As Apollo is playing at quoits with the youth Hyacinthus, one of them, thrown by the Divinity, rebounds from the earth, and striking Hyacinthus on the head, kills him. From his blood springs up the flower which still bears his name.
“Phœbus would have placed thee too, descendant of Amycla,26 in the heavens, if the stern Fates had given him time to place thee there. Still, so far as is possible, thou art immortal; and as oft as the spring drives away the winter, and the Ram succeeds the watery Fish, so often dost thou spring up and blossom upon the green turf. Thee, beyond all others, did my father love, and Delphi, situate in the middle27 of the earth, was without its guardian Deity, while the God was frequenting the Eurotas, and the unfortified Sparta;28 and neither his lyre nor his arrows were held in esteem by him.
“Unmindful of his own dignity, he did not refuse to carry the nets, or to hold the dogs, or to go, as his companion, over the ridges of the rugged mountains; and by lengthened intimacy he augmented his flame. And now Titan was almost in his mid course between the approaching and the past night, and was at an equal distance from them both; when they stripped their bodies of their garments, and shone with the juice of the oily olive, and engaged in the game of the broad quoit.29 First, Phœbus tossed it, well poised, into the airy breeze, and clove the opposite clouds with its weight. After a long pause, the heavy mass fell on the hard ground, and showed skill united with strength. Immediately the Tænarian youth,30 in his thoughtlessness, and urged on by eagerness for the sport, hastened to take up the circlet; but the hard ground sent it back into the air with a rebound against thy face, Hyacinthus.
“Equally as pale as the youth does the Divinity himself turn; and he bears up thy sinking limbs; and at one moment he cherishes thee, at another, he stanches thy sad wound; and now he stops the fleeting life by the application of herbs. His skill is of no avail. The wound is incurable. As if, in a well-watered garden, any one should break down violets, or poppies, and lilies, as they adhere to their yellow stalks; drooping, they would suddenly hang down their languid heads, and could not support themselves; and would look towards the ground with their tops. So sink his dying features; and, forsaken by its vigour, the neck is a burden to itself, and reclines upon the shoulder. ‘Son of Œbalus,’ says Phœbus, ‘thou fallest, deprived of thy early youth; and I look on thy wound as my own condemnation. Thou art the object of my grief, and the cause of my crime. With thy death is my right hand to be charged; I am the author of thy destruction. Yet what is my fault? unless to engage in sport can be termed a fault; unless it can be called a fault, too, to have loved thee. And oh! that I could give my life for thee, or together with thee; but since I am restrained by the decrees of destiny, thou shalt ever be with me, and shalt dwell on my mindful lips. The lyre struck with my hand, my songs, too, shall celebrate thee; and, becoming a new flower, by the inscription on thee, thou shalt imitate31 my lamentations. The time, too, shall come, at which a most valiant hero32 shall add his name to this flower, and it shall be read upon the same leaves.’
“While such things are being uttered by the prophetic lips of Apollo, behold! the blood which, poured on the ground, has stained the grass, ceases to be blood, and a flower springs up, more bright than the Tyrian purple, and it assumes the appearance which lilies have, were there not in this a purple hue, and in them that of silver. This was not enough for Phœbus, for ’twas he that was the author of this honour. He himself inscribed his own lamentations on the leaves, and the flower has ‘ai, ai,’ inscribed thereon; and the mournful characters33 there are traced. Nor is Sparta ashamed to have given birth to Hyacinthus; and his honours continue to the present time; the Hyacinthian festival34 returns, too, each year, to be celebrated with the prescribed ceremonials, after the manner of former celebrations.”
