G RE E K AN D ROMAN M YTH O LOGY

AN D H E R O I C LE GEN D

By E D I N P ROFES SOR H . ST U G

Translated from th e German and edited b y

A M D i . . A D TT . . . L tt LI ONEL B RN E , ,

TRANSLATOR’S PREFACE

S Y a l TUD of Greek religion needs no po ogy , and should This mus v n need no bush . all t feel who ha e looked upo the ns ns and n creatio of the art it i pired . But to purify stre gthen admiration by the higher light of knowledge is no work o f ea se . No truth is more vital than the seemi ng paradox whi c h - declares that Greek myths are not nature myths . The ape - is not further removed from the man than is the nature myth from the religious fancy of the Greeks as we meet them in s Greek is and hi tory . The myth the child of the devout lovely imagi nation o f the noble rac e that dwelt around the e e s n s s u s A ga an. Coar e fa ta ie of br ti h forefathers in their Northern homes softened beneath the southern sun into a pure and u and s godly bea ty, thus gave birth to the divine form of n Hellenic religio . M c an c u s m c an s Comparative ythology tea h uch . It hew how god s are born in the mind o f the savage and moulded c nn into his image . But it a ot reveal to us the heart of th e G n s reek as his devout thoughts tur ed towards his god . Greece sees G o d with her o wn eyes ; and if we would share the loveliness of her vision we must put away from o ur thoughts the uncouth forms which had been worn by her ’ s c o ff ber s northern forefather deities , the slough ast by god s as they grew into shapes of godline s and beauty . True it is that in regions where nature and history hindered Greek n was religion from developing its pote tial riches, that slough still often trailed by the figures of po pular faith ; but these ex c eptions point all the more effectively the lesson of e v o lu n in tio Greek religion . ’ lv TRANSLATO R S PREFACE

While the plastic fancy of the Greek was actively t e modelling the uncouth and formless con c eptions of barbarous a m s R n faith into mor l and hu an personalitie , the oman went o

ff c . s n n o f R c a di erent ourse The ter ly legal mi d ome, whi h looked upon the person merely as a unit in corporations ruled u by definite law, was little likely to lend h man personality to

o f n s numirza. s s its conceptions divi e force , its In tead of god it worshipped deified functions ; and as the whole sphere of ’ the c ommunity s political and soc ial life was methodi c ally o ut n s u s ns and o f s mapped i to division and s bdivi io , each the e was ut s n o wn i s s p under the pre ide cy of its de fied elf, the re ult n m c c was the I digita enta, in whose mathemati al pre ision the s f R c its c legal pirit o oman religion rea hed limax . Then s n followed the inru h of foreign worships, and the ative religion died . Thus there are few more i nstr uctive studies than that of the R god s of G reece and the deities of ome . And withal it is a study which of late years has met with little general recog nitio n En n m in gla d , if we can judge by the nu ber of reason n s ably scientific books treati g of it . The pre ent translation ’ o f Professor Steuding s valuable little work has been brought o ut in the hope that the interest o f the publi c is but slumber I n but s al ing . have added nothi g a few note to the origin , I o wn and have altered little, even in parts where my judgment led me to di ssent from the learned author . A few ns and u s illustratio have been put in , the marks of the q antitie tran sferred from the text to the index .

B M SS. tment Or P . (7 D epar of . .

Bri ti sh M u seum. C O N T ENTS

Gre e k My th o lo g y

BEGI I GS OF G RE EK BELI EF AN D W O RSH I P NN N , — 1 1 2 . — 1. O 1 G H STS , 3 - I I . T W O L OW : O NE HER R D P ERS HER ES , 4 , 5 m 6 . OW NATURE AND ELEMENTAL P ERS, - I . W O I 1 2 V RSH P , 7

GRE EK RELIG I ON F RO M TH E BEG INNING O F TH E H O M E RIC AGE 1 — 2 2 , 3

O DETERM I NED C I I 1 1 G DS AND LASS F ED, 3 , 4 T W O 1 —1 8 HE NETHER RLD, 5 I FT 1 L FE A ER DEATH , 5 I Y 1 2 0 ER N ES , 9 , I 2 1 HARP ES , K I O 2 2 2 AS LEP S , , 3

2 . HADES, 4 O Y I Dmri Es 2 L MP AN , g 5

1. Z I CI C : EUS AND H S R LE HERA , C R I 1 HA TES, 4

ma s s, O I H RA , 4 3 KO : ELEU e rAN my s GE, DEMETER AND RE TERI ES — 2 , 44 5 T I O O I A HENA, HEPHA ST S , PR METHEUS , HEST A , — 5 3 66 CON TENTS

PAGE — I V. O LO T I K TE 6 8 1 AP L N , AR EM S , HE A , 7 — V . sATYRs 8 2 0 HERMES , THE , AND PAN , 9 O I O I C1RCLE 1 — P SE D N AND H S , 9 99 PERSONI FI CA‘I‘I ONS OF THE HEAVENLY BODI ES - - O I I 1 00 1 0 . AND THER NATURE DE T ES, 4 — I I I . O I 1 0 1 1 2 V ARES AND APHR D TE , 5 — I X . I I O o r I O Y O 1 1 1 1 8 THE REL G N D N S S , 3 — X . O o r 1 1 1 2 2 THE G DDESSES FATE , 9

H E RO IC PO ETRY

TH EBEs : KADM O S 1 2 ANTi O PE 1 2 , § 3 ; , § 4 ; I OB N E ,

I I . O I 1 2 6 DANAo s 1 2 ARG L S ; , 7 ; 1 2 8 TANTALOS 1 2 —1 1 PERSEUS , ; , 9 3

I I I . CO I : Si SYPH OS 1 2 B O O R NTH , § 3 ; ELLER PH NTES , 1 3 3

KO I : D105 K0R01 1 1 LA N A , § 3 4 ; HELENA , § 3 5 K 1 6—1 HERA LES, 3 49 1 0—1 8 THESEUS , 5 5 M ELEAG ROS T o r KALYD ON AND THE HUN , 1 1 60 59 , — I I I . O 1 6 1 1 66 V THE ARG NAUTS, - 1 6 1 . I X . B CYC THE THE AN LE , 7 74

X . Ac HAi AN O CYCL 1 THE AND TR JAN E , 75 1 8 6

h l 1 8 ff. Ro man My t o o g y , 7

1NDETERM1NATELY CON CEIVED BEi NG s 2 11 1 8 8 LAREs MANES ; ( ) GEN , § ; (3 ) ; 1 8 1ND10 ETES 1 0 (4 ) PENATES, § 9 ; (5 ) , § 9 C CON TENTS V ~

PAG E

1 - 1. NATURE SP I R ITS AND DEITI ES AKI N To TH E SP I R ITS OF ACTI ONS 1 ) DEm Es o r I 1 1 I - O 1 2 SPR NGS 9 ; R VER G DS , 9 ; 1 2 m m 1 9 3 ; ( ) , 94. 1 1 6 O C 1 9 5 ; VESTA , § 9 ; V L ANUS , 9 7; SATU RNU s CO O 1 8 , N SUS , AND PS , 9 ; DE1T1Es o r I I Y (3 ) FERT L T FAUNUS , 1 I I B 99 ; S LVANUS , L ER , AND VERTUMNUS , 2 00 O I ; FAUNA AND FER N A ,

O 2 0 2 DI ANA 2 0 FL RA AND PALES, ; , 3 ; 2 0 2 0 U 1R1NU S 2 06 (4 ) MARS, 4, 5 ; Q , § I UPPI TER 2 0 - 2 1 0 mm 2 1 1 2 1 2 , 7 ; , ,

DE1T1Es O : O C I L F DEATH R US, MAN A , ARA , s 2 1 3

v . O I IC I O 2 1 PERS N F AT NS, 4 - v i . I I O FO I OR101N 2 1 2 1 8 DE T ES F RE GN , 5 BI BLI OGRAPH Y INDE X

GREEK MYTH OLOGY

li f d Be g i n nin g s o f G re ek Be e an W o rsh ip .

1 . i I . Gh o s ts . All natural relig on arises from wonder n n t inexplicable phe ome a, from the fear of evil and the striving ’ lessings which cannot be gained by one s o wn power ; 8 is illusion these there , that is, a belief in the pre o f n n w o f o ur beings who are the u k o n cause wonder , nd I n can free us from terror a gratify our desires . ced o f by love self, the man who stands on the lower levels v ilisatio n is most z ealous in inquiring into the experiences n s his me to his notice in his o w per on and in fellows . S o f and ickness and death , as they break the daily course life

orm o f a n . the main Object fe r, claim his special atte tion A m n t the sa e time the phe omena of dreamland, which are lo metimes raised to peculiar vividness by the nightmares a m n c s s cco pa ying them, and o ca ionally also tho e of drunken n o r ess convulsion, suggest the presence of powers which are

‘ ’ I. s I O perceptible to the sen es, and yet can influence him some

. . imes agreeably and sometimes disagreeably These unknown oeings he therefore regards as the prime cause of those phe S no mena which would else be inexplicable to him . upported by the inborn wish of every man for continued personal life a fter death , there hence grows up a belief in the soul , and at the in s same time a kindred belief goblins or ghost , such as still meets us among rac es whic h have remained on the lowest grade of development, who have no other ideas of things beyond the perception of the senses than this belief.

§ 2 . It is probable that the Greeks once were at a like stage of thought, though it is unlikely that they were ever a BEGI NN I NGS OF

a s exclusively domin ted by these conception . The later cus to mar s o f s y rite worship, which for the mo t part come down s from very primitive times, and the poems of Homer , pre erv ing as they do muc h that is vastly earlier than the age of c their creation, together with the results of excavations, whi h i c in this connect on are s anty, constitute the oldest sources for n our knowledge of Greek religious life. The most importa t section in the religious history o f this prehi storic time seems to have been coloured by the influence of the Tribal Wander ings and the epic poetry that grew up in connection wi th b them . Hence we shall begin y describing in broad outline what can be inferred as to the religious conceptions of the s m age preceding the e igrations . I ndo ermans was As among most of the g , burial the earliest f form of disposing o the dead . The grave was accounted the o f dwelling the deceased, who was imagined as continuing in n ss s s bodily life . Food and dri k , ve el and arm , were put with him ; his favourite wife and the slaves whom he had needed in life for his wellbeing were also obliged at first to - s E m Achilleu s follow the house ma ter into death . ven in Ho er, at the burial o f Patro k lo s slaughters twelve captured Trojan so uls n youths, doubtless to make thus their serve his frie d in s the world beyond . Later , sacrifices of bea ts took the place of human o flerings ; but many symbolic rites still indicated that really the latter were supposed to be slaughtered . M u § 3 . eat and drink nat rally had to be renewed from time to time ; hence the Cult of the Grave c hiefly con si sts o f ff o n t repeated o erings of food , annually performed the bir hday To of the deceased and at the general festivals of the dead . N é ria o r N emesia the latter class belonged the e y , celebrated S troi afterwards by the Athenians in eptember, and the b , held by them at the end of February. The souls avenge neglect by sending sickness or death hence they were called ’ ‘ Me o f Kem s . n , or de tructive ones sought by all manner protective rites to secure themselves from the influence o f s r e the e d ead d powers, and to prevent their return into their l former dwe ling . GREEK BELI EF AND W ORS H I P 3

s Conceived at this tage of thought, the dead kept the form in which they had departed from life to the gho st were ascribed ff o f s all the properties o f the corpse. By the o ering fre h c a has blood , whi h they lack when once the he rt stopped , they may for a time be c alled back i nto life and answer — questions a conception which gave birth to the prac tice of raising the dead and asking ora cles of them . At the same time a belief exi sted that the soul leaves the decaying body and assumes animal In particular the s as nake, it is remarkable for noiseless and rapid motion, and s a often dwell in the earth , was imagined to embody soul ; o f a s and s but the forms b t , birds, later of butterflies, were al o assigned to the spirits of the departed . E N th r W rl H . . II . e e o d P o wers : ero es 4 ven in this age there was a universal worship in Greece of powerful - beings dwelling under the earth in cavern like chambers, who were styled either Underg round God: Of Am hiarao s the latter tales were sometimes told of p , in o f the region Thebes and Oropos, 5 that they - had been translated without dying to their dwelling place under the earth ; they nevertheless received offerings of the all sort usually presented to the dead . They exerted their influence only in the neighbourhood of their abode , generally by appearing in significant dreams to those who slept over it incubatio s ( ) , and revealing either future event or the proper s o f remedies for ickness. They are clearly the lords the souls dwelling in the soil o f their c ountry ; their halls may have been originally imagined as like the underground temples c onnec ted with the graves of kings which have been unearthed M at ykenai and elsewhere .

5 . It seems to have bee n generally the reputed anc estors ' d at o f e o s ( pxny er ) families who w re regarded as her e , for thereby the belief in their former existenc e on earth was kept 1 s s d alive among their wor hippers . These were di tinguishe from the c ommon dead only by the fact that they received

1 ’ See o e e M e e s a e n d t n ri h w v r E . y r pp i x o h 1s Umpra g der O y a “ i n H en n a x x x , BEGI NNINGS OF

s o f adoration from a whole family , or an as ociation that nature . as c fi c Their grave, used a pla e of sacri e , formed always the n s n s central poi t of their wor hip . In the later represe tation of c s c art, which are ertainly ba ed upon an ient conceptions, they u us ally appear as warriors, because tribal ancestors were gener s c o n n ally de cribed as su h , and often on horse, seated a thro e , 1 c dinrier- s or re lining on a couch and fea ting, surrounded by

f. Spartan Re lie Berlin.

s al n their wor hippers, who, as mort s, are draw in much smaller H n proportions than the heroes themselves . e c e their usual i attr bute has come to be the cup, as well as armour, the horse, and the snake . These primitive heroes however are even in Homer so intimately associated with forms created by the poets them s i o wn elves, the r history and deeds have been so thoroughly 1 - “ - ’ O n th e so called fune ral b anq uet reli efs (o n whi ch we t ms/maarc/meal I n d 2 11 Al hea x x i . ff itt/lei] d da . . . . M , . 3 47 ) GREEK BELI EF AND W ORS H I P

transfi ured al g and recast by poetry, that the origin element s can no longer be thre hed out . Hence Heroic L egend , great t a i n as is its antiquity in par , must take the last pl ce the order

of our exposi tion . M ’ I I I . n l m n 6. Nature a d E e e tal P o wers . § an s innate striving to grasp the causes connec ting the occurrences observed by him is not limited to the experiences which his N concern own person ; he also contemplates ature, in s which he live and whose influence he feels . As the child ascribes life as an attribute to things surrounding him as soon

as they seem to exert any activity, so the primitive man regards as n s living everythi g that puts forth a force, move , or shews s s fertility that is, he deems it, like himself, pos e sed by a soul - aem n like being (nature d on) , which is the grou d of its activity . Sometimes the di splay of force Observed in a process of nature is too great and to o prolonged for an ordinary man c n its n or beast to have produ ed it ; and the assumed origi , - a s the nature d emon , also rises above the level of bea t or man in power and permanence . According again as it appears to o r man as hostile friendly, forcible or gentle, creative or n receptive , he ascribes to the being causing it hostile or frie dly s o r s feeling , male female sex, without however distingui hing it at first from similar daemons by a series o f particular was no t properties ; indeed, such a distinction made even by G a t - the later reeks as reg rds the roops of river gods, nymphs,

N . ereids, Satyrs , etc

. h i . su IV W o rs p . 5 7 On the other hand , one ch soul like or dz mo nic being in some spot might come as a resul t s t and o f peculiar c ircum tan ces ( u g . chance success of prayer s s o f sacrifice , miracles, healing ) to outdistance all others his

o f . kind in apparent power , and hence in extent worship Then the natural sec lusion that pathless mountains imposed on the di stricts o f Greece made it possible for this being to grow n a c i to a deity of clearly defined individu lity . It be ame a deity as soon as a human community of some size ascribed to it power to vouchsafe all that individuals desire and to protect h ar them from everything t at they fe . 6 BEGINNINGS OF

A deity could have its seat in any object at will, in s s trees as well as in stones fallen from heaven, in pring and s a river , without men forming clear conception of its proper

. a shape L ter , when they tried to picture it and give it a a s o wn particularly accept ble eat in its statue, they were

compelled to frame it in the likeness of an actual living being , a man o r even a beast ; fo r it is only from actually observed beings compounded of soul and body that men can imagine u creat res of pure spirit. All desirable properties possessed by the former were ascribed in a more intense degree to the all latter, and they were thought free from earthly limitations . Customary morality grew as soon as it seemed worth striv fo r s l s ing , the deitie natura ly became its guardians, as uming the part in which as a rule the gods figure already in

Homer . 8 Man . thus can conceive superhuman powers only in his s so own likenes , as monstrously strong persons and he strives to influence them in the way in which he is wont to deal a b with hum n potentates . He shews his respect for them y a a s appro ching them in humble posture, with a clean ed body c c and in lean garments ; he begs for their gra e, and , when fo r s they are wroth , mercy or forgivene s ; he gives them the ss c a u s best of his own posse ions to se ure their f vo r , to expres s his gratitude for grace received, or to make good and atone u e for a fa lt committ d against them . —urific a 9 . Thus arise the three main forms of worship p tion, prayer, and sacrifice . To express humble veneration and submission men actually cast themselves down Upon the ru licare o r s earth pp ) , at lea t lifted the hand, o f with the palm turned upwards, towards the abode the god and of his statue ; and furthermore they fettered themselves s with bands or swathes, so as to surrender themselve in utter s a t af powerle sness into his hands. It was for this re son hat ter in s act s wards practi ing any holy men bound themselve , as well as the beasts of sacrifice and objects consecrated to o the reli io g ds, with fillets and word g properly indicates nothing but the relation of bondage in which men

8 GREEK RELIGI ON FROM T H E

the liver and the rest of the entrails o f slaughtered beast sacrifices barwpicina) arose from the univer sal demand that a sacrificial animal should be healthy and free

from blemish . — In the oldest times so long as the gods themselves still

dwelt in trees, springs, rude stones fallen (or reputed to have afwM — fallen) from heaven , and pointed columns (B g ) , sacred ' f tem lum s groves (reju ev o g , p ) furni hed with a fence served as the place o f divine worship later the main building ' - é a acaer of the old dwelling house of man (p y pov , ) , consisting o f a w a a h ll ith a vestibule, was taken as pattern for the abode ’ wad v eai eel/a . of the deity, the temple ( e, g , )

Gree k Re lig io n fro m th e Be g inning o f th e

H o meric Ag e .

1 . Go ds de termin ed an d clas sifi e d . 3 The pressure o f enemies moved the Greek tribes to wander southward s and over the eastern sea to the i slands and the coast o f Asia M b m c o inor ; and y these igrations , whi h took place ab ut a n thousand years before our era, a mighty cha ge was brought

about in the character of their religion . When the races set s n forth , the god they adored indeed accompanied them i to their new home and re c eived here new places o f worship ; and their ritual continued to be practised in their old sanctuaries was in b as well , and will gly taken over y the conquerors from n s a fear of maki g these god their enemies . But whereas l formerly, as it would seem , on y one chief deity was

worshipped in each spot, the shifting and blending of stem s and religious associations now brought many of them together in one and the same district . To make room for all , ’ the Sphere of each god s power had now to be marked out and restricted to a particular department o f life ; o c ca sio nall y however, as one might expect from their former more comprehensive character, they overlapped into domains belonging to others . BEGINN ING OF T H E H OM ERIC AGE 9

1 u s 4 . Th gradually was framed on the human pattern the — conception whi ch meets us in Homer the idea off amilies of ods o f t g and a patriarchally arranged Sta e of gods, in which ea c h several member exercises only the function apportioned to o f I liad him . The travelling rhapsodes and later the poets the and Ody ssey them selves may have had muc h influence in bring ing about a harmony in the mutually conflic ting claims o f the several deities ; but assuredly they did not materially diverge m o f fro the faith prevailing in their home, the Ionian cities s the coasts and i slands o f A ia Minor . In these communities the mixture of different elements o f the race must already have been an active cause in thus restricting and equalising ’ different deities claims .

if h 1 . P c s L e After D eat . 5 arti ularly triking is the change which no w di splays itself in the conception of the character and condition of departed spirits . Their ritual was more closely connected with the original place of worship than was the ca se with proper deities for it consisted solely in offerings o f nourishment fo r the corpse who lived o n restfully nc in the grave . But after severance from the a estral land , the service o f the dead buried there came perforce to an end men could not even carry away with them the relics o f their s was universally adored first parent . To this added the f s c s u n n c influence o the newly ari en u tom of b r i g the de eased , whi c h may have been intended to destroy as quic kly as ’ possible the departed soul s strength and power hitherto s and pre erved by attentions to the corpse, thus to be secure from its wrath . o f l o f 1 6 . In this train thought the idea of the bodi essness the dead gradually came into the foreground . In death , as saw i o f s o f men , the activ ty life vani hed with the expiration the last breath ; and so they looked upon the breath itself as s o f soul as b the ba is life, that is, the , is proved y the twofold m o f anima and . eaning HWX’I’ , breath , the like Hence they m as n s now i agined the souls separate from the body airy bei g , n s t m but at the same time, co fu ing his with their for er o r conception, they left them their human animal form , so ro GREEK RELIGI ON FROM T H E that they were thought of sometimes as shadowy figures - ’ umbrae o r elbw a simulacra ) smoke like images ( k , , ima ines as g ) , sometimes little winged, fluttering , but otherwise - man like figures . At the same time the features common to all individual o f o f graves led to the notion a general abode souls , subterranean b like the grave, but unapproachable for man y the agency of prayer and offering ; it was sundered from b St x y impassable rivers, such as y The L oathly ‘ ‘ ( Stream o f Koéy tos ( River o f - Py rzjbbleg etbon Fire River and L etbe F o rgetfulne from which the departed drank Oblivion . 1 d 7. As soon as the body of the ead man has been s l covered with earth , the ferryman Charon tran ports the sou a o r F awaiting him on the b nk over Styx Acheron . o r this he receives as payment the obolos (about 1 which was n placed be eath the tongue of every corpse, in one sense as s - purcha e price for his property , which else would have to go

. a with him In the lower world the departed , ccording to e o f the beli f Homer, live a sad and empty life of unreality, continuing their earthly occupations unchanged but without consciousness and active power . Only in a few men especially loved or hated by the gods do consciousness and feeling still s abide there, so that they may be rewarded or puni hed for a o f their deeds o n earth . From this re lm death there is no return . Hence the entrance, which men in later time

e. . Kich ro s ventured to identify with various ravines, g at y in Pheneo s Ar Thesprotia, at in kadia , on the promontory of Tainaro n in Lakonia , and by the lake Avernus near Cumae L - in ower Italy, is guarded by the three headed dog Kerberos and Charon too ferries no man back over the Styx . s o f 1 8 . The natural wi h for a more cheerful form life afte r death led after the Homeric Age to the conception o f ’ ‘ ‘ o f Elysian the field of arrival , or the departed (compare ash es ) , which was imagined to be not in the nether world but at the western end of the earth by the Ol eanos ; and hither the gods tr anslate to a blissful god BEGINN ING O F TH E H OM ERIC AGE 1 1 like life of enjoyment many heroes and heroines especially b a dear to them , orn to them from mort ls or closely connected with them by other ties of kinship, without any necessity of c a previous death . In later poets the pla e of this is t ken by ‘ ’ the Islands of the Blest.

t B. C . a From the fif h century , as the faith in retributive a justice incre sed , there grew up under the potent influence of o f the Orphic doctrine the idea a Judgment of the D ead . M R Aiak o s In this doctrine, inos , hadamanthys, and assign to the departed according to their earthly life an abode in El sio n a y or in the gloomy prison of Tart ros, the deepest pit of the lower world .

1 . Eriny es . 9 In Homer however there is as yet e no mention of such a divine retribution aft r death . A few favourites o f the gods are rewarded with a blissful immo r o f n a tality, and he is aware the pu ishment of few great evil Sis ho s Tantalo s doers like yp and , who have sinned —against the gods themselves ; elsewhere however puni shment even o f — a the punishment murder is left to e rthly avengers. It is only in the absen c e of a kinsman bound by law to take blo od n the vengeance that, accordi g to the oldest view, wrathful Erin s s is soul ( y ) of the slain it elf pursues the slayer . This partic ularly the c ase when a man has murdered a parent or s u s brother, who otherwi e wo ld him elf be bound to take blood vengeance . In Homer however the angry individual souls have already developed into special goddesses o f vengeance o f Erin es represented in the sacred trinity the y , who in the s s ervice of Zeu watch over moral order in the world , and s P rax idil ai hence are al o called . To soften them , men were e Semna wont in Athens to give them the flatt ring name of i, ‘ ’ Sek o n Eumenides august ones, and in y and Argos that of , ’ kindly ones . 2 0 L o f — . ike dogs and birds prey which as devouring e d t i l — corpses were b lieve to be animated by he r sou s, and r e as E n probably rep es nted such in earlier times, the ri yes pursue - the flying man slayer in the form of black winged women a s t around whose he d snakes wri he . In their hands they hold 1 2 GREEK RELI GION FRO M T H E

snakes or burning torches, or a whip the blow of which s inspires him whom it smite with madness and stupefaction .

Their dwelling is the lower world, from which they are conj ured up by the c urse o f the sufferer as well as by the - f u self damnation o the perj red .

H a i s 2 1 . s u rp e . Another kind of gho ts f rther deve ‘ li ar iai Ro b loped in the same way are the Har ies ( py , Aello and 0 ypete Swift - - death goddesses who are at work in the storm blast ravi shi ng l s s away sou s . They are repre ented with wing and the form s of horses, later al o as winged women or as creatures with a ’ s s woman s head and breast and the body of a bird , hape which were meant to express their swiftness . On the ancient relief of Xanthos they c arry away the souls of their victims s s pressed like c hildren to their bo om . ’ k l i 2 2 . s o f As ep o s . In Homer time a few the cave-dwelling subterranean powers formerly limited to their o wn districts (described above, g 4 ) have likewise come to s s be widely esteemed as heroe o r gods . One of the mo t e s ro babilit venerat d amongst them is Asklepio , who in all y P‘ had his original home in the neighbourhood o f I rik k a in

o f F n s. s s Thessaly, at the foot i do His wor hipper and o f Asl lc fid dd i as priests, the family the j , practised healing a s so b secret cience, that the remedies prescribed y their god - in dream oracles and skilfully applied by them were wont to c have the desired effect. Hen e his reputation rose above that of other beings of his kind , and his worship was then m B io tia carried further ; it ca e to o , where it was con necte d n u Tro ho nio s L ebadeia with the ki dred c lt of p at , Pho k is and E idauro s s thence to , Athens, p in Argoli , finally R ’ even to ome, where the god s name was modified to l s Aescu apiu .

