54. "

Ungulaque dilapsa absumitur in quinos ungues,' and her hoof, separating into five nails, disappears.

55. "Candor forma," the whiteness of her appearance; i.e. her white appearance.

58. "Et timide retentat verba intermissa," and timorously tries again words long discontinued.

59. " Linigerâ turbâ," by the linen-wearing class. The Egyptian priests, when engaged in the worship of Isis (supposed to be identical with Io) wore linen garments. Compare Tibullus, Book i. Elegy iii. line 30. "Ante sacras lino tecta fores sedeat." It is well known that the Egyptian priests were obliged to wash and shave daily for the purpose of preserving extreme personal cleanliness; and for the same reason linen instead of woollen robes were worn to prevent vermin from settling on their persons. To approach the altar, so defiled, would have been regarded as heinous impiety.

FABLE XIV.

EPAPHUS AND PHAETHON.

EPAPHUS, son of Jupiter and Io, in boyish sport, or envy, denies that Phaethon is the son of Apollo. The youth feeling that he was insulted, indignantly complains to his mother Clymene, who assures him that his father is the god of day advising him at the same time to go to the palace of his sire and ask of him a proof that he is his son. Animated with the ambitious desires of youth, and stimulated by the affront offered to him by Epaphus, Phaethon proceeds, and arrives at the palace of the sun.

:

1. "Tandem Epaphus creditur genitus esse huic," in due time, Epaphus is believed to have been born by her. Epaphus, or Apis, was one of the most famous Egyptian deities, and was worshipped under the form of an ox:- which commemorated his mother's transmigration. It is possible that a chief or king of similar name, had in early times devoted himself to the study and improvement of agriculture, of which the ox was a symbol.

2. "Perque urbes tenet templa juncta parenti," and in

the (Egyptian) cities, has temples joined to those of his mother. The meaning seems to be "has temples jointly, &c." 4. "Phaethon satus sole," Phaethon son of Phoebus. The name is from aos, light: importing therefore "Son of the Day-god." Quem quondam Inachides non tulit." whom, on one occasion, the grandson of Inachus could not bear.

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6. "(Tu) demens credis omnia matri, et es tumidus imagine falsi parentis," you-foolish boy-believe everything told you by your mother, and are puffed up with the conceit of an imaginary father.

9. Ad matrem Clymenen," to his mother Clymene. She was the daughter of Oceanus and Tethys; the wife of Merops king of Ethiopia; and mother of Phaethon by Phoebus.

10. "Ego ille liber, ille ferox puer tacui," I, your ingenuous, your dauntless son, was silent. "Ferox," may, perhaps, imply nothing more than high-spirited, here.

14. "Assere me cœlo," prove my celestial lineage; or vindicate my origin from a god.

16. "Taedasque sororum," and the nuptial torches of his sisters, who were three in number. After the death of their brother Phaethon, they grieved so excessively that they were transformed into poplars on the banks of the Po, where their brother fell from the chariot. Even as trees, they continued to weep, but their tears, then, were amber; hence the origin of that gum.

18. "Ambiguum (est utram) Clymene mota sit magis precibus Phaethontis an irâ criminis dicti sibi," it is uncertain whether Clymene was more influenced by the entreaties of Phaethon, or by resentment at the charge made against her.

21. "Insigne coruscis radiis," bright with effulgent rays. 24. "Satum (esse) hoc sole-qui temperat," are descended from this luminary which governs (regulates). The Scripture phrase presents us with the same idea-"the sun to rule the day."

26. "Nec longus labor est nôsse patrios penates," it would be no great labour for you to visit your father's palace. Ethiopia, where Phaethon lived, was regarded as one of the Eastern nations, and consequently near the rising of the sun; i.e. the palace of Apollo.

28. "Animus fert," your inclination disposes you. 29. "Extemplo emicat," instantly he springs up. 30." Concipit æthera mente," reaches the skies in imagination; or, fixes his thoughts upon heaven.

31. "Ethiopasque suos," his countrymen the Ethiopians; or, his native Ethiopia. This was an extensive region of Central Africa; the name of which is derived from aw, to burn, and w, the countenance; the people being "darkcomplexioned-sun-burnt.”

32. "Sub sidereis ignibus," beneath the rays of the sun; i.e. in the torrid zone.

BOOK II.

FABLE I.

PHAETHON.

PHAETHON having reached his father's palace, beseeches him to give him a token of his divine descent. Apollo willingly consenting, with an oath, promises him whatever he may desire. The youth requests the guidance of his father's chariot and steeds for a day. With reluctance Phoebus complies, foreseeing the danger to his son and to the world. Jupiter, to save the universe from conflagrationwhen the youth had lost his way-strikes him with a thunderbolt; and the ambitious Phaethon falls down dead on the banks of the Po.

