The Gods, The Creation, and the Earliest Heroes


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The Gods, The Creation, and the Earliest Heroes

The Gods

Strange clouded fragments of an ancient glory,

Late lingerers of the company divine,

They breathe of that far world wherefrom they come,

Lost halls of heaven and Olympian ail:

The Greeks did not believe that the gods created the universe. It was the other way about: the universe created the gods. Before there were gods heaven and earth had been formed. They were the first parents. The Titans were their children, and the gods were their grandchildren.


The Titans, often called the Elder Gods, were for untold ages supreme in the universe. They were of enormous size and of incredible strength. There were many of them, but only a few appear in the stories of mythology. The most important was CRONUS, in Latin SATURN. He ruled over the other Titans until his son Zeus dethroned him and seized the power for himself. The Romans said that when Jupiter, their name for Zeus, ascended the throne, Saturn fled to Italy and brought in the Golden Age, a time of perfect peace and happiness, which lasted as long as he reigned. The other notable Titans were OCEAN, the river that was supposed to encircle the earth; his wife TETHYS; HYPERION, the father of the sun, the moon and the dawn; MNEMOSYNE, which means Memory; THEMIS, usually translated by Justice; and IAPETUS, important because of his sons, ATLAS, who bore the world on his shoulders, and PROMETHEUS, who was the savior of mankind. These alone among the older gods were not banished with the corning of Zeus, but they took a lower place.

The twelve great Olympians were supreme among the gods who succeeded to the Titans. They were called the Olympians because Olympus was their home. What Olympus was, however, is not easy to say. There is no doubt that at first it was held to be a mountain top, and generally\ identified with Greece's highest mountain, Mt.Olympus in Thessaly, in the northeast of Greece. But even in the earliest Greek poem, the Iliad, this idea is beginning to give way to the idea of an Olympus in some mysterious region far above all the mountains of the earth. In one passage of the IliadZeus talks to the gods from "the topmost peak of many-ridged Olympus," clearly a mountain. But only a little further on he says that if he willed he could hang earth and sea from a pinnacle of Olympus, clearly no longer a mountain. Even so, it is not heaven. Homer makes Poseidon say that he rules the sea, Hades the dead, Zeus the heavens, but Olympus is common to all three.

Wherever it was, the entrance to it was a great gate of clouds kept by the Seasons. Within were the gods' dwellings, where they lived and slept and feasted on ambrosia and nectar and listened to Apollo's lyre. It was an abode of perfect blessedness. No wind, Homer says, ever shakes the untroubled peace of Olympus; no rain ever falls there or snow; but the cloudless firmament stretches around it on all sides and the white glory of sunshine is diffused upon its walls.

The twelve Olympians made up a divine family: (1) ZEUS (JUPITER), the chief; his two brothers next, (2) POSEIDON (NEPTUNE), and (3) HADES, also called PLUTO; (4) HESTlA (VESTA), their sister; (5) HERA (JUNO), Zeus's wife, and (6) ARES (MARS), their son; Zeus's children: (7) ATHENA (MINERVA), (8) APOLLO, (9) APHRODITE (VENUS), (10) HERMES (Mercury), and (11) ARTEMIS (DIANA); and Hera's son (12) EPHAESTUS (VULCAN), sometimes said to be the son of Zeus too.


Zeus and his brothers drew lots for their share of the universe. The sea fell to Poseidon, and the underworld to Hades. Zeus became the supreme ruler. He was Lord of the Sky, the Rain-god and the Cloud-gatherer, who wielded the awful thunderbolt. His power was greater than that of all the other divinities together. In theIliad he tells his family, "I am mightiest of all. Make trial that you may know. Fasten a rope of gold to heaven and lay hold, every god and goddess. You could not drag down Zeus. But if I wished to drag you down, then I would. The rope I would bind to a pinnacle of Olympus and all would hang in air, yes, the very earth and the sea too."

Nevertheless he was not omnipotent or omniscient, either. He could be opposed and deceived. Poseidon dupes him in the Iliad and so does Hera. Sometimes, too, the mysterious power, Fate, is spoken of as stronger than he. Homer makes Hera ask him scornfully if he proposes to deliver from death a man Fate has doomed.

He is represented as falling in love with one woman after another and descending to all manner of tricks to hide his infidelity from his wife. The explanation why such actions were ascribed to the most majestic of the gods is, the scholars say, that the Zeus of song and story has been made by combining many gods. When his worship spread to a town where there was already a divine ruler the two were slowly fused into one. The wife of the early god was then transferred to Zeus. The result, however, was unfortunate and the later Greeks did not like these endless love affairs.

