My design leads me to speak of forms changed into new bodies.[1] Ye Gods, (for you it was who changed them,) favor my attempts,[2] and bring down the lengthened narrative from the very beginning of the world, {even} to my own times.[3] At first, the sea, the earth, and the heaven, which covers all things, were the only face of nature throughout the whole universe, which men have named Chaos; a rude and undigested mass,[4] and nothing {more} than an inert weight, and the discordant atoms of things not harmonizing, heaped together in the same spot. No Sun[5] as yet gave light to the world; nor did the Moon,[6] by increasing, recover her horns anew. The Earth did not {as yet} hang in the surrounding air, balanced by its own weight, nor had Amphitrite[7] stretched out her arms along the lengthened margin of the coasts. Wherever, too, was the land, there also was the sea and the air; {and} thus was the earth without firmness, the sea unnavigable, the air void of light; in no one {of them} did its {present} form exist. And one was {ever} obstructing the other; because in the same body the cold was striving with the hot, the moist with the dry, the soft with the hard, things having weight with {those} devoid of weight. To this discord God and bounteous Nature[8] put an end; for he separated the earth from the heavens, and the waters from the earth, and distinguished the clear heavens from the gross atmosphere. And after he had unravelled these {elements}, and released them from {that} confused heap, he combined them, {thus} disjoined, in harmonious unison, {each} in {its proper} place. The element of the vaulted heaven,[9] fiery and without weight, shone forth, and selected a place for itself in the highest region; next after it, {both} in lightness and in place, was the air; the Earth was more weighty than these, and drew {with it} the more ponderous atoms, and was pressed together by its own gravity. The encircling waters sank to the lowermost place,[10] and surrounded the solid globe. When thus he, whoever of the Gods he was,[11] had divided the mass {so} separated, and reduced it, so divided, into {distinct} members; in the first place, that it might not be unequal on any side, he gathered it up into the form of a vast globe; then he commanded the sea to be poured around it, and to grow boisterous with the raging winds, and to surround the shores of the Earth, encompassed {by it}; he added also springs, and numerous pools and lakes, and he bounded the rivers as they flowed downwards, with slanting banks. These, different in {different} places, are some of them swallowed up[12] by {the Earth} itself; some of them reach the ocean, and, received in the expanse of waters that take a freer range, beat against shores instead of banks. He commanded the plains,[13] too, to be extended, the valleys to sink down, the woods to be clothed with green leaves, the craggy mountains to arise; and, as on the right-hand side,[14] two Zones intersect the heavens, and as many on the left; {and as} there is a fifth hotter than these, so did the care of the Deity distinguish this enclosed mass {of the Earth} by the same number, and as many climates are marked out upon the Earth. Of these, that which is the middle one[15] is not habitable on account of the heat; deep snow covers two[16] {of them}. Between either these he placed as many more,[17] and gave them a temperate climate, heat being mingled with cold. Over these hangs the air, which is heavier than fire, in the same degree that the weight of water is lighter than the weight of the earth. Here he ordered vapors, here too, the clouds to take their station; the thunder, too, to terrify the minds of mortals, and with the lightnings, the winds that bring on cold. The Contriver of the World did not allow these indiscriminately to take possession of the sky. Even now, (although they each of them govern their own blasts in a distinct tract) they are with great difficulty prevented from rending the world asunder, so great is the discord of the brothers.[18] Eurus took his way[19] towards {the rising of} Aurora and the realms of Nabath[20] and Persia, and the mountain ridges exposed to the rays of the morning. The Evening star, and the shores which are warm with the setting sun, are bordering upon Zephyrus.[21] The terrible Boreas invaded Scythia,[22] and the regions of the North. The opposite quarter is wet with continual clouds, and the drizzling South Wind.[23] Over these he placed the firmament, clear and devoid of gravity, and not containing anything of the dregs of earth. Scarcely had he separated all these by fixed limits, when the stars, which had long lain hid, concealed beneath that mass {of Chaos}, began to glow through the range of the heavens. And that no region might be destitute of its own {peculiar} animated beings, the stars and the forms of the Gods[24] possess the tract of heaven; the waters fell to be inhabited by the smooth fishes;[25] the Earth received the wild beasts, {and} the yielding air the birds. {But} an animated being, more holy than these, more fitted to receive higher faculties, and which could rule over the rest,[26] was still wanting. {Then} Man was formed. Whether it was that the Artificer of all things, the original of the world in its improved state, framed him from divine elements;[27] or whether, the Earth, being newly made, and but lately divided from the lofty æther, still retained some atoms of its kindred heaven, which, tempered with the waters of the stream, the son of Iapetus fashioned after the image of the Gods, who rule over all things. And, whereas other animals bend their looks downwards upon the Earth, to Man he gave a countenance to look on high and to behold the heavens, and to raise his face erect to the stars. Thus, that which had been lately rude earth, and without any regular shape, being changed, assumed the form of