Book vi.

[208]

_His whole of might_ _Broke from him._]

Milton attains to a higher conception of omnipotence in the passage:

Yet half in strength he put not forth, but check’d His thunder in mid-volley: for he meant Not to destroy, but root them out of heaven.

There is, however, nothing in Milton which equals in sublimity the sudden expansion of power in the soul of the deity: ειθαρ μεν μενεος πληντο φρενες. The plan of the battle of angels is evidently built on that of the battle of giants: the Messiah, like Hesiod’s Jove, coming forth to decide the contest; and sending before him thunderbolts and plagues. Milton’s magnificent imagery of the chariot is borrowed from the vision of the prophet Ezekiel.

[209]

_Through the void_ _Of Erebus._]

Χαος is here only a gulf or void. Le Clerc quotes Aristophanes to show that it is the vacuity of air: but the conflagration of air has already been described. Grævius is undoubtedly right in interpreting it the subterraneous abyss, or Erebus: in which sense it is afterwards used by Hesiod; when the Titans are said to dwell “beyond the obscure chaos,” or chasm. Virgil uses chaos in this acceptation, Æneid. vi. 205:

Ye silent shades! Oh Chaos hoar! and Phlegethon profound!

PITT.

So also Ovid, Metamorph. x. Orpheus to Pluto and Proserpine:

I call you by those sights so full of fear: This chaos vast; these silent kingdoms drear!

[210]

_The heaven and earth_ _Met hurtling in mid-air._]

Milton, Paradise Lost, book ii:

Nor was his ear less pealed With noises loud and ruinous ... than if this frame Of heaven were falling, and these elements In mutiny had from their axle torn The steadfast earth.

[211] _The war-unsated Gyges._] Hesiod has confounded the history by supposing the Giants and Titans to have been different persons. He accordingly makes them oppose each other: and even Cottus, Briareus, and Gyges, whom all other writers mention as Titans, are by him introduced in opposition, and described as of another family. His description is however much to the purpose, and the first contest and dispersion are plainly alluded to. BRYANT.

[212] _The Titan host o’er-shadowing._] Milton, Par. Lost, b. vi.:

Themselves invaded next and on their heads Main promontories flung, which in the air Came shadowing, and oppress’d whole legions arm’d.

[213]

_So far beneath_ _This earth._]

Virgil, Æn. vi. 577:

The gaping gulf low to the centre lies, And twice as deep as earth is distant from the skies: The rivals of the gods, the Titan race, Here, singed with lightning, roll within th’ unfathom’d space.

DRYDEN.

[214]

_The verge_ _Of Tartarus._]

The ancients had a notion that the earth was a widely extended plain, which terminated abruptly in a vast clift of immeasurable descent. At the bottom was a chaotic pool, which so far sunk beneath the confines of the world, that, to express the depth and distance, they imagined an anvil of iron, tossed from the top, could not reach it in ten days. This mighty pool was the great Atlantic ocean: and these extreme parts of the earth were Mauritania and Iberia: for in each of these countries the Titans resided. BRYANT.

This explains the introduction of Atlas before the gates of Tartarus: Guietus is therefore in error when, not being able to account for this situation of Atlas, he marks the passage as supposititious.

Milton’s classical reading appears in his admeasurement of the distance which the rebel angels passed in their fall from heaven:

_Nine_ days they fell: the _tenth_ the yawning gulf Received them.

[215] _Arise and end._] Seneca, Hercules Frantic:

Rank with corruption’s moss the sterile vast Of that abyss: th’ unsightly earth is numb’d In its eternal barren hoariness: The dismal end of things: The limits of the world: Air moveless hangs with clinging weight above: And black night brooding sits Upon the lifeless universe.

[216] _A drear and ghastly wilderness._] Homer, Il. xx.:

A dismal wilderness Hoary with desolation: which the gods Behold, and shuddering turn their eyes away.

[217]

_But him the whirls of vexing hurricanes_ _Toss to and fro._]

Dante, Inferno, canto quinto:

I venn’ in luogo d’ogni luce muto: Che mughia, come fa mar per tempesta, Se da contrarii venti se combattuto: La bufera infernale, che mai non resta, Mena gli spiriti con la sua rapina, Voltando et percuotendo gli molesta.

They reach a spot, void of all ray of light, Which howls as seas in storms, where winds opposing fight: The hellish whirlwind, never resting, hurls The hovering spirits snatch’d upon its whirls: And vexing smites, and eddying turns them round.

Milton seems to have conceived from this passage of Hesiod his idea of Satan falling down the chaotic void, book ii.:

A vast vacuity: all unawares, Fluttering his pennons vain, plumb down he drops Ten thousand fathoms deep: and to this hour Down had been falling, had not, by ill chance, The strong rebuff of some tumultuous cloud Instinct with fire and nitre hurried him As many miles aloft.

[218]

_Alternate as they glide athwart_ _The brazen threshold._]

Milton, Par. Lost, vi. 4:

There is a cave Within the mount of God, fast by his throne, Where light and darkness in perpetual round Lodge and dislodge by turns, which makes through heaven Grateful vicissitude, like day and night: Light issues forth, and at the other door Obsequious darkness enters, till her hour To veil the heaven.

[219] _Sleep, Death’s half brother._] Virg. Æn. vi. 278:

Here Toils and Death, and Death’s half-brother Sleep, Forms terrible to view, their sentry keep.

DRYDEN.

[220]

_Nor them the shining Sun_ _E’er with his beam contemplates._]

Odyssey, xi. 14:

With clouds and darkness veil’d: on whom the Sun Deigns not to look with his beam-darting eye: Or when he climbs the starry arch, or when Earthward he slopes again his westering wheels.

COWPER.

[221]

_To immortal gods_ _A foe._]

Probably from his destroying the human favourites of the gods, and the sons of the goddesses who have descended to mortal amours: as in the instances of Hyacinthus, the favourite of Apollo; and Memnon, the son of Aurora; whose death and burial are described with such romantic fancy in Quintus Calaber, Post-Homerics, or Supplemental Iliad.

[222] _And stern Prosérpina._] Many of the temples of Ceres were dedicated to the deity under the name of Persephone or Proserpine, who was supposed her daughter; but they were in reality the same personage. Persephone was styled Cora; which the Greeks misinterpreted the virgin or damsel. This was the same as Cura, a feminine title of the Sun; by which Ceres also was called at Cnidos. However mild and gentle Proserpine may have been represented in her virgin state by the poets, yet her tribunal seems in many places to have been very formidable. In consequence of this we find her, with Minos and Rhadamanthus, condemned to the shades below as an infernal inquisitor. Nonnus says, “Proserpine armed the Furies:” the notion of which Furies arose from the cruelties practised in the Prutaneia, or fire-temples. They were originally only priests of fire; but were at last ranked among the hellish tormentors. Herodotus speaks of a Prutaneion in Achaia Pthiotic, of which he gives a fearful account. No person, he says, ever entered the precincts, that returned: whatever person strayed that way was immediately seized upon by the priests and sacrificed. BRYANT.

[223]

_With arch’d roofs_ _Of loftiest rock o’erhung._]

Not far from the ruins (of Nonacrum, a town of Arcadia,) is a lofty cliff: I have seen none that ascended to such a height. A stream distils from the declivity. This water is denominated Styx by the Greeks. It is deadly to man and to all animals whatever. PAUSANIAS, _Arcadics_, b. viii.

