THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO

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62 P. OVIDII <strong>NASO</strong>NIS Cuncta prius tentata: sed immedicabile vulnus Ense recidendum, ne pars sincera trahatur. Sunt mihi Semidei, sum rustica nuniina, NymphiE, Faunique, Satyrique, et monticolce Sylvani: Quos quoniamcfElt nondum dignamur honore; Quas dedimus, certfc terras habitare sinamus. An satis, O Super!, tutos fore creditis illos, Cum mihi, qui fulmen, qui vos habeoque, regoque, Struxerit instdias, notus feritate Lycaon ? Confremuere omnes, studiisque ardentibus ausum Talia deposcunt. Sic, cum manus impia ssevit NOT^E. 28. Cunctapriustentala: that every tiling has been first tried. Esse is understood The benevolence of the deity has triec every expedient .to reclaim man from the error of his ways, but long-suffering has at length an end. And the Lord said, my spirit shall not always strive with man. GENESIS vi. 3. 28. Immedicabile vulnus. An incurable wound is to be inflicted with the sword. The human race, entirely corrupt, is to be destroyed, lest the demigods, nymphs, fauns, satyrs, and sylvans may become like them. The Fasces, the emblem o) civil power with the Romans, consisted of axes bound with rods, to signify that vices which could be remedied were to be chastised, while those incorrigible were to be punished with death. Physicians re move the mortified flesh, to prevent the in fection of the whole body. Etenim lit membra qucedam ampumnlur si et ipsa sunguine et tanquam spiritu enrere cepe- rint et noceant reliquis: sic ista in ngura no- minis feritns et immanitas bellurc, a commimi tariquam humanitate corporie scgreganda est. CICERO. Ulcera nossessis alta suffura medullis Non leviore manu, ferro sanantnr et igni. CLAUDIAN IN EuTRorTOM. 29. Ne pars sincera: lest the uncorrupted ,iart be drawn aside, viz.: the scmigods, nymphs, fauns, satyrs, and sylvans. 30. Semidei. Scmigods were cither dii minores, endued, genemlly, with immor tality, but not permitted to live in heaven, as Pan and Sylvanus ; or were heroes, of whose parents one was a god, the other a mortal. 30. Nymphee. The nymphs were named according to what they presided over. Those of the ocean were called Ocean- hides ; those of the sea, Nereides; those of fountains, Naidcs ; those of the moun tains were called Orcades ; those of the groves, Napcoe ; and those born with, or presiding over oaks, were called Dryades and Hamadryades. The etymology of all these names is Greek. 31. Fauxi. The fauns were rural deities, with the form of a goat from the middle downwards, and the horns and ears of the fame animal. The rest of the body was LIBER L era. Juro per infera flumina, labentia sub terras St> pio luco, ar\ cuneta prius tentata: eed immedjcabile vul- nug est recidendum ensc, ne sincere pars trahatur. Sunt mihi Semidei, sum rustica numina, N>mphre, 34. O fupcri, aa 35 creditis illos lore snt.i tutos, cum Lycaon, notus feritate, strux erit insidins mihi, qm habeo fulmen, qui habeo que, rego que human. They were inoffensive, and lived to a great age, but were not immortal. They were probably young apes. 31. Satyri. The satyrs were rural deities, said by some to be the offspring of Bacchus and Nice. They had the horns, cars, legs, and feet of goats, and were human as to the rest of their body, Pliny supposes them to have been apes. Dr. Tyson, in a singular treatise, published in 1699, proves they were a species of ourang-outang, or ape. They were cunning, lascivious, and vicious. 31. Sylvani. The sylvans were gods of the woods. They united the human form with that of the goat, and were more in offensive than the satyrs. Their name is derived from sylva, and of course does not occur in Greek mythology. 33. Quas dedimus: which we have given them. 34. Tutos fore: that they would be safe. This is an argument a majore, that if he, Jupiter, was not safe from the machina tions of men, the semigods would not be. 35. Qui Julmcn, qui vos habeo: who have the lightning, and govern you. He in heaven Reigns: the red lightning and the bolt are hie. HESIOD 36. Struxerit insidias; laid a plot. The wicked plothtk against the just. PSALMS. 36. Lycaon. A prince of Arcadia, in Greece. "The country was called Lycaonia, from him. 37. Omnes confrcmucre: all murmured. The indignation of all was excited at the wickedness of Lycaon. Talibus orabat Juno; cunctique fremcbant CcElicolre assensu vario. VIKGIL. 