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018 - Third Dynasty Night and Her Children- Horae through Asclepias · Myths and Legends of Ancient Greece and Rome

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  Speaker 1: Section seventeen of Myths and Legends. This is a LibriVox recording.
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  Speaker 1: All LibriVox recordings are in the public domain. For more
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  Speaker 1: information or to volunteer, please visit LibriVox dot org. Recording
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  Speaker 1: by Lucy LaFaro, New South Wales, Australia. Myths and Legends
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  Speaker 1: of Ancient Greece and Rome by E. M. Barons, Section seventeen,
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  Speaker 1: Third Dynasty Knight and her children Horie through Asclepius Horie Seasons.
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  Speaker 1: Closely allied to the Graces were the horie or Seasons,
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  Speaker 1: who were also represented as three beautiful maidens, daughters of
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  Speaker 1: Zeus and Themis. Their names were Eunymia, Dice, and Irene.
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  Speaker 1: It may appear strange that these divinities presiding over the
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  Speaker 1: seasons should be but three in number, but this is
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  Speaker 1: quite in accordance with the notions of the ancient Greeks,
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  Speaker 1: who only recognized spring, summer, and autumn as seasons, nature,
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  Speaker 1: being supposed to be wrapped in death or slumber during
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  Speaker 1: that cheerless and unproductive portion of the year which we
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  Speaker 1: call winter. In some parts of Greece, there were but
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  Speaker 1: two hoary thallow, goddess of the bloom, and carpo of
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  Speaker 1: the corn and fruit bearing season. The Hoary are always
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  Speaker 1: regarded as friendly towards mankind and totally devoid of guile
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  Speaker 1: or subtlety. They are represented as joyous but gentle maidens,
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  Speaker 1: crowned with flowers and holding each other by the hand
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  Speaker 1: in a round dance. When they are depicted separately as
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  Speaker 1: personifications of the different seasons, the horror representing spring appears
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  Speaker 1: laden with flowers, that of Summer bears a sheaf of corn,
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  Speaker 1: whilst the personification of Autumn has her hands filled with
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  Speaker 1: clusters of grapes and other fruits. They also appear in
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  Speaker 1: company with the Graces in the train of Aphrodite, and
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  Speaker 1: are seen with Apollo and the Muses. They are inseparably
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  Speaker 1: connected with all that is good and beautiful in nature,
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  Speaker 1: and as the regular alternation of the seasons, like all
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  Speaker 1: her other operations, demands the most perfect order and regularity.
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  Speaker 1: The Hoary, being the daughters of Themys, came to be
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  Speaker 1: regarded as the representatives of order and the just administration
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  Speaker 1: of human affairs in civilized communities. Each of these graceful
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  Speaker 1: maidens took upon herself a separate function. Eunomia presided more
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  Speaker 1: especially over state life. Dice guarded the interests of individuals,
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  Speaker 1: whilst Irene, the gayest and brightest of the three sisters,
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  Speaker 1: was the light hearted companion of Dionysus. The Hoary were
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  Speaker 1: also the deities of the fast fleeting hours, and thus
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  Speaker 1: presided over the smaller as well as the larger divisions
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  Speaker 1: of time. In this capacity, they assist every morning in
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  Speaker 1: yoking the celestial horses to the glorious chariot of the Sun,
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  Speaker 1: which they are gain helped to unyoke when he sinks
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  Speaker 1: to rest. In their original conception, they were personifications of
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  Speaker 1: the clouds, and are described as opening and closing the
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  Speaker 1: gates of heaven, and causing fruits and flowers to spring
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  Speaker 1: forth when they pour down upon them their refreshing and
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  Speaker 1: life giving streams. The Nymphs, the graceful beings called the nymphs,
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  Speaker 1: were the presiding deities of the woods, grottoes, streams, meadows,
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  Speaker 1: et cetera. These divinities were supposed to be beautiful maidens
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  Speaker 1: of fairy like form, and robed in more or less
