Professor Max Miiller's words, " We need but walk with our eyes CHAP,
open along the diffs of Bournemouth to see the meaning of that ^ - .' - -
legend," — the tale of Pitys, the " pine-tree wooed by Pan, the gentle
wind, and struck down by jealous Boreas, the north wind." Of
Boreas himself we need say but little. His true character was as little
forgotten as that of Selene, and thus the name remained comparatively
barren. The Athenian was scarcely speaking in mythical language
when he said that Boreas had aided his forefathers by scattering the
fleets of Xerxes. The phrases were almost as transparent which spoke
of him as a son of Astraios and Eos, the star-god and the dawn, or as
carrying off Oreithyia, the daughter of Erechtheus, the king of the
dawn-city.
Another myth made Pan the lover of the nymph S}Tinx ; but this ran and is but a slight veil thrown over the phrase which spoke of the wind ^^"'^ playing on its pipe of reeds by the river's bank ; and the tale which related how Syrinx, flying from Pan, like Daphne from Phoibos, was changed into a reed, is but another form of the story which made Pan the lover of the nymph Echo, just as the unrequited love of Echo for Narkissos is but the complement of the unrequited love of Selene for Endymion.
Section V.— AMPHION AND ZETHOS.
The same power of the wind which is signified by the harp of The Theb Orpheus.
Orpheus is seen in the story of Amphion, a being localised in thu '^^'=^" traditions of Thebes. But Amphion is a tmn-brother of Zethos, and the two are, in the words of Euripides, simply the Dioskouroi, riding on white horses, and thus fall into the ranks of the correlative deities of Hindu and Greek mythology. But the myth runs into many other legends, the fortunes of their mother Antiope differing but little from those of Auge, Tyro, Evadne, or Koronis. The tale is told in many versions. One of these calls her a daughter of Nykteus, the brother of Ivykos, another speaks of Lykos, as her husband ; but this is only saying that Artemis Hekate may be regarded as either the child of the darkness or the bride of the light. A third version makes her a daughter of the river Asopos, a parentage which shows her affinity with Athene, Aphrodite, and all other deities of the light and the dawn. Her children, like Oidipous, Telephos, and many others, are exposed on their birth, and like them found and brought up by shep- herds, among whom Antiope herself is said to have long remained a captive, like Danae in the house of Polydektes. We have now the same distinction of office or employment which marks the other twin-
