GIFT OF 
 Benjamin Ide 7/hoeler 
 
 
A Manual of Mythology. 
 
 In the form of question and answer. By Rev. G. W 
 
 Cox, M. A. 16mo, illustrated. $1. 
 
 From Prof. Max Mullens Chips from a German Workshop. 
 
 " Having undertaken to tell what can be told, in two hundred pages, 
 of classical mythology, he has chosen the most important, the . 
 instructive, and the most attractive portions of his subject. Thonirh 
 necessarily leaving large pieces of his canvas mere blanks or co\ 
 with the faintest outlines, he has given to some of his sketches more 
 life and expression than can be found in many a lengthy article con- 
 tributed to cyclopedias and other works of reference. But while Mr. 
 Cox has thus stinted himself in telling the tales of'Greek r.nd Roman 
 mythology, he has made room for what is an entirely new feature ii 
 Manual namely, the explanations of Greek and Roaian myths, supplied 
 
 by the researches of comparative mythologists That;; 
 
 researches, so well summed up in Mr. Cox's * Manual of Mytholog 
 are in the main tending in the right direction, is, we believe, admitt 
 by all whose opinion on such matters carries much weight." 
 
 From the spectator. 
 
 " This new Manual of Mythol'.yy treats the whole subject of the Greek 
 and Latin mythologies, wit 1 short notices of those of other nation* ; 
 and adopt* Prof. Max M5ii< i of interpretation. . . . This 
 
 treatment of luj-t-.holor/ i a & hold attempt in the right direction, and 
 Mr. Cox deserves tut; best thanks of educational reformers for his bold- 
 ness in putting mythology in the sort of dress it will wear to our chil- 
 dren." 
 
 From the Saturday Review. 
 
 " In a former article we did our best to warn schoolmasters, goyarn- 
 e^ses, and conscientious mothers, against Hort's Manual of Mythology. 
 We are glad that, after telling them what to avoid, w-.> can likew 
 them what to choose. Mr. Cox's Manual of Mythology is the work of 
 a scholar thoroughly familiar with the sources of classical mythology. 
 . . . That he is able to sympathize with the ancient stories of 
 Greece, and to repeat them with truthfulness and vividness, nay, with 
 the warmth of a poet, he has amply proved by his former publications, 
 the Tales from Greek Mythology, the Tales of the Gods and Heroes, aric 
 the Tales of Thebes and Argoe." [See Tales of Ancient Greece below. 
 tl It does Mr. Cox the greatest credit that in his Manual Q}' Mythology lu 
 has availed himself so fully of all the new light which the researches oi 1 
 comparative mythologists have shed on the sacred traditions of Greece 
 and Rome." 
 
 (In Preparation By the same Author. ) 
 Tales of Ancient Greece. 
 
 Consisting of the author's "Tales from Greek Mythology," "Tal 
 of the Gods and Heroes," and " Tales of Thebes and Argos/' rewrittei 
 and rearranged in one volume. See remarks on these books in notice 
 of Cox's Mythology, quoted above from the Saturday Review. 
 
 The Mythology of the Aryan Nations. 
 A History of Greece. 
 
 . u 
 
A MANUAL 
 
 OP 
 
 MYTHOLOG-Y 
 
 IN THE FORM OF QJJESTION AND ANSWER. 
 
 BY THE 
 
 REV. GEOEGE W. COX, M. A., 
 
 LATE SCHOLAR OF TRINITY COLLEGE, OXFORD. 
 
 First American, from the Second London Edition. 
 
 NEW YORK: 
 LEYPOLDT & HOLT. 
 
 1868. 
 

 Entered according to Act of Congress, in the year 18(58, 
 
 BY LEYPOLDT & HOLT, 
 
 In the Clerk's Office of the District Court of the United States for the 
 Southern District of New York. 
 
 t. i 
 
 . 
 
 it 
 
 , i > > * e < ' 
 
 Stereotyped by LITTLE, RKNNIE & Co., 
 430 Broome St., New York. 
 
CONTENTS. 
 
 PA OK 
 
 Advertisement 7 
 
 Preface 9 
 
 The Origin and Growth of Mythology 21 
 
 GREEK MYTHOLOGY 29 
 
 Zeus 29 
 
 Poseidon 37 
 
 Hades 42 
 
 Hera, or Hera 45 
 
 Hestia 48 
 
 Demel6r , 51 
 
 Athene", or Athena 58 
 
 Ares 63 
 
 Aphrodite 67 
 
 HephaBstus 72 
 
 Pho3bus Apollo 75 
 
 Artemis 83 
 
 Hermes 85 
 
 Dionysus 95 
 
 Heracles 100 
 
 Perseus 110 
 
 Theseus 121 
 
 CEdipus 125 
 
 Procris 135 
 
 Orpheus 138 
 
 Europa 141 
 
 Meleagros (Melcager) 144 
 
 417192 
 
4 CONTENTS. 
 
 GREEK MYTHOLOGY PAGB 
 
 Phaethon 148 
 
 Asklepios (^Esculapius) 151 
 
 Admetus 154 
 
 Lycaon 155 
 
 Deucalion 158 
 
 lo 162 
 
 Epimetheus 166 
 
 Daedalus 169 
 
 Niobe , 171 
 
 Tantalus 172 
 
 Ixion 175 
 
 Bellerophon, or Bellerophontes 178 
 
 Skylla (Scylla) 181 
 
 lamos 183 
 
 Amphiaraos 185 
 
 Briareos (Briareus) 187 
 
 Arethusa 188 
 
 Tyro 189 
 
 Narcissus 190 
 
 The Argonauts 191 
 
 The Tale of Troy 198 
 
 The return of the Heroes from Troy 216 
 
 Inhabitants of the Greek Mythical World 228 
 
 LATIN MYTHOLOGY 237 
 
 Jupiter 238 
 
 Neptune 239 
 
 Pluto 240 
 
 Vesta , 240 
 
 Ceres 241 
 
 Minerva 241 
 
 Mars 242 
 
 Venus . . 243 
 
CONTENTS. 5 
 
 LATIN MYTHOLOGY ,. A(;K 
 
 Vulcan 244 
 
 Apollo 244 
 
 Diana and Janus 244 
 
 Mercury 245 
 
 ^Esculapius 245 
 
 Bacchus 246 
 
 Hercules 246 
 
 Saturn 249 
 
 Aurora 250 
 
 Avernus 250 
 
 Latin deities not identified with Greek gods 251 
 
 EGYPTIAN MYTHOLOGY 257 
 
 ASSYRIAN MYTHOLOGY 260 
 
 THE MYTHOLOGY OF THE VEDA 263 
 
 PERSIAN MYTHOLOGY 270 
 
 JSToiisE MYTHOLOGY. . . 273 
 
 APPENDIX. 
 
 Mythical Genealogies 283 
 
 Index . 291 
 
ADVERTISEMENT. 
 
 THE researches of Comparative Mythologists 
 during the present century have effected a com- 
 plete revolution in the treatment and classifica- 
 tion of the various systems of mythology. 
 
 The present Manual, which is an attempt to 
 give the results of those researches in a form 
 suitable for the young, must necessarily differ 
 widely from the manuals or elementary works 
 which have preceded it. But no apology seems 
 to be needed for changes which remove from 
 our common heritage of mythical tradition all 
 that may appear gross and repulsive in it, and 
 exhibit the exquisite poetry which lies at the 
 root of all these ancient stories. 
 
 In some portions of the subject, differences of 
 opinion must still exist. I have, therefore, been 
 careful to make no statements of any importance 
 for which I cannot claim the authority of such 
 writers as Niebuhr, Thirlwall, Grimm, Max Miil- 
 ler, Kuhn, Muir, Cornewall Lewis, Grote, Dasent, 
 
8; ADVERTISEMENT. 
 
 and Breal. The Comparative Mythologist must 
 still say with Grimm : " I shall indeed interpret 
 all that I can, but I cannot interpret all that I 
 should like." I venture, therefore, to add, that 
 for any suggestions or remarks which may be 
 forwarded to me through the publishers, I shall 
 feel grateful. My obligations to Professor Max 
 Miiller I thankfully acknowledge. 
 
 The sections on Vedic, Persian, and Teutonic 
 Mythology are short ; but a lengthened treat- 
 ment of these systems would have swelled the 
 volume to too great a size ; and many names 
 which are not specially mentioned in those sec- 
 tions, have been noticed with sufficient fulness 
 in the section on Greek Mythology. 
 
 The references given in the text of the 
 answers, are to the tales in which the myth or 
 legend under notice has been recounted at 
 length. 1 
 
 The quantity of syllables in the several names, 
 is, in all cases which may appear doubtful, given 
 in the Index. 
 
 1 Cox's Tales of Ancient Greece, soon to be published by Leypoldt & 
 Holt. 
 
PREFACE. 
 
 I HOPE that students who may have to use 
 this little book will read the few sentences which 
 I write by way of preface. 
 
 You may have heard the stories which are 
 told about Apollo, or Prometheus, or Tantalus ; 
 and you may have thought them uninteresting, 
 or tiresome, or horrible. The deeds which they 
 are said to have done may have seemed to you 
 (as they seemed to many good men among the 
 old Greeks and Eomans) the deeds of savages ; 
 and you may have asked, "Why should we learn 
 these things at all, and what good will it do us 
 to know them ?" 
 
 You may, perhaps, have been also puzzled by 
 the many names which you were obliged to 
 learn without attaching any meaning to them, 
 and by the ranks or classes into which the gods 
 and heroes were divided ; and thus you may 
 have seen nothing good or beautiful in your task 
 
10 PKEFACE. 
 
 to make up for what was dull or disagreeable 
 in it. 
 
 And yet these old stories about Greek gods, 
 and nymphs, and Titans, are amongst the love- 
 liest things which men have ever imagined, as 
 you will see, I think, if you follow w me in what I 
 am now going to say. 
 
 Many ages ago, long before Europe had any 
 of the nations who now live in it, and while 
 everything was new and strange to the people 
 who then lived on the earth, men talked of the 
 things which they saw and heard, in a way very 
 different from our way of speaking now. We 
 talk of the sun rising and setting, as of some- 
 thing which is sure to happen : but they did not 
 know enough to feel sure about these things ; 
 and so when the evening came, they said, " Our 
 friend the sun is dead; will he come back 
 again?" and when they saw him once more in 
 the east, they rejoiced because he brought back 
 their light and their life with him. Knowing 
 very little about themselves, and nothing at all 
 of the things which they saw in the world 
 around them, they fancied that everything had 
 the same kind of life which they had themselves. 
 In this way they came to think that the sun and 
 stars, the rivers and streams, could see, and feel, 
 
PREFACE. 11 
 
 and think, and that they shone or moved of 
 their own accord. Thus they spoke of every- 
 thing as if it were alive, and instead of saying, 
 as we say, that the morning comes before the 
 sunrise, and that the evening twilight follows 
 the sunset, they spoke of the sun as the lover 
 of the dawn or morning who went before him, 
 as longing to overtake her, and as killing her 
 with his bright rays, which shone like spears. 
 We talk of the clouds which scud along the 
 sky ; but they spoke of the cows of the sun, 
 which the children of the morning drove every 
 day to their pastures in the blue fields of 
 heaven. So, too, when the sun set, they said 
 that the dawn, with its soft and tender light, had 
 come to soothe her son or her husband in his 
 dying hour. In the same way, the sun was the 
 child of darkness, and in the morning he wove 
 for his bride in the heavens a fairy network of 
 clouds, which reappeared when she came back 
 to him in the evening. When the sun shone 
 with a pleasant warmth, they spoke of him as 
 the friend of men : jyhen his scorching heat 
 brought a drought, they said that the sun was 
 slaying his children, or that some one else, who 
 knew not how to guide them, was driving the 
 horses of his chariot through the sky. As they 
 
12 PREFACE. 
 
 looked on the dark clouds which rested on the 
 earth without giving any rain, they said that the 
 terrible being whom they named the snake or 
 dragon was shutting up the waters in a prison- 
 house. When the thunder rolled, they said that 
 this hateful monster was uttering his hard rid- 
 dles ; and when, at last, the rain burst forth, 
 they said that the bright sun had slain his 
 enemy, and brought a stream of life for the 
 thirsting earth. 
 
 Now, so long as men remained in the same 
 place, there was no fear that the words which 
 they spoke would be misunderstood : but as 
 time went on they were scattered, and some 
 wandered to the south, and some to the north 
 and west ; and so it came to pass that they kept 
 the names which they gave to the sun and the 
 clouds and all other things, when their meaning 
 had been almost or quite forgotten. In this way 
 they still spoke of Phoebus as loving Daphne, 
 after they had forgotten that this meant only 
 " The Sun loves the Dawn." So the name of 
 the dew had been Procris^ and it had been said 
 that the sun killed (dried up) the dew as he 
 rose in the sky : but now Kephalos (Cephalus) 
 became a man who, without knowing it, killed 
 a woman named Procris, whom he loved. In- 
 
niEFACE. 13 
 
 stead of saying any more that the moon came 
 to see the sun die, they said that Selene came 
 to look on Endymion, or that Antigone soothed 
 (Edipus in his last hour. Instead of saying 
 that the sun was the child of darkness, they 
 said that Phoebus was the son of Leto ; and in 
 place of the fairy network of clouds, they spoke 
 of the robe which Helios gave to the wise 
 maiden Medea. So, too, the dragon or snake 
 which imprisoned the rain in the clouds, be- 
 came the Sphinx, and the sun, who smote it, 
 was turned into (Edipus, who alone could un- 
 derstand her dark sayings and deliver men from 
 the plague of drought. 
 
 But some of these tales, when so changed, 
 became coarse or horrible, or even disgusting. 
 Long ago men had said that the sun, when he 
 glared too fiercely, killed the fruits which his 
 warmth was ripening, or that he dried up the 
 streams over which he passed ; but when they 
 had forgotten the meaning of the old names, 
 they spoke of the king Tantalus, who killed and 
 roasted his own child, and set him on the ban- 
 quet-table of the gods. It was the same with 
 the stories told of Heracles (Hercules), which 
 had once been only a name of the sun. We, 
 too, might speak now of the sun as " coming 
 
14 PKEFACE. 
 
 forth like a bridegroom out of his chamber," as 
 " rejoicing as a giant to run his course," and as 
 " going about from one end of heaven to the 
 other ;" 1 we might say that wherever he goes 
 the earth smiles under his pleasant light, and 
 yields her fruit with gladness. But when, in- 
 stead of thinking of the sun, they fancied that 
 Heracles was a man, then the story went that, 
 although he was strong, and brave, and kind, 
 yet he never remained with those whom he had 
 loved, but constantly found new brides in many 
 lands ; and just as we might speak of the sun 
 as feasting on the fruits of the earth, so Her- 
 acles became a man very fond of eating and 
 drinking, and at last was changed into some- 
 thing like a clown or a buffoon. 
 
 Thus, then, mythology, as we call it now, is 
 simply a collection of the sayings by which men 
 once upon a time described whatever they saw 
 and heard in the countries where they lived. 
 This key, which has unlocked almost all the 
 secrets of mythology, was placed in our hands 
 by Professor Max Miiller, who has done more 
 than all other writers to bring out the exquisite 
 and touching poetry that underlies these an- 
 cient legends. He has shown us that in this 
 
 1 Psalm xix. 5, 6. 
 
PREFACE. 15 
 
 their first shape, these sayings were all perfectly 
 natural, and marvellously beautiful and true. 
 "We see the lovely evening twilight die out be- 
 fore the coming night ; but when they saw this, 
 they said that the beautiful Eurydike (Eury- 
 dice) had been stung by the ' serpent of dark- 
 ness, and that Orpheus was gone to fetch her 
 back from the land of the dead. We see the 
 light which had vanished in the west reappear 
 in the east ; but they said that Eurydike was 
 now returning to the earth. And as this tender 
 light is seen no more when the sun himself is 
 risen, they said that Orpheus had turned round 
 too soon to look at her, and so was parted from 
 the wife whom he loved so dearly. 
 
 And as it is with this sad and beautiful tale, 
 so it is with all those which may seem to you 
 coarse or dull or ugly. They are so only be- 
 cause the real meaning of the names has been 
 half forgotten or wholly lost. CEdipus and Per- 
 seus, we are told, killed their parents, but it is 
 only because the sun was said to kill the dark- 
 ness from which it seems to spring. So again, 
 it was said that the sun was united in the 
 evening to the light from which he rose in the 
 morning : but in the later story it was said that 
 GEdipus became the husband of his mother 
 
16 PREFACE. 
 
 locaste (Jocasta), and a terrible history was 
 built up on this notion. 
 
 . But, as you see, none of these fearful or dis- 
 gusting stories were ever made on purpose. 
 No one ever sat down to describe gods and 
 great heroes as doing things which all decent 
 men would be ashamed to think of. There can 
 scarcely be a greater mistake than to suppose 
 that whole nations were suddenly seized with a 
 strange madness, which drove them to invent all 
 sorts of ridiculous and contemptible tales, and 
 that every nation has at some time or other gone 
 mad in this way. You must not fancy that 
 things so foolish and wicked were done, es- 
 pecially by that people who have left us the 
 beautiful legends of Demeter, and Niobe, and 
 Cadmus, of Helen and (Enone, of Perseus and 
 Sarpedon. It may be very absurd to be told 
 that Cronos (the father of Zeus, or Jupiter) 
 swallowed his own children ; but we know it is 
 not absurd to say that time swallows up the 
 days which spring from it ; and the old phrase 
 meant simply this and nothing more, although 
 before the people came to Greece they had for- 
 gotten its meaning. 
 
 Thus we may look upon mythology as on 
 something exceedingly beautiful, over which 
 
PREFACE. 17 
 
 much dust has settled, disfiguring some parts 
 and hiding others. Most of this dust we are 
 able now to sweep away, and then the jewels 
 hidden beneath it shine again in all their bril- 
 liance and purity. You may be sure that in all 
 these tales there is nothing of which, in its old 
 shape, we ought to be ashamed, and that, when 
 you have lifted the veil which conceals them, you 
 will find only true and beautiful thoughts which 
 are as much ours as ever they were the thoughts 
 of men who lived in that very early time. 
 
 The task of removing this covering is gener- 
 ally as easy as it is delightful. Many of these 
 tales, perhaps most of them, explain themselves. 
 Phoebus (the shining one) is born in Delos (the 
 bright land) ; he is the son of Leto (the dark- 
 ness) ; he slays the children of Niobe (the 
 clouds which are dried up by the sun). Europa 
 (the broad shining morning) i3 the daughter of 
 Telephassa (who gleams from afar). The cattle 
 of Helios (the sun) are driven to their pastures 
 by Phaethusa and Lampetie, the bright and glis- 
 tening children of Neaira (the early morning). 
 So, as the sun goes from east to west, Europa 
 is carried westward, and Telephassa dies on 
 the western plains of Thessaly, just as the twi- 
 light dies out in the western sky. 
 
 2 
 
18 PEEFACE. 
 
 I need say no more to show that these old 
 stories contain the truest and the most touching 
 poetry poetry which may make us cheerful or 
 sad, gay or grave, happy or mournful, just as we 
 might feel if from a mountain-top we were to 
 watch the shortlived glories of morning and 
 evening tide. Nor is any thing more needed to 
 show you that in the mythology, whether of 
 Greece or Germany or Norway, there is nothing 
 which should make you less upright and simple, 
 while there is much in it which you may be the 
 better and the happier for knowing. All its dis- 
 agreeable features are simply distortions, caused 
 by forgetting the original meaning of words ; 
 and when these are removed, we shall see only 
 things true and beautiful, lovely and of good re- 
 port : we shall find there only the simple 
 thoughts of childlike men on the wonderful 
 works of God, and nothing which we can laugh 
 at, or despise, or pity. Their words will make 
 us feel as we feel when we look on the glory 
 and beauty of the heavens and the earth, that 
 the thoughts of God are very deep, and that we 
 have the same joys and sufferings, the same 
 fears and hopes, which were felt by these men 
 and women of old time. And as you read some 
 of these tales, you will begin to understand how 
 
PREFACE. 19 
 
 God led them on, slowly perhaps, yet surely, to 
 the consciousness that He was a loving and 
 righteous Father, and that it is He who made 
 the sun and moon and all other things in their 
 season. You will see that the Greek or the 
 Eoman did not pray to the Zeus or the Jupiter 
 who was unjust, or coarse, or tyrannical. The 
 god to whom they prayed in times of need or 
 sorrow was indeed named Zeus (or Jupiter), but 
 he was, as their own poets expressed it, the 
 great and holy God who made all things, and 
 in whom all things live and move and have their 
 being. 
 
 When you come to see this, you may be 
 thankful that you learnt something about this 
 old mythology, which grew up slowly without 
 any wilfully evil thoughts in the minds of Greeks 
 or Eomans or any other people. The process 
 was simple, and it could not be avoided. They 
 never sat down to arrange their gods and heroes 
 in ranks or classes. The order in which they 
 are sometimes given is the work of a very late 
 age ; and if we fix our minds upon it, it will 
 hinder rather than help us in our efforts to 
 understand these legends. 
 
 I hope that what I have now said may be 
 clear and intelligible to all. But if any thing 
 
20 PREFACE. 
 
 should still seem dark, it will probably not long 
 remain so. The key now placed in your hands 
 will unlock almost every door, and wherever you 
 go, you will find something which will amply 
 repay you for your trouble. It is scarcely too 
 much to say that in these old legends we have 
 " a fountain of delight which no man can ever 
 drain dry ;" and this delight will, I trust, be felt 
 by all whom this little book is meant to teach. 
 
THE ORIGIN AND GROWTH OF MYTHOLOGY. 
 
 1. What is mythology ? 
 
 A collection of tales or legends relating to 
 the gods, heroes, demons, or other beings whose 
 names have been preserved in popular belief. 
 
 2. Are such tales found only in the traditions of the an- 
 cient Greeks and Romans ? 
 
 No ; every nation has had its mythology, and 
 
22 MANUAL OF MYTHOLOGY. 
 
 some nations still retain their old faitli in these 
 stories. Thus we have the mythology not. only 
 of Greece and Home, but of India, Persia, Nor- 
 way, Germany, and other countries. 
 
 3. What circumstance is especially forced on our notice 
 when we compare the legends of these different lands ? 
 
 The close resemblance which runs through 
 them in all their most important features. 
 
 4. What is the conclusion to be drawn from this ? 
 
 That the legends of all these nations have 
 one common source. 
 
 5. And what is this source ? 
 
 The words or phrases used by the most 
 ancient tribes in speaking of the things which 
 they saw, heard, or felt in the world around 
 them. 
 
 6. If these words related to things of every-day life, how 
 came they to give rise to stories about giants and nymphs 
 and other unreal beings ? 
 
 Because, as time went on, and the people 
 were scattered, the meaning of the old words 
 was either wholly or in part forgotten. 
 
 7. How is this proved ? 
 
 By the fact that many names, which in Greek 
 and Latin have no meaning, are perfectly intel- 
 ligible in other languages. 
 
ORIGIN AND GROWTH OF MYTHOLOGY. 23 
 
 8. Give some instances. 
 
 Such names as Argynnis, Phoroneus, and 
 Erinys, are, in Greek, words which convey no 
 sense : in the old mythology of India they ex- 
 plain themselves. Erinys is thus seen to be 
 the dawn as it creeps along the sky ; Argynnis 
 is a name for the morning, denoting its bril- 
 liance ; and Phoroneus is the god of fire, 
 Bhuranyu. 
 
 9. Mention an instance in which the old meaning of the 
 words was not wholly forgotten. 
 
 In the story of Endymion, Selene, who visits 
 him, is still the moon ; all that had been for- 
 gotten was that Endymion is a name for the 
 sun as he plunges into the sea : and thus it was 
 thought that Endymion was some young man 
 on whom the moon looked down lovingly. 
 
 10. Do many names in Greek mythology explain them- 
 selves in this way ? 
 
 Yes. Perhaps the greater number do so. 
 Thus Phoebus means lord of light or of life; 
 and Delos, where he is born, means the bright 
 land. Hence he is also called Lykegenes, 
 sprung from light. His mother is Leto (Latona), 
 which means the night, from which the sun 
 seems to spring. So too Endymion, the setting 
 sun, sleeps in Latinos, the land of forgetfulness. 
 
24 MANUAL OF MYTHOLOGY. 
 
 11. In these tales are the same names, or names very like 
 each other, given both to men and women ? 
 
 Yes. The mother of Cadmus and Europa is 
 Telephassa, which means " she who shines from 
 far." This is only another form of the name 
 Telephus, who is also a child of Auge, the light. 
 So too the names Europa and Eurytus, Eury- 
 medon, Euryanassa, Euryphassa, with many 
 others, all denote a broad spreading light, like 
 that of the dawn as it rushes across the sky. 
 
 12. Do the incidents in these tales resemble each other 
 as closely as the names? 
 
 Yes. In a very large number of legends the 
 parents, warned that their son will destroy 
 them, expose their children, who are saved by 
 some wild beast and brought up by some herds- 
 man. The children so recovered always grow 
 up beautiful, brave, strong, and generous ; but, 
 either unconsciously or against their will, they 
 fulfil the warnings given before their birth, and 
 become the destroyers of their parents, 
 
 13. Mention any tales which thus resemble each other. 
 Perseus, (Eclipus, Cyrus, Eomulus, Paris, are 
 
 all exposed as infants, are all saved from death, 
 and discovered by the splendor of their counte- 
 nances and the dignity of their bearing. Either 
 consciously or unconsciously, Perseus kills Acri- 
 
OKIGIN AND GROWTH OF MYTHOLOGY. 25 
 
 sios, (Edipus kills Laios, Cyrus slays Astyagcs, 
 Komulus kills Amulius, and Paris brings about 
 the ruin of Priam and the city of Troy. 
 
 14 Have these stories any other features in common ? 
 
 Yes. These heroes have generally a short 
 but brilliant life, and have to labor for others, 
 not for themselves. Thus Heracles (Hercules) 
 is a slave to Eurystheus, Achilles goes to Troy 
 for no quarrel of his own, and Perseus has to 
 toil at the bidding of king Polydectes. They 
 are all of them slayers of monsters, and in 
 other ways helpers of men. Thus Bellerophon 
 kills Belleros and Chimaera, Perseus destroys 
 the Gorgon Medusa, Theseus kills the Minotaur, 
 (Edipus slays the Sphinx, and Phoebus Apollo 
 kills thfe serpent Python. 
 
 15. Are these things repeated in the stories of other coun- 
 tries ? 
 
 Yes. In the Indian tales Indra kills the 
 dragon Vritra, and in the Old Norse legend 
 Sigurd kills the great snake Fafnir. In the 
 Persian story, Eustem is as brave and mighty 
 as Heracles, and his exploits are of the same 
 kind. All of them have invincible spears or 
 swords, and can be wounded only in one spot, 
 or by one kind of weapon only. 
 
26 MANUAL OF MYTHOLOGY. 
 
 16. Do these heroes resemble each other in person and 
 character, as well as in the general course of their lives ? 
 
 Yes. They all have fair faces, and golden 
 locks flowing over their shoulders. They all 
 sacrifice their own ease for the good of others, 
 and yet are all tempted io forsake or leave the 
 brides of their youth. Thus Heracles goes 
 away from lole, Paris forsakes (Enone, Theseus 
 leaves Ariadne, and Sigurd deserts Brynhild. 
 They are also subject to strange fits of gloom 
 and sullenness, and every thing grows dark in 
 their absence from the banquet or the battle- 
 field. But in the end they come forth in all 
 their early glory, and are forgiven by the women 
 whom they had wronged. 
 
 17. What do we learn from these resemblances ? 
 
 That they cannot be accidental ; and as we 
 know that Greeks, and Eomans, and Hindus, 
 and Germans, and Norsemen, could not have 
 copied these tales from one another three or 
 four thousand years ago, we must trace them 
 to a common source, when the forefathers of 
 all these tribes were living in the same place. 
 
 18. What, then, is the root or germ of all these stories ? 
 Words, or phrases, which described events or 
 
 scenes in the outward world. Thus, whereas in 
 the oldest Hindu hymns the Sun is said to love 
 
01UGIN AND GROWTH OF MYTHOLOGY. 27 
 
 the Dawn, and as the Sun kills the Dew when 
 he looks on it, the Greeks said that Phoebus 
 loved Daphne, and that Procris was killed by 
 Kephalos (Cephalus). 
 
 19. But liow do we know that the stories are really the 
 same ? 
 
 Because words like Procris, Daphne, Briseis, 
 Hermes, Charites, and Echidna, which have no 
 clear meaning in Greek, are, in the ancient lan- 
 guage of India, merely common names for the 
 Dew and the Sun, for the morning with its 
 beautiful clouds and soft breezes, for the glis- 
 tening horses of the Sun and the throttling 
 snake of darkness. 
 
 20. What was the consequence of this forgetfulncss of 
 the first meaning of words ? 
 
 That many of the tales became unnatural 
 and even shocking. Thus, whereas, in time of 
 drought, men had said that the Sun was killing 
 the fruits of the Earth which was his bride, the 
 Greek said that Tantalus, an Eastern king, 
 killed and cooked his own child. So, too, it had 
 once been said that, after slaying noxious things 
 and cheering the earth with his brightness, the 
 Sun was united in the evening with the Dawn 
 whom he had forsaken in the morning. But 
 when the Greeks had forgotten what was meant 
 by the name of OEdipus, they said that, after 
 
28 MANUAL OF MYTHOLOGY. 
 
 slaying the Sphinx, he was married to his own 
 mother, and that terrible evils and sufferings 
 followed this event. 
 
 21. How, then, are we to look on such stories ? 
 
 "We should look on them as on perfectly harm- 
 less and beautiful tales, which have been gradu- 
 ally disfigured, without the will or even the 
 consciousness of those who so changed them. 
 
 22. What light do they throw on the earliest history of 
 the European nations ? 
 
 They show that the ancestors of Englishmen 
 and Germans, of Norwegians, and Italians, and 
 Greeks, all had the same thoughts, hopes, and 
 fears which we feel now, and that, on the whole, 
 these thoughts were very beautiful and true. 
 
 23. What, then, were these phrases which gave rise to so 
 many tales ? 
 
 They form the language of all true poets in 
 all times and countries. Everywhere they at- 
 tribute life to the things which they see and 
 hear around them ; the Sun is for them a bride- 
 groom coming out of his chamber, and a giant 
 rejoicing to run his course. This idea is the 
 groundwork of the legends of Heracles, Per- 
 seus, Theseus, Achilles, Bellerophon, and very 
 many others ; and all whose hearts and minds 
 are open to see the works of God, will feel both 
 their truth and their beauty. 
 
GREEK MYTHOLOGY. 
 
 ZEUS. 
 
 24. "Who was the supreme god in the mythology of the 
 Greeks ? 
 
 Zeus, who, before the time when the Iliad 
 and Odyssey were composed, had come to be 
 regarded as the father of all gods and men. 
 
 25. Had he not then always been the highest god ? 
 
 No. According to some stories, there was a 
 time when Cronos, his father, was supreme ; 
 but even Cronos was not first in the order of 
 the gods. 
 
30 MANUAL OF MYTHOLOGY. 
 
 26. "Were the gods, then, arranged in some fixed order ? 
 
 Not at first ; but in later times the poets 
 compared the different tales that were told 
 about the various gods, and then arranged 
 them according to the relationship pointed out 
 in each story. 
 
 27. Did these stories differ much from one another ? 
 
 So much that it is often impossible to make 
 them agree together, and we can only say, in 
 many cases, that each country or city followed 
 its own version. 
 
 28. Is this the case with the legends of Zeus and the gods 
 who went before him ? 
 
 Yes. In one account, the first beings are 
 Chaos and Gaia, from whom spring Ouranos 
 (or Uranus) and the Great Mountains and Pon- 
 tus. In another, Gaia or Ge (the Earth) is the 
 wife of Ouranos ; and their children, Hyperion, 
 lapetus, and many others, are born before Cro- 
 nos, the father of Zeus. 
 
 29. Who is Ouranos ? 
 
 Ouranos is the heaven which is spread like a 
 veil over the earth, and is the same as the old 
 Hindu god Varuna, whose name comes from a 
 root, var, meaning to veil or conceal. 
 
 30. What is the legend of Cronos ? 
 
 It is said that Ouranos hurled the Cyclopes, 
 
ZEUS. 31 
 
 with Bronte, Sterope (Thunder and Lightning), 
 and other children of Gaia (the Earth), into the 
 abyss called Tartarus ; and that Gaia, in her 
 grief and anger, urged her other children to 
 mutilate their father and to set up Cronos in- 
 stead upon his throne. 
 
 31. What were the acts of Cronos as soon as he became 
 king? 
 
 He is said to have swallowed his children 
 soon after each was born. 
 
 32. How is this to be explained ? 
 
 As the action of time, which swallows up the 
 days as they come each in its order. 
 
 33. What had these acts of Cronos to do with the his- 
 tory of Zeus ? 
 
 Ehea, the wife of Cronos and the mother of 
 Zeus, anxious to save her child, gave her hus- 
 band a stone to swallow, while Zeus was born 
 and nourished in the cave of Dicte or on Ida. 
 
 34. Is the name Zeus found in the Hindu mythology ? 
 
 Tes. Zeus is there Dyaus, the god of the 
 bright sky or heaven, from a word which means 
 to shine. 
 
 35. Is it found also in the tales of other nations ? 
 
 Yes. As the Hindus spoke of Dyaus-pitar, 
 and the Greeks of Zeus Pater, so the Latins 
 
32 MANUAL OF MYTHOLOGY. 
 
 and Eomans called him Jupiter, which means 
 father Zeus. By the Anglo-Saxons he was called 
 Tin (a word which is still seen in our Tuesday], 
 and by the old High Germans he was known as 
 Zio. 
 
 36. What, then, was the first meaning of the name ? 
 
 It meant the pure blue sky, the abode of 
 light, far above the clouds or any thing which 
 could sully its purity. 
 
 37. Does this at all explain the Greek story ? 
 
 It shows us why Zeus is born in the cave of 
 Dicte, which is another of those words that de- 
 note the approach of light, just as Delos, where 
 Phoebus is born, is the bright land. 
 
 38. What acts are ascribed to Zeus after he had come to 
 his full strength ? 
 
 He is said to have delivered the Cyclopes 
 from Tartarus, and to have obtained the aid of 
 the hundred-handed giants in his war against 
 the Titans. 
 
 39. Was he aided by any others in this struggle ? 
 According to the story followed by ^Eschylus, 
 
 he had the help of Prometheus, the son of 
 Deucalion, and by his aid he dethroned Cro- 
 nos ; but angry afterward, because Prometheus 
 taught men the use of fire, he chained him to 
 the rugged rocks of Caucasus. 
 
ZEUS. 33 
 
 40. How was the empire of Cronos divided ? 
 
 We are told in some stories tliat the Cyclopes 
 gave to Zeus a thunderbolt, and to his brothers 
 -Hades and Poseidon a helmet and a trident, 
 and that, having received these gifts, the three 
 gods cast lots, and the sovereignty of heaven 
 fell to the portion of Zeus, that of the sea to 
 Poseidon, and that ' of the lower regions to 
 Hades. 
 
 41. What is the character of Zeus in the Homeric poems ? 
 
 Zeus in these poems is described in ways so 
 different that we should rather say that there 
 were two gods called by this name. Sometimes 
 he is represented as partial, unjust, fond of rest 
 and pleasure, changeable in his affections, and 
 unfaithful in his love, greedy, sensual, and im- 
 pure. But in hours of real trouble and grief, 
 Achilles and the other Achaians pray to a Zeus 
 who is not only irresistible in might, but also 
 just and righteous. 
 
 42. How is this contrast to be accounted for ? 
 
 As the Indian word Dyaus seems originally 
 to have been a name for the One only God, so 
 it was retained by the Greeks and other kindred 
 peoples to express all that they felt toward 
 God. But as the word also meant the visible 
 
 3 
 
34 MANUAL OF MYTHOLOGY. 
 
 sky, with its clouds and vapors, some of the 
 phrases which described its changes came, when 
 their meaning was forgotten, to denote vile or 
 shameful actions. Thus the earth had been 
 spoken of as the bride of the sky, and the sky 
 was said to overshadow the earth with his love 
 in every land ; and all this, when applied to a 
 deity with human form and passions, grew up 
 into strange stories of lawless license. 
 
 43. Is this conclusion justified by the later Greek poetry ? 
 
 It is even strengthened, for while in Hesiod 
 the descent of the gods, their earthly loves, and 
 their gross actions are brought out even more 
 prominently, yet the poet can turn sharply 
 away from all such things to the thought of 
 that pure and holy Zeus who looks down from 
 heaven to see if men will do justice and seek 
 after God. 
 
 44. How was this contrast felt by the poets and philoso- 
 phers of a still later age ? 
 
 By some, the thought that the gods must be 
 good was regarded as a sufficient reason for 
 disbelieving all stories to their discredit : by 
 others these tales were considered to disprove 
 their divinity, as Euripides said 
 
 " If the gods do aught unseemly, then they are not gods at all." 
 
ZEUS. 35 
 
 But others rested content with the knowledge 
 that Zeus was a mere name by which they 
 might speak of Him in whom we live, and move, 
 and have our being ; but which is utterly un- 
 able to express, as our mind is to conceive, His 
 infinite perfection. 
 
 45. Has the name Zeus passed into any other form ? 
 
 It is derived from the same root with the 
 Greek Theos and the Latin Deus, which both 
 mean " God." The former word forms part of 
 the word " Theology," which means what we 
 think or believe about God. 
 
 46. Who are named as the children of Zeus ? 
 
 Apollo and Artemis, whose mother was called 
 Leto (Latona), Ares, Hermes, and Athena, who, 
 with Poseidon, Hera, Hephaestus, Hestia, De- 
 meter, Aphrodite, and Zeus himself, formed the 
 body which in the days of Thucydides was wor- 
 shipped as " the twelve gods" of Olympus. 
 
 47. Is this ordering of the gods found in the Homeric 
 poems ? 
 
 No. Many of the deities in these poems are 
 not nearly so important as they are in later 
 times, while many become lower in character in 
 later tradition. 
 
 48. "What is the name given to those poems which de- 
 scribe the birth and attributes of the gods ? 
 
36 MANUAL OF MYTHOLOGY. 
 
 They are called theogonies ; the best known 
 being the theogony of Hesiod, and that which 
 bears the name of Orpheus. 
 
 49. Which were the most celebrated temples or sanctu- 
 aries of Zeus in ancient Hellas or Greece ? * 
 
 The temple on Mount Lycseus (a word de- 
 noting merely brightness), in Arcadia ; that of 
 Dodona, which at first was in Thessaly, and 
 afterward in Epirus ; and that of Olympia in 
 Elis, where the great Olympic games were cele- 
 brated at the end of every fourth year. 
 
 50. Was Zeus worshipped under many names ? 
 
 Yes. The number of these names is so great 
 that it would be useless to reckon them. He 
 was named sometimes from places, as the Do- 
 donaean, Pelasgic, or Cretan Zeus, but more 
 commonly he was invoked as the fountain of 
 order, justice, law, and equity. Thus he was 
 called Ephestios, as guarding family life, Hor- 
 kios, as watching over contracts, and Xenios, as 
 the protector of strangers. 
 
 51. What do these many names teach us ? 
 
 That they express only some one or more of 
 those good qualities which were felt to make up 
 the nature, not of Zeus, the son of Cronos, but 
 of the One Great God and Eather of us all. 
 
POSEIDON. 
 
 52. Who was Poseidon ? 
 
 A son of Cronos and Rhea, and therefore a 
 brother of Zens and Hades. 
 
 53. What was his office ? 
 
 When the lots were cast for the sovereignty 
 of the heavens, the sea, and the regions beneath 
 the earth, that of the sea fell to the share of 
 Poseidon, who received a trident as the emblem 
 of his power. 
 
 54. In what sense is Poseidon the god of the sea ? 
 Seemingly as having under his control the 
 
38 MANUAL OF MYTHOLOGY.^ 
 
 forces which affect its movements, rather than 
 as himself inhabiting its waters. 
 
 55. Is there, then, any god whose actual home is in the 
 sea? 
 
 Yes ; Nereus lives in the deep waters, and 
 stands to Poseidon in the same relation which 
 Helios, who dwells in the sun, bears to Phoebus, 
 the lord of light. 
 
 56. What is the meaning of the name Poseidon ? 
 It is not known with certainty. 
 
 57. Is there any thing in the legends which may throw 
 light on the meaning of the name ? 
 
 In the Iliad and Odyssey Poseidon is repre- 
 sented as equal to Zeus in dignity, and inferior 
 to him only in might. He has also the power 
 of creation, for, according to one story, he is 
 the maker of the horse. He is also called 
 Gaieochos, the keeper of the earth, and Eno- 
 sichthon, the world-shaker ; and lastly, he dis- 
 putes with Hera, Helios, and Athena the sove- 
 reignty of certain Greek cities. Hence it is not 
 unlikely that the name denoted originally sim- 
 ply the idea of lordship or power, and that it is 
 connected with such words as potent and despot ; 
 Hera, the wife of Zeus, being also called Pot- 
 nia, or the mighty one. 
 
