Myths and Legends of Ancient Greece and Rome

MYTHS AND LEGENDS OF ANCIENT GREECE AND ROME

E. M. Berens

Copyright

William Collins

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This eBook published in Great Britain by William Collins in 2016

Life & Times section © HarperCollinsPublishers Ltd

Silvia Crompton asserts her moral rights as author of the Life & Times section

Classic Literature: Words and Phrases adapted from Collins English Dictionary

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Cover illustration: Theseus slays the Minotaur in the labyrinth below the palace of King Minos, H M Brock/Mullan Collection/Mary Evans

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Source ISBN: 9780008180553

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Contents

Cover

Title Page

Copyright

History of William Collins

Preface

PART I.—MYTHS.

Introduction

FIRST DYNASTY. ORIGIN OF THE WORLD—

URANUS AND GÆA (Cœlus and Terra)

SECOND DYNASTY.

CRONUS (Saturn)

RHEA (Ops)

DIVISION OF THE WORLD

THEORIES AS TO THE ORIGIN OF MAN

THIRD DYNASTY. OLYMPIAN DIVINITIES—

ZEUS (Jupiter)

HERA (Juno)

PALLAS-ATHENE (Minerva)

THEMIS

HESTIA (Vesta)

DEMETER (Ceres)

APHRODITE (Venus)

HELIOS (Sol)

EOS (Aurora)

PHŒBUS-APOLLO

HECATE

SELENE (Luna)

ARTEMIS (Diana)

HEPHÆSTUS (Vulcan)

POSEIDON (Neptune)

SEA DIVINITIES—

OCEANUS

NEREUS

PROTEUS

TRITON AND THE TRITONS

GLAUCUS

THETIS

THAUMAS, PHORCYS, AND CETO

LEUCOTHEA

THE SIRENS

ARES (Mars)

NIKE (Victoria)

HERMES (Mercury)

DIONYSUS (Bacchus or Liber)

AÏDES (Pluto)

PLUTUS

MINOR DIVINITIES—

THE HARPIES

ERINYES, EUMENIDES (Furiæ, Diræ)

MOIRÆ OR FATES (Parcæ)

NEMESIS

NIGHT AND HER CHILDREN—

NYX (Nox)

THANATOS (Mors), HYPNUS (Somnus)

MORPHEUS

THE GORGONS

GRÆÆ

SPHINX

TYCHE (Fortuna) and ANANKE (Necessitas)

KER

ATE

MOMUS

EROS (Cupid, Amor) and PSYCHE

HYMEN

IRIS

HEBE (Juventas)

GANYMEDES

THE MUSES

PEGASUS

THE HESPERIDES

CHARITES OR GRACES

HORÆ (Seasons)

THE NYMPHS

WATER NYMPHS

DRYADES, OR TREE NYMPHS

NYMPHS OF THE VALLEYS AND MOUNTAINS

THE WINDS

PAN (Faunus)

THE SATYRS

PRIAPUS

ASCLEPIAS (Æsculapius)

ROMAN DIVINITIES—

JANUS

FLORA

ROBIGUS

POMONA

VERTUMNUS

PALES

PICUS

PICUMNUS AND PILUMNUS

SILVANUS

TERMINUS

CONSUS

LIBITINA

LAVERNA

COMUS

CAMENÆ

GENII

MANES

PENATES

PUBLIC WORSHIP OF THE ANCIENT GREEKS AND ROMANS—

TEMPLES

STATUES

ALTARS

PRIESTS

SACRIFICES

ORACLES

SOOTHSAYERS (Augurs)

FESTIVALS

GREEK FESTIVALS—

ELEUSINIAN MYSTERIES

THESMOPHORIA

DIONYSIA

PANATHENÆA

DAPHNEPHORIA

ROMAN FESTIVALS—

SATURNALIA

CEREALIA

VESTALIA

PART II. —LEGENDS.

