Sometimes he appears treading on the beak of a ship. Fontenu, Le Culte des divinites des eaux, in the Mem. Acad. Inscr. xii. p. 27.

$32. (7) PLUTO. He was a second brother of Jupiter, and received, as his portion in the division of empire, the infernal regions or the world of shades. Under this idea the ancients imagined the existence of regions situated down far below the earth, and they represented certain distant and desert lands as serving for a path and entrance to the under world. Hence the fictions respecting Acheron, Styx, Cocytus, and Phlegethon, as being rivers of Hell. These regions below the earth were considered as the residence of departed souls, where after death they received rewards or punishments according to their conduct upon earth. The place of reward was called Elysium; that of punishment, Tartarus.

1. The residence of departed souls was termed by the Greeks ädns, Hades. It is important to bear in mind this fact in reading the passages of the New Testament, where this word occurs. The term, although sometimes rendered grave, and sometimes hell, properly signifies the world of departed spirits, and includes both the place of happiness and the place of misery. Cf. Luke xvi. 23. On the meaning and use of this term, cf. M. Stuart, Exegetical Essays &c. Ando. 1830. 12. -Spirit of the Pilgrims, vol. 1v. p. 539 ss.-Campbell, Diss. in his Transl. of the Gospels.- -On the views of the ancients respecting the state of the soul after death, cf. Homer, Od. xi.—E chylus, in his Prometheus & Persa.-Plato, in his Phædo.-Cicero, De contemnenda morte, and Somnium Scipionis.-Virgil, Æn. vi. cf. Tibull. El. i. 3. vs. 57 ss.-Gibbon, on Virgil's En. vi, in his Miscellaneous Works. - Heyne, Excursuses in his editions of Virgil & Homer (cf. P. IL § 50. 5. § 362. 4). - De Fourmont, L'Enfer Poetique, in the Mem. Acad. Inser. vol. 111. 5. — Class. Journ. 111. 276. xi. 318.

2u. The chief incident in the history of Pluto is his seizure and abduction of Пsposóvη, or Proserpine, who thereby became his wife, and the queen of the lower world. She was a daughter of Jupiter and Ceres. The circumstances of this event are related fully and poetically by Claudian (1) and Ovid (2), and furnished the ancient artists with frequent subjects for their skill in device and representation (3).

(1) De raptu Proserpina L. iii. (2) Metam. v. 341. (3) See Montfaucon, Ant. Expl. T. L pl. 37-41.

$33. Pluto is represented both by poets and artists with an air menacing, terrible, and inexorable. The latter usually exhibit him upon a throne, with a bifurcated sceptre, or a key, in his hand. A rod is sometimes put into his hand instead of his sceptre. The device which places upon his head a sort of bushel or measuring-vessel, instead of a crown, is of Egyptian origin, borrowed from the images of Serapis.

1. He appears crowned with ebony; sometimes with cypress leaves; sometimes with flowers of narcissus. He is also sometimes represented in the act of bearing off Proserpine in a chariot drawn by winged dragons. (See Plate X. fig. 3.) He is said to have possessed a helmet which rendered its wearer invisible; like the magic ring of the Lydian Gyges (cf. Cic. de Off. iii. 9. Herod. i. 8).

2u. His worship was universal; but it was attended with special solemnities in Boeotia, particularly at Coronea. His temple at Pylos in Messenia was also celebrated. The Roman gladiators consecrated themselves to Pluto. The victims offered to him were usually of a black color. Some of his principal names were Zevs, σrúɣios, Soranus, Summanus, Februus.

3. The Greeks named him Πλούτων as some suppose from πλοῦτος, wealth, which comes from the bowels of the earth. The Romans gave him the name Dis, having the same sense. He is also called "Adns, Orcus, Jupiter infernus, &c.-His chief festival was in February, when the Romans offered to him the sacrifices called Februa, whence the name of the month. His rites were performed by night or in the dark. The cypress was sacred to him, branches of which were carried at funerals.

34. Under the control of Pluto were the three judges of the lower world, Minos, Rhadamanthus, and Æacus. These decided the condition of all the spirits brought into Pluto's realms by Charon. Minos held the first rank. They were sons of Jupiter. They appear in Grecian history as real persons. At the entrance to the world of shades, in Pluto's vestibule, lay the dog Cerberus, a three-headed monster, that hindered the spirits from returning to the upper world. The most memorable of those represented as punished in Tartarus were Ixion, Sisyphus, Tityus, Phlegyas, Tantalus, the Danaides, and the

Aloides.

