Bulfinch’s Mythology by Thomas Bulfinch (best ebook reader for chromebook TXT) 📕

occasion as he was travelling with his wife, they came to a river, across which the Centaur Nessus carried travellers for a stated fee. Hercules himself forded the river, but gave Dejanira to Nessus to be carried across. Nessus attempted to run away with her, but Hercules heard her cries and shot an arrow into the heart of Nessus. The dying Centaur told Dejanira to take a portion of his blood and keep it, as it might be used as a charm to preserve the love of her husband.

Dejanira did so and before long fancied she had occasion to use it. Hercules in one of his conquests had taken prisoner a fair maiden, named Iole, of whom he seemed more fond than Dejanira approved. When Hercules was about to offer sacrifices to the gods in honor of his victory, he sent to his wife for a white robe to use on the occasion. Dejanira, thinking it a good opportunity to try her love-spell, steeped the garment in the blood of Nessus. We are to suppose she took care to wash out all traces of it, but the magic power remained, and as soon as the garment became warm on the body of Hercules the poison penetrated into all his limbs and caused him the most intense agony. In his frenzy he seized Lichas, who had brought him the fatal robe, and hurled him into the sea. He wrenched off the garment, but it stuck to his flesh, and with it he tore away whole pieces of his body. In this state he embarked on board a ship and was conveyed home. Dejanira, on seeing what she had unwittingly done, hung herself. Hercules, prepared to die, ascended Mount Oeta, where he built a funeral pile of trees, gave his bow and arrows to Philoctetes, and laid himself down on the pile, his head resting on his club, and his lion’s skin spread over him. With a countenance as serene as if he were taking his place at a festal board he commanded Philoctetes to apply the torch. The flames spread apace and soon invested the whole mass.

Milton thus alludes to the frenzy of Hercules:

“As when Alcides,18 from Oechalia crowned
With conquest, felt the envenomed robe, and tore,
Through pain, up by the roots Thessalian pines
And Lichas from the top of Oeta threw
Into the Euboic Sea.”

The gods themselves felt troubled at seeing the champion of the earth so brought to his end. But Jupiter with cheerful countenance thus addressed them: “I am pleased to see your concern, my princes, and am gratified to perceive that I am the ruler of a loyal people, and that my son enjoys your favor. For although your interest in him arises from his noble deeds, yet it is not the less gratifying to me. But now I say to you, Fear not. He who conquered all else is not to be conquered by those flames which you see blazing on Mount Oeta. Only his mother’s share in him can perish; what he derived from me is immortal. I shall take him, dead to earth, to the heavenly shores, and I require of you all to receive him kindly. If any of you feel grieved at his attaining this honor, yet no one can deny that he has deserved it.” The gods all gave their assent; Juno only heard the closing words with some displeasure that she should be so particularly pointed at, yet not enough to make her regret the determination of her husband. So when the flames had consumed the mother’s share of Hercules, the diviner part, instead of being injured thereby, seemed to start forth with new vigor, to assume a more lofty port and a more awful dignity. Jupiter enveloped him in a cloud, and took him up in a four-horse chariot to dwell among the stars. As he took his place in heaven, Atlas felt the added weight.

Juno, now reconciled to him, gave him her daughter Hebe in marriage.

The poet Schiller, in one of his pieces called the Ideal and Life, illustrates the contrast between the practical and the imaginative in some beautiful stanzas, of which the last two may be thus translated:

“Deep degraded to a coward’s slave,
Endless contests bore Alcides brave,
Through the thorny path of suffering led;
Slew the Hydra, crushed the lion’s might,
Threw himself, to bring his friend to light,
Living, in the skiff that bears the dead.
All the torments, every toil of earth
Juno’s hatred on him could impose,
Well he bore them, from his fated birth
To life’s grandly mournful close.

“Till the god, the earthly part forsaken,
From the man in flames asunder taken,
Drank the heavenly ether’s purer breath.
Joyous in the new unwonted lightness,
Soared he upwards to celestial brightness,
Earth’s dark heavy burden lost in death.
High Olympus gives harmonious greeting
To the hall where reigns his sire adored;
Youth’s bright goddess, with a blush at meeting,
Gives the nectar to her lord.”

—⁠S. G. B. Hebe and Ganymede

Hebe, the daughter of Juno, and goddess of youth, was cupbearer to the gods. The usual story is that she resigned her office on becoming the wife of Hercules. But there is another statement which our countryman Crawford, the sculptor, has adopted in his group of Hebe and Ganymede, now in the Athenaeum gallery. According to this, Hebe was dismissed from her office in consequence of a fall which she met with one day when in attendance on the gods. Her successor was Ganymede, a Trojan boy, whom Jupiter, in the disguise of an eagle, seized and carried off from the midst of his playfellows on Mount Ida, bore up to heaven, and installed in the vacant place.

Tennyson, in his Palace of Art, describes among the decorations on the walls a picture representing this legend:

“There, too, flushed Ganymede, his rosy thigh
Half buried in the eagle’s down,
Sole as a flying star shot through the sky
Above the pillared town.”

And in Shelley’s Prometheus Jupiter calls to his cupbearer thus:

“Pour forth heaven’s wine,