Valeria Pace Gonville & Caius College, Cambridge. 1. Structure of Moschus Europa, as proposed in Schmiel 1981: 262

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1 Valeria Pace Gonville & Caius College, Cambridge Aetiology in Moschus Europa Le voyage d Europe au fil des siècles : histoire et réception d un mythe antique Europe s journey through the ages: history and reception of an ancient myth Collège Doctoral Européen, 11 th May Structure of Moschus Europa, as proposed in Schmiel 1981: Moschus, Europa 1-27 Εὐρώπῃ ποτὲ Κύπρις ἐπὶ γλυκὺν ἧκεν ὄνειρον, νυκτὸς ὅτε τρίτατον λάχος ἵσταται ἐγγύθι δ ἠώς, ὕπνος ὅτε γλυκίων μέλιτος βλεφάροισιν ἐφίζων λυσιμελὴς πεδάᾳ μαλακῷ κατὰ φάεα δεσμῷ, 5 εὖτε καὶ ἀτρεκέων ποιμαίνεται ἔθνος ὀνείρων. τῆμος ὑπωροφίοισιν ἐνὶ κνώσσουσα δόμοισι Φοίνικος θυγάτηρ ἔτι παρθένος Εὐρώπεια ὠίσατ ἠπείρους δοιὰς περὶ εἷο μάχεσθαι, Cypris once sent upon Europa a sweet dream. At the time when the third part of night begins and dawn is near; when limb-loosening sleep, sweeter than honey, sits on the eyelids and binds the eyes with a soft bond; and when the herd of true dreams goes afield at that time, as she slumbered in her upper chamber, Europa, daughter of Phoenix, still a virgin, thought she saw two continents contend for 1

2 Ἀσίδα τ ἀντιπέρην τε φυὴν δ ἔχον οἷα γυναῖκες. 10 τῶν δ ἣ μὲν ξείνης μορφὴν ἔχεν, ἣ δ ἄρ ἐῴκει ἐνδαπίῃ, καὶ μᾶλλον ἑῆς περιίσχετο κούρης, φάσκεν δ ὥς μιν ἔτικτε καὶ ὡς ἀτίτηλέ μιν αὐτή. ἡ δ ἑτέρη κρατερῇσι βιωομένη παλάμῃσιν εἴρυεν οὐκ ἀέκουσαν, ἐπεὶ φάτο μόρσιμον εἷο 15 ἐκ Διὸς αἰγιόχου γέρας ἔμμεναι Εὐρώπειαν. ἣ δ ἀπὸ μὲν στρωτῶν λεχέων θόρε δειμαίνουσα, παλλομένη κραδίην τὸ γὰρ ὡς ὕπαρ εἶδεν ὄνειρον. ἑζομένη δ ἐπὶ δηρὸν ἀκὴν ἔχεν, ἀμφοτέρας δέ εἰσέτι πεπταμένοισιν ἐν ὄμμασιν εἶχε γυναῖκας. 20 ὀψὲ δὲ δειμαλέην ἀνενείκατο παρθένος αὐδήν τίς μοι τοιάδε φάσματ ἐπουρανίων προΐηλεν; ποῖοί με στρωτῶν λεχέων ὕπερ ἐν θαλάμοισιν ἡδὺ μάλα κνώσσουσαν ἀνεπτοίησαν ὄνειροι; τίς δ ἦν ἡ ξείνη τὴν εἴσιδον ὑπνώουσα; 25 ὥς μ ἔλαβε κραδίην κείνης πόθος, ὥς με καὶ αὐτή ἀσπασίως ὑπέδεκτο καὶ ὡς σφετέρην ἴδε παῖδα. ἀλλά μοι εἰς ἀγαθὸν μάκαρες κρήνειαν ὄνειρον. 3. Moschus, Europa Αἳ δ ἐπεὶ οὖν λειμῶνας ἐς ἀνθεμόεντας ἵκανον, ἄλλη ἐπ ἀλλοίοισι τότ ἄνθεσι θυμὸν ἔτερπον. 65 τῶν ἣ μὲν νάρκισσον ἐύπνοον, ἣ δ ὑάκινθον, ἣ δ ἴον, ἣ δ ἕρπυλλον ἀπαίνυτο πολλὰ δ ἔραζε λειμώνων ἐαροτρεφέων θαλέθεσκε πέτηλα. αἳ δ αὖτε ξανθοῖο κρόκου θυόεσσαν ἔθειραν δρέπτον ἐριδμαίνουσαι ἀτὰρ μέσσῃσιν ἄνασσα 70 ἀγλαΐην πυρσοῖο ῥόδου χείρεσσι λέγουσα οἷά περ ἐν Χαρίτεσσι διέπρεπεν Ἀφρογένεια. Οὐ μὲν δηρὸν ἔμελλεν ἐπ ἄνθεσι θυμὸν ἰαίνειν, οὐδ ἄρα παρθενίην μίτρην ἄχραντον ἔρυσθαι. her, Asia and the land opposite; and they had the form of women. Of these, one had the appearance of a foreigner, while the