The Classic Myths in English Literature and in Art (2nd ed.) (1911)

1. Of the Classic Myths in their Relation to Literature. It is essential that the teacher of mythology, no matter what textbook or system he uses or what classic epic he proposes to present, should first make himself acquainted with the meaning of myth, its origin and elements; the difference between myth and fable, between myths explanatory and myths æsthetic, myths reasonable and myths unreasonable, the theories of myth-making as a process of deterioration or as a process of development. He should also inform himself concerning the ways in which the leading myths have been disseminated, and how the survivors have been preserved. Materials for this preparation he will find in Chapters XXX-XXXII of this book as readily, perhaps, as elsewhere; but no matter where he obtains this information he should in a simple and interesting talk pass on the cream of it to the pupils about to begin the study of the stories themselves. He will in that way bring them to a reasonable appreciation of the value of myths and their relation to our civilization, and awaken in them anticipatory interest in the proposed reading. It is a great mistake to plunge students of high-school age, without preliminary orientation and a justification of the study, into a world which may otherwise appear to them unreasonable in conception and unrelated in experience. Pupils may, if time permits, read these concluding chapters, and so obtain a systematic outlook upon the subject, during a brief review in the senior year, but not earlier.

This book should be studied for its materials and the inspiration that it affords, – not word by word for its style, or as a dictionary or scientific authority; nor paragraph by paragraph with a painful committing to memory of each myth and each episode in the myth. Discrimination must be made. Some of these myths, and especially the episodes from the epics (Chapters XXII-XXIX), are to be read rapidly and in large assignments, sometimes at home with reports in class, sometimes in class and at sight, but always for the enjoyment. Others are to be studied in detail, but solely when they are of special and vital significance, historically, morally, or æsthetically. Emphasis should be laid only occasionally and sparingly upon interpretations of mythical materials. What both teacher and student should aim at is the picture – manners, morals, ideals, heroic figures, epic events, broad and vivid against the canvas of antiquity: that, and the reality of classic order, grandeur, and restraint.

The myths are here presented in a logical and genealogical arrangement; and they should be studied in this order, so that the pupil may carry away, not a jumble of sporadic recollections, but some conception of the systems of creative imagination which obtained in earlier civilizations. The knowledge of the myths and the proper perspective of their relation, one to another, may further be fixed by the study of the family ties that motivate many of the incidents of mythical adventure, and that must have been commonplaces of information to the inventors and narrators of these stories.

The myths may well be reproduced as exercises in narration, comparison, description; and they may be regarded as stimulus for imaginative invention concerning local wonders and beauties of nature. Pupils may also be encouraged to consider, and to comment upon, the moral qualities of the heroes and heroines of mythology. Thus they may be led to recognize the difference between ancient and modern standards of right and wrong. To this end, and for the supply of further nutriment, it is important that teachers collect from their reading of the classic originals, or from translations of the Iliad, the Odyssey, the Greek dramatists, the Æneid, the Metamorphoses, etc., material supplementary to the text, and give it freely to their classes. To facilitate this practice the sources of the myths have been indicated in the footnotes of this volume, and a few of the best translations have been mentioned in the Commentary. Instructors should also read to the classes illustrative English poems, or portions of them based upon the myths under consideration; and they should encourage the pupils to collect from their English reading additional examples of the literary survival or adaptation of ancient story. For this purpose special sections of the Commentary have been prepared, indicating some of the best known literary applications of each myth.

The Commentary is numbered in sections corresponding to those of the text. The Textual Notes should be studied in connection with each lesson, the Interpretative more sparingly, as I have said. They should not be suffered to spoil the interest in the stories as such. They are of interest in themselves only to maturer minds. Allusions and interpretations which the younger pupil does not appreciate will, if the book is used for purposes of reference in his further English, Latin, or Greek studies, be clear before the end of his course.

From the outset care should be taken that pupils give to the classical names their proper accent, and that they anglicize both vowels and consonants according to the recognized rules laid down in the Latin grammars, the English dictionaries, and the pages preceding the Index of this book.

