It has been told in the story of King Agamemnon that the Goddess Artemis, being wroth with him because he had slain a hart which she loved, suffered not the ships of the Greeks to sail till he had offered his daughter Iphigenia for a sacrifice. But when the King consented, and all things had been made ready for slaying the maiden, the goddess would not that her blood should be shed, but put a fair hind in her place, and carried away the maiden to the land of the Taurians, where she had a temple and an altar. Now on this altar the King of the land was wont to sacrifice any stranger, being Greek by nation, who was driven by stress of weather to the place, for none went thither willingly. And the name of the King was Thoas, which signifieth in the Greek tongue, "swift of foot."

Now when the maiden had been there many years she dreamed a dream. And in the dream she seemed to have departed from the land of the Taurians and to dwell in the city of Argos, wherein she had been born. And as she slept in the womens chamber there befell a great earthquake, and cast to the ground the palace of her fathers, so that there was left one pillar only which stood upright. And as she looked on this pillar, yellow hair seemed to grow upon it as the hair of a man, and it spake with a mans voice. And she did to it as she was wont to do to the strangers that were sacrificed upon the altar, purifying it with water, and weeping the while. And the interpretation of the dream she judged to be that her brother Orestes was dead, for that male children are the pillars of a house, and that he only was left to the house of her father.

Now it chanced that at this same time Orestes, with Pylades that was his friend, came in a ship to the land of the Taurians. And the cause of his coming was this. After that he had slain his mother, taking vengeance for the death of King Agamemnon his father, the Furies pursued him. Then Apollo, who had commanded him to do this deed, bade him go to the land of Athens that he might be judged. And when he had been judged and loosed, yet the Furies left him not. Wherefore Apollo commanded that he should sail for the land of the Taurians and carry there the image of Artemis and bring it to the land of the Athenians, and that after this he should have rest. Now when the two were come to the place, they saw the altar that it was red with the blood of them that had been slain thereon. And Orestes doubted how they might accomplish the things for the which he was come, for the walls of the temple were high, and the gates not easy to be broken through. Therefore he would have fled to the ship, but Pylades consented not, seeing that they were not wont to go back from that to which they had set their hand, but counselled that they should hide themselves during the day in a cave that was hard by the seashore, not near to the ship, lest search should be made for them, and that by night they should creep into the temple by a space that there was between the pillars, and carry off the image, and so depart.

Orestes And The Furies.

So they hid themselves in a cavern by the sea. But it chanced that certain herdsmen were feeding their oxen in pastures hard by the shore; one of these, coming near to the cavern, spied the young men as they sat therein, and stealing back to his fellows, said, "See ye not them that sit yonder. Surely they are Gods;" for they were exceeding tall and fair to look upon. And some began to pray to them, thinking that they might be the Twin Brethren or of the sons of Nereus. But another laughed and said, "Not so; these are shipwrecked men who hide themselves, knowing that it is our custom to sacrifice strangers to our Gods." To him the others gave consent, and said that they should take the men prisoners that they might be sacrificed to the Gods.

But while they delayed Orestes ran forth from the cave, for the madness was come upon him, crying out, "Pylades, seest thou not that dragon from hell; and that who would kill me with the serpents of her mouth, and this again that breatheth out fire, holding my mother in her arms to cast her upon me?" And first he bellowed as a bull and then howled as a dog, for the Furies, he said, did so. But the herdsmen, when they saw this, gathered together in great fear and sat down. But when Orestes drew his sword and leapt, as a lion might leap, into the midst of the herd, slaying the beasts (for he thought in his madness that he was contending with the Furies), then the herdsmen, blowing on shells, called to the people of the land; for they feared the young men, so strong they seemed and valiant. And when no small number was gathered together, they began to cast stones and javelins at the two. And now the madness of Orestes began to abate, and Pylades tended him carefully, wiping away the foam from his mouth, and holding his garments before him that he should not be wounded by the stones. But when Orestes came to himself, and beheld in what straits they were, he groaned aloud and cried, "We must die, O Pylades, only let us die as befitteth brave men. Draw thy sword and follow me." And the people of the land dared not to stand before them; yet while some fled, others would cast stones at them. For all that no man wounded them. But at the last, coming about them with a great multitude, they smote the swords out of their hands with stones, and so bound them and took them to King Thoas. And the King commanded that they should be taken to the temple, that the priestess might deal with them according to the custom of the place.

