of Ovid in Image and Text
George Sandys, Ovid's Metamorphosis (1632)
An Online Edition
Daniel Kinney, Director
Special Thanks to Alison Caviness, Zack Long, Keicy Tolbert, and the Many Resident Experts of U.Va.'s E-Text Staff
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Ovid Illustrated: The Renaissance Reception of Ovid in Image and Text George Sandys, Ovid's Metamorphosis (1632) An Online Edition Daniel Kinney, Director Special Thanks to Alison Caviness, Zack Long, Keicy Tolbert, and the Many Resident Experts of U.Va.'s E-Text Staff |
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VPON THE TENTH BOOKE OF OVID'S METAMORPHOSIS. Inuoked Hymen repaires to the Nuptialls of Orpheus and Euridice: but with  vnusuall silence, and an ominous sadnesse. He is
said to be clothed in a mantle of a saffron dy, in that Brides accustomed to couer their faces with vailes of that colour: not only for modesty, and to conceale
their resembled blushes, but as a happy presage, since continually worne by the wiues of the Flamins, betweene whom and their husbands there could be no
diuorcement. The nuptiall Torches among the Romans were borne by fiue comely Youths of her kindred; pretending concord by that vneuen number, which
cannot be diuided into an equal fraction; but one will remaine to compose the difference: and declaring by their light how the wife is the splendor and glory of her
husband. But among the Grecians they vsed onely a single Torch, and that carryed by one who represented Hymen: which, if it burnt not clearely (as here) but
crackled, and cast vp a black and clowdy vapour, was held to prognosticate infelicity; and therefore they not seldome made the staffe of White Thorne, which
afforded but a little light, yet free from smoke or ill sauour. But truer presages they are of the weather: if the lights burne bright, of faire, if blew, of frosty; if
obscurely and with spungeous weikes, of foule and rainy.
Orpheus retires to Haemus and Rhodope, who with the musick of his harp and voice, attracts euen beasts and sencelesse trees to heare and admire him. The morall
of which fable may parallell with that former of Amphion: where of Horace in his art of Poetry.
Among these assembled trees, which made a theater for the Sacred Singer, the Pine was one, into which the Phrygian Atis was converted. A beautifull
boy, beloued of Cybil the mother of the Gods, and created the president of their Solemnities: who for affecting the Nymph Sangritis was castrated by her
ielousy; as all her Priests euer after; whom they called Galli, of Gallus a Riuer of Phrygia, whose waters made the drinker franticke. Atis is said to haue his
members cutt off, and to be transformed into a Pine, in regard of that trees infertility; as to be beloued by Cybil, in that consecrated vnto her. But this fable is
also referred to a history: How Cybil, daughter to Menos king of Phrigia, so called of a mountaine where she was exposed; fell in loue with Atys, a young man
of that country, by whom she was gotten with child. This knowne to her father, he caused Atys to be slaine, together with her Nurse, and interdicted their burials.
When Cybil, distracted with loue and sorrow, ran about the Country, her haire disheueled, dancing, and playing on a timbrel: imitated after by her gelded Preists;
in the celebration of her solemnities; gashing withall their faces and bodies; like the Priests of Baal in their contention with Eliah. Not long after afflicted with a
greiuous pestilence, the Phrigians consulting with the Oracle, were commaunded to giue Atis interment, and worship Cybil for a Goddesse. The Cypresse tree crowded hether with the rest: the spirelike monument of Cyparissus. A louely boy beloued of Apollo: who killing by chance a
stagg which he childishly affected, pined away with sorrow; and desiring the Gods that he might euer mourne, was changed into that funerall tree. Weake and
effeminate Spirits are afflicted with trifles. He is fained to haue beene beloued of Apollo, in that hee was studious in Poetry, for such are said to be affected by
Apollo and the Muses. And because the Cypresse tree, being cutt downe or lopt, (as man by the sith of Death) reflourisheth no more: it therefore was vsed at
