by E. M. Berens
VENUS.
The Venus of the Romans was identified with the Aphrodite of the Greeks. The worship of this divinity was only established in Rome in comparatively later times. Annual festivals, called Veneralia, were held in her honour, and the month of April, when flowers and plants spring forth afresh, was sacred to her. She was worshipped as Venus Cloacina (or the Purifier), and as Venus Myrtea (or the myrtle goddess), an epithet derived from the myrtle, the emblem of Love.
HELIOS (Sol).
The worship of Helios was introduced into Greece from Asia. According to the earliest conceptions of the Greeks he was not only the sun-god, but also the personification of life and all life-giving power, for light is well known to be an indispensable condition of all healthy terrestrial life. The worship of the sun was originally very widely spread, [62]not only among the early Greeks themselves, but also among other primitive nations. To us the sun is simply the orb of light, which, high above our heads, performs each day the functions assigned to it by a mighty and invisible Power; we can, therefore, form but a faint idea of the impression which it produced upon the spirit of a people whose intellect was still in its infancy, and who believed, with child-like simplicity, that every power of nature was a divinity, which, according as its character was baleful or beneficent, worked for the destruction or benefit of the human race.
Helios, who was the son of the Titans Hyperion and Theia, is described as rising every morning in the east, preceded by his sister Eos (the Dawn), who, with her rosy fingers, paints the tips of the mountains, and draws aside that misty veil through which her brother is about to appear. When he has burst forth in all the glorious light of day, Eos disappears, and Helios now drives his flame-darting chariot along the accustomed track. This chariot, which is of burnished gold, is drawn by four fire-breathing steeds, behind which the young god stands erect with flashing eyes, his head surrounded with rays, holding in one hand the reins of those fiery coursers which in all hands save his are unmanageable. When towards evening he descends the curve[26] in order to cool his burning forehead in the waters of the deep sea, he is followed closely by his sister Selene (the Moon), who is now prepared to take charge of the world, and illumine with her silver crescent the dusky night. Helios meanwhile rests from his labours, and, reclining softly on the cool fragrant couch prepared for him by the sea-nymphs, recruits himself for another life-giving, joy-inspiring, and beauteous day.
It may appear strange that, although the Greeks considered the earth to be a flat circle, no explanation is given of the fact that Helios sinks down in the far [63]west regularly every evening, and yet reappears as regularly every morning in the east. Whether he was supposed to pass through Tartarus, and thus regain the opposite extremity through the bowels of the earth, or whether they thought he possessed any other means of making this transit, there is not a line in either Homer or Hesiod to prove. In later times, however, the poets invented the graceful fiction, that when Helios had finished his course, and reached the western side of the curve, a winged-boat, or cup, which had been made for him by Heph?stus, awaited him there, and conveyed him rapidly, with his glorious equipage, to the east, where he recommenced his bright and glowing career.
This divinity was invoked as a witness when a solemn oath was taken, as it was believed that nothing escaped his all-seeing eye, and it was this fact which enabled him to inform Demeter of the fate of her daughter, as already related. He was supposed to possess flocks and herds in various localities, which may possibly be intended to represent the days and nights of the year, or the stars of heaven.
Helios is said to have loved Clytie, a daughter of Oceanus, who ardently returned his affection; but in the course of time the fickle sun-god transferred his devotion to Leucothea, the daughter of Orchamus, king of the eastern countries, which so angered the forsaken Clytie that she informed Orchamus of his daughter's attachment, and he punished her by inhumanly burying her alive. Helios, overcome with grief, endeavoured, by every means in his power, to recall her to life. At last, finding all his efforts unavailing, he sprinkled her grave with heavenly nectar, and immediately there sprang forth from the spot a shoot of frankincense, which spread around its aromatic perfume.
The jealous Clytie gained nothing by her cruel conduct, for the sun-god came to her no more. Inconsolable at his loss, she threw herself upon the ground, and refused all sustenance. For nine long days she turned her face towards the glorious god of day, as he moved along the [64]heavens, till at length her limbs became rooted in the ground, and she was transformed into a flower, which ever turns towards the sun.
