Myths and Legends of Ancient Greece and Rome

by E. M. Berens

  It is said that during their contest with the Pierides, the Muses played and sang on the summit of Mount Helicon with such extraordinary power and sweetness, that heaven and earth stood still to listen, whilst the mountain raised itself in joyous ecstasy towards the abode of the celestial gods. Poseidon, seeing his special function thus interfered with, sent Pegasus to check the boldness of the mountain, in daring to move without his permission. When Pegasus reached the summit, he stamped the ground with his hoofs, and out gushed the waters of Hippocrene, afterwards so renowned as the sacred fount, whence the Muses quaffed their richest draughts of inspiration.

  THE HESPERIDES.

  The Hesperides, the daughters of Atlas, dwelt in an island in the far west, whence they derived their name. [163]

  They were appointed by Hera to act as guardians to a tree bearing golden apples, which had been presented to her by G?a on the occasion of her marriage with Zeus.

  It is said that the Hesperides, being unable to withstand the temptation of tasting the golden fruit confided to their care, were deprived of their office, which was henceforth delegated to the terrible dragon Ladon, who now became the ever-watchful sentinel of these precious treasures.

  The names of the Hesperides were Aegle, Arethusa, and Hesperia.

  CHARITES (Grati?) GRACES.

  All those gentler attributes which beautify and refine human existence were personified by the Greeks under the form of three lovely sisters, Euphrosyne, Aglaia, and Thalia, the daughters of Zeus and Eurynome (or, according to later writers, of Dionysus and Aphrodite).

  They are represented as beautiful, slender maidens in the full bloom of youth, with hands and arms lovingly intertwined, and are either undraped, or wear a fleecy, transparent garment of an ethereal fabric.

  They portray every gentle emotion of the heart, which vents itself in friendship and benevolence, and were believed to preside over those qualities which constitute grace, modesty, unconscious beauty, gentleness, kindliness, innocent joy, purity of mind and body, and eternal youth.

  They not only possessed the most perfect beauty themselves, but also conferred this gift upon others. All the enjoyments of life were enhanced by their presence, and were deemed incomplete without them; and wherever joy or pleasure, grace and gaiety reigned, there they were supposed to be present.

  Temples and altars were everywhere erected in their honour, and people of all ages and of every rank in life entreated their favour. Incense was burnt daily upon their altars, and at every banquet they were invoked,

  [164]and a libation poured out to them, as they not only heightened all enjoyment, but also by their refining influence moderated the exciting effects of wine.

  Music, eloquence, poetry, and art, though the direct work of the Muses, received at the hands of the Graces an additional touch of refinement and beauty; for which reason they are always regarded as the friends of the Muses, with whom they lived on Mount Olympus.

  Their special function was to act, in conjunction with the Seasons, as attendants upon Aphrodite, whom they adorned with wreaths of flowers, and she emerges from their hands like the Queen of Spring, perfumed with the odour of roses and violets, and all sweet-scented blossoms.

  The Graces are frequently seen in attendance on other divinities; thus they carry music for Apollo, myrtles for Aphrodite, &c., and frequently accompany the Muses, Eros, or Dionysus.

  HOR? (Seasons).

  Closely allied to the Graces were the Hor?, or Seasons, who were also represented as three beautiful maidens, daughters of Zeus and Themis. Their names were Eunomia, Dice, and Irene.

  It may appear strange that these divinities, presiding over the seasons, should be but three in number, but this is quite in accordance with the notions of the ancient Greeks, who only recognized spring, summer, and autumn as seasons; nature being supposed to be wrapt in death or slumber, during that cheerless and unproductive portion of the year which we call winter. In some parts of Greece there were but two Hor?, Thallo, goddess of the bloom, and Carpo, of the corn and fruit-bearing season.

  The Hor? are always regarded as friendly towards mankind, and totally devoid of guile or subtlety; they are represented as joyous, but gentle maidens, crowned with flowers, and holding each other by the hand in a round dance. When they are depicted separately as personifications of the different seasons, the Hora

  [165]representing spring appears laden with flowers, that of summer bears a sheaf of corn, whilst the personification of autumn has her hands filled with clusters of grapes and other fruits. They also appear in company with the Graces in the train of Aphrodite, and are seen with Apollo and the Muses.

