Part 22

This wise monarch, aware that superstition is one of the greatest engines in governing a people, encouraged a report that he regularly visited the nymph Egeria, who indeed, according to Ovid, became his wife. {263}

In her name he introduced all his laws and regulations into the state, and solemly declared in the presence of his people, that they were sanctified by the approval of that being, an approval, which gave them additional favour in the eyes of this superstitious people.

At his death, which took place after a reign of forty-three years, not only the Romans, but the neighbouring nations were anxious to pay their testimony of reverence to a monarch, whom they could not help respecting no less for his abilities, than for his moderation in the application of them.

He forbade the Romans to burn his body, after their usual custom, but ordered them to bury it near Mount Jerusalem, with some of the books which he had written, which being accidentally found four hundred years after his death, were burned by order of the senate.

They are stated merely to have contained the reasons why he had made the innovations into the ceremonies of their religion.

"Egeria! sweet creation of some heart, Which found no mortal resting place so fair As thine ideal breast; whate'er thou art Or wert,--a young Aurora of the air, The nympholepsy of some fond despair; Or it might be, a beauty of the earth, Who found a more than common votary there Too much adoring; whatso'er thy birth, Thou wert a beautiful thought, and softly bodied forth

Here did'st thou dwell, in this enchanted cover, Egeria! thy all heavenly bosom beating For the far footsteps of thy mortal lover; The purple midnight veiled that mystic meeting With her most starry canopy, and seating Thyself by thine adorer, what befel? This cave was surely shaped out for the greeting Of an enamoured goddess, and the cell Haunted by holy love--the earliest oracle!

And did'st thou not, thy breast to his replying, Blend a celestial with a human heart; And love, which dies as it was born, in sighing, Share with immortal transports? could thine art Make them indeed immortal, and impart The purity of heaven to earthly joys, Expel the venom and not blunt the dart-- The dull satiety which all destroys-- And root from out the soul the deadly weed which cloys?"

BYRON.

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CADMUS.

Cadmus was the son of Agenor, and brother of Europa, who was carried away by Jupiter in the likeness of a bull; this prince being ordered by his father never to return if he was unable to find and bring back his sister; he at last consulted the oracle of Delphos, to obtain its assistance in accomplishing his mission.

"Look no longer for thy sister," replied Apollo, "but follow the first cow which presents itself to thy sight, and wherever that shall stop, build a city for thee and thy successors." Cadmus obeyed and was guided in this manner towards Boeotia, which he founded.

Previous to this, wishing to thank the gods by a sacrifice, he sent his companions to fetch some water from a neighbouring grove; becoming alarmed at their delay, he went in search of them, and found they had desecrated a fountain sacred to Mars, and that the dragon which presided over it had slain them. He arrived but just in time to witness him finishing the meal, which had followed their destruction.

In fierce despair Cadmus attacked, and by the aid of Minerva overcame the monster, he then sowed the teeth of the dragon in the plain, upon which armed men rose suddenly from the ground.

In his alarm he threw a stone at them, and they instantly attacked one another, leaving only five, who assisted him in building the city.

He soon after married Hermione, the daughter of Venus; and had by her four sons and four daughters, whom Juno, out of hatred to Venus, cruelly persecuted. {265}

Cadmus was the first who introduced the use of letters into Greece, though others maintain that the alphabet brought by him from Phoenicia, was only different from that used by the ancient inhabitants of Greece.

It was composed of seventeen letters, and to these were added some time after, by Palamedes, an additional four, and by Simonides of Melos, also, the same number.

In addition to the alphabet, by which the name of Cadmus has become renowned, he introduced likewise, the worship of many of the Egyptian and Phoenician deities, to the inhabitants of Greece, into which country, he is believed to have come about one thousand four hundred and ninety years before the christian era.

In stories so remote, it is difficult to separate the true from the false, and still more so to give a plausible explanation of apparent incongruities: it has, however, been suggested, that the dragon's fable, arose from some country which Cadmus conquered; that the armed men who are stated to have arisen from the field, were men armed with brass, a crop very likely to arise from the attempted subjection of a free country.

We have now related the most celebrated fables in the Mythology of the Greeks and Romans, without asserting that we have given all of them, some of which would be out of keeping in a work meant to be placed in the hands of youth, while others are not sufficiently authenticated, or do not bear sufficient interest, to induce us to present them to our readers.

After this he was sent on various expeditions of great danger, in all of which he was so successful, that Jobates imagined he was {267} under the protection of the gods, and gave him the hand of his daughter Cassandra in marriage, naming him as his successor to the throne.

