EXPLANATION.

Cicero mentions two Deities of the name of Bacchus; while other authors speak of several of that name. The first was the son of Jupiter and Proserpina; the second was the son of the Nile, and the founder of the city of Nysa, in Arabia; Caprius was the father of the third. The fourth was the son of the Moon and Jupiter, in honor of whom the Orphic ceremonies were performed. The fifth was the son of Nisus and Thione, and the inst.i.tuter of the Trieterica. Diodorus Siculus mentions but three of the name of Bacchus; namely, the Indian, surnamed the bearded Bacchus, who conquered India; the son of Jupiter and Ceres, who was represented with horns; and the son of Jupiter and Semele, who was called the Theban Bacchus.

The most reasonable opinion seems to be that of Herodotus and Plutarch, who inform us, that the true Bacchus, and the most ancient of them all, was born in Egypt, and was originally called Osiris. The worship of that Divinity pa.s.sed from Egypt to Greece, where it received great alterations; and, according to Diodorus Siculus, it was Orpheus who introduced it, and made those innovations. In grat.i.tude to the family of Cadmus, from which he had received many favors, he dedicated to Bacchus, the grandson of Cadmus, those mysteries which had been inst.i.tuted in honor of Osiris, whose worship was then but little known in Greece. Diodorus Siculus says, that as Semele was delivered of Bacchus in the seventh month, it was reported that Jupiter shut him up in his thigh, to carry him there the remaining time of gestation. This Fable was probably founded on the meaning of an equivocal word. The Greek word ???? signifies either 'a thigh,' or 'the hollow of a mountain.' Thus the Greeks, instead of saying that Bacchus had been nursed on Mount Nysa, in Arabia, according to the Egyptian version of the story, published that he had been carried in the thigh of Jupiter.

As Bacchus applied himself to the cultivation of the vine, and taught his subjects several profitable and necessary arts, he was honored as a Divinity; and having won the esteem of many neighboring countries, his worship soon spread. Among his several festivals there was one called the Trieterica, which was celebrated every three years. In that feast the Bacchantes carried the figure of the G.o.d in a chariot drawn by two tigers, or panthers; and, crowned with vine leaves, and holding thyrsi in their hands, they ran in a frantic manner around the chariot, filling the air with the noise of tambourines and brazen instruments, shouting 'Evoe. Bacche!' and calling the G.o.d by his several names of Bromius, Lyaeus, Evan, Lenaeus, and Sabazius. To this ceremonial, received from the Egyptians, the Greeks added other ceremonies replete with abominable licentiousness, and repulsive to common decency. These were often suppressed by public enactment, but were as often re-established by the votaries of lewdness and immodesty, and such as found in these festivals a pretext and opportunity for the commission of the most horrible offences.

The story of the unfortunate fate of Pentheus is supposed by the ancient writers to have been strictly true. Pentheus, the son of Echion and Agave, the daughter of Cadmus, having succeeded his grandfather in his kingdom, is supposed, like him, to have opposed those abuses that had crept into the mysteries of Bacchus, and went to Mount Cithaeron for the purpose of chastising the Bacchantes, who were celebrating his festival; whereupon, in their frantic madness, the worshippers, among whom were his mother and his aunt, tore him in pieces. Pausanias, however, says that Pentheus really was a wicked prince; and he somewhat varies his story, as he tells us that having got into a tree to overlook the secret ceremonies of the orgies, Pentheus was discovered by the Bacchantes, who punished his curiosity by putting him to death. The story of the transformation of the mariners is supposed by Bochart to have been founded on the adventure of certain merchants from the coast of Etruria, whose vessel had the figure of a dolphin at the prow, or rather of the fish called 'tursio,' probably the porpoise, or sea-hog. They were probably shipwrecked near the Isle of Naxos, which was sacred to Bacchus, whose mysteries they had perhaps neglected, or even despised. On this slender ground, perhaps, the report spread, that the G.o.d himself had destroyed them, as a punishment for their impiety.

BOOK THE FOURTH.

FABLE I. [IV.1-166]

The daughters of Minyas, instead of celebrating the festival of Bacchus, apply themselves to other pursuits during the ceremonies; and among several narratives which they relate to pa.s.s away the time, they divert themselves with the story of the adventures of Pyramus and Thisbe. These lovers having made an appointment to meet without the walls of Babylon, Thisbe arrives first; but at the sight of a lioness, she runs to hide herself in a cave, and in her alarm, drops her veil.

