Myths and Legends of Ancient Greece and Rome 1

Myths and Legends of Ancient Greece and Rome 1

Myths and Legends of Ancient Greece and Rome

: E.M. Berens

 

 

PREFACE.

 

The want of an interesting work on Greek and Roman mythology, suitable for

the requirements of both boys and girls, has long been recognized by the

principals of our advanced schools. The study of the classics themselves,

even where the attainments of the pupil have rendered this feasible, has

not been found altogether successful in giving to the student a clear and

succinct idea of the religious beliefs of the ancients, and it has been

suggested that a work which would so deal with the subject as to render it

at once interesting and instructive would be hailed as a valuable

introduction to the study of classic authors, and would be found to assist

materially the labours of both master and pupil.

 

In endeavouring to supply this want I have sought to place before the

reader a lifelike picture of the deities of classical times as they were

conceived and worshipped by the ancients themselves, and thereby to awaken

in the minds of young students a desire to become more intimately

acquainted with the noble productions of classical antiquity.

 

It has been my aim to render the Legends, which form the second portion of

the work, a picture, as it were, of old Greek life; its customs, its

superstitions, and its princely hospitalities, for which reason they are

given at somewhat greater length than is usual in works of the kind.

 

In a chapter devoted to the purpose some interesting particulars have been

collected respecting the public worship of the ancient Greeks and Romans

(more especially of the former), to which is subjoined an account of their

principal festivals.

 

I may add that no pains have been spared in order that, without passing

over details the omission of which would have {ii} marred the completeness

of the work, not a single passage should be found which could possibly

offend the most scrupulous delicacy; and also that I have purposely treated

the subject with that reverence which I consider due to every religious

system, however erroneous.

 

It is hardly necessary to dwell upon the importance of the study of

Mythology: our poems, our novels, and even our daily journals teem with

classical allusions; nor can a visit to our art galleries and museums be

fully enjoyed without something more than a mere superficial knowledge of a

subject which has in all ages inspired painters, sculptors, and poets. It

therefore only remains for me to express a hope that my little work may

prove useful, not only to teachers and scholars, but also to a large class

of general readers, who, in whiling away a leisure hour, may derive some

pleasure and profit from its perusal.

 

E. M. BERENS.

 

* * * * *

 

 

{iii}

 

CONTENTS.

 

PART I.--MYTHS.

Page

Introduction, 7

 

FIRST DYNASTY.

ORIGIN OF THE WORLD--

URANUS AND GÆA (Coelus and Terra), 11

 

SECOND DYNASTY.

CRONUS (Saturn), 14

RHEA (Ops), 18

DIVISION OF THE WORLD, 19

THEORIES AS TO THE ORIGIN OF MAN, 21

 

THIRD DYNASTY.

OLYMPIAN DIVINITIES--

ZEUS (Jupiter), 26

HERA (Juno), 38

PALLAS-ATHENE (Minerva), 43

THEMIS, 48

HESTIA (Vesta), 48

DEMETER (Ceres), 50

APHRODITE (Venus), 58

HELIOS (Sol), 61

EOS (Aurora), 67

PHOEBUS-APOLLO, 68

HECATE, 85

SELENE (Luna), 86

ARTEMIS (Diana), 87

HEPHÆSTUS (Vulcan), 97

POSEIDON (Neptune), 101

 

{iv}

SEA DIVINITIES--

OCEANUS, 107

NEREUS, 108

PROTEUS, 108

TRITON AND THE TRITONS, 109

GLAUCUS, 109

THETIS, 110

THAUMAS, PHORCYS, AND CETO, 111

LEUCOTHEA, 111

THE SIRENS, 112

ARES (Mars), 112

NIKE (Victoria), 117

HERMES (Mercury), 117

DIONYSUS (Bacchus or Liber), 124

AÏDES (Pluto), 130

PLUTUS, 137

 

MINOR DIVINITIES--

THE HARPIES, 137

ERINYES, EUMENIDES (Furiæ, Diræ), 138

MOIRÆ OR FATES (Parcæ), 139

NEMESIS, 141

 