So they brought the young men bound to the temple. Now the name of the one they knew, for they had heard his companion call to him, but the name of the other they knew not. And when Iphigenia saw them, she bade the people loose their bonds, for that being holy to the goddess they were free. And then—for she took the two for brothers—she asked them, saying, "Who is your mother, and your father, and your sister, if a sister you have? She will be bereaved of noble brothers this day. And whence come ye?"

To her Orestes answered, "What meanest thou, lady, by lamenting in this fashion over us? I hold it folly in him who must die that he should bemoan himself. Pity us not; we know what manner of sacrifices ye have in this land."

"Tell me now, which of ye two is called Pylades?"

"Not I, but this my companion."

"Of what city in the land of Greece are ye? And are ye brothers born of one mother?"

"Brothers we are, but in friendship, not in blood."

"And what is thy name?"

"That I tell thee not. Thou hast power over my body, but not over my name."

"Wilt thou not tell me thy country?"

And when he told her that his country was Argos, she asked him many things, as about Troy, and Helen, and Calchas the prophet, and Ulysses; and at last she said, "And Achilles, son of Thetis of the sea, is he yet alive?"

"He is dead, and his marriage that was made at Aulis is of no effect."

"A false marriage it was, as some know full well."

"Who art thou that inquirest thus about matters in Greece?"

Iphigenia And Orestes.

"I am of the land of Greece, and was brought thence yet being a child. But there was a certain Agamemnon, son of Atreus, what of him?"

"I know not. Lady, leave all talk of him."

"Say not so; but do me a pleasure, and tell me."

"He is dead."

"Woe is me! How died he?"

"What meaneth thy sorrow? Art thou of his kindred?"

"Tis a pity to think how great he was, and now he hath perished."

"He was slain in a most miserable fashion by a woman. But ask no more."

"Only this one thing. Is his wife yet alive?"

"Nay; for the son whom she bare slew her, taking vengeance for his father."

"A dreadful deed, but righteous withal."

"Righteous indeed he is, but the Gods love him not."

"And did the King leave any other child behind him?"

"One daughter, Electra by name."

"And is his son yet alive?"

"He is alive, but no man more miserable."

Now when Iphigenia heard that he was alive, and knew that she had been deceived by the dreams which she had dreamt, she conceived a thought in her heart, and said to Orestes, "Hearken now, for I have somewhat to say to thee that shall bring profit both to thee and to me. Wilt thou, if I save thee from this death, carry tidings of me to Argos to my friends, and bear a tablet from me to them? For such a tablet I have with me, which one who was brought captive to this place wrote for me, pitying me, for he knew that I caused not his death, but the law of the goddess in this place. Nor have I yet found a man who should carry this thing to Argos. But thou, I judge, art of noble birth, and knowest the city and those with whom I would have communication. Take then this tablet, and thy life as a reward; and let this man be sacrificed to the goddess."

Then Orestes made answer, "Thou hast said well, lady, save in one thing only. That this man should be sacrificed in my stead pleaseth me not at all. For I am he that brought this voyage to pass; and this man came with me that he might help me in my troubles. Wherefore it would be a grievous wrong that he should suffer in my stead and I escape. Give then the tablet to him. He shall take it to the city of Argos, and thou shalt have what thou wilt. But as for me, let them slay me, if they will."

"Tis well spoken, young man. Thou art come, I know, of a noble stock. The Gods grant that my brother—for I have a brother, though he be far hence—may be such as thou. It shall be as thou wilt. This man shall depart with the tablet, and thou shalt die."

Then Orestes would know the manner of the death by which he must die. And she told him that she slew not the victims with her own hand, but that there were ministers in the temple appointed to this office, she preparing them for sacrifice beforehand. Also she said that his body would be burned with fire.

And when Orestes had wished that the hand of his sister might pay due honour to him in his death, she said, "This may not be, for she is far away from this strange land. But yet, seeing that thou art a man of Argos, I myself will adorn thy tomb, and pour oil of olives and honey on thy ashes." Then she departed, that she might fetch the tablet from her dwelling, bidding the attendants keep the young men fast, but without bonds.

