WOMANHOOD IN THE HEROIC AGE

The life of the earliest Greeks is mirrored in their legends. Though not exact history, the heroic epics of Greece are of great value as pictures of life and manners. Hence we may turn to them as valuable memorials of that state of society which must be for us the starting point of the history of the Greek woman.

The evidence of Homer regarding the Heroic Age is comprehensive and accurate. The discoveries of recent years are making Troy and Mycenæ and other cities of Homeric life very real to us. We find that Homer accurately described the material surroundings of his heroes and heroines--their houses and clothing and weapons and jewels. The royal palaces at Troy and Tiryns and Mycenæ have been unearthed, and we know that their human occupants must have been persons of the character described by Homer, for only such could have made proper use of the objects of utility and adornment found in these palaces and now to be studied in the museums of Europe. Hence we are driven to the conclusion that though Agamemnon be a myth and Helen a poet's fancy, yet men and women like Agamemnon and Helen must once have lived and loved and suffered on Greek soil.

Furthermore, great movements in the world's history are brought about only by great men and great women. The great epics of the world tell the stories of national heroes, not as they actually were, but idealized and deified by generations of admiring descendants. Hence, behind all the marvellous stories in myth and legend were doubtless actual figures of men and women who influenced the course of events and left behind them reputations of sufficient magnitude to give at least a basis for the heroic figures of epic poetry.

To appreciate the elements from which the immortal types of Greek Epic were composed, a comparison with the Book of Judges is apposite. In Judges we have represented, though in disconnected narrative, the heroic age of Ancient Israel, and from material such as this the national epic of the Hebrew people might have been written. In such an epic, women like Deborah and Jephthah's Daughter and Delilah would be the idealized heroines, as are Penelope and Andromache and Helen in Homeric poems. It is not unreasonable, therefore, to suppose that in the Achæan Age there lived actual women, of heroic qualities, who were the prototypes of the idealized figures presented by Homer and the dramatic poets.

Woman must have played a prominent role in the childhood of the Greek world, for much of the romantic interest which Greek legend inspires is derived from the mention of the women. Helen and Penelope, Clytemnestra and Andromache, and the other celebrated dames of heroic times, stand in the foreground of the picture, and are noted for their beauty, their virtues, their crimes, or their sufferings. Thus, a study of the history of woman in Ancient Greece properly begins with a contemplation of feminine life as it is presented in the poems of Homer.

Homer's portrayal of the Achæan Age is complete and satisfactory, largely because he devotes so much attention to woman and the conditions of her life. His chivalrous spirit manifests itself in his attitude toward the weaker sex. Homer's men are frequently childish and impulsive; Homer's women present the characteristics universally regarded as essential to true womanhood. They even seem strangely modern; the general tone of culture, the relation of the sexes, the motives that govern men and women, present striking parallels to what we find in modern times.

Homer has presented to us eternal types of womanhood, which are in consequence worthy of the immortality they have acquired. At present, we shall merely seek to learn from these works as much as possible about the life of woman as seen in the customs of society, and in archæological and ethnographic details.

That which strikes us as most noticeable in the organization of society in heroic times is its patriarchal simplicity. Monarchy is the prevailing form of government. "Basileus," "leader of the people," is the title of the sovereign, and every Basileus rules by right hereditary and divine: the sceptre of his house is derived from Zeus. The king is leader in war, head of the Council and of the Assembly of the people, and supreme judge in all matters involving equity. The "elders" constitute the Council, and the people are gathered together in Assembly to endorse the actions of their chiefs. The Iliad describes the life of a Greek camp; but Agamemnon, the suzerain, has under him men who are kings at home. The Odyssey describes civil life in the centres where the chieftains at Ilium are royal rulers. The two epics are chiefly concerned with the lives of these kings and their families. It is the life of courts and kings, of the aristocracy, with which Homer makes us familiar; and in the monarchies of Homer the status of woman is always elevated and her influence great. The wife shares the position of her husband, and his family are treated with all the deference due the head. As the king derives his authority by divine right, the people live peaceably under the government of their chief as under the authority and protection of the gods. Such are the salient features of the Homeric polity.

