Marco Antonio Tritonio: Love Comes in All Forms

Reciprocal Love:

Halcyon & Ceyx

Hermaphroditus & Smilax

Orpheus & Euridice

Philemon & Baucis

Progne & Philomela

Pyramus & Thisbe

Sirens & Proserpina

The Sisters of Phaeton

The ancients stated perfectly that friends are merely one soul in many bodies, and that friendship is nothing more than a mutual harmony of souls—so much so that we grieve when a friend grieves, and we rejoice when a friend is happy. Check out the following examples which highlight reciprocal love and kindness:

1. Isn’t the greatest example of matrimonial love Halcyone’s love for Ceyx, for she spotted him drowned in the ocean from far away and leapt into the waves, becoming a halcyon bird? Isn’t the greatest example of love Ceyx’s love for Halcyone, even in death he could feel his transformed wife’s kisses, and was himself transformed into the same type of bird? Don’t we see this mutual love shared among spouses in this couple?  [cf. Ovid’s Metamorphoses book 2, story 10]

2. Hermaphroditus [the son of Venus and Mercury] and Smilax [the nymph of the Salmacian spring] loved each other so much that they are said to have merged into one body. [Cf. book 4, story 2]  

3. Orpheus is known for his love of Eurydice. He descended into the Underworld when he was still alive to restore his dead wife back to life. [book 10, story 1]

4. There was so much spousal love between Philemon and Baucis that they lived a long life together in poverty and never argued. [book 8, story 7]

5. Procne could not live without her sister Philomela. When she found out that her husband had attacked her, she took revenge on her husband and forced him to devour [the body of] their son Itys. [book 6, story 29]

6. The Babylonian couple Pyramus and Thisbe loved each other so much, that Pyramus killed himself when he believed that his Thisbe had died, and Thisbe killed herself with the same sword that he used. [book 4. Story 4]

7. The Sirens held such love for Proserpina that they demanded wings from the gods in order to more easily find Proserpina on land & sea [after she had been abducted]. Because of this, they were transformed into birds, but retained their women’s faces and voices. [book 5, story 16]

8. Phaeton’s sisters wept so many tears when he fell from the sky* that they were transformed into trees. [book 2, story 2]

-- --M. Antonii Tritonii Utinenis, Mythologia, 1560 p. 8-9

Amor Aliquorum Mutuus.

Halcyon & Ceyx

Hermaphroditus & Smilax

Orpheus & Euridice

Philemon & Baucis

Progne & Philomela

Pyramus & Thisbe

Sirenes, et Proserpina

Sorores, et Phaeton

 Praeclare veteres dixerunt amicos esse tanquam unam animam in pluribus corporibus, nihil enim aliud est amicitia, quam mutuus quidam animorum consensus, adeo ut cum dolentibus amicis doleamus, cum gaudentibus laetemur, quare optime fabulosa haec exempla sunt perpendenda, quae nobis mutuum aliquorum amorem & benevolentiam demonstrant.

1. Nonne maximus fuit Halcyonis in Ceycem maritum amor, si longius illum in aequore submersum prospiciens ac in medias undas prosiliens in Halcyonem avem conversa est? Nonne maxima ipsius Ceycis in coniugem benevolentia, si vel mortuus uxoris in avem commutatae sentiebat oscula, cuius etiam cadaver in eiusdem generis volucrem fuit transmutatum? in quibus adhuc servatam inter coniuges benevolentiam perspicimus [lib.ii.fab.x]

2. Hermaphroditus Veneris & Mercurii filius & Smilax Salmacis fontis nympha ita mutuo se dilexerunt amore, ut e duobus corporibus in unum commutati dicantur.[lib.iiii.fab.ii]

3. Amor etiam Euridices, et Orphei notus est, is enim vivus ad inferos descendit, ut mortuam coniugem ad pristinam vitam & incolumitatem reduceret. [lib.x.fab.i]

4. Inter Philomonem, & Baucidem coniuges tanta fuit benevolentia, ut pauperitatem suam patienter ferentes sine ulla rixa longam traduxerint aetatem. [lib.viii.fab.vii]

5. Progne, sine sorore Philomela vivere non poterat, cumque illam a marito Tereo stupratam cognovisset, ut pro sorore de marito vindictam sumeret, illi proprium filium Ityn devorandum apposuit. [lib.vi.fab.xxix.]

6. Pyramus & Thibse Babylones tanto se mutuo prosecuti sunt amore, ut cum Pyramus amicam credens mortuam seipsum interfecisset, Thisbe amantem mortuum nacta eodem se gladio traiecerit. [lib.iiii.fab.iiii]

7 Syrenes tanto amore Prosperinam sunt prosequutae, ut a Diis alas flagitarent, quo facilius Proserpinam terra, marique possent inquirere. Quare ita in aves fuere conversae, ut facies tamen virginea, voxque humana remanserit. [lib.v.fab.xvi.]

