THE CONTENTS.OLYMPUS:ORTHE RELIGION OF THE HOMERIC AGE.
OLYMPUS:ORTHE RELIGION OF THE HOMERIC AGE.
SECT. I.On the mixed character of the Supernatural System, or Theo-mythology of Homer.Homer’s method not systematicPage1Incongruities of his Theo-mythology point to diversity of sources2Remnants of primitive tradition likely to be found in the Poems3Extra-judaical relations between God and man6With tradition it combines invention9It is a true Theology corrupted9It has not its basis in nature-worship10It could not have sprung from invention only13Sacrifices admitted to be traditional15Tendency of primitive religion to decay17Downward course of the idea of God18Decline closely connected with Polytheism20Inducements to Nature-worship21The deterioration of religion progressive23Paganism in its old age25The impersonations of Homer26The nature of the myths of Homer29Tradition the proper key to many of them30He exhibits the two systems in active impact32Steps of the downward process33Sources of the inventive portions35Originality of the Olympian system37SECT. II.The traditive element of the Homeric Theo-mythology.The channels of early religious tradition39Some leading early traditions of Scripture40As to the Godhead42As to the Redeemer42As to the Evil One43Their defaced counterparts in Homer43Deities of equivocal position46Threefold materials of the Greek religion48Messianic traditions of the Hebrews49To be learned from three sources49Attributes ascribed to the Messiah51The deities of tradition in Homer54Minerva and Apollo jointly form the key55Notes of their Olympian rank56Of their higher antiquity57The Secondaries of Minerva59The Secondaries of Apollo60Argument from the Secondaries63Picture of human society in Olympus64Dignity and precedence of Minerva66Of Apollo69Minerva’s relations of will and affection with Jupiter70Those of Apollo71Apollo the Deliverer of Heaven72Power of Minerva in the Shades73These deities are never foiled by others74The special honour of the Trine Invocation78They receive universal worship79They are not localized in any abode82They are objects together with Jupiter of habitual prayer83Exempt from appetite and physical limitations86Their manner of appreciating sacrifice88Their independent power of punishment90They handle special attributes of Jupiter94They exercise dominion over nature98Relation of Apollo (with Diana) to Death101Exemption from the use of second causes104Superiority of their moral standard105Special relation of Apollo to Diana108Disintegration of primitive traditions108The Legend of Alcyone111Place of Minerva and Apollo in Providential government113It is frequently ascribed to them115Especially the inner parts of it to Minerva117Apollo’s gift of knowledge119Intimacy of Minerva’s personal relations with man121Form of their relation to their attributes122The capacity to attract new ones124Wide range of their functions125Tradition of the Sun126The central wisdom of Minerva129The three characters of Apollo130The opposition between two of them131Minerva and Apollo do not fit into Olympus133Origin of the Greek names133Summary of their distinctive traits134Explanation by Friedreich138Treatment of Apollo by Müller141After-course of the traditions142The Diana of Homer143Her acts and attributes in the poems144The Latona of Homer147Her attributes in the poems149Her relation to primitive Tradition153Her acts in the poems154The Iris of Homer156The Atè of Homer158Theἀτασθαλίηof Homer162Other traditions of the Evil One162Parallel citations from Holy Scripture165The Future State in Homer167Sacrificial tradition in Homer171He has no sabbatical tradition171SECT. III.The inventive element of the Homeric Theo-mythology.The character of Jupiter173Its fourfold aspect.—1. Jupiter as Providence1742. Jupiter as Lord of Air178Earth why vacant in the Lottery1793. Jupiter as Head of Olympus181His want of moral elements183His strong political spirit1854. Jupiter as the type of animalism186Qualified by his parental instincts189The Juno of Homer190Juno of the Iliad and Juno of the Odyssey191Her intense nationality192Her mythological functions193Her mythological origin197The Neptune of Homer199His threefold aspect200His traits mixed, but chiefly mythological201His relation to the Phœnicians205His relation to the tradition of the Evil One206His grandeur is material209The Aidoneus of Homer210His personality shadowy and feeble211The Ceres or Demeter of Homer212Her Pelasgian associations213Her place in Olympus215Her mythological origin215The Proserpine or Persephone of Homer217Her marked and substantive character218Her connection with the East220Her place in Olympus doubtful223Her associations Hellenic and not Pelasgian224The Mars of Homer225His limited worship and attributes226Mars as yet scarcely Greek229The Mercury of Homer231Preeminently the god of increase233Mercury Hellenic as well as Phœnician235But apparently recent in Greece237His Olympian function distinct from that of Iris238The poems consistent with one another in this point241The Venus of Homer243Venus as yet scarcely Greek244Advance of her worship from the East247Her Olympian rank and character249Her extremely limited powers249Apparently unable to confer beauty251Homer never by intention makes her attractive252The Vulcan of Homer254His Phœnician and Eastern extraction255His marriage with Venus257Vulcan in and out of his art259TheἨέλιοςof Homer260In the Iliad261In the Odyssey262Is of the Olympian court263His incorporation with Apollo264The Dionysus or Bacchus of Homer266His worship recent266Apparently of Phœnician origin267He is of the lowest inventive type269SECT. IV.The Composition of the Olympian Court; and the classification of the whole supernatural order in Homer.Principal cases of exclusion from Olympus271Case of Oceanus273Together with that of Kronos and Rhea274TheDî majoresof the later tradition275Number of the Olympian gods in Homer275What deities are of that rank277The Hebe and the Paieon of Homer278The Eris of Homer280Classification of the twenty Olympian deities282The remaining supernatural order, in six classes283Destiny or Fate in Homer285Under the form ofΑἶσα286Death inexorable to Fate or Deity