But when she was gone, Orestes said to Pylades, "Pylades, what thinkest thou? Who is this maiden? She had great knowledge of things in Troy and Argos, and of Calchas the wise soothsayer, and of Achilles and the rest. And she made lamentation over King Agamemnon. She must be of Argos."

And Pylades answered, "This I cannot say; all men have knowledge of what befell the King. But hearken to this. It were shame to me to live if thou diest. I sailed with thee, and will die with thee. For otherwise men will account lightly of me both in Argos and in Phocis, which is my own land, thinking that I betrayed thee, or basely slew thee, that I might have thy kingdom, marrying thy sister, who shall inherit it in thy stead. Not so: I will die with thee, and my body shall be burnt together with thine."

But Orestes answered, "I must bear my own troubles. This indeed would be a shameful thing, that when thou seekest to help me, I should destroy thee. But as for me, seeing how the Gods deal with me, it is well that I should die. Thou, indeed, art happy, and thy house is blessed; but my house is accursed. Go, therefore, and my sister, whom I have given thee to wife, shall bear thee children, and the house of my father shall not perish. And I charge thee that when thou art safe returned to the city of Argos, thou do these things. First, thou shalt build a tomb for me, and my sister shall make an offering there of her hair and of her tears also. And tell her that I died, slain by a woman of Argos, that offered me as an offering to her Gods; and I charge thee that thou leave not my sister, but be faithful to her. And now farewell, true friend and companion in my toils; for indeed I die, and Phœbus hath lied unto me, prophesying falsely."

And Pylades sware to him that he would build him a tomb, and be a true husband to his sister. After this Iphigenia came forth, holding a tablet in her hand. And she said, "Here is the tablet of which I spake. But I fear lest he to whom I shall give it shall haply take no account of it when he is returned to the land Therefore I would fain bind him with an oath that he will deliver it to them that should have it in the city of Argos." And Orestes consented, saying that she also should bind herself with an oath that she would deliver one of the two from death. So she sware by Artemis that she would persuade the King, and deliver Pylades from death. And Pylades sware on his part by Zeus, the father of heaven, that he would give the tablet to those whom it should concern. And having sworn it, he said, "But what if a storm overtake me, and the tablet be lost, and I only be saved?"

"I will tell thee what hath been written in the tablet; and if it perish, thou shalt tell them again; but if not, then thou shalt give it as I bid thee."

"And to whom shall I give it?"

"Thou shalt give it to Orestes, son of Agamemnon. And that which is written therein is this: I THAT WAS SACRIFICED IN AULIS, EVEN IPHIGENIA, WHO AM ALIVE AND YET DEAD TO MY OWN PEOPLE, BID THEE—"

Offerings To The Dead

But when Orestes heard this, he brake in, "Where is this Iphigenia? Hath the dead come back among the living?"

"Thou seest her in me. But interrupt me not I BID THEE FETCH ME BEFORE I DIE TO ARGOS FROM A STRANGE LAND, TAKING ME FROM THE ALTAR THAT IS RED WITH THE BLOOD OF STRANGERS, WHEREAT I SERVE. And if Orestes ask by what means I am alive, thou shalt say that Artemis put a hind in my stead, and that the priest, thinking that he smote me with the knife, slew the beast, and that the goddess brought me to this land."

Then said Pylades, "My oath is easy to keep. Orestes, take thou this tablet from thy sister."

Then Orestes embraced his sister, crying—for she turned from him, not knowing what she should think—"O my sister, turn not from me; for I am thy brother whom thou didst not think to see."

And when she yet doubted, he told her of certain things by which she might know him to be Orestes—how that she had woven a tapestry wherein was set forth the strife between Atreus and Thyestes concerning the golden lamb; and that she had given a lock of her hair at Aulis to be a memorial of her; and that there was laid in her chamber at Argos the ancient spear of Pelops, her fathers grandsire, with which he slew Œnomaüs, and won Hippodamia to be his wife.

And when she heard this, she knew that he was indeed Orestes, whom, being an infant and the latest born of his mother, she had in time past held in her arms. But when the two had talked together for a space, rejoicing over each other, and telling the things that had befallen them, Pylades said, "Greetings of friends after long parting are well; but we must needs consider how best we shall escape from this land of the barbarians."