2 . L 3 ike the dead, he was represented in the form of l a snake, and in Homer he still appears as an actua physic ian

. so n o f o d n hero In Homer he is a the healing g Apollo , b ut he is instructed in the arts o f the leech by the wise

Centaur Cheiron. When he rec alls even the dead to life by his BEGINN I NG O F T H E H OM ERI C AGE 1 3 skill , the god of the nether world complains of him to Zeus, who thereupon smites him with his lightning . His children are M Po daleirio s the healers achaon and , together with the ‘ l and H ieia t goddesses bestowing hea th healing, yg ( Heal h ’ ‘ - ’ giver [ aso Panafeia (All curing and Aig le Ask lepios I S u sually figured as a k indl ma w i his ya n ith a shrewd look , standing, and w th upper body red A! s a f f token he carries large sta f enwreathed by a snake, o ten n o a fillet round the head .

H a 2 . d e des . 4 Beyon doubt Hades, whos home is E s was o f a n the region of li , originally kindred ch racter to As s klepios . By the time o f Homer however he had ri en from the rank of a local go d to be the ruler of the universal Nether W . L is i orld ike the dead, he inv sible, hence the very name ’ ' ‘ ’ ‘ d z doneus H ides H ades o ne , , or , the invisible or giver of nv isibilit l8-Etv y (d, privative ) ; this property is attributed him e o a helmet usually worn by , which s rves as a cap of d s arknes . - ’ all powerful ruler o f the lower wo rld is accounted the of Zeus and Poseidon ; indeed he himself is termed u gro nd Zeus (Z . ike the spouse or ike her Hades as lord of the depths of is at the same time guardian of the corn as long as it u n the bosom o f the ground . In this q ality he bears as i the full horn or cornucop a, and receives much worship ‘ ’ P luton Dis the names ( bestower of riches , in Latin ‘ ‘ Klymenos ( the and E ubuleus ( well while as a god of death he was especially adored E s Gate of the nether world) in lis . When him the earth is struck with the hands in t that he shall hear hem ; and to him, as to the dead , i are ff - v ctims o ered . The dark hued cypress, which was ul d on graves, and otherwise much used in the c t of the him and the quickly fading narci ssus are sacred to . The - the sleep god Hypnos, l 4 GREEK RELIGI ON FROM T H E

c as . who are con eived like him , dwell in his domain As o f s 1 to the legend Herakle wounding him, see 43 .

l m i n 2 . o f O y p a D ei ti es . 5 At the head the divine State o f Olympos we find in Homer Zeus and his royal s . are pouse Hera Their favourite children Athena, the ’ c o f a and o f nd prote tress the we ver s art friend heroes, a the s s d kilful smith Hephaisto . Somewhat more istant from them r s are Apollon , A temis, and Herme , as also the sister and s D o f o f brother of Zeu , emeter the giver corn and the lord P r the sea oseidon . A es and Aphrodite, deities who probably o f a are foreign origin, have already been t ken into the family o f of the gods on terms equality ; on the other hand , the embodiments o f the sun and moon as well as the other - s e o f nature deitie stand in th background . The ower the goddesses who guide destiny is now in its eariiest develop c o f D s ment. L ast came the mysti and ecstatic religion ionyso , which spread abroad in the age after Homer , and by working upo n the emotions and imagination gained great importance s s at the expen e Of other worship , which by this time had become more formal .

. i 2 6. I Zeus an d h i s C rc l e . The origin of the ' n as AL ‘ i name z esg, which appears in the ge itive FOS, certa nly — D aus Ziu and goes back like the Sanskrit y , German , ' i I u zter o f D ionis Janis Lat n pp , which last is compounded (or ) ‘ ’ ‘ ’ ater— die s and p to the root hoot, shine and - l thus may equally well designate lightning or a light go d ; among the G reeks and Romans however this deity certainly - and o f E eiro s developed into a storm god . Thessaly a part p once tenanted by Thessalian s seem to have been the native o f D o f Tmaro s home Zeus ; odona, at the foot the ridge of c o f or Tomaros, spe ially claimed regard as the primitive seat s s l - his worship . In thi unu ua ly stormy and hence well watered

1 I n th e edas the ea es te a u e o f I nd a D an: is e e the V , rli t li r t r i , y ith r ’ ‘sk o r e se the sk as an A -Fa e asso c a ed c o nc rete y l y ll th r , i t with E H e i s e mo e an an a s ac o n to the ea arth as M o the r . littl r th b tr ti rly Hi ndu ; the q u ality o f fatherho o d i s prac ti cally the o nly to uc h ce o f p er so nal ity in th e co n pti o n .

1 6 GREEK RELI GI ON FRO M T H E

He once slew a child (his son or grandson) and set it as a m — c eal before Zeus to test his omniscien e, according to the later explanation ; properly however every sacrifice is to be n un explai ed as feeding the deity. In p ishment for this he was c Mix hanged into a wolf ( es ) , the type of the flying - man slayer . As Zeus has the power to infli ct punishment in - s . w K a thi way for blood guilt (Z rtp po g ) , he can also as ae pcn o s vouchsafe to the penitent atonement and purification (com pare 72 of Apollon) . i i n D a 3 0. Wh lst odona he was prob bly looked upon as s o f s the be tower all good gift in general , he is here in Arkadia ' dx ai o x o v ai o o n - the Z. p g or p c/a g , the dweller the mountain tops - where storm clouds couch ; and as such he later received “ c o n worship throughout Gree e, and especially the lofty O l lympos in Thessaly . From these heights he ru es as - s fin arc n n upreme god ( s, over the surrou di g land , like a king from his mountain castle ; hence he is also c alled - . h esi . s Z Baa t s Besides the chief token of his power, the ' thunderbolt and the aig zs (a representation of the storm c n c loud with snaky lightnings twisting arou d, whi h later was u s n s commonly fig red as a shaggy goat kin fri ged with nakes) , s ns n f he carries a e ig o his kingship the sceptre. 1 5 3 . As lord of the land he protects right and the right - eo us s s a . 6 x t , and puni hes all evil doing, e peci lly perjury (Z p o s) ,

as s éwo n . well as wrong to a gue t (Z . f s) or supplia t (Z ' - a !Ras to g ) . The housefather hence makes s crifice to him as r é x eto o f the guardian of house and hea th (Z . p g ) , the head l him e e e the fami y to as its tut lary god (Z . y v many princely families claimed descent from him as father of their i n race . As the king advances battle before his lieges, Zeus - i ‘ as . d rw o r an o champion and leader of the host (Z y fi p, p s, ’ O'Tpar‘qy ds) leads his worshippers and holds victory (wmy) in his hand ; hence Pheidias placed the winged Nike upon the outstretched hand of his statue o f th e Olympian

Zeus . 2 3 . H is adoption into the system of the Greek gods took place seemingly in Crete . The story of the birth and death BEGINNI NG O F T H E H OM ERIC AGE 1 7

Zeus is certainly based o n a Cretan worship of a sub ranean Zeus Cbtbonios - l deity called , whose cavern dwel ing

a . looked on as grave His father appears here as Kronos, i devoured his own ch ldren , but the wife of Kronos , ’ O era l a , the p ump p , a materna deity akin to the Kybele r o f M o f u A temis Asia inor, gave him instead Ze s a s a babe, by which perhaps is meant Zeu - d en as a meteoric stone in the storm clou , to be - h l forth from heaven 1n the lightning flas . Suck ed c o f - Amaltheia , a personifi ation the storm cloud u i bestows no rishing mo sture, Zeus swiftly grows up until

able to overpower his father . b - Titan 18 a 3 3 . Through his y name Zeus ch racterised as

of the heaven and sun, and a troop of older powers t o f s ar as Ti anes by his side. With the aid other god ‘ ‘ of the three Kyklopes ( Round fl rg es ( Bright and Steropes L ight h n u s e t u derbolt, Ze s conquer o f Tartaros, the lowest part the nether world , after having forced his father to bring forth

again from his belly the children formerly swallowed by him . storm c That this battle reflects the , ompared to the hurtle of a e K to fray, is proved by the nam s of the yklopes who aided settle it .

5 3 4 . In close connec tion with this are the other two b attles of Zeus with the Gigantes and with Typhoeus . The former were reputed to have been the giant sons of G e Earth who rose up against the kingship o f Zeus with

the aid however of Athena, the other Olympian gods, and s h Herakles, but chiefly by the thunderbolts of Zeu , t ey were n n n i overpowered and buried beneath mou tai s , u der wh ch they -fire still burn with the lightning and writhe in agony , thus pro ducin c Od sse g vol anic outbreaks and earthquakes . In the y y l e a t they have a ready become, like the Kyklop s, an e r hly its c giant race hurling rocks, which for arrogan e is destroyed

b . o f H s y the gods In the art the elleni tic age however , and particularly on the frie z e o f the altar of Pergamon now C 18 GREEK RELIGI ON FROM TH E

i in Berlin, they were commonly represented with snaky co ls

3 5 . In the same way Typhoeus or Typhon the ’ ’ n s e an smoki g or t aming one ) is embodiment, pro ably M Ar aio s of Asiatic origin , and perhaps native to ount g in o ut Cappadocia, of the steam and smoke which bursts during o f earthquakes from the ground and from volcanoes, as well as

the mighty forces there at work . Although he is armed with r fire-S is a a hund ed purting heads of snakes, he like —the Tit ns hurled by Zeus with his lightnings into Tartaros plainly a picture of the seeming str uggle that the storms accompanying the s volcanic outbreaks wage with powers of the depth , which at the end o f the eruption appear to sink back through the n crater i to the bowels of the earth . Do S s u 3 6 . In dona the pou e of Ze s was held to be

D ione . Her name is plainly derived from that of Zeus him self (compare I uppiter and I uno ) henc e probably she was his m was female comple ent, embodying the fertility which there

i . o f his lead ng attribute Her place, after the cultivation corn c a P raso s had been introdu ed , was taken in the Thess lian y - D Wheatland by the corn bestower emeter, who by him c K -P a be omes mother of ore ersephone, the subterrane n pro s - tectress and embodiment o f the eed corn . Later poetry gives - expression to the same thought by connecting the rain giving U ranos with Gaia or Ge who is wa impregnated by him . In the same y eus unites in the D as Argive legend with anae golden rain, in the Theban s story with Semele, who dies in his embrace when at her is request he comes to her in the same form as to Hera, that ,

as storm go d. M S s H era. 3 7. In Argos, ykenai , parta, on the i land of Eubo ia ul t (probably the centre from which the c t star ed) , the n Kithairo n ra ge of , the island of Samos, and many other places, Q ueen Hera stands by the side of the King of the G ods

H er most glorio us temple lay between Argos and Mykenai . H in c ere, as the other pla es of her worship, the chief festival a t s ze s d s o was her m rriage wi h Zeu ( p ; y / g ) , which was held in Ludo v 1si. H era.

BEGI NN I NG O F T H E H OM ERIC AGE 1 9 - a . the u i H . tr in rly spring She is g ard an of wedlock ( C y , i rd ela ) and the jealous champion of womankind and ts r D Ileith ia H ileith a 1s ights ; the Goddess of elivery, y or y , ‘ m o f recounted her daughter . Hebe ( Bloo the ar- - s w god Ares , and the smith god Hephai tos appear as offspring o f this couple . 8 a 3 . A male par llel to Hebe is Ganymedes, son of Tros or Laomedon of Troy . On account of his beauty Zeus caused him to be ravished away by an eagle and made him his page and t ambrosia favourite . L ike Hebe he se s before the gods and nectar i (honey and mead ) , and Hebe herself bears the - a 2 0 D. C. Po l k leto s y name Gany mede. About 4 y made a representation in gold and ivory o f the Queen of the Gods fo r . her chief temple mentioned above She sat, fully clad, on 1 o ste banos throne, up n her head a crown ( p ) , in her right hand a pomegranate, which on account of its many pips was a token of fruitfulness in her left she held the royal sceptre s a o f i . She urmounted by cuckoo , the messenger spr ng similarly conceived i n the noble colossal bust of the udo v isi has a , which however also connection with

reference to the moral side in the c whi h later was in the foreground, the poetry describes Metis o r Wisdom and as i or L aw w ves of this god , and makes him beget the latter the Horai Eunomia D ist: and Eirene as well as the Moirai - fate goddess who determine the arrangement of the human For the same reason he is accounted the father of the s ites and Mu es .

0 . o f d 4 The artistic ideal Zeus was create , in accord n Pheidias with the conceptio dominant in Homer, by

B. C . w for the temple in Olympia, here the great

mes were celebrated in his honour . The ancients believed that the artist was inspired in his work ds I liad 1 2 ff S of the ( . 5 8 . ) pake the son of

swart brows, and the s o GRE EK RELIGI ON F ROM T H E ambrosial lo c ks o f the king rolled backward from his ” ua . immortal head, and the heights of Olympos q ked

The head from O tricoli , produced about a century later o f P under the influence, as it seems, raxitelean art, gives al so the same general impression o f majestic power and god

n o f . like calm , combi ed with gentleness and clearness thought

1 . Gratiae n Ch ari tes . 5 4 These (the Latin ) appare tly passed from kindly bestowers o f fruitfulness into goddesses f n c o f o W i some grace . They were adored in Or homenos Bo io tia m under the sy bol of three rough stones, which were c s perhaps believed to have fallen from heaven . In other pla e they were represented even in very early time s as three maiden s n n n and in lo g garments , standing behi d one a other , holding and s in their hands musical instruments, flowers , fruit, fillet so that they are not to be distinguished from Muses

N . . or ymphs From the fifth century B. C they are united in ’ a group holding o ne another s hand s it is not until the third century that they are figured as quite naked and embracing o ne another . I liad is s s In the there a ingle Chari , the wife of Hephaistos

s. Homer, however, knows also a whole family of Charite Their names are usually E upbrosy ne Tbaleia o r ’ ' Tbalia -o f-L and A laia S Joy ife, g plen ’ dOur by which they are characterised as goddesses o f ul cheer social life, although in origin they may have been closely akin to the Horai .

2 . s M us es . 4 Their fondness for the dance and the mu ic M s s M asai S s accompanying it is shared by the u e ( , eeker o r D isc overers goddes ses perhaps of Thrac ian origin and ‘ ’ daughters o f Zeus by Mnemosyne Memory These were —in D s especially wor shipped connection with iony os, Apollon , and s o f D s the inger Orpheus, the representative iony iac —in o f P s poetry the district ieria, on Olympo , and on Bo io tian s A an e H i o l rene the Helikon, at holy spring ( g ipp and pp

1 w Lat mans Th mo s ec en e mo o c o nne c s the name . e t r t ty l g y t ith , ’ ‘ o u n a n- oddesses so that it wo u ld mean m t i g .

2 2 GREEK RE LI GION FROM TH E

weal th thrives in peace . An imitation of this work is to be

found in Muni c h . The mother of these Horai is Themis who - often bore the by name Soteira Saviour and posses sed sa t s D el ho i nc uaries in Athen , p , Thebes, Olympia , and T ro z en. She was conceived as a woman of severe and grave s i and a as a pect, w th the horn of plenty the b lance symbol of i deliberative just ce .

. Ge Deme ter an d Ko re l eusin ian M II , E y s teri es . - g 44 . Gaia or Ge is the broad bosomed great a a a mother of all , who be rs men, anim ls, and pl nts ; she was worshippe d in Athens as Kurotropbos Fosterer of youth and s t be here, as often el ewhere, connected wi h Zeus the stower of fruitfulness . But because she takes back into her all a bosom that has died, she is at the s me time a death goddess ; she knows the secrets of the realm of the dead that and was lies within the earth, hence she questioned as an oracle-goddess over rifts in the ground which seemed to lead a at Ai ai a the down into that re lm, especially g in Achai ; real belief was probably that she sent up the dead themselves i s to be quest oned . L ater indeed her oracle were often s supplanted by tho e of Apollon . Kurotro bos i As p she is seated , holding ch ldren and fruits in

at . F ar her lap , while kine and flocks graze her feet more f as o ten however she is conceived a gigantic woman , with — — the upper body more rarely the head alone rising up from the earth ; and in this form she usually hands over her son i Eric htho n o s to the care o f Athena . In later times she is ed i a o f n couch , w th horn ple ty in her hand, upon the earth and this form of representation was copied in the personi fic atio ns a and s of individu l countries, islands, citie , the last of a m a - which are often more exactly designated by ra p rt crown. r i 4 5 . Among the goddesses of the receptive fe t lity of ’ D E t -M earth emeter ar h other, from p fimp) , the guardian ’ a u e t a of the corn th t serves as man s chief no rishm n , st nds in

la e . s a s particu rly high est em Her upposed p rents are Krono , - f and R a the sun god ripening the ruit of the fields, he , who in BEGI NN ING OF T H E H OMERIC AGE 2 3

b - her character is closely connected with her . Her y names Cbloe - Kar so /soros Sito I ulo Green yellow j p , , and ’ ‘ s and s ( Be tower of fruit, corn , heaves ) mark her out as s o f ff protectre s the cornfield , as does the fact that o erings st- o f were made to her of the fir fruits the harvest. ’ ‘ - s D In Homer too the fair tre sed emeter , the spouse of Zeus worshipped in the Thessalian Pyraso s W heatland s u n u is only godde s of the c ltivation of cor , so that as a r le she seems to dwell not o n Olympos but in the arable field ; and she is similarly repre sented in the sacred hymn c ontaining her legend which was composed before the age o f Solon in

46 . This hymn relates that the daughter o f D emeter and n Zeus, Kore, was gatheri g spring flowers in company with ‘ - the Ol eaninai or daughters o f O k eano s ( fountain nymphs on a meadow which according to later story lay near Enna S as n in icily. As amongst these she w pluc ki g the death flo wer c s n n s of the nar issu , the earth sudde ly Ope ed ; Hade , m s the lord of the nether world , arose therefro and ravi hed K c s away ore from the ircle of her playmate . Without touch ing food her mother sought her with torches in her hand s fo r nine day s until she learned from Hekate or Helios who it was c s s that had arried her o ff. When Zeu refu ed her prayer fo r o f the restoration her daughter, she hid herself in wrath at E s and o f No t leu is stopped all growth corn . until Zeus in consequen c e of thi s had determined that Kore should spend - but one third o f each year in the nether world did she return s n o n to Olympos and be tow again fruitful ess the corn . The denial of c omplete restoration is explained by the story that Kore had accepted from her husband and eaten the pip of a s s pomegranate, a ymbol of fertili ation .

4 7. This tale was later interpreted as a picture of the - growth of the seed corn ; but among all I ndo germans we actually find the notion o f a close conne c tion between child ’ and c c o rnfield s orn , between human procreation and the t fertility, and hence the at empt was made to conjure up the latter by symbolic acts o f apparent indecency whi c h strictly 2 4 GREEK RELI GION FROM TH E

s referred to the former . For this rea on, according to Cretan

s Plutos i . e . b D legend, Ia ion begot ( foison , wealth) y emeter — in the thrice ploughed field ; and o n the other hand D o f K Keleo s E s emophon , the frail little son ing of leu is, - ’ thrives like the seed corn under the goddess c are. i D E 4 8 . Obviously k ndred to emophon is another leu -so n D t c sinian foster of eme er, the hero Triptolemos Thri e plougher who was worshipped as first apostle of agric ulture D and founder o f the Eleusinian cult. emeter sent him abroad o n o wn s s her car drawn by snake , equipping him with tool -co m of husbandry and seed , to teach men agriculture and the gentler moral life and politi c al order that spread in its train . D emete r herself was hence praised as Tbesm boros Law Tlaesmo aria giver especially at the feast of the p , celebrated

P anO sio n. in the month of sowing, y p c E s 49 . She had her hief seat at leusis near Athen , where she was worshipped in both public and privy celebrations ’ Myste ries ) with Kore (‘ the her daughter by g s 18 eus, and with the young Iaccho , who probably the god - D ionysos Bac cho s or Saba z ios introduced from Athens into s c as c thi cult . Iac hos w here a counted a son sometimes of ’ D ‘ U o r emeter, sometimes of Kore and nderground Zeus s-P Hade luton, who also had here from earliest times a temple P K next to a cavern . luton and ore are in inscriptions here ‘ ’ always termed the God and the Goddess mother and daughter again are desc ribed together as ‘the Worshipful ’ ‘ ’ Ones or the Mi stresses . E — 5 0. very year in Boedromion (September October) the people of Athens marched along the sacred road to E s ss c -s leu is in festal proce ion , in which orn heaves were borne E s in thanks for the vouchsafed harvest. At leu is was held n s o f u - c in the dark e s night a ro nd race with torches , whi h in all probability referred originally to the renewal o f light in the was b o f spring, but commonly interpreted y the story the goddess herself seeking her ravished daughter by torch i m stai m o light. To the init ated ( y ) were shown the holy sy b ls and her r of the goddess, to remind them of g ace to mankind BEGINNING O F T H E HOM ERI C AGE 2 5 in bestowing corn they were presented after a long fast with o r o f h ca a draught gruel water and meal seasoned wit lamint, in which form undoubtedly the gifts of D emeter had been n als R e joyed in earliest times (compare the p of the omans) . e w - ai Finally they pour d out ater, as rain magic , and excl med while gaz ing up to heaven 6c rain ! and while looking “ down upon the earth mic ( conceive 1 5 . The performances however which later raised the Eleusinian Mysteries above all other communions only Peisistratids developed after the time of Solon and the , and were a result of the desire to give a more cheerful form to the ’ idea of the soul s existen c e after death than that which had hitherto prevailed . From this age onward the main object was certainly to assure the initiated of a happy life in the next i s a world . The belief in th was probably roused by represent ing the wandering ofa dead man through the terrors of the lower world ; at the same time the Hierophant declared whic h way was to be taken and by what incantations the dangers were o ff n a ds to be warded , in order to fi ally rrive in safety at the fiel s as i of blis , which were perhaps shown the conclud ng picture. The initiation of itself vouc hsafed this comforting prospect ; a moral life was by no means demanded as preliminary con s c an u dition, hence no influence in rai ing morality be attrib ted M s M t to the y teries . As a prelude to these Great ys eries were held in Athens itself the Little My steries in the Flower — Month Anthesterion (Febr uary March) in these the members of the community who were to be initiated in the c autumn went through a preliminary conse ration . i D 5 2 . In Arkad a emeter was connected with Poseidon H ippios or P/Jy talmios ; and her daughter was there styled ’ D es o ina M . p , istress The latter , as spouse of Hades, has the name P erseplsone desolating slayer she is the grey - o f death goddess and queen the nether world, whilst in the M s e u c ysteries she seem , in cons q en e of her legend , to have bee n glorified as a c omforting example of blissful life in the f world below and o resurrection . In earlier art no fixed representation o f D emeter has been developed ; she is ho w 2 6 GREEK RELIGI ON FROM TH E

ever always figur ed as motherly and fully clad . As typical - o r attributes she holds wheat ears and the poppy, a sceptre s m a torch . Her daughter is only distingui hed fro her by youthful girlish form ; both are often found enthroned or a s st nding side by ide .

I I I . h n a H i At e , ep h ais to s , Pro me th e us , H es t a. ’ . A 7 v ala 5 3 Athena 07 , was from earliest ages worshipped almost everywhere in Gree c e and the colonies ; n M her cults can ot be traced emerging o ne from another . ore than any other deity she appears from the beginning as a fully developed moral personality ; she 18 goddess o f the battle ’ ’ c o f A. 2 am and coun il , as well as all skill in art ( py 7) , but s o f w n i s e pecially eavi g and navigation, and hence protect i i s s n k f ress of c t e in which the e arts were tended s, n i s sh is wo Ato fixo q ) . I the Aio l c and Ioni c sto c k e often con M s nected P m n D . with oseidon , a o g the orians with Zeus o t o f all she was worshipped in the city bearing her name , o n P s n-E Athens, whose citadel o eido rechtheus stood b her m H side as an al ost equally respec ted god of the land . ere - was shown the Olive tree whic h in the c ontest for lordship she had made to shoot forth as her gift from the earth by a s b a blow of her spear, near to the s lt pring raised up y n f the the tride t o her rival . Above latter arose later the Ionic building of the E reelstlseion ; and immediately by its s s - s o f ide, over again t her olive tree, tood the old temple Atbena P olias - with her wood carven statue, which legend m n dec lared to have fallen fro heave . o ld s 5 4. This statue, like all repre entations of the god ss Palladion is u de , was a , that , an upright wooden fig re with fo r s a o was the spear brandished as ault n pon x g ) , and clothed with a real garment (pep/as ) made every year anew

b o f . c b y the noblest women Athens On the same itadel , y n Nil e m c the road leadi g up to it, Athena had as a s all Ioni m s u 113 and te ple, now almo t built p again from ruins, an altar H eia s as ygi . In wor hip these places always stood in the highest respect ; but 1n outward splendour and arti stic value a i D P art/senon the they were far surp ssed by the m ghty oric , D e me e . B ritish M u s u m t r e .

3 ° GREEK RELI GI ON FROM TH E

honoured by solemn ploughing at the foot of the citadel in o f - m all b the beginning sowing ti e, and above y the ancient - harvest festival o f the P anatbenaia from the 2 4th to the 2 9th H ek ato mbaio n (beginning of August) , which from the age of Peisistrato s was celebrated with especial splendour every

. m s o f five years A torch race, co petition musicians and

o f s . dancers, and races warship were held in it The chief i 2 8 th i day of the fest val was on the , the b rthday of the goddess o n it she was presented with the new robe (peplos ) ’ b s s c u embroidered y Athen noble t women, whi h d ring the solemn procession through the city was fixed like a sail on a P n car made in the shape Of a ship. riests, old men, wome , maidens, and the whole male population capable of bearing arms accompanied it with a di splay of the utmost pomp up ’ c the Akropolis to the goddess o ld temple . The magnifi ent reliefs o n the frie z e o f the cell s o f the Parthenon even at thi s s day bring this proce sion before o ur eyes . s 5 8 . As old and widespread as these religious conception ’ a o f s is the t le of Athena s birth from the head Zeu , which Hephaistos or another god split open with the blow of an o f S axe . With a loud shout victory she prings forth from it a o f fully armed . This is plainly a represent tion the storm cloud split asunder by the lightning in Crete Athena was actually reputed to have sprung forth from a cloud burst open by Zeus .

5 9 . This physical meaning is further implied in the legend of a demi-goddess who originally was very closely akin ‘ Gor o M edusa s to her, the g ( the ob ervant one with awful glances to whom later legend added two immortal sisters . ’ - The Gorgon s garb is black as the storm cloud, her fiery ’ e trifies n s stu e fies s s glance p , as the light ing s troke p or lay man her roar is the rumble of thunder ; wings bear her through ’

air. M o ff the When edusa s head is cut , there springs from her body the giant Chrysaor Gold the golden and P s the glistening lightning , the winged horse egaso , - thunder cloud , the blow of whose hoof (lightning ) makes to ’ gush forth on Helikon the Muses spring H ippoérene Horse BEGINNI NG O F TH E H OM ERIC AGE 3 !

