Bulfinch's Mythology: the Age of Fable Page 4

  And shivering mortals into houses driven,

  Sought shelter from the inclemency of heaven.

  Those houses then were caves, or homely sheds;

  With twining osiers fenced; and moss their beds.

  Then ploughs, for seed, the fruitful furrows broke,

  And oxen labored first beneath the yoke.

  To this came next in course the Brazen Age:

  A warlike offspring, prompt to bloody rage,

  Not impious yet! . .

  . . . Hard Steel succeeded then;

  And stubborn as the metal were the men."

  Ovid's Metam, Book I. Dryden's Translation.

  Crime burst in like a flood; modesty, truth, and honor fled. In their places came fraud and cunning, violence, and the wicked love of gain. Then seamen spread sails to the wind, and the trees were torn from the mountains to serve for keels to ships, and vex the face of ocean. The earth, which till now had been cultivated in common, began to be divided off into possessions. Men were not satisfied with what the surface produced, but must dig into its bowels, and draw forth from thence the ores of metals. Mischievous IRON, and more mischievous GOLD, were produced. War sprang up, using both as weapons; the guest was not safe in his friend's house; and sons-in-law and fathers-in- law, brothers and sisters, husbands and wives, could not trust one another. Sons wished their fathers dead, that they might come to the inheritance; family love lay prostrate. The earth was wet with slaughter, and the gods abandoned it, one by one, till Astraea [the goddess of innocence and purity. After leaving earth, she was placed among the stars, where she became the constellation Virgo The Virgin. Themis (Justice) was the mother of Astraea. She is represented as holding aloft a pair of scales, in which she weighs the claims of opposing parties. It was a favorite idea of the old poets, that these goddesses would one day return, and bring back the Golden Age. Even in a Christian Hymn, the Messiah of Pope, this idea occurs.

  "All crimes shall cease, and ancient fraud shall fail,

  Returning Justice lift aloft her scale,

  Peace o'er the world her olive wand extend,

  And white-robed Innocence from heaven descend." See, also,

  Milton's Hymn on the nativity, stanzas xiv, and xv] alone was

  left, and finally she also took her departure.

  Jupiter, seeing this state of things, burned with anger. He summoned the gods to council. They obeyed the call, and took The road to the palace of heaven. The road, which any one may see in a clear night, stretches across the face of the sky, and is called the Milky Way. Along the road stand the palaces of the illustrious gods; the common people of the skies live apart, on either side. Jupiter addressed the assembly. He set forth the frightful condition of things on the earth, and closed by announcing his intention to destroy the whole of its inhabitants, and provide a new race, unlike the first, who would be more worthy of life, and much better worshippers of the gods. So saying he took a thunderbolt, and was about to launch it at the world, and destroy it by burning it; but recollecting the danger that such a conflagration might set heaven itself on fire, he changed his plan, and resolved to drown the world. Aquilo, the north wind, which scatters the clouds, was chained up; Notus, the south, was sent out, and soon covered all the face of heaven with a cloak of pitchy darkness. The clouds, driven together, resound with a crash; torrents of rain fall; the crops are laid low; the year's labor of the husbandman perishes in an hour. Jupiter, not satisfied with his own waters, calls on his brother Neptune to aid him with his. He lets loose the rivers, and pours them over the land. At the same time, he heaves the land with an earthquake, and brings in the reflux of the ocean over the shores. Flocks, herds, men, and houses are swept away, and temples, with their sacred enclosures, profaned. If any edifice remained standing, it was overwhelmed, and its turrets lay hid beneath the waves. Now all was sea; sea without shore. Here and there some one remained on a projecting hill-top, and a few, in boats, pulled the oar where they had lately driven the plough. The fishes swim among the tree-tops; the anchor is let down into a garden. Where the graceful lambs played but now, unwieldy sea- calves gambol. The wolf swims among the sheep; the yellow lions and tigers struggle in the water. The strength of the wild boar serves him not, nor his swiftness the stag. The birds fall with weary wing into the water, having found no land for a resting place. Those living beings whom the water spared fell a prey to hunger.