37. Sludiis ardent ibus: with burning zeal. Abdiet, than whom none with more zeal adored The Deity, and divine commands obey ed, Stood up, and m a flame of zeal severe. The current of his fury thus opposed. MILTON. 37. Ausum talin: him that had attempted such t/iings; viz.: to lay a plot for Jupiter. 38. Deposcunl : demand ; viz.: for the purpose of punishment. 38. Impia manus: the impious band ot conspirators. 38. Stsvit. By syncope for sa:iii',. FABULA VII. METAMORPHOSED N. Sanguine Ccesareo Romanum extinguere nomen, Attonitum tanto subitffi terrore ruintc Humanum genus est; totusque perhorruit orbis. Nee tibi prata minus pictas, Auguste, tuorum, Quam fuit ilia Jovi. Qui postquam voce manuque Murmura comprcssit; tenuere silentia cuncti. Substitit ut clamor pressus gravitate rcgentis; Jupiter hoc iterum sermone silentia ruinpit: Hie quidem pocnas (curain dimittite) solvit; Quod tamen admissum, quse sit vindicta, docebn. NOTJE. 39. Sanguine Casareo : in the blood of Cfcsar. Many conspiracies were made against Augustus, the principal of which Suetonius mentions in Caput xix. of his life of the Caesars. Lcpiflus, the younger, Varro, Murana, Fannius, and Cepio, were engaged in a conspiracy against him. This is probably the one referred to here. One Tclephus was engaged to slay him in the senate; and a slave from the Illyrian army secreted a wood-knife for the*purpose, and crept into his bedchamber. 39. Extinguere : to extinguish the Ro man name. This is a beautiful metaphor, which represents the Roman name as the light of the nations, and is similar to one used by Cicero: Videor enim mihi hanc urbefn yidere, lucem orbis lerrarum, utquc nrcem omnium gentium, eubito uno incendio concidentem. ORATIO iv. IN CATILINAM. 39. Romanum nomen: the Roman name; fame, glory. 41. Humanum genus : the human race ; mankind. 41. Totusque orbis perhorruit : the whole world stood aghast; all the nations of the sarth. The aged earth aghast With terror of tlmt blast. MILTON. 63 vos? Omnes confre- mn6re, que denoscunt ilium nusum talin, ar dentibus studiis. Sie cum impiii nmnus 42. Nee, Auguste, pietas, fuit quam ilia fuit Jovi. Qui post quam comprcssitmur- mura voce manuque, cuncti tenuere silen- tin. Ut clamor sub- fltitit pressus gravi tate regentis: Jupiter iterum rumpit silentia 42. Pi'tas tutrum: the piety (or loyalty) of thy friends. 42. Augusle. Some have erroneously supposed that the conspiracy against Julius Caesar was referred to, above, but as Ju lius Caesar did not survive the attempt on his life, there would have been no rele vancy between that event and the strata gem against the life of Jupiter. 44. Tenuere silentia cuncti • all held si lence. When God speaks, let all the earth keep si lence. PSALMS. Unto me men gave ear, and waited, and kept silence, at my counsel. JOB. 45. Pressus gravitate rcgcnlis : restrained by the gravity of the king. The participle regentis is here used instead of the noun. Turn, pietate gravem ac meritis si forte virum quern ConspexiTc, silent, arrectisque auribus arlstant QTTjESTIONES. What is the subject of this Fablr ? Why were the gods convened ? Where '( By what way did they come V What is the Milky Way ? Did the an- tients know what it was ' How did the poets account for it ? By what figure is trcta put for domus ? To whom isthecpiihct Tonans applied V In what natural way does' Pliny assign- the thunder to Jupiter ? In speaking of thr houses of the gods, and the palacr of Jupiter, what compli ment is paid to Augustus, and the Roman nobles ? By what figure ispe?iatrs put for damns ? In describing the indignation of Jupiter, whom does Ovid imitate? How will these descriptions of Jupiter compare wilh the sublimity of Moses's de scription of tl e descent at Sinai 't 46. Silcntia rupit : broke the silence. They had been bound by silence, as if by a chain. This is a forcible metaphor. Quid me aha silemiu cogis rumpere. VIRGIL. First to himself he inward silenct broke. — MILTON. 47. Hie. quiilim. Lycaon has suffered the punishment that was due to him. 48. Quod tamen admissum : what was the crime. Whv is the term snake-footed applied to thr giants '( Who was Ncrcus? How used in this plare ? What were the rivers of Hell ? For what one river are the infernal rivers employed in this place, and by what figure ? By what did the gods swear '( Why f How is this to be explained '( Who were semigods 'I Who were nymphs ? Mention the dif ferent kinds. Who were fnuns ? Salyrs? Sylvan. By what figure is cxtin/nteTe used? To which one of the Ctesars does the poet refer by Ctrsarco snnsuine ? Does this fable conclude the to tncil o* the gods ?