Pyramus, arriving soon after, finds the veil of his mistress stained with blood; and believing her to be dead, kills himself with his own sword. Thisbe returns from the cave; and finding Pyramus weltering in his blood, she plunges the same fatal weapon into her own breast.

But Alcithoe, the daughter of Minyas,[1] does not think that the rites[2] of the G.o.d ought to be received; but still, in her rashness, denies that Bacchus is the progeny of Jupiter; and she has her sisters[3] as partners in her impiety.

The priest had ordered both mistresses and maids, laying aside their employments, to have their b.r.e.a.s.t.s covered with skins, and to loosen the fillets of their hair, and {to put} garlands on their locks, and to take the verdant thyrsi in their hands; and had prophesied that severe would be the resentment of the Deity, {if} affronted. Both matrons and new-married women obey, and lay aside their webs and work-baskets,[4]

and their tasks unfinished; and offer frankincense, and invoke both Bacchus and Bromius,[5] and Lyaeus,[6] and the son of the Flames, and the Twice-Born, and the only one that had two mothers.[7] To these is added {the name of} Nyseus, and the unshorn Thyoneus,[8] and with Lenaeus,[9]

the planter of the genial grape, and Nyctelius,[10] and father Eleleus, and Iacchus,[11] and Evan,[12] and a great many other names, which thou, Liber, hast besides, throughout the nations of Greece. For thine is youth everlasting; thou art a boy to all time, thou art beheld {as} the most beauteous {of all} in high heaven; thou hast the features of a virgin, when thou standest without thy horns. By thee the East was conquered, as far as where swarthy India is bounded by the remote Ganges. Thou {G.o.d}, worthy of our veneration, didst smite Pentheus, and the axe-bearing Lycurgus,[13] sacrilegious {mortals}; thou didst hurl the bodies of the Etrurians into the sea. Thou controllest the neck of the lynxes yoked to thy chariot, graced with the painted reins. The Baccha.n.a.ls and the Satyrs follow {thee}; the drunken old man, too, {Silenus}, who supports his reeling limbs with a staff, and sticks by no means very fast to his bending a.s.s. And wherever thou goest, the shouts of youths, and together the voices of women, and tambourines beaten with the hands, and hollow cymbals resound, and the box-wood {pipe}, with its long bore. The Ismenian matrons ask thee to show thyself mild and propitious, and celebrate thy sacred rites as prescribed.

The daughters of Minyas alone, within doors, interrupting the festival with unseasonable labor,[14] are either carding wool, or twirling the threads with their fingers, or are plying at the web, and keeping the handmaids to their work. One of them, {as she is} drawing the thread with her smooth thumb, says, "While others are idling, and thronging to {these} fanciful rites, let us, whom Pallas, a better Deity, occupies, alleviate the useful toil of our hands with varying discourse; and let us relate by turns to our disengaged ears, for the general {amus.e.m.e.nt}, something each in our turn, that will not permit the time to seem long."

They approve of what she says, and her sisters bid her to be the first to tell her story.

She considers which of many she shall tell (for she knows many a one), and she is in doubt whether she shall tell of thee, Babylonian Dercetis,[15] whom the people of Palestine[16] believe to inhabit the pools, with thy changed form, scales covering thy limbs; or rather how her daughter, taking wings, pa.s.sed her latter years in whitened turrets; or how a Naiad,[17] by charms and too potent herbs, changed the bodies of the young men into silent fishes, until she suffered the same herself. Or how the tree which bore white fruit {formerly}, now bears it of purple hue, from the contact of blood. This {story} pleases her; this, because it was no common tale, she began in manner such as this, while the wool followed the thread:--

