his suit. These she promised on condition of receiving a large quantity of gold, and drove him out of the palace until he should have given it. Minerva, incensed at her cupidity, and provoked with her also for other causes, sent Envy to fill her bosom with that baneful passion. Unable thereupon to endure the idea of her sister's felicity, she sat down at the door, determined not to permit the god to enter. Mercury, provoked by her obstinacy, changed her into a black stone. Herse became the mother of Cephalus. (Ovid, Met., 2, 708, seqq.-Apollod., 3, 14.-Vid. Cecrops.) HERSILIA, one of the Sabine females carried away by the Romans at the celebration of the Consualia. She was given to Romulus as a spouse, and, after his death, became herself a divinity, under the name of Hora (Youth). The common reading, Ora, is wrong. (Consult Gierig, ad Ovid, Met., 14, 851.) HERTHA, a goddess worshipped by the ancient Germans, and, according to Tacitus (Germ., c. 40), the same with the earth. ("Hertham, id est, Terram matrem, colunt.") She was supposed to take part in human affairs, and even sometimes to come among mortals. She had a sacred grove in an island of the ocean, and a chariot, covered with a veil, standing in the grove and consecrated to her service. Whenever it was known that the goddess had descended into this her sanctuary, her car was got ready, cows were yoked to it, and the deity was carried around in the covered vehicle. Festivity reigned in every place which the goddess honoured with her presence: wars ceased, arms were laid aside, and peace and harmony prevail might discover the secret springs of life. (Celsus, | lauros, Herse's sister, and entreated her good offices in Præf.) From the peculiar advantages which the school of Alexandrea presented by this authorized dissection of the human body, it gained, and for many centuries preserved, the first reputation for medical education, so that Ammianus Marcellinus, who lived about 650 years after its establishment, says, that it was sufficient to secure credit to any physician if he could say that he had studied at Alexandrea. (Amm. Marc., 22, 16.) Herophilus made great discoveries in anatomy, and Fallopius calls him the evangelist of anatomists. (Fallop., Observ., p. 395.) He is to be regarded as the inventor of pathological anatomy, having been the first that thought of opening the bodies of men after death, in order to ascertain the nature of the malady which had caused their dissolution. His principal discoveries have reference to the nervous system, which he acknowledged as the seat of the sensations. (Galen, de loc. affect., lib. 3, p. 282.-Ruffus, de appellat part. corp. hum., lib. 2, p. 65.) He first determined that the nerves are not connected with the membranes that cover the brain, but with the brain itself, though as yet the distinction of the nerves from the tendons and other white tissues had not been made out The description which Herophilus gave of the brain itself was far superior to those of previous authors. He discovered the arachnoid membrane, and showed that it lined the ventricles, which he supposed were the seat of the soul; and the chief meeting of the sinuses, into which the veins of the brain pour their blood, still bears the name of torcular Herophili. He noticed the lacteals, though he was not aware of their use. He pointed out that the first division of the in-ed, until the priest declared that the goddess was sated testinal canal is never more than the breadth of twelve fingers in length, and from this fact proposed for it a name, the Latin form of which (duodenum) is still applied to it. He described with great exactness the organ of sight, and gave to its various membranes the names which have still, in a great measure, remained to them. He operated on the cataract by extracting the crystalline humour. The ancient physicians praise his descriptions of the os hyoides, which he called Tapaorárns, of the liver, and of the parts of generation. (Ruffus, l. c., p. 37. — Galen, de Administr. Anat., lib. 6, p. 172.) Herophilus was the first, also, that had just notions respecting the pulse, of which his master, Praxagoras, had taught him some of the value, as a means of discriminating diseases. (Galen, de diff. puls., lib. 2, p. 24.—Plin., 11, 37.