Ovid | Richibi's Weblog

“Metamorphoses” (The Giants’ War, XI) – Ovid

“Neptune and Triton“ (1620 – 1622)

____________

When Jupiter, surveying Earth from high,
Beheld it in a lake of water lie,
That where so many millions lately liv’d,
But two, the best of either sex, surviv’d;
He loos’d the northern wind;

the new world begins

fierce Boreas flies
To puff away the clouds, and purge the skies:
Serenely, while he blows, the vapours driv’n,
Discover Heav’n to Earth, and Earth to Heav’n.

Boreas, ruler of the northern wind, as in

aurora borealis, at the instigation of the

officiating Jupiter, disperses the clouds,

drives away the vapours, allowing Heav’n

to see ***Earth, and Earth*** to see Heav’n,

nothing between the earth and the

clear blue sky

The billows fall, while Neptune lays his mace
On the rough sea, and smooths its furrow’d face.

while ***billows fall*, gusts of boreal wind,**

Neptune, god of the Sea, as well and

simultaneously in the service of Jupiter,

smooths the surface of the water by

laying his mace, a club with spikes,

upon it, to still the unruly waves

Already Triton, at his call, appears
Above the waves;

Triton, son of Neptune, also a sea deity

a Tyrian robe he wears;

Tyrian, of Tyre, a city in what is now

Lebanon, but was then Phoenicia, it

was famous at the time for its cloth

of a particular colour, Tyrian purple

Tyre is one of the oldest continuously

inhabited cities in the world

And in his hand a crooked trumpet bears.

Triton is characteristically depicted

with a conch shell, a crooked trumpet

The soveraign bids him peaceful sounds inspire,
And give the waves the signal to retire.

[t]he soveraign, or sovereign, is none

other than Neptune, his father

His writhen shell he takes; whose narrow vent
Grows by degrees into a large extent,

writhen, twisted, contorted, as is typical

of a conch shell, which grows from

where one blows into it, by degrees,

towards the much larger opening from

which the sound emanates

Then gives it breath; the blast with doubling sound,
Runs the wide circuit of the world around:

Triton blows into the conch, gives it

breath, the blast [ ] *doubling [the]***

sound, resounding, reverberating,

the world around, the world over

The sun first heard it, in his early east,
And met the rattling ecchos in the west.
The waters, listning to the trumpet’s roar,
Obey the summons, and forsake the shore.

the waters begin to recede

R ! chard

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“Metamorphoses” (The Giants’ War, X) – Ovid

“Deucalion and Pyrrha Praying before the Statue of the Goddess Themis“ (c.1542)

_____

A mountain of stupendous height there stands
Betwixt th’ Athenian and Boeotian lands,

Boetia was, and still is, a region of

Central Greece, its largest city is,

and was, Thebes, a major rival in

ancient times of Athens

The bound of fruitful fields, while fields they were,

bound, boundary, the fruitful fields

within a certain limited area, between

But then a field of waters did appear:

Parnassus is its name; whose forky rise
Mounts thro’ the clouds, and mates the lofty skies.

Parnassus is a mountain in Central

Greece, however forky, however

forked, craggy, uneven, sacred

especially to Apollo, god of too

many things to list here, and the

site, at Delphi, on its south-western

slope, of his Oracle, famous for

being consulted on a variety of

matters, from personal to affairs

of state, its high priestess was

believed to incarnate the very

voice of Apollo

Parnassus was also the home,

incidentally, of the Muses, goddesses

in their own right, of the several arts,

who ministered to Apollo

High on the summit of this dubious cliff,
Deucalion wafting, moor’d his little skiff.

Deucalion is the Abrahamic Noah‘s

counterpart, sole survivor, with his

wife Pyrrha, of the flood

the cliff is dubious because the

mountain is still deep in water,

its summit precarious yet

He with his wife were only left behind
Of perish’d Man; they two were human kind.

they two alone were left of humankind,

of perish’d Man

The mountain nymphs, and Themis they adore,

Themis, goddess of Divine Justice

And from her oracles relief implore.

