ProteusProteus A shape-shifting sea deity most famous for his role in Book 4 of Homer’s Odyssey., who haunts the shadowy seas
That scarf this earthThat scarf this earth Does “scarf” here mean that the sea enwraps the earth or gulps it down? The Latin is clearer: complexi “embracing.” But later in this poem, the voracious sea is described as draining the continents., is glimpsed as a young man
Who becomes of a sudden a lion
That becomes a wild boar ripping the ground,
Yet flows forward, hidden, through grass, without sound
As a serpent, that emerges
As a towering bull under down-bent horns,
Or hides, among stones, a simple stone.
Or stands as a tree alone.
Or liquefies, and collapses, shapeless,
Into water, a pouring river. Sometimes
He is the river’s opposite––firefire Hughes and Ovid both end their introductions to the tale with this word (ignis in Ovid’s Latin), which hints at an alternative name for Erysichthon in Greek myth: Aethon (“Burning, Blazing”).
Another with a similar power
Was Erysichthon’s daughterdaughter Neither Ovid nor Hughes names her, though elsewhere she goes by Mestra.,
The wife of AutolycusAutolycus A notorious thief and trickster of Greek myth and the maternal grandfather of Odysseus who was a strategist and survivor of the Trojan War celebrated in the Odyssey , as a master of deception.. Her father
Gave to the gods nothing but mockery.
Without a qualm he cut down every tree
In the sacred grove of CeresCeres The goddess of agriculture, who when pleased provides food in abundance.––
An ancient wood that had never, before that day,
Jumped to the axe’s stroke.
Among those trees
One prodigious oak was all to itself
A tangled forest. Its boughs were bedecked with wreaths
And votive tributes––each for a prayer
Ceres had sometime granted. DryadsDryads Minor female tree deities, who some believed lived and died with their respective trees. there
Danced a holy circle around its bole
Or joined hands to embrace it––
A circumference of twenty paces.
Erysichthon ignores all this as
He assesses the volume of its timber,
Then orders his men to fell it.
Seeing their reluctance, he roars:
“If this tree were your deity, that every clown adores,
And not merely a tree you think she favours,
Nevertheless, those twigs away there at the top
Would have to come down now, as the rest falls.”
He snatches an axe––and hauls
The weight of the broad head up and back.
But in that moment, as the blade hangs
Poised for the first downstroke, shudderings
Swarm through the whole tree, to its outermost twigs
And a groan bursts from the deep grain.
At the same time
Every bough goes grey––every leaf
Whitens, and every acorn whitens.
Then the blade bitesbites The biting imagery is Hughes’s addition, looking ahead to the tale’s theme of hunger. The Latin (literally translated): “his impious hand made a wound in the trunk.” and the blood leaps
As from the neck of a great bull when it drops
Under the axe at the altar.
Everybody stares paralysed.
Only one man protests. The ThessalianThessalian Erysichthon is king of Thessaly, an especially fertile region of the ancient Greek mainland.
Erysichthon turns with eyes stretched
Incredulous. “Your pious cares,” he bellows,
“Are misplaced.” And he follows
That first swing at the oak with another
At the protester’s neck, whose head
Spins through the air and bounces.
Then the oak, as he turns back to it, pronounces,
In a clear voice, these words:
“I live in this tree. I am a nymphnymph Any of a variety of minor Greek deities closely tied to natural features such as trees (like the dryad speaking here), mountains, or bodies of water.,
Beloved by Ceres, the goddess.
“With my last breath, I curse you. As this oak
Falls on the earth, your punishment
Will come down on you with all its weight.
That is my consolation. And your fate.”
Erysichthon ignored her. He just kept going,
Undercutting the huge trunk, till ropes
Brought the whole mass down, jolting the earth,
Devastating the underbrush around it.
All the nymphs of the sacred grove mourned it.
Dressed in black, they came to Ceres,
Crying for the criminal to be punished,
Bewailing the desecration. The goddess listened.
Then the summer farms, the orchards, the vineyards,
The whole flushed, ripening harvest, shivered
As she pondered how to make his death
A parable of her anger.
If his cruelty, greed, arrogance
Had left him a single drop of human feeling
What the goddess did now
Would have drained mankind of its pity.
She condemned him
To Hunger––
But infinite, insatiable Hunger,
The agony of Hunger as a frenzy.
Destiny has separated Hunger
So far from the goddess of abundance
They can never meet; therefore Ceres
Commissioned a mountain spirit, an oreadoread Ceres ventures outside her divine agricultural sphere in calling on a mountain nymph because the destination of this mission will prove to be a mountain.:
“Hear what I say and do not be afraid.