 58. How is Poseidon described as behaving toward 
 Zeus ? 
 
POSEIDON. 39 
 
 He is represented generally as faithful and 
 submissive to the great ruler of Olympus ; but 
 once he plotted, we are told, with Hera and 
 Pallas Athena to put Zeus in chains, and was 
 outwitted by Thetis, at whose warning Zeus 
 placed the hundred-handed Briareos by his 
 throne, to scare the conspirators. 
 
 59. Where was the palace of Poseidon ? 
 
 In the deep waters near -ZEgse, on the shores 
 of Euboea. Here he kept his horses with 
 golden manes, which answer to the Hindu 
 Harits, or glistening horse of the sun, and 
 which bear him with mighty strides over the 
 sea. 
 
 60. Do the legends of Poseidon differ in any special way 
 from those of Zeus ? 
 
 Yes. Zeus is never described as subject to 
 the will of others, or as compelled to go through 
 servile tasks. But Poseidon is made, together 
 with Heracles, to build the walls of Troy for 
 Laomedon, just as Phoebus Apollo is compelled 
 to be a servant in the house of Admetus. 
 
 61. What was the recompense of Poseidon for this ser- 
 vice? 
 
 The usual recompense of those gods and he- 
 roes who, like the sun, are said to toil for the 
 benefit of man. Laomedon refused to pay the 
 
40 MANUAL OF MYTHOLOGY. 
 
 promised price, just as Achilles complains that 
 lie has all the hardships and none of the re- 
 wards of war. 
 
 62. What was the consequence of this treacheiy ? 
 
 That Poseidon took the side of Agamemnon 
 and Menelaus, when they came to Troy to take 
 vengeance for the evil deeds of Paris. 
 
 63. Where is Poseidon said to have created the horse ? 
 
 At Athens, where there was a contest between 
 him and Athena for the naming of the city. 
 Zeus decided that it should be named after the 
 deity who should confer the best gift on man- 
 kind. Upon this Athena produced the olive- 
 tree, and Poseidon the horse ; and the victory 
 was adjudged to Athena, the olive being a sign 
 of peace and prosperity, and the horse a sign 
 of war and wretchedness. 
 
 64. Is there any other version of this legend ? 
 
 In the Iliad Achilles tells quite another tale, 
 for he says that Poseidon created the horse in 
 Thessaly, and that he gave the immortal steeds 
 Xanthos and Balios (the golden and spotted] to 
 Peleus, the father of Achilles. 
 
 65. Are any other contests ascribed to Poseidon like that 
 which he had with Athena ? 
 
 He is said to have claimed authority over 
 
POSEIDON. 41 
 
 Corinth against Helios (the Sun), over Naxos 
 against Dionysus, and over JEgina against Zeus 
 himself. 
 
 66. What do such statements seem to prove ? 
 
 That originally Poseidon was regarded simply 
 as ruler or king, and that his power was, in 
 process of time, limited to the control of the 
 sea. 
 
 67. Who is mentioned as the wife of Poseidon ? 
 Amphitrite. 
 
 68. What is the meaning of this name ? 
 
 It cannot be explained by any word in the 
 Greek language ; but in the old Hindu legends 
 we find a god, Trita, who reigns over the water 
 and the air. This name 'Trita, which some have 
 connected with that of Amphitrite, reappears 
 apparently in Tritopator, a name for the winds, 
 and in Tritogeneia, an epithet applied to 
 Athena, as well as in Triton, the son of 
 Poseidon. 
 
 69. Is this name found in the legends of any other people 
 besides the Greeks and Hindus ? 
 
 Yes. In the old Persian stories, the Trita or 
 Traitana of India reappears as Thraetana, the 
 slayer of the serpent Zohak, which answers to 
 the dragon Python killed by Phoebus, and to 
 Fafnir, who is slain by Sigurd. 
 
HADES. 
 
 70. Who was Hades ? 
 
 Like Poseidon, he was a son of Cronos and 
 Rhea, and brother of Zeus. 
 
 71. Over what region was Hades king ? 
 
 Over the unseen abodes beneath the earth, 
 the earth, according to the old belief, being re- 
 garded as a flat surface. 
 
 72. He is, then, the god of the unseen world. Does the 
 name bear out this idea ? 
 
 It seems to do so, for we have other forms of 
 the word, as Aides and Aidoneus, which appear 
 to denote that which is unseen, and the helmet 
 
HADES. 43 
 
 given to him by the Cyclopes had the power 
 of rendering the wearer invisible. 
 
 73. How do we know this ? 
 
 Because Perseus, who is suffered to wear this 
 helmet, becomes invisible so long as he has it 
 on his head, and is again visible when he takes 
 it in his hand. It is, in short, the invisible cap 
 of the Nibelungen tale. 
 
 74. Who was the wife of Hades ? 
 
 Persephone, or Persephassa, the daughter of 
 Demeter. 
 
 75. How did he win her to be his bride ? 
 
 He is said to have seized her while she was 
 gathering flowers in the fields of Enna, and to 
 have carried her away to his dark abode in a 
 chariot drawn by four coal-black horses. 
 
 76. Was Hades known by any other names ? 
 
 Yes. He was called Plouton, or Pluto, as 
 being guardian of all those mineral treasures 
 of the earth which Andvari, the dwarf, guards 
 in the Teutonic story of Sigurd. He was also 
 known as Polydegmon (the king who receives 
 many into his unseen home), a name only 
 slightly varied in Polydectes, the king of Seri- 
 phos, who persecutes Danae, the mother of 
 Perseus. 
 
44 MANUAL OF MYTHOLOGY. 
 
 77. "Was lie ever described in any other way ? 
 Sometimes he was spoken of as the Zens of 
 
 the lower world, and thns the three names, 
 Zens, Hades, and Poseidon seem to have de- 
 noted merely the ideas of sovereignty and 
 power, before they came to be assigned to the 
 local rulers of the sky, the sea, and the nether 
 world. 
 
 78. How was the palace of Hades guarded ? 
 
 By the monstrous dogs Orthros and Kerberos 
 (Cerberns), the latter of whom has three heads. 
 
 79. Are these monsters mentioned in the traditions of any 
 other people ? 
 
 Yes. They reappear as Vritra and Sarvara, 
 names applied to the powers of darkness in the 
 ancient traditions of the Hindus. 
 
 80. How was it that Hades, being, like Zeus, a son of 
 Cronos, was not reckoned among the twelve gods of 
 Olympus ? 
 
 Merely because his empire lay beneath the 
 earth. In the Homeric poems this distinction 
 is not known. There he has the power of go- 
 ing to Olympus when he pleases, and he does 
 so when he is wounded by Heracles. 
 
 81. What was the later meaning of the name Hades ? 
 
 It came to denote not merely the king of the 
 unseen world beneath the earth, but the unseen 
 world itself. 
 
HERE, OK HERA. 
 
 82. Who was Hera ? 
 
 A daughter of Cronos and Ehea, and there- 
 fore a sister of Zeus, Hades, and Poseidon. 
 She was also the wife of Zeus. 
 
 83. What is the meaning of the name ? 
 
 It is probably derived from the same root 
 from which come the Sanskrit svar, the bright 
 sky, and surya, the sun, as well as the Greek 
 Helios, the sun. It seems originally to have 
 meant the heavenly air, the consort of Zeus, the 
 heavenly light. 
 
 84. Do the mythical tales support this explanation ? 
 
46 MANUAL OF MYTHOLOGY. 
 
 Yes : the story of Ixion especially agrees 
 closely with this its original meaning. 
 
 85. How is she described in the Homeric poems ? 
 
 As the wife of Zeus, who is reverenced by 
 the gods not less than her husband, to whom 
 she is on the whole submissive. 
 
 86. What exceptions are there to this submissiveness ? 
 
 Apart from her opposition to Zeus in the Tro- 
 jan war, she shared in the plot of Poseidon and 
 Athena to put him in chains. 
 
 87. What accounts are given of her birthplace and her 
 marriage ? 
 
 The stories vary so much that it is impossible 
 to arrange them, or to harmonize them. 
 
 88. Who were the children of Hera? 
 Ares, Hebe, and Hephaestus. 
 
 89. What made her take part against the Trojans in the 
 war waged by the Achaians against Troy or II ion ? 
 
 The judgment of Paris, before whom Hera, 
 Aphrodite, and Athena appeared as claimants 
 of the golden apple, which was to be given to 
 the fairest of the three. The apple was given 
 to Aphrodite, and from that time forth Hera 
 and Athena are said to have hated the city of 
 Priam. 
 
 90. What is the name of the wife of Jupiter in the my- 
 thology of the Latins ? 
 
 Juno. 
 
HERE, OK HERA. 47 
 
 91. Are Juno and Hera the same deity ? 
 
 Yes. Although commonly the Latin deities 
 correspond in name only with those of the 
 Greek, in this case the identity is sufficiently 
 proved. 
 
 92. How? 
 
 As the Hindu dyavan represents the Greek 
 Zeus, so the latter answers to the Latin Dianus, 
 or Janus, while the feminine forms, Diana and 
 Juno, would correspond to a Greek Zenon, as a 
 feminine. 
 
 93. Do any of the stories told about her explain the na- 
 ture of her office ? 
 
 In the greater number she appears as the 
 queen of the pure heaven. This idea is spe- 
 cially manifested in the legend of Ixion (the 
 whirling sun), who, after being purified by Zeus 
 from the guilt of blood, seeks to win the love of 
 Hera, and is cheated by Zeus with a cloud 
 which is made to assume her shape. 1 
 
 1 Tales of Ancient Greece. Ixion. 
 
HESTIA. 
 
 94. Who was Hestia ? 
 
 The eldest child of Cronos and Ehea. 
 
 95. What was her office ? 
 
 She was the goddess of the household hearth, 
 or rather of the fire burning on the hearth. As, 
 according to the old heathen custom, all men 
 were regarded as enemies unless by a special 
 compact they had been made friends, so Hestia 
 presided especially over true and faithful deal- 
 ing ; and as the household was the centre of 
 all kindly affections, she was represented always 
 as pure and undefiled. 
 
HESTIA. 49 
 
 96. What is the history of this goddess ? 
 
 Little more is told of Hestia than that Posei- 
 don sought to have her as his wife and that she 
 refused. 
 
 97. How is it that so little is said about her ? 
 Because her name was one of those words 
 
 which had not lost its meaning. Hestia con- 
 tinued to the end, as she had been from the be- 
 ginning, the household altar, the sanctuary of 
 peace and equity, and the source of all happi- 
 ness and wealth. 
 
 98. "Was Hestia, then, an unimportant deity ? 
 
 No. The influence of Hestia was perhaps 
 more deeply felt, and wrought more good, than 
 that of any other Olympian deity. Her wor- 
 ship involved direct and practical duties. She 
 could not be fitly served by men who broke 
 their plighted word, or dealt treacherously with 
 those whom they had received at their hearth ; 
 and thus her worship was almost an unmixed 
 good both for households and for the State. 
 
 99. Was Hestia, then, worshipped by cities as well as in 
 private homes ? 
 
 Yes. Each town had its Prytaneium, where 
 the prytanes or elders held their meetings. 
 There the sacred fire, burning on the public 
 hearth, was never suffered to die out. If at any 
 
 4 
 
50 MANUAL OF MYTHOLOGY. 
 
 time it went out, either from neglect or by acci- 
 dent, it was restored by fire obtained by rub- 
 bing pieces of wood together, or by kindling 
 them with a burning-glass, and never by ordi- 
 nary fire. 
 
 100. When a city sent out men to form a colony, how 
 was the bond of union with the parent State kept up ? 
 
 By the sacred fire of Hestia, a portion of 
 which was carried away by the colonists, to be 
 kept alive forever in their new home ; and as 
 long as this fire continued burning, they felt they 
 still had a common interest with the citizens of 
 their old country. 
 
 101. Was the office of Hestia limited to the hearths of 
 households and cities ? 
 
 No. It was supposed that in the centre of 
 the earth there was a hearth which answered to 
 the hearth placed in the centre of the whole 
 universe. 
 
 102. Was Hestia worshipped by other nations besides the 
 Greeks ? 
 
 Yes. By the Latins and Eomans, under the 
 name of Vesta, which is only another form of 
 the same word. 
 
DEMETER ^ 
 
 103. Who was Dmtr ? 
 
 A daughter of Cronos and Bhea, and a sister 
 of Zeus, Poseidon, Hades, Hestia, and Hera. 
 
 104. How is Derneter chiefly known in the mythical 
 tales ? 
 
 As the mother grieving for the loss of her 
 child Persephone. 1 
 
 105. What was the cause of this sorrow ? 
 
 Zeus, it is said, had, without the knowledge 
 of Demeter, promised Hades that Persephone 
 should be his wife ; and while the maiden was 
 
 1 Tales of Ancient Greece. " The Sorrow of Demeter." 
 
52 MANUAL OF MYTHOLOGY. 
 
 gathering flowers in the fields of Enna, the earth 
 opened, and Hades, appearing in a chariot 
 drawn by coal-black horses, took her away to 
 his dark home. 
 
 106. How was this loss borne by Demeter ? 
 
 She put on a dark mourning-robe, and, re- 
 fusing to be comforted, wandered with a torch 
 in her hand for nine days and nights searching 
 for her daughter. 
 
 107. Did she receive any aid in her search ? 
 
 On the tenth day she met Hecate, who could 
 not say where the maiden was, as she had only 
 heard her cry when Hades seized her. Deme- 
 ter then went to Helios, who sees all things, 
 and from him she learnt that Persephone was 
 now queen of the dark realm beneath the earth. 
 
 108. Was Demeter satisfied with these tidings ? 
 
 No. She refused to visit Olympus, and wan- 
 dered over the earth, mourning and weeping 
 for her child. 
 
 109. What was the effect of her grief and anger ? 
 
 The husbandmen toiled in vain, for not a seed 
 came up from the earth ; not a blossom was 
 seen upon the trees ; and it seemed that all 
 mortal things must soon die. 
 
 110. What was the end of her wanderings ? 
 
DEMETER. 53 
 
 Eoaming along in her great agony, she came 
 at last to Eleusis, and sat down near a fountain, 
 where she was kindly greeted by the daughters 
 of King Keleos when they came to draw water, 
 and at their entreaty she took up her abode in 
 their house. 
 
 111. Was her grief now assuaged? 
 
 No. During her year's sojourn at Eleusis 
 the earth still shared in the sorrow of Demeter, 
 and yielded no fruits. 
 
 112. How did she recompense the kindness which she re- 
 ceived in the house of Keleos ? 
 
 On this subject more than one story is told. 
 In one, it is said that she nursed Demophoon, 
 the son of Keleos, and that under her care the 
 child grew up glorious in beauty ; that Demeter 
 bathed him every day in fire, to render him im- 
 mortal, but that his mother Metaneira, seeing 
 him in the fiery bath, screamed with fear, and 
 Demeter told her that but for her cries her son 
 would have known neither old age nor death, 
 whereas now he must grow old and die like 
 other men. 
 
 113. What is the other tale ? 
 
 According to this version, it is said that oil 
 the alarm given by Metaneira, Demeter suffered 
 the child, Demophoon, to be consumed by 
 
54: MANUAL OF MYTHOLOGY. 
 
 flames, but, as an atonement for this, she gave 
 to his brother, Triptolemus, a chariot drawn by 
 winged dragons, and taught him how to plough 
 the earth and to sow wheat. 
 
 114. How is the story of Demeter continued ? 
 
 The terrible drought and famine caused by 
 the anger of Demeter is said to have convinced 
 Zeus that every thing on the earth must die 
 unless her grief could be soothed ; but as she 
 would listen to no prayers until her child was 
 brought back to her, Zeus at last sent Hermes, 
 who returned with Persephone from Hades. 
 
 115. Where did the meeting take place, and what fol- 
 lowed it ? 
 
 At Eleusis : and the grief of Demeter being 
 now swallowed up in a deeper joy, the earth and 
 all things in it shared her gladness, and peace 
 and plenty returned to every land. 
 
 116. Did Persephone" remain altogether with Demeter ? 
 
 No. Before Hermes took her away, Hades 
 gave her some pomegranate seeds to eat, and 
 she was thus bound to return to his dreary 
 kingdom. 
 
 117. Did Demeter consent to this ? 
 
 Not being able to keep her daughter always 
 with her, she agreed that Persephone should 
 
DEMETER. 55 
 
 spend a certain portion of each year (some said 
 four, others six months) with Hades. 
 
 118. What memorial is slie said to have left of her pres- 
 ence at Eleusis ? 
 
 Having bidden Keleos to build a temple for 
 her worship, she taught him and his people the 
 great Eleusinian mysteries, which were regularly 
 celebrated there in her honor. 
 
 119. How was this legend regarded by the people of 
 Eleusis ? 
 
 As the history of events which had actually 
 occurred at the place. 
 
 120. What was the origin of the legend ? 
 
 It grew up out of the old phrases which had 
 at first described the changes of summer and 
 winter. 
 
 121. What, then, is Demeter ? 
 
 She is the earth, who was called tlie mother of 
 all things, and more particularly the mother of 
 the maiden (Kore). 
 
 122. How did this furnish a groundwork for the later 
 legend ? 
 
 When the spring-time came, men had said, 
 once, that the daughter of the Earth was re- 
 turning in all her beauty ; and when summer 
 faded into winter, they said that the beautiful 
 child had been stolen away from her mother by 
 
56 MANUAL OF MYTHOLOGY. 
 
 dark beings, who kept her imprisoned beneath 
 the earth. 
 
 123. What, then, is the sorrow of Derneter ? 
 
 The gloom which falls on the earth during 
 the cheerless months of winter. 
 
 124 Is this story found in the legends of other nations ? 
 
 Yes. It exists in many versions, especially 
 in the legends of northern countries. In these 
 Persephone is a beautiful maiden, who, while 
 the earth without is cold and dead, lies wrapped 
 in slumber, hidden away from all mortal eyes. 
 
 125. Do these stories resemble the Greek tale in any other 
 way? 
 
 Yes. As Demeter is the earth, which is full 
 of mineral treasures as well as of fruit-giving 
 seeds, the idea of wealth was connected with 
 her name, and the loss of Persephone was the 
 taking away of her treasures. So in the Norse 
 tales, the Niflungs (or the children of the mist) 
 hide away the treasures of the earth, until they 
 are compelled to yield them up again by one to 
 whom they must submit, as Hades submits to 
 the bidding of Hermes. 
 
 128. Where are Enna and Eleusis ? 
 
 There is an Enna in Sicily and an Eleusis in 
 Attica ; but the Enna and Eleusis of the legend 
 
DEMETER. 57 
 
 are names of the same kind as Delos, Lycia, 
 and Ortygia, the land of light where Phoebus 
 Apollo is born. The word Eleusis means a 
 coming or an approach, and would naturally bo 
 applied to the return of spring after her absence 
 during winter, and to the spot where the mother 
 might be supposed to meet her child. 
 
ATHENA, OR ATHENE. 
 
 127. Who was Athena ? 
 
 The daughter of Zens, who is said to have 
 sprung from the forehead of her father, when, 
 according to some poets, Hephaestus had split 
 it open with an axe. 
 
 128. How is this strange tale to be explained ? 
 
 By comparing the Greek with the Hindu tale, 
 which gives it in an earlier form. 
 
 129. What does this comparison teach us ? 
 
 That Athena is a name for the Dawn, who is 
 in the Indian poems called Ahana and Dahana. 
 
ATHENA. 59 
 
 130. How docs this explain her springing from the fore- 
 head of her father ? 
 
 As Zeus was a name for the sky or heaven, 
 so the Dawn was said to spring from the fore- 
 head of the sky in other words, from the east. 
 
 131. What has this to do with the axe of Hephaestus ? 
 
 This part of the story grew up out of an ex- 
 pression which had said only that the morning 
 light opened or lit up the dark face or forehead 
 of the sky. 
 
 132. What names were given to Athena, as having been 
 so born ? 
 
 She was called in some Greek States Kory- 
 phasia (from Koryphe, a head) and Akria (t*p- 
 most), and by the Eomans Capta (from caput, 
 the head). 
 
 133. How was her name Tritogeneia explained ? 
 
 By some it was thought to mean that she was 
 born on the third day (from trita, third) ; but 
 this explanation has no meaning. Others ex- 
 plained it by the word Trito, which in one Greek 
 dialect meant a head ; and others again said 
 that she was so called as having been born on 
 the banks of the Libyan lake Tritonis, or of the 
 river Triton. 
 
 134. Are any of these explanations sufficient ? 
 
 No. There were many rivers called Triton, 
 
60 MANUAL OF MYTHOLOGY. 
 
 and hence we have to find out what is meant by 
 the word Triton. 
 
 135. Can this be ascertained ? 
 
 Yes. In the oldest Hindu or Sanskrit hymns 
 we read of a god called Trita, who rules over 
 the air and the waters. This Triton is really 
 the same god as Dyu or Zeus, the sky ; and 
 hence Tritogeneia is the daughter of the sky 
 or, in other words, the morning. 
 
 136. What was the earliest office of Athena ? 
 
 That of waking people from their slumbers : 
 hence, next to the owl, the cock (the bird of the 
 morning) is sacred to Athena. 
 
 137. But is not Athena also the goddess of wisdom ? 
 
 Yes. As in the ancient language of India the 
 same word which means to wake means also to 
 know, so the goddess who made people wake 
 was thought to be the goddess who made people 
 to know. 
 
 138. Are there any variations in the legends of Athena ? 
 
 Yes. According to some, she was a child, not 
 of Zeus, but of the winged giant, Pallas, or of 
 Poseidon, or Hephaestus. While others again 
 speak of her as always a maiden, others say that 
 Apollo was her son. 
 
 139. How is this to be explained ? 
 
ATHENA. Gl 
 
 As following the dawn, Apollo may be called 
 the son of Athena ; but if he is regarded as 
 springing from the night, he is the son of Leto. 
 
 140. In what relation does she stand to Zeus ? 
 
 Generally, in that ef perfect harmony and 
 submission. 
 
 141. What exceptions are there to this rule ? 
 
 She shared in the conspiracy of Poseidon and 
 Hra to dethrone or imprison Zeus, and she 
 aided Prometheus in stealing fire from heaven 
 against the will of Zeus. She is also said to 
 have done this from a passionate love for Pro- 
 metheus, whereas she is generally described as 
 insensible to all such feelings. 
 
 142. Is Athena introduced into many legends ? 
 
 She appears, throughout the Iliad, as the 
 goddess who knows most deeply the mind of 
 Zeus, and as the guide and comforter of Achilles, 
 Odysseus, and other heroes. 
 
 143. Are there any stories in which she is described as 
 acting from unworthy or unseemly motives ? 
 
 In the legend of Pandora, 1 she takes part in 
 the plot which results in increasing the misery 
 of mankind. 
 
 144. What city hears the name of this goddess ? 
 Athens, which is said to have been named 
 
 1 Tales of Ancient Greece. " Epimetheus and Pandora." 
 
G2 MANUAL OF MYTHOLOGY. 
 
 after her when she produced the olive-tree as a 
 better gift for man than the horse, which had 
 been created by Poseidon, w r ho wished the city 
 to be called Poseidonia. 
 
 145. How is Athena represented ? 
 
 As the goddess with the bright or gleaming 
 eyes (Glaukopis), and as having on her aegis or 
 cloak the face of the Gorgon Medusa, which 
 turned all who looked on it into stone. 
 
 146. What celebrated temple was dedicated to her honor ? 
 The Parthenon, on the Acropolis of Athens, 
 
 before which stood the colossal statue of the 
 goddess, carved in gold and ivory by the great 
 sculptor Pheidias, the friend of Pericles (in the 
 fifth century B. c.) 
 
 147. Was Athena known to the Romans and Latins ? 
 
 Not under this name ; but their goddess Mi- 
 nerva so nearly resembles her, that both may be 
 regarded as the same deity. 
 
 148. What, then, are the points of difference between 
 Athena and Minerva ? 
 
 The idea of the Latin goddess is far higher 
 than that of the Greek. The name Minerva is 
 connected with the Latin word mens, which is 
 the same as the Greek menos, and the English 
 mind ; that of Athena conveys only the idea of 
 outward, not of mental brightness. 
 
ARES. , , 
 f 
 
 149. Who was Ares ? 
 
 A son, according to some stories, of Zeus and 
 Hera, and the god of the din and tumult of war. 
 
 150. Was he not the god of war itself? 
 
 Not strictly, unless war is to be regarded as 
 a mere desire for fighting. No higher idea than 
 this enters into the notion of Ares. He changes 
 capriciously from one side to another, and even 
 takes pleasure in plaguing men with sicknesses 
 and epidemics. 
 
 151. Does the character of Ares stand high in Greek tra- 
 dition ? 
 
64 MANUAL OF MYTHOLOGY. 
 
 No. He is frequently overcome, and when he 
 is wounded, his roar is as loud as that of nine 
 or ten thousand warriors. He is also noted 
 chiefly by his huge size and his bodily strength ; 
 and when prostrate on the battle-field, his body 
 was said to cover many roods of ground. 
 
 152. Wliat is the origin of the name ? 
 
 It comes from ihe same root with the name 
 of the Latin god Mars, and the Maruts of In- 
 dian mythology, and means the grinder or 
 crusher. 
 
 153. To what objects was this name first applied ? 
 
 To the storms which throw heaven and earth 
 into confusion ; and hence the idea of Ares is 
 confined to mere disorder and tumult. 
 
 154. With what goddess is the name of Ares chiefly con- 
 nected ? 
 
 "With Aphrodite, whose love he is said to 
 have obtained ; but when she seemed to favor 
 Adonis, Ares is described in some versions as 
 changing himself into the boar which slew the 
 youth of whom he was jealous. 
 
 155. What court at Athens bore the name of Ares ? 
 
 That of Areiopagus, as being built on the Hill 
 of Ares. 
 
 156. How did the hill receive this name ? 
 
ABES. G5 
 
 It is said that Ares, having slain Halir- 
 rhothios, the son of Poseidon, was accused by 
 the latter before the Olympian gods. Ares was 
 acquitted, and the court was called after his 
 name. /> 
 
x< 
 
 VAPHRODITE. / &m 
 
 157. What is the generally received legend about the 
 birth of Aphrodite? 
 
 It is said that she sprang from the bright 
 foam of the sea, and was therefore called Aph- 
 rodite (Aphros, froth), and Anadyomene (she 
 who rises up). 
 
 158. Whose daughter was she ? 
 
 According to some tales, she was a child of 
 Ouranos (heaven) and Heniera (day) ; but in the 
 Iliad she is called the daughter of Zeus and 
 Dione. 
 
 159. What, then, was Aphrodite originally ? 
 
ArHEODITE. 67 
 
 A name for the dawn, as it rises from the sea 
 in the east ; and as the dawn is the most lovely 
 of the sights of nature, Aphrodite became natu- 
 rally to the Greek the goddess of beauty and 
 love. 
 
 160. Does this agree with the legends of other countries ? 
 
 Yes. In the oldest Vedic hymns of the Hin- 
 dus the morning is called Duhita Divah, the 
 daughter of Dyaus, just as Aphrodite is the 
 daughter of Zeus. 
 
 161. What other name is given to the Morning in these 
 hymns ? 
 
 She is called Arjuni, the bright or glistening. 
 
 162. Is this name found in Greek mythology ? 
 
 Yes. In the form Argynnis, who is described 
 as a young woman beloved by Agamemnon. 
 
 163. How did this story spring up ? 
 
 Because the real meaning of the word Argyn- 
 nis had been forgotten, and only the idea of her 
 beauty had been remembered. Argynnis there- 
 fore became to Agamemnon what Helen was to 
 Menelaiis. 
 
 164 By whom was Aphrodite attended ? 
 
 By the Hora3 (or Hours), and more especially 
 by the Charites, or Graces. 
 
 165. Are the Charites found in other legends besides the 
 Greek ? 
 
68 MANUAL OF MYTHOLOGY. 
 
 In the Vedic hymns they are spoken of as 
 the Harits, or horses of the dawn. 
 
 166. What is the meaning of the name ? 
 
 It signifies brightness produced by anointing 
 with fat or oil. This gave the idea of splendor, 
 and so the horses of the dawn became, in the 
 mind of the Greeks, the lovely attendants of 
 Aphrodite. 
 
 167. Mention any other names of Aphrodite. 
 
 She was called Enalia and Pontia, both of 
 which names mean that she belonged to the 
 sea. She was also called Urania and Pande- 
 mos, or the goddess of pure, as well as gross 
 and sensual love. 
 
 168. What does this show ? 
 
 That the loveliness of the morning suggested 
 the idea of tenderness and love, and that this 
 idea passed into many shapes, according to the 
 mind of the nations among whom these tradi- 
 tions came. 
 
 169. Was the worship of Aphrodite general ? 
 
 It was found everywhere ; but her most cele- 
 brated temples were in Cythera and Cyprus, 
 in Cnidos, Paphos, and Corinth. 
 
 170. How was Aphrodite connected with the tale of the 
 Trojan war? 
 
APHRODITE. G9 
 
 At the marriage-feast of Peleus and Thetis, 
 Eris (strife) threw down a golden apple to be 
 given to the loveliest of the goddesses. The 
 prize was claimed by Hera, Athena, and Aphro- 
 dite ; and Zeus decreed that Paris, the son of 
 Priam, should be judge. Paris gave it to 
 Aphrodite, who tempted him to steal away 
 Helen from Sparta ; and this wrong done to 
 Menelaiis, the husband of Helen, led to the 
 Trojan war. 
 
 171. Who was the husband of Aphrodite ? 
 
 In the Homeric poems, she is called the wife 
 of Hephaestus : the meaning of this being that 
 the dawn is the bride of the light. She had 
 also many lovers and many children ; and the 
 names, in most cases, explain themselves. As 
 rising from the sea, she was loved by Poseidon ; 
 as stirring up a tumult of passion in the heart, 
 she was loved by Ares, and became the mother 
 of Deimos, Harmonia, and Eros (Fear, Har- 
 mony, and Love). 
 
 172. What other stories are told of her ? 
 
 It is said that she loved Anchises, and became 
 the mother of 2Eneas, the ancestor of Eomulus. 
 But she is more particularly known as the lover 
 of Adonis. 
 
70 MANUAL OF MYTHOLOGY. 
 
 173. Does the name Adonis belong to Greek mythology ? 
 
 No. It is a Syrian or Hebrew word, signify- 
 ing Lord. 
 
 174. Under what other name was Adonis worshipped in 
 Syria ? 
 
 Under that of Tammuz. 1 
 
 175. What is the story of Adonis? 
 
 It is said that his great beauty charmed Aph- 
 rodite, but that he did not return her love ; and 
 that while yet in the spring-time of his youth 
 he died from the bite of a wild boar, who tore 
 his flesh with his tusk. 
 
 176. Is this tale like any other ? 
 
 It resembles very many in which the hero 
 dies young, or is smitten by a tusk, or spear, or 
 thorn, or arrow. Thus in the Persian story, 
 Isfendiyar is killed by a thorn thrown into his 
 eye by Eustem ; and in the Norse tales Sigurd 
 is also killed by a lance, as Paris is slain by 
 the poisoned arrows of Heracles. 
 
 177. What is the meaning of the tale of Aphrodite and 
 Adonis ? 
 
 The sorrow of Aphrodite for Adonis is the 
 grief of Demeter for the loss of Persephone. In 
 the latter, the earth mourns the departure of 
 
 1 Ezekiel, viii. 14. 
 
APHRODITE. 71 
 
 summer ; in the former, the dawn or twilight is 
 described as grieving for the death of the short- 
 lived sun. 
 
 178. Do the stories about Aphrodite express any one 
 idea? 
 
 No. She is represented in many ways, some- 
 times pure, sometimes gentle and loving, some- 
 times strong and vehement, sometimes indolent 
 and listless, and sometimes as flushed with vic- 
 tory. In the temples of Sparta, she was rep- 
 resented as a conquering goddess in armor, just 
 as later poets spoke of Eros (love) as being in- 
 vincible in battle. 
 
 '^V N 
 

 HEPHAESTUS. 
 
 179. How is Hephaestus described ? 
 
 As the smith of the gods, who forges irre- 
 sistible weapons, but is lame and ugly. 
 
 180. Why is he thus described ? 
 
 Because Hephaestus is, strictly, the brightness 
 of flame, and as the flame comes from a little 
 spark, so he was represented as puny and de- 
 formed at his birth, but as strong and powerful 
 when grown up. 
 
 181. What stories are told of Hephastus ? 
 
 He is called the son of Zeus and Hera, but 
 
HEPHAESTUS. 73 
 
 sometimes of Hera only. His ugliness, it is 
 said, so displeased his mother, that she wished 
 to cast him out of Olympus ; and when, after- 
 ward, he took her part in a quarrel, Zeus hurled 
 him down from heaven, and he fell maimed and 
 wounded in Lemnos, where he was kindly 
 treated by the Sintians. Still he remained the 
 cupbearer of the gods, while he also forged ar- 
 mor and weapons. Thus when the armor of 
 Achilles had been taken by Hector from the 
 body of Patroclus, Hephaestus, at the prayer of 
 Thetis, made a new suit, which shone like the 
 burnished sun, and bore him aloft like a bird 
 upon the wing. 
 
 182. Who was the wife of Hephaestus ? 
 
 In some versions Aphrodite, in others Charis, 
 and in others again Aglaia, all three meaning 
 that the flame of fire is akin to the brightness 
 of the sun's light. 
 
 183. Is Hephaestus found ir the traditions of other nations 
 besides the Greeks ? 
 
 Not under this name. By the Latins and 
 Eomans of later times he was known as Vulcan. 
 In the Vedic poems he is called Agni, which is 
 the same as the Latin word Ignis, fire. 
 
 184. In these traditions is he described in the same way ? 
 In this and in other legends the Latins seem 
 
74 MANUAL OF MYTHOLOGY. 
 
 to have borrowed many of the Greek notions ; 
 but the Hindu poets dwelt rather on the 
 strength of the newly kindled flame than on its 
 puniness, for, instead of saying, as we do, that 
 fire burns and the wood smokes, they said, 
 " Neighing like a horse that is greedy for food, 
 it steps out from the strong prison ; then the 
 wind blows after his blast, and the path of 
 Agni is dark at once." 
 
 185. Is the same idea found in the mythology of northern 
 Europe ? 
 
 Yes. In the story of Sigurd, who is the 
 Achilles or Perseus of Norse legends, Begin, 
 the smith of Hialprek, king of Denmark, an- 
 swers precisely to Hephaestus, like whom he 
 forges weapon's which no enemy can withstand. 
 

 PHCEBUS APOLLO. 
 
 186. Who was Plicebus Apollo ? 
 A son of Zeus and Lefco. 
 
 187. Why was he so named ? 
 
 He was called Phoebus, as being the god of 
 light, and Apollo, a name explained by some as 
 meaning the destroyer, because the sun's rays, 
 when powerful, can destroy the life of animals 
 and plants. 
 
 188. Is Phoebus, then, only a name for the sun ? 
 
 It was nothing more at first ; but in later 
 times he was regarded as the god of light, who 
 
76 MANUAL OF MYTHOLOGY. 
 
 was not confined to his habitation in the sun. 
 This was reserved for Helios, who stands to 
 Phoebus in the relation of Nereus to Poseidon. 
 
 189. Why is Phoebus described as a son of Zeus and 
 Leto? 
 
 He is called son of Zeus because the sun, like 
 Athena, or the dawn, springs in the morning 
 from the sky ; and son of Leto because the 
 night, as going before his rising, may be con- 
 sidered as the mother of the sun. 
 
 190. Does the name Leto reappear in any other form ? 
 It is the same word as Lethe, the river which 
 
 made men forget the past, and Latmos, the land 
 of shadows, in which Endymion sleeps. The 
 same root is seen also in the name of Leda, the 
 mother of the twin Dioscuri. 
 
 191. What is the story of his birth ? 
 
 It is said that Leto wandered through many 
 lands, seeking in vain for a resting-place, and 
 that at last she came to Delos, and said that 
 if she could there have shelter, it should be- 
 come glorious as the birthplace of Phoebus, and 
 that men should come from all parts to enrich 
 his holy temple with their gifts. Here, then, 
 Phoebus was born, and at his birth the earth 
 laughed beneath the smile of heaven, and Delos, 
 though in itself a hard and stony land, cov- 
 
PHCEBUS ArOLLO. 77 
 
 ered itself with golden flowers. The nymphs 
 wrapped him in a spotless robe, and when 
 Themis fed him with nectar and ambrosia, the 
 child took harp in hand, and proclaimed his of- 
 fice of declaring the will of Zeus to men. 1 
 
 192. Why is he said to be born in Delos ? 
 Because Delos means the bright land. 
 
 193. Do all the stories say that he was born in Delos ? 
 
 No. He is called Lykegenes, as having been 
 born in Lycia ; and in some versions, Ortygia is 
 mentioned as the birthplace both of Phoebus 
 and of his sister Artemis. 
 
 194. Where are Lycia and Ortygia ? 
 
 There was a Lycia in Asia, and an Ortygia 
 near Ephesus, as well as in Sicily ; but the 
 Lycia and Ortygia of these legends must be 
 sought in the beautiful Cloudland. 
 
 195. What is the meaning of the names ? 
 
 Lycia is a word which, like Delos, means the 
 land of light, and reappears in the Latin words 
 lux, light, luceo, to shine, and Lucna or Luna, 
 the moon. Ortygia is the land of the quail, 
 which was said to be the earliest bird of spring ; 
 hence the quail-land became a name for the 
 East, where the sun rises. 
 
 1 Tales of Ancient Greece. ** The Delian Apollo." 
 
78 MANUAL OF. MYTHOLOGY. 
 
 196. Did Phoebus remain long in Delos ? 
 
 No. He soon left it to find liis way west- 
 ward to Pvtho or Delphi. 
 
 197. Why did he so soon leave his birthplace ? 
 
 Because the sun cannot linger in the east 
 when he is risen ; and so the poets sang how 
 Apollo went from land to land, and how he 
 loved the tall sea-cliffs and every jutting head- 
 land and the rivers which hasten to the broad 
 sea, although he came back with ever fresh de- 
 light to his native Delos, as the sun reappears 
 morning after morning, glorious as ever, in the 
 east. 
 
 198. What change came over him soon after his birth ? 
 
 At first he was swathed in golden bands, 
 which denote the mild and gentle light of the 
 newly risen sun ; but presently he became the 
 Chrysaor, or god of the golden sword, and his 
 quiver was filled with arrows which never miss 
 their mark. 
 
 199. Are these irresistible weapons given to other mythi- 
 cal heroes ? 
 
 Yes. To Perseus, Theseus, Bellerophon, He- 
 racles, Philoctetes, Achilles, Odysseus, Melea- 
 gros, Sigurd, Eustem, and many others. 
 
 200. What are the incidents of Apollo's journey to the 
 Western Pytho ? 
 
PHCEBUS APOLLO. 79 
 
 Passing through many lands, he came to the 
 fountain of Telphusa, where he wished to build 
 himself a home ; but Telphusa, saying that her 
 broad plain could give him no peaceful abode, 
 urged him to go on to the more favored land 
 of Crisa. So Phoebus went on, and coming to 
 Crisa, built himself a shrine beneath Mount 
 Parnassus, and there slew the great dragon 
 Python, who nursed Typhaon, the child of 
 Hera. 
 
 201. What is this Python ? 
 
 It is the great dragon or snake which appears 
 in all solar legends. It is the Vritra of the 
 Indian tale, the Echidna of the story of He- 
 racles, the Sphinx in that of (Edipus, and the 
 dragon Fafnir of the glistening heath in the 
 tale of Sigurd. 
 
 202. W" as th e temple which Phoebus is said to have built 
 at Delphi celebrated in after- times ? 
 
 It was the greatest of all the oracles in 
 Greece, and its fame was extended through all 
 lands. When Xerxes invaded Greece, the force 
 which he sent to plunder the sanctuary at 
 Delphi is said to have been smitten by Phoebus 
 Apollo, who hurled on them great rocks torn 
 from the summit of Parnassus. 
 
 203. Who were the priests of this temple ? 
 
80 MANUAL OF MYTHOLOGY. 
 
 They are said to have been Cretans, whose 
 ship Apollo, in the form of a glistening dolphin, 
 guided round the Peloponnesus to the shores 
 of Crisa, where the god came forth from the 
 sea like a star, and filled the heavens with the 
 brightness- of his glory. Then having kindled 
 on his altar the undying fire, he taught the 
 Cretans the sacred rites of his worship, and 
 charged them to deal truly and righteously with 
 all who came with their offerings to his sanc- 
 tuary. 1 
 
 204. What other acts are attributed to Phoebus ? 
 
 He is said to have been a lover of Daphne, 
 who, to escape his pursuit, plunged into the 
 waters of Peneius, her father. 2 
 
 205. What is the meaning of this tale ? 
 
 That Phoebus, as the sun-god, is a lover of the 
 dawn, who is variously called Ahana, Dahana, 
 Athena, and Daphne. The vanishing of Daphne 
 in the stream is the disappearance of Eurydike 
 (Eurydice) when Orpheus turns round too soon 
 to look on her. 
 
