ert an immediate influence upon the condition of mortals. In these respects, however, their power was limited, according to the general opinion, being controlled by an eternal and immutable relation of things, termed fate or destiny.

"The ancient Greeks believed their gods to be of the same shape and form as themselves, but of far greater beauty, strength, and dignity. They also regarded them as being of much larger size than men ; for in those times great size was esteemed a perfection both in man and woman, and consequently was supposed to be an attribute of their divinities, to whom they ascribed all perfections. A fluid named Ichor supplied the place of blood in the veins of the gods. They were not capable of death, but they might be wounded or otherwise injured. They could make themselves visible or invisible to men as they pleased, and assume the forms of men or of animals as it suited their fancy. Like men they stood in daily need of food and sleep. The meat of the gods was called Ambrosia, their drink Nectar. The gods when they came among men often partook of their food and hospitality.

"Like mankind, the gods were divided into two sexes; namely, gods and goddesses. They married and had children, just like mortals. Often a god became enamored of a mortal woman, or a goddess was smitten with the charms of a handsome youth, and these love-tales form a large portion of Grecian mythology.

"To make the resemblance between gods and men more complete, the Greeks ascribed to their deities all human passions, both good and evil. They were capable of love, friendship, gratitude, and all the benevolent affections; on the other hand, they were frequently envious, jealous, and revengeful. They were particularly careful to exact all due respect and attention from mankind, whom they required to honor them with temples, prayers, costly sacrifices, splendid processions, and rich gifts; and they severely punished insult or neglect.

"The abode of the gods, as described by the more ancient Grecian poets, such as Homer and Hesiod, was on the summit of the snow-clad mountains of Olympus in Thessaly. A gate of clouds, kept by the goddesses named the Seasons, unfolded its valves to permit the passage of the Celestials to earth, or to receive them on their return. The city of the gods, as we may term it, was regulated on the same principle as a Grecian city of the heroic ages. The inhabitants, who were all the kindred or the wives and children of the king of the gods, had their separate dwellings; but all, when summoned, repaired to the palace of Jupiter, whither also came, when called, those deities whose usual abode was the earth, the waters, or the under world. It was also in the great hall of the palace of the Olympian king that the gods feasted each day on ambrosia and nectar; which last precious beverage was handed round by the lovely goddess Hebe (Youth), - maid-servants being the usual attendants at meals in the houses of the Grecian princes in early times. Here they conversed of the affairs of heaven and earth; and as they quaffed their nectar, Apollo the god of music delighted them with the tones of his lyre, to which the Muses sang in responsive strains. When the sun was set, the gods retired to sleep in their respective dwellings.

"The Dawn, the Sun, and the Moon, who drove each day in their chariots drawn by celestial steeds through the air, gave light to the gods as well as men." (Keightley, p. 14-17.)

12t. Before proceeding to notice more particularly the classes specified, we will, in accordance with our general plan in other parts of this work, present some references to the sources of information on the subject; alluding first to ancient authorities, and then giving the titles to more modern works.

1u. Almost all the Greek and Roman poets make use of, or at least touch upon, mythological subjects; although these are not by any means treated in the same manner in the different kinds of poetry, epic, lyric, dramatic, and didactic. We have properly mythic poetry in the Theogony of Hesiod and the Cassandra of Lycophron (P. II. § 51, 67), the Metamorphoses of Ovid, and in two poems of Claudian, the Gigantomachy, and the Rape of Proserpine (P. II. § 334). Many historians have introduced into their narratives mythological traditions, without presenting them, however, as fully entitled to credence, while they have also recorded much that appertained to the worship of the gods and to works of art connected with mythology. Herodotus, Diodorus, Strabo, Pausanias, and the elder Pliny may be mentioned particularly.— There were also ancient writers who made mythology their theme, or treated the subject more at length; as, among the Greeks, Apollodorus, Conon, Hephæstion, Parthenius, Antoninus Liberalis, Palæphatus, Heraclides, Phurnutus (P. II. § 221ss); among the Romans, Hyginus and Fulgentius (P. II. §384ss). Notices on this subject are found also in the works of some of the early writers of the church and also in the notes of most of the Greek scholiasts.

