Book I

. El. 1. l. 83. and note.]

[Footnote 42: _Pleuronian._--Ver. 494. Pleuron was a town of Ætolia, adjoining to Epirus.]

[Footnote 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.]

[Footnote 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.]

[Footnote 45: _Messapian._--Ver. 513. Messapia was a name given to a part of Calabria, from its king Messapus, who aided Turnus against Æneas.]

EXPLANATION.

Latinus having been told by an oracle that a foreign prince should come into his country and marry his daughter Lavinia, received Æneas hospitably, and formed an alliance with him, promising him his daughter in marriage; on which Turnus, who was the nephew of Amata, his wife, and to whom Lavinia was betrothed, declared war against Æneas.

The ancient historians tell us, that, on returning from the siege of Troy, Diomedes found that his throne had been usurped by Cyllabarus, who had married his wife Ægiale. Not having sufficient forces to dispossess the intruder, he sought a retreat in Italy, where he built the city of Argyripa, or Argos Hippium. Diomedes having married the daughter of Daunus, quarrelled with his father-in-law, and was killed in fight; on which his companions fled to an adjacent island, which, from his name, was called Diomedea. It was afterwards reported, that on their flight they were changed into birds, and that Venus inflicted this punishment, in consequence of Diomedes having wounded her at the siege of Troy. Of this story a confused version is here presented by Ovid, who makes the transformation to take place in the lifetime of Diomedes. It is supposed that the fact of the island being the favourite resort of swans and herons, facilitated this story of their transformation. Pliny and Solinus add to this marvellous account by stating, that these birds fawned upon all Greeks who entered the island, and fled from the people of all other nations. Ovid says that the birds resembled swans, while other writers thought them to be herons, storks, or falcons.

The ancient authors are utterly silent as to the rude shepherd who was changed into a wild olive, but the story was probably derived by Ovid from some local tradition.

FABLES IX. AND X. [XIV.527-608]

Turnus sets fire to the fleet of Æneas: but Cybele transforms the ships into sea Nymphs. After the death of Turnus, his capital, Ardea, is burnt, and a bird arises out of the flames. Venus obtains of Jupiter that her son, after so many heroic deeds, shall be received into the number of the Gods.

When the ambassador had returned thence, bringing word that the Ætolian arms had been refused them, the Rutulians carried on the warfare prepared for, without their forces; and much blood was shed on either side. Lo! Turnus bears the devouring torches against the {ships}, fabrics of pine; and those, whom the waves have spared, are {now} in dread of fire. And now the flames were burning the pitch and the wax, and the other elements of flame, and were mounting the lofty mast to the sails, and the benches of the curved ships were smoking; when the holy Mother of the Gods, remembering that these pines were cut down on the heights of Ida, filled the air with the tinkling of the clashing cymbal, and with the noise of the blown boxwood {pipe}. Borne through the yielding air by her harnessed lions, she said: “Turnus, in vain dost thou hurl the flames with thy sacrilegious right hand; I will save {the ships}, and the devouring flames shall not, with my permission, burn a portion, and the {very} limbs of my groves.”

As the Goddess speaks, it thunders; and following the thunder, heavy showers fall, together with bounding hailstones; the brothers, sons of Astræus, arouse both the air and the swelling waves with sudden conflicts, and rush to the battle. The genial Mother, using the strength of one of these, first bursts the hempen cables of the Phrygian fleet, and carries the ships headlong, and buries them beneath the ocean. Their hardness being now softened, and their wood being changed into flesh, the crooked sterns are changed into the features of the head; the oars taper off in fingers and swimming feet; that which has been so before, is {still} the side; and the keel, laid below in the middle of the ship, is changed, for the purposes of the back bone. The cordage becomes soft hair, the yards {become} arms. Their colour is azure, as it was before. As Naiads of the ocean, with their virgin sports they agitate those waves, which before they dreaded; and, born on the rugged mountains, they inhabit the flowing sea; their origin influences them not. And yet, not forgetting how many dangers they endured on the boisterous ocean, often do they give a helping hand to the tossed ships; unless any one is carrying men of the Grecian race.

Still keeping in mind the Phrygian catastrophe, they hated the Pelasgians; and, with joyful countenances, they looked upon the fragments of the ship of him of Neritos; and with pleasure did they see the ship of Alcinoüs[46] become hard upon the breakers, and stone growing over the wood.

