First published in 1855, Bulfinch's Mythology has introduced generations of readers to the great myths of Greece and Rome, as well as time-honored legends of Norse mythology, medieval, and chivalric tales, Oriental fables, and more. Readers have long admired Bulfinch's versions for the skill with which he wove various versions of a tale into a coherent whole, the vigor of his storytelling, and his abundant cross-references to poetry and painting, demonstrating the relationship of literature and art.
Now The Age of Fable, the first section of the Mythology, is available in this inexpensive, highly readable edition. Drawing on the works of Homer, Ovid, Virgil, and other classical authors, as well as an immense trove of stories about the Norse gods and heroes, The Age of Fable offers lively retellings of the myths of the Greek and Roman gods: Venus and Adonis, Jupiter and Juno, Daphne and Apollo, and many others.
The myths and legends so vividly retold in this volume underlie much of the art, literature, and culture of Western civilization. As Bulfinch put it, "Without a knowledge of mythology, much of the elegant literature of our own language cannot be understood and appreciated." With this inexpensive edition of The Age of Fable, readers can immerse themselves in these seminal myths, increasing their appreciation and understanding of Western culture, while enjoying the myths purely as the great stories they are.
Read an Excerpt
The Age of Fable
By THOMAS BULFINCH
Dover Publications, Inc.Copyright © 2000 Dover Publications, Inc.
All rights reserved.
THE RELIGIONS of ancient Greece and Rome are extinct. The so-called divinities of Olympus have not a single worshipper among living men. They belong now not to the department of theology, but to those of literature and taste. There they still hold their place, and will continue to hold it, for they are too closely connected with the finest productions of poetry and art, both ancient and modern, to pass into oblivion.
We propose to tell the stories relating to them which have come down to us from the ancients, and which are alluded to by modern poets, essayists, and orators. Our readers may thus at the same time be entertained by the most charming fictions which fancy has ever created, and put in possession of information indispensable to every one who would read with intelligence the elegant literature of his own day.
In order to understand these stories, it will be necessary to acquaint ourselves with the ideas of the structure of the universe which prevailed among the Greeks—the people from whom the Romans, and other nations through them, received their science and religion.
The Greeks 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.
The circular disk of the earth was crossed from west to east and divided into two equal parts by the Sea, as they called the Mediterranean, and its continuation the Euxine, the only seas with which they were acquainted.
Around the earth flowed the River Ocean, its course being from south to north on the western side of the earth, and in a contrary direction on the eastern side. It flowed in a steady, equable current, unvexed by storm or tempest. The sea, and all the rivers on earth, received their waters from it.
The northern portion of the earth was supposed to be inhabited by a happy race named the Hyperboreans, dwelling in everlasting bliss and spring beyond the lofty mountains whose caverns were supposed 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
"I come from a land in the sun-bright deep,
Where golden gardens glow,
Where the winds of the north, becalmed in sleep,
Their conch shells never blow."
On the south side of the earth, close to the stream of Ocean, dwelt a people happy and virtuous as the Hyperboreans. They were named the Æthiopians. The gods favoured them so highly that they were wont to leave at times their Olympian abodes and go to share their sacrifices and banquets.
On the western margin of the earth, by the stream of Ocean, lay a happy place named the Elysian Plain, whither mortals favoured by the gods were transported without tasting of death, to enjoy an immortality of bliss. This happy region was also called the "Fortunate Fields," and the "Isles of the Blessed."
We thus see that the Greeks of the early ages knew little of any real people except those to the east and south of their own country, or near the coast of the Mediterranean. Their imagination meantime peopled the western portion of this sea with giants, monsters, and enchantresses; while they placed around the disk of the earth, which they probably regarded as of no great width, nations enjoying the peculiar favour of the gods, and blessed with happiness and longevity.