 206. Are any more stories of this kind told about him ? 
 He is said to have won the love of Coronis, 
 
 the mother of his son Asklepios (JEsculapius), 
 
 1 Tales of Ancient Greece. " The Pythian Apollo." 
 
 2 Ibid. "Daphne." 
 
PIKEBUS APOLLO. 81 
 
 and to have deserted her as Heracles leaves 
 lole, and Paris and Sigurd forsake OEnone and 
 Brynhild. 
 
 207. How are these desertions to be explained ? 
 
 As the sun, who may not tarry in his journey, 
 may be said to forsake the fair and gentle dawn 
 for the garish and flaunting noonday, so all the 
 gods or heroes whose names were at first only 
 names for the sun, are described as abandoning 
 those to whom they had given their first love. 
 
 208. Is Apollo presented to us in any other aspects ? 
 
 Yes ; like Heracles, Perseus, and Bellerophon, 
 he is compelled to toil for others without a re- 
 compense, as the sun was said to toil for the 
 children of men against their will. Thus he 
 has to serve for a year in the house of King Ad- 
 metus. 
 
 209. Why is he called the- father of Asklepios (^Escula- 
 pius) ? 
 
 Because the sun's warmth can ward off dis- 
 eases, or lessen pain and suffering, as well as 
 inflict them. 
 
 210. By what other names is Apollo known ? 
 
 He is called Hecatos and Hecaergos names 
 which signify the action of the sun's rays at a 
 distance from the sun itself. 
 
 6 
 
82 MANUAL OF MYTHOLOGY. 
 
 211. Are these names given to any other besides Phoebus ? 
 Yes ; Hecate, the moon, answers to Hecatos, 
 
 just as Telephassa answers to Telephos. 
 
 212. Why is Apollo called the god of prophecy and 
 wisdom ? 
 
 As the rays of Helios penetrate all space and 
 spy out all hidden things, the idea of wisdom 
 was early connected with the name of the sun- 
 god. Thus Apollo is said to know the mind of 
 Zeus more intimately than any other of the 
 gods, and although he may impart many se- 
 crets, there are others which he must never 
 reveal. 
 
 213. Is he not also called the god of song and music ? 
 
 Yes ; but in the earliest form of the legend 
 he is said to have acquired those gifts from 
 Hermes, to whom they belonged by birthright. 
 
 214. Was the worship of Apollo common among the 
 Greeks ? 
 
 It was most widely spread, and had the 
 greatest influence in forming the Greek charac- 
 ter. Under the shadow of his temple at Del- 
 phi, the Amphictyonic council, the great reli- 
 gious association of the Greeks, held their 
 meetings ; and the answers given by the Del- 
 phian priestess are said to have changed more 
 than once the current of Greek history. 
 

 AKTEMIS. ~-Q 
 
 215. Who was Artemis ? 
 
 A sister of Phoebus Apollo according to 
 some legends a twin sister, while according to 
 others she was born before him. 
 
 216. How is she described ? 
 
 As possessing almost all the powers of her 
 brother, and exhibiting all his qualities. Thus, 
 like him, she heals diseases and sends plagues, 
 and, like him, she shoots arrows which never 
 miss their mark. 
 
 217. What are the events in her histoiy ? 
 Properly speaking, Artemis has no mythical 
 
84 MANUAL OF MYTHOLOGY. 
 
 history, although she is concerned in the for- 
 tunes of others. Thus she gives to Procris her 
 hound and her resistless spear, and she heals 
 JEneas when wounded in the Trojan war. She 
 also sends the Calydonian boar as a requital 
 for some affront which had been passed on her ; 
 and for the same reason she insists on the sac- 
 rifice of Iphigeneia, the daughter of Agamem- 
 non. 
 
 218. What is the peculiarity of these tales ? 
 
 That Atalanta, the maiden who first smites 
 the Calydonian boar, is a counterpart- of the 
 virgin goddess ; and that Iphigeneia, having 
 been rescued from her doom, became a priestess 
 in one of her temples, and was, in some places, 
 worshipped as Artemis. 
 
 219. What was the birthplace of Artemis ? 
 
 In some stories, Delos ; in others, Ortygia 
 names which enter into the legends of Phoebus. 
 
 220. Was the idea attached to the name Artemis every- 
 where the same ? 
 
 No ; the idea of the Greek Artemis differs 
 from that of the Ephesian Artemis, as much 
 as the Syrian Adonis differs from the Greek 
 Achilles. 
 
HERMES. 
 
 221. What is the story of the birth of Hermes ? 
 
 This son of Zeus and Maia is said to have 
 been born early in the morning in a cave of the 
 Kyllenian hill, and to have slumbered peace- 
 fully in his cradle for two or three hours, when 
 stepping forth from the cave, he found a tor- 
 toise, which he killed, and with its shell he 
 made a lyre by fastening sheepgut cords across 
 it. 1 
 
 222. What was his first exploit after making his lyre ? 
 As the sun was going down he came to the 
 
 1 Tales of Ancient Greece. " Hermes." 
 
86 MANUAL OF MYTHOLOGY. 
 
 Pierian hills, where the cattle of Phoebus were 
 feeding, and made ready to drive them back to 
 Kyllene. Fearing that the tracks of the beasts 
 on the sand might betray his theft, he drove 
 them round about by crooked paths, so as to 
 make it appear that they were going to the 
 place from which they had been stolen, and his 
 own feet he covered with tamarisk and myrtle 
 leaves. As he passed, he saw an old man at 
 work in a vineyard near Onchestos, and whis- 
 pered into his ear a warning that he should take 
 care not to remember too much of what he had 
 seen. When the next morning dawned he had 
 reached the stream of Alpheius, and there gath- 
 ering logs of wood, he rubbed the pieces to- 
 gether till they burst into a flame. This was 
 the first flame kindled on the earth, and so 
 Hermes is called the giver of fire to mortal 
 men. 
 
 223. How does the tale go on ? 
 
 Hermes took two of the herd, and cut up 
 their flesh into twelve portions, but he ate not 
 the roasted meat, although he was sorely 
 pressed by hunger. Then quenching the fire, 
 he trampled down the ashes with all his might, 
 and hastening on to Kyllene, darted into the 
 cave through the keyhole of the door as softly 
 
HEKMES. 87 
 
 as a summer breeze, and there lay like a babe, 
 playing among the cradle-clothes with one hand, 
 while his right hand held the tortoise lyre hid- 
 den beneath them. 
 
 224. Was the theft discovered ? 
 
 When the morning dawned, Phoebus, coming 
 to Onchestos, saw that his herds had been 
 stolen. Meeting the old man at work in the 
 vineyard, he asked if he knew who had taken 
 them ; but the man remembered the warning 
 of Hermes, and could remember only that he 
 had seen cattle moving, and a babe walking 
 near them. 
 
 225. What did Phoebus do on hearing this ? 
 
 "Wrapped in a purple mist, he went to beau- 
 tiful Pylos, and there came on the confused 
 cattle-tracks, which he followed to the cave of 
 Maia. Entering it, he found the babe Hermes 
 asleep, and roughly waking him, demanded his 
 cattle. The child pleaded his infancy. A babe 
 of a day old cannot steal cattle, or even know 
 what sort of things cows are. As Hermes gave 
 this answer, his eyes winked slily, and he made 
 a long, soft, whistling sound, as if the words of 
 Phoebus had mightily amused him. 
 
 226. Did Phoebus take this excuse ? 
 
88 MANUAL OF MYTHOLOGY. 
 
 No. He caught up the child in his arms ; 
 but Hermes made so loud a noise that he 
 quickly let him fall. Phoebus, taking this as a 
 sign that he should find his cows, told Hermes 
 to lead the way. Then Hermes, starting up in 
 fear, pulled the cradle-clothes over his ears, and 
 reproached Apollo for his cruelty. " I know 
 nothing of cows," he said, " but their name. 
 Zeus must decide the quarrel between us." 
 
 227. What was the judgment of Zeus ? 
 
 When he had heard the complaint of Apollo, 
 and listened to Hermes, who, winking his eyes 
 and holding the clothes to his shoulders, pro- 
 tested that he knew not how to tell a lie, and 
 that he could but play like other babes in his 
 cradle, Zeus laughed, and bade Phoebus and 
 the child be friends. Zeus then bowed his 
 head. At that sign Hermes dared not disobey, 
 and, hastening to the banks of Alpheius, he 
 brought out the cattle from the folds where he 
 had penned them. 
 
 228. Was the quarrel here ended ? 
 
 No. Just at this moment Phoebus saw the 
 spot where the fire had been kindled and the 
 hides and bones of the slaughtered cattle, and 
 wondering how a baby could flay whole cows, 
 he seized him again and bound him with wil- 
 
HERMES. 89 
 
 low bands, wliicli the child tore from his body 
 like flax. Hermes, in his terror, thought upon 
 his tortoise lyre, and called forth from it music 
 so soft and soothing that Apollo, forgetting his 
 anger, besought Hermes to teach him his won- 
 derful art. 
 
 229. Did Hermes agree t* this ? 
 
 Yes. Hermes too envied the wisdom and 
 hidden knowledge of Apollo, for Phoebus can 
 see all things, even to the lowest depths of the 
 green sea ; and in return for this wisdom he 
 promised to give him the lyre, which can dis- 
 course sweetly of all things, and drive away all 
 care and sorrow. " Take it," he said, " for you 
 know how to use it ; but to those who touch it, 
 not knowing how to draw forth its speech, it will 
 babble strange nonsense, and rave with uncer- 
 tain meanings." 
 
 230. Was this exchange made ? 
 
 Only in part. It was not in the power of 
 Phoebus to reveal the hidden secrets of years, 
 but all that he could give to Hermes he gave. 
 In his hands he placed a glittering scourge, and 
 giving him charge over all his flocks and herds, 
 bade him visit in their hidden dells and caves 
 the hoary-headed Thriae, which should teach 
 
90 MANUAL OF MYTHOLOGY. 
 
 him secrets hidden from all mortal men. In 
 return for this, Hermes promised never to hurt 
 the temple of Phoebus at Delphi. 
 
 231. Is it possible to explain this strange story ? 
 
 On comparing it with the old Hindu or Vedic 
 tales, we find that the name Hermes belongs to 
 the same root with that of Sarama ; and that 
 Sarama is the dawn, as it creeps through the 
 sky, peering about after the bright cows (the 
 clouds) which have been stolen by the night, 
 and hidden in its secret caves. 
 
 232. Is this name SaramS found in any other forms ? 
 
 Yes. It is proved to be the same name as 
 Helen, whom Paris stole from Sparta. It comes 
 from a root, sar, which mean& to creep, and it 
 reappears in the names Erinys (the Vedic Sa- 
 ranyu) and Sarpedon, the son of Zeus, as well 
 as in our word serpent, a creeping thing. 
 
 233. But how does the idea of Sarama;, or the Dawn, lead 
 to that of the Greek Hermes ? 
 
 In the hymns, Sarama, when seeking after the 
 cows, is said to go across the heavens with a 
 soft breeze. She thus represents 'the morning, 
 with the soft breath of summer winds whisper- 
 ing round her as she moves onward. In the 
 minds of the Greeks, this idea of the breeze 
 
HERMES. 91 
 
 gradually shut out the idea of the morning, and 
 so Hermes came to represent the wind, or air in 
 motion. 
 
 234. Does this explain the story of Hermes ? 
 
 Yes ; even to its most minute features. The 
 wind which whispers softly at its first rising, 
 may freshen to a gale before it is an hour old, 
 and sweep before it the clouds big with the rain 
 that is to refresh the earth. Ifc pries unseen 
 into holes and crannies, it sweeps round dark 
 corners, it plunges into glens and caves ; and 
 when people come out to see what mischief it 
 has done, they hear its mocking laughter as it 
 hastens on its way. 
 
 235. Whence conies the wit and humor of the tale ? 
 
 In one sense, it was ready-made to the hands 
 of the old Greek poets ; but this may be said 
 of every thing that has ever been done by man. 
 We do but find out the things that exist ; but 
 only they who search patiently and truthfully 
 can find them out ; and the wit of the tale of 
 Hermes sprang from this careful noting down 
 of the varying action of the wind. 
 
 236. Is any one else said to have been the first to give fire 
 to men ? 
 
 Yes. Prometheus and Phoroneus. But Pho- 
 roneus, the Indian Bhnranyu, is only another 
 
92 MANUAL OF MYTHOLOGY. 
 
 name for fire ; and the story of Prometheus re- 
 lates to fire brought down from heaven, while 
 the fire kindled by Hermes is the fire produced 
 in forests by the rubbing of branches in a high 
 wind. 
 
 237. Why does not Hermes eat of the meat roasted by the 
 fire which he has kindled ? 
 
 Because, though the wind may cause the 
 flame, it cannot itself consume that which the 
 fire devours. 
 
 238. What is the return of Hermes to the cave in which 
 he was born ? 
 
 The dying down of the storm, until at last it 
 is lulled to sleep. 
 
 239. To what does the defence of Hermes point ? 
 
 To the seeming helplessness of the soft 
 breeze, which, as we might fancy, could never 
 grow into a hurricane. 
 
 240. How are we to explain the noise made by Hermes 
 when Apollo seizes him in his arms ? 
 
 It is a momentary blast of wind, which dies 
 away as suddenly as it came. 
 ' 241. What is the music of Hermes ? 
 
 The melody of the winds, which can awake 
 feelings of joy and sorrow, of regret and yearn- 
 ing, of fear and hope, of vehement gladness or 
 utter despair. 
 
HERMES. 93 
 
 242. Why does Phoebus refuse to impart his wisdom to 
 Hermes ? 
 
 Because the rays of the sun can go down 
 far beneath the surface of the sea, and shoot 
 out through the vast expanse of heaven, where 
 the breath of the wind can never be felt. 
 
 243. What powers does Phoebus give him in return for 
 his lyre ? 
 
 He is made the guardian of the steeds of the 
 Sun, and receives a scourge with which to drive 
 them. In other words, the bright clouds must 
 move across the sky when the wind drives 
 them. He is also told that his music shall 
 cheer and soothe the children of men, and that 
 his breath shall waft the spirits of the dead to 
 their unseen home. 
 
 244. What is the title of Hermes as the guide of the dead 
 to the land of Hades ? 
 
 He is the Psychopompos, the leader of souls. 
 
 245. Has he any other office ? 
 
 He is the messenger of the gods, and espe- 
 cially of Zeus. 
 
 246. Why is Hermes bidden to go to the Thriae for wis- 
 dom? 
 
 Because we may speak of the wind, when it 
 pierces into caves and glens and all secret 
 places, as seeking to discover the hidden treas- 
 
94 MANUAL OF MYTHOLOGY. 
 
 ures of tlie earth, and to gain a knowledge to 
 which man can never attain. 
 
 247. Is Herines, then, always the friend of man ? 
 
 No. The poet ends the Homeric hymn by 
 saying that his kindness to men is not equal to 
 his love for the Sun, and that he has a way of 
 doing them mischief while they sleep. 
 
 248. How is this to be explained ? 
 
 Of sudden storms which may rise during the 
 night ; and as the mischief so done is wrought 
 against their will, Hermes is called a thief and 
 the prince of thieves, and Apollo foresees that 
 he will break into many a house and set many a 
 herdsman grieving for his cattle, to the end of 
 time. 
 
 249. How is Hermes commonly represented ? 
 
 With a staff in his hand, as the messenger of 
 the gods and the guide of the dead, and with 
 golden sandals which bear him as swiftly as a 
 bird through the heavens. These sandals were 
 placed on the feet of Perseus before he set out 
 on his journey to slay the Gorgon Medusa, 
 
DIONYSUS. 
 
 250. Who was Dionysus ? 
 
 The god of the vine and its fruits. 
 
 251. Whose son was he said to be ? 
 
 There is an almost endless number of versions 
 for every incident in the history of this god. 
 Some call him a son of Zeus or Demeter, or lo, 
 or Dione. Others make him a son of Ammon 
 and Amaltheia, the nurse of Zeus in the cave of 
 Dicte. But the most popular version was that 
 which made him a son of of Zeus and Semele, 
 the daughter of Cadmus, king of Thebes. 
 
 252. Is there more than one story about his birth ? 
 
96 MANUAL OF MYTHOLOGY. 
 
 Yes. One tale relates that Cadmus, on learn- 
 ing that his daughter had become the mother 
 of Dionysus, put her and her child in a chest, 
 which the sea cast up on the shores of Brasiae ; 
 Semele was taken up dead, but the babe was 
 rescued and nourished by Ino. This incident 
 is repeated in the story of Perseus and Danae. 
 
 253. What other account is given of his birth ? 
 
 It is said that Hera, being jealous of Semele, 
 tempted her to her ruin. Semele, thus urged, 
 asked Zeus to visit her in his Olympian splen- 
 dor, and was scorched by the lightnings as he 
 approached. In the midst of the blazing thun- 
 derbolts Dionysus was born, and Semele de- 
 parted for a long sojourn in the land of Hades. 1 
 
 254. Where was Dionysus brought up ? 
 
 Some say in Naxos ; others on Mount Nysa ; 
 but there were several mountains of this name, 
 as there was more than one Ortygia and river 
 Triton, where Phoebus and Athena were said to 
 have been born. 
 
 255. What was the career of Dionysus ? 
 
 Like Heracles, Perseus, Theseus, and all other 
 heroes, he had to pass through a time of griev- 
 
 1 Tales of Ancient Greece. " Semele." 
 
DIONYSUS. 97 
 
 cms toil and danger before lie attained to fame 
 and glory. 
 
 256. How were these hard tasks brought to an end ? 
 
 Dionysus, it is said, resolved to leave Orclio- 
 menos, where he had spent his youth, and hav- 
 ing journeyed to the sea, he stood on a jutting 
 rock, where his dark locks streamed over his 
 shoulders and his purple robe rustled in the 
 breeze. The splendor of his form caught the 
 ey.es of some Tyrrhenians who were sailing by. 
 Leaving their vessel, they came to the rock, 
 and seizing Dionysus, bound him with strong 
 withy bands, which fell from him like leaves 
 from a tree in autumn. In vain the helmsman 
 warned them to have nothing to do with one 
 who belonged to the race of the undying gods ; 
 but as they sailed away with Dionysus, sud- 
 denly there ran over the deck a stream of purple 
 wine, and a fragrance as of a heavenly banquet 
 filled the air. Over the masts and sailyards a 
 vine clambered ; round the tackling tangled 
 masses of ivy were mingled with bunches of 
 glistening grapes, and bright garlands shone 
 like jewels on every oarpin. 1 
 
 257. What followed these wonders ? 
 
 1 Tales of Ancient Greece. " Dionysos." 
 
 7 
 
98 MANUAL OF MYTHOLOGY. 
 
 The sailors, smitten with fear, crowded round 
 the helmsman, when suddenly a loud roar was 
 heard, and a tawny lion and a grisly bear stood 
 fronting them. The men leaped over the ship's 
 side, and were changed into dolphins; and 
 Dionysus, once more taking his human form, 
 rewarded the helmsman for his kindness, and 
 brought a north wind which carried the ship to 
 the land of Egypt, where Proteus was king. 
 
 258. Did Dionysus remain long in Egypt ? 
 
 No. He journeyed now through many lands ; 
 through Ethiopia and India, and other coun- 
 tries, followed everywhere by crowds of women, 
 who worshipped him with wild cries and songs. 
 At last he returned to Thebes, where Cadmus 
 had made his son Pentheus king. 
 
 259. How was Dionysus received by Pentheus ? 
 With great suspicion, on account of the 
 
 strange rites which he taught to the women, 
 and the frenzy with which he inspired them. 
 
 260. Did Pentheus succeed in curing their madness ? 
 No. Climbing into a tree to see their orgies, 
 
 he was discovered by the women, who tore him 
 to pieces, his own mother, Agave, being the first 
 to lay hands on him. 1 
 
 1 Tales of Ancient Greece. " Pentheus." 
 
DIONYSUS. 99 
 
 261. What other acts are recorded of Dionysus ? 
 He is said to have brought back Semele from 
 Hades, and to have led her to Olympus, where 
 she was known under the name Thy one. 
 
HERACLES. 
 
 262. Who was Heracles ? 
 
 A son of Zeus and Alcmene. 
 
 263. How may his life be generally described ? 
 
 As a long servitude to a master meaner and 
 weaker than himself, and as one continued sac- 
 rifice of himself for the good of others. 
 
 264. What is his chief characteristic? 
 
 An irresistible bodily strength, which is 
 always used to help the weak and suffering 
 and for the destruction of all noxious things. 
 
 265. What is the meaning of the name ? 
 
 Like that of Hera, it signifies a solar deity. 
 
HERACLES; 
 
 266. How came it to pass that Heracles should be the 
 servant of an unworthy master ? 
 
 Zeus, it is said, boasted to Hera on the day 
 on which Heracles was born that the child then 
 to be born of the family of Perseus should be 
 the mightiest of men. Hera, learning this, 
 caused Eurystheus to be born before Heracles. 
 
 267. What was the origin of this tale ? 
 
 It sprung from old phrases which had spoken 
 of the sun as toiling for so poor and weak a 
 creature as man. 
 
 268. Is the life of Heracles, then, only a summary of the 
 daily or yearly course of the sun ? 
 
 Yes. Every feature of the many legends 
 connected with his name may be traced back to 
 phrases which spoke of the sun as born to a 
 life of toil, as entering on his weary tasks after 
 a brief but happy infancy, and as sinking finally 
 to his rest after a fierce battle with the clouds 
 which had hindered his journey. 
 
 269. When did the labors of Heracles begin ? 
 
 They may be said to have begun in his 
 cradle. The toils known as the twelve labors 
 of Heracles are assigned to later periods of life. 
 But this number was fixed upon by the poets 
 of a comparatively late age, who collected many 
 local traditions, some based on facts, some 
 
162 MANUAL OF MYTHOLOGY. 
 
 purely fictitious, and ascribed them all to He- 
 racles. The Homeric poets make no attempt 
 to classify his toils or his exploits. ^ 
 
 270. What is recorded of the infancy of Heracles ? 
 
 It is said that as he lay sleeping in his cradle 
 two snakes coiled themselves around him, and 
 that the child on waking placed his hands 
 round their, necks, and gradually tightened his 
 grasp until they fell dead upon the ground. 1 
 
 271. What are these serpents ? 
 
 They are the serpents of the night, or of 
 darkness, on which the sun may be said to lay 
 his hands when he rises, and which he slays as 
 he climbs higher into the heavens. 
 
 272. In what country was Heracles born ? 
 In Argos. 
 
 273. Why was he born there ? 
 
 Because Argos is a word signifying brightness. 
 Argos, therefore, is the same as Delos and Or- 
 tygia, the birthplace of Phoebus and his sister 
 Artemis. 
 
 274. By whom was Heracles taught ? 
 By the wise centaur Cheiron. 
 
 275. Who were the Centaurs ? 
 
 1 Tales of Ancient Greece. " The toils of Heracles." 
 
HERACLES. 103 
 
 Beings with the head of a man joined to the 
 body of a horse. 
 
 276. Whence came this notion ? 
 
 Apparently from the Indian phrases which 
 spoke of the Gandharvas, or bright clouds, as 
 riding along the sky. 
 
 277. How was the legend of Heracles treated by the 
 sophist Prodicus ? 
 
 As illustrating the victory of righteousness 
 over iniquity. 
 
 278. How does he show this ? 
 
 He represents Heracles as accosted by two 
 maidens, one clad in a seemly robe of pure 
 white, the other scantily clothed and with a 
 flushed face and restless eyes. The latter, who 
 is called Kakia, or Vice, tempts him with the 
 offer of ease and pleasures ; the other (Arete, or 
 Virtue) bids him toil manfully for a future and 
 perhaps distant recompense. Heracles follows 
 the counsel of Arete, and begins his toils with 
 a brave heart. 
 
 279. What maiden is said to have won the youthful love 
 of Heracles ? 
 
 lole, the daughter of Eurytus, king of GEcha- 
 lia ; but from her he was soon parted. 
 
 280. Why? > 
 
 Because all the heroes who represent the sun 
 
104 MANUAL OF MYTHOLOGY. 
 
 are always parted from their first love, just as 
 tlie sun leaves the beautiful clawn behind him 
 as he rises higher into the heaven. 
 
 281. What is the meaning of the name 
 
 It signifies the violet color, and points to the 
 violet-colored clouds which are seen only at 
 sunrise or sunset. 
 
 282. Does this name appear in other legends? 
 
 Yes. In the forms of larnos, lolaos, and 
 locaste. 
 
 283. Mention some of the chief exploits of Heracles. 
 
 He is said to have smitten the hundred- 
 headed Hydra, or water-snake, of the lake of 
 Lerna, the wild boar of Erymanthus, and the 
 Harpies of the swamps of Stymphalus. 
 
 284. Do these exploits resemble those of other heroes ? 
 Yes. They merely reproduce the slaying of 
 
 Python by Phoebus, of Fafnir by Sigurd, of the 
 Sphinx by (Edipus, of the Libyan dragon by 
 Perseus, of the Minotaur by Theseus, and of 
 Vritra by Indra. 
 
 285. What other deeds are recorded of him ? 
 
 The gathering of the golden apples from the 
 gardens of the Hesperides ; in other words, the 
 golden-colored clouds which are grouped round 
 the sun as he sinks in the western sky. 
 
HERACLES. 105 
 
 286. Wliat followed tliese great exploits ? 
 
 He married Deianeira, tlie daughter of 
 (Eneus, chief of Calydon. 
 
 287. In what relation does Deianeira stand to Iol ? 
 
 In that of Helen to QEnone, in the story of 
 Paris. In the same way Sigurd marries Gudrun 
 after forsaking Brynhild ; and Achilles, Odys- 
 seus, Theseus, and Kephalos are likewise parted 
 from or abandon the women to whom they had 
 plighted their troth. 
 
 288. Did Heracles remain with Deianeira during the rest 
 of his life? 
 
 No. One day he smote Eunomus, the son of 
 (Eneus with his unerring spear, and then he 
 could no longer be restrained from pursuing his 
 westward journey. 
 
 289. Is the slaying of Eunomus like any incident in other 
 
 tales ? 
 
 It is only another form of the story which rep- 
 resents Tantalus as slaying his own son. 
 
 290. Did Deianeira leave her home with Heracles ? 
 Yes. She went with him as far as Trachis, 
 
 having received on the way from the centaur 
 Nessus (whom Heracles slew) a shell filled with 
 his blood. 
 
 291. What was the object of this gift? 
 
 Nessus said that by spreading it on a robe 
 
106 MANUAL OF MYTHOLOGY. 
 
 for Heracles to wear, she might at any time re- 
 gain his love if she should happen to lose it. 
 
 292. Did this come about ? 
 
 Deianeira thought so : for, as she abode at 
 Trachis, she heard of the capture of CEchalia 
 by Heracles, and that he was bringing back 
 with him the lovely maiden lole. She there- 
 fore sent him the robe annointed with the blood 
 of Nessus. 
 
 293. Did Heracles put it on? 
 
 Yes. The messenger found him on the point 
 of offering sacrifice ; and Heracles put on the 
 garment, which speedily burnt into his flesh, 
 and made his blood rush in streams over the 
 ground. Heracles bade them carry him to the 
 top of Mount (Eta, and there in the midst of a 
 thunder-storm he died, gazing on lole who stood 
 weeping by his side. 
 
 294. What is the meaning of this scene ? 
 
 It is the last incident in what has been called 
 the Tragedy of Nature the battle of the sun 
 with the clouds, which gather round him like 
 mortal enemies, at his setting. As he sinks, the 
 fiery mists embrace him, and the purple vapors 
 rush across the sky, like the streams of blood 
 which gush from the hero's body, while the 
 
HERACLES. 107 
 
 violet-colored evening clouds seem to cheer him 
 in his dying agony. 
 
 295. What are the weapons of Heracles ? 
 
 He uses sometimes a chib, sometimes a spear, 
 and sometimes poisoned arrows. 
 
 296. Did the Greeks ever use poisoned arrows ? 
 
 There is no evidence whatever of their ever 
 having done so. 
 
 297. Do any other mythical heroes use such weapons ? 
 Yes ; Philoctetes and Odysseus. 
 
 298. How came such unmanly modes of warfare to be at- 
 tributed by the Greeks to their greatest heroes ? 
 
 Because the word ics, a spear, is the same in 
 sound as the word ios, poison. Hence the two 
 ideas were mingled together, and it was said 
 that Helios, Heracles, and other heroes fought 
 with poisoned arrows or lances. 
 
 299. Were the wanderings of Heracles confined to Greece ? 
 
 No. He journeys over the whole world, but, 
 like the sun, moves always from east to west. 
 
 300. Is the character of Heracles simply one of self-sacri- 
 fice or self-devotion ? 
 
 No. If the sun may be spoken of as toiling 
 for others, he may also be spoken of as enjoying 
 in every land the fruits which he has ripened. 
 Hence Heracles became a person fond of eating 
 
108 MANUAL OF MYTHOLOGY. 
 
 and drinking ; and thus when in the house of 
 Admetus he learns that his host has just lost 
 his wife, he regards this as no reason why he 
 should lose his dinner. The same burlesque 
 spirit marks the conflict with Thanatos (or 
 death), in which Heracles rescues Alkestis (Al- 
 cestis) from his grasp. 
 
 301. What is the story of Heracles and Echidna? 
 Wandering in Scythia, he is said to have met 
 
 Echidna, who kept him in her cave for some 
 time before she would let him depart. 
 
 302. Does this stoiy resemble any other ? 
 
 It has no features peculiar to itself. Heracles 
 comes to her abode searching for his cattle 
 which have been stolen, just as Phoebus searches 
 for the cows stolen by Hermes, or as Indra seeks 
 for the cows stolen by the Panis. The gloomy 
 land in which the Echidna dwells, is simply the 
 dreary country of the Graiae which Perseus en- 
 ters in his search for Medusa. The detention 
 of Heracles in her cave denotes simply the 
 time which passes between the setting of the 
 sun and his rising. When he leaves Echidna, 
 he gives her weapons which she is to yield up 
 only to him who is able to use them an inci- 
 dent which is repeated precisely in the legends 
 of Theseus and Sigurd. 
 
HEKACLES. 109 
 
 303. Is Heracles a hero peculiar to Greek mythology ? 
 
 No. Under the same or other names we find 
 a hero of this kind in the mythical legends of 
 almost every country ; but in all we have pre- 
 cisely the same kind of incidents, pointing to the 
 old phrases which described the course of the 
 sun from his rising to his setting. 
 
PERSEUS. 
 
 804. "Who was Perseus ? 
 
 The great hero of Argos, and the mythical 
 founder of the dynasty of the Perseidae, or chil- 
 dren of Perseus. 
 
 805. Did Heracles belong to the family of Perseus? 
 
 Yes; his mother Alcmene is described as a 
 granddaughter of Perseus. 
 
 806.' Why, then, has the story of Heracles been recounted 
 before that of Perseus ? 
 
 Because Heracles is a descendant of Perseus 
 only in the mythology of Argos. Each state or 
 city had its own store of traditions, none of 
 which agreed on all points with those of other 
 cities; and the legends of Heracles were far 
 more widely known than those of Perseus, and 
 furnished the groundwork not only for the his- 
 tory of Perseus but for that of many other 
 heroes. 
 
 307. Is it meant by this that the story of Perseus is prac- 
 tically a repetition of that of Heracles ? 
 
 Yes. 
 
 308. "Were the people of Argos aware of this ? 
 
 No. Differences in the names of the places 
 and persons mentioned sufficiently disguised the 
 
PERSEUS. Ill 
 
 points of agreement as to make them appear 
 like different tales to those who were never led 
 to examine them minutely and critically. 
 
 809. Had each city its own particular hero ? 
 
 Almost all of them had some well-known hero 
 as their defender. Thus Theseus at Athens 
 and (Edipus at Thebes answered to Perseus at 
 Argos. 
 
 810. How were the stories of these heroes regarded by 
 the men of Argos, Thebes, and Athens ? 
 
 As really distinct histories. 
 
 311. Are they so? 
 
 No : they are only a repetition of the same 
 story, the names of places and persons being 
 changed, and some few of the incidents altered. 
 
 312. What is the legend of the birth of Perseus? 
 
 It is said that Acrisios, king of Argos, was 
 warned by the Delphian oracle that if his daugh- 
 ter Danae had a son, he would be slain by that 
 child. So he shut her up in a dungeon, but 
 Zeus entered it in the form of a golden shower, 
 and Danae became the mother of Perseus. Ac- 
 risios then placed Danae and her babe in a 
 chest which the waves of the sea carried to the 
 island of Seriphos. There she with her child 
 
112 MANUAL OF MYTHOLOGY. 
 
 was rescued and kindly treated by Dictys, the 
 brother of Polydectes, king of the island. 1 
 313. How did Perseus grow up ? 
 
 With more than human beauty and strength. 
 His gleaming eyes and golden hair made him, 
 like Phoebus, the lord of light. 
 
 814. What was the destined lot of Perseus ? 
 
 One of hard toil and terrible danger, to be 
 followed by a great reward. 
 
 315. How were his toils caused ? 
 
 The cruel king Polydectes sought to win the 
 love of Danae, and as Danae shrank from him, 
 Polydectes shut her up in prison, saying that 
 she should never come out of it until Perseus 
 brought back the head of the Gordon Medusa. 
 
 316. Who was Medusa? 
 
 One of the three Gorgons, the daughters of 
 Phorcos and Keto. Medusa was mortal, but 
 her sisters Stheino and Euruale were immortal. 
 
 317. What is the stoiy told about her ? . 
 She is said to have lived with her sisters in 
 
 the distant west, far beyond the gardens of the 
 Hesperides, where the sun never shone, and 
 where no living thing was to be seen. Yearning 
 for human love and sympathy, she visited her 
 
 1 Tales of Ancient Greece. "Danae," 
 
TERSEUS. 113 
 
 kinsfolk the Graiao, but tliey would give her no 
 help. So when Athena came from the Libyan 
 land, Medusa besought her aid; but Athena 
 refused it, saying that men would shrink from 
 the dark countenance of the Gorgon ; and when 
 Medusa said that in the light of the sun her 
 face might be as fair as that of Athena, the god- 
 dess in her anger told her that henceforth all 
 mortal things which might look upon her face 
 should be turned into stone. Thus her coun- 
 tenance was changed, and her hair was turned 
 into snakes which coiled and twisted themselves 
 round her temples l 
 
 318. How was Perseus enabled to find the home of Me- 
 dusa, and to slay her ? 
 
 The gods came to his aid. "When Perseus 
 slept once more upon Argive soil, Athena stood 
 before him, and gave him a mirror in which he 
 might see the face of Medusa reflected, and 
 thus know where to strike, for upon Medusa 
 herself he could not gaze and live. "When he 
 awoke, he saw the mirror by his side, and knew 
 that it was not a dream. So with a good hope 
 he journeyed westward, and on the following 
 night he saw in his sleep Hermes, the messenger 
 of the gods, who gave him the sword which 
 
 1 Tales of Ancient Greece. " Medusa. 1 ' 
 
114 MANUAL OF MYTHOLOGY. 
 
 slay s all mortal things on which it may fall, and 
 who bade him obtain the aid of the Graiae in 
 his further search. "When he woke he took up 
 the sword, and went to the land of the Graise, 
 where Atlas bears up the pillars of the high 
 heaven. There, in a cave, he found the three 
 sisters, who had but one eye between them, 
 which they passed from one to the other. This 
 eye Perseus seized, and thus compelled the 
 Graiae to guide him to the dwelling of Medusa. 
 By their advice he went to the banks of the 
 ocean-stream which flows round all the earth, 
 and there the nymphs gave him the helmet of 
 Hades, which enables the wearer to move un- 
 seen, and a bag into which he was to put Me- 
 dusa's head, and the golden sandals of Hermes, 
 which should bear him swifter than a dream 
 from the pursuit of the Gorgon sisters. Thus 
 armed, Perseus drew nigh to the dwelling of the 
 Gorgons, and then, while the three sisters slept, 
 the unerring sword fell, and the woeful life of 
 Medusa was ended. 1 
 
 319. What was the history of Perseus after the death of 
 Medusa ? 
 
 When the immortal Gorgons awoke and saw 
 their sister slain, they rushed in mad pursuit 
 
 1 Tales of Ancient Greece. " Perseus." 
 
PERSEUS. 115 
 
 after Perseus; but with tlie cap of Hades lie 
 went unseen, and the golden sandals bore him 
 like a bird through the air. Onward he went 
 until he heard a voice asking him whether he 
 had brought with him the head of Medusa. It 
 was the voice of the old man, Atlas, who bore 
 up the pillars of heaven on his shoulders, and 
 who longed to be released from his fearful labor. 
 On his entreaty, Perseus showed him the Gor- 
 gon's face, and his rugged limbs soon grew stiff 
 as ridges on a hill-side, and his streaming hair 
 looked like the snow which covers a mountain 
 summit. Thence Perseus rose into the land of 
 the Hyperboreans, who know neither day nor 
 night, nor storm, nor sickness, nor death, but 
 live joyously among beautiful gardens where the 
 flowers never fade away. 
 
 320. Did Perseus stay long in this happy land ? 
 
 No : he remembered his mother Danae, in her 
 prison-house at Seriphos, and once more, on his 
 winged sandals, he flew to the Libyan shore, 
 where on a rock he saw a fair maiden chained, 
 while a great dragon approached to devour her. 
 But before he seized his prey, the unerring 
 sword smote him, and taking off his cap, Per- 
 seus stood before Andromeda ; and soon after 
 
116 MANUAL OF MYTHOLOGY. 
 
 there was a marriage-feast, where the maiden 
 sat as the bride of Perseus. 1 
 
 321. What happened at this feast ? 
 
 Phineus, who had wished to marry Andro- 
 meda, reviled Perseus, who, unveiling the Gor- 
 gon's face, turned Phineus and all his followers 
 into stone. 
 
 322. Did Perseus remain in Libya ? 
 
 Kepheus, the father of Andromeda, besought 
 him to stay, but he hastened to Seriphos, where 
 he delivered his mother Danae from her prison, 
 and, with the Gorgon's face, turned into stone 
 the tyrant Polydectes. Thus his work was 
 done, .and Perseus now gave back to Hermes 
 the helmet of Hades and the sword and sandals, 
 and Athena took the Gorgon's head and placed 
 it upon her aegis. 
 
 323. Did Perseus then, after all, fulfil the warning given 
 by the Delphian oracle to King Acrisios ? 
 
 Yes. "When, with Danae, he returned to Ar- 
 gos, Acrisios in great fear fled away to Larissa, 
 where he was received by the chieftain Teuta- 
 midas. Thither also came Perseus, to take 
 part in the great games to be held on the plain 
 before the city. In these games Perseus was 
 
 1 Tales of Ancient Greece. " Andromeda." 
 
PERSEUS. 117 
 
 throughout the conqueror ; but while he was 
 
 throwing quoits, one turned aside and killed 
 
 Acrisios. 1 
 
 ? 324. How was the life of Perseus ended ? 
 
 Some said that grief at the death he had un- 
 wittingly caused led him to yield up to his 
 kinsman Megapenthes the sovereignty of Ar- 
 gos, and that he went and died in the city of 
 Tiryns, which he had surrounded with huge 
 walls. 
 
 325. What stories does this legend chiefly resemble ? 
 
 Those of Heracles, Theseus, Bellerophon, 
 Kephalos, and (Edipus. 
 
 326. Is the warning given to Acrisios found in other 
 tales? 
 
 Yes ; Laios is warned at Thebes that he 
 should be slain by his son ; Priam, at Troy, is 
 warned that his child will bring ruin on Ilion. 
 The same warning is given also to the parents 
 of Telephus, Cyrus, Eoniulus, and many others. 
 
 327. What follows the warning ? 
 
 The children are exposed, some on a hill- 
 side, as (Edipus, Paris, and Telephus ; some in 
 chests on the sea, as Dionysus and Perseus ; 
 or in a cradle on a river's bank, as Romulus. 
 
 1 Talcs of Ancient Greece. " Acrisios." 
 
118 MANUAL OF MYTHOLOGY. 
 
 In each case they are rescued, and their growth 
 to manhood is generally described in the same 
 way. 
 
 828. What is the golden shower in the prison of Danae ? 
 
 The light of morning, which streams in upon 
 the darkness of night. 
 