2u. Of the numerous modern works on Mythology, some treat the subject more at large, others more compendiously; some present the subjects in an alphabetical order; there are also works accompanied with plates and drawings for illustration.

GREEK AND ROMAN MYTHOLOGY.

Mythologisches Lexicon (ed. I. J. Schwabe). (c) Dictionaries of Mythology.-B. Hederich, Lpz. 1770. 8.-P. F. A. Nitsch, Neues mythol. Wörterbuch (ed. F. G. Klopfer). Lpz. 1821. 2 vols. 8.-K. Ph. Moritz, Mythol. Wörterbuch für Schuler. Berl.1817. 8.-I. G. Gruber, Wörterbuch der altklassischen Mythologie und Religion. Weim. 1810. 3 vols. 8.-P. C. Chompre, Dictionnaire abrege de la fable. Par. 1818. 12

(a) The following are some of the works-Valpy's Elements of Mythology. Lond. 1832. which go into more full details.-Lit. Greg. 18. very brief. C. K. Dillaway, Roman AntiGyraldi, Historia Deor. Gentil. Syntagma-quities and Ancient Mythology. Bost. 1831. 12. ta xvII. Bas. 1548. fol. Also in his Opp. Omn. Keightley's Mythology. Lond. 1832. (ed. J. Jensius). Lugd. Bat. 1606. fol. Cartari, le imagini degli dei degli antichi. Vinc. Lion.1581. 4. Also in Latin, Lugd. 1581. 4. oft. repr.- Natalis Comitis Mythologie s. Explicationis Fabularum libri X. Gen. 1651. 8.-Gerh. I. Vossius, De theologia Gentili et physiologia christiana, s. de origine et progressu idolatriæ libri IX. Ámst. 1668. fol.-Ant. Banier, La mythologie et les fables expliquées par l'histoire. Par.1738-40. 8 vols. 12. In German with addi--Fr. Noel, Dictionnaire de la fable, ou Mythotions by J. A. Schlegel & J. M. Schröckh. Lpz. logie grecque, latine, egyptienne, celtique, per1755-65. 5 vols. 8. In English, Banier, Mythol- sanne, indienne, chinoise, &c. Par. 1823. 2 vols. ogy of the Ancients. Lond. 1739. 4 vols. 8. Mayo,System of Mythology. Philad. 1815. 4 vols. (Extracted from J.Bryant's New System or An8.-Wm.Holwell, A Mythological Dictionary &c. 8.-F. Creuzer's Symbolik und Mythologie der alysis of Ancient Mythology.) Lond. 1793. 8. Alten Völker, besonders der Griechen. Lpz.-Bell, New Pantheon. Lond. 1790. 2 vols. 4. 1819-21. 4 Bde. 8. 3d improved ed. commenced 1836.-Same (abridged) by G. H. Moser. Lpz. lustrating the subjects of mythology, accompa(d) The following works contain plates il1822. 8.-Ch. A. Lobeck, Aglaophamus, sive denied with explanations.-Bernard de MontfauTheologiæ mysticæ Græcorum causis. Regi- con, L'Antiquité expliquée et representée en montii (Königsburg), 1829. 2 vols. 8. opposing figures. Par. 1719. 10 vols. in 5 fol. some of the views of Creuzer: it has been highly commended.-J. H. Voss, Antisymbolik. Supplem. Stuttg. 1824. 8.-G. Hermann, De Mythologia Græcorum antiquissima. 1817.-G. Hermann & F. Creuzer, Briefe über Homer und Hesiodus. Heidelb.1818. 8.-G. Hermann, Briefe über das Wesen und die Behandlung der Mythologie. Lpz. 1819. 8.-J. A. Kanne's Mythologie der Griechen. Lpz.1805. 8.-By same, erste Urkunden der Geschichte, oder allgemein Mythologie. Baireuth, 1808. 2 Bde. 8. der ältesten Naturphilosophie aller Völker. By same, Pantheon Tüb. 1811. 8.-J. L. Hug's Untersuchungen über d. Mythos d. berühmtern Völker d. alt. Welte, vorzüglich d. Griech. Freyb. 1812. 4. -Buttmann, Mythologus. Berl. 1828. 2 vols. 8. -S. A. L. Richter's Phantasien des Alterthums, oder Samml. myth. Sagen der Hellenen, Rö mer &c. Lpz.1708-20. 5 Bde. 8.-We may add J. Bryant's New System of Mythology. Lond. 1807. 6 vols. 8. — Dupuis, Origine de tous les Cultes. Par. 1822. 7 vols. 8.-R. P. Knight, Inquiry into the symbolical Language of Ancient Art and Mythology, in different Nos. of the Classical Journal.-Court de Gebelin, Le Monde Primitif. Par. 1774. 1787. 9 vols. 4. explaining fables, traditions, symbols, and language.Guigniaut, Religions de l'Antiquite. Par.1825 30. 4 vols. 8.-Constant, De la Religion. Par. 1826-31. 5 vols. 8.