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  Speaker 1: shadowy garments. They were held in the greatest veneration, though
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  Speaker 1: being minor divinities, they had no temples, dedicated to them,
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  Speaker 1: but were worshiped in caves or grottoes with libations of milk, honey, oil,
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  Speaker 1: et cetera. They may be divided into three distinct classes viz. Water,
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  Speaker 1: mountain and tree or wood nymphs, water nymphs, oceanides, neurides,
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  Speaker 1: and nayades. The worship of water deities is common to
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  Speaker 1: most primitive nations. The streams, springs, and fountains of a
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  Speaker 1: country bear the same relation to it which the blood
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  Speaker 1: coursing through the numberless arteries of a human being bears
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  Speaker 1: to the body. Both represent the living, moving, life awakening
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  Speaker 1: element without which existence would be impossible. Hence, we find
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  Speaker 1: among most nations a deep feeling of attachment to the
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  Speaker 1: streams and waters of their native land, the remembrance of which,
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  Speaker 1: when absent in foreign climes, is always treasured with peculiar fondness. Thus,
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  Speaker 1: among the early Greeks, each tribe came to regard the
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  Speaker 1: rivers and springs of its individual state as beneficent powers,
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  Speaker 1: which brought blessing and prosperity to the country. It is
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  Speaker 1: probable also that the charm which ever accompanies the sound
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  Speaker 1: of running water, exercised its power over their imagination they
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  Speaker 1: heard with delight, the gentle whisper of the fountain, lulling
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  Speaker 1: the senses with its low, rippling tones, the soft purling
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  Speaker 1: of the brook as it rushes over the pebbles, or
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  Speaker 1: the mighty voice of the waterfall as it dashes on
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  Speaker 1: its headlong course. And the beings which they pictured to
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  Speaker 1: themselves as presiding over all. These charming sights and sounds
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  Speaker 1: of nature corresponded in their graceful appearance with the scenes
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  Speaker 1: with which they were associated. Oceanides. The oceanides or ocean
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  Speaker 1: nymphs where the daughters of Oceanis and Tethys, and like
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  Speaker 1: most sea divinities, were endowed with the gift of prophecy.
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  Speaker 1: They are personifications of those delicate, vapor like exhalations which,
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  Speaker 1: in warm climates are emitted from the surface of the sea,
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  Speaker 1: more especially at sunset, and are impelled forwards by the
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  Speaker 1: evening breeze. They are accordingly represented as misty, shadowy beings
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  Speaker 1: with graceful swaying forms and robed in pale blue gauze
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  Speaker 1: like fabrics. The Nereides the Nereids were the daughters of
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  Speaker 1: Nereus and Dorius, and were nymphs of the Mediterranean sea.
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  Speaker 1: They are similar in appearance to the oceanities, but their
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  Speaker 1: beauty is of a less shadowy order, and is more
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  Speaker 1: like that of mortals. They wear a flowing, pale green robe.
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  Speaker 1: Their liquid eyes resemble in their clear depths the lucid
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  Speaker 1: waters of the sea they inhabit. Their hair floats carelessly
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  Speaker 1: over their shoulders, and assumes the greenish tint of the
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  Speaker 1: water itself, which, far from deteriorating from their beauty, greatly
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  Speaker 1: adds to its effect. The nereides either accompany the chariot
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  Speaker 1: of the mighty ruler of the sea or follow in
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  Speaker 1: his train. They are told by the poets that the
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  Speaker 1: lonely mariner watches the Nereids with silent awe and wondering
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  Speaker 1: delight as they rise from their grotto palaces in the
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  Speaker 1: deep and dance in joyful groups over the sleeping waves.
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  Speaker 1: Some with arms entwined, follow with their movements the melodies,
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  Speaker 1: which seemed to hover over the sea, whilst others scatter
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  Speaker 1: liquid gems around, these being emblematical of the phosphorescent light
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  Speaker 1: so frequently observed at night by the traveler in southern waters.
