by Peter Jones
Murphy, G. M. H. 1972. Ovid: Metamorphoses Book XI (Oxford: Oxford University Press)
Otis, B. 1966. Ovid as an Epic Poet (Cambridge: Cambridge University Press)
Solodow, J. B. 1988. The World of Ovid’s Metamorphoses (Chapel Hill and London: University of North Carolina Press)
Syme, R. 1978. History in Ovid (Oxford: Clarendon Press)
Wilkinson, L. P. 1955. Ovid Recalled (Cambridge: Cambridge University Press)
Study section
Brown, S. A. 2005. Ovid: Myth and Metamorphosis (Bristol: Bristol Classical Press).
Fantham, E. 2004. Ovid’s Metamorphoses (Oxford: Oxford University Press)
Fowler, D. 2000. Roman Constructions (Oxford: Clarendon Press)
Hardie, P. 2002. Ovid’s Poetics of Illusion (Cambridge: Cambridge University Press)
Hardie, P. (ed.) 2002a. The Cambridge Companion to Ovid (Cambridge: Cambridge University Press)
Hardie, P., Barchiesi, A. and Hinds, S. (eds.) 1999. Ovidian Transformations (Cambridge Philological Society, Supplementary Volume 23)
Map 1 Mainland Greece
Map 2 The Western Aegean and Asia Minor
Map 3 The Central and Eastern Mediterranean
1 Deucalion and Pyrrha, Metamorphōsēs 1.348–415
Background
The universe has been created, but man has become greedy and aggressive. The Giants launch an attack on Jupiter, and his lightning strikes them down, but from the Giants’ blood springs a yet more savage race. Jupiter summons the gods and tells them that he has decided to destroy mankind; when the gods object, he promises to replace men with a better race. He sends a flood, which overwhelms the earth and kills everyone – except Deucalion and Pyrrha. Sailing in their little boat, they come ashore near Delphi on Mount Parnassus, the only place not yet submerged. Jupiter sees them and, realising what a god-fearing, right-minded and devout couple they are, he stays the flood, which slowly retreats. As the waves die down, the earth rises up – empty and bare.
Deucalion was son of Prometheus (‘Forethought’), who was credited with making mankind out of the clay of the earth. Prometheus’ brother was Epimetheus (‘Afterthought’), and Pyrrha was his daughter. Prometheus and Epimetheus were sons of Iapetus, one of the gods known as the Titans.
1.348–57: Deucalion realises that he and Pyrrha are alone and in danger
†redditus orbis erat; quem^ postquam uīdit ^inānem
et †dēsōlātās^ agere alta silentia ^terrās,
†Deucaliōn lacrimīs^ ita Pyrrham adfātur ^obortīs:
350
‘ō †soror, ō coniunx, ō fēmina sōla superstes,
†quam commūne^ mihī ^genus et patruēlis orīgō,
†dnde torus iūnxit, nunc ipsa perīcula iungunt.
†terrārum, quāscumque uident occāsus et ortus,
nōs duo †turba sumus; possēdit cētera pontus.
355
haec^ quoque †adhūc uītae* nōn est ^fīdūcia *nostrae
^certa satis; terrent etiam nunc †nūbila mentem.’
1.358–62: Deucalion expresses his fears, should they be parted
†‘quis^ tibi, sī sine mē fātīs ērepta fuissēs,
nunc ^animus, †miseranda, foret? quō^ sōla timōrem
ferre ^modō †possēs? quō cōnsōlante dolērēs?
360
namque ego (crēde mihī), sī †tē quoque pontus habēret,
tē sequerer, coniunx, et mē quoque pontus habēret.’
1.363–6: They are the sole remnants of the human race
†‘ō utinam possim populōs reparāre paternīs
artibus, atque animās fōrmātae^ īnfundere ^†terrae!
nunc genus^ in nōbīs* †restat ^mortāle *duōbus –
365
sīc †uīsum superīs – hominumque exempla manēmus.’
1.367–74: In tears, they decide to seek an oracle at the deserted temple
dīxerat, et flēbant; †placuit caeleste^ precārī
†^nūmen, et auxilium per sacrās^ quaerere ^sortēs.
nūlla mora est; adeunt †pariter Cēphīsidas undās^,
†ut nōndum ^liquidās, sīc iam uada nōta ^secantēs.