NIGHT AND HER CHILDREN--

NYX (Nox), 142

THANATOS (Mors), HYPNUS (Somnus), 142

MORPHEUS, 143

THE GORGONS, 144

GRÆÆ, 145

SPHINX, 146

TYCHE (Fortuna) and ANANKE (Necessitas), 147

KER, 149

ATE, 149

MOMUS, 149

EROS (Cupid, Amor) and PSYCHE, 150

HYMEN, 154

IRIS, 155

HEBE (Juventas), 156

GANYMEDES, 157

{v}

THE MUSES, 157

PEGASUS, 162

THE HESPERIDES, 162

CHARITES OR GRACES, 163

HORÆ (Seasons), 164

THE NYMPHS, 165

THE WINDS, 170

PAN (Faunus), 171

THE SATYRS, 174

PRIAPUS, 175

ASCLEPIAS (Æsculapius), 176

 

ROMAN DIVINITIES--

JANUS, 178

FLORA, 180

ROBIGUS, 180

POMONA, 180

VERTUMNUS, 181

PALES, 181

PICUS, 182

PICUMNUS AND PILUMNUS, 182

SILVANUS, 182

TERMINUS, 182

CONSUS, 183

LIBITINA, 183

LAVERNA, 184

COMUS, 184

CAMENÆ, 184

GENII, 185

MANES, 185

PENATES, 187

 

PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS--

TEMPLES, 188

STATUES, 190

ALTARS, 191

PRIESTS, 191

SACRIFICES, 192

ORACLES, 194

SOOTHSAYERS, 195

{vi}

AUGURS, 196

FESTIVALS, 196

 

GREEK FESTIVALS--

ELEUSINIAN MYSTERIES, 196

THESMOPHORIA, 197

DIONYSIA, 197

PANATHENÆA, 199

DAPHNEPHORIA, 200

 

ROMAN FESTIVALS--

SATURNALIA, 200

CEREALIA, 201

VESTALIA, 201

 

PART II.--LEGENDS.

CADMUS, 203

PERSEUS, 205

ION, 210

DÆDALUS AND ICARUS, 211

THE ARGONAUTS, 213

PELOPS, 232

HERACLES, 234

BELLEROPHON, 256

THESEUS, 259

OEDIPUS, 269

THE SEVEN AGAINST THEBES, 272

THE EPIGONI, 276

ALCMÆON AND THE NECKLACE, 277

THE HERACLIDÆ, 280

THE SIEGE OF TROY, 283

RETURN OF THE GREEKS FROM TROY, 304

 

* * * * *

 

 

{7}

 

MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME.

 

* * * * *

 

PART I.--MYTHS.

 

* * * * *

 

INTRODUCTION.

 

Before entering upon the many strange beliefs of the ancient Greeks, and

the extraordinary number of gods they worshipped, we must first consider

what kind of beings these divinities were.

 

In appearance, the gods were supposed to resemble mortals, whom, however,

they far surpassed in beauty, grandeur, and strength; they were also more

commanding in stature, height being considered by the Greeks an attribute

of beauty in man or woman. They resembled human beings in their feelings

and habits, intermarrying and having children, and requiring daily

nourishment to recruit their strength, and refreshing sleep to restore

their energies. Their blood, a bright ethereal fluid called Ichor, never

engendered disease, and, when shed, had the power of producing new life.

 

The Greeks believed that the mental qualifications of their gods were of a

much higher order than those of men, but nevertheless, as we shall see,

they were not considered to be exempt from human passions, and we

frequently behold them actuated by revenge, deceit, and jealousy. They,

however, always punish the evil-doer, and visit with dire calamities any

impious mortal who dares to neglect their worship or despise their rites.

We often hear of them visiting mankind and partaking of their hospitality,

and not unfrequently both gods and goddesses {8} become attached to

mortals, with whom they unite themselves, the offspring of these unions

being called heroes or demi-gods, who were usually renowned for their great

strength and courage. But although there were so many points of resemblance

between gods and men, there remained the one great characteristic

distinction, viz., that the gods enjoyed immortality. Still, they were not

invulnerable, and we often hear of them being wounded, and suffering in

consequence such exquisite torture that they have earnestly prayed to be

deprived of their privilege of immortality.