Le Clerc supposes an opinion to have existed, that a person wrongfully accused might securely drink the water of Styx: and conceives Hesiod to mean that the gods drank of the water at the same time that they made a libation, and if they took a false oath, were convicted by the lethargic properties of this noxious stream.

[224] _Jove sends Iris down._] To this covenant (with Noah) Hesiod alludes: he calls it the great oath. He says that this oath was Iris, or the bow in the heavens; to which the deity appealed when any of the inferior divinities were guilty of an untruth. On such an occasion the great oath of the gods was appointed to fetch water from the extremities of the ocean, with which those were tried who had falsified their word. BRYANT.

The words will certainly admit of this construction; but the context directs that the great oath be connected with the Stygian water. The employment of Iris on the mission is still a remarkable coincidence with the diluvian covenant.

[225] _The sacred river-head._] That is, the ocean; which probably received this title from the Nile, a river highly venerated, being of old called the Oceanus. Styx is said to be a horn, or branch of the ocean, from the ancient idea that all rivers sprang from it: Homer Il. 21:

Therefore not kingly Acheloius, Nor yet the strength of ocean’s vast profound: Although from him all rivers and all seas, All fountains and all wells proceed, can boast Comparison with Jove.

COWPER.

The rivers of Earth and Orcus were believed to communicate; thus Virgil, Æn. vi. 658, of the Elysian fields:

In fragrant laurel groves, where Po’s vast flood From upper earth rolls copious through the wood.

[226]

_Libation pours_ _And is forsworn._]

It was customary to pour a libation, while taking a solemn oath. Thus in the third Iliad:

Then pouring from the beaker to the cups They fill’d them. All-glorious Jove, and ye, the powers of heaven! Whoso shall violate this contract first, So be their blood, their children’s and their own, Pour’d out, as this libation on the ground.

COWPER.

[227] _Her youngest-born Typhœus._] Taph, which at times was rendered Tuph, Toph, and Taphos, was a name current among the Amonians, by which they called their high places. Lower Ægypt being a flat, and annually overflowed, the natives were forced to raise the soil on which they built their principal edifices, in order to secure them from the inundation: and many of their sacred towers were erected on conical mounds of earth. There were often hills of the same form constructed for religious purposes, upon which there was no building. These were high altars; on which they used sometimes to offer human sacrifices. Tophet, where the Israelites made their children pass through fire to Moloch, was a mount of this form. Those cities in Ægypt which had a high place of this sort, and rites in consequence of it, were styled Typhonian. Many writers say that these rites were performed to Typhon at the tomb of Osiris. Hence he was in later times supposed to have been a person; one of immense size; and he was also esteemed a god. But this arose from the common mistake by which places were substituted for the deities there worshipped. Typhon was the Tuph-on, or altar; and the offerings were made to the Sun, styled On; the same as Osiris and Busiris. What they called his tombs were mounds of earth raised very high: some of these had also lofty towers adorned with pinnacles and battlements. They had also carved on them various symbols; and particularly serpentine hieroglyphics; in memorial of the god to whom they were sacred. In their upper story was a perpetual fire, that was plainly seen in the night. The gigantic stature of Typhon was borrowed from this object: and his character was formed from the hieroglyphical representations in the temples styled Typhonian. This may be inferred from the allegorical description of Typhœus given by Hesiod. Typhon and Typhœus were the same personage; and the poet represents him of a mixed form; being partly a man, and partly a monstrous dragon, whose head consisted of an assemblage of smaller serpents: and as there was a perpetual fire kept up in the upper story, he describes it as shining through the apertures of the building. The tower of Babel was undoubtedly a Tuph-on, or altar of the Sun; though generally represented as a temple. Hesiod certainly alludes to some ancient history concerning the demolition of Babel, when he describes Typhon or Typhœus as overthrown by Jove. He represents him as the youngest son of Earth; as a deity of great strength and immense stature; and adds what is very remarkable, that had it not been for the interposition of the chief god, this dæmon would have obtained a universal empire. BRYANT.

Equally remarkable is the diversity of voices, described as issuing from the different heads of the giant. In the Mexican mythology a giant builds an artificial hill, in the form of a pyramid, as a memorial of the mountain, in whose caverns he, with six others, had taken shelter from a deluge. This monument was to reach the clouds; but the gods destroyed it with fire. See Humboldt’s American Researches.

[228]

_Beneath his everlasting feet_ _The great Olympus trembled._]

Mr. Todd, in his notes on Milton, quotes the passage describing the rushing of the Messiah’s chariot, as superior in grandeur to this of Hesiod:

Under his burning wheels The steadfast empyreum shook throughout, All but the throne itself of God.

The majesty of Milton’s exception certainly exceeds Hesiod in loftiness of thought: but the mere rising of Jupiter causing the mountain to rock beneath his eternal feet, is more sublime than the shaking of the firmament from the rolling of wheels.

[229] _The lightning-stricken deity._] Τοιο ανακτος. _King_ is merely a title of deity, and was applied before to Prometheus.

[230] _The woody dales._] Forges were erected in woody valleys, on account of the abundance of fuel. GUIETUS.

[231] _Lo! from Typhœus is the strength of winds._] By these are meant the intermediary winds: with some of which it is evident that Hesiod was acquainted, although perhaps they were not yet distinguished by names. The ancient Greeks at first used only the four cardinal winds: but afterwards admitted four collaterals. Vitruvius enumerates twenty collateral winds in the Roman practice.

[232] _These born from gods._] That is, from _superior_ gods: as Aurora and Astræus.

[233] _Led Metis._] One of the most ancient deities of the Amonians was named Meed or Meet; by which was signified divine wisdom. It was rendered by the Grecians Metis. It was represented under the symbol of a beautiful female countenance surrounded with serpents. BRYANT.

The figure of wedding Wisdom occurs in “The Wisdom of Solomon,” ch. viii. v. 2. “I loved her, and sought her out from my youth: I desired to make her my spouse, and I was a lover of her beauty.”

In the Proverbs, Solomon describes Wisdom as the companion of Deity, in the language of exquisite poetry:

“I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths I was brought forth: when there were no fountains abounding with water. When he prepared the heavens I was there: when he set a compass upon the face of the depths: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree: when he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him.” Chap. viii.

[234]

_The blue-eyed maid_ _Minerva._]

An-ath signified the _fountain of light_: and was abbreviated Nath and Neith by the Ægyptians. They worshipped under this title a divine emanation, supposed to be the goddess of Wisdom. The Athenians, who came from Sais, in Ægypt, were denominated from this deity, whom they expressed Athana, or in the Ionian manner, Athene. BRYANT.

Cudworth mentions Hammon and Neith as titles for one and the same deity; and quotes Plutarch as authority that Isis and Neith were also the same among the Ægyptians: and therefore the temple of Neith or Athene (Minerva) at Sais, was by him called the temple of Isis. Intellectual System, b. i. ch. 4.

[235] _Brought the three Graces forth._] As Charis was a tower sacred to fire, some of the poets supposed a nymph of that name, who was beloved by Vulcan. Homer speaks of her as his wife. The Graces were said to be related to the Sun, who was, in reality, the same as Vulcan. The Sun, among the people of the East, was called Hares, and with a strong guttural, Chares: and his temple was styled Tor-chares: this the Greeks expressed Tricharis; and from thence formed a notion of three Graces. BRYANT.

