Myths and Legends of Ancient Greece and Rome 12

Myths and Legends of Ancient Greece and Rome 12

NYX (NOX).

 

Nyx, the daughter of Chaos, being the personification of Night, was,

according to the poetic ideas of the Greeks, considered to be the mother of

everything mysterious and inexplicable, such as death, sleep, dreams, &c.

She became united to Erebus, and their children were Aether and Hemera (Air

and Daylight), evidently a simile of the poets, to indicate that darkness

always precedes light.

 

Nyx inhabited a palace in the dark regions of the lower world, and is

represented as a beautiful woman, seated in a chariot, drawn by two black

horses. She is clothed in dark robes, wears a long veil, and is accompanied

by the stars, which follow in her train.

 

THANATOS (MORS) AND HYPNUS (SOMNUS).

 

Thanatos (Death) and his twin-brother Hypnus (Sleep) were the children of

Nyx.

 

Their dwelling was in the realm of shades, and when they appear among

mortals, Thanatos is feared and hated as the enemy of mankind, whose hard

heart knows no pity, whilst his brother Hypnus is universally loved and

welcomed as their kindest and most beneficent friend.

 

But though the ancients regarded Thanatos as a gloomy and mournful

divinity, they did not represent him with any exterior repulsiveness. On

the contrary, he appears as a beautiful youth, who holds in his hand an

inverted {143} torch, emblematical of the light of life being extinguished,

whilst his disengaged arm is thrown lovingly round the shoulder of his

brother Hypnus.

 

Hypnus is sometimes depicted standing erect with closed eyes; at others he

is in a recumbent position beside his brother Thanatos, and usually bears a

poppy-stalk in his hand.

 

A most interesting description of the abode of Hypnus is given by Ovid in

his Metamorphoses. He tells us how the god of Sleep dwelt in a

mountain-cave near the realm of the Cimmerians, which the sun never pierced

with his rays. No sound disturbed the stillness, no song of birds, not a

branch moved, and no human voice broke the profound silence which reigned

everywhere. From the lowermost rocks of the cave issued the river Lethe,

and one might almost have supposed that its course was arrested, were it

not for the low, monotonous hum of the water, which invited slumber. The

entrance was partially hidden by numberless white and red poppies, which

Mother Night had gathered and planted there, and from the juice of which

she extracts drowsiness, which she scatters in liquid drops all over the

earth, as soon as the sun-god has sunk to rest. In the centre of the cave

stands a couch of blackest ebony, with a bed of down, over which is laid a

coverlet of sable hue. Here the god himself reposes, surrounded by

innumerable forms. These are idle dreams, more numerous than the sands of

the sea. Chief among them is Morpheus, that changeful god, who may assume

any shape or form he pleases. Nor can the god of Sleep resist his own

power; for though he may rouse himself for a while, he soon succumbs to the

drowsy influences which surround him.

 

MORPHEUS.

 

Morpheus, the son of Hypnus, was the god of Dreams.

 

He is always represented winged, and appears sometimes as a youth,

sometimes as an old man. In his hand he bears a cluster of poppies, and as

he steps with {144} noiseless footsteps over the earth, he gently scatters

the seeds of this sleep-producing plant over the eyes of weary mortals.

 

Homer describes the House of Dreams as having two gates: one, whence issue

all deceptive and flattering visions, being formed of ivory; the other,

through which proceed those dreams which are fulfilled, of horn.

 

THE GORGONS.

 

The Gorgons, Stheno, Euryale, and Medusa, were the three daughters of

Phorcys and Ceto, and were the personification of those benumbing, and, as

it were, petrifying sensations, which result from sudden and extreme fear.

 

They were frightful winged monsters, whose bodies were covered with scales;

hissing, wriggling snakes clustered round their heads instead of hair;

their hands were of brass; their teeth resembled the tusks of a wild boar;

and their whole aspect was so appalling, that they are said to have turned

into stone all who beheld them.

 

These terrible sisters were supposed to dwell in that remote and mysterious

region in the far West, beyond the sacred stream of Oceanus.

 

The Gorgons were the servants of Aïdes, who made use of them to terrify and

overawe those shades, doomed to be kept in a constant state of unrest as a

punishment for their misdeeds, whilst the Furies, on their part, scourged

them with their whips and tortured them incessantly.

 

The most celebrated of the three sisters was Medusa, who alone was mortal.

