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{{Large|Apollo and Daphne}}<br /> | [[File:John William Waterhouse Apollo And Daphne Fr.jpg|thumb]] | ||
By: [[w:Ovid|Ovid]] from book 1 of the ''[[w:Metamorphoses|Metamorphoses]]''<ref>{{cite book |last=Ovid |first= |date=1993 |orig-year=8 |title=The Metamorphoses of Ovid |translator-last=Mandelbaum |translator-first=Allen |url= |location=New York |publisher=A Harvest Book |pages=20–25 |isbn= |author-link= |ref=harv }}</ref> | {{Center|{{Large|Apollo and Daphne}}{{refn|One of the most representational stories in ''The Metamorphoses'', “Apollo and Daphne” shows how aesthetic beauty exists and often depends on violence, particularly that of a sexual nature ({{harvnb|Nersessian|2021|p=49}}). Ovid confronts this relationship between art and violence head-on throughout ''The Metamorphoses''.}}<br /> | ||
By: [[w:Ovid|Ovid]] from book 1 of the ''[[w:Metamorphoses|Metamorphoses]]''<ref>{{cite book |last=Ovid |first= |date=1993 |orig-year=8 |title=The Metamorphoses of Ovid |translator-last=Mandelbaum |translator-first=Allen |url= |location=New York |publisher=A Harvest Book |pages=20–25 |isbn= |author-link= |ref=harv }}</ref> }} | |||
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<poem> | <poem> | ||
Now [[w:Daphne|Daphne]]<ref>Δάφνη, meaning “[[w:Laurus nobilis|laurel]]” in Greek.</ref>—daughter of the river-god, | Now [[w:Daphne|Daphne]]<ref>Δάφνη, meaning “[[w:Laurus nobilis|laurel]]” in Greek.</ref>—daughter of the river-god, | ||
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so shall your glory be no match for mine.” | so shall your glory be no match for mine.” | ||
. . . | That said, he hurried off; he beat his wings | ||
until he reached [[w:Mount Parnassus|Parnassus]]’ shady peak; | |||
there, from his quiver, Cupid drew two shafts {{ln|25}} | |||
of opposite effect: the first rejects, | |||
the second kindles love.{{refn|Cupid’s arrows symbolize what it already there: desire or lack thereof. “Love” can usually be read as ''lust'' (''cupiditas'') in Ovid. Attraction is a mysterious force that seems to be a mixture of nature and nurture, to a part of the rational mind. It’s just men’s irrational desires and machismo contests that are often the bane of women’s lives.}} This last is golden, | |||
its tip is sharp and glittering; the first | |||
is blunt, its tip is leaden—and with this | |||
blunt shaft the god pierced Daphne. With the tip {{ln|30}} | |||
of gold he hit Apollo; and the arrow | |||
pierced to the bones and marrow.<ref>It seems that these arrows are just more phallic images that weren’t really necessary, or they just amplified the desires already there in both.</ref> | |||
:::::::::::::::And at once | |||
the god of [[w:Delos|Delos]] is aflame with love; | |||
but Daphne hates its very name; she wants | |||
deep woods and spoils of animals she hunts; {{ln|35}} | |||
it is [[w:Diana (mythology)|Diana]], Phoebus’ virgin sister, | |||
whom she would emulate. Around her hair— | |||
in disarray—she wears a simple band.<ref>Daphne’s hair becomes a symbol of her uncurbed nature that Apollo wished to tame. AS is evident by the preceding lines, Daphne does not desire traditional roles, wishing instead to remain free.</ref> | |||
Though many suitors seek her, she spurns all; | |||
she wants to roam uncurbed; she needs no man; {{ln|40}} | |||
she pays no heed to marriage, love, or husbands. | |||
Her father often said: “You’re in my debt: | |||
a son-in-law is owed me.” And he said: | |||
“You owe me grandsons.”<ref>Is this an expectation of patriarchy?</ref> But his daughter scorns, | |||
as things quite criminal, the marriage torch {{ln|45}} | |||
and matrimony; with a modest blush | |||
on her fair face, she twines her arms around | |||
her father’s neck: “Allow me to enjoy | |||
perpetual virginity,” she pleads; | |||
“o dear, dear father, surely you’ll concede {{ln|50}} | |||
to me the gift Diana has received | |||
from her dear father.” And in fact, Peneus | |||
would have agreed. 0 Daphne,<ref>An example of an [[w:Apostrophe (figure of speech)|apostrophe]].</ref> it’s your beauty | |||
that will prevent your getting that dear gift. | |||