370
†inde ubi lībātōs^ irrōrāuēre^liquōrēs
uestibus et capitī, flectunt †uestīgia sānctae^
ad †dēlūbra ^deae, quōrum fastīgia turpī^
pallēbant †^muscō, stābantque sine ignibus ārae.
1.375–80: They prostrate themselves and ask for help
ut templī tetigēre †gradūs, prōcumbit uterque
375
†prōnus humī, gelidōque^ pauēns dedit ōscula ^saxō,
atque ita †‘sī precibus^’ dīxērunt ‘nūmina*^iūstīs
*uicta †remollēscunt, sī flectitur īra deōrum,
dīc, †Themi, quā^ generis* damnum reparābile *nostrī
^arte †sit, et mersīs^ fer opem, mītissima, ^rēbus!’
380
1.381–9: The goddess Themis gives them baffling instructions
mōta dea est, sortemque dedit: ‘discēdite †templō,
et uēlāte caput, cīnctāsque^ †resoluite ^uestēs,
ossaque post †tergum magnae^ iactāte ^parentis!’
†obstipuēre diū; rumpitque silentia uōce
Pyrrha †prior, iussīsque deae pārēre recūsat,
385
†detque sibī ueniam pauidō^ rogat ^ōre, pauetque
laedere iactātīs^ †māternās* ^ossibus *umbrās.
intereā repetunt caecīs^ †obscūra* ^latebrīs
*uerba datae sortis, †sēcum inter sēque uolūtant.
1.390–7: Deucalion guesses at the oracle’s meaning
inde †Promēthīdēs placidīs^ Epimēthida ^dictīs
390
mulcet, et ‘aut †fallāx’ ait ‘est sollertia nōbīs,
aut (pia^ sunt nūllumque nefās †^ōrācula suādent!)
magna parēns †terra est; lapidēs in corpore terrae
ossa †reor dīcī; iacere hōs post terga iubēmur.’
coniugis †auguriō quamquam Tītānia mōta est,
395
spēs tamen †in dubiō est: adeō caelestibus^ ambō
†diffīdunt ^monitīs; sed quid temptāre nocēbit?
1.398–402: They take a chance and start throwing stones behind them
†dēscendunt, uēlantque caput, tunicāsque recingunt,
et iussōs †lapidēs sua post uestīgia mittunt.
saxa^ (quis hoc †crēdat, nisi sit prō teste uetustās?)
400
pōnere †dūritiam coepēre, suumque rigōrem
†mollīrīque morā, ^mollītaque dūcere fōrmam.
1.403–15: A new race is formed
mox ubi crēuērunt, nātūraque mītior †illīs
contigit, †ut quaedam^ – sīc nōn ^manifesta – uidērī
^fōrma potest hominis, sed †utī dē marmore ^coepta,
405
nōn †^exācta satis, rudibusque* ^simillima *signīs.
†quae^ tamen ex illīs aliquō* ^pars ūmida *sūcō
et ^†terrēna fuit, ^uersa est in corporis ūsum;
quod †solidum est flectīque nequit, mūtātur in ossa;
410
quae^ modo †^uēna fuit, sub eōdem nōmine mānsit;
inque breuī †spatiō, superōrum nūmine, saxa
missa uirī manibus †faciem trāxēre uirōrum,
et dē fēmineō^ reparāta est †fēmina ^iactū.
inde genus †dūrum sumus experiēnsque labōrum,
et †documenta damus quā^ sīmus ^orīgine nātī.
415
Learning vocabulary for Passage 1, Deucalion and Pyrrha
adeō to such an extent, so
anim-a ae 1f. soul, spirit, breath
cingō 3 cīnxī cīnctum surround, encircle, gird up; pass. be situated, lie round
coniunx coniug-is 3m/f. wife, spouse
crēscō 3 crēuī c
rētum grow, be born, increase, swell, advance
de-a ae 1f. goddess
dēscendō 3 dēscendī dēscēnsum descend, go down
dict-um ī 2n. word, saying
dūr-us a um hard, tough, robust, harsh, severe, strict
faci-ēs – 5f. looks, appearance, sight, beauty, face
fāt-um ī 2n. fate, destiny, death
fēmine-us a um woman’s, feminine, female
flectō 3 flexī flexum bend, curve, avert, steer
fleō 2 flēuī flētum weep
fōrmō 1 shape, form, mould
gelid-us a um cold
humī on the ground
iaciō 3 iēcī iactum throw (away), hurl; pile up
in dubiō = in doubt; dubi-us a um uncertain, doubtful, ambiguous
inde from there, as a result, hence
īr-a ae 1f. anger, rage, wrath
iungō 3 iūnx-ī iūnct-um join
iuss-um ī 2n. injunction, order, command
iūst-us a um just, righteous, lawful, fair
lacrim-a ae 2f. tear
mātern-us a um mother’s, maternal
molliō 4 soften, calm, weaken, appease, allay, tame
monit-a ōrum 2n. pl. advice, warning, precepts
mortāl-is e mortal, human
nāscor 3 dep. nātus be born, arise, come into being, be suited; nāt-us a um can = (x years) old; son/daughter of + abl.
