In his oracle he appears as the counsellor of men, between men and Zeus he is a kind of mediator (like the son of Baiame in Australia, or of Puluga in the Andaman isles), tempering the austerity of justice with a yearning and kind compassion. He sanctifies the pastoral life by his example, and, as one who had known bondage to a mortal, his sympathy lightens the burden of the slave. He is the guide of colonists, he knows all the paths of earth and all the ways of the sea, and leads wanderers far from Greece into secure havens, and settles them on fertile shores. But he is also the god before whom the Athenians first flogged and then burned their human scapegoats.* His example consecrated the abnormal post-Homeric vices of Greece. He is capable of metamorphosis into various beasts, and his temple courts are thronged with images of frogs, and mice, and wolves, and dogs, and ravens, over whose elder worship he throws his protection. He is the god of sudden death; he is amorous and revengeful. The fair humanities of old religion boast no figure more beautiful; yet he, too, bears the birthmarks of ancient creeds, and there is a shadow that stains his legend and darkens the radiance of his glory. * At the Thergelia. See Meursius, Græcia Feriata. ARTEMIS. If Apollo soon disengages himself from the sun, and appears as a deity chiefly remarkable for his moral and prophetic attributes, Artemis retains as few traces of any connection with the moon. "In the development of Artemis may most clearly be distinguished," says Claus, the progress of the human intellect from the early, rude, and, as it were, natural ideas, to the fair and brilliant fancies of poets and sculptors."* * De Dianæ Antiguisstma apud Græcos Natura, Vratialaviæ, 1881.