Book XX

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To compensate Tros for the loss of his son, Jupiter gave him four magnificent horses of immortal breed and marvelous fleetness. These were the horses which Hercules asked as his reward for destroying the serpent. As there was no other way of saving the life of his daughter, Laomedon consented. Hercules then went down to the seashore, bearing in his hand the huge club which he usually carried, and wearing his lion-skin over his shoulders. This was the skin of a fierce lion he had strangled to death in a forest in Greece, and he always wore it when going to perform any of his heroic feats.

When Hesione had been bound to the rock, the hero stood beside her and awaited the coming of the serpent. In a short time its hideous form emerged from beneath the waves, and darting forward it was about to seize the princess, when Hercules rushed upon it, and with mighty strokes of his club beat the monster to death. Thus was the king's daughter saved and all Troy delivered from a terrible scourge. But when the hero claimed the reward that had been agreed upon, and which he had so well earned, Laomedon again proved himself to be a man who was neither honest nor grateful. Disregarding his promise, and forgetful, too, of what he and his people had already suffered as a result of his breach of faith with the two gods, he refused to give Hercules the horses.

The hero at once went away from Troy, but not without resolving to return at a convenient time and punish Laomedon. This he did, not long afterwards, when he had completed the celebrated "twelve labors" at which he had been set by a Grecian king, whom Jupiter commanded him to serve for a period of years because of an offense he had committed. One of these labors was the killing of the lion. Another was the destroying of the Lerʹnæ-an hydra, a frightful serpent with many heads, which for a long time had been devouring man and beast in the district of Lerʹna in Greece.

Having accomplished his twelve great labors and ended his term of service, Hercules collected an army and a fleet, and sailed to the shores of Troas. He then marched against the city, took it by surprise, and slew Laomedon and all his sons, with the exception of Po-darʹces, afterwards called Priam. This prince had tried to persuade his father to fulfill the engagement with Hercules, for which reason his life was spared. He was made a slave, however, as was done in ancient times with prisoners taken in war. But Hesione ransomed her brother, giving her gold-embroidered veil as the price of his freedom. From this time he was called Priam, a word which in the Greek language means "purchased." Hesione also prevailed upon Hercules to restore Priam to his right as heir to his father's throne, and so he became king of Troy. Hesione herself was carried off to Greece, where she was given in marriage to Telʹa-mon, king of Salʹa-mis, a friend of Hercules.

Priam reigned over his kingdom of Troas many years in peace and prosperity. His wife and queen, the virtuous Hecʹu-ba, was a daughter of a Thracian king. They had nineteen children, many of whom became famous during the great siege. Their eldest son, Hecʹtor, was the bravest of the Trojan heroes. Their son Parʹis it was, as we shall see, who brought upon his country the disastrous war. Another son, Helʹe-nus, and his sister Cas-sanʹdra, were celebrated soothsayers.

Cassandra was a maiden of remarkable beauty. The god Apollo loved her so much that he offered to grant her any request if she would accept him as her husband. Cassandra consented and asked for the power of foretelling events, but when she received it, she slighted the god and refused to perform her promise. Apollo was enraged at her conduct, yet he could not take back the gift he had bestowed. He decreed, however, that no one should believe or pay any attention to her predictions, true though they should be. And so when Cassandra foretold the evils that were to come upon Troy, even her own people would not credit her words. They spoke of her as the "mad prophetess."

Cassandra cried, and cursed the unhappy hour; Foretold our fate; but by the god's decree, All heard, and none believed the prophecy.

VERGIL.

The first sorrow in the lives of King Priam and his good queen came a short time before the birth of Paris, when Hecuba dreamed that her next child would bring ruin upon his family and native city. This caused the deepest distress to Priam and Hecuba, especially when the soothsayer Æsʹa-cus declared that the dream would certainly be fulfilled. Then, though they were tender and loving parents, they made up their minds to sacrifice their own feelings rather than that such a calamity should befall their country. When the child was born, the king, therefore, ordered it to be given to Ar-che-laʹus, one of the shepherds of Mount Ida, with instructions to expose it in a place where it might be destroyed by wild beasts. The shepherd, though very unwilling to do so cruel a thing, was obliged to obey, but on returning to the spot a few days afterwards he found the infant boy alive and unhurt. Some say that the child had been nursed and carefully tended by a she-bear. Archelaus was so touched with pity at the sight of the innocent babe smiling in his face, that he took the boy to his cottage, and, giving him the name Paris, brought him up as one of his own family.

With the herdsmen on Mount Ida, Paris spent his early years, not knowing that he was King Priam's son. He was a brave youth, and of exceeding beauty.

"His sunny hair Cluster'd about his temples like a god's."

TENNYSON, _Œnone_.