It has been asserted by some that he attempted to fly to Olympus upon Pegasus, but that Jupiter sent an insect which stung the horse, who threw his rider headlong to the earth; and that for many years he remained melancholy, languishing, and full of pain and weakness.

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MILO

was one of the most celebrated of the Greek wrestlers, who having early accustomed himself to carry great burthens, became so strong, that nothing seemed too much for his vast efforts. It is recorded of him that he carried on his shoulders a young bullock, four years old, for more than forty yards, that he then killed it with a blow of his fist, and to crown the feat, afterwards eat it up.

This man was one of the disciples of Pythagoras, whose life he had saved, by supporting the whole weight of the building on his shoulders, when the roof of the school in which he was teaching gave way.

In his old age a melancholy fate awaited him; for failing in an attempt to pull up a tree by the roots, his hands remained fast pinched in the tree, when a lion suddenly sprang upon him, which he was unable to escape, and fell beneath the fury of the beast.

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THE PRINCIPAL DIVINITIES OF INDIAN MYTHOLOGY.

It is scarcely possible for any religion to possess a more metaphysical and abstract character, than the creeds of the various sects which distinguish India. They present, however, too much interest to enable us to dispense with a few of the leading ones among them, this work not having for its object a deep research into obscure mysteries, but is meant to excite useful and pleasing ideas, without entering into elaborate explanations.

This deity, according to the Hindoos, is the Eternal, the Creator! and is one of the three members of the Indian Trinity.

Previous to his commencing the grand work of creating the world, and all that it contains, he passed thirty six millions of years contemplating the panorama of Chaos, which was spread out before him.

He then produced seven starry spheres, the Earth, and its two luminaries, with seven inferior regions, lit by the sparkling light of eight Carbuncles, placed on the heads of the same number of Serpents. He next proceeded to the creation of the beings who were to people it, in the accomplishment of which, he was aided by the pure spirits who surrounded him. {269}

The earth, being yet uninhabited, he made the first man and the first woman wherewith to people it.

Brahma is the object of the most ancient adoration of the Brahmins; he is considered the intelligence who existed before time, and will continue throughout eternity: he watches over the events of each age and revolution of the universe; he is the power by which everything was created, and everything is sustained; he is the invisible head of the Brahmins, and as such, is worshipped by them with devoted respect.

The Hindoos invoke him regularly morning and evening, and throw water from the palms of their hands upon the ground, and towards the sun, which they adore as the likeness of the Eternal, while at mid-day, they renew their homage by the offer of a flower.

The Hindoo painters always represent Brahma with four heads and four faces, analagous to the four cardinal points, and long beards descending from his four chins. In his four hands he holds the mysterious chain, to which are suspended the worlds, and the book of the law; the pencil to write it, and the fire of sacrifice.

Vishnu, the second deity of the Indian Trinity, is considered as the preserver of the world, which Brahma has created out of nothingness. He descended on the earth by a sacrifice of which he alone was capable, and to save it from certain ruin, submitted to all the weaknesses of humanity.

He became teacher, warrior, and prophet, that he might leave to {270} the world on his quitting it, the model of a man. He resided in the centre of the worlds, and all the worlds were in him.

Vishnu is usually represented near his wife, whom he enfolds in his arms. His complexion is blue, his eyes are like the flowers of the lotos, and his visage burns with an eternal youth. He is strong and vigorous in appearance, his four hands are sometimes raised, as if in the act of blessing the human race, while on his head is placed a triple storied crown.

In the middle of his side sparkles the magnificent diamond in which all things are reflected; while garments of a costly price clothe his noble form.

To him are consecrated the eagle, the hawk, and the bee; at his side is placed a fantastic kind of bird, a beautiful mixture of the man and of the eagle.

The faith of Vishnu is spread over all India.

SIVA

is the third person of the Indian Trinity, and is the destroyer, as opposed to Brahma, who creates, and to Vishnu, who preserves.

According to the Hindoos, who believe in the doctrine of metempsychosis, the spirit passes from one form to another. To be born, is to appear under a new shape; to die, is to appear no longer under the same form.

But, as it is impossible to disown destruction, as regards material things, they admit the existence of a god, whose power was of a double nature, and who could destroy and produce at the same time.

Siva is drawn with five heads, four hands, and three eyes in his principal head. He is carried by a bull, and holds in his hands a trident and a dwarf stag.

When they would paint him menacing and terrible, his sharp teeth start from his gums; fire breathes from his lips; and human sculls form his diadem. Serpents are entwining round his waist; the sword and the lance sparkle in his hands, and the tiger has taken the place of the bull; while his body assumes the appearance of a white cinder, a terrible symbol of his implacable rage.

BUDDH.