—Id., 29, 1.) He does not appear to have drawn many pathological conclusions from his knowledge of the healthy structure. It was he, however, who first showed that paralysis is the result, not of a vitiated state of the humours, as was previously imagined, but of an affection of the nervous system. Herophilus seems to have founded a school which took its name from him. He is supposed to have been the first that commented on the aphorisms of Hippocrates. His commentary exists in manuscript in the Ambrosian library at Milan. All his other works, among which was one on respiration, are lost. (Sprengel, Hist. de la Med., vol. 1, p. 433, seqq.) HEROSTRATUS, less correctly EROSTRATUS, the incendiary who set fire to the famous temple of Diana at Ephesus. When put to the torture, he confessed that his only object was to gain himself a name among posterity. The states-general of Asia endeavoured, very foolishly, to prevent this, by ordering that his name should never be mentioned; but the natural consequence was, that it is mentioned by all contemporary historians, and has reached even our own time, in full accordance with the wishes of the man who bore it. (Plut., Alex., c. 3.- Cic., N. D., 2. 27. – Val. Max., 8, 14.-Strab., 640.-Vid. Ephesus.) HERSE, a daughter of Cecrops, king of Athens, beloved by Mercury. The god disclosed his love to Ag with human converse, and once more enclosed her within the temple. (Tacit., ibid.) The very name Hertha, and its close resemblance to our English word Earth, proves Tacitus to be right in making Hertha and the Earth identical. (Compare the Anglo-Saxon Hearth, i. e., "Earth.") The island mentioned by Tacitus is supposed by many to have been that of Rugen, in the Baltic, while others have sought for it in the Northern Ocean. Certain traditions in the island of Rugen seem to favour the former opinion. (Consult Voyage dans l'isle de Rugen, par Zollner, and Panckoucke's Germany of Tacitus, p. 204, in notis.) HERULI, a barbarian race, who attacked the Roman empire on its decline. Their first appearance was on the shores of the Black Sea. They were subsequently defeated by the Ostrogoths; but, after the death of Attila, they founded a powerful empire on the Danube. According to Jornandes (De Reb. Get.), they first dwelt in Scandinavia, and, being driven thence by the Danes, wandered eastward as far as the Palus Mæotis, and settled in that neighbourhood. They continued making frequent incursions into the empire until the reign of Anastasius, when great numbers of them were cut off by the Lombards, and the rest migrated to the West. They began to invade the empire about A.D. 526. (Paul. Warnef., de Gest. Longob., 1, 20. – Procop., Bell. Goth., 2, 11.) The Heruli made themselves masters, at one time, of Rome itself, under their king Odoacer, and from this period, A.D. 476, is dated the fall of the Western Empire. HESIODUS ('Hoíodos), a celebrated Grecian poet, commonly supposed to have been born at Cumæ or Cyme, in Æolis, and to have been brought, at an early age, to Ascra in Beotia. (Schöll, Gesch. Griech. Lit., vol. 1, p. 130.-Lil. Gyrald, Vit. Hes) Göttling, however, has shown very clearly, from the poet's own words (Op. et D., 648, seq.), that he must have been born at Ascra. His father, it seems, had migrated from Cyme to Asera in consequence of his pov. erty, and resided at the latter place for some time, though without obtaining the rights of a citizen. Still, however, he left at his death a considerable property to his two sons, Hesiod, and a younger brother named Per ges. The brothers divided the inheritance; but Per- sacred to Nemean Jupiter. He was here the guest of ses, by means of bribes to the judges, contrived to de- two brothers. It happened that their sister Ctemeno fraud his elder brother. Hesiod thereupon migrated was violated in the night time by the person who had to Orchomenus, as Göttling supposes, and the harsh accompanied Hesiod, and hung herself in consequence epithets which he applies to his native village (Op. et of the outrage. This man they accordingly slew; D., 637, seq.) were, in all probability, prompted by re- and, suspecting the connivance of Hesiod, killed him sentment at the wrong which he had suffered from the also, and threw his body into the sea. The murder Ascrean judges, in relation to the division of his patri- is said to have been detected by the sagacity of Hemony. (Göttling, Præf. ad Hes., p. iv.) From a siod's dog; by some it is related that his corpse was passage in the proëm to the Theogony, it has been in- brought to the shore by a company of dolphins, at the ferred that Hesiod was literally a shepherd, and tended moment that the people were celebrating the festival his flocks on the side of Helicon; and this supposition, of Neptune. The body of Hesiod was recognised, the though directly at variance with the statement of Pau- houses of the murderers were razed to the foundasanias, who makes him a priest of the Muses on Mount tion, and the murderers