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Fig. 2. Athena and Giant
Later still, the Giants, offspring of the blood that fell from the wounded Uranus, renewed the revolt against the Olympian gods. They were creatures nearer akin to men than were the Titans, or the Cyclopes, or Typhon. They clothed themselves in the skins of beasts, and armed themselves with rocks and trunks of trees. Their bodies and lower limbs were of snakes. They were awful to encounter or to look upon. They were named, like men, the earthborn; and their characteristics would suggest some prehistoric brutish race, hotheaded, not amenable to reason.6 Of the Giants, the more mighty were Alcyoneus of the winter storms and icebergs, Pallas, and Enceladus, and Porphyrion the fire-king, – leader of the crew. In the war against them, Juno and Minerva, divinities of the new dynasty of Heaven, took active part, – and Hercules, an earthly son of Jupiter, whose arrows aided in their defeat. It was from the overthrow of Pallas that Athena (or Minerva) derived, according to certain records, her proud designation of Pallas-Athena.7 In due course, like the Titans and Typhon, the Giants were buried in the abyss of eternal darkness. What other outcome can be expected when mere physical or brute force joins issue with the enlightened and embattled hosts of heaven?
Fig. 3. Zeus and Giants
9. The Origin of Man was a question which the Greeks did not settle so easily as the Hebrews. Greek traditions do not trace all mankind to an original pair. On the contrary, the generally received opinion was that men grew out of trees and stones, or were produced by the rivers or the sea. Some said that men and gods were both derived from Mother Earth, hence both autochthonous; and some, indeed, claimed an antiquity for the human race equal to that of the divinities. All narratives, however, agree in one statement, – that the gods maintained intimate relations with men until, because of the growing sinfulness and arrogance of mankind, it became necessary for the immortals to withdraw their favor.
10. Prometheus, a Creator. There is a story which attributes the making of man to Prometheus, whose father Iapetus had, with Cronus, opposed the sovereignty of Jupiter. In that conflict, Prometheus, gifted with prophetic wisdom, had adopted the cause of the Olympian deities. To him and his brother Epimetheus was now committed the office of making man and providing him and all other animals with the faculties necessary for their preservation. Prometheus was to overlook the work of Epimetheus. Epimetheus proceeded to bestow upon the different animals the various gifts of courage, strength, swiftness, sagacity; wings to one, claws to another, a shelly covering to a third. But Prometheus himself made a nobler animal than these. Taking some earth and kneading it with water, he made man in the image of the gods. He gave him an upright stature, so that while other animals turn their faces toward the earth, man gazes on the stars. Then since Epimetheus, always rash, and thoughtful when too late, had been so prodigal of his gifts to other animals that no blessing was left worth conferring upon the noblest of creatures, Prometheus ascended to heaven, lighted his torch at the chariot of the sun, and brought down fire. With fire in his possession man would be able to win her secrets and treasures from the earth, to develop commerce, science, and the arts.
Fig. 4. Prometheus making Man
11. The Age of Gold. Whether in this or in other ways the world was furnished with inhabitants, the first age was an age of innocence and happiness. Truth and right prevailed, though not enforced by law, nor was there any in authority to threaten or to punish. The forest had not yet been robbed of its trees to yield timbers for vessels, nor had men built fortifications round their towns. There were no such things as swords, spears, or helmets. The earth brought forth all things necessary for man, without his labor in plowing or sowing. Perpetual spring reigned, flowers sprang up without seed, the rivers flowed with milk and wine, and yellow honey distilled from the oaks. This Golden Age had begun in the reign of Cronus.8 And when these heroes fell asleep in death, they were translated in a pleasant dream to a spiritual existence, in which, unseen by mortal eyes, they still attended men as monitors and guardians.