This is the being from whom the enormous number of followers take their stand, under the title of Bouddhism, and with whom {271} christianity alone has the power of claiming an equal number of followers.

The books of his priests signalize twelve great epochs in his career, classed and entitled as follows:--

1. The celestial origin of Buddh. 2. His miraculous and divine conception in the bosom of a mortal mother. 3. His birth. 4. His progress in wisdom. 5. His marriage and royal splendour. 6. His retreat from the world. 7. His life as a hermit. 8. His appearance, whereby he is known as a saint. 9. His predictions. 10. His victory over the six chiefs of the earth. 11. The end of his career. 12. His burial.

The doctrine of this deity is founded on the principle that the universe is animated by one spirit, and recommends ten precepts, which are,--

1. Not to kill. 2. Not to steal. 3. To be chaste. 4. Not to bear false testimony. 5. Not to speak untruly. 6. Not to swear. 7. To avoid all impure words. 8. To be disinterested. 9. To forgive injuries. 10. Not to be superstitious.

This religion, all peace and all love, prescribes gentleness and pity, abolishing the brutalizing and tyrannical distinction of castes, and invites the world to peace, life eternal, and to the identification of spirits with the supreme essence.

The grand lama is the Supreme priest of one of the great parties of this church, which has its principal home in Thibet; and the veneration of his votaries for this human representative of their god, is celebrated over Europe.

Below this sovereign pontiff, are patriarchs charged with the spiritual government of the provinces; a council of lamas who {272} assemble in conclave, and whose insignia answer to those of the cardinals of the Roman church. They admit oral confession, and make prayers for the dead.

The images of Buddh are multiplied in great numbers in all the pagodas of India, of Tartary, of China, and the countries of Asia. He is represented on a mat, his limbs crossed, his bust stiff, and his head elevated in an imposing attitude, announcing both instruction and education.

In ordinary cases he is naked and of a black colour, and with the bosom of a female.

Near him are groups of domestic animals, in allusion to the gentleness of the worship of this deity, which forbids the shedding of blood.

Beside the superior gods whom we have described, the numerous populations of India recognize a crowd of secondary divinities, whose history approaches in many instances to those of the Greek and Roman deities, and if their legends offer an interest by their singularity, they prove at the same time, that the founders of these various faiths have sought to give them a character of obscurity, that they may agree with the general mysticism of the East.

The fables of India, essentially metaphysical and philosophical, are less agreeable than those of the people of the West, who indulge their sensual ideas to a considerable extent.

Below the Supreme being, whose belief is spread among all nations, are placed the embodyings of the principal god: then, (of {273} an order still less important,) are placed idols of all kinds, and of all forms, adored by these ignorant and credulous people.

Of the many deities of the second category, the most remarkable is Ganga, who is the river Ganges personified, a river sacred alone to the Hindoos.

"A stream descends in Meru mountain, None hath seen its secret fountain; It had its birth, so sages say, Upon the memorable day When Parvati presumed to lay, In wanton play, Her hands, too venturous goddess, in her mirth, On Seeva's eyes, the light and life of earth. Thereat the heart of the Universe stood still; The elements ceased their influences; the hours Stopt in the eternal round; motion and breath, Time, change, and life, and death, In sudden trance opprest, forgot their powers. A moment and the dread eclipse was ended, But, at the thought of nature thus suspended, The sweat on Seeva's forehead stood, And Ganges thence upon the world descended, The holy river, the redeeming flood. None hath seen its secret fountain, But on the top of Meru mountain Which rises o'er the hills of earth, In light and clouds, it hath its mortal birth: Earth seems that pinnacle to rear, Sublime above this worldly sphere, Its cradle, and its altar, and its throne: And there the new born river lies, Outspread beneath its native skies, As if it there would love to dwell, Alone and unapproachable."

SOUTHEY.

To perform their ablutions in its waters, to die on its brink, to be thrown after death into its waves, are the supreme happiness of {274} the disciples of Vishnu and of Brahma. The dying carcasses are generally abandoned to the current of the wave.

The most famous of their places of worship is that point of the peninsula, where the Ganges, suddenly abandoning the mountains, is precipitated down the plains of Hindostan. A temple is elevated in the middle of the waters, and surmounted by two cupolas.

Here are constantly assembled a large crowd of pilgrims, and a willing contribution is paid to the Brahmins. The two sexes bathe together, while the most rigid of the devotees walk to the bath escorted by two Brahmins.