Still, even in the earliest record Zeus had grandeur. In the Iliad Agamemnon prays: "Zeus, most glorious, most great, God of the storm-cloud, thou that dwellest in the heavens." He demanded, too, not only sacrifices from men, but right action. The Greek Army at Troy is told "Father Zeus never helps liars or those who break their oaths." The two ideas of him, the low and the high, persisted side by side for a long time. His breastplate was the aegis, awful to behold; his bird was the eagle, his tree the oak. His oracle was Dodona in the land of oak trees. The god's will was revealed by the rustling of the oak leaves which the priests interpreted.


She was Zeus's wife and sister. The Titans Ocean and Tethys brought her up. She was the protector of marriage, and married women were her peculiar care. There is very little that is attractive in the portrait the poets draw of her. She is called, indeed, in an early poem,

Golden-throned Hera, among immortals the queen, Chief among them in beauty, the glorious lady All the blessed in high Olympus revere, Honor even as Zeus, the lord of the thunder.

But when any account of her gets down to details, it shows her chiefly engaged in punishing the many women Zeus fell in love with, even when they yielded only because he coerced or tricked them. It made no difference to Hera how reluctant any of them were or how innocent; the goddess treated them all alike. Her implacableanger followed them and their children too. She never forgot an injury. The Trojan War would have ended in an honorable peace, leaving both sides unconquered, if it had not been for her hatred of a Trojan who had judged another goddess lovelier than she. The wrong of her slighted beauty remained with her until Troy fell in ruins.

In one important story, the Quest of the Golden Fleece, she is the gracious protector of heroes and the inspirer of heroic deeds, but not in any other. Nevertheless she was venerated in every home. She was the goddess married women turned to for help. Ilithyia (or Eileithyia), who helped women in childbirth, was her daughter. The cow and the peacock were sacred to her. Argos was her favorite city.


He was the ruler of the sea, Zeus's brother and second only to him in eminence. The Greeks on both sides of the Aegean were seamen and the God of the Sea was all important to them. His wife was Amphitrite, a granddaughter of the Titan, Ocean. Poseidon had a splendid palace beneath the sea, but he was oftener to be found in Olympus.

Besides being Lord of the Sea he gave the first horse to man, and he was honored as much for the one as for the other.

Lord Poseidon, from you this pride is ours, The strong horses, the young horses, and also the rule of the deep. He commanded and the storm wind rose And the surges of the sea.

But when he drove in his golden car over the waters, the thunder of the waves sank into stillness, and tranquil peace followed his smooth-rolling wheels.

He was commonly called "Earth-shaker" and was always shown carrying his trident, a three-pronged spear, with which he would shake and shatter whatever he pleased.

He had some connection with bulls as well as with horses, but the bull was connected with many other gods too.


He was the third brother among the Olympians, who drew for his share the underworld and the rule over the dead. He was also called Pluto, the God of Wealth, of the precious metals hidden in the earth. The Romans as well as the Greeks called him by this name, but often they translated it into Dis, the Latin word for rich. He had a far-famed cap or helmet which made whoever wore it invisible. It was rare that he left his dark realm to visit Olympus or the earth, nor was he urged to do so. He was not a welcome visitor. He was unpitying, inexorable, but just; a terrible, not an evil god. His wife was Persephone (Prosperine) whom he carried away from the earth and made Queen of the Lower World. He was King of the Dead—not Death himself, whom the Greeks called Thanatos and the Romans, Orcus.


She was the daughter of Zeus alone. No mother bore her. Full-grown and in full armor, she sprang from his head. In the earliest account of her, the Iliad, she is a fierce and ruthless battle-goddess, but elsewhere she is warlike only to defend the State and the home from outside enemies. She was pre-eminently the Goddess of the City, the protector of civilized life, of handicrafts and agriculture; the inventor of the bridle, who first tamed horses for men to use.

She was Zeus's favorite child. He trusted her to carry the awful aegis, his buckler, and his devastating weapon, the thunderbolt.

The word oftenest used to describe her is "gray-eyed," or, as it is sometimes translated, "flashing-eyed." Of the three virgin goddesses she was the chief and was called the Maiden, Parthenos, and her temple the Parthenon. In later poetry she is the embodiment of wisdom, reason, purity.

Athens was her special city; the olive created by her was her tree; the owl her bird.