With what inimitable grace does the poet initiate us even into the life of the little girl at her mother's side. Achilles is chiding Patroclus for his tears: "Wherefore weepest thou, Patroclus, like a fond little maid that runs by her mother's side and bids her mother take her up, and tearfully looks at her till the mother takes her up?" Now, let us note the maiden at the dawn of womanhood. The mother had prayed that her daughter might grow up like Aphrodite in beauty and charm, and like Athena in wisdom and skill in handiwork. Father and mother observe with happiness her radiant youth; and her brothers care tenderly for her. Her pastimes consist in singing and dancing and playing ball and the various forms of outdoor recreation. Young men and maidens join together in these sports. Homer represented such scenes on the Shield of Achilles: "Also did the lame god devise a dancing place like unto that which once in wide Cnossos Dædalus wrought for Ariadne of the lovely tresses. There were youths dancing and maidens of costly wooing, their hands upon one another's wrists.

Fine linen the maidens had on, and the youths well-woven doublets, faintly glistening with oil. Fair wreaths had the maidens, and the youths daggers of gold hanging from silver baldrics. And now they would run round with deft feet exceeding lightly, as when a potter sitting by his wheel that fitteth between his hands maketh trial of it whether it will run: and now anon they would run in line to meet each other." Such were their pastimes, and equally joyous were their occupations. To the maidens seem to have been chiefly assigned the outdoor tasks of the household, which would contribute to their physical development. Thus the Princess Nausicaa and her girl friends wash in the river the garments of fathers and brothers; and the Shield of Achilles represented a vintage scene where "maidens and striplings in childish glee bear the sweet fruit in plaited baskets, and in the midst of them a boy made pleasant music on a clear-toned viol, and sang thereto a sweet Linus-song, while the rest with feet falling together kept time with the music and the song."

The education of the girls was of the simplest character. They grew up in the apartment of the mother, and learned from her simple piety toward the gods a modest bearing, skill in needlework, and efficiency in the management of a household.

While enjoying a freedom far greater than that allowed to maidens in the classical period, the Homeric girls did not take part in the feasts and pastimes of court life. Thus the poet tells us that Nausicaa, who is a perfect picture of the Greek girl in the springtime of her youth and beauty, "retired to her chamber upon her return to the palace, and supper was served to her by a nurse in her apartments," while Odysseus was being graciously entertained by her father and mother in the court below. Strict attention to the convenances of their sex and station was required of these primitive women; and the high-minded maiden Nausicaa feared evil report should the stranger, Odysseus, be seen with her in the streets of the city, as such intimacy would be a "shame" to her, a maiden; while it was also a "shame" for a married woman to go alone into the presence of men, even when in her own house, though she could enter their presence when attended by her handmaidens. Thus Penelope is followed by her maidens when she goes to the hall of the men to hear the minstrel Phemius.

"Bid Antinoë and Hippodamia," says she, "come to stand by my side in the halls, for alone I will not go among men, for I am ashamed." Nor did Helen and Andromache ever appear in public without their handmaidens. In seeming opposition to this excessive modesty was that office of hospitality which ofttimes required young women to bathe and anoint the distinguished strangers who were guests in the house. Thus Polycaste, the beautiful daughter of Nestor, bathed and anointed Telemachus, and put on him a cloak and vest. Helen performed like offices for Odysseus when he came in disguise into Troy, and Circe later for the same hero. Though the poet's statements may at times, in matters of outward appearance, do violence to modern social rules, yet, because life in heroic times was simpler and less conventional, there could innocently be greater freedom of expression between the sexes regarding many matters which are tabooed in good society in this very conventional age. Hence such passages as those cited are to be taken rather as an evidence of the innocence and ingenuousness of Homer's maidens than as an imputation of lack of modesty.

There are many indications pointing to the universal beauty of Homeric women. Thus a favorite epithet of the country is "Hellas, famed for fair women." There are also numerous epithets applied to Homeric characters significant of beauty, as "fair in form," "with beautiful cheeks," "with beautiful locks," "with beautiful breasts," and the like, demonstrating the universal love of physical beauty as well as the prevalence of beautiful types.

