Nymphs: Magical Creatures of Ancient Greece

In some ways like the Kami of Japanese Mythology, the Nymphs of Ancient Greek and Roman folklore permeated almost everything, particularly in the topographical and natural features of the inhabitable world. Furthermore, in Ancient Greek myth and Classical Epic, they are ever-present, seducing young men or accompanying gods and goddesses on their divine duties.

Whilst they were once very popular characters and plot devices of ancient myth, later rejuvenated for artistic and cultural purposes during the Renaissance and early modern period, they are now exclusive to sporadic fantasy novels, plays and art.

What is a Nymph?

Describing what a “nymph” is in Greek or Latin is a little tricky, mainly because the word simply meant “young marriageable woman” and could often be applied to the completely mortal heroine of a story (as well as a sexually active woman). 

However, in Ancient Greek (and to a lesser extent Roman) mythology, nymphs were rather distinct and semi-divine beings that were intrinsically part of nature and its topographical features.

Indeed, they usually occupied, and in some ways personified the rivers, springs, trees, and mountains associated with them in the Graeco-Roman world of myth. 

Whilst they lived for a very long time and often possessed many divine qualities and traits, they were in fact able to die; sometimes when a tree died for example (or was cut down), its nymph was said to die with it. Hesiod also tells us that certain types of nymphs had a normal lifespan of around 9,720 human generations!

As you may expect, they were always depicted as female or feminine beings and were referred to by the Epic poet Homer, as the “daughters of Zeus.” In later depictions, they are almost always pictured as scantily clad or completely naked young women, resting on a tree or in some other natural setting. 

In such depictions they are either grouped together, or on their own, nestled by their tree or spring, seemingly waiting for an onlooker to notice them.

Although they tended to remain on the fringes of the more famous myths and stories of Graeco-Roman mythology, there are quite a few romantic stories and folktales where they play very prominent roles. 

Moreover, in broader Greek (and later Christian) folklore, nymphs were said to seduce young male travelers and strike them with infatuation, dumbness or madness, having first caught their attention by their dancing and music!

The Presence and Role of Nymphs in Mythology

Nymphs were divided into broad categories based on the parts of the natural world that they inhabited, with three classifications more prominent than others. 

Dryads

“Dryads” or “Hamadryads” were tree-nymphs, which were attached to and personified specific trees, albeit still presenting themselves in myth and folklore as beautiful young female deities.

The term “Dryad” derives from “drys,” which means “oak,” showing that the spirit deities were initially exclusive to oak trees, but expanded in the Greek imagination thereafter to come from all types of trees. Within the Dryads, there were also the Maliades, Meliades and Epimelides, who were the nymphs attached to apple and other fruit trees specifically.

All tree-nymphs were thought to be shier than their counterparts inhabiting other facets of nature. It was also believed that any human who was about to chop down a tree had to first propitiate the nymphs and pay tribute before doing so, or they would suffer severe consequences brought down by the gods.

Naiads

The “Naiads” were water nymphs, who inhabited springs, rivers, and lakes – perhaps the most prevalent types of nymphs that occur in more well-known myths. Water nymphs were usually perceived to be the offspring of various river or lake gods and their favor was considered essential to human wellbeing. 

When children came of age in some communities, they would offer a lock of their hair to the local spring or river nymphs.

Oreads

Then, the “Oreads/Oreiades,” were the nymphs that inhabited mountains and grottoes and tended to be seen in close association with the Napaeae and Alseids of glens and groves. As much of Ancient Greece was covered in mountains and many ancient journeys would have crossed them, it was essential to propitiate these mountain nymphs before and during any voyage. 

Furthermore, caves were a popular site for nymph cult shrines, as they tended to be dotted around mountains, and would often contain bodies of water, to house both Naiads and Oreads! As Artemis was most fond of hunting around mountains, Oreads would often accompany her in this type of terrain as well.

Oceanids

There are also many other types of Nymphs – such as the “Oceanids” (as you can probably guess, from the Ocean) and the “Nephalai”, which inhabited clouds and rain. 

Another distinct and quite well-known classification of nymphs were the Nereids, who were sea nymphs and were the fifty daughters of the Old Man of the Sea Nereus, who himself is a famous figure from archaic Greek mythology

These Nereids were joined by their male counterparts, the Nerites, and would often accompany Poseidon throughout the sea. In the myth of Jason and the Argonauts, it was these particular nymphs that granted assistance to the band of heroes, when traversing the sea.  

