THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO

FABULA IV.
JUNO IN ANUM MUTATUR: MORS SEMELES.
Juno, incensed at Semele as a favorite of Jupiter, resolves upon her destrao
tion. Assuming the form of Beroe, she visits her, and excites suspicion of
the fidelity of her lover. Semele desires Jupiter, as a proof of his affection,
to oome to her attended with all his majesty; and perishes amid the ce
lestial glories of the obsequious deity.
EXPLICATIO.
THERE are three deities of the name of Bacchus, the Indian, the
Egyptian, and the Theban. Many things in relation to them are in com
mon, which favor the opinion that there existed some one grand original
from which the fabulous histories of these deities were framed.
Osiris and Bacchus are each fabled to have taught men agriculture and
the use of the grape. In the notes upon Fab. ix. Lib. i., I have shown
that they are the same as Noah, who " began to be a husbandman, and
planted a vineyard;" and this will further appear in the notes on the
subsequent fables relative to Bacchus. But Adam was a tiller of the
ground, before Noah ; and as each was the father of a world, tradition
would very naturally confound them. Hence we find Bacchus described
both as Adam, and Noah. Here he is plainly spoken of as Adam : * He
came first into light, and was called Dionysus. This title of Bacchus
signifies the divine husbandman. Again, both as Adam and Noah:
2 First-born, two-fold, thrice-begotten, King Bacchus, rustic, mysterious,
hidden. Allusion is here made to his three lives antediluvian, arkite,
and postdiluvian; to his concealment in the ark, and to his being a husband
man. Again, as Adam and Noah, with evident reference to the wander
ing of the former over the earth, or of the latter on the deep : 3 1 invoke
the great First-born, two-fold, wandering under the wlwle heaven. See
also note on Liber, page 248. The Dionysiacs of Nonnus, a lengthy
Greek poem, abound with references to the Flood. The rites of Osiris
commemorate Noah ; and are said by Diodorus to be the same as those
of Bacchus; but these latter refer more to the Fall of man.
Probably in a later era, the symbolizing spirit of the Egyptians changed
what had been a real history into an allegory, and regarded Osiris, the
pristine Noah, as the Sun. A verse of Eumolpus, and one of Orpheus
would intimate this. The solar orb would thus be the father of the vine,
as his heat brought it into existence. The Greeks, whom Ovid has fol-
'owed, enveloped the whole in a physical myth. Jupiter, as the ethereal
heat, is the father of Bacchus, or the grape, by Semele, or the eaith.
Bhe nourishes her infant till the sap begins to return to the earth, and
the vine is blasted, when Jupiter, or the ethereal heat, brings the young
leity to perfection; that is, ripens the grape.
There may, however, be an historical reference to Noah enveloped in
he darkness of the flood, when Bacchus is hid in the thigh of Jupiter, or
he air; and again to Noah as the son of the rainbow, when Bacchus is
nlled the son of Semele, which is Scma-el, the token of God.
218
' Jlpdro; S is (f>ao; iJXSc, AluvmrOf bro&ijSii. OKFH. HYMN.
2 IIpuroyiVtH', t!i0t>ii, r[jiyovovt HaK^elov ui/axra,
"Aypio*-, afprrrnv, Kf>vtf>tov. OKFH. HYM. XXIX
3 ttpo>TOy6voi *aXEu> i^vJIj /*« 3vf ai&pforXayim»/. ORFH. HYM. V.
UMOR in ambiguo est: aliis violcntior sequo
Visa dea est: alii laudant, dignamque severa
Virginitate vocant: pars invenit utraque causas.
Sola Jovis conjux non tarn culpetne probetne
Eloquitur, quam clade domfis ab Agenore ductse b
Gaudet: et a Tyria collectum pellice transfer!
NOT^E.
1. Humor. The opinion of the public was divided in relation to the
act of Diana in the transformation and death of Actseon.
1. JEquo: than was just; than was proper.
2. Severn virginitate: of austere virginity. The cold chastity of
Diana, and the amorous character of Apollo, as given by Lucian, are
susceptible of a beautiful physical explanation; for the Sun is a great
globe of flame, while the rays of the Moon do not impart heat.
VEKUS. But what is the renson that you do not wound Dinna?
CUPID. Oh! her I can never come at. She is perpetually hunting in the
mountains, and then is entirely taken up willi a passion of her own.
VFNUS. What is that, my ftweet boy?
CLTID. The passion for the chase, for the stags and fawns, which she purauei
the whole day long with such vehemence, thnt she is not susceptible of any
oihrr passion. For, as 10 her brother, though he, too. is an expert archer
VEKUS. I understand what you mean, child; him you have shot pretty often.
DIALOGUES OF THE DEITIES.
A beautiful moral is contained in this, I of Diana, in itself considered, as she rethat
exercise and industry keep the mind joices in the ruin of the family descended
pure and chaste, so th,at it is not suscepti- from Agenor.
Lie of evil passions.
5. Dojnus: the house, by metonymy for
3. Invenit causat: finds reasons. They family.
find considerations to justify their opinions. ' 6. _ 'Tyria __, pellice: f ....... the . ___ Tyrian , harlotj,
4. Non tarn culjiet. Juno states that she viz. Europe the daughter of Agenor ot
does not so much blame 01 approve the act Tyre.