1. Charon is said to have been the son of Erebus and Nox. His office was to conduct the souls of the dead in a boat over the rivers Styx and Acheron to the realms of Pluto. As all were obliged to pay to him an obolus, a small piece of money, it was customary to place a coin for that purpose under the tongue of the deceased before the funeral rites. Such as had not been honored with a funeral were compelled to wander on the shore a hundred years before they could be transported. The fable respecting Charon is borrowed from the Egyptians, who had the custom of a trial and sentence upon their deceased, before allowing them' the honors of burial. For this trial all were carried across a lake in a boat, whose helmsman was called Charon.

Rollin, Anc. Hist. bk. i. ch. 2. sect. 2.-Cf. Class. Journ, vol. xx111. p. 7.—Bulletin des Sciences Historiques, vol. iv. p. 352.

2. There are numerous representations on the monuments of Egyptian art which seem to refer to this trial or judgment of the soul. It appears to be often symbolized by the figure of a pair of scales or balances, as if it were a weighing of the soul (vyooaoia); to which there may be an allusion in the prophet's interpretation of the mysterious writing on the wall of Belshazzar's dining-room (Dan. v. 27).

In fig. B. of our Plate XV. is a representation of this kind; in which we see the Egyptian balances, and a number of priests and allegorical or mythical personages; the drawing is reduced from one given the great French work, L'Egypte, &c. cf. P. V. §177.-See Mem. de l'Institut, Classe d'Histoire et Lit. Anc. vol. v. p. 84. sur la Psychostasie, ou pesée des ames, with plate.

$35. (8) APOLLO. The earliest and most natural form of idolatry was the worship of the stars, and especially of the sun, whose splendor, light, heat, and salutary influence upon all nature, were taken as the supernatural and independent powers of a deity. Hence the ancient fiction ascribing personality to this luminary, which was worshiped by the Egyptians under the name of Horus, by the Persians under that of Mithras, by the later Greeks and Romans under that of Phoebus (polsos) and Apollo. The two latter people, however, considered their "Hatos and Sol as a separate divinity, and attached to the history of Apollo many circumstances not connected with his original character as the god of light.

36. According to both nations, Apollo was the son of Jupiter and Latona, born on the island Delos. He was regarded as the god of the sciences and the arts, especially poetry, music, and medicine. They ascribed to him the greatest skill in the use of the bow and arrow, which he proved in killing the serpent Pytho, the sons of Niobe, and the Cyclops. The last achievement incensed Jupiter, and he was banished from Olympus. During his exile Apollo abode as a shepherd (1) with Admetus king of Thessaly. He also assisted Neptune in raising the walls of Troy, beguiling the toil of the laborers with his lyre and songs. His musical contest (2) with Pan and Marsyas is referred to the same period of his history. Other memorable cir

cumstances in his history are his love for Daphne and her transformation into a laurel-tree (3); that of Clytie for him and her metamorphosis into a sun-flower (4); his friendship for Hyacinthus (5), who was killed by Apollo's inattention, but changed into the flower of that name; and for Cyparissus, also accidentally slain and changed into a tree (6); the indiscreet request of his son Phaethon (7), to guide his father's chariot for one day, and the fatal consequences of the attempt. Ov. Met. ii. 680.- (2) vi. 382. xỉ. 146. (6) x. 106. - (7) i. 750.

(3) Met. i. 452. — (4) iv. 206, 256. — (5) x. 162. —

37a. The worship of Apollo was much celebrated among both Greeks and Romans. As the god of inspiration and prophecy, he gave oracles at Didyma, Patara, Claros, and other places. His temple at Delphi, and the oracle connected with it, was the most celebrated; next in fame was that in Argos, and the one at Rome on the Palatine hill, built by Augustus and adorned with a famous library. The Greeks celebrated in honor of Apollo the Pythian games, and the Romans those called ludi Apollinares and the ludi seculares. The laurel and olive, the wolf and hawk, the swan and grasshopper, the raven, crow, and cock, were sacred to Apollo.-The following names were applied to Apollo: Cynthius, Delius, Nomius, Patareus, Pythius (bos), Smintheus, Thymbræus.

He had also the following names : Λόξιας, Παιάν, Εκηβόλος, Τοξοφόρος, Αλεξίκακος.

37b. The image of this god, as expressed by poets and artists, was the highest ideal of human beauty, a tall and majestic body, and an immortal youth and vigor. Accordingly he appears on extant monuments with long hair, crowned with laurel, having in his hand a bow and lyre, and a quiver on his shoulder, naked, or but lightly clad. The most celebrated monument (1) is the marble statue, called the Apollo Belvidere.

See P. I. §186.4. Cf. Tibull. L. iii. Ele. 4. v. 27.-"Sometimes he is painted with a crow and a hawk flying over him, a wolf and a laurel-tree on one side and a swan and a cock on the other, and under his feet grasshoppers creeping." Sometimes he is exhibited in the midst of the Muses. cf. §103. He also appears, with a radiant head, in his chariot drawn by four horses. See Plate XI. fig. 4. A statue of Apollo stood upon the promontory of Actium, as a mark to mariners, and was seen at a great distance at sea.

