Mythology Page 13

  “Good people,” Jupiter said, “ask whatever you want and you shall have your wish.” The old people exchanged a hurried whisper, then Philemon spoke. “Let us be your priests, guarding this temple for you—and oh, since we have lived so long together, let neither of us ever have to live alone. Grant that we may die together.”

  The gods assented, well pleased with the two. A long time they served in that grand building, and the story does not say whether they ever missed their little cozy room with its cheerful hearth. But one day standing before the marble and golden magnificence they fell to talking about the former life, which had been so hard and yet so happy. By now both were in extreme old age. Suddenly as they exchanged memories each saw the other putting forth leaves. Then bark was growing around them. They had time only to cry, “Farewell, dear companion.” As the words passed their lips they became trees, but still they were together. The linden and the oak grew from one trunk.

  From far and wide people came to admire the wonder, and always wreaths of flowers hung on the branches in honor of the pious and faithful pair.

  ENDYMION

  I have taken this story from the third-century poet Theocritus. He tells it in the true Greek manner, simply and with restraint.

  This youth, whose name is so famous, has a very short history. Some of the poets say he was a king, some a hunter, but most of them say he was a shepherd. All agree that he was a youth of surpassing beauty and that this was the cause of his singular fate.

  Endymion the shepherd,

  As his flock he guarded,

  She, the Moon, Selene,

  Saw him, loved him, sought him,

  Coming down from heaven

  To the glade on Latmus,

  Kissed him, lay beside him.

  Blessed is his fortune.

  Evermore he slumbers,

  Tossing not nor turning,

  Endymion the shepherd.

  He never woke to see the shining silvery form bending over him. In all the stories about him he sleeps forever, immortal, but never conscious. Wondrously beautiful he lies on the mountainside, motionless and remote as if in death, but warm and living, and night after night the Moon visits him and covers him with her kisses. It is said that this magic slumber was her doing. She lulled him to sleep so that she might always find him and caress him as she pleased. But it is said, too, that her passion brings her only a burden of pain, fraught with many sighs.

  DAPHNE

  Ovid alone tells this story. Only a Roman could have written it. A Greek poet would never have thought of an elegant dress and coiffure for the wood nymph.

  Daphne was another of those independent, love-and-marriage-hating young huntresses who are met with so often in the mythological stories. She is said to have been Apollo’s first love. It is not strange that she fled from him. One unfortunate maiden after another beloved of the gods had had to kill her child secretly or be killed herself. The best such a one could expect was exile, and many women thought that worse than death. The ocean nymphs who visited Prometheus on the crag in the Caucasus spoke only the most ordinary common sense when they said to him:—

  May you never, oh, never behold me

  Sharing the couch of a god.

  May none of the dwellers in heaven

  Draw near to me ever.

  Such love as the high gods know,

  From whose eyes none can hide,

  May that never be mine.

  To war with a god-lover is not war,

  It is despair.

  Daphne would have agreed completely. But indeed she did not want any mortal lovers either. Her father, the river-god Peneus, was greatly tried because she refused all the handsome and eligible young men who wooed her. He would scold her gently and lament, “Am I never to have a grandson?” But when she threw her arms around him and coaxed him, “Father, dearest, let me be like Diana,” he would yield and she would be off to the deep woods, blissful in her freedom.

  But at last Apollo saw her, and everything ended for her. She was hunting, her dress short to the knee, her arms bare, her hair in wild disarray. Nevertheless she was enchantingly beautiful. Apollo thought, “What would she not look like properly dressed and with her hair nicely arranged?” The idea made the fire that was devouring his heart blaze up even more fiercely and he started off in pursuit. Daphne fled, and she was an excellent runner. Even Apollo for a few minutes was hard put to it to overtake her; still, of course, he soon gained. As he ran, he sent his voice ahead of him, entreating her, persuading her, reassuring her. “Do not fear,” he called. “Stop and find out who I am, no rude rustic or shepherd. I am the Lord of Delphi, and I love you.”