Mythological and classical geography should not be neglected. The maps accompanying this volume will be serviceable; but there should be in the classroom one of Kiepert's maps of the World as Known to the Ancients (Orbis Veteribus Notus), or maps of Ancient Italy, Greece, and Asia Minor. The teacher will find the International Atlas (G. P. Putnam's Sons, New York), A. Keith Johnston's School and College Atlas of Ancient Geography, or the new edition of the same by James Cranstoun, issued as Ginn and Company's Classical Atlas, indispensable in the prosecution of general reading.

When it is the intention to study, in connection with the book, an Homeric epic or a portion of it, the teacher should first make sure that the class has an adequate preliminary training in general mythology (such, for instance, as may be provided by the first twenty-one chapters); he should then outline rapidly and entertainingly the epic as a whole, emphasizing its position in the literature of the world and its relation to the world of its own times, before proceeding to read it in detail with the class. Excellent suggestions as to this method of study are offered in the Introduction to Maxwell & Chubb's Pope's Homer's Iliad, Books I, VI, XXII, and XXIV (Longmans), and in the Introduction to the Riverside Edition of the Odyssey: Ulysses among the Phæacians (Houghton Mifflin Company).

The more important myths and the best illustrative poems should provide not only nutriment for thought, but material for memory. Our youth in the push for hasty achievement bolt their meals; they masticate little, swallow everything, digest nothing, – and having agonized, forget. If fewer things were dispatched, especially in the study of literature, and if more were intrusted to the memory, there would be something to assimilate and time to assimilate it; there would be less dyspepsia and more muscle. Teachers and parents are over-considerate, nowadays, of the memory in children: they approach it gingerly; they have feared so much to wring its withers that in most children the memory has grown too soft for saddling. In our apprehension lest pupils may turn out parrots, we have too often turned them out loons. It is better that a few of the facts in their heads be wrong than that no facts be there at all. With all our study of children and our gabble about methods of teaching them, while we insist, properly enough, that youth is the seedtime of observation, we seem to have forgotten that it is also the harvest-time of memory. It is easy for children to remember what they learn, it is a delight for them to commit to memory; we act criminally when we send them forth with hardly a fact or a date or a glorious verse in the memory of one out of ten of them. Such, unfortunately, is the case in many of our schools; and such was not the case in the day of our fathers. Pupils should be encouraged to recite memoriter the best poems and verses that accompany the myths here given; and they should not be allowed to pass allusions already explained without recalling verses that contain them.

But above all things should be cultivated, by means of this study, the spiritual capabilities of our youth. Pabulum for thought, accurate habits of memory, critical judgment, simplicity and directness of oral and written expression, may all be furnished or developed by other educative agencies; but what stimulus to fancy, to poetic sensitiveness and reflection, to a near kinship with the spirit of nature humanized, can be found more cogent than the contemplation of the poetic traditions that abide in verse? Mythology, fraught with the fire of imagination, kindles the present from the past.

In this new world of ours, shall slopes and mountains, gorges, cañons, flowery fields and forests, rivers, bays, Titanic lakes, and shoreless reach of ocean be seen of eyes that lack insight, be known of men for whom nature does not live? Surely the age of myth is not wholly past; surely the beauties and the wonders of nature are a fable of things never fully revealed; surely this new republic of ours, no less than her prototypes by Tyrrhenian and Ægean seas, utters, in her queenly form and flowing robes, a spirit, a truth, a potential poetry, and a beauty of art, the grace of which we Americans, with deeper imaginative training and sympathy and awe, may yet more highly value and more clearly comprehend.