Man, {till then} unknown. The Golden Age was first founded, which, without any avenger, of its own accord, without laws, practised both faith and rectitude. Punishment, and the fear {of it}, did not exist, and threatening decrees were not read upon the brazen {tables},[28] fixed up {to view}, nor {yet} did the suppliant multitude dread the countenance of its judge; but {all} were in safety without any avenger. The pine-tree, cut from its {native} mountains, had not yet descended to the flowing waves, that it might visit a foreign region; and mortals were acquainted with no shores beyond their own. Not as yet did deep ditches surround the towns; no trumpets of straightened, or clarions of crooked brass,[29] no helmets, no swords {then} existed. Without occasion for soldiers, the minds {of men}, free from care, enjoyed an easy tranquillity. The Earth itself, too, in freedom, untouched by the harrow, and wounded by no ploughshares, of its own accord produced everything; and men, contented with the food created under no compulsion, gathered the fruit of the arbute-tree, and the strawberries of the mountain, and cornels, and blackberries adhering to the prickly bramble-bushes, and acorns which had fallen from the wide-spreading tree of Jove. {Then} it was an eternal spring; and the gentle Zephyrs, with their soothing breezes, cherished the flowers produced without any seed. Soon, too, the Earth unploughed yielded crops of grain, and the land, without being renewed, was whitened with the heavy ears of corn. Then, rivers of milk, then, rivers of nectar were flowing, and the yellow honey was distilled from the green holm oak. Afterwards (Saturn being driven into the shady realms of Tartarus), the world was under the sway of Jupiter; {then} the Silver Age succeeded, inferior to {that of} gold, but more precious than {that of} yellow brass. Jupiter shortened the duration of the former spring, and divided the year into four periods by means of winters, and summers, and unsteady autumns, and short springs. Then, for the first time, did the parched air glow with sultry heat, and the ice, bound up by the winds, was pendant. Then, for the first time, did men enter houses; {those} houses were caverns, and thick shrubs, and twigs fastened together with bark. Then, for the first time, were the seeds of Ceres buried in long furrows, and the oxen groaned, pressed by the yoke {of the ploughshare}. The Age of Brass succeeded, as the third {in order}, after these; fiercer in disposition, and more prone to horrible warfare, but yet free from impiety. The last {Age} was of hard iron. Immediately every species of crime burst forth, in this age of degenerated tendencies;[30] modesty, truth, and honor took flight; in their place succeeded fraud, deceit, treachery, violence, and the cursed hankering for acquisition. The sailor now spread his sails to the winds, and with these, as yet, he was but little acquainted; and {the trees}, which had long stood on the lofty mountains, now, {as} ships bounded[31] through the unknown waves. The ground, too, hitherto common as the light of the sun and the breezes, the cautious measurer marked out with his lengthened boundary. And not only was the rich soil required to furnish corn and due sustenance, but men even descended into the entrails of the Earth; and riches were dug up, the incentives to vice, which the Earth had hidden, and had removed to the Stygian shades.[32] Then destructive iron came forth, and gold, more destructive than iron; then War came forth, that fights through the means of both,[33] and that brandishes in his blood-stained hands the clattering arms. Men live by rapine; the guest is not safe from his entertainer, nor the father-in-law from the son-in-law; good feeling, too, between brothers is a rarity. The husband is eager for the death of the wife, she {for that} of her husband. Horrible stepmothers {then} mingle the ghastly wolfsbane; the son prematurely makes inquiry[34] into the years of his father. Piety lies vanquished, and the virgin Astræa[35] is the last of the heavenly {Deities} to abandon the Earth, {now} drenched in slaughter. And that the lofty {realms of} æther might not be more safe than the Earth, they say that the Giants aspired to the sovereignty of Heaven, and piled the mountains, heaped together, even to the lofty stars. Then the omnipotent Father, hurling his lightnings, broke through Olympus,[36] and struck Ossa away from Pelion, that lay beneath it. While the dreadful carcasses lay overwhelmed beneath their own structure, they say that the Earth was wet, drenched with the plenteous blood of her sons, and that she gave life to the warm gore; and that, lest no memorial of this ruthless race should be surviving, she shaped them into the form of men. But that generation, too, was a despiser of the Gods above, and most greedy of ruthless slaughter, and full of violence: you might see that they derived their origin from blood. When the Father {of the Gods}, the son of Saturn, beheld this from his loftiest height, he groaned aloud; and recalling to memory the polluted banquet on the table of Lycaon, not yet publicly known, from the crime being but lately committed, he conceives in his mind vast wrath, and such as is worthy of Jove, and calls together a council; no delay detains them, thus summoned. There is a way on high,[37] easily seen in a clear sky, and which, remarkable for its very whiteness, receives the name of the Milky {Way}. Along this is the way for the Gods above to the abode of the great Thunderer and his royal palace. On the right and on the left side the courts of the ennobled Deities[38] are thronged, with open gates. The {Gods of} lower rank[39] inhabit various places; in front {of the Way}, the powerful and illustrious inhabitants of Heaven have established their residence. This is the place which, if boldness may be allowed to my