12. The Silver Age came next, inferior to the golden. Jupiter shortened the spring, and divided the year into seasons. Then, first, men suffered the extremes of heat and cold, and houses became necessary. Caves were their dwellings, – and leafy coverts of the woods, and huts woven of twigs. Crops would no longer grow without planting. The farmer was constrained to sow the seed, and the ox to draw the plow. This was a race of manly men, but insolent and impious. And when they died, Jupiter made them ghosts of the underworld, but withheld the privilege of immortal life.
13. Prometheus, Champion of Man. During this age when, as Hesiod says, the altars of the blessed were neglected, and the gods were denied their due, Prometheus stood forth – the champion of man against the Olympians.9 For the son of Cronus had grudged mortals the use of fire, and was, in fact, contemplating their annihilation and the creation of a new race. Therefore, once upon a time, when gods and men were in dispute at Sicyon concerning the prerogatives of each, Prometheus, by an ingenious trick, attempted to settle the question in favor of man. Dividing into two portions a sacrificial bull, he wrapped all the eatable parts in the skin, cunningly surmounted with uninviting entrails; but the bones he garnished with a plausible mass of fat. He then offered Jupiter his choice. The king of Heaven, although he perceived the intended fraud, took the heap of bones and fat, and, forthwith availing himself of this insult as an excuse for punishing mankind, deprived the race of fire. But Prometheus regained the treasure, stealing it from Heaven in a hollow tube.
14. Pandora. Doubly enraged, Jupiter, in his turn, had recourse to stratagem. He is declared to have planned for man a curse in the shape of woman. How the race had persisted hitherto without woman is a mystery; but that it had done so, with no slight degree of happiness, the experience of the Golden Age would seem to prove. However, the bewitching evil was fashioned, – in Heaven, properly enough, – and every god and goddess contributed something to her perfection. One gave her beauty, another persuasive charm, a third the faculty of music. And they named her Pandora, "the gift of all the gods." Thus equipped, she was conveyed to earth and presented to Epimetheus, who, without hesitation, accepted the gift, though cautioned by his brother to beware of Jupiter and all his ways. And the caution was not groundless. In the hand of Pandora had been placed by the immortals a casket or vase which she was forbidden to open. Overcome by an unaccountable curiosity to know what this vessel contained, she one day lifted the cover and looked in. Forthwith there escaped a multitude of plagues for hapless man – gout, rheumatism, and colic for his body; envy, spite, and revenge for his mind – and scattered themselves far and wide. Pandora hastened to replace the lid; but one thing only remained in the casket, and that was hope.
15. Prometheus Bound. Because of his unselfish devotion to the cause of humanity, Prometheus drew down on himself the anger of Olympian Jove, by whose order he was chained to a rock on Mount Caucasus, and subjected to the attack of an eagle (or a vulture) which, for ages, preyed upon his liver, yet succeeded not in consuming it. This state of torment might have been brought to an end at any time by Prometheus, if he had been willing to submit to his oppressor; for he possessed a secret which involved the stability of Jove's throne. This was that by a certain woman Jove would beget a son who should displace him and end the sway of the Olympians. The god naturally desired more accurate information of this decree of Fate. But to reveal the secret Prometheus disdained. In this steadfastness the Titan was supported by the knowledge that in the thirteenth generation there should arrive a hero, – sprung from Jove himself, – to release him.10 And in fullness of time the hero did arrive: none other than the mighty Hercules desirous of rendering the highest service to mankind. No higher service, thinks this radiant and masterful personage, – who, as we shall see, had already cleared the world of many a monster, – remains to be performed than to free the champion of mankind, suffering through the ages because he had brought light into the world. "The soul of man," says Hercules to the Titan —
The soul of man can never be enslaved
Save by its own infirmities, nor freed
Save by its very strength and own resolve
And constant vision and supreme endeavor!
You will be free? Then, courage, O my brother!
O let the soul stand in the open door
Of life and death and knowledge and desire
And see the peaks of thought kindle with sunrise!