He was skilled, too, in all athletic exercises, he was a bold huntsman, and so brave in defending the shepherds against the attacks of robbers that they called him Alexander, a name which means a protector of men. Thus the young prince became a favorite with the people who lived on the hills. Very happy he was amongst them, and amongst the flocks which his good friend and foster father, Archelaus, gave him to be his own. He was still more happy in the company of the charming nymph Œ-noʹne, the daughter of a river god; and he loved her and made her his wife. But this happiness was destined not to be of long duration. The Fates[A] had decreed it otherwise. Œnone the beautiful, whose sorrows have been the theme of many poets, was to lose the love of the young shepherd prince, and the dream of Hecuba was to have its fulfillment.

The Fate That rules the will of Jove had spun the days Of Paris and Œnone.

QUINTUS SMYRNÆUS.

[Footnote A: The Fates were the three sisters, Cloʹtho, Lachʹe-sis, and Atʹro-pos, powerful goddesses who controlled the birth and life of mankind, Clotho, the youngest, presided over the moment of birth, and held a distaff in her hand; Lachesis spun out the thread of human existence (all the events and action's of man's life); and Atropos, with a pair of shears which she always carried, cut this thread at the moment of death.]

II. THE JUDGMENT OF PARIS.

It was through a quarrel among the three goddesses, Juno, Venus, and Minerva, that Œnone, the fair nymph of Mount Ida, met her sad fate, and that the destruction of Troy was brought about. The strife arose on the occasion of the marriage of Peʹleus and Theʹtis. Peleus was a king of Thesʹsa-ly, in Greece, and one of the great heroes of those days. Thetis was a daughter of the sea god Neʹre-us, who had fifty daughters, all beautiful sea nymphs, called "Ne-reʹi-des," from the name of their father. Their duty was to attend upon the greater sea gods, and especially to obey the orders of Neptune.

Thetis was so beautiful that Jupiter himself wished to marry her, but the Fates told him she was destined to have a son who would be greater than his father. The king of heaven having no desire that a son of his should be greater than himself, gave up the idea of wedding the fair nymph of the sea, and consented that she should be the wife of Peleus, who had long loved and wooed her. But Thetis, being a goddess, was unwilling to marry a mortal man. However, she at last consented, and all the gods and goddesses, with one exception, were present at the marriage feast.

For in the elder time, when truth and worth Were still revered and cherished here on earth, The tenants of the skies would oft descend To heroes' spotless homes, as friend to friend; There meet them face to face, and freely share In all that stirred the hearts of mortals there.

CATULLUS (Martin's tr.).

The one exception was Eʹris, or Dis-corʹdi-a, the goddess of discord. This evil-minded deity had at one time been a resident of Olympus, but she caused so much dissension and quarreling there that Jupiter banished her forever from the heavenly mansions. The presence of such a being as a guest on so happy an occasion was not very desirable, and therefore no invitation was sent to her.

Thus slighted, the goddess of discord resolved to have revenge by doing all that she could to disturb the peace and harmony of the marriage feast. With this evil purpose she suddenly appeared in the midst of the company, and threw on the table a beautiful golden apple, on which were inscribed the words, "Let it be given to the fairest."

"This was cast upon the board, When all the full-faced presence of the gods Ranged in the halls of Peleus; whereupon Rose feud, with question unto whom 'twere due."

TENNYSON, _Œnone_.

At once all the goddesses began to claim the glittering prize of beauty. Each contended that she was the "fairest," and therefore should have the

"fruit of pure Hesperian gold That smelt ambrosially."

But soon the only competitors were Juno, Venus, and Minerva, the other goddesses having withdrawn their claims. The contest then became more bitter, and at last Jupiter was called upon to act as judge in the dispute. This delicate task the king of heaven declined to undertake. He knew that whatever way he might decide, he would be sure to offend two of the three goddesses, and thereby destroy the peace of his own household. It was necessary, however, that an umpire should be chosen to put an end to the strife, and doubtless it was the decree of the Fates that the lot should fall on the handsome young shepherd of Mount Ida. His wisdom and prudence were well known to the gods, and all seemed to agree that he was a fit person to decide so great a contest.

Paris was therefore appointed umpire. By Jupiter's command the golden apple was sent to him, to be given to that one of the three goddesses whom he should judge to be the most beautiful. The goddesses themselves were directed to appear before him on Mount Ida, so that, beholding their charms, he might be able to give a just decision. The English poet, Tennyson, in his poem "Œnone," gives a fine description of the three contending deities standing in the presence of the Trojan prince, each in her turn trying, by promise of great reward, to persuade him to declare in her favor. Juno spoke first, and she offered to bestow kingly power and immense wealth upon Paris, if he would award the prize to her.

"She to Paris made Proffer of royal power, ample rule Unquestion'd. . . . . . . . 'Honor,' she said, 'and homage, tax and toll, From many an inland town and haven large.'"

Minerva next addressed the judge, and she promised him great wisdom and knowledge, as well as success in war, if he would give the apple to her.

Then Venus approached the young prince, who all the while held the golden prize in his hand. She had but few words to say, for she was confident in the power of her beauty and the tempting bribe she was about to offer.

"She with a subtle smile in her mild eyes, The herald of her triumph, drawing nigh Half-whisper'd in his ear, 'I promise thee The fairest and most loving wife in Greece.' She spoke and laugh'd."