The son of Zeus and Leto (Latona), born in the little island of Delos. He has been called "the most Greek of all the gods." He is a beautiful figure in Greek poetry, the master musician who delights Olympus as he plays on his golden lyre; the lord too of the silver

bow, the Archer-god, far-shooting; the Healer, as well, who first taught men the healing art.

Even more than of these good and lovely endowments, he is the God of Light, in whom is

no darkness at all, and so he is the God of Truth. No false word ever falls from his lips.

O Phoebus, from your throne of truth,

From your dwelling-place at the heart of the world,

You speak to men.

By Zeus's decree no lie comes there,

No shadow to darken the word of truth.

Zeus sealed by an everlasting right

Apollo's honour, that all may trust

With unshaken faith when he speaks.

Delphi under towering Parnassus, where Apollo's oracle was, plays an important part in

mythology. Castalia was its sacred spring; Cephissus its river. It was held to be the center

of the world, so many pilgrims came to it, from foreign countries as well asGreece. No

other shrine rivaled it. The answers to the questions asked by the anxious seekers for Truth

were delivered by a priestess who went into a trance before she spoke. The trance was

supposed to be caused by a vapor rising from a deep cleft m the rock over which her seat

was placed, a three-legged stool, the tripod.


Apollo was called Delian from Delos, the island of his birth, and Pythian from his killing of a

serpent, Python, which once lived in the caves of Parnassus. It was a frightful monster and

the contest was severe, but in the end the god's unerring arrows won the victory. Another

name often given him was "the Lycian," variously explained as meaning Wolf-god, God of

Light, and God of Lycia. In the Iliad he is called "the Sminthian," the Mouse-god, but

whether because he protected mice or destroyed them no one knows. Often he was the

Sun-god too. His name Phoebus means "brilliant" or "shining." Accurately, however, the

Sun-god was Helios, child of the Titan Hyperion.

Apollo at Delphi was a purely beneficent power, a direct link

between gods and men, guiding men to know the divine will, showing them how to make

peace with the gods; the purifier, too, able to cleanse even those stained with the blood of

their kindred. Nevertheless, there are a few tales told of him which show him pitiless and

cruel. Two ideas were fighting in him as in all the gods: a primitive, crude idea and one that

was beautiful and poetic. In him only a little of the primitive is left.

The laurel was his tree. Many creatures were sacred to him, chief among them the dolphin

and the crow.


Also called Cynthia, from her birthplace, Mount

Cynthus in Delos.

Apollo's twin sister, daughter of Zeus and Leto. She was one of the three maiden

goddesses of Olympus:—

Golden Aphrodite who stirs with love all creation,

Cannot bend nor ensnare three hearts: the pure maiden Vesta,

Gray-eyed Athena who cares but for war and the arts of the craftsmen,

Artemis, lover of woods and the wild chase over the mountains.

She was the Lady of Wild Things, Huntsman-in-chief to the gods, an odd office for a woman. Like a good huntsman, she was careful to preserve the

young; she was "the protectress of dewy youth" everywhere. Nevertheless, with one of

those startling contradictions so common in mythology, she kept the Greek Fleet from

sailing to Troy until they sacrificed a maiden to her. In many another story, too, she is fierce

and revengeful.


On the other hand, when women died a swift and painless death, they were held to have

been slain by her silver arrows.

As Phoebus was the Sun, she was the Moon, called Phoebe and Selene (Luna in Latin).

Neither name originally belonged to her. Phoebe was a Titan, one of the older gods. So too

was Selene—a moon-goddess, indeed, but not connected with Apollo. She was the sister

of Helios, the sun-god with whom Apollo was confused.

In the later poets, Artemis is identified with Hecate. She is

''the goddess with three forms," Selene in the sky, Artemis on earth, Hecate in the lower

world and in the world above when it is wrapped in darkness. Hecate was the Goddess of

the Dark of the Moon, the black nights when the moon is hidden. She was associated with

deeds of darkness, the Goddess of the Crossways, which were held to be ghostly places

of evil magic. An awful divinity,

Hecate of hell,

Mighty to shatter every stubborn thing.

Hark! Hark! her hounds are baying through the town.

Where three roads meet, there she is standing.

It is a strange transformation from the lovely Huntress flashing through the forest, from the

Moon making all beautiful with her light, from the pure Maiden-Goddess for whom

Whoso is chaste of spirit utterly

May gather leaves and fruits and flowers.

The unchaste never.

In her is shown most vividly the uncertainty between good and evil which is apparent in

every one of the divinities.