2. Of the Classic Myths in their Relation to Art.[1 - See Preface.] The illustration of a book on ancient mythology offers great difficulties, because the modern reader expects one thing and the ancient artist, on whose works one must rely, intentionally offers a very different thing. We have grown to be a reading people, forming our ideas largely on the written word, while in antiquity the spoken word opened the door to understanding. A story which has been committed to writing is fixed for all time, having lost its power of growth; whereas a tale that passes from mouth to mouth, with no record by which to check its accuracy in particulars, is free to expand. It changes with the moods of those who tell it, and the intellectual and moral standards of those who listen. People to-day are unimaginative and literal. They also expect that the pictures which illustrate their books shall follow the individual conceptions of the author closely. When the story is dramatized a certain latitude is granted to the actor; the artist, however, who illustrates the book has no such freedom. He is expected to take precisely the author's view of a fictitious character, and, consequently, his individuality may show itself only in the technique. In antiquity there were no standard books of fiction or of myths. When writing came into use with the sixth century before Christ, the individual versions of this or that great epic poem or drama were preserved; but the great mass of the people knew them, not because they had read the manuscripts, but because they had heard them acted or recited. Book illustrations, therefore, were unknown. Yet so powerful was the impression which the myths made on the people that most of the artists drew their inspiration from them. Artists and poets alike wished to make real the powerful characters of Greek tradition. To make a literally true illustration of any one version of a great myth was not the aim of a classic artist.

Another difficulty is found in the fact that few ancient myths continued to be equally interesting to the people all the time. It is therefore necessary for us, in choosing illustrations, to draw on all periods of ancient art, the crude beginning and the decline as well as the brief span of fine art. The comparatively meager store of genuinely classic works of art acts as one of the greatest obstacles to the compilation of a continuous record of classic myths in classic art. To give such a record, however, rather than to illustrate his book, must be the aim of the author who publishes to-day a version of ancient mythology together with such pictures or reliefs or statues as are preserved. The modern reader of such a book should therefore appreciate this fact: he must make allowance for the gradual development of ancient art. The picture is not there for the sake of strengthening the written work, but for its own sake. It often offers an independent version of the myth which he reads, and at all times may give him an insight into the mental make-up of the classic people.

Sculpture was the finest art of the Greeks, if one may judge by the remains. In this province the artists worked according to the best principles of art, making their appeal directly to the nobler side of man. Before an ancient statue one feels the power of an idea immediately, and not by the circuitous route of remembering a sequence of words which may have aimed to suggest a similar idea. The Greeks were the least literal in their sculpture. Their marbles, therefore, cannot yield illustrations which the modern editor can use, except when they embody, like the Demeter of Knidos (Fig. 29) or the Athena of Velletri (Fig. 10), a well-defined character-conception. The modern reader, on the other hand, cannot fail to notice that this conception never does justice to the character of the goddess as it appears in all the myths, and very rarely even to that characteristic which may dominate the particular version of any one myth. If such pictures, however, were entirely omitted from the book, the best means of appreciating the essential nobility of the Greek mind would be lost.

None of the Greek masterpieces of painting are extant. Their attenuated influence, however, may be traced in the Italian wall paintings from Pompeii and elsewhere. Painting permits greater literalness than sculpture. The picture from Herculaneum, for instance, – Io, Argus, and Mercury (Fig. 47), – tells a definite story and one which is also told by the poets. But the painter has considered the making of a pleasing picture first, and given only a secondary thought to accuracy of tradition. This must be so; for while we may without displeasure listen to the description of a monster, we cannot see his actual representation without discomfort. When we hear how the companions of Ulysses were turned into swine, the tragic note is never lost. To paint this scene, however, and not to border on the ridiculous or the burlesque is given only to the greatest artist – if it is at all possible.

Fortunately for our purposes of illustration, there was a class of secondary artists in Greece which did not always shrink from selecting subjects ill adapted for art, and from rendering them with slight variations so that they are neither bad to look at nor altogether untrue. These were the painters of vases. Some of them were masters of their craft (cf. Fig. 116), others were of only mediocre skill. All, however, like their nobler brethren, were primarily concerned with the decorative and technical side of their art and but secondarily with their subject. If the story, for instance, called for four persons and their space for five, they unhesitatingly added the fifth person, and, vice versa, removed one without compunction if they had place for fewer figures than the story demanded. Being, moreover, commercial people, they painted according to fashion. Whatever version of a myth happened to be popular, that they selected, so that it has been possible to trace by their vases the changes which several myths underwent from the sixth century onward.

