Age Of Fable Or Beauties Of Mythology
Author: Bulfinch, Thomas

Chapter I: Introduction

The religions of ancient Greece and Rome are extinct. The so-called
divinities of Olympus have not a single worshipper among living men. They
belong now not to the department of theology, but to those of literature and
taste. There they still hold their place, and will continue to hold it, for
they are too closely connected with the finest productions of poetry and art,
both ancient and modern, to pass into oblivion.

We propose to tell the stories relating to them which have come down to
us from the ancients, and which are alluded to by modern poets, essayists, and
orators. Our readers may thus at the same time be entertained by the most
charming fictions which fancy has ever created, and put in possession of
information indispensable to every one who would read with intelligence the
elegant literature of his own day.

In order to understand these stories, it will be necessary to acquaint
ourselves with the ideas of the structure of the universe, which prevailed
among the Greeks - the people from whom the Romans, and other nations through
them, received their science and religion.

The Greeks believed the earth to be flat and circular their own country
occupying the middle of it, the central point being either Mount Olympus, the
abode of the gods or Delphi, so famous for its oracle.

[See The Ancient World: The world of the ancient Greeks and Romans.]

The circular disk of the earth was crossed from west to east, and divided
into two equal parts by the Sea, as they called the Mediterranean, and its
continuation the Euxine, the only seas with which they were acquainted.

Around the earth flowed the River Ocean, its course being from south to
north on the western side of the earth, and in a contrary direction on the
eastern side. It flowed in a steady, equable current, unvexed by storm or
tempest. The sea, and all the rivers on earth, received their waters from it.

The northern portion of the earth was supposed to be inhabited by a happy
race named the Hyperboreans, dwelling in everlasting bliss and spring beyond
the lofty mountains whose caverns were supposed to send forth the piercing
blasts of the north wind, which chilled the people of Hellas, (Greece.) Their
country was inaccessible by land or sea. They lived exempt from disease or
old age, from toils and warfare. Moore has given us the "Song of a
Hyperborean," beginning

"I come from a land in the sun-bright deep,
Where golden gardens glow,
Where the winds of the north, becalmed in sleep,
Their conch shells never blow."

On the south side of the earth, close to the stream of Ocean, dwelt a
people happy and virtuous as the Hyperboreans. They were named the
Aethiopians. The gods favored them so highly that they were wont to leave at
times their Olympian abodes, and go to share their sacrifices and banquets

On the western margin of the earth, by the stream of Ocean, lay a happy
place named the Elysian Plain, whither mortals favored by the gods were
transported without tasting of death, to enjoy an immortality of bliss. This
happy region was also called the "Fortunate Fields," and the "Isles of the
Blessed."

We thus see that the Greeks of the early ages knew little of any real
people except those to the east and south of their own country, or near the
coast of the Mediterranean. Their imagination meantime peopled the western
portion of this sea with giants, monsters, and enchantresses; while they
placed around the disk of the earth, which they probably regarded as of no
great width, nations enjoying the peculiar favor of the gods, and blessed with
happiness and longevity.

The Dawn, the Sun, and the Moon were supposed to rise out of the Ocean,
on the eastern side, and to drive through the air, giving light to gods and
men. The stars also, except those forming the Wain or Bear, and others near
them, rose out of and sank into the stream of Ocean. There the sun-god
embarked in a winged boat, which conveyed him round by the northern part of
the earth, back to his place of rising in the east. Milton alludes to this in
his "Comus."

"Now the gilded car of day
His golden axle doth allay
In the steep Atlantic stream,
And the slope Sun his upward beam
Shoots against the dusky pole,
Pacing towards the other goal
Of his chamber in the east."

The abode of the gods was on the summit of Mount Olympus, in Thessaly. A
gate of clouds, kept by the goddesses named the Seasons, opened to permit the
passage of the Celestials to earth, and to receive them on their return. The
gods had their separate dwellings; but all, when summoned, repaired to the
palace of Jupiter, as did also those deities whose usual abode was the earth,
the waters, or the underworld. It was also in the great hall of the palace of
the Olympian king that the gods feasted each day on ambrosia and nectar, their
food and drink, the latter being handed round by the lovely goddess Hebe.
Here they conversed of the affairs of heaven and earth; and as they quaffed
their nectar, Apollo, the god of music, delighted them with the tones of his
lyre, to which the Muses sang in responsive strains. When the sun was set,
the gods retired to sleep in their respective dwellings.

The following lines from the Odyssey will show how Homer conceived of
Olympus: -

"So saying, Minerva, goddess azure-eyed,
Rose to Olympus, the reputed seat
Eternal of the gods, which never storms
Disturb, rains drench, or snow invades, but calm
The expanse and cloudless shines with purest day.
There the inhabitants divine rejoice
Forever." Cowper.

