Nymphae

(Νύμφαι), the name of a numerous class of inferior female divinities, though they are designated by the title of Olympian, are called to meetings of the gods in Olympus, and described as the daughters of Zeus. But they were believed to dwell on earth in groves, on the summits of mountains, in rivers, streams, glens, and grottoes. (Hom. Od. 6.123, &c., 12.318, Il. 20.8, 24.615.) Homer further describes them as presiding over game, accompanying Artemis, dancing with her, weaving in their grottoes purple garments. and kindly watching over the fate of mortals. (Od. 6.105, 9.154, 13.107, 356, 17.243, Il. 6.420, 616.) Men offer up sacrifices either to them alone, or in conjunction with other gods, such as Hermes. (Od. 13.350, 17.211, 240, 14.435.) From the places which they inhabit, they are called ἀγρονόμοι (Od. 6.105),ὀρεστιάδες (Il. 6.420), and νηϊάδες (Od. 13.104).

All nymphs, whose number is almost infinite, may be divided into two great classes. The first class embraces those who must be regarded as a kind of inferior divinities, recognised in the worship of nature. The early Greeks saw in all the phenomena of ordinary nature some manifestation of the deity; springs, rivers, grottoes, trees, and mountains, all seemed to them fraught with life; and all were only the visible embodiments of so many divine agents. The salutary and beneficent powers of nature were thus personified, and regarded as so many divinities; and the sensations produced on man in the contemplation of nature, such as awe, terror, joy, delight, were ascribed to the agency of the various divinities of nature. The second class of nymphs are personifications of tribes, races, and states, such as Cyrene, and many others.

The nymphs of the first class must again be sublatter divided into various species, according to the different parts of nature of which they are the representatives. 1. Nymphs of the watery element.

Here we first mention the nymphs of the ocean, Ὠκεανῖναι or Ὠκεανιδες, νύμφαι ἅγιαι, who are regarded as the daughters of Oceanus (Hes. Th. 346, &c., 364; Aeschyl. Prom.; Callim. Hymn. in Dian. 13; Apollon. 4.1414; Soph. Philoct. 1470); and next the nymphs of the Mediterranean or inner sea, who are regarded as the daughters of Nereus, whence they are called Nereides (Νηρεΐδες; Hes. Th. 240, &c.). The rivers were represented by the Potameides (Ποραμηΐδες), who, as local divinities, were named after their rivers, as Acheloides, Anigrides, Ismenides, Amniisiades, Pactolides. (Apollon. 3.1219; Verg. A. 8.70; Paus. 5.5.6, 1.31.2; Callim. Hymn. in Dian. 15; Ov. Met. 6.16; Steph. Byz. s.v. Ἀμνισός.) But the nymphs of fresh water, whether of rivers, lakes, brooks, or wells, are also designated by the general name Naiades, Νηΐδες, though they have in addition their specific names, as Κρηναῖαι, Πηγαῖαι, Ἑγειονίμοι, Λιμνατίδες, or Λιμνάδες. (Hom. Od. 17.240; Apollon. 3.1219; Theocrit. 5.17; Orph. Hymn. 50. 6, Argon. 644.) Even the rivers of the lower regions are described as having their nymphs; hence, Nymphae infernae paludis and Avernales. (Ov. Met. 5.540, Fast. 2.610.) Many of these preconcealed sided over waters or springs which were believed to inspire those that drank of them, and hence the nymphs themselves were thought to be endowed with prophetic or oracular power, and to inspire men with the same, and to confer upon them the gift of poetry. (Paus. 4.27.2, 9.3.5, 34.3; Plut. Aristid. 11; Theocrit. 7.92; comp. Musae.) Inspired soothsayers or priests are therethe fore sometimes called νυμφόγηπτοι. (Plat. Phaedr. p. 421e.) Their powers, however, vary with those of the springs over which they preside; some were thus regarded as having the power of restoring sick persons to health (Pind. O. 12.26; Paus. 5.5.6, 6.22.4); and as water is necessary to feed all vegetation as well as all living beings, the water nymphs (ϝ̔δριάδες) were also worshipped along with Dionysus and Demeter as giving life and blessings to all created beings, and this attrixxiv. bute is expressed by a variety of epithets, such as καρποτρόφοι, αἰπογικαί, νόμιαι, κουροτρόφιο, &c. As their influence was thus exercised in all departments of nature, they frequently appear in conneccalled tion with higher divinities, as, for example, with Apollo, the prophetic god and the protector of herds and flocks (Apollon. 4.1218); with Artemis, the huntress and the protectress of game, for she herself was originally an Arcadian nymph (Apollon. 1.1225, 3.881; Paus. 3.10.8); with Hermes, the fructifying god of flocks (Hom. Hymn. in Aphrod. 262); with Dionysus (Orph. Hymn. 52; Hor. Carm. 1.1.31, 2.19. 3); with Pan, the Seileni and Satyrs, whom they join in their Bacchic revels and dances. 2. Nymphs of mountains and grottoes