  Parnassus alone, of all the mountains, overtopped the waves; and there Deucalion and his wife Pyrrha, of the race of Prometheus, found refuge he a just man, and she a faithful worshipper of the gods. Jupiter, when he saw none left alive but this pair, and remembered their harmless lives and pious demeanor, ordered the north winds to drive away the clouds, and disclose the skies to earth, and earth to the skies. Neptune also directed Triton to blow on his shell, and sound a retreat to the waters. The waters obeyed, and the sea returned to its shores, and the rivers to their channels. Then Deucalion thus addressed Pyrrha: "O wife, only surviving woman, joined to me first by the ties of kindred and marriage, and now by a common danger, would that we possessed the power of our ancestor Prometheus, and could renew the race as he at first made it! But as we cannot, let us seek yonder temple, and inquire of the gods what remains for us to do." They entered the temple, deformed as it was with slime, and approached the altar, where no fire burned. There they fell prostrate on the earth, and prayed the goddess to inform them how they might retrieve their miserable affairs. The oracle answered, "Depart from the temple with head veiled and garments unbound, and cast behind you the bones of your mother." They heard the words with astonishment. Pyrrha first broke silence: "We cannot obey; we dare not profane the remains of our parents." They sought the thickest shades of the wood, and revolved the oracle in their minds. At length Deucalion spoke: "Either my sagacity deceives me, or the command is one we may obey without impiety. The earth is the great parent of all; the stones are her bones; these we may cast behind us; and I think this is what the oracle means. At least, it will do no harm to try." They veiled their faces, unbound their garments, and picked up stones, and cast them behind them. The stones (wonderful to relate) began to grow soft, and assume shape. By degrees, they put on a rude resemblance to the human form, like a block half finished in the hands of the sculptor. The moisture and slime that were about them became flesh; the stony part became bones; the veins remained veins, retaining their name, only changing their use. Those thrown by the hand of the man became men, and those by the woman became women. It was a hard race, and well adapted to labor, as we find ourselves to be at this day, giving plain indications of our origin.

  The comparison of Eve to Pandora is too obvious to have escaped

  Milton, who introduces it in Book IV, of Paradise Lost:—

  "More lovely than Pandora, whom the gods

  Endowed with all their gifts; and O, too like

  In sad event, when to the unwiser son

  Of Jupiter, brought by Hermes, she ensnared

  Mankind with her fair looks, to be avenged

  On him who had stole Jove's authentic fire."

  Prometheus and Epimetheus were sons of Iapetus, which Milton changes to Japhet.

  Prometheus, the Titan son of Iapetus and Themis, is a favorite subject with the poets. AEschylus wrote three tragedies on the subjects of his confinement, his release, and his worship at Athens. Of these only the first is preserved, the Prometheus Bound. Prometheus was the only one in the council of the gods who favored man. He alone was kind to the human race, and taught and protected them.

  "I formed his mind,

  And through the cloud of barbarous ignorance

  Diffused the beams of knowledge . . . .

  They saw indeed, they heard, but what availed

  Or sight or hearing, all things round them rolling,

  Like the unreal imagery of dreams

  In wild confusion mixed! The lightsome wall

  Of finer masonry, the raftered roof

  They knew not; but lik
e ants still buried, delved

  Deep in the earth and scooped their sunless caves.

  Unmarked the seasons ranged, the biting winter,

  The flower-perfumed spring, the ripening summer

  Fertile of fruits. At random all their works

  Till I instructed them to mark the stars,

  Their rising, and, a harder science yet,

  Their setting. The rich train of marshalled numbers

  I taught them, and the meet array of letters.

  To impress these precepts on their hearts I sent

  Memory, the active mother of all reason.

  I taught the patient steer to bear the yoke,

  In all his toils joint-laborer of man.

  By me the harnessed steed was trained to whirl

  The rapid car, and grace the pride of wealth.

  The tall bark, lightly bounding o'er the waves,

  I taught its course, and winged its flying sail.

  To man I gave these arts."