The Dawn, the Sun, and the Moon were supposed to rise out of the Ocean, on the eastern side, and to drive through the air, giving light to gods and men. The stars, also, except those forming the Wain or Bear, and others near them, rose out of and sank into the stream of Ocean. There the sun-god embarked in a winged boat, which conveyed him round by the northern part of the earth, back to his place of rising in the east. Milton alludes to this in his "Comus":
"Now the gilded car of day
His golden axle doth allay
In the steep Atlantic stream,
And the slope Sun his upward beam
Shoots against the dusky pole,
Facing towards the other goal
Of his chamber in the east."
The abode of the gods was on the summit of Mount Olympus, in Thessaly. A gate of clouds, kept by the goddesses named the Seasons, opened to permit the passage of the Celestials to earth, and to receive them on their return. The gods had their separate dwellings; but all, when summoned, repaired to the palace of Jupiter, as did also those deities whose usual abode was the earth, the waters, or the under-world. It was also in the great hall of the palace of the Olympian king that the gods feasted each day on ambrosia and nectar, their food and drink, the latter being handed round by the lovely goddess Hebe. Here they conversed of the affairs of heaven and earth; and as they quaffed their nectar, Apollo, the god of music, delighted them with the tones of his lyre, to which the Muses sang in responsive strains. When the sun was set, the gods retired to sleep in their respective dwellings.
The following lines from the "Odyssey" will show how Homer conceived of Olympus:
"So saying, Minerva, goddess azure-eyed,
Rose to Olympus, the reputed seat
Eternal of the gods, which never storms
Disturb, rains drench, or snow invades, but calm
The expanse and cloudless shines with purest day.
There the inhabitants divine rejoice
The robes and other parts of the dress of the goddesses were woven by Minerva and the Graces, and everything of a more solid nature was formed of the various metals. Vulcan was architect, smith, armourer, chariot builder, and artist of all work in Olympus. He built of brass the houses of the gods; he made for them the golden shoes with which they trod the air or the water, and moved from place to place with the speed of the wind, or even of thought. He also shod with brass the celestial steeds, which whirled the chariots of the gods through the air, or along the surface of the sea. He was able to bestow on his workmanship self-motion, so that the tripods (chairs and tables) could move of themselves in and out of the celestial hall. He even endowed with intelligence the golden handmaidens whom he made to wait on himself.
Jupiter, or Jove (Zeus), though called the father of gods and men, had himself a beginning. Saturn (Cronos) was his father, and Rhea (Ops) his mother. Saturn and Rhea were of the race of Titans, who were the children of Earth and Heaven, which sprang from Chaos, of which we shall give a further account in our next chapter.
There is another cosmogony, or account of the creation, according to which Earth, Erebus, and Love were the first of beings. Love (Eros) issued from the egg of Night, which floated on Chaos. By his arrows and torch he pierced and vivified all things, producing life and joy.
Saturn and Rhea were not the only Titans. There were others, whose names were Oceanus, Hyperion, Iapetus, and Ophion, males; and Themis, Mnemosyne, Eurynome, females. They are spoken of as the elder gods, whose dominion was afterwards transferred to others. Saturn yielded to Jupiter, Oceanus to Neptune, Hyperion to Apollo. Hyperion was the father of the Sun, Moon, and Dawn. He is therefore the original sun-god, and is painted with the splendour and beauty which were afterwards bestowed on Apollo.
"Hyperion's curls, the front of Jove himself."
Ophion and Eurynome ruled over Olympus till they were dethroned by Saturn and Rhea. Milton alludes to them in "Paradise Lost." He says the heathens seem to have had some knowledge of the temptation and fall of man.
"And fabled how the serpent, whom they called
Ophion, with Eurynome, (the wide-
Encroaching Eve perhaps,) had first the rule
Of high Olympus, thence by Saturn driven."
