Explanation.

Some of the ancient mythologists say that the story of the serpent, changed into stone for insulting the head of Orpheus, was founded on the history of a certain inhabitant of the isle of Lesbos, who was punished for attacking the reputation of Orpheus. This critic excited contempt, as a malignant and ignorant person, who endeavoured, as it were, to sting the character of the deceased poet, and therefore, by way of exposing his spite and stupidity, he was said to have been changed from a serpent into a stone. According to Philostratus, the poet’s head was preserved in the temple of Apollo at Lesbos; and he tells us that Diomedes, and Neoptolemus, the son of Achilles, brought Philoctetes to Troy, after having explained to him the oracular response which the head of Orpheus had given to him from the bottom of a cave at Lesbos.

The harp of Orpheus was preserved in the same temple; and so many wonders were reported of it, that Neanthus, the son of the tyrant Pytharus, purchased it of the priests of Apollo, believing that its sound would be sufficient to put rocks and trees in motion; but, according to Lucian, he succeeded so ill, that on his trying the harp, the dogs of the neighbouring villages fell upon him and tore him to pieces.

The transformation of the women of Thrace into trees, for the murder of Orpheus, is probably an allegory intended to show that these furious and ill-conditioned females did not escape punishment for their misdeeds; and that they were driven by society to pass the rest of their lives in woods and caverns.

FABLE II. [XI.85-145]

Bacchus, having punished the Thracian women for the murder of Orpheus, leaves Thrace. His tutor, Silenus, having become intoxicated, loses his companions, and is brought by some Phrygian peasants to Midas. He sends him to Bacchus, on which the God, in acknowledgment of his kindness, promises him whatever favour he may desire. Midas asks to be able to turn everything that he touches into gold. This power is granted; but, soon convinced of his folly, Midas begs the God to deprive him of it, on which he is ordered to bathe in the river Pactolus. He obeys the God, and communicates the power which he possesses to the stream; from which time that river has golden sands.

And this is not enough for Bacchus. He resolves to forsake the country itself, and, with a superior train, he repairs to the vineyards of his own Tymolus, and Pactolus; although it was not golden at that time, nor to be coveted for its precious sands. The usual throng, {both} Satyrs and Bacchanals, surround him, but Silenus is away. The Phrygian rustics took him, as he was staggering with age and wine, and, bound with garlands, they led him to {their} king, Midas, to whom, together with the Cecropian Eumolpus,[8] the Thracian Orpheus had intrusted the {mysterious} orgies {of Bacchus}. Soon as he recognized this associate and companion of these rites, he hospitably kept a festival on the coming of this guest, for twice five days, and {as many} nights joined in succession.

“And now the eleventh Lucifer had closed the lofty host of the stars, when the king came rejoicing to the Lydian lands, and restored Silenus to the youth, his foster-child. To him the God, being glad at the recovery of his foster-father, gave the choice of desiring a favour, pleasing, {indeed}, but useless, {as it turned out}. He, destined to make a foolish use of the favour, says, ‘Cause that whatever I shall touch with my body shall be turned into yellow gold.’ Liber assents to his wish, and grants him the hurtful favour, and is grieved that he has not asked for something better. The Berecynthian hero[9] departs joyful, and rejoices in his own misfortune, and tries the truth of his promise by touching everything. And, hardly believing himself, he pulls down a twig from a holm-oak, growing on a bough not lofty; the twig becomes gold. He takes up a stone from the ground; the stone, too, turns pale with gold. He touches a clod, also; by his potent touch the clod becomes a mass {of gold}. He plucks some dry ears of corn, that wheat is golden. He holds an apple taken from a tree, you would suppose that the Hesperides had given it. If he places his fingers upon the lofty door-posts, {then} the posts are seen to glisten. When, too, he has washed his hands in the liquid stream, the water flowing from his hands might have deceived Danaë. He scarcely can contain his own hopes in his mind, imagining everything to be of gold. As he is {thus} rejoicing, his servants set before him a table supplied with dainties, and not deficient in parched corn. But then, whether he touches the gifts of Ceres with his right hand, the gifts of Ceres, {as gold}, become hard; or if he attempts to bite the dainties with hungry teeth, those dainties, upon the application of his teeth, shine as yellow plates of gold. {Bacchus}, the grantor of this favour, he mingles with pure water; you could see liquid gold flowing through his jaws.

“Astonished at the novelty of his misfortune, being both rich and wretched, he wishes to escape from his wealth, and {now} he hates what but so lately he has wished for; no plenty relieves his hunger, dry thirst parches his throat, and he is deservedly tormented by the {now} hated gold; and raising his hands towards heaven, and his shining arms, he says, “Grant me pardon, father Lenæus; I have done wrong, but have pity on me, I pray, and deliver me from this specious calamity!” Bacchus, the gentle Divinity among the Gods, restored him, as he confessed that he had done wrong, {to his former state}, and annulled his given promise, and the favour that was granted: “And that thou mayst not remain overlaid with thy gold, so unhappily desired, go,” said he, “to the river adjoining to great Sardis,[10] and trace thy way, meeting the waters as they fall from the height of the mountain, until thou comest to the rise of the stream. And plunge thy head beneath the bubbling spring, where it bursts forth most abundantly, and at once purge thy body, at once thy crime.” The king placed himself beneath the waters prescribed; the golden virtue tinged the river, and departed from the human body into the stream. And even now, the fields, receiving the ore of this ancient vein {of gold}, are hard, growing of pallid colour, from their clods imbibing the gold.

[Footnote 8: Eumolpus.--Ver. 93. There were three celebrated persons of antiquity named Eumolpus. The first was a Thracian, the son of Neptune and Chione, who lived in the time of Erectheus, king of Athens, against whom he led the people of Eleusis, and who established the Eleusinian mysteries. Some of his posterity settling at Athens, the Eumolpus here named was born there. He was the son of Musæus and the disciple of Orpheus. The third Eumolpus is supposed to have lived between the times of the two already named.]

[Footnote 9: Berecynthian hero.--Ver. 106. Midas is so called from mount Berecynthus in Phrygia.]

[Footnote 10: Sardis.--Ver. 137. The city of Sardis was the capital of Lydia, where Crœsus had his palace. The river Pactolus flowed through it.]