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Ovid's Metamorphoses, 1567 the First Translation Into English - Credited to Arthur Golding

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Ovid's Metamorphoses, 1567 the First Translation Into English - Credited to Arthur Golding The Fifteen Books of Ovid's Metamorphoses, 1567 The first translation into English - credited to Arthur Golding ORIGINAL SPELLING Transcribed and Edited by B.F. copyright © 2002 Web design and additional editing by R. Brazil Words discussed in the glossary are underlined The. xv. Bookes of P. Ovidus Naso, entytuled Metamorphosis, translated oute of Latin into Englysh meeter, by Ar- thur Golding Gentleman, A worke very pleasaunt and delectable. With skill, heede, and judgement, this worke must be read, For else to the Reader it standes in small stead. 1 5 6 7 Imprynted at London, by Willyam Seres. TO THE RYGHT HONORABLE AND HIS SINGULAR GOOD LORD, ROBERT ERLE OF LEYCESTER ; BARON OF DENBYGH, KNYGHT OF THE MOST NOBLE ORDER OF THE GARTER, &c. ARTHUR GOLDING GENT. WISHETH CONTINUANCE OF HEALTH, WITH PROSPEROUS ESTATE AND FELICITIE. THE EPISTLE At length my chariot wheele about the mark hath found the way, And at their weery races end, my breathlesse horses stay. The woork is brought to end by which the author did account (And rightly) with externall fame above the starres to mount. For whatsoever hath bene writ of auncient tyme in greeke By sundry men dispersedly, and in the latin eeke, Of this same dark Philosophie of turned shapes, the same Hath Ovid into one whole masse in this booke brought in frame. Fowre kynd of things in this his worke the Poet dooth conteyne. That nothing under heaven dooth ay in stedfast state remayne. ... [Ep.10] And next that nothing perisheth: but that eche substance takes Another shape than that it had. Of theis twoo points he makes The proof by shewing through his woorke the wonderfull exchaunge Of Goddes, men, beasts, and elements, to sundry shapes right straunge, Beginning with creation of the world, and man of slyme, And so proceeding with the turnes that happened till his tyme. Then sheweth he the soule of man from dying to be free, By samples of the noblemen, who for their vertues bee Accounted and canonized for Goddes by heathen men, And by the peynes of Lymbo lake, and blysfull state agen ... [Ep.20] Of spirits in th'Elysian feelds. And though that of theis three He make discourse dispersedly: yit specially they bee Discussed in the latter booke in that oration where He bringeth in Pythagoras disswading men from feare Of death, and preaching abstinence from flesh of living things. But as for that opinion which Pythagoras there brings Of soules removing out of beasts to men, and out of men Too birdes and beasts both wyld and tame, both to and fro agen: It is not to be understand of that same soule whereby Wee are endewd with reason and discretion from on hie: ... [Ep.30] But of that soule or lyfe the which brute beasts as well as wee Enjoy. Three sortes of lyfe or soule (for so they termed bee) Are found in things. The first gives powre to thryve, encrease and grow, And this in senselesse herbes and trees and shrubs itself dooth show. The second giveth powre to move and use of senses fyve, And this remaynes in brutish beasts, and keepeth them alyve. Both theis are mortall, as the which receyved of the aire By force of Phebus, after death doo thither eft repayre. The third gives understanding, wit, and reason: and the same Is it alonly which with us of soule dooth beare the name. ... [Ep. 40] And as the second dooth conteine the first: even so the third Conteyneth both the other twaine. And neyther beast, nor bird, Nor fish, nor herb, nor tree, nor shrub, nor any earthly wyght (Save only man) can of the same partake the heavenly myght. I graunt that when our breath dooth from our bodies go away, It dooth eftsoones returne to ayre: and of that ayre there may Both bird and beast participate, and wee of theirs likewyse. For wbyle wee live, (the thing itself appeereth to our eyes) Bothe they and wee draw all one breath. But for to deeme or say Our noble soule (which is divine and permanent for ay) ... [Ep.50] Is common to us with the beasts, I think it nothing lesse Than for to bee a poynt of him that wisdome dooth professe. Of this I am ryght well assurde, there is no Christen wyght That can by fondnesse be so farre seduced from the ryght. And finally hee dooth proceede in shewing that not all That beare the name of men (how strong, feerce, stout, bold, hardy, tall, How wyse, fayre, rych, or hyghly borne, how much renownd by fame, So ere they bee, although on earth of Goddes they beare the