themselves cast into the sea. Helicon, seems decidedly the most rational one. He Another account states them to have been consumed by was evidently born in an humble station, and was him- lightning; a third, to have been overtaken by a temself engaged in rural pursuits; and this perfectly accords pest while escaping to Crete in a fishing-boat, and to with the subject of the poem which was unanimously have perished in the wreck. In truth, the summary ascribed to him, namely, the Works and Days, which justice which these brothers executed on the man is a collection of reflections and precepts relating to whom they honestly supposed to be the accomplice of husbandry, and the regulation of a rural household. their sister's dishonour, was not of a nature to call for The only additional fact that can be gathered from miraculous interference; but the fable displays the saHesiod's writings is, that he passed into the island of credness attached by Grecian enthusiasm to the poet's Eubœa, on occasion of a poetical contest at Chalcis, character.-The only works that remain under the name which formed part of the funeral games instituted in of Hesiod are, 1. "Epya kaì 'Huépaι (" Works and honour of Amphidamas: that he obtained a tripod as Days"); 2. Oɛoyovía (A “ Theogony"); 3. 'Acriç the prize, and consecrated it to the Muses of Helicon. 'Hpakλéovç("The Shield of Hercules").-The "Works This latter passage, however, is suspected by Guietus and Days" (which, according to Pausanias, the Booand Wolf; but it seems to have formed a part of the tians regarded as the only genuine production of Hepoem from time immemorial; and it may not be un- siod), is so entirely occupied with the events of comreasonable to infer its authenticity from the tradition mon life, that the author would not seem to have been respecting an imaginary contest between Homer and a poet by profession, as Homer was described by the Hesiod. That the passage should have been raised ancients, but some Boeotian husbandman, whose mind on the basis of the tradition is impossible, because, in had been so forcibly moved by peculiar circumstances that case, it is obvious that the name of Homer would as to give a poetical tone to the whole course of his have appeared in the verses; but it is highly probable thoughts and feelings. The poem consists of advice that the tradition was built on the passage. If the given by Hesiod to his brother Perses, on subjects repassage be a forgery, it is a forgery without any os-lating for the most part to agriculture and the general tensible purpose; it is a mere gratuitous imposture which tends to nothing; and it seems impossible that any person should take the trouble of foisting supposititious lines into Hesiod's poem, for the barren object of inducing a belief that he had won a poetical prize from somebody. This nullity of purpose could not but strike those who, being themselves willing to believe that Homer was the competitor at Chalcis, were anxious for proofs to convince others: and hence an interpolation of this very passage has been practised; which alone shows that, if a forgery, it was an unmeaning and useless forgery. For the verse, Victor in song a tripod bore away," it has been attempted to substitute," Victor in song o'er Homer the divine." Connected with the same design of making Homer and Hesiod contemporaries, is an imposture on a large scale, which professes to be an historical account of the contest between Homer and Hesiod, and which appears to be erected on the above tradition as related by Plutarch; for it is evident, from a passage in the work itself, that it was not composed till the time of the Emperor Hadrian. As to the tradition of this imaginary meeting, for which not a shadow of evidence appears in Hesiod's own writings, Robinson offers a very probable conjecture: that it originated in a coincidence between this passage of the work and a passage in one of Homer's hymns, where the writer supplicates Venus to grant him the victory in some approaching contest.