Then shall the soul return to rest no more,
Nor harvest dreams in the dark field of sleep —
Rather the soul shall go with great resolve
To dwell at last upon the shining mountains
In liberal converse with the eternal stars.11
And he kills the vulture; and sets Jove's victim free.
By his demeanor Prometheus has become the ensample of magnanimous endurance, and of resistance to oppression.
Titan! to whose immortal eyes
The sufferings of mortality,
Seen in their sad reality,
Were not as things that gods despise,
What was thy pity's recompense?
A silent suffering, and intense;
The rock, the vulture, and the chain,
All that the proud can feel of pain,
The agony they do not show,
The suffocating sense of woe,
Which speaks but in its loneliness,
And then is jealous lest the sky
Should have a listener, nor will sigh
Until its voice is echoless…
Thy godlike crime was to be kind,
To render with thy precepts less
The sum of human wretchedness,
And strengthen man with his own mind.
But, baffled as thou wert from high,
Still, in thy patient energy,
In the endurance and repulse
Of thine impenetrable spirit,
Which earth and heaven could not convulse,
A mighty lesson we inherit12…
16. Longfellow's Prometheus. A happy application of the story of Prometheus is made by Longfellow in the following verses:13
Of Prometheus, how undaunted
On Olympus' shining bastions
His audacious foot he planted,
Myths are told, and songs are chanted,
Full of promptings and suggestions.
Beautiful is the tradition
Of that flight through heavenly portals,
The old classic superstition
Of the theft and the transmission
Of the fire of the Immortals!
First the deed of noble daring,
Born of heavenward aspiration,
Then the fire with mortals sharing,
Then the vulture, – the despairing
Cry of pain on crags Caucasian.
All is but a symbol painted
Of the Poet, Prophet, Seer;
Only those are crowned and sainted
Who with grief have been acquainted,
Making nations nobler, freer.
In their feverish exultations,
In their triumph and their yearning,
In their passionate pulsations,
In their words among the nations,
The Promethean fire is burning.
Shall it, then, be unavailing,
All this toil for human culture?
Through the cloud-rack, dark and trailing,
Must they see above them sailing
O'er life's barren crags the vulture?
Such a fate as this was Dante's,
By defeat and exile maddened;
Thus were Milton and Cervantes,
Nature's priests and Corybantes,
By affliction touched and saddened.
But the glories so transcendent
That around their memories cluster,
And, on all their steps attendant,
Make their darkened lives resplendent
With such gleams of inward lustre!
All the melodies mysterious,
Through the dreary darkness chanted;
Thoughts in attitudes imperious,
Voices soft, and deep, and serious,
Words that whispered, songs that haunted!
All the soul in rapt suspension,
All the quivering, palpitating
Chords of life in utmost tension,
With the fervor of invention,
With the rapture of creating!
Ah, Prometheus! heaven-scaling!
In such hours of exultation
Even the faintest heart, unquailing,
Might behold the vulture sailing
Round the cloudy crags Caucasian!
Though to all there is not given
Strength for such sublime endeavor,
Thus to scale the walls of heaven,
And to leaven with fiery leaven
All the hearts of men forever;
Yet all bards, whose hearts unblighted
Honor and believe the presage,
Hold aloft their torches lighted,
Gleaming through the realms benighted,
As they onward bear the message!
17. The Brazen Age. Next to the Age of Silver came that of brass,14 more savage of temper and readier for the strife of arms, yet not altogether wicked.
18. The Iron Age. Last came the hardest age and worst, – of iron. Crime burst in like a flood; modesty, truth, and honor fled. The gifts of the earth were put only to nefarious uses. Fraud, violence, war at home and abroad were rife. The world was wet with slaughter; and the gods, one by one, abandoned it, Astræa, following last, goddess of innocence and purity.
