Explanation.

The particulars which Ovid here gives of the misfortunes that befell the family of Priam, with the exception of a few circumstances, agree perfectly with the narratives of the ancient historians.

According to Dictys, Philostratus, and Hyginus, after Achilles was slain by the treachery of Paris, on the eve of his marriage with Polyxena, she became inconsolable at his death, and returning to the Grecian camp, she was kindly received by Agamemnon; but being unable to get the better of her despair, she stole out of the camp at night, and stabbed herself at the tomb of Achilles. Philostratus adds, that the ghost of Achilles appeared to Apollonius Tyanæus, the hero of his story, and gave him permission to ask him any questions he pleased, assuring him, that he would give him full information on the subject of them. Among other things, Apollonius desired to know if it was the truth that the Greeks had sacrificed Polyxena on his tomb; to which the ghost replied, that her grief made her take the resolution not to survive her intended husband, and that she had killed herself.

Other writers, agreeing with Ovid as to the manner of her death, tell us that it was Pyrrhus who sacrificed Polyxena to his father’s shade, to revenge his death, of which, though innocently, she had been the cause. Pausanias, who says that this was the general opinion, avers, on what ground it is difficult to conceive, that Homer designedly omitted this fact, because it was so dishonourable to the Greeks; and in his description of the paintings at Delphi, by Polygnotus, of the destruction of Troy, he says that Polyxena was there represented as being led out to the tomb of Achilles, where she was sacrificed by the Greeks. He also says, that he had seen her story painted in the same manner at Pergamus, Athens, and other places. Many of the poets, and Virgil in the number, affirm that Polyxena was sacrificed in Phrygia, near Troy, on the tomb of Achilles, he having desired it at his death; while Euripides says that it was in the Thracian Chersonesus, on a cenotaph, which was erected there in honour of Achilles: and that his ghost appearing, Calchas was consulted, who answered, that it was necessary to sacrifice Polyxena, which was accordingly done by Pyrrhus.

The ancient writers are divided as to the descent of Hecuba. Homer, who has been followed by his Scholiast, and by Ovid and Suidas, says that she was the daughter of Dymas, King of Phrygia. Euripides says that she was the daughter of Cisscus, and with him Virgil and Servius agree. Apollodorus, again, makes her to be descended from Sangar and Merope. In the distribution of spoil after the siege of Troy, Hecuba fell to the share of Ulysses, and became his slave; but died soon after, in Thrace. Plautus and Servius allege that the Greeks themselves circulated the story of her transformation into a bitch, because she was perpetually railing at them, to provoke them to put her to death, rather than condemn her to pass her life as a slave. According to Strabo and Pomponius Mela, in their time, the place of her burial was still to be seen in Thrace. Euripides, in his Hecuba, has not followed this tradition, but represents her as complaining that the Greeks had chained her to the door of Agamemnon like a dog. Perhaps she became the slave of Agamemnon after Ulysses had left the army, on his return to Ithaca; and it is possible that the story of her transformation may have been solely founded on this tradition. She bore to Priam ten sons and seven daughters, and survived them all except Helenus; most of her sons having fallen by the hand of Achilles.

Many ancient writers, with whom Ovid here agrees, affirm that Memnon was the son of Tithonus, the brother of Priam, and Aurora, or Eos, the Goddess of the morn. They also say that he came to assist the Trojans with ten thousand Persians, and as many Æthiopians. Diodorus Siculus asserts that Memnon was said to have been the son of Aurora, because he left Phrygia, and went to settle in the East. It is not clear in what country he fixed his residence. Some say that it was at Susa, in Persia; others that it was in Egypt, or in Æthiopia, which perhaps amounts to the same, as Æthiopia was not in general distinguished from the Higher or Upper Egypt. Marsham is of opinion that Memnon was the same with Amenophis, one of the kings of Egypt: while Le Clerc considers him to have been the same person as Ham, the son of Noah; and Vossius identifies him with Boalcis, a God of the Syrians. It seems probable that he was an Egyptian, who had perhaps formed an alliance with the reigning family of Troy.

