Hellespont to Cyzicus, where they were kindly received by the Doliones.
From Cyzicus they proceeded to Bithynia, where they were opposed by the
Bebryces, whose king, Amycus, was slain by Pollux in a boxing match.
Their greatest difficulty lay in the passage of the Bosporus, there
being at the entrance of the Pontus (Black Sea) two terrible rocks,
which were in constant motion—now retreating to the shore on either
side, now hastily dashing together again; whence they were called the
Symplegades. This occurred so rapidly that even the swiftest vessel had
not time enough to get through. The Argonauts were in great perplexity.
At length the blind seer Phineus, who dwelt in Thracian Salmydessus, and
whose gratitude they won by delivering him from the Harpies who had
tormented him, assisted them with his advice. By means of a stratagem he
recommended they were enabled to bring the Argo through without any
considerable damage, after which the Symplegades remained stationary.
After this they stood along the south coast towards their destination,
which, in the original legend, appears to have been the utterly fabulous
Æa, subsequently converted into Colchis. This was the residence of the
mighty king Æetes, a son of the sun-god. To rob him, either by craft or
by violence, of the golden fleece was the task of Jason, the leader of
the Argonauts.
The second prominent character in the story, Medea, the daughter of
Æetes, now makes her appearance. It was, in fact, only through her love
that Jason was enabled to surmount the vast obstacles which stood
between him and the possession of the golden fleece. When the hero
demanded the fleece of Æetes, the latter declared that he would deliver
it up to him after he had accomplished two tasks. The first was to
harness two brazen-footed, fire-breathing bulls, which Æetes had
received from Hephæstus, to a plough, and with them to till an
uncultivated field. The second was to sow in the furrows the dragon’s
teeth that Æetes would give him, and to destroy the armed men which
would then spring up. Jason’s heart failed him on hearing these
conditions, but Medea, who was an enchantress and priestess of Hecate,
was equal to the occasion. She gave the hero a magic salve to protect
him against the fiery breath of the bulls and to endow him with
invincible strength, which enabled him to accomplish his first task
successfully. In the case of the armed men who sprang from the dragon’s
teeth, by the advice of Medea he followed the example of Cadmus, and
cast among them a heavy stone, whereupon in blind fury they turned their
arms against each other, and were all destroyed.
The conditions imposed upon him by Æetes were thus accomplished; but the
king, who perceived that Jason had only succeeded through the aid of his
daughter, made this a pretext for refusing to surrender the fleece.
Jason then removed it by night from the grove of Ares, after Medea had,
by means of her enchantments, lulled the watchful dragon to sleep. That
same night the Argonauts embarked on board their ship and put to sea,
Medea accompanying them as the future wife of Jason. The wrathful Æetes
attempted to overtake the fugitives, but Medea succeeded in staying the
pursuit by slaying her younger brother Apsyrtus, whom she had brought
with her, and scattering his limbs in the sea.
The most diverse accounts exist as to the road taken by the Argonauts on
their homeward journey. Some say that they sailed up the Phasis to the
Eastern Sea, and then, passing through the Red Sea and Libyan desert,
over which they had to carry the Argo twelve days’ journey, came to Lake
Tritonis, and thence to the Mediterranean. According to another account,
they sought to pass through the Ister (Danube) and Eridanus (Po) to the
Western Ocean; but the object of this account was manifestly to subject
them to the same vicissitudes and adventures as Odysseus and his
companions.
At length Jason landed happily in Iolcus, and delivered the golden
fleece into the hands of his uncle. Pelias, however, still refused to
surrender the kingdom to Jason, and Medea therefore determined to make
away with him by craft. Having persuaded the daughters of Pelias that
she possessed a means of making the old man young again, she directed
them to slay their father, cut him in pieces, and boil the limbs in a
cauldron filled with all manner of herbs; this they did in the vain
expectation of seeing him restored to youth. Jason now took possession
of his father’s kingdom, but was soon afterwards expelled by Acastus,
the son of Pelias, and took refuge in Corinth. His subsequent
misfortunes are well known. Thinking to better his condition, he was
about to marry Creüsa, the daughter of the king of Corinth, when he was
arrested by the fearful vengeance of his first wife. Medea sent the
bride a poisoned garment, which caused her to die an agonising death,
and then slew her own children by Jason; after which she fled in her
chariot drawn by winged dragons to Athens, where she long found
protection at the court of Ægeus. Jason either put an end to his own
life, or was killed by the fall of a rotten beam of the Argo.
In the history of the golden fleece we have one of the most widely
spread myths of all, namely, that of the loss and recovery of a
treasure. In Teutonic tradition we have the treasure of the Nibelungs,
in which the very name is almost identical; and if we include the
stories of women carried off and rescued, the list becomes endless. And
the treasure of all those stories has been interpreted to be the golden
clouds. The Dragon which guards the treasure again appears in the story
of the apples of the Hesperides, and is closely allied to the Sphinx.
=3. The Theban Cycle.=—The highly tragic history of the Theban house of
the Labdacidæ, teeming as it does with important characters and events,
has at all times furnished subjects for Greek art and poetry, and has
given birth to a whole series of epic and dramatic works. The former,
which would have conduced far more to an exact acquaintance with the
legend, have, unfortunately, perished, with the exception of a few
unimportant fragments; although many important works of the great tragic
poets, Æschylus, Sophocles, and Euripides, relating to the subject,
still remain. The common account runs thus:—Laius, a great-grandson of
Cadmus, was warned by the oracle to beget no children, as he was doomed
to perish by the hands of his son, who would then marry his mother. When
his wife Iocaste gave birth to a son, Laius accordingly exposed the
child, with its feet pierced, on Mount Cithæron. The child, called
Œdipus from the swelling of its feet, did not die, but was found by some
Corinthian shepherds, who brought it to Polybus, king of Corinth.
Polybus, having no children of his own, adopted Œdipus, who grew up in
the belief that Polybus and Merope were his real parents, until one day
a taunt of his companions as to his mysterious origin raised doubts in
his mind. In order to solve his misgivings, he went to consult the
oracle of Delphi, but he here received only the obscure direction not to
return to his country, since, if he did, he would kill his father and
marry his mother. Fearing on this account to return to Corinth, he took
the road to Thebes, and thus, by his presumptuous prudence, brought
about the very consequences he was so anxious to avoid. On the road he
was met by Laius, who was on his way to the oracle to ask its advice
concerning the Sphinx. A quarrel arose, in a narrow defile, between
Laius and Œdipus; and Œdipus slew his father without knowing who he was.
On arriving at Thebes he succeeded in delivering the country from the
Sphinx. This monster, which had the combined form of a woman and a lion,
had been sent by Hera, whom Laius had in some way offended, from
Ethiopia to devastate the land of Thebes. Seated on a rock close to the
town, she put to every one that passed by a riddle, and whoever was
unable to solve it, she cast from the rock into a deep abyss. This
calamity induced Creon, on the death of his brother-in-law Laius, to
proclaim that whoever solved the riddle should obtain the crown and the
hand of Iocaste. Œdipus succeeded in solving it, and thus delivered the
country from the monster, who cast herself into the abyss.
The Sphinx belongs to the same family as many of the monsters we have
spoken of already; she is called by Hesiod the child of Orthros and
Chimæra, whom we have seen to be the daughter of Typhon and Echidna. It
would seem, therefore, probable that the contest between her and her
opponent may be interpreted in the same way as that of Bellerophon and
the Chimæra, or of Zeus and Typhon. In support of this, the following
considerations may be adduced. Since we know that thunder was supposed
to be a warning or encouragement to men, it is easy to see in it the
mysterious voice of the cloud, only intelligible to the wisest of men.
Hence the conqueror of the cloud was called the man who understood her
language. (It would not a little help this idea, that Œdipus might seem
derived from a word meaning “to know.”) Then the death of the Sphinx
will be the cloud falling upon the earth in the shape of rain. Œdipus,
on the other hand, will be the same antagonist as we have before seen
victorious over the cloud dragons; the sun, born helpless, rising to
take the kingdom after the slaughter of his enemies, yet at last sinking
blinded into an unknown grave. This, however, does not cover the crimes
laid to his charge. But they have been explained in this way: that when
people lost consciousness of the real meaning of the misfortunes of
Œdipus, they cast about for some adequate cause, and found one in the
two great crimes of incest and parricide. We have seen something similar
to this in the case of Ixion. Further, the names of the wives assigned
by various writers to Œdipus are connected with the light, and the name
Laius has been interpreted as “enemy” of the light. Sphinx itself
signifies “throttler.”
In art, the Sphinx had the form of a lion, generally in a recumbent
position, with the breast and upper part of a beautiful woman. When
the Greeks saw similar figures in Egypt, they naturally gave them
the name of Sphinx. But name, family, and meaning of the Sphinx are
alike Greek, although the Egyptian statues have taken too firm
possession of the name ever to lose it. Ancient Egyptian art
revelled in the creation of colossal Sphinxes, which were carved out
of granite. A notable example of this kind exists in the giant
Sphinx near the Pyramids of Gizeh, which is eighty-nine feet long.
From such monstrous figures as these, Greek art held aloof.
Œdipus was rewarded with the sovereignty of Thebes and the hand of
Iocaste; and for several years he enjoyed uninterrupted happiness,
surrounded by four blooming children, the fruit of his incestuous
marriage. By the secret agency of the goddess, the dreadful truth was at
length discovered. Iocaste hanged herself, and Œdipus, in despair, put
out his own eyes. Not content with this voluntary penance, the
hard-hearted Thebans compelled him besides to leave their city and
country, while his sons Eteocles and Polynices, who were now grown up,
refused to stir a foot in their father’s behalf. Œdipus, after invoking
bitter curses on their heads, withdrew, and, guided by his faithful
daughter Antigone, at last found an asylum in the grove of the Eumenides
at Colonus, near Athens. His grave there was regarded, in consequence of
an ancient response of the oracle, as a national treasure.
