Methinks that man must lie sore stricken under the hand of sorrow, who has not a smile left for the folly of his superstitious brethren, when he sees them at work on sacrifice and festival and worship of the gods, hears the subject of their prayers, and marks the nature of their creed. Nor, I fancy, will a smile

 

be all. He will first have a question to ask himself: Is he to call them devout worshippers or very outcasts, who think so meanly of God as to suppose that he can require anything at the hand of man, can take pleasure in their flattery, or be wounded by their neglect? Thus the afflictions of the Calydonians, that long tale of misery and violence, ending with the death of Meleager—all is attributed to the resentment of Artemis, at Oeneus’s neglect in not inviting her to a feast. She must have taken the disappointment very much to heart. I fancy I see her, poor Goddess, left all alone in Heaven, after the rest have set out for Calydon, brooding darkly over the fine spread at which she will not be present. Those Ethiopians, too; privileged, thrice-happy mortals! Zeus, one supposes, is not unmindful of the handsome manner in which they entertained him and all his family for twelve daysrunning. With the Gods, clearly, nothing goes for nothing. Each blessing has its price. Health is to be had, say, for a calf; wealth, for a couple of yoke of oxen; a kingdom, for a hecatomb. A safe conduct from Troy to Pylos has fetched as much as nine bulls, and a passage from Aulis to Troy has been quoted at a princess, For six yoke of oxen and a robe, Athene sold Hecuba a reprieve for Troy; and it is to be presumed that a cock, a garland, a handful of frankincense, will each buy something.

 Chryses, that experienced divine and eminent theologian, seems to have realized this principle. Returning from his fruitless visit to Agamemnon, he approaches Apollo with the air of a creditor, and demands repayment of his loan. His attitude is one of remonstrance, almost. ‘Good Apollo,’ he cries, ‘here have I been garlanding your temple, where never garland hung before, and burning unlimited thigh-pieces of bulls and goats upon your altars: yet when I suffer wrong, you take no heed; you count my benefactions as nothing worth.’
The God is quite put out of countenance: he seizes his bow,

 

settles down in the harbour and smites the Achaeans with shafts of pestilence, them and their mules and their dogs.
 And now that I have mentioned Apollo, I cannot refrain from an allusion to certain other passages in his life, which are recorded by the sages. With his unfortunate love affairs— the sad end of Hyacinth, and the cruelty of Daphne—we are not concerned, But when that vote of censure was passed on him for the slaughter of the Cyclopes, he was dismissed from Heaven, and condemned to share the fortunes of men upon earth. It was then that he served Admetus in Thessaly, and Laomedon in Phrygia; and in the latter service he was not alone. He and Posidon together, since better might not be, made bricks and built the walls of Troy; and did not even get their full wages;—the Phrygian, it is said, remained their debtor for no less a sum than five-and-twenty shillings Trojan, and odd pence. These, and yet holier mysteries than these, are the high themes of our poets. They tell of Hephaestus and of Prometheus; of Cronus and Rhea, and well-nigh all the family of Zeus. And as they never commence their poems without bespeaking the assistance of the Muses, we must conclude that it is under that divine inspiration that they sing, how Cronus unmanned his father Uranus, and was king ‘in his room; and how, like Argive Thyestes, he swallowed his own children; and how thereafter Rhea saved Zeus by the fraud of the stone, and the child was exposed in Crete, and suckled by a goat, as Telephus was by a hind, and Cyrus the Great by a bitch; and how he dethroned his father, and threw him into prison, and was king; and of his many wives, and how finally (like a Persian or an Assyrian) he married his own sister Hera; and of his love adventures, and how he peopled the Heaven with gods, ay, and with demi-gods, the rogue! for he wooed the daughters of earth, appearing to them now in a shower of gold, now in the form of a bull or a swan or an

 

eagle; a very Proteus for versatility. Once, and only once, he conceived within his own brain, and gave birth to Athene. For Dionysus, they say, he tore from the womb of Semele before the fire had yet consumed her, and hid the child within his thigh, till the time of travail was come.