1. "Regia solis erat alta sublimibus columnis," the palace of the sun was raised high on stately pillars.

2. " Pyropo imitante flammas," ruby rivalling fire: "pyropus," the firestone, from xve, fire.

3. "Nitidum ebur tenebat," polished ivory crowned. 4. "Lumine argenti," with resplendent silver. Argentum is from the Greek agyugos, a derivative of αργός, white: hence

the white metal.

5. " Opus superabat materiem," the workmanship even excelled the materials. "Mulciber," Vulcan was so called from (a mulcendo ferrum) softening metals, as he was the god of fire. He was the son of Juno alone; according to

others, of Jupiter and Juno. On the occasion of a quarrel between the king and queen of the gods, Vulcan's interference in behalf of his mother provoked his father to hurl him out of heaven. During an entire day he fell, alighting on Lemnos, where his leg was broken by the violence with which he reached the ground. Vulcan was the husband of Venus, and made thunderbolts for Jupiter; he was also the armourer of the gods. His name Vulcan has been fancifully traced to Tubal-Cain, the first who smelted metals.

9. "Proteaque ambiguum," and the shape-changing Proteus. This was a marine deity, son of Neptune and Phoenice; or, according to others, of Oceanus and Tethys. He had the gift of prophecy, conferred by his father. Being unwilling to satisfy those who consulted him, he generally assumed different forms to elude their grasp or importunity. It was only when surprised and bound in fetters that he gave responses.

10. Egæon was called by the gods Briareus, and was one of the hundred-handed giants who aided Jupiter against the gods, when they wished to bind him.

11. Doris, a sea-goddess, was the daughter of Oceanus and Tethys, and wife of Nereus, by whom she had fifty daughters, the Nereides.

14. "Qualem decet (faciem) sororum esse," but such a likeness as that of sisters ought to be.

17. "Imago fulgentis cœli," a representation of the starbright sky.

19. "Clymeneia proles venit acclivo limite," the son of Clymene had come by an ascending path.

22. "Neque enim ferebat lumina propiora," for he could not bear the light nearer him.

24.." Lucente claris zmaragdis," sparkling with brilliant emeralds. The "smaragdus" was generally used to denote an emerald, or green stone; but was also applied to green crystals, jaspers, &c. See Ramsay's Extracts from Ovid and Tibullus, p. 141.

29. "Sordidus calcatis uvis," besmeared with the juice of pressed grapes.

31. "Inde sol medius loco," then the sun, in the midst of the palace. Observe Sol, Hyems, Autumnus, Estas, Ver, &c. are divinities. "Sol" is sibilated from λos, the

sun; or ixos, entire, whole, as it enlightens the universe; Hyems from xew, to pour; Autumnus from augeo, to increase; Estas kindred with alw, to burn; Ver from ng, (with the digamma) spring.

34. "

Progenies haud inficianda parenti," a son that ought not to be disowned by a father; i.e. worthy of being owned by a father.

37"Nec (et non) Clymene celat culpam sub falsâ imagine," and Clymene does not conceal criminality under a false pretext.

39. "Hunc errorem," this uncertainty.

42. "Nec tu es dignus," you do not deserve; you ought

not.

43. "Edidit veros ortus," has declared your true (real) origin.

46. "Palus-incognita nostris oculis-juranda dis," let the stream (Styx)-unseen even by my eyes-by which the gods are wont to swear.

50. "Mea vox facta est temeraria tuâ (voce)," my promise has been made a rash one by your request.

55. "Conveniunt nec istis viribus," suits neither that feeble strength of thine. The idea of feebleness, inefficiency, is implied in the "iste."

56. "Non est mortale," is not suited to mortals, is beyond the power of mortals.

57. "Fas est contingere superis," is allowed by destiny to fall to the lot of the gods.

58. "Licebit (ut) quisque placeat sibi," it will be allowed that every one be pleased with himself; i.e. let every deity of heaven feel satisfied with himself as he chooses, but, &c.

59. Valet consistere in ignifero axe," can keep his seat in the fire-bearing chariot: "axis" used for " currus." 63. "Prima via ardua est," the first part of the way is steep.

67. "Ultima via prona est, et eget certo moderamine," the last part of the way is a steep descent, and requires steady management. The last five lines describe the sun's course, according to the erroneous idea of the earth being the centre of the system, and the sun revolving around it. 68. "Quæ excipit me subjectis undis (Tethys) who receives me in her waters lying beneath. Tethys here, as