The representations given of Saturn are not very consistent; for on the one hand his reign is said to have been the golden age of innocence and purity, and on the other he is described as a monster who devoured his children. Jupiter, however, escaped this fate, and when grown up espoused Metis (Prudence), who administered a draught to Saturn which caused him to disgorge his children. Jupiter, with his brothers and sisters, now rebelled against their father Saturn and his brothers the Titans; vanquished them, and imprisoned some of them in Tartarus, inflicting other penalties on others. Atlas was condemned to bear up the heavens on his shoulders.
On the dethronement of Saturn, Jupiter with his brothers Neptune (Poseidon) and Pluto (Dis) divided his dominions. Jupiter's portion was the heavens, Neptune's the ocean, and Pluto's the realms of the dead. Earth and Olympus were common property. Jupiter was king of gods and men. The thunder was his weapon, and he bore a shield called Ægis, made for him by Vulcan. The eagle was his favourite bird, and bore his thunderbolts.
Juno (Hera) was the wife of Jupiter, and queen of the gods. Iris, the goddess of the rainbow, was her attendant and messenger. The peacock was her favourite bird.
Vulcan (Hephæstus), the celestial artist, was the son of Jupiter and Juno. He was born lame, and his mother was so displeased at the sight of him that she flung him out of heaven. Other accounts say that Jupiter kicked him out for taking part with his mother in a quarrel which occurred between them. Vulcan's lameness, according to this account, was the consequence of his fall. He was a whole day falling, and at last alighted in the Island of Lemnos, which was thenceforth sacred to him. Milton alludes to this story in "Paradise Lost," Book I.:
"... From morn
To noon he fell, from noon to dewy eve,
A summer's day; and with the setting sun
Dropped from the zenith, like a falling star,
On Lemnos, the Ægean isle."
Mars (Ares), the god of war, was the son of Jupiter and Juno.
Phoebus Apollo, the god of archery, prophecy, and music, was the son of Jupiter and Latona, and brother of Diana (Artemis). He was god of the sun, as Diana, his sister, was the goddess of the moon.
Venus (Aphrodite), the goddess of love and beauty, was the daughter of Jupiter and Dione. Others say that Venus sprang from the foam of the sea. The zephyr wafted her along the waves to the Isle of Cyprus, where she was received and attired by the Seasons, and then led to the assembly of the gods. All were charmed with her beauty, and each one demanded her for his wife. Jupiter gave her to Vulcan, in gratitude for the service he had rendered in forging thunderbolts. So the most beautiful of the goddesses became the wife of the most ill-favoured of gods. Venus possessed an embroidered girdle called Cestus, which had the power of inspiring love. Her favourite birds were swans and doves, and the plants sacred to her were the rose and the myrtle.
Cupid (Eros), the god of love, was the son of Venus. He was her constant companion; and, armed with bow and arrows, he shot the darts of desire into the bosoms of both gods and men. There was a deity named Anteros, who was sometimes represented as the avenger of slighted love, and sometimes as the symbol of reciprocal affection. The following legend is told of him:
Venus, complaining to Themis that her son Eros continued always a child, was told by her that it was because he was solitary, and that if he had a brother he would grow apace. Anteros was soon afterwards born, and Eros immediately was seen to increase rapidly in size and strength.
Minerva (Pallas Athene, the goddess of wisdom) was the offspring of Jupiter, without a mother. She sprang forth from his head completely armed. Her favourite bird was the owl, and the plant sacred to her the olive.
Byron, in "Childe Harold," alludes to the birth of Minerva thus:
"Can tyrants but by tyrants conquered be,
And Freedom find no champion and no child,
Such as Columbia saw arise, when she
Sprang forth a Pallas, armed and undefiled?
Or must such minds be nourished in the wild,
Deep in the unpruned forest, 'midst the roar
Of cataracts, where nursing Nature smiled
On infant Washington? Has earth no more
Such seeds within her breast, or Europe no such shore?"