 

The gods knew no limitation of time or space, being able to transport

themselves to incredible distances with the speed of thought. They

possessed the power of rendering themselves invisible at will, and could

assume the forms of men or animals as it suited their convenience. They

could also transform human beings into trees, stones, animals, &c., either

as a punishment for their misdeeds, or as a means of protecting the

individual, thus transformed, from impending danger. Their robes were like

those worn by mortals, but were perfect in form and much finer in texture.

Their weapons also resembled those used by mankind; we hear of spears,

shields, helmets, bows and arrows, &c., being employed by the gods. Each

deity possessed a beautiful chariot, which, drawn by horses or other

animals of celestial breed, conveyed them rapidly over land and sea

according to their pleasure. Most of these divinities lived on the summit

of Mount Olympus, each possessing his or her individual habitation, and all

meeting together on festive occasions in the council-chamber of the gods,

where their banquets were enlivened by the sweet strains of Apollo's lyre,

whilst the beautiful voices of the Muses poured forth their rich melodies

to his harmonious accompaniment. Magnificent temples were erected to their

honour, where they were worshipped with the greatest solemnity; rich gifts

were presented to them, and animals, and indeed sometimes human beings,

were sacrificed on their altars.

 

In the study of Grecian mythology we meet with some {9} curious, and what

may at first sight appear unaccountable notions. Thus we hear of terrible

giants hurling rocks, upheaving mountains, and raising earthquakes which

engulf whole armies; these ideas, however, may be accounted for by the

awful convulsions of nature, which were in operation in pre-historic times.

Again, the daily recurring phenomena, which to us, who know them to be the

result of certain well-ascertained laws of nature, are so familiar as to

excite no remark, were, to the early Greeks, matter of grave speculation,

and not unfrequently of alarm. For instance, when they heard the awful roar

of thunder, and saw vivid flashes of lightning, accompanied by black clouds

and torrents of rain, they believed that the great god of heaven was angry,

and they trembled at his wrath. If the calm and tranquil sea became

suddenly agitated, and the crested billows rose mountains high, dashing

furiously against the rocks, and threatening destruction to all within

their reach, the sea-god was supposed to be in a furious rage. When they

beheld the sky glowing with the hues of coming day they thought that the

goddess of the dawn, with rosy fingers, was drawing aside the dark veil of

night, to allow her brother, the sun-god, to enter upon his brilliant

career. Thus personifying all the powers of nature, this very imaginative

and highly poetical nation beheld a divinity in every tree that grew, in

every stream that flowed, in the bright beams of the glorious sun, and the

clear, cold rays of the silvery moon; for them the whole universe lived and

breathed, peopled by a thousand forms of grace and beauty.

 

The most important of these divinities may have been something more than

the mere creations of an active and poetical imagination. They were

possibly human beings who had so distinguished themselves in life by their

preeminence over their fellow-mortals that after death they were deified by

the people among whom they lived, and the poets touched with their magic

wand the details of lives, which, in more prosaic times, would simply have

been recorded as illustrious. {10}

 

It is highly probable that the reputed actions of these deified beings were

commemorated by bards, who, travelling from one state to another,

celebrated their praise in song; it therefore becomes exceedingly

difficult, nay almost impossible, to separate bare facts from the

exaggerations which never fail to accompany oral traditions.

 

In order to exemplify this, let us suppose that Orpheus, the son of Apollo,

so renowned for his extraordinary musical powers, had existed at the

present day. We should no doubt have ranked him among the greatest of our

musicians, and honoured him as such; but the Greeks, with their vivid

imagination and poetic license, exaggerated his remarkable gifts, and

attributed to his music supernatural influence over animate and inanimate

nature. Thus we hear of wild beasts tamed, of mighty rivers arrested in

their course, and of mountains being moved by the sweet tones of his voice.

The theory here advanced may possibly prove useful in the future, in

suggesting to the reader the probable basis of many of the extraordinary

accounts we meet with in the study of classical mythology.

