo's pet stag, and he grieved so sorely over this mischance that he pined away and died. Apollo then changed his body into a Cyprus tree, which the god declared should henceforth be used to shade the graves of those who, when living, were greatly beloved.

XVII

There were many oracles of Æsculapius, but the most celebrated one was at Epidaurus. Here the sick consulted the oracle and sought the recovery of their health by sleeping in the temple. The treatment of the sick was probably nothing like that of modern therapeutics, but resembled what is now called animal magnetism or mesmerism.

Serpents were sacred to Æsculapius, probably because of the superstition that those animals have a faculty of renewing their youth by a change of skin. The worship of Æsculapius was introduced into Rome in a time of great sickness, and an embassy was sent to the temple at Epidaurus to implore the help of the god. Æsculapius was so favorably inclined to the petitioners that he accompanied the returning ship in the form of a serpent. When they reached the river Tiber, the serpent glided from the vessel, and took possession of an island in the river. Here a temple was later erected in honor of Æsculapius.

XVIII

According to the more ancient Greek conception, Venus was the daughter of Jupiter and Dione, goddess of moisture; but Hesiod says that she came from the foam of the sea, and was therefore called by the Greeks Aphrodite--the foam-born. She was generally represented as a beautiful nude figure, or wearing her wonderful girdle, the Cestus--in which lay "love and desire and loving converse that steals the wits even of the wise." The most famous statue of Venus is the one that was found on the island of Melos (Milo), and is now in the Louvre, in Paris. It is probably the work of some sculptor of about the third century B.C. He followed an original of the age of Praxiteles, probably in bronze, which represented the goddess, partly draped, gazing at her reflection in an uplifted shield. A masterpiece of Praxiteles was the Venus of Cnidos, based upon which are the Venus of the Capitoline in Rome, the Venus de Medici in Florence, and the Venus of the Vatican, which is much superior to the other two.

Poems:--

Chorus to Aphrodite in "Atalanta in Calydon" ALGERNON C. SWINBURNE

Aphrodite in "Epic of Hades" LEWIS MORRIS

Venus of Milo EDWARD R. SILL

Venus and Adonis WILLIAM SHAKESPEARE

Adonis in "Epic of Hades" LEWIS MORRIS

Death of Adonis THEOCRITUS, trans. by ANDREW LANG

Laus Veneris ALGERNON C. SWINBURNE

The "Lament for Adonis" by Bion has been translated by Andrew Lang, Edwin Arnold, and Mrs. Browning.

The following stanza is from Tennyson:--

"Idalian Aphrodite beautiful, Fresh as the foam, new-bathed in Paphian wells, With rosy slender fingers backward drew From her warm brows and bosom her deep hair Ambrosial, golden round her lucid throat And shoulder; from the violets her light foot Shone rosy-white, and o'er her rounded form Between the shadows of the vine bunches Floated the glowing sunlights, as she moved."

XIX

The worship of Aphrodite was probably of Semitic origin, but was early introduced into Greece. The Aphrodite of Homer and Hesiod displays both Oriental and Grecian characteristics. Among the Phœnicians Venus is known as Astarte, among the Assyrians as Istar. There were temples and groves dedicated to Venus in many places, and in some of them--Paphos for instance--gorgeous annual festivals were held. The festival of Venus that was celebrated in Rome in April was called the Veneralia.

Sapho calls Aphrodite the "star-throned, incorruptible, wile-weaving child of Zeus."

XX

One of the many myths connected with Venus was that of Berenice who, fearing for her husband's life, prayed to the goddess to protect him as he set out to battle. She vowed to give her beautiful hair as a sacrifice to Venus if he returned home in safety. The prayer was granted, and Berenice's luxuriant tresses were laid on the goddess's shrine, whence they soon mysteriously disappeared. When an astrologer was consulted in regard to the supposed theft, he pointed to a comet in the sky, and declared that the gods had placed Berenice's hair among the stars to shine forever in memory of her wifely sacrifice.

XXI

References and allusions to Cupid abound in poetry. A few of the best-known poems are:--

Eros EDMUND GOSSE Ode to Psyche JOHN KEATS The Lost Eros THOMAS ASHE The Unknown Eros COVENTRY PATMORE Story of Cupid and Psyche WILLIAM MORRIS Hue and Cry After Cupid BEN JONSON

The following is a charming little poem by John Lyly:--

"Cupid and my Campaspe play'd At cards for kisses, Cupid pay'd. He stakes his quiver, bow and arrows, His mother's doves, and teeme of sparrows, Looses them too; then downe he throwes The coerall of his lippe, the rose Growing on's cheek (but none knows how), With these, the crystal of his brow, And then the dimple of his chin; All these did my Campaspe winne; At last hee set her both his eyes; She won, and Cupid blind did rise. O love! has she done this to thee? What shall (alas) become of mee?"

XXII

There is a very old story of a woman's love for her husband and her efforts to win him back from Death which is known in every part of India. On a certain night in the year millions of Hindu women celebrate a rite in honor of Savitri. The story is told in the Mahabharata, an ancient epic of India.

Walter Pater, in "Marius the Epicurean," gives the story of Cupid and Psyche as contained in Apuleius. Many of the incidents of the story will be found in modern fairy tales and romances such as "Beauty and the Beast"; Grimm's "Twelve Brothers"; the Gaelic stories: "The Three Daughters of King O'Hara," "Fair, Brown and Trembling," "The Daughter of the Skies"; and the Norse tale, "East of the Sun and West of the Moon."

XXIII

The most amusing use made of the story of Pyramus and Thisbe is in Shakespeare's "Midsummer-Night's Dream," Act III, Sc. 2, and Act V, Sc. 1, which is a burlesque of what was, in the original story in Ovid, a tragedy.

XXIV

Poems on "Hero and Leander" have been written by Chistopher Marlowe, Leigh Hunt, Thomas Hood, and Thomas Moore. Keats wrote a sonnet, "On a Picture of Leander."

Byron attempted Leander's feat of swimming across the Hellespont, a thing that was considered impossible until the English poet proved its feasibility by performing it himself. The distance in the narrowest part is almost a mile, and there is a constant current setting out from the Sea of Marmora. Since Byron's time the swimming of the Hellespont has been achieved by others; but it still remains a test of strength and skill.

XXV

Various modern stories have been based upon the myth of Pygmalion. One of the best known is "The Venus of Ille," by Prosper Mérimée.

Poems:--

The New Pygmalion ANDREW LANG Pygmalion and the Image WILLIAM MORRIS Pygmalion the Sculptor ROBERT BUCHANAN

XXVI

Amphion had a twin brother named Zethus who, however, had none of the musician's artistic ability. The brothers heard that their mother Antiope had been put aside by her second husband Lycus, in order that he might marry another wife; so Amphion and Zethus hastened to Thebes, where they found things worse than they had imagined, for Antiope was thrust into prison and subjected to very cruel treatment. The brothers besieged the city; and, after taking possession of it, put Lycus to death. Then they tied Dirce, who had been the cause of their mother's suffering, to the tail of a wild bull, and let it drag her over the stones until she was dead. This punishment of Dirce is the subject of a famous piece of sculpture called the "Farnese Bull" (as it once belonged to the Farnese family), now in the National Museum at Naples.

Poem:--

Amphion ALFRED TENNYSON

XXVII

Orpheus's lute was placed in the heavens as the bright constellation Lyra.

The story of Orpheus and Eurydice is often alluded to in poetry. Pope has used it to illustrate the power of music in his "Ode for St. Cecilia's Day," and the wonderful beauty of the nightingale's song over the grave of Orpheus is alluded to by Southey in his "Thalaba."

The song of the nightingale seemed to the ancients so plaintive that, wishing to account for its sadness, they invented the story of Philomela. King Tereus, having wearied of his wife Procne, tore out her tongue by the roots and then married her sister Philomela, pretending that his wife was dead. Procne informed her sister of the horrible truth by means of a web into which she wove her story. To revenge themselves upon the king, the sisters killed the boy Itylus (son of Tereus and Procne) and served him up as food to his father. To punish them for this wickedness the gods changed Procne into a swallow, and Philomela into a nightingale, which forever bemoans the murdered Itylus. The king, Tereus, they transformed into a hawk.