Your fair form contradicts your deepest wish.{{refn|The curse of beauty that even the poet laments. Nersessian writes: “A poem about bodies changed is also a poem about what having a body changes” ({{harvnb|Nersessian|2021|p=54}}). I can’t help, too, but think of Enkidu’s curse to the harlot in ''Gilgamesh''.}} {{ln|55}} | |||
Phoebus is lovestruck; having seen the girl, | |||
he longs to wed her and, in longing, hopes; | |||
but though he is the god of oracles, | |||
he reads the future wrongly.{{refn|Passion has a way of clouding reason.}} Even as, | |||
when grain is harvested, the stubble left {{ln|60}} | |||
will burn, or as the hedges burn when chance | |||
has led some traveler to bring his torch | |||
too close, or to forget it on the road | |||
when he went off at dawn, so Phoebus burns,<ref>Lines 61–64 are an [[w:Homeric simile|epic simile]], or maybe since Ovid is using them in his anti-epic, it is an anti-epic simile?</ref> | |||
so is his heart aflame; with hope he feeds {{ln|65}} | |||
a fruitless love. He looks at Daphne’s hair | |||
as, unadorned, it hangs down her fair neck, | |||
and says: “Just think, if she should comb her locks!”<ref>If she would only conform to ''my'' desires.</ref> | |||
He sees her lips and never tires of them; | |||
her fingers, hands, and wrists are unsurpassed; {{ln|70}} | |||
her arms—more than half-bare—cannot be matched; | |||
whatever he can’t see he can imagine; | |||
he conjures it as even more inviting.<ref>Men have a good imagination, but they tend to be more literal, if that they would prefer to experience directly.</ref> | |||
But swifter than the lightest breeze, she flees | |||
and does not halt—not even when he pleads: {{ln|75}} | |||
“0, daughter of Peneus, stay! Dear Daphne, | |||
I don’t pursue you as an enemy! | |||
Wait, nymph! You flee as would the lamb before | |||
the wolf, the deer before the lion, or | |||
the trembling dove before the eagle; thus {{ln|80}} | |||
all flee from hostile things, but it is love<ref>The idea here is that the person in love (lust) is the predator</ref> | |||
for which I seek you now! What misery! | |||
I fear you’ll stumble, fall, be scratched by brambles | |||
and harm your faultless legs—and I'm to blame.<ref>Her physical beauty is the most important thing.</ref> | |||
You're crossing trackless places. Slow your pace; {{ln|85}} | |||
I pray you, stay your flight. I’ll slow down, too. | |||
But do consider who your lover is. | |||
I’m not a mountain dweller, not a shepherd, | |||
no scraggly guardian of flocks and herds. | |||
Too rash, you don’t know whom you’re fleeing from; {{ln|90}} | |||
in fact, that’s why you run.<ref>It’s nothing personal, Apollo, but Daphne would prefer “to enjoy / perpetual virginity” (ll. 48–49).</ref> I am the lord | |||
of Delphi’s land, and [[w:Claros|Claros]], [[w:Tenedos|Tenedos]], | |||
and regal [[w:Patara|Patara]].<ref>All of these are centers of Apollos cults.</ref> [[w:Jupiter|Jove]] is my father.<ref>Jupiter is the worst of the gods in the ''Metamorphoses'', in that his desires are never curbed. This is not a good reference for Apollo. In fact, is Daphne supposed to be impressed by his résumé?</ref> | |||
Through me, all is revealed: what’s yet to be, | |||
what was, and what now is. The harmony {{ln|95}} | |||
of song and lyre is achieved through me. | |||
My shaft is sure in flight; but then there’s he | |||
whose arrow aimed still more infallibly, | |||
the one who wounded me when I was free | |||
of any love within my heart. I am {{ln|100}} | |||
the one who has invented medicine,<ref>He is also the god of healing.</ref> | |||
but now there is no herb to cure my passion; | |||
my art, which helps all men, can’t heal its master.”<ref>Poor baby.</ref> | |||
He’d have said more, but Daphne did not halt; | |||
afraid, she left him there, with half-done words. {{ln|105}} | |||
But even then, the sight of her was striking. | |||
The wind laid bare her limbs; against the nymph | |||
it blew; her dress was fluttering; her hair | |||
streamed in the breeze; in flight she was more fair.<ref>The thrill of the chase, right?</ref> | |||
But now the young god can’t waste time: he’s lost {{ln|110}} | |||
his patience; his beguiling words are done; | |||
and so—with love as spur—he races on; | |||
he closes in.<ref>The game is getting more sinister here, more real. Notice the tenor of the next epic simile, though l. 122, is explicitly about hunter and prey.</ref> Just as a Gallic hound<ref>A dog famous for its speed.</ref> | |||