[236] _The arrow-shooting Dian._] Artemis Diana and Venus Dione were in reality the same deity, and had the same departments. This sylvan goddess was distinguished by a crescent, as well as Juno Samia; and was an emblem of the Arkite history, and in consequence of it was supposed to preside over waters. BRYANT.

[237] _Hebe._] Hebe is a mere personification of youth. The poets made her the cup-bearer of the gods, as an emblem of their immortality.

[238]

_Pallas; fierce,_ _Rousing the war-field’s tumult._]

In her martial character Minerva is intended to personify the wisdom and policy of war as opposed to brute force and animal courage; which are represented by Mars.

[239] _Illustrious Vulcan._] The author of the New Analysis has exploded the notion that Vulcan was the same with Tubal-cain: who is mentioned in Genesis iv. 22, as “an instructor of every artificer in brass and iron:” for nothing of this craft was of old attached to Hephaistus or Vulcan: who was the god of fire; that is, the Sun. Later mythologists degraded him to a blacksmith; and placed him over the Cyclops, or Cyclopians, the Sicilian worshippers of fire. The emblems carved in the temples led to the idea of Vulcan and the Cyclops forging thunderbolts and weapons for the celestial armoury.

[240] _Sea-potent Triton._] The Hetrurians erected on their shores towers and beacons for the sake of their navigation, which they called Tor-ain: whence they had a still farther denomination of Tor-aini (Tyrrheni). Another name for buildings of this nature was Tirit or Turit: which signified a tower or turret. The name of Triton is a contraction of Tirit-on: and signifies the tower of the Sun: but a deity was framed from it, who was supposed to have had the appearance of a man upwards, but downwards to have been like a fish. The Hetrurians are thought to have been the inventors of trumpets; and in their towers on the sea-coast there were people appointed to be continually on the watch, both by day and by night, and to give a proper signal if any thing happened extraordinary. This was done by a blast from the trumpet. In early times, however, these brazen instruments were but little known; and people were obliged to use what were near at hand; the conchs of the sea: by sounding these they gave signals from the tops of the towers when any ship appeared: and this is the implement with which Triton is more commonly furnished. So Amphi-tirit is merely an oracular tower, which by the poets has been changed into Amphitrite, and made the wife of Neptune. BRYANT.

[241]

_Venus gave to Mars,_ _Breaker of shields, a dreadful offspring._]

The making the goddess of Love, Concord, and Fertility, the spouse of Mars, and the mother of Fear and Terror, is obviously of later invention and of Grecian origin: and was, no doubt, suggested by the Rape of Helen, which was supposed to be instigated by Venus, and which kindled the war of Troy. See that elegant and classical poem of the sixth century: “The Rape of Helen” of Coluthus.

[242]

_Harmonia last_ _She bare, whom generous Cadmus clasp’d as bride._]

I am persuaded that no such person as Cadmus ever existed. If we consider the whole history of this celebrated hero, we shall find that it was impossible for any one person to have effected what he is supposed to have performed. They were not the achievements of one person nor of one age: the travels of Cadmus, like the expeditions of Perseus, Sesostris, and Osiris, relate to colonies, which at different times went abroad and were distinguished by this title. As colonies of the same denomination went to parts of the world widely distant, their ideal chieftain, whether Cadmus, or Bacchus, or Hercules, was supposed to have traversed the same ground.

Harmonia, the wife of Cadmus, who has been esteemed a mere woman, seems to have been an emblem of nature, and the fostering nurse of all things. In some of the Orphic verses she is represented not only as a deity, but as the light of the world. She was supposed to have been a personage from whom all knowledge was derived. On this account the books of science were styled the books of Harmonia: as well as the books of Hermes. These were four in number; of which Nonnus gives a curious account, and says that they contained matter of wonderful antiquity. The first of them is said to be coeval with the world. Hence we find that Hermon or Harmonia was a deity to whom the first writing is ascribed. The same is said of Hermes. The invention is also attributed to Thoth. Cadmus is said not only to have brought letters into Greece, but to have been the inventor of them. Whence we may fairly conclude, that under the characters of Hermon, Hermes, Thoth, and Cadmus, one person is alluded to.

The story of Cadmus, and of the serpent with which he engaged upon his arrival in Bœotia, relates to the Ophite worship which was there instituted by the Cadmians. So Jason in Colchis, Apollo in Phocis, Hercules at Lerna, engaged with serpents: all of which are histories of the same purport, but mistaken by the latter Grecians. It is said of Cadmus that, at the close of his life, he was, together with his wife Harmonia, changed into a serpent of stone. This wonderful metamorphosis is supposed to have happened at Encheliæ, a town of Illyria. The true history is this. These two personages were here enshrined in a temple, and worshipped under the symbol of a serpent. BRYANT.

[243] _The glorious Hermes, herald of the gods._] The Ægyptians acknowledged two personages under the title of Hermes and Thoth. The first was the same as Osiris; the most ancient of all the gods, and the head of all. The other was called the second Hermes; and likewise, for excellence, styled Trismegistus. This person is said to have been a great adept in mysterious knowledge, and an interpreter of the will of the gods. He was a great prophet; and on that account was looked upon as a divinity. To him they ascribed the reformation of the Ægyptian year: and there were many books, either written by him, or concerning him, which were preserved by the Ægyptians in the most sacred recesses of their temples. As he had been the cause of great riches to their nation, they styled him the dispenser of wealth, and esteemed him the god of gain. We are told that the true name of this Hermes was Siphoas. What is Siphoas but Aosiph misplaced? and is not Aosiph the Ægyptian name of the patriarch Joseph, as he was called by the Hebrews? BRYANT.

[244] _Semele._] The amour of Jupiter with Semele is described with brilliant luxuriancy of fancy and diction by Nonnus in his Dionysiacs.

[245] _Bacchus of golden hair._] The history of Dionusus is closely connected with that of Bacchus, though they were two distinct persons. Dionusos is interpreted by the Latins Bacchus; but very improperly. Bacchus was Chus, the grandson of Noah; as Ammon was Ham. Dionusus was Noah; expressed Noos, Nus, Nusus; the planter of the vine, and the inventor of fermented liquors: whence he was also denominated Zeuth; which signifies ferment; rendered Zeus by the Greeks. Dionusus was the same as Osiris. According to the Grecian mythology, he is represented as having been twice born; and is said to have had two fathers and two mothers. He was also exposed in an ark, and wonderfully preserved. The purport of which histories is plain. We must, however, for the most part, consider the account given of Dionusus as the history of the Dionusians. This is two-fold: part relates to their rites and religion, in which the great events of the infant world and preservation of mankind in general were recorded: in the other part, which contains the expeditions and conquests of this personage, are enumerated the various colonies of the people who were denominated from him. They were the same as the Osirians and Herculeans. There were many places which claimed his birth: and as many where was shown the spot of his interment. The Grecians, wherever they met with a grot or cavern sacred to him, took it for granted that he was born there: and wherever he had a taphos, or high altar, supposed that he was there buried. The same is also observable in the history of all the gods.