The cypress was sacred to her; and all wild animals, but especially the deer.


The Goddess of Love and Beauty, who beguiled all, gods and men alike; the laughter-

loving goddess, who laughed sweetly or mockingly at those her wiles had conquered; the

irresistible goddess who stole away even the wits of the wise.

She is the daughter of Zeus and Dione in the Iliad, but in the later poems she is said to

have sprung from the foam of the sea, and her name was explained as meaning "the foam-

risen." Aphros is foam in Greek. This sea-birth took place


near Cythera, from where she was wafted to Cyprus. Both islands were ever after sacred to

her, and she was called Cytherea or the Cyprian as often as by her proper name.

One of the Homeric Hymns, calling her "Beautiful, golden goddess," says of her:—

The breath of the west wind bore her

Over the sounding sea,

Up from the delicate foam,

To wave-ringed Cyprus, her isle.

And the Hours golden-wreathed

Welcomed her joyously.

They clad her in raiment immortal,

And brought her to the gods.

Wonder seized them all as they saw

Violet-crowned Cytherea.

The Romans wrote of her in the same way. With her, beauty comes. The winds flee before her and the storm clouds; sweet flowers embroider the earth; the waves of the sea laugh;

she moves in radiant light. Without her there is no joy nor loveliness anywhere. This is the

picture the poets like best to paint of her.

But she had another side too. It was natural that she should cut a poor figure in theIliad,

where the battle of heroes is the theme. She is a soft, weak creature there, whom a mortal

need not fear to attack. In later poems she is usually shown as treacherous and malicious,

exerting a deadly and destructive power over men.

In most of the stories she is the wife of Hephaestus (Vulcan), the lame and ugly god of the


The myrtle was her tree; the dove her bird—sometimes, too, the sparrow and the swan.


Zeus was his father and Maia, daughter of Atlas, his mother. Because of a very popular

statue his appearance is more familiar to us than that of any other god. He was graceful

and swift of motion. On his feet were winged sandals; wings were on his low-crowned hat,

too, and on his magic wand, the Caduceus. He was Zeus's Messenger, who "flies as fleet

as thought to do his bidding."

Of all the gods he was the shrewdest and most cunning; in


fact he was the Master Thief, who started upon his career before he was a day old.

The babe was born at the break of day,

And ere the night fell he had stolen away

Apollo's herds.

Zeus made him give them back, and he won Apollo's for- giveness by presenting him with

the lyre which he had just invented, making it out of a tortoise's shell. Perhaps there was

some connection between that very early story of him and the fact that he was God of

Commerce and the Market, protector of traders.

In odd contrast to this idea of him, he was also the solemn guide of the dead, the Divine

Herald who led the souls down to their last home.

He appears oftener in the tales of mythology than any

other god.


The God of War, son of Zeus and Hera, both of whom, Homer says, detested him. Indeed,

he is hateful throughout the Iliad, poem of war though it is. Occasionally the heroes "rejoice

in the delight of Ares' battle," but far oftener in having escaped the fury of the ruthless god."

Homer calls him murderous, bloodstained, the incarnate curse of mortals; and, strangely, a

coward, too, who bellows with pain and runs away when he is wounded. Yet he has a train

of attendants on the battlefield .which should inspire anyone with confidence. His Sister is

there, Eris, which means Discord, and Strife, her son. The Goddess of War, Enyo,——in

Latin Bellona,—waIks beside him, and with her are Terror and Trembling. and Panic. As

they move, the voice of groaning arises behind them and the earth streams with blood.

The Romans liked Mars better than the Greeks liked Ares. He never was to them themean

whining deity of the Iliad, but magnificent in shining armor, redoubtable, invincible. The

warriors of the great Latin heroic poem, the Aeneid, far from rejoicing to escape from him,

rejoice when they see that they are to fall "on Mars' field of renown." They "rush on glorious

death" and find it "sweet to die in battle."

Ares figures little in mythology. In one story he is the lover of Aphrodite and held up to the

contempt of the Olympians by Aphrodite's husband, Hephaestus; but for the most


part he is little more than a symbol of war. He is not a distinct personality, like Hermes or

Hera or Apollo.

He had no cities where he was worshiped. The Greeks said vaguely that he came from

Thrace, home of a rude, fierce people in the northeast of Greece.

Appropriately, his bird was the vulture. The dog was

wronged by being chosen as his animal.