19. The Flood. Jupiter, observing the condition of things, burned with anger. He summoned the gods to council. Obeying the call, they traveled the Milky Way to the palace of Heaven. There, Jupiter set forth to the assembly the frightful condition of the earth, and announced his intention of destroying its inhabitants, and providing a new race, unlike the present, which should be worthier of life and more reverent toward the gods. Fearing lest a conflagration might set Heaven itself on fire, he proceeded to drown the world. Not satisfied with his own waters, he called his brother Neptune to his aid. Speedily the race of men, and their possessions, were swept away by the deluge.
20. Deucalion and Pyrrha. Parnassus alone, of the mountains, overtopped the waves; and there Deucalion, son of Prometheus, and his wife Pyrrha, daughter of Epimetheus, found refuge – he a just man and she a faithful worshiper of the gods. Jupiter, remembering the harmless lives and pious demeanor of this pair, caused the waters to recede, – the sea to return to its shores, and the rivers to their channels. Then Deucalion and Pyrrha, entering a temple defaced with slime, approached the unkindled altar and, falling prostrate, prayed for guidance and aid. The oracle15 answered, "Depart from the temple with head veiled and garments unbound, and cast behind you the bones of your mother." They heard the words with astonishment. Pyrrha first broke silence: "We cannot obey; we dare not profane the remains of our parents." They sought the woods, and revolved the oracle in their minds. At last Deucalion spoke: "Either my wit fails me or the command is one we may obey without impiety. The earth is the great parent of all; the stones are her bones; these we may cast behind us; this, I think, the oracle means. At least, to try will harm us not." They veiled their faces, unbound their garments, and, picking up stones, cast them behind them. The stones began to grow soft and to assume shape. By degrees they put on a rude resemblance to the human form. Those thrown by Deucalion became men; those by Pyrrha, women. It was a hard race that sprang up, and well adapted to labor.
21. The Demigods and Heroes. As preceding the Age of Iron, Hesiod mentions an Age of Demigods and Heroes. Since, however, these demigods and heroes were, many of them, reputed to have been directly descended from Deucalion, their epoch must be regarded as subsequent to the deluge. The hero, Hellen, son of Deucalion and Pyrrha, became the ancestor of the Hellenes, or Greeks. The Æolians and Dorians were, according to legend, descended from his sons Æolus and Dorus; from his son Xuthus, the Achæans and Ionians derived their origin.
Another great division of the Greek people, the Pelasgic, resident in the Peloponnesus or southern portion of the peninsula, was said to have sprung from a different stock of heroes, that of Pelasgus, son of Phoroneus of Argos and grandson of the river-god Inachus.
The demigods and heroes were of matchless worth and valor. Their adventures form the subject of many of the succeeding chapters. The Older Heroes, especially, were endowed with godlike qualities, which they devoted to the service of mankind in the destruction of monsters, the founding of cities, or the introduction of civilization. Such were Perseus, the hero of Argos and his descendant Hercules, who came to be worshiped as the national hero of the Greeks. Such, too, Cadmus, the founder of Thebes, and Cecrops of Athens, and one of his successors, Theseus, a "second Hercules." Each city of Greece had its patron hero, to whom it accorded the honors of divinity. The Younger Heroes were chieftains in the Theban and the Trojan wars and in numerous other military or predatory expeditions.
Fig. 5. Poseidon, Dionysus, and Goddess
CHAPTER II
THE GODS OF HEAVEN 16
Fig. 6. Two Hours
22. Olympus. The heaven of the Greek gods was the summit of an ideal mountain called Olympus.17 A gate of clouds, kept by goddesses, the Hours or Seasons, opened to permit the passage of the Celestials to earth, and to receive them on their return. The gods had their separate dwellings; but all, when summoned, repaired to the palace of Jupiter, – even the deities whose usual abode was the earth, the waters, or the underworld. In the great hall of the Olympian king the gods feasted each day on ambrosia and nectar. Here they conversed of the affairs of heaven and earth; and as they quaffed the nectar that Hebe poured, Apollo made melody with his lyre and the Muses sang in responsive strain. When the sun was set, the gods withdrew to their respective dwellings for the night.
