“They say that the sound of her words reached the attentive ears of her nurse,[47] as she was guarding the door of her foster-child. The old woman rises, and opens the door; and, seeing the instruments of the death she has contemplated, at the same moment she cries aloud, and smites herself, and rends her bosom, and snatching the girdle from her neck, tears it to pieces. And then, at last, she has time to weep, then to give her embraces, and to inquire into the occasion for the halter. The maid is silent, as x. 389-422. though dumb, and, without moving, looks upon the earth; and thus detected, is sorry for her attempt at death in this slow manner. The old woman still urges her; and laying bare her grey hair, and her withered breasts, begs her, by her cradle and by her first nourishment, to entrust her with that which is causing her grief. She, turning from her as she asks, heaves a sigh. The nurse is determined to find it out, and not to promise her fidelity only. ‘Tell me,’ says she, ‘and allow me to give thee assistance; my old age is not an inactive one. If it is a frantic passion, I have the means of curing it with charms and herbs; if any one has hurt thee by spells, by magic rites shalt thou be cured; or if it is the anger of the Gods, that anger can be appeased by sacrifice. What more than these can I think of? No doubt thy fortunes and thy family are prosperous, and in the way of continuing so; thy mother and thy father are still surviving.’ Myrrha, on hearing her father’s name, heaves a sigh from the bottom of her heart. Nor, even yet, does her nurse apprehend in her mind any unlawful passion; and still she has a presentiment that it is something connected with love. Persisting in her purpose, she entreats her, whatever it is, to disclose it to her, and takes her, as she weeps, in her aged lap; and so embracing her in her feeble arms, she says, ‘Daughter, I understand it; thou art in love, and in this case (lay aside thy fears) my assiduity will be of service to thee; nor shall thy father ever be aware of it.’
“Furious, she sprang away from her bosom; and pressing the bed with her face, she said, ‘Depart, I entreat thee, and spare my wretched shame.’ Upon the other insisting, she said, ‘Either depart, or cease to inquire why it is I grieve; that which thou art striving to know, is impious.’ The old woman is struck with horror, and stretches forth her hands palsied both with years and with fear, and suppliantly falls before the feet of her foster-child. And one while she soothes her, sometimes she terrifies her with the consequences, if she is not made acquainted with it; and then she threatens her with the discovery of the halter, and of her attempted destruction, and promises her good offices, if the passion is confided to her. She lifts up her head, and fills the breast of her nurse with tears bursting forth; and often endeavouring to confess, as often does she check her voice; and she covers her blushing face with her garments, and says, ‘O, mother, happy in thy husband!’ x. 423-434. Thus much she says; and then she sighs. A trembling shoots through the chilled limbs and the bones of her nurse, for she understands her; and her white hoariness stands bristling with stiff hair all over her head; and she adds many a word to drive away a passion so dreadful, if only she can. But the maiden is well aware that she is not advised to a false step; still she is resolved to die, if she does not enjoy him whom she loves. ‘Live then,’ says the nurse, ‘thou shalt enjoy thy——’ and, not daring to say ‘parent,’ she is silent; and then she confirms her promise with an oath.
“The pious matrons were now celebrating the annual festival of Ceres,[48] on which, having their bodies clothed with snow-white robes, they offer garlands made of ears of corn, as the first fruits of the harvest; and for nine nights x. 434-464. they reckon embraces, and the contact of a husband, among the things forbidden. Cenchreïs, the king’s wife, is absent in that company, and attends the mysterious rites. Therefore, while his bed is without his lawful wife, the nurse, wickedly industrious, having found Cinyras overcome with wine, discloses to him a real passion, but under a feigned name, and praises the beauty of the damsel. On his enquiring the age of the maiden, she says, ‘She is of the same age as Myrrha.’ After she is commanded to bring her, and as soon as she has returned home, she says, ‘Rejoice, my fosterling, we have prevailed.’ The unhappy maid does not feel joy throughout her entire body, and her boding breast is sad. And still she does rejoice: so great is the discord in her mind.