other resembled a native woman and clung more and more to her daughter, and kept saying that she had herself borne and reared her. But the other, using the force of her strong hands, drew her not unwillingly along, for she said it was fated by Zeus who bears the aegis that Europa should be her prize. Europa leaped in fright from her covered bed, her heart pounding; she had experienced the dream as if it were real. Sitting down, she kept a long time silent; and still she kept a vision of both women before her now open eyes. At last the girl raised her frightened voice: Which of the gods in heaven has sent such visions upon me? What sort of dreams appearing above my covered bed have scared me as I slept so sweetly in my chamber? Who was the foreign woman whom I saw as I slept? How love for her seized my heart! How joyfully she herself welcomed me and looked on me as her own child! May the blessed gods bring this dream to fulfillment for me with a good result! Now when they reached the flower meadows one girl delighted her heart with one flower, one with another. One of them picked the fragrant narcissus, another the hyacinth, another the violet, another thyme; for on the ground many flowers of the meadows nourished in spring were blooming. Others again competed to gather fragrant tresses of golden saffron. But in their midst the princess, plucking with her hands the splendor of a flame-red rose, stood out like the foam-born goddess among the Graces. Not for long was she to please her heart with the flowers or keep her virgin girdle undefiled. 4. Moschus, Europa ἤλυθε δ ἐς λειμῶνα καὶ οὐκ ἐφόβησε φαανθείς 90 παρθενικάς, πάσῃσι δ ἔρως γένετ ἐγγὺς ἱκέσθαι ψαῦσαί θ ἱμερτοῖο βοὸς τοῦ τ ἄμβροτος ὀδμή τηλόθι καὶ λειμῶνος ἐκαίνυτο λαρὸν ἀυτμήν. He went into the meadow and did not frighten the girls when he appeared: a desire arose in them all to come near and touch the lovely bull, whose divine fragrance from far off exceeded even the 2

3 στῆ δὲ ποδῶν προπάροιθεν ἀμύμονος Εὐρωπείης καί οἱ λιχμάζεσκε δέρην, κατέθελγε δὲ κούρην. 95 ἣ δέ μιν ἀμφαφάασκε καὶ ἠρέμα χείρεσιν ἀφρόν πολλὸν ἀπὸ στομάτων ἀπομόργνυτο καὶ κύσε ταῦρον. αὐτὰρ ὃ μειλίχιον μυκήσατο φαῖό κεν αὐλοῦ Μυγδονίου γλυκὺν ἦχον ἀνηπύοντος ἀκούειν ὤκλασε δὲ πρὸ ποδοῖιν ἐδέρκετο δ Εὐρώπειαν 100 αὐχέν ἐπιστρέψας καί οἱ πλατὺ δείκνυε νῶτον. 5. Moschus, Europa Ὣς φάτο καὶ τετέλεστο τά περ φάτο. φαίνετο μὲν δή Κρήτη, Ζεὺς δὲ πάλιν σφετέρην ἀνελάζετο μορφήν λῦσε δέ οἱ μίτρην, καί οἱ λέχος ἔντυον Ὧραι. 165 ἡ δὲ πάρος κούρη Ζηνὸς γένετ αὐτίκα νύμφη, καὶ Κρονίδῃ τέκε τέκνα καὶ αὐτίκα γίνετο μήτηρ. sweet scent of the meadow. He stopped before the feet of noble Europa, licked her neck, and charmed the girl. She stroked him gently, and with her hands wiped away