Marriage was a highly honorable estate, and both young men and maidens looked forward to it as a natural and desirable step in the sequence of life. The preliminaries were of a distinctly patriarchal type. The marriage was usually a matter of arrangement between the suitor and his intended father-in-law. Sometimes a man might win his bride by heroic deed or personal merit; but usually the successful suitor was he who brought the most costly wedding gifts. Thus the characteristic feature was wife purchase. Usually these gifts were offered to the bride's father or family; but in the case of the (supposed) widow Penelope, they were presented to the woman herself. The gifts were added to the wealth of the bride's household. The idea of dower as such is foreign to the Homeric poems, though the poet occasionally represents the bride as receiving from parents rich gifts, which apparently were to be her personal property, in addition to the nuptial gifts from her family, consisting of herds or jewels or precious raiment.

From the eagerness with which suitors sought to win the regard of the maiden, it would seem that she had some choice in the selection of a husband; but in general the father decided whom he would have for his son-in-law, though at times the maiden was given her choice from a number of young men approved by her father. Widows were expected to remarry; and in their case considerable freedom of choice existed.

The marriage ceremonies were of a social rather than religious or civil character. The wedding day was celebrated by a feast provided by the groom in the house of the bride's father. All the guests were clad in their most costly raiment, and they brought presents to the young couple. In these patriarchal times, when the father was both chief and pontiff, so that his approval gave a sacred character to the union, the leading away of the bride from the house of her father seems to have constituted the most important act of the marriage ceremony. In the description of the Shield of Achilles, Homer gives us a glimpse of this solemnity. Under the glow of torches, surrounded by a joyous company, dancing and singing hymeneal songs, the bride was led to the house of her future husband. She was veiled, a custom that was a survival of the old attempt to avoid angering the ancestral spirits by withdrawing unceremoniously from their surveillance. The gods presided over marriage, but no priest or sacrifice was needed; no ceremonies have been recorded which confirm the theory of bride capture, so often said to be at the basis of Homeric marriages, nor is there mention of any ceremonial rites on the wedding night.

Marriage among the Homeric Greeks had primarily two distinct objects in view: the preservation of a pure line of descent, and the protection of the property rights of the family. Hence the wife and mother had in her hands all the sacred traditions of the family; if these were preserved by her, she added to their glory; if violated, the prestige of the family suffered untold loss. In consequence, there was no polygamy and no divorce. Monogamy could be the only sanctioned form of marriage where such conceptions of wedded life prevailed. Concubinage existed, especially when the husband was long absent from home; but it was looked upon with disfavor and frequently led to unfortunate consequences, as in the cases of Phoenix and Agamemnon.

Hetairism and prostitution did not receive in the Homeric days the recognized place that was later accorded them in the social structure of the Greeks. The many instances of conjugal devotion in the Iliad and the Odyssey, as seen, for example, in Hector and Andromache, Odysseus and Penelope, Alcinous and Arete, show the high average of marital fidelity in heroic times. There are also many minor indications that the ties of the family were very sacred among the Achæans, and that conjugal affection was very strong. One of the lamented hardships of the long siege was separation from one's wife: "For he that stayeth away but one single month far from his wife in his benched ship fretteth himself when winter storms and the furious sea imprison him; but for us the ninth year of our stay here is upon us in its course." And the prayer of Odysseus for Nausicaa shows the Greek love of home and happy married life: "And may the gods grant thee all thy heart's desire: a husband and a home, and a mind at one with his may they give--a good gift; for there is nothing mightier and nobler than when man and wife are of one heart and mind in a house, a grief to their foes, and to their friends great joy, but their own hearts know it best."

