The Queen of the Air: Being a Study of the Greek Myths of Cloud and Storm. John RuskinЧитать онлайн книгу.
of storm.
19. And first I will take the myth of Æolus (the "sage Hippotades" of Milton), as it is delivered pure by Homer from the early times.
Why do you suppose Milton calls him "sage"? One does not usually think of the winds as very thoughtful or deliberate powers. But hear Homer: "Then we came to the Æolian island, and there dwelt Æolus Hippotades, dear to the deathless gods; there he dwelt in a floating island, and round it was a wall of brass that could not be broken; and the smooth rock of it ran up sheer. To whom twelve children were born in the sacred chambers—six daughters and six strong sons; and they dwell foreer with their beloved father and their mother, strict in duty; and with them are laid up a thousand benefits; and the misty house around them rings with fluting all the day long." Now, you are to note first, in this description, the wall of brass and the sheer rock. You will find, throughout the fables of the tempest-group, that the brazen wall and the precipice (occurring in another myth as the brazen tower of Danaë) are always connected with the idea of the towering cloud lighted by the sun, here truly described as a floating island. Secondly, you hear that all treasures were laid up in them; therefore, you know this Æolus is lord of the beneficent winds ("he bringeth the wind out of his treasuries"); and presently afterwards Homer calls him the "steward" of the winds, the master of the store-house of them. And this idea of gifts and preciousness in the winds of heaven is carried out in the well-known sequel of the fable: Æolus gives them to Ulysses, all but one, bound in leathern bags, with a glittering cord of silver; and so like bags of treasure that the sailors think they are so, and open them to see. And when Ulysses is thus driven back to Æolus, and prays him again to help him, note the deliberate words of the king's refusal—"Did I not," says he, "send thee on thy way heartily, that thou mightest reach thy country, thy home, and whatever is dear to thee? It is not lawful for me again to send forth favorably on his journey a man hated by the happy gods." This idea of the beneficence of Æolus remains to the latest times, though Virgil, by adopting the vulgar change of the cloud island into Lipari, has lost it a little; but even when it is finally explained away by Diodorus, Æolus is still a kind-hearted monarch, who lived on the coast of Sorrento, invented the use of sails, and established a system of storm signals.
20. Another beneficent storm-power, Boreas, occupies an important place in early legend, and a singularly principal one in art; and I wish I could read to you a passage of Plato about the legend of Boreas and Oreithyia,* and the breeze and shade of the Ilissus—notwithstannding its severe reflection upon persons who waste their time on mythological studies; but I must go on at once to the fable with which you are all generally familiar, that of the Harpies.
* Translated by Max Müller in the opening of his essay on "Comparative Mythology."—Chips from a German Workshop, vol. ii.
This is always connected with that of Boreas or the north wind, because the two sons of Boreas are enemies of the Harpies, and drive them away into frantic flight. The myth in its first literal form means only the battle between the fair north wind and the foul south one: the two Harpies, "Stormswift" and "Swiftfoot," are the sisters of the rainbow; that is to say, they are the broken drifts of the showery south wind, and the clear north wind drives them back; but they quickly take a deeper and more malignant significance. You know the short, violent, spiral gusts that lift the dust before coming rain: the Harpies get identified first with these, and then with more violent whirlwinds, and so they are called "Harpies," "the Snatchers," and are thought of as entirely destructive; their manner of destroying being twofold—by snatching away, and by defiling and polluting. This is a month in which you may really see a small Harpy at her work almost whenever you choose. The first time that there is threatening of rain after two or three days of fine weather, leave your window well open to the street, and some books or papers on the table; and if you do not, in a little while, know what the Harpies mean, and how they snatch, and how they defile, I'll give up my Greek myths.