funeralls. Yet only at the exequeis of the more noble: and vrnes were also wrought of the same to inclose their bones who suffered death for the publique vtility;
vpon an opinion that it preserues from putrefaction. The branches they stuck at the doores of the Deceased, least any ignorantly entring should be polluted by the
dead body; according with the Leuiticall law. Our Orpheus had his statue in Lebethrius (a citty of Macedon) made of this wood, which swet exceedingly in the
dayes of Alexander. The people not a little frighted with the prodigy, Aristander said, How it was to be hoped that Alexander was now in accomplishing, what
would make all the Poets sweat to celebrate in their verses. Orpheus begins his song (containing the rest of this booke) with the praises and omnipotency of Iupiter: it being the true and originall
vse of Poetry, to sing the praises of the Highest, and to inflame the mind with zeale and deuotion. Such Moses among the Hebrewes, among the Grecians,
Orpheus; who seemes to make mention of the former in one of his hymnes by the name of the Riuer-borne. And although he is said by the personating of
qualities to haue introduced Idolatry, the allegory forgot, and the fable receiued for history: or mingling bad seede with the good, in imitation of Trismegistus;
who concludes his diuine speculations of the Trinity, borrowed no doubt from Moses, with his owne idolatrous fancies: yet is it apparent by his Testament to his
scholler Musaeus, whereof certaine verses are recited by Iustin Martyr, that his opinion in diuinity was in the maine part agreeable with the sacred Scriptures,
which he had learnt in Aegypt (there left by the Israelites) and brought from thence into Greece. As of one God, the creator of Heauen and Earth, the author of
all good, and punisher of all euill; exhorting him to the hearing and vnderstanding of that knowledge, which was reuealed from Heauen.
of their inhumanity and arrogancy) foyled by Iupiter in the
fields of Phlegra: who being inuaded by Hercules, by the abundance of lightning, which then flasht in their faces, were put to flight; and therefore said to be
ouerthrowne by Iupiter: whereupon grew the fable of their fighting with the Gods. Now Phlegra signifies to burne: a name appropriated to the place; which lies
betweene Naples and Puteoli. A plaine inuironed with high chalky cliffes, out of which on euery side black and smoky exhalations ascend, of a sulphurous
sauour. The Earth roareth vnder foot, and at diuers vents casts vp boyling water mingled with flames. To this, which I haue seene, adde we that description of
Petronius.
Gods, and inordinate affections of women. And first of all of Ganymedes, rapt by
Iupiter, in the forme of an Eagle. Wherein he differs from his former character, if not vindicated by the allegory. This Ganymede was the sonne of Tros, the
brother of Ilus and Assaracus. A youth of surpassing beauty: stolne away from Ida by Iupiter. And because he wore an Eagle on his crest (for that, as he
sacrificed before the battaile with the Titans, an Eagle flying ouer his head, gaue a happy augury) he was said to haue rauish't him in that forme. But others
report that he was secretly murdered by the enuy of his brothers and as secretly interred: when to comfort his pensiue parents, the people gaue him diuine
honours, and deuized this fable of his assumption, and conversion into the signe of Aquarius. And because that Coelestiall constellation is resembled to a boy,
powring water out of a goblet, he is fained to fill Nectar for Iupiter in the roome of Hebe the daughter of Iuno: supposed not the least occasion of her hatred to
the Troians.
As Iupiter Ganimed, so had Apollo aduanced his beloued Hyacinthus, had hee not beene preuented by the death, which he vnfortunately gaue
him: yet changeth him into a beautifull flower; which not only carries his name but expresseth his own sorrow; Ai, Ai, an afflicted ingemination, charactred in the
leaues: into which hee prophesies that the great in valour (meant by Aiax Telamon) should hereafter be converted; which also presents the two first letters of his
name: whereof Virgill aenigmatically.
