Myths and Legends of Ancient Greece and Rome Part 18

The Lemures were those Manes who haunted their former abodes on earth as evil spirits, appearing at night under awful forms and hideous shapes, greatly to the alarm of their friends and relatives. They were so feared that a festival, called the Lemuralia, was celebrated in order to propitiate them.

It appears extremely probable that the superst.i.tions with regard to ghosts, haunted houses, &c., which exist even at the present day, owe their origin to this very ancient pagan source.

The Lares Familiares were a much more pleasing conception. They were the spirits of the ancestors of each family, who exercised after death a protecting power over the well-being and prosperity of the family to which they had in life belonged. The place of honour beside the hearth was occupied by the statue of the Lar of the house, who was supposed to have been the founder of the family. This statue was the object of profound veneration, and was honoured on all occasions by every member of the family; a portion of each meal was laid before it, and it was believed to take an active part in all family affairs and domestic events, whether of a sad or joyful nature. Before starting on any expedition the master of the house saluted the statue of the Lar, and, on his return, a solemn thanksgiving was offered to this, the presiding deity of his hearth and home, in grateful acknowledgment of his protection; whereupon the statue was crowned with garlands of flowers, these being the favourite offerings to the Lares on all occasions of especial family rejoicing.

The first act of a bride on entering her new abode was to do homage to the Lar, in the belief that he would exercise over her a protecting influence and s.h.i.+eld her from evil.

In addition to those above enumerated there were also public Lares, who were guardians of the state, highroads, country, and sea. Their temples were always open for any pious wors.h.i.+pper to enter, and on their altars public sacrifices were offered for the welfare of the state or city. {187}

PENATES.

The Penates were deities selected by each family, and frequently by its individual members, as a special protector. Various causes led to this selection. If, for instance, a child were born on the festival of Vesta, it was thought that that deity would henceforward act as its special guardian.

If a youth possessed great business talents he adopted Mercury as his tutelary deity; should he, on the other hand, develop a pa.s.sion for music, Apollo was selected as his patron G.o.d, and so forth. These became regarded as the special divinities of the household, small images of them adorned the surroundings of the hearth, and honours similar to those paid to the Lares were accorded to them.

Just as there were public Lares so there were public Penates, which were wors.h.i.+pped by the Roman people under the form of two youthful warriors, who, in later times, were regarded as identical with Castor and Pollux.

They are generally represented on horseback, with conical caps on their heads, and bearing long spears in their hands.

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[Ill.u.s.tration]

PUBLIC WORs.h.i.+P OF THE ANCIENT GREEKS AND ROMANS.

TEMPLES.

In very remote times the Greeks had no shrines or sanctuaries devoted to public wors.h.i.+p, but performed their devotions beneath the vast and boundless canopy of heaven, in the great temple of nature itself. Believing that their divinities throned above the clouds, pious wors.h.i.+ppers naturally sought the highest available points, in order to place themselves in the closest communion possible with their G.o.ds; hence the summits of high mountains were selected for devotional purposes, and the more exalted the rank and importance of the divinity invoked, the more elevated was the site selected for his or her wors.h.i.+p. But the inconvenience attending this mode of wors.h.i.+p gradually suggested the idea of erecting edifices which would afford means of shelter from the inclemency of the weather.

These structures were, in the first instance, of the most simple form, and without decoration; but when, with the progress of civilization, the Greeks became a {189} wealthy and powerful people, temples were built and adorned with the greatest splendour and magnificence, talent, labour, and wealth being lavished unsparingly on their erection and decoration; indeed so ma.s.sively were they constructed, that some of them have, to a certain extent, withstood the ravages of time. The city of Athens especially contains numerous remains of these buildings of antiquity. On the Acropolis we may still behold, among other monuments of ancient art, the temple of Athene-Polias, and that of Theseus, the latter of which is the most entire ancient edifice in the world. In the island of Delos, also, are to be seen the ruins of the temples of Apollo and Artemis, both of which are in a wonderful state of preservation. These ruins are most valuable, being sufficiently complete to enable us to study, by their aid, the plan and character of the original structure.