There is a hope that, the fleet having received life in the form of sea Nymphs, the Rutulian may desist from the war through fear, on account of this prodigy. He persists, {however}, and each side has {its own} Deities;[47] and they have courage, equal to the Gods. And now they do not seek kingdoms as a dower, nor the sceptre of a father-in-law, nor thee, virgin Lavinia, but {only} to conquer; and they wage the war through shame at desisting. At length, Venus sees the arms of her son victorious, and Turnus falls; Ardea falls, which, while Turnus lived, was called ‘the mighty.’ After ruthless flames consumed it, and its houses sank down amid the heated embers, a bird, then known for the first time, flew aloft from the midst of the heap, and beat the ashes with the flapping of its wings. The voice, the leanness, the paleness, and every thing that befits a captured city, and the very name of the city, remain in that {bird}; and Ardea itself is bewailed by {the beating of} its wings.

And now the merit of Æneas had obliged all the Deities, and Juno herself, to put an end to their former resentment; when, the power of the rising Iülus being now well established, the hero, the son of Cytherea, was ripe for heaven, Venus, too, had solicited the Gods above; and hanging round the neck of her parent had said: “My father, {who hast} never {proved} unkind to me at any time, I beseech thee now to be most indulgent {to me}; and to grant, dearest {father}, to my Æneas, who, {born} of my blood, has made thee a grandsire, a godhead, {even} though of the lowest class; so that thou only grant him one. It is enough to have once beheld the unsightly realms, {enough} to have once passed over the Stygian streams.” The Gods assented; nor did his royal wife keep her countenance unmoved; {but}, with pleased countenance, she nodded assent. Then her father said; “You are worthy of the gift of heaven; both thou who askest, and he, for whom thou askest: receive, my daughter, what thou dost desire.” {Thus} he decrees. She rejoices, and gives thanks to her parent; and, borne by her harnessed doves through the light air, she arrives at the Laurentine shores; where Numicius,[48] covered with reeds, winds to the neighbouring sea with the waters of his stream. Him she bids to wash off from Æneas whatever is subject to death, and to bear it beneath the ocean in his silent course.

The horned {river} performed the commands of Venus; and with his waters washed away from Æneas whatever was mortal, and sprinkled him. His superior essence remained. His mother anointed his body {thus} purified with divine odours, and touched his face with ambrosia, mingled with sweet nectar, and made him a God. Him the people of Quirinus, called Indiges,[49] and endowed with a temple and with altars.

[Footnote 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.]

[Footnote 47: _Its own Deities._--Ver. 568. The Trojans were aided by Venus, while Juno favoured the Rutulians.]

[Footnote 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.]

[Footnote 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.]

EXPLANATION.

It is asserted by some writers, that when the ships of Æneas were set on fire by Turnus, a tempest arose, which extinguished the flames; on which circumstance the story here related by Ovid was founded. Perhaps Virgil was the author of the fiction, as he is the first known to have related it, and is closely followed by Ovid in the account of the delivery of the ships.

The story of the heron arising out of the flames of Ardea seems to be founded on a very simple fact. It is merely a poetical method of accounting for the Latin name of that bird, which was very plentiful in the vicinity of the city of Ardea, and, perhaps, thence derived its name of ‘ardea.’ The story may have been the more readily suggested to the punning mind of Ovid, from the resemblance of the Latin verb ‘ardeo,’ signifying ‘to burn,’ to that name.

Some of the ancient authors say, that after killing Turnus and marrying Lavinia, Æneas was killed in battle with Mezentius, after a reign of three years, leaving his wife pregnant with a son, afterwards known by the name of Sylvius. His body not being found after the battle, it was given out that his Goddess mother had translated him to heaven, and he was thenceforth honoured by the name of Jupiter Indiges.

FABLE XI. [XIV.609-697]

Vertumnus, enamoured of Pomona, assumes several shapes for the purpose of gaining her favour; and having transformed himself into an old woman, succeeds in effecting his object.

From that time Alba and the Latin state were under the sway of Ascanius with the two names;[50] Sylvius[51] succeeded him; sprung of whom, Latinus had a renewed name, together with the ancient sceptre. Alba succeeded the illustrious Latinus; Epitos {sprang} from him; {and} next to him {were} Capetus, and Capys; but Capys was the first {of these}. Tiberinus received the sovereignty after them; and, drowned in the waves of the Etrurian river, he gave his name to the stream. By him Remulus and the fierce Acrota were begotten; Remulus, {who was} the elder, an imitator of the lightnings, perished by the stroke[52] of a thunder-bolt. Acrota, more moderate than his brother {in his views}, handed down the sceptre to the valiant Aventinus, who lies buried on the same mount over which he had reigned; and to that mountain he gave his name. And now Proca held sway over the Palatine nation.