Poems:--

The Power of Music WILLIAM WORDSWORTH Eurydice and Orpheus ROBERT BROWNING Orpheus and Eurydice LEWIS MORRIS Eurydice JAMES R. LOWELL Eurydice EDWARD DOWDEN Waking of Eurydice EDMUND GOSSE

XXVIII

The Muses were the daughters of Jupiter and Mnemosyne, goddess of memory. Although they sometimes united in one grand song, they had separate duties and powers. Apollo as leader of the choir of Muses was called Musagetes.

Clio, the Muse of history, recorded the great deeds of heroes, and was usually represented with a laurel wreath, and a book and stylus.

Euterpe, the Muse of lyric poetry, was represented with a flute and garlands of flowers.

Thalia, the Muse of comedy, was also the patroness of pastoral poetry, and so was often represented with a shepherd's crook as well as a mask.

Melpomene, the Muse of tragedy, wore a crown of gold, and wielded a dagger and a scepter.

Terpsichore, the Muse of choral dance and song, was usually portrayed in the act of dancing.

Erato, the Muse of love poetry, held a lyre.

Polyhymnia, the Muse of sacred poetry, also presided over rhetoric.

Calliope, the Muse of epic and heroic poetry, wore a laurel crown.

Urania, the Muse of astronomy, held mathematical instruments.

XXIX

Mars's attendants, or some say his children, were Eris (Discord), Phobos (Alarm), Metus (Fear), Demios (Dread), and Pallor (Terror).

As founder of Rome, Romulus was its first king, and ruled over the people so tyrannically that the senators determined to get rid of him. So one day when an eclipse plunged the city into sudden darkness, the senators killed Romulus, cut his body into pieces, and hid them under their wide togas. When daylight returned, and the people looked about for their king,--for all the citizens had assembled on the Forum,--the senators informed them that Romulus had been carried off by the immortal gods and would never return. After this Romulus was worshiped as a god under the name of Quirinus, and a temple was built on one of the seven hills of Rome, which has since been known as Mount Quirinal. Yearly festivals in honor of Romulus were held in Rome under the name of Quirinalia.

XXX

Homer gives two versions of the story of Vulcan's lameness,--one, that Jupiter threw him out of heaven for helping his mother against Jupiter's will; and the other, that he was born deformed, and that Juno, ashamed of his ugliness, cast him out of heaven.

(1) "Yea once ere this, when I was fain to save thee (Juno), he caught me by my foot and hurled me from the heavenly threshold. All day I flew, and at the set of sun I fell in Lemnos, and little life was in me."

(2) "She (Thetis) delivered me when pain came upon me from my great fall through the ill-will of my shameless mother who would fain have hid me away for that I was lame."

He spake and from the anvil rose limping, a huge bulk, but under him his slender legs moved nimbly. The bellows he set away from the fire, and gathered all his gear wherewith he worked into a silver chest; and with a sponge he wiped his face and hands and sturdy neck and shaggy breast, and did on his doublet and took a stout staff and went forth limping.--_Iliad_, Book I and Book XVIII.

Vulcan's children were mostly monsters; but he is also the reputed father of Servius Tullius, sixth king of Rome, by a slave Ocrisia whom he visited in the form of a bright flame, which played harmlessly about her.

Vulcan was worshiped by all blacksmiths and artisans; and great festivals, called the Vulcanalia and the Hephæstia, were celebrated in his honor.

XXXI

There were many versions of the creation of the world among the Greeks and Romans, but the most popular was the following: At first there was nothing but a confused mass in which land, sea, and air were all merged in one substance. Over this shapeless mass reigned a careless deity named Chaos who shared his throne with his wife Nyx (or Nox) the goddess of Night. They were dethroned by their son Erebus (Darkness) who ruled over the universe with his children Æther (Light) and Hemera (Day). These two then succeeded to the throne, and by their combined efforts, together with the help of their own child Eros (Amor or Love) created Pontus (the Sea) and Gæa (the Earth), also called Ge, Tellus, Terra. The earth was divided into two equal parts by Pontus, and around it flowed the great river Oceanus. Soon Gæa created Uranus (Heaven), and these two powerful deities took possession of all the universe, and became the parents of twelve gigantic children, the Titans, whose strength was so great that their father Uranus grew much afraid of them. To prevent their ever uniting against him he hurled them, soon after their birth, into the dark abyss called Tartarus, which was situated far under the earth. Here he chained his six sons, Oceanus, Cœus, Crius, Hyperion, Iapetus, and Saturn (Cronos or Time) and his six daughters (also called the Titanides), Ilia, Rhea, Themis, Thetis, Mnemosyne, and Phœbe. Later on, Uranus thrust into Tartarus his other children, the Cyclops, who made the darkness hideous with their incessant clamor.

Gæa was not pleased at this treatment of her children, so she descended into Tartarus to urge the Titans to conspire against their father. But they were all too fearful of the great Uranus and none dared defy him except Saturn, who, having been released from his chains by his mother, went out of Tartarus armed with a scythe that Gæa had given him. He came upon Uranus unawares, bound him fast, and took possession of the throne. Then he released his sisters and brothers, and the Titans, glad to escape from their dreadful bondage, agreed to accept Saturn as their ruler. He chose his sister Rhea (Cybele) for his wife, and gave his brothers and sisters different parts of the universe to govern.

Meanwhile old Uranus had told Saturn, when the latter wrested from him his throne, that he himself would one day be dethroned by his children. So when Rhea bore her first son, Saturn determined to defy the prophecy and promptly swallowed him. One child after another was thus disposed of; and at last Rhea resolved to save her youngest son by stratagem. As soon as Jupiter was born, his mother concealed him, and was able to persuade Saturn into swallowing a large stone which she had wrapped in swaddling clothes. Then Rhea intrusted her child to the care of the Melian nymphs, who bore him off to a cave on Mount Ida. Here a goat (Amalthea) was procured as nurse, and it fulfilled its duties so well that it was later placed in the heavens as a constellation.

When Rhea considered her son strong enough to cope with his powerful father, she urged him to attack Saturn, who, surprised at the sudden appearance of a son of whose existence he was unaware, was defeated and forced to resign his power to Jupiter. Then by means of a nauseous drink prepared by Metis, a daughter of Oceanus, Saturn was made to disgorge the unfortunate children he had swallowed: Neptune, Pluto, Vesta, Ceres, and Juno.

XXXII

Poems:--

Demeter and Persephone ALFRED TENNYSON Hymns to Proserpine ALGERNON C. SWINBURNE Demeter HELEN H. JACKSON The Search after Proserpine AUBREY DE VERE Proserpine DANTE G. ROSSETTI Persephone in "Epic of Hades" LEWIS MORRIS Persephone JEAN INGELOW Song of Proserpina PERCY B. SHELLEY The Search for Persephone RICHARD H. STODDARD

The following stanza is from Shelley's "Arethusa:"--

"Arethusa arose From her couch of snows In the Acroceraunian mountains,-- From cloud and from crag, With many a jag, Shepherding her bright fountains. She leapt down the rocks, With her rainbow locks Streaming among the streams;-- Her steps paved with green The downward ravine Which slopes to the western gleams: And gliding and springing She went ever singing, In murmurs as soft as sleep; The earth seemed to love her, And Heaven smiled above her, As she lingered toward the deep."

The river Alpheus does, in fact, disappear underground in part of its course, finding its way through subterranean channels until it again appears on the surface. It was said that the Sicilian fountain Arethusa was the same stream that, after passing under the sea, came up again in Sicily. Hence the story arose that a cup thrown into the Alpheus appeared again in Arethusa.

It is this fable of the underground course of the Alpheus that Coleridge alludes to in his poem of Kubla Khan:--

"In Xanadu did Kubla Khan A stately pleasure dome decree, Where Alph, the sacred river, ran Through caverns measureless to man, Down to a sunless sea."

XXXIII

Many beautiful temples were dedicated to Ceres and Proserpina, both in Greece and Italy; and their yearly festivals, the Cerealia and Thesmophoria, were celebrated with great pomp.