The stories respecting Apollo resemble those in the mythology respecting Crishna, who is sometimes painted in company with nine damsels, who are whimsically grouped into the form of an elephant, on which he sits and plays upon his flute. He is also frequently represented as the destroyer of the great serpent; in some views he is held in the folds of the serpent, which is biting his foot; in others, he holds the serpent triumphantly in the grasp of his hands, and crushes its head beneath his foot.-Cf. Sir Wm. Jones, as cited § 25. 4.-Asiatic Researches, vol. VIII. Calmet's Dict. &c. vol. 1. p. 529 of ed. Charlestown, 1813.

38. (9) DIANA. She was a daughter of Jupiter, and was born of Latona on the island Delos, at the same time with Apollo. As in Apollo the sun was deified and adored; so was the moon, luna, ovu, in Diana, who was called by the Greeks AgTeus. She was also recognised as the goddess of hunting or the chase, of which she was passionately fond in her youth. She was likewise viewed sometimes as a goddess of the internal regions, under the name of Hecate. As presiding over the chase, she received from Jupiter a bow with arrows, and a train of sixty nymphs. She also obtained from him the grant of her petition to live a virgin, and was therefore the goddess of chastity. Hence her displeasure at the transgression of one of her nymphs,

Calisto (1), and her transformation of Actæon into a stag (2). The only one, towards whom she was not indifferent, was the shepherd or hunter, Endymion. She slew the nymph Chione (3) from jealousy of her beauty, and the daughters of Niobe (4) because Latona was slighted by their mother.

(1) Ov. Met. ii. 464. — (2) iii. 194. — (3) ix. 321. — (4) vi. 148-312. Cf. P. I. § 186. 2.

$39. Nowhere was the worship of Diana so much regarded, nowhere had she a temple so splendid as at Ephesus. (Cf. P. I. § 234. 3.) With this exception, that in Chersonesus Taurica was the most celebrated, especially through the story of Orestes and Iphigenia. Her principal temple at Rome was that erected by Servius Tullius on Mount Aventinus. In Rome the festival of the ludi seculares were sacred to her in conjunction with Apollo, and she was particularly honored under the name of Lucina, as presiding over births. In this view she was also called by the Greeks and Romans Ilithyia (èvia), although this was the name (§ 27) of a distinct divinity. her other names were Phabe, Cynthia, Delia, Hecate, Dictynna, Agrotera (ayqoriga), Trivia, from her statues being placed in crossways as she presided over streets, Chitone (zrovn), and Triformis (Toiuoggos), from her three-fold character as goddess of the moon or month, the chase, and the lower world.

Some of

Other names or epithets were applied to her: λοχεία, κυνηγός, ὀρεσίφοιτος, τριοδίτις, ιοχέαιρα and τοξοφόρος. "Diana is called Triformis and Tergemina. First, because though she is but one goddess, yet she has three different names as well as three different offices. In the heavens she is called Luna; on the earth she is named Diana, and in hell she is styled Hecate or Proserpina. In the heavens she enlightens everything by her rays; on the earth she keeps under all wild beasts by her bow and her dart; and in hell she keeps all the ghosts and spirits in subjection to her by her power and authority. Secondly, because she has, as the poets say, three heads; the head of a horse on the right side, of a dog on the left, and a human head in the midst; whence some call her three-headed or three-faced. Thirdly, according to some, because the moon has three phases or shapes; the new moon appears arched with a semi-circle of light; the half-moon fills a semi-circle with light; and the full moon fills a whole circle or orb with splendor."

40. As goddess of the chase, she is represented in monuments of art, tall and nimble, with a light, short, and often flowing costume, her legs bare, her feet covered with buskins, with bow and arrows, either alone, or accompanied by her nymphs, often with a hound near her, often riding in a chariot drawn by two white stags. (See Plate X. fig. 7.) She is thus represented in a beautiful statue supposed to have come from the same hands as the Apollo Belvidere. As the goddess of night, or the moon, she is represented in long robes, with a large starred veil, having a torch in her hand and a crescent on her head. We have figures of the Ephesian Diana, in the Egyptian style, and in Greek imitation of it, in which she is exhibited with numerous breasts, and very similar to Isis, whereby the 'fruitfulness of nature seems to have been represented.

"Sometimes she appears with wings, holding a lion in one hand, and a panther in the other, with a chariot drawn by two heifers, or two horses of different colors." The poppy was sacred to Diana. The Athenians sacrificed to her goats, or a white kid, sometimes a pig or ox. The inhabitants of Taurica offered on her altar strangers that were shipwrecked on their coast.