40. 43. Tua. Bacchus, or Liber, was always represented with horns, an Διόνυσος ὃν τίκτει ποθ ̓ ἡ Κάδμου κόρη 53. Libera, the goddess of agriculture in Italian mythology, has plainly nothing to do with the Greek story of Ariadne. See Introduction to I. It is worth while to note that in Homer's version of the story, Ariadne was slain by Artemis in Dia (i.e., she died in childbirth), Aióvvσou μapтupinov, because, as is said, they had profaned a grotto sacred to him. Odyssey, XI. 321-325. V. THE WIFE'S MISTAKE. THIS story is much more fully given in the Metamorphoses (VII. 394, etc. Stories from Ovid, XVII.). There Cephalus tells of a double gift which he received from his wife at their marriage-a hound of fleetness unsurpassed, and an unerring spear. It is with this spear that Procris is slain. The origin of this gift, received by Procris from Artemis, is explained in the earlier and fuller version of the myth, which is stated and discussed by Mr. Max Müller in his Essay on Comparative Mythology. (Chips from a German Workshop, ii. 86.) He sees in it one of the numerous solar myths. Procris the dewdrop, which even in the deep thicket the sun's unerring ray finds out and dries up. I. Hymetti. Cf. Max Müller, u.s., p. 88. For Attica, the sun would rise a brilliant head over Mt. Hymettus. Florentis. Hymettus was famed for its honey. 6. Culta, the pine (probably the stone-pine), grown in gardens, to distinguish it from the larger variety, the pinus sylvestris. Cf. Virgil: Fraxinus in silvis pulcherrima, pinus in hortis.- ECL. vii. 65. 7. Explains what makes it "grata quies," a grateful resting-place. Excidit, See III. 13, and note. 16. 18. So again, Fasti, VI. 149: Quid faceret? color oris erat qui frondibus olim Esse solet seris, quas nova laesit hiems. This and the following lines show the meaning of pallor: in an Italian complexion it is the sickly greenish hue of a bilious face. It is compared to withered vine leaves, unripe cornel-berries, or faded box-leaves. (Martial, xii. 32, 8, quoted by Mr. Paley, Fasti, u.s.). Cf. IV. 33 and note. 19. Cydonia, quinces. 21. 24. 27. Rediit, IV. 14, lengthened in arsis. The thyrsus itself is looked on as the cause of excitement, or is put for it. Male sana, a modified form of insana; so we have male gratus for ingratus. To be noted by young versifiers. 31. If her husband is untrue, it would be better not to know it. Othello's Speech, Act III., Sc. iii. 342: 35. 36. 37. He that is robbed, not wanting what is stolen, Corporis, i.e., where he had lain on a former day. Tenues Cf. Her very robe, with all its folds, betrayed the beating of her heart. What is called a proleptic or anticipatory predicate == ita contraxerat ut tenues essent.-So maduere graves. Stories from Ovid, VI. 67. Cf. Macbeth, Act III., Sc. iv. 77: Ere human statute purg'd the gentle weal. i.e., into gentleness. Contraho, shorten. 39. Cyllenia, i.e., of Mercury. In the Metamorphoses he is the son of Aeolus. 40. Pulsat, splashes. 43. 52. 54. Iucundus, amusing. Hic locus, i.e., this heart of mine. S. T. T. L. (sit tibi terra levis) is a not uncommon inscription on tombstones. 55. Nomine, an allusion to Aura, the supposed rival. VI. THE FLYING MAN. ACCORDING to the legend, Daedalus was an Athenian skilled in all manner of handicraftsmanship, who, in consequence of a murder that he had committed, fled to Crete, and found there a refuge with King Minos, who purified him from his crime. But Minos found him too useful to wish to part with him, and hence the situation in our story. Some have supposed the story to be a tradition of the first invention of sails, but this seems far-fetched. I. He had built the famous labyrinth in which the Minotaur was confined. This labyrinth, however, is a fiction; the description of it is copied from an Egyptian one. 3. Minos, king of Crete, who first set up a naval power, and cleared the Aegean of pirates (Thucyd. I. 4). and who, according to the legend of Theseus, made even Athens tributary, appears to have been one of the earliest Greek lawgivers. The 4. 17. 20. Cretans traced their institutions to him, and Lycurgus is said to have copied many of his laws. This character will account for his being made one of the judges of the Shades in Hades, and for the epithet justissime. He who died and was buried away from his home was cut off from the sacred rites of his family, and from the worship paid to the Manes of its deceased members. You have matter to test your ingenuity upon. It is no proud presumption or curiosity that prompts the step; it is my only way of escape, and I must use it; be it by heaven or by hell, it is all the same, I will try my best. The apodosis is wanting, the speech not being completed. 