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Rh and to Zeus (xix. 197). The Trojans sacrifice to the Earth and to Helios, the Achæans to Zeus (iii. 104).

In the opening chorus of the Agamemnon, the ancient Arcadian Sun-god, Pan, whose name is not mentioned in the Iliad, is associated with Zeus and Apollo, as sending the Fury to punish crime. The original character of this divinity, who with Zeus and Apollo shares the epithet Lykeios, is betrayed by many significant symbols, associated with his effigies and his worship. Among the various impersonations of the Sun, however, there is none which can compare in interest and significance with Dionysos and Apollo, both solar divinities, whose worship, nevertheless, offers many remarkable points of opposition and contact.

The celestial luminary was imagined to sleep during the winter and to awake to consciousness in spring; accordingly Dionysos, rising from the sea at the vernal equinox to inaugurate the new solar year, was hailed with transports of joy by his enthusiastic votaries. The fluctuating character of Dionysos reminds us of the nature deities of the Vedas; Proteus-like, he assumes every variety of form and age; he is the god of summer and of winter, of darkness and of light; he holds in his hand the inebriating chalice, together with the cosmical mirror, exhibiting the images of all things. His worship is of peculiar interest, from its association with the Greek drama. Grecian tragedy, as is well