A careful student notices the similarity of types in many of these pictures and realizes that the ancient painter of vases started out with a certain stock-in-trade which he altered as little as possible, adding something new only where it was absolutely necessary.

From these observations it is clear that the works of men who were least gifted artistically are the best adapted for the purposes of book illustrations; for a painter is literal in the inverse ratio of his worth as artist. Nothing, therefore, could be less fair than to judge Greek vase painting by the collection of pictures here offered. Only paintings like Figures 85 and 101, for instance, can give a hint of the best that these men produced.

Going gradually down the scale of artists one finally comes to the level of the makers of Roman sarcophagi, in whose honor it can only be said that to descend lower is impossible. Several myths, however, – the story of the fall of Phaëthon (Fig. 59), for instance, – are not illustrated in art before the decadent period of imperial Roman sculpture. It is therefore necessary to draw also upon this source.

Of course unity of art or school or excellence cannot be preserved in a set of pictures which groups the Demeter of Knidos (Fig. 29), the blinding of Polyphemus (Fig. 171), and the fall of Phaëthon (Fig. 59). But individually the pictures help to fix in memory the particular stories that they are chosen to illustrate; and collectively they show how strongly the myths here retold influenced the noblest fancy of the great artists as well as the receptive minds of mediocre artisans. The suggestive power of classic myths, moreover, was not confined to antiquity. When learning and culture returned to the world in the Renaissance, this power also returned. Raphael (see Fig. 12) and Michelangelo (see Fig. 183) were under its sway, and so are many modern artists (see Figs. 72 and 154). They did not all understand the classic spirit equally, therefore some of their pictures are modern in everything save the title, while others have caught the truth with singular accuracy and are modern only in technique. Adding these Italian and more recent pictures to the collection further destroys mere unity, but it insures, on the other hand, a full appreciation of the abiding and ennobling power of ancient mythology.

PART I

MYTHS OF DIVINITIES AND HEROES

CHAPTER I

GREEK MYTHS OF THE CREATION

1. Purpose of the Study. Interwoven with the fabric of our English literature, of our epics, dramas, lyrics, and novels, of our essays and orations, like a golden warp where the woof is only too often of silver, are the myths of certain ancient nations. It is the purpose of this work to relate some of these myths, and to illustrate the uses to which they have been put in English literature, and, incidentally, in art.

2. The Fable and the Myth. Careful discrimination must be made between the fable and the myth. A fable is a story, like that of King Log, or the Fox and the Grapes, in which characters and plot, neither pretending to reality nor demanding credence, are fabricated confessedly as the vehicle of moral or didactic instruction. Dr. Johnson narrows still further the scope of the fable: "It seems to be, in its genuine state, a narrative in which beingsirrational, and sometimes inanimate, are, for the purpose of moral instruction, feigned to act and speak with human interests and passions." Myths, on the other hand, are stories of anonymous origin, prevalent among primitive peoples and by them accepted as true, concerning supernatural beings and events, or natural beings and events influenced by supernatural agencies. Fables are made by individuals; they may be told in any stage of a nation's history, – by a Jotham when the Israelites were still under the Judges, 1200 years before Christ, or by Christ himself in the days of the most critical Jewish scholarship; by a Menenius when Rome was still involved in petty squabbles of plebeians and patricians, or by Phædrus and Horace in the Augustan age of Roman imperialism and Roman letters; by an Æsop, well-nigh fabulous, to fabled fellow-slaves and Athenian tyrants, or by La Fontaine to the Grand Monarch and the most highly civilized race of seventeenth-century Europe.