Among the Lacedaemonians, however, we find no vestiges of these stately temples, for they were specially enjoined by a law of Lycurgus to serve the G.o.ds with as little outlay as possible. When the great lawgiver was asked the reason of this injunction, he replied that the Lacedaemonians, being a poor nation, might otherwise abstain altogether from the observance of their religious duties, and wisely added that magnificent edifices and costly sacrifices were not so pleasing to the G.o.ds, as the true piety and unfeigned devotion of their wors.h.i.+ppers.

The most ancient temples known to us served a double purpose: they were not only consecrated to the service of the G.o.ds, but were at the same time venerable monuments in honour of the dead. Thus, for instance, the temple of Pallas-Athene, in the tower of the city of Larissa, served as the sepulchre of Acrisius, and the Acropolis at Athens received the ashes of Cecrops, founder of the city.

A temple was frequently dedicated to two or more G.o.ds, and was always built after the manner considered most acceptable to the particular divinities to whom it was consecrated; for just as trees, birds, and animals of {190} every description were held to be sacred to certain deities, so almost every G.o.d had a form of building peculiar to himself, which was deemed more acceptable to him than any other. Thus the Doric style of architecture was sacred to Zeus, Ares, and Heracles; the Ionic to Apollo, Artemis, and Dionysus; and the Corinthian to Hestia.

In the porch of the temple stood a vessel of stone or bra.s.s, containing holy water (which had been consecrated by putting into it a burning torch, taken from the altar), with which all those admitted to take part in the sacrifices were besprinkled. In the inmost recess of the sanctuary was the most holy place, into which none but the priests were suffered to enter.

Temples in the country were usually surrounded with groves of trees. The solitude of these shady retreats naturally tended to inspire the wors.h.i.+pper with awe and reverence, added to which the delightful shade and coolness afforded by tall leafy trees is peculiarly grateful in hot countries.

Indeed so general did this custom of building temples in groves become, that all places devoted to sacred purposes, even where no trees existed, were called groves. That this practice must be of very remote antiquity is proved by the Biblical injunction, having for its object the separation of the Jews from all idolatrous practices: "Thou shalt not plant thee a grove of trees near unto the altar of the Lord thy G.o.d."

STATUES.

The Greeks wors.h.i.+pped their G.o.ds without any visible representations of them until the time of Cecrops. The most ancient of these representations consisted of square blocks of stone, upon which the name of the deity intended to be represented was engraved. The first attempts at sculpture were rude stocks, with a head at one end and a shapeless trunk at the other, tapering slightly down to the feet, which, however, were not divided, the limbs being in no way defined. But the artists of later times devoted all their genius to the {191} successful production of the highest ideals of their G.o.ds, some of which are preserved to this day, and are regarded as examples of purest art.

On a pedestal in the centre of the edifice stood the statue of the divinity to whom the temple was dedicated, surrounded by images of other G.o.ds, all of which were fenced off by rails.

ALTARS.

The altar in a Greek temple, which stood in the centre of the building and in front of the statue of the presiding deity, was generally of a circular form, and constructed of stone. It was customary to engrave upon it the name or distinguis.h.i.+ng symbol of the divinity to whom it was dedicated; and it was held so sacred that if any malefactor fled to it his life was safe from his pursuers, and it was considered one of the greatest acts of sacrilege to force him from this asylum.

The most ancient altars were adorned with horns, which in former times were emblems of power and dignity, as wealth, and consequently importance, consisted among most primitive nations in flocks and herds.

In addition to those erected in places of public wors.h.i.+p, altars were frequently raised in groves, on highways, or in the market-places of cities.

The G.o.ds of the lower world had no altars whatever, ditches or trenches being dug for the reception of the blood of the sacrifices offered to them.

PRIESTS.

In ancient times the priests were recognized as a special social caste, and were distinguished not only by their sacerdotal vestments, but also by their piety, wisdom, and blameless life. They were the chosen mediators between G.o.ds and men, and offered prayers and sacrifices in the name of the people, whom they also instructed as to what vows, gifts, and offerings would be most acceptable to the G.o.ds.

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Every deity had a different order of priests consecrated to his wors.h.i.+p, and in every place a high-priest was appointed, whose duty it was to superintend the rest of his order, and also to carry out the more sacred rites and religious observances.