expression, I should not hesitate to style the palatial residence of Heaven. When, therefore, the Gods above had taken their seats in the marble hall of assembly; he himself, elevated on his seat, and leaning on his sceptre of ivory, three or four times shook the awful locks[40] of his head, with which he makes the Earth, the Seas, and the Stars to tremble. Then, after such manner as this, did he open his indignant lips:-- “Not {even} at that time was I more concerned for the empire of the universe, when each of the snake-footed monsters was endeavoring to lay his hundred arms on the captured skies. For although that was a dangerous enemy, yet that war was with but one stock, and sprang from a single origin. Now must the race of mortals be cut off by me, wherever Nereus[41] roars on all sides of the earth; {this} I swear by the Rivers of Hell, that glide in the Stygian grove beneath the earth. All methods have been already tried; but a wound that admits of no cure, must be cut away with the knife, that the sound parts may not be corrupted. I have {as subjects}, Demigods, and I have the rustic Deities, the Nymphs,[42] and the Fauns, and the Satyrs, and the Sylvans, the inhabitants of the mountains; these, though as yet, we have not thought them worthy of the honor of Heaven, let us, at least, permit to inhabit the earth which we have granted them. And do you, ye Gods of Heaven, believe that they will be in proper safety, when Lycaon remarkable for his cruelty, has formed a plot against {even} me, who own and hold sway over the thunder and yourselves?” All shouted their assent aloud, and with ardent zeal they called for vengeance on one who dared such {crimes}. Thus, when an impious band[43] {madly} raged to extinguish the Roman name in the blood of Cæsar, the human race was astonished with sudden terror at ruin so universal, and the whole earth shook with horror. Nor was the affectionate regard, Augustus, of thy subjects less grateful to thee, than that was to Jupiter. Who, after he had, by means of his voice and his hand, suppressed their murmurs, all of them kept silence. Soon as the clamor had ceased, checked by the authority of their ruler, Jupiter again broke silence in these words: “He, indeed, (dismiss your cares) has suffered {dire} punishment; but what was the offence and what the retribution, I will inform you. The report of the iniquity of the age had reached my ears; wishing to find this not to be the truth, I descended from the top of Olympus, and, a God in a human shape, I surveyed the earth. ’Twere an endless task to enumerate how great an amount of guilt was everywhere discovered; the report itself was below the truth.” I had {now} passed Mænalus, to be dreaded for its dens of beasts of prey, and the pine-groves of cold Lycæus, together with Cyllene.[44] After this, I entered the realms and the inhospitable abode of the Arcadian tyrant, just as the late twilight was bringing on the night. I gave a signal that a God had come, and the people commenced to pay their adorations. In the first place, Lycaon derided their pious supplications. Afterwards, he said, I will make trial, by a plain proof, whether this is a God, or whether he is a mortal; nor shall the truth remain a matter of doubt. He then makes preparations to destroy me, when sunk in sleep, by an unexpected death; this mode of testing the truth pleases him. And not content with that, with the sword he cuts the throat of an hostage that had been sent from the nation of the Molossians,[45] and then softens part of the quivering limbs, in boiling water, and part he roasts with fire placed beneath. Soon as he had placed these on the table, I, with avenging flames, overthrew the house upon the household Gods,[46] worthy of their master. Alarmed, he himself takes to flight, and having reached the solitude of the country, he howls aloud, and in vain attempts to speak; his mouth gathers rage from himself, and through its {usual} desire for slaughter, it is directed against the sheep, and even still delights in blood. His garments are changed into hair, his arms into legs; he becomes a wolf, and he still retains vestiges of his ancient form. His hoariness is still the same, the same violence {appears} in his features; his eyes are bright as before; {he is still} the same image of ferocity. “Thus fell one house; but one house alone did not deserve to perish; wherever the earth extends, the savage Erinnys[47] reigns. You would suppose that men had conspired to be wicked; let all men speedily feel that vengeance which they deserve to endure, for such is my determination.” Some, by their words approve the speech of Jupiter, and give spur to him, {indignantly} exclaiming; others, by {silent} assent fulfil their parts. Yet the {entire} destruction of the human race is a cause of grief to them all, and they inquire what is to be the form of the earth in future, when destitute of mankind? who is to place frankincense[48] on the altars? and whether it is his design to give up the nations for a prey to the wild beasts? The ruler of the Gods forbids them making these enquiries, to be alarmed (for that the rest should be his care); and he promises, {that} from a wondrous source {he will raise} a generation unlike the preceding race. And now he was about to scatter his thunder over all lands; but he was afraid lest, perchance, the sacred æther might catch fire, from so many flames, and the extended sky might become inflamed. He remembers, too, that it was in the {decrees of} Fate, that a time should come,[49] at which the sea, the earth, and the palace of heaven, seized {by the flames}, should be burned, and the laboriously-wrought fabric of the universe should be in danger of perishing. The weapons forged by the hands of the Cyclops are laid aside; a different {mode of} punishment pleases him: to destroy mankind beneath the waves, and to let loose the