The following lines from the Odyssey express the conception of Olympus entertained by Homer:
So saying, Minerva, goddess, azure-eyed,
Rose to Olympus, the reputed seat
Eternal of the gods, which never storms
Disturb, rains drench, or snow invades, but calm
The expanse and cloudless shines with purest day.
There the inhabitants divine rejoice
Forever.18
23. The Great Gods. The gods of Heaven were the following:19
• Jupiter (Zeus).20
• His daughter, Minerva (Athena), who sprang from his brain, full-grown and full-armed.
• His sister and wife, Juno (Hera).
• His children by Juno, – Mars (Ares), Vulcan (Hephæstus), and Hebe.
• His children by Latona, – Apollo, or Phœbus, and Diana (Artemis).
• His daughter by Dione, – Venus (Aphrodite).21
• His son by Maia, – Mercury (Hermes).
• His sister, Vesta (Hestia), the oldest born of Cronus and Rhea.
Of these all were deities of the highest order save Hebe, who must be ranked with the lesser gods. With the remaining ten "Great Gods" are sometimes reckoned the other sister of Jupiter, Ceres (Demeter), properly a divinity of earth, and Neptune (Poseidon), ruler of the sea.
24. Jupiter 22 (Zeus). The Greek name signifies the radiant light of heaven. Jupiter was the supreme ruler of the universe, wisest of the divinities and most glorious. In the Iliad he informs the other gods that their united strength would not budge him: that, on the contrary, he could draw them and earth and the seas to himself, and suspend all from Olympus by a golden chain. Throned in the high, clear heavens, Jupiter was the gatherer of clouds and snows, the dispenser of gentle rains and winds, the moderator of light and heat and the seasons, the thunderer, the wielder of the thunderbolt. Bodily strength and valor were dear to him. He was worshiped with various rites in different lands, and to him were sacred everywhere the loftiest trees and the grandest mountain peaks. He required of his worshipers cleanliness of surroundings and person and heart. Justice was his; his to repay violation of duty in the family, in social relations, and in the state. Prophecy was his; and his will was made known at the oracle of Dodona, where answers were given to those who inquired concerning the future. This oracular shrine was the most ancient in Greece. According to one account two black doves had taken wing from Thebes in Egypt. One flew to Dodona in Epirus, and, alighting in a grove of oaks, proclaimed to the inhabitants of the district that they should establish there an oracle of Jupiter. The other dove flew to the temple of Jupiter Ammon in the Libyan oasis, and delivered a similar command. According to another account, these were not doves but priestesses who, carried off from Thebes by the Phœnicians, set up oracles at Oasis and Dodona. The responses of the oracle were given by the rustling of the oak trees in the wind. The sounds were interpreted by priests.
Fig. 7. Zeus
That Jupiter himself, though wedded to the goddess Juno, should be charged with numerous other love affairs, not only in respect of goddesses but of mortals, is, in part, explained by the fact that to the supreme divinity of the Greeks have been ascribed attributes and adventures of numerous local and foreign divinities that were gradually identified with him. It is, therefore, not wise to assume that the love affairs of Jupiter and of other divinities always symbolize combinations of natural or physical forces that have repeated themselves in ever-varying guise. It is important to understand that the more ideal Olympian religion absorbed features of inferior religions, and that Jupiter, when represented as appropriating the characteristics of other gods, was sometimes, also, accredited with their wives.
Beside the children of Jupiter already enumerated, there should here be mentioned, as of peculiar consequence, Bacchus (Dionysus), the god of wine, a deity of earth, – Proserpine, the wife of Pluto and queen of the underworld, – and Hercules, the greatest of the heroes.
