Page:The Mythology of All Races Vol 1 (Greek and Roman).djvu/642

324 4. Milton, Paradise Lost, vi. 211-14.

5. Preface to the Prometheus Unbound.

6. Prometheus Unbound, Act I.

7. A. B. Cook {Zeus, i. 325-30) regards Prometheus as essentially a god of fire.

8. It is more in accord with Pandora's origin as a form of the Earth Goddess to interpret her name as meaning "All-Giving."

9. Euripides, Iphigeneia in Tauris, 11. 414-15 (translated by Gilbert Murray, New York, 191 5).

10. Strictly, means the subjects of a prince.

Chapter II

1. Gruppe, pp. 918-20, suggests that this myth is based on the belief that a man who had offered a human sacrifice and made himself one with the god by partaking of human flesh was himself a wolf, i. e. he was banished from the society of men and became a wanderer like a wolf. The similar but much more penetrating explanation offered by A. B. Cook (Zeus, i. 70-81) is too elaborate and detailed to be even summarized here.

2. Description of Greece, VIII. xxviii. 6.

3. This cannot be the flower which we know as the hyacinth.

4. Stephen Phillips, "Marpessa," in Poems, London and New York, 1898, pp. 26-29.

5. Friedländer, Arg., pp. 5 ff.; Gruppe, pp. 168 ff.

6. See infra, p. 193.

7. The name of the Kimmerian (i. e. Crimean) Bosporos was similarly explained. As far as the Thracian strait is concerned the derivation is wrong. is really a dialectical form of ("Light-Bearer"), a title of Hekate.

8. A. H. Sayce (The Religions of Ancient Egypt and Babylonia, Edinburgh, 1903, p. 55) derives Aigyptos from Ha-ka-Ptah "the temple of the ka of Ptah," the sacred name of the city of Memphis, In the Tell el-Amama letters this is Khikuptakh.

9. See Gruppe, pp. 831-32; Friedländer, pp. 15-16, 25-30. "If we may trust Eustathius, it was the custom to place 'on the grave of those who died unmarried a water jar called Loutrophoros in token that the dead had died unbathed and without offspring.' Probably these vases, as Dr. Frazer suggests [i. e. on Pausanias X. xxxi. 9], were at first placed on the graves of the unmarried with the kindly intent of helping the desolate unmarried ghost to accomplish his wedding in the world below. But once the custom fixed, it might easily be interpreted as the symbol of an underworld punishment" (Harrison, Prolegomena, p. 621).