Fable VII
Acheloüs continues his narrative with the story of Metra, the daughter of Erisicthon, who is attacked with insatiable hunger, for having cut down an oak, in one of the groves of Ceres. Metra begs of Neptune, who was formerly in love with her, the power of transforming herself into different shapes; that she may be enabled, if possible, to satisfy the voracious appetite of her father. By these means, Erisicthon, being obliged to expose her for sale, in order to purchase himself food, always recovers her again; until, by his repeated sale of her, the fraud is discovered. He at last becomes the avenger of his own impiety, by devouring his own limbs.
“Nor has the wife of Autolycus,91 the daughter of Erisicthon, less privileges than he. Her father was one who despised the majesty of the Gods; and he offered them no honours on their altars. He is likewise said to have profaned with an axe a grove of Ceres, and to have violated her ancient woods with the iron. In these there was standing an oak with an ancient trunk, a wood in itself alone, fillets and tablets, as memorials,92 and garlands, proofs of wishes that had been granted, surrounded the middle of it. Often, beneath this tree, did the Dryads lead up the festive dance; often, too, with hands joined in order, did they go round the compass of its trunk; and the girth of the oak made up three times five ells. The rest of the wood, too, lay as much under this oak as the grass lay beneath the whole of the wood. Yet not on that account even did the son of Triopas93 withhold the axe from it; and he ordered his servants to cut down the sacred oak; and when he saw them hesitate, thus ordered, the wicked wretch, snatching from one of them an axe, uttered these words: ‘Were it not only beloved by a Goddess, but even were it a Goddess itself, it should now touch the ground with its leafy top.’ Thus he said; and while he was poising his weapon for a side stroke, the Deoïan oak94 shuddered, and uttered a groan; and viii. 759-793. at once, its green leaves, and, with them, its acorns began to turn pale; and the long branches to be moistened with sweat. As soon as his impious hand had made an incision in its trunk, the blood flowed from the severed bark no otherwise than, as, at the time when the bull, a large victim, falls before the altars, the blood pours forth from his divided neck. All were amazed and one of the number attempted to hinder the wicked design, and to restrain the cruel axe. The Thessalian eyes him, and says, ‘Take the reward of thy pious intentions,’ and turns the axe from the tree upon the man, and hews off his head; and then hacks at the oak again; when such words as these are uttered from the middle of the oak: ‘I, a Nymph,95 most pleasing to Ceres, am beneath this wood; I, now dying, foretell to thee that the punishment of thy deeds, the solace of my death, is at hand.’
“He pursued his wicked design; and, at last, weakened by numberless blows, and pulled downward with ropes, the tree fell down, and with its weight levelled a great part of the wood. All her sisters, the Dryads, being shocked at the loss of the grove and their own, in their grief repaired to Ceres, in black array,96 and requested the punishment of Erisicthon. She assented to their request, and the most beauteous Goddess, with the nodding of her head, shook the fields loaded with the heavy crops; and contrived for him a kind of punishment, lamentable, if he had not, for his crimes, been deserving of the sympathy of none, namely, to torment him with deadly Famine. And since that Goddess could not be approached by herself (for the Destinies do not allow Ceres and Famine to come together), in such words as these she addressed rustic Oreas, one of the mountain Deities: ‘There is an icy region in the extreme part of Scythia, a dreary soil, a land, desolate, without corn and without trees; there dwell drowsy Cold, and Paleness, and Trembling, and famishing Hunger; order her to bury herself in the breast of this sacrilegious wretch. Let no abundance of provisions overcome her; viii. 793-824. and let her surpass my powers in the contest. And that the length of the road may not alarm thee, take my chariot, take the dragons, which thou mayst guide aloft with the reins;’ and then she gave them to her.