 329. What is the subjection of Perseus to Polydectes ? 
 
 Another form of the subjection of Heracles 
 to Eurystheus, of Poseidon to Laomedon, and 
 of Apollo to Admetus. 
 
 330. Who is Polydectes ? 
 
 The same as Polydegmon, or Hades, the king 
 of the dark land, who greedily seizes all that 
 comes within his grasp. 
 
 331. What are Medusa and her sisters ? 
 
 Medusa is the starlit night, solemn in its 
 beauty, and doomed to die when the sun rises ; 
 her sisters represent the absolute darkness 
 which it was supposed that the sun could not 
 penetrate. 
 
 332. What is the journey of Perseus to the land of the 
 Graise ? 
 
 The counterpart of the journey of Heracles 
 to the land of the Hesperides. 
 
 333. What are the Graise ? 
 
PERSEUS. 119 
 
 They represent the twilight or gloaming ; the 
 region of doubtful shadows and dim mists. 
 334 What is the Libyan dragon slain by Perseus ? 
 
 Another form of Python, Fafnir, Yritra, 
 Sphinx, and the Chiniaera. 
 
 335. How does the marriage of Andromeda resemble 
 those of other mythical heroines ? 
 
 It follows the slaughter of a monster, like 
 that of Ariadne, Brynhild, Deianeira, Medeia, 
 Jocasta, and others. 
 
 336. What is the return of Danae to Argos ? 
 
 It is the restoration of lole to Heracles, of 
 Briseis to Achilles, of Antigone to GEdipus, and 
 of Brynhild to Sigurd. 
 
 337. What is the sword which Perseus bears ? 
 
 The piercing rays of the sun, which is in- 
 vincible in its strength. 
 
 338. What other mythical beings have these irresistible 
 weapons ? 
 
 All those heroes whose lives in other respects 
 resemble those of Heracles and Phoebus. Thus 
 no others can wield the spear of Achilles or the 
 bow of Odysseus ; and the arrows of Heracles 
 and Philoctetes are winged with death. 
 
 339. What is the meaning of the name Perseus ? 
 
 It means the destroyer. Many of the heroes 
 
120 MANUAL OF MYTHOLOGY. 
 
 have names from the monsters which they slay, 
 as Bellerophontes, the slayer of Belleros, and 
 Argeiphontes, the slayer of Argos Panoptes (the 
 all-seeing). 
 340. What do these points of close resemblance show us ? 
 
 That Perseus, Bellerophon, Heracles, The- 
 seus, Achilles, Apollo, Odysseus, Sigurd, Kus- 
 tem, and a host of others, are only different 
 forms of one and the same person, and that the 
 idea of this person has grown out of phrases 
 which described originally the course of the sun 
 in its daily or yearly round. 
 
THESEUS. 
 
 341. Who was Theseus ? 
 
 The great hero of Athens, corresponding to 
 Perseus at Argos and QEdipus at Thebes. 
 
 342. Who are his parents ? 
 
 His father is ^Egeus and his mother is ^Ethra 
 (the pure air). 
 
 343. Where was his youth passed ? 
 
 At Troezen, where he was to remain until he 
 should be able to lift a great stone, under which 
 his father had placed his sword and sandals. 1 
 
 344. What are these sandals and this sword ? 
 
 The sandals are the same as those of Hermes ; 
 the sword is that of Apollo Chrysaor, and cor- 
 responds to the arrows of Phoebus and Odys- 
 seus, and the spear of Achilles. 
 
 345. Is the way in which Theseus has to win them re- 
 peated in any other stoiy ? 
 
 Yes ; in the story of Heracles and Echidna, 
 and in the tale which afterward grew up into 
 the Lay of the Nibelungs, or children of the 
 mist (the Nibelungen Lied). Odin driving to 
 
 1 Tales of Ancient Greece. " Theseus." 
 
122 MANUAL OF MYTHOLOGY. 
 
 its Lilt in an oak trunk the sword Gram, leaves 
 it for the man who should be able to draw it 
 out. It is drawn out by Sigmund, and when 
 afterward broken, it is forged afresh for Sigurd 
 by Eegin, the smith, who corresponds to 
 Hephaestus. 
 
 346. On gaining this sword, what exploits did Theseus 
 perform ? 
 
 Among other feats, he slays the giant Peri- 
 phetes,. the robber Sinis, the sow of Crommyon, 
 and the cruel Procrustes, who tortured his vic- 
 tims by stretching their limbs until they died. 
 
 347. Did these exploits save him from further labors ? 
 
 No. Like Perseus and Heracles, Theseus is 
 doomed to a life of toil ; and from Athens he 
 was sent with the ship which bore the tribute 
 children to be devoured by the Minotauros. 
 
 348. What was the Minotauros ? 
 
 A monster in the form of a bull, which was 
 said to be born from Pasiphae, the wife of 
 Minos. 
 
 349. How is this explained ? 
 
 ? 
 
 The name Pasiphae denotes " one who gives 
 light to all ;" and the bull in the oldest Vedic 
 hymns is constantly mentioned in connection 
 with the sun and the chariot of Indra and Da- 
 
THESEUS. 123 
 
 liana. Europa also is borne across the sea on 
 a spotless white bull. The distortion of the 
 idea was caused by the forgetting that Pasi- 
 phae, like Telephassa and Argynnis, was only a 
 name for the morning. 
 
 350. What was the abode of the Minotauros ? 
 The labyrinth of Crete. 
 
 351. What is this labyrinth? 
 
 It is the same as the bridal chamber which 
 was wrought by Odysseus for Penelope. It re- 
 appears also in the maze of the Hyperborean 
 gardens, which the sun lays out for his bride, 
 the dawn. 
 
 352. How did Theseus fare on his errand ? 
 
 By the help of Ariadne, the daughter of 
 Minos, he slew the Minotaur ; just as with the 
 help of Medea, Jason slew the fire-breathing 
 bulls of Colchis. 
 
 353. What became of Ariadne? 
 
 Theseus took her as far as Naxos, and there 
 deserted her ; but Dionysus came and made her 
 his wife, and placed her abode in the constella- 
 tion which is called Ariadne's crown. 
 
 354. Was Medea also deserted like Ariadne ? 
 
 Yes ; Jason forsook her to marry Glauke 
 (the bright one), the daughter of King Creon. 
 
124 MANUAL OF MYTHOLOGY. 
 
 But tliis desertion is simply the abandonment 
 of lole by Heracles, of (Enone by Paris, and 
 of Brynliild by Sigurd ; and it means only that 
 the sun may not tarry with the dawn in the east. 
 
 855. What other incidents belong to the life of Theseus ? 
 Like QEdipus and Perseus, he is said to have 
 
 been the unwilling cause of his father's death, 
 by neglecting to draw down the black sail which 
 was spread only for the voyage to Crete. He is 
 said also to have taken part in the Calydonian 
 boar-hunt and in the voyage of the Argonauts, 
 and to have brought up Persephone from 
 Hades. 
 
 856. How was Theseus regarded at Athens ? 
 
 As the founder of the state, it is said that he 
 brought all the townships (or demi) of Attica 
 into one community, with Athens as their city. 
 But in fact, the Athenians, looking on him as 
 a real man, gradually made out his life to have 
 been like the life of real men, by leaving out of 
 sight the marvellous tales which were told about 
 him. Some even said that the slayer of the 
 Minotaur was not the same as the founder of 
 the Athenian commonwealth ; but they had no 
 more warrant for so saying than others had for 
 stripping the story of Theseus, the son of 
 JEthra, of all its wonderful incidents. 
 
(EDIPUS. 
 
 357. Who was GEdipus ? 
 
 The great hero of Thebes, in Boeotia, corre- 
 sponding to Perseus at Argos and to Theseus 
 at Athens. 
 
 358. "What is the story of his birth and infancy ? 
 
 His father Laios is said to have received from 
 the oracle at Delphi the same warning which 
 was given to Acrisios. (Edipus was therefore 
 exposed immediately after his birth on the side 
 of the hill of Kithairon (Cithaeron) ; but some 
 said that, like Dionysus and Perseus, he was 
 placed in a chest, which was cast into the sea. 
 Like them he was rescued, and taken to Corinth, 
 where he passed as the son of Polybus and 
 Merope. 
 
 359. How was the warning of the oracle fulfilled ? 
 
 Journeying from Corinth to Thebes, (Edipus 
 met on the road an old man in a chariot, and 
 was ordered to get out of the way. On his re- 
 fusal, the old man struck him, and was instantly 
 slain by (Edipus. 
 
 1 Tales of Ancient Greece (in division devoted to " Tales of Thebes"). 
 " Laios." 
 
126 MANUAL OF MYTHOLOGY. 
 
 360. In what condition did (Edipus find the Thebans ? 
 In great distress from drought and sickness 
 
 caused by the Sphinx, who, sitting on the brow 
 of the hill over the city, uttered dark riddles, 
 and who could not be overcome except by one 
 who should expound them. 1 
 
 361. How did (Edipus save the city ? 
 
 He solved the dark sayings of the Sphinx, 
 who threw herself with a wild roar from the 
 cliffs, and the parched soil was refreshed with 
 abundant rain. 
 
 362. What was the reward of (Edipus ? 
 
 It had been proclaimed that whoever should 
 deliver the city from the Sphinx should marry 
 the beautiful locaste, who was the mother of 
 (Edipus. 
 
 363. Did this marriage take place ? 
 
 Yes ; for (Edipus knew not wh.D his parents 
 were ; but the Erinys, who takes vengeance for 
 murder, brought a plague on the city for the 
 death of Laios, and the Delphian oracle charged 
 them to get rid of the guilty man. When, after 
 long search, it turned out that (Edipus had slain 
 him, and that he was married to his own mother, 
 he tore out his eyes, that he might not see the 
 
 1 Tales of Ancient Greece (in division devoted to "Tales of Thebes,") 
 *' CEdipiiB." 
 
CEDIPUS. 127 
 
 misery which he had wrought, and locaste died 
 in her bridal chamber. 
 364. Was this the end of these terrible evils ? 
 
 No. Ate, who visits the sins of fathers on 
 their children, had not yet done her work. 
 (Edipus wandered forth from Thebes, a wretched 
 exile, led by his daughter Antigone ; and his 
 sons, Eteocles and Polyneikes, 1 quarrelled for 
 the sovereignty of Thebes, and waged a civil 
 war, in which they met and slew each other. 
 
 365: What was the fate of (Edipus ? 
 
 Coming at length to the grove of the Eume- 
 nides, near Athens, he received from Zeus warn- 
 ing that his death was near at hand ; and send- 
 ing for Theseus, he told him that Athens should 
 be great and powerful, so long as none knew 
 where (Edipus lay buried. 2 So, amid the flash- 
 ing lightnings and the pealing of the thunder, 
 (Edipus rested from his toil and trouble, 
 cheered to the last hour by the tender love of 
 Antigone. 
 
 366. What is the origin of this story? 
 
 It grew up in part from that idea of toil for 
 the benefit of others, which marks the stories of 
 
 1 Tales of Ancient Greece, (in division devoted to " Tales of Thebes, 1 ') 
 
 " Poiyneikes," 
 
 2 Ib " Antigone." 
 
128 MANUAL OF MYTHOLOGY. 
 
 Heracles, Perseus, Theseus, Bellerophon, and 
 many others, and partly from old phrases which 
 had spoken of the sun as having been united in 
 the evening to the mother from whom he had 
 sprung in the morning. 
 
 367. Where did the story probably end at first - 
 
 With the marriage of (Edipus to locaste, just 
 as in the Sanskrit hymns Indra is called the 
 husband of the Dawn, and sometimes her son. 
 
 368. How could he be called both her husband and her 
 son? 
 
 As the dawn comes before the sun rises, In- 
 dra would be the child of Dahana : as being 
 seen by her side, he might be called her hus- 
 band. In fact, the whole nature of the gods in 
 these very ancient poems is still transparent. 
 " There are no genealogies, or settled marriages 
 between the gods and goddesses. The father 
 is sometimes the son, the brother is the husband, 
 and she, w r ho in one hymn is the mother, is in 
 another the wife." 
 
 369. How is it that the latter part of the stoiy of (Edipus 
 did not grow up in India ? 
 
 Because there the real meaning of such names 
 as (Edipus and locaste was not forgotten. But 
 to the Greeks, who thought that (Edipus and 
 locaste were human beings, the idea of marriage 
 
(EDirus. 129 
 
 between them was shocking, and the horrors 
 which followed w r ere very naturally invented. 
 
 370. But CEdipus is described as hurried on by a power 
 Which he cannot resist. How is this ? 
 
 The sun cannot pause in his journey he has 
 no free action, and he must be united in the 
 evening with the dawn from whom he had been 
 parted in the morning. This notion, when ap- 
 plied to human actions, grew up into the idea of 
 Necessity, called by the Greeks Ananke, or of 
 Destiny, which they called Moira. 
 
 371. What is the meaning of the word Moira ? 
 
 It means literally a portion ; and in Homer, 
 Moira is the being w r ho assigns to men their lot 
 in life, strictly under subjection to Zeus. But 
 in later poems, she becomes mightier than Zeus 
 and all the gods ; and according to some ver- 
 sions there were three sisters, called Mcerae, or 
 Fates, namely, Clotho, she who spins the thread 
 of life, Lachesis, she who draws it out as she 
 wills, and Atropos, the inexorable being who 
 cuts it. 
 
 372. The deadly quarrels of the sons of OEdipus are traced 
 to the working of Ate\ What was Ate" ? 
 
 The word means " Mischievous Folly ;" and 
 in the Homeric poems Ate is nothing more. As 
 such, Zeus hurls her out of heaven for causing 
 
 9 
 
130 MANUAL OF MYTHOLOGY. 
 
 Eurystheus to be born before Heracles. But 
 in later times, Ate became a fate or doom, rest- 
 ing on a house, after the shedding of innocent 
 blood. 
 
 373. Whatislocaste? 
 
 Like lole and lamos, the word denotes the 
 violet color, and meant at first the delicate tints 
 of the morning clouds, or of the morning itself. 
 
 374. WhatisLaios? 
 
 Laios represents the darkness from which the 
 sun springs, and answers to Leto the mother of 
 Phoebus. The word is the same as the Indian 
 Dasyu, an enemy, a name frequently applied to 
 Vritra, the enemy of Indra. 
 
 375. What is the meaning of the word (Edipus ? 
 
 Some thought that it was taken from words 
 which meant " a man with swollen feet ;" others 
 fancied that it meant " the man who knew the 
 riddle of the feet," because the Sphinx is said 
 to have asked, " What creature goes on four feet 
 in the morning, on two during the day, and on 
 three in the evening ?" 
 
 376. Are either of these notions correct ? 
 
 The origin of this name is not known with 
 certainty. It may come from the verbs which 
 mean to swell or to Jcnoiv ; but the two modes 
 
OEDIPUS. 131 
 
 of accounting for it just mentioned are fancies 
 of a later time. 
 
 377. What is meant by the exposure of (Edipus ? 
 
 The notion sprung from a phrase which had 
 said originally, * The rays of the sun at its birth 
 rest level on the earth, or on the hill-side.' 
 Thus Paris is exposed on Ida ; but Ida in the 
 old Vedic poems is a name of the earth, who is 
 called the wife of Dyaus or the sky. Ida and 
 Dyaus answer therefore to the Greek Ouranos 
 and Gaia. 
 
 378. What is the Sphinx ? 
 
 A creature who imprisons the rain in the 
 clouds, and so causes a drought. 
 
 379. What is the meaning of the word ? 
 
 It means one who binds fast (from the Greek 
 word sphingo) ; the Sphinx, therefore, answers 
 exactly to Ahi, or Echidna, the throttling ser- 
 pent of darkness. 
 
 380. But was not the idea of the Sphinx derived from 
 Egypt ; and must not Sphinx therefore be an Egyptian 
 word ? 
 
 This was the mistaken notion of later times 
 The Greeks had the idea and the name of the 
 Sphinx (who was also called Phix, from a word 
 connected with the Latin figo, to fix) ages before 
 Egypt was thrown open to Greek merchants or 
 
132 MANUAL OF MYTHOLOGY. 
 
 travellers. The Greek Sphinx has the head of 
 a woman with the body of a beast, the claws of 
 a lion, the wings of a bird, and a serpent's tail, 
 and might be represented in any attitude ; but 
 when Greeks came into Egypt, and found fig- 
 ures with a woman's head joined to a lion's 
 body, they called them by the same name, and 
 afterward fancied that they got the idea itself 
 from the Egyptians. 
 
 881. Whence comes the notion of the Sphinx's riddle ? 
 
 It was suggested by the mutterings and rum- 
 blings of the thunder, which men cannot under- 
 stand. 
 
 382. Why should (Edipus understand it ? 
 
 Because he has that wisdom of Phoebus (the 
 god of light) which Hermes also sought to ob- 
 tain. 
 
 383. What is the death of the Sphinx ? 
 
 It is the victory of Indra who smites his en- 
 emy Vritra, and immediately brings rain on the 
 thirsting earth. So the rain pours down on 
 Thebes as soon as the Sphinx hurls herself from 
 the cliff. 
 
 384. Under what form does the Sphinx appear in othoi 
 stories ? 
 
 As we have seen already, it is the same as 
 
(EDIPUS. 133 
 
 the Python and Fafnir : and it reappears also 
 in Typhon and Polyphemus. 
 
 385. Where does (Eclipus die ? 
 
 In the sacred grove of the Eumenides. 
 
 386. Who are the Eumenides ? 
 
 The Eumenides (a word which means literally 
 ' the gentle beings,') are the same as the Eryn- 
 yes (Allecto, the implacable, Megsera, the envious, 
 and Tisiphone, the avenger of blood), commonly 
 known as the Furies. The name Eumenides 
 was used in order to avert their wrath. 
 
 387. Does the word Erinys, then, mean a Fury ? 
 
 No. The name is one which cannot be ex- 
 plained in Greek ; but it is the same word as 
 the Indian Saranyu, which is the name for the 
 dawn. 
 
 388. How came the lovely Saranyu, or morning, to be 
 changed hi to the gloomy Erinys of the Greek ? 
 
 So long as the meaning of the name was re- 
 membered, men had said of wicked doers, c Sa- 
 ranyu will find out your sin," meaning that the 
 light would discover their wickedness. Hence 
 the Erinys was first the being who brought evil 
 deeds to light, and was represented afterward 
 in gloomy and fearful colors as their avenger. 
 
 389. What then is the death of (Edipus? 
 
134: MANUAL OF MYTHOLOGY. 
 
 It is the death of the Sun in the beautiful 
 groves of the dawn, which are otherwise called 
 the gardens of the Hyperboreans, and which rep- 
 resent the fairy network of clouds which are 
 the first to receive and the last to lose the light 
 of the sun in the morning and the evening. 
 Hence, although CEdipus dies in a thunder- 
 storm, yet the Eumenides are kind to him, and 
 his last hour is one of deep peace and tran- 
 quillity. 
 
 390. Which of his children remained to the last with 
 (Eclipus ? 
 
 Antigone, whose name denotes the pale light 
 which is born, or springs up, opposite to the 
 sun at his setting. 
 
 391. What became of Antigone ? 
 
 When the two sons of QEdipus slew each 
 other, the body of Polyneikes was cast forth 
 unburied, and in defiance of the commands of 
 Creon, Antigone buried it. Creon, therefore, 
 ordered her to be buried alive ; and when Hse- 
 mon his son found her dead, he slew himself 
 over her body. 
 
PKOCRIS. 
 
 392. Who wasProcris? 
 
 A daughter of Erechtheus (a inytliical king 
 of Athens) and Herse. 
 
 393. How is Erechtheus described ? 
 
 Erechtheus or Erichthonios (for the names 
 are the same) is called a son of Hephaestus and 
 Ge (the earth). He was born in the form of a 
 serpent, and brought up by Athena. 
 
 394. What is the legend of Procris? 
 
 Procris, a being of marvellous beauty, won 
 the love of Kephalos (Gephalus) who found her 
 on mount Hymettus, when he came from the 
 white shore of Euboea. But Eos became jeal- 
 ous, when she saw Procris wedded to Kepha- 
 los; and she tempted Kephalos to doubt her 
 faith. Kephalos going away, returned disguised 
 (as Sigurd in the Volsung tale returns to Bryn- 
 hild), and won the love of Procris in his altered 
 form. Procris discovering the trick, fled away 
 to Crete, and there dwelt in deep sorrow, until 
 at length she was visited by Artemis, who gave 
 her the spear which never missed its mark, and 
 the dog who never failed to track his prey. So 
 
136 MANUAL OF MYTHOLOGY. 
 
 with the hound and spear, Procris came back 
 to Athens, and was there the first always in the 
 chase. Kephalos, filled with envy at her suc- 
 cess, begged for the spear and dog, but Procris 
 refused to give them except in return for his 
 love. This Kephalos gave, and immediately 
 discovered that it was his first wife Procris who 
 stood before him. Fearing still the jealousy 
 of Eos, Procris kept near Kephalos in the chase, 
 until his spear smote her while she lay hidden 
 in a thicket. Bitterly grieving at her death, 
 Kephalos left Athens, and aided Amphitryon in 
 ridding his land of noxious beasts ; then jour- 
 neying westward, he reached the Leucadian 
 cape, where his strength failed him, and he fell 
 into the sea. 1 
 
 395. What is tlie origin of this story? 
 
 It sprung from three simple phrases, one of 
 which said, " The sun loves the dew ;" while 
 the second said that "the morning loves the 
 sun ;" and the third added that " the sun kills 
 the dew." 
 
 396. How is this proved? 
 
 Because Procris is called the child of Herse, 
 a word which, even in Greek, means deiv, and 
 
 1 Tales of Ancient Greece. " Kephalos and Procris." 
 
PROCIHS. 137 
 
 because the name Procris itself comes from a 
 Sanskrit word meaning to sprinkle. Eos, again, 
 is the goddess of the east, or morning ; and 
 Kephalos is a word meaning the head of the 
 sun. 
 
 397. How did this suggest the details of the story ? 
 
 As the sun looks on the dew early in the 
 morning, so Kephalos wins the love of Procris 
 in early youth, while the love of the dawn for 
 the sun is changed into the jealousy of Eos for 
 Procris. But each dewdrop reflects the sun, 
 and Procris was thus said to grant her love to 
 a Kephalos who, though changed, is still the 
 same. She is smitten by the spear of Artemis, 
 which represents the rays of the sun as it gains 
 strength and dries up the dew. Kephalos causes 
 her death against his will while she lingers in a 
 thicket (a place where the dew lingers longest), 
 just as Phcebus loses Daphne and Orpheus is 
 parted from Eurydike. Having slain his bride, 
 Kephalos must journey westward, like Heracles, 
 Perseus, and other heroes. Like them he toils 
 for others, and like them he dies in the far west 
 after his work is done. 
 
ORPHEUS. 
 
 398. Who was Orpheus ? 
 
 He is generally called a son of the river 
 (Eagros and the muse Calliope. 
 
 899. What is the common story of Orpheus ? 
 
 He is said to have won the love of the beauti- 
 ful Eurydike (Eurydice), who died soon after 
 from the bite of a snake. Orpheus, wretched 
 at her loss, had no longer the heart to wake 
 from his golden lyre the music which made men, 
 beasts, and trees follow him in delight. He de- 
 termined, therefore, to seek Eurydike in the 
 land of the dead, and having soothed the dog 
 of Hades (Kerberos or Cerberus) with his song, 
 he was brought before Polydegmon and Per- 
 sephone, who suffered him to lead his wife 
 away, on condition that he should not look 
 on her face till she had reached the earth. 
 Orpheus, forgetting his promise, looked round 
 too soon, and Eurydike was torn away from 
 him almost before he could see her. The grief 
 of Orpheus again silenced his music, until he 
 died on the banks of the Hebrus. 1 
 
 1 Tales of Ancient Greece. " Orpheus and Eurydike." 
 
ORPHEUS. 130 
 
 400. What is the name of Orpheus ? 
 
 It is the same as the Indian Bibhu, a name 
 that seems at a very early period to have been 
 applied to the sun. In the Yeda it is applied 
 to many deities. In its original sense it seems 
 to have denoted creative power or energy. In 
 the opinion of some, Orpheus represents the 
 winds, who tear up the trees as they course 
 along, chanting their wild music. 
 
 401. Is there, then, a mingling of two notions in the story ? 
 
 Yes ; the idea of the morning, with its short- 
 lived beauty, is confused, as in the story of 
 Hermes, with the idea of the breeze which gen- 
 erally accompanies the dawn. 
 
 402. Does the name Eurydike resemble any others ? 
 
 It comes from the same word from which 
 have been formed such names as Europa, Eury- 
 tos, Euryphassa, and many others, all denoting 
 the broad-spreading flush of the dawn across 
 the sky. 
 
 403. What is the snake which bites Eurydike? 
 
 The serpent of darkness, which kills the beau- 
 tiful twilight in the evening. 
 
 404. What is the pilgrimage of Orpheus? 
 
 The journey which during the hours of night 
 the sun was supposed to take in order to bring 
 
140 MANUAL OF MYTHOLOGY. 
 
 back the dawn in the morning, which he does 
 only to destroy her with his dazzling splendor. 
 405. What, then, is the final departure of Eurydike ? 
 
 It is another form of the deaths of Daphne 
 and Procris. 
 
EUROPA. 
 
 406. Who was Europa? 
 
 According to the common story, a daughter 
 of Agenor and Telephassa, and a sister of Cad- 
 mus and Phoenix. 
 
 407. Where was she born ? 
 
 In Phoenicia, whence in her early youth she 
 was carried away by Zeus, in the form of a 
 white bull. 1 
 
 408. Whither did the bull carry her? 
 To Delphi. 
 
 409. What is the sequel of the story ? 
 
 Agenor ordered his sons to go in search of 
 their sister, and Telephassa, going with them, 
 journeyed westward until they came to Thessaly. 
 There Telephassa grew faint and died, and Cad- 
 mus going on met Phoebus, who told him that 
 he should hear tidings of his sister at Delphi, 
 and that after he had found her he should 
 follow a cow, who would lead him to the spot 
 where he was to build a city. Having thus 
 found his sister, he left Delphi ; and as they 
 
 1 Tales of Ancient Greece. " Cadmus and Europa.' 1 
 
142 MANUAL OF MYTHOLOGY. 
 
 passed along, a cow rose up and went before 
 them, lying down to rest only when they reached 
 the spot where Cadmus built the city called 
 Thebes. 
 
 410. What was the after-life of Cadmus ? 
 
 He first smote the dragon near the well of 
 Ares, and then, after a year of further toil, re- 
 ceived Harmonia as his wife from Zeus. Cad- 
 mus and Harmonia became the parents of Ino, 
 Semele, and Agave, and were finally taken 
 away by Zeus into Elysium, or the paradise of 
 the good. 
 
 411. What is the meaning of the name Europa ? 
 
 Like Euryphassa, Eurynome, and very many 
 others, it expresses the broad-spreading light of 
 the dawn, which is carried from east to west by 
 Zeus (Dyaus, the sky), represented in the oldest 
 poems under the form of a bull. 
 
 412. Do the other names also explain themselves ? 
 
 Phoenicia, where she is born, is the purple 
 land of morning, like the Delos, Lycia, and Or- 
 tygia where Phoebus and Artemis spring to 
 life. Her brother Phoenix is the teacher of 
 the great hero, Achilles, the lover of Briseis 
 (Brisaya) ; and Telephassa (she who shines 
 from far) is, like Telephos and Telemachus, a 
 
EUBOPA. 143 
 
 name of the dawn light, which, shooting across 
 the sky, dies out in the west. The name Cad- 
 mus has been identified with the Syrian word 
 Kedem, the east, and is thus a name for the sun 
 god. Like Phoebus, Theseus, and QSdipus, he 
 slays monsters, and then, like them, receives a 
 fair bride as his reward. 
 
 413. How was this story regarded in later times ? 
 
 As furnishing evidence that Bceotia was col- 
 onized from the Syrian Phoenicia ; but of this 
 fact the proof is scarcely adequate, and in any 
 case it cannot be derived from this legend. 
 
MELEAGROS (MELEAGER). 
 
 414. Who was Meleagros ? 
 
 A son of QEneus, chief of Calydon, and his 
 wife Althaea. 
 
 415. "What is the story of his infancy ? 
 
 It is said that as the child lay sleeping in his 
 cradle, the Mcerse stood suddenly before his 
 mother, and pointing to a log of wood burning 
 on the hearth, told her that as soon as the brand 
 had burnt itself out, Meleagros w r ould die. 
 Althaea, on hearing this, snatched the brand 
 from the fire, and quenching it in water, hid it 
 away in a secret place. 1 
 
 416. How did the child grow up ? 
 
 Strong, brave, and beautiful, like CEdipus, 
 Perseus, Bellerophon, and the other great he- 
 roes. Like them, he achieved great exploits, 
 and especially he took part in the expedition of 
 the Argonauts to recover the golden fleece from 
 Colchis, and in the great Calydonian hunt. 
 
 417. Why was this hunt undertaken ? 
 
 To destroy a monstrous boar which Artemis 
 
 1 Tales of Ancient Greece. " Althaea and the Burning Brand." 
 
MELEAGROS. 145 
 
 had sent to punish (Eneus, who had neglected 
 to give her her portion of a sacrifice. 
 
 418. Who else took part in this boar hunt? 
 
 Many of the heroes who shared in the Ar- 
 gonautic expedition ; but the foremost of all 
 was Atalante, the daughter of Schoeneus, a chief- 
 tain of Arcadia. This beautiful maiden first 
 pierced the boar, which was afterward slain by 
 Meleagros. 
 
 419. How were the spoils divided ? 
 
 Meleagros wished to have the head, and the 
 Curetes of Pleuron, who had aided the Calydo- 
 nians in the chase, were not content to have the 
 hide only. Thus a strife arose, in which Me- 
 leagros slew the chief of the Curetes, who was 
 also a brother of Althaea. This was followed 
 by a war between the people of Pleuron and 
 Calydon, in which, after a little while, Melea- 
 gros refused to take part, because Althaea, in 
 her grief for the loss of her brother, laid her 
 curse upon her son. 
 
 420. What was the consequence of his inaction ? 
 
 The men of Calydon lost ground and were 
 utterly dismayed, until his wife Cleopatra in- 
 duced him to go forth. As soon as he appeared 
 the enemies were routed. But the men of Ca- 
 
 10 
 
146 MANUAL OF MYTHOLOGY. 
 
 lydon would give him no prize, and Meleagros 
 again withdrew to his secret chambers. 
 
 421. Did lie come forth again to help his countrymen ? 
 
 No ; Althaea, made yet more angry by his sul- 
 lenness, brought out the brand and flung it on 
 the fire. As the wood burnt away, the strength 
 of Meleagros decayed, and as the last spark 
 flickered out, he died. The deaths of Althaea 
 and Cleopatra followed soon after that of the 
 great hero. 
 
 422. What is the life of Meleagros? 
 
 It is the life of the sun, which is bound up 
 with the torch of day ; when this torch burns 
 out he dies. 
 
 423. In what respect does this story resemble any others ? 
 
 Meleagros is a counterpart of Perseus, Phoe- 
 bus, Kephalos and others in his beauty and 
 strength and in his kindly dealings; in the 
 shortness of his life, and his fits of action and 
 inaction, he is throughout like Achilles and 
 Paris. 
 
 424. What is this inaction ? 
 
 It is the veiling of the sun behind the clouds, 
 from which he comes forth either to win the 
 victory like Achilles and Odysseus, or to die like 
 Meleagros and Heracles. 
 
MELEAGROS. 147 
 
 425. What is Atalanta ? 
 
 A being who may be compared to Daphne 
 and to Artemis, with whose iinerring spear she 
 is armed. 
 
 426. Why is she described as coming from Arcadia ? 
 Because, like Delos, Lycia, Phoenicia, and 
 
 other names, Arcadia is a word which originally 
 denoted brightness or splendor. 
 
 427. Why should Althaea, after having plucked the brand 
 from the fire, cast it in again ? 
 
 Because it had been said that, as the sun was 
 the child of the night (Leto, Leda, or Althaea,) 
 so was he also slain by the darkness when his 
 course was done. 
 
PHAETHON. 
 
 428. Who was Pliaetlion ? 
 
 A son of Helios and Clyinene. 1 
 
 429. What is Helios ? 
 
 This word lias the same origin as the Latin 
 sol, and is a name for the snn Helios standing 
 to Phoebus in the relation of Nereus to Po- 
 seidon. 
 
 430. How is Helios represented ? 
 
 As living in a palace of gold, daily driving 
 his chariot drawn by gleaming horses across the 
 heaven, and as having rich herds of cattle. 
 
 431. What are these cattle ? 
 
 They are the bright clouds which Hermes 
 drives across the sky ; but in later times, when 
 the meaning of the names was in part forgot- 
 ten, they were supposed to be cows which were 
 fed in the island of Thrinakia ; .but even here 
 the real meaning of the story is clear, for they 
 are driven out daily to their pastures by Phae- 
 thusa and Lampetie, the bright and glistening 
 daughters of Neaira, the early morning. 
 
 432. What is told about these herds in the Odyssey ? 
 
 1 Tales of Ancient Greece. " Phaethon." 
 
PHAETHON. 149 
 
 It is said that some of the companions of 
 Odysseus killed and ate some of them, and that 
 for this Helios brought about their death. 
 
 433. Does the reverence with which the Homeric poet 
 speaks of them show that his countrymen were addicted 
 to beast- worship ? 
 
 No. It shows only that when the herds of 
 the sun were placed on the earth, they would 
 naturally be regarded as things on which no 
 profaning touch should be laid. 
 
 434. What are the horses of Helios ? 
 
 In the earliest Hindu poems, these are the 
 Harits, who in Greece were changed into beau- 
 tiful women called Charites, the Latin Graces. 
 
 435. What is the stoiy of Phaethon ? 
 
 In an evil hour he is said to have asked his 
 father to let him drive his chariot for a single 
 day. Helios, much against his will, suffered 
 him to take the reins. After rising for a little 
 while into the heaven, the horses, becoming con- 
 scious of their driver's weakness, plunged down 
 toward the earth ; and the ground, with all its 
 fruits, and streams, and rivers, was parched and 
 dried up. Zeus, seeing that, unless his course 
 was stayed, all living things must soon die, 
 
 smote Phaethon with his thunderbolts, and the 
 
 
 
 daughters of Hesperus built his tomb on the 
 seashore where he fell. 
 
150 MANUAL OF MYTHOLOGY. 
 
 436. What is the meaning of the name Phaethon ? 
 
 It means the bright or shining one, and an- 
 swers to Phaethusa, as Telephos answers to 
 Telepliassa. 
 
 437. What is the character of Phaethon ? 
 
 He possesses some portion of his father's 
 brightness without his power. 
 
 438. In this respect does he resemble any other heroes ? 
 
 Yes ; he is the counterpart of Patroclos, who 
 in the Iliad is described as being clothed with 
 the armor of Achilles, and placed in his chariot, 
 which is also drawn by immortal horses, named 
 Xanthos and Balios (the golden and speckled). 
 Patroclos, like Phaethon, receives directions 
 which he neglects to obey, and like Phaethon, 
 he is slain. In the Odyssey, Telemachus is to 
 Odysseus what Patroclos in the Iliad is to 
 Achilles, and what Phaethon is to Helios. 
 
 439. What was the origin of this story ? 
 
 It grew up from phrases which spoke of 
 drought as caused by the chariot of Helios 
 when driven by some one who knew not how 
 to guide his horses ; and the smiting of Phae- 
 thon by the bolts of Zeus is the ending of the 
 time of drought by a sudden storm o'f thunder. 
 
ASKLEPIOS OESCULAPIU&). 
 
 440. Who was Asklepios ? 
 
 In Homer, lie is apparently a son or descen- 
 dant of Paieon (the healer) ; but in the com- 
 monly received story, he was the son of Apollo 
 and the nymph Coronis, a daughter of Phle- 
 gyas, who dwelt on the shores of the lake 
 Boebeis. 
 
 441. What is the legend of his birth? 
 
 It is said that before the birth of her child, 
 Apollo left her, having first besought her to 
 continue faithful to him. But when he was 
 gone, a beautiful stranger named Ischys came 
 from Arcadia and won her love. The tidings 
 were brought to Apollo, whose sister Artemis 
 smote Coronis with her unerring spear. But 
 Phoebus saved the babe Asklepios, and gave 
 him into the charge of the centaur Cheiron, who 
 made him wise in the art of healing and in the 
 secret virtues of all herbs. 1 
 
 442. What is the sequel of the tale ? 
 
 Asklepios gained a world- wide fame and love, 
 as a healer of pain and sickness. But his 
 
 1 Tales of Ancient Greece. " Asklepios." 
 
152 MANUAL OF MYTHOLOGY. 
 
 power of raising the dead roused the wrath of 
 Hades, who complained to Zeus that his king- 
 dom would soon be unpeopled, if Asklepios 
 went on restoring them to the upper world. So 
 Zeus smote Asklepios with his thunderbolt, and 
 this so provoked the anger of Apollo, that he 
 slew the giant Cyclopes. For this offence Zeus 
 banished him to the Stygian land ; but on the 
 prayer of his mother Leto the punishment was 
 changed to a year of service in the house of 
 Admetus, who ruled in Pherse. 
 
 443. Is the story of Asklepios told in any other way ? 
 
 According to some versions, Coronis herself 
 exposed her child, soon after his birth, on a hill- 
 side ; thus repeating the tale of Paris, Telephus, 
 (Edipus, and other heroes. The child was fed 
 by a goat, as Cyrus was nourished by a dog and 
 Eomulus by a wolf. He was found by a shep- 
 herd, who was guided to the spot by the blaze 
 of light which surrounded the child. Asklepios 
 was hence called .ZEglaer (the shiner), a mere 
 name for the sun. 
 
 444. What is Coronis ? 
 
 A being who in her life and death closely re- 
 sembles Procris. Like the latter, she is charmed 
 by a stranger who comes with all the beauty of 
 
ASKLEPIOS. 153 
 
 Phoebus from the Arcadian (or bright) land, as 
 Apollo comes from Delos ; and like her she is 
 slain by the spear of Artemis. 
 
 445. What is the punishment of Apollo ? 
 
 It is another form of the idea which repre- 
 sents Heracles and Poseidon as toiling in the 
 service of beings weaker than themselves. 
 
 446. Whence came the notion of the healing powers of 
 Asklepios. 
 
 It is found, in germ, in many legends. The 
 sun was regarded naturally as the restorer of all 
 vegetable life after the long sleep of winter, and 
 as such, his power was extended to the relief of 
 human ailments, and finally to the restoration 
 of the dead to life. 
 
 447. Was this god widely worshipped ? 
 
 Yes. Few deities were more generally hon- 
 ored. His most celebrated temple in Greece 
 was at Epidaurus. 
 
ADMETUS. 
 
 448. What is the story of Admetus ? 
 
 This chief of Pherae was the happy husband 
 of Alkestis (Alcestis). But on the day of his 
 marriage he had made Artemis angry by neg- 
 lecting her in a sacrifice. The goddess, how- 
 ever, promised that when the hour of his death 
 came, he should escape his doom, if his father, 
 mother, or wife would die for him. Alkestis 
 agreed to do so, and was taken away to Hades ; 
 but Heracles found Thanatos (death) on his 
 road to the unseen land, and after a long strug- 
 gle, rescued her, and brought her back to her 
 home. 1 
 
 449. Does this stoiy throw light on that of Asklepios ? 
 
 It exhibits Heracles as bringing back the 
 dead after a forcible struggle with Thanatos or 
 Death. But that idea of the wisdom of Phoebus 
 Apollo, which is seen in the legend of Hermes, 
 would naturally suggest the notion that he or 
 his son could restore the sick to health, or re- 
 call the dead to life, without any such violent 
 contests. 
 
 1 Thebes and Argos, p. 190. 
 
LYCAOK 
 
 450. Who was Lycaon ? 
 
 He is called a son of Pelasgus, and is said to 
 have built Lycosura in Arcadia. 
 
 451. What stoiy is told about him? 
 
 It is said that when Zeus came to visit 
 Lycaon, he and his twenty or fifty sons set be- 
 fore him a meal of human flesh, and that Zeus, 
 in his anger at this offence, turned them all into 
 wolves. 1 
 
 452. How is this strange tale to be accounted for? 
 
 It arose simply from the attempt to explain a 
 name, the true meaning of which had been for- 
 gotten. 
 
 453. What is the meaning of Lycaon ? 
 
 Like Delos, Ortygia, Phoenicia, and Lycia, it 
 denoted brightness or splendor. Hence he is 
 placed in Arcadia, which also means the bright 
 land. 
 
 454. Whence then came the notion of wolves ? 
 
 The Greek word Lucos, a wolf, is the same in 
 sound with Leiicos (white or glistening), whence 
 
 1 "Deucalion," Thebes and Argos, p. 194. 
 
