He died in banishment at Tomi in the year 18 A. About two years previous to his exile Ovid had published a composition which had greatly displeased Augustus, on account of its immoral tendency.
Almost coincident with this publication was the discovery of the scandal relating to Julia, daughter of the emperor. The writings of Ovid consist of the Amores in three books; the Heroic Epistles , twenty-one in number; the Ars Amatoria ; the Remedia Amoris ; the Metamorphoses , in fifteen books; the Fasti , in viii six books; the Tristia , in five books; the Epistles , in four books, and a few minor poems.
In the following pages will be found a translation of the Metamorphoses. Fable II : God gives form and regularity to the universe.
The Brazen Age. The Iron Age. Fable V : The Giants. Fable VI : Jupiter determines to destroy the world. Fable VII : Lycaon changes into a wolf. Fable IX : Neptune appeases the angry waves. Deucalion and Pyrrha are the only persons saved from the deluge.
Fable X : Deucalion and Pyrrha re-people the earth. Fable XI : Apollo institutes the Pythian games. Fable XV : Pan and Syrinx. Fable IV : Cycnus is transformed into a swan. Fable V : Jupiter and Calisto. Calisto and Arcas become the Great and the Little Bear. The raven is changed from white to black. Fable IX : Nyctimene transformed into an owl.
Fable XI : Mercury steals the oxen of Apollo. Cadmus founds Thebes. Fable IV : Jupiter and Semele. Fable V : Birth of Bacchus. Tiresias decides a dispute between Jupiter and Juno. Fable VI : Echo and Narcissus. Fable VII : Narcissus changed into a flower. My design leads me to speak of forms changed into new bodies.
God reduces Chaos into order. He separates the four elements, and disposes the several bodies, of which the universe is formed, into their proper situations. At first, the sea, the earth, and the heaven, which covers all things, were the only face of nature throughout 10 I. No Sun 5 as yet gave light to the world; nor did the Moon, 6 by increasing, recover her horns anew.
The Earth did not as yet hang in the surrounding air, balanced by its own weight, nor had Amphitrite 7 stretched out her arms along the lengthened margin of the coasts. Wherever, too, was the land, there also was the sea and the air; and thus was the earth without firmness, the sea unnavigable, the air void of light; in no one of them did its present form exist.
And one was ever obstructing the other; because in the same body the cold was striving with the hot, the moist with the dry, the soft with the hard, things having weight with those devoid of weight.
To this discord God and bounteous Nature 8 put an end; for he separated the earth from the heavens, and the waters from the earth, and distinguished the clear 11 I. And after he had unravelled these elements , and released them from that confused heap, he combined them, thus disjoined, in harmonious unison, each in its proper place. The 3 I. The encircling waters sank to the lowermost place, 10 and surrounded the solid globe.
The ancient philosophers, unable to comprehend how something could be produced out of nothing, supposed a matter pre-existent to the Earth in its present shape, which afterwards received form and order from some powerful cause. According to them, God was not the Creator, but the Architect of the universe, in ranging and disposing the elements in situations most suitable to their respective qualities.
This is the Chaos so often sung of by the poets, and which Hesiod was the first to mention. It is clear that this system was but a confused and disfigured tradition of the creation of the world, as mentioned by Moses; and thus, beneath these fictions, there lies some faint glimmering of truth. Hesiod, the most ancient of the heathen writers who have enlarged upon this subject, seems to have derived much of his information 12 I.
It is, however, very probable, that from him the Greeks borrowed their notions regarding Chaos, which they mingled with fables of their own invention. After the separation of matter, God gives form and regularity to the universe; and all other living creatures being produced, Prometheus moulds earth tempered with water, into a human form, which is animated by Minerva.
When thus he, whoever of the Gods he was, 11 had divided the mass so separated, and reduced it, so divided, into distinct members; in the first place, that it might not be unequal on any side, he gathered it up into the form of a vast globe; then he commanded the sea to be poured around it, and to grow boisterous with the raging winds, and to surround the shores of the Earth, encompassed by it ; he added also springs, and numerous pools and lakes, and he bounded the rivers as they flowed downwards, with slanting banks.
These, different in different places, are some of them swallowed up 12 by the Earth itself; some of them reach the ocean, 13 I. He commanded the plains, 13 too, to be extended, the valleys 5 I.
Of these, that which is the middle one 15 is not habitable 14 I. Between either these he placed as many more, 17 and gave them a temperate climate, heat being mingled with cold. Over these hangs the air, which is heavier than fire, in the same degree that the weight of water is lighter than the weight of the earth. Here he ordered vapors, here too, the clouds to take their station; the thunder, too, to terrify the minds of mortals, and with the lightnings, the winds that bring on cold.
