3. We will now proceed to the second settlements of the Dorians, which comprehend the towns between the ridges of Œta and Parnassus; viz., Erineus, Cytinium, Bœum, and Pindus.(1744)
The neighbours of the Dorians in these settlements were, as has been already stated, the Dryopes, the Melians of Trachis, and the Ætolians. The first were hostile to the Dorians; the other two were for the most part friendly to them. These facts again are expressed with much clearness in the mythology of Hercules. Of the relation between the Dorians and Dryopians, and the manner in which it is expressed in the fables of Hercules, we have already given an account.(1745) Ceyx, the Trachinian, was a faithful friend of Hercules, and of his descendants; in one account, indeed, he is called the nephew of Hercules,(1746) who is said to have founded for him his town of Trachis.(1747) In this place was shown a grave of Deianira,(1748) the daughter of Œneus, whose marriage with Hercules is evidently a mythological expression for the league which existed between the Ætolian and Dorian nations before the invasion of Peloponnesus.(1749) For Deianira was an inhabitant of Calydon;(1750) and the Calydonians had the principal share in this expedition. To this marriage is annexed a series of connected Ætolian fables concerning Hercules. For the peculiarity of this part of the heroic mythology is, that they readily passed from one nation to another; and wherever they obtained a firm ground, formed a large mass of traditions. Among these is the conquest of the bull Achelous,(1751) and the adventure at the ford of the Euenus,(1752) which afterwards occasioned the death of Hercules. It is also probable that the residence of Hercules at Olenus, in the house of Dexamenus, was connected with the Ætolian adventures; although even Hesiod does not in this legend mention the ancient Ætolian town Olenus in the neighbourhood of Calydon, but the Achæan city of the same name on the banks of the Pirus.(1753) Now Dexamenus is frequently placed in connexion with the Calydonian family of Œneus;(1754) the wife of Œneus came from Olenus, and was of the same family. The ancient legend represented him as a hospitable hero: which quality is also expressed in his name (Δεξαμενὸς, from δεξάμενος); in return for which, Hercules released him from his brutal guests, the Centaurs;(1755) to which fable the ancient battle of the Centaurs in the mythology of Hercules probably annexed itself. Lastly, Hercules is said to have led the Ætolians against the Thesprotians of Ephyra. This expedition was perhaps as much celebrated in ancient lays as the taking of Œchalia. Ephyra, which is here spoken of, is an ancient city of Thesprotia,(1756) situated on the spot where the Acherusian lake flows into the sea through the river Selleeis (Acheron). In later times the name of this city was Cichyrus; but even at the present day remains of the original Cyclopian style of building, not unlike those of Tiryns, are extant.(1757) The whole district is celebrated in fables as the dwelling-place of Aidoneus: as the seat of an oracle where departed spirits were questioned, it was always regarded by the inhabitants with an awe, which was further increased by a belief that the natives were very skilful in the preparation of poison.(1758) This city Hercules is said to have attacked as an ally of the Ætolians; whence it appears probable that this circumstance gave occasion for introducing his contest with Hades, and his adventures in the infernal regions, such as the carrying away of Cerberus, the liberation of other heroes,(1759) &c. It must not, however, be thought, that in the style of Euhemerus, I suppose a king Aidoneus to have really once reigned in this district, who had a dog, or rather a general, named Cerberus, whom Hercules overcame in a battle, &c. The following appears to be a more probable method of accounting for the origin of this fable. The gloomy religious rites on the banks of the Acheron, which had always deterred the neighbouring nations from a participation in them, were at an early period contrasted with the free and active habits of the heroic tribes; the awe inspired by the presence of the unearthly spectres with the proud spirit and bold thoughts of a military life. If now the people themselves came into collision with each other, their gods necessarily did the same; the result of which was traditions of contest and war between themselves. On the other hand, it must not be thought that the fable has a purely symbolical meaning; and that Hercules was worshipped, together with Hades, merely as an enemy of Death, as a deity alleviating and removing the terrors of the infernal regions.