The robes and other parts of the dress of the goddesses were woven by
Minerva and the Graces, and every thing of a more solid nature was formed of
the various metals. Vulcan was architect, smith, armorer, chariot builder,
and artist of all work in Olympus. He built of brass the houses of the gods;
he made for them the golden shoes with which they trod the air or the water,
and moved from place to place with the speed of the wind, or even of thought.
He also shod with brass the celestial steeds which whirled the chariots of the
gods through the air, or along the surface of the sea. He was able to bestow
on his workmanship self-motion, so that the tripods (chairs and tables) could
move of themselves in and out of the celestial hall. He even endowed with
intelligence the golden handmaidens whom he made to wait on himself.

Jupiter, or Jove, (Zeus, ^*) though called the father of gods and men,
had himself a beginning. Saturn (Cronos) was his father, and Rhea (Ops) his
mother. Saturn and Rhea were of the race of Titans, who were the children of
Earth and Heaven, which sprang from Chaos, of which we shall give a further
account in our next chapter.

[See Jupiter: Jupiter (or Jove) - Museum at Naples. Excavated from Pompeii in
1818.]

[Footnote *: The names included in parentheses are the Greek, the others being
the Roman or Latin names.]

There is another cosmogony, or account of the creation, according to
which Earth, Erebus, and Love were the first of beings. Love (Eros) issued
from the egg of Night, which floated on Chaos. By his arrows and torch he
pierced and vivified all things, producing life and joy.

[See The Descent Of The Gods]

Saturn and Rhea were not the only Titans. There were others, whose names
were Oceanus, Hyperion, Iapetus, and Ophion, males; and Themis, Mnemosyne,
Eurynome, females. They are spoken of as the elder gods, whose dominion was
afterwards transferred to others. Saturn yielded to Jupiter, Oceanus to
Neptune, Hyperion to Apollo. Hyperion was the father of the Sun, Moon, and
Dawn. He is therefore the original sun-god, and is painted with the splendor
and beauty which were afterwards bestowed on Apollo.

"Hyperion's curls, the front of Jove himself." Shakspeare.

Ophion and Eurynome ruled over Olympus till they were dethroned by Saturn
and Rhea. Milton alludes to them in Paradise Lost. He says the heathens seem
to have had some knowledge of the temptation and fall of man,

"And fabled how the serpent, whom they called
Ophion, with Eurynome, (the wide-
Encroaching Eve perhaps,) had first the rule
Of high Olympus, thence by Saturn driven.

The representations given of Saturn are not very consistent; for on the
one hand his reign is said to have been the golden age of innocence and
purity, and on the other he is described as a monster who devoured his own
children. ^* Jupiter, however, escaped this fate, and when grown up espoused
Metis, (Prudence,) who administered a draught to Saturn which caused him to
disgorge his children. Jupiter, with his brothers and sisters, now rebelled
against their father Saturn, and his brothers the Titans; vanquished them, and
imprisoned some of them in Tartarus, inflicting other penalties on others.
Atlas was condemned to bear up the heavens on his shoulders.

[Footnote *: This inconsistency arises from considering the Saturn of the
Romans the same with the Grecian deity Cronos. (Time,) which brings an end to
all things which have had a beginning may be said to devour its own
offspring.]

On the dethronement of Saturn, Jupiter with his brothers Neptune
(Poseidon) and Pluto (Dis) divided his dominions. Jupiter's portion was the
heavens, Neptune's the ocean, and Pluto's the realms of the dead. Earth and
Olympus were common property. Jupiter was king of gods and men. The thunder
was his weapon, and he bore a shield called Aegis, made for him by Vulcan. The
eagle was his favorite bird, and bore his thunderbolts.

Juno (Hera) was the wife of Jupiter, and queen of the gods. Iris, the
goddess of the rainbow, was her attendant and messenger. The peacock was her
favorite bird

Vulcan, (Hephaestos,) the celestial artist, was the son of Jupiter and
Juno. He was born lame, and his mother was so displeased at the sight of him
that she flung him out of heaven. Other accounts say that Jupiter kicked him
out for taking part with his mother, in a quarrel which occurred between them.
Vulcan's lameness, according to this account, was the consequence of his fall.
He was a whole day falling, and at last alighted in the Island of Lemnos,
which was thenceforth sacred to him. Milton alludes to this story in Paradise
Lost, Book I.

"From morn
To noon he fell, from noon to dewy eve,
A summer's day; and with the setting sun
Dropped from the zenith, like a falling star,
On Lemnos, the Aegean isle."