’ a ll a e F ount in ) that inspires a poets . After h ving s rved P Bellerophon, egasos carries in heaven the thunderbolts of ’ ai is Zeus . The Gorgon s head Athena wears on her g which belongs to her as well as to her father Zeus. s n 60. A inventor and guardian of the crafts of spinni g and weaving she transforms the skilful Lydian W ebster Arachne who dares to enter into contest with her , into a spider . Once she had come to be accounted the

Medusa Ro ndanini. M un is/s.

an inventor of this craft, which is of such import ce in a simple society, many other discoveries of the same kind were al so ascribed to her . This is probably the reason that she has o f d developed into the goddess wisdom generally, an thu s into the patroness of science ; henc e in Hesiod Metis ’ S a hrewdness ) appe rs as her mother . But this idea may also have been helped into life by —the conception o f her brightly gleaming glance (yitav m a property betokening 1 F o r the same easo n th e o wl k afi i s her sac ed b r (y f) r ird . 3 ‘ GREEK RELI GION FRO M TH E

in man intellectual life, and no doubt belonging to her origin — ally from her c onnection with the lightning and perhaps ’ also by that of the soul s fiery nature ; for on the same n fire- d P grou d the divine smiths and go s, rometheus and s Hephaisto , were credited with h aving moulded men and s in pired them with life.

6 1 . Her ideal representation in art was the creation o f Pheidias so - , who modelled not only the type of the called 1 z i t/Jena P romaebos in the colossal bronze statue set up in the s o f z i t/Jena open air upon the Akropolis , but al o that the Partbenos Nil e in gold and ivory , holding P in her right hand , for the arthenon . She

appears always as severe and grave, calm and with an ex s a and pres ion of clear intelligence, regul rly in a long garment, c s i often chara teri ed by the agis worn over it.

62 . s s n Hephai tos, who in wor hip and lege d was closely n o f is connected at Athens with Athe a , is a god fire, who at s time completely identified with this his element. He is the - was patron of smiths and all metal workers in general, and it evidently their guild which raised him to such high esteem in the s n busy indu trial c ity of Athens . From this guild u doubtedly s H e baistiadai aro e also the ward of the p , where he had a c Cbal eia and san tuary . Beside the é (see § he Athena were honoured in Athens by the family festival of the Apaturia ; and for him alone were held the H epbaisteia with ’ - Kerameik o s s a torch race in the , the artisans quarter , a cu tom s s u that was al o practised el ewhere. He was f rther invoked as protector against c o nflagratio ns. d his c 63 . His second an perhaps oldest pla e of worship is -fire z n Lemnos, where the earth bla ing on the top of mou t

Mo sy c hlo s gained for him universal adoration . He was here accounted incidentally a god o f healing ; but he is above - c all a smith god . By his side stands his tea her or comrade Kedalio n ; when later his smithy was loc alised in the vol o f s K canoes Sicily and the L ipari I lands, the yklopes were

1 The desig n was pro b ab ly carri ed o ut b y o ne o f his p u pils.

BEGI NNING O F TH E H OM ERI C AGE 3 5

s s a also jo ined with him as assi tant . As the lame often pr ctised ’ i and s the sm th s craft, its god was conceived as lame pos essed of powerful arms and feeble legs . In general he was com l tel s Of f p e y equipped with the co tume and attributes this cra t, ’ a a and hence depicted in workman s short g rment with hammer , tongs , and cap . s o f 64 . Legend related that Hephai tos was born Hera i e in a quarrel with Zeus ( . . in the storm) , but that owing to his lameness he was thrown down by his mother into the sea and there tended by the sea-goddesses Thetis and Eurynome o r Zeus was said to have h urled him down upon the island of Lemnos because he supported his mother in a dispute . Both stories signify the descent of the heavenly fire upon the earth ; and indeed flame may actually have become known to man in - r L ed D the first instance as lightning fi e . back by ionysos

o . into heaven, he forges weapons and ornaments for the g ds his In accordance with the idea that love is a fiery power, in the I liad s s o f o f wife is Chari , the godde s grace and spring , - h and later always the love goddess Ap rod 1te herself. ’ P ‘ o retho u ht to 6 5 . rometheus ( F g very closely akin s s was s Hephai tos him elf, wor hipped in his company at Athens,

o f . n s by the side Athena He embodies the skill , shrewd es , u and cunning whi c h nat rally develop in the handicraftsman . ’ s as m ’ Thus he stole fire from Zeus , de igning pqmpo g to i o f quicken into l fe with it the men he had moulded clay , and to give it as a boon to them . Though earlier he had been a friend of Zeus, he was chained in punishment of this ff c o ence to a ro k in the Caucasus, and tortured by an eagle o ut s eating his liver . Hephaistos again moulded the fir t woman Pandora One with gifts from all gods through whom all c P evils ame upon the men created by rometheus . 6 s o f 6 . He tia the representative the hearth fire m , is still ore closely identified with her element ; hence is s Sh in her worship she scarcely di tinguished from it. e n c s is but i deed takes part in all sacrifi e in which fire needful , it is seldom that she is ac tually represented as a veiled

o r . maiden in long robes, with a bowl sceptre 3 6 GREEK RELIGION FROM T H E

. A ll n mi an H k a 6 . all IV p o o , Arte s, d e te . § 7 Of c s s Gre ian gods Apollon had, after Zeu , the highest religiou honours in the largest number of places his sphere of dominion n s u and exte ds to nearly all department of nat re human life.

As far as we can trace him back, he appears as a potent a moral personality conceived in thoroughly human form, m but power restricted to no particular pheno enon of nature, uall n e y active in all . The origi s alike of his character and 0 his worship are veiled in obscurity, although some ritual s l u ages indicate fo r the latter the va ley of Tempe in Thessaly. 68 r o f oracle s . In the fi st instance he is a god ; the mo t highly esteemed place o f prophecy in the whole of Greece is his D el ho i temple at p , which is already mentioned in the s D id mo i I liad. He had imilar places of worship at y near Mileto s Klaro s K Pho k is , near olophon , Abai in , and in many ’ Klaras o ne other spots . The name suggests that at time oracles were here given by means of lots (D oric maps . c D el ho i s Mfipo c ; ompare In p , which was al o called ’ P i ba P tbia y or place of questions , the priestess styled y ’ ’ she who hears compare én v do pxq v ) drank from a sacred - spring and sat down chewing laurel leaves upon a tripod ; then whilst apparently in a state resembling drunkenness she uttered significant words which were interpreted by a priest standing s by her side and cast into the form o f an answer . Thu the cult of Apollon has close relations with that o f D ionysos f in the go d o drunkenness, who was also much worshipped

D elpho i . o f rO hetic s n s g 69 . As the cause p p in piratio , Apollon become o f s s c s patron all seer and singers, e pe ially as his spoken oracle o f nc were commonly couc hed in the form verse . He is he e f M the leader o the uses, and receives as regular attribute the O n lyre invented by Hermes . the other hand , the fact of the orac le being uttered above a rift in the earth indi c ates that the

Earth or the dead were in earlier times questioned at D elpho i.

This is confirmed b legend, according to which Apollon on P t/y on c taking po ssession 0 this place slew the dragon y , whi h from its connection with D elpho i was also called D elpby ne ;

3 8 GREEK RELI GIO N F ROM T H E vengeance for all perjury and as the potent helper in the fray WW W /“09 °

2 . s n s can i i e 7 If however he e d death , he l kew s ward it o ff s ease a a as oon as he has been app d by expi tions and s crifices. ’ as il fl e ix ax u Hence he is invoked averter of ev ( f os), savio r ' o wfl a H ami ll H at wv H atu w ( ip) and he ler ( , fi , ) and Ask le io s ia a t p the physic n of the gods is ccoun ed his son . So he is the chief representative of all purification and atonement ’ - A. x d o to M B0 a f ( afl p s, 1 9 for he can gr nt sa ety from the - pursuit of wrathful souls. The laurel bough with which the t and the sinner in need of atonemen is swept the wolf, type of the flying manslayer to whom he offers shelter and ex pi l ' n a a A. Min o Mix ew . atio , are ssigned to him in this qu ity ( s, s) Apollon manifests himself as saviour and protec tor from danger and death by sea as well hence he was much ' Sek rv worshipped by seamen and styled cp ro g , because the a dolphin accompanies ships on the Open seas in good we ther , and on this account was looked upon as its harbinger and a - friend o f the seafarer . In the well known story one of these s a a creatures rescues Arion , who him elf is perh ps to be reg rded as a representative of the god graciously guiding shipmen on their way. t at D 73 . The s ory of his birth is n ive to elos, the second L great seat of his worship . He is a son of Zeus and eto

Latona i mi . P u (in Latin ) , and tw n brother of Arte s urs ed b a af a y the hate of jealous Her , his mother , ter long w nderings n t and hither and thither, had at length fou d shel er security s a had t s upon this i l nd , which itself hitherto been os ed about s S r i upon the wave . oon after his bi th he slays w th his arrows the dragon Python in D elpho i 69) and the giant Tityo s as N fo r who pursued his mother, as well the sons of iobe ’ ff H erbo reio i f ul their mother s o ence (5 The yp , a ab ous people enjoying eternal peace, send like his other worshippers n festal embassies and gifts to D elos . Apollo himself spends the winter with them ; in the spring he is called back again by h i a prayer to D elos and D elp o . This bsence of the god i during the winter, together with the fact that all his fest vals R o me . Apo llo Be lv e d e re .

BEGI NNING O F TH E HO MER I C AGE 4:

has i i fall in the summer, ma nly led men to expla n him as a - o d i as sun g , an interpretation wh ch appears early as the fifth

s . e . i centur , and seems to su t well the conception of the god ' D as D c pbimo: and as dwelling in elos. as a 74 . In art Apollon meets us the ideal figure of fully

a . U grown slender youth , be rdless , with long curling hair sually he is naked only a small cloak (cblamy r) is thrown over his shoulder o r left arm . As attribute he carries a bo w and quiver, and this was robably the case too with the Belvedere s 0p i tatue. A variety th s type, the resting Apollo , with the to P hand placed over the head , probably goes back raxiteles . As leader of the Muses again he is figured with the long 1 cbiton n Ionic robe ( ) , the lyre , and laurel crow , a type which an m a Sk o as was created, at y rate in its ore agit ted form, by p or Prax iteles . " - r D Bo io tian 75 . A temis (in oric and Amap n) is a goddess of fruitfulness and death much worshipped by the

a P . is whole race, especi lly in the eloponnesos Originally she -P h doubtless closely akin to Kore ersep one and Gaia . In P c in a as ss eloponnesos she was elebrated at spr g festiv ls, godde ’ a b a of e rth s blessings , not only y the fount ins, rivers, and V - swamps on which fertility depends (Aprq us Nami n g and -a and on the tilled meadow l nds of the plain, but - also in the luxuriant mountai n forests of Taygeto s for through her thrive not merely vegetation but likewise the ’

n A. you g of animals and man ( m 807p6¢09 ) . She protects wild and domestic animals ; the hind which appears in art by as a her side, well as the male and fem le goat, are sacred to ’ ’ her (A. xv ay ta ) . As a bold huntress she usually carries a bow i n and arrows , w th which she can send death to wome also , i ’ especially in ch ldbirth (A. - 76. To the death goddess men were at one time offered v i I hi eneia as ctims, as the legend of p g shews ; and as a substitute for them at S parta boys in later times were whipped ’

6 0ro. in honour of Artemis p until they bled, in order thereby 1 Thi s co n ti nued as the ) ro fe ssio nal dress o f the musi cian whe n it had c sed to b e the fulldr ss o f the Io nic en l ea e g t eman . 42 GREEK RELIGI ON FROM T H E to satisfy the ancient demand for blood . In the same way as she a i she brings death can also bestow s lvation, v ctory, and -’ ' e o urret a. glory in battle ; hence men invok d her as p and aud aa . In worship she usually stands alone ; but she is also variously t i associa ed w th other bestowers of fruitfulness such as Zeus, D P l Karneio s Pan D ion sos, oseidon , Apol on , , emeter, Kore, i and phro d te . e 77. Sometimes, like the kindr d deity Hekate, she ’ in carries a torch her hand (A. This is perhaps - ' 6 the death torch with which , as q u w; , she leads the dead down into th e nether world ; but on its account she is often a - n expl ined to be a moon goddess, and this is bor e out by the ” - ’ A u e v o v wa fact that she was worshipped, as mq s p n , on the appearance of the new moon . From this point of view she is ’ s the Apollon s twin ister, virgin daughter of Zeus and Leto, and unishes worshipped by Ionian seafarers, who with the utmost s severity all breaches of cha tity . he hunter Aktaion , the so n o f Aristaio s b s s , having y chance urpri ed her and her a a attendant nymphs at the b th , she changes him into a st g in order that his o wn hounds may tear him to pieces and for a like reason she slays the giant huntsman Orion, who is raised to heaven as a c onstellation . - 8 . o f E i § 7 The man breasted goddess phesos, v ewed as the u al u the nurt rer of nat re, is so like this protectress of beasts of woodland and field that she too may be termed Ar m a t l R K te is, l hough origina ly she, like hea and ybele, seems to be only a locally modified form of the great maternal s o f Ma m M goddes nature and war , or A mas other who was worshipped by the I ndo germanic inhabitants of Asia

Mino r . n s m 79 . The nymphs attenda t a huntresses on Arte is had counterparts in the servants of this Asiatic goddess entitl ed Amaz on “ i Ma n , figures obv ously similar to herself, and dwelli g on the southern shore of the Black Sea by the Thermodo n P i Ma in s m and Iris in ontos, wh le had her chief seat the a e region at Komana on the Iris . Their legend however was a i t Bo io tia perhaps c rried nto his region from , for there is o uv re. f V e sai le s. L Arte mis o r l

46 GREEK RELIGI ON FROM TH E - § 8 1 . She is the deity of gho st raising and of magic in g eneral hence she becomes mother of the sorceresses Kirke and Medeia ‘ the wise She comes also into Satio ns S the closest re to elene, the personification of the — moon for the moon can change its form a fact that figures — prominently in all sorcery and to the night belong all th e ghostly apparitions o f witchcraft . In older times she is as o f and represented one form, fully clad, with two burning torches in her hands ; towards the end of the fifth century

D. Alk ene C. however am s figured her for the entrance of the i f tw dtrwwo i n ormir Athenian citadel w th three bodies ( p p s, f ) , lacing them back to back in such a way that o ne o f them pike the waxing moon always looked towards the left and

the second like the waning moon towards the right, while that between them fronted the spectator in full face like the full m o on . The bowl and flagon assigned to her point - perhaps to the drink offering presented to the dead .

. H rmes h e a rs an d Pan . 8 2 . V e , t S ty , g Arkadia, a u s s mount ino s and shut in on all sides by chain of lofty hill , t s s b was tenan ed from earlie t times, as it is to thi day, y herdsmen who cared for nothing more than the welfare o f r s s thei herds . Hence they paid e pecial worship to the deitie which be stowed o n their sheep and goats nouri shment and

h . s s growt , and furthered their increase Herme , who him elf ’ a b - Ari as Ark adian be rs the y name , the , has here his home. o f M K He is said to have been born in a cavern ount yllene, on the summit of which he had from the oldest times a sanctuary ; pe rhaps the story is a memory of his former connection with the gods of the depths of earth . In the di a la Pheneo s stricts lying round the mount in, particu rly in St m halo s t i and y p , fes ivals with competit ons were held in his honour ; hence he was looked upon as their patron ' ’ i a u w all c E. d aww Ev o ( y c, y s) , and found adoration in ra e - courses and wrestling schools . He even developed into ‘ f the sk ilfill eiik o zt o s Stax ro o ? the model of ( , p g ) pupil of the ’ - a e wrestling school , and thence lso into the b stower of grace BEGINN I NG O F TH E H OMERI C AGE 47

8 was § 3 . In his old places of worship however he still chiefly represented as the good shepherd, with the ram under has i n his arm (xpto qbépo g ) , and as such he come down to us many works of art. And as he leads home the herds and ’ ’ as Sto 58m i e éwo lost sheep, so ev o g , g , or n p g he guides way - in farers on unknown paths. Stone heaps with pillars them , fin er sts c which served as g po , were hence sa red to him , so that the latter were often adorned with a head of Hermes, or o n - a a cross roads even with three or four he ds, and were c lled i [Jermai or berma a.

§ 8 4 . In early times all wealth consisted in herds, and cattle even served as commercial standard (compare Lat . ’ pecunia) thus Hermes 11671 409 and emptfihto g developed into the bestower of prosperity and fortune in general . He figured Sek o n and early in y near to Kyllene, in Athens, Sparta , ' ' - ffi c s tra E . d o aio many other citie , as patron of market ( y p s, - é zro hai o p g ) , and thus became the god of tradesfolk, who a spre d his worship in all quarters, and even brought it to Rome ; here he was confused with the old Roman deity of M c a c . mer h ndise, er urius

8 . R s u s 5 egarded thu , he later bears the p r e as token . On ’ the other hand he carries as herdsman s god the hooked sti c k ’ to aff catch the cattle , which was used also as a traveller s st . Wayfarers and pedlars are in times of undeveloped commerce ’ m s the natural heralds and es engers, hence the herdsman s stick ’ s ff m tix eto v caduceus . t pas es over into the herald s sta ( yp , ) Af er the transformation of Hermes into the go d of luck this finally - becomes the magi c al wi shing rod which raise s treasure and bestows fortune ; it is then represented as a twisted forked o r f twig a snaky sta f. As a wayfarer Hermes wears the ’ etaror his l traveller s hat (p ) , which like shoes is usual y u n f rnished with wings to i dicate his swiftness .

8 6 . s i s t As herd men somet me stole the herds of o hers, so Hermes on the very evening after his birth drove o ff from a - meadow at the foot of Olympo s the fifty white golden horned s f e kine of the god , cunningly e fac d their trail , and hid them in a cavern . Thus he is accounte d the patron of thieves and 48 GREEK RELIGION FROM TH E

n n n E . I a patter of their cun i g and shrewdness ( . Sci/Mo s) n this connection the story ran that he stole his arrows from o ff Apollon, and at the bidding of Zeus carried Io in the form of a cow from the watcher Argos 1 2 6) here again f i b s the the t of k ne y herdsmen is the ba is of the tale. To their ’ go d was also ascribed the invention of the herdsmen s pipe ’ ' afih o (rii t . ( s, p yé) and thence of the lyre ' - 8 . o n t E. fl o s 6 7 As guide unknown pa hs ( p g , Hermes becomes the leader o f departed souls in their journey ' o to the nether world (E. tpv xovr nwds) as well as of their ’ D a d et w kindred , re ms (W rap v p v ) here and there he him ' s s d a e o E. év r self is wor hipped as ubt rranean g ( xfl o g ) , hence he may well have been in his original character a god ruling over souls . t 8 8 . When he was inser ed into the circle of the Olympian the o f o f s deities he was made son the father the gods, Zeu , M M M l and of aia other the nymph of ount Ky lene, and a became the messenger of the gods, quality which suits his a a former ch racter , and already appe rs in the foreground in the l d later parts o f the I i a . By older art he is commonly figured as a mature man with o f a peaked beard , but in works Ionic origin often as a youth . Subse uently the latter is the standing representation ; he is gl k as then ad only in a chlamys or is quite na ed, he appears in the magnificent statue of Praxiteles dug up at Olympia . D The child on his arm here is the young ionysos, whom he is bringing to the nymphs to be nursed . ’ s 89 . With the herdsman s god Hermes is as ociated his ' Pan Ark adian Sat roz t son , likewise an , and the y , spri es much Pan like , and worshipped by the Argive peasantry busied - i with cattle breeding and the cultivation of the v ne . The - ’ Argives assigned to these gnome like spirits of earth s fruitful ss ness the form of a goat, for this nece arily seemed to them the animal of chief procreative power . In passing over to human form the Satyrs preserved from this earlier stage the ’ a k goat s ears and little t il as their characteristic to en, as well as their connection with wine . a e H e . s Se t d rme s N ap/e .

BEGINNING OF TH E H OM ERIC AGE 5 1

’ Pa ‘ t § 90. As n ( the grazer ) was like them represen ed ma in the form of a goat, he y well be regarded as the type o f s i o o wn these same spirit of fert lity , rem delled after their likeness by the Ark adian herdsmen into the figure of a divi ne s herdsman . Thu it is especially his function to make the ms s herds increase and thrive . Like the herdsmen the elve he s s c o f n dwell in ummer in the aves the mountains, and in wi ter goes down with them into the plain ; in the hot hour . o f ’ s f midday he rest , at eventide he blows the shepherd s lute or s rinx c c s n y ; his se ondary o cupations are hunting, fi hi g , and o f is to o who s the craft war . It he in pires herds, and hence s W i anic t armies al o , th the sudden p error that drives them s m n headlong in sensele s flight. He is the lover of the oo S s !goddess elene, probably because moonshine give to the s herd a suitable dewy pasture . l s From Arkadia, where with Hermes he held a mo t the s s s fir t rank , his wor hip spread through Argolis to Athen , to P s arna sos , and as far as Thessaly . L ater his similar character , probably through his connection with the Satyrs watching over u f f D e o o . the c ltur the vine, brought him into the train ionysos F inally the philosophers, giving a new interpretation to his 6 way and name (7 the All ) , identifying him with the - o f M E great goat shaped god endes in gypt, made him the o f n o n Omnipotent ruler and vital spirit all ature, whose death ’ s as all nature s life peri shes likewi e . He w repre sented as s o f bearded , with the legs, tail , ear , and horns a goat, but s b often al o as human, and only characterised y a brutish e x pression .

. P o i d n an d h i s i rcl 1 . M s o f VI se o C e . 9 o t the deities o f water remained alway s in the clo sest connection m n n o f - with their ele e t ; o ly a few them , notably the lord P s Sileno i - w of the sea o eidon , and the , have gro n under nc u s the influe e of c lt, legend , and art into more di tinct personalities . O k eano s o f is a mere personification the ocean itself, which s flows around the earth like a tream . From him ari se s s all prings, rivers, and seas , and likewi e other things , includ 5 2 GREEK RELIGION FRO M TH E — ing the g o ds themselves adoctrine agreeing with the physical i o f s s b concept ons the olde t philosophers , and sugge ted y the u s o f G i s c s as ins lar po ition reece . He hen e repre ented a l ’ o d . his s fatherly man He dwells with wife Tethys nur e, ‘ ’ m s grand other on the we tern border of the earth , without ’

i s o f . w o r v iting the congregation the gods The (inh o s ep v , ’ y Man Sea s O k eano s 1s Old of the , while re embling , drawn somewhat more distinctly ; his home i s a cavern in the o f c depths the sea, and not only does he know all the se rets o f sea- s his element, but, like the god of the Babylonians and

s u . Germans, he posse ses in general immeas rable wisdom But he who would question h1m mu st first overpower him in a st s wre le, and force him , de pite his power of assuming like water itself a variety of shapes , to communicate to him his knowledge . - From him branched o ff sea gods variously named in various — ‘ ‘ - ’ places Nereu s flowing Proteus ( first born 1 ‘ Pho rk ys and riton ( streaming and Glaukos The three first are represen ted in human shape ; Nereus and Proteu s have the gift of prophecy and s Pho rk s w K self tran formation, while y with his ife eto ‘ ’ se - s m ( a monster rule over arine and other monsters . On t the Man the o her han Old of the Sea, Glaukos, and Triton were even later portrayed regularly as compound ’ n s c fi sh n m bei g , in whi h the body of a was joi ed to a an s s a o f bust. Thi was probably an imit tion the Babylonian and - Assyrian models of thi s class of sea god whi c h the Phoe nicians and Ionians brought into Greece . A like formation - t s s. was attribu ed to river god , Centaurs, and Satyr 2 B o f - s s 9 . y the side these lower sea deitie tand the Ncrcz dcr s N s , daughter of ereu , who represent the kindly 1n sea o r m powers at work the , , from a more aterial point of i i v ew, embody the sport ve wanton waves, and are figured in s Es the form of lovely maiden . pecially prominent among them are Poseidon ’ s wife Amphitrite she who flows round 1 There are so me tec h ni c al reaso ns fo r co nnec ti ng thi s name with the Sanskrit br/zat mighty

5 4 GREEK RELI GI ON FROM T H E

his son Theseus is their national hero . His wor ship ho w o f c m W i ever is older than that the latter , for it a e th the n n w P anionia Io ian immigration i to Asia, here the were c ele brated in his honour at the promontory o f Myk ale as the i n n c n s s festival of the un on of all the Io ia olo ie . The e had in - the mother c ountry a c ounterpart in the games at the I sthmus o f Sis ho s s n Corinth instituted by yp and Theseu , which origi ally u Am bih onia were p rely Ionic , like the old p fy , or religious union , P s Kalauria T z e of o eidon at near ro n. His sanctuaries ho w ever are found scattered around the whole of Peloponnesos and o n other c oasts ; he was said to dwell with his wife Amphitrite in a golden palac e in the depths o f the sea at Ai gai in Ac haia .