But Iphigenia answered, "Yet nothing shall hinder me from knowing how fareth my sister Electra."

"She is married," said Orestes, "to this Pylades, whom thou seest."

"And of what country is he, and who is his father?"

"His father is Strophius the Phocian; and he is a kinsman, for his mother was the daughter of Atreus, and a friend also such as none other is to me."

Then Orestes set forth to his sister the cause of his coming to the land of the Taurians. And he said, "Now help me in this, my sister, that we may bear away the image of the goddess; for so doing I shall be quit of my madness, and thou wilt be brought to thy native country, and the house of thy father shall prosper. But if we do it not, then shall we perish altogether."

And Iphigenia doubted much how this thing might be done. But at the last she said, "I have a device whereby I shall compass the matter. I will say that thou art come hither, having murdered thy mother, and that thou canst not be offered for a sacrifice till thou art purified with the water of the sea. Also that thou hast touched the image, and that this also must be purified in like manner. And the image I myself will bear to the sea; for, indeed, I only may touch it with my hands. And of this Pylades also I will say that he is polluted in like manner with thee. So shall we three win our way to the ship. And that this be ready it will be thy care to provide."

And when she had so said, she prayed to Artemis: "Great goddess, that didst bring me safe in days past from Aulis, bring me now also, and these that are with me, safe to the land of Greece, so that men may count thy brother Apollo to be a true prophet. Nor shouldst thou be unwilling to depart from this barbarous land, and to dwell in the fair city of Athens."

After this came King Thoas, inquiring whether they had offered the strangers for sacrifice, and had duly burnt their bodies with fire. To him Iphigenia made answer, "These were unclean sacrifices that thou broughtest to me, O King."

"How didst thou learn this?"

"The image of the goddess turned upon her place of her own accord, and covered also her face with her hands."

"What wickedness, then, had these strangers wrought?"

"They slew their mother, and had been banished therefore from the land of Greece."

"O monstrous! Such deeds we barbarians never do. And now what dost thou purpose?"

"We must purify these strangers before we offer them for a sacrifice."

"With water from the river, or in the sea?"

"In the sea. The sea cleanseth away all that is evil among men."

"Well, thou hast it here, by the very walls of the temple."

"Aye, but I must seek a place apart from men."

"So be it; go where thou wilt; I would not look on things forbidden."

"The image also must be purified."

"Surely, if the pollution from these murderers of their mother hath touched it. This is well thought of in thee."

Then she instructed the King that he should bring the strangers out of the temple, having first bound them and veiled their heads. Also that certain of his guards should go with her, but that all the people of the city should be straitly commanded to stay within doors, that so they might not be defiled; and that he himself should abide in the temple, and purify it with fire, covering his head with his garments when the strangers should pass by.

"And be not troubled," she said, "if I seem to be long doing these things."

"Take what time thou wilt," he said "so that thou do all things in order."

So certain of the Kings guards brought the two young men from out of the temple, and Iphigenia led them towards the place where the ship of Orestes lay at anchor. But when they were come near to the shore, she bade them halt nor come over near, for that she had that to do in which they must have no part. And she took the chain wherewith the young men were bound in her hands, and set up a strange song as of one that sought enchantments. And after that the guard sat where she bade them for a long time, they began to fear lest the strangers should have slain the priestess, and so fled. Yet they moved not, fearing to see that which was forbidden. But at the last with one consent they rose up. And when they were come to the sea, they saw the ship trimmed to set forth, and fifty sailors on the benches having oars in their hands ready for rowing; and the two young men were standing unbound upon the shore near to the stern. And other sailors were dragging the ship by the cable to the shore that the young men might embark. Then the guards laid hold of the rudder, and sought to take it from his place, crying, "Who are ye that carry away priestesses and the images of our Gods?" Then Orestes said, "I am Orestes, and I carry away my sister." But the guards laid hold of Iphigenia; and when the sailors saw this they leapt from the ship; and neither the one nor the other had swords in their hands, but they fought with their fists and their feet also. And the sailors being strong and skilful, the Kings men were driven back sorely bruised and wounded. And when they fled to a bank that was hard by and cast stones at the ship, the archers standing on the stern shot at them with arrows. Then—for his sister feared to come further—Orestes leapt into the sea, and raised her upon his shoulder and so lifted her into the ship, and the image of the goddess with her. And Pylades cried, "Lay hold of your oars, ye sailors, and smite the sea, for we have that for the which we came to this land." So the sailors rowed with all their might; and while the ship was in the harbour it went well with them, but when it was come to the open sea a great wave took it, for a violent wind blew against it, and drave it backwards to the shore.

