the Egyptian deities, not as imaginary beings, but as real demons, put to flight by the coming of Christ. "The brutish goás of Nile as fast, Isis and Horus and the dog Anubis haste. Nor is Osiris seen In Memphian grove or green Trampling the 1 unshowered grass with lowings loud; Within his sacred chest; Nought but profoundest hell can be his shroud. The sable-stoled sorcerers bear his worshipped ark." Isis was represented in statuary with the head veiled, a symbol of mystery. It is this which Tennyson alludes to in "Maud," IV., 8: "For the drift of the Maker is dark, an Isis hid by the veil," etc. ORACLES Oracle was the name used to denote the place where answers were supposed to be given by any of the divinities to those who consulted them respecting the future. The word was also used to signify the response which was given. The most ancient Grecian oracle was that of Jupiter at Dodona. According to one account, it was established in the following manner: Two black doves took their flight from Thebes in Egypt. One flew to Dodona in Epirus, and alighting in a grove of oaks, it proclaimed in human language to the inhabitants of the district that they must establish there an oracle of Jupiter. The other dove flew to the temple of Jupiter Ammon in the Libyan Oasis, and delivered a similar command there. Another account is, that they were not doves, but priestesses, who were carried off from Thebes in Egypt by the Phoenicians, and set up oracles at the Oasis and Dodona. The responses of the oracle 1 There being no rain in Egypt, the grass is "unshowered," and the country depends for its fertility upon the overflowings of the Nile. The ark alluded to in the last line is shown by pictures still remaining on the walls of the Egyptian temples to have been borne by the priests in their religious processions. It probably represented the chest in which Osiris was placed. were given from the trees, by the branches rustling in the wind, the sounds being interpreted by the priests. But the most celebrated of the Grecian oracles was that of Apollo at Delphi, a city built on the slopes of Parnassus in Phocis. It had been observed at a very early period that the goats feeding on Parnassus were thrown into convulsions when they approached a certain long deep cleft in the side of the mountain. This was owing to a peculiar vapor arising out of the cavern, and one of the goatherds was induced to try its effects upon himself. Inhaling the intoxicating air, he was affected in the same manner as the cattle had been, and the inhabitants of the surrounding country, unable to explain. the circumstance, imputed the convulsive ravings to which he gave utterance while under the power of the exhalations to a divine inspiration. The fact was speedily circulated widely, and a temple was erected on the spot. The prophetic influence was at first variously attributed to the goddess Earth, to Neptune, Themis, and others, but it was at length assigned to Apollo, and to him alone. A priestess was appointed whose office it was to inhale the hallowed air, and who was named the Pythia. She was prepared for this duty by previous ablution at the fountain of Castalia, and being crowned with laurel was seated upon a 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 un touched, and yet his wealth continually diminished. 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 ESCULAPIUS There were numerous oracles of Esculapius, 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 Esculapius, probably because of a superstition that those animals have a faculty of renewing their youth by a change of skin. The worship of Esculapius 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. Esculapius 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. Can no more divine, With hollow shriek the steep of Delphos leaving. 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, Didst burst thine egg, as theirs the fabled Twins And, all the elements thy puny growth Fostering propitious, thou becam❜st a twig. Who lived when thou wast such? O, couldst thou speak, Oracular, I would not curious ask The future, best unknown, but at thy mouth Tennyson, in his "Talking Oak," alludes to the oaks of Dodona in these lines: "And I will work in prose and rhyme, Than bard has honored beech or lime, In which the swarthy ring-dove sat 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, Those oracles which set the world in flame, CHAPTER 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 sub |