-The following account is given as to the manner of Hesiod's death. Hesiod is said to have consulted the oracle of Delphi as to his future destinies, and the Pythia directed him, in reply, to shun the grove of Nemean Jupiter, since there death awaited him. There were at Argos a temple and a brazen statue of Nemcan Jove; and Hesiod, believing this to be the fatal spot, directed his course to Enoe, a town of the Locri; but the ambiguity of the oracle had deceived him, for this place also, by obscure report, was conduct of life. The object of the first portion of the poem is to improve the character and habits of Perses, to deter him from seeking riches by litigation, and to incite him to a life of labour, as the only source of permanent prosperity. Mythical narratives, fables, descriptions, and moral apophthegms, partly of a prover bial kind, are ingeniously chosen and combined, so as to illustrate and enforce the principal idea. In the second part Hesiod shows Perses the succession in which his labours must follow, if he determines to lead a life of industry. But as the poet's object was not to describe the charms of a country life, but to teach all the means of honest gain which were then open to the Ascræan countryman, he next proceeds, after having completed the subject of husbandry, to treat with equal detail that of navigation. Here we perceive how, in the time of Hesiod, the Baotian farmer himself shipped the overplus of his corn and wine, and transported it to countries where these products were less abundant. All these precepts relating to the works of industry interrupt somewhat suddenly the succession of economical rules for the management of a family. The poet now speaks of the time of life when a man should marry, and how he should look out for a. wife. He then especially recommends to all to bear in mind that the immortal gods watch over the actions, of men; in all intercourse with others to keep the tongue from idle and provoking words, and to preserve a certain purity and care in the commonest occurrences of every-day life. At the same time, he gives many curious precepts, which resemble sacerdotal rules, with respect to the decorum to be observed in acts of worship, and which, moreover, have much in common with the symbolic rules of the Pythagoreans, that ascribed a deep and spiritual import to many unimportant acts of ordinary life. Of a very similar nature is the last part of the poem, which treats of the days on which it is expedient or inexpedient to do this or that the 46 business. These precepts, which do not relate to par-piter and Typhoeus, astonishes the reader by sudden ticular seasons of the year, but to the course of each bursts of enthusiasm, for which the prolix and nervelunar month, are exclusively of a superstitious charac- less narrative of the general poem had little prepared ter, and are in great part connected with the different him. Milton has borrowed some images from these worships which were celebrated upon these days: but descriptions; and the arming of the Messiah for battle our knowledge is far too insufficient to explain them is obviously imitated from the magnificent picture all-One thing must be very evident to all who read of Jupiter summoning all the terrors of his omnipWorks and Days," that in its present state it otence for the extirpation of the Titans. (Elton's shows a want of purpose and of unity too great to be Hesiod, p. 16.)-We have also, under the name of accounted for otherwise than on the supposition of its Hesiod, a fragment of a poem entitled the Heroogony, fragmentary nature. Ulrici considers the moral and or the genealogy and history of the demi-gods. To the agricultural instruction as genuine; the story of this poem some unknown rhapsodist has attached a Prometheus, and that of the Five Ages, as much al- piece on the combat between Hercules and Cycnus, tered from their original Hesiodic form; and the de- containing a description of the hero's shield It is scription of Winter as latest of all. (Ulrici, Geschichte from this part that the fragment in question bears the der Hellen. Dichtkunst, vol. 1, p. 360.)-The "The title of the "Shield of Hercules" ('Aoniç 'Hpakλéovç). ogony" is perhaps the work which, whether genuine Modern critics think that to the Heroogony of Hesiod or not, most emphatically expresses the feeling which belonged two works which are cited by the ancients, is supposed to have given rise to the Hieratic school. the one under the title of Catalogue of Women" It consists, as its name expresses, of an account of the (Karáλoyos yvvaik@v), giving the history of those origin of the world, including the birth of the gods, mortal females who had become the mothers of demiand makes use of numerous personifications. This gods; and the other under the title of the "Great has given rise to a theory, that the old histories of Eoca" (Mɛyúλaι 'Hoia), so named because the hiscreation, from which Hesiod drew without under- tory of each female or heroine mentioned therein comstanding them, were in fact philosophical, and not menced with the words, on (or, such as). Any inmythological, speculations; so that the names which inquiry into the character and extent of the Eoea is renafter times were applied to persons, had originally be-dered very difficult by the obscurity which rests upon longed only to qualities, attributes, &c., and that the inventor had carefully excluded all personal agency from his system. Thus much we may safely assert respecting the Theogony," that it points out one important feature in the Greek character, and one which, when that character arrived at maturity, produced results, of which the Theogony is at best but a feeble promise; we mean that speculative tendency which lies at the root of Greek philosophy.