Fables are vessels made to order into which a lesson may be poured. Myths are born, not made. They are born in the infancy of a people. They owe their features not to any one historic individual, but to the imaginative efforts of generations of story-tellers. The myth of Pandora, the first woman, endowed by the immortals with heavenly graces, and of Prometheus, who stole fire from heaven for the use of man; the myth of the earthborn giants that in the beginning contested with the gods the sovereignty of the universe; of the moon-goddess who, with her buskined nymphs, pursues the chase across the azure of the heavens, or descending to earth cherishes the youth Endymion, – these myths, germinating in some quaint and childish interpretation of natural events or in some fireside fancy, have put forth unconsciously, under the nurture of the simple folk that conceived and tended them, luxuriant branches and leaves of narrative, and blossoms of poetic comeliness and form.

The myths that we shall relate present wonderful accounts of the creation, histories of numerous divine beings, adventures of heroes in which magical and ghostly agencies play a part, and where animals and inanimate nature don the attributes of men and gods. Many of these myths treat of divinities once worshiped by the Greeks and the Romans, and by our Norse and German forefathers in the dark ages. Myths, more or less like these, may be found in the literatures of nearly all nations; many are in the memories and mouths of savage races at this time existent. But the stories here narrated are no longer believed by any one. The so-called divinities of Olympus and of Asgard have not a single worshiper among men. They dwell only in the realm of memory and imagination; they are enthroned in the palace of art.

The stories of Greek, Roman, Norse, and German mythology that have most influenced our English literature will follow in the order named. The Romans, being by nature a practical, not a poetic, people, incorporated in their literature the mythology of the Greeks. We shall, however, append to our description of the Greek gods a brief account of the native Latin divinities that retained an individuality in Roman literature.

Fig. 1. Jupiter surveying the World

3. Origin of the World.[2 - Supplementary information concerning many of the myths may be found in the corresponding sections of the Commentary. For the pronunciation of names see Index, and Rules preceding the Index.] There were among the Greeks several accounts of the beginning of things. Homer tells us that River Ocean, a deep and mighty flood, encircling land and sea like a serpent with its tail in its mouth, was the source of all. According to other myths Night and Darkness were the prime elements of Nature, and from them sprang Light. Still a third theory, attributed to Orpheus, asserts that Time was in the beginning, but had himself no beginning; that from him proceeded Chaos, a yawning abyss wherein brooded Night and Mist and fiery air, or Æther; that Time caused the mist to spin round the central fiery air till the mass, assuming the form of a huge world egg, flew, by reason of its rapid rotation, into halves. Of these, one was Heaven, the other Earth. From the center of the egg proceeded Eros (Love) and other wondrous beings.

But the most consistent account of the origin of the world and of the gods is given by the poet Hesiod, who tells us that Chaos, the yawning abyss, composed of Void, Mass, and Darkness in confusion, preceded all things else. Next came into being broad-bosomed Earth, and beautiful Love who should rule the hearts of gods and men. But from Chaos itself issued Erebus,[3 - So far as possible, Latin designations, or Latinized forms of Greek names, are used.] the mysterious darkness that is under Earth, – and Night, dwelling in the remote regions of sunset.

From Mother Earth proceeded first the starry vault of Heaven, durable as brass or iron, where the gods were to take up their abode. Earth brought forth next the mountains and fertile fields, the stony plains, the sea, and the plants and animals that possess them.

4. Origin of the Gods. So far we have a history of the throes and changes of the physical world; now begins the history of gods and of men. For in the heart of creation Love begins to stir, making of material things creatures male and female, and bringing them together by instinctive affinity. First Erebus and Night, the children of Chaos, are wedded, and from them spring Light and Day; then Uranus, the personified Heaven, takes Gæa, the Earth, to wife, and from their union issue Titans and hundred-handed monsters and Cyclopes.

