"Around thee, powerless to infect thy soul,
Rose, in his crested crowd, the Lerna worm."
"Non te rationis egentem
Lernæus turbâ capitum circumstetit anguis."
And although, in any special toil of the hero's life, the moral interpretation was rarely with definiteness attached to the event, yet in the whole course of the life, not only for a symbolical meaning, but the warrant for the existence of a real spiritual power, was apprehended of all men. Hercules was no dead hero, to be remembered only as a victor over monsters of the past—harmless now as slain. He was the perpetual type and mirror of heroism, and its present and living aid against every ravenous form of human trial and pain.
5. But, if we seek to know more than this and to ascertain the manner in which the story first crystallized into its shape, we shall find ourselves led back generally to one or other of two sources—either to actual historical events, represented by the fancy under figures personifying them; or else to natural phenomena similarly endowed with life by the imaginative power usually more or less under the influence of terror. The historical myths we must leave the masters of history to follow; they, and the events they record, being yet involved in great, though attractive and penetrable, mystery. But the stars, and hills, and storms are with us now, as they were with others of old; and it only needs that we look at them with the earnestness of those childish eyes to understand the first words spoken of them by the children of men, and then, in all the most beautiful and enduring myths, we shall find, not only a literal story of a real person, not only a parallel imagery of moral principle, but an underlying worship of natural phenomena, out of which both have sprung, and in which both forever remain rooted. Thus, from the real sun, rising and setting,—from the real atmosphere, calm in its dominion of unfading blue, and fierce in its descent of tempest,—the Greek forms first the idea of two entirely personal and corporal gods, whose limbs are clothes in divine flesh, and whose brows are crowned with divine beauty; yet so real that the quiver rattles at their shoulder, and the chariot bends beneath their weight. And, on the other hand, collaterally with these corporeal images, and never for one instant separated from them, he conceives also two omnipresent spiritual influences, as the sun, with a constant fire, whatever in humanity is skilful and wise; and the other, like the living air, breathes the calm of heavenly fortitude, and strength of righteous anger, into every human breast that is pure and brave.
6. Now, therefore, in nearly every myth of importance, and certainly in every one of those which I shall speak to-night, you have to discern these three structural parts,—the root and the two branches: the root, in physical existence, sun, or sky, or cloud, or sea; then the personal incarnation of that, becoming a trusted and companionable deity, with whom you may walk hand in hand, as a child with its brother or its sister; and, lastly, the moral significance of the image, which is in all the great myths eternally and beneficently true.
7. The great myths; that is to say, myths made by great people. For the first plain fact about myth-making is one which has been most strangely lost sight of,—that you cannot make a myth unless you have something to make it of. You cannot tell a secret which you don't know. If the myth is about the sky, it must have been made by somebody who has looked at the sky. If the myth is about justice and fortitude, it must have been made by someone who knew what it was to be just or patient. According to the quantity of understanding in the person will be the quantity of significance in his fable; and the myth of a simple and ignorant race must necessarily mean little, because a simple and ignorant race have little to mean. So the great question in reading a story is always, not what wild hunter dreamed, or what childish race first dreaded it; but what wise man first perfectly told, and what strong people first perfectly lived by it. And the real meaning of any myth is that which it has at the noblest age of the nation among whom it is current. The farther back you pierce, the less significance you will find, until you come to the first narrow thought, which, indeed, contains the germ of the accomplished tradition; but only as the seed contains the flower. As the intelligence and passion of the race develop, they cling to and nourish their beloved and sacred legend; leaf by leaf it expands under the touch of more pure affections, and more delicate imagination, until at last the perfect fable burgeons out into symmetry of milky stem and honied bell.