To commemorate her long search for her daughter, Ceres instituted at Eleusis the Eleusinian Festivals and Mysteries. The Festivals were held in February and September. The lesser festival, in February, represented the restoration of Proserpina to her mother; the greater, held in September, lasted nine days and represented the abduction of Proserpina. All classes might participate in these festivals. The Mysteries of Eleusis were witnessed only by the initiated, and were surrounded with a veil of secrecy that has never been fully withdrawn. The initiates passed through certain symbolic ceremonies from one degree of mystic enlightenment to another till the highest was attained. The Mysteries apparently resembled the ceremonies of the modern masonic orders.

XXXIV

The following stanzas are from Swinburne's "Garden of Proserpine":--

"We are not sure of sorrow, And joy was never sure; To-day will die to-morrow; Time stoops to no man's lure; And love, grown faint and fretful, With lips but half regretful, Sighs, and with eyes forgetful Weeps that no loves endure.

"From too much love of living, From hope and fear set free, We thank with brief thanksgiving Whatever gods may be, That no life lives forever; That dead men rise up never; That even the weariest river Winds somewhere safe to sea."

XXXV

Besides Pluto, god of the Infernal Regions, the Greeks also worshiped Plutus, a son of Ceres and Jason, who was known exclusively as a god of wealth. Abandoned in infancy, he was reared by Pax, goddess of peace, who is often represented as holding him in her lap. Because Plutus would bestow his favors only upon good and worthy mortals, Jupiter deprived him of his sight; and he then distributed his wealth indiscriminately.

Virgil thus describes the crowd of spirits that wait to be ferried by Charon across the river:--

"The shivering army stands, And press for passage with extended hands, Now these, now those, the surly boatman bore; The rest he drove to distance from the shore."

XXXVI

The Furies visited the earth to punish filial disobedience, irreverence to old age, perjury, murder, treachery to guests, and even unkindness toward beggars. They avenged the ghosts of those who died by a violent death and had no one to avenge them. Therefore they persecuted Orestes, who killed his mother, and brought to punishment the murderers of Ibycus. This poet, beloved by Apollo, was journeying to the musical contest at Corinth, and was attacked by two robbers. As he lay dying he called upon a flock of cranes, that were passing overhead, to take up his cause and avenge his death. When his body was found, there was great lamentation among the Greeks, and every effort was made to discover the murderers, but without success. Later on, when a vast assemblage was witnessing a play in which the Chorus personated the Furies, the people sat terrified and still as death when the Choristers, clad in black, appeared bearing in their fleshless hands torches blazing with a pitchy flame. As they advanced with measured step, the company could see their bloodless cheeks and the writhing serpents that curled--in place of hair--around their brows. Then they began to sing: "Woe, woe to him who has done the deed of secret murder. We, the fearful brood of night, fasten ourselves upon him, flesh and soul. Unwearied we pursue him; no pity checks our course; still on to the end of life, we give no peace, no rest." As the Furies finished their weird chant a number of dark objects came sailing across the sky, and in the solemn stillness that had fallen over the assembly a terrified cry arose from one of the benches, "Look, comrade, the cranes of Ibycus!" Having informed thus far against themselves, it was not long before the murderers were seized, and, having confessed their crime, were put to death.

The effect upon the audience of this appearance of the Furies (as related in the story of Ibycus) is not exaggerated, for it is recorded that Æschylus, the tragic poet, having on one occasion represented the Furies in a chorus of fifty performers, the terror of the spectators was such that many fainted and were thrown into convulsions, and the magistrates forbade a like representation for the future.

Poem:--

Cranes of Ibycus SCHILLER

XXXVII

The story of the true and false Dreams and the horn and ivory gates rests on a double play of words: ἐλέφας (elephas), ivory, and ἐλεφαιρομαι (elephairomai), to cheat with false hope; κερας (keras), horn, and κραίνειν (krainein), to fulfill.

Poem:--

The Ivory Gate MORTIMER COLLINS

Dreams were sometimes sent through the gates of horn to prepare mortals for misfortunes, as was the case of Halcyone. Ceÿx, king of Thessaly, once left his beloved wife, Halcyone, to go on a journey to the oracle of Delphi. On the outgoing voyage, a tempest struck the ship on which the king was sailing, and he with all his crew perished in the waves. Every day the queen went down to the seashore to watch for the returning vessel, and every night she prayed to the gods to bring her husband safely back to her. Juno, knowing that these prayers were in vain, pitied the faithful Halcyone, and wished to prepare her for the great sorrow that must soon come with the news of Ceÿx's death. So she sent Iris to the cave of sleep, and the rainbow goddess bade one of the Dreams go forth from the gate of horn to visit the sleeping queen. The Dream glided to Halcyone's bedside, and, assuming the form of Ceÿx, appeared before her pale, like a dead man, and dripping with the salt sea. He told his wife that the storm had sunk his ship, and that he himself was dead. Terrified at this vision, Halcyone sprang from her couch and hastened to the beach, where she found the body of her husband washed up by the waves. In pity for her grief, the gods changed both Halcyone and Ceÿx into birds that ever afterward lived on the waters, and were known as the Halcyon birds. These birds uttered shrill cries of warning to all seamen whenever a storm threatened, but were themselves so fearless of the sea that they built their nests and hatched their young on the ever-tossing waves.

XXXVIII

The Nereides trained Arion, the wonderful winged steed that had the power of speech, to draw his father's chariot over the waves. He was said to be the first and the fleetest of horses, and passed successively into the hands of Cepreus (Pelops' son), Hercules, and Adrastus--the last of whom won all the chariot races, thanks to the fleetness of Arion.

Neptune was a patron of horse trainers, and was himself especially devoted to horses.

The Cyclops are described differently by different authors. Homer speaks of them as a gigantic and lawless race of shepherds who dwelt in Sicily. Each of them had a single eye in the center of his forehead. The chief of the Cyclops was Polyphemus who fell in love with the Nereid Galatea. He took great care of his appearance, harrowed his coarse hair with a currycomb and mowed his beard with a sickle. When he looked into the sea, he smiled complacently and said: "Beautiful seems my beard, beautiful also my one eye--as I count beauty--and the sea reflects the gleam of my teeth whiter than Parian Stone" (Theocritus, Idyll VI.) Galatea did not return the Cyclops's affection, however, for she loved the river god Acis. Polyphemus came upon the lovers one day in the woods, and was so enraged at the sight of them that he killed his rival with a rock. As the blood of Acis crept in a stream from under the rock it grew paler and paler until it turned into water. Soon it became a river which still bears the name of the unfortunate Acis.

XXXIX

Milton alludes to the ocean deities in the song at the conclusion of "Comus."

"Sabrina fair ... Listen and appear to us, In name of great Oceanus, By the earth-shaking Neptune's mace, And Tethy's grave majestic pace; By hoary Nereus' wrinkled look, And the Carpathian wizard's hook, By scaly Triton's winding shell, And old soothsaying Glaucus' spell, By Leucothea's lovely hands, And her son that rules the strands; By Thetis' tinsel-slippered feet, And the song of Sirens sweet;" etc.

Proteus is called the Carpathian wizard because his cave was on the island of Pharos, or Carpathos.

XL

Wordsworth's sympathy with the classical conception of nature is shown in the following sonnet:--

"The world is too much with us; late and soon, Getting and spending, we lay waste our powers; Little we see in Nature that is ours; We have given our hearts away, a sordid boon! This sea that bares her bosom to the moon; The winds that will be howling at all hours, And are upgathered now like sleeping flowers; For this, for everything, we are out of tune; It moves us not. Great God! I'd rather be A Pagan suckled in a creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn, Have sight of Proteus rising from the sea; Or hear old Triton blow his wreathed horn."

XLI

Palæmon was usually represented riding on a dolphin. He was called Portumnus by the Romans, and was believed to have jurisdiction over the ports and shores. Some authorities state that the Isthmian Games held on the isthmus of Corinth were in honor of Neptune instead of Palæmon.

The divinities of the lakes, rivers, fountains, etc., were hoary river gods, slender youths, beautiful maidens, and sometimes children. The famous statue called "Father Nile" is in the Vatican at Rome.

XLII

Bacchus was worshiped very widely throughout the ancient world, and many festivals were held in his honor. The most noted were the Greater and Lesser Dionysia, the Liberalia, and the Bacchanalia. Bacchus is generally represented as crowned with ivy or grape leaves and bearing an ivy-circled wand (the thyrsus). He rides in a chariot drawn by panthers or leopards.