rains from the whole tract of Heaven. At once he shuts the North Wind in the caverns of Æolus, and {all} those blasts which dispel the clouds drawn over {the Earth}; and {then} he sends forth the South Wind. With soaking wings the South Wind flies abroad, having his terrible face covered with pitchy darkness; his beard {is} loaded with showers, the water streams down from his hoary locks, clouds gather upon his forehead, his wings and the folds of his robe[50] drip with wet; and, as with his broad hand he squeezes the hanging clouds, a crash arises, and thence showers are poured in torrents from the sky. Iris,[51] the messenger of Juno, clothed in various colors, collects the waters, and bears a supply {upwards} to the clouds. The standing corn is beaten down, and the expectations of the husbandman, {now} lamented by him, are ruined, and the labors of a long year prematurely perish. Nor is the wrath of Jove satisfied with his own heaven; but {Neptune}, his azure brother, aids him with his auxiliary waves. He calls together the rivers, which, soon as they had entered the abode of their ruler, he says, “I must not now employ a lengthened exhortation; pour forth {all} your might, so the occasion requires. Open your abodes, and, {each} obstacle removed, give full rein to your streams.” {Thus} he commanded; they return, and open the mouths of their fountains,[52] and roll on into the ocean with unobstructed course. He himself struck the Earth with his trident, {on which} it shook, and with a tremor laid open the sources of its waters. The rivers, breaking out, rush through the open plains, and bear away, together with the standing corn, the groves, flocks, men, houses, and temples, together with their sacred {utensils}. If any house remained, and, not thrown down, was able to resist ruin so vast, yet the waves, {rising} aloft, covered the roof of that {house}, and the towers tottered, overwhelmed beneath the stream. And now sea and land had no mark of distinction; everything now was ocean; and to that ocean shores were wanting. One man takes possession of a hill, another sits in a curved boat, and plies the oars there where he had lately ploughed; another sails over the standing corn, or the roof of his country-house under water; another catches a fish on the top of an elm-tree. An anchor (if chance so directs) is fastened in a green meadow, or the curving keels come in contact with the vineyards, {now} below them; and where of late the slender goats had cropped the grass, there unsightly sea-calves are now reposing their bodies. The Nereids wonder at the groves, the cities, and the houses under water; dolphins get into the woods, and run against the lofty branches, and beat against the tossed oaks. The wolf swims[53] among the sheep; the wave carries along the tawny lions; the wave carries along the tigers. Neither does the powers of his lightning-shock avail the wild boar, nor his swift legs the stag, {now} borne away. The wandering bird, too, having long sought for land, where it may be allowed to light, its wings failing, falls down into the sea. The boundless range of the sea had overwhelmed the hills, and the stranger waves beat against the heights of the mountains. The greatest part is carried off by the water: those whom the water spares, long fastings overcome, through scantiness of food. Phocis separates the Aonian[54] from the Actæan region; a fruitful land while it was a land; but at that time {it had become} a part of the sea, and a wide plain of sudden waters. There a lofty mountain rises towards the stars, with two tops, by name Parnassus,[55] and advances beyond the clouds with its summit. When here Deucalion (for the sea had covered all other places), borne in a little ship, with the partner of his couch, {first} rested; they adored the Corycian Nymphs,[56] and the Deities of the mountain, and the prophetic Themis,[57] who at that time used to give out oracular responses. No man was there more upright than he, nor a greater lover of justice, nor was any woman more regardful of the Deities than she. Soon as Jupiter {beholds} the world overflowed by liquid waters, and sees that but one man remains out of so many thousands of late, and sees that but one woman remains out of so many thousands of late, both guiltless, and both worshippers of the Gods, he disperses the clouds; and the showers being removed by the North Wind, he both lays open the earth to the heavens, and the heavens to the earth. The rage, too, of the sea does not continue; and his three-forked trident {now} laid aside, the ruler of the deep assuages the waters, and calls upon the azure Triton standing above the deep, and having his shoulders covered with the native purple shells;[58] and he bids him blow[59] his resounding trumpet, and, the signal being given, to call back the waves and the streams. The hollow-wreathed trumpet[60] is taken up by him, which grows to a {great} width from its lowest twist; the trumpet, which, soon as it receives the air in the middle of the sea, fills with its notes the shores lying under either sun. Then, too, as soon as it touched the lips of the God dripping with his wet beard, and being blown, sounded the bidden retreat;[61] it was heard by all the waters both of earth and sea, and stopped all those waters by which it was heard. Now the sea[62] {again} has a shore; their channels receive the full rivers; the rivers subside; the hills are seen to come forth. The ground rises, places increase {in extent} as the waters decrease; and after a length of time, the woods show their naked tops, and retain the mud left upon their branches. The world was restored; which when Deucalion beheld to be empty, and how the desolate Earth kept a profound silence, he thus addressed Pyrrha, with tears bursting forth:--“O sister, O wife, O thou, the only woman surviving, whom a common origin,[63] and a kindred