"Pyramus and Thisbe, the one the most beauteous of youths,[18] the other preferred before {all} the damsels that the East contained, lived in adjoining houses; where Semiramis is said to have surrounded her lofty city[19] with walls of brick.[20] The nearness caused their first acquaintance, and their first advances {in love}; with time their affection increased. They would have united themselves, too, by the tie of marriage, but their fathers forbade it. A thing which they could not forbid, they were both inflamed, with minds equally captivated. There is no one acquainted with it; by nods and signs, they hold converse. And the more the fire is smothered, the more, when {so} smothered, does it burn. The party-wall, common to the two houses, was cleft by a small c.h.i.n.k, which it had got formerly, when it was built. This defect, remarked by no one for so many ages, you lovers (what does not love perceive?) first found one, and you made it a pa.s.sage for your voices, and the accents of love used to pa.s.s through it in safety, with the gentlest murmur. Oftentimes, after they had taken their stations, Thisbe on one side, {and} Pyramus on the other, and the breath of their mouths had been {mutually} caught by turns, they used to say, 'Envious wall, why dost thou stand in the way of lovers? what great matter were it, for thee to suffer us to be joined with our entire bodies? Or if that is too much, that, at least, thou shouldst open, for the exchange of kisses.

Nor are we ungrateful; we confess that we are indebted to thee, that a pa.s.sage has been given for our words to our loving ears.' Having said this much, in vain, on their respective sides, about night they said, 'Farewell'; and gave those kisses each on their own side, which did not reach the other side.

"The following morning had removed the fires of the night, and the Sun, with its rays, had dried the gra.s.s wet with rime, {when} they met together at the wonted spot. Then, first complaining much in low murmurs, they determine, in the silent night, to try to deceive their keepers, and to steal out of doors; and when they have left the house, to quit the buildings of the city as well: but that they may not have to wander, roaming in the open fields, to meet at the tomb of Ninus,[21]

and to conceal themselves beneath the shade of a tree. There was there a lofty mulberry tree, very full of snow-white fruit, quite close to a cold spring. The arrangement suits them; and the light, seeming to depart {but} slowly, is buried in the waters, and from the same waters the night arises. The clever Thisbe, turning the hinge, gets out in the dark, and deceives her {attendants}, and, having covered her face, arrives at the tomb, and sits down under the tree agreed upon; love made her bold. Lo! a lioness approaches, having her foaming jaws besmeared with the recent slaughter of oxen, about to quench her thirst with the water of the neighboring spring. The Babylonian Thisbe sees her at a distance, by the rays of the moon, and with a trembling foot she flies to a dark cave; and, while she flies, her veil falling from her back, she leaves it behind. When the savage lioness has quenched her thirst with plenteous water, as she is returning into the woods, she tears the thin covering, found by chance without Thisbe herself, with her blood-stained mouth.

"Pyramus, going out later {than Thisbe}, saw the evident footmarks of a wild beast, in the deep dust, and grew pale all over his face. But, as soon as he found her veil, as well, dyed with blood, he said: 'One night will be the ruin of two lovers, of whom she was the most deserving of a long life. My soul is guilty; 'tis I that have destroyed thee, much to be lamented; who bade thee to come by night to places full of terror, and came not hither first. O, whatever lions are lurking beneath this rock, tear my body in pieces, and devour my accursed entrails with ruthless jaws. But it is the part of a coward to wish for death.' He takes up the veil of Thisbe, and he takes it with himself to the shade of the tree agreed on, and, after he has bestowed tears on the well-known garment, he gives kisses {to the same}, and he says, 'Receive, now, a draught of my blood as well!' and then plunges the sword, with which he is girt, into his bowels; and without delay, as he is dying, he draws it out of the warm wound. As he falls on his back upon the ground, the blood spurts forth on high, not otherwise than as when a pipe is burst on the lead decaying,[22] and shoots out afar the liquid water from the hissing flaw, and cleaves the air with its jet.

The fruit of the tree, by the sprinkling of the blood, are changed to a dark tint, and the root, soaked with the gore, tints the hanging mulberries with a purple hue. Behold! not yet having banished her fear, {Thisbe} returns, that she may not disappoint her lover, and seeks for the youth both with her eyes and her affection, and longs to tell him how great dangers she has escaped. And when she observes the spot, and the altered appearance of the tree, she doubts if it is the same, so uncertain does the color of the fruit make her. While she is in doubt, she sees palpitating limbs throbbing upon the b.l.o.o.d.y ground; she draws back her foot, and having her face paler than box-wood,[23] she shudders like the sea, which trembles[24] when its surface is skimmed by a gentle breeze. But, after pausing a time, she had recognized her own lover, she smote her arms, undeserving {of such usage}, and tearing her hair, and embracing the much-loved body, she filled the gashes with her tears, and mingled her {tokens of} sorrow with his blood; and imprinting kisses on his cold features, she exclaimed, 'Pyramus! what disaster has taken thee away from me? Pyramus! answer me; 'tis thy own Thisbe, dearest, that calls thee; hear me, and raise thy prostrate features.'