Mars, (Ares,) the god of war, was the son of Jupiter and Juno.

Phoebus Apollo, the god of archery, prophecy, and music, was the son of
Jupiter and Latona, and brother of Diana, (Artemis.) He was god of the sun, as
Diana, his sister, was the goddess of the moon.

Venus, (Aphrodite,) the goddess of love and beauty, was the daughter of
Jupiter and Dione. Others say that Venus sprang from the foam of the sea. The
zephyr wafted her along the waves to the Isle of Cyprus, where she was
received and attired by the Seasons, and then led to the assembly of the gods.
All were charmed with her beauty, and each one demanded her for his wife.
Jupiter gave her to Vulcan, in gratitude for the service he had rendered in
forging thunderbolts. So the most beautiful of the goddesses became the wife
of the most ill-favored of the gods. Venus possessed an embroidered girdle
called Cestus, which had the power of inspiring love. Her favorite birds were
swans and doves, and the plants sacred to her were the rose and the myrtle.

Cupid, (Eros,) the god of love, was the son of Venus He was her constant
companion; and, armed with bow and arrows, he shot the darts of desire into
the bosoms of both gods and men. There was a deity named Anteros, who was
sometimes represented as the avenger of slighted love, and sometimes as the
symbol of reciprocal affection. The following legend is told of him: -

Venus, complaining to Themis that her son Eros continued always a child,
was told by her that it was because he was solitary, and that if he had a
brother he would grow apace. Anteros was soon afterwards born, and Eros
immediately was seen to increase rapidly in size and strength.

Minerva, (Pallas, Athene,) the goddess of wisdom, was the offspring of
Jupiter, without a mother. She sprang forth from his head, completely armed.
Her favorite bird was the owl, and the plant sacred to her the olive.

Byron, in "Childe Harold," alludes to the birth of Minerva, thus: -

"Can tyrants but by tyrants conquered be,
And Freedom find no champion and no child,
Such as Columbia saw arise, when she
Sprang forth a Pallas, armed and undefiled?
Or must such minds be nourished in the wild,
Deep in the unpruned forest, 'midst the roar
Of cataracts, where nursing Nature smiled
On infant Washington? Has earth no more
Such seeds within her breast, or Europe no such shore?"

Mercury (Hermes) was the son of Jupiter and Maia. He presided over
commerce, wrestling, and other gymnastic exercises, even over thieving, and
every thing, in short, which required skill and dexterity. He was the
messenger of Jupiter, and wore a winged cap and winged shoes He bore in his
hand a rod entwined with two serpents, called the Caduceus.

[See Hermes: Hermes - Museum at Olympus. Discovered May 8, 1877.]

Mercury is said to have invented the lyre. He found one day, a tortoise,
of which he took the shell, made holes in the opposite edges of it, and drew
cords of linen through them, and the instrument was complete. The cords were
nine, in honor of the nine Muses. Mercury gave the lyre to Apollo, and
received from him in exchange the caduceus. ^*

[Footnote *: From this origin of the instrument, the word "shell" is often
used as synonymous with "lyre," and figuratively for music and poetry. Thus
Gray, in his ode on the "Progress of Poesy," says. -

"O Sovereign of the willing soul,
Parent of sweet and solemn-breathing airs,
Enchanting shell! the sullen Cares
And frantic Passions hear thy soft control']

Ceres (Demeter) was the daughter of Saturn and Rhea. She had a daughter
named Proserpine, (Persephone,) who became the wife of Pluto, and queen of the
realms of the dead. Ceres presided over agriculture.

Bacchus, (Dionysus,) the god of wine, was the son of Jupiter and Semele.
He represents not only the intoxicating power of wine, but its social and
beneficent influences likewise, so that he is viewed as the promoter of
civilization, and a lawgiver and lover of peace.

The Muses were the daughters of Jupiter and Mnemosyne, (Memory.) They
presided over song, and prompted the memory. They were nine in number, to
each of whom was assigned the presidence over some particular department of
literature, art, or science. Calliope was the muse of epic poetry, Clio of
history, Euterpe of lyric poetry, Melpomene of tragedy, Terpsichore of choral
dance and song, Erato of love poetry, Polyhymnia of sacred poetry, Urania of
astronomy, Thalia of comedy.

The Graces were goddesses presiding over the banquet, the dance, and all
social enjoyments and elegant arts. They were three in number. Their names
were Euphrosyne, Aglaia, and Thalia.

Spenser describes the office of the Graces thus: -

"These three on men all gracious gifts bestow
Which deck the body or adorn the mind,
To make them lovely or well-favored show;
As comely carriage, entertainment kind,
Sweet semblance, friendly offices that bind,
And all the complements of courtesy;
They teach us how to each degree and kind
We should ourselves demean, to low, to high,
To friends, to foes; which skill men call Civility."