The curse of their father took effect on his unnatural sons. The elder,
Eteocles, drove out his brother Polynices, who then sought the
assistance of Adrastus, king of Argos. Adrastus was a grandson of Bias,
of the race of the Amythaonidæ, and by his marriage with the daughter of
the wealthy Polybus acquired the sovereignty of Sicyon. He not only
hospitably received the fugitive Polynices, but gave him his daughter in
marriage, and promised to assist him in recovering the crown of Thebes.
In this expedition Adrastus sought to gain the aid of the other Argive
heroes. They all declared their readiness to accompany him, with the
exception of Amphiaraüs, his brother-in-law, who was equally renowned
for his wisdom and courage. Amphiaraüs was a great-grandson of the
celebrated seer Melampus, and inherited from him the gift of prophecy.
He was thus enabled to perceive the disastrous termination of the war,
and strove to hinder it. But Polynices and the fiery Tydeus—likewise a
son-in-law of Adrastus—were so unceasing in their entreaties, that he at
length sought to escape their importunity by flight. Polynices, however,
bribed his wife Eriphyle, by the present of a magnificent necklace,
which had formerly been given to Harmonia on the occasion of her
marriage with Cadmus, to betray his place of concealment. Hereupon
Amphiaraüs was obliged unwillingly to join the expedition, which ended
as he had prophesied. The attack on Thebes was not only repulsed, but
all the Argive leaders, with the exception of Adrastus, who was saved by
the fleetness of his horse, were slain. Polynices and Eteocles fell in
single combat with each other. The flight of Adrastus to Attica, where
he procured the assistance of Theseus in compelling the Thebans to grant
the fallen heroes a solemn burial, is a feature unknown to the original
legend, and may be ascribed to the patriotic impulses of the Athenian
dramatists. The celebrated tragedy of Sophocles, called _Antigone_, is
based on the assumption that Creon, the new king of Thebes, allowed the
burial of the other heroes, but left Polynices to lie unburied on the
field like a dog, and condemned Antigone to death because she ventured
to bury her brother in despite of his command. Creon was destined to
meet with a dreadful retribution, for his own son, who was betrothed to
Antigone, killed himself in grief at her fate.
Ten years later, the sons of the fallen heroes are said to have combined
with Ægialeus, the son of Adrastus, to avenge their fathers’ defeat.
This expedition has therefore been called the war of the Epigoni
(descendants), and not being undertaken, like that of their fathers, in
manifest opposition to the will of the gods, proved successful.
Laodamas, the savage son of Eteocles, who was now king of Thebes, was
defeated in a decisive battle near Thebes, and, after Ægialeus had
fallen by his hands, was himself slain by Alcmæon, the son of
Amphiaraüs. The Thebans were unable any longer to hold their city, and,
following the advice of the blind seer Tiresias, they withdrew under the
cover of darkness and mist. The aged Tiresias expired on the road, at
the fountain of Tilphusa; of the rest, some took refuge in Thessalia,
and some sought other lands. The victorious Argives, after plundering
and partly destroying the city, dedicated a great portion of the
booty—among which was Manto, the daughter of Tiresias—to the oracle of
Delphi. They then made Thersander, the son of Polynices, king of Thebes;
upon which many of the fugitive inhabitants returned. Thersander
subsequently took part in the Trojan war, and there perished.
=4. The Trojan Cycle.=—We now come to the Trojan war, the fourth and
most celebrated of the common undertakings of the later heroic age. Here
the sources of our information are far more plentiful than in any former
period of mythic history, because both the grand national epics, the
_Iliad_ and the _Odyssey_, which are commonly ascribed to Homer, relate
to the Trojan war. As the contents of these immortal poems are probably
well known to our readers, we shall only dwell on the most essential
features of the story.
I. THE HEROIC RACES OF THE TROJAN WAR.—_1. The Dardanidæ, or race of
Dardanus._—The royal family of Troy were descended from Dardanus, a son
of Zeus by Electra, a daughter of Atlas. Dardanus is said to have
emigrated from Samothrace, or, according to others, from Italy to
Arcadia, to the north-west portion of Asia Minor, between the range of
Ida and the Hellespont, where he received from king Teucer some land to
form a settlement. By a daughter of the river-god Simoïs, or, as others
say, of Scamander, Dardanus had a son called Tros, from whom the Trojans
derived their name. Tros had three sons—Assaracus, Ilus, and Ganymedes.
The last, who, like all the scions of the race of Dardanus, was
possessed of wonderful beauty, was raised by Zeus to the dignity of
cupbearer to the gods, and thus became immortal. Ilus and Assaracus
became the founders of two different branches of the Dardanian race. The
latter remained in his native settlement of Dardania, where he became
the father of Capys and the grandfather of Anchises, the father of
Æneas. Ilus, on the other hand, emigrated to the plains of the
Scamander, where he founded the city of Ilium, or Troy. After completing
the town, he begged Zeus to bestow on him a sign of his favour. The next
morning he found in front of his tent the celebrated Palladium—an image
of Pallas Athene, carved in wood. On the possession of this depended the
fortune and welfare of the city. After the death of Ilus, his son
Laomedon became king of Troy. At his request, Poseidon and Apollo built
the citadel of Pergamum. We have already related how this king, by his
faithless conduct provoked the wrath of Heracles, and the first capture
of the city. Of his sons only Priam remained; in him the race of
Dardanus flourished afresh, for by his wife Hecuba and by his concubines
he had a great number of sons and daughters.
_2. The Pelopidæ, or race of Pelops._—The Pelopidæ, who were chiefly
instrumental in the destruction of Troy, were descended from the
Phrygian king Tantalus, who was renowned alike for his unexampled good
fortune and his subsequent unhappy fate. He was the son of Zeus and
Pluto (rich plenty), and inhabited a citadel on Mount Sipylus, whence
his rich pasture-lands and fruitful corn-fields extended twelve days’
journey, as far as Ida and the Propontis. The very gods honoured him
with their friendship, and lived on such intimate terms that they
invited him to eat at their table. This unheard-of good fortune,
however, begot in the puny mortal such presumption, that he began to
indulge in the grossest outrages on gods and men. At length he went so
far as to cut his son Pelops in pieces to boil them, and set them before
the gods in order to test their omniscience. The cup of his iniquity now
seemed full, and the gods brought down a heavy retribution on the head
of the criminal by his well-known punishment in the lower world, where,
though surrounded by the most delicious fruits, and standing up to his
neck in water, he was nevertheless condemned to suffer the pangs of
continual hunger and thirst. Another tradition relates that he was kept
in constant anxiety by a huge rock which was suspended over his head.
(See pp. 149, 150.)
The children of Tantalus were Pelops and Niobe. The unhappy fate of the
latter has already been described in the mythic history of Thebes.
Pelops was restored to life by the art of Hermes; and a portion of his
shoulder, which had been consumed by Demeter, was replaced by the gods
with a piece of ivory. Pelops is said to have grown up in Olympus,
amongst the blessed gods. On being restored to earth, he proceeded to
Elis, where he became a suitor for the hand of Hippodamia, the beautiful
daughter of the king Œnomaüs. The latter had promised his daughter to
the man who should vanquish him in a chariot race: whoever failed was
obliged to expiate his temerity with his life, as Œnomaüs transfixed him
with his unerring lance as he passed. Thirteen noble youths had already
suffered this fate, when Pelops appeared to undergo the dangerous
ordeal. By means of the untiring winged horses which had been given him
by Poseidon, and also by bribing Myrtilus, the King’s charioteer—who,
before starting, withdrew the linch-pins from his master’s chariot or
replaced them with wax—he came off victorious. Œnomaüs either was killed
by the breaking down of his chariot, or put an end to his own life on
seeing himself vanquished. Pelops now obtained both Hippodamia and the
kingdom of Elis; but he ill rewarded Myrtilus, who had rendered him such
valuable service, by casting him into the sea, in order to release
himself from his obligations. Hermes, whose son he is reputed to have
been, set him amongst the stars as charioteer.
The sons of Pelops by Hippodamia were Atreus and Thyestes, whose
history, which is full of the most revolting crimes, formed a favourite
subject with the tragic poets. First, Atreus and Thyestes murdered their
step-brother Chrysippus, and were compelled to leave their country in
company with their mother. They were hospitably received at Mycenæ by
their brother-in-law Sthenelus, the son of Perseus, or by his son
Eurystheus. On Eurystheus’ death, they inherited the sovereignty of the
Persidæ in Argos, and Atreus now took up his residence in the proud
capital of Mycenæ, whence, strange to say, the most ancient specimen of
Greek sculpture has come down to us in the so-called Gate of Lions. Soon
an implacable enmity arose between the two brothers, and Thyestes, in
consequence, was banished from Argos. He took with him, in revenge,
Pleisthenes, the young son of Atreus, brought him up as his own son, and
despatched him, later, to Mycenæ to kill Atreus. His design was
discovered, and he expiated his intended crime with his life. When
Atreus learned that it was his own son whom he had condemned to death,
he determined on a dreadful revenge. Pretending to be reconciled, he
recalled Thyestes and his children to Mycenæ; and Thyestes, trusting to
his brother’s word, returned. Atreus then privately seized the two young
sons of Thyestes, slew them, and set this horrible food before their
father. Horror-struck at this inhuman cruelty, the sun turned his
chariot and went back in his course. Thyestes, uttering fearful curses
against his brother and the whole race of the Pelopidæ, again escaped,
and took refuge with Thesprotus, king of Epirus. Later, he succeeded,
with the help of his only remaining son Ægisthus, in avenging himself on
his brother. Atreus was slain by Ægisthus whilst offering up a sacrifice
on the sea-shore, and Thyestes now acquired the sovereignty of Mycenæ.
