[Footnote 84: Nowhere is the relation between men and the Gods, and the all-covering variety of divine agency, in ancient Grecian belief, more instructively illustrated than in the Hippolytus of Euripides. Hippolytus, a youth priding himself on piety and still more upon inexorable continence (1140-1365), is not merely the constant worshipper of the goddess Artemis, but also her companion; she sits with him, hunts with him; he hears her voice and converses with her; he knows her presence by the divine odour, though he does not see her ([Greek: su/nthake, sugku/nage], 1093-1391-87). But he disdains to address a respectful word to Aphrodité, or to yield in any way to her influence, though he continually passes by her statue which stands at his gates; he even speaks of her in disparaging terms (13-101). Aphrodité becomes deeply indignant with him, not because he is devoted to Artemis, but because he neglects and despises herself (20): for the Gods take offence when they are treated with disrespect, just as men do (6-94). His faithful attendant laments this misguided self-sufficiency, and endeavours in vain to reason his master out of it (see the curious dialogue 87-120, also 445). Aphrodité accordingly resolves to punish Hippolytus for this neglect by inspiring Phædra, his step-mother, with an irresistible passion for him: she foresees that this will prove the destruction of Phædra as well as of Hippolytus, but no such consideration can be allowed to countervail the necessity of punishing her enemies. She accordingly smites Phædra with love-sickness, which, since Phædra will not reveal the cause, the chorus ascribes to the displeasure and visitation of some unknown divinity, Pan, Hekatê, Kybelê, &c. (142-238). The course of this beautiful drama is well known: Aphrodité proves herself a goddess and something more (359): Phædra and Hippolytus both perish; Theseus is struck down with grief and remorse (1402); while Artemis, who appears at the end to console the dying Hippolytus and reprove Theseus, laments that it was not in her power, according to the established etiquette among the Gods, to interpose for the protection of Hippolytus against the anger of Aphrodité, but promises to avenge him by killing with her unerring arrows some marked favourite of Aphrodité (1327-1421). "Non esse curæ Diis securitatem nostram, esse ultionem."--Tacitus.] [Footnote 85: Homer, Iliad xxiv. 527.]