The Fates were also three - Clotho, Lachesis, and Atropos. Their office
was to spin the thread of human destiny, and they were armed with shears, with
which they cut it off when they pleased. They were the daughters of Themis,
(Law,) who sits by Jove on his throne to give him counsel.

[See Fates: The three Fates - From a painting by Michael Angelo. Pitti
Gallery, Florence.]

The Erinnyes, or Furies, were three goddesses who punished by their
secret stings the crimes of those who escaped or defied public justice. The
heads of the Furies were wreathed with serpents, and their whole appearance
was terrific and appalling. Their names were Alecto, Tisiphone, and Megaera.
They were also called Eumenides.

Nemesis was also an avenging goddess. She represents the righteous anger
of the gods, particularly towards the proud and insolent.

Pan was the god of flocks and shepherds. His favorite residence was in
Arcadia.

The Satyrs were deities of the woods and fields. They were conceived to
be covered with bristly hair, their heads decorated with short, sprouting
horns, and their feet like goats' feet.

Momus was the god of laughter, and Plutus the god of wealth.

Roman Divinities.

The preceding are Grecian divinities, though received also by the Romans.
Those which follow are peculiar to Roman mythology.

Saturn was an ancient Italian deity. It was attempted to identify him
with the Grecian god Cronos, and fabled that after his dethronement by
Jupiter, he fled to Italy, where he reigned during what was called the Golden
Age. In memory of his beneficent dominion, the feast of Saturnalia was held
every year in the winter season. Then all public business was suspended,
declarations of war and criminal executions were postponed, friends made
presents to one another, and the slaves were indulged with great liberties. A
feast was given them at which they sat at table, while their masters served
them, to show the natural equality of men, and that all things belonged
equally to all, in the reign of Saturn.

Faunus, ^* the grandson of Saturn, was worshipped as the god of fields
and shepherds, and also as a prophetic god. His name in the plural, Fauns,
expressed a class of gamesome deities, like the Satyrs of the Greeks.

[Footnote *: There was also a goddess called Fauna, or Bona Dea.]

Quirinus was a war god, said to be no other than Romulus, the founder of
Rome, exalted after his death to a place among the gods.

Bellona, a war goddess.

Terminus, the god of landmarks. His statue was a rude stone or post, set
in the ground to mark the boundaries of fields.

Pales, the goddess presiding over cattle and pastures.

Pomona presided over fruit trees.

Flora, the goddess of flowers.

Lucina, the goddess of childbirth.

Vesta (the Hestia of the Greeks) was a deity presiding over the public
and private hearth. A sacred fire, tended by six virgin priestesses called
Vestals, flamed in her temple. As the safety of the city was held to be
connected with its conservation, the neglect of the virgins, if they let it go
out, was severely punished, and the fire was rekindled from the rays of the
sun.

Liber is the Latin name of Bacchus; and Mulciber of Vulcan.

Janus was the porter of heaven. He opens the year, the first month being
named after him. He is the guardian deity of gates, on which account he is
commonly represented with two heads, because every door looks two ways. His
temples at Rome were numerous. In war time the gates of the principal one
were always open. In peace they were closed; but they were shut only once
between the reign of Numa and that of Augustus.

The Penates were the gods who were supposed to attend to the welfare and
prosperity of the family. Their name is derived from Penus, the pantry, which
was sacred to them. Every master of a family was the priest to the Penates of
his own house.

The Lares, or Lars, were also household gods, but differed from the
Penates in being regarded as the deified spirits of mortals. The family Lars
were held to be the souls of the ancestors, who watched over and protected
their descendants. The words Lemur and Larva more nearly correspond to our
word Ghost.

The Romans believed that every man had his Genius, and every woman her
Juno; that is, a spirit who had given them being, and was regarded as their
protector through life. On their birthdays men made offerings to their
Genius, women to their Juno.

A modern poet thus alludes to some of the Roman gods: -

"Pomona loves the orchard,
And Liber loves the vine,
And Pales loves the straw-built shed
Warm with the breath of kine;
And Venus loves the whisper
Of plighted youth and maid,
In April's ivory moonlight,
Beneath the chestnut shade."

Macaulay, "Prophecy of Capys."

N. B. - It is to be observed that in proper names the final e and es are
to be sounded. Thus Cybele and Penates are words of three syllables. But
Proserpine and Thebes are exceptions, and to be pronounced as English words.
In the In lex at the close of the volume, we shall mark the accented syllable,
in all words which appear to require it.