Helios married Perse, daughter of Oceanus, and their children were, A?tes, king of Colchis (celebrated in the legend of the Argonauts as the possessor of the Golden Fleece), and Circe, the renowned sorceress.
Helios had another son named Phaethon, whose mother was Clymene, one of the Oceanides. The youth was very beautiful, and a great favourite with Aphrodite, who intrusted him with the care of one of her temples, which flattering proof of her regard caused him to become vain and presumptuous. His friend Epaphus, son of Zeus and Io, endeavoured to check his youthful vanity by pretending to disbelieve his assertion that the sun-god was his father. Phaethon, full of resentment, and eager to be able to refute the calumny, hastened to his mother Clymene, and besought her to tell him whether Helios was really his father. Moved by his entreaties, and at the same time angry at the reproach of Epaphus, Clymene pointed to the glorious sun, then shining down upon them, and assured her son that in that bright orb he beheld the author of his being, adding that if he had still any doubt, he might visit the radiant dwelling of the great god of light and inquire for himself. Overjoyed at his mother's reassuring words, and following the directions she gave him, Phaethon quickly wended his way to his father's palace.
As he entered the palace of the sun-god the dazzling rays almost blinded him, and prevented him from approaching the throne on which his father was seated, surrounded by the Hours, Days, Months, Years, and Seasons. Helios, who with his all-seeing eye had watched him from afar, removed his crown of glittering rays, and bade him not to be afraid, but to draw near to his father. Encouraged by this kind reception, Phaethon entreated him to bestow upon him such a proof of his love, that all the world might be convinced that he was indeed his son; whereupon Helios desired him to ask any favour he pleased, [65]and swore by the Styx that it should be granted. The impetuous youth immediately requested permission to drive the chariot of the sun for one whole day. His father listened horror-struck to this presumptuous demand, and by representing the many dangers which would beset his path, endeavoured to dissuade him from so perilous an undertaking; but his son, deaf to all advice, pressed his point with such pertinacity, that Helios was reluctantly compelled to lead him to the chariot. Phaethon paused for a moment to admire the beauty of the glittering equipage, the gift of the god of fire, who had formed it of gold, and ornamented it with precious stones, which reflected the rays of the sun. And now Helios, seeing his sister, the Dawn, opening her doors in the rosy east, ordered the Hours to yoke the horses. The goddesses speedily obeyed the command, and the father then anointed the face of his son with a sacred balm, to enable him to endure the burning flames which issued from the nostrils of the steeds, and sorrowfully placing his crown of rays upon his head, desired him to ascend the chariot.
The eager youth joyfully took his place and grasped the coveted reins, but no sooner did the fiery coursers of the sun feel the inexperienced hand which attempted to guide them, than they became restive and unmanageable. Wildly they rushed out of their accustomed track, now soaring so high as to threaten the heavens with destruction, now descending so low as nearly to set the earth on fire. At last the unfortunate charioteer, blinded with the glare, and terrified at the awful devastation he had caused, dropped the reins from his trembling hands. Mountains and forests were in flames, rivers and streams were dried up, and a general conflagration was imminent. The scorched earth now called on Zeus for help, who hurled hi
s thunderbolt at Phaethon, and with a flash of lightning brought the fiery steeds to a standstill. The lifeless body of the youth fell headlong into the river Eridanus,[27] where it was received and buried by the [66]nymphs of the stream. His sisters mourned so long for him that they were transformed by Zeus into poplars, and the tears they shed, falling into the waters, became drops of clear, transparent amber. Cycnus, the faithful friend of the unhappy Phaethon, felt such overwhelming grief at his terrible fate, that he pined and wasted away. The gods, moved with compassion, transformed him into a swan, which for ever brooded over the fatal spot where the waters had closed over the head of his unfortunate friend.
The chief seat of the worship of Helios was the island of Rhodes, which according to the following myth was his especial territory. At the time of the Titanomachia, when the gods were dividing the world by lot, Helios happened to be absent, and consequently received no share. He, therefore, complained to Zeus, who proposed to have a new allotment, but this Helios would not allow, saying, that as he pursued his daily journey, his penetrating eye had beheld a lovely, fertile island lying beneath the waves of the ocean, and that if the immortals would swear to give him the undisturbed possession of this spot, he would be content to accept it as his share of the universe. The gods took the oath, whereupon the island of Rhodes immediately raised itself above the surface of the waters.