The sons of Atreus, Agamemnon and Menelaüs, fled from their barbarous
uncle to Sparta, where Tyndareüs, the king, received them kindly, and
gave them his daughters, Clytæmnestra and Helen, in marriage. With his
aid Agamemnon recovered his father’s kingdom, slew Thyestes, and drove
out Ægisthus. Menelaüs remained in Sparta—where he succeeded
Tyndareüs—until the carrying off of his wife Helen by Paris gave rise to
the Trojan war.
_3. The Æacidæ, or race of Æacus._—After the sons of Atreus, the Æacidæ
play the most important part in the Trojan war; in fact, we are almost
justified in saying that the war was an exploit of these two races of
heroes and their peoples, the Achæans of Argos and the Hellenes of
Phthia. The ancestor of the Æacidæ was Æacus, who was renowned alike for
his wisdom and justice, and on this account subsequently made a judge in
the lower world. Æacus was a son of Zeus by Ægina, a daughter of the
river-god Asopus. He ruled over the island of Ægina, and married Endeïs,
the daughter of the wise Centaur Chiron. She bore him two sons, Peleus
and Telamon. On reaching manhood they were compelled to leave their
country, because, like the sons of Pelops, they had murdered, in a fit
of jealousy, a step-brother who was a favourite with their father.
Peleus betook himself to Phthia, where he was kindly received by
Eurytion, who bestowed on him the hand of his daughter and a third part
of his kingdom. Peleus afterwards took part in the boar hunt of Calydon,
on which occasion he had the misfortune to kill his father-in-law. In
consequence of this, he left Phthia and proceeded to Iolcus, where he
took part in the funeral games which Acastus was celebrating in honour
of his father Pelias, who had perished by the treachery of Medea. Here
he experienced a similar fate to that of Bellerophon at the court of
Prœtus. Astydameia, the wife of Acastus, finding herself unable to
seduce him, slandered him to her husband, who thereupon sought to take
his life. After hunting on Pelion one day, Peleus fell asleep, and was
left thus unprotected by Acastus, who hoped by this means to get rid of
him. He would, indeed, have been murdered by the Centaurs, if the gods
had not taken pity on him, and sent him by Hermes a sword of wonderful
power, with which he was enabled to repel the assaults of the wild
inhabitants of the forest. Peleus, with the help of the Dioscuri,
subsequently took Iolcus, and put the treacherous Acastus and his wife
to death. As a reward for his chastity, the gods gave him the goddess
Thetis—a beautiful daughter of Nereus—to wife. She bore him one son,
Achilleus (Achilles), the greatest and bravest hero of the Trojan war. A
later tradition asserts that Thetis left her husband soon after the
birth of Achilles, because he had disturbed her when she was about to
render her child immortal in the fire, just as Demeter intended to do to
the child of Celeüs; but this story is unknown to Homer. According to a
still later legend, she plunged her son into the Styx, and thereby
rendered him invulnerable in every part except the heel by which she
held him. Like all noble heroes, Achilles was instructed by Chiron,
under whom he acquired such wonderful skill in all feats of strength and
agility that he soon surpassed all his contemporaries. In addition to
Chiron, Homer names Phœnix, the son of Amyntor, as the instructor of the
youthful hero. Achilles proceeded to the Trojan war with cheerful
determination, although he knew beforehand that he was not fated to
return alive. The story that his mother Thetis, in order to avert his
fate, sent him, disguised in women’s clothes, to the court of Lycomedes,
king of Scyros, where he was discovered by the craft of Odysseus, is a
post-Homeric invention.
From Telamon, the second son of Æacus, was descended Aias or Ajax, a
hero of but little less importance. Telamon, after his flight from
Ægina, found a new home in Salamis, where he married the daughter of the
king Cychreus. On the decease of Cychreus, he succeeded to the crown.
After the death of his first wife, he married Peribœa, a daughter of
Alcathoüs, king of Megara, who bore him Ajax. Tradition tells us much of
the intimate friendship of Heracles and Telamon, who took part in the
Trojan expedition of his mighty friend. Heracles, in return, gave him
Hesione, the daughter of Laomedon, by whom he became the father of a
second son, Teucer. Like every celebrated hero of antiquity, he is said
to have taken part in the Calydonian hunt and the expedition of the
Argonauts. Nothing inferior to this brave and doughty father was his son
Ajax, on whom the mighty hero Heracles had invoked the blessing of his
father Zeus, when as a child he held him in his arms. He was of greater
size and strength than any of the other heroes; though he appears
somewhat uncouth and clumsy when contrasted with the swift and agile
form of Achilles. His mighty shield was as characteristic of him as the
ponderous deadly spear was of Achilles. Beside him, his brother Teucer
ranks as the best archer among the Greeks.
_4. Nestor, the Locrian Ajax, Diomedes, and Odysseus._—Associated with
the heroes of the race of Pelops and Æacus were some other renowned
chieftains. First among them was the aged Nestor, of Pylus, whose wise
counsels were as indispensable to the Greeks before Troy as the
dauntless courage of an Achilles or an Ajax. Nestor was the youngest of
the twelve sons of Neleus, who was himself a son of Poseidon and Tyro,
and twin-brother of Pelias. Neleus, having been driven out by Pelias,
took refuge in Messenia, where he became the founder of a new kingdom.
Later, however, both his sovereignty and the glory of his house were
well-nigh extinguished by the hostility of Heracles, who slew all the
sons of Neleus except Nestor. When quite young, Nestor defeated the
neighbouring tribes of the Epei and Arcadians, and restored the
dominions of his father to their former extent. He likewise took part in
the contest between the Lapithæ and the Centaurs, in the Calydonian boar
hunt, and in the expedition of the Argonauts. Though so far advanced in
years—having ruled over three generations of men—he could not withstand
the desire to take part in the Trojan war.
The Locrian Ajax—also called the Lesser Ajax, to distinguish him from
his mighty namesake—was a son of the Locrian king Oïleus, of whom
nothing more is known than that he took part in the expedition of the
Argonauts. Ajax was renowned among the Greeks for his skill in hurling
the spear and for his great fleetness, in which he was surpassed only by
Achilles. He always appears in a linen corslet, and his followers, the
Opuntian Locrians, are also light-armed troops.
Diomedes was a member of the oft-mentioned race of the Æolian
Amythaonidæ. His father was the hot-headed Tydeus, who was killed in the
war of the Seven against Thebes. Diomedes, who inherited no small
portion of his father’s wild, untameable disposition, of course took
part in the war of the Epigoni, and subsequently succeeded his
grandfather Adrastus in his Argive sovereignty at Sicyon. He also
restored his paternal grandfather, the aged Ætolian king Œneus, who had
been dethroned by the sons of his brother Agrius, to his kingdom. In the
_Iliad_ he appears as a special favourite of Pallas Athene, and Homer
makes him play an important part in the contests of the Greeks before
the walls of Troy. In post-Homeric story he is represented as having
carried off the Trojan Palladium.
Finally, Odysseus (Ulysses), the most popular of the Greek heroes of the
Trojan war, was a son of Laërtes, king of Ithaca, by Anticlea, the
daughter of Autolycus. Autolycus inhabited a district on Mount
Parnassus, and was renowned for his cunning. His grandson seems to have
inherited no small part of his grandfather’s disposition. Through his
noble and virtuous wife Penelope, Odysseus was closely related to the
Atridæ; Penelope being the daughter of Icarius, who was a brother of the
Spartan king Tyndareüs. He was therefore obliged—though much against his
will—to comply with the request of Menelaüs, and join the expedition
against Troy. On account of his wisdom and eloquence, his dexterity in
all feats of strength, and his dauntless valour in the midst of danger,
he also was a special favourite of Pallas.
II. THE WAR.—The _Iliad_ of Homer, the most important source of our
information with regard to the Trojan war, does not deal with the events
of the first nine years; and of those of the tenth and last year it only
gives such episodes as relate to the quarrel of Achilles and Agamemnon.
Of the origin of the war, and the events of the first nine years, it
speaks only incidentally, for the sake of explanation. The gap has to be
filled up from the works of those writers who had access to other epic
poems of the Trojan cycle, which are now no longer extant.