The Titans[4 - On the Titans, etc., Preller's Griech. Mythol. 1, 37.] appear to be the personification of mighty convulsions of the physical world, of volcanic eruptions and earthquakes. They played a quarrelsome part in mythical history; they were instigators of hatred and strife. Homer mentions specially two of them, Iapetus and Cronus; but Hesiod enumerates thirteen. Of these, the more important are Oceanus and Tethys, Hyperion and Thea, Cronus and Rhea, Iapetus, Themis, and Mnemosyne. The three Cyclopes represented the terrors of rolling thunder, of the lightning-flash, and of the thunderbolt; and, probably, for this reason, one fiery eye was deemed enough for each. The hundred-handed monsters, or Hecatonchires, were also three in number. In them, probably, the Greeks imaged the sea with its multitudinous waves, its roar, and its breakers that seem to shake the earth. These lightning-eyed, these hundred-handed monsters, their father Uranus feared, and attempted to destroy by thrusting them into Tartarus, the profound abysm of the earth. Whereupon Mother Earth, or Gæa, indignant, called for help upon her elder children, the Titans. None dared espouse her cause save Cronus, the crafty. With an iron sickle he lay in wait for his sire, fell upon him, and drove him, grievously wounded, from the encounter. From the blood of the mutilated Uranus leaped into being the Furies, whose heads writhe with serpents; the Giants, a novel race of monsters; and the Melic Nymphs, invidious maidens of the ashen spear.

5. The Rule of Cronus. Now follows the reign of Cronus, lord of Heaven and Earth. He is, from the beginning, of incalculable years. In works of art his head is veiled, to typify his cunning and his reserve; he bears the sickle not only as memento of the means by which he brought his father's tyranny to end, but as symbol of the new period of growth and golden harvests that he ushered in.

For unknown ages Cronus and Rhea, his sister-queen, governed Heaven and Earth. To them were born three daughters, Vesta, Ceres, and Juno, and three sons, Pluto, Neptune, and Jupiter. Cronus, however, having learned from his parents that he should be dethroned by one of his own children, conceived the well-intentioned but ill-considered device of swallowing each as it was born. His queen, naturally desirous of discouraging the practice, – when it came to the turn of her sixth child, palmed off on the insatiable Cronus a stone carefully enveloped in swaddling clothes. Jupiter (or Zeus), the rescued infant, was concealed in the island of Crete, where, nurtured by the nymphs Adrastea and Ida, and fed on the milk of the goat Amalthea, he in due season attained maturity. Then, assisted by his grandmother Gæa, he constrained Cronus to disgorge the burden of his cannibal repasts. First came to light the memorable stone, which was placed in safe keeping at Delphi; then the five brothers and sisters of Jupiter, ardent to avenge themselves upon the unnatural author of their existence and their captivity.

6. The War of the Titans. In the war which ensued Iapetus and all the Titans, except Oceanus, ranged themselves on the side of their brother Cronus against Jupiter and his recently recovered kinsfolk. Jupiter and his hosts held Mount Olympus. For ages victory wavered in the balance. Finally Jupiter, acting again under the advice of Gæa, released from Tartarus, where Uranus had confined them, the Cyclopes and the Hecatonchires. Instantly they hastened to the battle-field of Thessaly, the Cyclopes to support Jupiter with their thunders and lightnings, the hundred-handed monsters with the shock of the earthquake. Provided with such artillery, shaking earth and sea, Jupiter issued to the onslaught. With the gleam of the lightning the Titans were blinded, by the earthquake they were laid low, with the flames they were well-nigh consumed: overpowered and fettered by the hands of the Hecatonchires, they were consigned to the yawning cave of Tartarus. Atlas, the son of Iapetus, was doomed to bear the heavens on his shoulders. But a more famous son of the same Titan, Prometheus, who had espoused the cause of Jove, acquired dignity hereafter to be set forth.

7. The Division of Empire. In the council of the gods that succeeded, Jupiter was chosen Sovereign of the World. He delegated to his brother Neptune (or Poseidon) the kingdom of the sea and of all the waters; to his brother Pluto (or Hades), the government of the underworld, dark, unseen, mysterious, where the spirits of the dead should dwell, and of Tartarus, wherein were held the fallen Titans. For himself Jupiter retained Earth and the Heaven, into whose broad and sunny regions towered Olympus, the favored mountain of the greater gods.[5 - On signification of Uranus, Cronus, Zeus, see Preller, 1, 37, 38, and Commentary, §§ 4, 24.]