Deucalion and Pyrrha pray to Themis

at Delphi, its first high priestess, hungry

**for, and heedful of, her oracles, counsel**

The most upright of mortal men was he;
The most sincere, and holy woman, she.

a chance at a new world

R ! chard

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“Metamorphoses” (The Giants’ War, IX) – Ovid

“The Nereids“ (1886)

_______

once the water begins to everywhere

oferflow, humans are left to somehow

find shelter, or perish

One climbs a cliff; one in his boat is born:

born here should be our 21st Century

***borne*, as in carried away, past participle**

of the verb to bear, to transport, a

combination, incidentally, of verb forms,

and divergent spellings, we’ve seen

And ploughs above, where late he sow’d his corn.

ploughs, in the line above, deftly plays

with a double meaning, to plough as in

to struggle through, and to plough as

in to work a field, the struggle is through

water this time, however, not through

grassland

Others o’er chimney-tops and turrets row,
And drop their anchors on the meads below:

meads, meadows

Or downward driv’n, they bruise the tender vine,
Or tost aloft, are knock’d against a pine.

tossed, or tost, upon the waves, people

are thrown about indiscriminately, some

against things that they break, bruise,

***the tender vine*, for instance, others**

against things that break them, the

pine[s], all order, in the chaos, having

been subverted

And where of late the kids had cropt the grass,

kids, baby goats

The monsters of the deep now take their place.

monsters of the deep, creepy things

that lurk beneath the waves, now

graze where earlier there’d been

pasture, baby goats

Insulting Nereids on the cities ride,

Nereids, sea nymphs, daughters of Nereus

and Doris, god and goddess themselves,

of water, fifty of them, one brother, Nerites,

all often accompanying Poseidon, supreme

ruler of the Sea, Neptune‘s Greek

counterpart

the Nereids were especially known, in later,

less turbulent times, to come to the aid of

sailors

And wond’ring dolphins o’er the palace glide.

wond’ring, would be wandering, as

in to roam aimlessly, but one can

hear rustling, in the background of

that unconventional spelling, the

idea of dolphins wide-eyed,

marvelling, filled with wonder, at

this new, palatial, environment

On leaves, and masts of mighty oaks they brouze;

brouze, browse, or the more familiar,

graze, said of animals who eat grass,

whereas those who browse, or brouze,

eat leaves, shrubbery, greens which

grow higher up

And their broad fins entangle in the boughs.

the fins of dolphins become entangled

in the branches, boughs, of trees

The frighted wolf now swims amongst the sheep;

wolf and sheep, cast asunder, much

like, above, man at the mercy of the

pine, or the tender vine, all equals

in their overriding fight for survival

The yellow lion wanders in the deep:

the deep, the water

His rapid force no longer helps the boar:

earlier inherent skills have been

rendered irrelevant

The stag swims faster, than he ran before.
The fowls, long beating on their wings in vain,
Despair of land, and drop into the main.

the main, the ocean

Now hills, and vales no more distinction know;

the water has flattened all horizons

And levell’d Nature lies oppress’d below.

Nature, distinct from water here,

now lies below the water’s surface

The most of mortals perish in the flood:
The small remainder dies for want of food.

if Ovid remains to tell the tale, one

must suppose that this story must,

however relatively, have a happy

ending

stay tuned

R ! chard

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“Metamorphoses” (The Giants’ War, VII) – Ovid

**“The Garden of Earthly Delights“ (1510 – 1515)**

__________

Nor from his patrimonial Heaven alone
Is Jove content to pour his vengeance down;

