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The performances from these fine actors made all the murkiness disappear! And what is this I see? Natalie Shaefer from Gilligan's Island? Io most probably was committed to his charge, and he watched over her with the greatest care. It is impossible to divine the reason why his eyes were said to have been set by Juno in the tail of the peacock; though, perhaps, the circumstance has no other foundation than the resemblance of the human eye to the spots in the tail of that bird, which was consecrated to Juno.

Io , terrified and maddened with dreadful visions, runs over many regions, and stops in Egypt, when Juno, at length, being pacified, restores her to her former shape, and permits her to be worshipped there, under the name of Isis. Immediately , she was inflamed with rage, and deferred not the time of expressing her wrath; and she presented a dreadful Fury before the eyes and thoughts of the Argive mistress, and buried in her bosom invisible stings, and drove her, in her fright, a wanderer through the whole earth.

Thou, O Nile, didst remain, as the utmost boundary of her long wanderings. Soon as she arrived there, she fell upon her knees, placed on the edge of the bank, and raising herself up, with her neck thrown back, and casting to Heaven those looks which then alone she could, by her groans, and her tears, and her mournful lowing, she seemed to be complaining of Jupiter, and to be begging an end of her sorrows.

He, embracing the neck of his wife with his arms, 55 I. As soon as the Goddess is pacified, Io receives her former shape, and she becomes what she was before; the hairs flee from off of her body, her horns decrease, and the orb of her eye becomes less; the opening of her jaw is contracted; her shoulders and her hands return, and her hoof, vanishing, is disposed of into five nails; nothing of the cow remains to her, but the whiteness of her appearance; and the Nymph, contented with the service of two feet, is raised erect on them ; and yet she is afraid to speak, lest she should low like a cow, and timorously tries again the words so long interrupted.

Now, as a Goddess, she is worshipped by the linen-wearing throng of Egypt. To her, at length, Epaphus is believed to have been born from the seed of great Jove, and throughout the cities he possesses temples joined to those of his parent.

If I utter an untruth, let him deny himself to be seen by me, and let this light prove the last for my eyes. To the elucidation of this narrative, already given, we will only add, that some of the mythologists inform us, that when Mercury had lulled Argus to sleep, a youth named Hierax awoke him; on which Mercury killed Argus with a stone, and turned Hierax into a spar-hawk.

Forms changed into new bodies. Favor my attempts. To my own times. A rude and undigested mass. No Sun. The Sun is so called, on account of his supposed father, Hyperion, who was one of the Titans. Hyperion is thought to have been the first who, by assiduous observation, discovered the course of the Sun, Moon, and other luminaries. By them he regulated the time for the seasons, and imparted this knowledge to others.

Being thus, as it were, the father of astronomy, he has been feigned by the poets to have been the father of the Sun and the Moon. The Moon. Being the Goddess of the Ocean, her name is here used to signify the ocean itself. In the present instance it may be considered to mean the invisible agency of the Deity in reducing Chaos into a form of order and consistency.

The element of the vaulted heaven. This is a periphrasis, signifying the regions of the firmament or upper air, in which the sun and stars move; which was supposed to be of the purest fire and the source of all flame.

The lowermost place. Whoever of the Gods he was. By this expression the Poet perhaps may intend to intimate that the God who created the world was some more mighty Divinity than those who were commonly accounted Deities. Are some of them swallowed up. He here refers to those rivers which, at some distance from their sources, disappear and continue their course under ground.

Most of these, however, after descending into the earth, appear again and discharge their waters into the sea. He commanded the plains. On the right-hand side. He here speaks of the zones.

Astronomers have divided the heavens into five parallel circles. First, the equinoctial, which lies in the middle, between the poles of the earth, and obtains its name from the equality of days and nights on the earth while the sun is in its plane.

On each side are the two tropics, at the distance of 23 deg. That on the north side of the equinoctial is called the tropic of Cancer, because the sun describes it when in that sign of the ecliptic; and that on the south side is, for a similar reason, called the tropic of Capricorn. By means of these parallels, astronomers have divided the heavens into four zones or tracks. The whole space between the two tropics is the middle or torrid zone, which the equinoctial divides into two equal parts.

On each side of this are the temperate zones, which extend from the tropics to the two polar circles. And lastly, the portions enclosed by the polar circles make up the frigid zones. As the planes of these circles produced till they reached the earth, would also impress similar parallels upon it, and divide it in the same manner as they divide the heavens, astronomers have conceived five zones upon the earth, corresponding to those in the heavens, and bounded by the same circles.

