But why do I their names seeke to reherse, Contained be, &c. Natalis Comes, having finished his catalogue of these divinities, adds, " Ut alios infinitos prope prætermittam; nam plures quam octoginta me legisse memini." Spenser apparently took his catalogue from this mythologist. Natalis Comes was then just published, and I suppose, a popular book. B. iv. c. xi. s. xix. So wise is Nereus old, And so well skill'd: nathlesse he takes great joy Oft-times among the wanton nymphes to sport and toy. Of the justice and prophetical power of Nereus, testimonies are obvious. The latter part of his character may be illustrated from these verses of Orpheus *. * Hymn. Πεντηκοντα ΚΟΡΑΙΣΙΝ ΑΓΑΛΛΟΜΕΝΟΣ κατα κύμα Καλλιτεκνοισι χοροις, Νερευ. Quinquaginta puellis lætate in fluctibus, B. vi. c. x. s. xxii. Of the Graces, They are the daughters of sky-ruling Jove, Milton, in L'Allegro, represents the Graces as the offspring of Venus and Bacchus. This mythology, as an ingenious critic on that passage observes, suits the nature of Milton's subject; but I cannot be persuaded, that such a licence is allowable on any occasion. The mention of Eurynome, in this stanza, puts me in mind of another passage in Milton, where the same goddess is also mentioned. And fabled how the serpent, whom they call'd Encroaching Eve, perhaps, had first the rule Which, as the learned Dr. Newton, and others, observe, is copied from these verses of Apollonius: Ηειδεν δ ̓ ὡς πρωτον Οφίων, Ευρυνόμηλε Ωκεανις, νιφόεντος εχον κρατα Ουλύμποιο το Et cecinit ut in principio Ophion, Eury nomeque What I would further observe here, is, that Apollonius, as well as Milton, has hinted, that Ophion was of the serpent race. This will appear from considering the lines just preceding. Orpheus begins his song with the creation of things. After mentioning the sun and moon, mountains and rivers, he speaks of the creation of serpents. *Parad. Lost. b. x. v. 530. † Agyov. b. i. v. 496. Ουρεα τ' ὡς ανελειλε, καὶ ὡς ποταμοι κελαδονίες Quomodo orti sunt montes, et resonantes fluvii Cum ipsis nymphis, et quomodo omnia reptilia co creverint. And in the next line, from those EPITETA, or serpents, he directly passes on to Ophion. Ηειδεν δ ̓ ὡς πρωτον ΟΦΙΩΝ, &c. Thus there is a closer connexion, and an easier transition, in the context of the Greek poet, than appears at first sight. Spenser alludes to this song of Orpheus, and the occasion on which it was sung, more than once. VOL. I. * * Agľov. b. i. v. 501. L Such one was Orpheus, that when strife was grown Amongst those famous impes of Greece, did take His silver harp in had, and shortly friends them make. 4. 2. 1. And in Sonnet 44, When those renowned noble peres of Greece Through stubborn pride among themselves did jar, Then Orpheus with his harp their strife did bar. Scaliger greatly censures the subject of this song in Apollonius, and prefers to it, the argument of the song of Orpheus, in Valerius Flaccus. Longe enim aptius [Orpheus] canit apud Flaccum, Minyas, et Phryxum et Athamantem, quam apud Apollonium terræ cœleque creationem. Quid enim Viris Militaribus cum Philosophorum Umbris *?" But by this piece of criticism, Scaliger, not less remarkably than in his notions about Homer, Poet. b. 5. c. 6. |