Eris, the goddess of discord, not having been invited to the marriage
festivities of Peleus and Thetis, avenged herself by casting into the
assembly a golden apple, with the inscription—“To the fairest.” The
three rival goddesses—Hera, Athene, and Aphrodite—each claimed the apple
for herself, but were referred by Zeus to the decision of Paris. Paris
was a son of Priam, the Trojan king. Immediately after birth, he was
exposed on Mount Ida, in consequence of an ill-omened dream which his
mother Hecuba had during her pregnancy. He was found, however, and
brought up by some shepherds. He decided in favour of Aphrodite, who had
promised him the most beautiful woman on earth as his wife. Soon
afterwards, at some games given by the king, the youth, who was equally
distinguished for his handsome person and his bodily dexterity, after
having wrested the prize from all his brethren, was recognised by the
prophetess Cassandra, and received into his father’s favour. He next
undertook a journey across the sea to Greece, and, among other places,
visited the court of Menelaüs, king of Sparta, by whom he was hospitably
received and entertained. Aphrodite kindled in the breast of the young
wife of Menelaüs a fatal love for their handsome guest, who dazzled her
as much by the beauty of his person as by the oriental splendour of his
appearance. While Menelaüs was absent in Crete, and her brothers, the
Dioscuri, were engaged in their strife with the sons of Aphareus, Helen
fled with her seducer to Troy. On the refusal of the king of Troy to
surrender Helen, Menelaüs succeeded in rousing the whole of Greece to a
war of revenge. This task was the more easy, as most of the Grecian
chieftains had been suitors of Helen, and had bound themselves by an
oath to Tyndareüs to unite in support of the husband whom Helen should
choose, in the event of his ever being injured or attacked. The
well-manned ships of the Greeks assembled in the Bœotian port of Aulis.
Their number amounted to eleven hundred and eighty-six, according to
Homer; of which Agamemnon, who had been chosen leader of the expedition,
alone furnished over one hundred. Agamemnon, however, having offended
Artemis by killing a hind sacred to the goddess, the departure of the
expedition was delayed by continuous calms, until at length, at the
command of the priest Calchas, Agamemnon determined to appease the wrath
of the goddess by sacrificing his daughter Iphigenia on her altar. At
the fatal moment Artemis rescued the victim, and, after substituting a
hind in her stead, conveyed Iphigenia to Tauris, where she became a
priestess in the temple of the goddess. The fleet now sailed with a fair
wind. The expedition first stopped at Tenedos, opposite the coast of
Troy. Here, on the occasion of a banquet, Philoctetes, who possessed the
bow and arrows of Heracles on which the conquest of Troy depended, was
bitten in the foot by a serpent, and on account of his cries and the
offensive smell of the wound was carried to Lemnos, and there left to
his fate. The Greeks next effected a landing on the coast of Troy, in
spite of the opposition of Hector and Æneas; for Protesilaüs devoted
himself to death for the Greeks, and sprang first on the Trojan shore.
Even Cycnus, the mighty son of Poseidon, who was king of Colonæ in
Troas, and came to the assistance of the Trojans, was unable to stem the
advance of the Greeks; and his body being invulnerable, he was strangled
by Achilles by means of a thong twisted round his neck.
After the Greeks had made a station for their ships, the war began in
earnest. Several of their attacks on the town having been successfully
repelled by the Trojans, the Greeks now confined themselves to making
inroads and plundering excursions into the surrounding country, in which
Achilles was always the most prominent actor. The first nine years of
the war were by no means fruitful in important events, and the wearisome
monotony of the siege was broken only by the single combat between
Achilles and Troïlus, the youngest son of Priam, in which Troïlus was
slain, and by the fall of Palamedes of Eubœa, the head of the Greek
peace-party, which was brought about by the treachery of Odysseus. At
length, in the tenth year of the war, a quarrel broke out between
Achilles and Agamemnon respecting a female slave who had been taken
captive, and gave for the time quite another aspect to affairs. It is at
this point that the _Iliad_ commences. Achilles, in his wrath, retired
to his tent, and refused to take any further part in the war; whilst the
Trojans, who feared him more than all the other Greeks, became bolder,
and no longer kept to the protection of their walls. Zeus, at the
request of Thetis, gave them the victory in their first engagement with
the Greeks. Hector drove the latter back to their ships, and was already
about to set them on fire, when Achilles consented to allow his friend
Patroclus to don his armour and lead his Myrmidons to the assistance of
the Greeks. The Trojans were now driven back, but Patroclus, in the
ardour of pursuit, was slain by Hector, and deprived of his armour, and
Menelaüs, with the help of the greater Ajax and other heroes, only
succeeded in rescuing his corpse after a bloody and obstinate struggle.
The wrath of Achilles was now entirely diverted by the desire of
avenging on Hector the death of his much-loved friend Patroclus. He was
scarcely willing even to wait for the new armour which his
goddess-mother procured him from the workshop of Hephæstus. No sooner
was he in possession of it than he again appeared on the field, and
Hector—the bulwark of Troy—soon succumbed to his furious onslaught.
Achilles, however, was generous enough to surrender his corpse to the
entreaties of Priam. The _Iliad_ concludes with the solemn funeral of
Hector.
The succeeding events, up to the death of Achilles and the contest for
his arms, were narrated in the _Æthiopis_ of Arctinus of Miletus, with
the contents of which we have some slight acquaintance, although the
work itself is lost. All kinds of brilliant exploits are reported to
have been performed by Achilles before the walls of Troy, which were
manifestly unknown to the earlier story. In the first place, immediately
after Hector’s death, Penthesilea, the queen of the Amazons, came to the
assistance of the Trojans, and fought so bravely at the head of her army
that the Greeks were hard pressed. Achilles at length overcame the
heroic daughter of Ares. After her fall, a new ally of the Trojans
appeared in Memnon, king of Æthiopia, who is called a son of Eos,
because the Æthiopians were supposed to dwell in the far East. Among
those who fell by the hand of this handsome and courageous hero was
Antilochus, the valiant son of Nestor. When Memnon, however, ventured to
meet the invincible Achilles, he also was vanquished, after a brave
struggle. The fresh morning dew, which springs from the tears of Eos,
proves that she has never ceased to lament her heroic son. But death was
soon to overtake him before whom so many heroes had bitten the dust. In
an assault on the Scæan gate, Achilles was killed, at the head of his
Myrmidons, by an arrow of Paris, which was directed by Apollo. According
to later writers, whose accounts were followed by the tragic poets, he
was treacherously murdered here on the occasion of his betrothal to
Polyxena, the beautiful daughter of Priam. A furious contest, lasting
the whole day, took place for the possession of his corpse and armour:
at length Odysseus and Ajax succeeded in conveying it to a place of
safety. Mourning and confusion reigned among the Greeks at his death.
During seventeen days and nights Thetis, with the whole band of Nereids,
bewailed his untimely fate in mourning melodies, so sad and touching
that neither gods nor men could refrain from tears.
“See, tears are shed by every god and goddess, to survey
How soon the Beautiful is past, the Perfect dies away!”
The death of the bravest of the Greeks was followed by an unhappy
quarrel between Ajax and Odysseus respecting his arms. Ajax, on account
of his near relationship to the deceased hero, and the great services he
had rendered to the cause of the Greeks, seemed to have the best claim;
but Agamemnon, by the advice of Athene, adjudged them to Odysseus. Ajax
was so mortified at this decision that he became insane, and put an end
to his own life. An entire tragedy of Sophocles, treating of the
mournful fate of the son of Telamon, has come down to us.
After Ajax had quitted the scene, Odysseus became decidedly the chief
personage among the Greeks. It was he who captured the Trojan seer
Helenus, and extorted from him the secret that Ilium could not be taken
without the arrows of Heracles. Hereupon Philoctetes, who was still
lying sick at Lemnos, was fetched, and his wound healed by Machaon.
Paris soon afterwards fell by his hand. It was Odysseus, moreover, who,
in company with Diomedes, undertook the perilous task of entering Troy
in disguise and stealing the Palladium, on which the safety of the city
depended. It was he who fetched Neoptolemus, the young son of Achilles,
from Scyros to the Trojan camp, it having been decreed that his presence
was necessary to the success of the Greeks. Lastly—and this was his
greatest service—it was Odysseus who devised the celebrated wooden
horse, and the stratagem which led to the final capture of the city. In
the belly of the horse, which was built by Epeüs, one hundred chosen
warriors of the Greeks concealed themselves. The rest of the Greeks set
fire to their camp, and sailed away to Tenedos; whereupon the Trojans,
deceived by the assurances of Sinon, dragged the fatal horse, amid cries
of joy, into the city. In vain did the Trojan priest of Apollo, Laocoön,
seek to divert them from their folly. None would give heed to his
warnings; and when, soon afterwards, both he and his sons, whilst
sacrificing to Poseidon on the sea-shore, were strangled by two serpents
that came up out of the sea, the Trojans regarded this as a punishment
sent by the gods for his evil counsel, and were the more confirmed in
their purpose.
The death of Laocoön and his sons forms the subject of one of the
most splendid of the creations of Greek art that have come down to
us from antiquity. The group was found, in the year 1506, by a Roman
citizen in his vineyard, close to the former Thermæ of Titus, and
was made over by him, for a considerable annuity, to Pope Julius
II., who then placed it in the Vatican collection. The right arm of
Laocoön, which was wanting, has, unfortunately, been incorrectly
restored. This is attested by a copy of the group which was
subsequently discovered in Naples. We give an engraving of the group
in its original form (Fig. 61).
[Illustration: Fig. 61.—Laocoön. Group.]
It treats really of three distinct incidents, which have been
skilfully incorporated, by the artists to whom we owe the work (the
Rhodians Agesander, Athenodorus, and Polydorus), into one harmonious
group. The eldest son is as yet unhurt, and appears to be so loosely
held by the coils of the serpent that he might easily escape his
impending fate, if he were not more effectually restrained by his
loving sympathy with his noble father, on whom he gazes with piteous
looks. Laocoön himself, who naturally forms the centre of the group,
is depicted at the moment in which, mortally wounded by the serpent,
he sinks on the altar, to rise from which he vainly exerts his last
remaining strength. With his left arm he still mechanically seeks to
repel the serpents. His hitherto energetic resistance has begun to
fail, and his noble head is raised in mournful resignation to
heaven, as though to ask the gods why they had condemned him to so
terrible a fate. The dignified and resolute aspect of his
countenance forms a beautiful contrast to that of his body, which is
manifestly quivering in the keenest agony. The younger son on his
right is already in the last agonies of death, and though his left
hand grasps instinctively the head of the snake, he is evidently
incapable of further resistance. He is drooping like a plucked
flower, and in one more moment will have breathed his last.