the mass of foam from his mouth, and she kissed the bull. He lowed gently you would have said you heard the sweet sound of a Mygdonian flute playing and knelt before her feet and gazed at Europa as he turned his neck, and showed her his broad back. So he spoke; and what he said was brought to pass. Crete indeed came in sight, and Zeus took on his own shape again and loosened her girdle, and the Hours prepared her bed. And she who was formerly a girl at once became the bride of Zeus, and she bore children to the son of Cronus and at once became a mother. 6. Atossa s dream: Aeschylus, Persians ἀλλ οὔτι πω τοιόνδ ἐναργὲς εἰδόμην 180 ὡς τῆς πάροιθεν εὐφρόνης λέξω δέ σοι. ἐδοξάτην μοι δύο γυναῖκ εὐείμονε, ἡ μὲν πέπλοισι Περσικοῖς ἠσκημένη, ἡ δ αὖτε Δωρικοῖσιν, εἰς ὄψιν μολεῖν, μεγέθει τε τῶν νῦν ἐκπρεπεστάτα πολὺ 185 κάλλει τ ἀμώμω, καὶ κασιγνήτα γένους ταὐτοῦ, πάτραν δ ἔναιον ἡ μὲν Ἑλλάδα κλήρωι λαχοῦσα γαῖαν, ἡ δὲ βάρβαρον τούτω στάσιν τιν, ὡς ἐγὼ δόκουν ὁρᾶν, τεύχειν ἐν ἀλλήλησι, παῖς δ ἐμὸς μαθὼν. 190 κατεῖχε κἀπράυνεν, ἅρμασιν δ ὕπο ζεύγνυσιν αὐτὼ καὶ λέπαδν ὑπ αὐχένων τίθησι χἠ μὲν τῆιδ ἐπυργοῦτο στολῆι ἐν ἡνίαισί τ εἶχεν εὔαρκτον στόμα, ἡ δ ἐσφάδαιζε καὶ χεροῖν ἔντη δίφρου 195 διασπαράσσει καὶ ξυναρπάζει βίαι ἄνευ χαλινῶν καὶ ζυγὸν θραύει μέσον. πίπτει δ ἐμὸς παῖς, καὶ πατὴρ παρίσταται Δαρεῖος οἰκτίρων σφε τὸν δ ὅπως ὁρᾶι Ξέρξης, πέπλους ῥήγνυσιν ἀμφὶ σώματι. 200 καὶ ταῦτα μὲν δὴ νυκτὸς εἰσιδεῖν λέγω But never yet have I had one [dream] that was so plain as during the night just past. I will tell you about it. There seemed to come into my sight two finely dressed women, one arrayed in Persian, the other in Doric robes, outstandingly superior in stature to the women of real life, of flawless beauty, and sisters of the same stock: one, by the fall of the lot, was a native and inhabitant of the land of Greece, the other of the Orient. I seemed to see these two raising some kind of strife between themselves; my son, perceiving this, tried to restrain and calm them, yoked them under his chariot, and passed the yoke-strap under their necks. One of them, thus arrayed, towered up proudly, and kept her jaw submissively in harness; but the other began to struggle, tore the harness from the chariot with her hands, dragged it violently along without bridle or bit, and smashed the yoke in half. My son fell out. His father Darius appeared, standing beside him and showing pity; but when Xerxes saw him, he tore the robes that clothed his body. That, I say, is what I saw in the night. 3