let me say something about Heaven

here, a concept that is quite different

from the earlier Ancient Greek and

Roman understanding of the term,

was it, for that matter, even a term

then, of the Ancients, that would’ve

meant nothing other to them than

the blue sky above, not at all an

area reached by extraterrestrial

transcendence

the abode of the gods and goddesses

at the time of Ovid was Mount Olympus,

and had been for centuries, much closer

to the earth than the more ethereal home

we imagine of the gods today, every one

of them, however professedly uniquely

supreme, otherworldly

all gods, note, no goddesses, what’s up

with that, I’ve long wondered

the Underworld was for the Ancients

the dwelling place of the departed,

somewhere deep beneath the earth,

or at the very ends of all the seas,

never totally beyond the very

cosmos, as our prevailing faiths

now uniformly preach

the image of Heaven, Hell, and

Purgatory for that matter, that last

a completely Catholic invention – to

account for the salvation, however

partial, of innocent souls deprived

of Heaven for not having been

christened, though not able yet, at

so early an age, to have sinned –

was pretty well codified by Dante

in the 14th Century in his

**masterpiece, The Divine Comedy,**

a daunting, but profoundly

illuminating read, which has

shaped our impression of these

several possible afterlives ever

since

this particular translation, however

magisterial, but crafted after over a

thousand years of Catholic cultural

domination, cannot avoid the impact

of the Catholic understanding of

Heaven

neither, now, can we, for that matter,

intimately imbued as we are with

the binding faiths of our relatively

more recent forebears

be therefore perspicacious

Aid from his brother of the seas he craves,
To help him with auxiliary waves.

later, we’ll learn that Jove’s brother

of the seas is Neptune, god of all

aqueous things

The watry tyrant calls his brooks and floods,
Who rowl from mossie caves (their moist abodes);

rowl, or roil, upset

mossie, mossy

And with perpetual urns his palace fill:
To whom in brief, he thus imparts his will.

Neptune is stockpiling water, with

the help of his conforming waterways

Small exhortation needs;

no time, in other words, no need,

to do much coaxing, much

exhortation

your pow’rs employ:

use, put into action, or employ,

your pow’rs

And this bad world, so Jove requires, destroy.

Jove, god of gods, is here commanding,

authorizing, orchestrating

Let loose the reins to all your watry store:
Bear down the damms, and open ev’ry door.

The floods

will inexorably follow

stay tuned

R ! chard

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“Metamorphoses” (The Giants’ War, IV) – Ovid

_______

having already warned his court of Lycaon’s

excesses, Jove instructs his deities to

Cancel your pious cares; already he
Has paid his debt to justice, and to me.

job accomplished

Yet what his crimes, and what my judgments were,
Remains for me thus briefly to declare.

let me tell you briefly, however, how

I came about it, Jove confides

The clamours of this vile degenerate age,
The cries of orphans, and th’ oppressor’s rage,
Had reach’d the stars:

he tells them

I will descend, said I,
In hope to prove this loud complaint a lye.

in order to prove that these clamours

stood for nothing, this loud complaint

a lye, or lie, he would, Jove explains,

descend to Earth in order to investigate

Disguis’d in humane shape, I travell’d round
The world, and more than what I heard, I found.

from his travels around the world,

his proofs, Jove claims, were mostly

personally obtained, rather than

having been merely hearsay

humane here, note, is an archaic

spelling of human

O’er Maenalus I took my steepy way,

Mount Maenalus, Latin for Mainalo, was

a mountain in Ancient Greece, sacred,

incidentally, to the god Pan, god of

rusticity, undomesticated nature

By caverns infamous for beasts of prey:

beasts of prey, note, would not have

been unexpected in Pan‘s territory

Then cross’d Cyllene, and the piny shade
More infamous, by curst Lycaon made:

Mount Cyllene, or Kyllini, is again a

mountain in Ancient Greece, this one

sacred to the god Hermes, god of

messages, communication, travellers,

speedy deliveries

what Lycaon did to make the piny shade

of Mount Cyllene more infamous, I’m

afraid I haven’t been able to ferret out

Dark night had cover’d Heaven, and Earth, before
I enter’d his unhospitable door.

nighttime permeates Jove’s arrival in

this new, and unfamiliar, unhospitable,

environment

Just at my entrance, I display’d the sign
That somewhat was approaching of divine.

as he entered this unfamiliar place,

Jove says, he display’d the sign of

his divinity, but one only approaching

of divine, he specifies, a subtle sign,

something merely suggestive

The prostrate people pray; the tyrant grins;

[t]he prostrate people get it, prostrate,

face down in reverence or submission,

Lycaon, the tyrant, however, doesn’t

And, adding prophanation to his sins,

prophanation, profanation

I’ll try, said he, and if a God appear,
To prove his deity shall cost him dear.