  But Daphne flew on, even more frightened than before. If Apollo was indeed following her, the case was hopeless, but she was determined to struggle to the very end. It had all but come; she felt his breath upon her neck, but there in front of her the trees opened and she saw her father’s river. She screamed to him, “Help me! Father, help me!” At the words a dragging numbness came upon her, her feet seemed rooted in the earth she had been so swiftly speeding over. Bark was enclosing her; leaves were sprouting forth. She had been changed into a tree, a laurel.

  Apollo watched the transformation with dismay and grief. “O fairest of maidens, you are lost to me,” he mourned. “But at least you shall be my tree. With your leaves my victors shall wreathe their brows. You shall have your part in all my triumphs. Apollo and his laurel shall be joined together wherever songs are sung and stories told.”

  The beautiful shining-leaved tree seemed to nod its waving head as if in happy consent.

  ALPHEUS AND ARETHUSA

  This story is told in full only by Ovid. There is nothing noteworthy in his treatment of it. The verse at the end is taken from the Alexandrian poet Moschus.

  In Ortygia, an island which formed part of Syracuse, the greatest city of Sicily, there is a sacred spring called Arethusa. Once, however, Arethusa was not water or even a water nymph, but a fair young huntress and a follower of Artemis. Like her mistress she would have nothing to do with men; like her she loved hunting and the freedom of the forest.

  One day, tired and hot from the chase, she came upon a crystal-clear river deeply shaded by silvery willows. No more delightful place for a bath could be imagined. Arethusa undressed and slipped into the cool delicious water. For a while she swam idly to and fro in utter peace; then she seemed to feel something stir in the depths beneath her. Frightened, she sprang to the bank—and as she did so she heard a voice: “Why such haste, fairest maiden?” Without looking back she fled away from the stream to the woods and ran with all the speed her fear gave her. She was hotly pursued and by one stronger if not swifter than she. The unknown called to her to stop. He told her he was the god of the river, Alpheus, and that he was following her only because he loved her. But she wanted none of him; she had but one thought, to escape. It was a long race, but the issue was never in doubt; he could keep on running longer than she. Worn out at last, Arethusa called to her goddess, and not in vain. Artemis changed her into a spring of water, and cleft the earth so that a tunnel was made under the sea from Greece to Sicily. Arethusa plunged down and emerged in Ortygia, where the place in which her spring bubbles up is holy ground, sacred to Artemis.

  But it is said that even so she was not free of Alpheus. The story is that the god, changing back into a river, followed her through the tunnel and that now his water mingles with hers in the fountain. They say that often Greek flowers are seen coming up from the bottom, and that if a wooden cup is thrown into the Alpheus in Greece, it will reappear in Arethusa’s well in Sicily.

  Alpheus makes his way far under the deep with his waters,

  Travels to Arethusa with bridal gifts, fair leaves and flowers.

  Teacher of strange ways is Love, that knavish boy, maker of mischief.

  With his magical spell he taught a river to dive.

  III

  This is the title of a long poem, very popular in classical days, by the th
ird-century poet Apollonius of Rhodes. He tells the whole story of the Quest except the part about Jason and Pelias which I have taken from Pindar. It is the subject of one of his most famous odes, written in the first half of the fifth century. Apollonius ends his poem with the return of the heroes to Greece. I have added the account of what Jason and Medea did there, taking it from the fifth-century tragic poet Euripides, who made it the subject of one of his best plays.

  These three writers are very unlike each other. No prose paraphrase can give any idea of Pindar, except, perhaps, something of his singular power for vivid and minutely detailed description. Readers of the Aeneid will be reminded of Virgil by Apollonius. The difference between Euripides’ Medea and Apollonius’ heroine and also Virgil’s Dido is in its degree a measure of what Greek tragedy was.