Mercury (Hermes) was the son of Jupiter and Maia. He presided over commerce, wrestling, and other gymnastic exercises, even over thieving, and everything, in short, which required skill and dexterity. He was the messenger of Jupiter, and wore a winged cap and winged shoes. He bore in his hand a rod entwined with two serpents, called the caduceus.
Mercury is said to have invented the lyre. He found, one day, a tortoise, of which he took the shell, made holes in the opposite edges of it, and drew cords of linen through them, and the instrument was complete. The cords were nine, in honour of the nine Muses. Mercury gave the lyre to Apollo, and received from him in exchange the caduceus.
Ceres (Demeter) was the daughter of Saturn and Rhea. She had a daughter named Proserpine (Persephone), who became the wife of Pluto, and queen of the realms of the dead. Ceres presided over agriculture.
Bacchus (Dionysus), the god of wine, was the son of Jupiter and Semele. He represents not only the intoxicating power of wine, but its social and beneficent influences likewise, so that he is viewed as the promoter of civilization, and a lawgiver and lover of peace.
The Muses were the daughters of Jupiter and Mnemosyne (Memory). They presided over song, and prompted the memory. They were nine in number, to each of whom was assigned the presidence over some particular department of literature, art, or science. Calliope was the muse of epic poetry, Clio of history, Euterpe of lyric poetry, Melpomene of tragedy, Terpsichore of choral dance and song, Erato of love poetry, Polyhymnia of sacred poetry, Urania of astronomy, Thalia of comedy.
The Graces were goddesses presiding over the banquet, the dance, and all social enjoyments and elegant arts. They were three in number. Their names were Euphrosyne, Aglaia, and Thalia.
Spenser describes the office of the Graces thus:
"These three on men all gracious gifts bestow
Which deck the body or adorn the mind,
To make them lovely or well-favoured show;
As comely carriage, entertainment kind,
Sweet semblance, friendly offices that bind,
And all the complements of courtesy;
They teach us how to each degree and kind
We should ourselves demean, to low, to high,
To friends, to foes; which skill men call Civility."
Excerpted from The Age of Fable by THOMAS BULFINCH. Copyright © 2000 Dover Publications, Inc.. Excerpted by permission of Dover Publications, Inc..
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Table of Contents
DOVER THRIFT EDITIONS,
CHAPTER I - INTRODUCTION,
CHAPTER II - PROMETHEUS AND PANDORA,
CHAPTER III - APOLLO AND DAPHNE -PYRAMUS AND THISBE -CEPHALUS AND PROCRIS,
CHAPTER IV - JUNO AND HER RIVALS, IO AND CALLISTO—DIANA AND ACTION—LATONA AND THE RUSTICS,
CHAPTER V - PHAETON,
CHAPTER VI - MIDAS—BAUCIS AND PHILEMON,
CHAPTER VII - PROSERPINE—GLAUCUS AND SCYLLA,
CHAPTER VIII - PYGMALION—DRYOPE—VENUS AND ADONIS—APOLLO AND HYACINTHUS,
CHAPTER IX - CEYX AND HALCYONE: OR, THE HALCYON BIRDS,
CHAPTER X - VERTUMNUS AND POMONA,
CHAPTER XI - CUPID AND PSYCHE,
CHAPTER XII - CADMUS—THE MYRMIDONS,
CHAPTER XIII - NISUS AND SCYLLA—ECHO AND NARCISSUS—CLYTIE—HERO AND LEANDER,