On the night succeeding Laocoön’s horrible end, and the rejoicings of
the Trojans at the apparent departure of the Greeks, the Greek fleet
returned in silence at a signal given by Sinon. The heroes who were
hidden in the wooden horse then descended and opened the gates to the
Greek host, who rushed into the doomed city. A terrible scene of plunder
and carnage ensued, the Trojans, in their dismay and confusion, offering
no resistance. The fate of the sacred city was fulfilled; Priam perished
before the altar of Zeus by the hand of Neoptolemus, and with him the
glory of Troy was laid in the dust. The men were put to death, the women
and children, together with the rich booty, were carried off, the former
being destined to the hard lot of slavery. Among them was the aged queen
Hecuba, with all her daughters and daughters-in-law. Helen—the cause of
all this misfortune—was found in the house of Deïphobus, whom she had
married after the death of his brother Paris.
The city was burnt to the ground, and, long after, other cities rose on
its site. Still the tradition of the siege remained among the
inhabitants, though, even in Roman times, learned men had begun to
declare that Old Troy must have had another site. And now when the last
Ilium had been no more for many centuries, and the very existence of
Homer’s Troy had been declared a fable, the palace and the traces of the
conflagration have been found. Dr. Schliemann has excavated the
legendary site, and we know now that Athene was worshipped in the city,
and that it perished by fire. We can hardly tell at present the full
importance of these discoveries, nor of those at Mycenæ, where the
traditional tombs of the Grecian leaders have been examined, and their
long-buried wealth brought to light.
Yet this, too, the greatest of all the Grecian legend series, dissolves
into the phenomena of nature. That there was a Trojan war, and that we
have some historical facts about it, we can hardly doubt; but so many
myths have crystallised round it, that to us it must be merely legend.
The very names of Achilles, and Paris, and Helen, upon whom the whole
story turns, have been recognised in Indian legend. Point after point in
their history is found in the legend history of every nation of the
Aryan family. The only conclusion that we can draw is, that such stories
must have come into being before the separation of the Aryan family, and
cannot therefore contain the later history of any one branch.
III. THE RETURN.—The Greeks, after sacrificing Polyxena on the grave of
Achilles at Sigeum, prepared to return to their country. Few, however,
were destined to reach their homes without some misfortune, or, even
when arrived there, to experience a kindly welcome. Of the two sons of
Atreus, Agamemnon, after escaping a storm on the coast of Eubœa, landed
safely on his native shores, but was soon after murdered by his wife and
Ægisthus, who had, during his absence, returned to Argos and married
Clytæmnestra. Cassandra, the Trojan prophetess, who, in the division of
the spoils, had fallen to Agamemnon, shared his fate. She had
continually predicted the unfortunate end of the war and the ultimate
fate of the city, but had always been laughed to scorn by her
incredulous countrymen. The fate of the commander of the Greeks, with
its eventful consequences, was a favourite subject with the tragic
poets. His murder did not go unavenged. Orestes, the only son of
Agamemnon and Clytæmnestra, had been hastily removed from the scene by
his sister Electra, and sent to his uncle, Strophius, king of Phocis.
Strophius had him carefully educated with his own son Pylades, who was
about the same age. A most intimate friendship soon sprang up between
the two youths, which, from its faithfulness and constancy, has become
proverbial. On reaching manhood, the sole thought of Orestes was to
avenge his noble father’s treacherous death at the hands of the crafty
Ægisthus and his mother Clytæmnestra. Accompanied by his friend Pylades,
he returned, in the eighth year of his exile, to Mycenæ, and there slew
both Ægisthus and Clytæmnestra. Although in so doing he had only
fulfilled a duty, he yet incurred the deepest guilt by the murder of her
who gave him birth, and at once found himself pursued by the avenging
Furies. They dogged his steps, and ceased not to pursue him through all
the countries of the earth, until he was at length directed by the
oracle at Delphi to convey the statue of Artemis from Tauris to Attica.
After he had, with the help of his newly-found sister, successfully
achieved this task, he was purified by Apollo (see page 152). Of the
numerous dramas that were written on the subject of the fortunes of the
Pelopidæ, which we have here briefly touched on, the _Agamemnon_,
_Choëphoræ_, and _Eumenides_ of Æschylus, the _Electra_ of Sophocles,
and the _Electra_ and _Iphigenia in Tauris_ of Euripides, are still
extant.
We must now turn to the fortunes of the other Greek leaders. Agamemnon’s
brother Menelaus was overtaken, off Cape Malea, by a fearful storm,
which carried him to Crete and Egypt, whence, after seven years of
wandering, he returned to Sparta with Helen and his share of the spoils
of Troy.
The Locrian Ajax experienced a still more unhappy fate. On the night of
the destruction of Troy he had penetrated into the temple of Pallas, and
had not only torn away the priestess Cassandra, who was clinging for
safety to the altar and statue of the goddess, but had also overturned
the statue of Pallas herself. As a punishment for this offence, his ship
was wrecked on Cape Caphareus, He would still have been able to escape
with his life—having succeeded in getting hold of a rock—if he had not
given such offence to Poseidon by his impious boast that he needed not
the help of the gods, that the god split the rock with his trident,
whereupon Ajax fell into the sea and was drowned.
Diomedes, Philoctetes, and Idomeneus reached their homes in safety, but
were all soon afterwards driven out, after which they all three
emigrated to Italy. Here Diomedes founded many towns, and was long
worshipped with heroic honours.
Teucer also succeeded in reaching Salamis in safety, but his father
Telamon was so wroth because he had not better protected his brother
Ajax, or at least avenged his death, that he refused to receive him. He
was, therefore, likewise obliged to leave his country, and subsequently
settled on the island of Cyprus.
But of all the Greek heroes Odysseus experienced the most reverses,
while at home his faithful wife Penelope and his son Telemachus were
hard pressed by the suitors. It was only in the tenth year after the
fall of Troy, and after numerous wanderings and vicissitudes, that he
was permitted to return to his native Ithaca and punish the shameless
suitors who had wasted his substance and goods. The story of his
adventures is so well known that we need not dwell on it here, further
than to mention that, according to post-Homeric accounts, Odysseus was
killed by the hand of Telegonus, his own son by Circe.
The events of the Trojan cycle have supplied not only the poet, but
also the artist and the sculptor, with a large number of their most
acceptable subjects. Single scenes, such as the judgment of Paris,
have been continually selected, ever since the time of Raphael, as
favourite subjects of representation. Of modern masters, Carstens,
Thorwaldsen the great Danish sculptor, Cornelius, Genelli, and
Preller (Landscapes of the _Odyssey_) have illustrated the story of
Troy in a series of splendid compositions. We give an engraving of a
relief by Thorwaldsen, representing Priam before Achilles (Fig. 62).
[Illustration: Fig. 62.—Priam before Achilles. Relief by Thorwaldsen.]
Of the more important extant works of antiquity, we may mention the
wedding of Peleus and Thetis, depicted on the Français vase in the
Naples Museum; the abduction of Helen, depicted on a marble relief
in the former Campana collection, now in the Louvre (Fig. 63); the
marble group in Rome, known by the name of “Pasquino,” which
represents Menelaüs raising the corpse of Patroclus; and, lastly,
the celebrated Ægina marbles in Munich. These last are the remains
of a marble group from the gable of a temple of Pallas at Ægina,
representing a battle between the Greeks and Trojans. They were
discovered at Ægina in the year 1811; King Ludwig I. of Bavaria, who
was a great patron of art, bought the Ægina marbles, and, after
having them restored by Thorwaldsen, placed them in the Munich
collection. The Laocoön, the most important of all the works
relating to the Trojan cycle, has already been discussed.
[Illustration: Fig. 63.—Rape of Helen. Campana Collection. Paris.]
V.—MYTHIC SEERS AND BARDS.
We have already incidentally mentioned most of the seers of
antiquity—Melampus, the son of Amythaon, who figures in Argive legend;
likewise Amphiaraüs, Tiresias, and Calchas. Concerning Tiresias, we may
remark that the ancients ascribed to him a fabulous age, extending over
seven or even nine generations; so that he was thus a witness of all
that happened to Thebes, from the foundation of the city to its
destruction by the Epigoni. Like all celebrated soothsayers, he was
acquainted with the language of birds, and could penetrate the most
hidden secrets of nature; on which account he enjoyed up to his death an
ever-increasing reputation among the Thebans. We have already related
how, in extreme old age, when his native city could no longer withstand
the assaults of the Epigoni, he experienced the bitter lot of having to
take refuge in flight, and at length succumbed beneath the hardships of
the journey. In the second century A.D. his grave was still shown in the
neighbourhood of Haliartus.
Among the fugitive Thebans who fell into the hands of the Argives is
said to have been Manto, the daughter of Tiresias, who was likewise
renowned as a prophetess. She was dedicated, together with a large
portion of the spoils, to the oracle at Delphi. By the command of the
god she was sent into Asia Minor, where she founded the oracle of
Claros, near Colophon. She here married the Cretan Rhacius, and became
by him the mother of Mopsus, who afterwards founded the oracle of Mallos
in Cilicia.
