Fables XII. and XIII
Vertumnus relates to Pomona how Anaxarete was changed into a rock after her disdain of his advances had forced her lover Iphis to hang himself. After the death of Amulius and Numitor, Romulus builds Rome, and becomes the first king of it. Tatius declares war against him, and is favoured by Juno, while Venus protects the Romans. xiv. 698-726. Romulus and Hersilia are added to the number of the Deities, under the names of Quirinus and Ora.
Iphis, born of an humble family, had beheld the noble Anaxarete, sprung from the race of the ancient Teucer;56 he had seen her, and had felt the flame in all his bones; and struggling a long time, when he could not subdue his passion by reason, he came suppliantly to her doors. And now having confessed to her nurse his unfortunate passion, he besought her, by the hopes she reposed in her nursling, not to be hard-hearted to him; and at another time, complimenting each of the numerous servants, he besought their kind interest with an anxious voice. He often gave his words to be borne on the flattering tablets; sometimes he fastened garlands, wet with the dew of his tears, upon the door-posts, and laid his tender side upon the hard threshold, and uttered reproaches against the obdurate bolt.
She, more deaf than the sea, swelling when the Constellation of the Kids is setting, and harder than the iron which the Norican fire57 refines, and than the rock which in its native state is yet held fast by the firm roots, despises, and laughs at him; and to her cruel deeds, in her pride, she adds boastful words, and deprives her lover of even hope. Iphis, unable to endure this prolonged pain, endured his torments no longer; and before her doors he spoke these words as his last: “Thou art the conquerer, Anaxarete; and no more annoyances wilt thou have to bear from me. Prepare the joyous triumph, invoke the God Pæan, and crown thyself with the shining laurel. For thou art the conqueror, and of my own will I die; do thou, woman of iron, rejoice. At least, thou wilt be obliged to commend something in me, and there will be one point in which I shall be pleasing to thee, and thou wilt confess my merits. Yet remember that my affection for thee has not ended sooner than my life; and that at the same moment I am about to be deprived of a twofold light. And report shall not come to thee as the xiv. 726-753. messenger of my death; I myself will come, doubt it not; and I myself will be seen in person, that thou mayst satiate thy cruel eyes with my lifeless body. But if, ye Gods above, you take cognizance of the fortunes of mortals, be mindful of me; beyond this, my tongue is unable to pray; and cause me to be remembered in times far distant; and give those hours to Fame which you have taken away from my existence.”
Thus he said; and raising his swimming eyes and his pallid arms to the door-posts, so often adorned by him with wreaths, when he had fastened a noose at the end of a halter upon the door; he said,— “Are these the garlands that delight thee, cruel and unnatural woman?” And he placed his head within it; but even then he was turned towards her; and he hung a hapless burden, by his strangled throat. The door, struck by the motion of his feet as they quivered, seemed to utter a sound, as of one groaning much, and flying open, it discovered the deed; the servants cried aloud, and after lifting him up in vain, they carried him to the house of his mother (for his father was dead). She received him into her bosom; and embracing the cold limbs of her child, after she had uttered the words that are natural to wretched mothers, and had performed the usual actions of wretched mothers, she was preceding58 the tearful funeral through the midst of the city, and was carrying his ghastly corpse on the bier, to be committed to the flames.
By chance, her house was near the road where the mournful procession was passing, and the sound of lamentation came to the ears of the hardhearted Anaxarete, whom now an avenging Deity pursued. Moved, however, she said:— “Let us behold these sad obsequies;” and she ascended to an upper room59 with wide windows. And scarce had she well xiv. 753-785. seen Iphis laid out on the bier, when her eyes became stiffened, and a paleness coming on, the warm blood fled from her body. And as she endeavoured to turn her steps back again, she stood fixed there; and as she endeavoured to turn away her face, this too she was unable to do; and by degrees the stone, which already existed in her cruel breast, took possession of her limbs.
“And, that thou mayst not think this a fiction, Salamis still keeps the statue under the form of the maiden; it has also a temple under the name of ‘Venus, the looker-out.’ Remembering these things, O Nymph, lay aside this prolonged disdain, and unite thyself to one who loves thee. Then, may neither cold in the spring nip thy fruit in the bud, nor may the rude winds strike them off in blossom.” When the God, fitted for every shape, had in vain uttered these words, he returned to his youthful form,60 and took off from himself the garb of the old woman. And such did he appear to her, as, when the form of the sun, in all his brilliancy, has dispelled the opposing clouds, and has shone forth, no cloud intercepting his rays. And he now purposed violence, but there was no need for force, and the Nymph was captivated by the form of the God, and was sensible of a reciprocal wound.