And one of the guards when he saw this ran to King Thoas and told him, and the King made haste and sent messengers mounted upon horses, to call the men of the land that they might do battle with Orestes and his comrade. But while he was yet sending them there appeared in the air above his head the Goddess Athené, who spake, saying, "Cease, King Thoas, from pursuing this man and his companions; for he hath come hither on this errand by the command of Apollo; and I have persuaded Poseidon that he make the sea smooth for him to depart."

And King Thoas answered, "It shall be as thou wilt, O goddess; and though Orestes hath borne away his sister and the image, I dismiss my anger, for who can fight against the Gods?"

So Orestes departed and came to his own country and dwelt in peace, being set free from his madness, according to the word of Apollo.


Text:
Stories from the Greek Tragedians
By the Rev. Alfred J. Church, M.A.
AUTHOR OF
"Stories from Homer" and "Stories from Virgil"
With Twenty Illustrations from Designs
by FLAXMAN and Others
New York
Dodd, Mead and Company
October, 1879.

The Project Gutenberg E-Book
Produced by David Kline, Josephine Paolucci, Joshua Hutchinson and
the PG Online Distributed Proofreading Team.

Closely allied to the Graces were the Horæ, or Seasons, who were also represented as three beautiful maidens, daughters of Zeus and Themis. Their names were Eunomia, Dice, and Irene.
It may appear strange that these divinities, presiding over the seasons, should be but three in number, but this is quite in accordance with the notions of the ancient Greeks, who only recognized spring, summer, and autumn as seasons; nature being supposed to be wrapt in death or slumber, during that cheerless and unproductive portion of the year which we call winter. In some parts of Greece there were but two Horæ, Thallo, goddess of the bloom, and Carpo, of the corn and fruit-bearing season.

The Horæ are always regarded as friendly towards mankind, and totally devoid of guile or subtlety; they are represented as joyous, but gentle maidens, crowned with flowers, and holding each other by the hand in a round dance. When they are depicted separately as personifications of the different seasons, the Hora representing spring appears laden with flowers, that of summer bears a sheaf of corn, whilst the personification of autumn has her hands filled with clusters of grapes and other fruits. They also appear in company with the Graces in the train of Aphrodite, and are seen with Apollo and the Muses.

They are inseparably connected with all that is good and beautiful in nature, and as the regular alternation of the seasons, like all her other operations, demands the most perfect order and regularity, the Horæ, being the daughters of Themis, came to be regarded as the representatives of order, and the just administration of human affairs in civilized communities. Each of these graceful maidens took upon herself a separate function: Eunomia presided more especially over state life, Dice guarded the interests of individuals, whilst Irene, the gayest and brightest of the three sisters, was the light-hearted companion of Dionysus.

The Horæ were also the deities of the fast-fleeting hours, and thus presided over the smaller, as well as the larger divisions of time. In this capacity they assist every morning in yoking the celestial horses to the glorious chariot of the sun, which they again help to unyoke when he sinks to rest.

In their original conception they were personifications of the clouds, and are described as opening and closing the gates of heaven, and causing fruits and flowers to spring forth, when they pour down upon them their refreshing and life-giving streams.