nefās n. wrong, crime, sacrilege, horror
nōt-us a um usual, well-known, familiar
nūbil-um ī 2n. cloud, mist; cf. nūb-ēs is 3f. cloud
nūmen nūmin-is 3n. power, divinity
ops op-is 3f. help, aid
ōrācul-um ī 2n. oracle
orb-is is 3m physical world
orīgō orīgin-is 3f. birth, origin
os oss-is 3n. bone
ōscul-um ī 2n. kiss
patern-us a um father’s, paternal
paueō 2 be frightened, fear
pauid-us a um terror-struck, fearful
pi-us a um holy, dutiful, faithful, just
pont-us ī 2m. sea
possideō 2 possēd-ī possess-um hold, possess
prec-ēs -um 3f. pl. prayers
precor 1 dep. pray to, entreat
prior -is former, earlier (of two), having prior place, elder
quī- quae- quod- cumque who/which/what-ever
repetō 3 repetīuī repetītum return/go back to, recall, repeat, attack again
sānct-us a um sacrosanct, sacred, holy, blessed, upright, pure
sax-um ī 2n. stone
soror-is 3f. sister
sors sort-is 3f. oracle, lot
suādeō 2 suāsī suāsum recommend, urge, advocate
super-ī ōrum 2m. powers above, gods
temptō 1 try out, test, investigate, examine, try
terg-um ī 2n. back, rear, far side
trahō 3 trāxī tractum attract, bring in my wake; drag, draw after, carry off, acquire, extend
uēlō 1 veil, cover, conceal
uestīgi-um ī 2n. footstep, footprint, track, walk, trace
uest-is is 3f. clothes, dress, cloth
und-a ae 1f. wave, water
ūs-us ūs 4m. use, employment, function, utility, need
uterque utriusque both, each (cf. uter utr-a um)
utinam would that, O that (+ subj.)
Study section
1. Write out and scan ll.363–6, 408–15.
2. At 398, many texts prefer to print discēdunt. Why? See 381. How might one defend dēscendunt?
3. What picture does Ovid present of the relationship between Deucalion and Pyrrha, and how does he do it?
4. Take any five lines, consecutive or not, and explain why they give you pleasure.
5. Here are two versions of the story by the Greek myth-collector, Apollodorus (third century BC) and the Latin myth-collector, Hyginus (probably second century AD). How is Ovid’s version different, and with what result?
Apollodorus
‘Prometheus’ son was Deucalion . . . he married Pyrrha, the daughter of Epimetheus and Pandora (the first woman made by the gods). And when Zeus had it in mind to destroy the race of bronze, Deucalion, on Prometheus’ advice, constructed a chest, filled it with provisions and got on board with Pyrrha. Zeus’s storms flooded the greater part of Greece . . . but Deucalion, floating in the chest over the sea for nine days and nights, drifted to Parnassus, and there, when the rain stopped, he landed and sacrificed to Zeus God of Escape. And Zeus sent Hermes to him and allowed him the choice of whatever he wanted; and Deucalion chose to have people. On Zeus’s orders, he took up stones and threw them over his head, and the stones which Deucalion threw became men, and the stones which Pyrrha threw became women. This is how people came to be called people (Gk. laos), from (Gk.) laas, a stone.’
Apollodorus, Library 1.7.2
Hyginus
‘After the flood . . . the whole human race perished except for Deucalion and Pyrrha, who took refuge on Etna, said to be the highest mountain in Sicily. Since they could not live on account of their loneliness, they asked Jupiter either to provide humans or drown them too. Then Jupiter ordered them to throw stones behind them. Those thrown by Deucalion became men, those by Pyrrha, women. For this reason they are called laos, since laas in Greek means “stone”.’
