Metamorphoses. Ovid

Nonacris.]—Ver. 690. Nonacris was the name of both a mountain and a city of Arcadia, in the Peloponnesus.

107 The Ortygian Goddess.]—Ver. 694. Diana is called “Ortygian,” from the isle of Delos, where she was born, one of whose names was Ortygia, from the quantity of quails, ὄρτυγες, there found.

108 Ladon.]—Ver. 702. This was a beautiful river of Arcadia, flowing into the Alpheus: its banks were covered with vast quantities of reeds. Ovid here calls its stream ‘placidum;’ whereas in the fifth book of the Fasti, l. 89, he calls it ‘rapax,’ ‘violent;’ and in the second book of the Fasti, l. 274, its waters are said to be ‘citæ aquæ,’ swift waters. Some commentators have endeavored to reconcile these discrepancies; but the probability is, that Ovid, like many other poets, used his epithets at random, or rather according to the requirements of the measure for the occasion.

109 The Cyllenian God.]—Ver. 713. Mercury is so called from Cyllene, in Arcadia, where he was born.

110 That his sight was wrapped.]—Ver. 714. Clarke translates ‘Adopertaque lumina somno,’ ‘and his peepers covered with sleep.’

111 The Argive mistress.]—Ver. 726. Clarke renders ‘Pellicis Argolicæ,’ ‘of the Grecian miss.’

112 The linen-wearing throng.]—Ver. 747. The priests, and worshippers of Isis, with whom Io is here said to be identical, paid their adoration to her clothed in linen vestments. Probably, Isis was the first to teach the Egyptians the cultivation of flax.

113 Epaphus.]—Ver. 748. Herodotus, in his second book, tells us, that this son of Jupiter, by Io, was the same as the Egyptian God, Apis. Eusebius, quoting from Apollodorus, says that Epaphus was the son of Io, by Telegonus, who married her.

114 Clymene.]—Ver. 756. She was a Nymph of the sea, the daughter of Oceanus and Tethys.

115 Merops.]—Ver. 763. He was king of Ethiopia, and marrying the Nymph Clymene, was either the stepfather of Phaëton, or, as some writers say, his putative father.

116 To our regions.]—Ver. 773. Ethiopia, which, in the time of Ovid, was generally looked upon as one of the regions of the East.

117 The rays of the Sun.]—Ver. 778. ‘Ignibus sidereis,’ means here the ‘heat,’ or ‘fire of the sun,’ the sun being considered as a ‘sidus,’ or ‘luminous heavenly body.’

      BOOK THE SECOND.

       Table of Contents

      FABLE I.

      Phaëton, insulted by Epaphus, goes to the Palace of Apollo, to beseech him to give some token that he is his son. Apollo, having sworn, by the river Styx, to refuse him nothing that he should desire, he immediately asks to guide his chariot for one day. He is unsuccessful in the attempt, and, the horses running away, the world is in danger of being consumed.

The palace of the Sun was raised high, on stately columns, bright with radiant gold, and carbuncle that rivals the flames; polished ivory covered its highest top, and double folding doors shone with the brightness of silver. The workmanship even exceeded the material; for there Mulciber had carved the sea circling round the encompassed Earth; and the orb of the Earth, and the Heavens which hang over that orb. There the waves have in them the azure Deities, both Triton, sounding with his shell, and the changing Proteus, and Ægeon,1 pressing the huge backs of whales with his arms; Doris,2 too, and her daughters, part of whom appear to be swimming, part, sitting on the bank, to be drying their green hair; some are seen borne upon fishes. The features in all are not the same, nor, however, remarkably different: they are such as those of sisters ought to be. The Earth has upon it men and cities, and woods, and wild beasts, and rivers, and Nymphs, and other Deities of the country. Over these is placed the figure of the shining Heaven, and there are six Signs of the Zodiac on the right door, and as many on the left.

      Soon as the son of Clymene had arrived thither by an ascending path, and entered the house of his parent, thus doubted of; he immediately turned his steps to the presence of his father, and stood at a distance, for he could not bear the refulgence nearer. Arrayed in a purple garment, Phœbus was seated on a throne sparkling with brilliant emeralds. On his right hand, and on his left, the Days, the Months, the Years, the Ages, and the Hours were arranged, at corresponding distances, and the fresh Spring was standing, crowned with a chaplet of blossoms; Summer was standing naked, and wearing garlands made of ears of corn; Autumn, too, was standing besmeared with the trodden-out grapes; and icy Winter, rough with his hoary hair.

      Then the Sun, from the midst of this place, with those eyes with which he beholds all things, sees the young man struck with fear at the novelty of these things, and says, “What is the occasion of thy journey hither? What dost thou seek, Phaëton, in this my palace, a son not to be denied by his parent?”

      He answers, “O thou universal Light of the unbounded World, Phœbus, my father, if thou grantest me the use of that name; and if Clymene is not concealing an error under a false pretext, give me, my parent, some token, by which I may be believed to be really thy progeny; and remove this uncertainty from my mind.” Thus he spoke; but his parent took off the rays shining all around his head, and commanded him to come nearer; and, having embraced him, he says, “And neither art thou deserving to be denied to be mine, and Clymene has told thee thy true origin; and that thou mayst have the less doubt, ask any gift thou mayst please, that thou mayst receive it from me bestowing it. Let the lake, by which the Gods are wont to swear, and which is unseen, even by my eyes, be as a witness of my promise.”

Hardly had he well finished, when he asks for his father’s chariot, and for the command and guidance of the wing-footed horses for one day. His father repented that he had so sworn, and shaking his splendid head three or four times, he said, “By thine have my words been made rash. I wish I were allowed not to grant what I have promised! I confess, my son, that this alone I would deny thee. Still, I may dissuade thee: thy desire is not attended with safety. Thou desirest, Phaëton, a gift too great, and one which is suited neither to thy strength, nor to such youthful years. Thy lot is that of a mortal; that which thou desirest, belongs not to mortals. Nay, thou aimest, in thy ignorance, at even more than it is allowed the Gods above to obtain. Let every one be self-satisfied, if he likes; still, with the exception of myself, no one is able to take his stand upon the fire-bearing axle-tree. Even the Ruler of vast Olympus, who hurls the ruthless bolts with his terrific right hand, cannot guide this chariot; and yet, what have we greater than Jupiter? The first part of the road is steep, and such as the horses, though fresh in the morning, can hardly climb. In the middle of the heavens it is high aloft, from whence it is often a source of fear, even to myself, to look down upon the sea