TABULA. VIII. LYCAON MUTATUS IN LUPUM. in a circuit which, ho is making through the earth, Jupiter comes to Arcadia, and enters the palace of Lycaon, who attempts to murder him, and after wards serves up before him human flesh, at a banquet. Jupiter punishes this impiety, by setting the palace on fire, and changing Lycaon into a wolf. EXPLICATIO. Lycaon, the son of Pelasgus and Meliboea, was contemporary with the patriarch Jacob. He built a temple and city, called Lycosura, on the top of Mount Lycaeus, in honor of Jupiter, and instituted the festivals called Lyceea. He polluted the sacrifices of the Lupercalia, of which the Arundelian marbles show him to be the founder, by offering up prisoners taken in war, and hostages. The words Lyceeus, Lycaon, Lycosura, and Lyceea, are all of Greek etymology, derived front JAJCOJ, a wolf. The mountain abounded in wolves, as we are informed, and hence was called Lycccus (of the wolf}. The king of Arcadia, whoever he was, in con sequence of uis efforts to extirpate the wolves, received the epithet of Lycaon (wolf-mail), and, in time, the cognomen being used instead of the real name, the myth may have arisen, of his being changed into a wolf. Owing probably to some signal deliverance, in an encounter with a wolf, he may have offered to Jupiter, as a sacrifice, the brush or tail of the animal, or many such trophies, and thus set up a chapel, where, in after time, was built the temple and city of Lycosura (pi-xos oC'pd), ifie tail of the wolf. Mycon, in like manner, in Virgil's seventh Eclogue, offers to Diana the head of a wild boar, and the antlers of a stag. Thus, sacri fices called Lycasa (of the ivolf), were instituted to Jupiter, in Arcadia, and to Apollo, at Argos, because they freed the inhabitants from wolves. The Lupercalia (lupus, arcco), were identical,with the Lyceea, except that the latter were offered to Pan, in common with Jupiter and Apollo, while the Lnpercalia were offered to Pan alone. While Arcadia was waste, or valued for hunting only, the Lycasa were in honor of Jupiter, the common protector in all places, or of Apollo, to whose bow wild beasts were sub ject; but when it became a grazing country, inhabited by shepherds, the protection of their flocks fell to Pan, and the. Lyccea or Lupercalia were in his honor. The destruciion of Lycaon's house, by lightning, after offering up human victims, may have given rise to the fable. But as the event is placed in the earliest ages of the world, it may refer to Nimrod, whose name (rebel) implies apostacy from God, and who, as a " giant hunter," is believed to have tyrannized over man. Babel is thought to have been a fire-temple, for human sacrifice, avid his destruction beneath its ruins may be adumbrated in the overturning of Lycaon's palace ; or, what is more probable, the fable may be a confusion of Grecian history and of tradition, in which reference is made to Cain. The resemblances are many and striking. Lycaon was the son of Pelasgus, who was born of the earth ; Cain was the son of Adam, who was formed of the earth. Both were impious ; both offered sacrifices displeasing to God. and both fled his presence. Cain built the first city upon earth, and Lycosura, which Lycaon built, was said, by Pausanias, to be the oldest city in the world. Lastly, God set a mark of blood upon Cain, and in the Lupercalia instituted by Lycaon, the foreheads of two illustrious youths were marked with a knife dipped in blood. 64 ONTIGERAT nostras infamia tempons aures: Ciuam cupiens falsam, summo delabor Olympo, Et Deus humana lustrosub imagine terras. Longa mora est, quantum noxre sit ubique repertiim. NOT.*:. 