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of the river Peneus was stopped, probably by an earthquake. In the same year so great a quantity of rain fell, that all Thessaly was overflowed. Deucalion and some of his subjects fled to Mount Parnassus; where they remained until the waters abated. The children of those who were preserved are the stones of which the Poet here speaks. The Fable, probably, has for its foundation the double meaning of the word 'Eben,' or 'Aben,' which signifies either 'a stone,' or 'a child.' The Scholiast on Pindar tells us, too, that the word phphphph, which means people, formerly also signified 'a stone.' The brutal and savage nature of the early races of men may also have added strength to the tradition that they derived their original from stones. After the inundation, Deucalion is said to have repaired to Athens, where he built a temple to Jupiter, and instituted sacrifices in his honor. Some suppose that Cranaus reigned at Athens when Deucalion retired thither; though Eusebius informs us it was under the reign of Cecrops. Deucalion was the son of Prometheus, and his wife Pyrrha was the daughter of his uncle, Epimetheus. After his death, he received the honor of a temple, and was worshipped as a Divinity. 58 FABLE XI. [I.416-451] The Earth, being warmed by the heat of the sun, produces many monsters: among others, the serpent Python, which Apollo kills with his arrows. To establish a memorial of this event, he institutes the Pythian games, and adopts the surname of Pythius. The Earth of her own accord brought forth other animals of different forms; after that the former moisture was thoroughly heated by the rays of the sun, and the mud and the wet fens fermented with the heat; and the fruitful seeds of things nourished by the enlivening soil, as in the womb of a mother, grew, and, in lapse of time, assumed some {regular} shape. Thus, when the seven-streamed Nile[70] has forsaken the oozy fields, and has returned its waters to their ancient channel, and the fresh mud has been heated with the aethereal sun, the laborers, on turning up the clods, meet with very many animals, and among them, some just begun at the very moment of their formation, and some they see {still} imperfect, and {as yet} destitute of {some} of their limbs; and often, in the same body, is one part animated, the other part is coarse earth. For when moisture and heat have been subjected to a due mixture, they conceive; and all things arise from these two. And although fire is the antagonist of heat, {yet} a moist vapor creates all things, and this discordant concord is suited for generation; when, therefore, the Earth, covered with mud by the late deluge, was thoroughly heated by the aethereal sunshine and a penetrating warmth, it produced species {of creatures} innumerable; and partly restored the 59 former shapes, and partly gave birth to new monsters. She, indeed, might have been unwilling, but then she produced thee as well, thou enormous Python; and thou, unheard-of serpent, wast a {source of} terror to this new race of men, so vast a part of a mountain didst thou occupy. The God that bears the bow, and that had never before used such arms, but against the deer and the timorous goats, destroyed him, overwhelmed with a thousand arrows, his quiver being well-nigh exhausted, {as} the venom oozed forth through the black wounds; and that length of time might not efface the fame of the deed, he instituted sacred games,[71] with contests famed {in story}, called "Pythia," from the name of the serpent {so} conquered. In these, whosoever of the young men conquered in boxing, in running, or in chariot-racing, received the honor of a crown of beechen leaves.[72] As yet the laurel existed not, and Phoebus used to bind his temples, graceful with long hair, with {garlands from} any tree. [Footnote 70: The seven-streamed Nile.--Ver. 423. The river Nile discharges itself into the sea by seven mouths. It is remarkable for its inundations, which happen regularly every year, and overflow the whole country of Egypt. To this is chiefly owing the extraordinary fertility of the soil of that country; for when the waters subside, they leave behind them great quantities of mud, which, settling upon the land, enrich it, and continually reinvigorate it.] [Footnote 71: Instituted sacred games.--Ver. 446. Yet Pausanias, in his Corinthiaca, tells us that they were instituted by Diomedes; others, again, say by Eurylochus the Thessalian; and 60 others, by Amphictyon, or Adrastus. The Pythian games were celebrated near Delphi, on the Crissaean plain, which contained a race-course, a stadium of 1000 feet in length, and a theatre, in which the musical contests took place. They were once held at Athens, by the advice of Demetrius Poliorcetes, because the AEtolians were in possession of the passes round Delphi. They were most probably originally a religious ceremonial, and were perhaps only a musical contest, which consisted in singing a hymn in honor of the Pythian God, accompanied by the music of the cithara. In later times, gymnastic and equestrian games and exercises were introduced there. Previously to the 48th Olympiad, the Pythian games had been celebrated at the end of every eighth year; after that period they were held at the end of every fourth year. When they ceased to be solemnized is unknown; but in the time of the Emperor Julian they still continued to be held.] [Footnote 72: Crown of beechen leaves.