8. The Reign of Jupiter. New conflicts, however, awaited this new dynasty of Heaven – conflicts, the subject of many a tale among the ancients. Gæa, though she had aided her grandson Jupiter in the war against Cronus, was soon seized with compunctions of conscience; and contemplating the cruel fate of her sons the Titans, she conceived schemes of vengeance upon their conqueror. Another son was born to her —Typhon, a monster more awful than his predecessors – whose destiny it was to dispute the sway of the almighty Zeus. From the neck of Typhon dispread themselves a hundred dragon-heads; his eyes shot fire, and from his black-tongued chaps proceeded the hissing of snakes, the bellowing of bulls, the roaring of lions, the barking of dogs, pipings and screams, and, at times, the voice and utterance of the gods themselves. Against Heaven this horror lifted himself; but quailing before the thunderbolt of Jove, he too descended to Tartarus, his own place and the abode of his brethren. To this day, however, he grumbles and hisses, thrusts upward a fiery tongue through the crater of a volcano, or, breathing siroccos, scorches trees and men.

Fig. 2. Athena and Giant

Later still, the Giants, offspring of the blood that fell from the wounded Uranus, renewed the revolt against the Olympian gods. They were creatures nearer akin to men than were the Titans, or the Cyclopes, or Typhon. They clothed themselves in the skins of beasts, and armed themselves with rocks and trunks of trees. Their bodies and lower limbs were of snakes. They were awful to encounter or to look upon. They were named, like men, the earthborn; and their characteristics would suggest some prehistoric brutish race, hotheaded, not amenable to reason.[6 - Roscher, Ausf. Lex., Article Giganten [J. Ilberg].] Of the Giants, the more mighty were Alcyoneus of the winter storms and icebergs, Pallas, and Enceladus, and Porphyrion the fire-king, – leader of the crew. In the war against them, Juno and Minerva, divinities of the new dynasty of Heaven, took active part, – and Hercules, an earthly son of Jupiter, whose arrows aided in their defeat. It was from the overthrow of Pallas that Athena (or Minerva) derived, according to certain records, her proud designation of Pallas-Athena.[7 - The name more probably signifies Brandisher [of the Lance].] In due course, like the Titans and Typhon, the Giants were buried in the abyss of eternal darkness. What other outcome can be expected when mere physical or brute force joins issue with the enlightened and embattled hosts of heaven?

Fig. 3. Zeus and Giants

9. The Origin of Man was a question which the Greeks did not settle so easily as the Hebrews. Greek traditions do not trace all mankind to an original pair. On the contrary, the generally received opinion was that men grew out of trees and stones, or were produced by the rivers or the sea. Some said that men and gods were both derived from Mother Earth, hence both autochthonous; and some, indeed, claimed an antiquity for the human race equal to that of the divinities. All narratives, however, agree in one statement, – that the gods maintained intimate relations with men until, because of the growing sinfulness and arrogance of mankind, it became necessary for the immortals to withdraw their favor.

10. Prometheus, a Creator. There is a story which attributes the making of man to Prometheus, whose father Iapetus had, with Cronus, opposed the sovereignty of Jupiter. In that conflict, Prometheus, gifted with prophetic wisdom, had adopted the cause of the Olympian deities. To him and his brother Epimetheus was now committed the office of making man and providing him and all other animals with the faculties necessary for their preservation. Prometheus was to overlook the work of Epimetheus. Epimetheus proceeded to bestow upon the different animals the various gifts of courage, strength, swiftness, sagacity; wings to one, claws to another, a shelly covering to a third. But Prometheus himself made a nobler animal than these. Taking some earth and kneading it with water, he made man in the image of the gods. He gave him an upright stature, so that while other animals turn their faces toward the earth, man gazes on the stars. Then since Epimetheus, always rash, and thoughtful when too late, had been so prodigal of his gifts to other animals that no blessing was left worth conferring upon the noblest of creatures, Prometheus ascended to heaven, lighted his torch at the chariot of the sun, and brought down fire. With fire in his possession man would be able to win her secrets and treasures from the earth, to develop commerce, science, and the arts.