1. Jtifumin trmporis. The wickedness of the time was such that It cried to heaven for vengeance. The same is said, in Genesis, of the wickedness of Sodom and Gomorrah, and in the Odyssey, of the crimes of ilie suuors. Ttor re /?!»; re riifipcof 6vpavdv~ tJKtt — ODYSSEY xvii. And the Lord sa-d, because ilie crj of Sodom find Gomorrah is great, and because llie:r sm is verj pne\ous GENESIS xviii. 20. 2. Qiiam rupims falsam. The benevolence of the deity is mani fest in this, that he is slow to believe the evil report, and unwilling fo judge until after investigation. In judieando criminosa est cclfrilas. P. SYRUS. Shall not the Judge of all the curth do right? GENESIS xviii. 25. 2. Summn Oliim/io: from highest Olympus ; poetically for Heaven. See note on Olympus, page 56. Bow thy heavens, O Lord, and come down : loucli the mountains, and they shall smolve. PsiLM cxliv. 5. 2. Belabor: I glide down ; I descend Jupiter determines to go down and observe the morals of men. Thus Jehovah, in the case of Sodom and Gomorrah: I will go down now, and see whcllier they have done altogether according to the (TV ol' it. which is eomr unto me ; ami il'not, I will Know. GENESIS xviii. 21. The T.ord looked down from heaven upon the children ol men. to see il tlicrc were any that did understand, and seek God. PSALM xiv. 2. 9 3. El Drus humnna sitli imagine : and a god in human form. This veiling of di vinity in human flcph, is to be found in the mylhology of all'nalions, and is, no doubt, a wide-spread tradition of God's holding communion with man, in his state of in nocence. Thus Homer: Kairc Scot fei'poioii' iuitt6rcf dbXnSairaivt HHVTOIQI rfXeS-oiTCj eiricTpinijt'jict jru\fjaf. ODYSSEY xvii. 4. Longu mora est : the delay is great; it is tedious. 4. Quantum nox
Page 1 and 2: If P. OV1DIUS NASO.
Page 3 and 4: «' < V THE METAMUKPHOSES PUBLIUS O
Page 5 and 6: PREFACE. To the student of the Clas
Page 7 and 8: 8 LIFE AND WRITINGS OF OVID. visite
Page 9 and 10: TESTIMONIA VETERUM SCRIPTORUM DE OV
Page 11 and 12: I FROCEMIUM. 1 ... 11 2 ... 12 3. .
Page 13 and 14: AKGUMENTUM. AFTER a concise and ele
Page 15 and 16: 24 P. OVIDII NASONIS Non bene junct
Page 17 and 18: I 28 P. OV1DII NASONIS In mare perv
Page 19 and 20: ill FABULA II. ANIMALIUM HOMINISQUE
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Page 23 and 24: 40 P. OVIDII N ASONIS Montibus in l
Page 25 and 26: FABULA IV. ARGENTEA In the second,
Page 27 and 28: "ll •11, FABULA V. AIIENEA .ETAS,
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Page 31 and 32: 56 P. OVIDII NASONIS Fulmine, et ex
Page 33: Mi 60 P. OVIDII N ASONIS Hac iter e
Page 37 and 38: TABULA IX. DILUVIUM. Having res'.ve
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Page 41 and 42: 76 P. OVIDII N ASONIS Obruerat tumu
Page 43 and 44: 80 P. OVIDII N ASONIS Nunc quoque a
Page 45 and 46: 84 P. OVIDII N ASONIS Squallebant m
Page 47 and 48: FABULA XL REPARATIO ANIMALIUM: PYTH
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Page 51 and 52: 96 P. OVIDII N ASONIS Dixerat: ista
Page 53 and 54: d 100 P. OVIDII N ASONIS Ncc prosun
Page 55 and 56: I \\ fcl ' II FABULA XIII. IO MUTAT
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Page 59 and 60: 112 P. OVIDII 1SASONIS Argus ait; n
Page 61 and 62: 116 P. OVIDII NASONIS Virginitate D
Page 63 and 64: 120 P. OVIDII NASONIS Ultimus immen
Page 65 and 66: P. OVIDII NASONIS METAMORPHOSEON. L
Page 67 and 68: I' ft! 128 P. OVIDII NASONIS Caerul
Page 69 and 70: 132 P. OVIDII NASONIS In promptu re
Page 71 and 72: FABULA 11. TERR.EJ INCENDIUM; PHAKT
Page 73 and 74: 140 P. OVIDII NASON1S Hunc puer ut
Page 75 and 76: 144 P. OV1DII NASONIS Cuique fuit r
Page 77 and 78: I FABULA ill III. SORORES PHAETHONT
Page 79 and 80: severe a fate. NOTJE. LIBER II. 55.