There are few characters which at first sight appear more distinct than those of Apollo and Bacchus. Yet the department which is generally appropriated to Apollo as the Sun, I mean the conduct of the year, is by Virgil given to Bacchus, Georg. i. 5:

Lights of the world! ye brightest orbs on high, Who lead the sliding year around the sky, Bacchus and Ceres!

WARTON.

Hence we find that Bacchus is the Sun or Apollo; in reality they were all three the same; he was the ruling deity of the world. BRYANT.

In this passage of Virgil, Ceres is Luna, or the Moon.

[246] _Alcmena’s valiant son._] Hercules was a title given to the chief deity of the gentiles: who has been multiplied into almost as many personages as there were countries where he was worshipped. What has been attributed to this god singly was the work of Herculeans, a people who went under this title, among the many which they assumed, and who were the same as the Osirians, Peresians, and Cuthites. Wherever there were Herculeans, a Hercules has been supposed. Hence his character has been variously represented. One while he appears little better than a sturdy vagrant: at other times he is mentioned as a great benefactor; also as the patron of science; the god of eloquence, with the Muses in his train. He was the same as Hermes, Osiris, and Dionusus; and his rites were introduced into various parts by the Cuthites. In the detail of his peregrinations is contained in great measure a history of that people, and of their settlements. Each of these the Greeks have described as a warlike expedition, and have taken the glory of it to themselves. BRYANT.

[247] _Medea._] The natives of Colchis and Pontus were of the Cuthite race: they were much skilled in simples. Their country abounded in medicinal herbs, of which they made use both to good and bad purposes. In the fable of Medea we may read the character of the people: for that princess is represented as very knowing in all the productions of nature, and as gifted with supernatural powers. BRYANT.

[248] _Plutus._] Plutus is the same with Pluto: who, in his subterranean character, presided over all the riches of the ground: whether metallic or vegetable.

[249] _Jason._] In the account of the Argo we have, undeniably, the history of a sacred ship; the first which was ever constructed. This truth the best writers among the Grecians confess; though the merit of the performance they would fain take to themselves. Yet after all their prejudices, they continually betray the truth, and show that the history was derived to them from Ægypt. Plutarch informs us, that the constellation, which the Greeks called the Argo, was a representation of the sacred ship of Osiris: and that it was out of reverence placed in the heavens. The ship of Osiris was esteemed the first ship constructed; and was no other than the ark. Jason was certainly a title of the Arkite god; the same as Areas, Argus, Inachus, and Prometheus: and the temples supposed to have been built by him in regions so remote were temples erected to his honour. It is said of this personage that, when a child, he underwent the same fate as Osiris, Perseus, and Dionusus: “he was concealed, and shut up in an ark, as if he had been dead.” BRYANT.

[250] _Sage Chiron._] Chiron, so celebrated for his knowledge, was a mere personage formed from a tower or temple of that name. It stood in Thessaly; and was inhabited by a set of priests called Centauri. They were so denominated from the deity they worshipped, who was represented under a particular form. They styled him Cahen-taur: and he was the same as the Minotaur of Crete, and the Tauromen of Sicilia: consequently of an emblematical and mixed figure. The people, by whom this worship was introduced, were many of them Anakim; and are accordingly represented as of great strength and stature. Such persons among the people of the East were styled _nephele_, which the Greeks, in after-times, supposed to relate to Nephele, a cloud: and in consequence described the Centaurs as born of a cloud. Chiron was a temple: probably at Nephele in Thessalia; the most ancient seat of the Nephelim. His name is a compound of Chir-on: the tower or temple of the Sun. In places of this sort, people used to study the heavenly motions; and they were made use of for seminaries, where young persons were instructed. Hence Achilles was said to have been taught by Chiron; who is reported to have had many disciples. BRYANT.

[251] _Circe._] From the knowledge of the Cuthites in herbs we may justly infer a great excellence in physic. Ægypt the nurse of arts, was much celebrated for botany. To the Titanians, or race of Chus, was attributed the invention of chemistry: hence it is said by Syncellus, that chemistry was the discovery of the Giants. Circe and Calypso are, like Medea, represented as very experienced in pharmacy and simples. Under these characters we have the history of Cuthite priestesses, who presided in particular temples near the sea-coast, and whose charms and incantations were thought to have a wonderful influence. The nymphs who attended them were a lower order in these sacred colleges; and they were instructed by their superiors in their arts and mysteries. BRYANT.

The Shield of Hercules.

THE SHIELD OF HERCULES.

The Argument.

I. The arrival of Alcmena at Thebes, as the companion of her husband’s exile. The expedition of Amphitryon against the Teloboans. The artifice of Jupiter, who anticipates his return, and steals the embraces of Alcmena. The birth of Hercules.

II. The meeting of Hercules with Cygnus: the description of his armour: and particularly of his SHIELD, diversified with sculptured imagery.

III. The combat: and the burial of Cygnus.

THE SHIELD OF HERCULES.