Hyacinthus was an honour to Sparta; whose festiualls they celebrated yearely. But no lesse a shame were the Propaetides, than the Cerastae to
Cyprus; transformed by Venus into Bulls for their inhospitality and humane sacrifices. Few Nations there are, that were not contaminated with this barbarous
superstition: yet found it alwaies some opposers. Diphilus King of Cyprus made this Idoll of Iupiter, contented with an oxe in steed of a man; and Hercules
taught the Italians to drowne a man made of straw, in stead of the liuing. But when ciuility and knowledge had informed them better, they were generally
abrogated. Tiberius crucifying the Affrican Priests, euen in those groues where they had butchered so many: and Adrian suppressed this abhorred custome of
our Cypriots in Salamina. But although abolished among ciuill nations; yet the Diuell whose malice is still the same, hath introduced these bloody Ceremonies
among the saluage Americans, not differing from those in the cruell sacrifices to Saturne, described by Diodorus; to shew that both had one teacher. Ceraste
signifies horned; and these Cypriots were fained to haue beene changed into Bulls, in regard of their brutish immanity: or rather taking their name from that
Iland, called formerly Cerastis, of her many Promontories so called of their similitude; as in Phillis to Demophon:
by whose reuenge inflamed with lust and auarice, they prostituted themselues
vnto euery stranger. The fable deriued from the ancient custome of the Cypriots: who at certaine times of the yeare brought their daughters to the Sea coast to
purchase their dowries with the losse of their virginities: and willingly offered their forfeited Chastities to Venus. A law which was left them by their lasciuious
Goddesse: the first that taught them to play the mercenary Curtizans: being her selfe the concubine to Cyneras king of Cyprus who built her a temple, and
instituted sundry new Ceremonies to this his Cyprian Venus; amongst the rest, that those who would be initiated, should secretly conuay a halfepenny into the
hand of her statue, in name of a reward. Well therefore (saith Firmicus) did the louer Cyneras obserue the rules of a strumpet, in commaunding her Preists to
giue her a hire, as vnto a prostitute. The Armenians had the like Custome in selling the honour of their daughters: and the Babilonians, being poore so
purchased their sustenance. There is nothing so impudent as a woman, when once she beginns to contemne her fame, & is hardned by Customary euill. And
therefore the Propaetides abandoning their shamefastnes, are aptly fained to haue their blood congeal'd in their faces; and little to differ from the stones
whereinto they were converted: where of Menander.
Pygmalion (not that King of Tyrus who was Didos brother, but the sonne of Cilax the Cypriot) deterred by the beastly life of the Propoetides, and the many vices which raigned in women,
resolued to liue a single life: who caruing the image of a Virgin in Iuory, surpassing the perfection of Nature, fell in loue with his owne workmanship. Nor is it
extraordinary for excellent artizans to admire their owne skill, which addes to industry, as industry to perfection. And perhaps the life which was giuen it by the
Goddesse, was no other then the grace and beauty of the figure; which Apelles, in his pictures, called the Venus; which made it liue in the estimation of those
times, and admiration of Posterity: as his sonne by her might be taken for the honour acquired by his admirable art; the Grecian and the Roman statues, after so
many hundred of yeares, affording as long a life to the fame of the Artificer. But taken historically, this statue may be some Virgin on whom Pygmalion was
enamoured, who long as obdurat as the matter whereof she was made, was mollified at length by his obsequiousnesse: the Iuory expressing the beauty of her
body, and her blushes the modesty of her mind.
Pygmalion on his wife Eburnia begot Paphus; who gaue a name to the Iland, and that celebrated Citty where Venus was principally adored.
desire of generation according to the order of Nature) denies to haue kindled her
vnnaturall flames: imputed to infernall Alecto, or the Diuell, who begets in the impious soule, deserted by Virtue, such hellish affections. She excuses, accuses,
her fury; and despairing attempteth to hang her selfe: the last and surest of these three remedies prescribed by Crates.