23. The wing is like a bank of oars, each feather corresponding to a single blade; the feathers are fastened by canvas, and the quill-ends cemented together with wax. 31. Non potuit, sc. claudere. 33. 37. Virgo Tegeaea, Callisto, daughter of Lycaon, king of Arcadia, changed into the Bear; Boctes, a neighbouring constellation, which is at some distance from Orion; but Ovid's only object is to mention some of the leading stars. "Do not," he means, soar too high.' 66 Vicino sole, with the sun too near us. 40. Mobilis, not an idle epithet; the moisture will soon make 42. them other than mobiles. Secunda, to follow the gale, to go with the wind. So, as a following breeze wafts you on your way, Secunda aura lavouring breeze. = 44. Why aves ? 48. 57. 62. 64. For the reader, an omen of a coming disaster. Astypalaea, an island consisting of two rocky heights joined by poet alludes in this line. The geography is ornamental. The wings have fallen off, and his mere arms have no purchase on the air. The lines that follow are very graphic: not a word is lost. A sudden darkness (of despair) came over him. 72. The Icarian Sea is the part of the Aegean off Caria. VII. IPHIGENIA. THIS story is very prettily introduced. Ovid is writing to Cotta, one of the friends at Rome, who had been faithful to him under the Emperor's disfavour, and is thanking them for their continued fidelity. Such friendship, he says, he could not but make known to those around him: Hic quoque Sauromatae jam vos novere Getaeque, And whilst he was singing their praises, a native, who was present, joined in, and capped the story with a I. Nos quoque amicitiae nomen bene novimus, hospes, and told the tale of Orestes and Pylades and their mutual devotion. Tauros, the modern Crimea, which early received Greek settlements, chiefly from Miletus. It may well be that the story of Iphigenia in Tauris contains traditions of the customs, etc., which the Greeks found there on their first coming among the Scythians. These Greek settlements afterwards became a part of Mithradates' kingdom. 2. 4. 7. 9. 13. 14. Non ita belongs to longe, According to some accounts it was Iphigenia herself that was The genitive of nouns in -ius and -ium is properly formed in i; the resolved form in -i is found in prose and in elegiac verse, but Terence, Virgil and Horace prefer i. Cf. Horace's "Vis consili expers mole ruit sua. In Euripides it is only Greek strangers, but that is probably to heighten the contrast. 17. This touch is wanted to fit in the story with that of Iphigenia herself sacrificed at Aulis, but carried away at the last moment. See the beautiful description in Mr. Tennyson's Dream of Fair Women. 18. Join nescio quam-nescio does not affect the construction. 26. Pylades and Orestes are the David and Jonathan of classic 27. story. As the goddess of the moon, Diana was identified with Hecate, or 33. Non ego, the cruelty is not mine. 37. Pia, with special reference to patriae, which waked the old feeling of affection. 43. This was the only thing they ever quarrelled about. 4). Exarat: with the stilus on wax, this would be literally true. 47. Note the construction of litteras dare. It is given to the messenger, or postman, for (ad, to be carried to) the person to whom it is addressed. 49. According to the Lacedaemonians this image existed at Sparta, and was worshipped there as Artemis Orthia. But there was also an Attic form of the legend, which represented Iphigenia as daughter of Theseus, and which claimed the image for the Attic town of Brauron, near Marathon, where there seem to have been in early times human sacrifices to Artemis. The story is prettily told. The maidenly shrinking of Iphigenia from bloodshed, her readiness to spare one of the lives, the simple statement of the friends' one quarrel-in all these no words are lost, but the impression is none the less fully produced. VIII. I-10. ARION. There are several classic legends that celebrate in exaggerated language the power of music over teachable spirits, with this in common, that there are depths of passion or greed in human hearts inaccessible to that which is potent over brute natures. It is to this contrast that the first ten lines of this story point. Compare with them the song in Shakespeare's Henry VIII. iii. I. "Orpheus with his lute made trees," etc.and Horace, Od. I. 12. 4. Restitit, the charm of the music overcame its fear. Cf. Isaiah 7. 10. 12. xi. 6. The chattering crow with the bird of silence and wisdom. Ausonis, applied to the southern part of Italy, where the Greek 14. Join quaesitas arte, the earnings of his skill. 19. Quid tibi, what hast thou to do with the sword? the tiller is thy place. The ship without steersman is dubia. |