and they portrayed him as a young man hardened by the toils of a country life. Short horns sprout on his forehead, to characterize him; he bears his crook and his syrinx; and he is either naked, or clad in the light cloak called chlamysa.

Like many other gods who were originally single, Pan was multiplied in course of time, and we meet Pans in the plural.

Pan was called, 1. Goat-footed; 2. Noise-loving; 3. Danceloving; 4. Bright-locked; 5. Cave-dwelling; 6. Sea-roaming.

The name Pan (IIàv) is probably nothing more than the contraction of Táwv, feeder or ownerd, and was probably in its origin an epithet of Hermes. Buttmann connects Pan with Apollo Nomios, regarding his name as the contraction of Paane. Welcker says it was the Arcadian form of Þáwv, Pav, apparently regarding him as the sun.

Záruρoi. Satyri. Satyrs.

Hesiods is the first who mentions the Satyrs; he says that they, the Curetes and the mountain-nymphs, were the offspring of the five daughters of Hecatæos by the daughter of Phoroneus.

The Laconian term for a Satyr was Tityrosh, which also signified the buck-goat or the rami that led the flock. Eschylus calls a Satyr Buck-goat (τpáyos) k. In all views of the Satyrs they appear to be a rough, shaggy kind of beings.

The Satyrs were associated with Dionysos, and they formed the chorus of the species of drama named from them. It is not unlikely that they are indebted for their deification to

a See Sil. Ital. xiii. 326. seq.

b Plato, Laws, vii. 815. Aristoph. Eccles. 1089. Moschus, iii. 22. Anthol. vi. 108.

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1. αἰγιπόδης: 2. φιλόκοτος: 3. φιλόχορος: 4. ἀγλαέθειρος: 5. ἀντροδίαι τος: 6. ἁλίπλαγκτος.

4 “ Τῶν for τάων, from τάω, whence imper. τῆ: so Πάν, Παιὰν, Ερμὰν, νεὰν, ξυναν, μεγιστάν." Schneider on Soph. Cd. Tyr. p. 138.

f Kret. Kol. 45. note. See also Schwenk. 213.

e

Mythol. i. 169. He refers to Alemaôn, Aleman; Amythaôn, Amythan.

Eustath. Il. xviii. p. 1214. Ælian, V. H. iii. 40. Tí

Ap. Strabo. x. 3.

h Sch. Theocr. vii. 72.

τυρος is merely the Doric form of Σάτυρος.

iSch. Theocr. iii. 2. Serv. Buc. i. 1.

Fr. ap. Plut. De Cap. etc. 2.

the festivals of that god, and that they were originally merely the rustics who formed the chorus, and danced at them in their goat-skin dresses. Their name may be merely the reduplication of θήρα.

Σειληνός, Σιληνός. Silenus.

Hermes and the Silens mingle in love' with the nymphs in pleasing caverns, according to a Homeride, and Pindard calls Silenos the Naïs' husband. Socrates used to compare himself, on account of his wisdom, his baldness, and his flat nose, to the Silens born of the divine Naïdese. Others said that Silenos was a son of Earth, and sprung from the blooddrops of Uranosf. Marsyas is called a Silens. Like the seagods, Silenos was noted for wisdom.

It would therefore appear that a Silen was simply a rivergodh; and the name probably comes from iλλw, eiλéw, to roll, expressive of the motion of the streams. The connexion between Silenos and Dionysos and the Naïdes thus becomes easy of explanation, all being deities relating to moisture.

Midas, king of the Brygians in Macedonia, had at the foot of Mount Bermion a garden, in which grew spontaneously roses with sixty petals, and of extraordinary fragrancek. To this garden Silenos was in the habit of repairing; and Midas', or his people, by pouring wine into the fount from which he was wont to drink, intoxicated him, and he was thus captured". Midas put various questions to him respecting the

a Welcker, Nach. zur Tril. 211. seq. See above, p. 79. note c.

b Euripides (Cyc. 620.) calls them Onpes; the Ionians named them pipes. See Voss, Myth. Br. ii. 291.

Hymn iv. 262.

e Xen. Symp. v. 7.

See also Ælian, V. H. iii. 18.

f Serv. Buc. vi. 13. Nonnus, xiv. 97; xxix. 262.

d Fr. Incert. 73.

Above, p. 123.

h See Nonnus, xix. 285. seq. 343; xxiii. 160. seq. Diodor. iii. 72. The blooddrops of Uranos would then be the rains.

In Latin silanus is a tube or pipe for conveying water. Festus v. Tullii. Thus "Corpora silanos ad aquarum strata jacebant." Lucret. vi. 1263. "Cum eduxisset fuscinam, tres silani sunt secuti." Hygin. 169. "Confert aliquid ad somnum silanus juxta cadens." Celsus, ii. 19.

Herod. viii. 138.

Herod. ut supra. Xen. Anab. i. 2. Conon. 1.

1 Paus. i. 4, 5.

One was,

origin of things, and the events of past timesa. What is best for men? Silenos was long silent; at length, when he was constrained to answer, he said, "Ephemeral seed of a toilsome fate and hard fortune, why do ye oblige me to tell what it were better for you not to know? Life is most free from pain when one is ignorant of future evils. It is best of all for man not to be born...... the second is, for those who are born to die as soon as possible"." He also, it is said, gave the king a long account of an immense country which lay without the Ocean-stream, the people of which once invaded the land of the Hyperboreans.