156 MANUAL OF MYTHOLOGY. 
 
 came the names Lykios and Lykegenes for 
 Phoebus, and Lucna, Luna, for the moon. 
 
 455. Are there other instances of similar changes ? 
 
 They are very common. Thus Callisto (the 
 fairest) is a daughter of Areas, the bright one ; 
 but the root from which Areas comes is the 
 same as the root of the word Arctos, a bear; 
 and hence the story went that Callisto, rousing 
 the anger of Artemis, was turned into a bear. 
 
 456. Can you mention any other instance ? 
 
 The constellation now known as Arctus and 
 Arcturus received its name from the root which 
 meant to shine ; but for the same reason which 
 changed Callisto into a bear, the notion rose 
 that these stars also were inhabited by bears, 
 and thus came the names of the Great and 
 Little Bear. 
 
 457. Was the name changed in India in the same way as 
 in Greece ? 
 
 Not in the same way, but in exactly the same 
 spirit. The root ark there entered into the 
 word SisJii, which means a wise man ; and hence 
 the seven arkshas, or shiners, were changed into 
 the abode of the seven Bishis, or Sages. So 
 again, the word star means a streiuer of light, 
 and is the same as the Hindu word tdra ; but 
 this word was confused with another like it, 
 
LYCAON. 157 
 
 wliicli meant a wagon-ox, and hence the constel- 
 lation came to be also called Charles's Wain or 
 wagon. In the same way Phoebus and Heracles 
 were said to fight with poisoned weapons, be- 
 cause the same sound was used to express the 
 notions of arrow and poison. 
 
DEUCALIOK 
 
 458. What is tlie story of Deucalion ? 
 
 It is said that in the days of Deucalion, chief 
 of Phthia, and son of Prometheus and Clymene, 
 Zeus resolved to punish the wickedness of men, 
 which had reached its height in the iniquity of 
 Lycaon and his sons. He therefore sent a flood 
 upon the earth, and as the waters rose, Deuca- 
 lion bade his wife Pyrrha make ready the ark 
 which he had built at the warning of his father 
 Prometheus. Then getting into it, he and his 
 wife were borne for eight days on the waters, 
 and on the ninth the ark rested on the heights 
 of Parnassus. There, having left the ark, they 
 offered sacrifice to Zeus, who sent Hermes to 
 grant any prayer that Deucalion might offer. 
 Deucalion prayed for the restoration of the 
 human race, and Hermes said that he and his 
 wife should cover their faces with their mantles, 
 and cast the bones of their mother behind them 
 as they went on their way. The wisdom which 
 came to him from his father Prometheus, taught 
 him that his mother was the earth, and that 
 they w r ere to cast the stones behind them as 
 
DEUCALION. 159 
 
 they went down from Parnassus. The stones 
 thus thrown became men and women, who at 
 once begin the life of hard toil which ever since 
 that day has been the lot of man. 1 
 
 459. When is this flood said to have taken place ? 
 
 By some it was assigned to the reign of 
 Ogyges, a mythical king of Athens ; but there 
 are many variations in the tale. Some said 
 that all men then perished ; others held that 
 the men of Delphi escaped. So in the Baby- 
 lonish story of Xisuthrus, the flood spares all 
 the pious. In some versions of the Indian 
 tale, Manu enters into the ark with the seven 
 sages or Bishis, who remain with him till it is 
 landed on the peak called Naubandhana, from 
 the binding of the ship. 
 
 460. Can the names in this legend be explained ? 
 
 The name Deucalion is connected with that 
 of Polydeukes (or Pollux), the brilliant son of 
 Leda (another form of Leto). His wife Pyrrha, 
 the red (perhaps as denoting the red earth), be- 
 longs to the same class with lole, locaste, 
 lamos, the violet-colored, and Phoenix, the purple. 
 
 461. Is the story of Deucalion connected with any other 
 tales ? 
 
 1 Thebes and Argos, p. 196. 
 
160 MANUAL OF MYTHOLOGY. 
 
 Yes, witli very many. The legend of Pro- 
 metheus is bound up with that of lo and 
 Heracles, Epimetheus, Pandora, Athena, and 
 others. Deucalion, again, is the father of Mi- 
 nos, the Indian Manu (the thinker, or man) ; and 
 Minos is father of Ariadne, whom Theseus led 
 to Naxos after slaying the Minotaur. Minos is 
 further connected with the Argive tale of Nisos 
 and Skylla (Scylla). 
 
 462. Are any other children of Deucalion mentioned ? 
 
 He is also called the father of Hellen (from 
 whom the Hellenes or Greeks are said to have 
 sprung), and of Protogeneia, the early morning, 
 ihe first-born of the sun. 
 
 4G3. Is the story carried on in the same spirit ? 
 
 Yes. Protogeneia, the dawn, becomes the 
 mother of Aethlios, the toiling and striving sun, 
 who, like Heracles and Achilles, labors for 
 others, not for himself : and Aethlios is the 
 father of Endymion the fair, who sinks to sleep 
 in the Latmian cave, as the sun plunges into A 
 the western sea. 
 
 464. Is the story of Deucalion retained in the traditions 
 of any other people ? 
 
 The Macusi-Indians of South America relate, 
 it is said, that the last man who survived the 
 
DEUCALION. 161 
 
 flood repeopled the earth by changing stones 
 into' men. According to the Tamanaks of Ori- 
 noko, it was a pair of human beings who cast 
 behind them the fruit of a certain palm, and 
 out of the kernels sprang men and women. 
 
 11 
 
IO. 
 
 4G5. Who was lo ? 
 
 Io is called a daughter of Inachus, king of 
 Argos. She is said to have been loved by 
 Zeus, who changed her into a heifer to protect 
 her against the jealousy of Hera. Hera, how- 
 ever, gained possession of Io by prevailing on 
 Zeus to grant her that which she might desire, 
 and gave her in charge to Argos Panoptes, the 
 all-seeing. 
 
 466. How was she rescued from Argos ? 
 
 None were able to surprise Argos, whose eyes 
 were never closed, until Hermes, the messenger 
 of Zeus, approached with his soft and lulling 
 music, and then slew him when at last he slept. 
 In revenge for this, Hera sent a gadfly, which 
 stung the heifer Io, and drove her in agony 
 from land to land, through Thebes and Thrace, 
 until she reached the desolate heights of Cau- 
 casus, where the Titan Prometheus hung 
 chained to the rock, while a vulture gnawed 
 his liver. 1 
 
 467. Who was Prometheus ? 
 
 1 Tales of Ancient Greece. " Io and Prometheus." 
 
io. 163 
 
 The mighty being who aided Zeus in his war 
 against Cronos, and who taught men how to 
 build houses and obey law, and brought them 
 down fire from heaven. This act roused the 
 anger of Zeus, who, forgetting all gratitude, had 
 Prometheus chained to the icebound rocks of 
 Caucasus. 
 
 468. What did Io learn from Prometheus ? 
 
 He told her that her wanderings were little 
 more than begun ; that she must go from thence 
 through the land of the Amazons, across the 
 strait, which from her should be called Bosporus, 
 into Asia, and thence into the ^Ethopian land, 
 where she should become the mother of 
 Epaphus, from whom should hereafter spring 
 Heracles, and that by Heracles Prometheus 
 should be delivered from his terrible punish- 
 ment. 
 
 469. Were these predictions fulfilled ? 
 
 Yes, according to the generally received tale. 
 
 470. How did the Greeks regard the legend ? 
 
 As pointing to a connection between Greece 
 and Egypt ; Io being identified with Isis, and 
 Epaphus with the calf-god Apis. But, as in the 
 case of the Sphinx, this notion is the fancy of a 
 later age. 
 
164 MANUAL OF MYTHOLOGY. 
 
 471. What name was given to Hermes, as being the 
 slayer of Argos ? 
 
 He was called Argeiphontes, just as Hip- 
 ponoos was called Bellerophon or Bellerophon- 
 tes, because he smote Belleros. fc 
 
 472. Who are the Amazons ? 
 
 They were supposed to be a tribe of warlike 
 women, who lived on the banks of the Thermo- 
 don, suffering no man to dwell among them. 
 They were said to have been so called from the 
 practice of cutting off the right breast, to give 
 them greater freedom in using the bow. 
 
 473. Is this explanation correct ? 
 
 No. The story grew up because the meaning 
 of the word had been forgotten, as in the case 
 of Lycaon, Arctos, CEdipus, and many others. 
 
 474. Is the name of Prometheus found in any other tra- 
 ditions ? 
 
 It is the Pramantha of the Hindus, who use 
 it to denote the churn for churning fire with 
 pieces of dried sticks. 
 
 475. What does Herodotus tell us about lo ? 
 
 His story is that when a Phoenician merchant- 
 ship chanced to come to Argos, she went on 
 board to make choice of things to be purchased ; 
 that the captain of the vessel carried her away, 
 either with or against her will, and that this of- 
 
io. 165 
 
 fence led the Greeks to make reprisals by car- 
 rying off Medea from Colchis. 
 
 476. What resemblance has this to the other tale ? 
 
 None whatever ; the only point in common 
 between them is that Io is carried into Asia. 
 
 477. Is Herodotus, then, speaking of the same Io ? 
 
 Clearly he is ; for he calls her the daughter 
 of Inachns. 
 
 478. How is his version of the story to be accounted for ? 
 
 When the marvellous incidents of the old le- 
 gends came to be thought incredible, Herodotus 
 and other writers fancied that they could mend 
 matters by putting aside all that was marvel- 
 lous in each story, and then regarding it as still 
 the same story. Thus, according to him, Io 
 was not changed into a heifer, and never talked 
 with Prometheus. In the same way the histo- 
 rian Thucydides makes a very plausible history 
 of -the Trojan war, by leaving out all that is said 
 about Hector, and Helen, and Achilles, and all 
 the Bother actors in the tale. 
 
 479. Is this method trustworthy ? 
 
 It is neither more nor less trustworthy than 
 the story of Jack the Giant-killer would be, if 
 we were to say that he never climbed up to the 
 sky on a bean-stalk, and that he never killed 
 any giants, because there were no giants to kill. 
 
EPIMETHEUS. 
 
 480. Who was Epimetheus ? 
 The brother of Prometheus. 
 
 481. What is the meaning of the name ? 
 Epimetheus is one who takes thought after 
 
 an event, while Prometheus is one who con- 
 siders the matter well beforehand. 
 
 482. What is the story told about Epirnetheus ? 
 
 It is said that, before it was settled what part 
 out of each victim sacrificed should be given to 
 the gods, Prometheus slew an ox, and placing 
 the entrails and flesh under the skin, put the 
 bones under the fat, and told Zeus to take which 
 he pleased. Zeus placed his hand on the fat, 
 and was wroth at finding that his portion was 
 simply fat and bone. Hence, when Prometheus 
 was gone, he determined to punish Epimetheus, 
 who had been warned by his brother to receive 
 no gift from the gods. 1 
 
 483. Was Epimetheus tempted to neglect this warning ? 
 
 Yes. Zeus commanded Hephaestus to take 
 earth, and fashion it into the shape of a woman. 
 
 1 Tales of Ancient Greece. " Epimetheus and Pandora." 
 
EriMETHEUS. 167 
 
 This moulded image Athena clad in a beautiful 
 robe, while Hermes gave her the power of 
 words, and a greedy mind, to cheat and deceive 
 mankind. Zeus then led Pandora (for so she 
 was named) to Epimetheus, who received her 
 into his house. There Pandora saw a great 
 cask on the threshold and lifted the lid ; and 
 from it came strife and war, plague and sick- 
 ness, and all other evils. In her fright she let 
 down the lid upon the cask, and left Hope shut 
 up within it, so that men had nothing to make 
 their wretchedness more tolerable. 
 
 484. Is this story of Pandora's box understood in any 
 other way ? 
 
 Some think that Hope was shut up in the 
 cask out of mercy to men, and not to heighten 
 their misery. But this is not the meaning of 
 the story in Hesiod, for Pandora does not bring 
 the cask with her : she finds it in the house of 
 Epimetheus, and the diseases and evils can do 
 no hurt until they are let loose. Hence the 
 shutting up of Hope only makes matters worse 
 instead of better. 
 
 485. Is the story of Prometheus inconsistent with any 
 other legend ? 
 
 Yes ; it wholly contradicts the Hesiodic story 
 of the Five Ages the Golden, the Silver, the 
 
168 MANUAL OF MYTHOLOGY. 
 
 Brazen, the Heroic, and the Iron. This tradi- 
 tion supposes that men lived at first free from 
 want or pain, or sickness or misery of any kind, 
 until Pandora came and let all evils loose. But 
 the story of Prometheus supposes that the ear- 
 liest state of man was one of utter wretched- 
 ness, and that their life was that of brute beasts, 
 until he gave them houses and fire, and made 
 them live in decency and order. This notion 
 is also found in the story of Phoroneus. 
 
DJ3DALUS. 
 
 486. What is the story of Daedalus ? 
 
 The tales recounted of him are by no means 
 consistent. The commonly received version 
 calls him a son or descendant of Erechtheus, the 
 father of Procris, and says that he was banished 
 for murdering Calos, because he surpassed him 
 in skill of workmanship. Daedalus then went 
 to Crete, where he made the wooden cow for 
 Pasiphae, and also constructed the labyrinth 
 for the Minotaur. For doing this he was shut 
 up by Minos ; and as no ships were left on the 
 coast, Dasdalus fashioned a pair of wings for 
 himself, and another for his son Icarus, and 
 fastened them on with wax. Daedalus thus made 
 his escape to Sicily ; but Icarus mounted too 
 near the sun, and, melting the wax of his wings, 
 fell into the Icarian sea and was drowned. Noth- 
 ing more is recorded of Daedalus, except that 
 he executed many great works of art in the 
 west. 
 
 487. What is the meaning of his name ? 
 
 It means simply the 'cunning or wise work- 
 man ; and the same idea is found in the epi- 
 
170 MANUAL OF MYTHOLOGY. 
 
 thet Polymetis, constantly applied to Odysseus, 
 who also made a beautiful bridal-chamber for 
 his wife Penelope. The wisdom of Daedalus is, 
 in fact, only another form of the wisdom of 
 Phoebus and (Edipus. 
 
 488. What is Icarus ? 
 
 A feeble reflection of his father, as Phaethon 
 is of Helios, and Telemachus of Odysseus. 
 
NIOBE. 
 
 389. Who was Niobe? 
 
 Almost every incident in the story of Niobe 
 is told in many ways. Thus by some she is 
 called the mother of Phoroneus, and the wife 
 of Inachus ; but the more popular version 
 makes her a daughter of Tantalus, and the wife 
 of Amphion, king of Thebes. Contrasting the 
 number of her six sons and daughters with the 
 two children of whom alone Leto was the 
 mother, she roused the wrath of Leto, who 
 bade jPhoebus and Artemis to avenge the affront. 
 Accordingly they slew all the children of Niobe 
 with the arrows which never miss their mark, 
 and Niobe, going to the mountain of Sipylus, 
 there wept herself into stone. 1 
 
 490. What is the meaning of this stoiy ? 
 
 The rivalry between Niobe and Leto is re- 
 produced in that between Medusa and Athena ; 
 and the many children of Niobe are the many 
 children of the mist in other words, the clouds ; 
 ^hich, although as beautiful as Phoebus and 
 Artemis, are dried up by the burning rays of 
 the sun, while Niobe herself dissolves in a rain 
 of tears, which turns into hard ice on the moun- 
 tain smrimit. 
 
 1 " Niobe and Leto." Tales of Ancient Greece. 
 
TANTALUS. 
 491. What is the story of Tantalus ? 
 
 He is said to have been a king of Lydia, 
 who had a palace blazing with gold beneath 
 Mount Sipylus, where Niobe wept herself to 
 stone. He was as widely known for his wis- 
 dom and power as his wife, Euryanassa, was 
 for her beauty. Indeed, Tantalus was admitted 
 to share the secret counsels of Zeus, and thus 
 gained a knowledge beyond the reach of mor- 
 tals. But in course of time he stole some of 
 the food and drink of the gods, and gave them 
 to his people ; and he also refused to give up 
 the dog Pandareos, who had guarded Zeus in 
 the cave of Dicte. Finally, when Zeus and all 
 the gods came down to feast in his banquet 
 hall, he cut up his own child Pelops, and placed 
 his roasted limbs before them as a repast. Pe- 
 lops was restored to life by Zeus, who doomed 
 Tantalus to gaze on beautiful fruits which he 
 might not touch, and on clear waters which he 
 might not taste. If he bowed his head to drink, 
 the waters fled away : if he put forth his hand 
 to pluck the fruit, the branches which bore 
 
TANTALUS. 173 
 
 them vanished, and a huge rock appearing 
 above his head threatened to crush him to 
 powder. 1 
 
 492. Can this story be explained ? 
 
 It is one of the most transparent of Greek 
 legends. The palace of Tantalus is the golden 
 house of Helios, from which Phaeton goes forth 
 on his luckless journey. His wisdom is the 
 wisdom of Phoebus, QEdipus, and Odysseus. 
 His frequent converse with Zeus represents the 
 daily visits of Helios to the heights of heaven. 
 His theft of nectar and ambrosia answers to 
 the theft of fire by Prometheus, and the wealth 
 which he bestows on the people is the wealth 
 which the warmth of the sun draws forth from 
 the earth. But as the sun, when his heat be- 
 comes too great, burns up these fruits, so, when 
 such drought came, men said, "Tantalus is 
 slaying and roasting his own child." The res- 
 toration of Pelops to life is the action of that 
 mighty power which restores freshness to the 
 earth after drought, and which is wielded by 
 Asklepios and Medea. The sentence passed 
 on Tantalus agrees closely with the same idea. 
 His stooping to drink the water and eat the 
 
 1 Tales of Ancient Greece. 
 
174 MANUAL OF MYTHOLOGY. 
 
 fruits which surround him points to the drying 
 up of streams and the withering of herbage by 
 the fierce rays of the sun. The rock which 
 threatens to crush him is the dark stormcloud 
 which broods like the Sphinx over the earth, or 
 frowns like Polyphemus on Odysseus. And as 
 the earth is the more scorched in proportion 
 as the sun may be said to stoop nearer down 
 to it, the expression "to be tantalized" is ap- 
 plied to all disappointments when the prize 
 sought seems within our grasp. 
 493. Who is Euryanassa ? 
 
 The broad-ruling day a name corresponding 
 to Eurymedusa, Euryphassa, Europa, all names 
 for the morning or the day. 
 
IXION. 
 
 494. Who was Ixion ? 
 
 By some he is called a son of Phlegyas (the 
 flaming one), and he is said to have married Dia, 
 the daughter of Hesioneus, to whom he prom- 
 ised rich gifts, which, after the marriage, he re- 
 fused to send. 
 
 495. How did Hesioneus bear this refusal ? 
 
 He stole the undying horses which bore the 
 gleaming chariot of Ixion, who told Hesioneus 
 to come and take the gifts if he wished to have 
 them. Hesioneus went accordingly, and when 
 he insisted on seeing the treasure-house where 
 the gifts were stored, Ixion opened the door, 
 and Hesioneus fell into a pit full of fire. 1 
 
 496. What followed this murder? 
 
 A time of drought and wretchedness until 
 Zeus purified Ixion from his guilt. 
 
 497. How did Ixion requite this kindness ? 
 
 By offering his love to Hera, the queen of 
 heaven. 
 
 498. How did Zeus meet this new danger ? 
 
 1 Tales of Ancient Greece. " Ixion." 
 
176 MANUAL OF MYTHOLOGY. 
 
 He made a cloud assume the likeness of Hera, 
 and thus deceived Ixion, who became the father 
 of the Kentaurs (Centaurs) ; and to punish Ixion 
 still further, he bound him to a four-spoked 
 wheel which bears him round forever and ever. 
 
 499. What is the meaning of this tale ? 
 
 Like that of Tantalus, it describes some part 
 of the action of the sun in its journey through 
 the sky. 
 
 500. WhatisDia? 
 
 A being who represents the fair Dawn, and 
 who answers to Dahana, Daphne, lole, locaste, 
 and Eurydike. As Heracles forsakes lole, and 
 Sigurd leaves Brynhild, as (Edipus and Orpheus 
 are parted from locaste and Eurydike, and as 
 Theseus deserts Ariadne, so Ixion leaves Dia, 
 and is smitten with the charms of Hera. 
 
 501. What is Hesioneus ? 
 
 The darkness from which Dia, the dawn, 
 springs. 
 
 502. What is the treasure-house of Ixion ? 
 
 It is the palace of Helios and Tantalus, the 
 abyss of splendor in which the Night is con- 
 sumed. 
 
 503. Why is Ixion made to love the lady Hera ? 
 Because the sun, as it rises in the heaven, 
 
IXION. 177 
 
 may be said to woo the blue sky, which was 
 specially the abode of Hera and Zeus. 
 
 504. What is the sojourn of Ixion in the house of Zeus ? 
 It is the long pause which the sun seems to 
 
 make in the highest heaven at noon-tide. 
 
 505. What is the phantom which cheats Ixion ? 
 
 The beautiful cloud which reposes on the 
 deep blue sky ; and the Kentaurs, the Indian 
 Gandharvas, are its children the vapors which 
 expand from the little cloud during the rainy 
 time in eastern lands. 
 
 506. What is the four-spoked wheel of Ixion ? 
 
 It is the fiery cross which is seen in the sky 
 by those who look on the sun at noonday. 
 
 507. Can the name Ixion be explained ? 
 
 It has been identified by some with the San- 
 skrit word Akshanah, denoting one who is bound 
 to a wheel ; the word Ixion being thus regarded 
 as akin to the Greek axon, the Latin axis, and 
 the English axle. 
 
 508. Is the germ of the story of Ixion found in these old 
 poems ? 
 
 It is said that Dyaus (the sky) struggled hard 
 to snatch the wheel of the sun from the grasp 
 of Night. From such phrases sprung the notion 
 of the dark Gorgons chasing Perseus as he 
 hastens to the Hyperborean gardens. 
 
 12 
 
BELLEROPHON, OR BELLEROPHONTES. 
 
 509. What is the meaning of the word Bellerophon ? 
 
 It means the slayer of Belleros, as Hermes is 
 called Argeiphontes, because lie slew Argus; 
 and the name was given to Hipponoos, the son 
 of Glaucos (the bright or shining one). 
 
 510. Who was the father of Glaucos ? 
 
 Sisyphus, the crafty, whose punishment in 
 Tartarus is to roll to the top of a hill a stone 
 which immediately rolls down again, just as the 
 sun is forced to descend as soon as he has 
 reached the highest point in his course through 
 the heaven. 
 
 511. What is the story of Bellerophon ? 
 
 After slaying Belleros, he fled to the court of 
 Proetus, whose wife, Anteia, fell in love with 
 Bellerophon, who shut his ears to her persua- 
 sions. Anteia then accused him to Proetus of 
 an attempt to corrupt her, and Proetus sent him 
 to lobates, king of Lydia, with letters charging 
 him to put the bearer to death. This lobates 
 would not do, but he imposed on Bellerophon 
 some hard tasks. Bellerophon accordingly slew 
 
BELLEROrilON. 179 
 
 the Chiinaera, which had the head of a lion, the 
 body of a goat, and the tail of a dragon. 
 
 512. How did lie accomplish this ? 
 
 By the aid of the winged horse Pegasus, 
 which he had caught while drinking at the 
 fountain of Pirene. 
 
 513. What were his next exploits ? 
 
 He conquered the Solymi and Amazons, and 
 then he married the daughter of lobates, after 
 which he tried to rise to heaven on Pegasus, 
 but Zeus sent a gadfly which stung the horse 
 and made him throw his rider. Bellerophon 
 was not killed, but his strength was broken, and 
 after wandering for some time alone on the 
 Aleian plain, he died. 1 
 
 514. Does this story resemble any others ? 
 
 The tasks imposed on Bellerophon answer 
 exactly to the labors of Heracles, Perseus, 
 Theseus, and other heroes. His rejection of the 
 love of Anteia is the desertion of Brynhild by 
 Sigurd, or of (Enone by Paris. So after slaying 
 the Chimgera, he wins his bride, as QBdipus wins 
 lo caste after conquering the Sphinx, and Per- 
 seus is wedded to Andromeda after killing the 
 Libyan dragon. His attempt to fly to heaven 
 
 1 Tales of Ancient Greece. " Bellerophon." 
 
180 MANUAL OF MYTHOLOGY. 
 
 is the attempt of Phaethon to drive the chariot 
 of Helios, and of Ixion to gain possession of 
 Hera. The gadfly which stings Pegasus reap- 
 pears in the story of lo. The fall of Bellero- 
 phon is the rapid descent of the sun toward 
 evening, and the Aleian plain is that broad ex- 
 panse of sombre light through which the sun is 
 sometimes seen to travel sullenly and alone to 
 his setting. 
 
SKYLLA (SCYLLA). 
 
 515. Who was Skylla? 
 
 She is called a daughter of Nisos, king of 
 Megara. 
 
 516. What story is told about her? 
 
 She is said to have fallen in love with Minos 
 when he came to take vengeance for the death 
 of his son Androgeos. When Minos failed in all 
 his attempts to take the city, Skylla shore off 
 the purple locks of hair on the head of Nisus, on 
 which the safety of the city depended. As soon 
 as Minos had the locks in his possession, Megara 
 was taken; but far from returning her love, 
 Minos, according to one story, drowned her in 
 the sea : in another, she was turned into a fish, 
 which Nisos changed into an eagle, instantly 
 pursued. 
 
 517. Who was Minos ? 
 
 A son of Europa and Zeus, who is said to 
 have been king of Crete, and who, after his 
 death, became, with Khadamanthus and .ZEacus, 
 one of the judges of the dead. He is the same 
 as the Indian Manu, the son of Brahma. 
 
182 MANUAL OF MYTHOLOGY. 
 
 518. What is the magic lock of Nisus ? 
 
 It represents the golden rays of Phoebus, the 
 sun-god, who is called Akersekomes, or the 
 being whose head is not touched with a razor. 
 
IAMOS. 
 
 519. Who was lamos ? 
 
 A son of Plioebus and Evadne, born on the 
 banks of the Alpheius. On his birth Evadne, 
 fearing the wrath of her father .ZEpytus, chief of 
 Phsesana, fled away, and Phoebus sent two ser- 
 pents who guarded the child and fed him with 
 honey. JEpytus, after a long search, found the 
 babe lying on a bed of violets ; and the child 
 soon showed himself possessed of a marvellous 
 wisdom, for Phoebus, touching his ears, made 
 him understand the voices of birds, and under- 
 neath the waters of Alpheius lamos had gained 
 a knowledge of things hidden from the minds of 
 men. His children, the lamidae, were the fa- 
 mous seers or prophets of Olympia. 1 
 
 520. What likeness has this legend to others ? 
 
 The exposure of lamos is the same as that of 
 (Edipus, Perseus, Telephus, and other heroes. 
 The snakes are here, as elsewhere, the serpents 
 of night ; but as in the old phrases the night 
 was described sometimes as dark and gloomy, 
 sometimes as lovely and gentle, so here the 
 
 1 Tales of Ancient Greece. " lamos." 
 
184: MANUAL OF MYTHOLOGY. 
 
 snakes which seek to sting Heracles are repre- 
 sented as nursing lamos. 
 
 521. What is the meaning of the name lamos ? 
 
 The meaning has been rightly preserved in 
 the story. Like lole, locaste, and others, it de- 
 notes the violet tints of the morning. 
 
 522. What is the. wisdom of lamos ? 
 
 It is the wisdom of Phoebus, which he im- 
 parted to his son Asklepios and in part to 
 Hermes, and which is shared also by Medea. 
 
AMPHIAKAOS. 
 
 523. Who was Amphiaraos ? 
 
 A descendant of the wise seer Melampns, 
 whose ears, being cleansed by serpents, were 
 enabled to catch the utterances of birds. 
 
 524. Was this power granted to any other ? 
 Yes ; to lamos. 
 
 525. What exploits are attributed to Amphiaraos ? 
 
 He took part in the Calydonian boar-hnnt 
 and the Argonautic expedition, and finally in 
 the war at Thebes waged by Polyneikes against 
 his brother Eteocles. With this strife Amphia- 
 raos wished to have nothing to do ; but his wife 
 Eriphyle, bribed by the necklace which Cadmus 
 gave to Harmonia, betrayed her husband's 
 lurking-place. "When, in the fight which fol- 
 lowed the death of the sons of (Edipus, Am- 
 phiaraos found himself hard pressed, he prayed 
 to Zeus, who caused the earth to open and 
 swallow up his chariot. 
 
 526. What was the recompense of Eriphyle ? 
 
 She was killed by her son Alcmason, who, 
 after long wanderings, found rest on the islands 
 at the mouth of the river Achelous. 
 
186 MANUAL OF MYTHOLOGY. 
 
 527. "Was this the end of Alcmseon's history ? 
 
 No. He led the Epigoni (the sons of the 
 chiefs who had fought in the former war) to that 
 attack upon Thebes which ended with the de- 
 struction of the city. 
 
BRIAREOS (BRIAREUS). 
 528. Who was Briareos ? 
 
 The hundred-handed son of Ouranos and 
 Gaia, otherwise called -ZEgaeon. When Hera, 
 Poseidon, and Athena were going to bind Zeus, 
 Thetis warned him of his danger, and Zeus, 
 summoning Briareos to his side, so frightened 
 the conspirators that they gave up their at- 
 tempt. 
 
ARETHUSA. 
 
 529. Wlio was Arethusa ? 
 
 One of the Nereids, or daughters of Nereus, 
 who stands to Poseidon in the relation of Helios 
 to Phoebus. 
 
 530. What story is told of her? 
 
 The hunter Alpheius is said to have pursued 
 her, as Apollo pursued Daphne ; and like 
 Daphne, Arethusa, to escape from him, threw 
 herself into the stream, and the nymphs carried 
 her to the Ortygian shore. Thither Alpheius 
 followed her ; and, driven to despair, Arethusa 
 plunged into the fountain which bears her name. 
 Alpheius, unable to bear her loss, also plunged 
 into the waters, beneath which he won the love 
 which she had refused him during life. 1 
 
 531. What is the meaning of this tale ? 
 
 It is the parting of Heracles and lole, who 
 meets him again when his toils are ended. The 
 shore on which Arethusa and Alpheius meet is 
 the land of the morning and evening twilight. 
 
 1 Tales of Ancient Greece. " Arethusa." 
 
TYRO. 
 
 532. Who was Tyro ? 
 
 The bride of the river Enipeus, and mother 
 of Pelias and Neleus. 
 
 533. What is the legend of Tyro ? 
 
 When her children were born, her father Sal- 
 moneus, who had married the iron-hearted Si- 
 dero, ordered them to be killed ; they were, 
 accordingly, exposed on the river's banks, where 
 they were rescued by a herdsman. When they 
 were grown up, they put Sidero to death, and 
 delivered Tyro from the dungeon in which she 
 had been imprisoned by Salmoneus because she 
 refused to become the wife of Cretheus. 1 
 
 534. What other story does this tale resemble ? 
 
 It is only another form of the legend of 
 Danae. Pelias and Neleus are exposed like 
 Perseus, and rescued in the same way with 
 Cyrus, Komulus, and Eemus. As Danae re- 
 fuses to marry Polydectes, so Tyro rejects the 
 hand of Cretheus ; and as Perseus brings Danae 
 back to Argos, after avenging her of her perse- 
 cutors, so Pelias and Neleus set free their 
 mother after they have slain her tormentor, 
 Sidero. 
 
 i Tales of Ancient Greece. " Tyro." 
 
NARCISSUS. 
 
 535. What is the story of Narcissus ? 
 
 This son of the river Kephisos (Cephisus) was 
 loved by the nymph Echo, who, failing to win 
 his love in return, died of grief. As a punish- 
 ment, Nemesis made Narcissus fall in love with 
 his own image reflected in water, and the youth, 
 in his turn, pined away from unsatisfied long- 
 ing. On the spot where he died, the flower 
 sprang up which is called by his name. Later 
 versions said that he was turned into a narcis- 
 sus, as they also said that Daphne was changed 
 into a laurel. 1 
 
 536. What is the love of Echo for Narcissus ? 
 
 It is only another version of the love of Se- 
 lene for Endymion (the sun just plunging into 
 the sea) ; and as Endymion sleeps in Latmos 
 (the land of forgetfulness), so the name Narcis- 
 sus denotes the numbness or deadness of pro- 
 found sleep, and thus expresses precisely the 
 same idea which marks the legend of Endymion. 
 
 1 Tales of Ancient Greece. " Narkissos." 
 
THE ARGONAUTS. 
 
 537. What was the Argonautic expedition ? 
 
 An expedition of many Achaian chieftains to 
 recover the golden fleece. 
 
 538. What was the golden fleece ? 
 
 It belonged to the golden ram of Phrixus. 
 
 539. What is the story of Phrixus? 
 
 He is called the son of Athamas andNephele. 
 On the death of Nephele, Athamas married Ino, 
 and Phrixus with his sister Helle lived in great 
 unhappiness until a ram with a golden fleece 
 carried them away. As it soared through the 
 air, Helle fell off its back, and was drowned in 
 the Hellespont, which bears her name. Phrixus 
 was carried onward to the palace of ^Eetes king 
 of Colchis, and there he sacrificed to Zeus, the 
 guardian of fugitives, the ram who had borne 
 him thither. The golden fleece was hung up 
 in the house of ^Eetes, until the Achaian chief- 
 tains, urged on by Athamas, came to claim it. 1 
 
 540. How was the expedition planned ? 
 
 There are many versions to the story ; but 
 
 1 Tales of Ancient Greece. " Phrixos and Helle." 
 
192 MANUAL OF MYTHOLOGY. 
 
 the one most commonly received states that 
 Pelias, a nephew of Jason, had received a warn- 
 ing to be on his guard against a man with only 
 one shoe, and that when Jason appeared at a 
 sacrifice, having lost one of his sandals in a 
 stream, Pelias bade him go and fetch the gold- 
 en fleece from Colchis. Jason, accordingly, 
 gathered all the great chieftains round about, 
 and sailed away in the ship Argo, which was 
 endowed with the power of speech. Among 
 those who went with him were Heracles, Melea- 
 gros, Amphiaraos, Admetus, and other heroes. 
 Sailing eastward they passed through the dan- 
 gerous rocks called Symplegades, which opened 
 and were again closed continually with such 
 quickness that a bird had scarcely time to fly 
 through. Tiphys steered the vessel safely 
 through these rocks, which thenceforth became 
 fixed. Having passed through the land of the 
 Amazons, they at last reached Colchis, where 
 Jason demanded the fleece from JEetes, who 
 refused to give it up until Jason had ploughed 
 the land with the fire-breathing bulls and sown 
 it with the dragon's teeth. This he was enabled 
 to do by the aid of Medea, who anointed his 
 body with an ointment which protected him 
 against the fiery breath of the bulls, and told 
 
THE AEGONAUTS. 193 
 
 him to cast a stone among the armed men who 
 would spring up from the dragon's teeth. 
 
 541. What was the result? 
 
 As soon as Jason threw the stone, the men 
 began to fight with each other, until all were 
 slain. Then Medea lulled to sleep the dragon 
 which guarded the fleece, and Jason, slaying the 
 monster, gained possession of the treasure, and 
 hastened away in the ship Argo. 
 
 542. What incidents Jbelong to the return voyage ? 
 
 .ZEetes pursued the ship in hot haste ; and 
 Medea, who had fled with Jason, cut up her 
 brother Apsyrtus, and threw his limbs one by 
 one into the sea. 2Eetes stopped to pick them 
 up, and the ship thus passed beyond his reach. 
 
 543. What happened on Jason's return to lolcos ? 
 
 Medea persuaded the daughters of Pelias to 
 cut up the body of their father, and place them 
 in a caldron, saying that she would restore him 
 again to life as in his youth. They obeyed ; 
 but Medea, pretending to be looking at the stars 
 to know the right moment for using her spells, 
 allowed his limbs to be consumed, and thus the 
 warning given to Pelias was fulfilled. 
 
 544. Did Jason remain at lolcos ? 
 
 No. Medea took him in her dragon chariot 
 
 13 
 
194 MANUAL OF MYTHOLOGY. 
 
 to Argos, where Jason was smitten with the 
 beauty of Glauke, the daughter of Creon. 
 
 545. Did Medea bear this patiently.? 
 
 She seemed to be well pleased, and sent to 
 Glauke as a bridal gift the beautiful robe which 
 Helios gave her before she left her father's 
 house. No sooner had the maiden put it on 
 than the robe began to burn her flesh, and 
 Creon, who tried to tear it off, died with his 
 child. Medea then vanished from Argos in her 
 dragon chariot. 1 
 
 546. Is anything further recorded of Medea ? 
 
 She is said to have killed her two children, 
 the sons of Jason. 
 
 547. How did this strange and terrible story spring up ? 
 
 From phrases which described the changes 
 of day and night. 
 
 548. How is this shown ? 
 
 The sun, who is called Helios Hyperion (the 
 climber), was said to go down in the evening 
 into a golden cup or vessel, which carried him 
 across the ocean stream to the abode of black 
 night, where he found his mother, his wife, and 
 his children, and from this cup he rose again 
 in the morning. 
 
 1 Tales of Ancient Greece. " Mecleia." 
 
THE ARGONAUTS. 195 
 
 549. How does this bear on the story of the Argonauts ? 
 
 As in the oldest Indian poems the departure 
 of the sun left men in grief and fear, the idea 
 of a search for their lost friend naturally sug- 
 gested itself ; and all the things which he had 
 cherished with his warmth in the daytime were 
 supposed to seek for him until they found him 
 and brought him back again. 
 
 550. What, then, is the ship Argo ? 
 
 It is a symbol of the earth as a parent, which 
 contains in itself the germs of all living things. 
 Hence it carries all the Achaian chieftains, who 
 return with renewed strength and vigor when 
 their mission is accomplished. 
 
 551. Why is it gifted with the power of speech ? 
 
 As the parent of all things, the earth was re- 
 garded as a conscious being, endowed with the 
 power of thought, sight, and language. 
 
 552. What is the golden fleece? 
 
 The golden garment (or rays) of the sun, 
 which reappears as the robe given by Helios to 
 Medea, and which may either warm or scorch 
 those whom it may touch. It is the same" robe 
 which Nessus gives to Deianeira, and which 
 consumes the body of Heracles. 
 
 553. What is Medea? 
 
196 MANUAL OF MYTHOLOGY. 
 
 A being who possesses that wisdom which 
 belongs to Phoebus Apollo by his birthright. 
 This wisdom is inherited by Asklepios and Tan- 
 talus, as representing the sun, who can see int ) 
 the hidden secrets of Zeus (the sky). This no- 
 tion, when applied to Medea as a wise woman, 
 suggested the idea of witchcraft or sorcery. 
 
 554 What is the story of the dragon's teeth ? 
 
 Another version of the turning of stones into 
 men in the legend of Deucalion. 
 
 555. Why does ^Eetes pursue the retreating Argo ? 
 
 Because the Gorgons chase Perseus, as the 
 darkness may be said to chase the sun who 
 leaves it behind him as he rises in the sky. 
 
 556. "What are the life-giving powers of Medea ? 
 
 The same sun which causes deadly drought 
 also recalls all things to life after the slumber 
 of night and the long sleep of winter. Hence 
 Medea, like Tantalus and Lycaon, is able to 
 slay, and, like Asklepios and Heracles, to restore 
 the dead to life. 
 
 557. What is the dragon chariot of Medea ? 
 
 It is the same as the chariot of Indra, Helios, 
 and Achilles. That of Indra is drawn by the 
 Harits (who in western legends became the 
 Graces), that of Helios and Achilles by undying 
 
THE ARGONAUTS. 197 
 
 horses. The chariot of Medea is drawn by 
 dragons, because the word dragon means one 
 who has keen sight, and the name was natu- 
 rally applied to the creatures which may be sup- 
 posed to bear the sun through the heaven. 
 
THE TALE OF TROY. 
 
 558. What is the tale of Troy or Ilion ? 
 
 It consists of that series of legends which 
 together make up the mythical history of Paris, 
 Helen, Achilles, and Odysseus. 
 
 559. Is the whole of this tale contained in the Iliad and 
 Odyssey, which are generally called the poems of Homer 't 
 
 No ; but there are expressions and hints scat- 
 tered throughout the poems which seem to 
 show that the poets were acquainted with many 
 incidents, about which they did not care to 
 speak. 
 
 560. How does this tale begin ? 
 
 With the birth of Paris, whose mother Hecabe 
 (Hecuba) dreamt that her son was a torch which 
 would destroy the land of Ilion. 
 
 561. What was the consequence of this dream ? 
 
 The child was exposed on the heathy sides of 
 mount Ida ; but he was rescued by a shepherd, 
 and growing up beautiful, brave, and generous, 
 he was called Alexandros, the helper of men. 
 