The famous Colossus of Rhodes, which was one of the seven wonders of the world, was erected in honour of Helios. This wonderful statue was 105 feet high, and was formed entirely of brass; it formed the entrance to the harbour at Rhodes, and the largest vessel could easily sail between the legs, which stood on moles, each side of the harbour. Though so gigantic, it was perfectly proportioned in every part. Some idea of
[67]its size may be gained from the fact that very few people were able to span the thumb of this statue with their arms. In the interior of the Colossus was a winding staircase leading to the top, from the summit of which, by means of a telescope, the coast of Syria, and also the shores of Egypt, are said to have been visible.[28]
EOS (Aurora).
Eos, the Dawn, like her brother Helios, whose advent she always announced, was also deified by the early Greeks. She too had her own chariot, which she drove across the vast horizon both morning and night, before and after the sun-god. Hence she is not merely the personification of the rosy morn, but also of twilight, for which reason her palace is placed in the west, on the island ??a. The abode of Eos is a magnificent structure, surrounded by flowery meads and velvety lawns, where nymphs and other immortal beings, wind in and out in the mazy figures of the dance, whilst the music of a sweetly-tuned melody accompanies their graceful, gliding movements.
Eos is described by the poets as a beautiful maiden with rosy arms and fingers, and large wings, whose plumage is of an ever-changing hue; she bears a star on her forehead, and a torch in her hand. Wrapping round her the rich folds of her violet-tinged mantle, she leaves her couch before the break of day, and herself yokes her two horses, Lampetus and Phaethon, to her glorious chariot. She then hastens with active cheerfulness to open the gates of heaven, in order to herald the approach of her brother, the god of day, whilst the tender plants and flowers, revived by the morning dew, lift their heads to welcome her as she passes.
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Eos first married the Titan Astr?us,[29] and their children were Heosphorus (Hesperus), the evening star, and the winds. She afterwards became united to Tithonus, son of Laomedon, king of Troy, who had won her affection by his unrivalled beauty; and Eos, unhappy at the thought of their being ever separated by death, obtained for him from Zeus the gift of immortality, forgetting, however, to add to it that of eternal youth. The consequence was that when, in the course of time, Tithonus grew old and decrepid, and lost all the beauty which had won her admiration, Eos became disgusted with his infirmities, and at last shut him up in a chamber, where soon little else was left of him but his voice, which had now sunk into a weak, feeble quaver. According to some of the later poets, he became so weary of his cheerless and miserable existence, that he entreated to be allowed to die. This was, however, impossible; but Eos, pitying his unhappy condition, exerted her divine power, and changed him into a grasshopper, which is, as it were, all voice, and whose monotonous, ceaseless chirpings may not inaptly be compared to the meaningless babble of extreme old age.
PHŒBUS-APOLLO.
Phœbus-Apollo, the god of Light, Prophecy, Music, Poetry, and the Arts and Sciences, is by far the noblest conception within the whole range of Greek mythology, and his worship, which not only extended to all the states of Greece, but also to Asia Minor and to every Greek colony throughout the world, stands out among the most ancient and strongly-marked features of Grecian history, and exerted a more decided influence over the Greek nation, than that of any other deity, not excepting Zeus himself.
Apollo was the son of Zeus and Leto, and was born beneath the shade of a palm tree which grew at the foot [69]of Mount Cynthus, on the barren and rocky island of Delos. The poets tell us that the earth smiled when the young god first beheld the light of day, and that Delos became so proud and exultant at the honour thus conferred upon her, that she covered herself with golden flowers; swans surrounded the island, and the Delian nymphs celebrated his birth with songs of joy.