She was originally a golden-haired and very beautiful maiden, who, as a

priestess of Athene, was devoted to a life of celibacy; but, being wooed by

Poseidon, whom she loved in return, she forgot her vows, and became united

to him in marriage. For this offence she was punished by the goddess in a

most terrible manner. Each wavy lock of the beautiful hair which had so

charmed her husband, was changed into a {145} venomous snake; her once

gentle, love-inspiring eyes now became blood-shot, furious orbs, which

excited fear and disgust in the mind of the beholder; whilst her former

roseate hue and milk-white skin assumed a loathsome greenish tinge. Seeing

herself thus transformed into so repulsive an object, Medusa fled from her

home, never to return. Wandering about, abhorred, dreaded, and shunned by

all the world, she now developed into a character, worthy of her outward

appearance. In her despair she fled to Africa, where, as she passed

restlessly from place to place, infant snakes dropped from her hair, and

thus, according to the belief of the ancients, that country became the

hotbed of these venomous reptiles. With the curse of Athene upon her, she

turned into stone whomsoever she gazed upon, till at last, after a life of

nameless misery, deliverance came to her in the shape of death, at the

hands of Perseus.

 

It is well to observe that when the Gorgons are spoken of in the singular,

it is Medusa who is alluded to.

 

Medusa was the mother of Pegasus and Chrysaor, father of the three-headed,

winged giant Geryones, who was slain by Heracles.

 

GRÆÆ.

 

The Grææ, who acted as servants to their sisters the Gorgons, were also

three in number; their names were Pephredo, Enyo, and Dino.

 

In their original conception they were merely personifications of kindly

and venerable old age, possessing all its benevolent attributes without its

natural infirmities. They were old and gray from their birth, and so they

ever remained. In later times, however, they came to be regarded as

misshapen females, decrepid, and hideously ugly, having only one eye, one

tooth, and one gray wig between them, which they lent to each other, when

one of them wished to appear before the world.

 

When Perseus entered upon his expedition to slay the Medusa, he repaired to

the abode of the Grææ, in the far {146} west, to inquire the way to the

Gorgons, and on their refusing to give any information, he deprived them of

their one eye, tooth, and wig, and did not restore them until he received

the necessary directions.

 

SPHINX.

 

The Sphinx was an ancient Egyptian divinity, who personified wisdom, and

the fertility of nature. She is represented as a lion-couchant, with the

head and bust of a woman, and wears a peculiar sort of hood, which

completely envelops her head, and falls down on either side of the face.

 

Transplanted into Greece, this sublime and mysterious Egyptian deity

degenerates into an insignificant, and yet malignant power, and though she

also deals in mysteries, they are, as we shall see, of a totally different

character, and altogether inimical to human life.

 

[Illustration]

 

The Sphinx is represented, according to Greek genealogy, as the offspring

of Typhon and Echidna.[48] Hera, being upon one occasion displeased with

the Thebans, sent them this awful monster, as a punishment for their

offences. Taking her seat on a rocky eminence near the city of Thebes,

commanding a pass which the Thebans were compelled to traverse in their

usual way of business, she propounded to all comers a riddle, and if they

failed to solve it, she tore them in pieces.

 

During the reign of King Creon, so many people had fallen a sacrifice to

this monster, that he determined to use every effort to rid the country of

so terrible a scourge. On consulting the oracle of Delphi, he was informed

that the only way to destroy the Sphinx was to solve one of her riddles,

when she would immediately precipitate herself from the rock on which she

was seated.

 

Creon, accordingly, made a public declaration to the effect, that whoever

could give the true interpretation of a riddle propounded by the monster,

should obtain the crown, and the hand of his sister Jocaste. Oedipus

offered {147} himself as a candidate, and proceeding to the spot where she

kept guard, received from her the following riddle for solution: "What

creature goes in the morning on four legs, at noon on two, and in the

evening on three?" Oedipus replied, that it must be man, who during his

infancy creeps on all fours, in his prime walks erect on two legs, and when

old age has enfeebled his powers, calls a staff to his assistance, and thus

has, as it were, three legs.

 

The Sphinx no sooner heard this reply, which was the correct solution of

her riddle, than she flung herself over the precipice, and perished in the

abyss below.

 

The Greek Sphinx may be recognized by having wings and by being of smaller

dimensions than the Egyptian Sphinx.

 

TYCHE (FORTUNA) AND ANANKE (NECESSITAS).

 

TYCHE (FORTUNA).

 

Tyche personified that peculiar combination of circumstances which we call

luck or fortune, and was considered to be the source of all unexpected

events in human life, whether good or evil. If a person succeeded in all he

undertook without possessing any special merit of his own, Tyche was

supposed to have smiled on his birth. If, on the other hand, undeserved

ill-luck followed him through life, and all his efforts resulted in

failure, it was ascribed to her adverse influence.

 

This goddess of Fortune is variously represented. Sometimes she is depicted

bearing in her hand two rudders, with one of which she steers the bark of

the fortunate, and with the other that of the unfortunate among mortals. In

later times she appears blindfolded, and stands on a ball or wheel,

indicative of the fickleness and ever-revolving {148} changes of fortune.