The view taken of adultery is a good test of the position of woman in society. In Homeric times, adultery was regarded as the violation of a property right. There are few harsh words in the Iliad against Helen; all the anger of the Greeks was concentrated against Paris, who had violated the bond of guest friendship, and had alienated his host's property. Menelaus readily pardoned Helen, when material reparation had been exacted; there is no moral reprehension of the adultery itself. Clytemnestra was violently condemned, less because she yielded to the seductions of Ægisthus than because her crime led to the murder of her husband. There seems to have been also a natural perpetuity of the marriage contract. To the Greeks, Helen was always the wife of Menelaus. The ideal for the wife was single-hearted loyalty toward her husband; faithfulness and submission were the principal virtues of women. Moral lapses by men were frequent, and the same standard of marital rectitude was not required from them as from the women of the heroic days.

The social manners of the time, and especially the elevated position of the matron, may be gathered from Homer's account of Telemachus's reception at the palace of King Menelaus in Sparta. He and his friend Pisistratus are conducted into the great hall, where, after having bathed and anointed themselves and put on fresh raiment, they are received by their host, Menelaus. They are placed on chairs beside him, and a repast is brought, of which they are invited to partake. Menelaus does not yet know who his guests are, but he has observed that Telemachus weeps when Odysseus is mentioned in conversation.

While he is pondering on this, Helen comes forth into the hall from her "fragrant vaulted chamber" in the inner or woman's part of the house. With her are three handmaids, one of whom sets for her the well-wrought chair, a second brings a rug of soft wool, while the third places at her side a silver basket on wheels, across which is laid a golden distaff charged with wool of violet blue. Helen immediately takes a leading part in the entertainment of the guests, one of whom, with woman's intuition, she is the first to recognize, and they converse far into the night. Then good cheer is spread before them, and Helen casts into the wine whereof they drink "a drug to lull all pain and anger and bring forgetfulness to every sorrow." Presently Helen bids her handmaids show with torches the guests to their beds beneath the corridors, where bedsteads have been set with purple blankets and coverlets and thin mantles upon them.

Here, in her royal palace, Helen is in every sense a queen. Endowed with charms of intellect, as well as of person, she regulates the life and determines the tone of the society about her; and she is but an example of the high social position of the Homeric women.

The Homeric matron had as her regular duties the management of the household, and was trained in every domestic occupation. Spinning and weaving were her chief accomplishments, and all the Homeric heroines were highly skilled in the textile arts. The garments worn by the men were fashioned at home by handmaidens under the superintendence of their mistress, who herself engaged in the work. Penelope had fifty slave maidens to direct in the various duties of the household. The daughters of Celeus, like Rebecca of old, went to the well to draw water for household use; and the clothes washing of the Princess Nausicaa and her maidens has been already mentioned. So, by the side of the refinement and elegance of the Homeric Age we have a simplicity of manners that but adds to the charm.

In spite of these beautiful instances of domestic harmony and affection, the women of Homer had really no rights, in the modern sense of the term. Throughout the whole of life their position was subject to the will or the whims of men. At marriage, woman merely passed from the tutelage of her father to that of her husband, who had absolute power over her. But though the power of the husband was absolute, yet he was generally deferential toward the wife he loved, and was frequently guided by her opinions. Thus, the Phæacians say of Queen Arete: "Friends, this speech of our wise queen is not wide of the mark, nor far from our deeming, so hearken thereto. But on Alcinous here both word and work depend." With Arete lay the real seat of authority, though she could claim no rights, and doubtless the tactful and clever Homeric woman was, as a rule, the dominating influence in the palace.

When the husband died, the grown-up son succeeded to his rights, and it was in his power, if he saw fit, to give his widowed mother again in marriage. Penelope's obedience to her son Telemachus is one of the striking features of the Odyssey. He had it in his power to give her in marriage to any of the suitors, but he refrained, from filial affection and mercenary motives. "It can in no wise be that I thrust forth from the house, against her will, the woman that bare me and reared me," says Telemachus; and he continues: "Moreover, it is hard for me to make heavy restitution to Icarius, as needs I must if, of my own will, I send my mother away."