"At the name of Thisbe, Pyramus raised his eyes, now heavy with death, and, after he had seen her, he closed them again. After she had perceived her own garment, and beheld, too, the ivory {sheath}[25]

without its sword, she said, "Tis thy own hand, and love, that has destroyed thee, ill-fated {youth}! I, too, have a hand bold {enough} for this one purpose; I have love as well; this shall give me strength for the wound. I will follow thee in thy death, and I shall be called the most unhappy cause and companion of thy fate, and thou who, alas!

couldst be torn from me by death alone, shalt not be able, even by death, to be torn from me. And you, O most wretched parents of mine and his, be but prevailed upon, in this one thing, by the entreaties of us both, that you will not deny those whom their constant love {and} whom their last moments have joined, to be buried in the same tomb. But thou, O tree, which now with thy boughs dost overshadow the luckless body of {but} one, art fated soon to cover {those} of two. Retain a token of {this our} fate, and ever bear fruit black and suited for mourning, as a memorial of the blood of us two.' {Thus} she said; and having fixed the point under the lower part of her breast, she fell upon the sword, which still was reeking with his blood.

"Her prayers, however, moved the G.o.ds, {and} moved their parents. For the color of the fruit, when it has fully ripened, is black;[26] and what was left of them, from the funeral pile, reposed in the same urn."

[Footnote 1: _Minyas._--Ver. 1. Alcithoe was the daughter of Minyas, who, according to some, was the son of Orchomenus, according to others, his father. Pausanias says that the Botians, over whom he reigned, were called 'Minyae' from him; but he makes no allusion to the females who are here mentioned by Ovid.]

[Footnote 2: _Rites._--Ver. 1. 'Orgia:' this was the original name of the Dionysia, or festival of Bacchus; but in time the word came to be applied to any occasion of festivity.]

[Footnote 3: _Her sisters._--Ver. 3. The names of the sisters of Alcithoe, according to Plutarch, were Aristippe and Leucippe. The names of the three, according to aelian, were Alcathoe, Leucippe, and Aristippe, who is sometimes called Arsinoe. The latter author says, that the truth of the case was, that they were decent women, fond of their husbands and families, who preferred staying at home, and attending to their domestic concerns, to running after the new rites; on which it was said, by their enemies, that Bacchus had punished them.]

[Footnote 4: _Work-baskets._--Ver. 10. The 'calathus,' which was called by the Greeks ???a???, ?a?a??s???, and t??a???, generally signifies the basket in which women placed their work, and especially the materials used for spinning. They were generally made of osiers and reeds, but sometimes of more valuable materials, such as silver, perhaps in filagree work. 'Calathi'

were also used for carrying fruits and flowers. Virgil (Ecl. v. l.

71) speaks of cups for holding wine, under the name of 'Calathi.']

[Footnote 5: _Bromius._--Ver. 11. Bacchus was called Bromius, from ???, 'to cry out,' or 'shout,' from the yells and noise made by his worshippers, whose peculiar cries were, ???? ????e, ? ?a??e, ?? ????e, ???? sa??. 'Evoe, Bacche! O, Iacche! Io, Bacche! Evoe sabae!']

[Footnote 6: _Lyaeus._--Ver. 11. Bacchus was called Lyaeus, from the Greek word, ??e??, 'to loosen,' or 'relax,' because wine dispels care.]

[Footnote 7: _That had two mothers._--Ver. 12. The word 'bimater'

seems to have been fancied by Ovid as an appropriate epithet for Bacchus, Jupiter having undertaken the duties of a mother for him, in the latter months of gestation.]

[Footnote 8: _Thyoneus._--Ver. 13. Bacchus was called Thyoneus, either from Semele, his mother, one of whose names was Thyone, or from the Greek, ??e??, 'to be frantic,' from which origin the Baccha.n.a.ls also received their name of Thyades.]

[Footnote 9: _Lenaeus._--Ver. 14. From the Greek word ?????, 'a wine-press.']