Text:
Myths and Legends of Ancient Greece and Rome
Author: E.M. Berens
Published: 1880

The Project Gutenberg E-Book
Produced by Alicia Williams, Keith Edkins and the Online
Distributed Proofreading Team at http://www.pgdp.net

Pallas-Athene, goddess of Wisdom and Armed Resistance, was a purely Greek divinity; that is to say, no other nation possessed a corresponding conception. She was supposed, as already related, to have issued from the head of Zeus himself, clad in armour from head to foot.
The miraculous advent of this maiden goddess is beautifully described by Homer in one of his hymns: snow-capped Olympus shook to its foundation; the glad earth re-echoed her martial shout; the billowy sea became agitated; and Helios, the sun-god, arrested his fiery steeds in their headlong course to welcome this wonderful emanation from the godhead. Athene was at once admitted into the assembly of the gods, and henceforth took her place as the most faithful and sagacious of all her fathers counsellors. This brave, dauntless maiden, so exactly the essence of all that is noble in the character of "the father of gods and men," remained throughout chaste in word and deed, and kind at heart, without exhibiting any of those failings which somewhat mar the nobler features in the character of Zeus. This direct emanation from his own self, justly his favourite child, his better and purer counterpart, received from him several important prerogatives. She was permitted to hurl the thunderbolts, to prolong the life of man, and to bestow the gift of prophecy; in fact Athene was the only divinity whose authority was equal to that of Zeus himself, and when he had ceased to visit the earth in person she was empowered by him to act as his deputy.
It was her especial duty to protect the state and all peaceful associations of mankind, which she possessed the power of defending when occasion required. She encouraged the maintenance of law and order, and defended the right on all occasions, for which reason, in the Trojan war she espouses the cause of the Greeks and exerts all her influence on their behalf. The Areopagus, a court of justice where religious causes and murders were tried, was believed to have been instituted by her, and when both sides happened to have an equal number of votes she gave the casting-vote in favour of the accused. She was the patroness of learning, science, and art, more particularly where these contributed directly towards the welfare of nations. She presided over all inventions connected with agriculture, invented the plough, and taught mankind how to use oxen for farming purposes. She also instructed mankind in the use of numbers, trumpets, chariots, &c., and presided over the building of the Argo, thereby encouraging the useful art of navigation. She also taught the Greeks how to build the wooden horse by means of which the destruction of Troy was effected.

The safety of cities depended on her care, for which reason her temples were generally built on the citadels, and she was supposed to watch over the defence of the walls, fortifications, harbours, &c. A divinity who so faithfully guarded the best interests of the state, by not only protecting it from the attacks of enemies, but also by developing its chief resources of wealth and prosperity, was worthily chosen as the presiding deity of the state, and in this character as an essentially political goddess she was called Athene-Polias.

The fact of Athene having been born clad in armour, which merely signified that her virtue and purity were unassailable, has given rise to the erroneous supposition that she was the presiding goddess of war; but a deeper study of her character in all its bearings proves that, in contradistinction to her brother Ares, the god of war, who loved strife for its own sake, she only takes up arms to protect the innocent and deserving against tyrannical oppression. It is true that in the Iliad we frequently see her on the battlefield fighting valiantly, and protecting her favourite heroes; but this is always at the command of Zeus, who even supplies her with arms for the purpose, as it is supposed that she possessed none of her own. A marked feature in the representations of this deity is the ægis, that wonderful shield given to her by her father as a further means of defence, which, when in danger, she swung so swiftly round and round that it kept at a distance all antagonistic influences; hence her name Pallas, from pallo, I swing. In the centre of this shield, which was covered with dragons scales, bordered with serpents, and which she sometimes wore as a breastplate, was the awe-inspiring head of the Medusa, which had the effect of turning to stone all beholders.

In addition to the many functions which she exercised in connection with the state, Athene presided over the two chief departments of feminine industry, spinning and weaving. In the latter art she herself displayed unrivalled ability and exquisite taste. She wove her own robe and that of Hera, which last she is said to have embroidered very richly; she also gave Jason a cloak wrought by herself, when he set forth in quest of the Golden Fleece. Being on one occasion challenged to a contest in this accomplishment by a mortal maiden named Arachne, whom she had instructed in the art of weaving, she accepted the challenge and was completely vanquished by her pupil. Angry at her defeat, she struck the unfortunate maiden on the forehead with the shuttle which she held in her hand; and Arachne, being of a sensitive nature, was so hurt by this indignity that she hung herself in despair, and was changed by Athene into a spider. This goddess is said to have invented the flute, upon which she played with considerable talent, until one day, being laughed at by the assembled gods and goddesses for the contortions which her countenance assumed during these musical efforts, she hastily ran to a fountain in order to convince herself whether she deserved their ridicule. Finding to her intense disgust that such was indeed the fact, she threw the flute away, and never raised it to her lips again.
Athene is usually represented fully draped; she has a serious and thoughtful aspect, as though replete with earnestness and wisdom; the beautiful oval contour of her countenance is adorned by the luxuriance of her wealth of hair, which is drawn back from the temples and hangs down in careless grace; she looks the embodiment of strength, grandeur, and majesty; whilst her broad shoulders and small hips give her a slightly masculine appearance.