Poems:--

Semele EDWARD R. SILL Alexander's Feast JOHN DRYDEN The Praise of Dionysus EDMUND GOSSE Triumph of Bacchus RODEN NOËL Sophron's Hymn to Bacchus WALTER S. LANDOR Prelude to Songs before Sunrise ALGERNON C. SWINBURNE

XLIII

As the ass was reverenced in Phrygia, the acquisition of ass's ears may not have been such a disgrace as we imagine.

Ovid thus describes Midas' golden touch:--

"Whose powerful hands the bread no sooner hold, Than all its substance is transformed to gold; Up to his mouth he lifts the savory meat, Which turns to gold as he attempts to eat: His patron's noble juice of purple hue, Touch'd by his lips, a gilded cordial grew, Unfit for drink; and, wonderous to behold, It trickles from his jaws a fluid gold. The rich poor fool, confounded with surprise, Starving in all his various plenty lies."

(Croxall's trans.)

XLIV

Fauns and satyrs have been favorite subjects in art and especially in sculpture. The most famous are the Faun of Praxiteles (Vatican, copy); the Dancing Faun (Lateran, Rome); Dancing Faun, Sleeping Faun, Drunken Faun, and Faun and Bacchus (National Museum, Naples); Sleeping Satyr, or the Barberini Faun (Glyptotek, Munich).

The use of the Faun in literature is best known in Hawthorne's "The Marble Faun."

Reference is made to fauns and naiads in Milton's "Lycidas." Robert Buchanan has two poems entitled "The Satyr" and "The Naiad."

XLV

Poems:--

Hymn to Pan JOHN KEATS The Dead Pan ELIZABETH B. BROWNING Hymn of Pan PERCY B. SHELLEY Cupid and Pan WALTER S. LANDOR Pan ROBERT BUCHANAN Pan and Luna ROBERT BROWNING Song of the Priest of Pan and Song of Pan in "The Faithful Shepherdess" FLETCHER

XLVI

Keats in "Endymion" alludes to Dryope thus:--

"She took a lute from which there pulsing came A lively prelude, fashioning the way In which her voice should wander. 'Twas a lay More subtle-cadenced, more forest-wild Than Dryope's lone lulling of her child."

Poem:--

Dryope WALTER S. LANDOR

XLVII

James R. Lowell has taken the story of Rhœcus as the subject of one of his finest poems.

"Hear now this fairy legend of old Greece, As full of freedom, youth and beauty still, As the immortal freshness of that grace Carved for all ages on some Attic frieze."

Poem:--

The Hamadryad WALTER S. LANDOR

XLVIII

Janus is not the only one among the Greek and Latin deities whose name has been given to a part of the week or year. In Latin, the names of the days are--dies Solis (Sunday); dies Lunæ (Moon day); dies Martis (Mars' day); dies Mercurii (Mercury's day); dies Jovis (Jove's day); dies Veneris (Venus's day); dies Saturni (Saturn's day).

XLIX

Austin Dobson has a poem "The Death of Procris."

Moore, in his Legendary Ballads, devotes one ballad to "Cephalus and Procris."

L

The finest poetic treatment of the sadness of Tithonus over his immortal old age is in Tennyson's "Tithonus." The following are a few lines from this poem, which should be read in its entirety:--

"Let me go; take back thy gift; Why should a man desire in any way To vary from the kindly race of men, Or pass beyond the goal of ordinance Where all should pause, as is most meet for all?

* * * * *

"Coldly thy rosy shadows bathe me, cold Are all thy lights, and cold my wrinkled feet Upon thy glimmering thresholds, when the steam Floats up from those dim fields about the homes Of happy men that have the power to die."

LI

The story of Hercules's accepting Arete (Virtue) as his guide--the "Choice of Hercules"--may be found in The Tatler, No. 97.

The Nemean games instituted by Hercules in honor of Jupiter were celebrated at Nemea, a city of Argolis.

The most famous statue of Hercules is the Farnese Hercules in the National Museum at Naples. Another well-known piece of sculpture is The Infant Hercules Strangling a Serpent, in the Uffizi at Florence.

Quite worth the student's consideration are the poems "Deïaneira" and "Herakles" in the classical but too-little-read "Epic of Hades" by Lewis Morris. The following is an extract from the description of the Centaur Nessus:--

"Take This white robe. It is costly. See, my blood Has stained it but a little. I did wrong; I know it, and repent me. If there come A time when he grows cold--for all the race Of heroes wander, nor can any love Fix theirs for long--take it and wrap him in it, And he shall love again."

LII

Poem:--

The Fortunate Isles ANDREW LANG

The following is from Pindar:--

"The Isles of the Blest, they say, The Isles of the Blest, Are peaceful and happy, by night and by day, Far away in the glorious west.

They need not the moon in that land of delight They need not the pale, pale star; The sun is bright, by day and night, Where the souls of the blessed are.

They till not the ground, they plow not the wave, They labor not, never! oh, never! Not a tear do they shed, not a sigh do they heave, They are happy forever and ever!"

LIII

The chosen device of Charles V. of Germany represented the Pillars of Hercules entwined by a scroll that bore his motto "Plus Ultra." This device, represented on the German dollar, has been adopted as the sign of the American dollar ($).

LIV

The Pygmies were a nation of dwarfs, so called from a Greek word meaning the cubit or measure of about thirteen inches, which was said to be the height of these people. They lived near the sources of the Nile, or, according to others, in India. Homer tells us that the cranes used to migrate every winter to the Pygmies' country, where they occasioned a fierce warfare. H. M. Stanley, in his last African expedition, discovered a race of diminutive men that correspond very well in appearance to those mentioned by Homer.

Terra is the same goddess as Gæa (the Earth).

Poem:--

Battle of Pygmies and Cranes JAMES BEATTIE

LV

The Apples of the Hesperides may have been suggested by the oranges of Spain.

See the poem "The Golden Apples," in William Morris's "Earthly Paradise."

LVI

Two poems on the Medusa which are well worth reading are "The Doom of King Acrisius" in William Morris's "Earthly Paradise," and Shelley's lines "On the Medusa of Leonardo Da Vinci in the Florentine Gallery."

LVII

There are translations of Simonides's "Lament of Danaë" by William C. Bryant and John H. Frere.

Tennyson has a singular use of the proper noun in the "Princess" when he says:--

"Now lies the Earth all Danaë to the stars, And all thy heart lies open unto me."

LVIII

Cassiopeia was said to have been an Ethiopian; and was, therefore, in spite of her boasted beauty black. Milton alludes to her in "Il Penseroso" as:

"that starred Ethiop queen that strove To set her beauty's praise above The Sea-Nymphs, and their powers offended."

Though Cassiopeia attained the honor of being set among the stars, she was placed--through the efforts of the sea-nymphs--in a part of the heavens near the pole, where she is half the time held with her head downward, to teach her humility.

LIX

For a Gaelic Andromeda and Perseus, see "The Thirteenth Son of the King of Erin" in Curtin's "Myths of Ireland."

Poem:--

Andromeda CHARLES KINGSLEY

LX

From the incident of Bellerophon's bearing to Iobates the letters that contained his own death-warrant, came the expression "Bellerophontic letters." This is used to describe any written message that a person may deliver, unknowingly, and that is prejudicial to himself.

On Mount Helicon, the home of the Muses and Pegasus, was the fountain Hippocrene, which was opened by a kick from the hoof of Pegasus.

Poems:--

Pegasus in Pound HENRY W. LONGFELLOW

Bellerophon in Argos and in Lycia WILLIAM MORRIS

Pegasus in Harness SCHILLER

LXI

The most famous soothsayer was Melampus, who was also the first mortal endowed with prophetic powers. The story is told that before his house stood an oak tree containing a nest of serpents. The old serpents were killed by some servants, but Melampus took care of the young ones, and fed them carefully. One day when he was sleeping under the oak tree, the serpents licked his ears with their tongues; and when he awoke he was surprised to find that he now understood the languages of birds and creeping things. In this way he was able to foretell future events, and he became a celebrated soothsayer. Once Melampus was taken captive and put into prison; but he overheard the woodworms saying that the timbers of the prison were so nearly eaten through that the roof would soon fall in. He told this to his captors, who immediately took advantage of the warning and left the building; but not before they rewarded Melampus by setting him free.