Far away to the north of ScythiaScythia A region extending across the north of the Black Sea, exaggerated in Greek myth as a frozen wasteland at the edge of the earth. This description of Scythia bears striking resemblance to Ovid’s depictions elsewhere of Tomis, the town on the Black Sea to which the Roman emperor Augustus exiled him.
Lies a barren country, leafless, dreadful:
Ice permanent as iron, air that aches.
“A howling land of rocks, gales and snow.
There mad Hunger staggers. Go. Bid Hunger
Take possession of Erysichthon’s belly.
Tell her she has power over all my powers
“To nourish Erysichthon. Let all I pour
Or push down this fool’s gullet only deepen
His emptiness. Go. My dragon-drawn chariot
Will make the terrific journey seem slight.”
The nymph climbed away and her first halt
Was the top of CaucasusCaucasus A prominent mountain on the northeast shore of the Black Sea, in the extreme east of Scythia..
She soon found Hunger raking with her nails
To bare the root of a tiny rock-wort
Till her teeth could catch and tear it.
In shape and colour her face was a skull, blueish.
Her lips a stretched hole of frayed leather
Over bleeding teeth. Her skin
So glossy and so thin
You could see the internal organs through it.
Her pelvic bone was like a bare bone.
The stump wings of her hip bones splayed open.
As she bowed, her rib-cage swung from her backbone
In a varnish of tissue. Her ankle joints
And her knee joints were huge bulbs, ponderous, grotesque,
On her spindly shanks. The oread
Knew danger when she saw it. She proclaimed
The command of the goddess from a safe distance.
The whole speech only took a minute or so––
Yet a swoon of hunger left her trembling.
She got away fast.
All the way back to Thessaly
She gave the dragons their headShe gave the dragons their head A rider pulls a horse’s reins to slow or stop the animal, so the opposite, “giving horses their head,” means relaxing the reins to achieve a full gallop. .
Now hear me.
Though Hunger lives only in opposition
To Ceres, yet she obeys her. She soars through darkness
Across the earth, to the house of Erysichthon
And bends above the pillow where his face
Snores with open mouth.
Her skeletal embrace goes around him.
Her shrunk mouth clamps over his mouth
And she breathes
Into every channel of his body
A hurricane of starvation.
The job done, she vanishes,
She hurtles away, out of the lands of plenty,
As if sucked back
Into the vacuum––
Deprivation’s hollow territories
That belong to her, and that she belongs to.
Erysichthon snores on––
But in spite of the god of sleep’s efforts
To comfort him, he dreams he sits at a banquet
Where the food tastes of nothing. A nightmare.
He grinds his molars on air, with a dry creaking,
Dreaming that he grinds between his molars
A feast of nothing, food that is like air.
At last he writhes awake in convulsive
Cramps of hunger. His jaws
Seem to have their own life, snapping at air
With uncontrollable eagerness to be biting
Into food and swallowing––like a cat
Staring at a bird out of reach.
His stomach feels like a fist
Gripping and wringing out
The mere idea of food.
He calls for food. Everything edible
Out of the sea and earth. When it comes
Dearth is all he sees where tables bend
Under the spilling plenty. Emptying
Bowls of heaped food, all he craves for
Is bigger bowls heaped higher. Food
For a whole city cannot sate him. Food
For a whole nation leaves him faint with hunger.
As every river on earth
Pours its wealth towards ocean
That is always sweeping for more,
Draining the continents,
And as fire grows hungrier
The more fuel it finds,
So, famished by food,
The gullet of Erysichthon, gulping down
Whatever its diameter can manage
Through every waking moment,
Spares a mouthful
Only to shout for more.
This voracity, this bottomless belly,
As if his throat opened
Into the void of stars,
Engulfed his entire wealth.
His every possession was converted
To what he could devour
Till nothing remained except a daughter.
This only child deserved a better father.
His last chattelHis last chattel Why do you suppose Hughes calls Erysichthon’s daughter “chattel” (personal property), a term that has no parallel in Ovid’s version?, he cashed her in for food.
He sold her, at the market.
But she was far too spirited
To stay as a bought slave.
Stretching her arms towards the sea, she cried:
“You who ravished my maidenheadravished my maidenhead This alludes to the daughter’s previous rape by Neptune, the god of the sea. Greek myth offers many examples of mortal rape by a god or goddess, who would often, as here, also grant a special favor to their victim., save me.”
Neptune knew the voice of his pretty victim
And granted the prayer. Her new owner,
Who minutes ago was admiring the girl he had bought,
Now saw only Neptune’s art––featured
And clothed like a fisherman. Perplexed,
He spoke to this stranger directly.
“You with your fishing tackle, hiding your barbs
In tiny gobbets of bait––may you have good weather
And plenty of silly fish that never notice
The hook till it's caught them!––can you tell me
“Where is the girl who was here a moment ago?
Her hair loose, and dressed in the cheapest things,
She was standing right here where her footprints––
Look––stop, and go no further. Where is she?”