. and O k eano s and 9 5 All springs streams arise from , P n is i s c s m n oseido the r ruler, obviou ly be au e they were i agi ed to have an underground connection with the sea that embraces n E or sustains (y arfioXOg ) and permeates the whole la d . arth qu akes were looked upon as due to the motion of these water s n P s s u der the earth , and hence o eidon was de cribed as the ' E -s s is arth haker év o mxewv ) . Thu he often s n c u c s i wor hipped in the i terior of the o ntry, in pla e where a s s s s s m n land ea , raging river , or earthquake bear te ti o y to his Bo io tia and power , as was the case in , Thessaly, L akonia . Since however he thus represents also the fertili sing moisture s s ari ing from springs and river , he himself becomes the patron o f vegetation (qbv rciA/u o c and henc e is asso c iated with

D s thena. emeter , Artemi , and

6. H is c is s 9 usual vi tim and symbol the hor e, the type n nc sea c of the ragi g wave . He e he travels over the in a ar drawn by swart horses with golden manes when he sways s men waves and winds . In earthquake again apparently thought they heard the rolling of his car as it dashed along underground ; and thus he also comes into connec tion with H e m o f s the nether world . himself in the for a hor e E n (I I . Zmn o g ) begot by an ri ys or Harpy Arion , the - f s o f war horse o Adrasto , or made it spring forth by a blow n the a as in his t his tride t from a rock , in s me way con est

BEGINN ING O F T H E HO M ERI C AGE 5 7 with Athena he raised up a salt spring on the Akropolis of

Athens . u Besides the horse , the b ll , which embodies the wild power and the d fl of the billow, its reverse olphin , which chie y

a sea a P . appears in quiet , were hallowed and de r to oseidon Art represented him as like Zeus ; but his features display no t c so much sublime c alm as mighty force, whi h constitutes his chief quality . He is moreover figured as the type of the - s e e his weather worn eaman ; his y looks into the distance, beard and hair are roughened by storm . Often too he is u as portrayed with his foot planted high , fishermen and s a u p ailors are wont to st nd, f lly clad in ear ier times, later with the upper body naked . s 9 7. Like the billows of the sea, the waves of ru hing rivers by their wild force and their bellowing roar suggested H the idea that in such rivers a mighty bul l was at work . ence - ’ in earlier times river go d s were figured as bull s with a man s face ; but already in Homer they appear in complete human s b shape, and even later art indicate but seldom their nature y l ’ small bu ls horns, commonly characterising them by simply s assigning to them an urn. The mo t revered of them are Ac helo o s the Opponent of Herakles and Al pheio s the lover - o n of the fountain nymph Arethusa, who fled from his wo i g s O rt ia u through the sea to the penin ula of yg at Syrac se . The - finest statue of a river god that c an be identified with cer tainty is that of the Nile in the Vatican . Silen i - 98 . The o are Phrygian Ionic gods of rivers and s o f fountain , whose figure, like those the Centaurs , was origin a o f o f lly compounded the bodies a man and a horse . Their f s i Sileno s M s s chie repre entat ve is the ar ya , the god of the Kelainai P river of that name which rises at in hrygia . As - inventor of Phrygian flute playing he was said to have chal lenged the harper Apollon to a c ontest ; being defeated by n n b him , he was flayed alive, and his blow skin was hu g up y in Kelainai his fountain . As skins however served to hold s l water, it is po sible that a skin was original y assigned to him , as - t se the urn to river gods, merely to charac eri his nature, and 5 8 GREEK RELIGI ON FRO M T H E that the story of the contest is thus to be regarded as a later c fi tion to interpret this attribute . In Athens the Sileno i attendant o n D iony sos were confused - P Sat ro i u with the goat like eloponnesian y , who abo t the time o f Peisistrato s had been introduc ed from Corinth for the festal G D n songs and dances of the reat io ysia . f s 99 . The vivifying power o water wa espec ially embodied i n N m br o f the figures of the y p , who appear in the form - young and lightly clad maidens o r women wherever water

x s . s m n b s s e erts thi force This it does mo t a ifestly y pring , whic h from the oldest time s served as places of worship ; the ’ ' s Naiades s spring embodiments , the , are characteri ed in detail b l s s y she ls or other ves el for drawing water . Thence the nymphs spread to all plac es where wealth of water called ' forth lush vegetation thus the Orciaacr were given a - c in s n n s s dwelling pla e the woodland and mou tai pa ture . In parti c ular the vital power at work in each single tree was explained as the activity o f a nymph living like a soul within ‘ - and with it ; she was termed a D ry ad ( tree maiden or H amadry ad one bo und up with the tree Ac c ording to thi s view the nymph lives only as long as the vital power repre s sented by her is at work in the object to which it belong . s When the spring dries up, when the tree wither , the nymph dies .

VII . Pers o n ifi cati o n s o f th e H eav en ly Bo di es - i i 1 00 . o an d o th er Nature D e t es . The deities emb dy sun S n ing the and moon , Helios and elene, were daily ho oured everywhere o n the ri sing and setting of their planet by prayer Yet c c and greeting . their pe uliar ritual of sa rifice was usually s c s n very simple. Helio was held in higher on ideratio at s o f R s Corinth , and above all on the i land hode , where a

H alieia was in . brilliant festival , the , held his honour Here o f s 2 8 0 at the entrance the harbour was rai ed to him , about z m o f n D. C. , the bron e statue ade by Chares Li dos, which was ’ u f a famous as the Colos su s of Rhodes. On ac c o nt o the p parent movement o f the sun Helios was thought to ride through the heavens on a glistening car drawn by four swift BEGINNING O F T H E H O M ERIC AGE 5 9

as o f horses ; he himself was portrayed in the flower youth , the long tresses o f his hair crowned by a coronet of beams . - ‘ By the sea goddess Klymene he begets Phaethon ( Glis tener who perishes in the attempt to drive fo r one day the f - car o f the sun in plac e o his father . His milk white herds o f x and c ma z o en sheep, whi h none y harm , gra e in the island i c r o f Thrinak a. In the heliotrope whi h always tu ns towards sun K the men saw his mistress lytia, who was changed into the flower .

1 0 1 . s S u Like Helio , elene plays a q ite inferior part in

c . S c as ult ometimes she is asso iated with him and to her , Eo s k c to , than s are hiefly paid for the gift of the nightly dews ’ us promoting nature s growth . In legend her h band or lover ‘ ’ End mion has his is y , probably he who entered into cave - i. r th e sun s . god after his etting , with whom the - c moon goddess unites in the night o f the new moon . A cord in c E s she e to g to the con eption of the lean , b ars him fifty s n c daughters , who embody the fifty month maki g up the cy le o f the Olympian festival ; in Carian legend again the hunter s E n o f M L atmo s or herd man ndymio sleeps in a cavern ount , nd a Selene privily draws near to kiss the beautiful sleeper .

1 0 2 . O f s as u g the tars, but few appear in older times fig res in t . m H eo s ho ro s Pho s ho ro s my h The orning star , p or p ’ ’ o r o f n L uc Er re bringer of dawn light, L ati if ) , is s a bo c n pre ented as y bearing a tor h , the brillia t constellation s Orion as a gigantic hunter with uprai ed clu b . The latter is E ravished away by o s and slain by Artemi s. His do g is ‘ Seirio s n a ( bright one the most brillia t fixed st r , on s s n e o f who e early ri i g begins the hottest s ason the year , the ‘ - ’ dog days . The Bear looks in alarm towards Orion , and ' s o f - o f Pleizides the goddes es rain, the star cluster the , flee

from his ambush . Later each grou p o f stars o f espe c ial brilliancy was repre o f s as sented, in imitation the Babylonian , a picture, and brought into c onnection with the older figures o f myths by m stories of transfor ations .

1 03 . Among the other deities of light the first place is 6o GREEK RELIGION FROM TH E

Eo s D L Aurora taken by or awn ( atin ) , the sister of Helios

and Selene . As giver of the morning dews she carries n pitchers in her ha ds . To denote the brightness of the da she ff - break of y has a sa ron yellow robe, arms and fingers o f n u s o n un rosy sple do r , and wing of a brilliant white acco t s is of her peed she often portrayed as riding on a car . Her s Titho no s P M pouse is , a brother of riamos ; her son emnon

e Achilleus. is kill d by Like Orion, she carried away Titho no s as n a comely stripli g , and obtained for him from Zeu s immortality but not eternal youth ; hence he withers away by her side and lives a wretc hed life in a decrepit old n c age u til , according to later story, he is changed into a icada . The speed with whi c h the rainbow casts its span from ’ mes heaven to earth makes Iris, who typifies it, the gods s s n enger ; to her therefore pertain great wing , a short garme t ’ i aff KG / . of rainbow hue, and the herald s st (Knpl LOl In the older parts of the I liad she is the mes senger of geus ; later his s b her place in ervice is taken y Hermes, while she her an as self is henceforth attendant of Hera . As the rainbow w n she Ze h ro s deemed the harbinger of rai , was wedded to p y , - the rain wind . s 1 04. The gods of the winds were conceived in the olde t n o f H d sc times u der the form horses , like the arpies e ribed above whom they often pursue as enemies o r lovers later they appear as widely striding bearded men with wing s s S on their shoulders and often al o on their feet . ometimes they are depicted with a double face looking forwards and a a s s direc b ckw rd , which doubtle s refers to the change in the s s n tion of the wind . In earlier age they were di tinguished o ly n Boreas N n Zc b ror s N otor i to ( orth wi d ) , p y (We t wind) , S E uro; E s ( outh wind) , and somewhat later ( a t wind) , who ‘ are ac c ounted sons o f A straio s ( Starry Heaven and Eo s D n aw Like the Harpies, they are by nature robbers ; l s the O reith ia Boreas in particu ar ravi hes away lovely y , the E n Ilisso s — daughter of rechtheus, from the ba ks of the perhaps

a picture o f the morning mist swept away by the wind. Their lord is Aio lo s Swift who dwells on a floating island in

62 GREEK RELI GI ON FRO M T H E

1 s 0 7. Aphrodite in Greece is e pec iall y the goddess of and o f u s love the bea ty that provoke love . When in Homer she is c b s n n i s orned y her si ter Athe a for her u warl ke nature , s ms m n c n Zeu hi elf gently s iling takes her u der his prote tio , s No t m with the word unto thee, y daughter, are given the work s of war ; rather do thou pur sue the plea sant work s of

c I I. . 2 8 E s n wedlo k ( v 4 Hence ro , the i c arnate n c s n and yearni g of love , is regarded as her on tant attenda t, , in

u so n. P the later conception , as her act al In her train are eitho o r P s s and she n er ua ion the Charites , to whom sta ds very near in s c s s I liad is o f other re pe t al o, for in the Charis the wife H s in Od sse s ephai tos, while the y y Aphrodite her elf holds

. s u D in m this place Her parent are Ze s and ione, the sa e wa as m m t u H y the e bodi ent of you hf l bloom , ebe , is daughter ss of Zeus and Hera . In Thebes she is a ociated with Ares nn c the god of war and death , with whom she is co e ted in m n U n Homer also . Har o ia ion who is c losely allied to ‘ Aphrodite her self viewed as Pandemos (the love bringing - ’ the people together and the war god s attendants D s o r P eimo Terror and hobos or Flight , are accounted her n childre .

1 0 8 . s ss n The e a ociatio s , based as they are on speculation , s n s s c as well as her sub titutio for other goddes e , indi ate that ’ sh Aphrodite s home is not Greece . As already in Homer e ’ is m ‘ the K rir s ter ed Cyprian ( yp ) , and her apparently olde t c o f s Amathus and in s pla es wor hip , Idalion , lie Cypru , we m s s n should probabl y look for her true ho e o n thi i la d . From here her wor ship may have c ome to Kythera (Cerigo) and E ns and o n Sparta, as also to Corinth , lis , Athe , the other I n is side to Mount Eryx in Si c ily . Cyprus again she - probably but a lo c al form of the Assyrian Phoenician goddess o f ss s o r s s a fruitfulne , I tar A tarte, to whom she bear a peculi r likeness in her relations with the Semiti c Adonis L ord u worshipped chiefly in the Syrian Byblos and in Cypr s itself. The latter was c onc eived as a beautiful youth beloved o f is u Aphrodite, who in midsummer wo nded during the chase a sun s by a bo r (the ) , speedily peri hes, and then is doomed to BEG1NN1NG OF T H E H OMERIC AGE 63

P abide until the spring in the nether world with ersephone, who thus appears as his Greek c ounterpart . o f 1 09 . To Cyprus also belongs originally the legend A hro dito s H erma hro dito s o f p or p , a god double sex akin to ’ s o f lux uri Aphrodite herself, and repre enting nature s powers ant inc rease properly he seems to have borne the latter name only bec ause he was represented as a rule in the shape o f a [Jen ner (g Through a mistaken interpretation o f thi s name he was afterwards made into a son of Hermes and ’ P s 1 1 S s Aphrodite (compare riapo , imilarly Aphrodite c onnec tion with Anc hi ses the king of D ardano s in the she c s M u Aineias Troad , to whom ome on o nt Ida and bears , s is s i probably of Oriental origin . Anchises again perhap P s P m s akin to the comely ari the son of ria o , who awards to her the pri z e of beauty ; in the same way she herself is doubt s c u u n c r le s onnected with the bea tif l Hele a , whom she pro u es P bo r for aris as reward . From Astarte she seems to have b - o f s Urania rowed even her common y name wor hip , ‘ ( heavenl y o ne the story of her relation to Uranos is c t plainly a mere fi tion to explain this title, made up af er her ’ ’ n A broaite - ame p had been wrongly interpreted as foam born . is c c n c It the same with her onne tio with the sea, on whi h the b G c part played y her in ree e throws no light, and with her worship as E uploia giver of fair passage P ontia ocean goddess and the 1k e ; in this quality the dolphin and swan u are her appropriate attrib tes . 1 I n 1 0 . Mykenai have been found figures of a naked goddess attended by dove s. Though clearly modelled o n the s ns s o repre entatio of the A iatic g ddess of fertility, they should c probably be des ribed as early images of Aphrodite . From m m s the Ho eric ti es she wears, like all other Greek goddes es, n m n s she n s lo g gar e t ; holds fruit in her ha d , and doves sit at her feet. From the fourth c entur y onwards however she s a o r appear again as p rtly wholly naked , as she is conceived as Anad omene bathing or as y (arising from the sea) . The finest - example of the half naked goddess is the Aphrodite o f Melos ; P raxiteles represented her for her sanctuary at Knido s as 64 GREEK RELI GI ON FROM TH E

m f entirely nude . As emble s o fruitfulness the ram or goat as s n well as the dove are as ig ed to her . E s 1 1 1 . ros is on the other hand the male per onification f o love . As a god in the true sense of the word he was nc n m s worshipped from a ie t ti e , probably even by the pre hes iai Bo io tia P o n Hellenic population, at T p in , at arion the

s L euk tra n . H is s Helle pont, and at in Lako ia cult at The piai c un i s n n him entred ro d a primit ve ymbol , an u hewn sto e he self was ac c ounted there the son o f Hermes the giv er o f fruit

fulness by the infern al mother Artemi s. In the Homeric no t s poems he does appear as a god , and He iod regards him n n n s o ly as a primal power creati g the u iver e, although he cer tainl o f c s y knew his a tual wor hip . E n 1 1 2 . From ros were later disti gui shed Himeros or ’ s s P s n n pas ionate de ire and othos or lover year i g, although these did not ac tually c ome to be regarded as divinities and th us there gradually grew up a number of Erotes no longer s s o ne n nc di tingui hable from a other . From the comme ement E s n n o f the fifth century B. C . ro fi ds portrayal in art as a wi ged ' bo n s awta y or a te der youth with a blo som and lyre, a fillet (r ) and c his n s and ss rown in ha d , often a ociated with Aphrodite, s his who i now looked upon as mother . From the fourth century onward s he rec eives a bo w and arrows o r a torch as c b his attribute, the pain of love ex ited y him being regarded c as as m o f as a wound . Later the tor h w viewed a sy bol the - E was u n light of life , and ros like Aphrodite bro ght i to n connec tion with death and the infernal world . An i verted n was n his n o r s was and expiri g torch put i to ha d , he him elf u as n fig red wearily si king to sleep, and thus he was turned into - s the death god Thanato . n P n c s ss Fi ally, following lato ic con eption , men expre ed the love that at onc e blesses and rac ks the h uman soul by depict ing Eros as either winningly embrac ing or c ruelly torturing P o o r syche, the soul p rtrayed as a butterfly 3 ) a maiden ’ b e fl with utt r y s wings .

. i i i n 1 1 . IX Th e Rel g on o f D o y s o s . g 3 An entirely new kind of worship spread through Greece when the fanatical BEGI NNING OF TH E H OMERI C AGE 65

as to service of D ionysos was introduced . This w some extent n s a s know already to Homer, but it find in him only pas ing D c mention . The cult of ionysos had its origin in Thra e ; thence, like the service of Ares, it was carried by emigrants s - s Pho k is Bo io tia moving outh we twards to and , and later also c s P to Atti c a . The Thracians were lo ely akin to the hrygians M a of Asia inor , among whom he was adored under the n me

Sabaz ios di i Ma. of , as the son of the v ne mother In his own was s home, as later in Greece, the god wor hipped at night n time by wome , who wandered about the mountain woodlands in passionate ex c itement with torches in their hands ; the se ’ 3 5 ( are the orgies, pm, a word connected with d ’ ‘ be excited ) and 670775 ( impulse These worshippers became in myth his nurses the Nymphs or his attendants the Baccbai shouters Mainadcr mad ‘ and Tby iade: ( raging - 1 1 . 4 The wild round dance, the shaking of the head, the r n u shouting, and the dist acti g music of the fl te, together with o f s l i the use intoxicating drinks, e pecial y of w ne, which was h m s grown in T race from early ti es , roused them to an ec tasy n s in whi c h they imagi ed them elves united with the god . Their souls see med to leave their bodies and join the troop of spirits attendi ng on him ; o r they fancied the god himself s n o f entered into their bodies and in pired them . The feeli g the opposition between soul and body whic h di splays itself in this - rapture (EKG ram s) leads to a belief in the divine nature o f the s c im pirit, and hence at the same time to a convi tion of its perishability ; for if the soul can part from the mortal body and live on by itself in ecstasy , it can do so equally well in

t . D dea h To ionysos the god of souls, as to the souls them was no w o f in selves, attributed the form a snake ; order to him u t s his take p into hemselve , worshippers tore to pieces and swallowed snakes or other young animals which were consecrated to him and in earlier times were imagined to u and — to o represent him, s ch as calves goats, probably in the i n — r o oldest t mes eve children, d ank the blo d, which was e i a looked upon as the s at of v t l power , and enwrapped them 1? 66 GREEK RELIGI ON FROM TH E selves in the raw skins . Meanwhile they called in a loud m n voice upon the god, conceived at the ti e of the wi ter n - solstice as a child slumbering in a wi nowing fan, to vouch mm n n safe fruitfulness in the co e ci g year . From the cry of rejoicing uttered by them the go d himself was called Bac cho s or Iacchos . n is b s s 1 1 5 . The same meani g betrayed y the fe tal rite of D n s Anthesteria flo wer the Little io y ia, celebrated at the feast in the c ountry and in Athens by a sy mboli c wedding o f i n the god w th the queen, representi g the land ; her place was taken in the time of the republic by the wife o f the Arcbwz

An intoxicating drink was prepared al so from the fruit of the ivy ; hence this likewi se was sacred to D ionysos. As ‘ Ly aior ( setting free from care he carries as his symbol - ' the vine branc h o r the t/Jy rror (a staff capped with a pi ne as cone) wreathed with ivy . In his honour w held at Athens - ‘ the vintage festival o f the Orcbopboria ( carrying o f grape - s s o f s L enaia. clu ter as well as the feast the wine pres , the - w N s was o f s In vine gro ing axo , which the centre the wor hip o f D o n s s s ditb ram ionysos the i land populated by Ionian , the y bar was probably sung to him at first as a simple drinking was ditty . In Corinth this remodelled into a choral song performed by singers attired as satyrs from this grew up at D s o f h P n the ionysiac festivitie T ebes the dithyramb of i dar , and in Athens the D rama in its earliest form as rpa (98121 ’ ’ ‘ - ‘ - ' o r S o arv tx dv G drv m . nc ( goat song ) atyr play ( p , p ) e e in Athens at the spring game s of the Great D iony sia the most important part o f the feast was the production of the dramas s n that had grown o ut o f thi so g . 1 1 6 o f n n . When the true meaning the above me tio ed o f c n s O r hic s sacrifice hildren was no longer u der tood, the p , o r expounders o f the religious poetry founded on the wor ship D s c o f Peisistrato s c n of ionyso , reated about the time a fi tio D s ms s as to explain that rite . ionyso hi elf, they aid , had a child or in the shape of a beast been torn to pieces by a and the Tit ns, the foes of the gods, thence had received the B EGI NNI NG O F TH E H OM ER I C AGE 67

Za s a b - name g reus. The word eems to be properly y name o f - s Za-a eti the death god who ravi hes all away ( yp g , the i Wild Hunter ) . i t s s s Once introduced n o the Hellenic y tem of deitie , the so n t S m Thracian stranger becomes the of Zeus, his mo her e ele Kadmo s the daughter of of Thebes, as he was there chiefly worshipped . On her premature death Zeus conceals the still n undeveloped embryo in his own thigh u til the time of birth . Then Hermes conveys it for further care to the nymph s of ‘ Nysa or to their equivalents the Hyades ( maidens of the rain-cloud

g 1 1 7. Other myths refer to the Opposition with which the

n o f . E c i troduction this foreign cult was met ven in Thra e , ’ o f the god s home, barbarian foes his worship seem to be L k ur o s s and typified in y g , who pur ued him his nurses with a - Min eian m b double axe . In the y Orcho enos he is Opposed y s s M n i the sober industriou daughter of i yas , and sim larl y in s Pro ito s K Pen Argos by tho e of , in Thebes again by ing m s the s theus hi self. They however all peri h through madne s s b ent upon them y the god, which is the final stage of n dru ken excitement. m D a s The arriage of ionysos with Ariadne, a Cret n godde s o f n n c N o r ear ki dred to Aphrodite, which is lo alised in axos D ia is W i t c , in complete agreement h the chara ter he bears el sewhere its meaning is clearly marked by the names o f the s n Oino ion - ons spru g from it, p wine drin ‘ ’ and E uantber ( bloomi ng o ne Aphro dite again he is the father o f Priapos the god Of gardens and m s n herds worshipped at La p akos on the Hellespo t, who f n u s seems to be o ki dred nat re to him elf. 1 8 s s f his s 1 . The Olde t ymbol o wor hip was a consecrated o s o r m p t pillar formed probably fro a holy tree, from whi c h - again the earliest true cult statues developed o n the addition s o f a ma k and clothing . The representation of him as a u -c man bearded , f lly lad remains the standard one until the

r D. C e c o n fou th century . lat r he appears as a hild the arm of f Hermes or o a bearded satyr . After Praxiteles had figured 68 GREEK RELI GI ON FROM TH E him as a naked youth clad only in the skin of a fawn this nude boyi sh type came to be universally acce ted

Th e Go dd e 1 1 . sses o f F ate . 9 As order and law in the states of men came gradually to prevail over the arbi trar s s y will of the trong man, the e ideas were independently personified in the Goddesse s of Fate standing by the side o f the o f — n gods the older time, gods co ceived , entirely on the model

o f s s e b s n . m human ruler , as way d y pa sio s In Ho er , as in s ss s the States of his age, the po ition of these godde e is still ‘ ’ — a . n M oira uncert in The apportio ed lot, who appears n u as also, though not so Ofte , in the plural n mber well , o r Aica m , is regarded so etimes as an expression of the will

of Zeus, while in other parts Of the poems she already s b him tands independently y his side or even above , and in s s thi case he, like the other gods, doe but execute her s M in ne deci ions . Hence the oirai in Hesiod are o place N o f s styled daughters of ight, and in another children Zeu and

Themis . They decide the destiny of man at once o n his Of f birth , and all the important events li e, especially marriage t c n s and dea h , take pla e under their directio . After He iod ’ M n s — Klotho three oirai are disti gui hed , spinner of the life s ’ ‘ ’ ’ L acbcrir n Atro or thread, , the giver of life s portio , and p , ‘ ’ o ne . the unswerving , inexorable , who sends death In accordance with this they carry as emblems in art spindles a and lots , sometimes also a roll and the b lance, like their R mother Themis . The omans identified them with their o wn

Parcae and Fata. ‘ ’ 1 20 . N s § eme is, the apportioner , who first appears in d s personal form in Hesiod , originally embo ie , like them, the ’ idea of the allotted portion . She watches over the main tenance c - l of due measure, and hen e the ell ru e and balance s pertain to her as emblems . As moreover she reprobate and ’ puni shes v eneo ' tfronat) all offences against the law s s c s b m s -co n of mea ure, e pe ially those cau ed y im oderate elf fidence she becomes also the wrathful requiter ; and l now as a tamer of arrogance she holds a brid e, yoke and

BEGINNING OF TH E H OM ERIC AGE 71

u U sco rge. sually however she is characterised as the god dess warning men against pride by the gesture of spitting into i her bosom , wh le at the same time lifting her robe ; for by thi s token Of h u miliation men sought to ward o ff the baneful s the as result of pride . As requiter in next world she w honoured in Athens at the festival of the Nemeria ; proper worship however was accorded to her only at Rhamnus in

c 1 . Attica . On her identifi ation with Leda see 3 5

1 2 1 . erso nific atio ns c a Of these p , whi h gradu lly dissolved ’ o ld o s T e/re the belief in the g d , the latest is y , Good Luck , F ortuna She as a the Latin . appears indeed a person lready in the older lyric poets ; but she does no t gain any general worship as a go d until faith in the power o f the old deities o a e begins to wane . N w in the g of unbelief she was reputed o f u t the giver fr itfulness and wealth, as well as the direc or of human destiny and the savio ur from perils at sea and in war ; hen c e al so she was often regarded as the guardian goddess of c ities . The horn of plenty and rudder were her attributes and besides these a rolling wheel or a ball was assigned to ’

u fic k leness. her, in order to indicate Fort ne s s s s 1 2 2 . The wor hip of thi godde s of Chance however un s o f n properly amo t to a denial all real divi e power . Thus after the destruc tion of the o ld po sitive faith in gods ’ u in c o nscio usness c s s who g ided , and gra e men s de tinie , the Greek world made itself ready to receive the new doctrine s n o f salvation going forth from Pale ti e . For although for a time philo sophy strove to inspire anew the old outworn i forms with a content of eth cal thought, it was never able to fu rni sh a tr ul y comforting conviction of a life after death and o f a justi c e that shall make amends for the imperfections of this world . 72 H EROIC POETRY

H ero ic Po e try .

. 1 2 . Kadmo s Th eban n ds . o f I Leg e § 3 , the builder

Kadmeia fro m. which s the , he himself as eponymou hero a is t ] l derives his n me, the mythical ances or of the prince race o f Kadmeiones ' dwelling on the citadel o f Thebes. I Ie de dr stroyed a agon born of Ares that lurked by a spring . From its tee th when sown in the earth grew the bra z en Spartoi o r ’ i. e sown men, . the earliest inhabitants of Thebes . When they had for the most part slain one another in a fratricidal ’ i us b Kadmo s n Kadmeia str fe aro ed y devices, he fou ded the

Of i. e. with the aid the five survivors, the ancestors of the

noble families of Thebes . He then wedded Harmonia ’ (‘Union the daughter of the national Bo io tian deities Ares and Aphrodite ; this points to the creation o f an ordered

c f . I nc S ivic li e Of their children, and emele should be Kadmo s mentioned . Finally with his wife, like other t e heroes , took the form of a snake ; both however were El si n a Kadmo s moved by Zeus into y o . In Spart had a

heroon o r . , place of worship as a hero s al Later legend, which was e peci l propagated from D el ho i Kadmo s P p , placed the home of in hoenicia, and made

K . B t is him a son of ing Agenor of Tyre y the lat er, it

said , he was despatched with his brothers, the tribal heroes Pho inix Kilix s s E , , and Tha o , to seek for his sister urope when she had bee n carried away by Zeus ; but on arriving u at Bo io tia he fo nded Thebes . While playing with her n S E comrades o the shore of idon or Tyre, urope had been n o f led by Zeus, appeari g in the form a bull , to mount upon n b his back , and was then sudde ly borne away y him over the t Zea: L o terias sea to Cre e, where may have been once wor ’ M n R re shipped in bull s form . i os and hadamanthys were puted her sons ; the feast ofthe H ellotia was celebrated in honour H ellotia H elloti: an of Europe or in Crete, and in it enormous crown of myrtle was carried about . H EROIC PO ETRY 73

1 2 An e a Bo io tia Sek o n. g 4. tiop is heroine of and y In the hills of Kithairo n she bears to Zeus the twins Amphion Zetho s i L ak o nian and , who probably are in orig n akin to the D i sk o i l D a o ro . Being later crue ly tortured by irke, the je lous i L k o s Kithairo n t un w fe of her uncle y , she flees to , and here had recognised she meets her sons, whom a herdsman brought D u up . On a festival of iony sos however she is capt red D Of u again by irke , and in punishment her flight she is bo nd to the horns of a bull to be cru sh ed to death . Then her sons fo sterfather Of learn from their the secret their birth, free their i she has e mother , and execute the pun shment to which b en D s as ns doomed on irke her elf, who she dies is tra formed into m D the spring of that na e near Thebes. The binding of irke to the bull was represented at the beginning of the second century by Apollonios and Taurisk o s of Tralles in the marble ’ n a r group well know under the n me of the Fa nese Bull , which is now in Naples . The twins now make themselves masters of Thebes and - surround the lower town with the seven gated wall , the stones dragged thither by the powerful Zetho s setting themselves in ’ ar ordered rows by the magic of Amphion s h ping . It is a i story probably meant to extol the regulative nfluence of music , in which the same law of proportion rules as in the art o f n buildi g .