Or as Alcmena, from Electryon born, The guardian of his people, her lov’d home And natal soil abandoning, to Thebes Came with Amphitryon: with the brave in war. She all the gentle race of womankind [252]In height surpass’d and beauty: nor with her Might one in prudence vie, of all who sprang From mortal fair-ones, blending in embrace With mortal men. Both from her tressed head, And [253]from the darkening lashes of her eyes, She breathed enamouring odour like the breath Of balmy Venus: passing fair she was, Yet not the less her consort with heart-love Revered she; so had never woman loved. Though he her noble sire by violent strength Had slain, amid [254]those herds, the cause of strife, Madden’d to sudden rage: his native soil He left, and thence to the Cadmean state, Shield-bearing tribe, came supplicant: and there Dwelt with his modest spouse; yet from the joys Of love estranged: for he might not ascend The couch of her, the beautiful of feet, Till for the slaughter of her brethren brave, His arm had wreak’d revenge; and burn’d with fire The guilty cities of those warlike men Taphians and Teloboans. This the task Assign’d: the gods on high that solemn vow Had witness’d: of their anger visitant In fear he stood; and speeded in all haste T’ achieve the mighty feat, imposed by Heaven. Him the Bœotians, gorers of the steed, Who coveting the war-shout and the shock Of battle o’er the buckler breathe aloft Their open valour: him the Locrian race Close-combating; and of undaunted soul, The Phocians follow’d: towering in the van Amphitryon gallant shone: and in his host Gloried. But other counsel secret wove Within his breast the sire of gods and men: That both to gods and to th’ inventive race Of man a great deliverer might arise Sprung from his loins, of plague-repelling fame. Deep-framing in his inmost soul deceit, He through the nightly darkness took his way From high Olympus, glowing with the love Of her, the fair-one of the graceful zone. Swift to the Typhaonian mount he pass’d: Thence drew nigh Phycium’s lofty ridge: sublime There sitting, the wise counsellor of heaven Revolved a work divine. That self-same night He sought the couch of her, who stately treads With long-paced step; and melting in her arms Took there his fill of love. That self-same night The host-arousing chief, the mighty deed Perform’d, in glory to his home returned: Nor to the vassals and the shepherd hinds His footstep bent, before he climb’d the couch Of his Alcmena: such inflaming love Seiz’d in the deep recesses of his heart The chief of thousands. And as he, that scarce Escapes, and yet escapes, from grievous plague Or the hard-fettering chain, flies free away Joyful,—so struggling through that arduous toil With pain accomplish’d, wishful, eager, traced The prince his homeward way. The live-long night He with the modest partner of his bed Embracing lay, and revell’d in delight The bounteous bliss of love’s all-charming queen. Thus by a god and by the first of men Alike subdued to love, Alcmena gave Twin-brethren birth, within the seven-fold gates Of Thebes: yet brethren though they were, unlike Their natures: this of weaker strain; but that Far more of man; valorous and stern and strong. Him, Hercules, conceived she from th’ embrace Of the cloud-darkener: to th’ Alcæan chief, Shaker of spears, gave Iphiclus: a race Distinct: nor wonder: this of mortal man, That of imperial Jove. The same who slew The lofty-minded Cygnus, child of Mars. For in the grove of the far-darting god He found him: and insatiable of war His father Mars beside. Both bright in arms, Bright as the sheen of burning flame, they stood On their high chariot; and the horses fleet Trampled the ground with rending hoofs: around In parted circle smoked the cloudy dust, Up-dash’d beneath the trampling hoofs, and cars Of complicated frame. The well-framed cars Rattled aloud: loud clash’d the wheels: while rapt In their full speed the horses flew. Rejoiced The noble Cygnus; for the hope was his, Jove’s warlike offspring and his charioteer To slay, and strip them of their gorgeous mail. But to his vows the Prophet-god of day Turn’d a deaf ear: for he himself set on Th’ assault of Hercules. Now all the grove, And Phœbus’ altar, flash’d with glimmering arms Of that tremendous god: himself blazed light, And darted radiance from his eye-balls glared As it were flame. But who of mortal mould Had e’er endured in daring opposite To rush before him, save but Hercules, And Ioläus, an illustrious name? For mighty strength was theirs: and arms that stretch’d From their broad shoulders unapproachable In valorous force, above their nervous frames: He therefore thus bespoke his charioteer: “Oh hero Ioläus! dearest far To me of all the race of mortal men; I deem it sure that ’gainst the blest of Heaven Amphitryon sinn’d, when to the fair-wall’d Thebes He came, forsaking Tirynth’s well-built walls, Electryon midst the strife of wide-brow’d herds Slain by his hand: to Creon suppliant came, And her of flowing robe, Henioche: Who straight embraced, and all of needful aid Lent hospitable, as to suppliant due: And more for this, e’en from the heart they gave All honour and observance. So he lived, Exulting in his graceful-ankled spouse Alcmena. When the rapid year roll’d round, We, far unlike in stature and in soul, Were born, thy sire and I: him Jove bereaved Of wisdom; who from his parental home Went forth, and to the fell Eurystheus bore His homage. Wretch! for he most sure bewail’d In after-time that grievous fault, a deed Irrevocable. On myself has Fate Laid heavy labours. But, oh friend! oh now Quick snatch the purple reins of these my steeds Rapid of hoof: the manly courage rouse Within thee: now with strong unerring grasp Guide the swift chariot’s whirl, and wind the steeds Rapid of hoof: fear nought the dismal yell Of mortal-slayer Mars, whilst to and fro He ranges fierce Apollo’s hallow’d grove With frenzying shout: for, be he as he may War-mighty, he of war shall take his fill.” Then answer’d Ioläus: “Oh revered! Doubtless the father of the gods and men Thy head delights to honour; and the god Who keeps [255]the wall of Thebes and guards her towers, [256]Bull-visaged Neptune: so be sure they give Unto thy hand this mortal huge and strong, That from the conflict thou mayst bear away High glory. But now haste—in warlike mail Dress now thy limbs, that, rapidly as thought Mingling the shock of cars, we may be join’d In battle. He th’ undaunted son of Jove Shall strike not with his terrors, nor yet me Iphiclides: but swiftly, as I deem, Shall he to flight betake him, from the race Of brave Alcæus: who now pressing nigh Gain on their foes and languish for the shout Of closing combat; to their eager ear More grateful than the banquet’s revelry.” He said: and Hercules smiled stern his joy Elate of thought: for he had spoken words Most welcome. Then with winged accents thus: “Jove-foster’d hero! it is e’en at hand, The battle’s rough encounter: thou, as erst, In martial prudence firm, aright, aleft, With vantage of the fray, unerring guide Arion huge, the sable-maned, and me Aid in the doubtful contest, as thou mayst.” Thus having said, he sheathed his legs in greaves Of mountain brass, resplendent-white: famed gift Of Vulcan: o’er his breast he fitted close The corselet, variegated, beautiful, Of shining gold; this Jove-born Pallas gave, When first he rush’d to meet the mingling groans Of battle. Then the mighty man athwart His shoulder slung the sword, whose edge repels Th’ approach of mortal harms: and clasp’d around His bosom, and reclining o’er his back, He cast the hollow quiver. Lurk’d therein Full many arrows: shuddering horror they Inflicted, and the agony of death Sudden, that chokes the suffocated voice: The points were barb’d with death, and bitter steep’d In human tears: burnish’d the lengthening shafts: And they were feather’d from the tawny plume Of eagles. Now he grasp’d the solid spear Sharpen’d with brass: and on his brows of strength Placed the forged helm, high-wrought in adamant, That cased the temples round, and fenced the head Of Hercules: the man of heavenly birth. Then with his hands he raised THE SHIELD, of disk Diversified: might none with missile aim Pierce, nor th’ impenetrable substance rive Shattering: a wondrous frame: since all throughout Bright with enamel, and with ivory, And [257]mingled metal; and with ruddy gold Refulgent, and with azure plates inlaid. The scaly terror of a dragon coil’d Full in the central field; unspeakable; With eyes oblique retorted, that aslant Shot gleaming flame: his hollow jaw was fill’d Dispersedly with jagged fangs of white, Grim, unapproachable. And next above The dragon’s forehead fell, stern Strife in air Hung hovering, and array’d the war of men: Haggard; whose aspect from all mortals reft All mind and soul; whoe’er in brunt of arms Should match their strength, and face the son of Jove. Below this earth their spirits to th’ abyss Descend: and through the flesh that wastes away Beneath the parching sun, their whitening bones Start forth, and moulder in the sable dust. [258]Pursuit was there, and fiercely rallying Flight, Tumult and Terror: burning Carnage glow’d: Wild Discord madden’d there, and frantic Rout Ranged to and fro. A deathful Destiny There grasp’d a living man, that bled afresh From recent wound: another, yet unharm’d, Dragg’d furious; and a third, already dead, Trail’d by the feet amid the throng of war: And o’er her shoulders was a garment thrown Dabbled in human blood: and in her look Was horror: and a deep funereal cry Broke from her