Bulfinch’s Mythology, Thomas Bulfinch [love story books to read txt] 📗

tripod similarly adorned, which was placed over the chasm whence the divine afflatus proceeded. Her inspired words while thus situated were interpreted by the priests. Oracle of Trophonius

Besides the oracles of Jupiter and Apollo, at Dodona and Delphi, that of Trophonius in Boeotia was held in high estimation. Trophonius and Agamedes were brothers. They were distinguished architects, and built the temple of Apollo at Delphi, and a treasury for King Hyrieus. In the wall of the treasury they placed a stone, in such a manner that it could be taken out; and by this means, from time to time, purloined the treasure. This amazed Hyrieus, for his locks and seals were untouched, and yet his wealth continually diminished. At length he set a trap for the thief and Agamedes was caught. Trophonius, unable to extricate him, and fearing that when found he would be compelled by torture to discover his accomplice, cut off his head. Trophonius himself is said to have been shortly afterwards swallowed up by the earth.

The oracle of Trophonius was at Lebadea in Boeotia. During a great drought the Boeotians, it is said, were directed by the god at Delphi to seek aid of Trophonius at Lebadea. They came thither, but could find no oracle. One of them, however, happening to see a swarm of bees, followed them to a chasm in the earth, which proved to be the place sought.

Peculiar ceremonies were to be performed by the person who came to consult the oracle. After these preliminaries, he descended into the cave by a narrow passage. This place could be entered only in the night. The person returned from the cave by the same narrow passage, but walking backwards. He appeared melancholy and dejected; and hence the proverb which was applied to a person low-spirited and gloomy, “He has been consulting the oracle of Trophonius.”

Oracle of Aesculapius

There were numerous oracles of Aesculapius, but the most celebrated one was at Epidaurus. Here the sick sought responses and the recovery of their health by sleeping in the temple. It has been inferred from the accounts that have come down to us that the treatment of the sick resembled what is now called Animal Magnetism or Mesmerism.

Serpents were sacred to Aesculapius, probably because of a superstition that those animals have a faculty of renewing their youth by a change of skin. The worship of Aesculapius was introduced into Rome in a time of great sickness, and an embassy sent to the temple of Epidaurus to entreat the aid of the god. Aesculapius was propitious, and on the return of the ship accompanied it in the form of a serpent. Arriving in the river Tiber, the serpent glided from the vessel and took possession of an island in the river, and a temple was there erected to his honor.

Oracle of Apis

At Memphis the sacred bull Apis gave answer to those who consulted him by the manner in which he received or rejected what was presented to him. If the bull refused food from the hand of the inquirer it was considered an unfavorable sign, and the contrary when he received it.

It has been a question whether oracular responses ought to be ascribed to mere human contrivance or to the agency of evil spirits. The latter opinion has been most general in past ages. A third theory has been advanced since the phenomena of Mesmerism have attracted attention, that something like the mesmeric trance was induced in the Pythoness, and the faculty of clairvoyance really called into action.

Another question is as to the time when the Pagan oracles ceased to give responses. Ancient Christian writers assert that they became silent at the birth of Christ, and were heard no more after that date. Milton adopts this view in his Hymn on the Nativity, and in lines of solemn and elevated beauty pictures the consternation of the heathen idols at the advent of the Saviour:

“The oracles are dumb;
No voice or hideous hum
Rings through the arched roof in words deceiving.
Apollo from his shrine
Can no more divine,
With hollow shriek the steep of Delphos leaving.
No nightly trance or breathed spell
Inspires the pale-eyed priest from the prophetic cell.”

In Cowper’s poem of Yardley Oak there are some beautiful mythological allusions. The former of the two following is to the fable of Castor and Pollux; the latter is more appropriate to our present subject. Addressing the acorn he says:

“Thou fell’st mature; and in the loamy clod,
Swelling with vegetative force instinct,
Didst burst thine egg, as theirs the fabled Twins
Now stars; two lobes protruding, paired exact;
A leaf succeeded and another leaf,
And, all the elements thy puny growth
Fostering propitious, thou becam’st a twig.
Who lived when thou wast such? O, couldst thou speak,
As in Dodona once thy kindred trees
Oracular, I would not curious ask
The future, best unknown, but at thy mouth
Inquisitive, the less ambiguous past.”

Tennyson, in his Talking Oak, alludes to the oaks of Dodona in these lines:

“And I will work in prose and rhyme,
And praise thee more in both
Than bard has honored beech or lime,
Or that Thessalian growth
In which the swarthy ringdove sat
And mystic sentence spoke;” etc.

Byron alludes to the oracle of Delphi where, speaking of Rousseau, whose writings he conceives did much to bring on the French revolution, he says:

“For then he was inspired, and from him came,
As from the Pythian’s mystic cave of yore,
Those oracles which set the world in flame,
Nor ceased to burn till kingdoms were no more.”

XXXV Origin of Mythology⁠—Statues of Gods and Goddesses⁠—Poets of Mythology Origin of Mythology

Having reached the close of our series of stories of Pagan mythology, an inquiry suggests itself. “Whence came these stories? Have they a foundation in truth, or are they simply dreams of the imagination?” Philosophers have suggested various theories on the subject:

1. The Scriptural theory; according to which all mythological legends are derived from the narratives of Scripture, though the real