he
dead pathetically, Pindar magnificently."

His conceptions of the life to come were inseparably connected
with certain definite locations. He believed Hades to be the
destination of all our mortal race, but conceived it subdivided
into a Tartarus for the impious and an Elysium for the righteous.
He thought that the starry firmament was the solid floor of a
world of splendor, bliss, and immortality, inhabited by the gods,
but fatally inaccessible to man. When he thinks of this place, it
is with a sigh, a sigh that man's aspirations towards it are vain
and his attempts to reach it irreverent. This latter thought he
enforces by an earnest allusion to the myth of Bellerophon, who,
daring to soar to the cerulean seat of the gods on the winged
steed Pegasus, was punished for his arrogance by being hurled down
headlong. These assertions are to be sustained by citations of his
own words. The references made are to Donaldson's edition.

In the second Pythian Ode10 Pindar repeats, and would appear to
endorse, the old monitory legend of Ixion, who for his outrageous
crimes was bound to an ever revolving wheel in Hades and made to
utter warnings against such offences as his own. In the first
Pythian we read, "Hundred headed Typhon, enemy of the gods, lies
in dreadful Tartarus."11 Among the preserved fragments of Pindar
the one numbered two hundred and twenty three reads thus: "The
bottom of Tartarus shall press thee down with solid necessities."
The following is from the first Isthmian Ode: "He who, laying up
private wealth, laughs at the poor, does not consider that he
shall close up his life for Hades without honor."12 The latter
part of the tenth Nemean Ode recounts, with every appearance of
devout belief, the history of Castor and Pollux, the god begotten
twins, who, reversing conditions with each other on successive
days and nights, spent their interchangeable immortality each
alternately in heaven and in Hades. The astronomical
interpretation of this account may be correct; but its
applicability to the wondering faith of the earlier poets is
extremely doubtful.

10 L. 39.

11 LI. 15, 16.

12 L. 68.

The seventh Isthmian contains this remarkable sentence: "Unequal
is the fate of man: he can think of great things, but is too
ephemeral a creature to reach the brazen floored seat of the
gods."13 A similar sentiment is expressed in the sixth Nemean:
"Men are a mere nothing; while to the gods the brazen heaven
rema