--Ver. 449. This was the prize which was originally given to the conquerors in the Pythian games. In later times, as Ovid tells us, the prize of the victor was a laurel chaplet, together with the palm branch, symbolical of his victory.] EXPLANATION. The story of the serpent Python, being explained on philosophical principles, seems to mean, that the heat of the sun, having dissipated the noxious exhalations emitted by the receding waters, the reptiles, which had been produced from the slime left by the flood, immediately 61 disappeared. If, however, we treat this narrative as based on historical facts, it is probable that the serpent represented some robber who infested the neighborhood of Parnassus, and molested those who passed that way for the purpose of offering sacrifice. A prince, either bearing the name of Apollo, or being a priest of that God, by his destruction liberated that region from this annoyance. This event gave rise to the institution of the Pythian games, which were celebrated near Delphi. Besides the several contests mentioned by Ovid, singing, dancing, and instrumental music, formed part of the exercises of these games. The event which Ovid here places soon after the deluge, must have happened much later, since in the time of Deucalion, the worship of Apollo was not known at Delphi. The Goddess Themis then delivered oracles there, which, previously to her time, had been delivered by the Earth. FABLE XII. [I.452-567] Apollo, falling in love with Daphne, the daughter of the river Peneus, she flies from him. He pursues her; on which, the Nymph, imploring the aid of her father, is changed into a laurel. Daphne, the daughter of Peneus, was the first love of Phoebus; whom, not blind chance, but the vengeful anger of Cupid assigned to him. The Delian {God},[73] proud of having lately subdued the serpent, had seen him bending the bow and drawing the string, and had said, "What hast thou to do, wanton boy, with gallant arms? Such a burden as that 62 {better} befits my shoulders; I, who am able to give unerring wounds to the wild beasts, {wounds} to the enemy, who lately slew with arrows innumerable the swelling Python, that covered so many acres {of land} with his pestilential belly. Do thou be contented to excite I know not what flames with thy torch; and do not lay claim to praises {properly} my own." To him the son of Venus replies, "Let thy bow shoot all things, Phoebus; my bow {shall shoot} thee; and as much as all animals fall short of thee, so much is thy glory less than mine." He {thus} said; and cleaving the air with his beating wings, with activity he stood upon the shady heights of Parnassus, and drew two weapons out of his arrow-bearing quiver, of different workmanship; the one repels, the other excites desire. That which causes {love} is of gold, and is brilliant, with a sharp point; that which repels it is blunt, and contains lead beneath the reed. This one the God fixed in the Nymph, the daughter of Peneus, but with the other he wounded the {very} marrow of Apollo, through his bones pierced {by the arrow}. Immediately the one is in love; the other flies from the {very} name of a lover, rejoicing in the recesses of the woods, and in the spoils of wild beasts taken {in hunting}, and becomes a rival of the virgin Phoebe. A fillet tied together[74] her hair, put up without any order. Many a one courted her; she hated all wooers; not able to endure, and quite unacquainted with man, she traverses the solitary parts of the woods, and she cares not what Hymen,[75] what love, {or} what marriage means. Many a time did her father say, "My daughter, thou owest me a son-in-law;" many a time did her father say, "My daughter, thou owest me grandchildren." She, utterly abhorring the nuptial torch,[76] as though a crime, has her beauteous face covered with the blush of modesty; and clinging to her father's neck, with 63 caressing arms, she says, "Allow me, my dearest father, to enjoy perpetual virginity; her father, in times, bygone, granted this to Diana." He indeed complied. But that very beauty forbids thee to be what thou wishest, and the charms of thy person are an impediment to thy desires. Phoebus falls in love, and he covets an alliance with Daphne, {now} seen by him, and what he covets he hopes for, and his own oracles deceive him; and as the light stubble is burned, when the ears of corn are taken off, and as hedges are set on fire by the torches, which perchance a traveller has