-Even as early as the time of Pausanias (8, 18, and 9, 31), it was doubted whether Hesiod was actually the author of this poem. According to a learned German critic, it is a species of mélange, formed by the union of several poems on the same subject, and which has been effected by the same copyists or grammarians. Such is the theory of Hermann, who has advanced this hypothesis in a letter addressed to Ilgen, and which the latter has placed at the head of his edition of Homer's Hymns. Hermann thinks that he has discovered seven different exordia, composed of the following verses: the first, of verses 1, 22-24, 26-52; the second, of verses 1-4, 11-21; the third, of verses 1, 2, 5-21, 75-93; the fourth, of verses 1, 53-64, 68-74; the fifth, of verses 1, 53-61, 65, 66; in the sixth, the 60th and 61st verses were immediately followed by the 67th; HESIONE, a daughter of Laomedon, king of Troy, by the seventh, of verses 1, 94-103.-The Theogony is Strymno (called also Placia or Leucippe), daughter of interesting as being the most ancient monument that the river-god Scamander. When Apollo and Neptune, we have of the Greek mythology. When we consider after having erected the walls of Troy, had been refuit as a poem, we find no composition of ancient times sed by Laomedon the stipulated remuneration, Apollo so stamped with a rude simplicity of character. It wreaked his vengeance by the infliction of a pestiis without luminous order of arrangement, abounds lence; and Neptune sent a sea-monster which ravaged with dry and insipid details, and only by snatches, as the coasts of the country, making its appearance with it were, rises to any extraordinary elevation of fancy. every full tide. The oracle being consulted, declared It exhibits that crude irregularity, and that mixture of that there would be no deliverance from these calamimeanness and grandeur, which characterize a strong ties, until Laomedon should expose his own daughter but uncultivated genius. The censure of Quintilian, Hesione as a prey to the monster. The monarch acthat Hesiod rarely rises, and a great part of him is cordingly exposed her, having attached her person to occupied in mere names," is confessedly merited. the rocks on the seashore. Hercules, while returning Considered, however, as a general critique, the judg-in his vessel from the Euxine, with the girdle of the ment which Quintilian pronounces on Hesiod is liable to objection. The sentence just quoted refers plainly to the Theogony alone: while the following seems exclusively applicable to the Works and Days: "yet he is distinguished by useful sentences of morality, and a commendable sweetness of diction and expression, and he deserves the palm in the middle style of writing." The Battle of the Gods, however, cannot surely be classed among the specimens of the middle style. This passage, together with the combat of Ju the relation of this poem to the Catalogue of Women. Amazon, saw the princess in this situation, and offered to deliver her if Laomedon would give him the mares which Jupiter had presented to Tros in exchange for his son Ganymedes. Laomedon assented, and Hercules slew the monster and delivered Hesione; but the faithless Trojan refused to keep his word, and the hero sailed away, threatening to return and make war on Troy. Some time after this, when Hercules had accomplished all his labours, and had also completed the term of his servitude with Omphale, he resolved to take his long-threatened vengeance on Laomedon. in spite of his numerous changes of form, he bound He accordingly collected a fleet of eighteen fifty-oared vessels (Homer, Il., 5, 641, says six), manned by a valiant band of volunteer warriors, and, sailing to Ilium, took the city, having been powerfully aided by his friend and follower Telamon. Hercules slew with his arrows Laomedon and all his sons except Podarces, who had advised his father to give the stipulated reward to the hero for the destruction of the monster. He then gave Hesione to Telamon as a reward of his valour, and allowed her to choose one among the captives to be set at liberty. When she had fixed upon her brother Podarces, Hercules replied that he must first be made a slave, and then she might give something for him and redeem him. She took her golden veil off her head, and with it bought him, and hence he was afterward named Priamus (Purchased) instead of Podarces (Swift-foot). Hesione was taken to Greece by Telamon, where she became the mother of Teucer. (Apollod., 2, 5, 9, seqq.