respect she is free from the heritage of barbarism, and might very well be regarded as the ideal representative of wisdom, valour, and manfulness in man, of purity, courage, and nobility in woman, as in the Phæacian maid Nausicaa.
In Hesiod, as has already been shown, the myth of the birth of Athene retains the old barbaric stamp. It is the peculiarity of the Hesiodic poems to preserve the very features of religious narrative which Homer disregards. According to Hesiod, Zeus, the youngest child of child-swallowing Cronus, married Metis after he had conquered and expelled his father. Now Metis, like other gods and goddesses, had the power of transforming herself into any shape she pleased. Her husband learned that her child—for she was pregnant—would be greater than its father, as in the case of the child of Thetis. Zeus, therefore, persuaded Metis to oblige the Olympians with an exhibition of her accomplishments, and to transform herself into a fly. No sooner was the metamorphosis complete than he swallowed the fly, and himself produced the child of Metis out of his head.[1] The later philosophers explained this myth[2] by a variety of metaphysical interpretations, in which the god is said to contain the all in himself, and again to reproduce it. Any such ideas must have been alien to the inventors of a tale which, as we have shown, possesses many counterparts among the lowest and least Platonic races.[3] C. 0. Müller remarks plausibly that "the figure of the swallowing is em-
