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The symbolic marriage of a nymph and a patriarch, often the [[eponym]] of a people, is repeated endlessly in Greek origin myths; their union lent authority to the archaic king and his line.{{Fact|date=February 2007}}
The symbolic marriage of a nymph and a patriarch, often the [[eponym]] of a people, is repeated endlessly in Greek origin myths; their union lent authority to the archaic king and his line.{{Fact|date=February 2007}}



==Meaning of ''nymph''==
"The idea that rivers are gods and springs divine nymphs," [[Walter Burkert]] remarks (Burkert III.3.3) "is deeply rooted not only in poetry but in belief and ritual; the worship of these deities is limited only by the fact that they are inseparably identified with a specific locality."<!-- Paraphrase this and shed its quotation marks. --> Nymphs are personifications of the creative and fostering activities of nature, most often identified with the life-giving outflow of springs.{{Fact|date=February 2007}} The [[Greek language|Greek]] word νύμφη has "bride" and "veiled" among its meanings: hence a marriagable young woman. Other readers refer the word (and also [[Latin]] ''nubere'' and [[German language|German]] ''Knospe'') to a root expressing the idea of "swelling" (according to [[Hesychius of Alexandria|Hesychius]], one of the meanings of νύμφη is "rose-bud").


==Nymph classifications==
==Nymph classifications==

Revision as of 16:35, 21 October 2008

This article is about the creatures of Greek mythology. For other uses, see Nymph (disambiguation).
Greek deities
series
Nymphs

In Greek mythology, a nymph is any member of a large class of mythological entities in human female form. They were typically associated with a particular location or landform. Others were part of the retinue of a god, such as Dionysus, Hermes, or Pan, or a goddess, generally Artemis.[1] Nymphs were the frequent target of satyrs.

Nymphs live in mountains and groves, by springs and rivers, and in valleys and cool grottoes. They are frequently associated with the superior divinities: the huntress Artemis; the prophetic Apollo; the reveller and god of wine, Dionysus; and rustic gods such as Pan and Hermes.

The symbolic marriage of a nymph and a patriarch, often the eponym of a people, is repeated endlessly in Greek origin myths; their union lent authority to the archaic king and his line.[citation needed]


Nymph classifications

A fourth-century Roman depiction of Hylas and the Nymphs

As H.J. Rose states, "all these names are simply feminine adjectives, agreeing with the substantive nympha, and there was no orthodox and exhaustive classification of these shadowy beings."[2] He mentions dryads and hamadryads as nymphs of trees generally, meliai as nymphs of ash trees, and naiads as nymphs of water, but no others specifically.[3]

The following is not the Greek classification, but is intended simply as a guide:

Tethys, any water, usually salty)

Adaptations

The Greek nymphs were spirits invariably bound to places, not unlike the Latin genius loci, and the difficulty of transferring their cult may be seen in the complicated myth that brought Arethusa to Sicily. In the works of the Greek-educated Latin poets, the nymphs gradually absorbed into their ranks the indigenous Italian divinities of springs and streams (Juturna, Egeria, Carmentis, Fontus), while the Lymphae (originally Lumpae), Italian water-goddesses, owing to the accidental similarity of name, could be identified with the Greek Nymphae. The mythologies of classicizing Roman poets were unlikely to have affected the rites and cult of individual nymphs venerated by country people in the springs and clefts of Latium. Among the Roman literate class their sphere of influence was restricted, and they appear almost exclusively as divinities of the watery element.