4 7. Io s dream: Aeschylus, Prometheus Bound αἰεὶ γὰρ ὄψεις ἔννυχοι πωλεύμεναι ἐς παρθενῶνας τοὺς ἐμοὺς παρηγόρουν λείοισι μύθοις «ὦ μέγ εὔδαιμον κόρη, τί παρθενεύηι δαρόν, ἐξόν σοι γάμου τυχεῖν μεγίστου; Ζεὺς γὰρ ἱμέρου βέλει 650 πρὸς σοῦ τέθαλπται καὶ συναίρεσθαι Κύπριν θέλει σὺ δ, ὦ παῖ, μὴ πολακτίσηις λέχος τὸ Ζηνός, ἀλλ ἔξελθε πρὸς Λέρνης βαθὺν λειμῶνα, ποίμνας βουστάσεις τε πρὸς πατρός, ὡς ἂν τὸ Δῖον ὄμμα λωφήσηι πόθου.» 655 τοιοῖσδε πάσας εὐφρόνας ὀνείρασι ξυνειχόμην δύστηνος, ἔστε δὴ πατρὶ ἔτλην γεγωνεῖν νυκτίφοιτ ὀνείρατα In my maiden chamber I was persistently visited by nocturnal visions which coaxed me in smooth words: Most greatly blessed maiden, why do you remain a virgin so long, when you could have the greatest of unions? Zeus has been struck by a dart of desire coming from you, and wishes to partake of Cypris with you. Do not, my child, spurn the bed of Zeus, but go out to the deep meadow of Lerna, among the flocks and cow-byres of your father, so that Zeus s eye may be assuaged of its desire. Every night I was miserably plagued by dreams like that, until I brought myself to tell my father about the dreams that kept coming to me nightly. 8. Herodotus, Histories I,2 I,4 I,2 Οὕτω μὲν Ἰοῦν ἐς Αἴγυπτον ἀπικέσθαι λέγουσι Πέρσαι, οὐκ ὡς Ἕλληνες, καὶ τῶν ἀδικημάτων πρῶτον τοῦτο ἄρξαι. μετὰ δὲ ταῦτα Ἑλλήνων τινάς (οὐ γὰρ ἔχουσι τοὔνομα ἀπηγήσασθαι) φασὶ τῆς Φοινίκης ἐς Τύρον προσσχόντας ἁρπάσαι τοῦ βασιλέος τὴν θυγατέρα Εὐρώπην. εἴησαν δ ἂν οὗτοι Κρῆτες. ταῦτα μὲν δὴ ἴσα πρὸς ἴσα σφι γενέσθα I,4 Μέχρι μὲν ὦν τούτου ἁρπαγὰς μούνας εἶναι παρ ἀλλήλων, τὸ δὲ ἀπὸ τούτου Ἕλληνας δὴ μεγάλως αἰτίους γενέσθαι προτέρους γὰρ ἄρξαι στρατεύεσθαι ἐς τὴν Ἀσίην ἢ σφέας ἐς τὴν Εὐρώπην. τὸ μέν νυν ἁρπάζειν γυναῖκας ἀνδρῶν ἀδίκων νομίζειν ἔργον εἶναι, τὸ δὲ ἁρπασθεισέων σπουδὴν ποιήσασθαι τιμωρέειν ἀνοήτων, τὸ δὲ μηδεμίαν ὤρην ἔχειν ἁρπασθεισέων σωφρόνων δῆλα γὰρ δὴ ὅτι, εἰ μὴ αὐταὶ ἐβούλοντο, οὐκ ἂν ἡρπάζοντο. σφέας μὲν δὴ τοὺς ἐκ τῆς Ἀσίης λέγουσι Πέρσαι ἁρπαζομενέων τῶν γυναικῶν λόγον οὐδένα ποιήσασθαι, Ἕλληνας δὲ Λακεδαιμονίης εἵνεκεν γυναικὸς στόλον μέγαν συναγεῖραι καὶ ἔπειτα ἐλθόντας ἐς τὴν Ἀσίην τὴν Πριάμου δύναμιν κατελεῖν. ἀπὸ τούτου αἰεὶ ἡγήσασθαι τὸ Ἑλληνικὸν σφίσι εἶναι πολέμιον. τὴν γὰρ Ἀσίην καὶ τὰ ἐνοικέοντα ἔθνεα βάρβαρα1 οἰκηιεῦνται οἱ Πέρσαι, τὴν δὲ Εὐρώπην καὶ τὸ Ἑλληνικὸν ἥγηνται κεχωρίσθαι. This, say the Persians (but not the Greeks), was how Io came to Egypt, and this, according to them, was the first wrong that was done. Next, according to their tale, certain Greeks (they cannot tell who) landed at Tyre in Phoenice and carried off the king s daughter Europe. These Greeks must, I suppose, have been Cretans. So far, then, the account between them stood balanced. Thus far it was a matter of mere robbery on both sides. But after this (the Persians say) the Greeks were greatly to blame; for they invaded Asia before the Persians attacked Europe. We think, say they, that it is wrong to carry women off: but