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Par. 1724. 5 vols. fol. Translated into English by David Humphreys. Lond. 1721. 5 vols. fol with Supplement, 2 vols. fol.—Joach. von Sandrart, Iconologia deorum. Nürnb. 1680. fol. Spence's Polymetis, or an inquiry concerning the agreement between the works of the Roman poets and the remains of the ancient artists. Lond. 1747. fol. 1755. fol.-A. Hirt, Bilderbuch für Mythologie, Archæologie und. Kunst. Berl. 1805-16. 2 vols. 4. — A. L. Millin, mens pour servir a l'etude de la mythologie, Galerie mythologique, ou Recueil des monude l'histoire de l'art &c. Par. 1811. 2 vols. 8. containing correct pictures of about 800 ancient monuments.-A. H. Petiscus, Der Olymp, oder Mythologie der Egypter, Griechen und Römer. Berl. 1837. 8. 6th ed.

much service in illustrating mythology, to which (e) The impressions on ancient gems are of part of the subject belong the following works: A. C. Klausing, Versuch einer mythologischen Daktyliothek für Schuler. Lpz. 1781. 8. (with 120 neat impressions of engraved gems.) — T. F. Roth's mythologische Daktyliothek. Nürnb 1805 (with 90 impressed models of engraved stones).. Also Lippert's Daktyliothek (P. L to mythology.-The gems, of which Wedgwood $210). One thousand of his impressions belong & Bentley have given imitations, pertain many (P. I. 210). of them to mythology, as also those of Tassie

on the Mythology of other nations besides the (f) Here we may name likewise some works Greeks & Romans.-Moore's Hindoo Pantheon.

