APPENDICES. A. The Hyperboreans. AMONG the many errors which J. H. Voss has introduced into mythic geography, there is none which has less foundation than that of placing the Hyperboreans in the West, as not a single passage of the classics, rightly understood, favours this view. As is observed in the text, the simple signification of the name denotes a northern site; and Hérodotos (iv. 36) says, that if there are Hyperboreans, there must be also Hypernotians. Hésiod and the author of the Epigoni, the first, he says, who mention them, cannot now be cited as witnesses to their northern position; but Aristeas the Prokonnésian (in the time of Kyros) said, that to the north of the Skythians dwelt the Issédonians, northwards of whom were the one-eyed Arimaspians, then the Griffons that watched the gold in the mountains, and finally the Hyperboreans, who dwelt thence to the sea, that is, the northern ocean (Hérod. iv. 13). Pindar no doubt places the sources of the Istér (which Hérodotos knew rose in the west) in the country of the Hyperboreans; but at that time the more general opinion was that the Istér flowed from the north; and this must have been Pindar's own opinion, for he places his Hyperboreans πνοιᾶς ἔπιθεν Βορέα ψυχροι Æschylos also (Sch. Apoll. Rh. iv. 284) placed the sources of the Istér in the north. Theopompos (El. Var. Hist. iii. 18) told a strange tale of the people of the huge continent which lay without this world having resolved to invade it; but when they landed in the country of the Hyperboreans, and learned that they were the happiest of its inhabitants, they turned back in contempt. About the time of Alexander, Hekatæos of Abdéra wrote expressly on the subject of the Hyperboreans. He placed them in an island of the size of Sicily in the ocean opposite the Keltic'; and the fertility of the island, and the piety and happiness of the people were related in terms similar to those used of Panchaia and other happy places (Diod. ii. 27). The poet Phereníkos said (Sch. Pind. Ol. iii. 28), ̓Αμφί θ' Υπερβορέων, οἵ τ ̓ ἔσχατα ναιετάουσι, All subsequent authorities, down to Tzetzés, place them in the north. At the time when the fiction of the Hyperboreans was devised, the Greeks had not yet learned by experience the fact of there being cold regions in the north, and warm in the south of the earth; they also believed in the existence of the high range of mountains which sustained the heaven; and their experience of the chill of caverns may have led them to infer that the cold blasts (Sinaí) of Boreas issued from caverns of this mountain-range, and thence to conceive the happiness of living beyond these mountains,-the only place exempt, in their apprehension, from the northern blasts. On the subject of the Hyperboreans see Völcker's Mythische Geographie, i. chap. vi., and Müller's Dorians, i. book ii. chap. iv. B. The Ethiopians. As the imagination of the Greeks produced the Hyperboreans, a people exempt from the cold which they themselves experienced, so their observation of the effect of the sun in embrowning the skin led them to conceive that the people who dwelt near his rising must be more affected than others by his beams, which were thought to have most power in that region, Herod. iii. 104. Hence they imagined the Ethiopians or Sunburnt men. Homer evidently places this people in the East, and Mimnermos (above, p. 49) sets them in direct opposition to the Hesperides, who, as their name proves, belong to the West. There is a well-known passage of the Odyssey (i. 23, 24, Nitzsch in loc.) which divides the Ethiopians into two portions, the eastern and the western; but of its genuineness serious doubts are entertained, and the abovementioned passages of Mimnermos testify strongly against such a division. Homer also (Od. iv. 188, xi. 521) makes Memnón, the prince of the Ethiopians, a son of E'ós. Eschylos (Prom. 808; Fr. 178) and Euripidés speak of Ethiopians only in the East. When the Greeks had become acquainted with the heat of Africa, they transferred the Ethiopians thither, and Ethiopia has continued to be the name of the country to the south of Egypt. See Völcker's Homerische Geographie, page 87 seq., and Mythische Geographie, page 114 seq. Κλυτός. C. Κλύμενος. Κλειτός. Δίος. Γλαῦκος. Γλαυκώπις. It is well known that many words which denote moral qualities were, in their origin, physical terms; we are inclined to regard κλυтòs as an instance. That in many places of Homer it signifies renowned or illustrious is not to be