THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO

86
P. OVIDII NASONIS
Mox, ubi creverunt, raturaque mitior illis
Contigit, ut quaedam, sic non manifesta, videri
Forma potest hominis ; sed uti de marmore coepto
Non exacta satis, rudibusque simillima signisi.y
Quae tamen exjllis aliquo pjors humida succo, V1
Et terrena fuit, versa"est mcorpBris^usum;
Quod solidum est, flcctique nequit, mutatur in ossa ;
Quod mod6 vena fuit, sub eodem nomine mansit.
Inque brevi spatio, Superorum munere, saxa
Missa viri manibus facicm traxere virilem ;
Et de foBmineo reparata est fosmina jactu.
Inde genus durum sumus, experiensque laborum;
Et documenta damus, qua simus engine nati.
35. Ubi creverunt: when they grew
-arger.
35. Natura mitior : a milder nature.
When the stone became flesh and muscles.
Faulatimque anima caluerunt mollm saxa.
, JuVEXAt.
36. Qitfrdam forma hominis: some form
of a man.
37. Marmore ccepto: of the marble com
menced to be formed into a statue.
38. liudibus signis: rude statues.
^3,9. Qua pars lnimida: whatever part
is moist. The soft and earthy portions of
the stones are changed into the fluids and
flesh of the body ; the more solid parts
into bones.
40. In carports mum: into the use of the
body; the fleshy parts of the body.
42. Vena. The veins that run through
the stones, remained under the same name;
formed the veins of the human body.
What is the subject of this Fable ?
What oracle did Deucalion and Pyrrha
consult ?
Where is the river Cephisus ?
What memorials of the flood did the
heathens have ?
Of what was the tripod, and the oracular
vapor at Delphi an imitation ?
What response did Deucalion and Pyrrha
receive ?
Was Pyrrha willing, at first, to obey the
oracle ?
How did Deucalion at length interpret
the response ?
NOT-iE.
QTJjESTIONES.
LIBEB I.
35 umQue rigorem; mol-
lirique mora, mollita-
que ducere forrnam.
Mox, ubi creverunt,
mitiorque natura con-
tigit illis, ut qiui'.dam
forma hominis polest
videri, sic non maiu-
40 festa.
41. Quod est soli-
dun, ncquilque floctl
mututur in osaa; quod
modb fuit vena,
IU. Inque brevi spa
tio, munere Supero
rum, saxa nussa mu-
45 nibus viri traxcre
virilem faciem; et
foemina reparuta est
de fcemineo jactu.
43. Superorum munere: by the power ol
the gods; by the divine agency.
44. Viri manibus : by the hands of the
man; of Deucalion.
44. Traxere : assumed, put on.
44. Faciem virilem : the form of a man.
45. Separata est fcemina : woman was
restored.
Et maribus nudas osiendit Pyrrlia pwllas.
JUVENAL.
45. Fosmina jactu: by the throwing of
the woman.
46. Durum genus: a hardy race.
The poet seems to indulge in a witticism,
by using the word durum, hard, as an epi
thet of the race descended from stones. So
Virgil:
Deucalion vacuum lapides jactavitin orbem:
Unde homines iiati, durum genus. GBOBG. i. 62.
47. Documenta damus: we give proofs;
we give evidence.
In what twofold sense was the Earth
their great parent ?
Did they obey the oracle as interpreted
by Deucalion ?
What was the result ?
Who produced the males ?
Who produced the females ?
What witticism does the poet employ in
speaking of a race descended from stones?
What erroneous views do some offer as
an interpretation of the fable ?
In what mainly consists the error ?
Where will we find the true solution ot
the fable ?
t'ABULA X. METAMORPHOSED N. 87
What was the main cause of the depo
pulation of the world by the deluge ?
What was to be the means of its re
storation ?
What kind of an oltar did Noah burld
unto the Lord ?
In what respect did God bless him and
his children in consequence thereof?
What is a proof of this extraordinary
increase of population ?
How then may this increase be said to
be a reproduction of men from stones 1
How does this apply to the case of Deu
calion ?
Were Deucalion and Noah the same
person ?
What remark of Sanchoniatho probably
has allusion to this repeopling of the earth
by stones ?
What were the Baithuli ?
How does Lucian, in his treatise on the
Syrian goddess, say that the water of the
flood disappeared ?
Was there any ceremony in commemo*
ration of it ?
4 Ii
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