That which is the middle one. Hence, the sun, which in the space of a year, performs the revolution of this circle, must in that time be twice vertical to every place in the torrid zone, except directly under the tropics, and his greatest distance from their zenith at noon, cannot exceed 47 degrees.

Thus his rays being often perpendicular, or nearly so, and never very oblique, must strike more forcibly, and cause more intense heat in that spot.

Being little acquainted with the extent and situation of the earth, the ancients believed it uninhabitable. Modern discovery has shown that this is not the case as to a considerable part of the torrid zone, though with some parts of it our acquaintance is still very limited. Deep snow covers two. The two polar or frigid zones.

For as the sun never approaches these nearer than the tropic on that side, and is, during one part of the year, removed by the additional extent of the whole torrid zone, his rays must be very oblique and faint, so as to leave these tracts exposed to almost perpetual cold. He placed as many more. The temperate zones, lying between the torrid and the frigid, partake of the character of each in a modified degree, and are of a middle temperature between hot and cold.

Here, too, the distinction of the seasons is manifest. For in either temperate zone, when the sun is in that tropic, which borders upon it, being nearly vertical, the heat must be considerable, and produce summer; but when he is removed to the other tropic by a distance of 47 degrees, his rays will strike but faintly, and winter will be the consequence.

The intermediate spaces, while he is moving from one tropic to the other, make spring and autumn. The brothers. That is, the winds, who, according to the Theogony of Hesiod, were the sons of Astreus, the giant, and Aurora. Eurus took his way. The Poet, after remarking that the air is the proper region of the winds, proceeds to take notice that God, to prevent them from making havoc of the creation, subjected them to particular laws, and assigned to each the quarter whence to direct his blasts.

Eurus is the east wind, being so called from its name, because it blows from the east. As Aurora, or the morning, was always ushered in by the sun, who rises eastward, she was supposed to have her habitation in the eastern quarter of the world; and often, in the language of ancient poetry, her name signifies the east.

The realms of Nabath. Tacitus, in his Annals Book ii. Are bordering upon Zephyrus. The region where the sun sets, that is to say, the western part of the world, was assigned by the ancients to the Zephyrs, or west winds, so called by a Greek derivation because they cherish and enliven nature.

Boreas invaded Scythia. Under the name of Scythia, the ancients generally comprehended all the countries situate in the extreme northern regions. The drizzling South Wind. The South Wind is especially called rainy, because, blowing from the Mediterranean sea on the coast of France and Italy, it generally brings with it clouds and rain. The forms of the Gods. But it is most probably only a poetical expression for the Gods themselves, and he here assigns the heavens as the habitation of the Gods and the stars; these last, according to the notion of the Platonic philosophers being either intelligent beings, or guided and actuated by such.

Inhabited by the smooth fishes. Could rule over the rest. This strongly brings to mind the words of the Creator, described in the first chapter of Genesis, ver. Framed him from divine elements. We have here strong grounds for contending that the ancient philosophers, and after them the poets, in their account of the creation of the world followed a tradition that had been copied from the Books of Moses.

The formation of man, in Ovid, as well as in the Book of Genesis, is the last work of the Creator, and was, for the same purpose, that man might have dominion over the other animated works of the creation. Read upon the brazen tables. It was the custom among the Romans to engrave their laws on tables of brass, and fix them in the Capitol, or some other conspicuous place, that they might be open to the view of all.

Clarions of crooked brass. Age of degenerated tendencies. Now as ships bounded. To the Stygian shades. That is, in deep caverns, and towards the centre of the earth; for Styx was feigned to be a river of the Infernal Regions, situate in the depths of the earth. Through the means of both. Gold forms, perhaps, more properly the sinews of war than iron.

The history of Philip of Macedon gives a proof of this, as he conquered Greece more by bribes than the sword, and used to say, that he deemed no fortress impregnable, where there was a gate large enough to admit a camel laden with gold. Prematurely makes inquiry. Namely, by inquiring of the magicians and astrologers, that by their skill in casting nativities, they might inform them the time when their parents were likely to die, and to leave them their property.

On leaving the earth, she was supposed to have taken her place among the stars as the Constellation of the Virgin. Olympus was a mountain between Thessaly and Macedonia. Pelion was a mountain of Thessaly, towards the Pelasgic gulf; and Ossa was a mountain between Olympus and Pelion. These the Giants are said to have heaped one on another, in order to scale heaven. There is a way on high. The Poet here gives a description of the court of heaven; and supposing the galaxy, or Milky Way, to be the great road to the palace of Jupiter, places the habitations of the Gods on each side of it, and adjoining the palace itself.