  They are inseparably connected with all that is good and beautiful in nature, and as the regular alternation of the seasons, like all her other operations, demands the most perfect order and regularity, the Hor?, being the daughters of Themis, came to be regarded as the representatives of order, and the just administration of human affairs in civilized communities. Each of these graceful maidens took upon herself a separate function: Eunomia presided more especially over state life, Dice guarded the interests of individuals, whilst Irene, the gayest and brightest of the three sisters, was the light-hearted companion of Dionysus.

  The Hor? were also the deities of the fast-fleeting hours, and thus presided over the smaller, as well as the larger divisions of time. In this capacity they assist every morning in yoking the celestial horses to the glorious chariot of the sun, which they again help to unyoke when he sinks to rest.

  In their original conception they were personifications of the clouds, and are described as opening and closing the gates of heaven, and causing fruits and flowers to spring forth, when they pour down upon them their refreshing and life-giving streams.

  THE NYMPHS.

  The graceful beings called the Nymphs were the presiding deities of the woods, grottoes, streams, meadows, &c.

  These divinities were supposed to be beautiful maidens of fairy-like form, and robed in more or less shadowy garments. They were held in the greatest veneration, though, being minor divinities, they had no temples [166]dedicated to them, but were worshipped in caves or grottoes, with libations of milk, honey, oil, &c.

  They may be divided into three distinct classes, viz., water, mountain, and tree or wood nymphs.

  WATER NYMPHS.

  OCEANIDES, NEREIDES, AND NAIADES.

  The worship of water-deities is common to most primitive nations. The streams, springs, and fountains of a country bear the same relation to it which the blood, coursing through the numberless arteries of a human being, bears to the body; both represent the living, moving, life-awakening element, without which existence would be impossible. Hence we find among most nations a deep feeling of attachment to the streams and waters of their native land, the remembrance of which, when absent in foreign climes, is always treasured with peculiar fondness. Thus among the early Greeks, each tribe came to regard the rivers and springs of its individual state as beneficent powers, which brought blessing and prosperity to the country. It is probable also that the charm which ever accompanies the sound of running water exercised its power over their imagination. They heard with delight the gentle whisper of the fountain, lulling the senses with its low, rippling tones; the soft purling of the brook as it rushes over the pebbles, or the mighty voice of the waterfall as it dashes on in its headlong course; and the beings which they pictured to themselves as presiding over all these charming sights and sounds of nature, corresponded, in their graceful appearance, with the scenes with which they were associated.

  OCEANIDES.

  The Oceanides, or Ocean Nymphs, were the daughters of Oceanus and Tethys, and, like most sea divinities, were endowed with the gift of prophecy.

  They are personifications of those delicate vapour-like [167]exhalations, which, in warm climates, are emitted from the surface of the sea, more especially at sunset, and are impelled forwards by the evening breeze. They are accordingly represented as misty, shadowy beings, with gracef
ul swaying forms, and robed in pale blue, gauze-like fabrics.

  THE NEREIDES.

  The Nereides were the daughters of Nereus and Doris, and were nymphs of the Mediterranean Sea.

  They are similar in appearance to the Oceanides, but their beauty is of a less shadowy order, and is more like that of mortals. They wear a flowing, pale green robe; their liquid eyes resemble, in their clear depths, the lucid waters of the sea they inhabit; their hair floats carelessly over their shoulders, and assumes the greenish tint of the water itself, which, far from deteriorating from their beauty, greatly adds to its effect. The Nereides either accompany the chariot of the mighty ruler of the sea, or follow in his train.

  We are told by the poets that the lonely mariner watches the Nereides with silent awe and wondering delight, as they rise from their grotto-palaces in the deep, and dance, in joyful groups, over the sleeping waves. Some, with arms entwined, follow with their movements the melodies which seem to hover over the sea, whilst others scatter liquid gems around, these being emblematical of the phosphorescent light, so frequently observed at night by the traveller in southern waters.