Fig. 4. Prometheus making Man

11. The Age of Gold. Whether in this or in other ways the world was furnished with inhabitants, the first age was an age of innocence and happiness. Truth and right prevailed, though not enforced by law, nor was there any in authority to threaten or to punish. The forest had not yet been robbed of its trees to yield timbers for vessels, nor had men built fortifications round their towns. There were no such things as swords, spears, or helmets. The earth brought forth all things necessary for man, without his labor in plowing or sowing. Perpetual spring reigned, flowers sprang up without seed, the rivers flowed with milk and wine, and yellow honey distilled from the oaks. This Golden Age had begun in the reign of Cronus.[8 - Consequently the creation of these men could not be assigned to Prometheus, – unless they were made by him before the war of the Titans.] And when these heroes fell asleep in death, they were translated in a pleasant dream to a spiritual existence, in which, unseen by mortal eyes, they still attended men as monitors and guardians.

12. The Silver Age came next, inferior to the golden. Jupiter shortened the spring, and divided the year into seasons. Then, first, men suffered the extremes of heat and cold, and houses became necessary. Caves were their dwellings, – and leafy coverts of the woods, and huts woven of twigs. Crops would no longer grow without planting. The farmer was constrained to sow the seed, and the ox to draw the plow. This was a race of manly men, but insolent and impious. And when they died, Jupiter made them ghosts of the underworld, but withheld the privilege of immortal life.

13. Prometheus, Champion of Man. During this age when, as Hesiod says, the altars of the blessed were neglected, and the gods were denied their due, Prometheus stood forth – the champion of man against the Olympians.[9 - There is uncertainty as to the mythical period of these events. The order here given seems to me well grounded. Hes. Works and Days, 180; Theog. 790-910.] For the son of Cronus had grudged mortals the use of fire, and was, in fact, contemplating their annihilation and the creation of a new race. Therefore, once upon a time, when gods and men were in dispute at Sicyon concerning the prerogatives of each, Prometheus, by an ingenious trick, attempted to settle the question in favor of man. Dividing into two portions a sacrificial bull, he wrapped all the eatable parts in the skin, cunningly surmounted with uninviting entrails; but the bones he garnished with a plausible mass of fat. He then offered Jupiter his choice. The king of Heaven, although he perceived the intended fraud, took the heap of bones and fat, and, forthwith availing himself of this insult as an excuse for punishing mankind, deprived the race of fire. But Prometheus regained the treasure, stealing it from Heaven in a hollow tube.

14. Pandora. Doubly enraged, Jupiter, in his turn, had recourse to stratagem. He is declared to have planned for man a curse in the shape of woman. How the race had persisted hitherto without woman is a mystery; but that it had done so, with no slight degree of happiness, the experience of the Golden Age would seem to prove. However, the bewitching evil was fashioned, – in Heaven, properly enough, – and every god and goddess contributed something to her perfection. One gave her beauty, another persuasive charm, a third the faculty of music. And they named her Pandora, "the gift of all the gods." Thus equipped, she was conveyed to earth and presented to Epimetheus, who, without hesitation, accepted the gift, though cautioned by his brother to beware of Jupiter and all his ways. And the caution was not groundless. In the hand of Pandora had been placed by the immortals a casket or vase which she was forbidden to open. Overcome by an unaccountable curiosity to know what this vessel contained, she one day lifted the cover and looked in. Forthwith there escaped a multitude of plagues for hapless man – gout, rheumatism, and colic for his body; envy, spite, and revenge for his mind – and scattered themselves far and wide. Pandora hastened to replace the lid; but one thing only remained in the casket, and that was hope.