1 2 . N d Tantalo s g 5 Amphion wedded iobe , the aughter of , sh who had inherited the pride of her father . As e had borne six sons and six daughters, she boasted that she was richer

t l . and m s than Le o , who had but two chi dren Apollon Arte i avenged the insult Offered to their mother by slaying all the c N hildren of iobe, who in grief for her bereavement turned into a stone and was removed to Mount Sipylo s in L ydia ; but as she was invoked in Greece too a goddess , and a spring of Argos bore her name . Amphion slew himself ; his grave was shown near Thebes . The slaughter of the Niobids was represented in a group b Sk o as P u y p or raxiteles , probably for the city of Sele cia in 11 a u R C ici , and this was later bro ght to ome. Most of the 74 H EROIC P O ETRY

a n R n figures in it h ve come dow to us in oman imitations, o w n in Flore ce .

. Th e Le en ds o f Ar o s M k n i I I g g , y e a , an d

Ti t u s 1 2 6. E w y . xcavations have sho n that in the palmy c M k enai s days of the ity of y , a period which mu t have ex tended 1 00 2 000 B s f approximately from 4 to . C. , the di trict o Argoli s n c s E e tered into lo e relations with gypt and Asia . The myths of thi s land tell the same story ; Io and D anaos point to a E P P connection with gypt, erseus and the elopids to o ne

with Asia . - I nacho s is b s Io , the daughter of the river god , loved y Zeu s the jealous Hera therefore tran forms her into a heifer , the l s - d - anima acred to her , and sets the many eye , all seeing - r ay on M n ( me) Argos to keep watch on her near ykenai , u til at the command of Zeus he is cast into slumber and slain by o n s c c b - Hermes, who thi a ount bears the y name of Argo s slayer Hereupon IO is h unted over land and sea by a gadfly sent b y Hera ; in Eubo ia or Egypt how ar s us m n and ever she la t recovers from Ze her hu a form , E a ho s D now gives birth to p p , the father of anaos and

Aig to s. y p — 1 2 . D n o f D anao i § 7 a aos the representative the , who ’ — i n in Homer s time dwelt in Argolis em grated , accordi g to s his D G the tory, with fifty daughters , the anaides , to reece, and c m K n s be a e i g of Argo , where later his gravestone was in - shown the market place of the city . The fifty sons of Aigypto s pur sued them and sued for the maidens but at the command o f D anaos all were slaughtered on their wedding n n L nk eus his ight by their wives excepti g y , whom bride s s m H ypermestra spared . In puni hment Of thi isdeed the D anaides were doomed in the nether world to fill with water a leaking jar . Ak risio s Ar s 1 2 8 . K o f § , ing of go , was a descendant us was Lynk e . From an oracle he learned that he to be slain by a grandson ; he therefore hid his daughter D anae in a s braz en chamber and set a close watch over her . But Zeu as and she nevertheless made his way to her a golden rain, H EROIC P O ETRY 75

s Ak risio s in a be came mother of Per eus . now confined both chest, and cast them into the sea . Simonides of Keos depicts their sore distress with deep pathos . When in the c unningly wrought chest the raging blast and the stirred billow and ul e arm terror fell upon her, with tearf ch eks she cast her P ‘ around erseus and spake Alas , my child , what sorrow is m ! slumbe rest ine But thou , in baby wise sleeping in this wo efii l ark ; midst the darkness of brazen rivet thou shinest and in swart gloom sent forth ; thou heedest not the deep foam of the passing wave above thy locks no r the voice o f the blast as thou liest in thy purple covering, a sweet face .

If terror had terrors for thee, and thou wert giving ear to s —I a e my gentle word bid thee sleep , my b b , and may the sea sleep and our measureless woe ; and may change o f

t . h fortune come for h , Father Zeus, from thee For t at I ’ make my prayer in boldness and beyond right, forgive me .

At length they reached the island of Seriphos, in which P f erseus grew up. The king o it later despatched him to fetch the head of the Gorgon Medusa . Having the o ff support of Hermes and Athena , he succeeded in cutting rn the head of the sleeping monster, the sight of which tu ed ’ to stone all who beheld it he esc aped the pursuit Of Medusa s sisters only by the help of a helmet lent to him by Hades, Aithio ia R which made him invisible . In p (perhaps hodes) An K he liberated dromeda, the daughter of epheus , who had been bound to a rock on the shore as a sac rifice to a sea P monster sent by oseidon . After having then turned into ’ stone all his enemies by the sight of the Gorgon s head and t slain his grandfather, as the oracle fore old , by an oversight in throwing the quoit, he ruled with his wife Andromeda in

u M . Tiryns, and thence b ilt ykenai In Argos he had a heroon , and he was worshipped also in Athens and Seriphos .

1 2 . Tantalo s f 9 The race of is later , though even be ore the D orian migration it was powerful in Argos and a great P T part of the remaining eloponnesos . antalos at the same has e M i lo time his s at on ount S py s in Asia Minor. He is a n figure like Atlas, the supporter of heave and mountain 76 H EROIC POETRY

o d g . As the son of Zeus , the gods honoured him with their b n intimate society, but y his se sual lusts and his a udacity h bris as ( y ) he forfeited their favour. He w therefore hu rled d down into the nether world and there stoo , in an eternal n and ago y of hunger thirst, in the midst of water under a tree with abundant fruit ; for water and tree retreated whenever s he stretched forth hi hand towards them . Ac cording to r n his another story, a rock ever th eate ing to fall swung over

. c m head This appears to be the Older con eption , for the na e - Tantalo s is rav raho fi ar certainly to be derived from n , rawa ‘ ’ s to rock , and to be tran lated by something like ’ R -S c - G ocking tone perhaps ro king stones, as in ermany , n as o f o n n - s were looked upo the seat the deity mou tain top . n o f s There was a mou tain the same name in Le bos, where T n a talo s also rec eived worship as a hero . 1 0 H is N P 3 . children are iobe and elops, from whom ‘ ’ the Peloponne sos ( i sland of Pelops ) is said to have go t its H i o dameia - name . The latter wooed pp horse tamer K O ino mao s E wo n b the daughter of ing of lis, and her y a s c race with her father , who peri hed in it by the trea hery of t his charioteer . The preparations for his race are repre sented on the eastern pediment o f the temple o f Zeu s at P u s as Olympia . elops was devo tly wor hipped a hero with sacrifices and games in Elis and other parts of the Pe lo po n neso s. His son Atreu s o n the death o f Eurystheus became r uler M n and c n n s of yke ai ; , a cordi g to the older legend fur i hed b I liad s n n y the , his brother Thye tes legally i herited the ki g But ns dom from him . later epos , and above all the tragedia , represent the descendants o f Tantalo s as involved in a series

f s . n s o mo t awful crimes Accordi g to them, Thye tes robbed

f so n. s re his brother of empire, wi e, and Atreu again, after b s covering the royal power , avenged himself y laughtering the sons of Thyestes and setting their flesh as food before their F o r s u unwitting father . this Atreu was in his t rn murdered Ai istho s s s afterwards by g , a son of Thye te , whom he had and however regarded as his own son brought up as such .

78 H EROIC POETRY

taimestra o n b , spurs her brother y words breathing deep hatred c o f s h to exe ute the hideous deed blood, when the ight of is s l t im s mother makes him he itate . First K y a e tra fell transfi x ed ’ b Ai istho s But sc y his son s sword , then g also. arcely had O restes shed the blood of his mother when the Erinye s arose e u in s s n to pursue him . He wander d abo t restle s mi ery , u til at the bidding of the D elphic oracle he went to Tauri s in order to bring to Greece the statue o f Artemis to be found u there . Capt red in the attempt to steal it away , he was s n s I n doomed to be lai a a sac rifice to the goddess. her m n his s s I hi eneia s s s te ple he fou d i ter p g erving as prie tes . and s u With her aid he escaped , carrying her the tat e with

. P s him no w him ylade , who had accompanied everywhere, E e s s wedded l ktra, Ore te the lovely Hermione, the daughter Menela s a of o nd Helena . I hi eneia b - o f m s c p g is originally a y name Arte i , hen e the s priestess may have been akin in character to her goddes . o n c u in Orestes, the other hand , re eived hono r as a hero S T a ro z en and s . part , Tegea, , el ewhere

. n 1 2 s III Co ri n th ian Leg e ds . 3 Clo ely con ne cted nt o wrn s n with Argos was Cori h , which g to its po itio m n c and was s developed early into an i portant tradi g ity, e pe iall c y influenced by Phoenicia . I liad n- n Sis ho s The already knows of the wily gai lovi g yp , f e i e Ak k o rinth s o E h r . . o f ro o the ruler p y , , the citadel of n the town, where he had a temple . L ater he degenerated i to m c n u and a ere alculator and i trig er, the prototype image of the n ff Z us was m Cori thian trader. For having o ended e he doo ed in the lower world to eternally push up a hill a ro c k whi c h m his s ever rolled back fro its summit. As grave on the Isthmo and his relations with Po seidon mark Sisypho s out as an c sea- s n s an ient god , thi punishme t is perhap to be regarded as a picture of the billow ceaselessly rolling hither and thither the stones of the beac h .

1 . s n s g 3 3 His grand o Bellerophonte , or, with a shortened B ss s P s s name, ellerophon, po esses the winged hor e ega o c Chimaira Being sent to Ly ia, he slew with its aid the terrible H EROIC PO ETRY 79

(literally she-goat a monster compounded of a goat m a ho n and erso nifies vo iting fire, , a snake, which probably p n vol c anic phenomena . Then he fought against the mou tain - folk of the So lymo i and the man like Ama z ons . At length c u n he sought to for e his way pon his steed i to heaven itself, but was hurled down to peri sh miserably . He enjoyed divine c honours both in Corinth and in Ly ia .

. n s 1 . IV Lak o n ian Leg e d . 34 The most important D m Am k lai place in L akonia before the orian igration was y , a chief seat of the worship of Apollon, south of Sparta . S Here or in parta Tyndareos and his wife Leda ruled . us n After Ze , who had a seat upon the neighbouring mou tain Ta eto s range of yg , had come into her arms in the form of a n m m D io sk o ro i o r s swa , Leda beca e other of the , son of ’ —P P ollux K — Zeus , olydeukes (the L atin ) and astor, as well T n l imestr as of Helena . o Ty dareos she bore K yta a ; the s s is mortal Ka tor al o was regarded later as h son . 1 D io sk o ro i c 3 5 . The have their hief seat in Lakonia, M s s e senia, and Argos ; later however their wor hip spread so over the whole Greek world , that they were invoked every where as saviours in peril (Ewrfipeg ) or as ruler s s c in and s b S m s e pe ially battle torm y sea . ometi e too their s s s c s s s u i ter Helena , who in con equen e perhap of her di a tro s in fluenc e o n Troy and the Greek nation was at la st made u n n N s s the da ghter of ave gi g eme is, was wor hipped by their s D i sk r i side as a guardian godde s. Both o o o ride upon white P s c x horses, but olydeukes is al o ac ounted a mighty bo er . o f K s was s b M s n n After the death a tor, who lain y the es e ia P s his hero Idas , olydeuke to avoid separation from brother prayed Zeu s that they might together spend for ever alternate in O days the lower world and in lympos . D io sk o ro i a u In art the appe r as yo thful horsemen , clad only in chlam s m f the y and ar ed with the lance . In view o their e c n s e h roi ature, the nake b longs to them as an attribute ; later however they are c harac teri sed by the pointed egg a b n m o f t o . shaped cap ( e) , or y the addition w stars

. H k l 1 6 H s V era es . 3 . erakles is the son of Zeu and H EROIC PO ETRY Al kmene strong one who was the wife of King

P s s. his Amphitryon of Thebes, a descendant of er eu In youth l o f s he was known also, like his grandfather the ru er Tir yn , by the name Aléaios man o f whence is derived - b in Al N n ~ his y name Latin cides. o certain expla a his tion has been found for usual name, which is probably

. «M «A u Argive The second part y ; fig , like the f ller form ' «h a c e m s, is onnected with x it o g glory but it is not certain " a m H a that the first p rt is derived fro p , the tutelary goddess o f s m h s hi i . Argo , who imposed on toils As a hero he was s l Bo io tians D e pecia ly honoured among the , orians, and Thessa - lians ; among the first indeed we find hero worship in general quite fully developed at an earlier time than else M L i i . eo nt no where In Athens, arathon , and again he ’ m n received fro a cient times divine honours as dit efLKaKOS ‘ ’ o f and a x ( averter evil ) w oe Later, s n when he was looked upon as chief repre e tative of wrestling , s G a and hence al o as founder of the Olympian ames, his st tues were to be found everywhere in the gymnasia and in the baths

regularly joined to the latter, so that he actually became the n c go d of all hot baths and healing springs . As agai he leared s s l s s u n the road from ho ti e power , he figures al o as g idi g god of travellers Often he is accompanied by his

s and n. protectress Athena, more rarely by Herme Apollo

1 . all us 3 7 Like the sons born to Ze by other wives, he b n s n o f is hated y Hera . Whe Zeus had de ti ed the empire Argos to the first desc endant of Perseus who should next be she s E s us c born, delayed his birth until his cou in ury the ame into the world at Mykenai ; and so Eurystheus bec ame lord H i o f Argos and therewith liege lord of erakles . Th s story makes it clear that Tiryns was origi nally looked upon as the t bir hplace of Herakles for the distant Thebes, though it is o f I liad as can already spoken in the his home, never have stood in suc h a relation of dependence to My kenai . While still in the cradle Herakles strangled two serpents f r c which Hera sent against him . A ter he had st u k dead hi s L s with lyre his teacher inos for chasti ing him, Amphitryon H EROIC POETRY 8 1

Kithairo n he r sent him as herdsman to , where dest oyed t a monstrous lion . When his father fell in battle agains the - a o f c K S artor 1 2 inhabit nts Or homenos, reon the last p 3 ) c s be ame king of Thebe , and Herakles received his is z s in daughter Megara as h wife . In a fren y in pired him by Hera he shot down his three children ; o n his recovery he was compelled as atonement to enter the servic e Of E no w s urystheus , who impo ed on him a series of grievous s s a toils . Thi legend form the link between the Theb n - (Bo io tian) and the Argive D orian) Herakles saga ; the s latter see ms to contain the O(de t elements in it. is 1 8 . h g 3 According to this Argive saga, Herakles had - M e dwelling place in Tiryns , south of ykenai , as inde d the

o f r s s . legend his bi th ugge ts First he struggled here , as at Kithair n M A e sas o , with a mighty lion haunting ount p between N and M emea ykenai , whose hide he afterwards wore , slung

his ss. round upper body, as his characteristic dre Then he c a - proceeded , a companied by his h lf brother and charioteer I o lao s r -n , against the Hyd a, the water s ake of the swampy n s Of o f r c spri g L erna in the south A gos, whi h legend magni fied c -fi sh F r c ut into a reature like the devil . o every head Off s n n I o lao s from the mon ter two new o es grew agai , until set the neighbouring wood on fire and scorched the wounds ;

the last deathless head Herakles covered with a ro c k . He n s n s the soaked his arrows in the poi o o f the mon ter .

1 . M E g 39 From ount rymanthos in Arkadia, down from whose snow-covered summit plunges a raging mountain-stream m m — n of the same na e, co es a boar represe ting the stream — s Ps itself that de olates the meadows of ophia. Herakles pur sues it into the icy uplands and then brings it in bonds

E s u a . to ury the s, who in abject terror takes refuge in a b rrel b s e Kent uroi This is followed y the conque t of the C ntaurs ( a ) . These are sons o f Ixion and Nephele Cloud wild half i n P l s best al hu ters who dwell on Ossa and e ion in Thes aly , as well as upon Mount Pho loe on the western border of

i . Sileno i Arkad a Like the , they are a compound of the

bodi es of man and horse . The oldest works of art give them G 8 2 H EROIC PO ETRY - the rear parts ofa horse simply joined at the bac k to a complete as s human body , but afterwards the latter p se over in the region ’ - o f i n s. U s the hips to a horse s fore part nlike the other Centaur , Cheiron the handy who dwell s in a c avern of P 18 elion , gentle, upright, and famous as leech , soothsayer , and A hil eus s n Ph l s n o f c l a d s . o o trai er the heroes , Ia on , A klepios , s his M ho l e s m P o . who give name to ount , re e bles him With the latter Herakles lo dges ; o n be ing entertained with the c o f n s s wine that is the ommon property all the Ce taur , he fall to quarrelling with them and at le ngth slays mo st of them hi s Ph lo s s n with s arrow . o al o (a d Cheiron too in later story ) s u ms sn peri hes on inj ring hi elf through careles ess with an arrow . Herakles then c aptured the hind o f Keryneia in Arkadia and s s s n s K c cha ed away bird re embli g the Harpie and eres, whi h haunted the lake of Stymphal o s and shot o ut their feathers - like arrows (a type of the hail storm) . His native Argolis s l wa now sec ure from al dangers . H is s n s. E c 1 40. later journeys were to di tant la d lean lo al legend is the basi s of the tale of how he cleansed the filthy stables of the Elean King Augeias shi ning o ne ac c ord in to n u as u m g traditio , he f lfilled the t k by leading thro gh the ‘ the river Menio s ( moon while on the metope of s adv en the Olympian temple, the only urviving picture of this u s m. s Au eias t re, he u es a long broo For thi work g promised H o f s but his d erakles the tithe his herd , did not keep wor , fo r c was s b whi h he afterwards lain y him, together with his

s s c . warriors, after a fierce re i tan e s c n c n s 1 4 1 . With thi is probably o ne ted an adve ture u ually e in s c o f n n enum rated tenth the li t, the apture the ki e belongi g to the giant G e ryo neus Roarer who likewi se rules in the far West on the island o f Erytheia Red I n order to sail over the ocean Herakle s forces Helios to lend - him his sun boat ; then with his arrows he slays the triple O n n c o n bodied giant. his retur he over omes the site of R m fire- n c s the later o e the breathi g giant Ca u , who has stolen some o f the cows captured by him and hidden them in a cave, and in Sicily he conquers the mighty boxer H EROIC P O ETRY 83

E s and wrestler ryx , the repre entative of the hill of that name . r The seventh adventu e, the taming of the Cretan bull , and z s the ninth , the fight with the Ama on , from whose queen Hippolyte he was commi ssioned by Eurystheus to demand her girdle, are perhaps only borrowings from the legend of ’ c s Theseus, who ac omplishes deeds of this sort ; Herakle conflict with the Ama z on s however appears in art somewhat s d o f earlier than that of The eus , hence a erivation the latter ss from the former is also not impo ible. As eighth labour Herakles receives the order to fetch from N o f K n D the far orth the horses the Thracian i g iomedes, n s l whi c h were fed o human fle h . He fulfi s the task after c asting the cruel king to his own steeds . s § 1 42 . The la t adventures are closely related to one n end o f a other , for both show how at the his career Herakles won immortality by his jour ney into the nether world and n o f s— a nc i to the garden the god co eption however which later, when the Argive legend was combined with that of Oita and

s s b o f u n ms f. Thes aly , was ou ted y that the hero b rni g hi el O n the way to the garden o f the Hesperides maidens of the who guard the golden apples of youth and dwell on s b n the margin of the we tern heaven gilded y the sinki g sun , he strangles in the desert o f Northern Africa the giant s s n him u m Antaio , rai i g p from the earth , his other , whose n s n s touc h le d her son ever fresh strength . The he de troys in E K s c c s gypt the ing Bu iris, who cruelly sa rifi e all strangers s o f n o f ca t upon the shores his la d , and in whose name that E o d s s is the gyptian g O iri certainl y contained . After at P s c n length freeing rometheu , whom Zeus had hai ed to the su s c o n Cauca , he omes to Atlas, who bears the heavens his

s as to do . houlders , every mountain appears He begs him to pluc k for him three apples from the tree o f the H esperides and in the meantime takes his place o r he enter s himself into the garden of the gods and destroys the dragon Ladon which

guard s the tree .

r 1 . o f 43 The bringing up of the hound hell , Kerbe os, was 84 H ERO I C P O ETRY

a s put as the h rdest toil at the end , plainly becau e it had been forgotten that the fetching of the apples which bestowed f o f c eternal youth rom the Land the Blessed, onceived as in the furthest West, properly signified the reception of Herakles un among the gods . The same thought later fo d expression i s in a tra t which may al o belong to the Argive legend , the a m rriage of Herakles to Hebe, the daughter and virgin counter rt o f s un the now appeased Hera , whil t Italian story ites its pge es c rc ul with Iuno herself. Herakles des ends at the pro o f Tainaro n s montory into the lower world , frees The eus from bondage, fetters Kerberos , and rises again with him near Tro z en and o f or Hermione . Another perhaps older form the same legend seems to be present in the campaign o f P t Herakles against ylos ga e of the nether world) , which is al r eady mentioned in the I liad ; in it he wounds with a - a a three b rbed rrow Hades, the ruler of the lower world, and his enemy Hera . On the fulfilment of the tasks imposed upon him by ’

E s s . ury theu , Herakles servitude came to an end But

. th seemingly it was not till after c 480 D. C. that e number

Of his labours was fixed at twelve . - § 1 44. The third main group of the Herakles myths s c consists of the trait native to Thessaly and Oita, to whi h originally belong his conquest of Oichalia and his slavery under Omphale . fo r o f Herakles sues Iole, daughter the mighty archer

Eur to s O c . y , who rules in the Thessalian i halia But although he defeats her father in a competition o f archery she is denied him . In revenge he shortly afterwards hurls her brother I hito s n p dow from a rock , although the latter is lodging with - him as a guest friend ; later he also c aptures the city and - carries o ff Iole as captive . To free himself from blood guilt he goes to D elpho i ; but Apollon refuses him an answer. He then sei z es o n the sacred tripod in order to carry it Off Apollon seeks to prevent this the thunderbolt of Zeus stOps a c onflict as it is breaking out. Herakles is now told by the oracle s that he can be freed from guilt only by three years of lavery.

86 H EROIC POETRY

s H alios Geron Man wre tle with the or Old of the Sea , who is N u r later called ere s o Triton . T a his 1 47. On his return to r c he slays the Centaur — Nesso s a counter art to the fight with the Centaur s o n — Pho lo e when the fatter seeks to do violenc e to D eianeira as she B s o n passes through the river ueno his back . When n ns - l dyi g, the Centaur cou els her to collect as a love phi tre the blood streaming from his wound and to take it with her . H o n c u Afterwards when she hears that erakles, apt ring i s o n Oichalia, has made the fair Iole his capt ve, she mears it s n s S a robe and send it to her retur ing hu band . c arcely has H erakles put it o n when the poison of Nesso s eats into his s him th body . In anger at the torture imposed on he hurls e a o ff bringer Lich s into the sea, but is not able to tear the his D n robe clinging to limbs . eia eira slays herself in despair to H llo s Herakles weds Iole his son y , mounts a funeral pile t o n o f a bo w ere c ed the summit Oit , and hands over his and arrows to Po ias the father o f Philo k tete s o r to the latter

ms . s hi elf, appointing him to set fire to the pyre Amid t u m th nders and lightnings he then rises, purified by the fla e, into heaven and becomes the peer of the gods .

1 8 . s I liad c n g 4 A pa sage in the , , and, stri tly speaki g , Od sse - n another in the y y where however , in accorda ce with r o f s his the ha monising tendencies a later revi er, only wraith — appears shew that the notion was else where held that ’ Herakles actually died through the decree of fate and Hera s n and . a ger , that he dwelt in the nether world In his whole character Herakles in after times embodies the ideal of the noble D orian warrior and in many parts of his s and r s ma s his legend , in wandering st uggle , he y be imply D c a s c a type of the ori race , which p id him e pecial reveren e . c -s u g 1 49 . The oldest Of his ult tat es that is known to us Er thrai in any detail is one at y , where like other heroes he - worked as a god of healing by dream orac les n i s Ac c ordi g to co ns on which he is represented, he tood there ’ without the lion s skin, a club in the uplifted right hand, in H EROIC P O ETRY 87

’ the left a lance or pole, with some unknown object. On the other oldest monuments he is also figured as naked ; after s rm l wards he al o wears full a our and a short jerkin , unti about ’

B C . 600 . the type with the lion s skin from Cyprus and m n as R c . w hodes be ame do i ant The latter probably connected , P ic m Mel art through the influence of hoen ian odels, with q the un- and m s god king of the city of Tyre, with who later he was and u l h often identified . His hair beard are us a ly cut s ort more u rarely he appears in older times witho t a beard . After the beginning of the fourth century he is again regularly figured as ’ u n his q ite aked ; he then carries the lion s skin on left arm , the P s s c l ub in his right hand. raxiteles give him an expres ion of s ns L si o s o f profound e ibility, y pp a posture activity in which he balanc es himself o n hi s hips ; the latter is certainly the n o f s origi ator the type of the weary resting Herakle , as it - is preserved to us e specially in the so called Far nese Hercules at Naples. In the pictures of his exploits in m s as o f I liad earlier ti e , as well in the narrative the , he m n bo w co mo ly carries the as his weapon, more rarely and n in i c m ge erally works of Ion c origin the lub, and in those fro P n s s ic Od sse a elopon e o the sword , wh h in the y y he bears s well

as the bo w.