Next, the soldiery of the wicked Amulius held sway over the realms of Ausonia; and by the aid of his grandsons, the aged Numitor gained the kingdom that he had lost; and on the festival of Pales, the walls of the City were founded. Tatius and the Sabine fathers waged war; and then, the way to the citadel being laid open, by a just retribution, Tarpeia lost her life, the arms being heaped upon her. On this, they, sprung from the town of Cures, just like silent wolves, suppressed their voices with their lips, and fell upon the bodies now overpowered by sleep, and rushed to the gates, which the son of Ilia had shut with a strong bolt. But Juno, the daughter of Saturn, herself opened one, and made not a sound at the turning of the hinge. Venus alone perceived that the bars of the gate had fallen down; and she would have shut it, were it not, that it is xiv. 785-820. never allowed for a Deity to annul the acts of the other Gods. The Naiads of Ausonia occupied a spot near the temple of Janus, a place besprinkled by a cold fountain; of these she implored aid. Nor did the Nymphs resist, the Goddess making so fair a request; and they gave vent to the springs and the streams of the fountain. But not yet were the paths closed to the open temple of Janus, and the water had not stopped the way. They placed sulphur, with its faint blue light, beneath the plenteous fountain, and they applied fire to the hollowed channels, with smoking pitch.
By these and other violent means, the vapour penetrated to the very sources of the fountain; and you, ye waters, which, so lately, were able to rival the coldness of the Alps, yielded not in heat to the flames themselves. The two door-posts smoked with the flaming spray; and the gate, which was in vain left open for the fierce Sabines, was rendered impassable by this new-made fountain, until the warlike soldiers had assumed their arms. After Romulus had readily led them onward, and the Roman ground was covered with Sabine bodies, and was covered with its own people, and the accursed sword had mingled the blood of the son-in-law with the gore of the father-in-law; they determined that the war should end in peace, and that they would not contend with weapons to the last extremity, and that Tatius should share in the sovereignty.
Tatius was now dead, and thou, Romulus, wast giving laws in common to both peoples; when Mavors,61 his helmet laid aside, in such words as these addressed the Parent of both Gods and men: “The time is now come, O father, (since the Roman state is established on a strong foundation, and is no longer dependent on the guardianship of but one), for thee to give the reward which was promised to me, and to thy grandson so deserving of it, and, removed from earth, to admit him to heaven. Thou saidst to me once, a council of the Gods being present, (for I remember it, and with grateful mind I remarked the affectionate speech), he shall be one, whom thou shalt raise to the azure heaven. Let the tenor of thy words be now performed.”
The all-powerful God nodded in assent, and he obscured the air with thick clouds, and alarmed the City with thunder and lightning. Gradivus knew that this was a signal given to xiv. 820-848. him for the promised removal; and, leaning on his lance, he boldly mounted behind his steeds, laden with the blood-stained pole of the chariot, and urged them on with the lash of the whip; and descending along the steep air, he stood on the summit of the hill of the woody Palatium; and he took away the son of Ilia, that moment giving out his royal ordinances to his own Quirites. His mortal body glided through the yielding air; just as the leaden plummet, discharged from the broad sling, is wont to dissolve itself62 in mid air. A beauteous appearance succeeded, one more suitable to the lofty couches63 of heaven, and a form, such as that of Quirinus arrayed in his regal robe. His wife was lamenting him as lost; when the royal Juno commanded Iris to descend to Hersilia, along her bending path; and thus to convey to the bereft wife her commands:—
“O matron, the especial glory of the Latian and of the Sabine race; thou woman, most worthy to have been before the wife of a hero so great, and now of Quirinus; cease thy weeping, and if thou hast a wish to see thy husband, under my guidance repair to the grove which flourishes on the hill of Quirinus, and overshadows the temple of the Roman king.” Iris obeys, and gliding down to earth along her tinted bow, she addressed Hersilia in the words enjoined. She, with a modest countenance, hardly raising her eyes, replies, “O Goddess, (for though it is not in my power to say who thou art, yet, still it is clear that thou art a Goddess), lead me, O lead me on, and present to me the features of my husband. If the Fates should but allow me to be enabled once to behold these, I will confess that I have beheld Heaven.”
