LITMIR.BIZ

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very next rank to Priam and his house. The goddess is addressed, on the occasion of the procession of the Sixth Book, in a strain which seems to acknowledge her possession of supreme power286: the defender of cities, excellent among goddesses, she is entreated to have pity on Troy, to break the lance of Diomed, and to grant that he himself may fall.

      5. Apollo would appear to be the favourite among the great deities of the country. He, like Minerva, has a temple in the citadel287. Chryses is his priest at Chryse, and there too he has a temple. He is the special protector of Cilla and of Tenedos288. With Minerva, he is indicated as the recipient of supreme honour289. The Lycian name, so prevalent in Troas, establishes a special connection with him. In the Iliad, he seems to be the ordinary and immediate Providence to the Trojan chiefs, as Minerva is to the Greek ones. At the same time, he carries no sign of exclusive nationalism; he bears no hatred to the Greeks; but, after the restitution and propitiation, he at once accepts the prayer, and stays the pestilence290.

      6. Latona must have been known among the Trojans; because Homer has represented her as contending on the Trojan side in the war of the gods, and as engaged in tending the wounded Æneas within the temple of Apollo on Pergamus.

      7. The same reasons apply also to Diana: and we moreover find, that she instructed the Trojan Scamandrius in the huntsman’s art291.

      8. Venus is eminently Trojan. Her relation to this people is marked by her favour towards Paris: her passion for Anchises: her sending a personal ornament as a marriage gift to Andromache; her ministerial charge over the body of Hector (Il. xxiii. 184-7); her being chosen as the model to which Trojan beauties are compared, while Diana is the favourite standard for the Greek woman. It is also marked by her zealous, though feeble, partizanship in favour of Troy among the Immortals: and by the biting taunts of Pallas, of Helen, and of Diomed292.

      9. Vulcan is not only known, but has a cult in Troy: for Dares is his priest, and is a person of great wealth and consideration; one of whose sons he delivers from death in battle, to comfort the old man in his decline293.

      10. Mars. Of this deity it would seem, that he has been given by Homer to the Pelasgians, mainly because of his so strongly marked Thracian character, and his want of recognition among the Hellenes, who had a higher deity of war in Minerva. I have touched elsewhere upon his equivocal position as between the two parties to the war. It corresponds with that of the Thracians, who appear to form a point of intersection, so to speak, for the Hellic and Pelasgian races. Those of the plain of Adrianople are, like the Pelasgi, horse-breeders, dwelling in a fertile country: the ruder portion are among the mountains to the north and west.

      11. Mercury. One sign only of the ordinary agency of this deity in Troas is exhibited; he gives abundant increase to the flocks of Phorbas294.

      12. Earth (Γαῖα) would appear to have been recognised as an object of distinct worship in Troas: for when Menelaus proposes the Pact, he invites the Trojans to sacrifice a black lamb to her, and a white one to the Sun; while the Greeks will on their part offer up a lamb to Jupiter. The proposal is at once accepted; and the heralds are sent by Hector to the city for the lambs295, which seems to be conclusive as to the acknowledgment of these two deities in Troy.

      13. The Sun. Besides that the passage last quoted for Earth is also conclusive for the Sun, we have another token of his relation to Troy, in the unwillingness with which he closes the day, when with his setting is to end the glory of Hector and of his country296.

      We have thus gone through the list of the greater Greek deities, and have found them all acknowledged in Troas, with the following exceptions: 1. of Ceres, whom we may however suspect, from her Pelasgian character, to have been worshipped there under some name or form; 2. of Aidoneus; and 3. of Persephone. These exceptions will be further noticed.

      Again, among the thirteen who have been identified as objects of Trojan worship, we find one, namely, Γαῖα, of whom we can hardly say that she was worshipped in Greece; though she was invoked, as by Agamemnon in the Nineteenth Book, and by Althea in the Ninth, to add a more solemn sanction to oaths.

      14. Together with her, we may take notice of a fourteenth deity, apparently of great consideration in Troy, namely, the River Scamander. He bears a marked sign of ancient worship, in having a divine appellation, Xanthus, as well as his terrestrial one, Scamander. He had an ἀρήτηρ, by name Dolopion. To him, according to the speech of Achilles, the Trojans sacrificed live horses. He enters into the division of parties among the gods about the war, and fights vigorously against Achilles, until he is at length put down by Hephæstus, or Vulcan. As a purely local deity, however, he has of course no place in the Greek mythology.

      15. Though we have no direct mention of the translation of Tithonus by Ἠὼς, or Aurora, yet, as Homer gives Tithonus a place both in the genealogy of the Dardanidæ, and likewise by the side of Aurora, we may consider that, by thus recognising the translation, he also points out Aurora as an acknowledged member of the supernatural order in Troas.

      Several among these names call for more particular notice: especially those of Vulcan, Earth, and Scamander.

      Worship of Vulcan in Troas.

      The case of Vulcan, and his place in Troy, may serve to remind us of a proposition somewhat general in its application; this namely, that, in classifying the Trojan divinities, Homer need not have intended to imply that the same name must in all cases carry exactly the same attributes. We must here bear in mind, that probably all, certainly almost all, of the properly Olympian gods, were Greek copies modified from Oriental or from traditive originals. But as these conceptions were propagated in different quarters, each country would probably add or take away, or otherwise alter, in conformity with its own ruling tendencies. Hence when we find a Vulcan in Greece, and a Vulcan in Troas, it by no means follows, that each of them presented the same features and attributes. If Homer believed them to be derived from a common original in Egypt or elsewhere, that would be a good and valid reason for his describing them by the same name, though the Trojan Vulcan might not present all the Hellenic traits, nor vice versâ. In some cases, such as those of Jupiter, Apollo, Minerva, Diana, and Venus, there is such a correspondence of attributes entering into the portraiture of the respective deities in the two countries, that their identity, at least so far as the evidence goes, seems quite unimpaired and unequivocal. But we have no means of showing from the poems, that the Trojan Hephæstus corresponded with the Greek one. Indeed when we find no mention of his being actually worshipped in Greece, and at the same time learn that he had a priest in Troas, the presumption arises, that different conceptions of him prevailed in the two countries. Again, there is nowhere assigned to him as a Greek deity any such exercise of power, as that by which he saves Idæus, a son of his priest Dares, from imminent death on the field of battle.

      These general considerations, which tend to show that the identity of name in a Trojan and a Greek deity may be compatible with much of dissimilarity in the popular development of the functions, will relieve us from difficulties, which we should otherwise have had to meet, in accounting for the place of some of the Olympian divinities in Trojan worship. We have found reason to suppose, that Vulcan may have come into Greece through Phœnicia. But the Trojans appear to have had very little connection with Phœnicia. The precious κειμήλιον of Priam, the cup that he carried to Achilles, was not Phœnician but Thracian297. The only token of intercourse mentioned is, that Paris brought textile fabrics from Sidon298. Again, Vulcan was especially worshipped in Lemnos, and had his terrestrial abode there. But this goes more naturally to account for the works of metal in Thrace, than for the position of Vulcan in Troas; higher as it was, apparently, than in Greece. Again, it is worth

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