—Id., 2, 6, 4.—Keightley's Mythology, p. 359, 365.) HESPERIA, a name applied by the poets to Italy, as lying to the west of Greece. It is of Greek origin ('Eorɛpía), and is derived from έorépa, “evening," so that Hesperia properly means "the evening-land," i. e., the western region. (Virg., En., 1, 530.-Id. ib., 569.- Ovid, Met., 2, 458.-Lucan, 1, 224.) It is also, though less frequently, applied to Spain, as lying west of Italy. (Horat., Od., 1, 36, 4.-Lucan, 4, 14.) and held him fast until he had mentioned where the golden apples were. Having obtained this information, Hercules went on to Tartessus, and, crossing over to Libya, proceeded on his way until he came to Irassa, near the lake Tritonis, where Antæus reigned. After destroying this opponent (vid. Antæus) he visited Egypt, and slew Busiris, the monarch of that land. (Vid. Busiris.) He then roamed through Arabia, and after this over the mountains of Libya, which he cleared of savage beasts. Reaching then the eastern course of the ocean, he was accommodated, as in the adventure against Geryon, with the radiant cup of the Sungod, in which he crossed to the opposite side. He now came to where Prometheus lay chained, and, moved by his entreaties, shot the bird that preyed upon his liver. Prometheus, out of gratitude, warned him not to go himself to take the golden apples, but to send Atlas for them, and, in the mean time, to support the heavens in his stead. The hero did as desired, and Atlas, at his request, went and obtained three apples from the Hesperides; but he said he would take them himself to Eurystheus, and that Hercules might continue to support the heavens. At the suggestion of Prometheus, the hero feigned assent, but begged Atlas to hold the heavens again until he had made a pad (onεipav) to put on his head. Atlas threw down the apples and resumed his burden, and Hercules picked them up and went his way. (Pherecyd., ap Schol., 1. c.-Apollod., l. c.) Another account, howHESPERIDES, or "the Western Maidens," three cel-ever, made Hercules to have killed the serpent, and ebrated nymphs, whose genealogy is differently given to have taken the apples himself. (Eurip., Here. by various writers. According to Hesiod (Theog., Fur., 394., seqq.-Apollod., l. c.) The hero brought 215), they were the daughters of Night, without a fa- the apples to Eurystheus, who returned them to him, ther. Diodorus, on the other hand, makes them to and he then gave them to Minerva. The goddess have had for their parents Atlas and Hesperis daugh- carried them back to the garden of the Hesperides. ter of Hesperus (Diod. Sic., 4, 27), an account which (Apollod., l. c.—Keightley's Mythology, p. 251, 361, is followed by Milton in his Conius (v. 981). Others, seqq.)-The explanation given to this fable by some however, to assimilate them to their neighbours the of the pragmatisers is dull enough: the Hesperides, Grai and Gorgons, call the Hesperides the offspring say they, were the daughters of Hesperus, a Milesian, of Phorcys and Ceto. (Schol. ad Apoll. Rh., 4, 1399.) who dwelt in Caria. This Hesperus had sheep with Apollonius gives their names as Egle, Hespera, and very fine fleeces, and so remarkably beautiful in every Erytheis (4, 1427), while Apollodorus, who increases respect that they were called, by a figure of speech, the number to four, calls them Egle, Erythea, Hestia, "golden." Hercules, having chanced to espy these and Arethusa. (Apollod., 2, 5, 11.) Hesiod makes valuable animals, as they were feeding on one occathem to have dwelt "beyond the bright ocean," op- sion near the shore, under the care of a shepherd posite to where Atlas stood supporting the heavens named Draco (dpúкwv, “snake"), drove them on board (Theog., 518), and when Atlas had been fixed as a of his ship, along with their keeper, Hesperus being mountain in the extremity of Libya, the dwelling of dead at the time, and his daughters inheriting his posthe Hesperides was usually placed in his vicinity, sessions. Now, continue these expounders, since the though some set it in the country of the Hyperboreans. same word in Greek (unλa) means both "sheep" and (Apollod., l. c.)-According to the legend, when the" apples," the fable of the golden fruit eventually took bridal of Jupiter and Juno took place, the different dei- its rise! (Palaphat., c. 19.