The God of Fire, sometimes said to be the son of Zeus and Hera, sometimes of Hera

alone, who bore him in retaliation for Zeus's having brought forth Athena. Among the

perfectly beautiful immortals he only was ugly. He was lame as well. In one place in the Iliad

he says that his shameless mother, when she saw that he was born deformed, cast him out

of heaven; in another place he declares that Zeus did this, angry with him for trying to

defend Hera. This second story is the better known, because of Milton's familiar lines:

Mulciber was

Thrown by angry Jove

Sheer o'er the crystal battlements; from mom

To noon he fell, from noon to dewy eve,

A summer's day, and with the setting sun

Dropt from the zenith like a falling star,

On Lernnos, the Aegean isle.

These events, however, were supposed to have taken place in the far-distant past. In

Homer he is in no danger of being driven from Olympus; he is highly honored there, the

workman of the immortals, their armorer and smith, who makes their dwellings and their

furnishings as well as their weapons. In his workshop he has handmaidens he has forged

out of gold who can move and who help him in his work.

In the later poets his forge is often said to be under this or

that volcano, and to cause eruptions.

His wife is one of the three Graces in the Iliad, called Aglaia in Hesiod; in theOdyssey she

is Aphrodite.

He was a kindly, peace-loving god, popular on earth as in heaven. With Athena, he was

important in the life of the city. The two were the patrons of handicrafts, the arts which along

with agriculture are the support of civilization; he the protector of the smiths as she of the

weavers. When children were formally admitted to the city organization, the god of the

ceremony was Hephaestus.



She was Zeus's sister, and like Athena and Artemis a virgin goddess. She has no distinct

personality and she plays no part in the myths. She was the Goddess of the Hearth, the

symbol of the home, around which the newborn child must be carried before it could be

received into the family. Every meal began and ended with an offering to her.

Hestia, in all dwellings of men and immortals

Yours is the highest honor, the sweet wine offered

First and last at the feast, poured out to you duly.

Never without you can gods or mortals hold banquet.

Each city too had a public hearth sacred to Hestia, where the fire was never allowed to go

out. If a colony was to be founded, the colonists carried with them coals from the hearth of

the mother-city with which to kindle the fire on the new city's hearth.

In Rome her fire was cared for by six virgin priestesses, called Vestals.


There were other divinities in heaven besides the twelve great Olympians. The most

important of them was the God of Love, EROS (Cupid in Latin). Homer knows nothing of

him, but to Hesiod he is Fairest of the deathless gods.

In the early stories, he is oftenest a beautiful serious youth who gives good gifts to men.

This idea the Greeks had of him is best summed up not by a poet, but by a philosopher,

Plato: "Love—Eros—makes his home in men's hearts, but not in every heart, for where

there is hardness he departs. His greatest glory is that he cannot do wrong nor allow it;

force never comes near him. For all men serve him of their own free will. And he whom

Love touches not walks in darkness."

In the early accounts Eros was not Aphrodite's son, but merely her occasional companion.

In the later poets he was her son and almost invariably a mischievous, naughty boy, or


Evil his heart, but honey-sweet his tongue, No truth in him, the rogue. He is cruel in his play.


Small are his hands, yet his arrows fly far as death.

Tiny his shaft, but it carries heaven-high.

Touch not his treacherous gifts, they are dipped in fire.

He was often represented as blindfolded, because love is often blind. In attendance upon

him was ANTEROS, said sometimes to be the avenger of slighted love, sometimes the

one who opposes love; also HIMEROS or Longing, and HYMEN, the God of the Wedding


HEBE was the Goddess of Youth, the daughter of Zeus and Hera.. Sometimes sheappears

as cupbearer to the gods; sometimes that office IS held by Ganymede, a beautiful young

Trojan prince who was seized and carried up to Olympus by Zeus's eagle. There are no

stories about Hebe except that of her marriage to Hercules.

IRIS was the Goddess of the Rainbow and a messenger of the gods, in the Iliad the only

messenger. Hermes appears first in that capacity In the Odyssey, but he does not take Iris'

place. Now the one, now the other is called upon by the gods.

There were also in Olympus two bands of lovely sisters, the Muses and the Graces.

THE GRACES were three: Aglaia (Splendor), Euphrosyne (Mirth) and Thalia (Good

Cheer). They were the daughters of Zeus and Eurynome, a child of the Titan, Ocean.

Except in a story Homer and Hesiod tell, that Aglaia married Hephaestus, they are not

treated as separate personalities, but always together, a triple incarnation of grace and

beauty. The gods delighted in them when they danced enchantingly to Apollo's lyre, and the

man they visited was happy. They "give life its bloom." Together with their companions, the

Muses, they were "queens of song," and no banquet without them could please.