The girl guessed what the god had done for her.
She smiled to hear herself asked where she might be.
Then to the man parted from his money:
“I’m sorry, my attention has been fixed
“On the fish in this hole. But I promise you,
By all the help I pray for from Neptune,
Nobody has come along this beach
For quite a while––and certainly no woman.”
The buyer had to believe her. He went off, baffled.
The girl took one step and was back
In her own shape. Next thing,
She was telling her father. And he,
Elated, saw business. After that
On every market he sold her in some new shape.
A trader bought a horse,
Paid for it and found the halter empty
Where a girl sat selling mushrooms.
A costly parrot escaped its purchaser
Into an orchard––where a girl picked figs.
One bought an ox that vanished from its pasture
Where a girl gathered cowslips.
So Erysichthon’s daughter plied her talent
For taking any shape to cheat a buyer––
Straight and crooked alike.
All to feed the famine in her father.
But none of it was enough. Whatever he ate
Maddened and tormented that hunger
To angrier, uglier life. The life
Of a monster no longer a man. And so,
At last, the inevitable.
He began to savage his own limbs.
And there, at a final feast, devoured himself.
Notes:
Annotations for this poem were written by Keyne Cheshire to accompany Shanta Lee's poem guide. Read Lee's annotations to "Erysichthon's Seed."
In addition to the annotations on the poem above, here are some prompts to think about the work of translation in this poem. Ovid’s Metamorphoses dates to around 8 BCE, and Ted Hughes’s translation was first published in 1997. Hughes’s source for this poem is the tale told by the shape-shifting river god Achelous in Ovid’s Metamorphoses, Book 8, lines 728–-878. While Ovid was a Roman writing in Latin, most of the myths recounted in the Metamorphoses, including this one, are of Greek origin. Why did Hughes make the choices he did when rendering Ovid’s Roman Latin into British English?
Erysichthon’s name
The name “Erysichthon” may mean either “Earth-protector” or “Earth-plunderer.” The name comes from Greek ery-, which suggests either “drag/tear/plunder” or “protect” + -chthōn, “earth.” Which meaning would you argue best suits this tale? May both be considered relevant?
one man protests
In Ovid’s Metamorphoses, this man physically restrains Erysichthon’s axe, while in Hughes’s translation he only dares to speak. In the following stanza, Hughes also adds the line “Spins through the air and bounces.” How do such decisions by Hughes contribute to the characterization of his Erysichthon?
in shape and colour
Hughes showcases his talent here, nearly doubling the number of lines Ovid uses to depict Fames (Hunger). In Ovid’s Latin, too, the description proceeds down Hunger’s body, from her hair to her ankles: shaggy hair, hollow eyes, pale face, gray lips, jaws rough with rust (a fungus that ruins crops), hard and transparent skin, dry bones beneath an arched pelvis, an empty “place” (locus) where a belly should be, a chest that seems to hang from her spine, knee-joints seemingly enlarged, and grossly swollen ankles. Where does Hughes depart from Ovid in this virtuoso performance? What in Ovid does he dwell on, and how does his vivid use of language add color, and horror?
Whatever its diameter can manage
This and the following stanza are not in Ovid’s original. Why do you think Hughes added them? What do they contribute to his translation?
a better father: Latin poetry of Ovid’s day did not employ rhyme, but Hughes’s near rhyme here (daughter/father) responds to Ovid’s artfully framing a single line with the words “daughter” and “father:” filia restabat, non illo digna parente, which translates literally as “a daughter remained, not deserving that father." At what other important points and to what effect does Hughes employ rhyme in his poem?
far too spirited
In Ovid’s version, Erysichthon’s daughter resists enslavement because she is “of noble birth” (generosa), while Hughes makes her “spirit” the source of her resistance. The discrepancy raises questions about notions of class and slavery in very different cultures and historical periods. What do you suppose led Hughes to make such a decision in his translation?
Elated, saw business
Three concise lines of Ovid’s Latin (8.872–874) relate how Erysichthon’s daughter was repeatedly sold as herself and escaped each time as an animal (horse, bird, ox, deer). How does Hughes’s translation significantly revise the father-daughter scam? What do you suppose motivated him to make such changes?
final feast
Ovid mentions no “final feast,” closing his tale with Erysichthon still in the process of “nourishing his body by diminishing it” (minuendo corpus alebat). What is the effect of these different conclusions for a reader? Which do you prefer, and why?
Publius Ovidius Naso, known as Ovid, was born in Sulmo, Italy, on March 20, 43 BCE. Considered one of the most influential poets in the Western literary tradition, Ovid wrote works including Heroides (“Heroines”), Amores (“Loves”), Ars amatoria (“The Art of Love”), Metamorphoses, and Tristia...