alike287Destiny under the form ofΜοῖρα290Under the form ofμόρος293General view of the Homeric Destiny294Not antagonistic to Divine will297The minor impersonations of natural powers298TheἉρπυῖαιof Homer300The Erinues of Homer302Their office is to vindicate the moral order305Their operation upon the Immortals306Their connection with Aides and Persephone308Their relation to Destiny310Their operation upon man310Their occasional function as tempters312The translation of mortals313The deification of mortals314Growth of material for its extension316The kindred of the gods (1) the Cyclopes318(2) The Læstrygones319(3) The Phæacians320(4) Æolus Hippotades322SECT. V.The Olympian Community and its Members considered in themselves.The family order in Olympus325The political order in Olympus326Absence of important restraints upon their collective action327They are influenced by courtesy and intelligence328Superiority of the Olympian Immortals330Their unity imperfect331Their polity works constitutionally332The system not uniform333They are inferior in morality to men334And are governed mainly by force and fraud335Their dominant and profound selfishness337The cruelty of Calypso in her love339Their standard of taste and feeling low340The Olympian life is a depraved copy of the heroic341The exemption from death uniform342The exemption from other limitations partial345Sometimes based on peculiar grounds346Divine faculties for the most part an extension from the human348Their dependence on the eye350Their powers of locomotion352Chief heads of superiority to mankind353Their superiority in stature and beauty354Their libertinism355Their keen regard to sacrifice and the ground of it357Their circumscribed power over nature358Parts of the body how ascribed to them359Examples of miracle in Homer361Mode of their action on the human mind363They do not discern the thoughts365SECT. VI.The Olympian Community and its Members considered in their influence on human society and conduct.Lack of periodical observances and of a ministering class367Yet the religion was a real power in life368The effect of the corruption of the gods was not yet fully felt369They show little regard to human interests371A moral tone is occasionally perceptible373Prevalent belief as to their views of man and life374It lent considerable support to virtue377Their course with respect to Troy378Bearing of the religion on social ties380And on political relations382The Oath383Bearing of the religion on the poems385As regards Neptune’s wrath in the Odyssey387As regards the virtue of purity388As regards poetic effect388Comparison of its earliest and latest form390Gloom prevails in Homer’s view of human destiny392The personal belief of Homer394SECT. VII.On the traces of an origin abroad for the Olympian Religion.The Olympian deities classified according to local extraction397Their connection as a body with the Æthiopes399Confirms the hypothesis of Persian origin402Herodotus on the Scythian religion402His report from Egypt about the Greek deities404Four several bases of religious systems405Anthropophuism in the Olympian religion406Nature-worship as described in the Book of Wisdom406Its secondary place in the Olympian religion407In what sense it follows a prior Nature-worship409The principle of Brute-worship410Its traces in the Olympian religion411Chief vestige: oxen of the Sun412Xanthus the horse of Achilles414SECT. VIII.The Morals of the Homeric Age.The general type of Greek character in the heroic age417The moral sense in the heroic age418Use of the wordsἀγαθόςandκακός421Of the wordδίκαιος423Religion and morals were not dissociated425Moral elements in the practice of sacrifice427Three main motives to virtue. 1. Regard to the gods4272. The power of conscience4283. Regard for the sentiments of mankind430The force and forms ofαἰδὼς431Other cognate terms435Homicide in the heroic age436Eight instances in the poems437Why viewed with little disfavour440Piracy in the heroic age442Its nature as then practised443Mixed view of it in the poems444Family feuds in the heroic age446Temperance in the heroic age447Self-control in the heroic age448Absence of the vice of cruelty450Savage ideas occasionally expressed451These not unfamiliar to later Greece453Wrath in Ulysses454Wrath in Achilles455Domestic affections in the heroic age456Relationships close, not wide459Purity in the heroic age460Lay of the Net of Vulcan461Direct evidence of comparative purity465Treatment of the human form466Treatment of various characters467Outline of Greek life in the heroic age468Its morality, and that of later Greece471Points of its superiority472Inferior as to crimes of violence475Some effects of slavery476Signs of degeneracy before Homer’s death477SECT. IX.Woman in the heroic age.The place of Woman generally, and in heroic Greece479Its comparative elevation4801. State of the law and custom of marriage481Marriage was uniformly single4832. Conceived in a spirit of freedom483Its place in the career of life485Mode of contraction4863. Perpetuity of the tie of marriage487Adultery488Desertion4894. Greek ideas of incest4895. Fidelity in married life492Treatment of spurious children494Case of Briseis495Mode of contracting marriage496Concubinage of Greek chieftains in Troas497Dignity of conjugal and feminine manners499Social position of the wife500Force of conjugal attachments502Woman characters of Homer503The province of Woman well defined505Argument from the position of the goddesses506Women admitted to sovereignty507And to the service of the gods509Their household employments511Their service about the bath512Explanation of the presumed difficulty515Proof from the case of Ulysses in Scheria517Subsequent declension of Woman518SECT. X.The Office of the Homeric Poems in relation to that of the early Books of Holy Scripture.Points of literary resemblance521Providential functions of Greece and Rome523Of the Early records of Holy Scripture524The Sacred Books are not mere literary works525Providential use of the Homeric poems527They complete the code of primitive instruction529Human history had no visible centre up to the Advent531Nor for some time after it532A purpose served by the whole design533