8. But through whatever changes it may pass, remember that our right reading of it is wholly dependent on the materials we have in our own minds for an intelligent answering sympathy. If it first arose among a people who dwelt under stainless skies, and measures their journeys by ascending and declining stars, we certainly cannot read their story, if we have never seen anything above us in the day but smoke, nor anything around us in the night but candles. If the tale goes on to change clouds or planets into living creatures,—to invest them with fair forms and inflame them with mighty passions,—we can only understand the story of the human-hearted things, in so far as we ourselves take pleasure in the perfectness of visible form, or can sympathize, by an effort of imagination, with the strange people who had other loves than those of wealth, and other interests than those of commerce. And, lastly, if the myth complete itself to the fulfilled thoughts of the nation, by attributing to the gods, whom they have carved out of their fantasy, continual presence with their own souls; and their every effort for good is finally guided by the sense of the companionship, the praise, and the pure will of immortals, we shall be able to follow them into this last circle of their faith only in the degree in which the better parts of our own beings have been also stirred by the aspects of nature, or strengthened by her laws. It may be easy to prove that the ascent of Apollo in his chariot signifies nothing but the rising of the sun. But what does the sunrise itself signify to us? If only languid return to frivolous amusement, or fruitless labor, it will, indeed, not be easy for us to conceive the power, over a Greek, of the name of Apollo. But if, fir us also, as for the Greek, the sunrise means daily restoration to the sense of passionate gladness and of perfect life—if it means the thrilling of new strength through every nerve,—the shedding over us of a better peace than the peace of night, in the power of the dawn,—and the purging of evil vision and fear by the baptism of its dew;—if the sun itself is an influence, to us also, of spiritual good—and becomes thus in reality, not in imagination, to us also, a spiritual power,—we may then soon over-pass the narrow limit of conception which kept that power impersonal, and rise with the Greek to the thought of an angel who rejoiced as a strong man to run his course, whose voice calling to life and to labor rang round the earth, and whose going forth was to the ends of heaven.
9. The time, then, at which I shall take up for you, as well as I can decipher it, the traditions of the gods of Greece, shall be near the beginning of its central and formed faith,—about 500 B.C.,—a faith of which the character is perfectly represented by Pindar and Æschylus, who are both of them outspokenly religious, and entirely sincere men; while we may always look back to find the less developed thought of the preceding epoch given by Homer, in a more occult, subtle, half-instinctive, and involuntary way.
10. Now, at that culminating period of the Greek religion, we find, under one governing Lord of all things, four subordinate elemental forces, and four spiritual powers living in them and commanding them. The elements are of course the well-known four of the ancient world,— the earth, the waters, the fire, and the air; and the living powers of them are Demeter, the Latin Ceres; Poseidon, the Latin Neptune; Apollo, who has retained always his Greek name; and Athena, the Latin Minerva. Each of these are descended from, or changed from, more ancient, and therefore more mystic, deities of the earth and heaven, and of a finer element of æther supposed to be beyond the heavens;* but at this time we find the four quite definite, both in their kingdoms and in their personalities. They are the rulers of the earth that we tread upon, and the air that we breathe; and are with us closely, in their vivid humanity, as the dust that they animate, and the winds that they bridle. I shall briefly define for you the range of their separate dominions, and then follow, as far as we have time, the most interesting of the legends which relate to the queen of the air.
* And by modern science now also asserted, and with probability argued, to exist.
11. The rule of the first spirit, Demeter, the earth mother, is over the earth, first, as the origin of all life,—the dust from whence we were taken; secondly, as the receiver of all things back at last into silence —"Dust thou art, and unto dust shalt thou return." And, therefore, as the most tender image of this appearing and fading life, in the birth and fall of flowers, her daughter Proserpine plays in the fields of Sicily, and thence is torn away into darkness, and becomes the Queen of Fate—not merely of death, but of the gloom which closes over and ends, not beauty only, but sin, and chiefly of sins the sin against the life she gave; so that she is, in her highest power, Persephone, the avenger and purifier of blood—"The voice of thy brother's blood cries to me out of the ground." Then, side by side with this queen of the earth, we find a demigod of agriculture by the plough—the lord of grain, or of the thing ground by the mill. And it is a singular proof of the simplicity of Greek character at this noble time, that of all representations left to us of their deities by their art, few are so frequent, and none perhaps so beautiful, as the symbol of this spirit of agriculture.