CADMUS

PERSEUS

ION

DÆDALUS AND ICARUS

THE ARGONAUTS

PELOPS

HERACLES

BELLEROPHON

THESEUS

ŒDIPUS

THE SEVEN AGAINST THEBES

THE EPIGONI

ALCMÆON AND THE NECKLACE

THE HERACLIDÆ

THE SIEGE OF TROY

RETURN OF THE GREEKS FROM TROY

NOTES

CLASSIC LITERATURE: WORDS AND PHRASES

ABOUT THE PUBLISHER

History of William Collins

In 1819, millworker William Collins from Glasgow, Scotland, set up a company for printing and publishing pamphlets, sermons, hymn books and prayer books. That company was Collins and was to mark the birth of HarperCollins Publishers as we know it today. The long tradition of Collins dictionary publishing can be traced back to the first dictionary William co-published in 1825, Greek and English Lexicon. Indeed, from 1840 onwards, he began to produce illustrated dictionaries and even obtained a licence to print and publish the Bible.

Soon after, William published the first Collins novel; however, it was the time of the Long Depression, where harvests were poor, prices were high, potato crops had failed and violence was erupting in Europe. As a result, many factories across the country were forced to close down and William chose to retire in 1846, partly due to the hardships he was facing.

Aged 30, William’s son, William II, took over the business. A keen humanitarian with a warm heart and a generous spirit, William II was truly “Victorian” in his outlook. He introduced new, up-to-date steam presses and published affordable editions of Shakespeare’s works and The Pilgrim’s Progress, making them available to the masses for the first time.

A new demand for educational books meant that success came with the publication of travel books, scientific books, encyclopedias and dictionaries. This demand to be educated led to the later publication of atlases, and Collins also held the monopoly on scripture writing at the time.

In the 1860s Collins began to expand and diversify and the idea of “books for the millions” was developed, although the phrase wasn’t coined until 1907. Affordable editions of classical literature were published, and in 1903 Collins introduced 10 titles in their Collins Handy Illustrated Pocket Novels. These proved so popular that a few years later this had increased to an output of 50 volumes, selling nearly half a million in their year of publication. In the same year, The Everyman’s Library was also instituted, with the idea of publishing an affordable library of the most important classical works, biographies, religious and philosophical treatments, plays, poems, travel and adventure. This series eclipsed all competition at the time, and the introduction of paperback books in the 1950s helped to open that market and marked a high point in the industry.

HarperCollins is and has always been a champion of the classics, and the current Collins Classics series follows in this tradition – publishing classical literature that is affordable and available to all. Beautifully packaged, highly collectible, and intended to be reread and enjoyed at every opportunity.

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 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.

1880.

PART I.

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 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 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.

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 licence, 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.

FIRST DYNASTY.

ORIGIN OF THE WORLD—

URANUS AND GÆA. (CŒLUS 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, 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 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.

Co-existent with Uranus and Gæa were two mighty powers who were also the offspring of Chaos. These were Erebus (Darkness) and Nyx (Night), who formed a striking contrast to the cheerful light of heaven and the bright smiles of earth. Erebus reigned in that mysterious world below where no ray of sunshine, no gleam of daylight, nor vestige of health-giving terrestrial life ever appeared. Nyx, the sister of Erebus, represented Night, and was worshipped by the ancients with the greatest solemnity.

Uranus was also supposed to have been united to Nyx, but only in his capacity as god of light, he being considered the source and fountain of all light, and their children were Eos (Aurora), the Dawn, and Hemera, the Daylight. Nyx again, on her side was also doubly united, having been married at some indefinite period to Erebus.

In addition to those children of heaven and earth already enumerated, Uranus and Gæa produced two distinctly different races of beings called Giants and Titans. The Giants personified brute strength alone, but the Titans united to their great physical power intellectual qualifications variously developed. There were three Giants, Briareus, Cottus, and Gyges, who each possessed a hundred hands and fifty heads, and were known collectively by the name of the Hecatoncheires, which signified hundred-handed. These mighty Giants could shake the universe and produce earthquakes; it is therefore evident that they represented those active subterranean forces to which allusion has been made in the opening chapter. The Titans were twelve in number; their names were: Oceanus, Ceos, Crios, Hyperion, Iapetus, Cronus, Theia, Rhea, Themis, Mnemosyne, Phœbe, and Tethys.