descent, and afterwards the marriage tie has united to me, and {whom} now dangers themselves unite to me; we two are the whole people of the earth, whatever {both} the East and the West behold; of all the rest, the sea has taken possession. And even now there is no certain assurance of our lives; even yet do the clouds terrify my mind. What would now have been thy feelings, if without me thou hadst been rescued from destruction, O thou deserving of compassion? In what manner couldst thou have been able alone to support {this} terror? With whom for a consoler, {to endure} these sorrows? For I, believe me, my wife, if the sea had only carried thee off, should have followed thee, and the sea should have carried me off as well. Oh that I could replace the people {that are lost} by the arts of my father,[64] and infuse the soul into the moulded earth! Now the mortal race exists in us two {alone}. Thus it has seemed good to the Gods, and we remain as {mere} samples of mankind.” He {thus} spoke, and they wept. They resolved to pray to the Deities of Heaven, and to seek relief through the sacred oracles. There is no delay; together they repair to the waters of Cephisus,[65] though not yet clear, yet now cutting their wonted channel. Then, when they have sprinkled the waters poured on their clothes[66] and their heads, they turn their steps to the temple of the sacred Goddess, the roof of which was defiled with foul moss, and whose altars were standing without fires. Soon as they reached the steps of the temple, each of them fell prostrate on the ground, and, trembling, gave kisses to the cold pavement. And thus they said: “If the Deities, prevailed upon by just prayers, are to be mollified, if the wrath of the Gods is to be averted; tell us, O Themis, by what art the loss of our race is to be repaired, and give thy assistance, O most gentle {Goddess} to our ruined fortunes.” The Goddess was moved, and gave this response: “Depart from my temple, and cover your heads,[67] and loosen the garments girt {around you}, and throw behind your backs the bones of your great mother.” For a long time they are amazed; and Pyrrha is the first by her words to break the silence, and {then} refuses to obey the commands of the Goddess; and begs her, with trembling lips, to grant her pardon, and dreads to offend the shades of her mother by casting her bones. In the meantime they reconsider the words of the response given, {but} involved in dark obscurity, and they ponder them among themselves. Upon that, the son of Prometheus soothes the daughter of Epimetheus with {these} gentle words, and says, “Either is my discernment fallacious, or the oracles are just, and advise no sacrilege. The earth is the great mother; I suspect that the stones in the body of the earth are the bones meant; these we are ordered to throw behind our backs.” Although she, descended from Titan,[68] is moved by this interpretation of her husband, still her hope is involved in doubt; so much do they both distrust the advice of heaven; but what harm will it do to try? They go down, and they veil their heads, and ungird their garments, and cast stones, as ordered, behind their footsteps. The stones (who could have believed it, but that antiquity is a witness {of the thing?}) began to lay aside their hardness and their stiffness, and by degrees to become soft; and when softened, to assume a {new} form. Presently after, when they were grown larger, a milder nature, too, was conferred on them, so that some shape of man might be seen {in them}, yet though but imperfect; and as if from the marble commenced {to be wrought}, not sufficiently distinct, and very like to rough statues. Yet that part of them which was humid with any moisture, and earthy, was turned into {portions adapted for} the use of the body. That which is solid, and cannot be bent, is changed into bones; that which was just now a vein, still remains under the same name.[69] And in a little time, by the interposition of the Gods above, the stones thrown by the hands of the man, took the shape of a man, and the female {race} was renewed by the throwing of the woman. Thence are we a hardy generation, and able to endure fatigue, and we give proofs from what original we are sprung. 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 æthereal 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 æthereal sunshine and a penetrating warmth, it produced species {of creatures} innumerable; and partly restored the 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 Phœbus used to bind his temples, graceful with long hair, with {garlands from} any tree. Daphne, the daughter of Peneus, was the first love of Phœbus; 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 {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, Phœbus; 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 Phœbe. 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 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. Phœbus 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 either held too near them, or has left {there}, now about the break of day, thus did the God burst into a flame; thus did he burn throughout his breast, and cherish a fruitless passion with his hopes. He beholds her hair hanging unadorned upon her neck, and he says, “And what would {it be} if it were arranged?” He sees her eyes, like stars, sparkling with fire; he sees her lips, which it is not enough to have {merely} seen; he praises both her fingers and her hands, and her arms and her shoulders naked, from beyond the middle; whatever is hidden from view, he thinks to be still more beauteous. Swifter than the light wind she flies, and she stops not at these words of his, as he calls her back: “O Nymph, daughter of Peneus, stay, I entreat thee! I am not an enemy following thee. In this way the lamb {flies} from the wolf; thus the deer {flies} from the