Lycaon challenges the god, any god,

to, should he appear, prove his divinity,

goddesses, surely also, would’ve been

similarly confronted, otherwise any

impostor would grievously suffer

‘Twas late; the graceless wretch my death prepares,
When I shou’d soundly sleep, opprest with cares:

while Jove sleeps, giving respite to

his cares, Lycaon plots his murder

This dire experiment he chose, to prove
If I were mortal, or undoubted Jove:

[t]his, or what is to follow, Jove points out, is

the method Lycaon had already decided he

would try out to determine Jove’s undoubted,

or indubitable, divinity

But first he had resolv’d to taste my pow’r;

the test

Not long before, but in a luckless hour,
Some legates, sent from the Molossian state,
Were on a peaceful errand come to treat:

legates, ambassadors

the Molossians, a tribe of Ancient

Greece come to peacefully confer

with Lycaon

Of these he murders one, he boils the flesh;
And lays the mangled morsels in a dish:
Some part he roasts; then serves it up, so drest,
And bids me welcome to this humane feast.

humane here again is an olden form

of human, as in they were feasting

on human flesh

Mov’d with disdain, the table I o’er-turn’d;
And with avenging flames, the palace burn’d.

Jove thunders, see above

The tyrant in a fright, for shelter gains
The neighb’ring fields, and scours along the plains.

Lycaon has realized that this guest is

indeed a god

Howling he fled, and fain he wou’d have spoke;
But humane voice his brutal tongue forsook.

fain, or most willingly

again here humane means human,

Lycaon could no longer speak in a

human voice

About his lips the gather’d foam he churns,
And, breathing slaughters, still with rage he burns,

though his voice and lips begin to be

affected, Lycaon continues through

this channel to fume, rage, breath[e]

slaughters

But on the bleating flock his fury turns.

but his anger, his fury, is now directed

towards flocks of bleating sheep

His mantle, now his hide, with rugged hairs
Cleaves to his back; a famish’d face he bears;
His arms descend, his shoulders sink away
To multiply his legs for chase of prey.

the metamorphosis of Lycaon has

begun, he wears a hide instead of

a mantle, an overgarment, his back

becomes hairy, his arms become

**legs as his shoulders sink away,**

a transformation appropriate to

hunt prey

He grows a wolf, his hoariness remains,

hoariness, the condition of being

old and grey, a remnant of his

earlier human self

And the same rage in other members reigns.
His eyes still sparkle in a narr’wer space:
His jaws retain the grin, and violence of his face

Lycaon’s members, or limbs, rage,

or exhibit fury

his eyes become narrower

Lycaon has turned into a wolf

R ! chard

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“Metamorphoses” (The Giants’ War, III) – Ovid

“Charon Carries Dead Souls across the River Styx” (1861)

____________

Jove, god of Thunder, speaks

I was not more concern’d in that debate
Of empire, when our universal state
Was put to hazard, and the giant race
Our captive skies were ready to imbrace:

I was not especially disturbed, Jove says,

when the state of our universe was

challenged, or ***debate[d]*, when the giants**

tried to usurp our territory, were ready to

imbrace, or embrace, take on, our

vulnerable, [o]ur captive, skies

For tho’ the foe was fierce, the seeds of all
Rebellion, sprung from one original;

because the enemy, then, the adversary,

came from the one original source, its

however manifold predations, its

however myriad desecrations, would’ve

been identifiable to Jove, not foreign, not

unmanageable, he would’ve recognized

the black sheep of the Olympian family,

the giants

Now, wheresoever ambient waters glide,
All are corrupt, and all must be destroy’d.

ambient, nearby, related, infected, corrupt,

all has been corrupted

Let me this holy protestation make,
By Hell, and Hell’s inviolable lake,

here’s another anachronism, for Hell wouldn’t’ve

been even a concept in the era of Ovid, where

the Underworld, and Hades, entirely different

afterworlds, would’ve prevailed, areas of

persistent gloom and shade, see Homer here,

for instance, or Virgil

the Underworld of the ancient world was

surrounded by five rivers, Hell’s inviolable

lake, the most famous of which was the

river Styx

in the Divine Comedy, Dante updates this

watery boundary for his own 14th Century

readers, and makes it the passageway to

the fifth circle of Hell, where Charon

remains, after even over a thousand

years, the very same ferryman

nor was there either any of our present

conception of Heaven, Heaven would’ve

been Olympus then, the exclusive domain

of the Gods, either Greek or Roman

I try’d whatever in the godhead lay:

Jove says, I tried everything a god

could use

But gangren’d members must be lopt away,
Before the nobler parts are tainted to decay.

you’ve got to lop[ ] away, cut off, the bad

parts before they infect the more vital

components of the body

There dwells below, a race of demi-gods,
Of nymphs in waters, and of fawns in woods:
Who, tho’ not worthy yet, in Heav’n to live,
Let ’em, at least, enjoy that Earth we give.

not all beings are corrupt, but nymphs

and fawns, innocents, Jove pleads,

should be given consideration on

Earth, if they be not yet worthy of the

majesty **of Heav’n, and granted earthly**

areas of enjoyment in the confines of

their forsaken place

Can these be thought securely lodg’d below,
When I my self, who no superior know,
I, who have Heav’n and Earth at my command,
Have been attempted by Lycaon’s hand?

if Lycaon could attack me, Jove, god

of Thunder, asks, how can these

innocents, nymphs, fawns, ever be

safe

At this a murmur through the synod went,
And with one voice they vote his punishment.

the punishment of Lycaon, which we’ll

soon encounter

Thus, when conspiring traytors dar’d to doom
The fall of Caesar, and in him of Rome,
The nations trembled with a pious fear;
All anxious for their earthly Thunderer:

Thus, or in a similar manner, did the nations

of the earth tremble when Caesar, their

earthly Thunderer, was assassinated

nations, incidentally, is another anachronism,

nations didn’t appear on earth until the

18th Century, with the French Revolution

Nor was their care, o Caesar, less esteem’d
By thee, than that of Heav’n for Jove was deem’d:

Ovid addresses Caesar here, his contemporary,

and compares that emperor’s esteem for nations,

his reliance on their allegiance, to the esteem

Heav’n has for Jove

Who with his hand, and voice, did first restrain
Their murmurs, then resum’d his speech again.

Jove calls for silence in the assembly

before speaking again

The Gods to silence were compos’d, and sate
With reverence, due to his superior state.

The Gods … sate, or sat, then took heed,

bowing to Jove’s superior position

the tale of the punishment of Lycaon

will follow

R ! chard

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“The Iron Age” – Ovid

“The Age Of Iron“ (1637-1641)

Pietro da Cortona

__________

The Iron Age

Hard steel succeeded then:
And stubborn as the metal, were the men.
Truth, modesty, and shame, the world forsook:
Fraud, avarice, and force, their places took.
Then sails were spread, to every wind that blew.
Raw were the sailors, and the depths were new:
Trees, rudely hollow’d, did the waves sustain;
E’re ships in triumph plough’d the watry plain.

Then land-marks limited to each his right:
For all before was common as the light.
Nor was the ground alone requir’d to bear
Her annual income to the crooked share,
But greedy mortals, rummaging her store,
Digg’d from her entrails first the precious ore;
Which next to Hell, the prudent Gods had laid;
And that alluring ill, to sight display’d.
Thus cursed steel, and more accursed gold,
Gave mischief birth, and made that mischief bold:
And double death did wretched Man invade,
By steel assaulted, and by gold betray’d,
Now (brandish’d weapons glittering in their hands)
Mankind is broken loose from moral bands;
No rights of hospitality remain:
The guest, by him who harbour’d him, is slain,
The son-in-law pursues the father’s life;
The wife her husband murders, he the wife.
The step-dame poyson for the son prepares;
The son inquires into his father’s years.
Faith flies, and piety in exile mourns;
And justice, here opprest, to Heav’n returns.

“Metamorphoses“ – Ovid

just saying

Richard

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Category: Ovid

“Neptune and Triton“ (1620 – 1622)

____________

When Jupiter, surveying Earth from high, Beheld it in a lake of water lie, That where so many millions lately liv’d, But two, the best of either sex, surviv’d; He loos’d the northern wind;

the new world begins

fierce Boreas flies To puff away the clouds, and purge the skies: Serenely, while he blows, the vapours driv’n, Discover Heav’n to Earth, and Earth to Heav’n.