to be zealous to avenge the rape is foolish: wise men take no account of such things: for plainly the women would never have been carried away, had not they themselves wished it. We of Asia regarded the rape of our women not at all; but the Greeks, all for the sake of a Lacedaemonian woman, mustered a great host, came to Asia, and destroyed the power of Priam. Ever since then we have regarded Greeks as our enemies. The Persians claim Asia for their own, and the foreign nations that dwell in it; Europe and the Greek race they hold to be separate from them. 4

5 9. Aphrodite s power (Europa 72-76) Οὐ μὲν δηρὸν ἔμελλεν ἐπ ἄνθεσι θυμὸν ἰαίνειν, οὐδ ἄρα παρθενίην μίτρην ἄχραντον ἔρυσθαι. ἦ γὰρ δὴ Κρονίδης ὥς μιν φράσαθ ὣς ἐόλητο 75 θυμὸν ἀνωίστοισιν ὑποδμηθεὶς βελέεσσι Κύπριδος, ἣ μούνη δύναται καὶ Ζῆνα δαμάσσαι. 10. Zeus speech (Europa ) θάρσει παρθενική μὴ δείδιθι πόντιον οἶδμα. 155 αὐτός τοι Ζεύς εἰμι, κεἰ ἐγγύθεν εἴδομαι εἶναι ταῦρος, ἐπεὶ δύναμαί γε φανήμεναι ὅττι θέλοιμι. σὸς δὲ πόθος μ ἀνέηκε τόσην ἅλα μετρήσασθαι ταύρῳ ἐειδόμενον. Κρήτη δέ σε δέξεται ἤδη ἥ μ ἔθρεψε καὶ αὐτόν, ὅπῃ νυμφήια σεῖο 160 ἔσσεται ἐξ ἐμέθεν δὲ κλυτοὺς φιτύσεαι υἷας οἳ σκηπτοῦχοι ἅπαντες ἐπιχθονίοισιν ἔσονται. Not for long was she to please her heart with the flowers or keep her virgin girdle undefiled. No sooner had the son of Cronus noticed her than he was in turmoil in his heart, overcome by the unexpected arrows of Cypris, who alone can overcome even Zeus. Take courage, my girl; do not fear the sea swell. I am Zeus himself, even if at close quarters I seem to be a bull, since I can take whatever appearance I might wish. Love for you made me cross so much sea in the shape of a bull. Crete, where I myself was reared, will soon receive you; there your marriage will take place; and from me you shall bear famous sons who shall all be rulers over men. 11. Venus speech (Horace Odes 3, ) mitte singultus, bene ferre magnam 75 disce fortunam; tua sectus orbis nomina ducet. No more sobbing; learn how to cope with your momentous destiny. A region of the world will bear your name. 12. Moschus Europa ἣ δ ἄρ ἐφεζομένη Ζηνὸς βοέοις ἐπὶ νώτοις τῇ μὲν ἔχεν ταύρου δολιχὸν κέρας, ἐν χερὶ δ ἄλλῃ εἴρυε πορφυρέην πέπλου πτύχα ὄφρα κε μή μιν δεύοι ἐφελκόμενον πολιῆς ἁλὸς ἄσπετον ὕδωρ. κολπώθη δ ὤμοισι πέπλος βαθὺς Εὐρωπείης 130 ἱστίον οἷά τε νηὸς ἐλαφρίζεσκε δὲ κούρην. ἣ δ ὅτε δὴ γαίης ἄπο πατρίδος ἦεν ἄνευθεν, φαίνετο δ οὔτ ἀκτή τις ἁλίρροθος οὔτ ὄρος αἰπύ, ἀλλ ἀὴρ μὲν ὕπερθεν ἔνερθε δὲ πόντος ἀπείρων, ἀμφί ἑ παπτήνασα τόσην ἀνενείκατο φωνήν 141 ὤμοι ἐγὼ μέγα δή τι δυσάμμορος, ἥ ῥά τε δῶμα πατρὸς ἀποπρολιποῦσα καὶ ἑσπομένη βοῒ τῷδε ξείνην ναυτιλίην ἐφέπω καὶ πλάζομαι οἴη. ἀλλὰ σύ μοι, μεδέων πολιῆς ἁλὸς Ἐννοσίγαιε, 150 ἵλαος ἀντιάσειας, ὃν