 

And now a few words will be necessary concerning the religious beliefs of

the Romans. When the Greeks first settled in Italy they found in the

country they colonized a mythology belonging to the Celtic inhabitants,

which, according to the Greek custom of paying reverence to all gods, known

or unknown, they readily adopted, selecting and appropriating those

divinities which had the greatest affinity to their own, and thus they

formed a religious belief which naturally bore the impress of its ancient

Greek source. As the primitive Celts, however, were a less civilized people

than the Greeks, their mythology was of a more barbarous character, and

this circumstance, combined with the fact that the Romans were not gifted

with the vivid imagination of their Greek neighbours, leaves its mark on

the Roman mythology, which is far less fertile in fanciful conceits, and

deficient in all those fairy-like stories and wonderfully poetic ideas

which so strongly characterize that of the Greeks.

 

* * * * *

 

{11}

 

ORIGIN OF THE WORLD.--FIRST DYNASTY.

 

URANUS AND GÆA. (COELUS AND TERRA.)

 

The ancient Greeks had several different theories with regard to the origin

of the world, but the generally accepted notion was that before this world

came into existence, there was in its place a confused mass of shapeless

elements called Chaos. These elements becoming at length consolidated (by

what means does not appear), resolved themselves into two widely different

substances, the lighter portion of which, soaring on high, formed the sky

or firmament, and constituted itself into a vast, overarching vault, which

protected the firm and solid mass beneath.

 

Thus came into being the two first great primeval deities of the Greeks,

Uranus and Ge or Gæa.

 

Uranus, the more refined deity, represented the light and air of heaven,

possessing the distinguishing qualities of light, heat, purity, and

omnipresence, whilst Gæa, the firm, flat,[1] life-sustaining earth, was

worshipped as the great all-nourishing mother. Her many titles refer to her

more or less in this character, and she appears to have been universally

revered among the Greeks, there being scarcely a city in Greece which did

not contain a temple erected in her honour; indeed Gæa was held in such

veneration that her name was always invoked whenever the gods took a solemn

oath, made an emphatic declaration, or implored assistance.

 

Uranus, the heaven, was believed to have united himself in marriage with

Gæa, the earth; and a moment's reflection will show what a truly poetical,

and also what a logical idea this was; for, taken in a figurative sense,

{12} this union actually does exist. The smiles of heaven produce the

flowers of earth, whereas his long-continued frowns exercise so depressing

an influence upon his loving partner, that she no longer decks herself in

bright and festive robes, but responds with ready sympathy to his

melancholy mood.

 

The first-born child of Uranus and Gæa was Oceanus,[2] the ocean stream,

that vast expanse of ever-flowing water which encircled the earth. Here we

meet with another logical though fanciful conclusion, which a very slight

knowledge of the workings of nature proves to have been just and true. The

ocean is formed from the rains which descend from heaven and the streams

which flow from earth. By making Oceanus therefore the offspring of Uranus

and Gæa, the ancients, if we take this notion in its literal sense, merely

assert that the ocean is produced by the combined influence of heaven and

earth, whilst at the same time their fervid and poetical imagination led

them to see in this, as in all manifestations of the powers of nature, an

actual, tangible divinity.

 

But Uranus, the heaven, the embodiment of light, heat, and the breath of

life, produced offspring who were of a much less material nature than his

son Oceanus. These other children of his were supposed to occupy the

intermediate space which divided him from Gæa. Nearest to Uranus, and just

beneath him, came Aether (Ether), a bright creation representing that

highly rarified atmosphere which immortals alone could breathe. Then

followed Aër (Air), which was in close proximity to Gæa, and represented,

as its name implies, the grosser atmosphere surrounding the earth which

mortals could freely breathe, and without which they would perish. Aether

and Aër were separated from each other by divinities called Nephelae. These

were their restless and wandering sisters, who existed in the form of

clouds, ever {13} floating between Aether and Aër. Gæa also produced the

mountains, and Pontus (the sea). She united herself with the latter, and

their offspring were the sea-deities Nereus, Thaumas, Phorcys, Ceto, and Eurybia.