First her
products
became noted in the Lydian towns.
Ovid - 1934 - Metamorphoses in European Culture - v2
.
.
358
HlPPOMENES anD AtALANTA . . . . . . . 366
Bibliography . . . . . . . . . . 375
Reviews and Opinions . . . . . . . . . 381
viii
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? BOOK SIX
i
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? CONTENTS OF BOOK SIX
PAGE
Pallas and Arachne . . . . . . . . . 3
Niobe . . . . . . . . . . . . . 28
The Lycian Peasants . . . . , . . . . 37
Marsyas . . . . . . . . . . . 40
Pelops . . . . . . . . . . . . . 46
Tereus and Philomela . . . . . . . . . 48
Boreas and Orithyia . . . . . . . . . 62
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? PALLAS AND ARACHNE
Pallas and Akachne
In the latter part of the Fifth Book, Ovid told of mortals punished
for impiety to the gods. He ended with Urania's account of the Pierids
transformed by the Muses. In the Sixth Book he showed Athena ap-
proving the punishment and leaving Mt. Helicon. While she was leav-
ing, he said, she planned a journey to Lydia. According to Vergil's
Aeneid, Juno twice advised herself to learn from others and to take
vengeance on those who displeased her. Self-admonition of this kind
Ovid himself had attributed to Juno, in order to introduce the tale of
Athamas (Bk. 4). He attributed it to Athena, as the cause of her
journey to Lydia. By this means he came to the first of another series
of tales dealing with mortals punished for impiety. The stories of the
Fifth Book Ovid had localized in Europe, those of the Sixth Book he
localized chiefly in Asia Minor.
The first tale originated as a myth which had grown up in Lydia
to explain peculiar ways of the spider. It ran as follows. A dyer named
Idmon (the Knowing One), marrying a woman of similar humble rank,
had a daughter named Arachne (Spider). The daughter became famous
as a maker of beautiful cloth. Since Athena had invented this art and
had inspired all those who followed it with success, Arachne ought to
have given Athena the glory and been content with excelling in the
humble society to which her parents belonged. But she took all the
credit herself and even challenged the goddess to a contest of skill.
Athena accepted the challenge, and they agreed that the victor might
inflict any penalty that she desired. At this point the tradition of
Arachne may have been influenced by that of Marsyas. Athena won
the contest and transformed Arachne into the spider, which continues
to spin and weave as a perpetual reminder of her presumption.
This myth Nicander introduced into literature, adding a number
of details. Idmon, he said, lived in the seaport town of Colophon. But
Arachne established herself at the inland village of Hypaepa, a little
south of Mt. Tmolus and near the headwaters of the River Cayster.
This was a district rich not only in wool but in the gold which brought
wealth to early Lydian kings. When Arachne challenged Athena, the
goddess appeared. Like Jupiter in Nicander's tale of Lycaon (cf
Bk 1), she revealed her divinity by a sign. Those present did homage,
3
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? METAMORPHOSES -- BOOK SIX
with the exception of Arachne. River nymphs were chosen to judge
the contest. They decided in favor of Athena. Unable to bear defeat,
Arachne chose the escape usual for desperate women of Athenian trag-
edy. She hanged herself from a beam. As she dangled by the cord,
the goddess transformed her into the first of many spiders which con-
tinually hang by threads. And Athena continued to hate all spiders
because of her. Nicander's myth attracted little attention. But Vergil
observed in the Georgics that spiders are hateful to Athena, and long
afterwards Nonnus in two passages mentioned the name of Arachne as
synonymous with the art of preparing beautiful cloth.
From Nicander's little noticed account Ovid proceeded to develop
a brilliant story which assumed an important place in his poem as a
whole. In his hands the tale became an occasion for one of his most
remarkable displays of skill. Remembering his own improvement in
the story of the Pierids, he decided to have Arachne represent in her
cloth tales disparaging to the gods and to have Athena represent tales
showing the punishment of impiety. Ovid usually obtained variety by
keeping similar tales far apart. But in the similar tales of Battus and
Aglauros (Bk. 2) he had obtained variety by contrasting simplicity in
the tale of Battus with brilliance in that of Aglauros. Now in the similar
tales of the Pierids and Arachne he told both stories brilliantly and ob-
tained a contrast by still other means.
In one particular the tales were essentially different. The Pierids
and the Muses vied with one another in song, Arachne and Athena com-
peted in pictorial weaving. This difference Ovid planned to emphasize
by adding a description of the process. But he invented also important
differences in the treatment. In the case of the Pierids, he gave first
the ending of the tale: he presented the nine sisters as they appeared
after their transformation into magpies. In that of Arachne, he be-
gan chronologically with the girl's parentage and training. He had
caused the Muse Urania to tell of the Pierids, but he told the story of
Arachne himself. Thus Ovid obtained contrast from the beginning, and
he introduced further changes as the story proceeded.