Boreas, ruler of the northern wind, as in

aurora borealis, at the instigation of the

officiating Jupiter, disperses the clouds,

drives away the vapours, allowing Heav’n

to see Earth, and Earth to see Heav’n,

nothing between the earth and the

clear blue sky

The billows fall, while Neptune lays his mace On the rough sea, and smooths its furrow’d face.

while billows fall, gusts of boreal wind,

Neptune, god of the Sea, as well and

simultaneously in the service of Jupiter,

smooths the surface of the water by

laying his mace, a club with spikes,

upon it, to still the unruly waves

Already Triton, at his call, appears Above the waves;

Triton, son of Neptune, also a sea deity

a Tyrian robe he wears;

Tyrian, of Tyre, a city in what is now

Lebanon, but was then Phoenicia, it

was famous at the time for its cloth

of a particular colour, Tyrian purple

Tyre is one of the oldest continuously

inhabited cities in the world

And in his hand a crooked trumpet bears.

Triton is characteristically depicted

with a conch shell, a crooked trumpet

The soveraign bids him peaceful sounds inspire, And give the waves the signal to retire.

[t]he soveraign, or sovereign, is none

other than Neptune, his father

His writhen shell he takes; whose narrow vent Grows by degrees into a large extent,

writhen, twisted, contorted, as is typical

of a conch shell, which grows from

where one blows into it, by degrees,

towards the much larger opening from

which the sound emanates

Then gives it breath; the blast with doubling sound, Runs the wide circuit of the world around:

Triton blows into the conch, gives it

breath, the blast [ ] doubling [the]

sound, resounding, reverberating,

the world around, the world over

The sun first heard it, in his early east, And met the rattling ecchos in the west. The waters, listning to the trumpet’s roar, Obey the summons, and forsake the shore.

the waters begin to recede

R ! chard

“Deucalion and Pyrrha Praying before the Statue of the Goddess Themis“ (c.1542)

_____

A mountain of stupendous height there stands Betwixt th’ Athenian and Boeotian lands,

Boetia was, and still is, a region of

Central Greece, its largest city is,

and was, Thebes, a major rival in

ancient times of Athens

The bound of fruitful fields, while fields they were,

bound, boundary, the fruitful fields

within a certain limited area, between

Athens, here, and Boetia

But then a field of waters did appear:

Parnassus is its name; whose forky rise Mounts thro’ the clouds, and mates the lofty skies.

Parnassus is a mountain in Central

Greece, however forky, however

forked, craggy, uneven, sacred

especially to Apollo, god of too

many things to list here, and the

site, at Delphi, on its south-western

slope, of his Oracle, famous for

being consulted on a variety of

matters, from personal to affairs

of state, its high priestess was

believed to incarnate the very

voice of Apollo

Parnassus was also the home,

incidentally, of the Muses, goddesses

in their own right, of the several arts,

who ministered to Apollo

High on the summit of this dubious cliff, Deucalion wafting, moor’d his little skiff.

Deucalion is the Abrahamic Noah‘s

When Jupiter, surveying Earth from high,
Beheld it in a lake of water lie,
That where so many millions lately liv’d,
But two, the best of either sex, surviv’d;
He loos’d the northern wind;

fierce Boreas flies
To puff away the clouds, and purge the skies:
Serenely, while he blows, the vapours driv’n,
Discover Heav’n to Earth, and Earth to Heav’n.

to see ***Earth, and Earth*** to see Heav’n,

The billows fall, while Neptune lays his mace
On the rough sea, and smooths its furrow’d face.

while ***billows fall*, gusts of boreal wind,**

Already Triton, at his call, appears
Above the waves;

The soveraign bids him peaceful sounds inspire,
And give the waves the signal to retire.

His writhen shell he takes; whose narrow vent
Grows by degrees into a large extent,

Then gives it breath; the blast with doubling sound,
Runs the wide circuit of the world around:

breath, the blast [ ] *doubling [the]***

The sun first heard it, in his early east,
And met the rattling ecchos in the west.
The waters, listning to the trumpet’s roar,
Obey the summons, and forsake the shore.

A mountain of stupendous height there stands
Betwixt th’ Athenian and Boeotian lands,

Parnassus is its name; whose forky rise
Mounts thro’ the clouds, and mates the lofty skies.

High on the summit of this dubious cliff,
Deucalion wafting, moor’d his little skiff.

He with his wife were only left behind
Of perish’d Man; they two were human kind.

**for, and heedful of, her oracles, counsel**