There was no delay; with the virgin daughter of Thaumas she ascended the hill of Romulus. There, a star falling from the skies, fell upon the earth; the hair of Hersilia set on fire from the blaze of this, ascended with the star to the skies. xiv. 849-851. The founder of the Roman city received her with his well-known hands; and, together with her body, he changed her former name; and he called her Ora; which Goddess is still united to Quirmus.
Explanation
We are not informed that the story of Iphis, hanging himself for love of Anaxarete, is based upon any actual occurrence, though probably it was, as Salamis is mentioned as the scene of it. The transformation of Anaxarete into a stone, seems only to be the usual metaphor employed by the poets to denote extreme insensibility.
Following the example of Homer, who represents the Gods as divided into the favourers of the Greeks and of the Trojans, he represents the Sabines as entering Rome, while Juno opens the gates for them; on which the Nymphs of the spot pour forth streams of flame, which oblige them to return. He tells the same story in the first Book of the Fasti, where Janus is introduced as taking credit to himself for doing what the Nymphs are here said to have effected.
As Dionysius of Halicarnassus gives some account of these transactions, on the authority of the ancient Roman historians, it will be sufficient here to give the substance thereof. Jealous of the increasing power of Romulus, the Sabines collected an army, and marched to attack his city. A virgin named Tarpeia, whose father commanded the guard, perceiving the golden bracelets which the Sabines wore on their arms, offered Tatius to open the gate to him, if he would give her these jewels. This condition being assented to, the enemy was admitted into the town; and Tarpeia, who is said by some writers only to have intended to disarm the Sabines, by demanding their bucklers, which she pretended were included in the original agreement, was killed on the spot, by the violence of the blows; Tatius having ordered that they should be thrown on her head.
The same historian says, that opinions were divided as to the death of Romulus, and that many writers had written, that as he was haranguing his army, the sky became overcast, and a thick darkness coming on, it was followed by a violent tempest, in which he disappeared; on which it was believed that Mars had taken him up to heaven. Others assert that he was killed by the citizens, for having sent back the hostages of the Veientes without their consent, and for assuming an air of superiority, which their lawless spirits could ill brook. For these reasons, his officers assassinated him, and cut his body in pieces; each of them carrying off some portion, that it might be privately interred. According to Livy, great consternation was the consequence of his death; and the people beginning to suspect that the senators had committed the crime, Julius Proculus asserted that Romulus had appeared to him, and assured him of the fact of his having been Deified. His speech on the occasion is given by Livy, and Ovid relates the same story in the second Book of the Fasti. On this, the Roman people paid him divine honours as a God, under the name of Quirinus, one of the epithets of Mars. He had a chief priest, who was called ‘Flamen Quirinalis.’
His wife, Hersilia, also had divine honours paid to her, jointly with him, under the name of Ora, or ‘Horta.’ According to Plutarch, she had the latter name from the exhortation which she had given to the youths to distinguish themselves by courage.
1. Rhegium.]—Ver. 5. Rhegium was a city of Calabria, opposite to the coast of Sicily.
2. Venus offended.]—Ver. 27. The Sun, or Apollo, the father of Circe, as the Poet has already related in his fourth Book, betrayed the intrigues of Mars with Venus.
3. Shalt be courted.]—Ver. 31. She means that he shall be courted, but by herself.
4. Of strange words.]—Ver. 57. ‘Obscurum verborum ambage novorum’ is rendered by Clarke, ‘Darkened with a long rabble of new words.’
5. By the winds.]—Ver. 77. The storm in which Æneas is cast upon the shores of Africa forms the subject of part of the first Book of the Æneid.
6. And pays honour.]—Ver. 84. The annual games which Æneas instituted at the tomb of his father, in Sicily, are fully described in the fifth Book of the Æneid.
7. The Sirens.]—Ver. 87. The Sirens were said to have been the daughters of the river Acheloüs. Their names are Parthenope, Lysia, and Leucosia.