-Compare Varro, R. R., ties came with nuptial presents for the latter, and 2, 1, 6.-Diod. Sic., 4, 27.)-Dupuis, who makes Heramong them the goddess of Earth, with branches hav-cules to have been the Sun, and refers his twelve laing golden apples growing on them (" Terram venisse bours to the passage of that luminary through the signs ferentem aurea mala cum ramis." Hygin., Poct. of the zodiac, explains the fable of the Hesperides as Astron., 2, 3.) Juno, greatly admiring these, begged follows. In the twelfth month, making the first coinof Earth to plant them in her gardens, which extended cide with Leo, the sun enters the sign Cancer. At as far as Mount Atlas ("qui erant usque ad Atlantem this period the constellation of Hercules Ingeniculus montem." Hygin., l. c.) The Hesperides, or daugh- descends towards the western regions, called Hespe ters of Atlas, were directed to watch these trees; but, ria, followed by the polar dragon, the guardian of the as they were somewhat remiss in discharging this duty, apples of the Hesperides. On the celestial sphere and frequently plucked off the apples themselves, Ju- Hercules tramples the dragon under foot, which falls no sent thither a large serpent to guard the precious towards him as it sets. Hence the fable. (Compare fruit. This monster was the offspring of Typhon and remarks under the article Hercules.)-The gardens of Echidna, and had a hundred heads, so that it never the Hesperides are placed by those geographical wrislept. (Hygin., l. c.) According to Pisander, the ters who seek to convert a fable into reality, in the name of the reptile was Ladon. (Schol. ad Apoll. neighbourhood of the ancient Berenice, now Bengazi, Rh., 4, 1396.)--One of the tasks imposed upon Her-in Cyrenaica, on the Mediterranean coast of Africa. cules by Eurystheus was to bring him some of this golden fruit. On his way in quest of it, Hercules came to the river Eridanus, and to the nymphs, the daughters of Jupiter and Themis, and inquired of them where the apples were to be obtained. They directed him to Nereus, whom he found asleep; and, A modern traveller, Captain Beechey, has given us some curious information on this point. He remarks (p. 316, segg.), that some very singular pits or chasms, of natural formation, were discovered by him in the neighbourhood of Bengazi. "They consist of a level surface of excellent soil, several hundred feet in ex on the Continent. Consult remarks under the preceding article. HESPERIS, I. daughter of Hesperus She married Atlas, her father's brother, and became mother of the Hesperides, according to one legend. (Diod. Sic., 4, 27.)-II. A city of Cyrenaica. (Vid. Berenice IX.) HESPERIUM CORNU ('EσTEрíοv kéрaç), a promontory on the western coast of Africa; according to Mannert, the present Cape Verd. It is mentioned in the peri plus of Hanno. Rennell, however, makes the Western Horn to have been a bay and not a promontory, and identifies it with the modern bay or gulf of Bissago. (Mannert, Geogr., vol. 10, pt. 2, p. 531.- Rennell, Geogr. of Herod., vol. 2, p. 424.) HESPERIUS SINUS, a bay on the western coast of Africa, and now the bay or gulf of Bissago. Consult preceding article. HESPERUS, I. son of Iapetus and Asia, and brother of Atlas. He became the father of Hesperis, who married her uncle Atlas, from which union, according to one account, sprang the Hesperides. Hesperus, like Atlas, was fabled by some to have been a great astronomer, and when ascending Mount Atlas, on one occasion, for the purpose of making his observations, was blown away by a tempest and no more seen. Divine honours were accordingly rendered to him, and the evening star was called after his name. (Diod. Sic., 3, 59.) By some he is termed the son of Atlas, as, for example, by Diodorus in the passage just cited; and yet the same writer, with the contradiction that usually marks ancient fables, elsewhere calls him the brother of Atlas (4, 27.-Consult Wesseling, ad Diod. Sic., 3, 59). Another version of the story makes Hesperus to have been the son of Aurora and Cephalus, and so remarkable for beauty as to have contested the palm with Venus, from which circumstance the beautiful star of eve was called after him, and the name of Venus was also given to the same planet. (Hygin., Poet. Astron., 2, 42.