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  Speaker 1: The best known of the nereides were Thetis, the wife
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  Speaker 1: of Pelias, Amphytite, the spouse of Poseidon, and Galatea, the
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  Speaker 1: beloved of Assis. The Neades. The neades were the nymphs
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  Speaker 1: of fresh water springs, lakes, brooks, rivers, et cetera. As
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  Speaker 1: the trees, plants, and flowers owed their nourishment to their
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  Speaker 1: genial fostering care. These divinities were regarded by the Greeks
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  Speaker 1: as special benefactors to mankind. Like all the nymphs, they
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  Speaker 1: possessed the gift of prophecy, for which reason many of
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  Speaker 1: the springs and fountains over which they resided were believed
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  Speaker 1: to inspire mortals, who drank of their waters with the
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  Speaker 1: power of foretelling future events. The naades are intimately connected
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  Speaker 1: in idea with those flowers which are called after them nymphae,
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  Speaker 1: or water lilies, whose broad green leaves and yellow cups
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  Speaker 1: float upon the surface of the water, as though proudly
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  Speaker 1: conscious of their own grace and beauty. We often hear
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  Speaker 1: of the nades forming alliances with mortals, and also of
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  Speaker 1: their being wooed by the silvern deities of the woods
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  Speaker 1: and dales, dryads or tree nymphs. The tree nymphs partook
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  Speaker 1: of the distinguishing characteristics of the particular tree to whose
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  Speaker 1: life they were wedded and were known collectively by the
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  Speaker 1: name of the Dryads. The Hamerdryads or oak nymphs represent,
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  Speaker 1: in their peculiar individuality, the quiet, self reliant power, which
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  Speaker 1: appears to belong essentially to the grand and lordly king
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  Speaker 1: of the forest. The birch nymph is a melancholy maiden
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  Speaker 1: with floating hair resembling the branches of the pale and
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  Speaker 1: fragile looking tree which she inhabits. The beech nymph is
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  Speaker 1: strong and sturdy, full of life and joyousness, and appears
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  Speaker 1: to give promise of faithful love and undisturbed repose, whilst
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  Speaker 1: her rosy cheeks, deep brown eyes, and graceful form bespeak health, vigor,
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  Speaker 1: and vitality. The nymph of the Linden tree is represented
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  Speaker 1: as a little coy maiden, whose short silver gray dress
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  Speaker 1: reaches a little below the knee and displays her advantage
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  Speaker 1: her delicately formed limbs. The sweet face, which is partly averted,
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  Speaker 1: reveals a pair of large blue eyes, eyes which appear
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  Speaker 1: to look at you with wondering surprise and shy mistrust.
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  Speaker 1: Her pale, golden hair is bound by the faintest streak
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  Speaker 1: of rose colored riven. The tree nymph, being wetted to
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  Speaker 1: the life of the tree she inhabited, ceased to exist
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  Speaker 1: when it was either felled or so injured as to
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  Speaker 1: wither away and die. Nymphs of the valleys and mountains
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  Speaker 1: napie and or Rheades. The Napee were the kind and
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  Speaker 1: gentle nymphs of the valleys and glens who appear in
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  Speaker 1: the train of Artemis. They are represented as lovely maidens
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  Speaker 1: with short tunics, which reaching only to the knee, do
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  Speaker 1: not impede their swift and graceful movements in the exercise
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  Speaker 1: of the chase. Their pale brown tresses are fastened in
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  Speaker 1: a knot at the back of the head, whence a
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  Speaker 1: few stray curls escape over their shoulders. The nepee are
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  Speaker 1: shy as the fawns and quiet as Frolicsome. The oyades
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  Speaker 1: or mountain nymphs, who are the principal and constant companions
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  Speaker 1: of Artemis, are tall, graceful maidens, are tired as huntresses.