lips. There indescribable Twelve serpent heads rose dreadful: and with fear Froze all, who drew on earth the breath of life, Whoe’er should match their strength in brunt of arms, And face the son of Jove: and oft as he Moved to the battle, from their clashing fangs A sound was heard. Such miracles display’d The buckler’s field, with living blazonry Resplendent: and those fearful snakes were streak’d O’er their cærulean backs with streaks of jet: And their jaws blacken’d with a jetty dye. Wild from the forest, [259]herds of boars were there, And lions, mutual-glaring; and in wrath Leap’d on each other; and by troops they drove Their onset: nor yet these nor those recoil’d, Nor quaked in fear. Of both the backs uprose Bristling with anger: for a lion huge Lay stretched amidst them, and two boars beside Lifeless: the sable blood down-dropping ooz’d Into the ground. So these with bowed backs Lay dead beneath the terrible lions: they, For this the more incensed, both savage boars And tawny lions, chafing sprang to war. There too [260]the battle of the Lapithæ Was wrought; the spear-arm’d warriors: Cæneus king, Hopleus, Phalérus, and Pirithous, And Dryas, and Exadius: Prolochus, Mopsus of Titaressa, Ampyx’ son, A branch of Mars, and Theseus like a god: Son of Ægéus: silver were their limbs, Their armour golden: and to them opposed The Centaur band stood thronging: Asbolus, Prophet of birds; Petræus huge of height; Arctus, and Urius, and of raven locks Mimas; the two Peucidæ, Dryalus, And Perimedes: all of silver frame, And grasping golden pine-trees in their hands. At once they onset made: in very life They rush’d, and hand to hand tumultuous closed With pines and clashing spears. There fleet of hoof The steeds were standing of stern-visaged Mars In gold: and he himself, tearer of spoils, Life-waster, purpled all with dropping blood, As one who slew the living and despoil’d, Loud-shouting to the warrior-infantry There vaulted on his chariot. Him beside Stood Fear and Consternation: high their hearts Panted, all eager for the war of men. There too Minerva rose, leader of hosts, Resembling Pallas when she would array The marshall’d battle. In her grasp the spear, And on her brows a golden helm: athwart Her shoulders thrown her ægis. Went she forth In this array to meet the dreadful shout Of war. And there a tuneful choir appear’d Of heaven’s immortals: in the midst the son Of Jove and of Latona sweetly rang Upon his golden harp. Th’ Olympian mount, Dwelling of gods, thrill’d back the broken sound. And there were seen th’ assembly of the gods Listening, encircled with their blaze of glory: And in sweet contest with Apollo there The virgins of Pieria raised the strain Preluding; and they seem’d as though they sang With clear sonorous voice. And there appear’d A sheltering haven from the untamed rage Of ocean. It was wrought of tin refined, And rounded by the chisel: and it seem’d Like to the dashing wave: and in the midst Full many dolphins chased the fry, and show’d As though they swam the waters, to and fro Darting tumultuous. Two of silver scale, Panting above the wave, the fishes mute Gorged, that beneath them shook their quivering fins In brass: but on the crag a fisher sate Observant: in his grasp he held a net, Like one that, poising, rises to the throw. There was the horseman, fair-hair’d Danaë’s son, Perseus: nor yet the buckler with his feet Touch’d, nor yet distant hover’d: strange to think: For nowhere on the surface of the shield He rested: so the crippled artist-god Illustrious framed him with his hands in gold. Bound to his feet were sandals wing’d: a sword Of brass with hilt of sable ebony Hung round him from the shoulders by a thong: Swift e’en as thought he flew. The visage grim Of monstrous Gorgon all his back o’erspread: And wrought in silver, wondrous to behold, A veil was drawn around it, whence in gold Hung glittering fringes: and the dreadful helm Of Pluto clasp’d the temples of the prince, Shedding a night of darkness. Thus outstretch’d In air, he seem’d like one to trembling flight Betaken. Close behind the Gorgons twain Of nameless terror unapproachable Came rushing: eagerly they stretch’d their arms To seize him: from the pallid adamant, Audibly as they rush’d, the clattering shield Clank’d with a sharp shrill sound. Two grisly snakes Hung from their girdles, and with forking tongues Lick’d their inflected jaws; and violent gnash’d Their fangs fell glaring: from around their heads Those Gorgons grim a flickering horror cast Through the wide air. Above them warrior men Waged battle, grasping weapons in their hands. [261]Some from their city and their sires repell’d Destruction: others hasten’d to destroy: And many press’d the plain, but more still held The combat. On the strong-constructed towers Stood women, shrieking shrill, and rent their cheeks In very life, by Vulcan’s glorious craft. The elders hoar with age assembled stood Without the gates, and to the blessed gods Their hands uplifted, for their fighting sons Fear-stricken. These again the combat held. Behind them stood the Fates, of aspect black, Grim, slaughter-breathing, stern, insatiable, Gnashing their white fangs; and fierce conflict held For those who fell. Each eager-thirsting sought To quaff the sable blood. Whom first they snatch’d Prostrate, or staggering with the fresh-made wound, On him they struck their talons huge: the soul Fled down th’ abyss, the horror-freezing gulf Of Tartarus. They, glutted to the heart With human gore, behind them cast the corse: And back with hurrying rage they turn’d to seek The throng of battle. And hard by there stood Clotho and Lachesis; and Atropos, Somewhat in years inferior: nor was she A mighty goddess: yet those other Fates Transcending, and in birth the elder far. And all around one man in cruel strife Were join’d: and on each other turn’d in wrath Their glowing eyes: and mingling desperate hands And talons mutual strove. [262]And near to them Stood Misery: wan, ghastly, worn with woe: Arid, and swoln of knees; with hunger’s pains Faint-falling: from her lean hands long the nails Out-grew: an ichor from her nostrils flow’d: Blood from her cheeks distill’d to earth: with teeth All wide disclosed in grinning agony She stood: a cloud of dust her shoulders spread, And her eyes ran with tears. But next arose [263]A well-tower’d city, by seven golden gates Enclosed, that fitted to their lintels hung: There men in dances and in festive joys Held revelry. Some on the smooth-wheel’d car A virgin bride conducted: then burst forth Aloud the marriage-song: and far and wide Long splendours flash’d from many a quivering torch Borne in the hands of slaves. Gay-blooming girls Preceded, and the dancers follow’d blithe: These with shrill pipe indenting the soft lip Breathed melody, while broken echoes thrill’d Around them: to the lyre with flying touch Those led the love-enkindling dance. A group Of youths was elsewhere imaged to the flute Disporting: some in dances and in song, In laughter others. To the minstrel’s flute So pass’d they on; and the whole city seem’d As fill’d with pomps, with dances, and with feasts. Others again, without the city walls, [264]Vaulted on steeds and madden’d for the goal. [265]Others as husbandmen appear’d, and broke With coulter the rich glebe, and gather’d up Their tunics neatly girded. Next arose A field thick-set with depth of corn: where some With sickle reap’d the stalks, their speary heads Bent, as weigh’d down with pods of swelling grain, The fruits of Ceres. Others into bands Gather’d, and threw upon the threshing-floor The sheaves. And some again hard by were seen Holding the vine-sickle, who clusters cut From the ripe vines; which from the vintagers Others in frails received, or bore away, [266]In baskets thus up-piled, the cluster’d grapes, Or black or pearly-white, cut from deep ranks Of spreading vines, whose tendrils curling twined In silver, heavy-foliaged: near them rose The ranks of vines, by Vulcan’s curious craft Figured in gold. The vines leaf-shaking curl’d Round silver props. They therefore on their way Pass’d jocund to one minstrel’s flageolet, Burthen’d with grapes that blacken’d in the sun. Some also trod the wine-press, and some quaff’d The foaming must. But in another part Were men who wrestled, or in gymnic fight Wielded the cæstus. Elsewhere men of chase Were taking the fleet hares. Two keen-tooth’d dogs Bounded beside: these ardent in pursuit, Those with like ardour doubling on their flight. Next them were horsemen, who sore effort made To win the prize of contest and hard toil. High o’er the well-compacted chariots [267]hung The charioteers: the rapid horses loosed At their full stretch, and shook the floating reins. Rebounding from the ground with many a shock Flew clattering the firm cars, and creak’d aloud The naves of the round wheels. They therefore toil’d Endless: nor conquest yet at any time Achiev’d they, but a doubtful strife maintain’d. In the mid-course the prize, a tripod huge, Was placed in open sight; and it was carved In gold: the skilful Vulcan’s glorious craft. Rounding the uttermost verge [268]the ocean flow’d As in full swell of waters: and the shield All-variegated with whole circle bound. Swans of high-hovering wing there clamour’d shrill, And many skimm’d the breasted surge: and nigh Fishes were tossing in tumultuous leaps. Sight marvellous e’en to thundering Jove: whose will Bade Vulcan frame the buckler; vast and strong. This fitting to his grasp the strong-nerved son Of Jupiter now shook with ease: and swift As from his father’s ægis-wielding arm The