FABLES V. AND VI. [XIII.623-718]

After the taking of Troy, Æneas escapes with his father and his son, and goes to Delos. Anius, the priest of Apollo, recounts to him how his daughters have been transformed into doves, and at parting they exchange presents. The Poet here introduces the story of the daughters of Orion, who, having sacrificed their lives for the safety of Thebes, when ravaged by a plague, two young men arise out of their ashes.

But yet the Fates do not allow the hope of Troy to be ruined even with its walls. The Cytherean hero bears on his shoulders the sacred relics and his father, another sacred relic, a venerable burden. In his affection, out of wealth so great, he selects that prize, and his own Ascanius, and with his flying fleet is borne through the seas from Antandros,[57] and leaves the accursed thresholds of the Thracians, and the earth streaming with the blood of Polydorus; and, with good winds and favouring tide, he enters the city of Apollo, his companions attending him.

Anius, by whom, as king, men were, {and} by whom, as priest, Phœbus was duly provided for, received him both into his temple and his house, and showed him the city and the dedicated temples, and the two trunks of trees once grasped[58] by Latona in her labour. Frankincense being given to the flames, and wine poured forth on the frankincense, and the entrails of slain oxen[59] being duly burnt, they repair to the royal palace, and reclining on lofty couches, with flowing wine, they take the gifts of Ceres. Then the pious Anchises {says}, “O chosen priest of Phœbus, am I deceived? or didst thou not have a son, also, when first I beheld these walls, and twice two daughters, so far as I remember?” To him Anius replies, shaking his temples wreathed with snow-white fillets, and says, “Thou art not mistaken, greatest hero; thou didst see me the parent of five children, whom now (so great a vicissitude of fortune affects mankind) thou seest almost bereft {of all}. For what assistance is my absent son to me, whom Andros, a land {so} called after his name, possesses, holding that place and kingdom on behalf of his father?

“The Delian {God} granted him {the art of} augury; to my female progeny Liber gave other gifts, exceeding {both} wishes and belief. For, at the touch of my daughters, all things were transformed into corn, and the stream of wine, and the berry of Minerva; and in these were there rich advantages. When the son of Atreus, the destroyer of Troy, learned this (that thou mayst not suppose that we, too, did not in some degree feel your storms) using the force of arms, he dragged them reluctantly from the bosom of their father, and commanded them to feed, with their heavenly gifts, the Argive fleet. Whither each of them could, they made their escape. Eubœa was sought by two; and by as many of my daughters, was Andros, their brother’s {island}, sought. The forces came, and threatened war if they were not given up. Natural affection, subdued by fear, surrendered to punishment those kindred breasts; and, that thou mayst be able to forgive a timid brother, there was no Æneas, no Hector to defend Andros, through whom you {Trojans} held out to the tenth year. And now chains were being provided for their captive arms. Lifting up towards heaven their arms still free, they said, ‘Father Bacchus, give us thy aid!’ and the author of their gift did give them aid; if destroying them, in a wondrous manner, be called giving aid. By what means they lost their shape, neither could I learn, nor can I now tell. The sum of their calamity is known {to me}: they assumed wings, and were changed into birds of thy consort,[60] the snow-white doves.”

With such and other discourse, after they have passed the {time of} feasting, the table being removed, they seek sleep. And they rise with the day, and repair to the oracle of Phœbus, who bids them seek the ancient mother and the kindred shores. The king attends, and presents them with gifts when about to depart; a sceptre to Anchises, a scarf and a quiver to his grandson, {and} a goblet to Æneas, which formerly Therses, his Ismenian guest, had sent him from the Aonian shores; this Therses had sent to him, {but} the Mylean Alcon had made it, and had carved it with this long device:

There was a city, and you might point out {its} seven gates: these were in place of[61] a name, and showed what {city} it was. Before the city was a funeral, and tombs, and fires, and funeral piles; and matrons, with hair dishevelled and naked breasts, expressed their grief; the Nymphs, too, seem to be weeping, and to mourn their springs dried up. Without foliage the bared tree runs straight up; the goats are gnawing the dried stones. Lo! he represents the daughters of Orion in the middle of Thebes; the one, as presenting her breast, more than woman’s, with her bared throat; the other, thrusting a sword in her valorous wounds, as dying for her people, and as being borne, with an honoured funeral, through the city, and as being burnt in a conspicuous part {of it}; {and} then from the virgin embers, lest the race should fail, twin youths arising, whom Fame calls ‘Coronæ,’[62] and for their mothers’ ashes leading the {funeral} procession.

Thus far for the figures that shine on the ancient brass; the summit of the goblet is rough with gilded acanthus. Nor do the Trojans return gifts of less value than those given; and to the priest they give an incense-box, to keep the frankincense; they give a bowl, {too}, and a crown, brilliant with gold and gems. Then recollecting that the {Trojans}, {as} Teucrians, derived their origin from the blood of Teucer, they make for Crete, and cannot long endure the air of that place;[63] and, having left behind the hundred cities, they desire to reach the Ausonian harbours. A storm rages, and tosses the men to and fro; and winged Aëllo frightens them, when received in the unsafe harbours of the Strophades.[64] And now, borne along, they have passed the Dulichian harbours, and Ithaca, and Same,[65] and the Neritian abodes, the kingdom of the deceitful Ulysses; and they behold Ambracia,[66] contended for in a dispute of the Deities, which now is renowned for the Actian Apollo,[67] and the stone in the shape of the transformed judge, and the land of Dodona, vocal with its oaks; and the Chaonian bays, where the sons of the Molossian king escaped the unavailing flames, with wings attached {to them}.

[Footnote 57: Antandros.--Ver. 628. This was a city of Phrygia, at the foot of Mount Ida, where the fleet of Æneas was built.]

[Footnote 58: Trees once grasped.--Ver. 635. These were a palm and an olive tree, which were pointed out by the people of Delos, as having been held by Latona, when in the pangs of labour.]

[Footnote 59: Of slain oxen.--Ver. 637. This, however, was contrary to the usual practice; for if we credit Macrobius, no victim was slain on the altars of Apollo, in the island of Delos.]

[Footnote 60: Of thy consort.--Ver. 673. It must be remembered, that he is addressing Anchises, who was said to have enjoyed the favour of Venus; to which Goddess the dove was consecrated.]

[Footnote 61: In place of.--Ver. 686. For the seven gates, would at once lead to the conclusion that it represented the city of Thebes, in Bœotia. Myla, before referred to, was a town of Sicily.]

[Footnote 62: Calls ‘Coronæ’.--Ver. 698. The word ‘Coronas’ is here employed as the plural of a female name ‘Corona;’ in Greek Κώρωνις.]

[Footnote 63: Of that place.--Ver. 707. Æneas and his followers founded in Crete the city of Pergamea; but the pestilence which raged there, and a continued drought, combined with the density of the atmosphere, obliged them to leave the island.]

[Footnote 64: The Strophades.--Ver. 709. These were two islands in the Ionian Sea, on the western side of Peloponnesus. They received their name from the Greek work στροφὴ, ‘a return,’ because Calais and Zethes pursued the Harpies, which persecuted Phineus so far, and then returned home by the command of Jupiter.]

[Footnote 65: Same.--Ver. 711. This island was also called Cephalenia. It was in the Ionian Sea, and formed part of the kingdom of Ulysses.]

[Footnote 66: Ambracia.--Ver. 714. This was a famous city of Epirus, which gave its name to the gulf of Ambracia.]

[Footnote 67: Actian Apollo.--Ver. 715. Augustus built a temple to Apollo, at Actium, in Epirus, near which he had defeated the fleet of Antony and Cleopatra. He also instituted games, to be celebrated there every fifth year in honour of his victory.]