Under this king Pomona lived; than her, no one among the Hamadryads of Latium more skilfully tended her gardens, and no one was more attentive to the produce of the trees; thence she derives her name. She {cares} not {for} woods, or streams; {but} she loves the country, and the boughs that bear the thriving fruit. Her right hand is not weighed down with a javelin, but with a curved pruning-knife, with which, at one time she crops the {too} luxuriant shoots, and reduces the branches that straggle without order; at another time, she is engrafting the sucker in the divided bark, and is {so} finding nourishment for a stranger nursling. Nor does she suffer them to endure thirst; she waters, too, the winding fibres of the twisting root with the flowing waters. This is her delight, this her pursuit; and no desire has she for love. But fearing the violence of the rustics, she closes her orchard within {a wall}, and both forbids and flies from the approach of males.

What did not the Satyrs do, a youthful crew expert at the dance, and the Pans with their brows wreathed with pine, and Sylvanus, ever more youthful than his years, and the God who scares the thieves either with his pruning-hook or with his groin, in order that they might gain her? But yet Vertumnus exceeded even these in his love, nor was he more fortunate than the rest. O! how often did he carry the ears of corn in a basket, under the guise of a hardy reaper; and he was the very picture of a reaper! Many a time, having his temples bound with fresh bay, he would appear to have been turning over the mowed grass. He often bore a whip in his sturdy hand, so that you would have sworn that he had that instant been unyoking the wearied oxen. A pruning-knife being given him, he was a woodman, and the pruner of the vine. {Now} he was carrying a ladder, {and} you would suppose he was going to gather fruit. {Sometimes} he was a soldier, with a sword, {and sometimes} a fisherman, taking up the rod; in fact, by means of many a shape, he often obtained access for himself, that he might enjoy the pleasure of gazing on her beauty.

He, too, having bound his brows with a coloured cap,[53] leaning on a stick, with white hair placed around his temples, assumed the shape of an old woman, and entered the well-cultivated gardens, and admired the fruit; and he said, “So much better off {art thou}!” and {then} he gave her, thus commended, a few kisses, such as no real old woman {ever} could have given; and stooping, seated himself upon the grass, looking up at the branches bending under the load of autumn. There was an elm opposite, widely spread with swelling grapes; after he had praised it, together with the vine united {to it}, he said, “{Aye}, but if this trunk stood unwedded,[54] without the vine, it would have nothing to attract beyond its leaves; this vine, too, while it finds rest against the elm, joined to it, if it were not united to it, would lie prostrate on the ground; {and} yet thou art not influenced by the example of this tree, and thou dost avoid marriage, and dost not care to be united. I {only} wish that thou wouldst desire it: Helen would not {then} be wooed by more suitors, nor she who caused the battles of the Lapithæ, nor the wife of Ulysses, {so} bold against the cowards. Even now, while thou dost avoid them courting thee, and dost turn away in disgust, a thousand suitors desire thee; both Demigod and Gods, and the Deities which inhabit the mountains of Alba.

“But thou, if thou art wise, {and} if thou dost wish to make a good match, and to listen to an old woman, (who loves thee more than them all, and more than thou dost believe) despise a common alliance, and choose for thyself Vertumnus, as the partner of thy couch; and take me as a surety {for him}. He is not better known, even to himself, than he is to me. He is not wandering about, straying here and there, throughout all the world; these spots only does he frequent; and he does not, like a great part of thy wooers, fall in love with her whom he sees last. Thou wilt be his first and his last love, and to thee alone does he devote his life. Besides, he is young, he has naturally the gift of gracefulness, he can readily change himself into every shape, and he will become whatever he shall be bidden, even shouldst thou bid him be everything. {And} besides, have you {not both} the same tastes? Is {not} he the first to have the fruits which are thy delight? and does he {not} hold thy gifts in his joyous right hand? But now he neither longs for the fruit plucked from the tree, nor the herbs that the garden produces, with their pleasant juices, nor anything else, but thyself. Have pity on his passion! and fancy that he who wooes thee is here present, pleading with my lips; fear, too, the avenging Deities, and the Idalian {Goddess}, who abhors cruel hearts, and the vengeful anger of her of Rhamnus.[55]

“And that thou mayst the more stand in awe of them, (for old age has given me the opportunity of knowing many things) I will relate some facts very well known throughout all Cyprus, by which thou mayst the more easily be persuaded and relent.”

[Footnote 50: _The two names._--Ver. 609. The other name of Ascanius was Iülus. Alba Longa was built by Ascanius.]

[Footnote 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,

##