bolted lightning darts, he vaulted sheer Above the harness’d chariot at a bound Into the seat: the hardy charioteer Stood o’er the steeds from high, and guided strong The crooked car. Now near to them approach’d Pallas, the blue-eyed goddess, and address’d These winged words in animating voice: [269]“Race of the far-famed Lyngeus! both all-hail! Now verily the ruler of the Blest, E’en Jove, doth give you strength to spoil of life Cygnus your foe, and strip his gorgeous arms. But I will breathe a word within thine ear In counsel, oh most mighty midst the strong! Now soon as e’er from Cygnus thou hast reft The sweets of life, there leave him: on that spot, Him and his armour: but th’ approach of Mars, Slayer of mortals, watch with wary eye: And where thy glance discerns a part exposed, Defenceless of the well-wrought buckler, strike! With thy sharp point there wound him, and recede: For know, thou art not fated to despoil “The steeds and glorious armour of a god.” Thus having said, the goddess all-divine, Aye holding in her everlasting hands Conquest and glory, rose into the car Impetuous: to the war-steeds shouted fierce The noble Ioläus: from the shout They starting snatch’d the flying car, and hid With dusty cloud the plain: for she herself, The goddess azure-eyed, sent into them Wild courage, clashing on her brandish’d shield: Earth groan’d around. That moment with like pace E’en as a flame or tempest came they on, Cygnus the tamer of the steed, and Mars Unsated with the roar of war. And now The coursers mid-way met, and face to face Neigh’d shrill: the broken echoes rang around. Then him the first stern Hercules bespake. “Oh soft of nature! why dost thou obstruct The rapid steeds of men, who toils have proved And hardships? Outward turn thy burnish’d car: Pass outward from the track and yield the way: For I to Trachys ride, of obstacle Impatient: to the royal Ceyx: he O’er Trachys rules in venerable power, As needs not thee be told, who hast to wife His blue-eyed daughter Themisthonöe: Soft-one! for not from thee shall Mars himself Inhibit death, if truly hand to hand We wage the battle: and e’en this I say That elsewhere, heretofore, himself has proved My mighty spear: when on the sandy beach Of Pylos ardour irrepressible Of combat seized him, and to me opposed He stood: but thrice, when stricken by my lance, Earth propp’d his fall, and thrice his targe was cleft: The fourth time urging on my utmost force His ample shield I shattering rived, his thigh Transpierced, and headlong in the dust he fell Beneath my rushing spear: so there the weight Of shame upon him fell midst those of heaven, His gory trophies leaving to these hands.” So said he: but in no wise to obey Enter’d the thought of Cygnus the spear-skill’d: Nor rein’d he back the chariot-whirling steeds. Then truly from their close-compacted cars Instant as thought they leap’d to earth: the son Of kingly Mars, the son of mighty Jove. Aside, though not remote, the charioteers The coursers drove of flowing manes: but then Beneath the trampling sound of rushing feet The broad earth sounded hollow: and [270]as rocks From some high mountain-top precipitate Leap with a bound, and o’er each other whirl’d Shock in the dizzying fall: and many an oak Of lofty branch, pine-tree and poplar deep Of root are crash’d beneath them, as their course Rapidly rolls, till now they touch the plain; So met these foes encountering, and so burst Their mighty clamour. Echoing loud throughout The city of the Myrmidons gave back Their lifted voices, and Iolchos famed, And Arne, and Anthea’s grass-girt walls, And Helice. Thus with amazing shout They join’d in battle: all-considering Jove Then greatly thunder’d: from the clouds of heaven [271]He cast forth dews of blood, and signal thus Of onset gave to his high-daring son. [272]As in the mountain thickets the wild boar, Grim to behold, and arm’d with jutting fangs, Now with his hunters meditates in wrath The conflict, whetting his white tusks aslant: Foam drops around his churning jaws; his eyes Show like to glimmering fires, and o’er his neck And roughen’d back he raises up erect The starting bristles, from the chariot whirl’d By steeds of war such leap’d the son of Jove. ’Twas in that season when, on some green bough High-perch’d, the dusky-wing’d cicada first Shrill chants to man a summer note; his drink, His balmy food, the vegetative dew: The livelong day from early dawn he pours His voice, what time the sun’s exhaustive heat Fierce dries the frame: ’twas in that season when The bristly ears of millet spring with grain Which they in summer sow: when the crude grape Faint reddens on the vine, which Bacchus gave The joy or anguish of the race of men;— E’en in that season join’d the war; and vast The battle’s tumult rose into the heaven. [273]As two grim lions for a roebuck slain Wroth in contention rush, and them betwixt The sound of roaring and of clashing teeth Ariseth; or [274]as vultures, curved of beak, Crooked of talon, on a steepy rock Contest loud-screaming; if perchance below Some mountain-pastur’d goat or forest-stag Sleek press the plain; whom far the hunter youth Pierced with fleet arrow from the bow-string shrill Dismiss’d, and elsewhere wander’d, of the spot Unknowing: they with keenest heed the prize Mark, and in swooping rage each other tear With bitterest conflict: so vociferous rush’d The warriors on each other. Cygnus, then, Aiming to slay the son of Jupiter Unmatch’d in strength, against the buckler struck His brazen lance, but through the metal plate Broke not; the present of a god preserved. On th’ other side he of Amphitryon named, Strong Hercules, between the helm and shield Drove his long spear; and underneath the chin Through the bare neck smote violent and swift. The murderous ashen beam at once the nerves Twain of the neck cut sheer; for all the man Drop’d, and his force went from him: down he fell Headlong: [275]as falls a thunder-blasted oak, Or sky-capt rock, riven by the lightning shaft Of Jove, in smouldering smoke is hurl’d from high, So fell he: and his brass-emblazon’d mail Clatter’d around him. Jove’s firm-hearted son Then left the corse, abandon’d where it lay: But wary watch’d the mortal-slayer god Approach, and view’d him o’er with terrible eyes Stern-lowering. [276]As a lion, who has fall’n Perchance on some stray beast, with griping claws Intent, strips down the lacerated hide; Drains instantaneous the sweet life, and gluts E’en to the fill his gloomy heart with blood; Green-eyed he glares in fierceness; with his tail Lashes his shoulders and his swelling sides, And with his feet tears up the ground; not one Might dare to look upon him, nor advance Nigh, with desire of conflict: such in truth The war-insatiate Hercules to Mars Stood in array, and gather’d in his soul Prompt courage. But the other near approach’d, Anguish’d at heart; and both encountering rush’d With cries of battle. As when from high ridge Of some hill-top abrupt, tumbles a crag Precipitous, and sheer, a giddy space, Bounds in a whirl and rolls impetuous down: Shrill rings the vehement crash, till some steep clift Obstructs: to this the mass is borne along; This wedges it immoveable: e’en so Destroyer Mars, bowing the chariot, rush’d, Yelling vociferous with a shout: e’en so, As utterance prompt, met Hercules the shock And firm sustain’d. But Jove-born Pallas came With darkening shield uplifted, and to Mars Stood interposed: and scowling with her eyes Tremendous, thus address’d her winged words: “Mars! hold thy furious valour: stay those hands In prowess inaccessible: for know It is not lawful for thee to divest Slain Hercules of these his gorgeous arms, Bold-hearted son of Jove: but come; rest thou From battle, nor oppose thyself to me.” She said: nor yet persuaded aught the soul Of Mars, the mighty of heart. With a great shout He, brandishing his weapon like a flame, Sprang rapid upon Hercules, in haste To slay; and, for his slaughter’d son incensed, With violent effort hurl’d his brazen spear ’Gainst the capacious targe. The blue-eyed maid [277]Stoop’d from the chariot, and the javelin’s force Turn’d wide. Sore torment seiz’d the breast of Mars: He bared his keen-edged falchion, and at once Rush’d on the dauntless Hercules: but he, The war-insatiate, as the God approach’d, Beneath the well-wrought shield the thigh exposed Wounded with all his strength, and thrusting rived The shield’s large disk, and cleft it with his lance, And in the middle-way threw him to earth Prostrate. But Fear and Consternation swift Urged nigh his well-wheel’d chariot: from the face Of broad-track’d earth they raised him on the car Variously framed: thence lash’d with scourge the steeds, And bounding up the vast Olympus flew. But now Alcmena’s son and his compeer, The glorious Ioläus, having stripp’d From Cygnus’ shoulders the fair armour’s spoil, Retraced their way direct, and instant reach’d The city Trachys with their fleet-hoof’d steeds: While pass’d the goddess of the azure eyes To great Olympus, and her father’s towers. But Ceyx o’er the corse of Cygnus raised A tomb. Innumerable people graced His obsequies: both they who dwelt hard by The city of the illustrious king, and they Of Anthe, of Iolchos wide-renown’d, Of Arne, of the Myrmidonian towers, And Helice. So gather’d there around A numerous people: honouring duteous thus Ceyx, beloved of the blessed gods. But [278]the huge mount and monumental stone Anaurus, foaming high with wintry rains, Swept from the sight away: Apollo this Commanded: for that Cygnus ambush’d spoil’d In violence the Delphic hecatombs.