  The best known of the Nereides were Thetis, the wife of Peleus, Amphitrite, the spouse of Poseidon, and Galatea, the beloved of Acis.

  THE NAIADES.

  The Naiades were the nymphs of fresh-water springs, lakes, brooks, rivers, &c.

  As the trees, plants, and flowers owed their nourishment to their genial, fostering care, these divinities were [168]regarded by the Greeks as special benefactors to mankind. Like all the nymphs, they possessed the gift of prophecy, for which reason many of the springs and fountains over which they presided were believed to inspire mortals who drank of their waters with the power of foretelling future events. The Naiades are intimately connected in idea with those flowers which are called after them Nymph?, or water-lilies, whose broad, green leaves and yellow cups float upon the surface of the water, as though proudly conscious of their own grace and beauty.

  We often hear of the Naiades forming alliances with mortals, and also of their being wooed by the sylvan deities of the woods and dales.

  DRYADES, OR TREE NYMPHS.

  The tree nymphs partook of the distinguishing characteristics of the particular tree to whose life they were wedded, and were known collectively by the name of the Dryades.

  The Hamadryades, or oak nymphs, represent in their peculiar individuality the quiet, self-reliant power which appears to belong essentially to the grand and lordly king of the forest.

  The Birch Nymph is a melancholy maiden with floating hair, resembling the branches of the pale and fragile-looking tree which she inhabits.

  The Beech Nymph is strong and sturdy, full of life and joyousness, and appears to give promise of faithful love and undisturbed repose, whilst her rosy cheeks, deep brown eyes, and graceful form bespeak health, vigour, and vitality.

  The nymph of the Linden Tree is represented as a little coy maiden, whose short silver-gray dress reaches a little below the knee, and displays to advantage her delicately formed limbs. The sweet face, which is partly averted, reveals a pair of large blue eyes, which appear to look at you with wondering surprise and shy mistrust; [169]her pale, golden hair is bound by the faintest streak of rose-coloured ribbon.

  The tree nymph, being wedded to the life of the tree she inhabited, ceased to exist when it was either felled, or so injured as to wither away and die.

  NYMPHS OF THE VALLEYS AND MOUNTAINS.

  NAP?? AND OREADES.

  The Nap?? were the kind and gentle nymphs of the valleys and glens who appear in the train of Artemis. They are represented as lovely maidens with short tunics, which, reaching only to the knee, do not impede their swift and graceful movements in the exercise of the chase. Their pale brown tresses are fastened in a knot at the back of the head, whence a few stray curls escape over their shoulders. The Nap?? are shy as the fawns, and quite as frolicsome.

  The Oreades, or mountain nymphs, who are the principal and constant companions of Artemis, are tall, graceful maidens, attired as huntresses. They are ardent followers of the chase, and spare neither the gentle deer nor the timid hare, nor indeed any animal they meet with in their rapid course. Wherever their wild hunt goes the shy Nap?? are represented as hiding behind the leaves, whilst their favourites, the fawns, kneel tremblingly beside them, looking up beseechingly for protection from the wild huntresses; and even the bold Satyrs dart away at their approach, and seek safety in flight.

  There is a myth connected with one of these mountain nymphs, the unfortunate Echo. She became enamoured of a beautiful youth named Narcissus, son of the river-god Cephissus, who, however, failed to return her love, which so grieved her that she gradually pined away, becoming a mere shadow of her former self, till, at length, nothing remained of her except her voice, which henceforth gave back, with unerring fidelity, every sound that was uttered in the hills and dales. Narcissus himself

  [170]also met with an unhappy fate, for Aphrodite punished him by causing him to fall in love with his own image, which he beheld in a neighbouring fountain, whereupon, consumed with unrequited love, he wasted away, and was changed into the flower which bears his name.

  The Limoniades, or meadow nymphs, resemble the Naiades, and are usually represented dancing hand in hand in a circle.