This Icarius was a Guest to Bacchus, who gaue him a Borachio of wine, and bad him communicate it to others. Certaine sheepheards, in his
returne into Attica, drinking thereof immoderatly, intoxicated fell on the Earth: and imagining that he had poysoned them, slew him with their staues. His dog
Nerea, by running before and howling, shew'd Erigone her father where he lay vnburied: who after she had interred him, ascended the mountaine Hymettus, and
there hung her selfe. It is fained that Iupiter, at the intreaty of Bacchus, changed them both into Constellations: calling Erigone, Virgo; one of the six
Northerne signes, who carries in her left hand an eare of corne with a starre of the first magnitude; and her father Bootes; betweene whose legs shines the
eminent Arcturus, which in reuenge of his murder ariseth in tempests. The Athenians afflicted with pestilence, had an answer from the Oracle, that it then should
cease, when they offered their first fruits to Icarius and Erigone; who moreouer erected Altars vnto them, and appointed festiuall daies; deuising certaine games
of swinging in the ayre, to represent the manner of her death. The like were introduced by Ascanius for the losse of his father Aeneas: in vse among the Turkes at
this day; as I haue seene at the feast of their greater Biram. But Icarius his dog, which died at the feet of his hanging Mistris, was called Astricyon, by vs the
Dog-star: his malignancy, as they faigne, proceeding from the former occasion; causing burning feuers, frenzies, and infections: whose raigne determines with the
rising of Arcturus; the season then suffering an alteration. The rising and setting of these, and the like notable starres (or rather their disparition from the beames
of the Sun, and their being obscured by his greater light) was to the marriner and husbandmen insteed of a Kalender.Myrrha attaines to an horrid fruition. And least this should seeme fabulous, it is paralleled in history, if not transcended, by Lucretia the daughter of Pope Alexander the sixth: who not only lay with her father (not vnknowne to him, as Myrrha to Cyneras) but with her brother the Duke of Candy, who was slaine by Caesar Borgio, for being his riuall in his sisters bed. Of whom this Epitaph is extant:
Adonis now growne a boy, and of mortals the most beautifull, is beloued by Venus (so fained perhaps in that Myrrhe is so great a
prouocatiue to lust) who preferreth earth, and the fruition of a mortall, before heauen (a vice not rare in a louer) and now turnes Huntresse to comply with her
beloued: for loue begets a similitude in disposition, and facilitates all labour, euen in the naturally lazie. Out of a louers feare she perswades him to auoid such
beasts as are naturally cruell: and by her expressed hatred to the Lyon, relates the story of Hippomenes and Atalanta. She,
deterred from marriage by the Oracle, indents with her suiters, that hee onely should haue her (the loser rewarded with death) who had the power to out-run
her: which Hippomenes performes by the deceit of three golden apples, which were giuen him by Venus. This fable is said to signifie the contention betweene Art
and Nature. Art expressed by Atalanta; which in her owne virtue, if not interrupted, is swifter by far then Nature, or Hippomenes; and sooner arriues at the
proposed end, as almost is euident in all things. Fruits are long in growing from kernells, but quickly produced by grafting: clay long ere it generate a stone, yet
suddenly changed into brick by the fire. So in morality, continuance of time procures an obliuion of sorrow, and comforts as it were by the benefit of Nature: but
Philosophy, which may be called the Art of liuing, expects not time but preuents it. Yet these Golden Apples giue impediment to this prerogatiue and vigor of
Art, to the infinite detriment of humane affaires. Neither is there any of the Arts and sciences which constantly proceed in a true and legitimate course to the end
prefixed; but interrupt their vndertakings, and desert the Palme, like Atalanta diuerted by inticing lucre. And therefore no maruell though Art ouercome not
Nature, and destroy not the vanquished, according to the compact of their contention: when contrarily it falls out, that Art is vnder her command, and obeyes her
as a wife doth her husband. This fable deciphers also the vnconstant minde of a woman; diuerted by gold, or pleasure, from her intended course, and obedience
to the heauenly Oracle, to her fore-known and assured destruction. Now apples were consecrated to Venus, by which the fruits of loue were expressed: and
therefore shee was stamped on diuers coynes with her left hand holding by a tree, & proffering an apple with the right, with one of these inscriptions, VENVS