--Eratosth., Ca tent, enclosed within steep, and, for the most part, perpendicular, sides of solid rock, rising sometimes to a height of sixty or seventy feet, or more, before they reach the level of the plain in which they are situated. The soil at the bottom of these chasms appears to have been washed down from the plain above by the heavy rains, and is frequently cultivated by the Arabs; so that a person, in walking over the country where they exist, comes suddenly upon a beautiful orchard or garden, blooming in secret, and in the greatest luxuriance, at a considerable depth beneath his feet, and defended on all sides by walls of solid rock, so as to be at first sight apparently inaccessible. The effect of these secluded little spots, protected, as it were, from the intrusion of mankind, by the steepness and depth of the barriers which enclose them, is singular and pleasing in the extreme; they reminded us of some of those secluded retreats which we read of in fairy legends or tales. It was impossible to walk along the edge of these precipices, looking everywhere for some part less abrupt than the rest, by which we might descend into the gardens beneath, without calling to mind the description given by Scylax of the far-famed gardens of the Hesperides.”—It has been supposed by many, and among the rest by Gossellin and Pacho, that the Hesperian gardens of the ancients were nothing more than some of those verdant caves which stud the Libyan desert, and which, from their concealed and inaccessible position, their unknown origin, and their striking contrast to the surrounding waste, might well suggest the idea of a terrestrial paradise, and become the types of the still fairer creations of poetic fable. Possibly, therefore, supposing the fable to rest on a real basis, the first of these Elysian groves may have been at the extremity of Cyrenaica mentioned by Beechey, and the original idea of the legend may have been taken from a subterranean garden of the above description.-The garden of the Hesperides is stated by Scylax (p. 46) to have been an enclosed spot of ten stadia each way, filled with thickly-planted fruit-tast., c. 44.)-II. A name given to the star of eventrees of various kinds, and inaccessible on all sides. It was situated at six hundred and twenty stadia (fifty geographical miles) from the port of Barce; and this agrees precisely with that of the place described by Captain Beechey from Ptolemata. The testimony of Pliny (5, 5) is very decided in fixing the site of the Hesperides in the neighbourhood of Berenice. "Not far from the city" (Berenice), "is the river Lethon, and the sacred grove where the gardens of the Hesperides are said to be situated. We do not mean," remarks Captain B., "to point out any one of these subterranean gardens as that which is described in the passage above quoted from Scylax; for we know of no one which will correspond, in point of extent, to the garden which that author has mentioned. All those which we saw were considerably less than the fifth of a mile in diameter (the measurement given by Scylax); and the places of this nature which would best agree with the dimensions, are now filled with water sufficiently fresh to be drinkable, and take the form of romantic little lakes. Scarcely any two of the gardens we met with were, however, of the same depth or extent; and we have no reason to conclude that, because we saw none which were large enough to be fixed upon for the garden of the Hesperides, there is therefore no place of the dimensions required; particularly as the singular formation alluded to continues to the foot of the Cyrenaic chain, which is fourteen miles distant in the nearest parts from Berenice." (Compare Edinb. Rev., n. 95, p. 228.) HESPERIDUM INSULA, are generally thought to correspond with the Cape de Verd islands; but, as these are too far from the coast, they possibly may have been rather the small islands called Bissagos, lying a little above Sierra Leone. In these, some place the gardens of the Hesperides, which others will have to be ing. (Consult preceding article.) The same planet, HESUS, a deity among the Gauls, the same as the Mars of the Romans. (Lucan, 1, 445.) Lactantius (Div. Inst, 1, 21) writes the name Heusus. Compare the Hu-Cadarn (" Hu the powerful") in the traditions and ballads of the Welsh. The god Hesus or Heusus, in the polytheism of Gaul, was probably an intercalation of the Druids. (Consult remarks under the article Gallia, p. 534, col. 2.) HESYCHIUS, I. an Egyptian bishop, mentioned by St. Jerome as having published a critical edition of the Septuagint in the third century. It was introduced into the churches of this country; and Jerome usually cites it under the title of Exemplar Alexandrinum. -II. A lexicographer of Alexandrea, who lived, according to the common opinion, towards the close of the fourth century. The question still remains undecided |