LXII

The best description of Hercules's lament for Hylas is in Lang's translation of the thirteenth Idyl of Theocritus.

Poem:--

Hylas BAYARD TAYLOR

The naming of Jason's ship may have been after its builder, or from the city of Argos, or from the word "Argo," meaning swift or white.

The story of the Symplegades may be a reference to the rolling and clashing of icebergs. The dove incident occurs in many ancient stories, from that of Noah down.

Poems:--

Talking Oak ALFRED TENNYSON Life and Death of Jason WILLIAM MORRIS Æson and King Athamas FREDERICK TENNYSON

LXIII

Medea's preparations for her magic potion are like the incantations of the witches in Macbeth, Act IV, Sc. I.

"Round about the caldron go; In the poison'd entrails throw.

* * * * *

Fillet of a fenny snake, In the caldron boil and bake; Eye of newt and toe of frog, Wool of bat and tongue of dog, Adder's fork and blind-worm's sting, Lizard's leg and howlet's wing:

* * * * *

Witches' mummy; maw and gulf Of the ravin'd salt-sea shark, Root of hemlock digg'd i' the dark," etc.

LXIV

Medea's sorceries were assisted by the prayers that she addressed to Hecate, a mysterious divinity who embodied the terrors of the darkness. She haunted cross roads and graveyards; and, being goddess of sorcery and witchcraft, wandered only by night and was seen only by dogs, whose barking told of her approach.

Translations of the Medea of Euripides are by Augusta Webster, William C. Lawton, and Wodhull.

LXV

Poems on Atalanta:--

Atalanta's Race in "The Earthly Paradise" WILLIAM MORRIS

Atalanta in Calydon ALGERNON C. SWINBURNE

Hippomenes and Atalanta WALTER S. LANDOR

LXVI

Dædalus shared with Æolus the honor of inventing sails for the ships hitherto propelled by oars.

Dædalus could never bear the idea of a rival; and when his nephew Perdix was apprenticed to him, the lad gave such promise of excelling his teacher in mechanical arts that Dædalus grew to hate him. One day when Perdix was walking on the seashore he picked up the spine of a fish, and later on he imitated it in iron, thus inventing the saw. He also invented a pair of compasses. Then Dædalus, envious of his nephew's skill, pushed him off a tower and killed him; but Minerva, pitying the boy, changed him into a partridge, which bears his name.

LXVII

Castor and Pollux were deities of boxing, wrestling, and all equestrian exercises. They were generally seen mounted on snow-white horses, and their appearance on the battle-field was a good omen for the army among whom they came. The Romans believed that they fought at the head of their legions at the famous battle of Lake Regillus.

LXIX

Poems:--

Theseus and Hippolyta WALTER S. LANDOR Ariadne FREDERICK TENNYSON Hippolytus of Euripides Phædra ALGERNON C. SWINBURNE Phædra in "The Epic of Hades" LEWIS MORRIS

LXX

The story of Œdipus is taken from the "Œdipus Rex," "Œdipus Coloneus," and "Antigone" of Sophocles (trans. of Plumptre or of Lewis Campbell).

Other poems:--

Swell-foot the Tyrant PERCY B. SHELLEY The Downfall and Death of King Œdipus EDWARD FITZGERALD Antigone AUBREY DE VERE The Sphinx RALPH W. EMERSON Fragment of an Antigone MATTHEW ARNOLD

LXXI

In her "Characteristics of Women," Mrs. Jameson has compared the character of Antigone with that of Cordelia in Shakespeare's "King Lear." The scene of Œdipus going alone into the forest at Colonus is similar in pathos and tragedy to Lear's defiance of the midnight tempest on the lonely heath.

LXXII

For references in poetry to the judgment of Paris:

Judgment of Paris JAMES BEATTIE Judgment of Paris JOHN STUART BLACKIE Œnone ALFRED TENNYSON

LXXIII

Other minor deities not mentioned in the text are:

Victoria (Nike), goddess of victory.

Phosphor, the morning star.

Hesperus, the evening star, god of the west.

Hygeia, a daughter of Æsculapius, watched over the health of man.

The Graces, daughters of Jove, presided over banquets, dances, and also social pleasures and polite accomplishments. They were three in number--Euphrosyne, Aglaia, and Thalia. They are also called Gratiæ.

Momus was the god of laughter.

The Seasons were the four daughters of Jupiter and Themis. Their collective name was Horæ (the Hours). As the Hours they attended the sun-car of Apollo.

Fama, goddess of Fame.

Faunus, god of fields and shepherds. He was also gifted with prophetic powers.

Fauna, the sister wife or daughter of Faunus. She was also called the Bona Dea.

Pales, a deity who presided over cattle and pastures.

Manes, the souls of the departed who had become deified.

INDEX

Absyrtus, 273-274.

Acetes, 174-177.

Achelous, 231.

Acheron River, 140.

Achilles, 152, 208, 279.

Acis, 359.

Acrisius, 234-236, 249-250.

Acropolis, 305.

Actæon, 56.

Admete, 219.

Admetus, 33-35, 268.

Adonis, 78-79.

Adrastus, 302, 314, 356.

Æacus, 143.

Æetes, 271, 273-274.

Ægean Sea, 32, 300.

Ægeus, 277, 287-288, 291-292, 300.

Ægis, 23, 239, 249.

Ægyptus, 145.

Æneas, 80, 194, 197, 201.

Æolian Is., 200, 202.

Æolus, 18, 200-204.

Æolus, Temple of, 203.

Æsculapius, 69, 305, 336-337.

Æsepus, 208.

Æson, 262, 265, 275-276.

Æther, 347.

Æthra, 287-288, 303.

Agave, 178.

Agenor, 167.

Aglaia, 373.

Aidoneus; see Pluto.

Ajax, 279.

Alcestis, 34-35, 332.

Alcides; see Hercules.

Alcimede, 262.

Alcmene, 212.

Alecto, 144.

Alectryon, 77.

Alpheus, 133, 217, 350-351.

Althæa, 278-282.

Amalthea, 349.

Amazons, 219, 301.

Ammon, Jupiter, 325.

Amor; see Eros.

Amphion, 107, 342.

Amphitrite, 152-154.

Anchises, 79-80.

Ancient of the Deep; see Proteus.

Ancile, 118.

Andræmon, 186.

Andromeda, 245-247, 249, 367.

Anteia, 251.

Anteros, 81.

Anteus, 225-226.

Antigone, 311-312, 315-316, 372.

Antiope (1) (Amazon), 301.

Antiope (2), 342.

Aphrodite; see Venus, 337-339.

Apollo, 30-52, 59, 65, 77, 126, 142, 165, 332-333, 336, 344.

Apollo Belvedere, 333.

Aquilo; see Boreas.

Arachne, 24-26.

Arcadia, 183, 279.

Arcas, 73.

Areopagitæ, 123.

Areopagus, 122.

Ares; see Mars.

Arete, 213, 363.

Arethusa, 132-133, 350-351.

Argo, 235, 250, 267, 274, 368.

Argonauts, 156, 267, 274, 277.

Argos, 144, 251, 273, 277, 331, 368.

Argus, 68.

Ariadne, 178-179, 296-300.

Arion (1) (musician), 108.

Arion (2) (horse), 157, 356.

Aristæus, 110, 158.

Artemis; see Diana.

Asphodel, the meads of, 141.

Astarte, 339.

Atalanta, 279-286, 370.

Athamas, 164, 171, 266.

Athena; see Minerva.

Athene; see Minerva.

Athens, 29, 122, 287-288, 291, 300-301, 313, 330.

Atlas, 4, 138, 224, 226-229, 243-244.

Atropos, 142.

Augeas (Augean Stables), 217.

Aurora, 129, 201, 206-209.

Auster; see Notus.

Aventine, Mt., 221.

Avernus, Lake, 139.

Babylon, 97.

Bacchanalia, 359.

Bacchanals, 177.

Bacchantes, 113, 173, 177.

Bacchus, 125, 167-182, 299, 359.

Baucis, 70-72.

Bear, Myth of Great and Little, 73.

Bellerophon, 243, 251-261.

Bellerophontic Letters, 367.