Far worse, however, was the lot of the widow whose husband had been slain in battle. She became at once the slave of the conqueror, to be dealt with as he wished. Hector draws a gloomy picture of the fate of Andromache in case he should be slain: "Yea, of a surety I know this in heart and soul; the day shall come for holy Ilium to be laid low, and Priam and the folk of Priam of the good ashen spear. Yet doth the anguish of the Trojans hereafter not so much trouble me, neither Hecuba's own, neither King Priam's, neither my brethren's, the many and brave that shall fall in the dust before their foemen, as doth thine anguish in the day when some mail-clad Achæan shall lead thee weeping and rob thee of the light of freedom. So shalt thou abide in Argos and ply the loom at another woman's bidding, and bear water from Fount Messeis or Hyperia, being grievously entreated, and sore constraint shall be laid upon thee. And then shall one say that beholdeth thee weep: 'This is the wife of Hector, that was foremost in battle of the horse-training Trojans, when men fought about Ilium.'

Thus shall one say hereafter, and fresh grief will be thine for lack of such an husband as thou hadst to ward off the day of thraldom. But me in death may the heaped-up earth be covering, ere I hear thy crying and thy carrying into captivity." Similar lamentations over the harsh treatment of the widows and the sad lot of the orphans, when the natural protector had been slain, occur again and again. When taken captive, the noblest ladies became the concubines of the victor, and were disposed of at his pleasure. Briseis is a striking instance of this. She was a maiden of princely descent, whose husband and brother had been slain by Achilles. Yet she looked upon her position as a captive as quite in the natural order of things. She manifestly became much attached to her captor, and left "all unwillingly" when she was carried off to Agamemnon's tent. When she was restored to Achilles, she laments the fallen Patroclus, who had promised to make her godlike Achilles's wedded wife.

Many female slaves of noble descent are mentioned by Homer, and their positions in the households of their mistresses are frequently of importance. Thus Euryclea, who had nurtured Odysseus and reared Telemachus, was practically at the head of the domestic affairs of the palace, and her relations with Penelope were most affectionate. The other slaves were divided into several classes, according to their different qualities and abilities. To some were assigned the menial offices, such as turning the handmills, drawing the water, and preparing the food for their master; while others were engaged in spinning and weaving, under the direct oversight of their lady mistress.

It is but natural that the great ladies of heroic times, reared in the luxury of courts, attended by numerous slaves, and exercising an elevating influence over their husbands through their personal charms, should devote great attention to the elegancies of the costume and the toilet. The Greek love of beauty led to love of dress. Numerous epithets point to this characteristic of Homeric ladies; as "with beautiful peplus," "well-girdled," "with beautiful zone," "with beautiful veil," "with beautiful sandal," and the like; and care in dressing the hair is seen in such phrases as "with goodly locks," "with glossy locks."

The Homeric poems describe for us the dress of the Æolico-Ionians down to the ninth or eighth centuries before Christ, and it differs in many important particulars from that of the classical period as seen in the Parthenon marbles.

The women wore only one outer garment, the peplus, brought to Hellas from Asia by the Aryans, which garment the Dorian women continued to wear until a late period. The peplus in its simplest form consisted of an oblong piece of the primitive homemade woollen cloth, unshapen and unsewn, open at the sides, and fastened on the shoulders by fibulæ, and bound by a girdle; but, undoubtedly, as worn by Homeric princesses it assumed a much more regular pattern and was richly embroidered. The pharos was probably a linen garment of Egyptian origin, which was sometimes worn instead of the peplus. Thus the nymph Calypso "donned a great shining pharos, light of woof and gracious, and about her waist she cast a fair golden girdle, and a veil withal on her head." Both these garments left the arms bare, and, while frequently of some length behind, as seen in the epithet "the robe-trailing Trojan dames," were short enough in front to allow the feet to appear.

As the peplus was open at the sides, the girdle was the second most important article of feminine attire. This was frequently of gold, as in Calypso's case, and adorned with tassels, as was Hera's girdle with its hundred tassels "of pure gold, all deftly woven, and each one worth an hundred oxen." But the girdle of girdles was the magic cestus of golden Aphrodite, which Hera borrowed in order to captivate Zeus.