8. Deprived of its pilot.]—Ver. 88. This was Palinurus, who, when asleep, fell overboard, and was drowned. See the end of the fifth Book of the Æneid.
9. Inarime.]—Ver. 89. This was an island not far from the coast of Campania, which was also called Ischia and Ænaria. The word ‘Inarime’ is thought to have been coined by Virgil, from the expression of Homer, εῖν Ἀρίμοις, when speaking of it, as that writer is the first who is found to use it, and is followed by Ovid, Lucan, and others. Strabo tells us, that ‘aremus’ was the Etrurian name for an ape; if so, the name of this spot may account for the name of Pithecusæ, the adjoining islands, if the tradition here related by the Poet really existed. Pliny the Elder, however, says that Pithecusæ were so called from πίθος, an earthern cask, or vessel, as there were many potteries there.
10. Prochyta.]—Ver. 89. This island was said to have been torn away from the isle of Inarime by an earthquake; for which reason it received its name from the Greek verb προχέω, which means ‘to pour forth.’
11. Parthenope.]—Ver. 101. The city of Naples, or Neapolis, was called Parthenope from the Siren of that name, who was said to have been buried there.
12. Son of Æolus.]—Ver. 103. Misenus, the trumpeter, was said to have been the son of Æolus. From him the promontory Misenum received its name.
13. Long-lived Sibyl.]—Ver. 104. The Sibyls were said by some to have their name from the fact of their revealing the will of the Deities, as in the Æolian dialect, Σιὸς was ‘a God,’ and βουλὴ was the Greek for ‘will.’ According to other writers, they were so called from Σίου βύλλη, ‘full of the Deity.’
14. Juno of Avernus.]—Ver. 114. The Infernal, or Avernian Juno, is a title sometimes given by the poets to Proserpine.
15. Eubœan city.]—Ver. 155. ‘Cumæ’ was said to have been founded by a colony from Chalcis, in Eubœa.
16. Of his nurse.]—Ver. 157. Caieta was the name of the nurse of Æneas, who was said to have been buried there by him.
17. Barbarian.]—Ver. 163. That is, Trojan; to the Greeks all people but themselves were βαρβαροὶ.
18. His own master.]—Ver. 166. ‘Now his own master,’ in contradistinction to the time when Macareus looked on himself as the devoted victim of Polyphemus.
19. Nearly causing.]—Ver. 181. Homer, in the Ninth Book of the Odyssey, recounts how Ulysses, after having put out the eye of Polyphemus, fled to his own ship, and when the Giant followed, called out to him, disclosing his real name; whereas, he had before told the Cyclop that his name was οὔτις, ‘nobody.’ By this indiscreet action, the Cyclop was able to ascertain the locality of the ship, and nearly sank it with a mass of rock which he hurled in that direction.
20. I imagined that.]—Ver. 203-4. ‘Et jam prensurum, jam, jam mea viscera rebar In sua mersurum.’ Clarke thus renders these words; ‘And now I thought he would presently whip me up, and cram my bowels within his own.’
21. The ancient city.]—Ver. 233. This city was afterwards known as Formiæ, in Campania.
22. An island.]—Ver. 245. Macareus here points towards the promontory of Circæum, which was supposed to have formerly been an island.
23. Too much addicted.]—Ver. 252. He alludes to the fate of Elpenor, who afterwards, in a fit of intoxication, fell down stairs, and broke his neck.
24. Twice nine.]—Ver. 253. Homer mentions Eurylochus and twenty-two others as the number, being one more than the number here given by Ovid.
25. As weighed.]—Ver. 270. Of course drugs and simples would require to be weighed before being mixed in their due proportions.
26. Call it ‘Moly.’]—Ver. 292. Homer, in the tenth Book of the Odyssey, says that this plant had a black root, and a flower like milk.
27. Become attached.]—Ver. 304-5. ‘Subjecta lacertis Brachia sunt,’ Clarke has not a very lucid translation of these words. His version is, ‘Brachia are put under our lacerti.’ The ‘brachium’ was the forearm, or part, from the wrist to the elbow; while the ‘lacertus’ was the muscular part, between the elbow and the shoulder.