surveys the open field and sights a hare, | |||
and both the hunter and the hunted race {{ln|115}} | |||
more swiftly—one to catch, one to escape | |||
(he seems about to leap on his prey’s back; | |||
he’s almost sure he’s won; his muzzle now | |||
is at her heels; the other, still in doubt— | |||
not sure if she is caught—slips from his mouth; {{ln|120}} | |||
at the last instant, she escapes his jaws): | |||
such were the god and girl;<ref>Notice the disparity here: she is no match for him.</ref> while he is swift | |||
because of hope, what urges her is fear. | |||
But love has given wings to the pursuer; | |||
he’s faster—and his pace will not relent.<ref>Ovid seems to romanticize the situation, but in the context, it is most obviously satirical. This might be an attempt to soften the horror of the next few lines.</ref> {{ln|125}} | |||
He’s at her shoulders now; she feels his breath | |||
upon the hair that streams down to her neck. | |||
Exhausted, wayworn, pale, and terrified, | |||
she sees Peneus’ stream nearby; she cries: | |||
“Help me, dear father; if the river-gods {{ln|130}} | |||
have any power, then transform, dissolve | |||
my gracious shape, the form that pleased too well!”<ref>Daphne calls for her own, what, disfigurement—as if Apollo’s lust is her fault.</ref> | |||
As soon as she is finished with her prayer, | |||
a heavy numbness grips her limbs; thin bark | |||
begins to gird her tender frame, her hair {{ln|135}} | |||
is changed to leaves, her arms to boughs; her feet— | |||
so keen to race before—are now held fast | |||
by sluggish roots; the girl’s head vanishes, | |||
becoming a treetop. All that is left | |||
of Daphne is her radiance. | |||
:::::::::::And yet | |||
Apollo loves her still; he leans against {{ln|141}} | |||
the trunk; he feels the heart that beats beneath | |||
the new-made bark; within his arms he clasps | |||
the branches as if they were human limbs; | |||
and his lips kiss the wood, but still it shrinks {{ln|145}} | |||
from his embrace, at which he cries: “But since | |||
you cannot be my wife, you’ll be my tree. | |||
0 laurel, I shall always wear your leaves | |||
to wreathe my hair, my lyre, and my quiver. | |||
When Roman chieftains crown their heads with garlands {{ln|150}} | |||
as chants of gladness greet their victory, | |||
you will be there. And you will also be | |||
the faithful guardian who stands beside | |||
the portals of Augustus’ house and keeps | |||
a close watch on the Roman crown of oak leaves.<ref>The laurel is sacred to Apollo and its leaves symbolized victory in war. The oak was sacred to Jupiter.</ref> {{ln|155}} | |||
And even as my head is ever young, | |||
and my hair ever long, may you, unshorn, | |||
wear your leaves, too, forever: never lose | |||
that loveliness, o laurel, which is yours!” | |||
Apollo’s words were done. With new-made boughs {{ln|160}} | |||
the laurel nodded; and she shook her crown, | |||
as if her head had meant to show consent.<ref>The ambiguity of these last lines is heartbreaking: Apollo still claims Daphne as his own, possessing her symbolically, if not literally—though ll. 142–45 leave some room for interpretation.</ref> | |||
</poem> | </poem> | ||
</ | |}</div> | ||
{{Rlnk|url=https://www.reddit.com/r/LitWiki/comments/rk2a0e/apollo_and_daphne/}}. | |||
====Notes & Commentary==== | |||
{{reflist}} | |||
====Works Cited==== | |||
{{Refbegin}} | |||
* {{cite book |last=Nersessian |first=Anahid |date={{date|2021}} |title=Keats’s Odes: A Lover’s Discourse |url= |location=Chicago |publisher=The University of Chicago Press |ref=harv }} | |||
{{Refend}} | |||
{{2008}} | {{2008}} | ||
[[Category:02/2008]] | [[Category:02/2008]] | ||
[[Category: | [[Category:Ovid]] | ||
[[Category:Annotated]] | [[Category:Annotated]] | ||
[[Category:Reddit]] |
Latest revision as of 10:38, 28 May 2022
Now Daphne[3]—daughter of the river-god, |
Notes & Commentary
- ↑ One of the most representational stories in The Metamorphoses, “Apollo and Daphne” shows how aesthetic beauty exists and often depends on violence, particularly that of a sexual nature (Nersessian 2021, p. 49). Ovid confronts this relationship between art and violence head-on throughout The Metamorphoses.