The Contriver of the World did not allow these indiscriminately to take possession of the sky. Even now, although they each of them govern their own blasts in a distinct tract they are with great difficulty prevented from rending the world asunder, so great is the discord of the brothers.
The Evening star, and the shores which are warm with the setting sun, are bordering upon Zephyrus. The opposite quarter is wet with continual clouds, and the drizzling South Wind. Scarcely had he separated all these by fixed limits, when the stars, which had long lain hid, concealed beneath 16 I. And that no region might be destitute of its own peculiar animated beings, the stars and the forms of the Gods 24 possess the tract of heaven; the waters fell to be inhabited by the smooth fishes; 25 the Earth received the wild beasts, and the yielding air the birds.
But an animated being, more holy than these, more fitted to 8 I. Then Man was formed. And, whereas other animals bend their looks downwards upon the Earth, to Man he gave a countenance to look on high and to behold the heavens, and to raise his face erect to the stars. Thus, that which had been lately rude earth, and without any 17 I.
According to Ovid, as in the book of Genesis, man is the last work of the Creator. The information derived from Holy Writ is here presented to us, in a disfigured form. Some writers have labored to prove that this Prometheus, of the heathen Mythology, was a Scriptural character.
Bochart believes him to have been the same with Magog, mentioned in the book of Genesis. Prometheus was the son of Iapetus, and Magog was the son of Japhet, who, according to that learned writer, was identical with Iapetus. He says, that as Magog went to settle in Scythia, so did Prometheus; as Magog either invented, or improved, the art of founding metals, and forging iron, so, according to the heathen poets, did Prometheus. Diodorus Siculus asserts that Prometheus was the first to teach mankind how to produce fire from the flint and steel.
Some writers, again, have exerted their ingenuity to prove that Prometheus is identical with the patriarch Noah. The formation of man is followed by a succession of the four ages of the world. The first is the Golden Age, during which Innocence and Justice alone govern the world.
The Golden Age was first founded, which, without any avenger, of its own accord, without laws, practised both faith and rectitude.
Punishment, and the fear of it , did not exist, and threatening decrees were not read upon the brazen tables , 28 fixed up to view , nor yet did the suppliant multitude dread the countenance of its judge; but all were in safety without any avenger.
The pine-tree, cut from its native mountains, had not 18 I. Not as yet did deep ditches surround the towns; no trumpets of straightened, or clarions of crooked brass, 29 no helmets, no swords then existed. Without occasion for soldiers, the minds of men , free from care, enjoyed an easy tranquillity.
The Earth itself, too, in freedom, untouched by the harrow, and wounded by no ploughshares, of its own accord produced everything; and men, contented with the food created under no compulsion, gathered the fruit of the arbute-tree, and the strawberries of the mountain, and cornels, and blackberries 10 I.
Then it was an eternal spring; and the gentle Zephyrs, with their soothing breezes, cherished the flowers produced without any seed. Soon, too, the Earth unploughed yielded crops of grain, and the land, without being renewed, was whitened with the heavy ears of corn. Then, rivers of milk, then, rivers of nectar were flowing, and the yellow honey was distilled from the green holm oak. The heathen poets had learned, most probably from tradition, that our first parents lived for some time in peaceful innocence; that, without tillage, the garden of Eden furnished them with fruit and food in abundance; and that the animals were submissive to their commands: that after the fall the ground became unfruitful, and yielded nothing without labor; and that nature no longer spontaneously acknowledged man for its master.
The more happy days of our first parents they seem to have styled the Golden Age, each writer being desirous to make his own country the scene of those times of innocence. The Latin writers, for instance, have placed in Italy, and under the reign of Saturn and Janus, events, which, as they really happened , the Scriptures relate in the histories of Adam and of Noah.
In the Silver Age, men begin not to be so just, nor, consequently, so happy, as in the Golden Age. In the Brazen Age, which succeeds, they become yet less virtuous; but their wickedness does not rise to its highest pitch until the Iron Age, when it makes its appearance in all its deformity. Afterwards Saturn being driven into the shady realms of Tartarus , the world was under the sway of Jupiter; then the Silver Age succeeded, inferior to that of gold, but more precious than that of yellow brass.
Jupiter shortened the duration of the former spring, and divided the year into four periods by means of winters, and summers, and unsteady autumns, and short springs. Then, for the first time, did the parched air glow with sultry heat, and the ice, bound up by the winds, was pendant. Then, for the first time, did men enter houses; those houses were caverns, and thick shrubs, and twigs fastened together with bark.
