"The vast, expanded, boundless sky behold,
See it with soft embrace the earth enfold;
This own the chief of deities above,
And this acknowledge by the name of Jove."[8]
At a later period this god was conceived to represent the soul of the world, diffused alike through animate and inanimate nature; or, as Virgil poetically describes it in the Æneid—(Book vi.):
"The heaven and earth's compacted frame,
And flowing waters, and the starry flame,
And both the radiant lights, one common soul
Inspires and feeds, and animates the whole.
This active mind infused through all the space,
Unites and mingles with the mighty mass.
Hence man and beasts the breath of life obtain,
And birds of air, and monsters of the main."
The god Apollo signifies the sun,—his prophetic power being symbolical of its influence in dispelling darkness; his knowledge of medicine and healing, signifies the influence of that luminary in revivifying and restoring the powers of organic life; his skill in music is symbolical of the central position of the sun among the seven planets, and its making harmony with them; and the harp upon which this god is depicted as playing, is furnished with seven strings, in emblem of the seven planets. Pan represents the universal world, and he is the emblem of fecundity. Hence this god is depicted in his upper part as a man, in his lower parts as a beast; "because the superior and celestial part of the world is beautiful, radiant and glorious, as the face of this god, whose horns resemble the rays of the sun, and the horns of the moon. The redness of his face is like the splendour of the sky; and the spotted skin that he wears is an image of the starry firmament. In his lower parts he is shagged and deformed, which represents the shrubs, and wild beasts, and trees of the earth below. His goat's feet signify the solidity of the earth; and his pipe of seven reeds, that celestial harmony which is made by the seven planets. He has a shepherd's hook, crooked at the top, in his hand, which signifies the turning of the year into itself."[9]
The goddess Cybele was symbolical of the earth; Juno, of the air—the link between earthly and heavenly natures; Vulcan, of fire; Æolus, of the winds; Diana, of the moon; Neptune, of the sea; Rusina, of the country; Ceres, of the fruits of the earth; Collina, of the hills; Vallonia, of the valleys; Silvanus, of the woods, which teemed also with inferior deities—satyrs and fauns; Seia presided over all seed; Flora, flowers; Proserpina cherished the corn when it had sprung above the earth; Volasia folded the blade round it ere the beard broke out; Nodosus watched over the joints and knots of the stalk; Patelina governed the opened ear; Lactusa took charge when it became milky; Matura guarded and conducted it to maturity; Hostilina presided over the crop; and Tutelina, over the cutting.
Nymphs, goddesses of lovely form, and light and airy beauty, sported about the earth; a Dryad presided over every tree; a Hamadryad was born, lived, and died with each oak; Oreads dwelt on the mountains; Napëæ, in the groves and valleys; Lemoniads, in the meadows and fields; Nereiads, in the ocean; Naiads, at the fountains; Fluviales, by the rivers: and Lirinades, by lakes and ponds.
Vesta presided over the vital heat of the body; Janus opened the gate of life to infant man; Opis assisted him when he came into the world; Nascio presided over the moment of birth; Cunia watched over the cradle, and while he lay and slept; Vagitanus, or Vaticanus, took care while the infant cried; Rumina presided while the child sucked the breast; Potina guarded the infant drinking; Educa watched over it while it received food; Ossilago "knit its bones" and hardened its body; Carna presided over the safety of the inward parts; the goddess Nundina had charge of the child on the ninth day—the day of purification; Statilinus taught the infant to stand and walk, and preserved it from falling; Fabulinus looked after the child when it began to speak; Paventia preserved it from fright; Juventus protected the beginning of youth; Agenoria excited man to action; Strenua encouraged him to behave bravely on all occasions; Stimula urged him to extraordinary exertions; Horta exhorted him to noble actions; Quis gave peace and quietude; Murcia rendered man lazy, idle, and dull; Adeona protected him in his outgoings and incomings; Vibilia guarded wanderers; Vacuna protected the lazy and idle; Fessonia refreshed the weary; Meditrina healed injuries; Vitula presided over and gave mirth; Volupia governed pleasures; Orbona was a goddess supplicated that she might not leave parents destitute of children; Pellonia drove away enemies; Numeria endued men with the power of casting numbers; Sentia gave just and honourable sentiments; Augerona removed anguish from the mind; and Consus presided over good counsels.
Virtue also was worshipped as a goddess; and the several species of virtue were considered each as emanating from some godlike power, and Faith, Hope, Justice, Piety, Peace, Fidelity, Liberty, and Money, were worshipped as good deities; while, on the other hand, Envy, Contumely, Impudence, Calumny, Fraud, Discord, Fury, Fame, Fortune, Fever, and Silence, were supplicated as evil deities.
Minerva was symbolical of wisdom and chastity; Mercury, of eloquence—speech; Venus of ungovernable passions and desire; Saturn, time; Momus, mockery; Silenus, jesting; Mars, war; and Bacchus, wine. The Muses each represented an accomplishment. Thus, Calliope presided over epic poetry; Clio, history; Erato, elegy and amorous song; Thalia, comedy, gay, light, and pleasing song; Melpomene, tragedy; Terpsichore, dancing; Euterpe, music; Polyhymnia, religious song; and Urania, the knowledge of celestial events.
Themis taught mankind what was honest, just, and right; Astræa was the goddess of justice; Nemesis punished vice, rewarded virtue, and taught mankind their duty.