. Th es e s . 1 0. VI u 5 The commercial Ionian race, who o f P s Eubo ia were worshippers oseidon, had their chief seat in , s s and s on the ea tern coa t of Attica , Argolis, the island which form connecting links with the Ionic colonies on the shore of s Asia Minor . Into Athen it made its way from the east and nc m south ; he e Ion, the y thical ancestor of the Ionians, is properly a stranger in Athens and related to the native royal house of Kek rOps only through his mother Kreusa the

u t E . a s s l da gh er of rechtheus Theseus, l o pecifical y Ionic , is less o f a foreigner than this unworshipped ancestor of th e

. D s Ionians Like Herakles among the orian , Theseus was a developed as a pure ide l of the Ionic hero . His prope r Tro z en Ar s a home is in goli , which is prob bly to be regarded as a primitive centre o f the united Ionian tribes ; for on the Kalauria n o P island of fronti g it sto d the temple of oseidon , 88 H EROIC PO ETRY which was looked on as the federal san c tuary of an old Ionic m i s un a p/sil tyon a o r religiou ion . 1 1 s P s s 5 . The reputed father of Theseu is o eidon him elf, o r Ai eus o f else King g Athens, who himself is merely P oseidon in another form , having grown into a separate ’ o f s b - is personality from one the god y names. His mother Aithra K P s o f Tro z en , daughter of ing ittheu . Before Aigeus parts from her and returns to Athens he hides his sword and sandals beneath a heavy ro c k with the order to so as s s send his n to him oon as he can rai e it. When grown to youth Theseus travels wi th these tokens over the I sthmos to . s seek his father On the way he destroys several robber , — - the clubman Periphetes ; the pine bender (pity oéamptes ) S Sk iro n o n s s and inis , who dwelt a steep pass of the I thmo hurled wayfarers down into the sea the wrestler Kerk y o n D m s and the giant a a tes, who racked strangers upon a bed , ’ when ce he was also styled P olypemon sorely harmful ) or ‘ P rol rustes ( racker He moreover overcame the wild

sow of Kro mmyo n. 2 M Ai eus 1 5 . eanwhile g has wedded the sorceress s h s Medeia . When The eus arrives in At ens she eeks to b poison him ; but he is saved , for his father recognises him y m the sword he brings . He now overco es the gigantic P n s ns Ai eus allas and his mighty so s, who ri e up agai t g then he tames the Cretan bull which Herakles has let loose, and M P whic h has run from Mykenai to arathon . roperly how - ever this exploit seems to be only a later by form of his - M a a struggle with the bull headed inot uros, which in the usu l narrative follows it. An e s so n o f M 1 . dro o g 5 3 g , a King inos of Crete, had been u slain by the Athenians . As an atonement for this m rder they were compelled to send every nine years to Knosos l seven boys and seven maidens, who furnished a mea to the d in c Minotauros confine the labyrinth . The latter, onceived ’ ffs P s as a man with a bull s head, was the o pring of a iphae, a goddess closely akin to Aphrodite and much worshipped in and i Crete L akonia, whom heroic legend made the w fe of

90 H ERO I C PO ETRY

o r t He wins there the love of Antiope Hippoly e , whom he n u A c hilleus P n s has co q ered (we may compare and e the ileia) , b H t u weds her, and begets y her ippoly os ny o k er o f u Tro z en S horses a hero hono red in and parta. L ater his ’ t m P n t s ep other haidra bright one , a goddess aki o d o f Aphrodite) , whom Theseus has wedded after the eath the z s s n s Ama on, fall in love with the cha te you g Hippolyto , and on being rejected by him brings about his ruin through a fal se

ac cusano n.

1 6. M o f 5 In arathon , the scene his struggle with the and o ne o f u s s bull the old Ionic Fo r Citie , Theseu meets the - Thessalian Peiritho o s the round runner the King of - the L apithai stone folk a race akin to the Phlegyai and Mi i s — nya . With him he forms a clo e friend ship and as is n I liad s already me tioned in the , in a pa sage which however is — much contested fights by his side at his wedding with H ippo dameia or D eidameia against the wild Centaurs of M P la ount elion, when the latter in their drunkenness y violent hands upon the women this is a scene often treated

f o f h n B. C . by art in the first hal the fift ce tury , notably upon the metopes of the Parthenon and the group o n the western t o f s pedimen of the temple Zeu at Olympia , whereas earlier , as n u as far back the seve th century, Herakles fig res as the n Pei i h opponent o f the Centaurs . In c o c ert with r t o o s u l S and These s then abducts the youthfu Helena from parta,

' - brings her to the hill fortre ss o f Aphidas (apparently in the c c she north of Atti a) , from whi h was later set free by her s D io sk o ro i s his n brother the , while The eus with friend was goi g n c dow into the nether world (probably at Hermione, ac ord ing to the older view) in order to carry o ff Persephone for s - the latter . Both the friend however adhere to a rock seat is at the entrance, and Herakles afterwards able to tear only

These us l o ose . 1 D s M I liad g 5 7. uring his ab ence enestheus, who in the the s s is leader of the Athenian , had made him elf master of was m e the kingdom . Theseus therefore co pelled soon aft r s o f S his return to leave the c ity ; he went to the i land kyros, H EROIC P OETRY 9 1

and was here treacherously thrown down by King L yk o medes his s s P D into the sea. L ater however on by haidra, emophon

Ak amas s . s and , became ruler in Athens The bone of s s a The eu , alleged to have been revealed by miracle, were K n u 6 B. S s bro ght in the year 4 8 C. by imo from kyro to ns s nc u Athe , and depo ited in a sa t ary newly erected to him G mnasio n o f P and , between the later y tolemaios the A k ei n an s na o . He did not however receive y proper wor hip in Athens until the Ionic and demo c ratic element o f the population became supreme, at the beginning of the fifth century B. c . 1 s s e 5 8 . By art The eus is repre ent d as fighting the M s s n u a c n u D . inota ros perhap as early the ni th e t ry . C on gold n and s n s o n plates found in a grave at Cori th , oo afterward the c K selo s s hest of yp , which likewi e is of Corinthian origin , as n standing by Ariadne . In the sixth c e tury the struggle bull m z a as with the and the A a ons lso appears, well as the rape o f Helena ; the rest o f his adventures cannot be traced 1th f n u H is n W certainty in art until the fi th ce t ry . weapo is in s the oldest period the sword , and in dre s and bodily frame too

. a o f he resembles other heroes Later, in imit tion of the type s c m c u n Herakle , he om only carries the l b, and ofte too the s e is n s kin Of a wild b ast, but disti gui hed from Herakles by n s youthful beardlessness a d more slender proportion . Theseus is certainly a figure primarily akin to the D orian Herakles o f Bo io tia i s ss o ne e , Argol , and The aly, but that has be n e a f develop d in harmony with the ide l o the Ionic hero .

. M l a h n K l n 1 . VII e e g ro s an d t e H u t o f a y d o . g 5 9 Melea ro s was so n o f Oineus o f Kal do n g , a mighty hunter, y n s and Ai thaia . He and ma y comrade destroyed a terrible n s s boar se t by Artemis which laid wa te the field . When however he slew a brother o f his mother in a conflict ari sing ms fo r o f Althaia th e from clai the prize victory, prayed s Of so n infernal god to avenge the deed bloodshed on her , and

. P n soon after he fell in battle oetry after Homer, borrowi g an idea from the o ld c u stom of extinguishing lights in curs M ing , adds that the oirai had announced to his mother that he 92 H EROIC PO ETRY

should live only so long as a brand smouldering o n the hearth should be unconsumed by the fire ; thereupon she quickly u s o n her exting i hed it and preserved it, but the slaughter of

ur o f so n. brother b ned it, and thus brought about the death her

1 60. u and Bo io tia Atalante, the coy h ntress of Arkadia , to - s n who is near akin the huntress goddes Artemis, was o ly

later brought into connection with Meleagro s. In his love he promised her the head of the boar as a trophy because she had fir st wounded the beast ; in consequence he quarrelled with his uncle and came to his death in the manner above

described . Atalante again would only have for husband the man who should conquer her in a race ; the defeated com

etito rs . Meilanio n o r to p were slain Hippomenes, according another legend) received from phro di te three golden apples which on her advice he threw down while Atalante was s a d running . As she picked them up he meanwhile outdi t nce

her, and thus she became perforce his bride .

1 6 1 . VIII . Th e Arg o n au ts . The Saga of the o f s Argonauts, probably under the influence the Ionian poet , combines so clo sely together the legends o f the Thessalian I o lk o s o f Bo io tian — o o f city , the Orchomenos b th which — were inhabited b the ancient stem of the Minyai and o f c b Corinth, which om earliest times had had onnections y sea i far E s a w th the a t, that the proper mythic l nucleus in it can no longer be determined with certainty. ’

I o lk o s I aso n Ar a . is the home of , the gonauts capt in o f Ai s s Pel is son ou , but is under the ward hip of his uncle Ac hilleus and is d and like , Asklepios Herakles traine Centaur Cheiron on the neighbouring Pelion and instru P surgery . D uring his absence elias had received an

P P . which , as given by indar ( . v 75 bade him exceeding heed o f the man with o ne shoe whenso fr mountain abode he come to the sunny land of famed I aso n s whether stranger or native. As had lo t a crossing the river Anauro s o n his fear ed lest he should be ousted by

94 n ERo ro PO ETRY which was later replac ed by that o f a ram ; and the c an s I hi eneia ircumst ce may be the ba is of the p g legend . story relating to Helle was perhaps only tacked on explain the name o f the Hellespont. 1 6 s n s f Med 4. To Corinth la tly belo g the legend o and the further developments of the voyage of the Ar o f c l was K c s whi h the goa in Corinth specified as ol hi , s s n n n Aietes mo t ea terly land k own to Cori thia seamen . , P s n o f am of Helios and er e, and supposed origi al the n s o f u Aia, was al o accounted a prince Corinth , where pon citadel Ephyre o r Ak ro k o rintho s there was a worship o f Helio s ; but he was said to have n I as n n emigrated to Kol c his. Whe o dema ded G c return of the olden Fleece, he de lared bimse - I aso n would fir st bend to the yoke two fire bre with bra z en feet and with them plough the field M Ar s edeia , who like iadne was in pired with love for r st anger hero , protected him by a magic unguent from ff n o v erc o mm e ects of the fire, and then le t him further aid in g the dragon that watched the flee c e .

1 6 . no w r s c a 5 She emba ked with the Argonaut , but rried o ff her y oung brother Apsyrto s with her ; when she was followed by her father Aietes she slew the bo y and c ast his m sea li bs one by one in the , that her father might be delayed

s . us n c in earching for them After an adventuro jour ey , whi h later story with i nc reasing geographi c al knowledge extended u s N s f rther and further toward the orth and We t, they reached

n u I o lk o s e m s . Cori th or ret rned to , where they b ca e upreme But when afterwards I aso n cast o ff Medeia in order to wed u K K M s the da ghter of ing reon, edeia lew the latter together i b s and w th his daughter y mean of a poisonous magic robe, - after killing her o wn two c hildren fled upon a dragon c ar to

ns she Ai eus. u nsu c c s u Athe , where wedded g After her es f l attempt o n the life of Theseus she returned to her home in Asia . Medeia is the mythi c al prototype Of all helpful fairies and wi c ked sorceresses ; I aso n may be a local hero with healing powers who was native to I o lk o s. H EROIC PO ETRY 9 5

h g 1 66. To t is nucleus of the Argonaut legend was later ’ s a shi men s a s joined a whole serie Of loc l stories and p t le , and Chalk edo n more heroes were made sharers in the voyage . At on the Bo spo ro s Polydeukes was said to have overcome in boxing the giant Amyk o s mangler who prevented n seafarer s from approac hing a c ertain spri g . On the other side o f the Bo spo ro s the Argonauts met the blind king P hineus, who was tortured by the Harpies, which as soon as he set him self to eat came upon him and c arried Off or de filed his s food ; they were now pur ued by Zetes and Kalais, the s sons of Borea , and driven away for ever (compare this with s St m halo s 1 P s the bird of y p , 3 9 In return hineu teaches his savio ur s how to avoid the urther perils of their voyage in parti c ular they pass safely through the Symplegades c o l ’ c P lanl tai liding ro ks, a development of the Homeric ) , which c m but hitherto had rushed everything that ca e between them , henc eforth stood fixed at the entranc e o f the Bo spo ro s. In ’ the adventure at Kolchi s the sowing of the dragon s teeth is a trait transferred to I aso n from Kadmo s (g 1 2 - I X . T n n l 1 6 . h e Th eb a Leg e d Cy c e . § 7 The all pervading idea that we find underlyi ng the stories combined in n s o f s K l los the Theba eries legend ( y , c ycle) is the doctrine that man is neither by wisdom nor by power and strength able to fulfil his own designs against the will and determina tion of the gods . Indeed , the very foresight which seeks to bring to naught the purpose of the gods as announc ed by oracles and other signs must itself su bserve the exe c ution of n s s s the divi e will . Thi is hown in the simplest hape in the m n Thebais arch of the Seven agai st Thebes described in the , ‘ of which the c ampaign of the Epig orzoi o r D e scendants is a later c ounterpart and it appears in more complicated form Oid oodeia c in the i , whi h had already in early Homeric times is treated what probably the oldest part of the whole legend , and n c Thebais u led up to the co fli t of the . The concl ding All maionis nn f , from the begi ing o the sixth century depicts finally the po wer o f the godhead to punish murder of kindred . In the surviving Thebais of the Roman poet Statius 96 H EROIC P OETRY

the leading thoughts of all these lost epics are brought to gether . This group of legends is still more fully treate

from the purely moral standpoint in Attic tragedy, fro Sev en a ainst Thebes Ai s th which still survive the g of schylo , Oidi us Kin Oidi s at Kolorzos Anti one o f S p g , , and the g ophokles P oenician Wome n E as well as the of uripides .

1 68 . Laios the so n o f L abdak o s was by the will o f the gods to have been the last king of Thebes from the race o f Kadmo s . He was therefore told by the oracle at D elpho i that if he be got a son this son would slay him and wed his mother . When nevertheless a son was born to him by hi t I o k aste o r E ik aste as she s the wife ( p , is styled in the epic ) , Of S artos K m sister the last p reon , he pierced his feet, tied the s s o n n together, and cau ed him to be expo ed the neighbouri g M Kithairo n o f d ount , in order thus by the slaughter his chil u n d to make the f lfilme t of the oracle impo ssible . The chil u b s Sek o n o r however was fo nd y a herd man, brought to y K Po l bo s and d Corinth before ing y , by him adopted and calle - ’ 1. . u n S n e (as pop larly explai ed) well foot . Whe grown up Oidrpus questioned the oracle at D elpho i as to his n u s true origin , but received for answer o ly the omino s word

that he would go in unto his mother , bring into the world a u race loathsome to h man sight, and slay the father who begot Oidi us Kin 1 him ( p g , 79 To make the threat futile he did not return to Corinth ; while still near D elpho i however o n he met his father L aios at a crossway, and being insulted s slew him without recogni ing him .

M l . 1 69 . eanwhi e Thebes had fallen into sore straits ’ — Th e Sphinx Strangler a mon ster compounded o f the upper part of a winged maiden and the lower part o f a lion - s with a snaky tail , and probably in origin a goblin like gho t, although later it was c ompletely confused with the similarly formed Egyptian and Babylonian symbol of power and speed — o n c s lodged a hill near to the ity , and set to every pas er by the riddle Who is it that in the morning walks o n four - ? ” legs, at mid day on two , and in the evening on three i e she di All who fa led to gu ss it slew, among them, accor ng

9 8 H EROIC POETRY

c n ns o fident in their own power, pressed onward agai t Thebes s s Ka aneus and be et the even gates of the c ity . p had already mounted the wall when the thunderbolt of Zeu s hurled him

down again . The two broth ers Eteo k les and Po lyneik e s s ru lew one another in a duel . But the st ggle was kept up with terrible fury ; Tydeus indeed as he died mangled with his n n suc his ut teeth the head of his falle oppone t, and ked brain o u Am hiarao s of his cloven sk ll . p sank alive with his chariot near Thebe s i nto a rift o f the earth whi ch Zeus opened up b f before him y a blow o his thunderbolt . Here he ruled as a spirit di spe nsing oracles by means of dream s he re ceived s u s in c c O s the ame devo t wor hip other pla es, espe ially at ropo , where the site o f his temple and his healrng spring have recently been brought to light (c ompare g

1 . S n n s n 73 Of the eve , accordi g to the later ver io , s sc s his Adrasto alone e aped, being aved by swift charger

. ns su o r Arion The Theba were per aded by him , , in the ns b s s c s s Attic story , co trained y The eu , to surrender the orp e s S s o f the fallen Argives for burial . Ai chylos and ophokle n further c o nnec ted with thi s the ruin of Antigo e . According m Po l neik e s as o f his n n m to the , y enemy ative la d was doo ed to

n . H is s s n n lie u buried i ter Antigo e however , in defia ce of this c him u Eteo k les s edi t, laid upon the f neral pile of , or at lea t

c t . S z n c n overed him wi h earth ei ed by the appoi ted wat hme , was c s she ondemned to death for thi deed , enjoined as it was by si sterly love and divi ne law .

1 . s ns o f s 74 Ten years afterward the so the fallen heroe , ’ E i onoi no w m c ns the p g , attended by the gods favour, ar hed agai t s s and o n Thebe , conquered and de troyed it, established the

Thersandro s Po l neik es. throne , the son of y The whole ex peditio n was thoroughly worked up by later poetry as a c un s . Alk maio n s o terpart of the fir t , the leader of the ho t, ’ u r his s n n n f lfilled before departu e father i ju ction , and to ave ge ms him slew his mother . Although however Apollon hi elf s Alk maio n u had given his approval to thi , was purs ed like Orestes by the Erinyes until after long wanderings he found fi a s n Achelo o s c n l rest on the i la d of in Akarnania, whi h had HEROIC PO ETRY 99 just arisen from the sea and therefore was not defiled by the murder of his mother .

1 . X . Th e Ac h aian an d Troj an Cy cl e . 75 The 1 1 b m ex c avations carried on from the year 8 7 y H . Schlie ann his D o r feld and able collaborator W . p have made it highly probable that a real prehistoric event underlies the siege o f ’ m liad U th e o f Troy desc ribed 1n Ho er s I . pon hill His sarlik in n o f c b m o n the plai the Troad depi ted y Ho er , and s as n n the same ite the later Ilio , arose over the remai s of five older foundations a mighty citadel with cir c ling walls five m n s i m s s s. etres in thick es , bu lt of great li e tone lab It had - four gates and a doorway in the north eastern tower o n the o f c o ne eastern side were three towers, whi h protected the n ns f gate and another enc losed a well . Alo g the i ide o the u z n s w ic wall ran a line b ilt over with maga i e , the roof of h h ss s c was probably a sheltered pa age . Further inward the itadel ro se in terraces ; the main streets were paved in the centre

s m and s . with gyp u , and drains walled wells were al o found The whole foundation moreover seem s to have been sud dealy consumed by a terrible fire . In this sixth stratum o f c n n c in M sherds earthenware jars ertai ly ma ufa tured ykenai , s c u s cu to e pe ially the hooped j g pe liar that city , are every x n m s s where mi ed with the ative pottery, which de on trate not only that this stratum was c ontemporary with the palmy days — of Mykenai (about 1 400 1 2 00 but also that th e two c m U ities had co mercial relations with one another . nder s n 1n t the e circumstances the view ge erally accepted la er times , s ii c i 1 1 8 . whi h dated the de truction of Troy the year 4 B. C ma e y approximate to the truth , despit the inadequate grounds whi c h may have given birth to it . m 1 76. The whole ass of legend was handled in se v eral c u ! ; epi s , which , with their rep ted authors and dates, are

. K ria S s c The yp of a Cypriote poet, perhaps ta inos, whi h arose after the completion of the additions in serted into ’ I liad 2 I liad o f ‘ H m the ; . the o er , probably about 900

. Aithio is f Ark ti B. C . o no s of Mileto s 3 the p , about 75 0

D. C . Little I liad o f sc s f ; 4 the the Lesbian Le he , rom the 1 o o H ERO I C P OETRY

s o f D estruction I lias fir t half the seventh century ; 5 . the of ' - Titian n e cn s b Ark tino s 6 . H ome co min s p e) , al o y ; the g Ndo rm Tro z en Ark tino s and ) by Agias of , later than the d sse 8 Telc oneia . O 8 00 B. C . . 7 the y y , about ; the g o f Eu mm a o n K n 0 s . e g of yre e, about 5 7 .

1 . s sc n s 77 Apart from fragment and a ty epitome , there I liad Od sse c c survive only the and y y , whi h the an ients already recognised to be the noblest flowers in the garland o f o f epic poetry . Both these were formerly ascribed to the ‘ ’ s1n le u e c u g and uneq all d poeti al genius of Homer , altho gh the great di screpan cies displayed both in the descriptions of so cial conditions and in religious c on c eptions lead inevitably to the c s u s m con lu ion that there were several a thors of the e poe s , at S c s u any rate in their present form . even ities di p ted with o ne another for the honour of c laiming Homer as their own ; Sm c is s n in s yrna, whi h fir t mentio ed the li t, seems to have s I liad s s s the be t right, for the it elf hew that the poet pro n s H m s bably k ew the c ountry in the lower c our e of the er o . In its original form the I liad described only the di sa strous n s s conflict between A chilleus and Agamemnon. I to thi Olde t c n c o f n epic , whi h was the ucleus of the whole cy le Troja s c n s o f in tory and o tained the germ all other poems in it, sertio ns o f was many sorts were later made, and the whole robably worked over but even in its present form the under pying and dramatically shaped plan is so c learly di sc ernible that there c an be no doubt that this nucleus was the deliberate . o f i creation a s ngle poet . ‘ s - § 1 78 . Corre ponding with the so called introductory ’ I liad sc n accord of the drama , the begins with a de riptio of the pestilence brought in the tenth year of the siege of Troy upon the Greek ho st by. Apollon on account of an i nsult to h1s s s s. o f m m prie t Chry e The pride Aga e non, the com -in-c s o s fo r ss and mander hief, is re p n ible the heavy lo defeats of the Greeks in the co urse o f the main action ; and here he excites the anger of Apollon by his refusal to give bac k to the

su . s n ppliant priest his abducted daughter Thi is at o ce. ‘ ’ Achilleus no blestl followed by the exciting moment ; , the

ro z H EROIC POETRY

The climax o f the action and the apparently imminent o f m Ac hille us mai k ed b victory the dra atic hero, , are y the s battle about the hips (Books XIII . Hektor , the s n K n P s mo t valia t son of i g riamos of Troy , and Apollon pre s n and set to s b i to the Greek camp fire the ship , y which the c o f s c m s destru tion the whole ho t be o es almo t inevitable . No w at the moment of supreme necessity c omes the turning eri eteia c point (p p ) , whi h is moreover due to the vacillation of

Achille us s . n s n his s s him elf Half reli qui hi g deci ion, he send his friend Patro k lo s in his o wn panoply at the head of his M s s yrmidones to aid the di tres ed Greeks . They drive the ’ o ut c n c s enemy of the amp ; but whe , ontrary to his friend c m Patro k lo s ns o mand , pursues the Troja , he is slain by Hektor (Book 1 8 1 s n n s . Here begin the decli i g action (Book XVII . X X L ns s resto ra ) . The moment of final inte ity con ists in the o f Ac hilleus tion Briseis to and the humiliation ofAgamemnon . ’ But Ac hilleus c is c now vi tory but the semblan e of a victory , as s s . he him elf fully recogni es For he too , hero as he is , has brought on his head the guilt of pride (by bris ) by having for so long looked in inac tion upon the ruin of his people in s n su n b revenge for the per o al in lt do e to him y Agamemnon . n Patro klo s This guilt of his bri gs about the death of , and therewith the c atastrophe (Book Afte r getting new s s as through his mother arms from Hephai to , Achille H u s mu slays ektor, altho gh he know well that he himself st o f and n die soon after the fall this foe, the fatally wou ded s m o f his n Hektor him elf re inds him now impe ding doom . The action dies away in the burial of Patro k lo s and Hektor o f A chilleus s o f and the wail for the los his friend, in which s l so he repares him e f for his imminent death , that the latter in I' l o mer only in a certain sense takes place behind the scene .

1 2 . Od sse od 5 8 The y y , said to have been the m el for all poets -c o f o f is s describing the home oming the heroes Troy, al o s o n n b clearly ba ed a uniform plan , and afterwards expa ded y s n s Tele insertion . To the latter notably belo g the whole H EROIC POETRY 1 03

’ s ma s maebeia (Books I . in which is de cribed Tele cho P s l as a journey to ylo and Lakonia , as we l the greater p rt of the last book and the poem treating o f the passage of Odys s s t seu into the nether world , which though in er ed in late a in m times may itse lf be very old. To g in for ation as to the h s s n abode of is father Ody seus, who has been ab e t nearly m c s i s o ld N s and Mene lao s twenty years , Tele a ho vis t e tor then . - Both tell him of the home coming of themselves and the other heroe s from the latte r he also learns that his father is detained in the far West upon the i sland o f the nymph But a n to O s Kalypso . before Telem chos retur s Ithaka dy seus himself has already arrived there . Thus his enterprise has no infl uence on the c ourse of events . H ome-comin o Od sseus 1 8 . c as 3 The old g f y , whi h w created o ut o f s n di joi ted primitive lays, depicted only the last year, m he c n i e. c atast s . the proper p , while pre edi g event were in l mentioned the course of the narrative , as in the I iad ; and thi s proves that the author was an imitator o f the poet of

I li ad s as . f us the , which he u ed a model A ter Odysse , the i ruler of the little sland of Ithaka, has lost his c omrades and s o n his n i in u l s ship wa der ngs the ret rn from Troy , he ive for s n s c n n eve year , onsumed with lo gi g for his home , on the i sland of Ogygia with Kalypso who strives l se to bind him permanent y to her lf. In Ithaka he is awaite d l r l f P n with equa y ea ning by his faithfu wi e e elope, who is M ’ wooed by numerous arrogant suitors. oved by Athena s c m s to requests, Zeus at length o mand the nymph let Ody sseus i s a i to go . He sa l on a r ft unt l close the island of the Phaiak es P a . Here, however, oseidon sh tters his c raft ; and - it is only with the aid of the goddess Ino L eukothea that he i can sw m to the beach .