(b) More compendious treatises, or manuals. C. T. Damm, Mythologie der Griechen und Römer (ed. Levezow). Berl. 1820. 8. with plates. - M. G. Hermann, Handbuch der Mythologie aus Homer und Hesiod. Berl.1787-95. 3 vols. 8. By same, Mythologie der Griechen, für die dus. Lpz.1827. 2 vols. 8.-Kennedy, Researches Rhode, Ueber die religiöse Bildung der Hinobern Klassen &c. Berl.1801. 2 vols. 8.-K.Ph. into the Nature and Affinity of Ancient and Moritz, Götterlehre, oder mythol. Dichtungen Hindoo Mythology. Cf. Asiatic Researches. der Alten. Berl. 1819. 8. with plates. Also Maurice, Indian Antiquities. Lond.1806. 7 volse transl. by C. F. Jäger. N. York. 1830. 12. with 8.-Ward's View of the History, Literature, & plates. Same work in English, Mythological Religion of the Hindoos. Fictions of Greeks and Romans. 12mo. - Fr. Chinois (or Parallel between the religious worRambach, Abriss einer Mythologie für Künstler. ship of the Greeks and the Chinese.) Par.1810. Hager, Pantheon Berl. 1796. 2 vols. 8. risse zu Vorlesungen über die Mythologie. Analysis of Egyptian Mythology. Lond. 1819 C. A. Böttiger's Grund- 4. Cf. Class. Journ. 1. 178. J. C. Prichard, Dresd. 1808. 8. By same, Amalthea oder Mu-8.- Nyerup, Wörterbuch der Scandinavian seum d. Kunstmythologie und bildl. Alter- Mythologie. Copenh. 1816. 12. — J. M. Kemble, thumskunde. Leipz. 1821.-F. Fiedler, Mytho-Saxon Mythology. Cf. Bibl. Repos. x1. 247. Jogie der Griechen und italischen Völker. Hal. For some remarks On the resemblance of the 1823.-Andrew Tooke, The Pantheon; contain-mythology of the Middle Ages to the Classical, ing the Mythological systems of the Greeks & cf. Editor's Preface to Warton's Hist. Eng. Po Romans. 36th ed. Lond. 1831. 8. with plates. etry, vol. 1. p. 25 ss. ed. Lond. 1824.

I-Mythological History of the Superior Gods.

13.* The Divinities which we include in the class denominated Superior Gods, are the following: SATURN, Koóvos, Xoóvos, Saturnus; JANUS; RHEA or CYBELE, Pia, Pría, Kußtin; JUPITER, Zevs; JuNO, "Hoa; NEPTUNE, П008v, Neptunus; PLUTO, ПoÚτv; APOLLO, 'Arólλwv; DIANA, "AQTEμIS; MINERVA, Haas; MARS, "Agns; VENUS, Αφροδίτη; VULCAN, "Hoαιotos, Vulcanus; MERCURY, 'Equis, Mercurius; BACCHUS, 4tórvoos; CERES, Anung; VESTA, Eoria.

$14. (1) SATURN. This was one of the most ancient of the gods, called Chronos by the Greeks and Saturnus by the Romans. He was said to be the son of Uranos and Titæa, i. e. the heavens and the earth, and to have possessed the first government of the universe. His wife was Rhea, who was his sister. Saturn and his five brethren were called Titans, probably from their mother; Rhea and her five sisters likewise Titanides. Saturn seized upon the government of the universe by his superiority over his father and brothers; yet pledged himself to rear no male children; accordingly he is represented as devouring his sons as soon as born.

15. But this fate, three of them, Jupiter, Neptune, and Pluto, escaped, through the artifice of Rhea their mother, who gave him stones to devour instead of the children at their birth. Jupiter aided Saturn in recovering his throne, after he had been driven from it by his brothers the Titans and bound in Tartarus. But soon he made war himself upon Saturn, and seized the government. According to Roman fiction, Saturn now fled to Italy (thence called Saturnia), and acquired great honor by teaching arts and morals to the people. Under him was the so-called golden age, which the Greek poets assigned to the reign of Saturn and described as singularly happy. Probably an idea of the perfection and fecundity of nature, when just newly created, is the basis of this story.

Hes. Op. et Di. vs. 199.-Virg. Æn. viii. 319.-Ov. Metam. i. 89-112.

16. From the Greek name of this god, which is the word signifying time (xgóros), he has been considered as designed to personify time, and the first cause of the visible world. His Latin name also, as well as the story of his devouring his children, seems to have some reference to the idea of time, as satiated only by the destruction of what it has produced.

lu. This name, however, may have been given from the idea of fertility or productiveness, as he is said to have taught agriculture and the use of seeds. The word Saturnus is derived from Satur, signifying full, satiated, and also fertile. Saturn is termed Sator, Vitisator, Falcifer (bearing a sickle or scythe), Sterculinus or Stercutius (having taught the fertilizing uses of manure), Canus and Leucanthes (evxavis).

