Bulfinch's Mythology: The Age of Fable. Bulfinch Thomas
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rise out of the Ocean, on the western side, and to drive through the air, giving light to gods and men. The stars also, except those forming Charles' 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 "Commmus."
"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 [Or Zeus. The relation of these names to each other will be explained on the next page], 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.
T here the inhabitants divine rejoice
Forever.:" Cowper
Such were the abodes of the gods as the Greeks conceived them. The Romans, before they knew the Greek poetry, seem to have had no definite imagination of such an assembly of gods. But the Roman and Etruscan races were by no means irreligious. They venerated their departed ancestors, and in each family the worship of these ancestors was an important duty. The images of the ancestors were kept in a sacred place, each family observed, at fixed times, memorial rites in their honor, and for these and other religious observances the family hearth was consecrated. The earliest rites of Roman worship are supposed to be connected with such family devotions.
As the Greeks and Romans became acquainted with other nations, they imported their habits of worship, even in early times. It will be remembered that as late as St. Paul's time, he found an altar at Athens "to an unknown god." Greeks and Romans alike were willing to receive from other nations the legends regarding their gods, and to incorporate them as well as they could with their own. It is thus that in the poetical mythology of those nations, which we are now to study, we frequently find a Latin and a Greek name for one imagined divinity. Thus Zeus, of the Greeks, becomes in Latin with the addition of the word pater (a father) [The reader will observe that father is one of the words derived from an Ayan root. Let p and t become rough, as the grammarians say, let p become ph, and t th, and you have phather or father], Jupiter Kronos of the Greeks appears as "Vulcanus" of the Latins, "Ares" of the Greeks is "Mars" or Mavors of the Latins, "Poseidon" of the Greeks is "Neptunus" of the Latins, "Aphrodite" of the Greeks is "Venus" of the Latins. This variation is not to be confounded with a mere translation, as where "Paulos" of the Greek becomes "Paulus" in Latin, or "Odysseus" becomes "Ulysses," or as when "Pierre" of the French becomes "Peter" in English. What really happened was, that as the Romans, more cultivated than their fathers, found in Greek literature a god of fire and smithery, they transferred his name "Hephaistos" to their own old god "Vulcanus," who had the same duties, and in their after literature the Latin name was used for the stories of Greek and Latin origin.
As the English literature came into being largely on French and Latin models, and as French is but a degraded Latin and retains Latin roots largely, in our older English poets the Latin forms of these names are generally used. In our own generation, with the precision now so much courted, a fashion has come in, of designating Mars by his Greek name of "Ares," Venus by her name of "Aphrodite," and so on. But in this book, as our object is to make familiar the stores of general English literature which refer to such subjects, we shall retain, in general, the Latin names, only calling the attention of the reader to the Greek names, as they appear in Greek authors, and in many writers of the more recent English schools.
The real monarch of the heavens in the mythology of both Greece and Rome is Jupiter (Zeus-pater, father-Jove) [Jove appears to be a word derived from the same root as Zeus, and it appears in the root dev of the Sanscrit, where devas are gods of different forms. Our English word devil probably comes from the French diable, Italian diavolo, Latin diabolus, one who makes division,- - literally one who separates balls, or throws balls about—instead of throwing them frankly and truly at the batsman. It is not to be traced to the Sanscrit deva.]
In the mythological system we are tracing Zeus is himself the father of many of the gods, and he is often spoken of as father of gods and men. He is the father of Vulcan [In Greek Hephaistos], of Venus [in Greek Aphrodite], of Minerva [in Greek Pallas Athene, or either name separately], of Apollo [of Phoebus], Diana [in Greek Artemis], and of Mercury [in Greek Hermes], who are ranked among the twelve superior gods, and of many inferior deities. But Jupiter himself is not the original deity in these systems. He is the son of Saturnus, as in the Greek Zeus is the son of Kronos. Still the inevitable question would occur where did Saturnus or Kronos come from. And, in forms and statements more and more vague, the answer was that he was born from Uranus or Ouranos, which is the name of the Heaven over all which seemed to embrace all things. The Greek name of Saturn was spelled Kronos. The Greek name of Time was spelled Chronos. A similarity between the two was imagined. And the whole statement, when reduced to rationalistic language, would be that from Uranus, the infinite, was born Chronos, Time—that from Time, Zeus or Jupiter was born, and that he is the only child of Time who has complete sway over mortals and immortals.
"The will of Jove I own,
Who mortals and immortals rules alone."
Homer, II.xii
Jupiter was son of Saturn (Kronos) [The names included in parentheses are the Greek, the others being the Roman or Latin names] and Ops (Rhea in Greek, sometimes confounded with the Phrygian Cybele).
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.
In allusion to the dethronement of Ouranos by Kronos, and of
Kronos or Saturnus by Zeus or Jupiter, Prometheus says in
AEschylus's tragedy—
"You may deem
Its towers impregnable; but have I not
already seen two monarchs hurled from them."
Thee 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.
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." Shakespeare
Ophion and Eurynome ruled over Olympus till they were dethroned