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  Speaker 1: They are ardent followers of the chase, and spare neither
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  Speaker 1: the gentle deer, nor the timid hair nor indeed any
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  Speaker 1: animal they meet within their rapid course wherever their wild
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  Speaker 1: hunt goes. The shy napee are represented as hiding behind
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  Speaker 1: the leaves, whilst their favorites, the fawns, kneel tremblingly beside them,
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  Speaker 1: looking up, beseechingly for protection from the wild huntresses, and
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  Speaker 1: even the bold satis dart away at their approach and
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  Speaker 1: seek safety in flight. There is a myth connected with
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  Speaker 1: one of these mountain nymphs, the Unfortunate Echo. She became
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  Speaker 1: an amor of a bifore youth named Narcissus, son of
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  Speaker 1: the river god Cephysus, who however, failed to return her love,
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  Speaker 1: which so grieved her that she gradually pined away, becoming
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  Speaker 1: a mere shadow of her former self, till at length
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  Speaker 1: nothing remained of her except her voice, which henceforth gave
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  Speaker 1: back with unerring fidelity, every sound that was uttered in
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  Speaker 1: the hills and dales. Narcissus himself also met with an
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  Speaker 1: unhappy fate, for Aphrodite punished him by causing him to
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  Speaker 1: fall in love with his own image, which he beheld
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  Speaker 1: in a neighboring fountain, Whereupon, consumed with unrequited love, he
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  Speaker 1: wasted away and was changed into a flower, which bears
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  Speaker 1: his name. The Lamonaides or meadow nymphs resembled the needes
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  Speaker 1: and are usually represented dancing hand in hand in a circle.
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  Speaker 1: The Hiades, who appearance are somewhat similar to the oceanities,
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  Speaker 1: are cloudy divinities, and from the fact of their being
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  Speaker 1: invariably accompanied by rain, are represented as incessantly weeping. The
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  Speaker 1: Meleides were the nymphs who presided over fruit trees. Before
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  Speaker 1: concluding this subject, attention should be drawn to the fact
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  Speaker 1: that in more modern times, this beautiful idea of animating
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  Speaker 1: all nature in detail reappears under the various local traditions
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  Speaker 1: extant in different countries. Thus do the oceanities and nereides
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  Speaker 1: live again in the mermaids, whose existence is still believed
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  Speaker 1: in by mariners, whilst the flower and the meadow nymphs
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  Speaker 1: assume the shape of those tiny elves and fairies who
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  Speaker 1: were formerly believed to hold their midnight revels in every
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  Speaker 1: wood and on every common. Indeed, even at the present day,
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  Speaker 1: the Irish peasantry, especially in the West, firm in belief
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  Speaker 1: in the existence of the fairies or good people as
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  Speaker 1: they are called. The winds. According to the oldest accounts,
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  Speaker 1: Eolus was a king of the Eolian Islands, to whom
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  Speaker 1: Zeus gave the command of the winds, which he kept
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  Speaker 1: shut up in a deep cave, and which he freed
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  Speaker 1: at his pleasure or at the command of the gods.
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  Speaker 1: In later times, the above belief underwent a change, and
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  Speaker 1: the winds came to be regarded as distinct divinities whose
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  Speaker 1: aspect accorded with the respective winds with which they were identified.
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  Speaker 1: They were depicted as wind youths in full vigor in
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  Speaker 1: the act of flying through the air. The principal winds
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  Speaker 1: were Boreeus the north wind, Eurus the east wind, Zephyrus
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  Speaker 1: the west wind, and Notice the south wind, who were
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  Speaker 1: said to be the children of Eaios and Astrius. There
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  Speaker 1: are no myths of interests connected with these divinities. Zephyrus
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  Speaker 1: was united to Chlorus Flora, the goddess of flowers. Of Boreus.