She frequently bears the sceptre and cornucopia[49] or horn of plenty, and

is usually winged. In her temple at Thebes, she is represented holding the

infant Plutus in her arms, to symbolize her power over riches and

prosperity.

 

Tyche was worshipped in various parts of Greece, but more particularly by

the Athenians, who believed in her special predilection for their city.

 

FORTUNA.

 

Tyche was worshipped in Rome under the name of Fortuna, and held a position

of much greater importance among the Romans than the Greeks.

 

In later times Fortuna is never represented either winged or standing on a

ball; she merely bears the cornucopia. It is evident, therefore, that she

had come to be regarded as the goddess of good luck only, who brings

blessings to man, and not, as with the Greeks, as the personification of

the fluctuations of fortune.

 

In addition to Fortuna, the Romans worshipped Felicitas as the giver of

positive good fortune.

 

ANANKE (NECESSITAS).

 

As Ananke, Tyche assumes quite another character, and becomes the

embodiment of those immutable laws of nature, by which certain causes

produce certain inevitable results.

 

In a statue of this divinity at Athens she was represented with hands of

bronze, and surrounded with nails and hammers. The hands of bronze probably

indicated the irresistible power of the inevitable, and the hammer and

chains the fetters which she forged for man.

 

Ananke was worshipped in Rome under the name of Necessitas.

 

{149}

 

KER.

 

In addition to the Moiræ, who presided over the life of mortals, there was

another divinity, called Ker, appointed for each human being at the moment

of his birth. The Ker belonging to an individual was believed to develop

with his growth, either for good or evil; and when the ultimate fate of a

mortal was about to be decided, his Ker was weighed in the balance, and,

according to the preponderance of its worth or worthlessness, life or death

was awarded to the human being in question. It becomes evident, therefore,

that according to the belief of the early Greeks, each individual had it in

his power, to a certain extent, to shorten or prolong his own existence.

 

The Keres, who are frequently mentioned by Homer, were the goddesses who

delighted in the slaughter of the battle-field.

 

ATE.

 

Ate, the daughter of Zeus and Eris, was a divinity who delighted in evil.

 

Having instigated Hera to deprive Heracles of his birthright, her father

seized her by the hair of her head, and hurled her from Olympus, forbidding

her, under the most solemn imprecations, ever to return. Henceforth she

wandered among mankind, sowing dissension, working mischief, and luring men

to all actions inimical to their welfare and happiness. Hence, when a

reconciliation took place between friends who had quarrelled, Ate was

blamed as the original cause of disagreement.

 

MOMUS.

 

Momus, the son of Nyx, was the god of raillery and ridicule, who delighted

to criticise, with bitter sarcasm, the actions of gods and men, and

contrived to discover in all things some defect or blemish. Thus when

Prometheus created the first man, Momus considered his work incomplete

because there was no aperture in the breast through which his inmost

thoughts might be read. He {150} also found fault with a house built by

Athene because, being unprovided with the means of locomotion, it could

never be removed from an unhealthy locality. Aphrodite alone defied his

criticism, for, to his great chagrin, he could find no fault with her

perfect form.[50]

 

In what manner the ancients represented this god is unknown. In modern art

he is depicted like a king's jester, with a fool's cap and bells.

 

EROS (CUPID, AMOR) AND PSYCHE.

 

According to Hesiod's Theogony, Eros, the divine spirit of Love, sprang

forth from Chaos, while all was still in confusion, and by his beneficent

power reduced to order and harmony the shapeless, conflicting elements,

which, under his influence, began to assume distinct forms. This ancient

Eros is represented as a full-grown and very beautiful youth, crowned with

flowers, and leaning on a shepherd's crook.

 

In the course of time, this beautiful conception gradually faded away, and

though occasional mention still continues to be made of the Eros of Chaos,

he is replaced by the son of Aphrodite, the popular, mischief-loving little

god of Love, so familiar to us all.

 

In one of the myths concerning Eros, Aphrodite is described as complaining

to Themis, that her son, though so beautiful, did not appear to increase in

stature; whereupon Themis suggested that his small proportions were

probably attributable to the fact of his being always alone, and advised

his mother to let him have a companion. Aphrodite accordingly gave him, as

a playfellow, his younger brother Anteros (requited love), and soon had the

gratification of seeing the little Eros begin to grow and thrive; but,

curious to relate, this desirable result only continued as long as the

brothers remained together, for the moment they were separated, Eros shrank

once more to his original size.

 

{151}

 

By degrees the conception of Eros became multiplied and we hear of little

love-gods (Amors), who appear under the most charming and diversified

forms. These love-gods, who afforded to artists inexhaustible subjects for

the exercise of their imagination, are represented as being engaged in

various occupations, such as hunting, fishing, rowing, driving chariots,

and even busying themselves in mechanical labour.

