Book the Tenth
Fable I
Eurydice, the wife of Orpheus, while sporting in the fields, with other Nymphs, is bitten by a serpent, which causes her death. After having mourned for her, Orpheus resolves to go down to the Infernal Regions in quest of her. Pluto and the Fates consent to her return, on condition that Orpheus shall not look on her till he is out of their dominions. His curiosity prevailing, he neglects this injunction, on which she is immediately snatched away from him, beyond the possibility of recovery. Upon this occasion, the Poet relates the story of a shepherd, who was turned into a rock by a look of Cerberus; and that of Olenus and Lethæa, who were transformed into stones.
Thence Hymenæus, clad in a saffron-coloured1 robe, passed through the unmeasured tract of air, and directed his course to the regions of the Ciconians2, and, in vain, was invoked by the voice of Orpheus. He presented himself indeed, but he brought with him neither auspicious words, nor joyful looks, nor yet a happy omen. The torch, too, which he held, was hissing with a smoke that brought tears to the eyes, and as it was, it found no flames amid its waving. The issue was more disastrous than the omens; for the newmade bride, while she was strolling along the grass, attended by a train of Naiads, was killed, having received the sting of a serpent on her ancle.
After the Rhodopeïan bard had sufficiently bewailed her in the upper realms of air, that he might try the shades below as well, he dared to descend to Styx by the Tænarian gate, and amid the phantom inhabitants and ghosts that had enjoyed x. 15-47. the tomb, he went to Persephone, and him that held these unpleasing realms, the Ruler of the shades; and touching his strings in concert with his words, he thus said, “O ye Deities of the world that lies beneath the earth, to which we all come at last, each that is born to mortality; if I may be allowed, and you suffer me to speak the truth, laying aside3 the artful expressions of a deceitful tongue; I have not descended hither from curiosity to see dark Tartarus, nor to bind the threefold throat of the Medusæan monster, bristling with serpents. But my wife was the cause of my coming; into whom a serpent, trodden upon by her, diffused its poison, and cut short her growing years. I was wishful to be able to endure this, and I will not deny that I have endeavoured to do so. Love has proved the stronger. That God is well known in the regions above. Whether he be so here, too, I am uncertain; but yet I imagine that even here he is; and if the story of the rape of former days is not untrue, ’twas love that united you two together. By these places filled with horrors, by this vast Chaos, and by the silence of these boundless realms, I entreat you, weave over again the quick-spun thread of the life of Eurydice.
“To you we all belong; and having staid but a little while above, sooner or later we all hasten to one abode. Hither are we all hastening. This is our last home; and you possess the most lasting dominion over the human race. She, too, when, in due season she shall have completed her allotted number of years, will be under your sway. The enjoyment of her I beg as a favour. But if the Fates deny me this privilege in behalf of my wife, I have determined that I will not return. Triumph in the death of us both.”
As he said such things, and touched the strings to his words, the bloodless spirits wept. Tantalus did not catch at the retreating water, and the wheel of Ixion stood still, as though in amazement; the birds did not tear the liver of Tityus; and the granddaughters of Belus paused at their urns; thou, too, Sisyphus, didst seat thyself on thy stone. The story is, that then, for the first time, the cheeks of the Eumenides, overcome by his music, were wet with tears; nor could the royal consort, nor he who rules the infernal regions, endure x. 47-75. to deny him his request; and they called for Eurydice. She was among the shades newly arrived, and she advanced with a slow pace, by reason of her wound.
The Rhodopeïan hero receives her, and, at the same time, this condition, that he turn not back his eyes until he has passed the Avernian vallies, or else that the grant will be revoked. The ascending path is mounted in deep silence, steep, dark, and enveloped in deepening gloom. And now they were not far from the verge of the upper earth. He, enamoured, fearing lest she should flag, and impatient to behold her, turned his eyes; and immediately she sank back again. She, hapless one! both stretching out her arms, and struggling to be grasped, and to grasp him, caught nothing but the fleeting air. And now, dying a second time, she did not at all complain of her husband; for why should she complain of being beloved? And now she pronounced the last farewell, which scarcely did he catch with his ears; and again was she hurried back to the same place.
No otherwise was Orpheus amazed at this twofold death of his wife, than he who, trembling, beheld the three necks4 of the dog, the middle one supporting chains; whom fear did not forsake, before his former nature deserted him, as stone gathered over his body: and than Olenus,5 who took on himself the crime of another, and was willing to appear guilty; and than thou, unhappy Lethæa, confiding in thy beauty; breasts, once most united, now rocks, which the watery Ida supports. The ferryman drove him away entreating, and, in vain, desiring again to cross the stream. Still, for seven days, in squalid guise6 did he sit on the banks without the gifts of Ceres. Vexation, x. 75-85. and sorrow of mind, and tears were his sustenance. Complaining that the Deities of Erebus7 were cruel, he betook himself to lofty Rhodope, and Hæmus,8 buffeted by the North winds. The third Titan had now ended the year bounded by the Fishes of the ocean;9 and Orpheus had avoided all intercourse with woman, either because it had ended in misfortune to him, or because he had given a promise to that effect. Yet a passion possessed many a female to unite herself to the bard, and many a one grieved when repulsed. He also was the first adviser of the people of Thrace to transfer their affections to tender youths; and, on this side of manhood, to enjoy the short spring of life, and its early flowers.
