Zeus—The Jupiter of the Romans.

Zeus Xenius—Jupiter the Hospitable.

Hera—Juno.

Pallas—Minerva.

Pallas Athena—An ancient appellation of Minerva, from which Athens took its name.

Pallas Parthenia—Pallas the Virgin.

Pallas Promachos—Pallas the Defender.

Phoebus—The Apollo of the Romans; the Sun.

Phoebus Apollo—Phoebus the Destroyer, or the Purifier.

Phoebe—Diana; the Moon.

Artemis—Diana.

Agrotera—Diana the Huntress.

Orthia—Name of Diana among the Spartans.

Poseidon—Neptune.

Aphrodite—Venus.

Urania—The Heavenly Venus. The same name was applied to the Muse of Astronomy.

Eros—Cupid.

Hermes—Mercury.

Demeter—Ceres.

Persephone—Proserpine.

Dionysus—Bacchus.

Pandamator—A name of Vulcan, signifying the All-subduing.

Mnemosyne—Goddess of Memory.

Chloris—Flora.

Asclepius—Esculapius.

Rhamnusia—Name of a statue of Nemesis, goddess of Vengeance; so called because it was in the town of Rhamnus.

Polydeuces—Pollux.

Leto—Latona.

Taraxippus—A deity whose protection was implored at Elis, that no harm might happen to the horses.

Erinnys—The Eumenides, or Furies.

Naiades—Nymphs of Rivers, Springs, and Fountains.

Nereides—Nymphs of the Sea.

Oreades—Nymphs of the Mountains.

Dryades—Nymphs of the Woods.

Oromasdes—Persian name for the Principle of Good.

Mithras—Persian name for the Sun.

Arimanius—Persian name for the Principle of Evil.

Odysseus—Ulysses.

Achilleus-Achilles.

Cordax—An immodest comic dance.

Agora—A Market House.

Prytaneum—The Town House.

Deigma—A place in the PirÆus, corresponding to the modern Exchange.

Clepsydra—A Water-dial.

CotylÆ—A measure. Some writers say one third of a quart; others much less.

Arytana—A small cup.

Arabyllus—A vase, wide at bottom and narrow at top.

Archons—Chief Magistrates of Athens.

Prytanes—Magistrates who presided over the Senate.

Phylarchi—Sheriffs.

Epistates—Chairman, or speaker.

Hippodrome—The Horse-course.

Stadium—Thirty-six and a half rods.

Obulus, (plural Oboli)—A small coin, about the value of a penny.

Drachma, (plural DrachmÆ)—About ten-pence sterling.

Mina, (plural MinÆ)—Four pounds, three shillings, four pence.

Stater—A gold coin; estimated at about twelve shillings, three pence.

Daric—A Persian gold coin, valued one pound, twelve shillings, three pence.

(All the above coins are estimated very differently by different writers.)

"The midnight procession of the PanathenÆa." p. 11.

This festival in honour of Pallas was observed early in the summer, every fifth year, with great pomp.

"The Sacred Peplus." p. 12.

This was a white garment consecrated to Pallas, on which the actions of illustrious men were represented in golden embroidery.

"Festival of Torches." p. 15.

In honour of Prometheus. The prize was bestowed on him who ran the course without extinguishing his torch.

"Six months of seclusion within the walls of the Acropolis, were required of the CanephorÆ." p. 22.

Maidens of the first families were selected to embroider the sacred peplus. The two principal ones were called CanephorÆ, because they carried baskets in the Panathenaic procession.

"Fountain of Byblis." p. 33.

This name was derived from a young Ionian, passionately fond of her brother Caunus, for whom she wept till she was changed into a fountain, near Miletus.

"During the festivities of the Dionysia." p. 42.

This festival, in honour of Dionysus, was observed with great splendour. Choragic games are supposed to have been celebrated; in which prizes were given to the successful competitors in music, and the drama.

"The tuneful soul of Marsyas." p. 43.

Marsyas was a celebrated musician of Phrygia, generally considered the inventor of the flute.

"Contest between fighting quails." p. 43.

In Athens, quails were pitched against each other, in the same manner as game-cocks among the moderns.

"Pericles withdrew a rose from the garland." p. 44.

This flower was sacred to Silence. The ancients often suspended it above the table at feasts, to signify that what was said sub rosa was not to be repeated.

"A life-time as long as that conferred upon the namesake of Tithonus." p. 46.

It is related of him, that he asked and obtained the gift of immortality in this world; but unfortunately forgot to ask for youth and vigour.

"Eleusinian Mysteries." p. 47.

Ceremonies at Eleusis, in honour of Demeter, observed with great secrecy. Those who were initiated were supposed to be peculiarly under the protection of the gods.