Fig. 8. Zeus after Phidias
25. Conceptions of Jupiter. The Greeks usually conceived the Jupiter of war as riding in his thunder-car, hurling the thunderbolt or lashing his enemies with a scourge of lightning. He wore a breastplate or shield of storm-cloud like the skin of a gray goat (the Ægis), fearful to behold, and made by the god of fire. His special messenger was the eagle. It was, however, only with the passage of generations that the Greeks came to represent their greatest of the gods by the works of men's hands. The statue of Olympian Jove by Phidias was considered the highest achievement of Grecian sculpture. It was of colossal dimensions and, like other statues of the period, "chryselephantine," that is, composed of ivory and gold. For the parts representing flesh were of ivory laid on a framework of wood, while the drapery and ornaments were of gold. The height of the figure was forty feet, of the pedestal twelve. The god was represented as seated on his throne. His brows were crowned with a wreath of olive; he held in his right hand a scepter, and in his left a statue of Victory. The throne was of cedar, adorned with gold and precious stones.
The idea which the artist essayed to embody was that of the supreme deity of the Hellenic race, enthroned as a conqueror, in perfect majesty and repose, and ruling with a nod the subject world. Phidias informs us that the idea was suggested by Homer's lines in the first book of the Iliad:
Jove said, and nodded with his shadowy brows;
Waved on th' immortal head th' ambrosial locks, —
And all Olympus trembled at his nod.23
Unfortunately, our knowledge of this famous statue is confined to literary descriptions, and to copies on coins. Other representations of Jove have been obtained from Greek bronze statuettes, or the wall-paintings of Herculaneum and Pompeii.
26. Juno 24 (Hera), sister and wife of Jupiter. According to some, the name Hera means Splendor of Heaven, according to others, the Lady. Some think it approves her goddess of earth; others, goddess of the air; still others, for reasons by no means final, say that it signifies Protectress, and applies to Juno in her original function of moon-goddess, the chosen guardian of women, their aid in seasons of distress. Juno's union with Jupiter was the prototype of earthly marriages. She is the type of matronly virtues and dignity.
Fig. 9. Hera of Argos
She was the daughter of Cronus and Rhea, but was brought up by Oceanus and Tethys in their dwelling in the remote west beyond the sea. Without the knowledge of her parents, she was wedded to Jupiter in this garden of the gods where ambrosial rivers flowed, and where Earth sent up in honor of the rite a tree of life, heavy with apples golden like the sunset. Juno was the most worthy of the goddesses, the most queenly; ox-eyed, says Homer; says Hesiod, golden-sandaled and golden-throned. Glorious beyond compare was her presence, when she had harnessed her horses, and driven forth the golden-wheeled chariot that Hebe made ready, and that the Hours set aside. Fearful, too, could be her wrath. For she was of a jealous disposition, which was not happily affected by the vagaries of her spouse; and she was, moreover, prone to quarrels, self-willed, vengeful, proud, even on occasion deceitful. Once, indeed, she conspired with Minerva and Neptune to bind the cloud-compeller himself. More than once she provoked him to blows; and once to worse than blows, – for her lord and master swung her aloft in the clouds, securing her wrists in golden handcuffs and hanging anvils to her feet.
The cities that the ox-eyed goddess favored were Argos, Sparta, and Mycenæ. To her the peacock and the cow were dear, and many a grove and pasture rejoiced her sacred herds.
HERA OF THE VATICAN
Fig. 10. Athena Velletri
27. Minerva (Athene or Athena), the virgin goddess. She sprang from the brain of Jove, agleam with panoply of war, brandishing a spear and with her battle-cry awakening the echoes of heaven and earth. She is goddess of the lightning that leaps like a lance from the cloud-heavy sky, and hence, probably, the name Athene.25 She is goddess of the storms and of the rushing thunderbolt, and is, therefore, styled Pallas. She is the goddess of the thundercloud, which is symbolized by her tasseled breastplate of goatskin, the ægis, whereon is fixed the head of Medusa, the Gorgon, that turns to stone all beholders. She is also the goddess of war, rejoicing in martial music and protecting the war horse and the warship. On the other hand, she is of a gentle, fair, and thoughtful aspect. Her Latin name Minerva is connected with the Sanskrit, Greek, and Latin words for mind. She is eternally a virgin, the goddess of wisdom, of skill, of contemplation, of spinning and weaving, of horticulture and agriculture. She is protectress of cities, and was specially worshiped in her own Athens, in Argos, in Sparta, and in Troy. To her were sacrificed oxen and cows. The olive tree, created by her, was sacred to her, and also the owl, the cock, the serpent, and the crow.