 562. How was Paris made known to his parents ? 
 
 I i father, Priam, ordered a sacrifice to be 
 offered up for the repose of Paris in Hades, and 
 
THE TALE OF TROY. 199 
 
 liis servants chose the favorite bull of Paris, 
 wlio followed them and was conqueror in his 
 own funeral games. Although no one else re- 
 cognized him, his sister Casandra, to whom 
 Phoebus had given the power of second-sight, 
 under the penalty that her predictions should 
 not be believed, told them who the victor was. 
 
 563. Did Paris remain in Troy ? 
 
 He refused to stay with those who had treated 
 him so cruelly in his infancy, and in the dells of 
 Ida he won (Enone, the beautiful daughter of 
 the stream Kebren, as his bride. 
 
 564. How long did he remain with GEnonS? 
 
 Until he departed for Sparta with Mene- 
 laiis. 
 
 565. How was this brought about ? 
 
 At the marriage-feast of Peleus with Thetis, 
 the mother of Achilles, Eris (strife), who had 
 not been invited with the other gods, cast on 
 the table a golden apple, which was to be given 
 to the fairest of all the guests. It was claimed 
 by Hera, Athena, and Aphrodite, and Zeus 
 made Paris the umpire. By him it was given 
 to Aphrodite, who promised him in return 
 Helen, the loveliest of all women, as hi wife. 
 Some time after this, there fell on Sparta L sore 
 
200 MANUAL OF MYTHOLOGY. 
 
 famine, from which, the Delphian oracle said 
 that they could be delivered only by bringing 
 back the bones of the children of Prometheus. 
 For this purpose, Menelaiis, the king, came to 
 Ilion, and returned with Paris, who saw the 
 beautiful Helen at Sparta, and winning her love, 
 carried her away to Troy. 
 
 566. How did Menelaiis bear the loss of Helen? 
 
 He determined to rescue her from Paris, and 
 lie invited Agamemnon, king of Mykenae, and 
 other great chieftains, to take part in the ex- 
 pedition. 
 
 567. Mention the names of some of these chiefs ? 
 
 Nestor, the wise ruler of Pylos ; Ajax the son 
 of Telamon ; Ascalaphos and lalmenos, sons of 
 Ares ; Diomedes, son of Tydeus, and Admetus, 
 the husband of Alkestis. But the greatest of all 
 was Achilles, the son of Peleus and the sea- 
 nymph Thetis, and Odysseus, the son of Laertes 
 who ruled in Ithaca. 
 
 568. How did they go to Troy? 
 
 By sea ; but the fleet was becalmed in Aulis, 
 and Calchas, the seer, affirming that this was 
 caused by the anger of Artemis for the slaughter 
 of a stag in her sacred grove, declared that she 
 
THE TALE OF TKOY. 201 
 
 could be appeased only by the sacrifice of Iphi- 
 geneia, the daughter of Agamemnon. 1 
 
 569. Was the sacrifice made ? 
 
 Yes, according to the Homeric story ; but 
 others said that Artemis herself rescued Iphige- 
 neia, who became a priestess of the goddess : 
 others again said that Artemis and Iphigeneia 
 were the same person. 
 
 570. What was the consequence of this deed ? 
 
 Ate, who takes vengeance for the shedding of 
 innocent blood, brooded over the house of Aga- 
 memnon, until she had brought about the death 
 of the king by the hands of his wife Clytaem- 
 nestra, and the death of Clytsemnestra by the 
 hands of her son Orestes. 
 
 571. W natwas tne prophecy of Calchas, when Iphigeneia 
 was sacrificed ? 
 
 He said that the Achaians would fight in vain 
 for nine years, but that in the tenth year Ilion 
 would be taken. 
 
 572. By whom was Troy defended ? 
 
 Chiefly by Hector, son of Priam, and brother 
 of Paris, aided by the chiefs of neighboring 
 cities, among whom were Jjkieas, the son of 
 Anchises and Aphrodite ; Pandarus the son of 
 
 1 Talcs of ancient Greece. "Iphigeneia." 
 
202 MANUAL OF MYTHOLOGY. 
 
 Lycaon, and bearer of the bow of Apollo ; and 
 Sarpedon, who, with his friend Glaucus, led the 
 Lycians from the banks of the eddying Xanthos. 
 
 573. What is the story of Sarpedon ? 
 
 Like Achilles, Meleagros, Sigurd, and other 
 heroes, he is doomed to an early death, which 
 Zeus, his father, vainly strives to avert. Fight- 
 ing bravely, he was smitten by the spear of 
 Patroclos, the friend of Achilles, and the tears 
 of Zeus (the sky) fell in big drops of rain at his 
 untimely fate. Then Phoebus bathed the body 
 of Sarpedon in the pure waters of Simoeis, and 
 Hupnos and Thanatos bore it, at the bidding of 
 Zeus, through the still hours of night, to his 
 home far away in Lycia. 1 
 
 574. "What is the meaning of this story ? 
 
 Sarpedon is a name springing from the same 
 root with Hermes, Helen, Erinys, Saranyu, and 
 serpent, and denotes the morning light as it 
 creeps across the sky. Like Phoebus, he is king 
 of Lycia (the bright land, a name belonging to 
 the same class with Delos, Ortygia, Argos, Ar- 
 cadia, Athens, Phoenicia, and Ethiopia), through 
 which flows Xanthos, the golden stream of light. 
 Hence his friend is called Glaucos, the brilliant. 
 
 1 Tales of Ancient Greece. " Sarpedon." 
 
THE TALE OF TROY. 203 
 
 The death of Sarpedon, and the carrying of his 
 body home during the night, answer to the 
 nightly voyage of Helios in his golden cup or 
 vessel along the stream of Ocean which flows 
 round the world of men ; and the same idea, 
 slightly altered, is found in the voyage of the 
 Argonauts for the golden fleece, or sunlight, 
 which has been stolen away. 
 
 575. Is there any other Trojan hero who closely resem- 
 bles Sarpedon? 
 
 Yes. Like him, Memnon, the son of Eos (the 
 morning), whose jealousy causes the death of 
 the beautiful Procris, comes from ^Ethiopia, the 
 glistening land. 1 Like him, he is doomed to an 
 early death, and when he is smitten by the hand 
 of Achilles, the tears of Eos fall as morning 
 dew from the sky. Then she went and stood 
 before Zeus, and besought him to bring Mem- 
 non up from Hades. Zeus granted her prayer, 
 and Memnon accordingly rose with Eos to 
 Olympus, as the sun rises from the dark land of 
 night in the morning. 
 
 576. Who was the father of Memnon ? 
 
 Tithonos, whose couch, as the mythical phrase 
 went, Eos left every morning to bring back day- 
 light to the sons of men. Eos obtained for him. 
 
 1 Tales of Ancient Greece. " Memnon." 
 
204 MANUAL OF MYTHOLOGY. 
 
 the boon of immortality, but as slie forgot to 
 ask for perpetual }^outh, Titlionos became de- 
 crepit, and was doomed to an everlasting old 
 age. 
 
 577. What is the story of Achilles in the Trojan war ? 
 
 Iii all its main features it is a counterpart of 
 that of Meleagros, which, with other similar 
 tales, seems to have furnished the foundation 
 for the more finished Homeric legend. 
 
 578. What is the subject of the Iliad? 
 
 It professes to relate the wrath of Achilles. 
 
 579. What was the cause of this wrath ? 
 
 Achilles loved Briseis, whom Agamemnon, 
 when forced to restore Chryseis to her father, 
 took away from the hero's tent. Enraged at 
 this act, Achilles made a solemn vow that he 
 would no longer take part in the war, and told 
 the chiefs that they would speedily feel his 
 absence from the battle-field. 
 
 580. Was this prediction fulfilled? 
 
 Not according to the poem, which, as a whole, 
 is now called the Iliad ; for it goes on to show, 
 through many books, that the Achaian heroes 
 got on perfectly well without Achilles, and ob- 
 tained great victories over the Trojans. 
 
 581. What are we to conclude from this contradiction ? 
 
THE TALE OF TROT. 205 
 
 That the poem called the Iliad consists of two 
 poems which have been strung together, and 
 that the one poem relates the exploits of the 
 Achaiaii chiefs, and is really the Iliad, while the 
 other describes the wrath of Achilles, and is 
 really the Achilleis. 
 
 582. Was the wrath of Achilles appeased ? 
 
 Not until the Achaians had been brought to 
 great distress, and w T ere compelled to beg hum- 
 bly for his aid. 
 
 583. How did the other chiefs venture near Achilles in 
 his terrible anger ? 
 
 Odysseus and others went with Phoenix at 
 their head, and Phoenix, who had been the 
 teacher of Achilles in his boyhood, recited to 
 him the story of Meleagros, as an example of 
 the wretched evil which inordinate anger brings 
 with it. 
 
 584. Does this appease Achilles ? 
 
 No ; he insists that Agamemnon, who did him 
 the wrong, should make atonement by humble 
 submission, and by the restoration of Briseis. 
 
 585. Was this submission made? 
 
 Not immediately; and the disasters of the 
 Achaians so troubled Patroclos, the friend of 
 Achilles, that he went to the hero and besought 
 
206 MANUAL OF MYTHOLOGY. 
 
 him to let him go forth in his chariot and with 
 his armor to fight the Trojans. 
 
 586. Did Achilles grant this prayer ? 
 
 Yes ; but he gave him at the same time strict 
 charge to fight in the plain, and not to drive his 
 chariot against the city. 
 
 587. Was this command obeyed ? 
 
 Not thoroughly ; and thus Patroclos, after 
 having slain Sarpedon, was himself overpowered 
 and killed by Hector, who stripped off from his 
 body the glistening armor of Achilles. 
 
 588. How did Achilles receive the tidings of his death ? 
 He tore his hair, and rending his clothes, lay 
 
 down weeping in the dust. That which prayers 
 and entreaties had been unable to obtain, was 
 wrung from him by his overpowering grief and 
 rage. Achilles swore to take vengeance against 
 Hector, and to sacrifice twelve Trojan youths 
 on the funeral pile of his friend. 
 
 589. But how could he go to fight without his armor ? 
 At the prayer of Thetis, Hephaestus forged 
 
 him a new suit, which bore him aloft like a bird 
 upon the wing ; and his spear and sword were 
 still in his tent, for these no mortal hands might 
 wield but those of Achilles. 
 
 590. What warning did Thetis give to her son, when he 
 swore to take the life of Hector ? 
 
THE TALE OF TEOY. 207 
 
 She told him that his own death would soon 
 follow that of Hector. 
 
 591. What was the answer of Achilles ? 
 
 He said that he was well content to die the 
 death of Heracles, if only Hector died before 
 him. 
 
 592. "Was this the only warning received by Achilles ? 
 No. When he mounted his chariot, and bade 
 
 his immortal steeds bring him back safe from 
 the battle-field, the horse Xanthos bowed his 
 head, and told him that his life was nearly 
 done. 
 
 593. What effect had the reappearance of Achilles ? 
 
 At a glance of his eye and the sound of his 
 voice, the Trojans were filled with fear, and they 
 trembled as the Myrmidons, the followers of 
 Achilles, rushed to the battle like wolves with 
 blood-red jaws greedy for the carnage. 1 
 
 594 What was the issue of the fight ? 
 
 After fighting bravely, Hector fell, pierced 
 with the unerring lance of Achilles, who tram- 
 pled on his body, and having tied it to his 
 chariot, dragged it furiously along the ground, 
 until none could have recognized in the mangled 
 features the beautiful face of Hector. 
 
 / 
 
 1 Tales of Ancient Greece. " Achilleus." 
 
208 MANUAL OF MYTHOLOGY. 
 
 595. Did this appease the wrath of Achilles ? 
 
 No. The death of Hector, and the restora- 
 tion of Briseis, pure as when she had been taken 
 away, would not satisfy him. His vow must be 
 fulfilled, and the blood of twelve Trojan youths 
 ran red on the altar of sacrifice in the funeral 
 games of Patroclos. 
 
 596. What became of the body of Hector ? 
 
 His father, the aged Priam, guided by Hermes, 
 came to Achilles, and embracing his knees, 
 prayed for the body of his child, over which 
 Phoebus Apollo had spread his golden shield to 
 keep away all unseemly things. So the body 
 of Hector was borne back to Ilion, where his 
 wife Andromache bitterly bemoaned her loss, 
 and all the Trojans wept for him who had fought 
 for them so bravely. 
 
 597. What is the sequel of the story ? 
 
 At this point the poem called the Iliad comes 
 to an end ; but from the Odyssey we learn that 
 Achilles was slain by Paris and Phoebus Apollo 
 at the Skaian or western gates, and that Thetis, 
 with her sea-nymphs, rose from the water and 
 wrapped his body in shining robes, and after 
 many days the Achaians placed it on a funeral- 
 pile. His ashes were laid in a golden urn 
 wrought by Hephaestus, and over it a great cairn 
 
THE TALE OF TEOY. 209 
 
 was raised, tliat men miglit see it afar off as 
 they sailed on the broad Hellespontos. 
 
 598. What does the name " broad" applied to the Helles- 
 pont show us ? 
 
 That the Hellespontos of the Iliad is not the 
 narrow strait between Sestos and Abydos, but 
 the name of a wide sea, so called probably from 
 a people named Helli or Selli, who lived on its 
 shores, or crossed it in their migration from the 
 east .to the west. 
 
 599. Was the death of Achilles the end of the war ? 
 No. The Achaians had still to fight on until 
 
 the tenth year was completed. They then took 
 Ilion and burnt it, and Priam and his people 
 were slain. Paris himself, smitten with the 
 poisoned arrows of Philoctetes, fled to Ida, 
 where, as he lay dying, (Enone appeared before 
 him, beautiful and loving as ever. But though 
 her love might soothe him, it could not heal a 
 wound made by the weapons of Heracles. So 
 Paris died on Ida, and (Enone also died upon 
 his funeral pile. 
 
 600. What is this wonderful siege of Troy ? 
 
 It is " a repetition of the daily siege of the 
 east by the solar powers that every evening are 
 robbed of their brightest treasures in the west." 
 
 601. What is the treasure stolen in the Iliad ? 
 
210 MANUAL OF MYTHOLOGY. 
 
 Helen, whose name is the same as the Indian 
 Saranui, the dawn, from which the name Her- 
 meias or Hermes is likewise derived. 
 
 602. Is the name of Paris also found in the old Sanskrit 
 poems ? 
 
 Yes ; he is there called Pani, the deceiver, who, 
 when Sarama comes seeking the cows of Indra, 
 beseeches her to remain with him. This Sa- 
 rama refuses, but she accepts from him a drink 
 of milk ; this passing disobedience of Sarama 
 to the commands given to her, is the germ of 
 that unfaithfulness of Helen which causes the 
 Trojan war. 
 
 603. Are any other names common to the Greek and In- 
 dian legends ? 
 
 Yes. Achilles is the solar hero Aharyu ; 
 while Briseis, who is one of the first captives 
 taken by the Achaians, is the offspring of 
 Brisaya, conquered by the bright powers, in the 
 Veda, before they can recover the treasures 
 stolen by Pani. 
 
 604. What is especially remarkable in this tale of the 
 Trojan war ? 
 
 The blending of different ideas. For, as 
 stealing Helen from the western Sparta, or as 
 abetting in this theft, Paris and all the Trojans 
 represent the dark powers of night who steal 
 away the beautiful twilight from the western 
 
THE TALE OF TEOY. 211 
 
 sky. But in the lives of many of the Trojan 
 chiefs, as in that of Paris himself, we hav a 
 repetition of the life of Meleagros, Sigurd, and 
 other solar heroes. 
 
 605. In what respects do they resemble each other ? 
 
 As Heracles is compelled to serve Eurystheus, 
 and Perseus has to do the bidding of Poly dec - 
 tes, so Achilles declares that he fights in no 
 quarrel of his own, and that all the spoils won 
 by his spear go to Agamemnon and his allies. 
 Like Phoebus, Perseus, Theseus, and others, he 
 has an unerring spear, and his sword slays all 
 on whom it falls. He loves Briseis, but is soon 
 parted from her, as Sigurd is parted from Bryn- 
 hild. 
 
 COG. What is the vow of Achilles when Briseis is taken 
 from him ? 
 
 Achilles swears to help the Achaians no 
 longer : in other words, the sun hides his face 
 behind the dark cloud ; and as the golden rays 
 are no longer seen when the face of the sun is 
 hidden, so the Myrmidons no longer appear on 
 the battle-field when their chief hangs up his 
 spear and shield within his tent. 
 
 607. Why are the Myrmidons compared to wolves ? 
 
 For the same reason which suggested the 
 idea that Lycaon and his sons were changed 
 
212 MANUAL OF MYTHOLOGY. 
 
 into wolves. The Greek word Lukoi, ivolves, is 
 the*same in sound with Leukoi, brilliant; and 
 as the rajs of the sun would be called Leukoi, 
 so, when the meaning of the phrase had been 
 in part forgotten, the Myrmidons, who are sim- 
 ply the sun's rays, were compared to wolves, 
 with gleaming eyes and blood-red jaws. 
 
 608. What is Patroclos ? 
 
 A feeble reflection of the splendor of Achilles, 
 and standing to him precisely in the relation of 
 Phaethon to Helios, or of Telemachus to Odys- 
 seus. 
 
 609. How is this shown ? 
 
 As Phaethon must not whip the horses of 
 Helios, so Patroclos must not drive the horses 
 of Achilles on any other path than that which 
 has been pointed out to him. Both disobey, 
 and both are slain. 
 
 610. What is the struggle which follows the death of 
 Patroclos ? 
 
 The battle which the clouds fight over the 
 sun, whose light they have for a time put out. 
 
 611. What is the vengeance of Achilles ? 
 
 The victory of the sun, when, at the end of 
 a stormy day, he comes forth from the mists 
 and tramples on the clouds which have veiled 
 
THE TALE OF TROY. 213 
 
 his splendors. The streams of human blood 
 poured on the altar of sacrifice are the torn and 
 crimsoned clouds which stream up into the pur- 
 ple heaven at eventide. 
 
 612. "Why is the body of Patroclos preserved from cor- 
 ruption ? 
 
 Because, although Heracles may die in the 
 arms of lole, the tale always speaks of them as 
 conquerors in the end over the powers which 
 seem to subdue them ; and hence Thetis assures 
 Achilles that even if Patroclos lay unburied for 
 a year, his face should wear at its close a more 
 glorious and touching beauty. 
 
 613. What is the restoration of Briseis ? 
 
 It is the return of lole to Heracles, of GEnone 
 to Paris, and of Brynhild to Sigurd. 
 
 614. What is the conflict which precedes the death of 
 Hector ? 
 
 The mighty battle of the vapors and the 
 sun, who seems to trample on the darkness, 
 just as Achilles tramples on the body of Hec- 
 tor : and as this victory of the sun is gained 
 just as he is sinking into the sea, so the death 
 of Achilles is said to follow very soon after that 
 of Hector. 
 
 615. On the death of Achilles, the Trojans and Achaians 
 are said to fight furiously over his body. Why is this ? 
 
 Because the idea which suggested this story 
 
214 MANUAL OF MYTHOLOGY. 
 
 is that of a stormy evening, when the clouds 
 seem to fight over the dead sun. 
 
 GIG. What have we to learn from all this ? 
 
 That the chief incidents of the story, and 
 even the main features in the character of the 
 chief heroes, were handed down ready-made 
 for the Homeric poets. They might leave out 
 this or that incident, but they were not free to 
 alter the character of any. Thus they must 
 describe Achilles as fighting -in a quarrel which 
 was not his own, as robbed of Briseis, as 
 furious with rage and grief at her loss, as 
 hiding himself in his tent, as sending out 
 Patroclos instead of appearing himself in the 
 battle-field, as shedding the blood of human 
 victims near the funeral pile of his friend, and 
 as dying early after his bright but troubled 
 career. 
 
 617. Does this fact explain any thing further ? 
 
 It explains the whole character of Achilles, 
 which, regarded as that of an Achaian chief, 
 is untrue, not only to their national character, 
 but to human nature. His character, as drawn 
 in the Iliad, is not only not Achaian, it is in- 
 human. There is no evidence that Achaian 
 chiefs visited on the innocent the wrong-doings 
 
THE TALE OF TROY. 215 
 
 of the guilty ; that they had no sense of duty, 
 and no sympathy for the sufferings of those who 
 had never injured them ; that they offered hu- 
 man sacrifices, or that they mangled the corpses 
 of brave enemies whom they had slain. But, 
 although we have no evidence that Achaian 
 chiefs ever did such things, such stories could 
 not fail to spring up when phrases which had 
 at first denoted only the varying action of the 
 sun were regarded as relating the deeds of hu- 
 man beings. 
 
THE RETURN OF THE HEROES FROM TROY. 
 
 618. What is the return of the heroes from Troy ? 
 
 An event answering precisely to the return 
 of Jason and his comrades from Colchis. These 
 bring back the golden fleece, as Menelaiis re- 
 turns with Helen to Sparta. 
 
 619. Are these legends uniform and consistent ? 
 
 Only so far as they represent the heroes re- 
 turning from the east to the west. Otherwise 
 the incidents, and the names of persons and 
 places, are changed almost at will. The tombs 
 of Odysseus, .ZEneas, and many others, were 
 shown in many and different places, for it was 
 as easy to take them to one country as to an- 
 other. 
 
 620. Who is the most important of these returning chief- 
 tains? 
 
 Odysseus, the tale of whose wanderings is 
 given in the Odyssey, and whose story exactly 
 reproduces that of Heracles and Perseus. 
 
 621. Why should this be so ? 
 
 Because the return from Troy to Achaia rep- 
 resents the journey of the day from the east to 
 the west. 
 
RETURN OF THE HEROES FROM TROY. 217 
 
 G22. How can this be shown ? 
 
 As Indra soon loses sight of Dahana, as (Edi- 
 pus in liis infancy is parted from locaste, as Si- 
 gurd has to leave Brynhild almost as soon as 
 he wins her, as Orpheus is parted from Eury- 
 dice, and Achilles from Briseis, so Odysseus 
 soon after wedding Penelope has to leave her, 
 in order to go to the Trojan war ; and when 
 Helen is won back from Paris, he journeys 
 again, like the sun, from the east to his home 
 in the west. 
 
 623. What is the character of his journey? 
 
 It is full of strange changes of happiness and 
 misery, of successes and reverses, ending in 
 complete victory, as the lights and shadows of 
 a stormy and gloomy day are often scattered 
 by the sun, whose glory they have so long 
 hidden. 
 
 624. What do we gather from this ? 
 
 That Odysseus is a counterpart of Achilles, 
 whose career is repeated substantially in that 
 of the chief of Ithaca, the main difference being 
 that Achilles is as the sun in his strength, 
 while the character of Odysseus is that of Phoe- 
 bus, Asklepios, lamus, and Medea, the posses- 
 sors of a marvellous and superhuman wisdom. 
 
218 MANUAL OF MYTHOLOGY. 
 
 625. What is the leading idea in the mind of Odysseus ? 
 An intense desire and yearning to be united 
 
 again with his wife, whom he left long ago in 
 the bloom of her youthful beauty. Thus, al- 
 though as he journeys homeward he is often 
 tempted to tarry in his course, he cannot be 
 made to give up his purpose. 
 
 626. Why is this? 
 
 Because Helios or the Sun cannot turn aside 
 from the course marked out for him, whether 
 in his daily or his yearly round. 
 
 627. What were the first dangers encountered by Odys- 
 seus on his return to Ithaca ? 
 
 His first conflict was with a people called 
 Kikones (Cicones), of Ismarus, who destroyed 
 six men out of every ship in his fleet. Thence 
 he came to the land of the Lotophagi, who 
 spend their life in a delicious dream,, eating the 
 fruit of the lotos, which makes all who taste it 
 forget their homes. Here Odysseus had to bind 
 some of his men, who disobeyed his warning 
 not to touch the fruit, and to drag them away 
 to their ships. A terrible storm next carried 
 him to the land of the Cyclopes, giants with a 
 single eye in the midst of their foreheads. 
 
 628. What was his adventure in this region ? 
 
 "With several of his companions, Odysseus en- 
 
RETURN OF THE HEROES FHOM TROY. 219 
 
 tered a cave in which were stored up large sup- 
 plies of milk and cheese ; but before they could 
 make their escape, the Cyclops Polyphemus, son 
 of Poseidon, entered and shut the entrance with 
 a great rock which they could not move. The 
 fire which he lit showed the forms of Odysseus 
 and his men, two of whom Polyphemus cooked 
 and devoured. After some more had been thus 
 eaten, Odysseus and his men blinded the Cy- 
 clops by thrusting a burning fir-pole into his 
 eye ; and then tying his men under the rams of 
 the Cyclops, he made his escape with them 
 when Polyphemus opened the door of the cave. 1 
 
 629. How did he escape the other giants ? 
 
 When Polyphemus asked his name, Odysseus 
 told him that it was Outis, or Nobody. Hence 
 when the other Cyclopes came to ask Polyphe- 
 mus why he roared so loud, he told them that 
 Nobody was doing him harm, and they, think- 
 ing that there was nothing the matter, went 
 away to their own homes. 
 
 630. What was his next adventure ? 
 
 Having escaped with difficulty from the can- 
 nibal Lsestrygonians, he came to ^Eaea, where 
 the lady Kirke (Circe) turned many of his men 
 
 1 Tales of Ancient Greece. " Odysseus and Polyphemus." 
 
220 MANUAL OF MYTHOLOGY. 
 
 into swine, but was compelled to restore them 
 to their human shape by Odysseus, who had 
 received from Hermes an herb which made the 
 charms of Kirke powerless. 1 
 631. "Were his dangers now ended ? 
 
 No. Kirke warned him against greater perils 
 from the Seirens, who sate in their cool green 
 caves, enticing the passing mariners to come 
 and rest and forget all their toil and trouble. 2 
 They who yielded to the spell of their sweet 
 music were dashed to pieces on the rocks. Odys- 
 seus therefore stuffed his sailors' ears with wax, 
 but as he wished to hear their song, he had 
 himself bound tightly to the mast ; and thus 
 he was carried safely past the danger, although 
 he struggled hard to get free, as the echoes of 
 their lulling music rose softly through the hot 
 and breathless air. After this he lost many 
 men, who were devoured by the two monsters 
 Skylla (Scylla) and Charybdis, who sucked them 
 down in their horrid whirlpools. The rest were 
 lost in a storm after they had slain some of the 
 cattle of Helios, whom Phaethusa and Lampe- 
 tie, the bright and glistening daughters of the 
 early Morning, tended in Thrinakia ; 3 and Odys- 
 
 1 Tales of Ancient Greece. " Odysseus and Kirke." 
 2 Ibid. " Odysseus and the Seirens. 1 ' 3 Ibid. " The Cattle of Helios." 
 
RETURN OF THE HEROES FROM TROY. 221 
 
 sens, after tossing about for hours on the 
 heaving sea, was thrown half dead on the 
 shore of Ogygia. Here the beautiful Calypso 1 
 tended him lovingly in her cave, and kept him 
 there seven years, although he longed once 
 again to be at home. At length Hermes com- 
 manded her to let him go, and she then helped 
 him to build a raft which carried him some way 
 across the sea ; but another storm washed him 
 off, and he was thrown bleeding and senseless 
 on the shore of Phseakia. 
 
 633. What next happened to him ? 
 
 On coming to himself he heard the merry 
 voices of girls who were playing on the beach 
 while the clothes which they washed were dry- 
 ing. They were maidens who had come with 
 Nausicaa, the beautiful daughter of king Alki- 
 noiis and his wife Arete. Guided by her, Odys- 
 seus came to her father's palace, which stood 
 in a glorious garden where the leaves never 
 faded and the fruits glistened on the branches 
 the whole year round. But more lovely than 
 all was Nausicaa in her gentleness and purity. 2 
 Here Odysseus was kindly tended, and the king 
 offered him his daughter as a wife ; but Odys- 
 
 1 Tales of Ancient Greece. "Odysseus and Kalypso." 
 2 Ibid. " Odysseus and Nausika." 
 
222 MANUAL OF MYTHOLOGY. 
 
 sens had only one longing, which was once 
 more to see Penelope after his long absence of 
 twenty years, and so he was brought in a Phsea- 
 kian ship to the shore of Ithaca, where he landed 
 alone and in disguise. 
 
 633. In what state did he find his home ? 
 
 He learned from his swineherd Eumseus that 
 his father Laertes was living in squalid misery ; 
 that a crowd of chiefs who came as suitors to 
 Penelope had taken up their abode in his house, 
 where some of his servants were in league with 
 them to devour his substance ; and that Pe- 
 nelope, having promised to give them an an- 
 swer when her web was finished, put them off 
 continually by undoing at night that portion of 
 the web which she had woven during the day. 
 
 634. How did Odysseus act ? 
 
 He entered his own hall disguised as a beggar, 
 and when provoked by some of the suitors, he 
 challenged them to stretch a bow which hung 
 upon the wall. This was the bow of Odysseus, 
 which he alone was able to. stretch. Thus they 
 strove in vain to bend it, but when the beggar 
 put forth his hand to seize it, the thunder of 
 Zeus was heard in the heaven, and the suitors 
 began to fall beneath the unerring arrows ; but 
 Telemachus had left the chamber-door ajar, and 
 
RETURN OF THE HEROES FROM TROY. 223 
 
 many of the chiefs, seizing the weapons which 
 they found there, pressed hard upon Odysseus. 
 Odysseus himself they could not hurt, but Te- 
 lemachus was wounded, though not mortally 
 like Patroclos. At this crisis Athena came to 
 his aid, and scared them with her dazzling 
 JEgis. The corpses of the suitors were thrust 
 away like refuse ; but on the body of Melan- 
 thios, the son of Dolios, Odysseus wreaked his 
 full rage, as Achilles trampled on the body of 
 Hector. Lastly, he summoned all the women 
 who had abetted the suitors, and hung them 
 up on a beam across his great hall. He was 
 then united again with Penelope, for whom he 
 had made the beautiful bridal chamber long 
 years ago, and here he rested after the great 
 slaughter. 
 
 635. What other story does this tale closely resemble ? 
 It is the counterpart of the vengeance of 
 
 Achilleus. In both an excessive revenge is 
 taken for a comparatively slight wrong. In- 
 deed, in the case of Odysseus, the wrong was 
 confined to the intrusion of the suitors into his 
 house. 
 
 636. Is the character of Odysseus true to that of the 
 Achaians, or historical Greeks ? 
 
 We have no evidence whatever for thinking 
 
224 MANUAL OF MYTHOLOGY. 
 
 that it was. It may be more justly called not 
 only not Achaian, but inhuman. Odysseus uses 
 poisoned arrows, he shoots a man behind his 
 back and without warning, he tells lies when- 
 ever it suits his purpose to do so, he slays a 
 whole band of chieftains who had done him no 
 great injury, and then hangs up " like sparrows 
 on a string" a crowd of women, simply because 
 they had not resisted the demands of the 
 suitors. 
 
 637. What have we to learn from this ? 
 
 That only mischief can follow if we will insist 
 on regarding as a human model a being whose 
 story has grown up from the phrases which lie 
 at the root of the story of Achilles. 
 
 638. Is the parallel between the two stories a close one? 
 
 It may be traced down to the minutest par- 
 ticulars. Both have weapons which they alone 
 can wield, both are aided by Athena, both have 
 in Patroclos and Telemachus a faint reflection 
 of their own strength, both make a vow to ex- 
 act a deadly vengeance, both trample on and 
 disfigure their slaughtered enemy ; both are 
 nearly overpowered at one part of the struggle, 
 and both have a time of quietness and rest after 
 the fearful conflict. 
 
 639. Who is Penelope, and what is her web ? 
 
RETURN OF THE HEROES FROM TROY. 225 
 
 Penelope is the weaver, like Helios in the 
 story of Medea ; but her web, although often 
 begun, cannot be finished until Odysseus re- 
 turns, because the web of morning clouds re- 
 appears only at sundown. 
 
 640. What is the meaning of the name Odysseus ? 
 When his old nurse Eurycleia recognizes him 
 
 in the bath by the mark left on his leg by the 
 bite of a boar in his early youth, she tells him 
 that he received his name Odysseus to express 
 the hatred generally felt for his grandfather 
 Autolycus. 
 
 641. Is this interpretation correct ? 
 
 The name may possibly be connected with a 
 Greek verb (odussomai) meaning to be angry ; 
 but the way of accounting for it is worth noth- 
 ing. The names explain themselves. Eury- 
 cleia, like Euryanassa, Europa, and many 
 others, is simply a name for the dawn, who is 
 the nurse of the sun ; and the boar's wound is 
 repeated exactly in the story of Adonis. The 
 name Autolycus, again, like that of Lycaon, 
 denotes simply light, while Odysseus is the an- 
 gry sun, who hides himself behind the thick 
 clouds. Thus disguised, he approaches his 
 home, the darkness being greatest just before 
 the beginning of the last strife. 
 
 15 
 
226 MANUAL OF MYTHOLOGY. 
 
 642. Do any other names in the story explain them- 
 selves ? 
 
 Many, if not most of them do. Thus Odys- 
 seus has a dog Argus (the white or shining), 
 the same hound, in fact, which appears by the 
 side of Artemis in the legend of Procris. The 
 servants who aid the suitors have such names 
 as Melanthius and Melantho, the black, the chil- 
 dren of Dolios, the treacherous darkness ; and 
 the name of Telemachus, like those of Telephos 
 and Telephassa, represents the far-shooting 
 light of Phoebus Hecaergos. 
 
 643. What do we learn generally from such resem- 
 blances ? 
 
 That the phrases which described the infi- 
 nitely various aspects of the outer world fur- 
 nished inexhaustible materials for legends which 
 could be expanded into splendid epic poems. 
 The Homeric poets worked with marvellous 
 success on these materials, which also furnished 
 the frame-work for the great epic poems of 
 other countries, this fact being proved by the 
 astonishing coincidences, in minute incidents as 
 well as in names and characters, between the 
 Iliad and Odyssey, the Lay of the Nibelungs, 
 and the Persian epic of Firdusi. 
 
 644. Are any historical facts mixed up with these tales 
 of Paris, Helen, Achilles, and Odysseus ? 
 
RETURN OF THE HEROES FROM TROY. 227 
 
 We are not justified in thinking so. We 
 know that most of the incidents belonging to 
 these stories never could have taken place : we 
 know that Aphrodite and Athena never mingled 
 in battles with mortal men, and that the armor 
 of no Achaian chief was ever forged on the an- 
 vil of Hephaestus. We may, if we please, strike 
 out all the marvellous events in the story, and 
 make up the account of a war without Thetis 
 and Helen, or Sarpedon and Memnon, or Xan- 
 thos and Balios : we shall then have (as in the 
 preface of Thucydides) the account of something 
 which may have taken place, but which we have 
 no warrant whatever for regarding as historical 
 fact. The names and incidents of the myth 
 belong to the beautiful cloud-land 
 
 Where Ilion, like a mist, rose into towers, 1 
 
 and it is labor lost to search in Europe or Asia 
 for the Phoenicia, Ortygia, Lycia, Phseakia, De- 
 los, Thrinakia, Arcadia, and Ethiopia where 
 Helios journeys in storm and calm, in splendor 
 or in gloom, along the blue seas of heaven. 
 
 1 Tennyson's Tithonus. 
 
PAN. 
 
 INHABITANTS OF THE GREEK MYTHICAL 
 WORLD. 
 
 645. Do the names already mentioned complete the list 
 of beings noticed in the mythology of the Greeks ? 
 
 No. In addition to the Olympian gods and 
 the dynastic heroes of the Greek cities, there 
 are very many names, some of which may be 
 classed together, but which cannot be said to 
 have any mythical history. Many of these are 
 simply objects in the natural world, regarded as 
 having the consciousness of human beings. 
 
 646. Mention some beings of this kind. 
 
 The Hamadryads, nymphs who were supposed 
 to live and die with the trees to which they 
 
GKEEK MYTHICAL PERSONAGES. 229 
 
 were attached ; and the Oreads, or nymphs of 
 the mountains. 
 
 647. Who were the Hyades ? 
 
 Daughters of Atlas and JEthra, who is also 
 mother of Theseus. They wept themselves to 
 death, it is said, and form a cluster of stars 
 which betoken rain. 
 
 648. Who were the Heliades? 
 
 Daughters of Helios, who wept tears of amber 
 on the death of their brother Phaethon. 
 
 649. Who were the Gigantes, or giants ? 
 
 In the Homeric poems, they are the Cyclopes 
 who dwell in Thrinakia ; in Hesiod, they are be- 
 ings produced by the blood of Ouranos (heaven) 
 falling on Ge (the earth). They answer to the 
 Trolls, or frost giants of northern mythology. 
 
 650. Who were the Aloadse ? 
 
 Two giants, named Otos and Ephialtes, sons 
 of Poseidon, were so called (from olbe, a thresh- 
 ing-floor), as possessing the strength of mill- 
 stones. 
 
 651. What were the Moliones ? 
 
 This name, meaning the Grinders, was given 
 to Eurytus and Actor, sons of Poseidon. In 
 character, they answer to the Thor Miolnir of 
 Norse mythology. 
 
230 MANUAL OF MYTHOLOGY. 
 
 652. Who was Boreas ? 
 
 The son of Astraeus and Eos, commonly known 
 as the god of the north wind. His wife was 
 Oreithyia, daughter of Erechtheus and sister of 
 Procris. 
 
 653. What was Erebus ? 
 
 The offspring of Chaos, who dwelt in the 
 gloomy space through which the souls passed 
 to Hades. 
 
 654. WhoisEnyo? 
 
 In the theogony of Hesiod, she is one of the 
 Graiee. By others she is described as a goddess 
 who accompanies Ares and delights in havoc 
 and bloodshed. Ares himself is sometimes 
 called Enyalios. 
 
 655. Who were the Harpies ? 
 
 The storm winds, described in Hesiod as the 
 beautiful daughters of Thaumas and Electra, 
 but represented as loathsome beings in Virgil. 
 
 656. Who are the Muses ? 
 
 Goddesses of music, poetry, art, and science. 
 They seem at first to have been three in number, 
 and afterward to have been increased to nine. 
 They were also called Pierides, from Pieria, near 
 Olympus; but another legend says, that the 
 Pierides were daughters of Pieros, king of Ema- 
 
GREEK MYTHICAL PERSONAGES. 231 
 
 thia, who entering into a contest with the Muses, 
 were beaten by them and changed into birds. 
 The names of the nine Muses are, Cleio (the pro- 
 daimer), Euterpe (the charmer), Erato (the lovely), 
 Thaleia (the joyous), Melpomene (the singer), 
 Terpsichore (the enjoy er of dances), Polymnia 
 '(the lover of songs), Urania (the heavenly), and 
 Calliope (the beautiful voiced). 
 
 657. Who was Orion ? 
 
 A great hunter, loved by Artemis and Eos, 
 and placed after his death among the stars. 
 
 658. What is Pallas? 
 
 A name given to Athena, probably as being 
 the virgin goddess. 
 
 659. Who was Pan? 
 
 A deity who presided over flocks and herds, 
 said by some to be a son of Hermes, born in 
 Arcadia. He is represented with the head and 
 breast of a man, and the lower parts of a goat. 
 He is said to have journeyed through India with 
 Dionysus, and, being once surrounded by en- 
 emies, to have been rescued by the shoutings of 
 his men, who thus scared them away. Hence 
 the word panic to denote any sudden and vague 
 terror. The name Pan is akin to the Sanskrit 
 word for wind, Pavana, and probably to the 
 Latin, Favonius. 
 
232 MANUAL OF MYTHOLOGY. 
 
 660. Who are the Pleiades? 
 
 Seven daughters of Atlas and JEthra who wept 
 themselves to death for the loss of their sisters, 
 the Hyades. 
 
 661. Who was Eros ? 
 
 The god of love. In Hesiod, he is one of the 
 primitive powers, along with Chaos, Gaia, and 
 Tartarus. Later poets call him a son of Hermes, 
 or of Ares, and of Artemis or Aphrodite. 
 
 662. Who was Proteus ? 
 
 In the Odyssey, he is an old man who tends 
 the seals of Poseidon, and rises at midday from 
 the sea to sleep upon the shore. He had the 
 power of changing himself into any form, like 
 the " farmer Weathersky" of the Norse tales. 
 
 663. Who was Priapus ? 
 
 He is called a son of Dionysus and Aphrodite, 
 and was worshipped as the cause of fertility to 
 fruits and flocks. 
 
 664. What was Psyche ? 
 
 The word denotes the breath of living things ; 
 but, in the story of Eros and Psyche, she is a 
 maiden who thinks that she is married to a 
 monster, and who, taking a lamp to look at him, 
 finds that he is beautiful, but a drop" of oil falling 
 from the lamp awakens Eros, who vanishes 
 
GREEK MYTHICAL PERSONAGES. 233 
 
 away. After years of sorrow and trouble Psyche 
 is united to him again. The story is in part the 
 same as that of Beauty and the Beast, and 
 many other forms of it are given in Grimm's 
 Household Tales. 
 