“She, borne through the air on the chariot thus granted, arrived in Scythia; and, on the top of a steep mountain (they call it Caucasus), she unyoked the neck of the dragons, and beheld Famine, whom she was seeking, in a stony field, tearing up herbs, growing here and there, with her nails and with her teeth. Rough was her hair, her eyes hollow, paleness on her face, her lips white with scurf,97 her jaws rough with rustiness; her skin hard, through which her bowels might be seen; her dry bones were projecting beneath her crooked loins; instead of a belly, there was only the place for a belly. You would think her breast was hanging, and was only supported from the chine98 of the back. Leanness had, to appearance, increased her joints, and the caps of her knees were stiff, and excrescences projected from her overgrown ancles. Soon as Oreas beheld her at a distance (for she did not dare come near her), she delivered the commands of the Goddess; and, staying for so short a time, although she was at a distance from her, and although she had just come thither, still did she seem to feel hunger; and, turning the reins, she drove aloft the dragon’s back to Hæmonia.
“Famine executes the orders of Ceres (although she is ever opposing her operations), and is borne by the winds through the air to the assigned abode, and immediately enters the bedchamber of the sacrilegious wretch, and embraces him, sunk in a deep sleep (for it is night-time), with her two wings. She breathes herself into the man, and blows upon his jaws, and his breast, and his face; and she scatters hunger through his empty veins. And having thus executed her commission, she forsakes the fruitful world, and returns to her famished abode, her wonted fields. Gentle sleep is still soothing99 Erisicthon with its balmy wings. In a vision of his viii. 824-857. sleep he craves for food, and moves his jaws to no purpose, and tires his teeth grinding upon teeth, and wearies his throat deluded with imaginary food; and, instead of victuals, he devours in vain the yielding air. But when sleep is banished, his desire for eating is outrageous, and holds sway over his craving jaws, and his insatiate entrails. And no delay is there; he calls what the sea, what the earth, what the air produces, and complains of hunger with the tables set before him, and requires food in the midst of food. And what might be enough for whole cities, and what might be enough for a whole people, is not sufficient for one man. The more, too, he swallows down into his stomach, the more does he desire. And just as the ocean receives rivers from the whole earth, and yet is not satiated with water, and drinks up the rivers of distant countries, and as the devouring fire never refuses fuel, and burns up beams of wood without number, and the greater the quantity that is given to it, the more does it crave, and it is the more voracious through the very abundance of fuel; so do the jaws of the impious Erisicthon receive all victuals presented, and at the same time ask for more. In him all food is only a ground for more food, and there is always room vacant for eating still more.
“And now, through his appetite, and the voracity of his capacious stomach, he had diminished his paternal estate; but yet, even then, did his shocking hunger remain undiminished, and the craving of his insatiable appetite continued in full vigour. At last, after he has swallowed down his estate into his paunch,100 his daughter alone is remaining, undeserving of him for a father; her, too, he sells, pressed by want. Born of a noble race, she cannot brook a master; and stretching out her hands, over the neighbouring sea, she says, ‘Deliver me from a master, thou who dost possess the prize of my ravished virginity.’ This prize Neptune had possessed himself of. He, not despising her prayer, although, the moment before, she has been seen by her master in pursuit of her, both alters her form, and gives her the appearance of a man, and a habit befitting such as catch fish. Looking at her, her master says, ‘O thou manager of the rod, who dost cover the brazen hook, as it hangs, with tiny morsels, even so may the sea be smooth for thee, viii. 857-884. even so may the fish in the water be ever credulous for thee, and may they perceive no hook till caught; tell me where she is, who this moment was standing upon this shore (for standing on the shore I saw her), with her hair dishevelled, and in humble garb; for no further do her footsteps extend.’ She perceives that the favour of the God has turned to good purpose, and, well pleased that she is inquired after of herself, she replies to him, as he inquires, in these words: ‘Whoever thou art, excuse me, but I have not turned my eyes on any side from this water, and, busily employed, I have been attending to my pursuit. And that thou mayst the less disbelieve me, may the God of the sea so aid this employment of mine, no man has been for some time standing on this shore, myself only excepted, nor has any woman been standing here.’ Her master believed her, and, turning his feet to go away, he paced the sands, and, thus deceived, withdrew. Her own shape was restored to her.