lion; thus the dove flies from the eagle with trembling wing; {in this way} each {creature flies from} its enemy: love is the cause of my following thee. Ah! wretched me! shouldst thou fall on thy face, or should the brambles tear thy legs, that deserve not to be injured, and should I prove the cause of pain to thee. The places are rugged, through which thou art {thus} hastening; run more leisurely, I entreat thee, and restrain thy flight; I myself will follow more leisurely. And yet, inquire whom thou dost please; I am not an inhabitant of the mountains, I am not a shepherd; I am not here, in rude guise,[77] watching the herds or the flocks. Thou knowest not, rash girl, thou knowest not from whom thou art flying, and therefore it is that thou dost fly. The Delphian land, Claros and Tenedos,[78] and the Pataræan palace pays service to me. Jupiter is my sire; by me, what shall be, what has been, and what is, is disclosed; through me, songs harmonize with the strings. My own {arrow}, indeed, is unerring; yet one there is still more unerring than my own, which has made this wound in my heart, {before} unscathed. The healing art is my discovery, and throughout the world I am honored as the bearer of help, and the properties of simples are[79] subjected to me. Ah, wretched me![80] that love is not to be cured by any herbs; and that those arts which afford relief to all, are of no avail for their master.” The daughter of Peneus flies from him, about to say still more, with timid step, and together with him she leaves his unfinished address. Then, too, she appeared lovely; the winds exposed her form to view, and the gusts meeting her fluttered about her garments, as they came in contact, and the light breeze spread behind her her careless locks; and {thus}, by her flight, was her beauty increased. But the youthful God[81] has not patience any longer to waste his blandishments; and as love urges him on, he follows her steps with hastening pace. As when the greyhound[82] has seen the hare in the open field, and the one by {the speed of} his legs pursues his prey, the other {seeks} her safety; the one is like as if just about to fasten {on the other}, and now, even now, hopes to catch her, and with nose outstretched plies upon the footsteps {of the hare}. The other is in doubt whether she is caught {already}, and is delivered from his very bite, and leaves behind the mouth {just} touching her. {And} so is the God, and {so} is the virgin;[83] he swift with hopes, she with fear. Yet he that follows, aided by the wings of love, is the swifter, and denies her {any} rest; and is {now} just at her back as she flies, and is breathing upon her hair scattered upon her neck. Her strength being {now} spent, she grows pale, and being quite faint, with the fatigue of so swift a flight, looking upon the waters of Peneus, she says, “Give me, my father, thy aid, if you rivers have divine power. Oh Earth, either yawn {to swallow me}, or by changing it, destroy that form, by which I have pleased too much, and which causes me to be injured.” Hardly had she ended her prayer, {when} a heavy torpor seizes her limbs; {and} her soft breasts are covered with a thin bark. Her hair grows into green leaves, her arms into branches; her feet, the moment before so swift, adhere by sluggish roots; a {leafy} canopy overspreads her features; her elegance alone[84] remains in her. This, too, Phœbus admires, and placing his right hand upon the stock, he perceives that the breast still throbs beneath the new bark; and {then}, embracing the branches as though limbs in his arms, he gives kisses to the wood, {and} yet the wood shrinks from his kisses. To her the God said: “But since thou canst not be my wife, at least thou shalt be my tree; my hair, my lyre,[85] my quiver shall always have thee, oh laurel! Thou shalt be presented to the Latian chieftains, when the joyous voice of the soldiers shall sing the song of triumph,[86] and the long procession shall resort to the Capitol. Thou, the same, shalt stand as a most faithful guardian at the gate-posts of Augustus before his doors,[87] and shalt protect the oak placed in the centre; and as my head is {ever} youthful with unshorn locks, do thou, too, always wear the lasting honors of thy foliage.” Pæan had ended {his speech}; the laurel nodded assent with its new-made boughs, and seemed to shake its top just like a head. There is a grove of Hæmonia,[88] which a wood, placed on a craggy rock, encloses on every side. They call it Tempe;[89] through this the river Peneus, flowing from the bottom of {mount} Pindus,[90] rolls along with its foaming waves, and in its mighty fall, gathers clouds that scatter {a vapor like} thin smoke,[91] and with its spray besprinkles the tops of the woods, and wearies places, far from near to it, with its noise. This is the home, this the abode, these are the retreats of the great river; residing here in a cavern formed by rocks, he gives law to the waters, and to the Nymphs that inhabit those waters. The rivers of that country first repair thither, not knowing whether they should congratulate, or whether console the parent; the poplar-bearing Spercheus,[92] and the restless Enipeus,[93] the aged Apidanus,[94] the gentle Amphrysus,[95] and Æas,[96] and, soon after, the other rivers, which, as their current leads them, carry down into the sea their waves, wearied by wanderings. Inachus[97] alone is absent, and, hidden in his deepest cavern, increases his waters with his tears, and in extreme wretchedness bewails his daughter Io as lost; he knows not whether she {now} enjoys life, or whether she is among the shades below; but her, whom he does not find anywhere, he believes to be nowhere, and in his mind he dreads the worst. Jupiter had seen Io as she was returning from her father’s stream, and had said, “O maid, worthy of Jove, and destined to make I know not whom happy