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  Speaker 1: It is related that while flying over the river Ilissus,
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  Speaker 1: he beheld on the banks Orithia, the charming daughter of Erectheus,
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  Speaker 1: king of Athens, whom he carried off to his native thrace,
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  Speaker 1: and there made her his bride. Boreas and Orithia were
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  Speaker 1: the parents of Zetis and Calais, afterwards famous in the
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  Speaker 1: expedition of the Argonauts. There was an altar erected at
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  Speaker 1: Athens in honor of Bres, in commemoration of his having
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  Speaker 1: destroyed the Persian fleet sent to attack the Greeks. On
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  Speaker 1: the acropolis. At Athens there was a celebrated octagonal temple
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  Speaker 1: built by Pericles, which was dedicated to the winds and
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  Speaker 1: on its sides, where their various representations. The ruins of
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  Speaker 1: this temple are still to be seen. Pan faunas Pan
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  Speaker 1: was the god of fertility and the special patron of
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  Speaker 1: shepherds and huntsmen. He presided over all rural occupations, was
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  Speaker 1: chief of the satyrs and head of all rural divinities.
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  Speaker 1: According to the common belief, he was the son of
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  Speaker 1: Hermes and a wood nymph, and came into the world
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  Speaker 1: with horns sprouting from his forehead, a goat's beard and
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  Speaker 1: a crooked nose, pointed ears, and the tail and feet
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  Speaker 1: of a goat, and presented altogether so repulsive an appearance
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  Speaker 1: that at the sight of him, his mother fled in dismay. Hermes, however,
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  Speaker 1: took up his curious little offspring, wrapped him in a
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  Speaker 1: hair skin, and carried him in his arms to Olympus.
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  Speaker 1: The grotesque form and merry antics of the little stranger
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  Speaker 1: made him a great favorite with all the immortals, especially Dionysius,
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  Speaker 1: and they bestowed upon him the name of Pan, all
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  Speaker 1: because he had delighted them. All. His favorite haunts were grottos,
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  Speaker 1: and his delight was to wander in uncontrolled freedom over
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  Speaker 1: rocks and mountains, following his various pursuits, ever cheerful and
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  Speaker 1: usually very noisy, He was a great lover of music, singing, dancing,
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  Speaker 1: and all pursuits which enhanced the pleasures of life, and hence,
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  Speaker 1: in spite of his repulsive appearance, we see him surrounded
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  Speaker 1: with nymphs of the forests and dales, who loved to
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  Speaker 1: dance round him to the cheerful music of his pipe,
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  Speaker 1: the Syrynx. The myth concerning the origin of Pan's pipe
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  Speaker 1: is as follows. Pan became an amhud of a beautiful
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  Speaker 1: nymph called Syrinx, who appalled at his terrible appearance. Flared
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  Speaker 1: from the pertinacious attentions of her unwelcome suitor, he pursued
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  Speaker 1: her to the banks of the river Ladon. When seeing
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  Speaker 1: his near approach and feeling escape impossible, she called on
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  Speaker 1: the gods for assistance, who, in answer to her prayer,
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  Speaker 1: transformed her into a reed just as Pan was about
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  Speaker 1: to seize her. Whilst the love sick Pan was sighing
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  Speaker 1: and lamenting his unfortunate fate, the winds gently swayed the
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  Speaker 1: reeds and produced the murmuring sound as of one complaining.
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  Speaker 1: Charmed with the soothing tones, he endeavored to reproduce them himself,
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  Speaker 1: and after cutting seven of the reeds of unequal length,
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  Speaker 1: he joined them together and succeeded in producing the pipe,
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  Speaker 1: which he called the Syrinx in memory of his lost love.