Then, for the first time, were the seeds of Ceres buried in long furrows, and the oxen groaned, pressed by the yoke of the ploughshare.
The Age of Brass succeeded, as the third in order, after these; fiercer in disposition, and more prone to horrible warfare, but yet free from impiety. The last Age was of hard iron. Immediately every species of crime burst forth, in this age of degenerated tendencies; 30 modesty, truth, and honor took flight; in their place succeeded fraud, deceit, treachery, violence, and the cursed hankering for acquisition. The sailor now spread his sails to the winds, and with these, as yet, he was but little acquainted; and the trees , which had long stood on the lofty mountains, now, as ships bounded 31 through the unknown waves.
The ground, 20 I. And not only was the rich soil required to furnish corn and due sustenance, but men even descended into the entrails of the Earth; and riches were dug up, the incentives to vice, which the Earth had hidden, and had removed to the Stygian shades. Men live by rapine; the guest is not safe from his entertainer, nor the father-in-law from the son-in-law; good feeling, too, between brothers is a rarity.
The husband is eager for the death of the wife, she for that of her husband. Horrible stepmothers then mingle the ghastly wolfsbane; the son prematurely makes inquiry 34 12 I. The Poet here informs us, that during the Golden Age, a perpetual spring reigned on the earth, and that the division of the year into seasons was not known until the Silver Age.
This allusion to Eden is very generally to be found in the works of the 21 I. The Silver Age is succeeded by the Brazen, and that is followed by the Iron Age, which still continues. The meaning is, that man gradually degenerated from his primeval innocence, and arrived at that state of wickedness and impiety, of which the history of all ages, ancient and modern, presents us with so many lamentable examples. The limited nature of their views, and the fact that their exuberant fancy was the source from which they derived many of their alleged events, naturally betrayed the ancient writers into great inconsistencies.
For in the Golden Age of Saturn, we find wars waged, and crimes committed. Saturn expelled his father, and seized his throne; Jupiter, his son, treated Saturn as he had done his father Uranus; and Jupiter, in his turn, had to wage war against the Giants, in their attempt to dispossess him of the heavens.
The Giants having attempted to render themselves masters of heaven, Jupiter buries them under the mountains which they have heaped together to facilitate their assault; and the Earth, animating their blood, forms out of it a cruel and fierce generation of men. Then the omnipotent Father, hurling his lightnings, broke through Olympus, 36 and struck Ossa away from Pelion, that lay beneath it.
While the dreadful 13 I. But that generation, too, was a despiser of the Gods above, and most greedy of ruthless slaughter, and full of violence: you might see that they derived their origin from blood. The war of the giants, which is here mentioned, is not to be confounded with that between Jupiter and the Titans, who were inhabitants of heaven.
The fall of the angels, as conveyed by tradition, probably gave rise to the story of the Titans; while, perhaps, the building of the tower of Babel may have laid the foundation of that of the attempt by the giants to reach heaven. See Genesis, ch. Jupiter , having seen the crimes of this impious race of men, calls a council of the Gods, and determines to destroy the world. When the Father of the Gods , the son of Saturn, beheld this from his loftiest height, he groaned aloud; and recalling to memory the polluted banquet on the table of Lycaon, not yet publicly known, from the crime being but lately committed, he conceives in his mind vast wrath, and such as is worthy of Jove, and calls together a council; no delay detains them, thus summoned.
There is a way on high, 37 easily seen in a clear sky, and which, remarkable for its very whiteness, receives the name of the Milky Way. Along this is the way for the Gods above to 14 I. On the right and on the left side the courts of the ennobled Deities 38 are thronged, with 23 I. The Gods of lower rank 39 inhabit various places; in front of the Way , the powerful and illustrious inhabitants of Heaven have established their residence. This is the place which, if boldness may be allowed to my expression, I should not hesitate to style the palatial residence of Heaven.
When, therefore, the Gods above had taken their seats in the marble hall of assembly; he himself, elevated on his seat, and leaning on his sceptre of ivory, three or four times shook the awful locks 40 of his head, with which he makes the Earth, the Seas, and the Stars to tremble.
Then, after such manner as this, did he open his indignant lips:—. For although that was a dangerous enemy, yet that war was with but one stock, and sprang from a single origin. Now must the race of mortals be cut off by me, wherever Nereus 41 roars on all sides of the earth; this I swear by the Rivers of Hell, that glide in the Stygian grove beneath the earth.