8 Sorores Phaetontis fratrem coelo delapsum tot lacimis deplorarunt, ut in arbores demum sint commutatae; tantus inter fratrem, et sorores amore extitit. [lib. ii. fab.ii]

  

 

A List of Those Who Boldly Rejected Romantic Love: M. Antonii Tritonii Utinensis, Mythologia

This author uses Ovid's myths to showcase his own medieval Christian beliefs.   The topic "protervi," ["bold, shameful, wanton"] lists women (and one man) who brazenly reject romantic love. Their one connecting attribute--an unapologetic demand for bodily autonomy--is seen as a vice instead of a virtue in the eyes of this medieval author.  

 

THE BOLD

Includes:

• Anaxarete
• Arethusa
• Daphne
• Eperie
• Lotos
• Narcissus 
• Scylla  
• Syrinx

·       ANAXARETE: In the case of her own boldness in regards to love, since she caused her suitor Iphis* to hang himself. But she also paid the penalty for her own boldness, for Venus turned her into a boulder because of this. [cf. Ovid’s Metamorphoses book 14, story 17]

ARETHUSA: a nymph who was deservedly transformed into a spring while fleeing her suitor Alpheus  [book 5, story 17]

DAPHNE: The daughter of the river god Peneus, who never caved in to her suitor [Apollo]. She was transformed into a laurel / bay tree. [book 1, story 9]  

EPERIE: a nymph who while fleeing her suitor Aesacus, was killed by a snake bite.  [book ii, story ii]

LOTOS: running away from Priapus, she was transformed into a tree [book 9, story 6]

NARCISSUS: displayed his boldness when he fled from the nymph Echo’s advances [book 3, story 8]

SCYLLA: a nymph who hid under the waves every time the sea god Glaucus flirted with her. Finally she was transformed into an underwater rock that was dangerous to sailors [book 14, story 1]

SYRINX: an exceedingly pretty Naiad whom Pan loved, who could never shake off Pan’s advances. Because of her boldness, she was transformed into a reed. [book 1, story 12]

* Iphis is a common name in the ancient world; this is not the same Iphis from the myth of Iphis & Ianthe

 --M. Antonii Tritonii Utinenis, Mythologia, 1560

 PROTERVI

• Anaxarete
• Arethusa
• Daphne
• Eperie
• Lotos
• Narcissus
• Scylla
• Syrinx

ANAXARETE Cypria sua protervitate fuit in causa, ut amator Iphis laqueo se strangularet, sed illa quoque protervitatis suae meritas poenas dedit, nam Veneris voluntate in saxum versa est.[lib.xiiii.fab.xvii] 

ARETHUSA nympha Alpheum amantem fugiens merito in fontem abiit. [l.v.f.xvii]

DAPHNE Penei fl[uminis] filia ab Apolline amata nunquam voluit amanti assentiri. unde in laurum versa est [lib.i.fab.ix]

 EPERIE nympha Aesacum amantem fugiens serpentis ictu interiit. [lib.ii.fab.ii]

LOTOS quoque Priapum evitans in arborem transfigurata est. [lib.ix.fab.6] 

NARCISSUS protervus extitit, cum Echo nympham aufugeret. [lib.iii.fab.viii] 

SCYLLA nympha quotiens a Glauco Deo marino blandis vocabatur verbis, toties se sub undas abscondebat, unde in saxum postremo nautis periculosum conversa fuit. [lib.xiiii.fa.i]

SYRINX Naiadum pulcherrima a Pane adamata flecti nunquam potuit, ob quam protervitatem in arundinem fuit commutata [lbi.i.fab.xii]

Dangerous Beauty: The Abduction of Hylas, Vat. Myth. 2.199

The Abduction of Hylas

Name:  Vatican Mythographers Date:   10th century CE Region:   Unknown Citation:   Vatican Mythographers  2.199

Abduction myths serve two purposes. For modern readers, they serve as a cautionary tale that all young persons are vulnerable to exploitation. For ancient readers, however, these beautiful youths’ abductions were euphemistic stories to help grieving parents cope with the loss of a child who died before reaching expected social milestones (e.g., entering adulthood or getting married).

When Hercules joined the Argonauts, he brought with him the incredibly beautiful Hylas as his squire. During the trip, he broke an oar while he was rowing, so the crew headed to the forests of Mysia for repairs. While Hylas was gathering  water, he fell into a river and is said to have been abducted by the water nymphs there. When Hercules went looking for him and the Argonauts tried to stop him, they left him behind in Mysia. Later on, when he realized that Hylas drowned, sacred rites were dedicated to him: his name “Hylas!” is proclaimed. 