Among the names of the mythic bards that have been handed down to us are
undoubtedly to be found some recollections of those who first cultivated
the art of poetry; partly, however, they are nothing more than
personifications of certain tendencies and modes of poetry. Such is
probably the case with the mythic bard Linus, who was celebrated in
Argos, Thebes, and Eubœa. Nothing is more common than for an
unsophisticated people to burst forth in lamentation over the decay and
final extinction of the blooming life of nature. This, as we see in the
myth of Hyacinthus, was often portrayed under the metaphor of a
beautiful boy slain by a quoit or by savage dogs—both symbols of the
scorching heat of the sun. The dirges which from time immemorial were
sung over the beautiful boy Linus, at the season of vintage, probably
gave rise to the myth which makes Linus himself the singer.
[Illustration: Fig. 64.—Orpheus and Eurydice. Marble Relief In the Villa
Albani.]
Similar doleful memories are linked with the name of Orpheus, who is
often termed a brother of Linus, though he was really not an Æolian, but
a Thracian of Pieria. That which is best known of him is the story of
his love for the beautiful nymph Eurydice. She was bitten in the foot by
a snake, and thus snatched away from him by death. Orpheus then filled
mountain and valley with songs of lamentation so piteous, that the wild
beasts of the forest were enchanted at the sound, and followed him like
lambs; and the very rocks and trees moved from their places. His
yearning towards his beloved Eurydice induced him to descend to the
lower world, to beg her release from the grim king of shadows. Here his
piteous lay caused even the Erinyes to shed tears of compassion, and
moved the hard heart of the Stygian king. He released Eurydice on
condition that Orpheus should not look back on her till he reached the
upper world. Orpheus, however, violated this condition, and Eurydice was
once more lost to him. He himself, not long afterwards, whilst wandering
in his despair over the Thracian mountains, was torn in pieces by some
women in the mad excitement of their nightly Bacchanalian orgies.
A splendid representation of the second parting of the lovers by
Hermes, the guide of souls, has come down to us on a marble relief,
which is preserved in the Villa Albani (Fig. 64).
[Illustration]
[Illustration]
INDEX.
Ăbas, 187.
Ăcastus, 234, 237, 246.
Ăchĕlōus, 110, 210.
Ăchĕrōn, 149.
Ăchilles (Ăchilleus), 35, 168, 246, 251, 253.
Āchĭrŏē, 186.
Ăcrĭsĭus, 187, 191.
Actæon, 49, 171.
Actŏrĭdæ, 209.
Admētē, 202.
Admētus, 231, 234
Ădōnis, 57.
Adrastus, 240, 241, 248.
Æăcus, 149, 245, 247.
Ăēdōn, 179.
Æētēs, 90, 235.
Ægeus, 220, 223, 237.
Ægĭăleus, 241.
Ægĭmĭus, 211.
Ægīna, 180, 245.
Ægis, 22, 35, 40.
Ægisthus, 64, 152, 245, 257.
Ægyptus, 186.
Ænēas, 58, 157, 251.
Æŏlus, 94, 179, 232.
Æscŭlāpĭus (_vide_ Asclepius).
Æsōn, 233.
Æthra, 220.
Ætna, 21, 69.
Ăgămemnōn, 49, 64, 152, 245, 257.
Ăgăthŏdæmōn, 98.
Ăgāvē, 115, 171.
Ăgēnōr, 170, 186, 227.
Aglăĭa, 83.
Aglaurus, 218.
Agrĭus, 248.
Ăĭdōneus, 146 (_vide_ Hades).
Ājax, Telamonian, 247, 253.
Ājax, Locrian, 247, 248, 259.
Alcæus, 198.
Alcăthŏus, 247.
Alcmæon, 241.
Alcmēnē, 26, 191, 198.
Ālectō, 151.
Ălēus, 209.
Ălōīdæ, 102.
Althæa, 232.
Ămalthēa, 19, 210.
Ămāzons, 180, 182, 202, 224.
Ămor, 78.
Amphĭărāus, 188, 231, 234, 240.
Amphicty̆ōn, 218.
Amphīōn, 171, 172.
Amphitrītē, 101, 104.
Amphitry̆ōn, 191, 198.
Ămy̆cus, 195, 234.
Ămyntor, 246.
Ămy̆thāŏnĭdæ, 188, 240, 248.
Ănăcĕs, 196.
Ancæus, 231.
Anchĭnŏē, 186.
Anchīsēs, 58, 242.
Andrŏgĕōs, 222, 228.
Andrŏmĕda, 102, 190.
Anna Pĕrenna, 98.
Antæus, 102, 205.
Antēa, 187.
Antĕros, 57, 78.
Anthestērĭa, 118.
Anticlēa, 249.
Antĭgŏnē, 240.
Antĭlŏchus, 253.
Antĭŏpē, 224.
Ăphăreus, 194.
Ăphărīdæ, 194, 231.
Ăphidnæ, 195, 224.
Aphrŏdītē, 25, 52, 56, 78, 83, 163, 222, 249.
Ăpollo, 14, 26, 40, 62, 152, 155, 176, 206, 242.
Apsyrtus, 236.
Ăquĭlo, 94.
Arcas, 93.
Arctus, 93.
Areopagus, 52, 152.
Ărēs, 26, 51, 57, 78, 170, 171, 202, 233.
Argēs, 18.
Argīphontēs, 185.
Argonauts, 90, 107, 195, 201, 225, 230, 232, 234, 248.
Argō, 234.
Argŏs, 31, 185, 244.
Argus, 64, 185, 186, 234.
Ărĭadnē, 116, 123, 222, 228.
Ăristæus, 171.
Artĕmis, 25, 48, 155, 171, 201, 230, 250, 258.
Asclēpĭus, 42, 94, 229.
Ăsōpus, 180, 245.
Assărăcus, 242.
Astĕrĭa, 18, 153.
Astĕrĭōn, 227.
Astræus, 92.
Asty̆dămīa, 246.
Ătălantē, 231.
Ăthămas, 108, 232.
Ăthēnē, 13, 34, 163, 206, 249.
Ăthēnē Pŏlĭas, 35, 38, 219.
Atlas, 62, 162, 205.
Atreus, 244.
Atrŏpos, 98.
Attica, 36, 217.
Attis (Ātys), 114, 130.
Augē, 209.
Augēas, 201, 208, 212.
Aurōra, 92.
Autŏly̆cus, 249.
Autŏnŏē, 171.
Bacchus, 114.
Bellĕrŏphōn (Belīĕrŏphontēs), 180, 239.
Bellōna, 54.
Bēlus, 186.
Benthĕsĭcȳmē, 104.
Bĕrŏē, 115.
Bĭas, 188, 240.
Bŏnă Dĕă, 132.
Bŏnus Ēventus, 98.
Bŏrĕădæ, 94, 234.
Bŏrĕas, 92, 94, 219.
Brĭăreus, 18.
Brontēs, 18.
Būsīris, 205.
Căbīrī, 70.
Cācus, 204, 214.
Cadmus, 26, 52, 114, 170, 171, 217, 232, 237, 240.
Cæneus, 165.
Călăĭs, 94, 219, 234.
Calchas, 250, 262.
Callĭŏpē, 82.
Callĭrhŏē, 203.
Callistō, 93.
Calydonian Hunt, 195, 225, 230, 246.
Călypsō, 64.
Cămēnæ, 83.
Căpys, 242.
Carna (Cardĕa), 97.
Carpō, 85.
Cassandra, 250, 257, 259.
Cassĭŏpēa, 190.
Castōr, 168, 175, 194, 231.
Catreus, 228.
Cecrops, 217, 218.
Cēlĕus, 140.
Centaurs, 165, 200, 223.
Centaurs, fight with, 166.
Centimanes, 17.
Cĕphălus, 219.
Cēpheus (Æthiopia), 190.
Cēpheus (Tegea), 209.
Cēphīsus, 125.
Cerbĕrus, 149, 197, 206.
Cercōpes, 208.
Cercy̆ōn, 102, 221.
Cĕres, 25, 137, 143.
Cēres (Fates), 155.
Cētō, 18, 106, 109, 189.
Cēÿx, 210.
Chăŏs, 17.
Chărĭtĕs, 25, 83.
Chărōn, 149.
Chĭmæra, 181.
Chīrōn, 168, 171, 220, 233, 245.
Chrȳsăor, 190, 203.
Chrȳsippus, 244.
Circē, 90, 259.
Clărus, oracle of, 42, 262.
Clīō, 82.
Clŏācīna, 59.
Clōthō, 98.
Cly̆mĕnē, 162.
Cly̆tæmnestra, 152, 194, 245, 257, 258.
Cōcălus, 229.
Cœus, 18.
Cŏlossus of Rhodes, 91.
Cŏra, 138, 143.
Cŏry̆bantes, 113.
Cŏry̆nētēs, 221.
Cottus, 18.
Crănăus, 218.
Crĕōn, 198, 199, 238, 241.
Crētheus, 233.
Crĕūsa, 237.
Crīus, 17.
Crŏnus, 18, 71, 113, 134, 168.
Cŭpīdo, 79.
Cūrētes, 19, 113, 231.
Cy̆bĕlē, 113, 127.
Cychreus, 247.
Cyclōpes, 17, 70, 187.
Cycnus, 210, 251.
Cyllēnē, 62.
Dædălus, 228, 229.
Dæmons, 100.
Dămastēs, 221.
Dănăē, 26, 188.
Danaids, 149, 186.
Dănăus, 186.
Dardănus, 242.
Death, 154.
Dēĭănīra, 210.
Dēĭphŏbus, 256.