“But when her father found that his daughter had a body capable of being transformed, he often sold the grand-daughter of Triopas to other masters. But she used to escape, sometimes as a mare, sometimes as a bird, now as a cow, now as a stag; and so provided a dishonest maintenance for her hungry parent. Yet, after this violence of his distemper had consumed all his provision, and had added fresh fuel to his dreadful malady: he himself, with mangling bites, began to tear his own limbs, and the miserable wretch used to feed his own body by diminishing it. But why do I dwell on the instances of others? I, too, O youths,101 have a power of often changing my body, though limited in the number of those changes. For, one while, I appear what I now am, another while I am wreathed as a snake; then as the leader of a herd, I receive strength in my horns. In my horns, I say, so long as I could. Now, one side of my forehead is deprived of its weapons, as thou seest thyself.” Sighs followed his words.
Explanation
The story of Metra and Erisicthon has no other foundation, in all probability, than the diligent care which she took, as a dutiful daughter, to support her father, when he had ruined himself by his luxury and extravagance. She, probably, was a young woman, who, in the hour of need, could, in common parlance, ‘turn her hand’ to any useful employment. Some, however, suppose that, by her changes are meant the wages she received from those whom she served in the capacity of a slave, and which she gave to her father; and it must be remembered that, in ancient times, as money was scarce, the wages of domestics were often paid in kind. Other writers again suggest, less to the credit of the damsel, that her changes denote the price she received for her debaucheries. Ovid adds, that she married Autolycus, the robber, who stole the oxen of Eurytus. Callimachus also, in his Hymn to Ceres, gives the story of Erisicthon at length. He was the great grandfather of Ulysses, and was probably a man noted for his infidelity and impiety, as well as his riotous course of life. The story is probably of Eastern origin, and if a little expanded might vie with many of the interesting fictions which we read in the Arabian Night’s Entertainments.
1. The East wind.]—Ver. 2. Eurus, or the East wind, while blowing, would prevent the return of Cephalus from the island of Ægina to Athens.
2. The sons of Æacus.]—Ver. 4. ‘Æacidis’ may mean either the forces sent by Æacus, or his sons Telamon and Peleus, in command of those troops. It has been well observed, that ‘redeuntibus,’ ‘returning,’ is here somewhat improperly applied to the troops of Æacus, for they were not, strictly speaking, returning to Athens although Cephalus was.
3. Lelegeian coasts.]—Ver. 6. Of Megara, which is also called Alcathoë, from Alcathoüs, its restorer.
4. Of Latona.]—Ver. 15. The story was, that when Alcathoüs was rebuilding the walls of Megara, Apollo assisted him, and laying down his lyre among the stones, its tones were communicated to them.
5. Cydonean.]—Ver 22. From Cydon, a city of Crete.
6. His slain son.]—Ver. 58. Namely, his son Androgeus, who had been put to death, as already mentioned.
7. He thus spoke.]—Ver. 101. The poet omits the continuation of the siege by Minos, and how he took Megara by storm, as not pertaining to the developement of his story.
8. Inhospitable Syrtis.]—Ver. 120. There were two famous quicksands, or ‘Syrtes,’ in the Mediterranean Sea, near the coast of Africa; the former near Cyrene, and the latter near Byzacium, which were known by the name of ‘Syrtis Major’ and ‘Syrtis Minor.’ The inhabitants of the neighbouring coasts were savage and inhospitable, and subsisted by plundering the shipwrecked vessels.
9. Armenian.]—Ver. 121. Armenia was a country of Asia, lying between Mount Taurus and the Caucasian chain, and extending from Cappadocia to the Caspian Sea. It was divided into the greater and the less Armenia, the one to the East, the other to the West. Its tigers were noted for their extreme fierceness.
10. She is truly worthy.]—Ver. 131. Pasiphaë, who was the mother of the Minotaur.
11. She is called Ciris.]—Ver. 151. From the Greek word κείρω, ‘to clip,’ or ‘cut.’ According to Virgil, who, in his Ciris, describes this transformation, this bird was of variegated colours, with a purple breast, and legs of a reddish hue, and lived a solitary life in retired spots. It is uncertain what kind of bird it was; some think it was a hawk, some a lark, and others a partridge. It has been suggested that Ovid did not enter into the details of this transformation, because it had been so recently depicted in beautiful language by Virgil. Hyginus says that the ‘Ciris’ was a fish.
