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

a group of these, and inquired where Anchises was to be found. They were directed where to seek him, and soon found him in a verdant valley, where he was contemplating the ranks of his posterity, their destinies and worthy deeds to be achieved in coming times. When he recognized Aeneas approaching, he stretched out both hands to him, while tears flowed freely. “Have you come at last,” said he, “long expected, and do I behold you after such perils past? O my son, how have I trembled for you as I have watched your career!” To which Aeneas replied, “O father! your image was always before me to guide and guard me.” Then he endeavored to enfold his father in his embrace, but his arms enclosed only an unsubstantial image.

Aeneas perceived before him a spacious valley, with trees gently waving to the wind, a tranquil landscape, through which the river Lethe flowed. Along the banks of the stream wandered a countless multitude, numerous as insects in the summer air. Aeneas, with surprise, inquired who were these. Anchises answered, “They are souls to which bodies are to be given in due time. Meanwhile they dwell on Lethe’s bank, and drink oblivion of their former lives.” “O father!” said Aeneas, “is it possible that any can be so in love with life as to wish to leave these tranquil seats for the upper world?” Anchises replied by explaining the plan of creation. The Creator, he told him, originally made the material of which souls are composed of the four elements, fire, air, earth, and water, all which when united took the form of the most excellent part, fire, and became flame. This material was scattered like seed among the heavenly bodies, the sun, moon, and stars. Of this seed the inferior gods created man and all other animals, mingling it with various proportions of earth, by which its purity was alloyed and reduced. Thus, the more earth predominates in the composition the less pure is the individual; and we see men and women with their full-grown bodies have not the purity of childhood. So in proportion to the time which the union of body and soul has lasted is the impurity contracted by the spiritual part. This impurity must be purged away after death, which is done by ventilating the souls in the current of winds, or merging them in water, or burning out their impurities by fire. Some few, of whom Anchises intimates that he is one, are admitted at once to Elysium, there to remain. But the rest, after the impurities of earth are purged away, are sent back to life endowed with new bodies, having had the remembrance of their former lives effectually washed away by the waters of Lethe. Some, however, there still are, so thoroughly corrupted, that they are not fit to be entrusted with human bodies, and these are made into brute animals, lions, tigers, cats, dogs, monkeys, etc. This is what the ancients called Metempsychosis, or the transmigration of souls; a doctrine which is still held by the natives of India, who scruple to destroy the life even of the most insignificant animal, not knowing but it may be one of their relations in an altered form.

Anchises, having explained so much, proceeded to point out to Aeneas individuals of his race, who were hereafter to be born, and to relate to him the exploits they should perform in the world. After this he reverted to the present, and told his son of the events that remained to him to be accomplished before the complete establishment of himself and his followers in Italy. Wars were to be waged, battles fought, a bride to be won, and in the result a Trojan state founded, from which should rise the Roman power, to be in time the sovereign of the world.

Aeneas and the Sibyl then took leave of Anchises, and returned by some shortcut, which the poet does not explain, to the upper world.

Elysium

Virgil, we have seen, places his Elysium under the earth, and assigns it for a residence to the spirits of the blessed. But in Homer Elysium forms no part of the realms of the dead. He places it on the west of the earth, near Ocean, and describes it as a happy land, where there is neither snow, nor cold, nor rain, and always fanned by the delightful breezes of Zephyrus. Hither favored heroes pass without dying and live happy under the rule of Rhadamanthus. The Elysium of Hesiod and Pindar is in the Isles of the Blessed, or Fortunate Islands, in the Western Ocean. From these sprang the legend of the happy island Atlantis. This blissful region may have been wholly imaginary, but possibly may have sprung from the reports of some storm-driven mariners who had caught a glimpse of the coast of America.

J. R. Lowell, in one of his shorter poems, claims for the present age some of the privileges of that happy realm. Addressing the Past, he says:

“Whatever of true life there was in thee,
Leaps in our age’s veins.
…
Here, ’mid the bleak waves of our strife and care,
Float the green ‘Fortunate Isles,’
Where all thy hero-spirits dwell and share
Our martyrdoms and toils.
The present moves attended
With all of brave and excellent and fair
That made the old time splendid.”

Milton also alludes to the same fable in Paradise Lost, Book III, 1. 568:

“Like those Hesperian gardens famed of old,
Fortunate fields and groves and flowery vales,
Thrice happy isles.”

And in Book II he characterizes the rivers of Erebus according to the meaning of their names in the Greek language:

“Abhorred Styx, the flood of deadly hate,
Sad Acheron of sorrow black and deep;
Cocytus named of lamentation loud
Heard on the rueful stream; fierce Phlegethon
Whose waves of torrent fire inflame with rage.
Far off from these a slow and silent stream,
Lethe, the river of oblivion, rolls
Her watery labyrinth, whereof who drinks
Forthwith his former state and being forgets,
Forgets both