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164 P. OVIDII NASONIS Imposuit coel
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168 P. OVIDII NASONIS Pulchrior in
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FABULA VIII. NYCTIMENE IN NOCTUAM M
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FABULA IX. OCYRRHOE IN EQUAM MUTATI
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FABULA X. BATTUS IN INDICEM MU TATU
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FABULA XI. AGRAULOSIN SAXUM MUTATA.
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III' P. OVIDII NASONIS Concussse pa
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FABULA XII. JUPITER IN TAUIIUM MUTA
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* .1 « 196 P. OVIDII NASONIS METAM
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200 P. OVIDII NASONIS ^onsulil; et,
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204 P. OVIDII NASONIS LIBER III. Pa
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208 P. OVID1I NASONIS Existunt, cre
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I ! 212 P. OVIDII NASON1S Prima nep
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216 P. OVIDII NASONIS Et patre Dict
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220 P. OVIDII NASON1S LIBER III. FA
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. 224 P. OVIDII NASONIS LIBER Til.
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228 P. OVIDII NASONIS Tempera matur
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II 232 P. OVIDII NASONIS LIBER 111
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236 P. OVIDII NASONIS LIBER III. Il
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II lilt 24(5 P- OVIDII N ASONIS Jam
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FABULA VIII. TYRRHENI NAUTjE IN DEL
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248 P..OVIDII N ASONIS LIBER 1 11.
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Illl 8" fr FABULA IX. PENTHEUS A BA
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M 256 OVIDII NASONIS METAMORPHOSEON
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II 260 P. OVIDII NASONIS LIBER IV.
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264 F. OVIDII N ASONIS LIBER IV Sta
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268 P. OVIDll NASONIS Ex aequo capt
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272 P. OVIDII NASONIS Lisa* IV. Pal
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276 P. OVIDII HASONIS LIBER IV. Ac
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FABULA IV. INO ET MELICERTA IN DEOS
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if', 284 P. OVIDII N ASONIS LIBIA I
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288 P. OVIDII N ASONIS Nigraque cas
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i 292 P. OVIDII NASONIS LlBEE I?. M
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TABULA VII. ANDROMEDA A PERSEO LIBE
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i 300 P. OVIDII N ASONIS LlBEB IV.
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304 P. OVIDII NASONIS LIBER IV, Prs
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SIAV10
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ACIES. ADSUM. "Acics, ei, f. (fids,
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"ini \ ANTRUM. ARCTOS. ifformer tim
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C-iELICOLJE. CAUSA. CcelTcola?, aru
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unj m CONFITEOR. CONVENIO. . Conf t
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DEPOSCO. DILUVIUM. Deposco, ere, pu
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'1 ERECTUS. EXHALO. "Erectus, a, um
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FORMOSUS. Formosus, a, um, adj. (fo
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ICHNOBATES. IMPATIENS. fchnobates,
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INSCIUS. INVIDIOSUS. crazy, fejlish
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I ' ll Lib AT US. ire, ayi, a. (Xci
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•j B^ MINYEIUS. progenitor of the
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NUTRIO. totter, shake, tremble, wav
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PAX. PERLUO. trepidation, leafing o
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PRjESENTIA. PROFUNDUS. erful; manif
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REDEO. REdeo, ire, ii, and Ivi, ttu
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8CORPIOS. SERIES. any large stone:
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STO. SULFUR. ing the roots; the roo
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THYONEUS. Thyoneus, ei and eos, m.
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VENIO. VIMEN. lion; permission, lea
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i RECOMMENDATIONS. From the Rev. J.
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I: 1. NATIONAL SERIES OF STANDARD S
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