[Footnote 10: _Nyctelius._--Ver. 15. From the Greek word ???, 'night,' because his orgies were celebrated by night. Eleleus is from the shout, or 'huzza' of the Greeks, which was e?e?e?.]

[Footnote 11: _Iacchus._--Ver. 15. From the Greek ?a??, 'clamor,'

or 'noise.']

[Footnote 12: _Evan._--Ver. 15. From the exclamation, ????, or 'Evoe' which the Baccha.n.a.ls used in performing his orgies.]

[Footnote 13: _Lycurgus._--Ver. 22. He was a king of Thrace, who having slighted the worship of Bacchus, was afflicted with madness, and hewed off his own legs with a hatchet, and, according to Apollodorus, mistaking his own son Dryas for a vine, destroyed him with the same weapon.]

[Footnote 14: _Unseasonable labor._--Ver. 32. 'Minerva;' the name of the G.o.ddess Minerva is here used for the exercise of the art of spinning, of which she was the patroness. The term 'intempestiva'

is appropriately applied, as the arts of industry and frugality, which were first invented by Minerva, but ill accorded with the idle and vicious mode of celebrating the festival of Bacchus.]

[Footnote 15: _Dercetis._--Ver. 45. Lucian, speaking of Dercetis, or Derceto, says, 'I have seen in Phnicia a statue of this G.o.ddess, of a very singular kind. From the middle upwards, it represents a woman, but below it terminates in a fish. The statue of her, which is shown at Hieropolis, represents her wholly as a woman.' He further says, that the temple of this last city was thought by some to have been built by Semiramis, who consecrated it not to Juno, as is generally believed, but to her own mother, Derceto. Atergatis was another name of this G.o.ddess. She was said, by an illicit amour, to have been the mother of Semiramis, and in despair, to have thrown herself into a lake near Ascalon, on which she was changed into a fish.]

[Footnote 16: _Palestine._--Ver. 46. Palaestina, or Philistia, in which Ascalon was situate, was a part of Syria, lying in its south-western extremity.]

[Footnote 17: _How a Naiad._--Ver. 49. The Naiad here mentioned is supposed to have been a Nymph of the Island of the Sun, called also Nosola, between Taprobana (the modern Ceylon) and the coast of Carmania (perhaps Coromandel), who was in the habit of changing such youths as fell into her hands into fishes. As a reward for her cruelty, she herself was changed into a fish by the Sun.]

[Footnote 18: _Most beauteous of youths._--Ver. 55. Clarke translates 'juvenum pulcherrimus alter,' 'one of the most handsome of all the young fellows.']

[Footnote 19: _Her lofty city._--Ver. 57. The magnificence of ancient Babylon has been remarked by many ancient writers, from Herodotus downwards. Its walls are said to have been 60 miles in compa.s.s, 87 feet in thickness, and 350 feet in height.]

[Footnote 20: _Walls of brick._--Ver. 58. The walls were built by Semiramis of bricks dried in the sun, cemented together with layers of bitumen.]

[Footnote 21: _The tomb of Ninus._--Ver. 88. According to Diodorus Siculus, the sepulchre of Ninus, the first king of Babylon, was ten stadia in length, and nine in depth; it had the appearance of a vast citadel, and was at a considerable distance from the city of Babylon. Commentators have expressed some surprise that Ovid here uses the word 'busta,' for 'tomb,' as the place of meeting for these chaste lovers, as the prost.i.tutes of Rome used to haunt the 'busta,' or 'tombs;' whence they obtained the epithet of 'bustuariae.']

[Footnote 22: _The lead decaying._--Ver. 122. 'Fistula' here means 'a water-pipe.' Vitruvius speaks of three methods of conveying water; by channels of masonry, earthen pipes, and leaden pipes.

The latter were smaller, and more generally used; to them reference is here made. They were formed by bending plates of lead into a form, not cylindrical, but the section of which was oblong, and tapering towards the top like a pear. The description here given, though somewhat homely, is extremely natural, and, as frequent experience shows us, depicts the results when the soldering of a water-pipe has become decayed.]

[Footnote 23: _Paler than box-wood._--Ver. 134. From the light color of boxwood, the words 'buxo pallidiora,' 'paler than boxwood,' became a proverbial expression among the Romans.]