 

[Illustration]

 

Perhaps no myth is more charming and interesting than that of Eros and

Psyche, which is as follows:--Psyche, the youngest of three princesses, was

so transcendently beautiful that Aphrodite herself became jealous of her,

and no mortal dared to aspire to the honour of her hand. As her sisters,

who were by no means equal to her in attractions, were married, and Psyche

still remained unwedded, her father consulted the oracle of Delphi, and, in

obedience to the divine response, caused her to be dressed as though for

the grave, and conducted to the edge of a yawning precipice. No sooner was

she alone than she felt herself lifted up, and wafted away by the gentle

west wind Zephyrus, who transported her to a verdant meadow, in the midst

of which stood a stately palace, surrounded by groves and fountains.

 

Here dwelt Eros, the god of Love, in whose arms Zephyrus deposited his

lovely burden. Eros, himself unseen, wooed her in the softest accents of

affection; but warned her, as she valued his love, not to endeavour to

behold his form. For some time Psyche was obedient to the injunction of her

immortal spouse, and made no effort to gratify her natural curiosity; but,

unfortunately, in the midst of her happiness she was seized with an

unconquerable longing for the society of her {152} sisters, and, in

accordance with her desire, they were conducted by Zephyrus to her

fairy-like abode. Filled with envy at the sight of her felicity, they

poisoned her mind against her husband, and telling her that her unseen

lover was a frightful monster, they gave her a sharp dagger, which they

persuaded her to use for the purpose of delivering herself from his power.

 

After the departure of her sisters, Psyche resolved to take the first

opportunity of following their malicious counsel. She accordingly rose in

the dead of night, and taking a lamp in one hand and a dagger in the other,

stealthily approached the couch where Eros was reposing, when, instead of

the frightful monster she had expected to see, the beauteous form of the

god of Love greeted her view. Overcome with surprise and admiration, Psyche

stooped down to gaze more closely on his lovely features, when, from the

lamp which she held in her trembling hand, there fell a drop of burning oil

upon the shoulder of the sleeping god, who instantly awoke, and seeing

Psyche standing over him with the instrument of death in her hand,

sorrowfully reproached her for her treacherous designs, and, spreading out

his wings, flew away.

 

In despair at having lost her lover, the unhappy Psyche endeavoured to put

an end to her existence by throwing herself into the nearest river; but

instead of closing over her, the waters bore her gently to the opposite

bank, where Pan (the god of shepherds) received her, and consoled her with

the hope of becoming eventually reconciled to her husband.

 

Meanwhile her wicked sisters, in expectation of meeting with the same good

fortune which had befallen Psyche, placed themselves on the edge of the

rock, but were both precipitated into the chasm below.

 

Psyche herself, filled with a restless yearning for her lost love, wandered

all over the world in search of him. At length she appealed to Aphrodite to

take compassion on her; but the goddess of Beauty, still jealous of her

charms, imposed upon her the hardest tasks, the accomplishment of which

often appeared impossible. In these {153} she was always assisted by

invisible, beneficent beings, sent to her by Eros, who still loved her, and

continued to watch over her welfare.

 

[Illustration]

 

Psyche had to undergo a long and severe penance before she became worthy to

regain the happiness, which she had so foolishly trifled away. At last

Aphrodite commanded her to descend into the under world, and obtain from

Persephone a box containing all the charms of beauty. Psyche's courage now

failed her, for she concluded that death must of necessity precede her

entrance into the realm of shades. About to abandon herself to despair, she

heard a voice which warned her of every danger to be avoided on her

perilous journey, and instructed her with regard to certain precautions to

be observed. These were as follows:--not to omit to provide herself with

the ferryman's toll for Charon, and the cake to pacify Cerberus, also to

refrain from taking any part in the banquets of Aïdes and Persephone, and,

above all things, to bring the box of beauty charms unopened to Aphrodite.

In conclusion, the voice assured her, that compliance with the above

conditions would insure for her a safe return to the realms of light. But,

alas, Psyche, who had implicitly followed all injunctions, could not

withstand the temptation of the last condition; and, hardly had she quitted

the lower world, when, unable to resist the curiosity which devoured her,

she raised the lid of the box with eager expectation. But, instead of the

wondrous charms of beauty which she expected to behold, there issued from

the casket a dense black vapour, which had the effect of throwing her into

a death-like sleep, out of which Eros, who had long hovered round her

unseen, at length awoke her with the point of one of his golden arrows. He

gently reproached her with this second proof of her curiosity and folly,

and then, having persuaded Aphrodite to be reconciled to his beloved, he

induced Zeus to admit her among the immortal gods.

 

Their reunion was celebrated amidst the rejoicings of all the Olympian

deities. The Graces shed perfume on {154} their path, the Hours sprinkled

roses over the sky, Apollo added the music of his lyre, and the Muses united their voices in a glad chorus of delight.