2. Some have traced the fables respecting Saturn to the history of Noah. See Tooke's Pantheon, Pt. ii. ch. i. § 5. "Saturn was not unknown to the

ancient Germans, among whom he was worshiped by the name of Scatur; who is described as standing on a fish with a wheel in one hand, and in the other a vessel of water filled with fruits and flowers." Holwell's Dict. cited § 12. 2 (c).

$17. It was once customary to offer to Saturn human sacrifices, particularly among the Carthaginians, the Gauls, and the Pelasgic in

habitants of Italy. His principal temples among the Greeks were at Olympia, and at Drepanum in Sicily. The temple of Saturn in Rome served also the purpose of a treasury, in memorial, perhaps, of the general security and the community of goods in the Saturnian or golden age. The chief festival of this deity was the Saturnalia of the Romans, which was, like the Peloria (Пógia) of the Thessalians, devoted to freedom, mirth, and indiscriminate hospitality.

Saturn was represented by the figure of an old man having a scythe or sickle in one hand, and often in the other a serpent with its tail in its mouth in the form of a circle, both emblems of time. There are, however, but few ancient monuments of this deity.

Also thus described: "a decrepid old man with a long beard and hoary head; his shoulders are bowed like an arch, his jaws hollow and thin, his cheeks sunk; his nose is flat, his forehead full of furrows, and his chin turned up; his right hand holds a rusty scythe, and his left a child, which he is about to devour." See Plate X. fig. 1.

The custom of sacrificing children to Saturn seems to identify him with Moloch, the Phonician idol, to whom the apostate Israelites sacrificed their offspring. Cf. Diod. Sic. xx.14. Jahn, Bibl. Arch. § 211.-The Sun-god of the South-Americans was worshiped with the same cruel rites. Southey's Madoc, Notes. Morin, and Freret, Des victimes humaines, Mem. Acad. Inser. vols. 1. & XVIII. Origin of human sacrifices. Class. Journ. XIV. 352. xvII.104.

§ 18. (2) JANUS. He was one of the Superior Gods of the Romans. They represent him as of Thessalian origin, and as reigning over the earliest and so-called aboriginal inhabitants of Italy, in the time of Saturn. It was to Janus that Saturn fled, and under them was the golden age, a period of uninterrupted peace. To Janus, therefore, Romulus dedicated that celebrated temple, which was always open in time of war, and was closed with much solemnity, whenever there was general peace in the Roman empire; a thing which happened but three times during 724 years from the building of the city (cf. P. V. 60). From this deity the month of January was named, and the first day of the month was sacred to him.

He is represented with a double, and sometimes with a quadruple face; hence the epithets Biceps, Bifrons, Quadrifrons. He is also called Patulcius, Clusius, Consivius, Custos, and Claviger.

See Plate XI. fig. 8.-It is worthy of notice that the Brahma of the Hindoos is represented with four heads. See Plate XIa.- -Janus is also represented with a key in one hand and a rod in the other, with 12 altars beneath his feet, supposed by some to refer to the 12 months of the year. His statue erected by Numa is said to have had its fingers so composed as to signify 365, the number of days in a year. He was considered as the inventor of locks, doors, and gates, which are thence called januæ. He was termed Father, and sometimes God of gods. In sacrifices, prayers were first offered to Janus, and oblations were made to him, as being the door of access to the gods.-His original name was Djanus or Dianus, which some have derived from dies, day. He is called the Sun and was the Sun-god or God of the Year, of the original inhabitants of Italy. The story of his friendly reception of Saturn is by some explained as referring to the agreement between the old inhabitants of Latium and the immigrating Pelasgi to worship the two gods in common.-Janus was not received among the gods of the Greeks.

$19. (3) RHEA or CYBELE. The common name of the wife and sister of Saturn, was Rhea or Ops. Yet the history and worship of Cybele were afterwards so entirely interwoven, with those of Rhea, that both were considered the same person, and although Rhea was said to be the daughter of Earth, were each taken for Gaia or Tellus.