  The first hero in Europe who undertook a great journey was the leader of the Quest of the Golden Fleece. He was supposed to have lived a generation earlier than the most famous Greek traveler, the hero of the Odyssey. It was of course a journey by water. Rivers, lakes, and seas were the only highways; there were no roads. All the same, a voyager had to face perils not only on the deep, but on the land as well. Ships did not sail by night, and any place where sailors put in might harbor a monster or a magician who could work more deadly harm than storm and shipwreck. High courage was necessary to travel, especially outside of Greece.

  No story proved this fact better than the account of what the heroes suffered who sailed in the ship Argo to find the Golden Fleece. It may be doubted, indeed, if there ever was a voyage on which sailors had to face so many and such varied dangers. However, they were all heroes of renown, some of them the greatest in Greece, and they were quite equal to their adventures.

  The tale of the Golden Fleece begins with a Greek king named Athamas, who got tired of his wife, put her away, and married another, the Princess Ino. Nephele, the first wife, was afraid for her two children, especially the boy, Phrixus. She thought the second wife would try to kill him so that her own son could inherit the kingdom, and she was right. This second wife came from a great family. Her father was Cadmus, the excellent King of Thebes; her mother and her three sisters were women of blameless lives. But she herself, Ino, determined to bring about the little boy’s death, and she made an elaborate plan how this was to be done. Somehow she got possession of all the seed-corn and parched it before the men went out for the sowing, so that, of course, there was no harvest at all. When the King sent a man to ask the oracle what he should do in this fearful distress, she persuaded or, more probably, bribed the messenger to say that the oracle had declared the corn would not grow again unless they offered up the young Prince as a sacrifice.

  The people, threatened with starvation, forced the King to yield and permit the boy’s death. To the later Greeks the idea of such a sacrifice was as horrible as it is to us, and when it played a part in a story they almost always changed it into something less shocking. As this tale has come down to us, when the boy had been taken to the altar a wondrous ram, with a fleece of pure gold, snatched him and his sister up and bore them away through the air. Hermes had sent him in answer to their mother’s prayer.

  While they were crossing the strait which separates Europe and Asia, the girl, whose name was Helle, slipped and fell into the water. She was drowned; and the strait was named for her: the Sea of Helle, the Hellespont. The boy came safely to land, to the country of Colchis on the Unfriendly Sea (the Black Sea, which had not yet become friendly). The Colchians were a fierce people. Nevertheless, they were kind to Phrixus; and their King, Æetes, let him marry one of his daughters. It seems odd that Phrixus sacrificed to Zeus the ram that had saved him, in gratitude for having been saved; but he did so, and he gave the precious Golden Fleece to King Æetes.

  Phrixus had an uncle who was by rights a king in Greece, but had had his kingdom taken away from him by his nephew, a man named Pelias. The King’s young son, Jason, the rightful heir to the kingdom, had been sent secretly away to a place of safety, and when he was grown he came boldly back to claim the kingdom from his wicked cousin.

  The usurper Pelias had been told by an oracle that he would die at the hands of kinsmen, and that he should beware of anyone whom he saw shod with only a single sandal. In due time such a man came to the town. One foot was bare, although in all other ways he was well-clad—a garment fitting close to his splendid limbs, and around his shoulders a leopard’s skin to turn the showers. He had not shorn the bright locks of his hair; they ran rippling down his back. He went straight into the town and entered the marketplace fearlessly, at the time when the multitude filled it.

  None knew him, but one and another wondered at him and said, “Can he be Apollo? Or Aphrodite’s lord? Not one of Poseidon’s bold sons, for they are dead.” So they questioned each other. But Pelias came in hot haste at the tidings and when he saw the single sandal he was afraid. He hid his terror in his heart, however, and addressed the stranger: “What country is your fatherland? No hateful and defiling lies, I beg you. Tell me the truth.” With gentle words the other answered: “I have come to my home to recover the ancient honor of my house, this land no longer ruled aright, which Zeus gave to my father. I am your cousin, and they call me by the name of Jason. You and I must rule ourselves by the law of right—not appeal to brazen swords or spears. Keep all the wealth you have taken, the flocks and the tawny herds of cattle and the fields, but the sovereign scepter and the throne release to me, so that no evil quarrel will arise from them.”