12. Of a youth.]—Ver. 169. Clarke translates this line, ‘In which, after he had shut the double figure of a bull and a young fellow.’
13. Sets sail for Dia.]—Ver. 174. Dia was another name of the island of Naxos, one of the Cyclades, where Theseus left Ariadne. Commentators have complained, with some justice, that Ovid has here omitted the story of Ariadne; but it should be remembered that he has given it at length in the third book of the Fasti, commencing at line 460.
14. In the middle.]—Ver. 182. The crown of Ariadne was made a Constellation between those of Hercules and Ophiuchus. Some writers say, that the crown was given by Bacchus to Ariadne as a marriage present; while others state that it was made by Vulcan of gold and Indian jewels, by the light of which Theseus was aided in his escape from the labyrinth, and that he afterwards presented it to Ariadne. Some authors, and Ovid himself, in the Fasti, represent Ariadne herself as becoming a Constellation.
15. Resting on his knee.]—Ver. 182. Hercules, as a Constellation, is represented in the attitude of kneeling, when about to slay the dragon that watched the gardens of the Hesperides.
16. His prolonged exile.]—Ver. 184. Dædalus had been exiled for murdering one of his scholars in a fit of jealousy; probably Perdix, his nephew, whose story is related by Ovid.
17. Helice.]—Ver. 207. This was another name of the Constellation called the Greater Bear, into which Calisto had been changed.
18. Samos.]—Ver. 220. This island, off the coast of Caria in Asia Minor, was famous as the birth-place of Juno, and the spot where she was married to Jupiter. She had a famous temple there.
19. Lebynthus.]—Ver. 222. This island was one of the Cyclades, or, according to some writers, one of the Sporades, a group that lay between the Cyclades and Crete.
20. Calymne.]—Ver. 222. This island was near Rhodes. Its honey is praised by Strabo.
21. Received its name.]—Ver. 230. The island of Samos being near the spot where he fell, received the name of Icaria.
22. Branching holm oak.]—Ver. 237. Ovid here forgot that partridges do not perch in trees; a fact, which, however, he himself remarks in line 257.
23. Cocalus.]—Ver. 261. He was the king of Sicily, who received Dædalus with hospitality.
24. And censers.]—Ver. 265. Acerris. The ‘acerra’ was properly a box used for holding incense for the purposes of sacrifice, which was taken from it, and placed on the burning altar. According to Festus, the word meant a small altar, which was placed before the dead, and on which perfumes were burnt. The Law of the Twelve Tables restricted the use of ‘acerræ’ at funerals.
25. Meleager.]—Ver. 270. He was the son of Œneus, king of Calydon, a city of Ætolia, who had offended Diana by neglecting her rites.
26. Palladian juice.]—Ver. 275. Oil, the extraction of which, from the olive, Minerva had taught to mortals.
27. Epirus.]—Ver. 283. This country, sometimes also called Chaonia, was on the north of Greece, between Macedonia, Thessaly, and the Ionian sea, comprising the greater part of what is now called Albania. It was famous for its oxen. According to Pliny the Elder, Pyrrhus, its king, paid particular attention to improving the breed.
28. Bristles too.]—Ver. 285. This line, or the following one, is clearly an interpolation, and ought to be omitted.
29. Palisades.]—Ver. 286. The word ‘vallum’ is found applied either to the whole, or a portion only, of the fortifications of a Roman camp. It is derived from ‘vallus,’ ‘a stake;’ and properly means the palisade which ran along the outer edge of the ‘agger,’ or ‘mound:’ but it frequently includes the ‘agger’ also. The ‘vallum,’ in the latter sense, together with the ‘fossa,’ or ‘ditch,’ which surrounded the camp outside of the ‘vallum,’ formed a complete fortification.
30. Sons of Tyndarus.]—Ver. 301. These were Castor and Pollux, the putative sons of Tyndarus, but really the sons of Jupiter, who seduced Leda under the form of a swan. According to some, however, Pollux only was the son of Jupiter. Castor was skilled in horsemanship, while Pollux excelled in the use of the cestus.