THE MUSES were nine in number, the daughters of Zeus and Mnemosyne, Memory. At

first, like the Graces, they were not distinguished from each other. "They are all," Hesiod

says, "of one mind, their hearts are set upon song and their spirit is free from care. He is

happy whom the Muses love. For though a man has sorrow and grief in his soul, yet when

the servant of the Muses sings, at once he forgets his dark thoughts and remembers not his

troubles. Such is the holy gift of the Muses to men."


In later times each had her own special field. Clio was Muse of history, Urania of

astronomy, Melpomene of tragedy, Thalia of comedy, Terpsichore of the dance, Calliope of

epic poetry, Erato of love-poetry, Polyhymnia of songs to the gods, Euterpe of lyric poetry.

Hesiod lived near Helicon, one of the Muses' mountains— the others were Pierus in Pieria,

where they were born, Parnassus and, of course, Olympus. One day the Nine appeared to

him and they told him, 'We know how to speak false things that seem true, but we know,

when we will, to utter true things." They were companions of Apollo, the God of Truth, as

well as of the Graces. Pindar calls the lyre theirs as well as Apollo's, "the golden lyre to

which the step, the dancer's step, listens, owned alike by Apollo and the violet-wreathed

Muses." The man they inspired was sacred far beyond any priest.

As the idea of Zeus became loftier, two august forms sat beside him in Olympus. THEMIS,

which means the Right, or Divine Justice, and DIKE, which is Human Justice. But they

never became real personalities. The same was true of two personified emotions esteemed highest of all feelings in Homer and Hesiod: NEMESIS, usually translated as

Righteous Anger, and Amos, a difficult word to translate, but in common use among the

Greeks. It means reverence and the shame that holds men back from wrongdoing, but it

also means the feeling a prosperous man should have in the presence of the unfortunate—

not compassion, but a sense that the difference between him and those poor wretches is

not deserved.

It does not seem, however, that either Nemesis or Aidos had their home with the gods.

Hesiod says that only when men have finally become completely wicked will Nemesis and

Aidos, their beautiful faces veiled in white raiment, leave the wide-wayed earth and depart

to the company of the immortals.

From time to time a few mortals were translated to Olympus, but once they had been

brought to heaven they vanished from literature. Their stories will be told later.


POSEIDON (Neptune), was the Lord and Ruler of the Sea

(the Mediterranean) and the Friendly Sea (the Euxine, now

the Black Sea). Underground rivers, too, were his.

OCEAN, a Titan, was Lord of the river Ocean, a great river

encircling the earth. His wife, also a Titan, was Tethys. The


Oceanids, the nymphs of this great river, were their daughters. The gods of all the rivers on

earth were their sons.

PONTUS, which means the Deep Sea, was a son of Mother Earth and the father of

NEREUS, a sea-god far more Important than he himself was.

NEREUS was called the Old Man of the Sea (the Mediterranean)--"A trusty god and

gentle," Hesiod says, "who thinks just and kindly thoughts and never lies." His wife was

Doris a daughter of Ocean. They had fifty lovely daughters, the nymphs of the Sea, called

NEREIDS from their father's name, one of whom, THETIS, was the mother of Achilles.

Poseidon's wife, AMPHITRITE, was another.

TRITON was the trumpeter of the Sea. His trumpet was a great shell. He was the son of

Poseidon and Amphitrite..

PROTEUS was sometimes said to be Poseidon's son, sometimes his attendant. He had

the power both of foretelling the future and of changing his shape at will.

THE NAIADS were also water nymphs. They dwelt in brooks and springs and fountains.

LEUCOTHEA and her son PALAEMON, once mortals, became divinities of the sea, as

did also GLAUCUS, but all three were unimportant.



The kingdom of the dead was ruled by one of the twelve great Olympians, Hades or Pluto,

and his Queen, Persephone. It is often called by his name, Hades. It lies, theIliad says,

beneath the secret places of the earth. In the Odyssey, the way to it leads over the edge of

the world across Ocean. In later poets there are various entrances to it from the earth

through caverns and beside deep lakes.

Tartarus and Erebus are sometimes two divisions of the underworld, Tartarus the deeper

of the two, the prison of the Sons of Earth; Erebus where the dead pass as soon as they

die. Often, however, there is no distinction between the two, and either is used, especially

Tartarus, as a name for the entire lower region.