  Pelias gave him a soft answer. “So shall it be. But one thing must first be done. The dead Phrixus bids us bring back the Golden Fleece and thus bring back his spirit to his home. The oracle has spoken. But for me, already old age is my companion, while the flower of your youth is only now coming into full bloom. Do you go upon this quest, and I swear with Zeus as witness that I will give up the kingdom and the sovereign rule to you.” So he spoke, believing in his heart that no one could make the attempt and come back alive.

  The idea of the great adventure was delightful to Jason. He agreed, and let it be known everywhere that this would be a voyage indeed. The young men of Greece joyfully met the challenge. They came, all the best and noblest, to join the company. Hercules, the greatest of all heroes, was there; Orpheus, the master musician; Castor with his brother Pollux; Achilles’ father, Peleus; and many another. Hera was helping Jason, and it was she who kindled in each one the desire not to be left behind nursing a life without peril by his mother’s side, but even at the price of death to drink with his comrades the peerless elixir of valor. They set sail in the ship Argo. Jason took in his hands a golden goblet and, pouring a libation of wine into the sea, called upon Zeus whose lance is the lightning to speed them on their way.

  Great perils lay before them, and some of them paid with their lives for drinking that peerless elixir. They put in first at Lemnos, a strange island where only women lived. They had risen up against the men and had killed them all, except one, the old king. His daughter, Hypsipyle, a leader among the women, had spared her father and set him afloat on the sea in a hollow chest, which finally carried him to safety. These fierce creatures, however, welcomed the Argonauts, and helped them with good gifts of food and wine and garments before they sailed away.

  Soon after they left Lemnos the Argonauts lost Hercules from the company. A lad named Hylas, his armor-bearer, very dear to him, was drawn under the water as he dipped his pitcher in a spring, by a water nymph who saw the rosy flush of his beauty and wished to kiss him. She threw her arms around his neck and drew him down into the depths and he was seen no more. Hercules sought him madly everywhere, shouting his name and plunging deeper and deeper into the forest away from the sea. He had forgotten the Fleece and the Argo and his comrades: everything except Hylas. He did not come back, and finally the ship had to sail without him.

  Their next adventure was with the Harpies, frightful flying creatures with hooked beaks and claws who always left behind them a loathsome stench,
sickening to all living creatures. Where the Argonauts had beached their boat for the night lived a lonely and wretched old man, to whom Apollo, the truth-teller, had given the gift of prophecy. He foretold unerringly what would happen, and this had displeased Zeus, who always liked to wrap in mystery what he would do—and very sensibly, too, in the opinion of all who knew Hera. So he inflicted a terrible punishment upon the old man. Whenever he was about to dine, the Harpies who were called “the hounds of Zeus” swooped down and defiled the food, leaving it so foul that no one could bear to be near it, much less eat it. When the Argonauts saw the poor old creature—his name was Phineus—he was like a lifeless dream, creeping on withered feet, trembling for weakness, and only the skin on his body held his bones together. He welcomed them gladly and begged them to help him. He knew through his gift of prophecy that he could be defended from the Harpies by two men alone, who were among the company on the Argo—the sons of Boreas, the great North Wind. All listened to him with pity and the two gave him eagerly their promise to help.

  While the others set forth food for him, Boreas’ sons took their stand beside him with drawn swords. He had hardly put a morsel to his lips when the hateful monsters darted down from the sky and in a moment had devoured everything and were flying off, leaving the intolerable odor behind them. But the wind-swift sons of the North Wind followed them; they caught up with them and struck at them with their swords. They would assuredly have cut them to pieces if Iris, the rainbow messenger of the gods, gliding down from heaven, had not checked them. They must forbear to kill the hounds of Zeus, she said, but she swore by the waters of the Styx, the oath that none can break, that they would never again trouble Phineus. So the two returned gladly and comforted the old man, who in his joy sat feasting with the heroes all through the night.