The unhappy Leto, driven to Delos by the relentless persecutions of Hera, was not long permitted to enjoy her haven of refuge. Being still tormented by her enemy, the young mother was once more obliged to fly; she therefore resigned the charge of her new-born babe to the goddess Themis, who carefully wrapped the helpless infant in swaddling-clothes, and fed him with nectar and ambrosia; but he had no sooner partaken of the heavenly food than, to the amazement of the goddess, he burst asunder the bands which confined his infant limbs, and springing to his feet, appeared before her as a full-grown youth of divine strength and beauty. He now demanded a lyre and a bow, declaring that henceforth he would announce to mankind the will of his father Zeus. "The golden lyre," said he, "shall be my friend, the bent bow my delight, and in oracles will I foretell the dark future." With these words he ascended to Olympus, where he was received with joyful acclamations into the assembly of the celestial gods, who acknowledged him as the most beautiful and glorious of all the sons of Zeus.
Phœbus-Apollo was the god of light in a twofold [70]signification: first, as representing the great orb of day which illumines the world; and secondly, as the heavenly light which animates the soul of man. He inherited his function as sun-god from Helios, with whom, in later times, he was so completely identified, that the personality of the one became gradually merged in that of the other. We, accordingly, find Helios frequently confounded with Apollo, myths belonging to the former attributed to the latter; and with some tribes—the Ionic, for instance—so complete is this identification, that Apollo is called by them Helios-Apollo.
As the divinity whose power is developed in the broad light of day, he brings joy and delight to nature, and health and prosperity to man. By the influence of his warm and gentle rays he disperses the noxious vapours of the night, assists the grain to ripen and the flowers to bloom.
But although, as god of the sun, he is a life-giving and life-preserving power, who, by his genial influence, dispels the cold of winter, he is, at the same time, the god who, by means of his fiercely darting rays, could spread disease and send sudden death to men and animals; and it is to this phase of his character that we must look for the explanation of his being considered, in conjunction with his twin-sister, Artemis (as moon-goddess), a divinity of death. The brother and sister share this function between them, he taking man and she woman as her aim, and those especially who died in the bloom of youth, or at an advanced age, were believed to have been killed by their gentle arrows. But Apollo did not always send an easy death. We see in the Iliad how, when angry with the Greeks, the "god of the silver bow" strode down from Olympus, with his quiver full of death-bringing darts, and sent a raging pestilence into their
camp. For nine days he let fly his fatal arrows, first on animals and then on men, till the air became darkened with the smoke from the funeral pyres.
In his character as god of light, Phœbus-Apollo is the protecting deity of shepherds, because it is he who warms [71]the fields and meadows, and gives rich pastures to the flocks, thereby gladdening the heart of the herdsman.
As the temperate heat of the sun exercises so invigorating an effect on man and animals, and promotes the growth of those medicinal herbs and vegetable productions necessary for the cure of diseases, Phœbus-Apollo was supposed to possess the power of restoring life and health; hence he was regarded as the god of healing; but this feature in his character we shall find more particularly developed in his son Asclepius (?sculapius), the veritable god of the healing art.
Pursuing our analysis of the various phases in the character of Phœbus-Apollo, we find that with the first beams of his genial light, all nature awakens to renewed life, and the woods re-echo with the jubilant sound of the untaught lays, warbled by thousands of feathered choristers. Hence, by a natural inference, he is the god of music, and as, according to the belief of the ancients, the inspirations of genius were inseparably connected with the glorious light of heaven, he is also the god of poetry, and acts as the special patron of the arts and sciences. Apollo is himself the heavenly musician among the Olympic gods, whose banquets are gladdened by the wondrous strains which he produces from his favourite instrument, the seven-stringed lyre. In the cultus of Apollo, music formed a distinguishing feature. All sacred dances, and even the sacrifices in his honour, were performed to the sound of musical instruments; and it is, in a great measure, owing to the influence which the music in his worship exercised on the Greek nation, that Apollo came to be regarded as the leader of the nine Muses, the legitimate divinities of poetry and song. In this character he is called Musagetes, and is always represented robed in a long flowing garment; his lyre, to the tones of which he appears to be singing, is suspended by a band across the chest; his head is encircled by a wreath of laurel, and his long hair, streaming down over his shoulders, gives him a somewhat effeminate appearance.