Explanation
Though Ovid has separated the adventures of Orpheus, whose death he does not relate till the beginning of the eleventh Book, we will here shortly enter upon an examination of some of the more important points of his history.
As, in his time, Poetry and Music were in a very low state of perfection, and as he excelled in both of those arts, it was said that he was the son of Apollo and the Muse Calliope; and it was added, that he charmed lions and tigers, and made even the trees sensible of the melodious tones of his lyre. These were mere hyperbolical expressions, which signified the wondrous charms of his eloquence and of his music combined, which he employed in cultivating the genius of a savage and uncouth people. Some conjecture that this personage originally came from Asia into Thrace, and suppose that he, together with Linus and Eumolpus, brought poetry and music into Greece, the use of which, till then, was unknown in that country; and that they introduced, at the same time, the worship of Ceres, Mars, and the orgies of Bacchus, which, from him who instituted them, received their name of ‘Orphica.’ Orpheus, too, is supposed to have united the office of high priest with that of king. Horace styles him the interpreter of the Gods; and he was said to have interposed with the Deities for the deliverance of the Argonauts from a dangerous tempest. It is thought that he passed some part of his life in Egypt, and became acquainted with many particulars of the ancient religion of the Egyptians, which he introduced into the theology of Greece. Some modern writers even go so far as to suggest that he learned from the Hebrews, who were then sojourning in Egypt, the knowledge of the true God.
His wife, Eurydice, dying very young, he was inconsolable for her loss. To alleviate his grief, he went to Thesprotia, in Epirus, the natives of which region were said to possess incantations, for the purpose of raising the ghosts of the departed. Here, according to some accounts, being deceived by a phantom, which was made to appear before him, he died of sorrow; but, according to other writers, he renounced the society of mankind for ever and retired to the mountains of Thrace. His journey to that distant country gave occasion to say, that he descended to the Infernal Regions. This is the more likely, as he is supposed to have there promulgated his notions of the infernal world, which, according to Diodorus Siculus, he had learned among the Egyptians.
Tzetzes, however, assures us that this part of his history is founded on the circumstance, that Orpheus cured his wife of the bite of a serpent, which had till then been considered to be mortal; and that the poets gave an hyperbolical version of the story, in saying that he had rescued her from Hell. He says, too, that he had learned in Egypt the art of magic, which was much cultivated there, and especially the method of charming serpents.
After the loss of his wife, he retired to mount Rhodope, to assuage the violence of his grief. There, according to Ovid and other poets, the Mænades, or Bacchanals, to be revenged for his contempt of them and their rites, tore him in pieces; which story is somewhat diversified by the writers who relate that Venus, exasperated against Calliope, the mother of Orpheus, for having adjudged to Proserpine the possession of Adonis, caused the women of Thrace to become enamoured of her son, and to tear him in pieces while disputing the possession of him. An ancient author, quoted by Hyginus, says that Orpheus was killed by the stroke of a thunderbolt, while he was accompanying the Argonauts; and Apollodorus says the same. Diodorus Siculus calls him one of the kings of Thrace; while other writers, among whom are Cicero and Aristotle, assert that there never was such a person as Orpheus. The learned Vossius says, that the Phœnician word ‘ariph,’ which signifies ‘learned,’ gave rise to the story of Orpheus. Le Clerc thinks that in consequence of the same Greek word signifying ‘an enchanter,’ and also meaning ‘a singer,’ he acquired the reputation of having been a most skilful magician.
We may, perhaps, safely conclude, that Orpheus really did introduce the worship of many Gods into Greece; and that, possibly, while he promulgated the necessity of expiating crimes, he introduced exorcism, and brought magic into fashion in Greece. Lucian affirms that he was also the first to teach the elements of astronomy. Several works were attributed to him, which are now no longer in existence; among which were a Poem on the Expedition of the Argonauts, one on the War of the Giants, another on the Rape of Proserpine, and a fourth upon the Labours of Hercules. The Poem on the Argonautic Expedition, which now exists, and is attributed to him, is supposed to have been really written by a poet named Onomacritus, who lived in the sixth century B.C., in the time of Pisistratus.
x. 86-99.
After his death, Orpheus was reckoned in the number of Heroes or Demigods; and we are informed by Philostratus that his head was preserved at Lesbos, where it gave oracular responses. Orpheus is not mentioned by Homer or Hesiod. The learned scholar Lobeck, in his Aglaophamus, has entered very deeply into an investigation of the real nature of the discoveries and institutions ascribed to him.