Nymphs in modern Greek folklore

The Head of a Nymph by Sophie Anderson

The ancient Greek belief in nymphs survived in many parts of the country into the early years of the twentieth century, when they were usually known as "nereids". At that time John Cuthbert Lawson wrote: "...there is probably no nook or hamlet in all Greece where the womenfolk at least do not scrupulously take precautions against the thefts and malice of the nereids, while many a man may still be found to recount in all good faith stories of their beauty, passion and caprice. Nor is it a matter of faith only; more than once I have been in villages where certain Nereids were known by sight to several persons (so at least they averred); and there was a wonderful agreement among the witnesses in the description of their appearance and dress."[4]

Usually female, they were dressed in white, decked with garlands of flowers, but they frequently had unnatural legs, like those of a goat, donkey or cow. They were so beautiful that the highest compliment was to compare some feature of a woman (eyes, hair, etc.) with that of nereid. They could move swiftly and invisibly, ride through the air and slip through small holes. Although not immortal, their lives exceeded man's tenfold, and they retained their beauty until death.

They tended to frequent areas distant from man, but could be encountered by lone travellers outside the village, where their music might be heard, and the traveller could spy on their dancing or bathing in a stream or pool, either during the noon heat or in the middle of the night. They might appear in a whirlwind. Such encounters could be dangerous, bringing dumbness, besotted infatuation, madness or stroke to the unfortunate human. When parents believed their child to be nereid-struck they would pray to Saint Artemidos, the Christian manifestation of Artemis.[5][6]

Stock stories about nereids include the girl who fell ill and died and was seen after death dancing with the nereids; the nereid changeling; and the man who won a nereid as his wife by stealing a piece of her clothing. The latter would become an ideal wife until she recovered her clothing and returned to her own people. Nereids

Modern sexual connotations

File:Nympho album.jpeg
Cover of the 2005 album Nympho by Armand Van Helden.

Due to the depiction of the mythological nymphs as females who mate with men or women at their own volition and are completely outside male control, the term is often used for women who are perceived as behaving similarly. (For example, the title of the Perry Mason detective novel "The Case of the Negligent Nymph" (1956), by Erle Stanley Gardner, is derived from this meaning of the word.)

The term "Nymphomania" was created by modern psychology as referring to a "desire to engage in human sexual behavior at a level high enough to be considered clinically significant", "Nymphomaniac" being the person suffering from such a disorder.

Due to widespread use of the term among lay persons (often shortened to "nympho") and stereotypes attached, professionals nowadays prefer the term "Hypersexuality" which can refer to males and females alike.

The word "nymphette" is used to identify a sexually precocious girl. The term was made famous in the novel "Lolita" by Vladimir Nabakov. The main character, Humbert Humbert, uses the term countless times and usually in reference to the title character.

A nineteenth-century depiction of Hylas and the Nymphs by John William Waterhouse

Unlike mermaids, few nymphs have been depicted on film, in television, or in other forms of mass media and popular culture. Among them are:

See also

References

  1. ^ But see Jennifer Larson, "Handmaidens of Artemis?", The Classical Journal 92.3 (February 1997), pp. 249-257.
  2. ^ Rose, Herbert Jennings (1959). A Handbook of Greek Mythology (1st edition ed.). New York: E.P. Dutton & Co. p. 173. ISBN 0-525-47041-7. {{cite book}}: |edition= has extra text (help)
  3. ^ Rose, Herbert Jennings (1959). A Handbook of Greek Mythology (1st edition ed.). New York: E.P. Dutton & Co. pp. 172–73. ISBN 0-525-47041-7. {{cite book}}: |edition= has extra text (help)
  4. ^ Lawson, John Cuthbert (1910). Modern Greek Folklore and Ancient Greek Religion (1st edition ed.). Cambridge: Cambridge University Press. p. 131. {{cite book}}: |edition= has extra text (help)
  5. ^ "heathen Artemis yielded her functions to her own genitive case transformed into Saint Artemidos", as Terrot Reaveley Glover phrased it in discussing the "practical polytheimsm in the worship of the saints", in Progress in Religion to the Christian Era 1922:107.
  6. ^ Tomkinson, John L. (2004). Haunted Greece: Nymphs, Vampires and Other Exotika (1st edition ed.). Athens: Anagnosis. pp. chapter 3. ISBN 960-88087-0-7. {{cite book}}: |edition= has extra text (help)

Sources

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