1 8 . N s the K Alk inoo s 5 4 au ikaa , daughter of ing , gives a la o f him clothing and le ds him into the pa ce her father . At m s i s l his i s mealti e he recount h m e f prev ou adventures. He lost many of his comrades in battl e with the brave Kik o nes ; s s ui other , who had ta ted the sweet fr t of the lotus in the land o f - e s lato ba oi l the L otus eat r ( p g ) , he had been compel ed to drag 1 04 H EROIC POETRY

s m by force back to the ship , for enjoy ent of the lotus had

made them forget fatherland and friends. Then he fell into o ne - K s P s the cave of the eyed y klop olyphemo , who devoured l his b ut s was m n severa of shipmates , at la t ade dru k and n b s us s P m s n bli ded y Odys e as he lept. olyphe o bei g a so n P was u n of oseidon , the latter now wroth with the ret rni g

r . m Aio lo s u o f s t avellers They ca e to , the r ler the wind , nt n s n and he graciously confined all the co rary wi d in a ski , ’ so that they would have rea ched home in safety if Ody sseus n s comrades had o t ecretly opened the skin . 1 8 s s g 5 . All the hip except the one o n which was Odysseus s s b c L aistr o nes him elf were now hattered y the giganti yg . With the last he landed on the island of the enc hantress n his c t but Kirke, who first tur ed a part of rew in o swine ; when threatened by Ody sseus him self she restored them to n b their human shape, and all were now kindly entertai ed y

. c b as wa her Instru ted at length y her to the y leading home , ’ s n they prepared after a year stay to continue their jour ey . P ss s n u -s S ns Seireaes a ing the i la d of the vult re haped ire ( ) , c men s n s m he who en hanted by their o g and then lew the , - voyaged on between the seats o f the sea monsters Skylla and 1 bd s s Thrinak ia n in Chary i to the i land of , where u der the fluence of hunger his shipmates slaughtered kine from the s A s u s s sac red herd o f Helios . p ni hment for thi the lightning o f s ms Zeus shattered the la t ship only Odysseus hi elf, who o n had not shared in the sin, escaped the mast, and after being s c s n o f K s tossed about for nine day rea hed the i la d alyp o .

1 8 6. Alk ino o s s , touched with compa sion at this narrative, now sends the man of many woes with ri c h gifts to Ithaka in a s L s c s s swift hip . e t he be at on e recogni ed , his guardian godde s s Athena gives him the semblance of an old beggar . In thi Eumaio s s o f form he visits his herdsman , and hear from him ’ l the arrogance o f his wife s wooers . On y to his son Tele machos does he reveal who he is but his old b o und and his E s nurse urykleia al o recognise him, despite his transformation ,

1 A e n the n ame Triaaéria en to S c i s the same o d ppar tly g iv i ily w r , b u t e ed b o u a e mo o w c c o n nec ted dx a alt r y p p l r ty l gy , hi h it with p .

1 o 6 MYTH OLOGY AND RELIGION OF

M t h o lo an d e li io n y g y R g o f th e Ro mans .

1 8 . s n f 7 In religion, as in all other pheres of me tal li e Greek influences gradually ousted the native Roman spirit or at least filled the simple old forms with a new c ontent This process began as early as the reign of the Tar uinius n wa q , Greek conceptions findi g their y into through the medium either of the Etruscan s o r of c in Lower Italy like Cumae . From about the time of P W ar n Second unic they began , at a y rate in cultured circ o ld m s to completely destroy the faith , until finally al o t worships that were in existen c e anywhere in the mighty s empire were transferred to Rome. All tatements which we find in authors as to the circumstances of the o ld Ro man religion have already taken their c olouring from this G reek s was u tendency ; only the fe tival calendar , which set p before o f s s the this period , and the existence certain prie thood , u s fo ndation of which goe back to this earliest period , supply reliable if scant information as to what was genuinely Roman. These earliest testimonies shall therefore serve in the following t c as is exposi ion as landmarks , in order to ex lude, as far all c n possible, that was imported from Gree e i to the religion o f Rome.

. n 1 8 8 . B I I n d e termin ately c o n c ei v e d b ei g s . y the side of the true divinities we find in Roman belief a series o f figures which have neither developed into uniform c o ncep c m n tions nor grown into o plete perso alities, but have remained - a i in the sphere o f ancestor worship and d emo n sm. — (1 ) Among them the gho sts in the proper sense the — s c . Manes, L emure , and Larvae take the first pla e The souls of the departe d in later times are usually designated by the ’ manes o r n s flattering name of , pure good o e , or generally ‘ ’ ari . s as saf , infernal ones Of these, each family paid e pecial reverence to the spirits of its o wn ancestors as the a? infi rum arentium di arentes atrii. c p , and as p or p A cons ientious T H E ROMAN S 1 07 observance o f all the rules o f c eremonious burial was rigidly insisted upon ; even after cremation of the dead had be come u s s t . ual , the old cu toms applicable to burial were kept unal ered th 1 1 th l th o f Ma t On the 9 , , and g y were celebra ed the Lemuria o n c u s , whi h the so l were believed to arise from their graves in the form of goblins (L emures or L arv ae) . As a o f m n universal festival atone e t and worship of the dead , men al so celebrated at the end o f the o ld Roman year the dies arentales m 1 2 [ st o f s p fro the 3th to the February , and e pecially alia o n s o f s ff the F er the la t these days , by pre enting o erings of n o f food and dri nk at the graves . The resembla ce the dead o n - s to a sleeper led the other hand , as the grave in criptions e shew, to a b lief in later times that he slumbers in the grave s 2 1 D eities in everla ting tranquillity and happiness (compare 3 , of D eaf/s ) . 2 s Germ s ( ) Closely allied to the ghost are the , repre enting ’ n o f I z mones the ma s powers life and reproduction, and the of c the women, whi h in their character exactly correspond to e s o n them . On birth they ent r into human being , death they m c m M n s leave the ; then they be o e a e , and , exactly like the s o f f soul the departed , they are depicted under the form o a G snake. At the same time however the enius or the I uno s s a is a deity wor hipped as guardian pirit in the hum n being, by which men swear and to which an offering is presented o n

birthdays . Starting from thi s conc eption o f a personal guardian spirit o f with powers reproduction , men later came to attribute G u en to the family , the city, the state, and finally to any place s wheresoever a creative energy might display it elf, and thus s n r - actually a sig ed to them the part of t ue nature spirits . f 1 8 9 . (3 ) A midway position like that o these Genii is Lares a occupied by the kindred , who were reg rded as guardian o f m s l o f spirits eadows, vineyards, road , and groves, as we l as s i the house it elf, but at the same t me were honoured by various the a rites corresponding exactly to the worship of de d . In o f l earlier times , as a rule, mention is made only a single ar amiliaris a t f , who gu rds and represents the hear h and home ; MYTH OLOGY AN D RELIGION O F

e x a tl later however they always appear in pairs . Their c similar pairs of little wooden images were set up over Atrium s hearth in the ; at every meal , and e pecially on s N n s m s ho us Calend , o e , and Ides , and at all fa ily fea ts the offered to them a little food and a fresh crown . U D i P enates u o f (4 ) nder the title , the fig res whom wer s s th likewi e set up on the hearth , were compri ed again all gods whic h were looked upon as guardians of the store erms s (p ) in the hou e, although apparently were not everywhere understood by the name Ianu s m n n m n m m and Ve ta are e tio ed a o g the . Fro the s s as s hou e their wor hip w tran lated, like that of the n P enates P the civic commu ity , and hence these honoured o n the State Hearth in the temple of

1 0. l R m n 9 5 ) Quite pecu iar to o a religion , and o f s n without any traits per o al character, are the ’ o r ‘ s n s s Worker Withi , the pirits bringing to pa s a ticular a c tivity in c ertain persons o r things . To e c beings was ascribed o ne single stric tly limited sphere of Oper ’ c d b s s m ation, whi h was exactly etermined y the pirit na e hence heed had to be paid that the right I ndiges should be m s e c alled upon for aid at the right mo ent . The prie tly colleg Po ntifices u m nc o f u of the , which had s pre e fu tions s perintend ence in these matters as well as in other questions of cult . was inspired by a striving for ac curacy and definiteness tc — c as s o ts onstruct especially, it would seem, in the cour e -an s f se the fourth century B. c . almost endle s series o the the m o f s Spirits of Actions, on odel of older single figures thi s u s o f e ort. But as a nat ral re ult this exaggeration thes I ndigetes soon lo st their importance ; at any rate their whole c ult had already fallen into decay by the time of the Sec ond W H o w c s n d Punic ar. artifi ial the e distinctio s were is prove e. Abeona t g . by the fact that it was necessary to invoke whe a child fir st walked o ut o f the house and Adeona when it

n D omiduca I terduea. retur ed, as well as and - II . Nature Sp i ri ts an d Dei ti es cl o s ely ak i n tn

i 1 1 . 1 th e Sp i ri ts o f Ac t o n s . 9 ( ) The only nature

t 1 o MYTH OLOGY AND RELIGION OF

P R m oseidon, whose service was introduc ed into o e in

s . . S year 3 99 e at the command o f the ibylline Books .

1 94 . 2 ) Among the deities worshipped from the earl times the following are fairly near to the above — - Spirits of Ac tions Ianus the go d o f the door w or o f the whole door o f the n s o f c o nfla rat of the fire on the hearth , Volca u the creator g - M n o f the war god ars, Satur us and Consus the gods seed s ss ac harve t, and the whole series of the gods and godde es a in veget tion . Ianus developed from being the spirit and guardian o f n s o f single door i to the repre entative entrances in general , c thus into the god of ommencement, as both these ideas s n i ti m u expres ed by the o e word ni u . Conseq ently the be

o f th e da and i . e. ning y of the month , the mor M atutinas ) and all the Calends, are sacred to him I anaarius c i n n o f , whi h coincides w th the begin i g ’ s n l of the day le gth , was promoted later to be the prope 1 th the commencement of the year . On the 9 of January, at s A onium the sacrificial fe tival held in his honour ( g ) , bell wether of a floc k was offered to him originally by the king o f s himself, who obviously had taken the place the hou e father when the domestic worship of Ianus was tra nsferred to

S a b Rex Sacrorum. s the t te, and later y the He is fir t invoked n o f n and at the beginni g all actio s, particularly in prayers s c as a rifices ; indeed he is regarded , even in early times, the very prirzeipium and father o f the gods . ’ 1 . c I anus Geminus o r 5 9 5 The god s chief san tuary, uirinus s o f e Q , lay on the northern ide the Forum opposit e m as o i the t ple of Vesta, which was regarded the hearth the community ; it was the primitive vaulted gateway o r 1 A n o ld g o ddess o f the happy new y ear is p erhap s Diva A n e o na wo s ed o n the z rst o f ecem e who i s e e se n ed g r , r hipp D b r , r pr t with h er mo u th c lo se d o r c o vere d b y h er fi n g e r (c o mp i r e f av' ete ‘ [in s/ is e é ein O n the o e and A n na Pe ranna o r e e n na g , pnp th r h P r , the o dde ss o f e e x n e a o se fe s a was he d o n the g t piri g y r , wh tiv l l 1 th o f M a c i s to b e e a de d as e esen n the c an e o f the 5 r h , r g r r pr ti g h g e y ar . TH E ROMANS 1 1 1

entrance of the Forum , which was built on the model of e trium o n o f th domestic a . The door fixed the two sides the ss pa age were kept open as long as an army was in the field , probably because at one time the king himself mar c hed out s to the war , and for him the door of the city, as for the s - us m i n hou e father the door of the ho e, had to re a open until U c he returned home . nder the ar h of the gate stood the o f statue the god , with a double face looking towards both s was the entrance and exit. Though this hape probably c G s ss reated from reek model , it neverthele was certainly - meant to express the vigilance appropriate to a door keeper . - Like a real door keeper I anitor ) he holds a key and a rod o r sti c k (v irg a) to k eep o troublesome intruders ; his activity is characterised by the names P atulcius and Clusiv ius or Clusias Another chief seat o f his anc ient worship was the hill his Janieulum i Anc us called from name the , on wh ch King - Mar c i us c onstruc ted a fortification to guard the trade route leading from Etruria into the harbou r of the Tiber at the foot o d n n u of the hill . Thus from being a g of i goi g and o tgoing c n ff c and s his he ame to be the guardia of tra i hipping ; head , o f s o n R with the prow a hip , was put the oldest oman coin , As u - P n the , and later the real harbo r god ortunus was represe ted e in a shape res mbling his . 1 6 s 9 . Ve ta, like the Hestia of the Greeks, embodies the in —a me power at work the fire of the hearth , power which n worshipped in the fire itself withou t a spec ial figure of the c mm goddess . The city too had its o unal hearth with its s P R s Ve ta and enates , which in ome tood in a little round temple on the southern side o f the Forum . The service of the goddess was performed by six virgins who were chosen by the Pontifex Maximus in their c hildhood and were compelled m u s to re ain nwedded for thirty year . If one of these Vestals allowed the sac red fire to go out or became guilty o f unchas b P M tity , she was condemned y the ontifex aximus to the severest penalties and the holy fire had to be kindl ed anew m o f c fire- o r la - s by eans the an ient drill ter by burning gla ses. MYTH OLOGY AND RELIGIO N O F

Vestalia s l s o n ! The , the chief fe tiva of the godde s, fell t 9th o f June o n thi s day the matrons presented offerings 4 o n food the communal hearth . 1 an u n e 9 7. A complement d c o nterpart to thi s be efactr n n s fil of manki d is Volca us, repre enting the power of ’ o f n s n 18 od destroying all the works ma ha d , that , as g o fl u c n agratio n. As o n this ac c o nt he had to be kept far fro1 c s i n ti the houses of the ity , he had his temple out ide

s M s. s V olcanalia ; Campu artiu His chief fe tival , the , w 2 rd o f tlie ti celebrated on the 3 August, at time when after - harvest home the full garners espec ially needed his pro te c tio 1 In order that he might assuage the fire when onc e broken 01

s M ulciber mitis o r uietus. has he was styled al o , , q He may - been in the fir st instance connec ted with the lightning firs because the latter al so causes c o nflagratio ns ; he is ho wev < n o ld M s i voked in prayers together with aia , the goddes ’ s Ma so mo s earth s fertility wor hipped in y , and it appears probable that his influen c e was seen generally in the fire n ms n as erha the lightni g and sun under all circu ta c es . It w p ] only through identifi c ation with Hephai stos that he bec arr ’ o d o f s n s g the mith s craft and of vol c a oe . 1 8 S u s s O s n 9 . aturn s, Con u , and p , the deities protecti m u ti agriculture, have preserved in the sa e way as Volcan s S u s Saeturnus is ti character o f spirits of a c tions . at rnu or go d of sowing ; after the completion o f the autumn sowin the festival of the Saturnalia was h eld in his honour fro 1 th l t o r 2 rd D e x c 7 to the 3 of ecember with revelry , o f o f s. gifts, and liberation slaves from their wonted toil wax candles which regularly formed a part o f the pr undoubtedly typified the now beginning 1ncrease in the 0 light, which permitted the h pe that the seed hidden

. o ld s his earth would thrive His anctuary and temple, b Tar uinius S o n 1 was built y q uperbus, stood the slope from the Forum to the Capitol . Consus on the other hand is the go d of harvest - ’ condendi or deity o f the stowi ng away o f the field s As this however was originally stored in s ubterrane

M YTH O LOGY AN D RELI GI ON O F

- 200. S i Very near to him is ilvanus , the forest spir c as s is c o r whose a tivity however, his very name indicate , c e us t n s e i ern d more excl ively wi h the woodla d , and henc art he has a pine crown in his hair and a twig of pine o n h arm. u terrifies n n b ti Like Faun s, he the lo ely wa derer y prophetic voices o f the forest Silvanus however is e spe ciall u s in the guardian o f bo ndarie and of property general . In the luxuriant fertility of the field s and vineyards ag si men saw spe c ifi c ally the energy Of Liber and his wife Libera I u iter c s n me these , like pp Liber , were haracteri ed by their a s s s ] as the liberal di pen er of plenty , but later were regular ’ s s P s The latter s r identified with D iony o and er ephone . nar was P roser ina und< changed in Italy into the form p , probably the influence Of the I ndigital goddess presiding over the seed upward climbing (proserpere ; see - In the same way too the gardens and their fruit trees stan n s s s c han t u der the pecial guardian hip of Vertumnu , who g his form as the garden in the different seasons changes i and P m n s o f appearance, of o o a , the comely be tower fruit - both were chara c teri sed by the pruning knife . ss Bo r 2 0 1 . Among the godde es of fertility Fauna or n s nc u D ea takes highest rank . Her most ve erated a t ary R m n n c 1 o e , the fou datio of whi h was commemorated on the o f Ma la Of n c festiv y, y at the foot the Aventi e ; her hief however was celebrated by the Vestal Virgins and the nobl e R m s n be innix matrons of o e , to the exclu io of all men, at the g of D ec ember with a sec ret sacrifi c e in the house o f a praetor s ns s o f co ul , who eems here to have taken the place the kin In work s o f art she appears as a fully clad seated wo mar like her husband Faunus she holds a horn of plenty in h arm . s a and P m n P Be ides the bove mentioned Libera o o a , eroni

P s D n n n D ea. Flora , ale , and perhaps ia a are aki to the Bo a The Feronia of Central Italy had her c hief places worship in a grove at Capena on So racte in Etruria and another near Tarracina 1D the neighbourhood of the Po mptii Marshes in Rome a festival i n her honour was held in tt TH E RO MAN S 1 1 5

m s middle o f November o n the Ca pu Martius . She is alway s invoked as be stowing a blessi ng o n the harvest ; as n e o n s s s however slaves enjoyed ma y lib rties all harve t fe tival , the emancipation Of slaves was often performed in the temple o f thi s goddess . is 2 0 2 . n Flora , also ative to Central Italy , in a more s d s c restri c ted sen e the god es of flowers, and hen e also the e i R she s ss nc n di spenser o f f rtil ty . In ome pos e ed a very a ie t 2 8 th was temple upon the Q uirinal . On the ofApril celebrated - the flower festival of the F loral/a with wild danc es and coar se je sts sceni c shows and c ircus games were later added . nn c R n With her was co e ted obigus, the god guardi g the corn bi from mildew (ro g o ) . Pales o n the other hand is the patron deity o f pastures and herds of c attle ; her name indeed is c onnec ted with paseo ’ ‘ z c P an R she s gra e ( ompare , In ome had her eat n P n c s its m upo the alati e, whi h probably derive na e from her fi st P arilia on the of April the were held in her honour, in which sheep and stables were c leansed and sanctified by water ss s s o s sm and bloodle acrifice . With the same purp e herd en and e s z n c as herds leaped b tween pile of bla i g straw, mu h at the s o f n and m Oster euer and fe tival Fero ia , in Ger any at the f b n i ’ Jo a n sfi uer. n D 2 03 . Fi ally iana too belongs in all probability to

s s s ss s . she thi erie of godde e of fertility L ike the others, s e - D iana N emarensis was wor hipp d in well watered groves ( ) , parti c ularly o n Mount Tifata near Capua and at Aric ia in the n u i ia s eighbo rhood of Tusc ul um. At Ar c her prie thood devolved upon him who slew her former priest with a branch — broken o ff in the holy grove o bviously a kind o f human s ff ss s acrifice o ered with the aid of the godde her elf, who was n s R la pote t in her tree . In ome her ancient temple y o n the n n u u was Ave ti e, and here, as thro gho t Italy, her chief festival c o n s c u u elebrated the Ides of Augu t, on whi h day Vert mn s s s I n Ari ia al o received a acrifice . c a torchlight procession was brought to her in the early morning ; in the same way Pales at sunri se and Flora were celebrated with kindling o f 1 1 6 MYTH OLOGY AN D RELIGION OF

l s. L artic ula light ike Feronia she protects slaves, and in p tho se who had taken refuge in her sacred wood and wer t D ea al s. being pursued like the hunted deer . Like the Bona 18 s she wor hipped above all by women , and invoked as give o f i n e rha fert lity a d o f easy c hildbirth . This quality is p p s s s the reason that several of her temple , e pecially tho e a s Aricia R Tu culum, , and ome, were regarded as the federa a u f s D as O . s nct aries various Latin tribe Afterwards iana , s o f i was n ] godde s groves and fert lity, completely ide tified wit Ar m c c am te is, and then e became the goddess of the hase, s - c finally al o the moon goddess, a con eption which only he fe stival o n the Ides can justify us in attributing to the nativ D iana . s s 2 04 . (4 ) A go d wor hipped from the earlie t times b ’ 18 M M all the tribes of Central Italy ars, armar Slayer M Mav o rs s c b - Gradiv a amers or , who bear the an ient y name ’ ‘ - the o ne i. e. n ‘ approaching , appare tly the foot soldier (I e is clo sely related to the Spirits Of Actions in so far as h in altho u l represents mainly the divine power at work war , g his activity is not restri c ted to so narrow a field as that c the I ndigetes of later times who aro se from the arti ficial wi s s of prie t . ’

2 0 . o ld n s s R R 5 In the ki g hou e at ome , the egia, preserved the sacred spear of Mars and a shield that had f ancile o n c K Num rom heaven ( ) , the model Of whi h ing r h caused eleven other shields to be made . Fu nished wit the twelve Palatine Salii Springers ’ the priests of ’ pe rformed armed dances in the god s sacred month si ng i ng ancient songs in which he was called it - s field u . the meadow , prod ce, and vineyards That c nn o f - s c eremony marks the begi ing the war sea on, whi h m m li ited to the sum er , is made fairly clear by signifi c ance o f his other festival s ; fo r o n the 2 7th February and on the 1 4th of March were held near the altar of Mars in the middle of the Campus Martins 1 The M ater M atuta to o fo r o m the M atralia ma t , wh t fes al e e e d was a o ddess o o f da n and o f . tiv w r h l , g b th w birth

1 1 8 MYTH OLOGY AND RELIGION OF

1u s . le over all else He carries as his weapon the thunderbolt, s c F u ur and in the earliest times he is him elf alled lg , the

. b s s lightning He gives signs y mean of lightnings and bird , to Observe and interpret which was the function of the priestly college of Aug ures ; but he send s al so the fertilising storm n rain , and in conti ued drought he is hence called upon as ‘ ’ Elieius . c m , the evoker of the rain Thus he be o es the s as his di penser of fertility and rich plenty, and has chief

u liberalitas s . o f q ality , genero ity From this point view he b - i bears the y name of L ber. To him are held the festivals n i Vinalia R ustiea co nected w th the culture of the vine, the 1 Of us M editrinalia 1 l th on the 9th Aug t, the on the of

Vinalia 2 rd . u October, and the of the 3 of April Agricult re , - n cattle rearing , and the youthful populatio stand under his ’ protection ; a chapel of I u wntas youth ) hence formed part of his temple on the Capitol . 2 man 08 . The phenomena of the storm threatening with destruction were o n the other hand ascribed to a god that grew ’ o ut o f I u iter s i. e. I u iter. pp , Veiovi or Vediovis, the evil pp His sanctuary stood between the two summits o f the Capitoline H ill he himself was represented as youthful , with a bundle of thunderbolts o r arrows in his hand . Su o d n s n sub mane mmanus, the g of the ightly storm arisi g , ’ was s m o ut I u iter. towards morning , i ilarly evolved of pp It u s o ld b - L ueetius remains q e tionable whether the y name , the ’ ‘ s s I u iter as o d light or gli tening one , de ignates pp the g of o r is u the light Of heaven, whether it not eq ally to be referred

s o f o r o f . to the fla h the thunderbolt, glare the storm u iter Stator s - 2 09 . As I pp the mighty torm god becomes a

as Victor s s o f . helper in battle , a di pen er victory To ' F eretn us the vi c torious general offers in dedication the spolia ’ o ima n O f s m p , the pa oply the enemy commander who he has s o wn . s lain with his hand His servants were the Fetiale , who s s with solemn ceremonies demanded sati faction for outrage , proclaimed wars, and concluded treaties ; for hi punished the perjured who wronged one of the same TH E RO MANS 1 1 9

D s F idius eu , the god of good faith , was actually designated Genius I u iter s o f s as the of pp , and the anctuary Fide , Good c nc as s s m s Faith o eived a godde s, tood fro the earliest time immediately by his Capitoline temple . In the latter was the n -sto ne the s o f s sacred bou dary , ymbol Terminu to characterise I uppiter as the guardian 0 bounds and property. One of the oldest plac es o f his worship was a sacred grove o n s n M n m the ummit of the Alba ou t, where for erly the Latin ‘ c o mmunities under the presidency of Alba Longa had met to

I u iter Latiaris c o f um. worship pp , the prote tor Lati The u Tar uinius as u yo nger q built a temple there, he b ilt that on F eriae L atiaae the Capitol . Here were celebrated the with sacrifices and games ; and general s to whom the Senate had denied a regular triumph o n the Capitol often pro c eeded to n this sa ctuary to dedi c ate their booty . 2 1 0 R n in § . When ome however had won predomina ce m o n L atium , the te ple the southern height of the Capitol bec ame the mo st revered plac e o f his worship for in the same way as Rome herself dictated her laws to the world the Roma n I uppiter Capitalinas or Optimus M ax imus r uled heaven and n o f earth . He is the proper lord and guardia the free state ; to him therefore the general on his tri umphal return s o f n s n um pay the due meed tha k , ridi g in tri ph up to the ’ s u s and as his n Capitol with the god attrib te robes adornme t, in order to lay the laurel of vi c tory in the bosom o f the god s ss c m who vouch afes succe , and to dedi ate in his te ple the his mo st precious part of the booty. In honour were held s s L udi M a ni o ut o f c the mo t important game , the g , whi h mani and Ple i later grew up the L udi R o be . n b his s h 2 1 1 . On the Capitol were ve erated y ide is wife n and his u c s u his I no da ghter Minerva . In on eq ence temple had a triple c ella the central department belonged to I uppiter ms o n to I uno o n hi elf, that his left , and that his right to n o f s Mi erva . The combination the e three deities was indeed n d E quite Greek in origi , but had been a opted in truria and ns R thence tra planted towards the end of the royal age to ome . MYTH OLOGY AND RELIGION OF

e I u iter Flamen D ialis The first s rvant of pp was the , who ff o r Of presented the O ering on all the Ides days full moon, o f I u iter a all which were sacred to pp , and in gener l on the s o f Flaminiea is ss fe tivals this god ; his wife, the , the prieste f I n o u o . Their married life was meant to typify that of the c divine pair whi h they represented . 2 2 f n 1 . The worship O I no extended from early times c n s s over all Italy , espe ially amo g the L atins, O can , and U m n s mbrians ; a o g the fir t her name was given to a month , I nnins o r I unonius as in , on the Calends of which W held ‘ Rome the festival o f I uno M oneta ( the inspirer o f love or ‘ n s i h admo i her ) , probably to commemorate her wedding wit u iter s a I pp . Thi I no had an an c ient temple o n the Capitol in its precinc ts were kept the geese which were famous as the A s o f I u iter Rex saviours of the city. wife pp she is styled R e i na m M m m c m m g , and a ong the arsi, as a ere fe ale o ple ent I ap iu R e ena M o n I st o f to him , g her son ars was born the M c m n ar h , on which the wo e celebrated in her honour the ’ ’ M atronalia ns s . Al l s or matro fea t Calend , or days of new s s c s she was s moon, are acred to her, perhap be au e al o regarded - ss c nn as a moon goddess . With this po ibly is o ected her ’ b - L ueetia s o ne u y name , the gli tening , altho gh the kindred ‘ ’ name L ueina ( she who brings to the light ) c haracteri sed her as a goddess of delivery . - of art often hold s in her arms a c hild in swaddling cl Of n u Es u n had a grove hoary a tiq ity on the q ili e, but was u A s c worshipped thro ghout Italy. goddess of wedlo k ‘ I uno I u a I u alis -m also called g or g , the marriage ‘ ’ - P ronuba i o f . b 0 , gu de the bride The y name use L anuv ium c o n e spec ially in at , haracterises her hand as a guardian or saviour in general in this conce she is armed with shield and spear and wears a goatskin

s . I u iter Rex her head, houlders, and back Like pp , m Regina c arries the s c eptre as emble .