In Homer the underworld is vague, a shadowy place inhab-


ited by shadows. Nothing is real there. The ghosts' existence, if it can be called that, is like

a miserable dream. The later poets define the world of the dead more and more clearly as the place where the wicked are punished and the good rewarded. In the Roman poet Virgil

this idea is presented in great detail as in no Greek poet. All the torments of the one class

and the joys of the other are described at length. Virgil too is the only poet who gives clearly

the geography of the

underworld. The path down to it leads to where Acheron, the river of woe, pours into

Cocytus, the river of lamentation. An aged boatman named Charon ferries the souls of the

dead across the water to the farther bank, where stands the adamantine gate to Tartarus

(the name Virgil prefers). Charon will receive into his boat only the souls of those upon

whose lips the passage money was placed when they died and who were duly buried.

On guard before the gate sits CERBERUS, the three-headed, dragon-tailed dog, who

permits all spirits to enter, but none to return. On his arrival each one is brought before

three judges, Rhadamanthus, Minos, and Aeacus, who pass sentence and send the

wicked to everlasting torment and the good to a place of blessedness called the Elysian


Three other rivers, besides Acheron and Cocytus, separate the underworld from the world

above: Phlegethon, the river of fire; Styx, the river of the unbreakable oath by which the

gods swear; and Lethe, the river of forgetfulness.

Somewhere in this vast region is Pluto's palace, but beyond saying that it is many-gated

and crowded with innumerable guests, no writer describes it. Around it are wide wastes,

wan and cold, and meadows of asphodel, presumably strange, pallid, ghostly flowers. We

do not know anything more about it. The poets did not care to linger in that gloom-hidden


THE ERINYES (the FURIES) are placed by Virgil in the underworld, where they punish

evildoers. The Greek poets thought of them chiefly as pursuing sinners on the earth. They

were inexorable, but just. Heraclitus says, "Not even the sun will transgress his orbit but the

Erinyes, the ministers of justice, overtake him." They were usually represented as three:

Tisiphone, Megaera and Alecto.

SLEEP, and DEATH, his brother, dwelt in the lower world. Dreams too ascendedfrom

there to men. They passed through two gates, one of horn through which true dreams went,

one of ivory for false dreams.



Earth herself was called the All-Mother, but she was not really a divinity. She was never

separated from the actual earth and personified. The Goddess of the Com, DEMETER

(CERES), a daughter of Cronus and Rhea, and the God of the Vine, DIONYSUS, also

called BACCHUS, were the supreme deities of the earth and of great importance in Greek

and Roman mythology. Their stories will be found in the next chapter. The other divinities

who lived in the world were comparatively unimportant.

PAN was the chief. He was Hermes' son; a noisy, merry god, the Homeric Hymn in his

honor calls him; but he was part animal too, with a goat's horns, and goat's hoofs instead of

feet. He was the goatherds' god, and the shepherds' god, and also the gay companion of

the woodland nymphs when they danced. All wild places were his home, thickets and

forests and mountains, but best of all he loved Arcady, where he was born. He was a

wonderful musician. Upon his pipes of reed he played melodies as sweet as the

nightingale's song. He was always in love with one nymph or another, but always rejected

because of his ugliness.

Sounds heard in a wilderness at night by the trembling traveler were supposed to be made

by him, so that it is easy to see how the expression "panic" fear arose.

SILENUS was sometimes said to be Pan's son; sometimes his brother, a son of Hermes.

He was a jovial fat old man who usually rode an ass because he was too drunk to walk. He

is associated with Bacchus as well as with Pan; he taught him when the Wine-god was

young, and, as is shown by his perpetual drunkenness, after being his tutor he became his

devoted follower.

Besides these gods of the earth there was a very famous and very popular pair of brothers,

CASTOR and POLLUX (Polydeuces), who in most of the accounts were said to live half of

their time on earth and half in heaven.

They were the sons of LEDA, and are usually represented as being gods, the special protectors of sailors,

Saviors of swift-going ships when the storm winds rage Over the ruthless sea.


They were also powerful to save in battle. They were especially honored m Rome, where

they were worshiped as

The great Twin Brethren to whom all Dorians pray.

But the accounts of them are contradictory. Sometimes Pollux alone is held to be divine,

and Castor a mortal who won a kind of half-and-half immortality merely because of his

brother's love.

