§ 18. The strange unity of vertebrated action, and of a true bony contour, infinitely varied in every vertebra, with this glacial outline;--together with the adoption of the head of the Ganges crocodile, the fish-eater, to show his sea descent (and this in the year 1806, when hardly a single fossil saurian skeleton existed within Turner's reach), renders the whole conception one of the most curious exertions of the imaginative intellect with which I am acquainted in the arts. § 19. Thus far, then, of the dragon; next, we have to examine the conception of the Goddess of Discord. We must return for a moment to the tradition about Geryon. I cannot yet decipher the meaning of his oxen, said to be fed together with those of Hades; nor of the journey of Hercules, in which, after slaying Geryon, he returns through Europe like a border forager, driving these herds, and led into farther battle in protection or recovery of them. But it seems to me the main drift of the legend cannot be mistaken; viz., that Geryon is the evil spirit of wealth, as arising from commerce; hence, placed as a guardian of isles in the most distant sea, and reached in a golden boat; while the Hesperian dragon is the evil spirit of wealth, as possessed in households; and associated, therefore, with the true household guardians, or singing nymphs. Hercules (manly labor), slaying both Geryon and Ladon, presents oxen and apples to Juno, who is their proper mistress; but the Goddess of Discord, contriving that one portion of this household wealth shall be ill bestowed by Paris, he, according to Coleridge's interpretation, choosing pleasure instead of wisdom or power;--there issue from this evil choice the catastrophe of the Trojan war, and the wanderings of Ulysses, which are essentially, both in the Iliad and Odyssey, the troubling of household peace; terminating with the restoration of this peace by repentance and patience; Helen and Penelope seen at last sitting upon their household thrones, in the Hesperian light of age. § 20. We have, therefore, to regard Discord, in the Hesperides garden, eminently as the disturber of households, assuming a different aspect from Homer's wild and fierce discord of war. They are, nevertheless, one and the same power; for she changes her aspect at will. I cannot get at the root of her name, Eris. It seems to me as if it ought to have one in common with Erinnys (Fury); but it means always contention, emulation, or competition, either in mind or in words;--the final work of Eris is essentially "division," and she is herself always double-minded; shouts two ways at once (in Iliad, xi. 6), and wears a mantle rent in half (Æneid, viii. 702). Homer makes her loud-voiced, and insatiably covetous. This last attribute is, with him, the source of her usual title. She is little when she first is seen, then rises till her head touches heaven. By Virgil she is called mad; and her hair is of serpents, bound with bloody garlands.