ἔλπομαι εἰσοράασθαι τόνδε κατιθύνοντα πλόον προκέλευθον ἐμεῖο οὐκ ἀθεεὶ γὰρ ταῦτα διέρχομαι ὑγρὰ κέλευθα. And she, sitting on the back of the bull Zeus, with one hand held a long horn of the bull, and with the other gathered up the purple folds of her robe so that the gray sea s great waters might not wet it trailing along. The deep robe of Europa bellied out round her like the sail of a ship, and it bore the girl up lightly. But when she was far from her homeland, and neither a sea-sounding shore nor a high mountain was to be seen, but air above and the boundless sea below, gazing around she spoke these words: Alas! How very unlucky I am! Leaving my father s house and going with this bull, I make a strange foreign voyage and wander alone. But may you, ruler of the gray sea, Earthshaker, receive me kindly; I suspect I see you directing this voyage and leading the way for me; not without some god do I pass over these watery ways. 5

6 Translations from: Godley, A. D., ed Herodotus: The Persian Wars. Books 1-2. Rev. Vol. 1. Cambridge, MA: Harvard University Press. Hopkinson, N., ed Theocritus. Moschus. Bion Cambridge, MA: Harvard University Press.Sommerstein, Alan H Aeschylus. Persians ; Seven against Thebes ; Suppliants ; Prometheus Bound. Vol. 1. Cambridge, MA: Harvard University Press. Sommerstein, A. H., ed Aeschylus. Persians ; Seven against Thebes ; Suppliants ; Prometheus Bound. Vol. 1. Cambridge, MA: Harvard University Press. Select Bibliography Buxton, R. G. A Psychologie et Paysage Dans l Europe de Moschos. In Actes Du XXVème Congrès International de l A.P.L.A.E.S., edited by M. Chassignet, Strasbourg Forms of Astonishment: Greek Myths of Metamorphosis. Oxford: Oxford University Press. Campbell, M., ed Moschus: Europa. Hildesheim: Olms-Weidmann. Cusset, C Le jeu poétique dans l Europé de Moschos. Bulletin de l Association Guillaume Budé 1 (1): Fantuzzi, M., and R. L. Hunter Tradition and Innovation in Hellenistic Poetry. Cambridge, England ; New York: Cambridge University Press. Gutzwiller, K. J Studies in the Hellenistic Epyllion. Königstein/Ts: Hain. Hopkinson, N., ed A Hellenistic Anthology. Cambridge: Cambridge University Press. Kuhlmann, P Moschos Europa zwischen Artifizialität und Klassizismus: der Mythos als verkehrte Welt. Rheinisches Museum Für Philologie 147 (3/4): Priestley, J Herodotus and Hellenistic Culture: Literary Studies in the Reception of the Histories. Oxford: Oxford University Press. Raminella, L. M Mosco imitatore di Omero. Maia 4: Schmiel, R Moschus Europa. Classical Philology 76 (4): Smart, J Intertextual Dynamics in Moschus s Europa. Arethusa 45 (1): Vasunia, P Between East and West: Mobility and Ethnography in Herodotus Proem. History and Anthropology 23 (2):