When represented as the war-goddess she appears clad in armour, with a helmet on her head, from which waves a large plume; she carries the ægis on her arm, and in her hand a golden staff, which possessed the property of endowing her chosen favourites with youth and dignity.

Athene was universally worshipped throughout Greece, but was regarded with special veneration by the Athenians, she being the guardian deity of Athens. Her most celebrated temple was the Parthenon, which stood on the Acropolis at Athens, and contained her world-renowned statue by Phidias, which ranks second only to that of Zeus by the same great artist. This colossal statue was 39 feet high, and was composed of ivory and gold; its majestic beauty formed the chief attraction of the temple. It represented her standing erect, bearing her spear and shield; in her hand she held an image of Nike, and at her feet there lay a serpent.

The tree sacred to her was the olive, which she herself produced in a contest with Poseidon. The olive-tree thus called into existence was preserved in the temple of Erectheus, on the Acropolis, and is said to have possessed such marvellous vitality, that when the Persians burned it after sacking the town it immediately burst forth into new shoots.

The principal festival held in honour of this divinity was the Panathenæa.

The owl, cock, and serpent were the animals sacred to her, and her sacrifices were rams, bulls, and cows.

Text:
Myths and Legends of Ancient Greece and Rome
Author: E.M. Berens
Published: 1880

Gymnastic apparatus costs money and needs to be housed, because it will not stand the weather. Gymnasiums are not always available for the average boy who likes exercise and who would like to learn the tricks on horizontal and parallel bars, horse and rings, which all young athletes are taught in regular gymnastic courses.
Any small crowd of boys—even two—having a few simple tools, a will to use them and the small amount of money required to buy the necessary wood, bolts and rope, can make a first class gymnasium. If trees are convenient, and some one can swing an axe, the money outlay will be almost nothing. The following plans are for material purchased from a mill squared and cut to length. To substitute small, straight trees for the squared timbers requires but little changes in the plans.

Adjustable Horizontal Bar

The most important piece of apparatus in the gymnasium is the horizontal bar. Most gymnasiums have two: one adjustable bar for various exercises and a high bar for gymnastic work. The outdoor gymnasium combines the two. The material required is as follows: 2 pieces of wood, 4 in. square by 9-1/2 ft. long; 4 pieces, 2 by 4 in. by 2 ft. long; 4 pieces, 1 by 7 in. by 6-1/2 ft. long; 4 filler pieces, 3/4 by 3 in. by 3 ft. 9 in. long and 1 piece, 2-1/2 in. square by 5 ft. 7 in. long. This latter piece is for the bar and should be of well seasoned, straight-grained hickory. It makes no difference what kind of wood is used for the other pieces, but it is best to use cedar for the heavy pieces that are set in the ground as it will take years for this wood to rot. Ordinary yellow pine will do very well. The four 7-in. boards should be of some hard wood if possible such as oak, hickory, maple, chestnut or ash. The other material necessary consists of 2 bolts, 1/2 in. in diameter and 7 in. long; 16 screws, 3 in. long; 4 heavy screw eyes with two 1/2-in. shanks; 50 ft. of heavy galvanized wire: 80 ft. of 1/4-in. manila rope and 4 pulley blocks. Four cleats are also required but these can be made of wood at home.

Draw a line on the four 7-in. boards along the side of each from end to end, 1-1/4-in. from one edge. Beginning at one end of each board make pencil dots on this line 5 in. apart for a distance of 3 ft. 4 in. Bore holes through the boards on these marks with a 9/15-in. bit. Fasten two of these boards on each post with the 3-in. screws, as shown in the top view of the post Fig. 1, forming a channel of the edges in which the holes were bored. Two of the filler pieces are fastened in each channel as shown, so as to make the space fit the squared end of the bar snugly. The ends of the boards with the holes should be flush with the top of the post. This will make each pair of holes in the 7-in. boards coincide, so the 1/2-in. bolt can be put through them and the squared end of the bar.