 665. Who was Zagreos ? 
 
 Zagreos seems to be a name for Dionysus. 
 He is described as the horned child of Zeus and 
 Persephone. 
 
 666. Who was Hesperus? 
 
 The god of the western heaven and father of 
 the Hesperides, who, with the dragon Ladon, 
 guarded the golden apples of Hera. 
 
 667. Who were Castor and Polydeukes ? 
 
 They are called the two Dioscuri, or sons of 
 Zeus. In the Iliad and Odyssey they are bro- 
 thers of Helen ; but many other accounts are 
 given of their parentage. By the Latins Poly- 
 deukes was called Pollux. 
 
 668. Who were the Cabeiri ? 
 
 Mystic deities, said by some to be children of 
 Hephaestus and Cabeira, daughter of Proteus. 
 
 669. Who were the Corybantes and Dactyli ? 
 
 Beings, seemingly, of the same kind as the 
 Cabeiri. The Corybantes are spoken of as sons 
 
234 MANUAL OF MYTHOLOGY. 
 
 of Apollo. The Phrygian priests of Cybele were 
 called Dactyli. 
 
 670. Who was Cybele, or Kybele ? 
 
 She is supposed to have been originally the 
 Phrygian goddess of the earth. The Greeks 
 identified her with Khea, and the Latins with 
 Ops. 
 
 671. Who was Hebe ? 
 
 The goddess of youth, answering to the Latin 
 Juventas. 
 
 672. Who was Hymen? 
 
 A Greek god of marriage, by some called a 
 son of Apollo. 
 
 673. Who was Iris ? 
 
 In the Homeric mythology Iris is, like Hermes, 
 a messenger of the gods. In Hesiod she is a 
 sister of the Harpies. According to others, she 
 was the wife of Zephyrus (the west wind), and 
 mother of Eos (the morning). 
 
 674. Who was Morpheus ? 
 
 The shaper of dreams. He is called a son of 
 Hupnos, sleep. 
 
 675. Who was Ganymedes ? 
 
 He is described, in the Homeric mythology, 
 as a beautiful Trojan youth, who was taken to 
 be the cupbearer of Zeus on Olympus. 
 
GKEEK MYTHICAL PERSONAGES. 235 
 
 676. Who was Laocoon ? 
 
 A priest of Apollo, who tried to dissuade the 
 Trojans from admitting the wooden horse within 
 the walls of Troy. Athena therefore sent two 
 serpents who crushed him and his sons within 
 their monstrous folds. 
 
 677. Who was Silenus ? 
 
 An attendant of Dionysus, and leader of the 
 Satyrs, beings who, like Pan, are represented as 
 having human heads, arms, and breasts, with the 
 lower parts of goats. 
 
 678. Who was Charon ? 
 
 The ferryman who conducted the souls of the 
 dead across the Stygian lake to the judgment- 
 seat of Minos, Ehadamanthus, and ^Eacus. He 
 is called a son of Erebus. 
 
 679. Name the rivers of Hades. 
 
 Acheron, Kokutos (Cocytus), Styx, Phlege- 
 thon or Pyriphlegethon, and Lethe. 
 
 680. What is the meaning of these names ? 
 
 Acheron (like Achelous, Axius, Axe, Exe, Usk, 
 and very many others) means only water. Koku- 
 tos is the river of groans and tears ; Styx is the 
 hateful stream ; Phlegethon or Pyriphlegethon 
 the river of fire ; and Lethe belongs, like Leto, 
 
236 MANUAL OF MYTHOLOGY. 
 
 and Leda the mother of the Dioscuri, to the 
 land of Latmos, or forgetfulness and death. 
 
 681. Who was Kekrops or Cecrops ? 
 
 The mythical founder of Athens, who is de- 
 scribed as an autochthon, or indigenous hero, 
 the upper part of his body being human, and 
 the lower parts those of a dragon. Herse, the 
 deiv, is assigned to him as a daughter. He is, 
 in short, the counterpart of Erechtheus. The 
 fancies of a comparatively late age brought him 
 from Sais in Egypt ; but there is nothing in the 
 Greek mythology which points to any connec- 
 tion with that country during the mythopoeic 
 (or myth-making) ages. 
 
LATIN MYTHOLOGY. 
 
 682. Does the mythology of the Latins and Romans cor- 
 respond to that of the Greeks ? 
 
 The so-called Latin mythology of the age of 
 Virgil and Horace is a mere copy of the Greek, 
 and, therefore, can scarcely be regarded as 
 Latin at all. 
 
 683. Was there, then, a Latin mythology which was not 
 borrowed in this way ? 
 
 Yes. Before the Latin tribes had any inter- 
 course with the Greeks, they had their own dei- 
 ties and supernatural beings, whose character 
 attests the worship of a people employed chiefly 
 in tilling the earth. . These deities had their 
 names, with certain qualities or dispositions 
 attached to them ; but few or no stories were 
 told about them, and hence, when they were 
 thrown with Greek settlers, they were tempted 
 first to identify the Latin gods with those of 
 the Greeks, and then to transfer to the Latin 
 deities all the legends which the Greeks re- 
 lated of their own mythical beings. 
 
 684. In so doing did they introduce any new features ? 
 Very rarely. They were generally content 
 
238 MANUAL OF MYTHOLOGY. 
 
 with assigning all the Greek legends to Latin 
 gods, with which, in most cases, they had neither 
 names nor qualities in common ; and thus the 
 stories told of Hermes were related also of Mer- 
 cury. But in one or two instances the char- 
 acter of the Greek deity is altered for the worse. 
 Thus, as the lovely Saranyu, or dawn, of India, 
 became the dark and stern Erinys of the Greeks, 
 so the Harpies, who in the Hesiodic poems are 
 the beautiful daughters of Thaumas and Elec- 
 tra, are in Virgil foul birds of prey. 
 
 JUPITER. 
 
 685. What is Jupiter? 
 
 This name, which corresponds exactly to the 
 Zeus-pater of the Greek and the Dyaus-pitar of 
 the Hindu, denotes the Supreme God ; but with 
 the earlier Latins no mythical tales were at- 
 tached to it, as in the Greek mythology. 
 
 686. Did tlie word still retain with them its original 
 meaning of heaven, or sky ? 
 
 Yes : they spoke of being " under the cool, 
 or clear Jove ;" and his Oscan name Lucerius, 
 or Lucesius (akin to Lykegenes, as a name for 
 Phoebus), points to the bright shining firma- 
 ment. 
 
NEPTUNE. 239 
 
 687. Had Jupiter, then, many names ? 
 
 He was invoked under different epithets, ac- 
 cording to the matter for which his aid was 
 needed. Thus, as calling down lightning, he 
 was Jupiter Elicius; as giving rain, Jupiter 
 Pluvius ; as protecting boundaries, Jupiter Ter- 
 minus, the Zeus Horios of the Greeks. 
 
 688. Who was the wife of Jupiter ? 
 
 She is called Juno, a name which would an- 
 swer to a Greek form Zenon, as a feminine. 
 
 689. Are there any Latin stories about Juno? 
 
 No. Those which are told of her by later 
 poets were borrowed from the Greek. 
 
 690. How was Juno addressed ? 
 
 Like Jupiter, by many names. Thus, as queen 
 of heaven, she was Juno Kegina ; as presiding 
 over marriage, Juno Jugalis ; and as guarding 
 money and treasure, Juno Moneta, a name which 
 probably comes from the same root with Mi- 
 nerva. 
 
 NEPTUNE. 
 
 691. Who was Neptune ? 
 
 The later Komans identified him with the 
 Greek Poseidon, but in character he answers 
 
240 MANUAL OF MYTHOLOGY. 
 
 more nearly to Nereus. He is the god who 
 dwells on the waters, and his name is connected 
 with many words which mean to bathe, or sivim. 
 
 PLUTO. 
 
 692. What is Pluto ? 
 
 A Greek name for Hades, as the guardian of 
 the hidden treasures of the earth. Another 
 name given to him by the Latins was Dis, which 
 was regarded as a shortened form of Dives, 
 rich ; but this name is probably connected with 
 Deus, Divus, the Greek Theos, and the Indian 
 Dyaus. The name of his wife, Proserpina, is 
 only another form of the Greek Persephone. 
 
 YESTA. 
 
 693. Who is Vesta ? 
 
 A deity who, in name as well as in charac- 
 ter, answers precisely to the Greek Hestia. This 
 goddess is probably part of the common in- 
 heritance brought by the ancestors of the Greek 
 and Latin tribes from the home where they had 
 once dwelt together. Vesta with the Eomans 
 was a goddess of far greater importance than 
 
CERES AND MINERVA. 241 
 
 Hestia among the Greeks, her fire being kept 
 up by the Vestal virgins, who were consecrated 
 to her service. 
 
 CERES. 
 
 694. What is Ceres ? 
 
 A name applied to the Earth, as the producer 
 of fruits. Hence she was identified with the 
 Greek Demeter. The word has been regarded 
 by some as meaning the maker ; others see in 
 it only another form of the Greek Cora, or Kore 
 (the maiden), a name of Persephone. It is prob- 
 ably derived from the same root which yields 
 the Sanskrit sarad, autumn (viz. sri, or sri, to 
 cook, to ripen). 
 
 MINERVA. 
 
 G95. What is the meaning of the name Minerva ? 
 
 Like the Latin mem, the Greek menos, and 
 the English mind, it denotes tliouglit or wisdom ; 
 it is also connected with the Latin Mane, the 
 morning, and Matuta, the dawn. Hence the 
 idea of Minerva is far higher than that of the 
 Greek Athena, with whom she was identified. 
 
 16 
 
242 MANUAL OF MYTHOLOGY. 
 
 696. Is the germ of this idea found in any other mythol- 
 ogy? 
 
 Yes. In the Yedic hymns the dawn is spoken 
 of as waking every mortal to walk about, and 
 receiving praise from every thinker. As such, 
 she is strictly the Moneta, a name which the 
 Eomans applied to Juno. 
 
 MARS. 
 
 697. What is Mars? 
 
 The Latin god of war ; but although he was 
 identified with the Greek Ares, and although 
 the names belong to the same root, yet the idea 
 of the Latin Mars is far the higher and more 
 dignified of the two. 
 
 698. Are there any other forms of this name ? 
 
 Yes. By the Oscans and Sabines he was 
 called Mamers ; and the Eoman form Mars is a 
 contraction of Mavors or Mavers. 
 
 699. Are any legends related of this god ? 
 
 He is spoken of as the father of Eomulus and 
 Eemus, the mythical founders of Eome. 
 
 700. What were Romulus and Remus ? 
 
 Twin sons of the vestal Ilia; but the two 
 names are different forms of the same word. 
 
VENUS. 243 
 
 The stories about these brothers agree closely 
 with those which are related of (Edipus, Tele- 
 phus, and other heroes. 
 
 701. Is there, then, nothing historical in the story of 
 Romulus ? 
 
 We have no reason for thinking otherwise. 
 He is simply the Eponymus of Eome in other 
 words, a being invented to account for the name 
 of a city, just as Pelasgus, Lelex, Sparta, Or- 
 chomenos, and a host of others were invented by 
 the Greeks. Like Heracles and other heroes, 
 he vanishes away in a storm of thunder and 
 lightning; and thenceforth he is said to have 
 been worshipped under the name Quirinus. 
 
 VENUS. 
 
 702. What is Venus ? 
 
 The Latin goddess of beauty and love, to 
 whom were transferred all the stories told of the 
 Greek Aphrodite. As the latter was said to be 
 mother of ^Eneas, the ancestor of Eomulus, so 
 Yenus was supposed to be the special protector 
 of the Eoman state. 
 
 703. What is the origin of the name ? 
 
 It comes from a root which signifies favor ; 
 
244 MANUAL OF MYTHOLOGY. 
 
 and is found in the Latin word venia, grace or 
 pardon, as well as in venerate and winsome. 
 
 VULCAN. 
 
 704. What is Vulcan? 
 
 The Latin god of fire, who was identified with 
 the Greek Hephaestus. Hence he is called the 
 husband of Venus. The name is akin to the 
 Sanskrit ulka, a firebrand, a meteor. 
 
 APOLLO. 
 
 705. Is Apollo or Phoebus Apollo a Latin god ? 
 No. The name is borrowed from the Greeks, 
 and all that is related of him is Greek also. 
 Thus the name of his mother Latona is only a 
 Latin form of the Greek Leto, which again is 
 only another form of the name of Leda, the 
 mother of the Dioscuri. The idea of the god of 
 light is expressed in the word Lucerius, or Lu- 
 cesius, the old Oscan name for Jupiter. 
 
 DIANA AND JANUS. 
 
 706. What is Diana? 
 
 The feminine form of the name Dianus, or 
 
MEECUEY AND ^ESCULAriUS. 245 
 
 Janus, which, again, is akin to Juno, the Greek 
 Zeus, and the Sanskrit Dyaus, the sky. She 
 was identified with the Greek Artemis, and is, 
 therefore, called a sister of Apollo. 
 707. What is Janus or Dianus ? 
 
 By the Eomans he was represented as having 
 two faces, which looked opposite ways a notion 
 which arose from their mistakenly connecting 
 the word with dis, duo (tivo), words denoting 
 division. The gate of Janus at Rome was kept 
 open in time of war and shut in time of peace ; 
 and it is said to have been closed only six times 
 in eight hundred years. 
 
 MERCURY. 
 
 708. Who was Mercury? 
 
 A Latin god of traffic and gain, from merx, 
 commerce. He was identified with the Greek 
 Hermes, to whom he bears no resemblance ; and 
 the Roman Fetials, or heralds, refused to allow 
 that they were both the same god. 
 
 AESCULAPIUS. 
 
 709. Is JEsculapius a Latin god ? 
 
 No. The name, which is another form of 
 
246 MANUAL OF MYTHOLOGY. 
 
 Asklepios, is, with the character and mythical 
 history of the god, imported bodily from Greek 
 mythology. 
 
 BACCHUS. 
 
 710. Who is Bacchus ? 
 
 The same as the Greek god Dionysus, who 
 was also called lacchos or Bacchus, perhaps (as 
 some have thought) from the cries and shouts 
 with which he was worshipped. 
 
 s, 
 
 HERCULES. 
 
 711. Who is Hercules? 
 
 As a Latin god he seems to have been con- 
 nected with boundaries, or fences, like Jupiter 
 Terminus, the Zeus Horios of the Greeks ; and 
 as such, his name was probably Herclus or Her- 
 culus. But the similarity of the name led the 
 Romans to identify their Herculus with the 
 Greek Heracles. They were further strength- 
 ened in this conclusion by the fact that a hero, 
 named Garanus, or Kecaranus, was said to have 
 slain a great robber named Cacus, and that this 
 hero closely resembled not only Heracles, but 
 
HERCULES. 247 
 
 Perseus, Tlieseus, (Edipus, and all other de- 
 stroyers of monsters and evil-doers. 
 
 712. What is the story of Cacus ? 
 
 It is told in many ways ; but the most pop- 
 ular version says that when Hercules reached 
 the banks of the Tiber, Cacus, the three-headed 
 son of Vulcan, stole some of his cattle, and, to 
 avoid detection, dragged them backward into 
 his cave. But their lowing reached the ears of 
 Hercules, who, forcing his way into the robber's 
 den, recovered not only his cattle, but all the 
 stolen treasures which had been stored within 
 it. In vain Cacus vomited forth smoke and 
 flame upon his enemy, who soon slew him with 
 his unerring darts. 
 
 713. Can the growth of this story be accounted for ? 
 
 It is only another form of the many tales 
 which recount the conflict of the heaven or the 
 sun with the powers of night and darkness. 
 Recaranus, who kills the monster, is like San- 
 cus, whose name was also inscribed on the Ara 
 Maxima, or great altar of Hercules, simply Ju- . 
 piter, so called as being the maker or creator, 
 the name Recaraims being thus, as some have 
 thought, connected with that of Ceres. 
 
 714. What, then, is Cacus? 
 
248 MANUAL OF MYTHOLOGY. 
 
 As the three-headed monster, he answers ex- 
 actly to the Greek Geryon and Kerberos (Cer- 
 berus), the Indian Sarvara. As stealing the 
 cows of Hercules, he is Vritra, who shuts up the 
 rain in the thunder-cloud, and who. is pierced 
 by the lance of Indra. He is again seen in the 
 Panis who steals the cows of Indra. The flames 
 which he sends forth from his cave are the 
 lightnings which precede that down-pour of the 
 rain which is signified by the recovery of the 
 cows from Cacus. 
 
 715. What is the origin of the name Cacus ? 
 
 By some it has been connected with the Greek 
 word kakos, lad. But the length of the first 
 syllable is against this notion. Other forms of 
 the name are Kakias and Cseculus, who, in the 
 mythology of Prseneste, a town near Home, was 
 a son of Yulcan, and also a flame-vomiting rob- 
 ber. Now Aristotle speaks of a wind called 
 Kaikias (Csecias) which has the power of at- 
 tracting the clouds, and cites the proverb that 
 men draw mischiefs toward themselves as 
 Kaikias draws the clouds. But the clouds are 
 everywhere the cattle or cows of Indra, Helios, 
 Phoebus, and Heracles : hence the proverb 
 would become a tale which would have its germ 
 in the phrase " Caoculus is stealing the cows of 
 
SATUEN. 249 
 
 Hercules." The combat which follows is that 
 struggle of Indra with Yritra which ends with 
 the victory of the powers of light. 
 
 SATURN. 
 
 716. What is Saturn ? 
 
 A Latin god who has been identified with the 
 Greek Cronos, with whom he has no features in 
 common. The iian?e denotes cue who sows 
 seed, and Saturn thus answers more nearly to 
 the Greek Triptolemus. His wife, Ops, a god- 
 dess of wealth or fertility, was, with no better 
 reason, identified with Ehea. As Saturn was 
 said to have vanished from the earth when his 
 work was done, it was thought that the land of 
 Latium received its name as being his hiding- 
 place. 
 
 717. What is the origin of the name Latium ? 
 
 It is the country of the Latini or Xavini, 
 whose name is identified by Niebuhr (in his 
 History of Eome) with that of the Daunii and 
 the Danai, who follow Agamemnon to Troy. 
 
250 MANUAL OF MYTHOLOGY. 
 
 AURORA. 
 
 718. Who was Aurora ? 
 
 The goddess of morning, identified with the 
 Greek Eos, the wife of Tithonos. 
 
 719. Does the name correspond to any in Eastern my- 
 thology ? 
 
 It is connected with the Sanskrit Ushas, a 
 name for the dawn, from a root which is com- 
 mon to the Latin aurum, gold, and urere, to 
 burn. 
 
 AVERNUS. 
 
 720. What was Avemus ? 
 
 This name was given to an Italian lake near 
 Naples, which was supposed to be the entrance 
 to the infernal regions. The Cumaean Sibyl 
 lived in a cave near its shores. 
 
 721. Is the name a Latin one ? 
 
 No ; it is only a Latinized form of the Greek 
 Aornos, which denotes a place without birds. 
 It was thought that none could fly over it, 
 owing to the deadly vapors which rose from its 
 surface. 
 
POMONA 
 
 LATIN DEITIES NOT IDENTIFIED WITH 
 GREEK GODS. 
 
 722. What were the Lares ? 
 
 Domestic deities. They seem to have been 
 regarded as the souls of deceased ancestors. 
 There were Lares not only of families, but of 
 the city, the country, the roads. 
 
 723. Are the Lares connected with any other Latin 
 deities ? 
 
 They form part of the class known as Penates, 
 or household gods, whose name seems to be 
 derived from penus, a store of food. There were 
 public as well as private Penates. 
 
 724. Are the Lares known under any other name ? 
 
252 MANUAL OF MYTHOLOGY. 
 
 They are commonly addressed as the Manes, 
 a general name for the spirits of the dead. 
 This word means " the good ones," and recurs 
 in the name of Mana, an Italian goddess, and 
 in the word immanis, cruel. 
 
 725. Were they ever described in any other way ? 
 
 Those spirits which were supposed to be ca- 
 pable of injuring the living were called Lemures. 
 The spectres of the dead generally were named 
 Larvae. 
 
 726. Who were the Palici ? 
 
 Twin deities worshipped in Sicily, of whom 
 little more is known than the name, which may 
 possibly be connected with that of Pales, a rural 
 deity worshipped especially by shepherds. 
 
 727. What were the Parcae ? 
 
 According to later poets, they are three sis- 
 ters who were identified with the Greek Moerae, 
 Clotho, Lachesis, and Atropos. 
 
 728. What were the Fates ? 
 
 The name was used to denote the Parcae. 
 The word fatum,/afe, means a thing spoken, and 
 answers to the Aisa of the Greeks, which is the 
 spoken word of Zeus, i. e. } Necessity or Destiny. 
 
 729. What were the Genii ? 
 
 Superhuman beings, whose life, according to 
 
LATIN DEITIES. 253 
 
 the belief of the old Italian races, ceased with 
 that of the persons whom they guarded. 
 
 730. Who. were the Dii Indigetes ? 
 
 The Latin title for those mythical heroes of 
 the land who after their deaths were ranked 
 among the gods. 
 
 731. What were the Dii Consentes ? 
 
 A name (denoting agreement or harmony) 
 which in later times was supposed to denote the 
 twelve Olympian gods. Originally they con- 
 sisted of six male and six female deities, whose 
 names cannot be determined with certainty. 
 
 732. Who was Bellona ? 
 
 The Latin goddess of war (bellum). 
 
 733. Who was the Bona Dea, or good goddess ? 
 
 She is described as a sister or daughter of 
 Faunus, worshipped only by women. She is 
 herself called Fauna ; but Fauna and Faunus 
 mean simply the favorer, and were rural deities 
 of the old Latins. 
 
 734. Who were the Camense ? 
 
 Deities whose name, in the form Carmentes 
 and Carmenae, connects them with carmen, a 
 song. Hence they were identified with the 
 Greek muses. 
 
 735. WhowasEgeria? 
 
254 MANUAL OF MYTHOLOGY. 
 
 One of the Camense, who is said to have 
 been the secret counsellor of the mythical king 
 Numa. 
 
 736. Who was Lavema ? 
 
 The patron goddess of thieves. 
 
 737. Who were Pilumnus, Picumnus, and Semo Sancus ? 
 
 Pilumnus and Picumnus were two brothers, 
 worshipped as rural deities. The names are 
 mere epithets, Pilumnus being the grinder of 
 corn, and Picumnus the tiller of the earth. 
 The names Semo Sancus are sometimes taken 
 together to denote the same deity. They are 
 really two, Sancus being the ratifier of oaths or 
 contracts, and Semo the sower of seed. 
 
 738. Who was Pomona? 
 
 The Latin goddess of fruits and fruit-trees. 
 She is said to have been loved by Silvanus, a 
 deity of the woods, by Picus (who, like Picum- 
 nus, is the tiller of the ground), and by Vertum- 
 nus, the god of the changing seasons. 
 
 739. Who was Anna Perenna ? 
 
 The giver of plenty in the returning seasons 
 of the year. She was identified by late poets 
 with Anna, the sister of Dido, the mythical 
 foundress of Carthage. 
 
 740. Who was Consus ? 
 
LATIN DEITIES. 255 
 
 A deity of whom little more is known than 
 that the festival called Consualia was celebrated 
 in his honor. The name may be connected with 
 that of the Consentes Dii. 
 
 741. "Who are Gradivus and Mulciber ? 
 
 Gradivus is a name of Mars, as the stricter, 
 and Mulciber of Vulcan, as softening the heated 
 iron. 
 
 742. What is Favonius ? 
 
 A name for the west or southwest wind, 
 called Zephyros (the Zephyr) by the Greeks. 
 
OSIRIS. 
 
 EGYPTIAN MYTHOLOGY. 
 
 743. What is the character of Egyptian mythology ? 
 Some of the Egyptian myths seem to have a 
 
 more direct reference to facts of astronomy than 
 may be found generally in Greek mythology ; 
 but there is no doubt that, like the Greek 
 myths, those of the Egyptians had their founda- 
 tion in phrases which described the sights and 
 objects of the outward world. 
 
 744. Is there any connection between the Greek and 
 Egyptian systems of mythology ? 
 
 They grew up quite independently of each 
 other ; and the mythology of the Homeric and 
 
EGYPTIAN MYTHOLOGY. 257 
 
 Hesiodic poems exhibits no traces of the influ- 
 ence of Egyptian thought. But after Egypt had 
 been thrown open to Greek commerce, the 
 Greeks (like the first English who studied San- 
 skrit in India,) were so impressed with the gran- 
 deur of the country and the elaborate mysticism 
 of the priesthood, that they were tempted not 
 only to identify their own deities with those of 
 Egypt, but to fancy that their names, as well as 
 the actions ascribed to them, were derived from 
 Egypt. 
 
 745. How did this mystical system of the Egyptian priests 
 grow up ? 
 
 It was grafted in the process of ages on sim- 
 pler myths, which corresponded essentially to 
 the phrases which lie at the root of Hindu, 
 Greek, and Teutonic mythology. Thus the 
 sleep of Osiris during the winter, before his re- 
 appearance in the spring, is the sleep of the fair 
 maiden who is waked up by Sigurd, and answers 
 to the imprisonment of Kore or Persephone in 
 Hades. 
 
 746. Who was Ammon ? 
 
 The god so called by the Greeks (who con- 
 nected the name with the sand, ammos, with 
 which his temple in the Oasis was surrounded), 
 is the Egyptian Amen-ra, or Kneph, the ram- 
 
 17 
 
258 MANUAL OF MYTHOLOGY. 
 
 headed and horned god, who reappears in the 
 Orphic Zagreos. 
 
 747. What was Anubis ? 
 
 A being represented with the head of a dog, 
 or jackal, and said to be the companion of Osiris 
 and Isis. 
 
 748. Who were Isis and Osiris ? 
 
 Isis is called the wife of Osiris and mother of 
 Horus, and seems to have been at first the god- 
 dess of the earth, like the Greek Demeter. She 
 was represented as a woman with the horns of 
 a cow. Osiris, her husband or son (for he is re- 
 garded as both), is killed by his brother Set or 
 Sethi, a being whose character answers to that 
 of the Hindu Vritra ; but after his imprisonment 
 beneath the earth, he rises to a new life, and 
 becomes the judge of the dead. His chief sanc- 
 tuary was in the island of Philse. 
 
 749. Who was Horns ? 
 
 The son of Isis, represented as a boy sitting 
 on a lotus-flower, with a finger in his mouth. 
 His name, Har-pi-chruti, Horus the child, was 
 thrown into the form of Harpocrates by the 
 Greeks. 
 
 750. What was Apis ? 
 
 The calf-god, who was supposed to manifest 
 
EGYPTIAN MYTHOLOGY. 259 
 
 himself from time to time in a bull, which was 
 recognized by certain signs. This bull was then 
 consecrated, and received high worship. It was 
 not suffered to live more than twenty -five years, 
 and his burial was followed by a general mourn- 
 ing, until a new calf with the proper marks was 
 discovered. This god the Greeks identified with 
 Epaphus, the child of lo. 
 
 751. What was Serapis ? 
 
 It is said to have been a name given to Apis 
 after his death and deification. 
 
 752. What was Keith? 
 
 . A deity represented as covered with a veil, 
 and identified by the Greeks (without any rea- 
 son) with their goddess Athena. She is often 
 associated with Phthah, the pygmy god. 
 
 753. What was Ha ? 
 
 The name under which the sun was wor- 
 shipped by the Egyptians. 
 
 754. What was the Phoenix ? 
 
 According to the historian Herodotus, it was 
 a bird which the Egyptians regarded as the 
 emblem of immortality; but Herodotus says 
 nothing of the resurrection of the Phoenix from 
 its own ashes, while others, instead of saying 
 that a new Phoenix sprung full-grown from the 
 
260 MANUAL OF MYTHOLOGY. 
 
 funeral pile of the old one, spoke of a worm 
 which came out from the dead body, and grad- 
 ually grew into another Phoenix. 
 
 ISIS AND HORUS. 
 
ASSYEIAJ* MYTHOLOGY. 
 
 755. What are the Assyrian deities? 
 
 Deities whose names were, for the most part, 
 at first mere epithets of the sun, but came in 
 course of time to denote different gods. Thus 
 the sun was worshipped as Bel or Baal, the 
 Lord, and as Moloch, or the King, these names 
 being gradually set apart for separate deities, 
 just as Endyinion, Hyperion, Apollo, Perseus, 
 all originally mere names of Helios (the sun), 
 became at length names of different persons. 
 
 756. Where was the sun chiefly worshipped as Baal ? 
 
 In Babylon. His worship was also intro- 
 duced by Ahab into the kingdom of Israel. 
 
 757. What people were most widely known for their de- 
 votion to Moloch ? 
 
 The Phoenicians, who appeased him with the 
 blood of infants, especially of the first-born. 
 Carthage was noted for these horrid sacrifices ; 
 five hundred children, it is said, were placed at 
 once in the fiery jaws of the idol, when the Sici- 
 lian Agathocles was about to attack the city. 
 
 758. Was the worship of Moloch practised by the Jews ? 
 Yes ; with great persistency, down to the time 
 
262 ASSYRIAN MYTHOLOGY. 
 
 of the Babylonish captivity. The prophets con- 
 stantly denounce the wrath of God on the abom- 
 inable human sacrifices which were offered up 
 in the valley of Hinnom, to the east of Jerusalem. 
 
 759. Does the name appear in any other form ? 
 
 Yes ; in Milcom, the Ammonite god, and in 
 the names of Adrammelech and Anammelech, 
 gods of Sepharvaim. 
 
 760. Who was Chemosh ? 
 
 The god of the Moabites. The name is, per- 
 haps, only another form of the Hebrew She- 
 mesh and the Assyrian Shamas, the sun. 
 
 761. What was Nebo ? 
 
 A Babylonian deity, whose name is found in 
 that of Nebuchadnezzar, and other kings. 
 
 762. Who was Ishtar ? 
 
 A goddess resembling most nearly the Aphro- 
 dite of the Greeks, who spoke of her as Astarte. 
 In the Old Testament she is called Ashtaroth. 
 
 763. Who was Tammuz ? 
 
 A beautiful youth, known also as Adonis, the 
 lord, for whose death the women mourned in 
 the autumn-time. The same idea is found in 
 the mythical tales of Osiris and Persephone. 
 
 764. Who was Xisuthrus ? 
 
 He is said to have been a just man, who, with 
 
MANUAL OF MYTHOLOGY. 2G3 
 
 other righteous men, was saved in an ark from 
 a great flood which overwhelmed the whole of 
 Babylonia. 
 
 765. What was Cannes? 
 
 The fish-god of the Babylonians. This being, 
 who was represented with a human form behind 
 which appeared the scaly covering of a fish, 
 was said to dwell in the sea, out of which he 
 came every day to teach the Babylonians all 
 wisdom and science. By the Philistines he was 
 worshipped under the name Dagon. As emerg- 
 ing daily from the sea, and as possessed of a 
 mysterious wisdom, he is manifestly the same 
 as the Greek Proteus. 
 
TBIMOURTI. 
 
 THE MYTHOLOGY OF THE 
 VEDA. 
 
 766. For what reason is the Yedic or earliest Hindu my- 
 thology especially valuable ? 
 
 As furnishing a key to that of the Persians, 
 Greeks, Latins, Romans, and other races. Thus 
 names by which the Greeks denoted different 
 gods and heroes, are in the Vedas mere epithets 
 the meaning of which cannot be mistaken ; and 
 the most complicated legends can be traced to 
 their germ in some phrase which in these most 
 ancient of all poems described simply some in- 
 cident or phenomenon in the course of the out- 
 ward world. 
 
MANUAL OF MYTHOLOGY. 265 
 
 767. Mention some instances of tl^is process. 
 
 In the Veda, Arjuni, Brisaya, Dahana, Uslias, 
 Sarama, and Saranyu, are names for tho 
 morning light : for the Greeks they were sepa- 
 rate beings whom they knew as Argynnis, Bri- 
 seis, Daphne, Eos, Helen, and Erinys. In the 
 same way the Vedas spoke of the Panis as 
 tempting Sarama to be unfaithful; for the 
 Greeks, this phrase had grown into the steal- 
 ing away of Helen by Paris, and the compli- 
 cated legend of the war of Troy. 
 
 768. Is the earlier Hindu mythology to be distinguished 
 from that of later times ? 
 
 Yes : the later mythology is as intricate as 
 the earlier is simple; but the way in which 
 the system has been developed in India throws 
 the clearest light on the same process, as it has 
 gone on in other countries. Thus, in the oldest 
 poems there are no genealogies or settled mar- 
 riages among the gods. The sister in one le- 
 gend is the wife or mother in another, and the 
 same being is spoken of at different times as 
 the son and brother of the same god. 
 
 769. What are the chief deities in these ancient hymns ? 
 
 Perhaps the most important are Varuna, Ag- 
 ni, and Indra. 
 
 770. What is Varuna ? 
 
2G6 MYTHOLOGY OF THE VEDA, 
 
 The broad heaven which is spread over and 
 veils the earth. But many of the hymns ad- 
 dressed to Varuna are addressed to him simply 
 as a name for the One God who has made and 
 who governs all things. 
 
 771. Is Varuna found in Greek mythology ? 
 
 Yes, as Ouranos (Uranus) ; but as in Greece, 
 Zeus (the Sanskrit Dyaus) became the name for 
 the supreme God, Ouranos lost his importance 
 and almost faded out of sight. 
 
 772. WhoisAgni? 
 
 The fire, which, when the fuel is kindled, steps 
 forth like a war-horse from his prison, leaving 
 a dark path (of smoke) behind him. 
 
 773. Is Agni found in Western mythology ? 
 
 No ; but the name is found in the Latin word 
 ignis, fire. 
 
 774 Who is Indra ? 
 
 The god of the clear heaven, and so of light, 
 w r armth, and fertilizing rain, so named from a 
 root denoting moisture, and thus answering to 
 the Jupiter Pluvius of the Latins. 
 
 775. How is he chiefly represented ? 
 
 As doing battle with Vritra, the enemy, who 
 by shutting up the rain brings drought upon 
 the earth. 
 
MANUAL OF MYTHOLOGY. 207 
 
 776. How is Yritra described ? 
 
 As a great dragon, smitten by the lance of 
 Indra, as Python is pierced by that of Apollo. 
 As such, he is called Ahi, which is the same as 
 the Greek Echidna, and the Latin word anguis, 
 a snake. 
 
 777. What other forms does Vritra assume in Western 
 mythology ? 
 
 It corresponds exactly to the Sphinx in the 
 story of (Edipus, to the Libyan dragon slain by 
 Perseus, to Fafnir slain by Sigurd, as well as to 
 the many monsters slain by other heroes. 
 
 778. Is the name found in Greek legends ? 
 
 Yes ; it is the same as that of Orthros, who 
 with Kerberos (Cerberus), the Vedic Sarvara, 
 guards the gates of Hades, who answers to the 
 Hindu Yama. 
 
 779. What are the Hants ? 
 
 In the Vedic hymns they are the bright horses 
 of the sun ; in the "West they became beautiful 
 women, called by the Greeks Charites, by the 
 Latins Gratis or Graces (from a root Ghar, to 
 sldne). 
 
 780. What are Trita and Traitana ? 
 
 Names given to the god of the clear heaven. 
 They reappear in the Greek Triton and Tri- 
 togenia. 
 
268 MYTHOLOGY OF THE VEDA. 
 
 781. What are the Maruts ? 
 
 The storm winds, whose name (from mar, to 
 grind) reappears in the Greek Ares, the Latin 
 Mars, and Mors, death, and in the Teutonic Thor 
 Miolnir, or the crusher. 
 
 782. Who are the Rlshis ? 
 
 Seven wise men who were supposed to dwell 
 in the seven stars of the constellation which we 
 call the Great Bear. These stars were called 
 at first the seven Arkshas, or shiners ; but as 
 the word Rishi also comes from the same root, 
 the two were confused together, just as in Greece 
 they were converted into bears the name arc- 
 toi, bears, belonging to the same root. 
 
 783. What are Bhuranyu and Pramantha ? 
 
 The name Bhuranyu is the same as the Greek 
 Phoroneus, while Pramantha answers to Pro- 
 metheus. 
 
 784. What is Ushas ? 
 
 A name for the dawn, which reappears in the 
 Greek Eos and the Latin Aurora. 
 
 785. What is Arnsha ? 
 
 A name for the sun, as he begins his course 
 in the heaven. As such, he is represented as 
 a beautiful child. The name reappears in the 
 Greek Eros, or god of love, who answers to the 
 
MANUAL OF MYTHOLOGY. 2G9 
 
 Latin Cupido (Cupid). But Eros, again, is a 
 son of Iris (another form of the same name), 
 who is called the messenger of the gods ; just 
 as Arusha is said to awaken the earth with his 
 rays. These rays become the fiery darts of 
 Eros and Cupid, which inflame with love the 
 hearts that may be pierced by them. 
 
 786. Who is Brahma ? 
 
 He is called a son of Bralim, a name for the 
 Great First Cause 1 of all things. Brahma, Vish- 
 nu, and Siva, together make up the later Tri- 
 murti or Trinity ; Brahma being the creator, 
 Vishnu the preserver, and Siva the destroyer. 
 
 787. Is Siva known by any other name? 
 
 He is frequently called Mahadeva, or Maha- 
 deo (in Greek, Megas Tlieos), the great god, and 
 is regarded as a reproducer, to destroy, ac- 
 cording to Indian philosophy, being only to re- 
 produce under another form. 
 
 788. What are the Avatars of Vishnu ? 
 
 Incarnations of the god for the accomplish- 
 ment of a special purpose. The Avatars are 
 fixed as ten in number ; when the tenth takes 
 place, the world will be destroyed, and Brahma 
 will again begin his work as creator. 
 
 789. Who is Krishna ? 
 
270 MYTHOLOGY OF THE VEDA. 
 
 A being produced, according to some legends, 
 from one of the hairs of Vishnu, and in his turn 
 producing Eudra, the destroyer. This god be- 
 came of much greater importance in the later 
 mythology of the Hindus. 
 
 790. WhatisSavitar? 
 
 A name for the sun, as golden-handed, in ref- 
 erence to his rays. When the name was taken 
 literally, the story grew up that the sun, offer- 
 ing up a sacrifice, cut off his hand, which was 
 replaced by a golden one. 
 
 791. Who is Manu ? 
 
 A wise lawgiver, and the son of Brahma. He 
 is the same as the Greek Minos : and the name 
 comes from the same root with the words mind 
 and man ; man being so called as the measurer 
 or thinker. 
 
PEESIAW MYTHOLOGY. 
 
 792. For what is Persian mythology chiefly remarkable ? 
 
 For the moral or spiritual meaning which it 
 engrafts on phrases or legends which had refer- 
 ence originally only to physical or material ob- 
 jects. Thus the battle between Indra and Vri- 
 tra, which in India was a conflict between the 
 god of the sun or heaven, and the dragon which 
 was supposed to shut up the rain, became in 
 Persia the spiritual struggle between moral good 
 and moral evil ; and thus a phrase, suggested 
 by a very common sight in the outward world, 
 became the foundation of a philosophy known 
 as Dualism (in other words, the conflict between 
 two gods, one good, the other evil). 
 
 793. Were the old names retained in the Persian myths ? 
 In many instances they were. Thus Trita, 
 
 or Traitana, becomes the Persian Thraetena ; 
 while Verethragna, or the slayer of Verethra, the 
 Feridiin of later epic poetry, answers to the 
 Vedic Vritrahan, or slayer of Vritra. Feridun 
 again is the slayer of Zohak (a name which was 
 at first written Azi-dahaka, the biting serpent), 
 or Ahi, which again carries us to the Greek 
 
272 PERSIAN MYTHOLOGY. 
 
 Ecliidna. The name Zohak reappears in that 
 of Astyages (Asdahag), the Median king, who 
 is defeated and dethroned by his grandson, Cy- 
 rus, as Laios, king of Thebes, is killed by his 
 son (Edipus. 
 
 794. Is the gerin of this moral idea furnished in the Ye- 
 dic hymns ? 
 
 Yes ; in the prayer which the worshippers 
 sometimes offer np, that Vritra, the enemy, may 
 not be suffered to reign over them. 
 
 795. Was this battle between good and evil denoted by 
 any other names ? 
 
 It was also spoken of as the great conflict be- 
 tween Ormuzd and Ahriman. 
 
 796. What is Ormuzd ? 
 
 The name of the good god. 
 
 797. Is this a Persian word ? 
 
 No. Nor can it be explained by the Persian 
 language ; but in the Zendavesta, the name is 
 given in the form Ahuro-rnazdao, thus carry- 
 ing us to the Sanskrit words Asuro medhas, 
 which mean wise spirit Another name of Or- 
 niuzd was Spento-mainyus, or the holy spirit. 
 