Hyginus, Genealogiae 153
Vocabulary and grammar
348 reddō 3 reddidī redditus restore to view, return
*orb-is is 3m. physical world. See p. 20 n.3
quem . . . uīdit: quem refers to the world, i.e. ‘after he [i.e. Deucalion] saw it’, a connecting relative, RL107; for relatives generally, see RL106, W17; uīdit also controls agere . . . terrās, an acc. and inf. i.e. ‘and [after he saw] that the dēsōlātās terrās agere alta silentia . . .’ etc., RL98–9, W25
inān-is e empty
349 dēsōlāt-us a um deserted. An impressively doom-laden word, with its four heavy syllables, to be followed by an alta silentia
silentia agō be silent (lit. ‘pass-time-in silences’). Note silentia, ‘poetic’ pl., where we would expect s
350 Deucaliōn 3m. Greek nom. s., Deucalion
*lacrim-a ae 2f. tear. For the scansion, see Metre 2(c)
adfor adfārī 1 dep. address
obortus: 4th p.p. oborior 4 dep. spring up, well up (abl. abs. with lacrimīs, RL150–1, W24)
351 *soror -is 3f. sister (first cousins, actually: see below). Note the three word-groups (‘tricolon’), beginning with the same word ō (‘anaphora’), increasing in length (‘rising’) and without a word for ‘and’ (‘asyndeton’). These are common rhetorical features in Ovid
*coniunx coniug-is 3m/f. wife, husband. The o scans heavy because it is followed by two consonants, n + consonantal i (=j, cf. ‘conjugal’; see Metre 5). The derivation is con (=cum) + iungō, cf. iūnxit, iungunt below
superstes superstit-is surviving
352 quam: object of iūnxit, iungunt
patruēl-is e from a paternal uncle. Pyrrha was the daughter of Epimetheus, brother of Deucalion’s father Prometheus. For the scansion, see Metre 2(c)
genus . . . orīgō . . . torus: the subjects of iūnxit (353); they develop soror and coniunx (351) in slightly different terms. As often in Latin, even though there are plural subjects, the verb is in the singular. This forms another tricolon, but is capped by a fourth item, nunc . . . iungunt (making a tetracolon), strongly contrasting past and present
*orīgō orīgin-is 3f. birth, origin
353 nde: is not a diphthong; the two vowels are slurred into one (‘synizesis’)
tor-us ī 2m. marriage-bed. -us scans heavy because the next word, iūnxit, begins with consonantal i
*iungō 3 iūnx-ī iūnct-um join. Note the rhetorical contrast of dnde . . . nunc and torus . . . perīcula. The different forms of iungō exemplify the figure of speech known as polyptoton (see the Glossary of Technical Literary Terms)
354 terrārum: ‘[and] of the lands, whichever (object) occāsu
s et ortus (subjects) uident . . .’
*quī/quae/quod- cumque who/which/what-ever
occās-us ūs 4m. setting
ort-us ūs 4m. rising (of the sun)
355 turba: i.e. the sum total, the whole lot – a fine example of Ovid’s wit in combining such contrary ideas
*possideō 2 possēd-ī possess-um hold, possess
*pont-us ī 2m. sea. More fine balance – nōs (A) turba (B) sumus (C) – possēdit (C) cētera (B) pontus (A). This ‘reversed’ order is known as ‘chiasmus’. It is common in Ovid. Note cētera – n. pl.: everything, not just humans, has been submerged
356 adhūc . . . nōn: not yet
fīdūci-a ae 1f. trust, faith (in [the chances of] nostrae uītae)
357 *nūbil-um ī 2n. cloud, mist
Learning vocabulary
coniunx coniug-is 3m/f. wife, husband, spouse
iungō 3 iūnx-ī iūnct-um join
lacrim-a ae 2f. tear
nūbil-um ī 2n. cloud, mist
orb-is is 3m. physical world
orīgō orīgin-is 3f. birth, origin
pont-us ī 2m. sea
possideō 2 possēd-ī possess-um hold, possess
quī/quae/quod- cumque who/which/what-ever
soror -is 3f. sister
358 quis . . . quō (360) . . . quō . . . (362): note the tricolon of three questions, each clause this time becoming shorter. quis, usually ‘who?’, can be used as an adjective, as here (quis . . . animus ‘what . . . state of mind?’, RLI4, W19)