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  Speaker 1: Pan was regarded by shepherds as their most valiant protector,
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  Speaker 1: who defended their flocks from the attacks of wolves. The
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  Speaker 1: shepherds of these early times have no penfolds, were in
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  Speaker 1: the habit of gathering together their flocks in mountain caves
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  Speaker 1: to protect them against the inclemency of the weather, and
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  Speaker 1: also to secure them at night against the attacks of
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  Speaker 1: wild animals. These caves, therefore, which were very numerous in
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  Speaker 1: the mountain districts of Arcadia. Boetia et cetera, were all
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  Speaker 1: consecrated to Pan. As it is customary in all tropical
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  Speaker 1: climates to repose during the heat of the day. Pan
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  Speaker 1: is represented as greatly enjoying his afternoon sleep in the
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  Speaker 1: cool shelter of a tree or cave, and also as
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  Speaker 1: being highly displeased at any sound which disturbed his slumbers,
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  Speaker 1: for which reason the shepherds were always particularly careful to
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  Speaker 1: keep unbroken silence during these hours, whilst they themselves indulged
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  Speaker 1: in a quiet, yesta. Pan was usually beloved by huntsmen,
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  Speaker 1: being himself a great lover of the woods, which afforded
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  Speaker 1: to his cheerful and active disposition full scope, and in
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  Speaker 1: which he loved to range at will. He was regarded
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  Speaker 1: as the patron of the chase, and the rural sportsman
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  Speaker 1: returning from an unsuccessful day's sport beat in token of
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  Speaker 1: their displeasure the wooden image of Pan, which always occupied
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  Speaker 1: a prominent place in their dwellings. All sudden and unaccountable
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  Speaker 1: sounds which startle travelers in lonely spots were attributed to Pan,
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  Speaker 1: who possessed a frightful and most discordant voice. Hence the
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  Speaker 1: term panic terror to indicate sudden fear. The Athenians ascribed
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  Speaker 1: their victory at Marathon to the alarm which he created
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  Speaker 1: among the Persians by his terrible voice. Pan was gifted
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  Speaker 1: with the power of prophecy, which he is said to
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  Speaker 1: have imparted to Apollo, and he possessed a well known
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  Speaker 1: and very ancient oracle in Arcadia, in which state he
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  Speaker 1: was more especially worshiped. The artists of later times have
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  Speaker 1: somewhat toned down the original, very unattractive conception of Pan
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  Speaker 1: as above described, and merely represent him as a young
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  Speaker 1: man hardened by the exposure to all weathers which a
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  Speaker 1: rural life involves, and bearing in his hand the shepherd's
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  Speaker 1: crook and syrinx, these being his usual attributes. Whilst small
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  Speaker 1: horns project from his forehead. He is either undraped or
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  Speaker 1: wears merely a light cloak called the clammis. The usual
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  Speaker 1: offerings to Pan were milk and honey in shepherd's bowls. Cows, lambs,
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  Speaker 1: and rams were also sacrificed to him. After the introduction
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  Speaker 1: of Pan into the worship of Dionysius, we hear of
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  Speaker 1: a number of little pans penice, who are sometimes confounded
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  Speaker 1: with the satyrs faunas the Romans had an old Italian
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  Speaker 1: divinity called Faunas, who, as the god of shepherds, was
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  Speaker 1: identified with the Greek Pan and represented in a similar manner.
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  Speaker 1: Faunas is frequently called Inniuus, or the fertilizer, and Lepurchis,
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  Speaker 1: or the one who wards off wolves. Like Pan, he
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  Speaker 1: possessed the gift of prophecy and was the presiding spirit
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  Speaker 1: of the woods and fields. He also shared with his
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  Speaker 1: Greek prototype, the faculty of alarming travelers in solitary places.