The Abduction of Hylas

Hercules cum comes Argonautis accessisset, Hylam Thiodomantis filium admirandae pulchritudinis iuvenem secum duxit armigerum. Qui remum fregit in mari cum pro suis remigat viribus. Cuius reparandi gratia Mysiam petens silvam fertur ingressus. Hylas, vero cum aquatum cum urna perrexisset, in fluvium cecidit; unde a nymphis raptus esse dicitur. Quem dum Hercules quaerens ab Argonatuis impeditus esset,in Mysia est relictus. Postea cum cognitum esset in fonte eum perisse, statuta sunt ei sacra, in quibus mos fuerat ut nomen eius clamaretur in montibus.

Vatican Mythographers [10th century CE?] Little is known about the author or origin of the collection of myths known as the Vatican Mythographers, but the work’s first editor Angelo Mai found the collection on a manuscript dating back to the 10th century CE. This volume is a collection of three different mythographers who have assembled various Greco-Roman myths; although many of these myths are basic summaries in Latin, some of them are either analyzed as allegories or compared to Christian thought.

Dangerous Beauty: Caeneus vs the Centaurs, Lactantius Placidus, Narr. 12.4

Name: Lactantius Placidus Date:  5th or 6th century CE Region:    Unknown Citation:  Plots of Ovid’s Myths, Book 12, Story 4

Nestor told a story of a person from his generation. He said that Caenis was once the daughter of Elatus, who was assaulted by Neptune because of their beauty, and when given a gift in restitution, they were transformed into a man who could not be killed by any weapon.

Caeneus was present when Pirithous, the son of Ixion got married to Hippodamia. Eurytus, along with other centaurs, got drunk and tried to assault the bride, and all of the centaurs and Lapiths started fighting. When everyone was getting killed and a lot of people from both sides had died because of this abduction attempt, Caeneus alone remained standing, unharmed. The rest of the [centaur] survivors ganged up on him, heaping tree trunks upon him to smother him. Neptune did not forget him or his gift; he turned him into a bird that shared his name.

[Nestor] rettulit enim sua aetate Caenin Elati filiam fuisse, quae propter pulchritudinem a Neptuno conpressa sit data venia ob iniuriam, ut in virum mutata nullo telo interfici possit. huic cum Pirithous Ixionis filius...nuptui interesset ducta Hippodamia et Eurytus inter Centauros vino incitatus in nuptam novam impetum fecisset, ceteri prosiluere Lapithae atque Centauri nuptias frequentantes. ideoque caedes cum maxima esset exorta plurimique ex utraque parte ob raptum matronarum concidissent et quod inviolabilis ille restaret, ab universis, qui ex caede reliqui fuerunt, novissime impetu facto congestisque in eum arborum truncis spiritum reddere coactum. tamen non immemor deus Neptunu, a quo specisum munus acceperat, supradictum in volucrem nominis sui transfiguravit. 

Lactantius Placidus [5^th or 6^th century CE] is the name of the author attributed to a prose summary of Ovid’s Metamorphoses, but little is known about the author or his time period.

Beloved Hylas is Missing! Codex Salmasianus 57

  Beloved Hylas has been kidnapped!

The nymphs’ joy abounds!

Beloved Hylas has been kidnapped!

Hercules’ wrath abounds!  57. DE HYLA ET HERCVLE

 
  Raptus amatus Hylas: nympharum gaudia crescunt.
  Herculis ira tumet: raptus amatus Hylas.

 --Codex Salmasianus LVII

 The Codex Salmasianus is a manuscript of Latin poetry that preserves poetry from 6^th century CE and earlier. It was named after Claude de Saumaise, a 17^th century scholar who owned the manuscript.

 

M/M: One Tomb for Two Lovers: The Myth of Carpos & Calamos, Nonnus' Dionysiaca XI.370-480

 Listen as I tell you a story from long ago.

Once upon a time, there was a boy. He was a sweetheart and was the best of all his peers; he lived on the banks of the Meander River. He was tall and swift-footed; he had long, straight hair, and was baby-faced. Grace was written all over his face; his eyes were modest. He had a peaches & cream complexion.

The Meander, his doting river-god father, named him Calamos; [the Meander] rolls over the earth, bringing waters to light from secret places; he travels deep into the earth on his 'meandering' path, then leaps up to stretch his neck up out of the ground.

This [is the tale of] tender Calamos, the swift rosy-armed youth; he was smitten with Carpos, his peer (ὁμήλικι).

Carpos was so beautiful, he hardly seemed mortal. If he had been alive in mythical times, he would have been snatched up by the beautiful-haired goddess of the dawn, Eos; he looked prettier than her previous captives Cephalus and Orion. Demeter would not have taken Iasion into her fertile embrace, nor would Selene have chosen Endymion, if Carpos were there. Instead, this youth would have been married to both goddesses, one husband for two brides. Beautiful-haired Ceres with her bountiful harvests would share his attention with her rival the Moon. Such was Calamos’ delightful beau, the flower of love, a beautiful youth.