in thy marriage, repair to the shades of this lofty grove (and he pointed at the shade of the grove) while it is warm, and {while} the Sun is at his height, in the midst of his course. But if thou art afraid to enter the lonely abodes of the wild beasts alone, thou shalt enter the recesses of the groves, safe under the protection of a God, and {that} a God of no common sort; but {with me}, who hold the sceptre of heaven in my powerful hand; {me}, who hurl the wandering lightnings--Do not fly from me;” for {now} she was flying. And now she had left behind the pastures of Lerna,[98] and the Lircæan plains planted with trees, when the God covered the earth far and wide with darkness overspreading, and arrested her flight, and forced her modesty. In the meantime Juno looked down upon the midst of the fields, and wondering that the fleeting clouds had made the appearance of night under bright day, she perceived that they were not {the vapors} from a river, nor were they raised from the moist earth, and {then} she looked around {to see} where her husband was, as being one who by this time was full well acquainted with the intrigues of a husband {who had been} so often detected.[99] After she had found him not in heaven, she said, “I am either deceived, or I am injured;” and having descended from the height of heaven, she alighted upon the earth, and commanded the mists to retire. He had foreseen the approach of his wife, and had changed the features of the daughter of Inachus into a sleek heifer.[100] As a cow, too, {she} is beautiful. The daughter of Saturn, though unwillingly, extols the appearance of the cow; and likewise inquires, whose it is, and whence, or of what herd it is, as though ignorant of the truth. Jupiter falsely asserts that it was produced out of the earth, that the owner may cease to be inquired after. The daughter of Saturn begs her of him as a gift. What can {he} do? It is a cruel thing to deliver up his {own} mistress, {and} not to give her up is a cause of suspicion. It is shame which persuades him on the one hand, love dissuades him on the other. His shame would have been subdued by his love; but if so trifling a gift as a cow should be refused to the sharer of his descent and his couch, she might {well} seem not to be a cow. The rival now being given up {to her}, the Goddess did not immediately lay aside all apprehension; and she was {still} afraid of Jupiter, and was fearful of her being stolen, until she gave her to Argus, the son of Aristor, to be kept {by him}. Argus had his head encircled with a hundred eyes. Two of them used to take rest in their turns, the rest watched, and used to keep on duty.[101] In whatever manner he stood, he looked towards Io; although turned away, he {still} used to have Io before his eyes. In the daytime he suffers her to feed; but when the sun is below the deep earth, he shuts her up, and ties a cord round her neck undeserving {of such treatment}. She feeds upon the leaves of the arbute tree, and bitter herbs, and instead of a bed the unfortunate {animal} lies upon the earth, that does not always have grass {on it}, and drinks of muddy streams. And when, too, she was desirous, as a suppliant, to stretch out her arms to Argus, she had no arms to stretch out to Argus; and she uttered lowings from her mouth, {when} endeavoring to complain. And at {this} sound she was terrified, and was affrighted at her own voice. She came, too, to the banks, where she was often wont to sport, the banks of {her father}, Inachus; and soon as she beheld her new horns in the water, she was terrified, and, astonished, she recoiled from herself. The Naiads knew her not, and Inachus himself knew her not, who she was; but she follows her father, and follows her sisters, and suffers herself to be touched, and presents herself to them, as they admire {her}. The aged Inachus held her some grass he had plucked; she licks his hand, and gives kisses to the palms of her father. Nor does she restrain her tears; and if only words would follow, she would implore his aid, and would declare her name and misfortunes. Instead of words, letters, which her foot traced in the dust, completed the sad discovery of the transformation of her body. “Ah, wretched me!” exclaims her father Inachus; and clinging to the horns and the neck of the snow-white cow, as she wept, he repeats, “Ah, wretched me! and art thou my daughter, that hast been sought for by me throughout all lands? While undiscovered, thou wast a lighter grief {to me}, than {now, when} thou art found. Thou art silent, and no words dost thou return in answer to mine; thou only heavest sighs from the depth of thy breast, and what alone thou art able to do, thou answerest in lowings to my words. But I, in ignorance {of this}, was preparing the bridal chamber, and the {nuptial} torches for thee; and my chief hope was that of a son-in-law, my next was that of grandchildren. But now must thou have a mate from the herd, now, {too}, an offspring of the herd. Nor is it possible for me to end grief so great by death; but it is a detriment to be a God; and the gate of death being shut against me, extends my grief to eternal ages.” While thus he lamented, the starry Argus removed her away, and carried the daughter, {thus} taken from her father, to distant pastures. He himself, at a distance, occupies the lofty top of a mountain, whence, as he sits, he may look about on all sides. Nor can the ruler of the Gods above, any longer endure so great miseries of the granddaughter of Phoroneus;[102] and he calls his son {Mercury}, whom the bright Pleiad, {Maia},[103] brought forth, and orders him to put Argus to death. There is {but} little delay to take wings upon his feet, and his soporiferous wand[104] in his hand, and a cap for his hair.