31. Pirithoüs.]—Ver. 303. He was the son of Ixion of Larissa, and the bosom friend of Theseus.
32. Sons of Thestius.]—Ver. 304. These were Toxeus and Plexippus, the uncles of Meleager, and the brothers of Althæa, who avenged their death in the manner afterwards described by Ovid. Pausanias calls them Prothoüs and Cometes. Lactantius adds a third, Agenor.
33. Lynceus.]—Ver. 304. Lynceus and Idas were the sons of Aphareus. From his skill in physical science, the former was said to be able to see into the interior of the earth.
34. Cæneus.]—Ver. 305. This person was originally a female, by name Cænis. At her request, she was changed by Neptune into a man, and was made invulnerable. Her story is related at length in the 12th book of the Metamorphoses.
35. Leucippus.]—Ver. 306. He was the son of Perieres, and the brother of Aphareus. His daughters were Elaira, or Ilaira, and Phœbe, whom Castor and Pollux attempted to carry off.
36. Acastus.]—Ver. 306. He was the son of Pelias, king of Thessaly.
37. Hippothoüs.]—Ver. 307. According to Hyginus, he was the son of Geryon, or rather, according to Pausanias, of Cercyon.
38. Dryas.]—Ver. 307. The son of Mars, or, according to some writers, of Iapetus.
39. Phœnix.]—Ver. 307. He was the son of Amyntor. Having engaged in an intrigue, by the contrivance of his mother, with his father’s mistress, he fled to the court of Peleus, king of Thessaly, who entrusted to him the education of Achilles, and the command of the Dolopians. He attended his pupil to the Trojan war, and became blind in his latter years.
40. Two sons of Actor.]—Ver. 308. These were Eurytus and Cteatus, the sons of Actor, of Elis. They were afterwards slain by Hercules.
41. Phyleus.]—Ver. 308. He was the son of Augeas, king of Elis, whose stables were cleansed by Hercules.
42. Telamon.]—Ver. 309. He was the son of Æacus. Ajax Telamon was his son.
43. Great Achilles.]—Ver. 309. His father was Peleus, the brother of Ajax, and the son of Æacus and Ægina. Peleus was famed for his chastity.
44. The son of Pheres.]—Ver. 310. This was Admetus, the son of Pheres, of Pheræ, in Thessaly.
45. Hyantian Iolaüs.]—Ver. 310. Iolaüs, the Bœotian, the son of Iphiclus, aided Hercules in slaying the Hydra.
46. Eurytion.]—Ver. 311. He was the son of Irus, and attended the Argonautic expedition.
47. Echion.]—Ver. 311. He was an Arcadian, the son of Mercury and the Nymph Antianira, and was famous for his speed.
48. Narycian Lelex.]—Ver. 312. So called from Naryx, a city of the Locrians.
49. Panopeus.]—Ver. 312. He was the son of Phocus, who built the city of Panopæa, in Phocis, and was the father of Epytus, who constructed the Trojan horse.
50. Hyleus.]—Ver. 312. According to Callimachus, he was slain, together with Rhœtus, by Atalanta, for making an attempt upon her virtue.
51. Hippasus.]—Ver. 313. He was a son of Eurytus.
52. Nestor.]—Ver. 313. He was the son of Neleus and Chloris. He was king of Pylos, and went to the Trojan war in his ninetieth, or, as some writers say, in his two hundredth year.
53. Hippocoön.]—Ver. 314. He was the son of Amycus. He sent his four sons, Enæsimus, Alcon, Amycus, and Dexippus, to hunt the Calydonian boar. The first was killed by the monster, and the other three, with their father, were afterwards slain by Hercules.
54. Amyclæ.]—Ver. 314. This was an ancient city of Laconia, built by Amycla, the son of Lacedæmon.
55. Of Penelope.]—Ver. 315. This was Laërtes, the father of Ulysses, the husband of Penelope, and king of Ithaca.
56. Ancæus.]—Ver. 315. He was an Arcadian, the son of Lycurgus.
57. Son of Ampycus.]—Ver. 316. Ampycus was the son of Titanor, and the father of Mopsus, a famous soothsayer.
58. Descendant Œclus.]—Ver. 317. This was Amphiaraüs, who, having the gift of prophecy, foresaw that he would not live to return from the Theban war; and, therefore, hid himself, that he might not be obliged to join in the expedition. His wife, Eriphyle, being bribed by Adrastus with a gold necklace, betrayed his hiding-place; on which, proceeding to Thebes, he was swallowed up in the earth, together with his chariot. Ovid refers here to the treachery of his wife.