Bellona, 117.

Berenice, 339.

Beroë, 169.

Biton, 331.

Bœotia, 120, 168.

Bona Dea, 373.

Boreas, 201, 204, 269.

Cacus, 221.

Cadmus, 120-122, 271.

Caduceus, the, 66.

Calais, 204.

Calliope, 109, 345.

Callisto, 73.

Calydon, 278-279.

Calydonian Hunt, 278-282.

Campus Martius, 119.

Cancer, 215.

Capitol, 325.

Carpathian Wizard, 358.

Cassiopeia, 245, 366.

Castor, 268, 279, 303, 371.

Caucasus, Mt., 6, 224.

Celeus, 130.

Centaur, 69, 212, 216, 232-233, 302.

Cephalus, 207-208, 362.

Cepheus, 248.

Cepreus, 356.

Cerberus, 91, 111, 139, 229.

Cerealia, 351.

Ceres, 88, 129-136, 137, 146, 156, 188, 349, 351.

Cerynea, Stag of, 216.

Cestus, the, 337.

Ceÿx, 355-356.

Chaos, 347.

Charon, 91, 140, 353.

Charybdis, 163.

Chimæra, 253, 258-260.

Chios, 335.

Chiron, 69, 212, 216, 262.

Cilicia, 168.

Cilix, 167.

Circe, 162.

Cithæron, Mt., 177.

Clashing Is., 270-271.

Cleobis, 331.

Clio, 344.

Clotho, 142.

Clymene, 47.

Clytie, 45, 334.

Cnidos, Venus of, 338.

Cocytus, 139.

Cœus, 348.

Colchis, 266, 271-273, 278.

Colonus, 312.

Colossus of Rhodes, 333.

Consentes; see Pan.

Cora; see Proserpina.

Corinth, 164, 251, 254, 289, 306-307, 359.

Cornucopia, 232.

Corona, 179.

Coronis, 69, 142.

Corus, 203.

Crab, 215.

Creon, 213, 315-316.

Crete, 293, 295.

Creusa, 277.

Crius, 348.

Cronos (Cronus); see Saturn.

Crumissa, 156.

Cupid, 81-92, 126, 340.

Cyane River, 128-129, 132.

Cybele; see Rhea.

Cyclops, 137, 335, 348, 357.

Cycnus, 51.

Cynthia; see Diana.

Cynthius; see Apollo.

Cyparissus, 336.

Cyprus, 75, 104, 284.

Cyrene, 158.

Cytherea; see Venus.

Dædalus, 293-294, 370.

Danaë, 235-237, 249, 366.

Danaïdes, 111, 144-145.

Danaüs, 144-145, 235.

Daphne, 45-47.

Death; see Mors.

Deïaneira, 231-234.

Delos, 32, 53, 333.

Delphi, oracle of, 20, 168, 306-308, 311, 328, 355.

Deluge, The Story of the, 16, 21, 328.

Demeter; see Ceres.

Demios, 345.

Destiny, 325.

Deucalion, 19, 328.

Dia, 174.

Diana, 53-63, 133, 278, 305.

Diana of the Ephesians, 334.

Diana of Versailles, 335.

Diana of the Hind, 335.

Diomede, 330.

Diomedes, 218.

Dione (1) (goddess), 337.

Dione (2); see Venus.

Dionysia, 359.

Dionysus; see Bacchus.

Dirce, 343.

Dis; see Pluto.

Discordia, 318, 345.

Dodona, 267, 325-326.

Doris, 152.

Dreams, 149, 355-356.

Dryads, 185, 188.

Dryope, 186-187, 361.

Echo, 93-95.

Egeria, 305.

Egypt, 175.

Eleusinian Festivals, 351.

Eleusinian Mysteries, 351-352.

Eleusis, 130, 136, 351.

Elgin Marbles, 330.

Elis, 132, 217.

Elysian Fields, 141, 332.

Endymion, 61-63, 335.

Enna, Vale of, 127.

Eos; see Aurora.

Ephesus, 334.

Ephialtes, 119.

Epidaurus, 336.

Epimetheus, 4, 8-15, 138.

Epirus, 326.

Erato, 345.

Erebus, 347.

Eridanus River, 51, 223, 334.

Erinnys; see Furies.

Eris; see Discordia.

Eros; see Cupid. Also page 347.

Erymanthus, Mt., 216.

Erysichthon, 188-191.

Erythea, 221.

Eteocles, 311, 314-315.

Etna, Mt., 124-125, 127, 200.

Eumenides; see Furies.

Euphrosyne, 373.

Europa, 74, 167.

Eurus, 201, 203.

Eurydice, 107-114, 160.

Eurystheus, 214, etc.

Eurytion, 221.

Euterpe, 344.

Evenus, 165.

Fama, 373.

Famine, Goddess of, 189.

Farnese Bull, 343.

Farnese Hercules, 363.

Fates, 142, 317.

Father Nile, 359.

Fauna, 373.

Fauns, 183, 185, 360.

Faunus, 373.

Flora, 209.

Floralia, 210.

Fortuna, 232.

Forum, 194, 205.

Furies, 111, 144, 313, 353-354.

Gæa, 347.

Galatea (1), (and Pygmalion), 104-106.

Galatea (2), (Nereid), 152, 357.

Ganymede, 116.

Ge; see Gæa.

Geryon, 221.

Gibraltar, 221.

Glauce, 277.

Glaucus, 161-162.

Gorgons, 237-238, 241-242.

Gorgon's Cave, 241.

Graces, 372.

Grææ; see Gray Old Women.

Gratiæ; see Graces.

Gray Old Women, 239-240.

Hades (1), 35, 79, 91, 110, 127, 138-151, 199, 303-304, 313.

Hades (2); see Pluto.

Hæmon, 316.

Halcyon birds, 356.

Halcyone, 355-356.

Hamadryads, 185-186, 188, 191, 210.

Harmonia, 122, 168.

Harpies, 204, 269.

Hebe, 115, 234.

Hecate, 370.

Hecuba, 320.

Helen, 74, 302-303, 322.

Heliades, 334.

Helicon, Mt., 254, 257, 367.

Helios; see Apollo.

Helle, 266.

Hellespont, 100, 266, 341.

Hemera, 347.

Hephæstia, 347.

Hephæstus; see Vulcan.

Hera; see Juno.

Heracles; see Hercules.

Hercules, 6, 155, 212-234, 268-269, 322, 332, 356, 363, 368.

Here; see Juno.

Hermes; see Mercury.

Hero, 100-104.

Hesione, 155-156, 220.

Hesperides, 223.

Hesperides, Garden of, 181, 220, 223, 227, 365.

Hesperus (Hesper), 129, 223, 372.

Hestia; see Vesta.

Hippocrene, 367.

Hippodamia, 302.

Hippolyte (Hippolyta), 219-220, 301.

Hippolytus, 301, 304-305.

Hippomenes, 283-286.

Horæ, 373.

Hours, 206.

Hupnos; see Somnus.

Hyacinthus, 68, 335-336.

Hydra, 215.

Hygeia (Hygea), 372.

Hylas, 268, 368.

Hymen, 110.

Hyperion, 348.

Hypermnestra, 145, 235.

Iapetus, 348.

Ibycus, 353.

Icarian Sea, 294.

Icarus, 293-294.

Ida, Mt., 116, 319-320, 323, 349.

Idas, 165-166.

Ilia (1), (one of Titanides), 348.

Ilia (2), (Rhea Silvia), 117.

Ino, 164, 171-172, 266.

Io, 66-68.

Iobates, 252-253, 260.

Iolaus, 215, 219.

Iole, 233.

Ionian Sea, 70.

Iphitus, 230.

Iris, 206, 356.

Isles of the Blest, 220-221, 364.

Ismene, 311.

Istar, 339.

Isthmian Games, 164, 359.

Itylus (Itys), 344.

Ixion, 111, 147, 303.

Janus, 204-206, 362.

Jasius, 279.

Jason, 156, 262-277, 279.

Jocasta, 306, 309, 311-312, 315.

Jove; see Jupiter.

Juno, 23, 30, 31, 66-67, 73-74, 93, 123-124, 137, 169-170, 201-202, 212-213, 215, 219, 264, 319-320, 331, 346, 349.