  Potter's Translation from the Prometheus Bound

  Jupiter, angry at the insolence and presumption of Prometheus in taking upon himself to give all these blessings to man, condemned the Titan to perpetual imprisonment, bound on a rock on Mount Caucasus while a vulture should forever prey upon his liver. This state of torment might at any time have been brought to an end by Prometheus if he had been willing to submit to his oppressor. For Prometheus knew of a fatal marriage which Jove must make and by which he must come to ruin. Had Prometheus revealed this secret he would at once have been taken into favor. But this he disdained to do. He has therefore become the symbol of magnanimous endurance of unmerited suffering and strength of will resisting oppression.

  Byron and Shelley have both treated this theme. The following are Byron's lines:—

  "Titan! To whose immortal eyes

  The sufferings of mortality,

  Seen in their sad reality,

  Were not as things that gods despise,

  What was thy pity's recompense?

  A silent suffering, and intense;

  The rock, the vulture, and the chain;

  All that the proud can feel of pain;

  The agony they do not show;

  The suffocating sense of woe.

  "Thy godlike crime was to be kind;

  To render with thy precepts less

  The sum of human wretchedness,

  And strengthen man with his own mind.

  And, baffled as thou wert from high,

  Still, in thy patient energy,

  In the endurance and repulse,

  Of thine impenetrable spirit,

  Which earth and heaven could not convulse,

  A mighty lesson we inherit."

  PYTHON

  The slime with which the earth was covered by the waters of the flood, produced an excessive fertility, which called forth every variety of production, both bad and good. Among the rest, Python, an enormous serpent, crept forth, the terror of the people, and lurked in the caves of Mount Parnassus. Apollo slew him with his arrows weapons which he had not before used against any but feeble animals, hares, wild goats, and such game. In commemoration of this illustrious conquest he instituted the Pythian games, in which the victor in feats of strength, swiftness of foot, or in the chariot race, was crowned with a wreath of beech leaves; for the laurel was not yet adopted by Apollo as his own tree. And here Apollo founded his oracle at Delphi, the only oracle "that was not exclusively national, for it was consulted by many outside nations, and, in fact, was held in the highest repute all over the world. In obedience to its decrees, the laws of Lycurgus were introduced, and the earliest Greek colonies founded. No cities were built without first consulting the Delphic oracle, for it was believed that Apollo took special delight in the founding of cities, the first stone of which he laid in person; nor was any enterprise ever undertaken without inquiry at this sacred fane as to its probable success" [From Beren's Myths and Legends of Greece and Rome.]

  The famous statue of Apollo called the Belvedere [From the Belvedere of the Vatican palace where it stands] represents the god after his victory over the serpent Python. To this Byron alludes in his Childe Harold, iv. 161:—

  "The lord of the unerring bow,

  The god of life, and poetry, and light,

  The Sun, in human limbs arrayed, and brow

  All radiant from his triumph in the fight.

  The shaft has just been shot; the arrow bright

  With an immortal's vengeance; in his eye

  And nostril, beautiful disdain, and might,

  And majesty flash their full lightnings by,

  Developing in that one glance the Deity."

  APOLLO AND DAPHNE

  Daphne was Apollo's first love. It was not brought about by accident, but by the malice of Cupid. Apollo saw the boy playing with his bow and arrows; and being himself elated with his recent victory over Python, he said to him, "What have you to do with warlike weapons, saucy boy? Leave them for hands worthy of them. Behold the conquest I have won by means of them over the vast serpent who stretched his poisonous body over acres of the plain! Be content with your torch, child, and kindle up your flames, as you call them, where you will, but presume not to meddle with my weapons."