"Model for the sloping roof of the Odeum." p. 54.

Pericles was usually represented with a helmet, to cover the deformity in his skull. It was jestingly said that the model for the Odeum was from his own head.

"Patriotic song of Callistratus." p. 56.

Translated from the Greek, by the Rt. Rev. G. W. Doane, Bishop of New Jersey.

"While our rosy fillets shed," &c. p. 57.

The 43d Ode of Anacreon. This and other extracts from the same poet are translated by Thomas Moore, Esq.

"All ending in ippus and ippides." p. 61.

Ippus is the Greek for horse. Wealthy Athenians generally belonged to the equestrian order; to which the same ideas of honour were attached as to the knights, or cavaliers, of modern times. Their names often signified some quality of a horse; as Leucippus, a white horse, &c.

"Describing her pompous sacrifices to Demeter." p. 64.

None but Greeks were allowed to enter the temples of this goddess.

"Urania alone confers the beauty-giving zone." p. 69.

Urania was the Heavenly Venus, who presided over the pure sentiment of love, in distinction from Aphrodite, who presided over the sensual passion.

"The Pleiades mourning for their lost sister." p. 74.

One of the stars in the constellation of the Pleiades is said to have disappeared. They were fabled as seven sisters, and one lost her place in the sky by marrying a mortal.

"More happy than the gods is he." p. 75.

Second Ode of Sappho, translated by F. Fawkes, Esq.

"He has clothed the Graces." p. 76.

Socrates was originally a sculptor. He carved a beautiful group of the Graces; said to have been the first that were represented with clothing.

"Too frugal to buy coloured robes." p. 76.

The common people in Athens generally bought white garments, for the economy of having them dyed when they were defaced.

"Every human being has, like Socrates, an attendant spirit." p. 89.

In the Phoedrus of Plato, Socrates is represented as saying, "When I was about to cross the river, a demoniacal and usual sign was given me; and whenever this takes place, it always prohibits me from accomplishing what I was about to do. In the present instance, I seemed to hear a voice, which would not suffer me to depart till I had made an expiation; as if I had offended in some particular a divine nature."

"His statue stands among the OlympionicÆ." p. 92.

The victors at the Olympic Games had their statues placed in the groves. These statues were called OlympionicÆ.

"Count me on the summer trees." p. 98.

Part of the 14th Ode of Anacreon.

"As soon would I league myself with Odomantians." p. 112.

The Odomantians of Thrace, near the river Strymon, had the same grasping, avaricious character, attributed to the Jews in modern times.

"Concealed their frauds amid the flames of the Treasury." p. 113.

The Treasury in Athens was burned to the ground, by the Treasurers, who took that method to avoid being called to account for the money they had embezzled.

"That comes of having the Helots among them." p. 116.

The freemen of Sparta were forbidden the exercise of any mechanical or laborious employment. All these duties devolved upon the Helots; while their masters spent their time in dancing, feasting, hunting, and fighting.

"He approves the law forbidding masters to bestow freedom." p. 117.

There was a Spartan law forbidding masters to emancipate their slaves. About two thousand, who were enfranchised by a public decree, for having bravely defended the country during the Peloponessian war, soon after disappeared suddenly, and were supposed to have been secretly murdered.

"Whip them, merely to remind them of bondage." p. 117.

The Helots were originally a brave people; but after they were conquered by the Spartans, no pains were spared to render them servile and degraded. Once a year they publicly received a severe flagellation, merely to remind them that they were slaves. They were never allowed to learn any liberal art, or to sing manly songs. In order to expose them to greater contempt, they were often obliged to perform indecent dances, and to get brutally drunk, that their master's children might learn to despise such uncomely things.

"Things as trifling as the turning of a shell." p. 120.

This was an Athenian proverb, applied to things that were done quickly, or changed easily.

"You must indeed wrestle at Cynosarges." p. 120.

This was a name of Hercules; and because he was illegitimate, it was applied to a place near the Lyceum, where those of half Athenian blood, were wont to exercise in gymnastic sports. Themistocles, being partly of foreign extraction, induced the young Athenian nobles to go there and wrestle with him, that the distinction might be done away.

"Festival Anthesteria." 120.

In honour of Dionysus. The best drinker was rewarded with a golden crown and a cask of wine; and none but Athenians were allowed to enter the theatre.

"Which he inscribed Demos." p. 131.

A phrase signifying the People, or the Democracy.

"Sing their welcome to OrnithÆ." p. 134,

This name was applied to a wind that blew in the spring, at the time when the birds began to return. It was a Grecian custom for children to go about with garlands from door to door, singing a welcome to the swallows, and receiving trifling presents in return.