The tightened girdle made the dress full over the bosom, so that the epithet "deep-bosomed"--that is, with full, swelling bosom--became frequent. Another characteristic article of dress was the kredemnon, a kind of veil, of linen or of silk, in color generally white, though at times dark blue. It was worn over the head, and allowed to fall down the back and the sides of the head, leaving the face uncovered. There was no garment, like a cloak, to be worn over the peplus. For freer movement women would cast off the mantle-like kredemnon, which answered all the purposes of a shawl. Thus Nausicaa and her companions, when preparing for the game of ball, "cast off their tires and began the song," and Hecuba, in her violent grief, "tore her hair and cast from her the shining veil." There were also metal ornaments for the head, the stephané, or coronal, and the ampyx, a headband or frontlet. The kekryphalos was probably a caplike net, bound by a woven band; Andromache "shook off from her head the bright attire thereof, the net, and woven band." Other feminine ornaments were: the isthmion, a necklace, fitting close to the neck; the hormos, a long chain, sometimes of gold and amber, hanging from the nape of the neck over the breast; and peronæ, or brooches, and ear-rings of various shapes, either globular, spiral, or in the form of a cup, Helen, for example, "set ear-rings in her pierced ear, ear-rings of three drops and glistening; therefrom shone grace abundant."

To embrace in one general description these various articles of feminine attire, "we may think of Helen as arrayed in a colored peplus, richly embroidered and perfumed, the corners of which were drawn tightly over the shoulders and fastened together by the perone. The waist was closely encircled by the zone, which was, no doubt, of rich material and design. Over her bosom hung the hormos of dark red amber set in gold. Her hair hung down in artificial plaits, and on her head was the high, stiff kekryphalos, of which we have spoken above, bound in the middle by the plekté anadesme. Over the forehead was the shining ampyx, or tiara, of gold; and from the top of the head fell the kredemnon, or veil, over the shoulders and back, affording a quiet foil to the glitter of gold and jewels."

Such is the picture of the Heroic Age as drawn for us by Homer. It is a bright picture in the main, though the treatment of the widows and the captive maidens throws on it dark shadows. But when we become acquainted with the heroines of this age, and study their characters in the environment in which Homer places them, we shall be all the more impressed with the high status maintained by the gentler sex at the dawn of Greek civilization.

Before treating of the heroines of Homer, however, let us briefly notice the maidens and matrons of Greek mythology who do not figure so conspicuously in the Chronicles of the Trojan War, but who have won a permanent place in art and in literature.

We should not fail to mention the mortal loves who became through Zeus the mothers of heroes,--Europa, whom he wooed in the form of a white bull, and carried away to Crete, where she became the mother of Minos, Rhadamanthus, and Sarpedon; Semele, who was overcome with terror when Zeus appeared in all his godlike array, and who gave birth to Dionysus, god of the vine; Leda, wooed by Zeus in the guise of a snow-white swan, the mother of Helen, and of Castor and Pollux; Alcmene, mother of Heracles; Callisto, changed, with her little son Arcas, because of the jealousy of Hera, into the constellations known as the Great and the Little Bear; and, finally, Danaë, daughter of Acrisius, King of Argos, locked up by her tyrannical father in a brazen tower, but visited by Zeus as a golden shower. The offspring of this union was the hero Perseus. King Acrisius, in dread of a prophecy that he was destined to be slain by his grandson, had the mother and helpless infant enclosed in an empty cask, which was consigned to the fury of the sea. Terrified at the sound of the great waves beating over their heads, Danaë prayed to the gods to watch over them and bring them to some friendly shore. Her piteous prayers were answered, and mother and child were rescued and found a hospitable haven on the island of Seriphos,

