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For at first The Father will split up this jut of rock With the great thunder and the bolted flame, And hide thy body where the hinge of stone Shall catch it like an arm! and when thou hast passed A long black time within, thou shalt come out To front the sun; and Zeus's winged hound, The strong, carnivorous eagle, shall wheel down To meet thee self-called to a daily feast And set his fierce beak in thee, and tear off The long rags of thy flesh, and batten deep Upon thy dusky liver!
This holds good of the Odinic and Grecian myths; all are now more or less inclined to believe that the deities of Zeus's or Odin's dynasties were real conquerors or civilisers of flesh and blood, like the Manco Capac of the Peruvians, and that it was around records of their real victories over barbarous aborigines, and over the brute powers of nature, that extravagant myths grew up, till more civilised generations began to say: "These tales must have some meaning they must be either allegories or nonsense;" and then fancied that in the remaining thread of fact they found a clue to the mystic sense of the whole.
It is not for ten Ajaxes or Achilleses that he prays; no, Troy would have been taken long ago, if he had had in his host ten men like that old sponger. Idomeneus, of Zeus's own kindred, is also represented in the same relation to Agamemnon. Tyc. I know the passages; but I do not feel sure of the sense in which they were spongers. Si. Well, recall the lines in which Agamemnon addresses Idomeneus.
While you were speaking I rivalled Alpheus here and beat out an epigram: That I am mortal and a day my span I know and own, Yet when the circling ebb and flow I scan Of stars thick-strewn, No longer brush the earth my feet, And I abide, While God's own food ambrosial doth replete, By Zeus's side."
However, poets, I suppose, will be poets. But when it comes to national lies, when one finds whole cities bouncing collectively like one man, how is one to keep one's countenance? A Cretan will look you in the face, and tell you that yonder is Zeus's tomb.
Around her was a wondrous light the light of the sun when it is most golden. Then Jason knew that she who had carried him across the broad Anaurus was the goddess whom he had seen in the ways of the forest Hera, great Zeus's wife. "Go into Iolcus, Jason," said great Hera to him, "go into Iolcus, and in whatever chance doth befall thee act as one who has the eyes of the immortals upon him."
In his early youth, while he was still minding his herds on the rich pastures of Mount Ida, he received a visit from the three greatest goddesses of Olympos. Hera, the queen of Heaven and consort of Zeus Athena, the goddess of wisdom, and Zeus's favorite daughter and Aphrodite, the goddess of love and beauty, had a dispute among themselves.
Then all along the waterside came the noise of hammering; in the street where the metalworkers were came the noise of beating upon metals as the smiths fashioned out of bronze armor for the heroes and swords and spears. Every day, under the eyes of Argus the master, the ship that had in it the beam from Zeus's grove was built higher and wider.
There remains only the final joke only Zeus's sentence. "A virtuous woman especially when she loves another man can resist Apollo. But surely and always a stupid woman will resist him." Only when one thinks of the story does one see that the ending that "immoral conclusion" I should say if I were not able to understand the joke does not constitute the essence of the story.
If the art of reading were cultivated in America as it is in France and Germany, I would not be surprised if some American Legouvé or Strakosch were to add to his répertoire such productions of prose as this humorously poetic "Zeus's Sentence," or that mystic madrigal, "Be Blessed." "But the dusk did not last long," writes Sienkiewicz.
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