From vases alone it would be sufficiently evident, I think, that the ‘Judgment of Paris’[769] is really based on Hermes and the Charites, but literary evidence confirms the view. The Κρίσις, the Decision, of Paris is always as much a Choice as a Judgment; a Choice somewhat like that invented for Heracles by the philosopher Prodicus, though at once more spontaneous and more subtle than that rather obvious effort at edification. The particular decision is associated in legend with the name of a special hero, of one particular ‘young man moving to and fro alone, in an empty hut in the firelight[770].’ It is an anguish of hesitancy ending in a choice which precipitates the greatest tragedy of Greek legend. But before Paris was there the Choice was there. The exact elements of the Choice vary in different versions. Athene is sometimes Wisdom and sometimes War. But in general Hera is Royalty or Grandeur; Athene is Prowess; Aphrodite of course is Love. And what exactly has the ‘young man’ to decide? Which of the three is fairest? Or whose gifts he desires the most? It matters not at all, for both are different ways of saying the same thing. Late writers, Alexandrian and Roman, degrade the story into a beauty-contest between three thoroughly personal goddesses, vulgar in itself and complicated by bribery still more vulgar. But early versions scarcely distinguish the goddesses from the gifts they bring. There is no difference between them except the difference of their gifts. They are Charites, Gift-bringers. They are their own gifts. Or, as the Greek put it, their gifts are their σημεῖα, their tokens. And Hermes had led them long since, in varying forms, before the eyes of each and all of mankind. They might be conceived as undifferentiated, as mere Givers-of-Blessing in general. But it needed only a little reflection to see that Χάρις often wars against Χάρις, and that if one be chosen, others must be rejected[771]. * * * * * As gift-givers the same three goddesses again appear in the myth of the daughters of Pandareos, but this time they are not rivals; and with them comes a fourth, Artemis, whose presence is significant. Homer tells the story by the mouth of Penelope[772]: ‘Their father and their mother dear died by the gods’ high doom, The maidens were left orphans alone within their home; Fair Aphrodite gave them curds and honey of the bee And lovely wine, and Hera made them very fair to see, And wise beyond all women-folk. And holy Artemis Made them to wax in stature, and Athene for their bliss Taught them all glorious handiworks of woman’s artifice.’ [Illustration: FIG. 82.] The maiden goddesses tend the maidens, but to Homer _the_ Maiden above all others is Artemis, sister of Apollo, daughter of Zeus[773]. He puts the story into the mouth of Penelope as part of a prayer to Artemis.