"The marble sent by Darius." p. 136.

The Persians were so confident of victory that they brought with them marble to erect a trophy on the plains of Marathon. From this marble Phidias sculptured a statue of Vengeance, which was called Rhamnusia.

"Filled my pillow with fresh laurel leaves." p. 143.

Phoebus was supposed to inspire dreams and prophecy; and the laurel which was sacred to him, was supposed to be endowed with similar properties.

"Like one returned from the cave of Trophonius." p. 147.

In this cave was a celebrated oracle. Those who entered it always returned pale and dejected.

"Psyche bending over the sleeping Eros." p. 150.

This beautiful fable represents the union of the human soul with immortal love. Pysche was warned that separation would be the consequence, if she looked on the countenance of her divine lover. She gazed on his features as he slept; and was left to sorrow alone.

"Even the Diasia are no longer observed." p. 154.

Festivals in honour of Zeus, because he delivered men from misfortunes and dangers.

"When the Muses and the Charities inhabit the same temple." p. 160.

Among the Greeks, the Graces were called the Charities. It was a beautiful idea thus to deify the moral, rather than the outward graces; and to represent innocent and loving nymphs, forever hand in hand, presiding over kind and gentle actions. The Graces were often worshipped in the same temple with the Muses.

"Olive garlands suspended on the doors." p. 185.

This was a common practice during the festival of Thargelia, in honour of Phoebus.

"Gently touched the back part of his head with a small wand." p. 202.

That the phenomena of animal magnetism were not entirely unknown to the ancients, appears by what Clearchus relates of an experiment tried in the presence of Aristotle. He speaks of a man who, by means of "a soul-attracting wand," let the soul out of a sleeping lad, and left the body insensible. When the soul was again led into the body, it related all that had happened to it.

"The laws of the country made it impossible to accompany her beloved husband." p. 206.

No woman was allowed to enter Olympia, during the celebration of the games.

"Deemed he had fallen by the dart of Phoebus Apollo." p. 208.

Those who died very suddenly were supposed to have been struck with the arrows of Phoebus, or his sister.

"Its best pleasures are like the gardens of Adonis." p. 213.

When the annual procession formed to mourn the death of Adonis, earth was placed in shells, and lettuce planted in it, in commemoration of Adonis laid out on a bed of lettuces. These shells were called the Gardens of Adonis. Their freshness soon withered, on account of the shallowness of the earth.

"Rather gain one prize from the Choragus than ten from the Gymnasiarch." p. 219.

The first presided over musical and literary competition; the last over athletic games.

"The statue of Persephone, (that ominous bridal gift.)" p. 226.

While Persephone was gathering flowers, she was seized by Pluto, and carried to the regions of the dead, over which she presided. Hence the hair of the deceased was consecrated to her, and her name invoked at funerals.

"Milza sneezed aloud." p. 227.

This was considered a lucky omen; particularly if the sound came from the direction of the right hand.

"He will trust to Hermes to help him." p. 239.

Hermes was the god of lies and fraud.

"Have I told you all my flames." p. 241.

Part of the 14th ode of Anacreon.

"Threatened to appeal to the magistrates for another master." p. 250.

The Athenian slave laws were much more mild than modern codes. If a servant complained of being abused, his master had no power to retain him.

"Build the wall of Hipparchus." p. 251.

A wall built round the Academia by Hipparchus was so expensive that it became a proverb applied to all costly undertakings.

"One of the slaves whose modesty Alcibiades had insulted." p. 251.

Slaves that were either personally abused, or insulted, took refuge in the Temple of Theseus, and could not be compelled to return to those of whom they complained.

"These brooks are CreÜsa's tears." p. 253.

Ion was the son of Phoebus and CreÜsa. His mother, to avoid her father's displeasure, concealed the birth of the infant, and hid him in the grotto, which afterwards bore her name. The child was preserved, and brought up in the temple of Phoebus.

"She does not speak like one brought up at the gates." p. 254.

The lower classes of tradesmen were generally placed near the gates.

"One of the illustrious PasargadÆ." p. 280.

These were the noblest families in Persia.

In some unimportant matters, I have not adhered strictly to dates; deeming this an allowable freedom in a work so purely romantic, relating to times so ancient.

I am aware that the Christian spirit is sometimes infused into a Grecian form; and in nothing is this more conspicuous than the representation of love as a pure sentiment rather than a gross passion.

Greek names for the deities were used in preference to the Roman, because the latter have become familiarized by common and vulgar use.

If there be errors in the application of Greek names and phrases, my excuse must be an entire want of knowledge in the classic languages. But, like the ignoramus in the Old Drama, I can boast, "Though I speak no Greek, I love the sound on't."