"How sweetly Ganga smiles and glides Luxuriant o'er her broad Autumnal bed! Her waves perpetual verdure spread, Whilst health and plenty deck her golden sides: As when an eagle, child of light, O'er her eyry proudly reared, Sits brooding and her plumage vast expands, Thus Ganga o'er her cherished lands, To Brahma's grateful race endeared, Throws wide her fostering arms, and on her banks divine, Sees temples, groves, and glittering towers, that in her crystal shine.

"What name, sweet bride, will best allure, Thy sacred ear, and give the honour due? Vishnupedi? mild Bhishmasu? Smooth Suranimnaga? Trisrota pure? By that I call; its power confess: With growing gifts thy suppliants bless, Who with full sails in many a light-oared boat, On thy jasper bosom float; Nor frown, dread goddess, on a peerless race, With liberal heart and martial grace, Wafted from colder isles remote: As they preserve our laws and bid our terror cease, So be their darling laws preserved, in wealth, in joy, in peace!"

SIR W. JONES.

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The elephant plays a prominent part in the Hindoo tales. They pretend that the world is sustained by four of these animals, who are placed at the four cardinal points. In most of their temples one of them is sure to be seen.

His colour is white, his tusks are sometimes four in number, and all his body is covered with carpet, sparkling in the light of diamonds and precious stones.

The Hindoos revere also a large serpent as a god:

"'The god! the very god!' he cried, and howled One long, shrill, piercing, modulated cry; Whereat from that dark temple issued forth A serpent, huge and hideous. On he came, Straight to the sound, and curled around the priest His mighty folds innocuous, overtopping His human height, and arching down his head, Sought in their hands for food. Then quitting, reared, and stretched and waved his neck And glanced his forky tongue."

SOUTHEY.

A cow, of whom the gods disputed the possession, is also worshipped by them; she was obtained by one of them through a stratagem very like that employed by Jupiter with Europa.

They pay homage also to peculiar divinities, such as the goddess of pleasure, and the god of war.

The former was fabled, like Venus, to have arisen from the sea when agitated by the gods.

The poetry of the East frequently alludes to fairies of great and {276} exquisite beauty, who people the air, the earth, the rivers, and the woods, and are placed by them among the inferior divinities.

Camdeo, the god of love, takes the same standing in the East, as Cupid in the mythology of which we have already treated; though the Indian description of his person and his arms, his family, attendants and attributes, has new and peculiar characteristics.

He is represented as a beautiful youth, sometimes conversing with his mother and consort, in the midst of his gardens and temples. His bow of sugar-cane or flowers, with a string of bees, and his five {277} arrows, each pointed with an Indian blossom of a heating quality, are allegories equally new and beautiful.

This deity is adored in India, under a great number of names, Camdeo, however, being the one by which he is best known, and under which he is most worshipped.

"What potent god from Agra's orient bowers, Floats through the lucid air while living flowers, With sunny twine the vocal arbours wreathe, And gales enamoured, heavenly fragrance breathe? Hail power unknown! for at thy beck Vales and groves their bosoms deck, And every laughing blossom dresses With gems of dew, his musky tresses. I feel, I feel thy genial flame divine, And hallow thee and kiss thy shrine.

"'Knowest thou not me?' celestial sounds I hear! 'Knowest thou not me? Ah! spare a mortal ear! Behold--' my swimming eyes entranced I raise, But oh! they sink before the excessive blaze. Yes, son of Maya, yes, I know Thy bloomy shafts and cany bow, Cheeks with youthful glory beaming, Locks in braids ethereal streaming, Thy scaly standards, thy mysterious arms, And all thy pains, and all thy charms.

'O thou for ages born, yet ever young, For ages may thy Brahmins' lay be sung! And when thy glory spreads his emerald wings To waft thee high above the tower of kings, Whilst o'er thy throne the moon's pale light Pours her soft radiance through the night, And to each floating cloud discovers, The haunts of blessed or joyless lovers, Thy mildest influence to thy bard impart, To warm, but not consume his heart."

SIR W. JONES.

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SCANDINAVIA.

The Edda, forming the mythological history of the ancient people of the North, is a complete receptacle of poetry no less than of history: and forms of itself a work of great interest.

The most important of the gods of Scandinavia is Odin, who was in all probability one of their kings, and whose amours, as numerous as those of Jupiter, are perpetuated in a thousand legends. Like Jupiter too, he married his sister Frea, and in the sacred books of the priesthood, he is known by upwards of a hundred names, all of them high sounding and magnificent. {279}

His adventures, which are numberless, are interwoven with the whole of the Scandinavian history.

Frigga or Frea, his wife, was the most powerful of the goddesses, and by many supposed to be identical with Ceres, or the Earth; the future was as familiar to her as to Odin, with whom she is seated upon his throne, and whose government of the remaining deities she shared.