The mythologists also invented a story, that the Milky Way was a track left in the heavens by the milk of Juno flowing from the mouth of Hercules, when suckled by her. Aristotle, however, suspected what has been since confirmed by the investigations of modern science, that it was formed by the light of innumerable stars. The ennobled Deities. The Gods of lower rank.

Shook the awful locks. This awful nod of Jupiter, the sanction by which he confirms his decrees, is an idea taken from Homer; by whom it is so vividly depicted at the end of the first book of the Iliad, that Phidias, in his statue of that God, admired for the awful majesty of its looks, is said to have derived his conception of the features from that description.

He was one of the most ancient of the Deities of the sea, and was the son of Oceanus and Tethys. The Nymphs. There were also Nymphs of the sea and of the rivers; of which, the Nereids were so called from their father Nereus, and the Oceanitides, from Oceanus.

There were also the Naiads, or nymphs of the fountains, and many others. Thus when an impious band. As Augustus survived the latter conspiracy, and the parallel is thereby rendered more complete, probably this is the circumstance here alluded to. Together with Cyllene. Cyllenus, or Cyllene, was a mountain of Arcadia, sacred to Mercury, who was hence called by the poets Cyllenius. Of the Molossians.

The Molossi were a people of Epirus, on the eastern side of the Ambracian gulf. Ovid here commits a slight anachronism, as the name was derived from Molossus, the son of Neoptolemus, long after the time of Lycaon. Other writers say that it was Nyctimus, the son of Lycaon, or Arcas, his grandson, that was slain by him.

Upon the household Gods. This punishment was awarded to the Penates, or household Gods of Lycaon, for taking such a miscreant under their protection. The savage Erinnys. Erinnys was a general name given to the Furies by the Greeks. To place frankincense. In those early ages, corn or wheaten flour, was the customary offering to the Deities, and not frankincense, which was introduced among the luxuries of more refined times. Ovid is consequently guilty of an anachronism here. That a time should come.

Lactantius informs us that the Sibyls predicted that the world should perish by fire. It was a doctrine of the Stoic philosophers, that the stars were nurtured with moisture, and that on the cessation of this nourishment the conflagration of the universe would ensue. The folds of his robe. The mouths of their fountains. The wolf swims. One commentator remarks here, that there was nothing very wonderful in a dead wolf swimming among the sheep without devouring them.

Seneca is, however, too severe upon our author in saying that he is trifling here, in troubling himself on so serious an occasion with what sheep and wolves are doing: for he gravely means to say, that the beasts of prey are terrified to that degree that they forget their carnivorous propensities.

The Aonian. By name Parnassus. The Corycian Nymphs. The Corycian Nymphs were so called from inhabiting the Corycian cavern in Mount Parnassus; they were fabled to be the daughters of Plistus, a river near Delphi. There was another Corycian cave in Cilicia, in Asia Minor. The prophetic Themis.

Themis is said to have preceded Apollo in giving oracular responses at Delphi. The native purple shells. Some suppose that the meaning here is, that Triton had his shoulders tinted with the purple color of the murex. It is, however, more probable that the Poet means to say that he had his neck and shoulders studded with the shells of the murex, perhaps as a substitute for scales.

He bids him blow. There were several Tritons, or minor sea gods. The one mentioned here, the chief Triton, was fabled to be the son of Neptune and Amphitrite, who always preceded Neptune in his course, and whose arrival he was wont to proclaim by the sound of his shell. He was usually represented as swimming, with the upper part of his body resembling that of a human being, while his lower parts terminated with the tail of a fish. The hollow-wreathed trumpet.

The twisted form of the shell was one of the characteristic features of the trumpet, which, in later times, was made of horn, wood, or metal, so as to imitate the shell. It was also blown at funerals, and at festive entertainments, both before sitting down to table and after. The bidden retreat. Now the sea. This and the two following lines are considered as entitled to much praise for their terseness and brevity, as depicting by their short detached sentences the instantaneous effect produced by the commands of Neptune in reducing his dominions to a state of order.

A common origin. The arts of my father. He alludes to the story of his father, Prometheus, having formed men of clay, and animated them with fire stolen from heaven.

The waters of Cephisus. The river Cephisus rises on Mount Parnassus, and flows near Delphi. Poured on their clothes.

It was the custom of the ancients, before entering a temple, either to sprinkle themselves with water, or to wash the body all over. Cover your heads. It was a custom among the ancients to cover their heads in sacrifice and other acts of worship, either as a mark of humility, or, according to Plutarch, that nothing of ill omen might meet their sight, and thereby interrupt the performance of the rites.

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