Both of these young lovers used to spend their time on the wandering riverbanks. There was a curving track where they used to race. Calamos could run like the wind. Using the elm tree for a starting line, they would race to the olive tree and back. They would run along the riverbank from one side to the other. And Calamos, the quicker of the two, would fall on purpose, letting Carpos win.

While one of them was bathing, the other splashed alongside him, and the race renewed—this time, a swimming competition!

Calamos swam slowly, letting Carpos get ahead so he could watch his lover cut the waves with his breaststroke. Both competed to see who could race across the bank and back the quickest. The river was their racecourse; Calamos stayed right behind Carpos as they swam, keeping his breaststroke in check as he watched Carpos’ rosy fingers. Once again Calamos, at first in the lead, then let Carpos win as the youth swam furiously, keeping his head above water.

And Carpos was almost at the finish line, nearly stepping out of the waves and onto the riverbank, when a gust of wind came upon him, overwhelming him, and brutally killed the sweet youth, forcing water down his open airway.

Calamos narrowly missed the fury of the opposing wind, swimming on without his friend; he made it to the nearest shore. Then, worried that he doesn’t see or hear his friend, he called out with a sorrowful voice:

“Tell me, Naiads, what wind took my Carpos away? I beg you, give me a final act of mercy. Go to another spring, escape my father’s lethal water! Do not drink the wave that has killed my Carpos! My father did not kill the youth, but the wind, jealous of me (like he was with Apollo [and Hyacinthus]), destroyed my Carpos. Like a jealous rival, he struck down Apollo’s love with a discus, and mine with a wind!

My star has not yet risen from the waves; my morning star has not yet dawned. Since my Carpos has drowned, what other light is left for me to see? Tell me, Naiads, who has destroyed the light of love?

Carpos, why are you still here? Why do you enjoy being in the water? If you’ve found a better friend than me beneath the waves, did you throw away my wretched love? If one of the lovelorn nymphs kidnapped you, then tell me, and I will come to your rescue! If you want to settle down with a wife, --if my sister pleases you instead--I will make your honeymoon suite in the water! I will gladly be your brother-in-law!

Carpos, did you pass me by, and forget our finish line? I’m calling for you, and you do not hear my shouts. If Notus or bold Eurus—the naughty winds—have attacked you, let those who hate our love go dancing off by themselves. If Boreas has overpowered you, I’ll tell Orythia he’s cheating on her. If the waters overpowered you, and did not respect your beauty, or if my father dragged you to your death, not sparing you, then let him accept the death of his own son. Let him get away with the murder of Calamos as well as Carpos.

I will fall headfirst where my Carpos has died; I will quench the heat of my love with a cold drink of water.”

He said this with tears streaming down his cheeks. He cut off a lock of blue hair in honor of the dead, the hair that he had grown out for a long time, and presented it to his father Meander.

He spoke one last time:

“Accept my lock of hair, and my body as well; I am unable to live another day without Carpos. Carpos and Calamos had one life; together they shared one passionate love, and one watery grave.

Naiads, build one tomb upon the riverbank, a cenotaph that reads, 'I am the tomb of Carpos & Calamos, A loving couple destroyed by the cruel waves.'

Cut a lock of hair in mourning of me, but cut the rest off in love for Carpos.”

He spoke and threw himself into the river, drowning in his father’s murderous waves.

And Calamos transformed into a reed (calamus) and Carpos nourished the fruit (carpos) of the earth.

παλαιγενέων μερόπων ἵνα μῦθον ἐνίψω:

370ἁβρὸς ἔην ποτὲ κοῦρος, ὑπέρτερος ἥλικος ἥβης,

Μαιάνδρου παρὰ χεῦμα πολυσχιδέος ποταμοῖο,

εἴδεϊ λεπταλέῳ ταναός, πόδας ὀξύς, ἐθείρας

ἰθυτενής, ἀνίουλος: ἐπ᾽ ἀμφοτέραις δὲ παρειαῖς

αὐτοφυὴς Χάρις ἦεν ἐπισκαίρουσα προσώπῳ

375ὄμμασιν αἰδομένοισιν, ἀπὸ βλεφάρων δέ οἱ αἰεὶ

κάλλος ὀιστεύοντος ἑκηβόλος ἔρρεεν αἴγλη:

καὶ δέμας εἶχε γάλακτι πανείκελον, ἀμφὶ δὲ λευκῷ

ἀκροφανὲς πόρφυρε ῥόδον διδυμόχροϊ πυρσῷ.

