A Book of Myths (Illustrated Edition). Lang JeanЧитать онлайн книгу.
to his knowledge. Rather is the book intended for those who, in the course of their reading, frequently come across names which possess for them no meaning, and who care to read some old stories, through which runs the same humanity that their own hearts know. For although the old worship has passed away, it is almost impossible for us to open a book that does not contain some mention of the gods of long ago. In our childhood we are given copies of Kingsley’s Heroes and of Hawthorne’s Tanglewood Tales. Later on, we find in Shakespeare, Spenser, Milton, Keats, Shelley, Longfellow, Tennyson, Mrs. Browning, and a host of other writers, constant allusion to the stories of the gods. Scarcely a poet has ever written but makes mention of them in one or other of his poems. It would seem as if there were no get-away from them. We might expect in this twentieth century that the old gods of Greece and of Rome, the gods of our Northern forefathers, the gods of Egypt, the gods of the British race, might be forgotten. But even when we read in a newspaper of aeroplanes, someone is more than likely to quote the story of Bellerophon and his winged steed, or of Icarus, the flyer, and in our daily speech the names of gods and goddesses continually crop up. We drive—or, at least, till lately we drove—in Phaetons. Not only schoolboys swear by Jove or by Jupiter. The silvery substance in our thermometers and barometers is named Mercury. Blacksmiths are accustomed to being referred to as “sons of Vulcan,” and beautiful youths to being called “young Adonises.” We accept the names of newspapers and debating societies as being the “Argus,” without perhaps quite realising who was Argus, the many-eyed. We talk of “a panic,” and forget that the great god Pan is father of the word. Even in our religious services we go back to heathenism. Not only are the crockets on our cathedral spires and church pews remnants of fire-worship, but one of our own most beautiful Christian blessings is probably of Assyrian origin. “The Lord bless thee and keep thee. … The Lord make His face to shine upon thee. … The Lord lift up the light of His countenance upon thee. …” So did the priests of the sun-gods invoke blessings upon those who worshipped.
We make many discoveries as we study the myths of the North and of the South. In the story of Baldur we find that the goddess Hel ultimately gave her name to the place of punishment precious to the Calvinistic mind. And because the Norseman very much disliked the bitter, cruel cold of the long winter, his heaven was a warm, well-fired abode, and his place of punishment one of terrible frigidity. Somewhere on the other side of the Tweed and Cheviots was the spot selected by the Celt of southern Britain. On the other hand, the eastern mind, which knew the terrors of a sun-smitten land and of a heat that was torture, had for a hell a fiery place of constantly burning flames.
In the space permitted, it has not been possible to deal with more than a small number of myths, and the well-known stories of Herakles, of Theseus, and of the Argonauts have been purposely omitted. These have been so perfectly told by great writers that to retell them would seem absurd. The same applies to the Odyssey and the Iliad, the translations of which probably take rank amongst the finest translations in any language.
The writer will feel that her object has been gained should any readers of these stories feel that for a little while they have left the toilful utilitarianism of the present day behind them, and, with it, its hampering restrictions of sordid actualities that are so murderous to imagination and to all romance.
“Great God! I’d rather be
A Pagan suckled in a creed outworn;
So might I, standing on this pleasant lea,
Have glimpses that would make me less forlorn;
Have sight of Proteus rising from the sea;
Or hear old Triton blow his wreathèd horn.”
JEAN LANG.
POSTSCRIPT
We have come, in those last long months, to date our happenings as they have never until now been dated by those of our own generation.
We speak of things that took place “Before the War”; and between that time and this stands a barrier immeasurable.
This book, with its Preface, was completed in 1914—“Before the War.”
Since August 1914 the finest humanity of our race has been enduring Promethean agonies. But even as Prometheus unflinchingly bore the cruelties of pain, of heat and of cold, of hunger and of thirst, and the tortures inflicted by an obscene bird of prey, so have endured the men of our nation and of those nations with whom we are proud to be allied. Much more remote than they seemed one little year ago, now seem the old stories of sunny Greece. But if we have studied the strange transmogrification of the ancient gods, we can look with interest, if with horror, at the Teuton representation of the God in whom we believe as a God of perfect purity, of honour, and of love. According to their interpretation of Him, the God of the Huns would seem to be as much a confederate of the vicious as the most degraded god of ancient worship. And if we turn with shame from the Divinity so often and so glibly referred to by blasphemous lips, and look on a picture that tears our hearts, and yet makes our hearts big with pride, we can understand how it was that those heroes who fought and died in the Valley of the Scamander came in time to be regarded not as men, but as gods.
There is no tale in all the world’s mythology finer than the tale that began in August 1914. How future generations will tell the tale, who can say?
But we, for whom Life can never be the same again, can say with all earnestness: “It is the memory that the soldier leaves behind him, like the long train of light that follows the sunken sun—that is all which is worth caring for, which distinguishes the death of the brave or the ignoble.”
And, surely, to all those who are fighting, and suffering, and dying for a noble cause, the God of gods, the God of battles, who is also the God of peace, and the God of Love, has become an ever near and eternally living entity.
“Our little systems have their day;
They have their day and cease to be,
They are but broken lights of Thee,
And Thou, oh Lord, art more than they.”
JEAN LANG.
PROMETHEUS AND PANDORA
Those who are interested in watching the mental development of a child must have noted that when the baby has learned to speak even a little, it begins to show its growing intelligence by asking questions. “What is this?” it would seem at first to ask with regard to simple things that to it are still mysteries. Soon it arrives at the more far-reaching inquiries—“Why is this so?” “How did this happen?” And as the child’s mental growth continues, the painstaking and conscientious parent or guardian is many times faced by questions which lack of knowledge, or a sensitive honesty, prevents him from answering either with assurance or with ingenuity.
As with the child, so it has ever been with the human race. Man has always come into the world asking “How?” “Why?” “What?” and so the Hebrew, the Greek, the Maori, the Australian blackfellow, the Norseman—in a word, each race of mankind—has formed for itself an explanation of existence, an answer to the questions of the groping child-mind—“Who made the world?” “What is God?” “What made a God think of fire and air and water?” “Why am I, I?”
Into the explanation of creation and existence given by the Greeks come the stories of Prometheus and of Pandora. The world, as first it was, to the Greeks was such a world as the one of which we read in the Book of Genesis—“without form, and void.” It was a sunless world in which land, air, and sea were mixed up together, and over which reigned a deity called Chaos. With him ruled the goddess of Night and their son was Erebus, god of Darkness. When the two beautiful children of Erebus, Light and Day, had flooded formless space with their radiance, Eros, the god of Love, was born, and Light and Day and