  The Hyades, who in appearance are somewhat similar to the Oceanides, are cloudy divinities, and, from the fact of their being invariably accompanied by rain, are represented as incessantly weeping.

  The Meliades were the nymphs who presided over fruit-trees.

  Before concluding this subject, attention should be drawn to the fact that, in more modern times, this beautiful idea of animating all nature in detail reappears under the various local traditions extant in different countries. Thus do the Oceanides and Nereides live again in the mermaids, whose existence is still believed in by mariners, whilst the flower and meadow nymphs assume the shape of those tiny elves and fairies, who were formerly believed to hold their midnight revels in every wood and on every common; indeed, even at the present day, the Irish peasantry, especially in the west, firmly believe in the existence of the fairies, or "good people," as they are called.

  THE WINDS.

  According to the oldest accounts, ?olus was a king of the ?olian Islands, to whom Zeus gave the command of the winds, which he kept shut up in a deep cave, and which he freed at his pleasure, or at the command of the gods.

  In later times the above belief underwent a change, and the winds came to be regarded as distinct divinities, whose aspect accorded with the respective winds with which they were identified. They were depicted as [171]winged youths in full vigour in the act of flying through the air.

  The principal winds were: Boreas (the north wind), Eurus (the east wind), Zephyrus (the west wind), and Notus (the south wind), who were said to be the children of Eos and Astr?us.

  There are no myths of interest connected with these divinities. Zephyrus was united to Chloris (Flora), the goddess of flowers. Of Boreas it is related that while flying over the river Ilissus, he beheld on the banks Oreithyia, the charming daughter of Erechtheus, king of Athens, whom he carried off to his native Thrace, and there made her his bride. Boreas and Oreithyia were the parents of Zetes and Calais, afterwards famous in the expedition of the Argonauts.

  There was an altar erected at Athens in honour of Boreas, in commemoration of his having destroyed the Persian fleet sent to attack the Greeks.

  On the Acropolis at Athens there was a celebrated octagonal temple, built by Pericles, which was dedicated to the winds, and on its sides were their various representations. The ruins of this temple are still to be seen.

  PAN (Faunus).

  Pan was the god of fertility, and the special patron of shepherds and huntsmen; he presided over all rural occupations, was chief of the Satyrs, and head of all rural divinities.

  According to the common belief, he was the son of Hermes and a wood nymph, and came into the world with horns sprouti
ng from his forehead, a goat's beard and a crooked nose, pointed ears, and the tail and feet of a goat, and presented altogether so repulsive [172]an appearance that, at the sight of him, his mother fled in dismay.

  Hermes, however, took up his curious little offspring, wrapt him in a hare skin, and carried him in his arms to Olympus. The grotesque form and merry antics of the little stranger made him a great favourite with all the immortals, especially Dionysus; and they bestowed upon him the name of Pan (all), because he had delighted them all.

  His favourite haunts were grottoes, and his delight was to wander in uncontrolled freedom over rocks and mountains, following his various pursuits, ever cheerful, and usually very noisy. He was a great lover of music, singing, dancing, and all pursuits which enhance the pleasures of life; and hence, in spite of his repulsive appearance, we see him surrounded with nymphs of the forests and dales, who love to dance round him to the cheerful music of his pipe, the syrinx. The myth concerning the origin of Pan's pipe is as follows:—Pan became enamoured of a beautiful nymph, called Syrinx, who, appalled at his terrible appearance, fled from the pertinacious attentions of her unwelcome suitor. He pursued her to the banks of the river Ladon, when, seeing his near approach, and feeling escape impossible, she called on the gods for assistance, who, in answer to her prayer, transformed her into a reed, just as Pan was about to seize her. Whilst the love-sick Pan was sighing and lamenting his unfortunate fate, the winds gently swayed the reeds, and produced a murmuring sound as of one complaining. Charmed with the soothing tones, he endeavoured to reproduce them himself, and after cutting seven of the reeds of unequal length, he joined them together, and succeeded in producing the pipe, which he called the syrinx, in memory of his lost love.