LITMIR.BIZ

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rel="nofollow" href="#n299" type="note">299, the Egyptian priests claimed him as their own: and Phtah, the principal deity of Memphis, was held by the later Greeks to correspond with their Ἥφαιστος. Even the two names carry tokens of relationship. From that fountain-head might be propagated diverging copies of the deity: and, as far as we can judge, the Vulcan worshipped in Troy was much more like the common ancestor, than the highly idealized artificer of Olympus, upon whom the Poet has worked out all his will300.

      Worship of Juno and Gaia in Troas.

      There is another of its points of contact with the Olympian system, in which this list of Trojan deities is remarkable. While investigating the Greek mythology, we have found reason to suppose that Juno, Ceres, and Gaia are but three different forms of the same original tradition of a divine feminine: of whom Ceres is the Pelasgian copy, Juno the vivid and powerful Hellenic development, and Gaia the original skeleton, retaining nothing of the old character, but having acquired the function of gaol-keeper for perjurors when sent to the other world301. In the retention however of all three within the circle of religion, we see both the receptiveness and the universalism of the Greek mythology. Now, in Troy, where there was less of imaginative power, the case stands very differently. Of Ceres, who represents the Pelasgian impression of the old earth-worshipping tradition, we hear nothing in Troas. Probably she was not there, because Gaia, her original, was still a real divinity for the Trojans. But how are we to explain the fact that Gaia and Juno are both there? I venture to suggest, that it is because these are different names, the foreign and the domestic one, for the same thing. When Hector swears to Dolon, it is by Jupiter, ‘the loud-thundering husband of Here:’ which almost appears as if Juno held, in the Trojan oath, a place more or less resembling the place occupied in the Greek oaths (where Juno does not appear at all) by Gaia.

      Again, it is obvious that, if this relation exists between Gaia and Juno, it explains the fact that we do not find both, so to speak, thriving together. In Troas Gaia is worshipped, but Juno scarcely appears. In Greece Juno is highly exalted, but Gaia has lost all body, and has dwindled to a spectral phantasm. It is the want of imagination in the Trojan mythology, which makes it a more faithful keeper of traditions, stereotyped in the forms in which they were had from their inventors.

      Worship of Mercury in Troas.

      Next, as to Mercury. I have already adverted to the fact that Priam302, notwithstanding his obligations to Mercury in the Twenty-fourth Iliad, takes no notice of his divinity. I think that a close examination of the narrative tends to show, that the Greek Mercury was not worshipped in Troy; and leaves us to conclude that Homer uses a merely poetical mode of speech in saying that this god gave increase to the flocks of Phorbas303: even as when he makes Priam call Iris an Olympian messenger304.

He appears before Priam and his companion Idæus, when they are on their way to the Greek camp, in the semblance of a young and noble Myrmidon. There were, we know305, certain visible signs, by which deities could in general be recognised or, at least, guessed as such. Both Idæus, however, and Priam himself, saw nothing of this character in Mercury, and simply took him for a Greek enemy306. Mercury, after some genial conversation, conducts his chariot to the quarters of Achilles, and then, before quitting him, announces himself. Not, however, like Apollo to Hector (Il. xv. 256), and Minerva to Ulysses (Od. xiii. 299), simply by giving his name: but he also declares himself to be an Immortal, θεὸς ἄμβροτος (460). This unusual circumstance raises a presumption, that he was not already known as a divinity to Priam; and the presumption seems to become irrefragable, when we find that Priam, though given to the observances of religion, uses no act or expression of reverence or even recognition to his benefactor, either on his first declaration and departure (460, 7), or upon his second nocturnal appearance (682), followed by a second and final flight to Olympus (694).

      The case of Scamander will require particular notice: because it is immediately connected with the question, whether the Trojans partook of that tendency to a large imaginative development of religion, which so eminently distinguishes the Grecian supernaturalism.

      We will therefore consider carefully the facts relating to this deity, and such other kindred facts as Homer suggests.

      He speaks of Dolopion as follows307;

      ὑπερθύμου Δολοπίονος, ὅς ῥα Σκαμάνδρου

      ἀρητὴρ ἐτέτυκτο, θεὸς δ’ ὣς τίετο δήμῳ.

      This is entirely in keeping, as to particulars, with the Pelasgian and Trojan institutions. The ἀρητὴρ of Homer is apparently always the priest. Dolopion was a man in very high station and honour, like the priests of Rome, and of early Ætolia308; but not like those of later Greece. And he had been ‘made’ or ‘appointed’ priest; as Theano was chosen to be priestess by the people. The priesthood of the Homeric age never appears as a caste in these latitudes. The only approximation to caste is in the gift of the μάντις, which, as we find from the Odyssey, was hereditary in the family of Melampus309. Thus far, then, the evidence respecting Scamander certainly would appear to belong to the category of Homer’s historical statements.

      Beyond this, everything assumes a figurative stamp. Scamander fights as a deity with Achilles, and his waters are so powerful that they can only be subdued by the immediate action of the god of fire. The hero, too, is aided by the powerful blasts of Zephyr and of Notus, whom Juno rouses up to scorch the Trojans310. As we can hardly doubt, that the plague in the First Book represents some form of marsh-fever, so here it appears likely that the Poet takes very skilful advantage of a flood, caused by summer rains, which had annoyed the Greeks, and which had been followed by the subsidence of the waters upon the return of hot weather.

      Scamander is very great in the Iliad, but with a purely local greatness. As a person, he speaks both to men and to gods. He addresses Simois as his beloved brother; but it is entirely on the affair of the deluge and the heat. Though he takes part in the war, the distinction is not awarded to him of being a member of the smaller and select Olympian community: he merely stands included by presumption in the general category of Rivers311.

      Worship of Scamander.

      We have a description from the mouth of Achilles of certain sacrifices, as belonging to the worship of Scamander312:

      οὐδ’ ὑμῖν ποταμός περ ἐΰῤῥοος ἀργυροδίνης

      ἀρκέσει, ᾧ δὴ δηθὰ πολέας ἱερεύετε ταύρους,

      ζωοὺς δ’ ἐν δίνῃσι καθίετε μώνυχας ἵππους.

      This offering of live horses is peculiar, and unlike anything else represented to us in the Homeric poems. Not only the youths, but even the dogs, whom Achilles offers to the Shade of Patroclus, are slain before they are cast into the fire. The same thing is not mentioned with respect to the four horses, who are also among the victims; but it is probably, even from the physical necessities of the case, to be presumed.

      It may, perhaps, be argued, that this speech of Achilles partakes of the nature of a sarcasm. The fine Trojan horses were reared and pastured on the river banks; taunts often pass between the warriors of the two sides: the δὴ δηθὰ may have had the force of forsooth. Some doubt may attach to the evidence, which the passage gives, on this ground; and also from the singularity of the practice that is imputed.

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