LEDA was the wife of King Tyndareus of Sparta, and the usual story is that she bore two

mortal children to him, Castor and Clytemnestra, Agamemnon's wife; and to Zeus, who

visited her m the form of a swan, two others who were immortal Pollux and Helen, the

heroine of Troy. Nevertheless, both brothers, Castor and Pollux, were often called "sons of

Zeus'" indeed, the Greek name they are best known by, theDioscouri, means the Striplings

of Zeus." On the other hand, they were also called "sons of Tyndareus," the Tyndaridae.

They are always represented as living just before the Trojan War, at the same time as

Theseus and Jason and Atalanta. They took part in the Calydonian boar-hunt; they went on

the Quest of the Golden Fleece; and they rescued Helen when Theseus carried her off. But

in all the stories they play an unimportant part except in the account of Castor's death when

Pollux proved his brotherly devotion.

The two went, we are not told why, to the land of some cattle owners, Idas and Lynceus.

There, Pindar says, Idas, made angry m some way about his oxen, stabbed and killed

Castor. Other writers say the cause of the dispute was the two daughters of the king of the

country, Leucippus. Pollux stabbed Lynceus, and Zeus struck Idas with his thunderbolt. But

Castor was dead and Pollux was inconsolable. He prayed to die also, and Zeus in pity

allowed him to share his life with his brother, to live,

Half of thy time beneath the earth and half

Within the golden homes of heaven.

According to this version the two were never separated again. One day they dwelt m

Hades, the next in Olympus, always together.

The late Greek writer Lucian gives another version in which their dwelling places are

heaven and earth; and when Pollux goes to one, Castor goes to the other, so that they are

never with each other. In Lucian's little satire, Apollo asks


Hermes: "I say, why we never see Castor and Pollux at the same time?"

"Well," Hermes replies, "they are so fond of each other that when fate decreed one of them

must die and only one be Immortal, they decided to share immortality between them."

"Not very wise, Hermes. What proper employment can they engage in, that way? I foretell

the future; Aesculapius cures diseases; you are a good messenger-but these two-are they

to idle away their whole time?"

"No, surely. They're in Poseidon's service. Their business is to save any ship in distress."

"Ah, now you say something. I'm delighted they're in such a good business."

Two stars were supposed to be theirs: the Gemini the Twins.

They were always represented as riding splendid snow-white horses, but Homer

distinguishes Castor above Pollux for horsemanship. He calls the two

Castor, tamer of horses, Polydeuces, good as a boxer.

THE SILENI were creatures part man and part horse. They walked on two legs, not four, but

they often had horses' hoofs instead of feet, sometimes horses' ears, and always horses'

tails. There are no stories about them, but they are often seen on Greek vases.

THE SATYRS, like Pan, were goat-men, and like him they had their home in the wild

places of the earth.

In contrast to these unhuman, ugly gods the goddesses of the woodland were all lovely

maiden forms, the OREADS, nymphs of the mountains, and the DRYADS, sometimes

called HAMADRYADS, nymphs of trees, whose life was in each case bound up with that of

her tree.

AEOLUS, King of the Winds, also lived on the earth. An island, Aeolia, was his home.

Accurately he was only regent of the Winds, Viceroy of the gods. The four chief Winds were

BOREAS, the North Wind, in Latin AQUILO; ZEPHYR the West Wind, which had a second

Latin name, FAVONIUS; NOTUS, the South Wind, also called in Latin AUSTER; and the

East Wind, EURUS, the same in both Greek andLatin.

There were some beings, neither human nor divine who had their home on the earth.

Prominent among them were:—

THE CENTAURS. They were half man, half horse, and for


the most part they were savage creatures, more like beasts than men. One of them,

however, CHIRON, was known everywhere for his goodness and his wisdom.

THE GORGONS were also earth-dwellers. There were three, and two of them were

immortal. They were dragonlike creatures with wings, whose look turned men to stone.

Phorcys, son of the Sea and the Earth, was their father.

THE GRAIAE were their sisters, three gray women who had but one eye between them.

They lived on the farther bank of Ocean.

THE SIRENS lived on an island in the Sea. They had enchanting voices and their singing

lured sailors to their death. It was not known what they looked like, for no one who saw them

ever returned.

Very important but assigned to no abode whether in heaven or on the earth were THE

FATES, Moirae in Greek, Parcae in Latin, who, Hesiod says, give to men at birth evil and

good to have. They were three, Clotho, the Spinner, who spun the thread of life; Lachesis,

the Disposer of Lots, who assigned to each man his destiny; Atropos, she who could not

be turned, who carried "the abhorred shears" and cut the thread at death.


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