All methods have been already tried; but a wound that admits of no cure, must be cut away with the knife, that the sound parts may not be corrupted. And do you, ye Gods of Heaven, believe that they will be in proper safety, when Lycaon remarkable for his cruelty, has formed a plot against even me, who own and hold sway over the thunder and yourselves?
All shouted their assent aloud, and with ardent zeal they called for vengeance on one who dared such crimes. Nor was the affectionate regard, Augustus, of thy subjects less grateful to thee, than that was to Jupiter. Who, after he had, by means of his voice and his hand, suppressed their murmurs, all of them kept silence. Soon as the clamor had ceased, checked by the authority of their ruler, Jupiter again broke silence in these words:.
The report of the iniquity of the age had reached my ears; wishing to find this not to be the truth, I descended from the top of Olympus, and, a God in a human shape, I surveyed the earth. It is to be presumed, that Ovid here follows the prevailing tradition of his time; and it is surprising how closely that tradition adheres to the words 16 I.
The Poet tells us, that the King of heaven calls the Gods to a grand council, to deliberate upon the punishment of mankind, in retribution for their wickedness. And it repented the Lord that he had made man on the earth, and it grieved him at his heart. Tradition seems to have faithfully carried down the fact, that, amid this universal corruption, there was still at least one just man, and here it attributes to Deucalion the merit that belonged to Noah.
Lycaon , king of Arcadia, in order to discover if it is Jupiter himself who has come to lodge in his palace, orders the body of an hostage, who had been sent to him, to be dressed and served up at a feast. The God, as a punishment, changes him into a wolf. I gave a signal that a God had come, and the people commenced to pay their adorations. In the first place, Lycaon derided their pious supplications. Afterwards, he said, I will make trial, by a plain proof, whether this is a God, or whether he is a mortal; nor shall the truth remain a matter of doubt.
He then makes preparations to destroy me, when sunk in sleep, by an unexpected death; this mode of testing the truth pleases him. And not content with that, with the 26 I. Soon as he had placed these on the table, I, with avenging flames, overthrew the house upon the household Gods, 46 worthy of their master.
Alarmed, he himself takes to flight, and having reached the solitude of the country, he howls aloud, and in vain attempts to speak; his mouth gathers rage from himself, and through its usual desire for slaughter, it is directed against the sheep, and even still delights in blood. His garments are changed into hair, his arms into legs; he becomes a wolf, and he still retains vestiges of his ancient form.
His hoariness is still the same, the same violence appears in his features; his eyes are bright as before; he is still the same image of ferocity. You would suppose that men had conspired to be wicked; let all men speedily feel that vengeance which they deserve to endure, for such is my determination.
If Ovid is not here committing an anachronism, and making Jupiter, before the deluge, relate the story of a historical personage, 27 I. It is just possible that the guilty Cain may have been the original of Lycaon. The names are not very dissimilar: they are each mentioned as the first murderer; and the fact, that Cain murdered Abel at the moment when he was offering sacrifice to the Almighty, may have given rise to the tradition that Lycaon had set human flesh before the king of heaven.
The Scripture, too, tells us, that Cain was personally called to account by the Almighty for his deed of blood. The punishment here inflicted on Lycaon was not very dissimilar to that 18 I. Cain was sentenced to be a fugitive and a wanderer on the face of the earth; and such is essentially the character of the wolf, shunned by both men and animals. Of course, there are many points to which it is not possible to extend the parallel.
Some of the ancient writers tell us, that there were two Lycaons, the first of whom was the son of Phoroneus, who reigned in Arcadia about the time of the patriarch Jacob; and the second, who succeeded him, polluted the festivals of the Gods by the sacrifice of the human race; for, having erected an altar to Jupiter, at the city of Lycosura, he slew human victims on it, whence arose the story related by the Poet.
This solution is given by Pausanias, in his Arcadica. We are also told by that historian, and by Suidas, that Lycaon was, notwithstanding, a virtuous prince, the benefactor of his people, and the promoter of improvement. Jupiter , not thinking the punishment of Lycaon sufficient to strike terror into the rest of mankind, resolves, on account of the universal corruption, to extirpate them by a universal deluge.
Some , by their words approve the speech of Jupiter, and give spur to him, indignantly exclaiming; others, by silent assent fulfil their parts. Yet the entire destruction of the human race is a cause of grief to them all, and they inquire what is to be the form of the earth in future, when destitute of mankind?
The ruler of the Gods forbids them making these enquiries, to be alarmed for that the rest should 28 I. He remembers, too, that it was in the decrees of Fate, that a time should come, 49 at which the sea, the earth, 19 I. The weapons forged by the hands of the Cyclops are laid aside; a different mode of punishment pleases him: to destroy mankind beneath the waves, and to let loose the rains from the whole tract of Heaven.