[105] After he had put these things in order, the son of Jupiter leaps down from his father’s high abode upon the earth, and there he takes off his cap, and lays aside his wings; his wand alone was retained. With this, as a shepherd, he drives some she-goats through the pathless country, taken up as he passed along, and plays upon oaten straws joined together. The keeper appointed by Juno, charmed by the sound of this new contrivance, says, “Whoever thou art, thou mayst be seated with me upon this stone; for, indeed, in no {other} place is the herbage more abundant for thy flock; and thou seest, too, that the shade is convenient for the shepherds.” The son of Atlas sat down, and with much talking he occupied the passing day with his discourse, and by playing upon his joined reeds he tried to overpower his watchful eyes. Yet {the other} strives hard to overcome soft sleep; and although sleep was received by a part of his eyes, yet with a part he still keeps watch. He inquires also (for the pipe had been {but} lately invented) by what method it had been found out. Then the God says, “In the cold mountains of Arcadia, among the Hamadryads of Nonacris,[106] there was one Naiad very famous; the Nymphs called her Syrinx. And not once {alone} had she escaped the Satyrs as they pursued, and whatever Gods either the shady grove or the fruitful fields have {in them}. In her pursuits and her virginity itself she used to devote herself to the Ortygian Goddess;[107] and being clothed after the fashion of Diana, she might have deceived one, and might have been supposed to be the daughter of Latona, if she had not had a bow of cornel wood, the other, {a bow} of gold; and even then did she {sometimes} deceive {people}. Pan spies her as she is returning from the hill of Lycæus, and having his head crowned with sharp pine leaves, he utters such words as these;” it remained {for Mercury} to repeat the words, and how that the Nymph, slighting his suit, fled through pathless spots, until she came to the gentle stream of sandy Ladon;[108] and that here, the waters stopping her course, she prayed to her watery sisters, that they would change her; and {how} that Pan, when he was thinking that Syrinx was now caught by him, had seized hold of some reeds of the marsh, instead of the body of the Nymph; and {how}, while he was sighing there, the winds moving amid the reeds had made a murmuring noise, and like one complaining; and {how} that, charmed by this new discovery and the sweetness of the sound, he had said, “This mode of converse with thee shall ever remain with me;” and that accordingly, unequal reeds being stuck together among themselves by a cement of wax, had {since} retained the name of the damsel. The Cyllenian God[109] being about to say such things, perceived that all his eyes were sunk in sleep, and that his sight was wrapped[110] in slumber. At once he puts an end to his song, and strengthens his slumbers, stroking his languid eyes with his magic wand. There is no delay; he wounds him, as he nods, with his crooked sword, where the head is joined to the neck; and casts him, all blood-stained, from the rock, and stains the craggy cliff with his gore. Argus, thou liest low, and the light which thou hadst in so many eyes is {now} extinguished; and one night takes possession of a {whole} hundred eyes. The daughter of Saturn takes them, and places them on the feathers of her own bird, and she fills its tail with starry gems. 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,[111] 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, entreats her, at length, to put an end to her punishment; and he says, “Lay aside thy fears for the future; she shall never {more} be the occasion of any trouble to thee;” and {then} he bids the Stygian waters to hear this {oath}. 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[112] {of Egypt}. To her, at length, Epaphus[113] 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. Phaëton, sprung from the Sun, was equal to him in spirit and in years; whom formerly, as he uttered great boasts, and yielded not {at all} to him, and proud of his father, Phœbus, the grandson of Inachus could not endure; and said, “Thou, {like} a madman, believest thy mother in all things, and art puffed up with the conceit of an imaginary father.” Phaëton blushed, and in shame repressed his resentment; and he reported to his mother, Clymene,[114] the reproaches of Epaphus; and said, “Mother, to grieve thee still more, I, the free, the bold {youth}, was silent; I am ashamed both that these reproaches can be uttered against us, and that they cannot be refuted; but do thou, if only I am born of a divine race, give me some proof of so great a descent, and claim me for heaven.” {Thus} he spoke, and threw his arms around the neck of his mother; and besought her, by his own head and by that of Merops,[115] and by the nuptial torches of his sisters, that she would give him some token of his real father. It is a matter of doubt whether Clymene was more moved by the entreaties of Phaëton, or by resentment at the charge made against her; and she raised both her arms to heaven, and, looking up to the light of the Sun, she said, “Son, I swear to thee, by this beam, bright with shining rays, which both hears and sees us, that thou, that thou, {I say}, wast begotten by this Sun, which thou beholdest; by this {Sun}, which governs the world. If I utter an untruth, let him deny himself to be seen by me, and let this light prove the last for my eyes. Nor will it be any prolonged trouble for thee to visit thy father’s dwelling; the abode where he arises is contiguous to our regions.[116] If only thy inclination disposes thee, go forth, and thou shalt inquire of himself.” Phaëton immediately springs forth, overjoyed, upon these words of his mother, and reaches the skies in imagination; and he passes by his own Æthiopians, and the Indians situate beneath the rays of the Sun,[117] and briskly wends his way to the rising of his sire.