τὸν Κάλαμον καλέεσκε πατὴρ φίλος, ὃς διὰ γαίης

380νειόθι κυμαίνων σκολιὸν ῥόον εἰς φάος ἕλκων,

ἑρπύζων δ᾽ ἀίδηλος, ὑπὸ χθόνα λοξὸς ὁδίτης,

ὀξὺς ἀναθρῴσκων ὑπερίσχεται αὐχένα γαίης,

ἐνδόμυχος Μαίανδρος ἄγων ὑποκόλπιον ὕδωρ.

τοῖος ἔην ἐρόεις Κάλαμος ταχύς. ἠίθεος δὲ

385ἱμερτῷ ῥοδόπηχυς ὁμήλικι τέρπετο Καρπῷ,

ὃς τόσον ἔλλαχε κάλλος, ὃ μὴ βροτὸς ἔλλαχεν ἀνήρ:

εἰ γὰρ ἔην νέος οὗτος ἐπὶ προτέρων ποτὲ φωτῶν,

καί κεν ἐυσμήριγγος ἐγίνετο νυμφίος Ἠοῦς,

φέρτερον εἶδος ἔχων, ῥοδέῳ χροῒ μοῦνος ἐλέγξας

390ἀγλαΐην Κεφάλοιο καὶ Ὠρίωνος ὀπωπήν:

οὐδέ κεν εὐκάρπῳ παλάμῃ πηχύνατο Δηὼ

νυμφίον Ἰασίωνα, καὶ Ἐνδυμίωνα Σελήνη:

ἀλλὰ νέος τάχα κεῖνος ἀρείονος εἵνεκα μορφῆς

εἷς πόσις ἀμφοτέρων νυμφεύσατο λέκτρα θεάων, [p. 386]

395Δηοῦς ξανθοκόμου μεθέπων πολυλήιον εὐνήν,

καὶ ξυνὴν ὁμόλεκτρον ἔχων ζηλήμονα Μήνην.

τοῖος ἔην ἐρόεις Καλάμῳ φίλος, ἄνθος Ἐρώτων,

κάλλος ἔχων: ἄμφω δὲ συνήλικες ὑψόθεν ὄχθης

γείτονος ἑψιόωντο πολυγνάμπτου ποταμοῖο.

400τοῖσι μὲν ἔσκε δίαυλος ἕλιξ δρόμος, ἀμφοτέροις δὲ

ἦεν ἔρις: κάλαμος μὲν ἐπέτρεχεν εἴκελος αὔραις,

καὶ πτελέην βαλβῖδα φέρων καὶ νύσσαν ἐλαίην

ἠιόνας ποταμοῖο διέδραμεν ἄκρον ἀπ᾽ ἄκρου ...

καὶ Κάλαμος ταχύγουνος ἑκούσιος ἤριπε γαίῃ,

405καὶ Καρπῷ χαρίεντι θελήμονα κάλλιπε νίκην.

παιδὶ δὲ λουομένῳ συνελούετο κοῦρος ἀθύρων,

καὶ πάλιν εἴκελον ἄλλον ἐν ὕδασιν εἶχον ἀγῶνα,

καὶ βραδὺς ἐν προχοῇσιν ἐνήχετο Καρπὸν ἐάσας

πρόσθε μολεῖν, ἵνα χερσὶν ὀπίστερος οἴδματα τέμνων

410καρποῦ νηχομένοιο παρὰ σφυρὰ δεύτερος ἔλθῃ

ἠιθέου προθέοντος ἐλεύθερα νῶτα δοκεύων.

καὶ διερῆς βαλβῖδος ἔην δρόμος: ἤρισαν ἄμφω,

τίς τίνα νικήσειεν, ὅπως παλινόστιμος ἔλθῃ

ὄχθης ἀμφοτέρης διδυμάονα νύσσαν ἀμείβων

415γαῖαν ἐς ἀντιπέραιαν ἐρεσσομένων παλαμάων:

καὶ προχοὴν ὁδὸν εἶχεν: ἀεὶ δέ οἱ ἐγγὺς ἱκάνων [p. 388]

κοῦρος ἐπειγομένης παλάμης πεφιδημένος ὁρμῆς

νηχομένων σκοπίαζε ῥοδόχροα δάκτυλα χειρῶν:

καὶ Κάλαμος προκέλευθος ἑὴν ἀνεσείρασεν ὁρμήν,

420ἠιθέῳ δ᾽ ὑπόειξε: καὶ ἔδραμε χεῖρας ἐρέσσων

κοῦρος ἀελλήεις, ὑπὲρ οἴδματος αὐχένα τείνων:

καί νύ κεν ἐκ ῥοθίων ἐπεβήσατο Καρπὸς ἀρούρης,

καὶ μετὰ χερσαίην ποταμηίδα δύσατο νίκην,

ἀλλά μιν ἀντικέλευθος ἀνεστυφέλιξεν Ἀήτης,

425καὶ γλυκὺν ἔκτανε κοῦρον ἀμείλιχος: ἠιθέου γὰρ

οἰγομένῳ νήριθμον ὕδωρ ἐπεσύρετο λαιμῷ.