Delphian Oracle, 42, 72, 112, 170.
Dēmētēr, 19, 25, 109, 137, 139, 186, 243.
Dēmŏphōn, 140, 225.
Dēmus, 52, 57.
Dēō, 137.
Deucălĭōn, 162, 164, 218.
Dĭāna, 49 (_vide_ Artemis).
Dĭcē, 84.
Dictys, 189.
Didymæan Oracle, 42.
Dĭoclēs, 140.
Dĭŏmēdēs, Argive, 168, 247, 259.
Dĭŏmēdēs, Thracian, 202.
Dĭōnē, 25, 56.
Dĭŏnȳsĭa, Greater, 119.
Dĭŏnȳsĭa, Lesser, 118.
Dĭō̆nȳsus, 26, 57, 68, 83, 114, 130, 223.
Dĭoscūri, 194, 224, 231, 234, 246, 250.
Dircē, 173.
Dis, 147.
Dōdōna, Oracle of, 24.
Dōris, 106.
Dryads, 125.
Dry̆ŏpes, 211, 212.
Dry̆ops, 128.
Ĕchidna, 181, 200, 204.
Ēchō, 58, 124.
Ēgĕrĭa, 83.
Ēlectra (daughter of Agamemnon), 258.
Ēlectra (daughter of Atlas), 242.
Ēlectra (daughter of Oceanus), 106.
Ēlectry̆ōn, 191, 198.
Ĕleusīnĭa, 141.
Ĕleusis, 140.
Ēly̆sĭum, 149, 161.
Ēmăthĭōn, 205.
Endēĭs, 168, 245.
Endy̆mĭōn, 91.
Ĕnȳō, 54.
Ē̆ōs, 18, 92, 219, 253.
Ĕpăphus, 185, 186.
Ĕpēus, 254.
Ĕpĭgŏni, 241, 248, 262.
Ĕpĭmētheus, 163.
Ĕpōpeus, 173.
Ĕrătō, 82.
Ĕrechtheus, 94, 218, 229.
Ergīnus, 199.
Ĕrichthŏnĭus (_vide_ Erechtheus).
Ĕrīnȳes, 99, 150, 151, 231, 258, 264.
Ĕriphȳlē, 240.
Ĕris, 249.
Ĕros, 17, 57, 58, 78.
Ĕry̆sichthōn, 141.
Ĕtĕoclēs, 240, 241.
Eumĕnĭdes, 152, 239.
Eumolpus, 140.
Eunŏmĭa, 84.
Euphrŏsy̆nē, 83.
Eurōpē (Europa), 26, 227.
Eurus, 92.
Eury̆ălē, 190.
Eury̆bĭa, 18.
Eury̆dĭcē, 264.
Eury̆nŏmē, 25, 68, 83.
Eurystheus, 198, 202, 244.
Eury̆tĭōn, 165, 246.
Eury̆tus, 206, 211.
Euterpē, 82.
Fates (_vide_ Mœræ).
Fauna, 132.
Faunālĭa, 132.
Faunus, 131.
Făvōnĭus, 94.
Fēlīcĭtas, 100.
Flōra, 136.
Fontus, 76, 110.
Fortūna, 98.
Fūrĭæ (Furies) (_vide_ Erinyes).
Gæa, 17, 19, 112, 129, 153, 204, 218.
Găny̆mēdēs, 87, 203.
Gē, 17 (_vide_ Gæa).
Gĕlānōr, 186.
Gĕnĭi, 100.
Gēry̆ŏnēs (Geryon), 190, 203.
Gĭgantes (Giants), 21.
Glaucus Pontius, 107.
Glaucus (son of Minos), 228.
Glaucus (son of Sisyphus), 180.
Gorgŏnēum (_vide_ Ægis).
Gorgons, 18, 107, 189.
Graces, 83, 163.
Grā̆dīvus, 53.
Grææ, 18, 107, 189.
Grātĭæ (_vide_ Graces).
Gy̆ēs, 18.
Hādēs, 19, 139, 146, 187, 224.
Hamadryads, 125.
Harmŏnĭa, 52, 171, 240.
Harpies, 18, 106, 235.
Hēbē, 26, 87, 197, 212.
Hĕcăbē (_vide_ Hecuba).
Hĕcătē, 91, 153.
Hector, 251.
Hĕcŭba, 243, 249, 256.
Hĕlĕnē (Helen), 58, 194, 224, 245, 256, 259.
Hĕlĕnus, 254.
Hēlĭos, 18, 89, 139, 203, 228.
Hellē, 232.
Hēphæstus, 26, 52, 57, 68, 163, 221, 229, 235, 252.
Hēra, 13, 19, 26, 31, 68, 87, 96, 197, 202, 204, 238, 249.
Hēraclēs, 79, 87, 106, 161, 183, 187, 197, 234.
Hēræum, 32.
Hercŭles, 204, 214 (_vide_ Heracles).
Hermēs, 14, 25, 57, 62, 163, 186, 189, 206, 243.
Heroes, 159.
Hersē, 218, 219.
Hēsĭŏne, 203, 208, 247.
Hespĕrĭdes, 90, 107, 204.
Hespĕrus, 93.
Hestĭa, 19, 71.
Hīmĕrus, 58.
Hippŏcŏōn, 209, 212.
Hippŏdămīa, 243.
Hippŏly̆tē, 224.
Hippŏly̆tus, 58, 224.
Homer, 13, 35, 52, 86, 144, 206, 249.
Hŏnos, 196.
Hōræ, 25, 84.
Hy̆ăcinthus, 41, 263.
Hy̆ădes, 93.
Hydra, 200.
Hy̆gĭēa, 36, 96.
Hy̆las, 234.
Hyllus, 210.
Hy̆mēn, 58.
Hy̆mĕnæus, 58.
Hy̆pĕrīōn, 18, 90, 92.
Hy̆permnestra, 187.
Hypnus, 155.
Īăpĕtus, 17, 162.
Īcărĭus, 194, 249.
Īcărŭs, 229.
Ichthyocentaurs, 105.
Īdas, 195, 231.
Īdŏmĕneus, 229, 259.
Iliad, 231, 242, 248.
Īlīthyia, 96.
Īlus, 242.
Īnăchus, 185.
Īnō, 108, 115, 171, 232.
Ĭnŭus, 131.
Īō, 26, 64, 185.
Īŏbătēs, 181, 187.
Ĭŏcastē, 238.
Ĭŏlāus, 200, 204, 206, 231.
Ĭŏlē, 206, 211.
Ĭōn, 219.
Īphĭănassa, 188.
Īphiclēs, 198, 231.
Īphĭgĕnīa, 49, 251.
Īphĭtus, 206, 234.
Īrēnē, 84.
Īrĭs, 18, 86, 106.
Īsis, 186.
Ismenian Oracle, 42.
Isthmian Games, 101.
Ĭty̆lus, 179.
Ixīōn, 149, 166.
Jānus, 13, 74.
Jāsōn, 231, 233.
Jūno, 13, 26, 32.
Jūpĭter, 13, 22, 24, 36, 77.
Jŭventas, 87.
Labdăcĭdæ, 237.
Labdăcus, 179.
Lăchĕsis, 98.
Lādōn, 204.
Lāërtēs, 249.
Lāĭus, 179, 237.
Lampus, 92.
Lāŏcŏōn, 254.
Lāŏdămas, 241.
Lāŏmĕdōn, 102, 203, 208, 242.
Lăpĭthæ, 165, 211, 223.
Lărēs, 157.
Larvæ, 158.
Lātōna (_vide_ Leto).
Lĕarchus, 108, 232.
Lēda, 26, 194.
Lĕmŭrālĭa, 158.
Lĕmŭrēs, 158.
Lĕnæa, 118.
Lētō, 18, 25, 41, 48, 150.
Leucippus, 195.
Leucŏthĕa (_vide_ Ino).
Līber, 120, 143.
Lībĕrālĭa, 120.
Lĭbĭtīna, 59.
Lĭby̆a, 186.
Lĭchas, 212.
Lĭnus, 42, 199, 263.
Lower World, 147.
Lūna, 49, 91.
Lŭpercālĭa, 132.
Lŭpercus, 131.
Ly̆æus, 117.
Ly̆cŏmēdēs, 225, 247.
Ly̆cus (Thebes), 173.
Ly̆cus (Megara), 220.
Lynceus (Scythian), 141.
Lynceus (son of Aphareus), 195, 231.
Lynceus (son of Danaus), 187.
Măchāōn, 254.
Maia, 25, 62, 132.
Mānēs, 158.
Mantō, 241, 262.
Mars, or Māvors, 26, 52, 77.
Marsy̆as, 127.
Māter Magna Īdæa, 113, 130.
Māter Mātūta, 92 (note).
Matrōnālia, 33.
Mēdēa, 221, 230, 235, 246.
Mĕdūsa, 35, 103, 181, 189.
Mĕgăpenthēs, 191.
Mĕgæra, 150.
Mĕgăra, 199, 206.
Mĕlampūs, 188, 240.
Mĕlĕāger, 168, 210, 230, 234.
Mĕlĭa, 185.
Mĕlīcertēs, 108, 232.
Melpŏmĕnē, 82.
Memnōn, 92, 253.
Mĕnĕlāus, 245, 250, 258.
Mĕnestheus, 225.
Mĕnœtĭus, 162.
Mercŭrĭus, 65.
Mĕrŏpē, 180, 238.
Mētĭōn, 220, 229.
Mētĭŏnĭdæ, 220.
Mētis, 25.
Mĕtus, 54.