According to another version of this legend, as Dionysos was in Lydia on his return from the conquest of the East, some of the country people met Silenos staggering about, and binding him with his own garlands, led him to their king. Midas entertained him for ten days, and then conducted him to his foster-son, who, in his gratitude, desired the king to ask what gift he would. Midas craved that all he touched might turn to gold. His wish was granted; but when he found his very food converted to precious metal, and himself on the point of starving in the midst of wealth, he prayed the god to resume his fatal gift. Dionysos directed him to bathe in the Pactolos, and hence that river became auriferouse.

Silenos was represented as old, bald, and flat-nosed, riding on a broad-backed ass, usually intoxicated, and carrying his can (cantharus), or tottering along supported by his staff of fennel (ferula).

Πρίαπος. Priapus.

Priapos was introduced late into Grecian mythology. He was a rural deity, worshiped by the people of Lampsacus, a city on the Hellespont famous for its vineyards. Priapos was

a Serv. Buc. vi. 13.

b Aristot. De Anima. Plut. Consol. ad Apoll. Op. vii. p. 352. edit. Hutten. Theopomp. ap. Ælian, V. H. iii. 18.

C

d Ovid, Met. xi. 85. seq. Hygin. 191.

e

Serv. Æn. x. 142. Max. Tyr. 30.

Compare the story of Pythes and his wife in Plutarch. (De Mul. Virt. ad fin.)

f On the subject of Silenos see Welcker, Nach. zur Tril. 214-219.

Strabo, xiii. 1.

not-as is supposed, from the employment usually assigned him by the Romans after they had adopted his worshipmerely the god of gardens, but of fruitfulness in general. "This god," says Pausanias, "is honoured elsewhere by those who keep sheep and goats, or stocks of bees; but the Lampsacenes regard him more than any of the gods, calling him the son of Dionysos and Aphrodite." In Theocritus, the shepherds set his statue with those of the Nymphs at a shady fountain, and a shepherd prays to him, promising sacrifices if he will free him from love; and by Virgile bees are placed under his care. Fishermen also made offerings to him as the deity presiding over the fisheries; and in the Anthology Priapos Of-the-Haven (Aμevíras) is introduced, giving a pleasing description of the spring, and inviting the mariners to put to sea. The Priaps are enumerated by Moschusf among the rural gods:

And Satyrs wailed and sable-cloaked Priaps;
And Pans sighed after thy sweet melody.

It was fabled that Priapos was the son of Aphrodite by Dionysosh, whom she met on his return from his Indian expedition at the Lampsacene town Aparnis. Owing to the malignity of Hera, he was born so deformed that his mother was horrified and renounced (àπаρνeîтo) him, whence the place derived its name. Others said that he was the son of Dionysos by Chione, or a Naïs; others, that he had a longeared father, Pan or a Satyr perhaps, or it may be his own sacred beast the ass1; others gave him Hermes or Adonis", or even Zeus himself for a sireo.

Priapos, like the other rural gods, is of a ruddy complexion. His cloak is filled with all kinds of fruits: he has a sithe in his hand, and usually a horn of plenty. He is rarely without his indecent symbol of productiveness.

a Pausan. ix. 31.

d Anthol. vi. 33. 190. 192. f Idyll. iii. 27.

Geor. iv. 110. * Id. x. 1-9.

b Theocr. Idyll. i. 21. Epigr. iv.

C

Sch. Apoll. Rh. i. 932.

h Priapos was an epithet of this god. Athen. i. p. 30.

i Sch. Theocr. i. 21.

Ovid, Fast. i. 391; vi. 345.

n Eudocia, 24. Sch. Apoll. Rh. ut sup. Tzetz. Lyc. 831.

Eudocia, 345.

Núμpai. Nymphæ. Nymphs.

The imagination of the Greeks peopled all the regions of earth and water with beautiful female forms called Nymphs, divided into various orders, according to the place of their abode. Thusa 1. the Mountain-nymphs (Oreiades) haunted the mountains; 2. the Dale-nymphs (Napa), the valleys; 3. the Mead-nymphs (Leimoniades), the meadows; 4. the Water-nymphs (Naïdes, Naïades), the rivers, brooks, and springs; 5. the Lake-nymphs (Limniades), the lakes and pools. There were also, 6. the Tree-nymphs (Hamadryades), who were born and died with the trees; 7. the Wood-nymphs in general (Dryades) b; and 8. the Fruit-tree-nymphs or Flocknymphs (Meliades), who watched over gardens or flocks of sheep.

The Nymphs occur in various relations to gods and men. Their amours, of which we have seen some instances, were numerous. The charge of rearing various gods and heroes was committed to them: they were, for instance, the nurses of Dionysos, Pan, and even Zeus himself; and they also brought up Aristæos and Æneias. They were moreover the attendants of the goddesses; they waited on Hera and Aphrodite, and in huntress-attire pursued the deer over the mountains in the company of Artemis.

In the Fairy Mythology, a work, for which, as our first effort in this department of literature, and which recalls the memory of many agreeable hours, we certainly feel a partiality, we thus expressed ourselves on the subject of the Nymphs.

"In the Homeric poems, the most ancient portion of Grecian literature, we meet the various classes of Nymphs. In the Odyssey, they are the attendants of Calypso, herself a goddess and a nymph. Of the female attendants of Circe,

* 1. ὀρειάδες : 2. ναπαῖαι: 3. λειμωνιάδες: 4. ναΐδες, ναϊάδες: 5. λιμνιάδες : 6. ἁμαδρυάδες: 7. δρυάδες: 8. μηλιάδες.

It is plain that opus and the Germanic tree are the same word. Apus has apparently this signification II. xxii. 126. Od. xix. 163. Herod. vii. 218. Soph. Trach. 768. In Nonnus dpus is constantly tree, and dpvócis wooden. See 'Tales and Popular Fictions.'

• Μήλον is an apple or a sheep.

dii. 224. seq.