21. That is the physical meaning. It is now easy to find the mental one. You must all have felt the expression of ignoble anger in those fitful gusts of storm. There is a sense of provocation in their thin and senseless fury, wholly different from the nobler anger of the greater tempests. Also, they seem useless and unnatural, and the Greek thinks of them always as vile in malice, and opposed, therefore, to the Sons of Boreas, who are kindly winds, that fill sails, and wave harvests—full of bracing health and happy impulses. From this lower and merely greater terror, always associated with their whirling motion, which is indeed indicative of the most destructive winds; and they are thus related to the nobler tempests, as Charybdis to the sea; they are devouring and desolating, making all things disappear that come in their grasp; and so, spiritually, they are the gusts of vexatious, fretful, lawless passion, vain and overshadowing, discontented and lamenting, meager and insane—spirits of wasted energy, and wandering disease, and unappeased famine, and unsatisfied hope. So you have, on the one side, the winds of prosperity and health, on the other, of ruin and sickness. Understand that, once, deeply—any who have ever known the weariness of vain desires, the pitiful, unconquerable, coiling and recoiling famine and thirst of heart—and you will know what was in the sound of the Harpy Celæno's shriek from her rock; and why, in the seventh circle of the "Inferno," the Harpies make their nests in the warped branches of the trees that are the souls of suicides.
22. Now you must always be prepared to read Greek legends as you trace threads through figures on a silken damask: the same thread runs through the web, but it makes part of different figures. Joined with other colors you hardly recognize it, and in different lights it is dark or light. Thus the Greek fables blend and cross curiously in different directions, till they knit themselves into an arabesque where sometimes you cannot tell black from purple, nor blue from emerald—they being all the truer for this, because the truths of emotion they represent are interwoven in the same way, but all the more difficult to read, and to explain in any order. Thus the Harpies, as they represent vain desire, are connected with the Sirens, who are the spirits of constant desire; so that it is difficult sometimes in early art to know which are meant, both being represented alike as birds with women's heads; only the Sirens are the great constant desires—the infinite sicknesses of heart—which, rightly placed, give life, and wrongly placed, waste it away; so that there are two groups of Sirens, one noble and saving, as the other is fatal. But there are no animating or saving Harpies; their nature is always vexing and full of weariness, and thus they are curiously connected with the whole group of legends about Tantalus.
33.* We all know what it is to be tantalized; but we do not often think of asking what Tantalus was tantalized for—what he had done, to be forever kept hungry in sight of food. Well; he had not been condemned to this merely for being a glutton. By Dante the same punishment is assigned to simple gluttony, to purge it away; but the sins of Tantalus were of a much wider and more mysterious kind. There are four great sins attributed to him: one, stealing the food of the gods to give it to men; another, sacrificing his son to feed the gods themselves (it may remind you for a moment of what I was telling you of the earthly character of Demeter, that, while the other gods all refuse, she, dreaming about her lost daughter, eats part of the shoulder of Pelops before she knows what she is doing); another sin is, telling the secrets of the gods; and only the fourth—stealing the golden dog of Pandareos—is connected with gluttony. The special sense of this myth is marked by Pandareos receiving the happy privilege of never being troubled with indigestion; the dog, in general, however mythically represents all utter senseless and carnal desires; mainly that of gluttony; and in the mythic sense of Hades—that is to say, so far as it represents spiritual ruin in this life, and not a literal hell—the dog Cerberus as its gatekeeper—with this special marking of his character of sensual passion, that he fawns on all those who descend, but rages against all who would return (the Virgilian "facilis descendus" being a later recognition of this mythic character of Hades); the last labor of Hercules is the dragging him up to the light; and in some sort he represents the voracity or devouring of Hades itself; and the mediæval representation of the mouth of hell perpetuates the same thought. Then, also, the power of evil passion is partly associated with the red and scorching light of Sirius, as opposed to the pure light of the sun: he is the dog-star of ruin; and hence the continual Homeric dwelling upon him, and comparison of the flame of anger to his swarthy light; only, in his scorching, it is thirst, not hunger, over which he rules physically; so that the fable of Icarius, his first master, corresponds, among the Greeks, to the legend