28. Albula.]—Ver. 328. The ancient name of the river Tiber was Albula. It was so called from the whiteness of its water.
29. But very short.]—Ver. 329. The Almo falls in the Tiber, close to its own source, whence its present epithet.
30. Rapid Nar.]—Ver. 330. The ‘Nar’ was a river of Umbria, which fell into the Tiber.
31. Farfarus.]—Ver. 330. This river, flowing slowly through the valleys of the country of the Sabines, received a pleasant shade from the trees with which its banks were lined.
32. Scythian.]—Ver. 331. He alludes to the statue of the Goddess Diana, which, with her worship, Orestes was said to have brought from the Tauric Chersonesus, and to have established at Aricia, in Latium. See the Fasti, Book III. l. 263, and Note.
33. Ionian Janus.]—Ver. 334. Janus was so called because he was thought to have come from Thessaly, and to have crossed the Ionian Sea.
34. Canens.]—Ver. 338. This name literally means ‘singing,’ being the present participle of the Latin verb ‘cano,’ ‘to sing.’
35. Inflicted wounds.]—Ver. 392. The woodpecker is supposed to tap the bark of the tree with his beak, to ascertain, from the sound, if it is hollow, and if there are any insects beneath it.
36. Tartessian shores.]—Ver. 416. ‘Tartessia’ is here used as a general term for Western, as Tartessus was a city of the Western coast of Spain. It afterwards had the name of Carteia, and is thought to have been situated not far from the site of the present Cadiz, at the mouth of the Bætis, now called the Guadalquivir. Some suppose this name to be the same with the Tarshish of Scripture.
37. Son of Faunus.]—Ver. 449. The parents of Latinus were Faunus and Marica.
38. Betrothed to him.]—Ver. 451. Amata, the mother of Lavinia, had promised her to Turnus, in spite of the oracle of Faunus, which had declared that she was destined for a foreign husband.
39. Evander.]—Ver. 456. His history is given by Ovid in the first Book of the Fasti.
40. Narycian hero.]—Ver. 468. Naryx, which was also called Narycium and Naryce, was a city of Locris. He alludes to the divine vengeance which punished Ajax Oïleus, who had ravished Cassandra in the temple of Minerva. For this reason the Greeks were said to have been afflicted with shipwreck, on their return after the destruction of Troy.
41. Threatening.]—Ver. 481. ‘Importunis’ is translated by Clarke, ‘plaguy.’ For some account of Caphareus, see the Tristia, or Lament, Book I. El. 1. l. 83. and note.
42. Pleuronian.]—Ver. 494. Pleuron was a town of Ætolia, adjoining to Epirus.
43. Calydonian.]—Ver. 512. That part of Apulia, which Diomedes received from Daunus, as a dower with his wife, was called Calydon, from the city of Calydon, in his native Ætolia.
44. Peucetian.]—Ver. 513. Apulia was divided by the river Aufidus into two parts, Peucetia and Daunia. Peucetia was to the East, and Daunia lay to the West. According to Antoninus Liberalis, Daunus, Iapyx, and Peucetius, the sons of Lycaon, were the first to colonize these parts.
45. Messapian.]—Ver. 513. Messapia was a name given to a part of Calabria, from its king Messapus, who aided Turnus against Æneas.
46. Ship of Alcinoüs.]—Ver. 565. Alcinoüs, the king of the Phæacians, having saved Ulysses from shipwreck, gave him a ship in which to return to Ithaca. Neptune, to revenge the injuries of his son Polyphemus, changed the ship into a rock.
47. Its own Deities.]—Ver. 568. The Trojans were aided by Venus, while Juno favoured the Rutulians.
48. Numicius.]—Ver. 599. Livy, in the first Book of his History, seems to say that Æneas lost his life in a battle, fought near the Numicius, a river of Latium. He is generally supposed to have been drowned there.
49. Indiges.]—Ver. 608. Cicero says, that ‘those, who for their merits were reckoned in the number of the Gods, and who formerly living on earth, and afterwards lived among the Gods (in Diis agerent), were called Indigetes;’ thus implying that the word ‘Indiges’ came from ‘in Diis ago;’ ‘to live among the Gods.’ This seems a rather far-fetched derivation. The true meaning of the word seems to be ‘native,’ or ‘indigenous;’ and it applies to a person Deified, and considered as a tutelary Deity of his native country. Most probably, it is derived from ‘in,’ or ‘indu,’ the old Latin form of ‘in,’ and γείνω (for γίνομαι), ‘to be born.’ Some would derive the word from ‘in,’ negative, and ‘ago,’ to speak, as signifying Deities, whose names were not be mentioned.