READ MORE: Water Gods and Gods of the Sea

Nymphs as Transformers

As alluded to above, nymphs have been described as “fringe” or “minor” deities by classicists and ancient historians looking at classical mythology. However, this is not to say that they failed to fill an important role in the broader corpus of Ancient Greek mythology. 

Indeed, they were often pivotal figures in transformation myths, due to their embodiment as personified parts of nature. For example, the Naiad Daphne fills an important role in explaining Apollo’s close association with laurel trees and leaves. The myth goes that Apollo was infatuated by the beauty of the nymph Daphne and tirelessly pursued her against her own wishes. 

In order to evade the pesky god, Daphne invoked her river god father to transform her into a laurel tree – which Apollo, resigned to defeat, subsequently came to revere.

There are in fact many similar myths, wherein various nymphs (although typically water nymphs) are transformed from their original appearance to something completely different (typically something natural). 

Inherent in these types of transformation myths are the recurrent themes of lust, “romantic” pursuit, dejection, deception, and failure.

Nymphs as Attendants

Yet, Nymphs also played an important role as part of the retinue of select gods and goddesses. For instance, there is commonly a group of nymphs in Greek myths who care for and nurse Dionysus

Indeed, for both the gods and mortals, they were often presented as maternal figures, helping to nurture several Olympian gods to adulthood.

The Greek goddess Artemis had a large retinue of different nymphs which themselves belong to different bands – these included, the three Nymphai Hyperboreiai who were handmaidens of the goddess living on the island of Crete, the Amnisiades, who were also handmaidens from the River Amnisos, as well as the sixty-strong band of cloud-nymphs, the Nymphai Artemisiai.

There was however a rather notorious and atypical nymph of Artemis’/Diana’s retinue called Salmacis, who Ovid tells us was “not up for hunting or archery.” Instead, she prefers the life of leisure, bathing for hours in a pool and indulging in her own vanity. 

One day a semi-divine human called hermaphroditus entered the pool to bathe, only for Salmacis to become intensely infatuated and try to rape him.

She prayed to the gods, begging for them to be kept together. As a result, the two were bound as one, both male and female – hence the name Hermaphroditus!

Lastly, there are also the Muses of Ancient Greek mythology who are often equated with nymphs. These female deities ruled over the arts and sciences and embodied many aspects of these disciplines. 

For example, Erato was the muse of lyric and love poetry, whilst Clio was the muse of history, and each muse would inspire their patrons with creativity and genius.

Nymphs and Humans

As Nymphs were believed to inhabit almost every aspect of the natural world, they were seen to be more attuned with the lives of mere mortals, and therefore, more sympathetic with their concerns. 

Since they were so often associated with springs and water, they were also thought to provide sustenance and nourishment for whole communities.

Moreover, the health of the natural world in general was seen to be directly linked to the relationship between the nymphs and the local populace. They were also thought to possess powers of prophecy and it is believed that their cult sites would be visited for that very purpose.

To give thanks and propitiate these nature spirits, the ancients would pay tribute to the Goddess Artemis, who was seen to be the patron goddess of nymphs. There were also specific fountains and shrines called Nymphaeums where people could pay tribute to the nymphs directly.

Whether it was desired or not, nymphs could apparently endow humans with certain semi-divine powers, on very sporadic occasions. These powers would include a heightened awareness of things and an improved ability to articulate one’s thoughts and emotions. 

The endowed individual was thus a “nympholept”, under the spell (or blessing) of “nympholepsy”.

More intimately, nymphs were also known throughout folklore and myth to enter into unions of marriage and procreation with many humans. Often their children would be endowed with certain traits and abilities that distinguished them from typical mortals.

For example, Achilles, the hero of Homer’s Iliad and the Trojan War was born from the nymph Thetis and was unsurpassed by both his looks and his abilities in combat. Similarly, the Thracian singer Thamyris whose voice was so famously pleasant and pleasing, was also born from a nymph.

Moreover, many of the primordial rulers of men in Greek myth, or the very first men to populate the earth, are often married to or born from nymphs, occupying that ambiguous ground between the divine and mortal.

In the Odyssey of Homer as well, the protagonist Odysseus twice calls on the nymphs in prayer to grant him good fortune. They respond in one instance, by driving a flock of goats towards him and his starved men. 

In the same epic, there is also the nymph Calypso who plays a more ambiguous role, for she seems to fall in love with Odysseus, but keeps him stuck on her island longer than Odysseus wished to be.