Jupiter, 1-3, 33, 67, 70-72, 73-74, 76, 93, 123, 134, 137, 168-171, 199, 235, 261, 267, 317-318, 325-327, 344, 349.

Jupiter Ammon, temple of, 325-326.

Juventas; see Hebe.

Kakia, 213.

Lachesis, 142.

Laius, 306, 308, 311.

Laomedon, 154-156, 220, 230.

Lapithæ, 301-302.

Lara, 198-199.

Lares, 198-199.

Latmus, Mt., 62.

Latona, 31-32, 53.

Leander, 100-104, 340.

Learchus, 172.

Leda, 74, 302.

Lelaps, 207.

Lerna, 215.

Lethe, 141, 148.

Leto; see Latona.

Leucothea, 164.

Liber; see Bacchus.

Liberalia, 359.

Libia, 326.

Lichas, 234.

Lipari Is.; see Æolian Is.

Lotis, 187.

Lycia, 251-253.

Lycomedes, 305.

Lycus, 342.

Lydia, 180, 230.

Lynceus, 235.

Lyncus, 136.

Lyra, 343.

Mæonia, 174.

Maia, 64.

Manes, 373.

Marpessa, 165-166.

Mars, 77, 116-123, 271, 345.

Mars, Field of, 119.

Marsyas, 37-40.

Matronalia, 331.

Medea, 272-277, 291-292, 369-370.

Media, 292.

Medici (Venus de), 338.

Medusa, 237, 241-242, 244, 248, 366.

Megæra, 144.

Megara, 213.

Melampus, 367-368.

Meleager, 231, 268, 278-282.

Melian Nymphs, 349.

Melicertes, 164, 172.

Melpomene, 345.

Memnon, 208-209.

Menelaus, 322.

Mercury, 9, 64-72, 79, 120, 125, 135, 183, 198-199, 206, 214, 238.

Merope, 335.

Metis, 349.

Metus, 345.

Midas, 40-43, 180-182, 360.

Milanion, 283.

Milo (Melos) (Venus of), 337.

Minerva, 22-29, 38, 238, 255, 319-321, 329-330, 370.

Minos (1), (Judge in Hades), 143.

Minos (2), (King), 218, 293, 296.

Minotaur, 218, 293, 295-298.

Mnemosyne, 137, 344, 348.

Momus, 373.

Morpheus, 149.

Mors, 148, 150.

Musagetes, 344.

Muses, 39, 254, 344.

Mycenæ, 250.

Naiads, 185, 198, 361.

Narcissus, 94-97.

Naxos, 175, 178, 299.

Nemea, 363.

Nemean Games, 363.

Nemean Lion, 214.

Nemesis, 144.

Nephele, 266.

Neptune, 3, 28, 32, 36, 122, 137, 152-157, 165-166, 190, 202, 218, 243, 266, 304, 349, 357, 359.

Nereids, 152, 157, 356.

Nereus, 152, 318.

Nessus, 232-234, 364.

Nestor, 279-280.

Nightmares, 149.

Nike (Nice); see Victoria.

Ninus, 98.

Niobe, 54, 145.

Notus, 201, 203.

Nox; see Nyx.

Numa Pompilius, 196, 205.

Nysa, Mt., 172.

Nysiades, 172.

Nyx, 347.

Oceanides, 157.

Oceanus, 152, 347.

Ocrisia, 346.

Odysseus; see Ulysses.

Œdipus, 306-316, 371.

Œneus, 231, 278.

Œnone, 320, 322-323, 372.

Œnopion, 335.

Œta, Mt. (Œte), 234.

Olympia, 326.

Olympiads, 326.

Olympic Games, 326.

Olympus, 1, 2, 3, 138, 261, 317.

Omphale, 230.

Oneicopompus; see Mercury.

Ops; see Rhea.

Orcus; see Pluto.

Oreads, 185, 189.

Orestes, 353.

Orion, 57-59, 335.

Orithyia, 204.

Orpheus, 107-114, 160, 173, 268, 343.

Otus, 119.

Pactolus, 182.

Palæmon, 164, 358.

Pales, 373.

Palladium, 329-330.

Pallas; see Minerva.

Pallor, 345.

Pan, 40-41, 183-185, 210, 361.

Panathenæa, 330.

Pandora, 8-15.

Parcæ; see Fates.

Paris, 319-323, 372.

Parnassus, 19, 328.

Parthenium, Mt., 279.

Parthenon, 29, 330.

Pax, 353.

Pegasus, 243, 254-261, 367.

Peleus, 279, 317.

Pelias, 262, 264-265, 274-276.

Pelion, Mt., 267.

Pelops, 146.

Penates, 194, 198.

Peneus, 46, 217.

Pentheus, 173-174, 177-178.

Peplus, the, 330.

Perdix, 370.

Periphetes, 288-289.

Persephone; see Proserpina.

Perseus, 236-250, 367.

Phædra, 304-305.

Phaëton, 47-52, 334.

Pherephatta; see Proserpina.

Phidias, 29, 326, 330.

Philemon, 70-72.

Philoctetes, 234, 322.

Philomela, 343, 344.

Philonoë, 253, 260.

Phineus (1), 247-248.

Phineus (2) (soothsayer), 269-270.

Phlegethon River, 140, 144.

Phocis, 328.

Phœbe (1), (one of Titanides), 348.

Phœbe (2); see Diana.

Phœbus; see Apollo.

Phœnicia, 167.

Phœnix, 167.

Phosphor, 372.

Phrygia, 173, 360.

Phryxus, 266.

Phthia, 317.

Pillars of Hercules, 221, 365.

Pine-Bender; see Sinis.

Pirene, 254, 256.

Pirithous, 279, 301-303.

Pleiades, 58.

Plenty, Goddess of; see Fortuna.

Plexippus, 281.

Pluto, 3, 112, 127, 129, 135, 137-147, 229, 302, 349.

Plutus, 352-353.

Pollux, 268, 279, 303, 371.

Polybus, 306.

Polydectes, 237-238.

Polyhymnia, 345.

Polyidus, 254.

Polynices, 311, 314-316.

Polyphemus, 153.

Pomona, 210-211.

Pontus, 347.

Portumnus; see Palæmon, 359.

Poseidon; see Neptune.

Praxiteles, 337.

Priam, 230, 320, 322.

Priapus, 187.

Procne, 343-344.

Procris, 207-208, 362.

Procrustes, 290-291.

Prœtus, 251.

Prometheus, 4-6, 138, 224.

Proserpina, 91, 127-135, 142, 302, 352.

Proserpine; see Proserpina.

Proteus, 157, 159, 223-224, 358.

Psyche, 81-92.

Psychopompus; see Mercury.

Pygmalion, 104-106, 342.

Pygmies, 224-225, 365.

Pyramus, 97-100, 341.

Pyrrha, 19, 328.

Pytheus; see Apollo.

Pythia, 329.

Pythian Games, 329.

Python, 36, 329, 332.

Quirinal, Mt., 346.

Quirinalia, 246.

Quirinus, 345.

Remus, 118.

Rhadamanthus, 142.

Rhea, 137, 173, 286, 348-349.

Rhea Silvia, 117.

Rhœcus, 191-192, 362.

Romulus, 118, 345.

Sagittarius, 216.

Salii, 119.

Salmoneus, 146.

Saturn, 137, 348-349.

Satyrs, 172, 183, 360.

Sciron, 289.

Scylla, 162-164.

Scyros, 305.

Scythia, 136.

Seasons, 373.

Selene; see Diana.

Semele, 167-171.

Seriphus, 237.

Servius Tullius, 346.

Sestus, 100.

Seven against Thebes, 315.

Seven Wonders, 327.

Sicily, 127, 131.

Silenus, 172, 179-180.

Silvia; see Rhea Silvia.

Sinis, 290.

Sirius, 57.

Sisyphus, 111, 147, 251.

Sleep, Cave of, 148-151, 206.

Sleep, God of, 148.

Sleep, Spirit of, 92.

Sol; see Apollo.

Somnus, 148.

Sparta, 303, 322.

Speaking Oak, 267.

Sphinx, 309-310.

Stellio, 130.

Stretcher, The; see Procrustes.

Stymphalus, Lake, 217.

Styx, 49, 72, 141, 170.