FOOTNOTES

[252] _In height surpass’d._] Aristotle observes that persons of small stature may be elegantly and justly formed, but cannot be styled beautiful, Ethics, iv. 7. Xenophon in his Cyropædia, ii. 5, describes the beautiful Panthea as “of surpassing height and vigour.” Theocritus mentions a fulness of form as equally characteristic of beauty:

So bloom’d the charming Helen in our eyes With full voluptuous limbs and towering size: In shape, in height, in stately presence fair, Straight as a furrow gliding from the share: A cypress of the gardens, spiring high, A courser in the cars of Thessaly.

Idyl, xviii.

It is remarkable that Chaucer appears to glance at this comparison:

Winsing she was, as is a jollie colt, Long as a maste and upright as a bolt.

_The Miller’s Tale._

[253]

_From the darkening lashes of her eyes_ _She breathed enamouring odour._]

I am satisfied that this is to be taken in a literal, not in a metaphysical or poetic sense. Nearly all the Greek female epithets had a reference to some artificial mode of heightening the personal allurements: as _rosy-fingered_; _rosy-elbowed_: I think κυανεαων, _black_, is an epithet of the same cast: and alludes to the darkening of the eye-lid by the rim drawn round it with a needle dipped in antimonial oil. “The eye-lashes breathing of Venus,” has a palpable connexion with this. Athenæus, xv. describes the several unguents for the hair, breast, and arms, which were in use among the Greeks, as impregnated with the odour of rose, myrtle, or crocus. The oily dye employed by the women to blacken their eye-brows and eye-lashes was doubtless perfumed in the same manner. Virgil probably had in his mind the perfumed hair of a Roman lady, when he described the tresses of Venus breathing ambrosia, Æn. i. 402:

She spoke and turn’d: her neck averted shed A light that glow’d ‘celestial rosy red:’ The locks that loosen’d from her temples flew Breathing heaven’s odours, dropp’d ambrosial dew.

[254] _Those herds, the cause of strife._] The story commonly runs, that the Taphians, and Teloboans, a lawless and piratical people, had made an inroad into the territory of Argos, and carried off Electryon’s herds: that in the pursuit a battle took place, and the robbers killed the brothers of Alcmena: and Amphitryon himself accidentally killed Electryon. But it should appear from Hesiod that he killed him by design on some provocation or dispute.

[255] _The wall of Thebes._] Noah was directed in express terms to build Thiba, an ark: it is the very word made use of by the sacred writer. Many colonies that went abroad styled themselves Thebeans, in reference to the ark: as the memory of the deluge was held very sacred. Hence there occur many cities of the name of Theba, not in Ægypt only and Bœotia, but in Cilicia, Ionia, Attica, &c. It was sometimes expressed Thiba; a town of which name was in Pontus: it is called Thibis by Pliny; and he mentions a notion which prevailed, that the people of this place could not sink in water. BRYANT.

[256] _Bull-visaged Neptune._] The patriarch was esteemed the great deity of the sea: and at the same time was represented under the semblance of a bull, or with the head of that animal: and as all rivers were looked upon as the children of the ocean, they likewise were represented in the same manner. BRYANT.

This seems to have been a double emblem: referring to the bull Apis, the representative of the father of husbandry, Osiris, and to the roaring of waters.

[257] _Mingled metal._] Ηλεκτρον is not _amber_, but a mixed metal: which Pliny describes as consisting of three parts gold, and the fourth silver. _Electrum_ is one of the materials in the Shield of Æneas, Æn. viii.:

And mingled metals damask’d o’er with gold.

PITT.

[258] _Pursuit was there._] Homer, Il. vi. 5:

She charged her shoulder with the dreadful Shield, The shaggy Ægis, border’d thick around With Terror: there was Discord, Prowess there, There hot Pursuit. There Discord raged, there Tumult, and the force Of ruthless Destiny. She now a chief Seiz’d newly wounded, and now captive held Another yet unhurt, and now a third Dragg’d breathless through the battle by his feet: And all her garb was dappled thick with blood. Like living men they travers’d and they strove, And dragg’d by turns the bodies of the slain.

COWPER, book xviii. Shield of Achilles.

[259] _Herds of boars._] That animal (the wild boar) was no less terrible on the opposite coast of Asia than in Greece: as we learn from Herodotus,