 798. What is the name given in these books to the power 
 which opposes Ahuro-mazdao ? 
 
 He is called simply Drukhs, a word mean- 
 ing deceit. 
 
MANUAL OF MYTHOLOGY. 273 
 
 799. What then is the name Ahriman ? 
 
 It is a name which signifies an evil spirit, and 
 was given at a later time to the power which 
 had been known as Vritra and Drukhs. In the 
 Zendavesta, the holy spirit (Spento-mainyus, 
 i. e. Ormuzd), and the evil spirit (Ahro-mainyus, 
 i. e. Ahriman), are said to have created the world. 
 
 800. Who are the Devs or Divs ? 
 
 Spirits whose name is akin to the Greek 
 Theos, and the Latin deus. The Zoroastrians 
 separated from the worshippers of the Devas, 
 i. e. the Vedic deities, and they declared in their 
 confession of faith in the Zendavesta : " I cease 
 to be a Deva worshipper ; I profess to be a Zo- 
 roastrian worshipper of Ahuramazda, an enemy 
 of the Devas, and a devotee to Ahura." The 
 Persian Aeshma daeva is the Asmodeus, or un- 
 clean spirit, of the book of Tobit. 
 
ODIN, THOR, AND FKIGA. 
 
 BTOKSE MYTHOLOGY. 
 
 801. What are the chief features of Norse Mythology ? 
 The mythical systems of the tribes of North- 
 ern Europe are substantially the same as that 
 of the Greeks. They all have their germ in 
 words or phrases which described the sights 
 and sounds of the material world : but in every 
 country the stories which grew out of this germ 
 were modified by the influences of soil and cli- 
 mate. Thus the mythology of Northern Europe 
 assumed, of necessity, a sombre and gloomy 
 character ; and the combat of Phoebus with Py- 
 
MANUAL OF MYTHOLOGY. 275 
 
 thon, or of Indra with Vritra, became a constant 
 struggle for life and death. 
 
 802. In what story is this struggle described ? 
 
 In the Volsunga Saga, or tale of the Volsung, 
 tfhich was afterward remodelled in the great 
 epic poem called the Nibelungen Lied, or Lay 
 of the Children of the Mist. 
 
 803. Who is the hero of this story? 
 
 Sigurd, the son of Sigmund, the son of Vol- 
 sung, a descendant of Odin. 
 
 804. What is the stoiy of his birth ? 
 
 He was born after the death of his father, 
 and became the foster-child of Begin (the smith 
 of the king of Denmark), who urged him on to 
 slay the dragon Fafnir, who lay coiled on the 
 glistening heath. 
 
 805. With what weapon was the dragon slain? 
 
 With a sword forged by Begin from the bro- 
 ken bits of Gram. 
 
 806. What was Gram ? 
 
 A sword which Odin himself had driven up 
 to the hilt in an oak-tree, to be taken by him 
 who should be strong enough to draw it out. It 
 was drawn out by Sigmund (the father of Si- 
 gurd), who with it conquered every enemy, until 
 
276 NOESE MYTHOLOGY. 
 
 Odin, reappearing in disguise, presented a spear 
 against which it snapped in twain. 
 
 807. What followed the death of Faf nir ? 
 
 Sigurd became possessed of the treasure 
 which lay within his mighty folds, and by eat- 
 ing his heart he also gained a wisdom beyond 
 that of mortal men. Going on his way, he came 
 to a heath, in the midst of which a fierce flame 
 surrounded a house in which the fair maiden, 
 Brynhild, lay asleep. Sigurd rode through the 
 fire, and at his touch she awoke. They then 
 plighted their troth to each other, and Sigurd 
 rode on to the house of Giuki, the Niflung, who 
 determined that he should marry his daughter 
 Gudrun, and that Brynhild should become the 
 wife of his son Gunnar. But Gunnar cannot 
 ride through the flame, and by magic arts Si- 
 gurd is made to assume the form and voice of 
 Gunnar, and to hand over Brynhild to him. Dis- 
 covering his treachery, Brynhild urges Gunnar 
 to slay Sigurd ; but, as in the case of B^ldr, he 
 and his brothers had sworn not to lay hands 
 on the hero. They therefore got Guttorm to 
 do that which they could not do themselves, 
 and thus Sigurd is slain during his sleep. His 
 death reawakens all the love of Brynhild, who 
 dies heartbroken on his funeral pile. 
 
MANUAL OF MYTHOLOGY. 277 
 
 808. What Greek heroes does Sigurd resemble ? 
 
 In some or all of his characteristics, he is the 
 counterpart of Perseus, Achilles, Theseus, Phoe- 
 bus, Phaethon, and Odysseus. 
 
 809. To what incident does the driving of the sword 
 Gram into the oak answer ? 
 
 To the hiding away of the sword and sandals 
 which ^Egeus places under a great stone, and of 
 which Theseus gets possession when he is able 
 to lift the stone, and to the weapons which Her- 
 acles leaves with Echidna. 
 
 810. What is the sword Gram ? 
 
 It is the same as the invincible spear of Phoe- 
 bus, and answers also to the armor forged for 
 Achilles by Hephaestus. 
 
 811. Who gives this sword Gram to Sigurd ? 
 
 His mother Hjordis, just as Thetis brings to 
 her son Achilles the armor forged by He- 
 phaestus. 
 
 812. What is the slaughter of Fafnir ? 
 
 It is the same incident as the slaying of Py- 
 thon, Vritra, the Sphinx, Minotaur, and Chi- 
 maera. 
 
 813. To what does the wisdom of Sigurd correspond ? 
 
 To that of lamos and Melampus, both of 
 whom, also, receive it from serpents. 
 
278 NOESE MYTHOLOGY. 
 
 814. Why? 
 
 Because the word "dragon" meant simply a 
 far-seeing or keen-sighted being. 
 
 815. What is the sleep of Biynhild? 
 
 It answers to the slumber of Adonis and Osi- 
 ris, and to the inaction of the Kore (or maiden) 
 Persephone, in the house of Hades. 
 
 816. How is Brynhild won ? 
 
 After the slaughter of the dragon, just as, af- 
 ter slaying the Libyan monster, Perseus wins 
 Andromeda, and the death of the Sphinx leads 
 to the marriage of CEdipus with locaste. 
 
 817. What put Brynhild into her deep sleep ? 
 
 She was wounded with a thorn by Odin, like 
 Isfendiyar in the Persian epic. This thorn of 
 night or of winter answers to the snake-bite 
 which kills Eurydike in the story of Orpheus. 
 
 818. What is the desertion of Brynhild? 
 
 It is only another form of the desertion of 
 Ariadne by Theseus, or of QEnone by Paris ; 
 and it also answers to the separation of Odys- 
 seus from Penelope, when he leaves her to go 
 to Troy. The return of Sigurd to Brynhild, in 
 the form of Gunnar, answers closely to the re- 
 turn of the disguised Kephalos to Procris, whom 
 he had forsaken. 
 
MANUAL OF MYTHOLOGY. 279 
 
 819. In what relation does Gudrun stand to Brynhild ? 
 In that of Deianeira to lole, and of Helen to 
 
 CEnone. The desertion is in each case followed 
 by vengeance. Sigurd dies, like Paris, in atone- 
 ment for his sin. In each case, again, the death 
 of the hero revives the love of the forsaken 
 wife, and (Enone and Brynhild die, each on the 
 funeral pile of her husband. 
 
 820. What do we especially notice when we compare this 
 story with other Teutonic legends ? 
 
 That the poets seemingly could not escape 
 from the charmed circle in which they repro- 
 duced, under the disguise of different names, 
 places, and incidents, the great and touching 
 " Tragedy of Nature." 
 
 821. Is this seen in the mythical history of the descend- 
 ants of Sigurd ? 
 
 Yes. The story is told over again in the case 
 of his son, who is called Eagnar Lodbrog. Like 
 Sigurd, Eagnar wins his first wife Thora by de- 
 livering her from a dragon ; and, like Sigurd, 
 he forsakes her. 
 
 822. What became of Gudrun in the Yolsung tale ? 
 
 She married Atli, the brother of Brynhild ; 
 but when Atli slew Gunnar and his brothers, 
 Gudrun in revenge slew her children, and then 
 killed their father Atli himself. 
 
280 NOESE MYTHOLOGY. 
 
 823. Do these incidents answer to any in Greek myths ? 
 
 The slaying of Atli's children is repeated in 
 the slaughter of the children of Jason by 
 Medea. 
 
 824. Who are the Niflungs or Nibelungs ? 
 
 They are the dwellers in Niflheim, the land 
 or home of the cold mists ; in other words, they 
 answer to Phrixus and Helle, the children of 
 Nephele (the mist), who depart with the treasure 
 of the golden fleece just as the Niflungs take 
 away the treasures of the summer. 
 
 825. Who was Odin ? 
 
 A deity who answered to the Greek Zeus, and 
 who is called the Alfadir, or Father of All. His 
 wife is called Freya, or Friga, and she is the 
 mother of Thor and Baldr. The names of Odin 
 and Freya remain in our Wednesday and Friday, 
 and that of Thor in Thursday. 
 
 826. How is Thor represented ? 
 
 With a mighty hammer, as Thor Miolnir, the 
 pounder, thus answering to the Greek Aloadse 
 and the Indian Maruts. 
 
 827. What is the legend of Baldr ? 
 
 He was the most beautiful of all the dwellers 
 in Valhalla, but although all the other gods had 
 sworn not to hurt him, no oath had been taken 
 
MANUAL OF MYTHOLOGY. 281 
 
 from Loki, who destroyed him with the mistle- 
 toe. This event answers to the slaying of Is- 
 fendiyar with the thorn, and of Adonis with the 
 boar's tusk. 
 
 828. What is Loki? 
 
 A malevolent deity, described as the great 
 serpent who encircles the earth, and as the 
 father of Hela, the queen of the regions below 
 the earth. 
 
 829. What is Valhalla ? 
 
 The home of Odin, where, like Zeus in Olym- 
 pus, he dwells with all the ^Esir, or gods. 
 Thither are brought the souls of all heroes 
 dying on the battle-field. 
 
 830. Who are their guides? 
 
 The beautiful Yalkyries, or corse-choosers, in 
 whom we see, in a higher and purer form, the 
 Houris of the Mahometan paradise. 
 
 831. What are the Noms ? 
 
 Three sisters who answer to the Fates or 
 Moerse of the Greeks. Their names are Urd, 
 Werdand, and Skuld (or Past, Present, and Fu- 
 ture). They are represented as beings endowed 
 with a sombre but touching beauty. 
 
 832. What is the Twilight of the gods ? 
 
 This phrase was used to denote the time 
 
282 NOESE MYTHOLOGY. 
 
 when, as it was supposed, the reign of Odin and 
 the JEsir would come to an end. 
 
 833. How could such a notion spring up if Odin was re- 
 garded as the Great Maker of all things ? 
 
 Because the name Odin was used, perhaps, 
 unconsciously, in more than one sense. Thus 
 JEschylus speaks of Zeus as the Infinite and 
 Eternal God, whose kingdom can never have an 
 end ; but when he comes to speak of the mythi- 
 cal Zeus, the son of Cronos and husband of 
 Hera, he says that as Zeus dethroned his father, 
 so would he be himself deposed by a descend- 
 ant of his friend Prometheus, whom he had so 
 grievously wronged. This overthrow of Zeus 
 by Heracles answers exactly to the Norse Twi- 
 light of the gods. 
 
MYTHICAL GENEALOGIES. 
 
 THE following samples of mythical genealo- 
 gies, or rather of portions of such genealogies, 
 are given chiefly to show the freedom with 
 which the several Greek States or cities treated 
 their common store of legendary tales. It will 
 be seen at a glance that the several lists present 
 the same names in quite different connections, 
 but that, while it is impossible to reduce them 
 to an historical harmony, they agree strictly 
 with the mythical phrases which furnished the 
 germ of these genealogies, in which gods, he- 
 roes, and men are inextricably mingled together. 
 
284 
 
 MANUAL OP MYTHOLOGY. 
 
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MYTHICAL GENEALOGY OF THE IAPETIDS. 285 
 
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MYTHICAL GENEALOGY OF THE PELOriDS. 287 
 
 
 
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288 MANUAL OF MYTHOLOGY. 
 
 (5) LACONIAN GENEALOGY. 
 
 Atlas 
 
 Taygete = Zeus 
 Laced aemon 
 Amyklas 
 Kynortas 
 
 Perieres 
 I 
 
 Tyndareus = Leda Icarius 
 
 |~~ ~~p~ ~~| Penelope = Odysseus 
 
 Castor Polydeukes Clytsemnestra = Agamemnon 
 
 (6) GENEALOGY OF THE 
 
 Asopus 
 Zeus = ^Eina = Aktor 
 
 Menoatios 
 j Patroclos 
 
 Peleus = Thetis Telamon 
 
 Achilles | j 
 
 Ajax Teucros 
 
MYTHICAL GENEALOGIES. 289 
 
 (7) ATTIC GENEALOGY. 
 Hephaestus =Gaia 
 Ereclitlieus 
 
 i 
 
 Keplialos^Procris Kreusa 
 
 Oreithyia := Boreas 
 
 Xuthus Acliseus Ion 
 
 Zetes Kala 
 
 (8) CRETAN GENEALOGY. 
 
 Phoenix 
 Europa=Zeus 
 
 Minos Rnadamanthus Sarpedon 
 Ariadne = Dionysus Deucalion Androgeos 
 
 (9) THEBAN GENEALOGY. 
 Agenor Telephassa 
 
 Cadmus = Harmonia 
 
 i 
 
 Semele=Zeus 
 Dionysus 
 
 Agave 
 Pentheus 
 
 Polydorus 
 Labdacos 
 
 (Edipus 
 
 Eteocles Polyneikes Antigone 
 
290 MANUAL OF MYTHOLOGY. 
 
 (10) TROJAN GENEALOGY. 
 Zeus 
 
 
 Dardanus 
 
 Ericlitiionius 
 1 
 
 
 
 Tros 
 1 
 
 
 Ilus 
 
 1 
 
 Assaracus 
 1 
 
 Ganymcdes 
 
 Laomedon 
 
 Priam = 
 1 
 
 Capys 
 HecabS Anchiscs 
 
 = Aphrodite 
 
 i 
 
 Alexaudros (Paris)=Helen Hector = Andromache ^Eneas 
 
INDEX. 
 
 The references are to the Questions. 
 
 A CHERON, 679, 680 
 
 A Achillas, 581 
 Achilles, 14, 23, 41, 61, 577, 
 
 &c., 597, 605, &c. 
 AcrMos, 13, 312, 323, &c. 
 Actor, 651 
 Admetus, 60, 206, 300, 443, 
 
 448, &c. 
 Adonis, 154, 174, &c., &c., 
 
 641, 763 
 
 Adrammelech, 759 
 us, 519 
 , 539 
 , 59 
 
 , 528 
 ^Egeus, 342 
 
 , 145, 322, 634 
 r, 443 
 
 , 172, 217, 572, 619, 
 702 
 
 ^Esculapius, 206, 440, 709 
 Aeshma-daeva, 800 
 uEsir, 829, 832 
 ^Ethiopia, 468, 469 
 Aethlios, 463 
 ^Ethra, 342, 647, 660 
 Agamemnon, 162, 579, &c. 
 Agave, 260, 410 
 Agenor, 406 
 Ages, the Five, 485 
 Aglaia, 182 
 Agni, 183, 184, 772 
 Ahana, 129, 205 
 Aharyu, 603 
 Alii, 776 
 
 Ahriman, 795, &c., 799 . 
 Ahuromazdao, 797 
 Aides, 72 
 Aidoneus, 72 
 Aisa, 728 
 Ajax, 567 
 Akersekom5s, 518 
 Akria, 132 
 Akshana, 507, 508 
 Alcestis, 448 
 Alcinous, 632 
 Alcmseon, 526 
 Alcmena, 262, 305 
 Aleiaii plain, 513, 514 
 Alexandros, 561 
 Alfadir, 825 
 AlkSstis, 448, &c. 
 Alkinoils, 632 
 Allecto, 386 
 Aloadse, 650, 826 
 Alpheius, 222, 530 
 Althaea, 414, &c. 
 Amaltheia, 251. 
 Amazons, 468, 472, &c., 53 
 Ambrosia, 184, 492 
 Amen-ra, 746 
 Ammon, 251, 746 
 Amphiaraos, 523 
 Amphion, 489 
 Amphitrlte, 67, 68, 780 
 Amulms, 13 
 Anadyomene, 157 
 Anammglech, 759 
 Anchlsus, 172 
 Androgeos, 516 
 
292 
 
 INDEX. 
 
 AndromMa, 320, 335 
 Andvari, 76 
 Ananke, 370 
 Anna Perenna, 739 
 Ahro-mainyus, 799 
 Anteia, 511 
 Antigone, 364, 390 
 Anubis, 747 
 Aornos, 721 
 
 Aphrodite, 89, 154, 157, &c., 
 566, &c., 663 
 
 Enalia, 167 
 
 Ourania and Pandemos, 
 167 
 
 Pontia, 167 
 Apis, 470, 750 
 
 Apollo, 14, 46, 138, 186, &c., 
 
 705 
 
 Apsyrtus, 542 
 Arblm or Ribhu, 400 
 Arcadia, 48, 426, 444 
 Areas, 455 
 Arctos, 455 
 Arcturus, 456 
 Areiopagus, 155 
 Ares, 46, 147, &c. 
 Arete, 278 
 Arete, 632 
 Argthusa, 529, &c. 
 Argeiphontes, 471 
 Argo, 540, 550 
 Argonauts, 416, 537, &c. 
 Argos, 273, 574 
 Argos Panoptes, 465, &c. 
 Argos, the dog, 642 
 Argynnis, 8, 161, 162, 767 
 Ariadne, 16, 352, 353 
 Arjuni, 161, 767 
 Art6mis, 46, 215, &c., 
 
 569 
 
 Arusha, 785 
 Ascalaphos, 567 
 Ashtaroth, 762 
 Askleptos, 206, 440, &c., 449, 
 
 492, 556 
 
 Asmodeus, 800 
 
 Astarte, 762 
 
 Astrseus, 652 
 
 Astyages, 13 
 
 Asuro-mMhas, 797 
 
 Atalanta, 418 
 
 Ate, 364, 372, 570 
 
 Athena, 46, 63, 89, 127, &c., 
 
 317, 318, 483 
 Athens, 144 
 Athamas, 539 
 Atlas, 319, 647, 660 
 Atli, 822 
 Atropos, 371 
 Auge, 11 
 Aurora, 718 
 Autochthon, 681 
 Autolycus, 640 
 Avatar, 788 
 Avernus, 720 
 Azi-dahaka, 793 
 
 BAAL, or Bel, 755 
 Bacchus, 710 
 Baldr, 807, 825, 827 
 Balios, 64, 438 
 Beauty and the Beast, 664 
 Bellerophou, 23, 199, 471, 
 
 509, &c. 
 Belleros, 471 
 Bellona, 732 
 Bhuranyu, 8, 236, 783 
 Bona Dea, 733 
 Boreas, 652 
 Bosporus, 468 
 Brahm, 786 
 Brahma, 786 
 Briargos, 528 
 Briareus, 528 
 Brisaya, 412, 603, 767 
 Briseis, 19, 412, 579, 613, 767 
 Bronte, 30 
 Brynhild, 16, 206, 287, 335, 
 
 336, 500, 807, &c. 
 
INDEX. 
 
 293 
 
 nABEIRA, G68 
 VJ Cabciri, COS 
 Cficus, 711, &c. 
 Cadmus, 11, 406, &c. 
 Cseculus, 715 
 Caecias, the wind, 715 
 Calchas, 568, 571 
 Calliope, 398, 656 
 Callisto, 455 
 Calos, 486 
 
 Calydoiiian boar-hunt, 417 
 Calypso, 631 
 CamCnse, 734 
 Capta, 132 
 Casandra, 562 
 Castor, 667 
 
 Cattle of Helios, 431, 631 
 Cecrops, 681 
 Centaur, 19, 275, 498 
 Cephalus, 16, 394 
 Cerberus, 78, 399, 714 
 Ceres, 694, 713 
 Chaos, 28 
 Charis, 182 
 Charites, 19, 164, 434 
 Charon, 678 
 Charybdis, 631 
 Cheiron, 274, 441 
 Chemosh, 760 
 Chimera, 14 
 Chrysaor, 198 
 Chrysels, 579 
 Cicones, 627 
 Circe, 630 
 Cleio, 656 
 Cleopatra, 428, 429 
 Clotho, 371 
 Clymene-, 428 
 Clytgemnestra, 570 
 Cocytus, 679, 680 
 Consentes, 731 
 Consus, 740 
 Coronts, 206, 440, &c. 
 Corybantes, 669 
 Creon, 354 
 
 Cretan Labyrinth, 351, 486, 
 
 &c. 
 
 Cretheus, 533 
 Crisa, 203 
 
 Cromuiyoman sow, 346 
 Cronos, 25, 28, 30, 31, 33, 39, 
 
 716 
 
 Cumsean Sibyl, 720 
 Curetes, 419 
 Cybele", 670 
 Cyclopes, 30, 38, 40, 72, 627, 
 
 649 
 Cyrus, 13, 443, 793 
 
 DACTYLI, 669 
 DaBdtXlus, 486, &c. 
 Dagon, 765 
 
 Dahana, 129, 205, 368, 767 
 Danae, 76, 312 
 Danai, 717 
 Daphne, 18, 204, 767 
 Dasyu, 374 
 Daunii, 717 
 
 Deianeira, 286, 288, 819 
 Deimos, 171 
 Delos, 10, 37, 126, 191, 192, 
 
 412 
 
 Delphi, 196, 202 
 DemSter, 46, 103, &c., 251 
 Demophoon, 112, 113 
 Deucalion, 39, 458, &c., 544 
 Devs, or Divs, 800 
 Dia, 494, &c. 
 Diana, 92, 706 
 Dianus, 92 
 Diets, 33, 37, 251 
 Dictys, 312 
 Dido, 739 
 Dii Consentes, 731 
 Dii Indigetes, 730 
 Diomedes, 567 
 Dionysus, 250, &c., 353, 665 
 Dione, 158, 25JL 
 Dioscuri, 667 
 
294 
 
 INDEX. 
 
 Dis, 692 
 
 Dodona, 48 
 
 Dolios, 634, &c., 642 
 
 Dragon, 557, 813, 844 
 
 Drukhs, 798 
 
 Dualism, 792 
 
 Dyaus, 34, 42, 160, 377, 508, 
 
 692 
 Dyauspftar, 35 
 
 ECHO, 535 
 Echidna, 14, 19, 201, 
 301, 302, 776, 793 
 Egeria, 735 
 Electra, 655 
 
 Eleusinian mysteries, 118 
 Eleusis, 110, 115, 126 
 Elysium, 410 
 Endymion, 9, 10, 190, 463 
 Enlpeus, 532 
 Eiioslchtnon, 57 
 Enyalios, 654 
 Enyo, 654 
 Enna, 75, 126 
 Eos, 394, 575, 652, 767 
 Epaphus, 468 
 Ephialtes, 650 
 Epigoni, 527 
 Epinietheus, 480, &c. 
 Erato, 656 
 Erebus, 653 
 Erechtheus, 392, 393 
 Erinyes, 386 
 
 Erinys, 234, 363, 387, 767 
 EriphylB, 525 
 Eris, 171, 565 
 
 Eros, 171, 178, 661, 664, 785 
 Erymanthian boar, 283 
 Eteocles, 364, 525 
 Ethiopia, 468 
 Eurnseus, 633 
 Eumenides, 365, 386, 727 
 Eunomus, 288, 289 
 Europa, 11, 349, 406, &c. 
 
 Euiyanassa, 493 
 Eurycleia, 640, &c. 
 Eurydice, 205, 399 
 Eurydike, 205, 399, &c., 817 
 Euryme'don, 11 
 Euryphassa, 11 
 Eurystheus, 14, 266 
 Eurytus, 11, 279, 651 
 Euterpe, 656 
 Evadne, 519, &c. 
 
 FAFNIR, 15, 69, 201, 334, 
 777, 804, 812 
 Fates, 728 
 Fauna, 733 
 Faunus, 733 
 Favonius, 659, 742 
 Feridiin, 793 
 Freya, or Friga, 825 
 Friday, 825 
 Frost giants, 649 
 
 GAIA, 28, 30 
 Gateochos, 57 
 Gandharvas, 276, 505 
 Ganymede's, 475 
 Garanus, 711 
 Genii, 729 
 Geryon, 714 
 Giants, 649 
 Gigantes, 649 
 Giuki, 807 
 Glaucus, 572 
 Glauke, 354, 544 
 Glaukopis, 145 
 Golden Fleece, 416, 538, 552 
 Gorgon, 14, 145, 316, 508, 
 
 555 
 
 Graces, 164,434, 779 
 Gradlvus, 741 
 Graise, 302, 317, 318, 332, 
 
 333, 654 
 Gram, 445, 806, &c. 
 
INDEX. 
 
 295 
 
 Gudrun, 287, 807, 819, &c. 
 Gunnar, 807, 822 
 Guttorm, 807 
 
 HADES, 40, 70, &c., 105 
 Hsenaon, 391 
 Halirrhothios, 156 
 Hamadryads, 646 
 Harinonra, 171, 410, 525, &c. 
 Hants, 59, 165, 434, 779 
 Har-pi-chruti, 749 
 Harpies, 283, 655, 673 
 Harpocrates, 749 
 Heb5, 88, 671 
 HecSbe, 560, &c. 
 Hecaergos, 210 
 Hecate, 106, 211 
 Hecatos, 210 
 Hector, 572, 587, 594 
 Hecuba, 560 
 Helen, 170, 234, 601, 767 
 Heliades, 648 
 
 Helios, 55, 107, 188, 429, &c. 
 Helle, 539, 824 
 Hellen, 462 
 Hellespont, 539, 578 
 Helli, 578 
 Hemgra, 158 
 Hephaestus, 46, 88, 127, 131, 
 
 179, &c. 
 
 Hera, 46, 58, 82, &c., 181 
 Heracles, 14, 16, 23, 80, 262, 
 
 &c., 306, 468 
 Hercules, 711, &c. 
 Herctilus, 711 
 Hermes, 19, 114, 221, &c., 
 
 401,458,708 
 Herodotus, 475, &c. 
 Herse, 396, 681 
 Hesiod, 483 
 Hesioneus, 494, &c. 
 HespSrMes, 285, 332 
 Hesperus, 666 
 Hestia, 46, 94, &c. 
 
 Hialprek, 185 
 
 Hipponous, 509 
 
 Hjordis, 811 
 
 Homeric Geography, 644 
 
 Horse, 164 
 
 Horus, 749 
 
 Houris, 830 
 
 Human Sacrifices, 617 
 
 Hupnos, 573, 674 
 
 Hyades, 647 
 
 Hydra, 283 
 
 Hymen, 672 
 
 Hyperborean Gardens, 319, 
 
 350, 389 
 Hyperion, 28, 548 
 
 IACCHOS, 710 
 lalrngnos, 567 
 lamtdee, 519 
 lamos, 282, 460, 519, &c., 
 
 524, 813, 814 
 lapStus, 28 
 Icarus, 486, &c. 
 Ida, 33, 377, 561 
 Ilia, 700 
 
 Iliad, 578, 597, 616 
 Ilion, 558 
 
 Inachus, 465, &c., 489 
 Indigetes, 730 
 Indra, 15, 19, 349, 367, 368, 
 
 557, 602, 622, 774 
 Ino, 252, 539 
 lo, 251, 465, &c. 
 lobates, 513 
 locaste, 282, 362, &c., 367, 
 
 373, 460 
 lolcos, 544 
 
 1615, 16, 278, 280, 293, 460 
 IphigSnela, 217, 218, 568 
 Iris, 673, 785 
 Ischys, 441 
 Isfendiyar, 176, 817 
 Ishtar, 762 
 Isis, 470, 748 
 Ixlon, 8, 93, 494, &c. 
 
296 
 
 INDEX. 
 
 TANUS, 707 
 eJ Jason, 352, 540, &c., 618, 
 
 823 
 
 Juno, 90, 688, &c. 
 Jupiter, 16, 685, &c., 713 
 Jupiter Elicius, 687 
 
 Pluvius, 687 
 
 Terminus, 687 
 Juventas, 671 
 
 KAIKIAS, 715 
 Kakia, 278 
 Kakias, 715 
 Kebren, 563 
 Keleos, 110, 118 
 Kephalos, 16, 394, &c., 818 
 Kepheus, 322 
 Kerberos, 78, 399 
 Kikones, 627 
 Kirke, 630 
 Kokutos, 679, 680 
 KorB, 121, 815 
 Koryphasta, 132 
 Kneph, 746 
 Krishna, 789 
 , 670 
 , 222 
 
 T ABYRINTH of Crete, 
 JL 352, 486, &c. 
 Lachgsis, 371 
 Ladon, 666 
 Laertes, 567 
 Lsestrygonians, 630 
 Laios, 13, 326, 358, 374 
 LampetiS, 431, 631 
 Laocoon,^ 
 
 Laomgdon, 60, 61, 325 
 Lares, 722 
 Larvae, 725 
 Laverna, 736 
 Latium, 717 
 Latmos, 10, 192, 463 
 Latona, 10, 705 
 Leda, 705 
 
 Lemures, 725 
 
 Lernaean Hydra, 283 
 
 Lethe, 679, 680 
 
 L5to, 10, 46, 191, 489, &c. 
 
 Loki, 827, 828 
 
 Lotophagi, or Lotos-eaters, 
 
 627 
 
 Luc6rius, 686 
 
 Lycia, 126, 192, 412, 454, 574 
 Lycians, 48, 454 
 Lucna, 195, 454 
 Luna, 195, 454 
 Lyction, 450, &c. 
 Lykegenes, 10, 192, 454 
 
 MACUSI Indians, 4 
 Mahadeo, or Maha- 
 
 deva, 787 
 Maia, 221 
 Mamers, 698 
 Manes, 724 
 Manu, 459, 462, 791 
 Mars, 152, 697, 741, 781 
 Maruts, 152, 781, 826 
 Matuta, 695 
 Mayors, 698 
 Medeia, or M5d6a, 352, 476, 
 
 492, 540, &c., 553, 823 
 Medusa, 14, 145, 316, &c., 
 
 331,490 
 Megaera, 386 
 Megapenthes, 324 
 Melampus, 523 
 Melanthios, 634 
 Melantho, 642 
 Meleager, 199, 414 
 Meleagros, 199, 414, &c., 583, 
 
 604 
 
 Melpomene, 656 
 Memnon, 575 
 Menelaus, 170, 564, &c. 
 Mercury, 708 
 Merope, 358 
 Metaneira, 112, 113 
 
INDEX. 
 
 297 
 
 Milcom, 759 
 Minerva, 147, 148, 695 
 Minos, 462, 517, 791 
 Minotaur, 14, 348 
 McercB, 371, 415 
 Moira, 371 
 Moliones, 651 
 Moloch, 755, 758, &c. 
 Moneta, 690, 696 
 Morpheus, 674 
 Mulctber, 741 
 Muses, 656 
 Myrmidons, 593, 606, &c. 
 
 NAECISSUS, 535, &c. 
 Naubandhana, 459 
 Nausicaa, 632 
 Neaira, 431 
 Nebo, 761 
 Nectar, 191, 492 
 Neith, 752 
 Neleus, 532 
 Nemesis, 535 
 NephSlB, 539, 824 
 Neptune (Neptunus), 691 
 Nereus, 55, 188, 429, 691 
 Nestor, 567 
 Nessus, 290, &c., 552 
 Nibelungen Lied, 345, 643, 
 
 802 
 
 Nibelungs, 345, 824 
 Niflheim, 824 
 Niflungs, 125, 824 
 Niobe, 489 
 Nisus, 461, 515, &c. 
 Norns, 831 
 Numa, 735 
 Nysa, 254 
 
 OANNES, 765 
 Odin, 345, 806, 825, 832 
 Odysseus, 297, 582, 620, &c., 
 636, 641 
 
 (Eagros, 398 
 
 (Edlpus, 13, 20, 357, &c. 
 
 (Eneus, 414 
 
 (Enone, 16, 206, 563, &c., 599 
 
 Ogyges, 459 
 
 Ogygia, 631 
 
 Olympus, 108 
 
 Ops, 716 
 
 Oreithyia, 652 - ^ 
 
 Orestes, 570 
 
 Orion, 657 
 
 Ormuzd, 795, &c. 
 
 Orpheus, 398, &c. 
 
 Orthros, 78, 778 
 
 Ortygia, 126, 193, &c., 219, 
 
 412, 453, 530 
 Osiris, 748, 815 
 Otos, 650 
 
 Ouranos, 28, 29, 30, 771 
 Outis, 629 
 
 PAIEON, 440 
 Pallas, 138, 658 
 Pales, 726 
 PaHcl, 726 
 Pan, 659 
 Pandareos, 491 
 Pandora, 142, 483, &c. 
 Pani, 602, 767 
 Parcffi, 727 
 Paris, 13, 18, 19, 89, 170, 560, 
 
 &c., 599, 602, 604 
 Parnassus, 202, 458 
 Parthenon, 146 
 PasiphSe, 348, 349 
 Patroclos, 438, 573, 585, 608, 
 
 &c. 
 
 Pegasus, 512 
 Pelasgus, 450 
 Peleus, 64, 171, 565 
 Pelias, 534, &c., 540, 543 
 Pelops, 491 
 Penates, 723 
 PeneTus, 204 
 
298 
 
 INDEX. 
 
 Penelope, 351, 487, 622, &c., 
 
 633, 639 
 Pentheus, 258 
 Periphetes, 346 
 Perseus, 13, 14, 23, 73, 199, 
 
 249, 304, &c. 
 Persephone, 74, 104, 116,177, 
 
 355 
 
 Persephassa, 74 
 PhaSthon, 428, 438 
 Phaethusa, 431, 631 
 Phoeakia, 631, 644 
 Phmeus, 321 
 
 PhiloctetSs, 199, 297, 338 _, 
 PhlegSthon, 679, 680 
 Phlegyas, 440, 449 
 Phoebus, 10, 14, 16, 37, 55, 
 
 186, &c., 518 
 Phoanix, the bird, 754 
 Phoanix, 406, 412, 460, 582 
 Phoenicia, 407, 412, 453, 574, 
 
 644 
 Phoroneus, 8, 236, 485, 489, 
 
 783 
 
 Phrixus, 538, &c., 824 
 Phtliah, 752 
 Picas, 738 
 Picumnus, 739 
 Pierides, 656 
 Piei-os, 656 
 Pilumnus, 739 
 Pirene, 512 
 Pleiades, 660 
 Pluto, 692 
 Pollux, 460, 667 
 Polybus, 358 
 Polydectes, 14, 76, 312, 315, 
 
 322, 325 
 
 Polydegmon, 76, 326 
 Polydeukes, 460, 667 
 Polymetis, 487 
 Polymnia, 656 
 Polyneikes, 364, 525 
 Polyphemus, 384, 492, 628 
 Pomona, 738 
 
 Pontus, 28, 56 
 
 Poseidon, 40, 52, &c., 96, 325 
 
 Potato, 57 
 
 Prsetus, 511 
 
 Pramantha, 474, 703 
 
 Priam, 13, 562, &c., 596 
 
 Priapus, 663 
 
 Procris, 16, 217, 392, &c., 
 
 405, 818 
 Procrustes, 346 
 Prodicus, the Sophist, 277 
 Prometheus, 39, 141, 236, 
 
 458, 467, &c., 783 
 Proteus, 257, 662, 668, 765 
 Proserpina, 692 
 Protogeneia, 462, &c. 
 Prytaneium, 99 
 Psyche, 664 
 Psychopompos, 244 
 Pyriphleggthon, 679, 680 
 Pyrrha, 458, 460 
 Python, 14, 69, 200, 201 
 
 .UIRINUS, 701 
 
 T)A,753 
 
 Ragnar Lodbrog, 821 
 Recaranus, 711, 713 
 Regin, 185, 345, 804 
 Remus, 699, &c. 
 Ribhu, 400 
 Rishis, the Seven, 457, 459, 
 
 782 
 
 Romulus, 13, 443, 699, &c. 
 Rudra, 789 
 Rustem, 15, 176 
 
 QALMONEUS, 553 
 
 k5 Sarama, 231, 233, 574, 
 
 601, 767 
 Saranyu, 232, 387, 388, 767 
 
INDEX. 
 
 290 
 
 Sarpr-don, 232, 373, &c., 574 
 
 Sarvara, 79, 714 
 
 Saturn, 716 
 
 Savitar, 790 
 
 Scylla, 462, 515, 631 
 
 Seirens, 631 
 
 Selene, 9 
 
 Selli, 578 
 
 Seined, 251, 252, 253, 261 
 
 Semo Sancus, 739 
 
 Serapis, 751 
 
 Set, or Seth, 748 
 
 Seven Sages, 457 
 
 Shamas, 760 
 
 Shemesh, 760 
 
 Sidero, 533 
 
 Sigurd, 15, 16, 69, 76, 185, 
 
 287, 302, 604, 803, &c. 
 Sigmund, 345, 803, &c. 
 Sitenus, 677 
 Silvanus, 738 
 Sinis, 346 
 Sintians, 181 
 Sipylns, 491 
 Sisyphus, 510 
 Siva, 786, &c. 
 Skuld, 832 
 
 Skylla, 462, 515, &c., 631 
 Soiymi, 513 
 
 Spento-mainyus, 797, 799 
 Sphinx, 14, 20,201, 360, &c., 
 
 378, &c., 492, 777 
 SteropS, 30 
 Stymphalus, 283 
 Styx, 679, 680 
 SymplSgades, 540 
 
 rpAMANAKS, 464 
 1 Tammuz, 174, 763 
 Tantalus, 20, 289, 491, &c. 
 Tartarus, 30 
 
 Telemachus, 438, 634, &c. 
 Telephassa, 11, 406, &c. 
 Telephus, 11 
 Telpkusa, 200 
 
 Terminus, 687 
 
 Terpsichore, 656 
 
 Teutanudas, 323 
 
 Thaleia, 656 
 
 Thanatos, 300, 448, 573 
 
 Thaumas, 655 
 
 Thebes, 409 
 
 Thgmis, 191 
 
 Theogonies, 48 
 
 Thermodon, 472 
 
 Theseus, 14, 16, 23, 199, 802, 
 
 341, &c., 365 
 Thetis, 58, 170. 
 Thetis, 529, 565, 590 
 Thor, 825 
 
 Thor Miolnir, 651, 781, 826 
 Thora, 821 
 ThraStana, 69 
 Thrige, 230, 246 
 ThrinakTa, 631 
 Thucydides, 478 
 Thursday, 825 
 Thyon5, 261 
 Tiphy^, 540 
 Tiryns, 324 
 Tisiphone, 386 
 TitarSsius, 49 
 Titans, 38 
 Tithonos, 576 
 Tiu, 35 
 Traitana, 69 
 Trimurti, 786 
 Triptolgnius, 113 
 Trita, 68, 135, 780 
 Tritopator, 68 
 Tritogeneia, 68, 133, 780 
 Triton, 68, 133 
 Trolls, 649 
 Troy, 558, &c. 
 Troy, Tale of, 600, &c. 
 Tuesday, 35 
 
 Twilight of the gods, 833 
 Typhaon, 200 
 Typhon, 384 
 Tyro, 532 
 
300 
 
 INDEX. 
 
 TTRANIA, 656 
 
 U Uranus, 28, 771 
 
 Urd, 831 
 
 Ushas, 719, 767, 784 
 
 T7ALHALLA, 829 
 
 V Valkyries, 380 
 Varuna, 29, 770, &c. 
 Venus, 702, &c. 
 Vertumnus, 738 
 Verethra, 793 
 Verethragna, 793 
 Vesta, 102, 693 
 Vishnu, 786, &c. 
 Volsung, 803 
 Volsunga Saga, 802 
 Vritra, 15, 79, 201, 334, 383, 
 
 775, &c. 
 Vritrahan, 793 
 Vulcan, 183, 704, 741 
 
 -\T7EATHERSKY, 662 
 TT Wednesday, 825 
 
 Werdand, 831 
 Wooden Horse, 676 
 
 VANTHOS, the horse, 64, 
 
 A 438, 592 
 
 Xanthos, the stream, 574 
 
 Xerxes, 202 
 
 Xisuthrus, 459, 764 
 
 , 79, 778 
 
 ZAGREOS, 665 
 Zephyrus, 673 
 Zeus, 24, &c., 40, 41, 46, 58, 
 
 77, 129, 482, 771 
 Zeus-pater, 35 
 Zeus Ephestfos, 50 
 
 Horios, 687 
 
 Horkios, 50 
 
 Xenios, 50 
 
 Zio, 35 
 Zohak, 69, 793 
 
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