28. Mars (Ares),26 the war-god, son of Jupiter and Juno. The meaning of the name Ares is uncertain; the most probable significations are the Slayer, the Avenger, the Curse. The Roman god of war, Mars, is the bright and burning one. Homer, in the Iliad, represents Ares as the insatiable warrior of the heroic age, who, impelled by rage and lust of violence, exults in the noise of battle, revels in the horror of carnage. Strife and slaughter are the condition of his existence. Where the fight is thickest, there he rushes in without hesitation, without question as to which side is right. In battle array he is resplendent, – on his head the gleaming helmet and floating plume, on his arm the leathern shield, in his hand the redoubtable spear of bronze. Well-favored, stately, swift, unwearied, puissant, gigantic, he is still the foe of wisdom, the scourge of mortals. Usually he fights on foot, sometimes from a chariot drawn by four horses, – the offspring of the North Wind and a Fury. In the fray his sons attend him, – Terror, Trembling, Panic, and Fear, – also his sister Eris, or Discord (the mother of Strife), his daughter Enyo, ruiner of cities, and a retinue of bloodthirsty demons. As typifying the chances of war, Mars is, of course, not always successful. In the battles before Troy, Minerva and Juno bring him more than once to grief; and when he complains to Jupiter, he is snubbed as a renegade most hateful of all the gods.27 His loved one and mistress is the goddess of beauty herself. In her arms the warrior finds repose. Their daughter Harmonia is the ancestress of the unquiet dynasty of Thebes. The favorite land of Mars was, according to Homer, the rough, northerly Thrace. His emblems are the spear and the burning torch; his chosen animals are haunters of the battle field, – the vulture and the dog.
Fig. 11. Ares Ludovisi
29. Vulcan (Hephæstus), son of Jupiter and Juno, was the god of fire, especially of terrestrial fire, – volcanic eruption, incendiary flame, the glow of the forge or the hearth. But as the fires of earth are derived from that of heaven, perhaps the name Hephæstus (burning, shining, flaming) referred originally to the marvelous brilliance of the lightning. Vulcan was the blacksmith of the gods, the finest artificer in metal among them. His forge in Olympus was furnished not only with anvils and all other implements of the trade, but with automatic handmaidens of silver and gold, fashioned by Vulcan himself. Poets later than Homer assign to Vulcan workshops under various volcanic islands. From the crater of Mount Ætna poured forth the fumes and flames of his smithy. He built the dwellings of the gods; he made the scepter of Jove, the shields and spears of the Olympians, the arrows of Apollo and Diana, the breastplate of Hercules, the shield of Achilles.
Fig. 12. Ares (Mars)
He was lame of gait, – a figurative suggestion, perhaps, of the flickering, unsteady nature of fire. According to his own story,28 he was born halt; and his mother, chagrined by his deformity, cast him from Heaven out of the sight of the gods. Yet, again,29 he says that, attempting once to save his mother from Jupiter's wrath, he was caught by the foot and hurled by the son of Cronus from the heavenly threshold: "All day I flew; and at the set of sun I fell in Lemnos, and little life was left in me." Had he not been lame before, he had good reason to limp after either of these catastrophes. He took part in the making of the human race, and in the special creation of Pandora. He assisted also at the birth of Minerva, to facilitate which he split Jupiter's head open with an ax.