“’Twas the time when all things are silent, and Boötes had turned his wain with the pole obliquely directed among the Triones.[49] She approaches to perpetrate her enormity. The golden moon flies from the heavens; black clouds conceal the hiding stars; the night is deprived of its fires. Thou, Icarus, dost conceal thy rising countenance; and thou, Erigone, raised to the heavens through thy affectionate love for thy father. Three times was she recalled by the presage of her foot stumbling; thrice did the funereal owl give an omen by its dismal cry. Yet onward she goes, and the gloom and the dark night lessen her shame. In her left hand she holds that of her nurse, the other, by groping, explores the secret road. And now she is arrived at the door of the chamber; and now she opens the door; now she is led in; but her knees tremble beneath her sinking hams, her colour and her blood vanish; and her courage deserts her as she moves along. The nearer she is to the commission of her crime, the more she dreads it, and she repents of her attempt, and could wish to be able to return unknown. The old woman leads her on by the hand as she lingers, and when she has delivered her up on her approach to the lofty bed, she says, ‘Take her, Cinyras, she is thy x. 464-496. own,’ and so unites their doomed bodies. The father receives his own bowels into the polluted bed, and allays her virgin fears, and encourages her as she trembles. Perhaps, too, he may have called her by a name suited to her age, and she may have called him ‘father,’ that the appropriate names might not be wanting in this deed of horror. Pregnant by her father, she departs from the chamber, and, in her impiety, bears his seed in her incestuous womb, and carries with her, criminality in her conception. The ensuing night repeats the guilty deed; nor on that night is there an end. At last, Cinyras, after so many embraces, longing to know who is his paramour, on lights being brought in, discovers both the crime and his own daughter.
“His words checked through grief, he draws his shining sword from the scabbard as it hangs. Myrrha flies, rescued from death by the gloom and the favour of a dark night; and wandering along the wide fields, she leaves the Arabians famed for their palms, and the Panchæan fields. And she wanders during nine horns of the returning moon; when, at length, being weary, she rests in the Sabæan country,[50] and with difficulty she supports the burden of her womb. Then, uncertain what to wish, and between the fear of death and weariness of life, she uttered such a prayer as this: ‘O ye Deities, if any of you favour those who are penitent; I have deserved severe punishment, and I do not shrink from it. But that, neither existing, I may pollute the living, nor dead, those who are departed, expel me from both these realms; and transforming me, deny me both life and death.’ Some Divinity ever regards the penitent; at least, the last of her prayers found its Gods to execute it. For the earth closes over her legs as she speaks, and a root shoots forth obliquely through her bursting nails, as a firm support to her tall trunk. Her bones, too, become hard wood, and her marrow continuing in the middle, her blood changes into sap, her arms into great branches, her fingers into smaller ones; her skin grows hard with bark. And now the growing tree has run over her heavy womb, and has covered her breast, and x. 496-518. is ready to enclose her neck. She cannot endure delay, and sinks down to meet the approaching wood, and hides her features within the bark. Though she has lost her former senses together with her human shape, she still weeps on, and warm drops distil[51] from the tree. There is a value even in her tears, and the myrrh distilling from the bark, retains the name of its mistress, and will be unheard-of in no future age.
“But the infant conceived in guilt grows beneath the wood, and seeks out a passage, by which he may extricate himself, having left his mother. Her pregnant womb swells in the middle of the tree. The burden distends the mother, nor have her pangs words of their own whereby to express themselves; nor can Lucina be invoked by her voice while bringing forth. Yet she is like one struggling to be delivered; and the bending tree utters frequent groans, and is moistened with falling tears. Gentle Lucina stands by the moaning boughs, and applies her hands, and utters words that promote delivery. The tree gapes open, in chinks, and through the cleft bark it discharges the living burden. The child cries; the Naiads, laying him on the soft grass, anoint him with the tears of his mother.
“Even Envy herself would have commended his face; for just as the bodies of naked Cupids are painted in a picture, such was he. But that their dress may not make any difference, either give to him or take away from them, the polished quivers.”
[ EXPLANATION.]
Le Clerc, forming his ideas on what Lucian, Phurnutus, and other authors have said on the subject, explains the story of Cinyras and Myrrha in the following manner. Cynnor, or Cinyras, the grandfather of Adonis, having one day drank to excess, fell asleep in a posture which violated the rules of decency. Mor, or Myrrha, his daughter-in-law, the wife of Ammon, together with her son Adonis, seeing him in that condition, acquainted her husband with her father’s lapse. On his repeating this to Cinyras, the latter was so full of indignation, that he loaded Myrrha and Adonis with imprecations.
Loaded with the execrations of her father, Myrrha retired into Arabia, where she remained some time; and because Adonis passed some portion x. 519-525. of his youth there, the poets feigned that Myrrha was delivered of him in that country. Her transformation into a tree was only invented on account of the equivocal character of her name, ‘Mor,’ which meant in the Arabic language ‘Myrrh.’ It is very probable that the story was founded on a tradition among the Phœnicians of the history of Noah, and of the malediction which Ham drew on himself by his undutiful conduct towards his father.