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  Speaker 1: Bad dreams and evil apparitions were attributed to Faunas, and
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  Speaker 1: he was believed to enter houses stealthily at night for
• 23:54
  Speaker 1: this purpose. Fauna was the wife of Faunas and participated
• 24:00
  Speaker 1: in his functions. The Satyrs. The Satires were a race
• 24:05
  Speaker 1: of woodland spirits who evidently personified the free, wild, and
• 24:09
  Speaker 1: untrammeled life of the forest. Their appearance was both grotesque
• 24:14
  Speaker 1: and repulsive. They had flat, broad noses, pointed ears, and
• 24:20
  Speaker 1: little horns sprouting from their foreheads, a rough, shaggy skin,
• 24:25
  Speaker 1: and small goat's tails. They led a life of pleasure
• 24:30
  Speaker 1: and self indulgence. Followed the chase reveled in every description
• 24:34
  Speaker 1: of wild music and dancing, were terrible wine bibers, and
• 24:38
  Speaker 1: addicted to the deep slumbers which follow heavy potations. They
• 24:42
  Speaker 1: were no less dreaded by mortals than by the gentle
• 24:45
  Speaker 1: woodland nymphs, who always avoided their coarse rough sports. The
• 24:50
  Speaker 1: Satires were conspicuous figures in the train of Dionysus, and,
• 24:55
  Speaker 1: as we have seen Selenus, their chief was tutor to
• 24:59
  Speaker 1: the wine god. The older satiers were called Silence, and
• 25:03
  Speaker 1: are represented in antique sculpture as more nearly approaching the
• 25:07
  Speaker 1: human form. In addition to the ordinary satires, artists delighted
• 25:12
  Speaker 1: in depicting little satiirs, young imps, frolicking about the woods
• 25:17
  Speaker 1: in a marvelous variety of droll attitudes. These little fellows
• 25:22
  Speaker 1: greatly resemble their friends and companions, the panice. In rural districts,
• 25:27
  Speaker 1: it was customary for the shepherds and peasants who attended
• 25:30
  Speaker 1: the festivals of Dionysius to dress themselves in the skins
• 25:34
  Speaker 1: of goats and other animals, and under this disguise they
• 25:38
  Speaker 1: permitted themselves all kinds of playful tricks and excesses to
• 25:42
  Speaker 1: which circumstance. The conception of the satis is by some
• 25:46
  Speaker 1: authorities attributed in Rome the old Italian wood divinities. The
• 25:52
  Speaker 1: fauns who had goat's feet, and all other characteristics of
• 25:56
  Speaker 1: the satiirs greatly exaggerated were identified within them. Priapis Priapus,
• 26:03
  Speaker 1: the son of Dionysius and Aphrodite, was regarded as the
• 26:06
  Speaker 1: god of fruitfulness, the protector of flocks, sheep, goats, bees,
• 26:12
  Speaker 1: the fruit of the vine, and are garden produce. His statues,
• 26:16
  Speaker 1: which were set up in gardens and vineyards, acted not
• 26:20
  Speaker 1: only as objects of worship but also as scarecrows, the
• 26:24
  Speaker 1: appearance of this god being especially repulsive and unsightly. These
• 26:29
  Speaker 1: statues were formed of wood or stone, and from the
• 26:32
  Speaker 1: hips downwards were merely rude columns. They represent him as
• 26:38
  Speaker 1: having a red and very ugly face. He bears in
• 26:41
  Speaker 1: his hand a pruning knife, and his head is crowned
• 26:45
  Speaker 1: with a wreath of vine and laurel. He usually carries
• 26:50
  Speaker 1: fruit in his garments or a cornucopia in his hand,
• 26:55
  Speaker 1: always however, retaining his singularly revolting aspect. It is said
• 27:01
  Speaker 1: that Hera, wishing to punish, Aphrodite, sent her this misshapen
• 27:06
  Speaker 1: and unsightly son, and that when he was born. His
• 27:10
  Speaker 1: mother was so horrified at the sight of him that
• 27:13
  Speaker 1: she ordered him to be exposed on the mountains, where
• 27:16
  Speaker 1: he was found by some shepherds, who, taking pity on him,
• 27:20
  Speaker 1: saved his life. This divinity was chiefly worshiped at Lampsacus,
• 27:27
  Speaker 1: his birthplace. Asses were sacrificed to him, and he received
• 27:31
  Speaker 1: the first fruits of the fields and gardens with a
• 27:34
  Speaker 1: libation of milk and honey. The worship of Priapus was
• 27:38
  Speaker 1: introduced into Rome at the same time as that of Aphrodite,
• 27:43
  Speaker 1: and was identified with a native Italian divinity named Mitunus
• 27:51
  Speaker 1: Asclepius Asculapius. Asclepius, the son of the healing art, was
• 27:58
  Speaker 1: the son of Apollo and the nymph Coronus. He was
• 28:03
  Speaker 1: educated by the noble centaur Chiron, who instructed him in
• 28:08
  Speaker 1: all knowledge, but more especially in that of the properties
• 28:12
  Speaker 1: of herbs. Asclepius searched out the hidden powers of plants
• 28:18
  Speaker 1: and discovered cures for the various diseases which afflict the
• 28:22
  Speaker 1: human body. He brought his art to such perfection that
• 28:26
  Speaker 1: he not only succeeded in warding off death, but also
• 28:30
  Speaker 1: restored the dead to life. It was popularly believed that
• 28:35
  Speaker 1: he was materially assisted in his wonderful cures by the
• 28:39
  Speaker 1: blood of the Medusa given to him by Pallas Athene.