S.C. or VENVS FAELIX. Hippomenes ingratefull to the Goddesse for her timely assistance, by her instigation pollutes a sacred Grotte with his vnseasonable lust: when both he and his wife are converted by Cybel into Lyons, and forced to draw in her chariot. Ingratitude to man is a hatefull vice, but to God a flagitious. It is seconded, saith Xenophon, by Impudence, and Impudency is the conducter to all vncleanesse. Wherefore ingratefull Hippomenes becomming impudent and vnchast, defiles euen holy places with his vnbridled concupiscence: and in regard of the saluage fury of lust, is fained with Atalanta to haue beene changed into furious Lyons. The Images of the Gods are here said to turne their faces aside from so beastly a spectacle: nor greatly to be wondred at, if possessed by hypocriticall Diuels, according to the opinion of Trismegistus. Our fathers, saith he, exceedingly erring in incredulity concerning the Deity, and neuer penetrating into the depth of Diuine religion, invented the art of making of Gods: whereunto they ioyned a virtue out of some part of the nature of the world, alike to the other, and conioyning these two, because they could create no Soules, framed certaine Images, into which they inuoked either Angells or Divells; and so by these mysteries, gaue those Idols power both to hurt and helpe them. To this add we that of Lactantius. These subtill and vagrant Spirits perturbe the quiet of all things, mingle falsehoods with truths, and sow the seeds of errors in the mindes of mortals. And surely both the sweating, motion, weeping, & speaking of Images, was formerly frequent: wherewith at this day the common people in sundry countries are not rarely illuded. But Hippomenes and Atalanta were not punished by Venus, to whom they proued vngratefull; because it becomes not them, who bestow a benefit to punish ingratitude, least thereby they loose the glory of their munificence; wherefore Venus, as if thereof vnsensible, leaues them to bee confounded by the wrath of Cybel: who is fained to be crowned with towres, in that taken for the Earth which supporteth so many: said to be the mother of the Gods; or rather the general mother of all things: from whom we haue both our substance and sustenance; who when we are cast from the aboades of the liuing, receaues vs againe into her peacefull bosome. Shee is said to be drawne by Lyons, in regard of their heat and rapacity, representing the Heauens wherein the Ayre, which carrieth the Earth, or Cybel is contained. Marcus Antonius, after the battaile of Pharsalia, had his charriot drawne by two Lyons: as after Heliogabalus, which by him were named Cybelenses. Venus, hauing admonished Adonis, is drawne through the aire by her siluer Swans: a fowle dedicated vnto her in regard of his beauty and cleaneliness.
But the courage and youth of Adonis, vncapable of aduice, thrust him on to encounter with a Bore; by whom he was slaine: whose dying groanes reuoke the
affrighted Venus; who bewailes his death, and converts him into a flower now called Anemony. Men of excellent beauties haue likely beene subiect to miserable
destinies.
The feasts of Adonis were yearely celebrated by the Phoenicians (of which country they report him to be) beating their breasts and tearing their garments, with vniuersall sorrow: offering sacrifices to his Manes; yet affirming the day following that he liu'd, and was ascended into heauen. The women that would not cut their haire, were enioyned to prostitute themselues vnto strangers, and to offer the hire of their bodies vnto Venus. This lamentation for the death of Adonis is mentioned by the Prophet Ezechiel: for so Thamuz is interpreted in the vulgar translation; although Tremelius take it for Osyris: howsoeuer, both are the same in the allegorie. Salomon is said in the first of the Chronicles to haue followed Astarten; which some interpret to be this Venus, the goddesse of the Sidonians. Shee had her statue in mount Libanus in a mournefull posture: her head couered with a vaile; leaning her cheeke on her left hand, and sustaining her mantle with the other, into which her teares appeared to descend. Now Adonis was no other then the Sun, adored vnder that name by the Phaenicians; as Venus by the name of Astarten: for the Naturalists call the vpper Hemisphere of the Earth, in which we inhabit, Venus; as the lower Proserpina: Therefore they made the Goddesse to weepe, when the Sun retired from her to the sixe winter signes of the Zodiacke; shortning the daies, and depriuing the earth of her delight and beauty: which againe he restores by his approach into Aries. Adonis is said to be slaine by a Bore, because that beast is the Image of the Winter; saluage, horrid, delighting in mire, and feeding on ackornes, a fruit which is proper to that season. So the Winter wounds, as it were, the Sunne to death, by deminishing his heate and lustre: whose losse is lamented by Venus, or the widdowed Earth, then couered with a vaile of clowds; Springs gushing fro thence, the teares of her eies, in greater abundance; the fields presenting a sad aspect, as being depriued of their ornament. But when the Sun returnes to the Aequator, Venus recouers her alacrity; the trees inuested with leaues, and the earth with her flowrie mantle: wherefore the ancient did dedicate the month of Aprill vnto Venus. And not onely the Phaenicians, but the house of Iudah did worship the Sun vnder the name of Tamuz, the same with Adonis: for Adon in Hebrew signifies Lord, and he the Lord and Prince of the Planets: they calling his entrance into the signe of Cancer, the reuolution of Tamuz. The louely Adonis is fained to haue beene changed into Anemony; a beautifull, but no permanent flower: to expresse the fraile condition and short continuance of Beautie.
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