With soaking wings the South Wind flies abroad, having his terrible face covered with pitchy darkness; his beard is loaded with showers, the water streams down from his hoary locks, clouds gather upon his forehead, his wings and the folds of his robe 50 drip with wet; and, as with his broad hand he squeezes the hanging clouds, a crash arises, and thence showers are poured in torrents from the sky.
Iris, 51 the messenger of Juno, clothed in various colors, collects 29 I. The standing corn is beaten down, and the expectations of the husbandman, now lamented by him, are ruined, and the labors of a long year prematurely perish. Nor is the wrath of Jove satisfied with his own heaven; but Neptune , his azure brother, aids him with his auxiliary waves. Open your abodes, and, each obstacle removed, give full rein to your streams.
He himself struck 20 I. The rivers, breaking out, rush through the open plains, and bear away, together with the standing corn, the groves, flocks, men, houses, and temples, together with their sacred utensils. If any house remained, and, not thrown down, was able to resist ruin so vast, yet the waves, rising aloft, covered the roof of that house , and the towers tottered, overwhelmed beneath the stream. And now sea and land had no mark of distinction; everything now was ocean; and to that ocean shores were wanting.
One man takes possession of a hill, another sits in a curved boat, and plies the oars there where he had lately ploughed; another sails over the standing corn, or the roof of his country-house under water; another catches a fish on the top of an elm-tree.
An anchor if chance so directs is fastened in a green meadow, or the curving keels come in contact with the vineyards, now below them; and where of late the slender goats had cropped the grass, there unsightly sea-calves are now reposing their bodies. The Nereids wonder at the groves, the cities, and the 30 I.
The wolf swims 53 among the sheep; the wave carries along the tawny lions; the wave carries along the tigers. Neither does the powers of his lightning-shock avail the wild boar, nor his swift legs the stag, now borne away.
The wandering bird, too, having long sought for land, where it may be allowed to light, its wings failing, falls down into the sea. The boundless range of the sea had overwhelmed the hills, and the stranger waves beat against the heights of the mountains. The greatest part is carried off by the water: those whom the water spares, long fastings overcome, through scantiness of food.
Pausanias makes mention of five deluges. The two most celebrated happened in the time of Ogyges, and in that of Deucalion. Of the last 21 I. He says, that the sea joined its waters to those falling from heaven. The words of Scripture are Genesis, vii. Noah and his family are represented by Deucalion and Pyrrha.
Both Noah and Deucalion were saved for their virtuous conduct; when Noah went out of the ark, he offered solemn sacrifices to God; and Pausanias tells us that Deucalion, when saved, raised an altar to Jupiter the Liberator. Josephus, in his Antiquities, Book i. Neptune appeases the angry waves; and he commands Triton to sound his shell, that the sea may retire within its shores, and the rivers within their banks.
There a lofty mountain rises towards the stars, with two tops, by name Parnassus, 55 and advances beyond the clouds with its summit. When here Deucalion for the sea had covered all other places , borne in a little ship, with the partner of his couch, first rested; they adored the Corycian Nymphs, 56 and the Deities of the mountain, and the prophetic Themis, 57 22 I.
No man was there more upright than he, nor a greater lover of justice, nor was any woman more regardful of the Deities than she. Soon as Jupiter beholds the world overflowed by liquid waters, and sees that but one man remains out of so many thousands of late, and sees that but one woman remains out of so many thousands of late, both guiltless, and both worshippers of the Gods, he disperses the clouds; and the showers being removed by the North 32 I. The rage, too, of the sea does not continue; and his three-forked trident now laid aside, the ruler of the deep assuages the waters, and calls upon the azure Triton standing above the deep, and having his shoulders covered with the native purple shells; 58 and he bids him blow 59 his resounding trumpet, and, the signal being given, to call back the waves and the streams.
The hollow-wreathed trumpet 60 is taken up by him, which grows to a great width from its lowest twist; the trumpet, which, soon 23 I. Then, too, as soon as it touched the lips of the God dripping with his wet beard, and being blown, sounded the bidden retreat; 61 it was heard by all the waters both of earth and sea, and stopped all those waters by which it was heard. The ground rises, places increase in extent as the waters decrease; and after a length of time, the woods show their naked tops, and retain the mud left upon their branches.
And even now there is no certain assurance of our lives; even yet do the clouds terrify my mind. What would now have been thy feelings, if without me thou hadst been rescued from destruction, O thou deserving of compassion?
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