Priests and priestesses were permitted to marry, but not a second time; some, however, voluntarily adopted a life of celibacy.

SACRIFICES.

There is no doubt that a feeling of grat.i.tude to the G.o.ds for their protecting care, and the abundance with which they were believed to bless mankind, has induced men of all nations and in all countries to feel a desire to sacrifice to their divinities some portion of the gifts so generously lavished upon them.

Among the Greeks, sacrifices were of various kinds. They consisted of _free-will offerings_, _propitiatory offerings_, &c.

_Free-will offerings_ were grateful acknowledgments for benefits received, and usually consisted of the first-fruits of the field, or the finest of the flocks and herds, which were required to be without spot or blemish.

_Propitiatory offerings_ were brought with the object of appeasing the anger of the G.o.ds.

In addition to those above enumerated, sacrifices were made, either with a view of obtaining success in an enterprise about to be undertaken, or in fulfilment of a vow, or at the command of an oracle.

Every sacrifice was accompanied by salt and also by a libation, which usually consisted of wine, the cup being always filled to the brim, indicating that the offering was made without stint. When sacrificing to the infernal G.o.ds the cup containing the libation was filled with blood.

The animals offered to the Olympian divinities were white, whilst those to the G.o.ds of the lower world were black. When a man offered a special sacrifice for himself or his family it partook of the nature of his {193} occupation; thus a shepherd brought a sheep, a vine-grower his grapes, and so forth. But in the case of public sacrifices, the supposed individuality of the deity was always consulted. For instance, to Demeter a sow was offered, because that animal is apt to root up the seed-corn; to Dionysus a goat, on account of its being destructive to vineyards, &c.

The value of offerings depended greatly upon the position of the individual; it being regarded as a contempt of the G.o.ds for a rich man to bring a sordid offering, whilst from a poor man the smallest oblation was considered acceptable.

Hecatombs consisted of a hundred animals, and were offered by entire communities, or by wealthy individuals who either desired, or had obtained some special favour from the G.o.ds.

When a sacrifice was to be offered, a fire was kindled on the altar, into which wine and frankincense were poured, in order to increase the flame. In very ancient times, the victim was laid upon the altar and burned whole; but after the time of Prometheus portions only of the shoulders, thighs, entrails, &c., were sacrificed, the remainder becoming the perquisites of the priests.

The officiating priests wore a crown composed of the leaves of the tree sacred to the deity they invoked. Thus when sacrificing to Apollo the crowns were of laurel; when to Heracles, of poplar. This practice of wearing crowns was, at a later period, adopted by the general public at banquets and other festivities.

On occasions of special solemnity the horns of the victim were overlaid with gold, and the altars decked with flowers and sacred herbs.

The mode of conducting the sacrifices was as follows:--All things being prepared, a salt cake, the sacrificial knife, and the crowns, were placed in a small basket, and carried to the sanctuary by a young maiden, whereupon the victim was conducted into the temple, frequently to the accompaniment of music. If a small animal, it was driven loose to the altar; if a large one, it was led by a {194} long trailing rope, in order to indicate that it was not an unwilling sacrifice.

When all were a.s.sembled, the priest, after walking in solemn state round the altar, besprinkled it with a mixture of meal and holy water, after which he also besprinkled the a.s.sembled wors.h.i.+ppers, and exhorted them to join with him in prayer. The service being ended, the priest first tasted the libation, and after causing the congregation to do the like, poured the remainder between the horns of the victim, after which frankincense was strewn upon the altar, and a portion of the meal and water poured upon the animal, which was then killed. If by any chance the victim escaped the stroke, or became in any way restless, it was regarded as an evil omen; if, on the contrary, it expired without a struggle, it was considered auspicious.

At the sacrifices to the aerial divinities music was added, whilst dances were performed round the altar, and sacred hymns sung. These hymns were generally composed in honour of the G.o.ds, and contained an account of their famous actions, their clemency and beneficence, and the gifts conferred by them on mankind. In conclusion, the G.o.ds were invoked for a continuance of their favour, and when the service was ended a feast was held.

ORACLES.