καὶ Κάλαμος φθονεροῖο φυγὼν ἀνέμοιο θυέλλας

ἔκτοθεν ἡβητῆρος ἐδύσατο γείτονας ἀκτάς:

καὶ φίλον οὐ παρεόντα καὶ οὐκ ἀίοντα νοήσας

430ἱμερόεν στενάχων κινυρῇ βρυχήσατο φωνῇ:

Ν̔ηιάδες, φθέγξασθε, τίς ἥρπασε Καρπὸν Ἀήτης;

ναί, λίτομαι, πυμάτην δότε μοι χάριν, ἔλθετε πηγὴν

εἰς ἑτέρην, καὶ πατρὸς ἐμοῦ θανατηφόρον ὕδωρ

φεύγετε, μηδὲ πίητε ῥόον Καρποῖο φονῆα.

435οὐ μὲν ἐμὸς γενέτης νέον ἔκτανεν: ἀλλὰ μεγαίρων

καὶ Καλάμῳ μετὰ Φοῖβον ἀπώλεσε Καρπὸν Ἀήτης,

καὶ τάχα μιν ποθέων ζηλήμονι τύψεν ἀέλλῃ,

ἠιθέῳ μετὰ δίσκον ἄγων ἀντίπνοον αὔρην.

οὔ πω ἐμὸς προχοῇσι λελουμένος ἄνθορεν ἀστήρ,

440οὔ πω ἐμὸς σελάγιζεν Ἑωσφόρος: ἀλλὰ ῥεέθροις

καρποῦ δυομένοιο, τί μοι φάος εἰσέτι λεύσσειν;

νηιάδες, φθέγξασθε, τίς ἔσβεσε φέγγος Ἐρώτων;

δηθύνεις ἔτι, κοῦρε; τί σοι τόσον εὔαδεν ὕδωρ;

κρείσσονα μὴ φίλον εὗρες ἐν ὕδασι, τῷ παραμίμνων

δειλαίου Καλάμοιο πόθους ἔρριψας ἀήταις;

εἰ μία Νηιάδων σε δυσίμερος ἥρπασε Νύμφη, [p. 390]

450ἔννεπε, καὶ πάσῃσι κορύσσομαι: εἰ δέ σε τέρπει

γνωτῆς ἡμετέρης γαμίων ὑμέναιος Ἐρώτων,

εἰπέ, καὶ ἐν προχοῇσιν ἐγὼ σέο παστὸν ἀνάψω.

Καρπέ, παραπλώεις με λελασμένος ἠθάδος ὄχθης;

κάμνον ἐγὼ καλέων σε, καὶ οὐ βοόωντος ἀκούεις.

455εἰ Νότος, εἰ θρασὺς Εὖρος ἐπέπνεεν, αὐτὸς ἀλάσθω

νηλειὴς ἀχόρευτος, ἀτάσθαλος ἐχθρὸς Ἐρώτων:

εἰ βορέης σε δάμασσεν, ἐς Ὠρείθυιαν ἱκάνω.

εἰ δέ σε κῦμα κάλυψε καὶ οὐκ ᾐδέσσατο μορφήν,

καί σε πατὴρ ἐμὸς εἷλεν ἀφειδέι κύματος ὁλκῷ,

460ὕδασιν ἀνδροφόνοισιν ἑὸν καὶ παῖδα δεχέσθω,

καὶ Κάλαμον κρύψειεν ὀλωλότος ἐγγύθι Καρποῦ.

ἀλλὰ πεσὼν προκάρηνος, ὅπῃ θάνε Καρπὸς ἀλήτης,

σβέσσω θερμὸν ἔρωτα πιὼν Ἀχερούσιον ὕδωρ.

εἶπεν ἀναβλύζων βλεφάρων ῥόον: ἀμφὶ δὲ νεκρῷ

465κυανέην πλοκαμῖδα κατηφέι τάμνε σιδήρῳ,

ἣν τρέφεν, ἣν κομέεσκε, καὶ ὤρεγε πενθάδα χαίτην

Μαιάνδρῳ γενετῆρι, καὶ ὑστατίην φάτο φωνήν:

῾δέξο μετὰ πλοκάμους καὶ ἐμὸν δέμας: οὐ δύναμαι γὰρ

εἰς μίαν ἠριγένειαν ἰδεῖν φάος ἔκτοθι Καρποῦ:

470καρπῷ καὶ Καλάμῳ βιοτὴ μία, καὶ λάχον ἄμφω

εἴκελον οἶστρον Ἔρωτος ἐπὶ χθονός: ὑδατόεις δὲ

εἶς μόρος ἀμφοτέροισι καὶ ἐν προχοῇσι γενέσθω.