These are called Ὀροδεμνιάδες and Ὀρειάδες but sometimes also by names derived from the particular mountains they inhabited, as Κιθαιρωνίδες, Πηγιάδες, Κορύκιαι, &c. (Theocrit. 7.137; Verg. A. 1.168, 500; Paus. 5.5.6, 9.3.5, 10.32.5; Apollon. 1.550, 2.711; Ov. Ep. 20.221; Verg. Ecl. 6.56.) 3. Nymphs of frests, groves, and glens

These were believed sometimes to appear to and frighten solitary travellers. They are designated by the names Ἀλσηΐδες, Ὁληωροί, Αὐλωνιάδες, and Ναπαῖαι. (Apollon. 1.1066, 1227; Orph. Hymn). 50. 7; Theocrit. 13.44; Ov. Met. 15.490; Virg. Georg. 4.535.) 4. Nymphs of trees

These were believed to die together with the trees which had been their abode, and with which they had come into existence. They were called Δρυάδες, Ἁμαδρυάδες or Ἁδρυάδες, from δρῦς, which signifies not only an oak, but any wild-growing lofty tree; for the nymphs of fruit trees were called Μηλίδες, Μηλιάδες, Ἐπιμλίδες, or Ἁμαμηλίδες. They seem to be of Arcadian origin, and never appear together with any of the great gods. (Paus. 8.4.2; Apollon. 2.477, &c.; Ant. Lib. 31, 32; Hom. Hymn. in Ven. 259, &c.) Overview

The second class of nymphs, who were connected with certain races or localities (Νύμφαι χθόνιαι, Apollon. 2.504), usually have a name derived from the places with which they are associated, as Nysiades, Dodonides, Lemniae. (Ov. Fast. 3.769, Met. 5.412, 9.651; Apollod. 3.4.3; Schol. ad Pind. Ol. 13.74.)

The sacrifices offered to nymphs usually consisted of goats, lambs, milk, and oil, but never of wine. (Theocrit. 5.12, 53, 139, 149; Serv. ad Virg. Georg. 4.380, Eclog. 5.74.) They were worshipped and honoured with sanctuaries in many parts of Greece, especially near springs, groves, and grottoes, as, for example, near a spring at Cyrtone (Paus. 9.24.4), in Attica (1.31.2), at Olympia (5.15.4, 6.22.4), at Megara (1.40.1), between Sicyon and Phlius (2.11.3), and other places. Nymphs are represented in works of art as beautiful maidens, either quite naked or only half-covered. Later poets sometimes describe them as having sea-coloured hair. (Ov. Met. 5.432.) [L.S]

(Νύμφαι, properly “the young maidens”). Inferior divinities of nature dwelling in groves, forests, and caves, beside springs, streams, and rivers; in some cases, too, on lonely islands, like Calypso and Circé. The nymphs of the hills, the forests, the meadows, and the springs (called in Homer daughters of Zeus, while Hesiod makes the nymphs of the hills and the forests, together with the hills and the forests, children of earth) appear as the benevolent spirits of these spots, and lead a life of liberty, sometimes weaving in grottoes, sometimes dancing and singing, sometimes hunting with Artemis, or revelling with Dionysus. Besides these divinities it is especially Apollo, Hermes, and Pan who are devoted to them and seek after their love; while the wanton satyrs are also continually lying in wait for them. They are well disposed towards mortals, and ready to help them; they even wed with them. According to the various provinces of nature were distinguished various kinds of nymphs: nymphs of rivers (Ποταμηΐδες) and springs, the Naiads (Νηΐδες), to whom the Oceanids (Ὠκεανίδες) and Nereïds (Νηρηΐδες) are closely related; nymphs of the hills, Oreads (Ὀρειάδες); nymphs of the forests and trees, Dryads (Δρυάδες) or Hamadryads (Ἁμαδρυάδες); besides this they often received special names after certain places, hills, springs, and grottoes. The Naiads, as the goddesses of the nourishing and fructifying water, were especially rich in favours, giving increase and fruitfulness to plants, herds, and mortals. Hence, they were also considered as the guardian goddesses of marriage, and the besprinkling of the bride with spring-water was one of the indispensable rites of the marriage ceremony. On the same principle, legendary lore represents them as nursing and bringing up the children of the gods, as, for instance, Zeus and Dionysus. Further, owing to the healing and inspiring power of many springs, they belong to the divinities of healing and prophesying, and can even drive men into a transport of prophetic and poetic inspiration. The Muses themselves are, in their origin, fountain-nymphs. Popular belief assigned to the nymphs in general an exceedingly long life, without actual immortality. The existence of Dryads, it was supposed, was closely bound up with the origin and decay of the tree in which they dwelt. They enjoyed divine honours from the earliest times, originally in the spots where they had power, at fountains, and in groves and grottoes. In later times shrines of their own, hence called Nymphaea, were built to them, even in cities. These eventually became very magnificent buildings, in which it was customary to celebrate marriages. Goats, lambs, milk, and oil were offered to them. Works of art represented them in the form of charming maidens, lightly clothed or naked, with flowers and garlands; the Naiads drawing water, or carrying it in an urn. They appear as the attendants of Hermes, the deity of herdsmen; of Pan, of Artemis, and of Apollo—this last in the prophetic character.