• 28:45
  Speaker 1: It is well to observe that the shrines of this divinity,
• 28:50
  Speaker 1: which were usually built in healthy places on hills outside
• 28:54
  Speaker 1: the town or near wells, which were believed to have
• 28:57
  Speaker 1: healing powers, offered at the same time time means of
• 29:01
  Speaker 1: cure for the sick and suffering, thus combining religious with
• 29:06
  Speaker 1: sanitary influences. It was the custom for the sufferer to
• 29:11
  Speaker 1: sleep in the temple when, if he had been earnest
• 29:15
  Speaker 1: in his devotions, Asclepius appeared to him in a dream
• 29:20
  Speaker 1: and revealed the means to be employed for the cure
• 29:23
  Speaker 1: of his malady. On the walls of these temples were
• 29:26
  Speaker 1: hung tablets inscribed by the different pilgrims with the particulars
• 29:32
  Speaker 1: of their maladies, the remedies practiced, and the cures worked
• 29:39
  Speaker 1: by the God, a custom undoubtedly productive of most beneficial results. Groves,
• 29:46
  Speaker 1: temples and altars were dedicated to Asclepius in many parts
• 29:51
  Speaker 1: of Greece, but Epidorus, the chief seed of his worship,
• 29:56
  Speaker 1: where indeed it is said to have originated, gained his
• 30:00
  Speaker 1: principal temple, which served at the same time as a hospital.
• 30:05
  Speaker 1: The statue of Asclepius in the temple at Epidorus was
• 30:10
  Speaker 1: formed of ivory and gold, and represented him as an
• 30:13
  Speaker 1: old man with a full beard, leaning on a staff,
• 30:16
  Speaker 1: round which a serpent is climbing. The serpent was the
• 30:20
  Speaker 1: distinguishing symbol of this divinity, partly because these reptiles were
• 30:25
  Speaker 1: greatly used by the ancients in the cure of diseases,
• 30:29
  Speaker 1: and partly also because all the prudence and wisdom of
• 30:33
  Speaker 1: the serpent were deemed indispensable to the judicious physician. His
• 30:39
  Speaker 1: usual attributes are a staff, a bowl, a bunch of herbs,
• 30:44
  Speaker 1: a pineapple, a dog, and a serpent. His children inherited,
• 30:50
  Speaker 1: for the most part, the distinguished talents of their father.
• 30:54
  Speaker 1: Two of his sons, Machaon and Podalirius, accompanied Agamemnon to
• 31:01
  Speaker 1: the Trojan War, in which expedition they became renowned not
• 31:06
  Speaker 1: only as military heroes but also as skillful physicians. Their sisters,
• 31:13
  Speaker 1: Hygia health and Penaesea or healing, had temples dedicated to
• 31:20
  Speaker 1: them and received divine honours. The function of Hygiea was
• 31:26
  Speaker 1: to maintain the health of the community, which great blessing
• 31:30
  Speaker 1: was supposed to be brought by her as a direct
• 31:32
  Speaker 1: and beneficent gift from the gods Esculapius. The worship of
• 31:40
  Speaker 1: Esculapius was introduced into Rome from Epidorus, whence the statue
• 31:45
  Speaker 1: of the god of healing was brought at the time
• 31:47
  Speaker 1: of a great pestilence. Grateful for their deliverance from this plague,
• 31:52
  Speaker 1: the Romans erected a temple in his honour on an
• 31:55
  Speaker 1: island near the mouth of the Tiber. End of section
• 32:00
  Speaker 1: seventeen