doubted; but it also occurs in connection with words where we think bright would give a better sense; such are κλυτὰ τεύχεα, δώματα, εἵματα, μῆλα; KAUTds, the epithet of O'keanos and Poseidon, would also seem to refer to the brightness of the surface of the Ocean and the Sea; KλUTOTEXUS, the epithet of Héphæstos, would express the brilliancy of his works. This would also give a good sense to Kλúμevos and кλUTÓTwλоs as epithets of Hadés, making them placatory, and thus calling him the bright instead of the dark god. We meet with both Klytié and Klymené among the Ocean-nymphs: and the most natural cause seems to lie in the brightness of the Ocean-stream. E'ós carries off Kleitos, perhaps the Bright One. The name of her sister would seem to indicate that the Spartan Charis Kléta was also a Bright-one, see p. 171. ⚫ Od. v. 282. We cannot agree with Völcker, that in I. xxiii. 205, Iris is going to the West. The Winds seem to be there, and she has to go back (aris) to share the feasts of the Ethiopians. The garments which are termed in Od. vi. 58, kλvтà elμata are a little after (v. 74) called ẻσoñτa paewýv. Ἐν δ ̓ ἑλίκεσσι βουσὶ καὶ κλυτοῖς πεσῶν αἰπολίοις. Soph. Αj. 375; see above, p. 50. It is not unlikely that brightness was also the primary idea in the Latin verb clueo, as in Magna me facinora decet efficere, Quæ post mihi clara et diu clueant.-Plaut. Pseud. ii. 1, 16. Per gentes Italas hominum quæ clara clueret.-Lucret. i. 119. The Homéric dios (akin to dalw ?), usually rendered Divine or noble, may, like KAUTòs, have originally had a physical sense and have signified bright (see pp. 53, 61) and thence illustrious. We have seen (above, p. 75) that in Sanscrit Deev is bright-shining. Bright or white was perhaps also the original meaning of yλaûkos; it seems akin to γάλα, γάλακτος, to ἄγλαος, αἰγλή, γαλήνη, and to the Teutonic grau, gray. Homer (П. xx. 172, Heyne) and Hésiod ('Aorís 430, Göttling) use the word yλavniówv of the fierce bright glare of the lion's eye. Empedoklés (above, p. 56) called the moon yλаuк@mis, which could only refer to her brightness. Pindar (Ol. vi. 45 (76)) applies this term to the eyes of serpents, and Plató (Phædr. 273) to those of fiery steeds, neither of which are blue or green. Theokritos (xvi. 5) has yλavкàv åŵ, the bright dawn, and Tryphiodóros (v. 514) yλаvкdv Tup. Apollonios (i. 1280) calls the Dawn xaporn; and the Scholiast says it is “ διὰ τὸ λαμπρύνειν τὸν ἀέρα καὶ φωτίζειν. Τὸ δὲ γλαυκὸν καὶ χαροπὸν συνωνύμως λέγεται· ἀμφότερα γὰρ ἐπὶ τοῦ λαμπροῦ *Οθεν καὶ ἡ ̓Αθηνᾶ γλαυκῶπις.” 66 In Keltic Geal is bright, and Gealach, the moon. D. Ωκεανός. Ωγύγης. It is plain that in these words the root is OK or Or, probably signifying water, which in Latin is aqua, in Sancrit ap and ogha (Asiat. Res. viii. 326), in Keltic uisge; the Scandinavians named the sea Ogn, and its god Egir. To these perhaps may be added the Latin æquor, and the Anglo-Saxon Eg, Egor, Magnusen Ler. Myth. 989. Ὠγὴν and 'Ωγήνος were older forms of 'Ωκεανός;" O'gyges is the symbol of the deluge, Gygés is the same name, made a king like O'gygés; Homer speaks of a Gygeian lake (I. ii. 865), and a lake-nymph, Gygæé in Lydia (Il. xx. 390; Hérod. i. 93). Retaining the y, and merely changing the vowels according to the principles of etymology, we have alyes, waves, Egæón, Egaos, and Egeus, names of Poseidón, Ega, his abode, the Egaan sea, the isle Egina, and other cognate terms. The Ogygian Isle is the name of Kalypso's island. It is given this name to denote its position in the great expanse of waters, ὅθι τ' ὀμφαλός ἐστι θαλάσσης. E. Compounds in -γενής, -γένεια. These compounds are generally taken in a passive sense, but some understand them actively. • Suid. and Hesych. s. v. “ Tâv xal wyhvov kal tà wyhvov dwμara,” Pherekyd. ap. Clem. Alex. Strom. 6. p. 621. We have rendered ἠριγένεια air-born, as we view ἦρι as the dative of ἀὴρ, and hold the derivation of us from aw, anμ to be correct. The Latin Aurora, same as Aura (Lucret. v. 656), confirms this; and it is further proved by the fact of such being the order of nature in the South. E quale annunziatrice degli albori Dante, Purg. xxiv. terz. 49. comp. i. terz. 39. Già l'aura messagiera erasi desta Ad annunziar che sene vien l'Aurora.-Tasso, Ger. Lib. iii. st. 1. But it might also be air-producing, as E'ós may send the airs before her. L'Aurora che sorge,-Con vesti pompose, A sparger di rose-La strada del sol, Dal labbro ridente-L'aurette diffonde Che scherzan sull' onde-Con tremulo vol.