CHAPTER XIV - MINERVA—NIOBE,
CHAPTER XV - THE GRÆÆ AND GORGONS—PERSEUS AND MEDUSA—ATLAS—ANDROMEDA,
CHAPTER XVI - MONSTERS: GIANTS, SPHINX, PEGASUS AND CHIMERA—CENTAURS—PYGMIES—GRIFFIN,
CHAPTER XVII - THE GOLDEN FLEECE—MEDEA AND ÆSON,
CHAPTER XVIII - MELEAGER AND ATALANTA,
CHAPTER XIX - HERCULES—HEBE AND GANYMEDE,
CHAPTER XX - THESEUS—DÆDALUS—CASTOR AND POLLUX,
CHAPTER XXI - BACCHUS—ARIADNE,
CHAPTER XXII - THE RURAL DEITIES—ERISICHTHON—RHCUS—THE WATER DEITIES—THE CAMENÆ—THE WINDS,
CHAPTER XXIII - ACHELOUS AND HERCULES—ADMETUS AND ALCESTIS—ANTIGONE—PENELOPE,
CHAPTER XXIV - ORPHEUS AND EURYDICE—ARISTÆUS-AMPHION—LINUS—THAMYRIS—MARSYAS—MELAMPUS—MUSÆUS,
CHAPTER XXV - ARION—IBYCUS—SIMONIDES—SAPPHO,
CHAPTER XXVI - ENDYMION—ORION—AURORA AND TITHONUS—ACIS AND GALATEA,
CHAPTER XXVII - THE TROJAN WAR,
CHAPTER XXVIII - THE FALL OF TROY—RETURN OF THE GREEKS-AGAMEMNON, ORESTES AND ELECTRA,
CHAPTER XXIX - ADVENTURES OF ULYSSES - THE LOTUS-EATERS -CYCLOPSES - CIRCE- SIRENS—SCYLLA AND CHARYBDIS-CALYPSO,
CHAPTER XXX - THE PHÆACIANS—FATE OF THE SUITORS,
CHAPTER XXXI - ADVENTURES OF ÆNEAS—THE HARPIES— DIDO—PALINURUS,
CHAPTER XXXII - THE INFERNAL REGIONS—THE SIBYL,
CHAPTER XXXIII - ÆNEAS IN ITALY,
CHAPTER XXXIV - PYTHAGORAS-EGYPTIAN DEITIES-ORACLES,
CHAPTER XXXV - ORIGIN OF MYTHOLOGY—STATUES OF GODS AND GODDESSES-POETS OF MYTHOLOGY,
CHAPTER XXXVI - MODERN MONSTERS—THE PHCENIX—BASILISK—UNICORN—SALAMANDER,
CHAPTER XXXVII - EASTERN MYTHOLOGY—ZOROASTERHINDU MYTHOLOGY—CASTES—BUDDHA—GRAND LAMA,
CHAPTER XXXVIII - NORTHERN MYTHOLOGY—VALHALLA—THE VALKYRIOR,
CHAPTER XXXIX - THOR'S VISIT TO JOTUNHEIM,
CHAPTER XL - THE DEATH OF BALDUR—THE ELVES—RUNIC LETTERS—SKALDS—ICELAND,
CHAPTER XLI - THE DRUIDS—IONA,
CHAPTER XLII - BEOWULF,
DOVER THRIFT EDITIONS - FICTION,
Most Helpful Customer Reviews
This book is great for those interestd in the myths. It describes (in order of power and rank) the Gods in both Greek and Roman name. It focuses more on the Roman names but in the beginning tells who their Greek name as well. The book is flexible and easy to carry in a large purse. HIglights many well known stories that you may have heard of as a child. Highly recommended! Kathy Marques
Pls forgive me for what that dickhead imposteree made me say. <3
I have read this book many times since discovering it in high school. The storytelling is superb and to be able to correlate movies about Greek mythology with the stories in this book adds to the enjoyment. I love reading this book.
This book was pretty good. Some parts are more interesting than others. My favorite part was when that ran away and her viel fell off and a lion chewed it and then her lover came and stabbed himslef so she did too. Other parts are boring (aka the intro).
Good book. Reading it did make me so thankful that I was raised in a Christian home worshipping the One God and not some crazy group of gods that someone probably dreamed up, half of them appearring in a nightmare! Greek mythology is entertaining while so strange that people would worship these fickle and inconsistent gods. But overall a fun read.