τεύξατε, Νηιάδες, ποταμηίδος ὑψόθεν ὄχθης

ἄκριτον ἀμφοτέροισι κενήριον, ἀμφὶ δὲ τύμβῳ

475γράμμασι πενθαλέοισιν ἔπος κεχαραγμένον ἔστω:

‘Καρποῦ καὶ Καλάμοιο πέλω τάφος, οὓς πάρος ἄμφω

ἀλλήλους ποθέοντας ἀμείλιχον ἔκτανεν ὕδωρ.’ [p. 392]

καὶ Καλάμῳ δυσέρωτι, κασιγνήτῳ περ ἐόντι,

βαιὸν ἕνα θνήσκοντι δαΐξατε βότρυν ἐθείρης,

445καὶ πλοκάμους ξύμπαντας ὀλωλότι κείρατε Καρπῷ.᾿

εἶπε, καὶ αὐτοκύλιστος ἐπωλίσθησε ῥεέθρῳ

πατρὸς ἀναινομένοιο πιὼν παιδοκτόνον ὕδωρ.

480καὶ Κάλαμος καλάμοισιν ἐπώνυμον ὤπασε μορφὴν

ἰσοφυῆ, καὶ Καρπὸς ἀέξετο καρπὸς ἀρούρης.’

Audi olim natorum hominum ut fabulam eloquar:

mollis erat quondam puer superior coeave pubertate

Meandri ad fluxum multum divisi fluminis.

Specie tenui longus, pedes acer, capillos

recte extendens, imberbis. In utrusque vero malis

ex se nata Gratia erat tripudians in fronte.

Oculis verecundis, ex oculis vero ei semper

pulchritudo iaculanti late sparsa profluebat splendore.

Et corpus habuit lacti prorsus simile. Prope vero candidum

in summitate lucens purpurabat flos, bicolorem plantam.

Calamum appellabat pater carus, qui per terram

ab imo aestuans obliquum fluxum in luce trahens

serpens vero occultus in terra obliquus viator

vehementer resiliens superavit cervicem terrae

intus latens Meander agens occultam aquam.

Talis erat amabilis Calamus celer Iuvenis vero

desiderabilis roseas ulnas habens coaevo delectabatur Carpo

qui tantam fortiter esset pulcritudinemque non mortalis sortitus esset

si non fuisset Iuvenis hic apud priores aliquando homines (vir

vel bene capillatae factus fuisset sponsus Aurora

meliorem pulchritudinem habens. Roseo colore solus arguens

splendorem Cephali, & Orionis faciem.

Neque, sane fertili manu complexa fuisset Ceres

sponsum Iasionem & Endymionem Luna.

Sed iuvenis fere hic meliorem propter formam

unus paritus utriusque, nuptum accepisset lectos dea.

Cereris flavicoma sequens multas segetes habentem thalamum

et communem coniugem habens aemulatricem Lunam.

Talis erat amabilis Calamo amicus florem amorum

pulchritudinem habens Ambo vero coaevi super ripa

vicina ludebant multiflexi fluminis

quibus quidem erat stadium volubilis curus. Virisque vero

erat contentio. Calamus quidem currebat similis ventis

et ulmum loco carceris habens, & metam olivam.

Litora fluminis percurrebant ad summum a summo.

Et Calamus genibus celer sponte cecidit in terra

et Carpo gratioso voluntariam reliquit victoriam.

Cum puero vero lavante una lavabat puer ludens.

et rursum simile aliud in aquis habebant certamen.

et tardus in fluento natabat Carpum relinquens.

prius vadere, ut manibus posterior fluctus secans

Carpi natantis ad plantas proximus veniret.

Iuvenis praecurrentis libera dorsa intuens

et humidi carceris erat cursus. Contendebant ambo

quis quem superaret ut retrogradus veniret

ripae utriusque, duplicem metam permutans

terram in regione sitam remigantibus manibus

et fluentum viam habebat. Semper vero ipsi proximum veniens

puer incitata manus parcens impetui

natantium intuebatur rosicolores digitos manuum

et Calamus praecursor suum retraxit impetum

iuveni vero concessit, et cucurrit manus remigans

puer procellosus super fluctu cervicem extendens.

et sane ex fluctibus ingressus est Carpus in terram 

et post terrestrem fluvialem subiit victoriam.

sed ipsum contrarius evertit ventus.

et dulcem occidit puerum immitis. pueri enim

aperto immensa aqua traxit gutture.

et Calamus invidi fugiens venti procellas

extra adolescentem formidabat vicina littora

et amicum non praesentem & non audientem cognoscens

desiderabile plorans lugubri frendebat voce.

