THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO
THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO
THE METAMORPHOSES OF PUBLIUS OVIDIUS NASO
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112<br />
P. OVIDII 1SASONIS<br />
Argus ait; neque euim pecori fcecundior ullo<br />
Herba loco est; aptamque vides pastoribus umbram<br />
Scdit Atlantiades, et euntem multa loquendo 115<br />
Detinuit sermone diem; junctisque canendo<br />
Vincere arundinibus servantia lumina tentat.<br />
llle tamen pugnat molles evincere somnos :<br />
Et, quamvis sopor est oculorum parte receptus ;<br />
Parte tamen vigilat. Quffirit quoque, namque reperta<br />
Fistula nuper erat, qua sit ratione reperta. l<br />
NOTVE.<br />
Lit-i:-. I.<br />
neque est herba fce-<br />
cundior pecori ullo<br />
loco.<br />
115. Atlantiades se-<br />
dit, et detinuit euntem<br />
diern sermone loquen<br />
do multa; tentatqiie<br />
vincere servantia lu<br />
mina canendo junctis<br />
arundinibus.<br />
120. Quoerit quoque,<br />
qua ratione ilia reper<br />
ta sit, namque fistula<br />
reperta crat nnper.<br />
Held by thy voice: thy potent voice lie hears,<br />
113. Argus ail. In giving him an invi And longer will delay to bear tliec tell<br />
tation to stop, and take a seat with him His generation, and the rising birth '<br />
upon the rock on which he was sitting, Of nature from the unapparent deep. BOOK vii.<br />
Argus tells Mercury there is good accom 117. Vincere: to overcome; to lull to<br />
modation both for his goats and for him sleep by the sweetness of the music.<br />
self; the grass is abundant, and there is<br />
an agreeable shade for shepherds.<br />
117. Arundinibus. The reed has been<br />
114. Pastoribul umbram. Argus points a very important instrument in the pro<br />
to the shade which invites them to its cool gress of society. It was originally used in<br />
war for arrows, and thus contributed to<br />
retreat; thus in Virgil:<br />
Sive sub incertas Zeph} ris motantibus umbras, fire and madden the angry passions of men.<br />
Sive entro potius succedimus: aspice ut antrum Made afterwards into flutes, it softened the<br />
Sylvestris raris sparsit labrusca racemis. affections, and promoted pastoral innocence<br />
ECLOGUE v. and happiness. Lastly, it was employed in<br />
115. Atlantiades. Mercury, the grand writing, and, formed into pens, was the<br />
son of Atlas.<br />
means of enlightening the mind, and diffus<br />
115. Euntem diem: the passing day. ing intelligence abroad.<br />
116. Detinuit: detained; arrested. Thus 117. Servantia lumina: his wakeful<br />
Adam, in the Paradise Lost, tells the angel eyes.<br />
that the sun will pause in his orb, to listen 118. Alettes samnos: soft slumbers.<br />
to his recital.<br />
And the great light of day yet wants to run<br />
The timely dew of sleep<br />
Now falling with soft slumbrous weight, inclines<br />
Much of his race, though steep, suspense in<br />
Our eyelids. MILTON.<br />
heaven<br />
QU^ESTIONES.<br />
Where is Tempe ?<br />
Where did the rivers of Greece as<br />
semble ?<br />
Of what geographical explanation is this<br />
capable ?<br />
For what did they assemble ?<br />
Which one of the rivers was absent, and<br />
whv?<br />
Who had fallen in love with lo ?<br />
When surprised by Juno, into what had<br />
he changed her ?<br />
To whose care did Juno assign her ?<br />
Who was Argus ?<br />
To whom did lo come in her wanderings ?<br />
Did thcv know her ?<br />
How did she discover herself'<br />
How does Jupiter resolve to free her ?<br />
Who was Mercury ?<br />
What form and appearance did he as<br />
sume?<br />
What does he endeavour to do with hia<br />
pipe?<br />
What story does he relate to Argus?<br />
Is the story of lo a consistent fable, or<br />
made up of deiached parts ?<br />
What does Herodotus say of her histo<br />
rically ?<br />
What does Diodorus Siculus say ?<br />
. Were Osiris and Jupiter considered the<br />
same ?<br />
How can the love of Jupiter and the<br />
birth of Epaphus be explained?<br />
If we consider lo the moon, how can<br />
we explain the love of Osiris or Jupiter ?<br />
FABULA XIII.<br />
If by lo we understand the earth, how<br />
«nay we explain the love of Jupiter or<br />
Osiris ?<br />
Why was the cow worshipped as a<br />
eacred animal, according to Eusebiua and<br />
others ?<br />
As a hieroglyphic, what may the cow<br />
represent ?<br />
Do Diodorus Siculua and Sophorles<br />
epenk of the wanderings of lo at a time<br />
that agrees with the Fall of man?<br />
Of what, then, had we better consider<br />
the hieroglyphic and worship of the cow a<br />
tradition and corruption ?<br />
15<br />
METAMORPHOSE ON.<br />
113<br />
What do the wanderings of lo indi<br />
cate ?<br />
How do we explain the part of the s'ory<br />
relating to Argus ?<br />
How must we consider lo or Isis in this<br />
connection ?<br />
Were the Greek Mercury and Egyptian<br />
Anubis the same ?<br />
As what did they consider Anubia ?<br />
How is the horizon said to cut off the<br />
head of Argus, and to put out the light<br />
of his eyes?