The subtle smile and the whispered promise won the heart of Paris. Forgetful of Œnone, and disregarding the promises of the other goddesses, he awarded the prize to Venus.

He consign'd To her soft hand the fruit of burnished rind; And foam-born Venus grasp'd the graceful meed, Of war, of evil war, the quickening seed.

COLUTHUS (Elton's tr.).

Such was the famous judgment of Paris. It was perhaps a just decision, for it may be supposed that Venus, being the goddess of beauty, was really the most beautiful of the three. But the story does not give us a very high idea of the character of Paris, who now no longer took pleasure in the company of Œnone. All his thoughts and affections were turned away from her by the promise of Venus. He had grown weary, too, of his simple and innocent life among his flocks and herds on the mountain. He therefore wished much for some adventure that would take him away from scenes which had become distasteful to him.

[Illustration: PARIS.

_Vatican, Rome._]

The opportunity soon came. A member of King Priam's family having died, it was announced that the funeral would be celebrated by athletic games, as was the custom in ancient times. Paris resolved to go down to the city and take part in these games. Prizes were to be offered for competition, and one of the prizes was to be the finest bull that could be picked from the herds on Mount Ida. Now it happened that the bull selected belonged to Paris himself, but it could not be taken without his consent. He was willing, however, to give it for the games on condition that he should be permitted to enter the list of competitors.

The condition was agreed to, and so the shepherd prince parted from Œnone and went to the funeral games at Troy. He intended, perhaps, to return sometime, but it was many years before he saw the fair nymph of Mount Ida again,--not until he was about to die of a wound received from one of the Greeks in the Trojan War. Œnone knew what was to happen, for Apollo had conferred upon her the gift of prophecy, and she warned Paris that if he should go away from her he would bring ruin on himself and his country, telling him also that he would seek for her help when it would be too late to save him. These predictions, as we shall see, were fulfilled. Œnone's grief and despair in her loneliness after the departure of Paris are touchingly described in Tennyson's poem:

"O happy Heaven, how canst thou see my face? O happy earth, how canst thou bear my weight? O death, death, death, thou ever-floating cloud, There are enough unhappy on this earth, Pass by the happy souls, that love to live: I pray thee, pass before my light of life, And shadow all my soul, that I may die. Thou weighest heavy on the heart within, Weigh heavy on my eyelids: let me die."

At the athletic games in Troy everybody admired the noble appearance of Paris, but nobody knew who he was. In the competitions he won all the first prizes, for Venus had given him godlike strength and swiftness. He defeated even Hector, who was the greatest athlete of Troy. Hector, angry at finding himself and all the highborn young men of the city beaten by an unknown stranger, resolved to put him to death, and Paris would probably have been killed, had he not fled for safety into the temple of Jupiter. Cassandra, who happened to be in the temple at the time, noticed Paris closely, and observing that he bore a strong resemblance to her brothers, she asked him about his birth and age. From his answers she was satisfied that he was her brother, and she at once introduced him to the king. Further inquiries were then made. The old shepherd, Archelaus, to whom Paris had been delivered in his infancy to be exposed on Mount Ida, was still living, and he came and told his story. Then King Priam and Queen Hecuba joyfully embraced and welcomed their son, never thinking of the terrible dream or of the prophecy of Æsacus. Hector, no longer angry or jealous, was glad to see his brother, and proud of his victories in the games. Everybody rejoiced except Cassandra. She knew the evil which was to come to Troy through Paris, but nobody would give credit to what the "mad prophetess" said.

Thus restored to his high position as a prince of the royal house of Troy, Paris now resided in his father's palace, apparently contented and happy. But the promise made to him on Mount Ida, which he carefully concealed from his family, was always in his mind. His thoughts were ever turned toward Greece, where dwelt the fairest woman of those times. This was Helen, wife of Men-e-laʹus, king of Sparʹta, celebrated throughout the ancient world for her matchless beauty. Paris had been promised the fairest woman for his wife, and he felt sure that it could be no other than the far-famed Helen. To Greece therefore he resolved to go, as soon as there should be an excuse for undertaking what was then a long and dangerous voyage of many weeks, though in our day it is no more than a few hours' sail.

The occasion was found when King Priam resolved to send ambassadors to the island of Salamis to demand the restoration of his sister Hesione, whom Hercules had carried off many years before. Her husband, Telamon, was now dead, but his son Aʹjax still held her as a prisoner at his court. Priam had never forgotten his sister's love for himself, for she it was, as will be remembered, who redeemed him from slavery and placed him on his father's throne. He now determined that she should be brought back to her native country, and Paris earnestly begged permission to take charge of the expedition which was to be sent to Salamis for that purpose. Priam consented, and a fleet worthy to convey the son of the king of Troy and his retinue to Greece was built by Pherʹe-clus, a skillful Trojan craftsman, whom the goddess Minerva (Pallas) had instructed in all kinds of workmanship.

For loved by Pallas, Pallas did impart To him the shipwright's and the builder's art. Beneath his hand the fleet of Paris rose, The fatal cause of all his country's woes.

POPE, _Iliad_,