The god Apollo, too, had his mortal loves: the fair maiden Coronis, whom in a fit of jealousy he shot through the heart,--the mother of Æsculapius, the god of healing; Daphne, the beautiful nymph, who would not listen to his entreaties, and was finally changed into a laurel tree; and the muse Calliope, by whom he became the father of Orpheus, who inherited his parent's musical and poetical gifts. The story of the loves of Orpheus and his beautiful wife, Eurydice, is one of the most touching in all literature: how she died from the bite of a venomous serpent, and her spirit was conducted down to the gloomy realms of Hades, leaving Orpheus broken-hearted; how Zeus gave him permission to go down into the infernal regions to seek his wife; how he appeased even Cerberus's rage by his music, and Hades and Proserpina consented to restore Eurydice to life and to her husband's care, but on the one condition that he should leave the infernal regions without once turning to look into the face of his beloved wife; and how he observed the mandate until just before he reached the earth, when he turned, only to behold the vanishing form of the wife he had so nearly snatched from the grave. The rest of his days were passed in sadness, and finally some Bacchantes, enraged at his sad notes, tore him limb from limb, and cast his mangled remains into the river Hebrus. "As the poet-musician's head floated down the stream, the pallid lips still murmured 'Eurydice!' for even in death he could not forget his wife; and as his spirit floated on to join her, he incessantly called upon her name, until the brooks, trees, and fountains he had loved so well caught up the longing cry and repeated it again and again."

The story of Niobe is one of the best-known Greek legends, because of its exquisite portrayal in art. Niobe, daughter of Tantalus, the mother of fourteen children,--seven manly sons and seven beautiful daughters,--in her pride taunted the goddess Latona, mother of Apollo and Artemis, because her offspring numbered only two. She even went so far as to forbid her people to worship the two deities, and ordered that all the statues of them in her kingdom should be torn down and destroyed. Enraged at the insult, Latona called her children to her, and bade them slay all the children of Niobe. Apollo, therefore, coming upon the seven lads as they were hunting, slew them with his unfailing arrows; and while the mother was grieving for the loss of her sons, Artemis began to slay her daughters. In vain did the mother strive to protect them, and one by one they fell, never to rise again. Then the gods, touched by her woe, changed her into stone just as she stood, with upturned face, streaming eyes, and quivering lips.

Three other heroines of mythology deserve to be enrolled within this brief chronicle: Andromeda, Ariadne, and Atalanta. The Princess Andromeda, a lovely maiden, was being offered as a sacrifice to a terrible sea monster who was devastating the coast. She was chained fast to an overhanging rock, above the foaming billows that continually dashed their spray over her fair limbs. As the monster was about to carry her off as his prey, the hero Perseus, returning from his conquest of Medusa, suddenly appeared as a deliverer, slew the monster, freed Andromeda from her chains, restored her to the arms of her overjoyed parent, and thus won the princess as his bride.

Far more pathetic is the story of the Princess Ariadne, daughter of King Minos of Crete, who fell in love with the Athenian hero Theseus when he came to rescue the Athenian youths and maidens from the terrible Minotaur. She provided him with a sword and with a ball of twine, enabling him to slay the monster and to thread his way out of the inextricable mazes of the labyrinth. Theseus in gratitude carried her off as his bride; but on the island of Naxos he basely deserted her, and Ariadne was left disconsolate. Violent was her grief; but in the place of a fickle mortal lover, she became the fair bride of an immortal, the genial god Dionysus, who discovered her on the island and wooed and won her.

Atalanta, the third of this illustrious group, the daughter of Iasius, King of Arcadia, was a famous runner and sportswoman. She took part with Meleager in the grand hunt for the Calydonian boar, and it was she who at last brought the boar to bay and gave him a mortal wound. When Atalanta returned to her father's court, she had numberless suitors for her hand; but, anxious to preserve her freedom, she imposed the condition that every suitor should engage with her in a footrace: if he were beaten, his life was forfeited; if successful, she would become his bride. Many had thus lost their lives. Finally, Hippomenes, a youth under the protection of Aphrodite, who had bestowed on him three golden apples, desired to race with the princess. Atalanta soon passed her antagonist, but, as she did so, a golden apple fell at her feet. She stooped to pick it up, and Hippomenes regained the lead. Again she passed him, and again a golden apple caused her to pause, and Hippomenes shot ahead. Finally, just as she was about to reach the goal, the third golden apple tempted her to stop once more, and Hippomenes won the race and a peerless bride.