- ↑ Ovid (1993) [8]. The Metamorphoses of Ovid. Translated by Mandelbaum, Allen. New York: A Harvest Book. pp. 20–25.
- ↑ Δάφνη, meaning “laurel” in Greek.
- ↑ Phoebus is Apollo, but Ovid’s use of this name aligns the god with the sun in particular, more so here, then, with its heat, rather than its light. Sometimes, Plato suggests, the light, or understanding, can follow the heat, or passion, in the ladder of love. Since Daphne is the “first of [his] loves,” the suggestion is that he is all desire. This suggestion, along with Cupid’s arrow (see below) will be unfortunate for Daphne.
- ↑ Eros is his Greek counterpart. Both of these gods are very Ovidian, in that their form of love is lust or desire—usually what Ovid means when he uses the word “love.”
- ↑ Beginning here with Python, the snake that Apollo had to kill in order to found his oracle at Delphi, notice the phallic imagery throughout this verse paragraph.
- ↑ The bow is associated traditionally with Apollo.
- ↑ Cupid’s arrows symbolize what it already there: desire or lack thereof. “Love” can usually be read as lust (cupiditas) in Ovid. Attraction is a mysterious force that seems to be a mixture of nature and nurture, to a part of the rational mind. It’s just men’s irrational desires and machismo contests that are often the bane of women’s lives.
- ↑ It seems that these arrows are just more phallic images that weren’t really necessary, or they just amplified the desires already there in both.
- ↑ Daphne’s hair becomes a symbol of her uncurbed nature that Apollo wished to tame. AS is evident by the preceding lines, Daphne does not desire traditional roles, wishing instead to remain free.
- ↑ Is this an expectation of patriarchy?
- ↑ An example of an apostrophe.
- ↑ The curse of beauty that even the poet laments. Nersessian writes: “A poem about bodies changed is also a poem about what having a body changes” (Nersessian 2021, p. 54). I can’t help, too, but think of Enkidu’s curse to the harlot in Gilgamesh.
- ↑ Passion has a way of clouding reason.
- ↑ Lines 61–64 are an epic simile, or maybe since Ovid is using them in his anti-epic, it is an anti-epic simile?
- ↑ If she would only conform to my desires.
- ↑ Men have a good imagination, but they tend to be more literal, if that they would prefer to experience directly.
- ↑ The idea here is that the person in love (lust) is the predator
- ↑ Her physical beauty is the most important thing.
- ↑ It’s nothing personal, Apollo, but Daphne would prefer “to enjoy / perpetual virginity” (ll. 48–49).
- ↑ All of these are centers of Apollos cults.
- ↑ Jupiter is the worst of the gods in the Metamorphoses, in that his desires are never curbed. This is not a good reference for Apollo. In fact, is Daphne supposed to be impressed by his résumé?
- ↑ He is also the god of healing.
- ↑ Poor baby.
- ↑ The thrill of the chase, right?
- ↑ The game is getting more sinister here, more real. Notice the tenor of the next epic simile, though l. 122, is explicitly about hunter and prey.
- ↑ A dog famous for its speed.
- ↑ Notice the disparity here: she is no match for him.
- ↑ Ovid seems to romanticize the situation, but in the context, it is most obviously satirical. This might be an attempt to soften the horror of the next few lines.
- ↑ Daphne calls for her own, what, disfigurement—as if Apollo’s lust is her fault.
- ↑ The laurel is sacred to Apollo and its leaves symbolized victory in war. The oak was sacred to Jupiter.
- ↑ The ambiguity of these last lines is heartbreaking: Apollo still claims Daphne as his own, possessing her symbolically, if not literally—though ll. 142–45 leave some room for interpretation.
Works Cited
- Nersessian, Anahid (2021). Keats’s Odes: A Lover’s Discourse. Chicago: The University of Chicago Press.