50. The two names.]—Ver. 609. The other name of Ascanius was Iülus. Alba Longa was built by Ascanius.
51. Sylvius.]—Ver. 610. See the lists of the Alban kings, as given by Ovid, Livy, Dionysius of Halicarnassus, and Eusebius, compared in the notes to the Translation of the Fasti, Book IV. line 43.
52. By the stroke.]—Ver. 618. Possibly both Remulus (if there ever was such a person) and Tullus Hostilius may have fallen victims to some electrical experiments which they were making; this may have given rise to the story that they had been struck with lightning for imitating the prerogative of Jupiter.
53. A coloured cap.]—Ver. 654. ‘Pictâ redimitus tempora mitrâ,’ is rendered by Clarke, ‘Having his temples wrapped up in a painted bonnet.’ The ‘mitra,’ which was worn on the head by females, was a broad cloth band of various colours. The use of it was derived from the Eastern nations, and, probably, it was very similar to our turban. It was much used by the Phrygians, and in later times among the Greeks and Romans. It is supposed that it was worn in a broad fillet round the head, and was tied under the chin with bands. When Clodius went disguised in female apparel to the rites of Bona Dea, he wore a ‘mitra.’
54. Stood unwedded.]—Ver. 663. Ovid probably derived this notion from the language of the Roman husbandmen. Columella and other writers on agricultural matters often make mention of a ‘maritus ulmus,’ and a ‘nupta vitis,’ in contradistinction to those trees which stood by themselves.
55. Her of Rhamnus.]—Ver. 694. See Book III. l. 406.
56. Ancient Teucer.]—Ver. 698. When Teucer returned home after the Trojan war, his father Telamon banished him, for not having revenged the death of his brother Ajax, which was imputed to Ulysses, as having been the occasion of it, by depriving him of the armour of Achilles. Thus exiled, he fled to Cyprus, where he founded the city of Salamis.
57. Norican fire.]—Ver. 712. Noricum was a district of Germany, between the Danube and the Alps. It is still famous for its excellent steel; the goodness of which, Pliny attributes partly to the superior quality of the ore, and partly to the temperature of the climate.
58. She was preceding.]—Ver. 746. It was customary for the relations, both male and female, to attend the body to the tomb or the funeral pile. Among the Greeks, the male relatives walked in front of the body, preceded by the head mourners, while the female relations walked behind. Among the Romans, all the relations walked behind the corpse; the males having their heads veiled, and the females with their heads bare and hair dishevelled, contrary to the usual practice of each sex.
59. An upper room.]—Ver. 752. Anaxarete went to an upper room, to look out into the street, as the apartments on the ground floor were rarely lighted with windows. The principal apartments on the ground floor received their light from above, and the smaller rooms there, usually derived their light from the larger ones; while on the other hand, the rooms on the upper floor were usually lighted with windows. The conduct of Anaxarete reminds us of that of Marcella, the hardhearted shepherdess, which so aroused the indignation of the amiable, but unfortunate, Don Quixotte.
60. His youthful form.]—Ver. 766-7. ‘In juvenem rediit: et anilia demit Instrumenta sibi.’ These words are thus translated by Clarke: ‘He returned into a young fellow, and takes off his old woman’s accoutrements from him.’ We hear of the accoutrements of a cavalry officer much more frequently than we do those of an old woman.
61. Mavors.]—Ver. 806. Mavors, which is often used by the poets as a name of Mars, probably gave rise to the latter name as a contracted form of it.
62. To dissolve itself.]—Ver. 826. Not only, as we have already remarked, was it a notion among the ancients that the leaden plummet thrown from the sling grew red hot; but they occasionally went still further, and asserted that, from the rapidity of the motion, it melted and disappeared altogether. See note to Book II. l. 727.
63. Lofty couches.]—Ver. 827. The ‘pulvinaria’ were the cushions, or couches, placed in the temples of the Gods, for the use of the Divinities; which probably their priests (like their brethren who administered to Bel) did not omit to enjoy. At the festivals of the ‘lectisternia,’ the statues of the Gods were placed upon these cushions. The images of the Deities in the Roman Circus, were also placed on a ‘pulvinar.’