Footnotes:
26. Descendant of Amycla.]—Ver. 162. Hyacinthus is here called Amyclides, as though being the son of Amycla, whereas, in line 196 he is called ‘Œbalides,’ as though the son of Œbalus. Pausamas and Apollodorus (in one instance) say that he was the son of Amycla, the Lacedæmonian, who founded the city of Amyclæ; though, in another place, Apollodorus says that Piërus was his father. On the other hand, Hyginus, Lucian, and Servius say that he was the son of Œbalus. Some explain ‘Amyclide,’ as meaning ‘born at Amyclæ;’ and, indeed, Claudian says that he was born there. Others, again, would have Œbalide to signify ‘born at Œbalia.’ But, if he was the son of Amycla, this could not be the signification, as Œbalia was founded by Œbalus, who was the grandson of Amycla. The poet, most probably, meant to style him the descendant of Amycla, as being his great grandson, and the son of Œbalus. Again, in the 217th line of this Book, the Poet says that he was born at Sparta; but, in the fifth Book of the Fasti, line 223, he mentions Therapnæ, a town of Laconia, as having been his birthplace. Perizonius thinks that Ovid has here inadvertently confounded the different versions of the story of Hyacinthus.
27. In the middle.]—Ver. 168. Delphi, situated on a ridge of Parnassus, was styled the navel of the world, as it was supposed to be situate in the middle of the earth. The story was, that Jupiter, having let go two eagles, or pigeons, at the opposite extremities of the earth, with the view of ascertaining the central spot of it, they met in their flight at this place.
28. Unfortified Sparta.]—Ver. 169. Sparta was not fortified, because Lycurgus considered that it ought to trust for its defence to nothing but the valour and patriotism of its citizens.
29. The broad quoit.]—Ver. 177. The ‘discus,’ or quoit, of the ancients, was made of brass, iron, stone, or wood, and was about ten or twelve inches in diameter. Sometimes, a heavy mass of iron, of spherical form, was thrown instead of the ‘discus.’ It was perforated in the middle, and a rope or thong being passed through, was used in throwing it.
30. The Tænarian youth.]—Ver. 183. Hyacinthus is so called, not as having been born there, but because Tænarus was a famous headland or promontory of Laconia, his native country.
31. Thou shalt imitate.]—Ver. 206. The blood of Hyacinthus, changing into a flower, according to the ideas of the poets, the words Αἰ, Αἰ, expressive, in the Greek language, of lamentation, were said to be impressed on its leaves.
32. Most valiant hero.]—Ver. 207. He alludes to Ajax, the son of Telamon, from whose blood, when he slew himself, a similar flower was said to have arisen, with the letters Αἰ, Αἰ, on its leaves, expressive either of grief, or denoting the first two letters of his name, Αἴας. See Book xiii. line 397. The hyacinth was the emblem of death, among the ancient Greeks.
33. Mournful characters.]—Ver. 216. The letters are called ‘funesta,’ because the words αἰ, αἰ were the expressions of lamentation at funerals.
34. Hyacinthian festival.]—Ver. 219. The Hyacinthia was a festival celebrated every year at Amyclæ, in Laconia, by the people of that town and of Sparta. Some writers say that it was held solely in honour of Apollo; others, of Hyacinthus; but it is much more probable, that it was intended to be in honour of both Apollo and Hyacinthus. The festival lasted for three days, and began on the longest day of the Spartan month, Hecatombæus. On the first and last day, sacrifices were offered to the dead, and the fate of Hyacinthus was lamented. Garlands were forbidden to be worn on those days, bread was not allowed to be eaten, and no songs were recited in praise of Apollo. On the second day, rejoicing and amusements prevailed; the praises of Apollo were sung, and horse races were celebrated; after which, females, riding in chariots made of wicker-work, and splendidly adorned, formed a beautiful procession. On this day, sacrifices were offered, and the citizens kept open houses for their friends and relations. Athenæus mentions a favourite meal of the Laconians on this occasion, which was called κοπίς, and consisted of cakes, bread, meat, broth, raw herbs, figs, and other fruits, with the seeds of the lupine. Macrobius says, that chaplets of ivy were worn at the Hyacinthia; but, of course, that remark can only apply to the second day. Even when they had taken the field against an enemy, the people of Amyclæ were in the habit of returning home on the approach of the Hyacinthia, to celebrate that festival.