Sylvanus, 210.

Symplegades, 270-271, 368.

Syrinx, 184.

Talus, 295-296, 299.

Tantalus, 111, 145.

Tartarus, 137, 139, 143-148, 348.

Telamon, 230, 279-280.

Telephassa, 167.

Tellus; see Gæa.

Tereus, 343.

Terpsichore, 345.

Terra; see Gæa.

Tethys, 152.

Thalia, 344, 373.

Thanatos; see Mors.

Thebes, 107, 121, 168, 171, 173, 306, 308-309, 311-314, 326.

Themis, 81, 138, 143, 348.

Theophane, 156.

Theseus, 218, 268, 277, 279-280, 286-305, 330.

Thesmophoria, 351.

Thessaly, 33, 189, 355.

Thetis, 153, 316-318, 348.

Thisbe, 97-100, 341.

Thrace, 218, 269.

Thunderer, The; see Jupiter.

Thyrsus, the, 359.

Tiber, 195-196, 337.

Tisiphone, 144, 171.

Titanides, 348.

Titans, 137-138, 152, 347-348.

Tithonus, 208, 362-363.

Tityus, 147.

Tmolus, 41.

Toxeus, 281.

Triptolemus, 136.

Triton, 157.

Troy, 79, 116, 154, 194, 220, 320.

Tuccia, 196.

Ulysses, 202-203, 330.

Urania, 345.

Uranus, 347-348.

Veneralia, 339.

Venus, 78-80, 82-83, 89-92, 105, 126, 284-285, 319-321, 337-339.

Venus of Milo, 327.

Vertumnus, 210-211.

Vesta, 117, 136, 193-197, 349.

Vestalia, 197.

Vestals, 195-196.

Vesuvius, 139.

Victoria, 372.

Vulcan, 76-78, 123-126, 285, 346.

Vulcanalia, 347.

Winds, 200-201, 203.

Winds, Tower of the, 203.

Wizard of the Deep; see Proteus.

Zephyrus, 68, 83, 86, 133, 201, 203, 209.

Zetes, 204.

Zethus, 342.

Zeus; see Jupiter.

Zodiac, 303.

FOOTNOTES:

[1] See Appendix, page 325.

[2] See Appendix, page 327.

[3] See Appendix, page 327.

[4] See Appendix, page 328.

[5] See Appendix, page 328.

[6] See Appendix, page 329.

[7] From the Greek word "parthenos," which means "maiden."

[8] See Appendix, page 331.

[9] See Appendix, page 332.

[10] See Appendix, page 332.

[11] See Appendix, page 334.

[12] See Appendix, page 333.

[13] See Appendix, page 334.

[14] See Appendix, page 334.

[15] See Appendix, page 335.

[16] See Appendix, page 335.

[17] Mercury's wand was called the Caduceus.

[18] See Appendix, page 335.

[19] Cf. "Story of Cyparissus," Appendix, page 336.

[20] See Appendix, page 336.

[21] See Appendix, page 337.

[22] See Appendix, page 338.

[23] See Appendix, page 340.

[24] See Appendix, page 341.

[25] See Appendix, page 341.

[26] See Appendix, page 341.

[27] See Appendix, page 342.

[28] See the "Story of Dirce," Appendix, page 342.

[29] See Appendix, page 345.

[30] See Appendix, page 343.

[31] See Appendix, page 345.

[32] She was also known as Ilia.

[33] See page 74.

[34] See Appendix, page 346.

[35] See page 76.

[36] See Appendix, page 349.

[37] See Appendix, page 351.

[38] See Appendix page 350.

[39] See Appendix, page 347.

[40] Appendix, page 357.

[41] See Appendix, page 352.

[42] Also called Erinnys or Eumenides. Their names were Alecto, Tisiphone, and Megæra. See Appendix, page 353.

[43] See Ovid, _Metamorphoses_, Book XI, line 590, etc.

[44] See "Story of Ceÿx and Halcyone," Appendix, page 355.

[45] Two gates of sleep there are: one of horn, through which pass the true dreams; the other of shining white ivory, through which the spirits send false dreams up to the world.

[46] Pale Death steps with the same foot to the huts of the poor and the palaces of kings.

[47] See Appendix, page 356.

[48] See Appendix, page 357.

[49] See page 36.

[50] See page 230.

[51] See Appendix, page 356.

[52] See page 110.

[53] See Appendix, page 359.

[54] See "Story of the Dragon's Teeth," page 121.

[55] See Appendix, page 359.

[56] See page 164.

[57] See page 113.

[58] Old name for Naxos.

[59] See page 299.

[60] See page 40.

[61] See Appendix, page 360.

[62] "Pactolus singeth over golden sands."--GRAY.

[63] See Appendix, page 361.

[64] See Appendix, page 360.

[65] See Appendix, page 361.

[66] See Appendix, page 362.

[67] Here in a vast cave, King Æolus keeps under his control the struggling winds and roaring tempests, and holds them chained in prison. They, chafing at restraint, surge against their barriers with the great rumbling of a mountain. Æolus sits in a lofty stronghold, holding a scepter, and soothes their feeling and softens their wrath. If he did not do this, they would surely carry with them in rapid course the seas and lands and the deep sky and sweep these with them to the high heavens.

[68] See page 269.

[69] See Appendix, page 362.

[70] See Appendix, page 362.

[71] See Appendix, page 362.

[72] See Ovid, _Metamorphoses_, Book XIV, line 645.

[73] See Ovid, _Metamorphoses_, Book XIV, line 655.

[74] See Appendix, page 363.

[75] Some authorities state that Hippolyte was not killed, but lived to marry the hero Theseus. See page 301.

[76] See page 155.

[77] See Appendix, page 364.

[78] See page 6.

[79] See Appendix, page 365.

[80] See Appendix, page 365.

[81] According to some stories, Atlas was the father of the Hesperides and owner of the Garden.

[82] See page 302.

[83] See page 35.

[84] See page 155.

[85] See page 145.

[86] See Appendix, page 366.

[87] See Appendix, page 366.

[88] See Appendix, page 367.

[89] See Appendix, page 367.

[90] See Appendix, page 367.

[91] See page 243.

[92] Hawthorne's _Wonder Book_, "The Chimæra."

[93] See Appendix, page 368.

[94] See Appendix, page 368.

[95] See page 121.

[96] See Appendix, page 369.

[97] Sometimes given as Glauce.

[98] Sometimes given as Milanion.

[99] Ovid, _Metam._, Book X, line 610.

[100] See Appendix, page 370.

[101] See page 218.

[102] See Appendix, page 370.

[103] See page 179.

[104] Some authorities say that it was Hippolyte whom Theseus married, and that she was therefore not slain by Hercules. This is the story that Shakespeare adopted in "Midsummer-Night's Dream."

[105] See page 74.

[106] See Appendix, page 371.

[107] See page 229.

[108] See Appendix, page 371.

[109] Sophocles, _Œdipus the King_.

[110] See Appendix, pages 371, 372.

[111] This was the same Creon whose daughter Megara had married Hercules.

[112] See page 234.

Transcriber's Notes:

In versions of this eBook that cannot display Greek (page 355), only the author's transliterations are included.

Punctuation, hyphenation, and spelling were made consistent when a predominant preference was found in this book; otherwise they were not changed.

Simple typographical errors were corrected; occasional unbalanced quotation marks retained.

Ambiguous hyphens at the ends of lines were retained.

When accent marks or spelling of some Index entries differed from the referenced text, the Index entries were changed. However, the Index was not systematically checked for such errors.

Illustrations: the "Venus de Milo" listed as facing page 78 was missing from the copy of the book used to prepare this etext.

Page 95: "cool stream" was misprinted as "cool steam".

Page 150: "quarumaltera" is a misprint for "quarum altera".

Page 201: "Sceptratenens" is a misprint for "Sceptra tenens"; "temperatiras" is a misprint for "temperat iras".

Page 307: "bewailing the cruel fat" must be a misprint for "fate".

Page 356: "Pelops'" was misprinted as "Pelop's"; changed here.

Page 370: "Euripides" was printed as "Eurypides", but was changed to match the spelling on two other pages.

End of Project Gutenberg's Stories of Old Greece and Rome, by Emilie Kip Baker