59. Tegeæan.]—Ver. 317. Atalanta was the daughter of Iasius, and was a native of Tegeæa, in Arcadia. She was the mother of Parthenopæus, by Meleager. She is thought, by some, to have been a different person from Atalanta, the daughter of Schœneus, famed for her swiftness in running, who is mentioned in the tenth book of the Metamorphoses.
60. Son of Ampycus.]—Ver. 350. Mopsus was a priest of Apollo.
61. When it is aimed.]—Ver. 357. When discharged from the ‘balista,’ or ‘catapulta,’ or other engine of war.
62. Eupalamus and Pelagon.]—Ver. 360. They are not previously named in the list of combatants; and nothing further is known of them.
63. Would have perished.]—Ver. 365. What is here told of Nestor, one of the Commentators on Homer attributes to Thersites, who, according to him, being the son of Agrius, the uncle of Meleager, was present on this occasion.
64. Othriades.]—Ver. 371. Nothing further is known of him.
65. Peleus.]—Ver. 375. According to Apollodorus, Peleus accidentally slew Eurytion on this occasion.
66. The Arcadian.]—Ver. 391. This was Ancæus, who is mentioned before, in line 215.
67. Warlike.]—Ver. 437. ‘Mavortius’ may possibly mean ‘the son of Mars,’ as, according to Hyginus, Mars was engaged in an intrigue with Althæa.
68. Sepulchral altars.]—Ver. 480. The ‘sepulchralis ara’ is the funeral pile, which was built in the form of an altar, with four equal sides. Ovid also calls it ‘funeris ara,’ in the Tristia, book iii. Elegy xiii. line 21.
69. Eumenides.]—Ver. 482. This name properly signifies ‘the well-disposed,’ or ‘wellwishers,’ and was applied to the Furies by way of euphemism, it being deemed unlucky to mention their names.
70. Funeral offering.]—Ver. 490. The ‘inferiæ’ were sacrifices offered to the shades of the dead. The Romans appear to have regarded the souls of the departed as Gods; for which reason they presented them wine, milk, and garlands, and offered them victims in sacrifice.
71. Hopes of his father.]—Ver. 498. Œneus had other sons besides Meleager, who were slain in the war that arose in consequence of the death of Plexippus and Toxeus. Nicander says they were five in number; Apollodorus names but three, Toxeus, Tyreus, and Clymenus.
72. Twice five months.]—Ver. 500. That is, lunar months.
73. Of his bed.]—Ver. 521. Antoninus Liberalis calls her Cleopatra, but Hyginus says that her name was Alcyone. Homer, however, reconciles this discrepancy, by saying that the original name of the wife of Meleager was Cleopatra, but that she was called Alcyone, because her mother had the same fate as Alcyone, or Halcyone.
74. Evenus.]—Ver. 527. Evenus was a river of Ætolia.
75. Piercing her entrails.]—Ver. 531. Hyginus says that she hanged herself.
76. Parthaon.]—Ver. 541. Parthaon was the grandfather of Meleager and his sisters, Œneus being his son.
77. Gorge.]—Ver. 542. Gorge married Andræmon, and Deïanira was the wife of Hercules, the son of Alcmena. The two sisters of Meleager who were changed into birds were Eurymede and Melanippe.
78. Opposed his journey.]—Ver. 548. It has been objected to this passage, that the river Acheloüs, which rises in Mount Pindus, and divides Acarnania from Ætolia, could not possibly lie in the road of Theseus, as he returned from Calydon to Athens.
79. Son of Ixion.]—Ver. 566. Pirithoüs lay on the one side, and Lelex on the other; the latter is called ‘Trœzenius,’ from the fact of his having lived with Pittheus, the king of Trœzen.