  Venus's boy heard these words, and rejoined, ":Your arrows may strike all things else, Apollo, but mine shall strike you.:" So saying, he took his stand on a rock of Parnassus, and drew from his quiver two arrows of different workmanship, one to excite love, the other to repel it. The former was of gold and sharp- pointed, the latter blunt and tipped with lead. With the leaden shaft he struck the nymph Daphne, the daughter of the river god Peneus, and with the golden one Apollo, through the heart. Forthwith the god was seized with love for the maiden, and she abhorred the thought of loving. Her delight was in woodland sports and in the spoils of the chase. Many lovers sought her, but she spurned them all, ranging the woods, and taking thought neither of Cupid nor of Hymen. Her father often said to her, "Daughter, you owe me a son-in-law; you owe me grandchildren." She, hating the thought of marriage as a crime, with her beautiful face tinged all over with blushes, threw her arms around her father's neck, and said, "Dearest father, grant me this favor, that I may always remain unmarried, like Diana." He consented, but at the same time said, "Your own face will forbid it."

  Apollo loved her, and longed to obtain her; and he who gives oracles to all in the world was not wise enough to look into his own fortunes. He saw her hair flung loose over her shoulders, and said, "If so charming in disorder, what would it be if arranged?" He saw her eyes bright as stars; he saw her lips, and was not satisfied with only seeing them. He admired her hands and arms bared to the shoulder, and whatever was hidden from view he imagined more beautiful still. He followed her; she fled, swifter than the wind, and delayed not a moment at his entreaties. "Stay," said he, "daughter of Peneus; I am not a foe. Do not fly me as a lamb flies the wolf, or a dove the hawk. It is for love I pursue you. You make me miserable, for fear you should fall and hurt yourself on these stones, and I should be the cause. Pray run slower, and I will follow slower. I am no clown, no rude peasant. Jupiter is my father, and I am lord of Delphos and Tenedos, and know all things, present and future. I am the god of song and the lyre. My arrows fly true to the mark; but alas! An arrow more fatal than mine has pierced my heart! I am the god of medicine, and know the virtues of all healing plants. Alas! I suffer a malady that no balm can cure!"

  The nymph continued her flight, and left his plea half uttered. And even as she fled she charmed him. The wind blew her garments, and her unbound hair streamed loose behind her. The god grew impatient to find his wooings thrown away, and, sped by Cupid, gained upon her in the race. It was like a hound pursuing a hare, with open jaws ready to seize, while the feebler animal darts forward, slipping from the very grasp. So flew the god and the virgin he on the wings of love, and she on those of fear. The pursuer is the more rapid, however, and gains upon her, and his panting breath blows upon her hair
. Now her strength begins to fail, and, ready to sink, she calls upon her father, the river god: "Help me, Peneus! Open the earth to enclose me, or change my form, which has brought me into this danger!"

  Scarcely had she spoken, when a stiffness seized all her limbs; her bosom began to be enclosed in a tender bark; her hair became leaves; her arms became branches; her feet stuck fast in the ground, as roots; her face became a tree-top, retaining nothing of its former self but its beauty. Apollo stood amazed. He touched the stem, and felt the flesh tremble under the new bark. He embraced the branches, and lavished kisses on the wood. The branches shrank from his lips. "Since you cannot be my wife," said he, "you shall assuredly be my tree. I will wear you for my crown. With you I will decorate my harp and my quiver; and when the great Roman conquerors lead up the triumphal pomp to the Capitol, you shall be woven into wreaths for their brows. And, as eternal youth is mine, you also shall be always green, and your leaf know no decay." The nymph, now changed into a laurel tree, bowed its head in grateful acknowledgment.

  Apollo was god of music and of poetry and also of medicine. For, as the poet Armstrong says, himself a physician:—

  "Music exalts each joy, allays each grief,

  Expels disease, softens every pain;

  And hence the wise of ancient days adored

  One power of physic, melody, and song."

  The story of Apollo and Daphne is often alluded to by the poets. Waller applies it to the case of one whose amatory verses, though they did not soften the heart of his mistress, yet won for the poet wide-spread fame.

  "Yet what he sung in his immortal strain,

  Though unsuccessful, was not sung in vain.

  All but the nymph that should redress his wrong,

  Attend his passion and approve his song.

  Like Phoebus thus, acquiring unsought praise,

  He caught at love and filled his arms with bays."

  The following stanza from Shelley's Adonais alludes to Byron's early quarrel with the reviewers:—