the race of savages as he found them, to order and civilisation. But it was at first perhaps understood more literally. We shall not do justice to the traditions of these remote times, if we do not in imagination transport ourselves among them, and teach ourselves to feel their feelings, and conceive their conceptions. Orpheus lived in a time when all was enchantment and prodigy. Gifted and extraordinary persons in those ages believed that they were endowed with marvellous prerogatives, and acted upon that belief. We may occasionally observe, even in these days of the dull and the literal, how great is the ascendancy of the man over the beast, when he feels a full and entire confidence in that ascendancy. The eye and the gesture of man cannot fail to produce effects, incredible till they are seen. Magic was the order of the day; and the enthusiasm of its heroes was raised to the highest pitch, and attended with no secret misgivings. We are also to consider that, in all operations of a magical nature, there is a wonderful mixture of frankness and bonhommie with a strong vein of cunning and craft. Man in every age is full of incongruous and incompatible principles; and, when we shall cease to be inconsistent, we shall cease to be men.

It is difficult fully to explain what is meant by the story of Orpheus and Eurydice; but in its circumstances it bears a striking resemblance to what has been a thousand times recorded respect

ing the calling up of the ghosts of the dead by means of sorcery. The disconsolate husband has in the first place recourse to the resistless aid of music". After many preparatives he appears to have effected his purpose, and prevailed upon the powers of darkness to allow him the presence of his beloved. She appears in the sequel however to have been a thin and a fleeting shadow. He is forbidden to cast his eyes on her; and, if he had obeyed this injunction, it is uncertain how the experiment would have ended. He proceeds however, as he is commanded, towards the light of day. He is led to believe that his consort is following his steps. He is beset with a multitude of unearthly phenomena. He advances for some time with confidence. At length he is assailed with doubts. He has recourse to the auricular sense, to know if she is following him. He can hear nothing. Finally he can endure this uncertainty no longer; and, in defiance of the prohibition he has received, cannot refrain from turning his head to ascertain whether he is baffled, and has spent all his labour in vain. He sees her; but no sooner he sees her, than she becomes evanescent and impalpable; farther and farther she retreats before him; she utters a shrill cry, and endeavours to articulate; but she grows more and more imperceptible; and in the conclusion he is left with the scene around him in all respects the same as it Virgil, Georgica, Lib. IV. v. 464, et seqq.

had been before his incantations. The result of the whole that is known of Orpheus, is, that he was an eminently great and virtuous man, but was the victim of singular calamity.

We have not yet done with the history of Orpheus. As has been said, he fell a sacrifice to the resentment and fury of the women of his native soil. They are affirmed to have torn him limb from limb. His head, divided from his body, floated down the waters of the Hebrus, and miraculously, as it passed along to the sea, it was still heard to exclaim in mournful accents, Eurydice, Eurydice"! At length it was carried ashore on the island of Lesbos'. Here, by some extraordinary concurrence of circumstances, it found a resting-place in a fissure of a rock over-arched by a cave, and, thus domiciliated, is said to have retained the power of speech, and to have uttered oracles. Not only the people of Lesbos resorted to it for guidance in difficult questions, but also the Asiatic Greeks from Ionia and Ætolia; and its fame and character for predicting future events even extended to Babylon".

AMPHION.

The story of Amphion is more perplexing than that of the living Orpheus. Both of them turn in

Georgica, iv, 525. i Metamorphoses, xi, 55.
k Philostratus, Heroica, cap. v.

a great degree upon the miraculous effects of music. Amphion was of the royal family of Thebes, and ultimately became ruler of the territory. He is said, by the potency of his lyre, or his skill in the magic art, to have caused the stones to follow him, to arrange themselves in the way he proposed, and without the intervention of a human hand to have raised a wall about his metropolis". It is certainly less difficult to conceive the savage man to be rendered placable, and to conform to the dictates of civilisation, or even wild beasts to be made tame, than to imagine stones to obey the voice and the will of a human being. The example however is not singular; and hereafter we shall find related that Merlin, the British enchanter, by the power of magic caused the rocks of Stonehenge, though of such vast dimensions, to be carried through the air from Ireland to the place where we at present find them.--Homer mentions that Amphion, and his brother Zethus built the walls of Thebes, but does not describe it as having been done by miracle".

TIRESIAS.

Tiresias was one of the most celebrated soothsayers of the early ages of Greece. He lived in the times of Oedipus, and the war of the seven chiefs against Thebes. He was afflicted by the

a

Horat, de Arte Poetica, v. 394. Pausanias.

b Odyssey, Lib. XI, v. 262.

Gods with blindness, in consequence of some displeasure they conceived against him; but in compensation they endowed him beyond all other mortals with the gift of prophecy. He is said to have understood the language of birds. He possessed the art of divining future events from the various indications that manifest themselves in fire, in smoke, and in other ways", but to have set the highest value upon the communications of the dead, whom by spells and incantations he constrained to appear and answer his enquiries"; and he is represented as pouring out tremendous menaces against them, when they shewed themselves tardy to attend upon his commands".

ABARIS.

Abaris, the Scythian, known to us for his visit to Greece, was by all accounts a great magician. Herodotus says, that he is reported to have travelled over the world with an arrow, eating nothing during his journey. Other authors relate that this arrow was given to him by Apollo, and that he rode upon it through the air, over lands, and seas, and all inaccessible places'. The time in which he flourished is very uncertain, some having represented him as having constructed the Palla

a

Statius, Thebais, Lib. X. v. 599. Ibid, Lib. IV, v. 599. Ibid, Lib. IV, v. 409. et seqq,

C

a Lib. IV, c. 36.

b Iamblichus.