Nymphs and Love

In the broader socio-historical mindset nymphs have been typically associated with themes of romance, sensuality and sex. They were often depicted as seducers of gods, satyrs, and mortal men, who had been lured in by the pleasant appearance, dancing or singing of the beautiful maiden nymphs.

For mortals, the idea of interacting with these beautiful and youthful women that roamed wild places was a rather alluring one, but also a potentially dangerous activity as well. 

Whilst some men would emerge unscathed from the encounter, if they failed to act with the expected propriety, or betrayed the trust of the nymphs, the beautiful deities would be passionate in their revenge.

For example, there is a myth about a young man from Cnidos called Rhoicos who managed to become a nymph’s lover, after saving the tree she inhabited. 

The nymph told Rhoicos that he could only be her lover if he avoided any relations with other women, delivering her messages through a bee.

One day when Rhoicos responded rather curtly to the bee who was relaying a message, the nymph blinded Rhoicos for his impertinence – although it is also believed that he probably had been unfaithful to the nymph to warrant such a response.

This is very similar to the fate of the Sicilian shepherd Daphnis, himself the son of a nymph and favored by the gods for his beautiful voice. He would often join Artemis on her hunts as the Goddess loved his mellifluous tones. 

One of the nymphs attached to Artemis’ retinue fell in love with Daphnis and similarly told him to take no other lover. However, there was a woman who happened to be the daughter of a local ruler, who took a fancy to Daphnis and his singing abilities. 

She plied him with wine and managed to seduce him, after which the angry nymph blinded him. In such instances, it is clear that jealous passion and beauty – somewhat stereotypically – were intertwined when conceptualizing these wild feminine spirits of nature.

However, the romances between nymphs and men did not always end so terribly for the mortal partners. For example, the hero Arcas fathered his family with a hamadryade nymph called Chrysopeleia and as far as we know kept both of his eyes throughout the relationship!  

Narcissus as well, the figure in myth through which we derive the term “narcissism”,  also managed not to lose any eyes for rebuffing the approaches of a nymph.

The Symbolism and Legacy of Nymphs

As has been discussed above, nymphs played quite a prominent part in the average, everyday mindset of an ancient individual – especially those who lived in the Greek countryside. 

The association of the natural world with beauty and femininity obviously rang true for many contemporaries, yet it is also clear that there was an element of unpredictability and wildness to this picture.

Indeed, this aspect has probably had the most enduring legacy for nymphs, especially when we consider the modern term “nymphomaniac,” (usually) denoting a woman with uncontrollable or excessive sexual desire. 

The myths and tales of nymphs luring in unsuspecting men before seducing them or putting them under some sort of spell, reflects many enduring stereotypes of licentious women throughout history.

For the Romans, who are often seen to take on and adapt much of Greek culture and mythology, it’s clear that nymphs shared many familiar characteristics with the “genius loci” of Roman custom.

These were seen as semi-divine protective spirits that ensured protection and plenitude over a specific place. Whilst Roman art still depicted the authentic nymphs of Greek tradition, it is more the genius loci than any nymphs as such, that permeate Roman rural folklore.   

However, nymphs have also endured and developed into more modern folklore and tradition, partly detached from these connotations. 

For example, the female fairies that tend to populate many medieval and modern folk tales seem to derive much of their imagery and characteristics from the nymphs of ancient myth.    

Furthermore, nymphs survived into the early twentieth century in Greek folklore but were known as Nereids instead. They were similarly thought to be beautiful, roaming around remote and rural places. 

However, they were often believed to have the legs of different animals, such as a goat, donkey or cow, with the ability to glide seamlessly from one place to the next.

Further afield, nymphs were present in the land of Narnia as well, as depicted by CS Lewis, in the Lion the Witch and the Wardrobe. 

They were also a primary theme of the 17th century song by English composer Thomas Purcell, called “Nymphs and Shepherds”.

Certain well-known nymphs have also received a continued reception and reinvention in art, plays, and films, such as Eurydice and Echo. 

In garden architecture as well, they have received a continued reception as popular models for decorative statues.

It is therefore clear that even these “fringe deities” of Greek mythology have enjoyed a rich and colorful acceptance and celebration. Whilst their connotations are certainly problematic in today’s socio-political discourse, they are undoubtedly a rich source for various thoughts and interpretations, from ancient times, to the modern day. 

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