. f h 2 1 . R IV D ei ti es o Deat . § 3 In ome a uniform realm of the dead did not be come henc e there was no development of independent rz z MYTH OLOGY AN D RELIGIO N O F

. D ei i r i i 2 1 . s VI t es o f F o e g n Orig n . g 5 Toward E s the end of the royal period the tru can culture, and through o f its medium that Greece, which was already dominant in u c R s N L ower Italy, gained infl en e in ome al o . otably the n Sibylline Books from Cumae , which contai ed a collection Of G s reek oracular utterance , led to the introduction of quite o f R c s a number Greek worships into ome . In this pro es either the qualities o f the foreign deity were transferred to o ne o f the numerous native Spirits o f Action to which it was s in s n m was it elf nearly akin character , or el e the foreig na e n adopted together with the foreign conception . Thus Mi erva originally was in all probability nothing but the divine power ff and n and e ecting thought understandi g in man , thereby the s n s the tutelary spirit o f arti tic activity . Her i clu ion in Capitoline trinity 2 1 1 ) she owes solely to her ide ntification P s s with alla Athena, whose qualities were tran ferred to her s f except that she did not become a true goddes O war .

2 1 6 . s c witl § Similarly Venu , whose name is conne ted v‘ enustus G n Wonne and the erma , had in the earliest time

R . She cult in ome is the Greek Aphrodite, who from Italy and afterwards from Mount Eryx in S c R m e rha entran e into o e under this name, which p ‘ ’ I ndi ital ss . to an g godde , the giver of delight m s o f te ple was rai ed in the grove Libitina, a go s and b - M urcia Clo plea ure and death , her y names and are c ertainly derived from lo c alities . M u u s in s s nc n Furthermore, erc ri the fir t in ta e can o ly ha I ndi ital Of merx mercatura s been the g god and , the pirit trade ; it was o nly by identifi cation with H ermes that became a fully developed go d. As however remained to a far greater degree than the latter the h ' deity of tradespeople, the purse appears in Italy as attribute .

c s . The a e is similar with Hercules Herakles, the favo s s s was c o nfii sed son of Zeu , who di penses ru tic plenty, the creative Geni us whi c h was a sc ribed to I uppiter as it to every man in general . In TH E RO MANS 1 2 3 wedlock to the I uno who represents the produc tive power o f woman ; then however this exclusively Italian conception so permeated the purely Greek legend that there arose a variety o f contradictions with the tradition o f the feud between Hera and Herakles. R o n 2 1 7. The service of Ceres in ome is the other hand purely Greek . The name, which in its origin certainly I ndi ital ereseo applied to an g goddess, is closely related to and creo ; the personality o f the goddess however is simply that o f D R emeter , who was introduced into ome under this name

6 B. C . s in the year 49 , and in who e worship so little change s was made that even in Rome her priestes es had to be Greeks . no u Still more ancient, but less p rely Greek , is the worship o f u L udi A ollinares Apollo, in whose hono r the p were held

2 1 2 s . e . o n 1 o n c ever after July 3 , account of an utteran e of

. And o f the Sibylline Books the ruler the nether world , D is P n o f P P - ater , the husba d roserpina, is luton Hades taken ’ c D is div es o ne s over without hange ; is , the rich , a tran lation of Pluton.

1 2 0 s . e . R § 2 8 . In the year 4 was brought to ome the c s o f M a na M ater I daea Pe ssinus Ma sa red tone the g of , or

s 1 8 6 B. C . was s ss Amma . In it necessary to forcibly uppre the s s was d s wor hip of Bacchu , as it degra ed by excesse . Then s and Sara is a came Isi p from Alexandria, and finally mong many less important cults the Mysteries or secret rites o f the P s - M s c c er ian sun god ithra , whi h had already in orporated many thoughts and ceremonies o f the now advancing Chri stian so u R G faith , that the latter fo nd in ome, as in reece, a soil well prepared to ensure its vigorous growth . 1 24 BI BLIOGRAP H Y

BIBLI RA Y OG PH .

The fullest collection of modern literature for Mytho lo g ’ r s F Bursian s brbueb . Ja . 2 is fu ni hed by A renner in , Vol 5 and for Greek Mythology between the years 1 8 8 6 and 1 8 9 <

b . ibid. . 2 6 s 0 y Fr Back , Vol ; for sub equent years see

ibid. 8 1 . Gruppe, Vol .

f . Miiller P le men K . ro o a z u einer wissens lsa tliebe O , g e f Ill tlrolo ie o 1 8 2 y g , G ttingen , 5 .

' '

. . Grieebisebe Gotterlebre G 1 8 F G Welcker , , ottingen , 5 7

1 8 6 2 .

P r M tlsolo ie . G . 1 8 th L reller, y g , Berlin , 5 4 ; 4 edition b — . R 1 8 8 1 8 R om. M tlsolo ie 1 8 8 C obert, 7 9 4 ; y g , Berlin, 5 — rd . 1 8 8 1 1 8 8 . g edition by H Jordan, 3

M ller M tb lo i . D . ii o e der rieobisolsen Stei mme G H , y g g , ottin — 1 8 1 8 6 . gen, 5 7 9

. Grieebisebe Kunstm tfiolo ie z 1 8 I fl J Overbeck , y g , Leip ig, 7

W R s her tudie u . . o c S n z r v er leiebenden M tlsolo ie H , g y g ' ' Grieeben und R o mer z , L eip i oiJen My tbologie und anti e L ei z 1 8 8 f fl us iilarliebes L ex iéon der rieeb p , p . , 7 . f g

und romiseben M tholo ie L ei z . 1 8 8 f y g , p , 4 .

M n x i ntiée Wald und eldéulte 1 . F 8 W a nhardt, , Berlin , 7

Ili tbolo iselse F orselsun en S ss 1 8 8 . y g g , tra burg , 4

M ndo ermaniselse flf t n E. . I fie 1 8 8 H eyer, g y , Berlin, 3 M D ie Gi anten und Titanen in der antieen a e . S M ayer , g g

Kunst 1 8 8 . , Berlin , 7

U W ilamo witz -M f E uri ides H erakles . von oellendor f, p , V

1 8 8 z ud n 1 8 6. I . Berlin , 9 ; editio , 9 — E. R P s ebe u B. 1 8 0 1 8 . ohde, y , Freib rg in , 9 94

ie rieelsiseben Cult a d i e M tben n il. 0 . D n i Gruppe, g y

ez iebun en z u den orientaliseben R eli ionen L ei z . 1 8 8 B g g , p , 7

eobiselse M tlrolo ie u . R el ions esebielate m n Gri y g ig g , for i g ’ Mijller s H andbuel) d l lass o f . . . V , part ii . Iwan v

ms wissensefia M 1 8 etc . tu fl, unich , 9 7,

INDEX

s num er e (Tb b s rf er to tise parag raphs . )

ACCA LARENTIA 2 1 Am hiarao s 1 1 f. , 3 p , 4, 7

Ac helOo s 1 6 Am hi n 1 2 f. , 97, 4 p O , 4

Ac he rOn 1 6 f. Am i e 2 , phitr t , 9 , 94

A c hille s 1 f itr n 1 6 f. u 1 1 f . Am h O , 79 , 3 , 77 p y , 3 Admé to s 1 62 Am k o s 1 66 , y , AdOn is 1 08 A n c e s o - o s , t r w r hip , 5 Ad as o s 1 1 1 A nc hi sé s 1 0 r t , 7 , 73 , 9 A ellO 2 1 A nci a 2 0 , li , 5 Aescu a u s 2 2 A ndro e Os 1 l pi , g , 5 3 A amemnOn 1 1 ff n d o meda 1 2 1 . A 8 g , 3 , 77 r , ‘’ A an e 2 A n erOna 1 g ipp , 4 g , 94 A enOr 1 2 A n na e e n na 1 g , 3 P r , 94 A ai a 1 A n a o s 1 2 g l , 4 t i , 4 A au o s 8 1 1 A nthesté ria 1 1 g l r , 3 , 7 , 5 ' ' Aia 1 6 1 1 6 A n o ne 1 0 1 , , 3 tig , 7 , 73 Aiak o s 1 A n ti o , 8 pé , 1 24 A as 1 A a u a 62 i , 79 p t ri , A ié t s 6 f. o di e 1 0 ff é 1 6 1 1 A . , , 4 phr t , 7 Ai eu s 1 f 1 1 A hro di to s 1 0 g , 1 5 , 5 4, 65 p , 9 A s A o llOn 6 ff 1 2 1 ig i , p , 7 , 44, 7 A i i stho s 1 0 f A s rto s 1 6 g , 3 . p y , 5 A e 2 A rac hné 60 ig l , 3 , A i to s 1 2 6 f A es 1 0 f g y p , . r , 5 . Ai neias 1 0 A e usa , 9 r th , 97 Aio lo s 1 0 1 8 A r éi 1 2 , 4, 4 g , 9 A sa 1 1 A e o n es 1 2 6 i , 9 rg iph t , AisOn 1 6 1 A r O 1 6 1 , g , Ai thio e s 1 2 8 1 A r o nau tai 1 6 1 ff p , , 3 3 g , . A ithra 1 A o s 8 6 1 2 6 , 5 7 rg , , A k amas 1 A i adne 1 1 1 , 5 7 r , 7, 5 3 Al he i o s A ri On 2 p , 97 , 7 Althaia 1 6 1 , 5 9 9 , 73 Ama e a 2 1 6 A ristaio s 0 lth i , 3 , 4 , 7 Amaz o n s 8 f 1 1 1 1 A rmilu strium 2 0 , 7 , 3 3 , 4 , 5 5 , 5 Am o s a 8 A em s if br i , 3 rt i , 75 . Ammas : see M a A s e o s 2 2 f kl pi , . Amo : see E o s A s a e 1 08 r r t rt , 1 2 8 I N DEX

As e e 80 Damastés 1 1 t ri , , 5 Astraio s 1 0 anae 6 1 2 8 , 4 D , 3 , A a an e 1 60 anaide s 1 2 t l t , D , 7 A amas 1 6 anao s 2 f 1 6 . th , D , Athé na D ea M u a ac 2 1 , 5 3 t , T ita , 3 A as 1 2 ead c o n u a o n o f ud tl , 4 D , j r ti , 3 ; j g A e u s 1 0 f men o f 1 8 tr , 3 . t , A o o s 1 1 eiane a 1 6 f tr p , 9 D ir , 4 . Au eias 1 0 Dé i a eia g , 4 d m , 1 5 6 Au u és 1 2 20 e mo s 1 0 1 0 g r , , 7 D i , 5 , 7 Au rOra : see Eo s D elia O , 7 A a Larv arum 2 1 D e l h né 6 vi , 3 p y , 9 D m r é été 6 if. , 3 , 45 Bac c an es 1 1 D emo hOn 1 6 h t , 3 p , 47, 5 Bac c ho s : see o n so s e s o na 2 Di y D p i , 5 Ba o s 1 2 e s n : see Fa e ity l , D ti y t Belle ro ho nté s 1 Di a en é s 1 8 8 p , 3 3 p r t , BellOna 1 0 an a 2 0 , 5 Di , 3 Bo na D ea 1 20 1 e , 99 , Dik , 3 9 , 43

Bo eas 1 0 1 66 o medes 1 1 1 1 f. r , 4, Di , 4 , 7 Bri séi s 1 8 1 8 1 ane 6 1 0 , 7 , Di , 3 , 7 Busi s 1 2 D iOn sia 1 1 ri , 4 y , 5 D iOn so s 1 1 if 1 2 1 8 y , 49 , 3 , 5 3 , a u D io sk o ro i f C c s, 1 41 , 1 3 4 . m e 1 2 C a é nae 1 1 k . , 9 Dir , 4 Ca me n a 1 1 sc o d a 1 0 r t , 9 Di r i , 5 C e es 2 1 D i s a e 2 2 1 r , 7 P t r , 4, 7 C halk eia 6 62 am o s 1 1 , 5 , Dithy r b , 5 C a s 1 0 1 1 Di u s F idi u s 20 h ri , 3 3 , 5 , 3 , 9 C a es 1 a o n 1 06 1 2 1 2 1 6 h rit , 39, 4 Dr g , , 3 , 4 , 3

CharOn 1 1 6 f. , 7 4 C a d s 1 8 eams 1 8 1 2 2 h ry b i , 93 , 5 Dr , , 4, 7, 49, 7 C e on 2 1 1 61 ades h ir , 3 , 3 9, Dry , 99 C himai ra , 1 3 3 Chr saOr Ea uak es 6 y , 5 9 rthq , 3 5 , 3 , 95 C hr séi s 1 8 E e a 1 1 y , 7 g ri , 9 C ses 1 8 E e i a : see Ilei th ia hry , 7 il ithy y C o Ei rené hy tr i , 3 , 3 9 , 43 C es erso nifi cati o ns o f E e a 1 1 iti , p , 44, l ktr , 3

C emen a 2 1 E eu si n a ff. l ti , 4 l i , 49 C o nc o d a 2 1 El sio n 1 8 1 2 r i , 4 y , , 3 COnsu s 1 8 E nd miOn 1 0 1 , 9 y ,

C e an Bu 1 1 1 2 f. E n O 1 0 r t ll , 4 , 5 y , 5 C u idO: see H me o s EO3 1 0 p i r , 3 ap ho s 26 Ep , 1 aemo ns 6 1 1 E i o no i 1 6 1 D , , 9 p g , 7, 74

1 3 0 I NDEX

'' H o nOs 2 1 K a o e 2 , 4 lli p , 4 H a Kall ntéria or i , 39, 43 y , 5 7 H ade s 1 1 6 Kal dOn H u n o f 1 f y , y , t , 5 9 . H ak i n thia 0 Ka so 1 8 2 f 1 8 y , 7 ly p , , 5 H ak i ntho s 1 Ka aneu s 1 f y , 7 p , 71 . H s 1 20 Karne ia 0 y bri , , 7 H d a 1 8 Ka a y r , 3 rp , 43 H e a 2 Kas a a 2 y g i i , 3 1 5 4 t li , 4 H llo s 1 KastOr 1 f y , 47 , 34. . H e rb o re i o i Ké daliOn 6 y p , 73 , 3 H érmé stri 1 2 Ke k ro s y p , 7 p , 1 5 0 H n o s 2 Ke ntau ro i C e n au s 1 y p , 4 ( t r ) , 3 9 , 1 5 6 I acc o s 1 1 KE heu s 1 2 8 h , 49 , 4 p , a s I n u 1 1 1 f. e e o s 1 1 , 9 , 94 K rb r , 7, 43 IasiOn Ké re s 1 0 , 47 , 3 , 5 15 36 2 Kerk O e s 1 , 3 p , 45 IasOn 1 61 Kerk On 1 , if. y , 5 1 I das 1 e e o n 8 , 3 5 K ryk i , 5 Ilei th i a Ke nei a H nd o f 1 y , 3 7, 75 ry , i , 3 9 I nac ho s 1 2 6 e o 1 , K t , 9 I nc u b i tif) Ki k o nes 1 8 , 4 , 4 I ndi e té s 1 0 Kili x 1 2 g , 9 , 3 nfe 1 8 8 Kirk é 8 1 1 8 l ri , , . 5 1 2 1 6 1 8 Kle iO 2 92 , 3 , 3 , 3 , 4 IO 1 26 o o 1 1 , Kl th , 9 Io k aste 1 68 1 0 mene 1 00 , , 7 Kly , 1015103 1 8 Kl taimé stra 1 1 1 , 3 y , 3 , 3 4 1016 1 1 K a 1 00 , 44, 47 ly ti , IOn 1 0 Ko o s 1 6 , 5 kyt ,

I hi e ne ia 1 1 Ko e 6 ff. p g , 3 r , 4 I h e f ito s 1 K on 1 . p , 44 r , 37, s 1 0 eusa 1 0 Iri , 3 Kr , 5 I s s 2 1 8 K ro mm On So w o f 1 1 i , y , , 5 I s ands o f the B e s 1 8 o n o s 2 1 8 l l t , Kr , 3 , 45 , 9 I smen é 1 0 e e 2 8 , 7 Ky b l , 3 , 7 I s m a K k la e s 6 1 8 th i , 94 y p , 3 3 , 3 . 4 ItOno i 1 K k no s 1 , 45 y , 45 fi I nO, f, 2 1 6 I u it r u 2 6 20 Lab dak o s 1 68 e J e ff . pp ( pit r) , , 7 , I n u ns 1 1 La n 1 t r , 9 by ri th , 5 3 I u v e ntas 2 0 L ac es s 1 1 , 7 h i , 9 x ion 1 LadOn 1 2 l , 3 9 , 4 Lae es 1 86 rt , Kadmo s 1 2 1 66 Lao s 1 68 f , 3 , i , Ka ai s 1 66 Laistr o ne s 1 8 l , yg , 5 I NDEX 1 3 1

Lamio s 1 M a a a 2 0 , 45 tr li , 3 La ithai 1 6 M atrOnalia 2 1 2 p , 5 ,

La a 2 1 M ede a 8 1 1 2 1 6 1 1 6 f. r , 3 i , , 5 , , 4 Laré s 1 8 M ed i na a 2 0 , 9 itr li , 7 La ae 1 8 8 M edusa 1 2 8 rv , , 5 9, Li ana see Le o M e a a 1 t t g r , 37 L au e 68 2 1 1 M e ilan iOn 1 60 r l , , 7 , 5 ,

Léda 1 M elea ro s 1 f. , 34 g , 5 9 Lemu es 1 88 M eli k ertes 2 r , , 9 Lemu a 1 88 M e o me ne 2 ri , lp , 4 Lems a 1 1 M el art 2 1 i , 5 q , 9 , 49 Le n a H d a o f 1 8 M em nOn 1 0 r , y r , 3 , 3 Le e 1 6 M e n c ea o n o f 6 sac fi c e th , , r ti , 5 ; ri LetO 1 2 o f 2 2 o 1 0 1 1 1 , 73 , 77, 5 , , 9, 7 , 5 , 3 , 5 3 , L eu k o thei 2 1 8 1 6 1 2 2 0 2 O , 9 , 3 3 , 9 , 3 , 5 L e a e 2 00 M en elao s 1 1 1 1 8 2 ib r P t r , , 3 , 79, Li e a z o o M e ne s eu s 1 b r , th , 5 7 Li e as 2 1 M é nio s 1 0 b rt , 4 , 4 L na 2 1 6 M e c u u s 8 2 1 6 ibiti , r ri , 4, L c has 1 M é s 60 i , 47 ti , 3 9 , L no s 1 M ne a 2 1 1 2 1 i , 3 7 i rv , , 5 L6to ha o i 1 M i n Os 1 8 1 2 1 p g , 84 , , 3 , 5 3 Luc fe 1 0 2 M n o au o s 1 2 f 1 8 i r , i t r , 5 , 5 Lfi ci na 2 1 2 M n as 1 1 , i y , 7 Lud 1 8 2 1 M as 2 1 8 i , 9 , 7 ithr , Lfi na : see e ene M nemo s ne 2 S l y , 4 L u e c a a 1 M o a 1 1 1 p r li , 99 ir i , 3 9, 9, 5 9 L u e ci 1 2 M o o n 1 00 f 2 0 p r , 9 , , 3 L k aia 2 M u ses 2 1 1 1 1 y , 9 , 39 , 4 , 4, 9 L k aOn 2 M m do ne s 1 8 0 y , 9 y r i , L k o médé s 1 M s e es ff 2 1 8 y , 5 7 y t ri , 49 , L k o s 1 2 y , 4 L k ur o s 1 1 a ades y g , 7 N i , 99 L n k eu s 1 2 f a sso s 6 y , 7 . N rki , 4

au s k aa 1 8 . N i , 4 ' M s 8 1 1 2 1 8 ec a 8 , 7 , 3 , N t r , 3 M achaOn 2 e k sia , 3 N y , 3 M a na M ae 2 1 8 emean L o n 1 8 g t r , N i , 3 M a a 8 8 1 Nemesis 1 2 0 i , , 97 , 3 , M ainades 1 1 emes s 1 2 0 1 , 3 N i , , 3 5 M ané s 1 8 8 e e e 1 1 6 , N ph l , 3 9, 3 M an a 2 1 Ne tunu s 1 i , 3 p , 93 M arathOn Bu O f NEréides 2 , ll , , 9 M a s 2 0 f 2 1 2 e eu s 1 r , 4 , N r , 9 M a s as 8 Ne sso s 1 r y , 9 , 47 M i e M atfi ta 20 Ne s o 1 80 1 3 t r , 3 t r , , 2 1 3 2 I NDEX

e e W o d 1 ff e aso s 1 N th r rl , 7 , P g , 5 9, 33 htmare s 1 Pe iri th o o s 1 6 Ni , , 5 N i 6 1 6 1 e o 1 0 1 3 1 5 41 P ith , 7 e as 6 f e 1 1 . Nil , 97 P li , o e 1 2 1 0 e o s 1 0 Ni b , 5 , 3 P l p , 3 o o s 1 0 e naes 1 8 1 6 N t , 4 P t , 9 , 9 uma 1 1 2 0 Pé n elo é 1 8 1 8 6 N , 9 , 5 p , 3 , m s 1 1 6 e n eu s 1 1 Ny ph , 99 , P th , 7 Peri hé té s p , 1 5 1 O d sseu s 2 Persé 1 6 y , 1 8 ff. , 4 O a 1 8 e se o ne 2 2 1 6 g yg i , 3 P r ph , 4, 5 , 5 O idi s s u 1 6 if . e se 80 p , 7 P r , Oineu s 1 6 1 1 1 e seu s 1 2 8 , 4 , 5 9 , 7 P r , O i no mao s 1 0 Perso nifi c atio n s 1 1 , 3 , 1 Q ino iOn 1 1 1 2 0 f 2 1 p , 7 , 4 O k eano s 1 Ph ae thOn 1 o o , 9 , Ok eté 2 1 Phaiak es 1 8 y p , , 3 O m a e 1 a d a 1 1 ph l , 45 Ph i r , 5 5 , 5 7 O s 1 8 Philo i tio s 1 8 6 p , 9 , O c e s 1 2 68 f 1 Philo k té té s 1 ra l , , 44, , 49 , , 47 O c u s 2 1 i neu s 1 66 r , 3 Ph , O re iades o o s 1 0 1 0 , 99 Ph b , 5 , 7 Oreith i a 1 0 o o s hoe u s : see A o o n y , 4 Ph ib (P b ) p ll O es es 1 1 Pho i ni x 1 2 r t , 3 , 3 O a P ho lo s 1 rg i , , 3 9 O ri On 1 0 2 Ph o rk s 1 , 77, y , 9 O e u s 1 8 2 1 1 6 PhOs h o ro s 1 0 2 rph , , 4 , p , O sc o o a 1 1 1 Ph ri x o s 1 6 h ph ri , 5 , 5 4 , 3 e as 2 1 Pi t , 4 PalaimOn 2 eu s 1 1 , 9 Pitth , 5 ' a es 20 2 f Pi t o k am té s : see n s P l , . y p Si i a as 1 2 é ades 1 02 P ll , 5 Pl i , a as A e na : see A e na PlutOn 2 : see Hades P ll th th , 4 Pi n 0 Plfi to s , 9 . 43 . 47 Panak e ia Pl nté ria , 2 3 y , 5 7 Panathé naia Po daleirio s 2 , 5 7 , 3 Pandaro s 1 Po ias 1 , 79 , 47 PandOra 6 o ux : see o de u es , 5 P ll P ly k and o so s Po l b o s 1 68 P r , 5 5 y , PaniOnia o deu es 1 f 1 66 , 94 P ly k , 34 , a c e 1 1 o mn a 2 P r a , 9 P ly i , 4 a s 1 0 1 1 1 o l neik és 1 0 ff P ri , 9, 3 , 79 y , 7 . Parthe n0 aio s 1 1 o l émOn 1 1 p , 7 y p , 5 ’ as ae 1 o l hémo s 2 1 8 P iph , 5 3 y p , 9 , 4 Patro k lo s 1 8 0 f o me ana e 6 , . P g r t , 4 i x 2 1 POmOna 200 P , 4. ,

1 34 I NDEX

The rsand ro s 1 Ulix é s : see Od sseu s , 74. y Thé se ia 1 U an a 2 , 5 7 r i , 4 eseu s 1 1 1 1 0 ff U ano s 6 1 0 Th , 4 , 43 , 5 r , 3 , 9 esmo o a 8 Th ph ri , 4 8 f e s 6 2 1 . Th ti , 4, 9 , 7 v i V e 1o s, 2 0 8 Thri nak ia 1 00 1 8 , , 5 enu s 2 1 6 V , Th e sté s 1 0 y , 3 V é r ac um 2 0 S r , 5 i ade s 1 1 Thy , 3 e u mn u s 2 00 2 0 V rt , , 3 e nu s 1 2 Tib ri , 9 es a 1 8 1 f V , 9 , 95 . il hOs a t T p s , 1 0 6 V i c tOria : see N ik e i anes 1 1 6 T t , 3 3 , i na a 2 0 V li , 7 T i thOno s 1 0 , 3 us 2 1 V , 4 Ti t o s irt y , 73 o canu s u c an 1 V (V ) , 97 a ed 1 1 l l Tr g y , 5 ee - o s 2 Tr w r hip , 7, 7 W a e 1 fl I I lf T ri nak ria: see Thrinak ia t r , 9 ; 9 W m d 1 0 I S o e mo s 8 , 4, 4 Tript l , 4 Tri tOn W O ”, 2 , 2 2 0 , 9 1 9 7 s 5 8 0 Trivia , T ro hOn i o s 2 2 Z a eu s 1 1 6 p , g r , Tu b il u strium 2 0 Ze h ro s 1 0 f , 5 p y , 3 . c e 1 2 1 Ze es 1 66 Ty h , t , deu s 1 1 f 1 Zé tho s 1 2 Ty , 7 , 79 , 4

T n dareOs 1 Z eu s 2 6 ff. As e o s 1 2 1 y , 3 4 , ; t ri , 3 , 5 3 T hOe u s hth o nio s 2 2 y p , 3 5 C , 4, 3

F or names sometimes s elt with initial A E C J and OE see res ectiv el ! p , , , , p y

nd ] K I and u er A , , ,

chard C14 Sons i mited London U Ban s Ri ; U , L , g ) .