80. I hurled the Nymphs.]—Ver. 585. Clarke translates ‘Nymphas in freta provolvi,’ ‘I tumbled the nymphs into the sea.’
81. Perimele.]—Ver. 590. According to Apollodorus, the name of the wife of Acheloüs was Perimede; and she bore him two sons, Hippodamas and Orestes. The Echinades were five small islands in the Ionian Sea, near the coast of Acarnania, which are now called Curzolari.
82. Laughed at them.]—Ver. 612. The Centaurs, from one of whom Pirithoüs was sprung, were famed for their contempt of, and enmity to, the Gods.
83. By a low wall.]—Ver. 620. As a memorial of the wonderful events here related by Lelex.
84. Thatched with straw.]—Ver. 630. It was the custom with the ancients, when reaping, to take off only the heads of the corn, and to leave the stubble to be reaped at another time. From this passage, we see that straw was used for the purpose of thatching.
85. Lifts down.]—Ver. 647. The lifting down the flitch of bacon might induce us to believe that the account of this story was written yesterday, and not nearly two thousand years since. So true is it, that there is nothing new under the sun.
86. Feet and frame.]—Ver. 659. ‘Sponda.’ This was the frame of the bedstead, and more especially the sides of it. In the case of a bed used for two persons, the two sides were distinguished by different names; the side at which they entered was open, and was called ‘sponda:’ the other side, which was protected by a board, was called ‘pluteus.’ The two sides were also called ‘torus exterior,’ or ‘sponda exterior,’ and ‘torus interior,’ or ‘sponda interior.’
87. Double-tinted berries.]—Ver. 664. Green on one side, and swarthy on the other.
88. A short pause.]—Ver. 671. This was the second course. The Roman ‘cœna,’ or chief meal, consisted of three stages. First, the ‘promulsis,’ ‘antecœna,’ or ‘gustatio,’ when they ate such things as served to stimulate the appetite. Then came the first course, which formed the substantial part of the meal; and next the second course, at which the ‘bellaria,’ consisting of pastry and fruits, such as are now used at dessert, were served.
89. Immortals forbade it.]—Ver. 688. This act of humanity reflects credit on the two Deities, and contrasts favourably with their usual cruel and revengeful disposition, in common with their fellow Divinities of the heathen Mythology.
90. Of Tyana.]—Ver. 719. This was a city of Cappadocia, in Asia Minor.
91. Autolycus.]—Ver. 738. He was the father of Anticlea, the mother of Ulysses, and was instructed by Mercury in the art of thieving. His wife was Metra, whose transformations are here described by the Poet.
92. Tablets as memorials.]—Ver. 744. That is, they had inscribed on them the grateful thanks of the parties who placed them there to Ceres, for having granted their wishes.
93. Son of Triopas.]—Ver. 751. Erisicthon was the son of Triopas.
94. Deoïan oak.]—Ver. 758. Belonging to Ceres. See Book vi. line 114.
95. I, a Nymph.]—Ver. 771. She was one of the Hamadryads, whose lives terminated with those of the trees which they respectively inhabited.
96. In black array.]—Ver. 778. The Romans wore mourning for the dead; which seems, in the time of the Republic, to have been black or dark blue for either sex. Under the Empire, the men continued to wear black, but the women wore white. On such occasions all ornaments were laid aside.
97. With scurf.]—Ver. 802. Clarke gives this translation of ‘Labra incana situ:’ ‘Her lips very white with nasty stuff.’
98. From the chine.]—Ver. 806. ‘A spinæ tantummodo crate teneri,’ is translated by Clarke, ‘Was only supported by the wattling of her backbone.’
99. Is still soothing.]—Ver. 823. Clarke renders the words ‘Lenis adhuc somnus—Erisicthona pennis mulcebat;’ ‘Gentle sleep as yet clapped Erisicthon with her wings.’
100. Into his paunch.]—Ver. 846. Clarke translates ‘Tandem, demisso in viscera censu;’ ‘at last, after he had swallowed down all his estate into his g—ts.’
101. I too, O youths.]—Ver. 880. Acheloüs is addressing Theseus, Pirithoüs, and Lelex. The words, ‘Etiam mihi sæpe novandi Corporis, O Juvenes,’ is rendered by Clarke, ‘I too, gentlemen, have the power of changing my body.’