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The mythology of ancient Greece and Italy

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MYTHOLOGY OF GREECE.<br />

pestilence itself to be actual <strong>and</strong> real facts, all those who heard<br />

<strong>of</strong> them, <strong>and</strong> who had at the same time a firm belief in the<br />

avenging power <strong>of</strong> Apollo, whose priest Chryses was, would<br />

pronounce, with as full conviction as if it had been something<br />

which they had seen <strong>and</strong> experienced themselves, that it was<br />

the god who had sent the pestilence on the prayer <strong>of</strong> his<br />

priest a . How<br />

far this theory is well founded, <strong>and</strong> whether it<br />

will apply with equal force to other mythologies as to that <strong>of</strong><br />

<strong>Greece</strong>, is a question which we will not now discuss.<br />

<strong>The</strong> sources, or the occasions <strong>of</strong> the production, <strong>of</strong> mythes<br />

may, we think, be arranged under the following heads, which<br />

fall into two classes, namely, <strong>of</strong> things <strong>and</strong> <strong>of</strong> names.<br />

1. <strong>The</strong> sages <strong>of</strong> remote antiquity appear to have had a pe-<br />

culiar fondness for enveloping moral <strong>and</strong> physical truths in<br />

the garb <strong>of</strong> symbol, mythe, <strong>and</strong> allegory ; <strong>and</strong> the legends<br />

which they thus devised form no inconsiderable portion <strong>of</strong><br />

the various bodies <strong>of</strong> <strong>mythology</strong>.<br />

2. As a second source may perhaps be added the pride <strong>of</strong><br />

family <strong>and</strong> the flattery <strong>of</strong> poets, which would seek to cast<br />

lustre on the origin <strong>of</strong> some noble house by placing a deity<br />

at the head <strong>of</strong> its pedigree, or to veil the transgression <strong>of</strong> one<br />

<strong>of</strong> its daughters by feigning that a god had penetrated the<br />

recesses <strong>of</strong> her chamber, or met her in the wood or at the<br />

fountain. Legends <strong>of</strong> this kind are to be placed among the<br />

latest. Indeed we very much doubt if this be a real original<br />

source <strong>of</strong> mythes b , <strong>and</strong> we place it here only because it has<br />

been generally so regarded.<br />

3. A great number <strong>of</strong> legends in all countries are indebted<br />

for their origin to the extreme desire which men have to as-<br />

sign a cause for the various phenomena <strong>of</strong> the natural world.<br />

<strong>The</strong> Sc<strong>and</strong>inavian <strong>mythology</strong> is full <strong>of</strong> instances, <strong>and</strong> the sub-<br />

sequent pages will present them in abundance. We cannot<br />

however refrain from giving in this place the following in-<br />

stance, as it combines the <strong>ancient</strong> <strong>and</strong> modern legendary ex-<br />

planations <strong>of</strong> the same natural appearance.<br />

It is well known that most <strong>of</strong> the rivers <strong>of</strong> the Peloponnese<br />

have their sources in lakes situated in the high valley-plains<br />

a Muller, Prolog. 78. Ill, 112, <strong>and</strong> elsewhere.<br />

19 <strong>The</strong> earliest allusion to this practice we have met with is in Eurip. Bac. 26.

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