name) Are for to be accounted men: but such as under awe Of reasons rule continually doo live in vertues law: ... [Ep.60] And that the rest doo differ nought from beasts, but rather bee Much woorse than beasts, bicause they doo, abace theyr owne degree. To naturall philosophye the formest three perteyne, The fowrth to morall: and in all are pitthye, apt and playne Instructions which import the prayse of vertues and the shame Of vices, with the due rewardes of eyther of the same. BOOK I As for example, in the tale of Daphnee turnd to Bay, A myrror of virginitie appeere unto us may, Which yeelding neyther unto feare, nor force, nor flatterye, Doth purchace everlasting fame and immortalitye. ... [Ep.70] BOOK II In Phaetons fable unto syght the Poet dooth expresse The natures of ambition blynd, and youthfull wilfulnesse. The end whereof is miserie, and bringeth at the last Repentance when it is too late that all redresse is past. And how the weaknesse and the want of wit in magistrate Confoundeth both his common weale and eeke his owne estate. This fable also dooth advyse all parents and all such As bring up youth, to take good heede of cockering them too much. It further dooth commende the meane: and willeth to beware Of rash and hasty promises which most pernicious are, ... [Ep.80] And not to bee performed: and in fine it playnly showes What sorrow to the parents and to all the kinred growes By disobedience of the chyld: and in the chyld is ment The disobedient subject that ageinst his prince is bent. The transformations of the Crow and Raven doo declare That Clawbacks and Colcariers ought wysely to beware Of whom, to whom, and what they speake. For sore against his will Can any freendly hart abyde to heare reported ill The partie whom he favoureth. This tale dooth eeke bewray The rage of wrath and jelozie to have no kynd of stay: ... [Ep.90] And that lyght credit to reportes in no wyse should be given, For feare that men too late to just repentance should bee driven. The fable of Ocyroee by all such folk is told As are in serching things to come too curious and too bold. A very good example is describde in Battus tale For covetous people which for gayne doo set theyr toongs to sale. BOOK III All such as doo in flattring freaks, and hawks, and hownds delyght, And dyce, and cards, and for to spend the tyme both day and nyght In foule excesse of chamberworke, or too much meate and drink: Uppon the piteous storie of Acteon ought to think. ... [Ep.100] For theis and theyr adherents usde excessive are in deede The dogs that dayly doo devour theyr followers on with speede. Tyresias willes inferior folk in any wyse to shun Too judge betweene their betters least in perill they doo run. Narcissus is of scornfulnesse and pryde a myrror cleere, Where beawties fading vanitie most playnly may appeere. And Echo in the selfsame tale dooth kyndly represent The lewd behaviour of a bawd, and his due punishment. BOOK IV The piteous tale of Pyramus and Thisbee doth conteine The headie force of frentick love whose end is wo and payne. ... [Ep.110] The snares of Mars and Venus shew that tyme will bring to lyght The secret sinnes that folk commit in corners or by nyght. Hermaphrodite and Salmacis declare that idlenesse Is cheefest nurce and cherisher of all volupteousnesse, And that voluptuous lyfe breedes sin: which linking all toogither Make men to bee effeminate, unweeldy, weake and lither. BOOK V Rich Piers daughters turnd to Pies doo openly declare That none so bold to vaunt themselves as blindest bayardes are. The Muses playnly doo declare ageine a toother syde, That whereas cheefest wisdom is, most meeldnesse dooth abyde. ... [Ep.120] BOOK VI Arachnee may example bee that folk should not contend Ageinst their betters, nor persist in error to the end. So dooth the tale of Niobee and of her children: and The transformation of the Carles that dwelt in Lycie land, Toogither with the fleaing of of piper Marsies skin. The first doo also show that long it is ere God begin Too pay us for our faults, and that he warnes us oft before Too leave our folly: but at length his vengeance striketh sore. And therfore that no wyght should strive with God in word nor thought Nor deede. But pryde and fond desyre of prayse have ever wrought ... [Ep.130] Confusion to the parties which accompt of them do make. For some of such a nature bee that if they once doo take Opinion (be it ryght or wrong) they rather will agree To dye, than seeme to take a foyle: so obstinate they bee. The tale of Tereus, Philomele, and Prognee dooth conteyne That folke are blynd in thyngs that to their proper weale perteyne.
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