The early inhabitants of Greece, and of the islands in the beautiful Ægean, were an active race, sprightly, and highly imaginative. Though, as yet, uncultured and unaided, their vivid conceptions of things natural and supernatural, visible and invisible, found expression in legends that embodied their often crude ideas. After some progress in civilization, and the introduction of letters, these were perfected and embellished by men of poetic genius, to whom we are indebted for many a charming story. Are these stories true? Perhaps not, yet they are true types of the intelligence and thought of the men of that age and country.
Much is unreal. But, if to us with the diviner light, after centuries of progress, and habits of thought so different, some things appear childish, and others inexplicable if not absurdly false, we will not hastily condemn what we fail to understand. Modern writers have done much to remove from our common heritage of mythical tradition what seemed repulsive in it; while they preserve for us the exquisite poetry that breathes especially in Homeric lines, and will survive the most destructive criticism.
COSMOGONY.
The facts and problems of the visible universe have engaged the attention of thoughtful men in all ages. The outer sensuous world exists. Whence came it, and how? The early Greeks had, it seems, no idea of creation, or of an intelligent creator, yet felt bound to account to themselves for what they saw.
According to the most common account, the world, with all its solid, tangible things, was formed from chaos—and by chaos was meant, so far as appears, not a shapeless confused mass of things in any way objective to the senses, but merely space, a dark illimitable void wherein dwelt utter nothingness. As to how the world proceeded thence, there was little agreement. The most popular view is that, in some unaccountable manner, Gea (the earth) issued from the vast womb of chaos. The process once begun the development was surprisingly rapid. Tartarus, the abyss below, immediately severed itself. Eros (the love that forms and binds all things) sprung into existence. Gea then begot, of herself, Uranus (heaven), the mountains, and Pontus (the sea).
Their notions of the structure of the universe are a slight advance on their ideas of its origin. These give their coloring to many of their narratives.
“The Greek poets 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.” Those in the more remote parts, and having never seen the sacred mountain, supposed its summit quite in the heavens, and occupied by superior beings. Those who were nearer knew better, but fancied the gods, or immortals, often came down and frequented its grand solitudes, holding their councils, or having their pleasures apart from men.
The circular disc of the earth was crossed from east to west and divided into two equal parts by the “sea,” as they called the Mediterranean, and its continuation, the Euxine.
Around the earth flowed the “River Ocean,” its course being from south to north on the western, and in a contrary direction on the eastern side. It flowed in a steady, equable current, as was supposed, unvexed by storm or tempest. The sea and all the rivers on earth received their waters from it.
The northern portion of the earth they supposed inhabited by a happy race named Hyperboreans, dwelling in blissful bowers, and perpetual spring beyond the lofty mountains whose caverns were believed 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—