"Naiadis dicite, quis rapuit Carpum ventus?

obsecro, ultimam date mihi gratiam. Venite fontem

ad alium & patrus mei mortiferam aquam

fugite, neque bibite fluctum Carpi occisorem.

Non quidem meus pater iuvenem interemit, sed invidens,

et Calamo post Phoebum perdidit Carpum ventus

et forte ipsum amans aemulante pupugit vento.

Iuveni post discum adducens contra flantem auram

nondum meus (ex) profluento lotus exsiluit aster

nondum meus illuxit Lucifer. Sed fluctibus

Carpo submerso, quorum mihi lucem amplius videre?

Naiades, dicite, quis exstinxit lucem amorum?

Moraris adhuc puer? quid tibi tantum placuit aqua?

Meliorem me amicum invenisti in aqua apud quemanens

miseri Calami amores proiecisti ventis.

si una Naiadum te infelix rapuit Nympha.

Dic & omnibus annunciabo. si vero te oblectae

sororis nostrae nuptialum Hymenaus amorum

di & in flumine ego tuum nuptialem thorum adornabo.

Carpe, praeternatas me oblitus aquae litoris

Laboravi ego vocans te & non clamantem audis.

Si Notus, si audax Eurus natando invasit, hic erret

crudelis nullis choreis gaudens improbus hostis amorum.

Si Boreas (te) domuit ad Orithyan venio

Si vero te fluctus obruit, & non reveritus est forma,

et te pater meus traxit non parcenti fluminis tractus.

Aquis homicidis suum etiam filium accipiat,

et Calamum abscondat mortuum prope Carpum.

Sed decidens praeceps ubi mortuus est Carpus errans

extinguam calidum amorem bibens Acherusiam aquam."

Dixit manans ex palpebris fluxum prope vero mortuum

Cyaneum capillum maesto amputant ferro.

Quem nutrivit que ornavit & praebuit luctuosum capillis

Meandro genitori& ultimam dixit vocem:

"Accippe post capillos & meum corpus non possum enim

in unum diem videre lucem sine Carpo.

Carpo & Calamo una vita, & sortiti sunt ambo

Aequalem furorem amoris: in terram Aquosa vero

una mors utrisque, in fluminibus contingat.

Construite Naiades fluviale super litus

indiscretum utrisque, Cenotaphium Circa tumulum vero

literis luctuosis carmen exaratum esto.

'Carpi & Calami sum tumulus, quos prius ambos

invicem amantes immitis perdidit aqua.'

Et Calamo infelici amatori fratri praesenti

parvum unum morienti dividite racemum capilli.

et capillos omnes perdito detondete Carpo."

Dixit & per se volutus delapsus est in flumen.

patris recusantis bibens filium perdentem aquam.

Et Calamus calamis congominem praebuit formam

aequalis naturae. Et Carpum auxit carpies (fructus) terrae.

--Nonnus, Dionysiaca XI.370 - 480; Translated into Latin by Christian Wulfius (1605)

 Nonnus was an Egyptian born Roman citizen who composed the Dionysiaca, a massive 48 volume epic about the life of the god Dionysus. 

Dangerous Beauty: The Abduction of Ganymede, Vat. Myth. 2.184

The Abduction of Ganymede

Name:  Vatican Mythographers Date:   10th century CE Region:   Unknown Citation:   Vat. Myth.  2.184

Abduction myths serve two purposes. For modern readers, they serve as a cautionary tale that all young persons are vulnerable to exploitation. For ancient readers, however, these beautiful youths’ abductions were euphemistic stories to help grieving parents cope with the loss of a child who died before reaching expected social milestones (e.g., entering adulthood or getting married).

Ganymede, the son of Priam's son Troilius, was the most beautiful youth and the most talented hunter among the Trojans. When he was training on Mount Ida, he was snatched up by Jupiter's thunderbird, [the eagle that once bore the god's thunderbolt].   The youth was taken up into heaven and assigned to be the Cupbearer of the Gods, a position that had previously been filled by Hebe, the daughter of Jupiter's son Minos.  

The Abduction of Ganymede

Ganymedes filius Troili filii Priami cum prima forma ceteris Troianis preferretur et assiduis venationibus in Idae silva exerceretur, ab armigero Jovis, scilicet aquila quae quondam illi fulmina offerebat, in caelum raptus est et factus est pincerna deorum, quod officium prius occupaverat Hebe filia Minois filii Jovis.

Vatican Mythographers [10th century CE?] Little is known about the author or origin of the collection of myths known as the Vatican Mythographers, but the work’s first editor Angelo Mai found the collection on a manuscript dating back to the 10th century CE. This volume is a collection of three different mythographers who have assembled various Greco-Roman myths; although many of these myths are basic summaries in Latin, some of them are either analyzed as allegories or compared to Christian thought.