-Rossetti, Salterio, i. 1. 'Hpiyéveia may even signify Gloom- or Darkness-sprung, darkness being the usual sense of anp in Homer, and thus denote the very brief twilight of the South. The derivation from the adverb hp early, perhaps amounts to the same, this being in reality the dative of anp. Alepnyevhs, the epithet of the north wind, is perhaps to be understood actively, in accordance with what we may observe in Nature, where this wind dispels mist and vapour, and brings clear and cloudless skies, Il. v. 522 seq. (comp. Milton, Par. Lost. ii. 488 seq.). Verg. En. xii. 365 seq. Ov. Met. i. 262, v. 286. "The north-wind driveth away rain." Prov. xxv. 23. Come rimane splendido, e sereno L'hemisperio de l'aere, quando soffia F. Dante, Par. xxviii. terz. 27, 28. Nectar and Ambrosia. Nectar was to the Homéric gods what wine was to men. It is termed red, épvepóv (Il. xix. 38; Od. v. 93); it is mixed in a crater (Od. ut sup.), and handed about in cups at the celestial meals (Il. i. 598; iv. 3). It is not easy to decide whether the Ambrosia was a solid or a fluid. When Kalypsó is about to entertain Hermés (Od. ut sup.), she fills the table with ambrosia, and mixes nectar, and he eats and drinks. The river-god Simóeis gives the horses of Héra ambrosia to feed on (Il. v. 777). On the other hand, this goddess, when about to dress herself (xiv. 170), first washes her whole person with ambrosia, and then anoints herself with ambrosial oil; while the corpse of Sarpédón is washed with water, and anointed with ambrosia (xvi. 670). Thetis pours both nectar and ambrosia into the nostrils of that of Patroklos to keep it from corruption (xix. 38). Eidothea puts ambrosia under the noses of Menelaos and his comrades, to overcome the smell of their seal-skins (Od. a Apollonios (iv. 765) uses it of all the winds: Toîs at@pav kal púxos TOLOûσi, Sch. in loc. See also Sch. Od. v. 296, and Orphic Hymn lxxx. iv. 445). It is also said (xii. 63) that the ambrosia was fetched from Ocean to Zeus by pigeons. In Hésiod and Pindar we find nectar and ambrosia spoken of together, whence it would seem to follow that they regarded the latter as meat rather than drink. Alkæos (Athén. ii. 39), however, said that the gods ate nectar, and Sapphó (Id. ib.) says ἀμβροσίας μὲν κρατὴρ ἐκέκρατο, Ἑρμᾶς δ ̓ ἑλὼν ἕρπιν θεοῖς ὠνοχόησεν. The comic poet Anaxandridés introduced Hermés (it would appear), saying τὸ νέκταρ ἐσθίω πάνυ μάττων διαπίνω τ ̓ ἀμβροσίαν καὶ τῷ Διὶ Ηρᾳ λαλῶν καὶ Κύπριδι παρακαθήμενος. ̓Αμβροσίη is plainly the feminine of ἀμβρόσιος, and signifies immortal food (dwon), or drink (wóσis), (Butt. Lexil. s. v.). Nékтap is a substantive, probably of the same signification, from the negative ve- or vn-, and the obsolete verb KTAQ to kill. It was a beautiful conception to make the gods feast on Immortality attended by Youth. G. "Aions. Orcus. Dis. Aïdés or Hadés is in Homer and Hésiod always the name of a person, never that of a place. We meet the phrase eiv or eis 'Atdao frequently; but it is manifest that doμois or dóuous, which is expressed on other occasions, is there to be understood. There are, however, two passages of the Ilias in which Aïdes would seem to be the place; the one is Il. viii. 16, Τόσσον ἔνερθ ̓ Αΐδεω, ὅσον οὐρανός ἐστ ̓ ἀπὸ γαίης, but as it is a genitive, we may very well suppose dóμwv to be understood. The other passage (Il. xxiii. 244) is more difficult, Εἰσόκεν αὐτὸς ἐγὼν ̓́Αϊδι κεύθωμαι. One MS. however (Mosc.2), reads 'Aïdos, and the Scholiasts read кλúlшμαι, and say it is the abbreviation of κελεύθωμαι, i.e. πορεύωμαι. The gate or door of Aïdés ('Atdao Túλa) is plainly nothing more than the entrance into the house of Aïdés. The χθόνιον ̓Αΐδα στόμα of Pindar (Pyth. iv. 44 (77)) has nearly the same signification. When Hérodotos (ii. 122) says “ καταβῆναι κάτω ἐς τὸν οἱ Ἕλληνες ἀΐδην νομίζουσι εἶναι καὶ KETOL, K. T. X.," there is no necessity for our supposing åtdny to be a place; for es or is is used of persons as well as places. The κατὰ γῆς ἔρχεται εἰς Αΐδην of Mimnermos (ii. 14) and the εἰς ἀναύγητον μολεῖν "Αιδην οι Eschylos (Prom. 1028) may be understood in the same manner. The few places of the Attic dramatists in which Hades would seem to be the place, have it in the genitive; and we may perhaps venture to assert, that in no Thus the Romans said, ad Vesta sc. templum, and we say at St. Paul's sc. church, at lord B.'s sc. house. b Soph. Trach. 282. Ajax, 517. Eurip. Alc. 366. In Eur. Elec. 122, we meet ἐν "Αιδᾳ, but he probably wrote it ἐν “Αιδα. |