“Thence,” said he, “we came to the ancient city[21] of Lamus, the Læstrygon. Antiphates was reigning in that land. I was sent to him, two in number accompanying me; and with difficulty was safety procured by me and one companion, by flight; the third of us stained the accursed jaws of the Læstrygon with his blood. Antiphates pursued us as we fled, and called together his followers; they flocked together, and, without intermission, they showered both stones and beams, and they overwhelmed men, and ships, too, did they overwhelm; yet one, which carried us and Ulysses himself, escaped. A part of our companions thus lost, grieving and lamenting much we arrived at those regions which thou perceivest afar hence. Look! afar hence thou mayst perceive an island,[22] that has been seen by me; and do thou, most righteous of the Trojans, thou son of a Goddess, xiv. 247-253. (for, since the war is ended, thou art not, Æneas, to be called an enemy) I warn thee—avoid the shores of Circe.”
[ EXPLANATION.]
Æolus, according to Servius and Varro, was the son of Hippotas, and about the time of the Trojan war reigned in those islands, which were formerly called ‘Vulcaniæ,’ but were afterwards entitled ‘Æoliæ,’ and are now known as the Lipari Islands. Homer mentions only one of these islands, which were seven in number. He calls it by the name of Æolia, and probably means the one which was called Lipara, and gave its name to the group, and which is now known as Strombolo. Æolus seems to have been a humane prince, who received with hospitality those who had the misfortune to be cast on his island. Diodorus Siculus says that he was especially careful to warn strangers of the shoals and dangerous places in the neighbouring seas. Pliny adds, that he applied himself to the study of the winds, by observing the direction of the smoke of the volcanos, with which the isles abounded.
Being considered as an authority on that subject, at a time when navigation was so little reduced to an art, the poets readily feigned that he was the master of the winds, and kept them pent up in caverns, under his control. The story of the winds being entrusted to Ulysses, which Ovid here copies from Homer, is merely a poetical method of saying, that Ulysses disregarded the advice of Æolus, and staying out at sea beyond the time he had been recommended, was caught in a violent tempest. It is possible that Homer may allude to some custom which prevailed among the ancients, similar to that of the Lapland witches in modern times, who pretend to sell a favourable wind, enclosed in a bag, to mariners. Homer speaks of the six sons and six daughters of Æolus; perhaps they were the twelve principal winds, upon which he had expended much pains in making accurate observations.
Bochart suggests that the isle of Lipara was called by the Phœnicians ‘Nibara,’ on account of its volcano, (that word signifying ‘a torch,’) which name was afterwards corrupted to Lipara.
[ FABLE V.]
Achæmenides lands in the isle of Circe, and is sent to her palace with some of his companions. Giving them a favourable reception, she makes them drink of a certain liquor; and, on her touching them with a wand, they are immediately transformed into swine. Eurylochus, who has refused to drink, informs Ulysses, who immediately repairs to the palace, and obliges Circe to restore to his companions their former shape.
“We, too, having fastened our ships to the shores of Circe, remembering Antiphates and the cruel Cyclop, refused to go and enter her unknown abode. By lot were we chosen; that lot sent both me and the faithful Polytes, and Eurylochus, and xiv. 253-283. Elpenor, too much addicted[23] to wine, and twice nine[24] companions, to the walls of Circe. Soon as we reached them, and stood at the threshold of her abode; a thousand wolves, and bears and lionesses mixed with the wolves, created fear through meeting them; but not one of them needed to be feared, and not one was there to make a wound on our bodies. They wagged their caressing tails in the air, and fawning, they attended our footsteps, until the female servants received us, and led us, through halls roofed with marble, to their mistress.
“She is sitting in a beautiful alcove, on her wonted throne, and clad in a splendid robe; over it she is arrayed in a garment of gold tissue. The Nereids and the Nymphs, together, who tease no fleeces with the motion of their fingers nor draw out the ductile threads, are placing the plants in due order, and arranging in baskets the flowers confusedly scattered, and the shrubs variegated in their hues. She herself prescribes the tasks that they perform; she herself is aware what is the use of every leaf; what combined virtue there is in them when mixed; and giving attention, she examines each herb as weighed.[25] When she beheld us, having given and received a salutation, she gladdened her countenance, and granted every thing to our wishes. And without delay, she ordered the grains of parched barley to be mingled, and honey, and the strength of wine, and curds with pressed milk. Secretly, she added drugs to be concealed beneath this sweetness. We received the cups presented by her sacred right hand. Soon as, in our thirst, we quaffed them with parching mouth, and the ruthless Goddess, with her wand, touched the extremity of our hair (I am both ashamed, and yet I will tell of it), I began to grow rough with bristles, and no longer to be able to speak; and, instead of words, to utter a harsh noise, and to grovel on the ground with all my face. I felt, too, my mouth receive a hard skin, with its crooked snout, and my neck swell with muscles; and with the member with which, the moment before, xiv. 283-314. I had received the cup, with the same did I impress my footsteps.