Mĭdas, 127.
Mĭnerva, 13, 26, 36, 137, 228.
Mīnōs, 116, 149, 202, 222, 227, 228.
Minotaur, 222, 227, 228.
Mnēmŏsy̆nē, 17, 19, 25, 81.
Mœræ, 25, 98, 232.
Mŏlĭŏnĭdæ, 209.
Mopsus, 262.
Morpheus, 155.
Mŏsychlus, 70.
Mulcĭber, 71.
Murcĭa, 59.
Muses, 25, 42, 80, 81, 121.
Mūtūnus, 133.
Myrtĭlus, 244.
Naiads, 124.
Năpææ, 124.
Narcissus, 58, 124.
Nēleus, 209, 212, 248.
Nĕmĕsis, 98.
Nĕoptŏlĕmus, 254, 256.
Nĕphĕlē, 232.
Neptune (Neptūnus), 104.
Nereids, 105, 190, 253.
Nēreus, 18, 105, 205.
Nerio, 54.
Nessus, 210.
Nestor, 165, 168, 209, 247.
Nīcē, 85.
Night, 154.
Nīlus, 186.
Nĭŏbē, 48, 176, 243.
Nīsus, 220, 222.
Nŏtus, 92.
Nycteus, 172.
Nymphs, 123, 189, 204.
Oceanids, 68, 83, 110, 168.
Ōcĕănus, 18, 25, 91, 109, 162.
Ŏdysseus, 64, 102, 109, 249, 253, 259.
Œdĭpūs, 153, 238.
Œneus, 210, 230, 248.
Œnŏmăus, 243.
Ŏïclēs, 208.
Ŏīleus, 248.
Olympian Games, 24, 43, 196.
Omphălē, 208.
Ops, 133.
Orcus, 155.
Oreads, 124, 129.
Ŏrestēs, 49, 152, 258.
Ōrīōn, 92, 93.
Ōrīthyia, 94, 219.
Orpheus, 42, 234, 264.
Oschŏphŏrĭa, 223.
Pāgānāalĭa, 113.
Pălæmōn, 109.
Pălămēdēs, 251.
Păles, 136.
Pallădĭum, 242, 249, 254.
Pallas, 220, 222.
Pallas Athēnē (_vide_ Athene).
Pallor, 54.
Pān, 115, 128.
Pănăthĕnæa, 37, 223.
Pandărĕōs, 179.
Pandīōn, 220.
Pandōra, 163.
Pandrŏsus, 218.
Pānes, 125, 130, 135.
Parcæ, 98, 155.
Păris, 249, 253, 254.
Parthĕnōn, 36.
Pāsĭphăē, 228.
Patroclus, 252.
Pēgăsus, 103, 181, 190.
Pēleus, 58, 106, 168, 208, 231, 234, 245, 249.
Pĕlĭas, 180, 233, 246, 248.
Pĕlŏpĭdæ, 243, 258.
Pĕlops, 150, 176, 243.
Pĕnātēs, 73, 156.
Pēnĕlŏpē, 191, 249, 259.
Pēnĕlŏpē (Nymph), 128.
Penthĕsĭlēa, 183, 252.
Pentheus, 115.
Pĕrĭbœa, 247.
Pĕricly̆mĕnus, 209, 234.
Pĕrĭphētēs, 221.
Persē, 90.
Persēïs, 228.
Persĕphŏnē, 25, 91, 109, 138, 143, 155, 224.
Perseus, 102, 188, 198, 244.
Phædra, 58, 224, 228.
Phăĕthōn (son of Helios), 90.
Phăĕthōn (horse of Eos), 92.
Phĭloctētēs, 212, 251, 254, 259.
Phĭly̆ra, 168.
Phīneus, 107, 191, 235.
Phŏbus, 57.
Phœbē, 18, 49.
Phœnix, 246.
Phŏlus, 200.
Phorcys, 18, 106, 109, 189.
Phosphŏrus, 93.
Phrixus, 232.
Phȳleus, 209.
Pīrĭthŏus, 165, 206, 231.
Pittheus, 220.
Pĭty̆ŏcamptēs, 221.
Pleiădes, 93.
Plexippus, 232.
Plūteus, 146.
Plūtō, 146, 155.
Plūtō (fem.), 243.
Pŏdarcēs, 208.
Pœas, 212.
Pŏly̆bus, 238.
Pŏly̆castē, 194.
Pŏly̆clētus, 32.
Pŏly̆dectēs, 189, 190.
Pŏly̆deucēs (Pollux), 168, 175, 194, 231.
Pŏly̆dōrus, 172, 179.
Pŏly̆hymnĭa, 83.
Pŏly̆ĭdus, 229.
Pŏly̆nīcēs, 240.
Pŏly̆phēmus, 102.
Pŏlyxĕna, 253, 256.
Pōmōna, 135.
Pontus, 17, 18, 105.
Pŏseidōn, 13, 19, 20, 72, 100, 180, 209.
Pŏthus, 58.
Prĭămus (Priam), 183, 208, 243, 249, 256.
Prĭāpus, 133.
Procris, 219.
Procrustēs, 102, 221.
Prœtĭdes, 188.
Prœtus, 181, 187, 191.
Prŏmētheus, 162, 205.
Prōserpĭna (_vide_ Persephone).
Prōtĕsĭlāus, 251.
Prōteus, 107.
Psȳchē, 79.
Py̆ănepsĭa, 223, 226.
Py̆lădēs, 258.
Pyrrha, 164.
Pȳthĭa (_vide_ Delphian Oracle).
Pȳthōn, 41, 189.
Quinquatrūs Mājōrēs, 37.
Quĭrīnus, 77.
Recarānus, 214.
Rhădămanthys (Rhadamanthus), 149, 227.
Rhēa, 18, 71.
Rhēa Cy̆bĕlē, 113.
Rhŏdē, 104.
Sălăcĭa, 105.
Salmōneus, 233.
Sălus, 97.
Sandōn, 207.
Sarpēdōn, 227.
Sāturnālia, 134.
Sāturnus, 26, 133.
Satyrs, 125.
Scīrōn, 221.
Scŏtŏs, 153.
Scylla, 222.
Sĕlēnē, 18, 49, 91, 153.
Sĕmĕlē, 26, 108, 114, 171.
Semnæ, 152.
Sibyls, 42.
Sīlēni, 125, 127.
Sīlēnus, 115, 126.
Silvānus, 131.
Sĭmŏīs, 242.
Sĭnis, 221.
Sĭnōn, 254.
Sirens, 109.
Sīrĭus, 93.
Sīsy̆phus, 149, 179.
Sleep, 154.
Sol, 89, 90.
Sŏly̆mi, 182.
Sphinx, 238.
Stars, the, 93.
Stĕrŏpēs, 18.
Sthĕnĕbœa, 187.
Sthĕnĕlus, 198, 244.
Sthēnō, 190.
Strēnĭa, 97.
Strĭges, 97.
Strŏphĭus, 258.
Stymphālĭdes, 201.
Styx, 149.
Sȳleus, 208.
Symplēgădes, 235.
Sȳrinx, 126, 129.
Tălōs, 229.
Tantălus, 149, 176, 243.
Tartărus, 17, 19, 21.
Tĕlămōn, 208, 231, 234, 245, 247, 259.
Tēlĕbŏæ, 198.
Tēlĕgŏnus, 259.
Tēlĕmăchus, 259.
Tēlĕphassa, 170.
Tēlĕphus, 209.
Tellus, 112.
Termĭnus, 131, 137.
Terpsĭchŏrē, 82.
Tēthys, 18, 99.
Teucer, 208, 247, 259.
Teuthras, 210.
Thălīa, 82, 83.
Thallō, 85.
Thănătus, 155.
Thaumas, 18, 106.
Thēa (Thīa), 18, 90, 92.
Thĕmis, 17, 25, 78, 84.
Thersander, 241.
Thēseus, 43, 102, 116, 166, 168, 183, 206, 219, 228, 231, 234.
Thesmŏphŏrĭa, 141.
Thesprōtus, 245.
Thestĭus, 194, 232.
Thĕtis, 58, 68, 106, 246, 249, 252, 253.
Thŏōsa, 120.
Thy̆estēs, 244.
Tĭbĕrīnus, 76, 110.
Tīrĕsĭas, 241, 262.
Tīsĭphŏnē, 151.
Titans, 17, 18, 19, 90.
Tīthōnus, 92, 205.
Tĭty̆us, 41, 149.
Toxeus, 232.
Triptŏlĕmus, 140.
Trītōn, 35, 104, 105, 129.
Trōĭlus, 251.
Trōs, 88, 203, 242.
Ty̆chē, 99.
Tȳdeus, 210, 234, 240, 248.
Tyndărĕus, 194, 209, 245, 249.
Ty̆phōeus, 21.
Tȳphōn, 200, 204.
Tȳrō, 233.
Ŭlysses (_vide_ Odysseus).
Ūrănĭa, 82.
Ūrănus, 17, 18, 19, 21, 152.
Vĕnus, 58.
Vertumnus, 135.
Vesta, 72, 156.
Victōrĭa, 85.
Vulcan (Volcānus), 70.
Winds, the, 93.
Zĕphy̆rus, 92, 94.
Zētēs, 94, 219, 234.
Zēthus, 171, 172, 179.
Zeus, 12, 13, 16, 19, 22, 31, 62, 88, 115, 162, 185.
[Illustration]
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Transcriber’s note:
1. Silently corrected typographical errors and variations in spelling.
2. Archaic, non-standard, and uncertain spellings retained as printed.