Select a level place where the apparatus is to be placed and dig two holes 6 ft. apart, each 3 ft. deep and remove all loose dirt. The ends of the posts not covered with the boards are set in these holes on bricks or small stones. The channels formed by the boards must be set facing each other with the inner surfaces of the posts parallel and 5 ft. 8 in. apart. The holes around the posts are filled with earth and well tamped.

The hickory piece which is to form the bar should be planed, scraped and sandpapered until it is perfectly smooth and round except for 3 in. at each end. Bore a 9/16-in. hole through each square end 1-1/4 in. from the end. The bar may be fastened at any desired height by slipping the 1/2-in. bolts through the holes bored in both the bar and channel.

Each post must be well braced to keep it rigid while a person is swinging on the bar. Four anchors are placed in the ground at the corners of an imaginary rectangle 9 by 16 ft., in the center of which the posts stand as shown in Fig. 2. Each anchor is made of one 2-ft. piece of wood, around the center of which four strands of the heavy galvanized wire are twisted, then buried to a depth of 2 ft., the extending ends of the wires coming up to the surface at an angle.

The heavy screw eyes are turned into the posts at the top and lengths of ropes tied to each. These ropes or guys pass through the pulley blocks, which are fastened to the projecting ends of the anchor wire, and return to the posts where they are tied to cleats. Do not tighten the guy ropes without the bar in place, as to do so will strain the posts in the ground. Do not change the elevation of the bar without slacking up on the ropes. It takes but little pull on the guy ropes to make them taut, and once tightened the bar will be rigid.

Ground Plan

Oil the bar when it is finished and remove it during the winter. It is well to oil the wood occasionally during the summer and reverse the bar at times to prevent its becoming curved. The wood parts should be well painted to protect them from the weather.

Excerpt from the book:
THE BOY MECHANIC
VOLUME I
700 THINGS FOR BOYS TO DO
WITH 800 ILLUSTRATIONS
1913, BY H. H. WINDSOR CHICAGO
POPULAR MECHANICS CO. PUBLISHERS

FOR HAPPINESS
Learn to love what ever you do; be the “BEST”


To do what you like involves choosing the right career

TIME FOR A TETE A TETE

Those who learn to lead learn how to participate.

WHEN WELL BEGUN IS NOT HALF DONE

Find a way to be “hidden”. Work at odd hours or in odd places where you are less likely to be interrupted.

The direct approach

Avoid jargon. State your policies or areas of responsibility in plain English. If they don’t make sense, rephrase them.

Casuals is in

However you do it, the input is invaluable, both for the information gained and as a first step towards involving employees in taking more responsibilities for their areas.

BLUNTING COMPETITION

Emphasize those features and benefits of your products/service that your competitor(s) can’t match.

Priapus, the son of Dionysus and Aphrodite, was regarded as the god of fruitfulness, the protector of flocks, sheep, goats, bees, the fruit of the vine, and all garden produce.
His statues, which were set up in gardens and vineyards, acted not only as objects of worship, but also as scarecrows, the appearance of this god being especially repulsive and unsightly. These statues were formed of wood or stone, and from the hips downwards were merely rude columns. They represent him as having a red and very ugly face; he bears in his hand a pruning knife, and his head is crowned with a wreath of vine and laurel. He usually carries fruit in his garments or a cornucopia in his hand, always, however, retaining his singularly revolting aspect. It is said that Hera, wishing to punish Aphrodite, sent her this misshapen and unsightly son, and that when he was born, his mother was so horrified at the sight of him, that she ordered him to be exposed on the mountains, where he was found by some shepherds, who, taking pity on him, saved his life.
This divinity was chiefly worshipped at Lampsacus, his birthplace. Asses were sacrificed to him, and he received the first-fruits of the fields and gardens, with a libation of milk and honey.
The worship of Priapus was introduced into Rome at the same time as that of Aphrodite, and was identified with a native Italian divinity named Mutunus.

Text:
Myths and Legends of Ancient Greece and Rome
Author: E.M. Berens
Published: 1880

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