After identifying Arachne, Ovid told in some detail of her increasing
fame.
First her products became noted in the Lydian towns. Then
her skill drew visitors to watch the process. There were vine nymphs
from Mt. Tmolus and nymphs from the river Pactolus, a stream rising
on the other side of the mountain, which was celebrated for the
mythical adventures of Midas (Bk. 11). And later Ovid spoke generally
4
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? PALLAS AND ARACHNE
of women from the whole region of Phrygia. All these came to admire
the skill of the Lydian maiden, Arachne.
Ovid then gave an accurate, animated description of the prelim-
inary process of spinning and later he gave an equally animated descrip-
tion of weaving. It is a misfortune peculiar to modern readers that we
cannot immediately understand and enjoy these brilliant descriptions.
Mechanical invention of recent times has supplanted the ancient art
of making cloth by hand. But it still is worth attempting to under-
stand a process which through uncounted centuries was a continual and
important part of life in almost every civilized home.
The making of cloth has been an accomplishment of all peoples en-
joying a settled and approximately civilized life. During the Stone
Age the art was known to the Lake Dwellers of Switzerland. Before
historical times it was acquired by the great civilizations of Asia,
Africa, and Europe. In the wake of their conquests it passed to their
more barbarous neighbors, and it was made known by the Romans
throughout the southern half of Europe. It continued to be an essen-
tial art of all the more advanced nations during the Middle Ages, the
Renaissance, and the succeeding period until the close of the eighteenth
century. And through all this time cloth was made chiefly in the home
and always by simple manual labor. In the nineteenth century the
scene changed from the home to the factory, and manual labor gave
place to the more efficient work of machines. But the older process
still lingers in backward countries, and it has been revived to some
extent even in twentieth century America.
An art so widely known was sure to have its effect on literature.
Beginning with the Iliad, allusions to it were many. This continued
true of poetry until at least the early part of the nineteenth century.
And even later the novelist George Eliot made weaving by hand the
occupation of Silas Marner. Greek authors used the idea of spinning
and weaving to portray symbolically the action of the Fates. Catullus
pictured them vividly as they sat, during the marriage festival of Peleus
and Thetis, spinning their wool and singing of the events to come.
Scandinavian authors independently adopted the same idea with respect
to the Norns. Often the idea influenced modern poetry, including
Milton's Lycidas. Ariosto gave an elaborate description of the Fates
at work in their heavenly palace. And Gray repeated the same gen-
eral idea in order to increase the weird terror of his odes, The Bard and
The Fatal Sisters. Plato referred to the weaver's art for illustrating
5
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? METAMORPHOSES -- BOOK SIX
a great variety of philosophical ideas. Melville in an impressive chapter
of Moby Dick likened the action of the warp, the woof, and the reed to
the mystic interplay of fate, free will, and chance.
Ordinarily these authors mentioned the preparation of cloth only
incidentally, in relation to some other theme. For them the art itself
was so familiar that it had no interest. Catullus had given an excellent
account of spinning, but Ovid was the only great poet who described the
entire process of making cloth as it actually was performed in every
household for century after century.
In ancient times one sort of raw material was used almost exclu-
sively, and it varied with the nature of the country. In China it was
silk; in India, cotton; in Egypt, flax; in Greece and Italy, wool. This
raw material was cleaned of impurities and then a large quantity of
it was wound about a rod some three feet in length called a distaff.
Ovid tells us that such material could seem as white and fleecy as a
cloud. The process of transforming it into cloth might be performed
exclusively by the men, but usually it was left to the women.
Holding the distaff under her left arm, the worker detached some
of the fibers with her left hand and began to spin her thread. In front
of her, there hung at a convenient distance a vertical wooden bar, per-
haps fifteen inches long, which terminated in a hook. This was called a
spindle. Still holding in her left hand the detached fibers, the spinner
took their ends in her right hand and twisted them into thread. This
she fastened to the hook of the spindle. Then she detached more fibers
from the distaff, twisted them so as to continue the previous thread;
and turned the spindle, to wrap the thread tightly about it. From
time to time bits of fibers projected from the spindle, tending to interfere
with the work. These fibers, Catullus tells us, the spinner removed with
her teeth, so that both hands might continue preparing the thread. This
process went on until she had prepared as much as the spindle could
hold. If the fibers of the raw material were long, it was necessary to
keep them on the distaff. But if they happened to be short, the spinner
would often detach a conveniently large mass of them, gather it into a
ball, and hold the ball in her lap. And such, Ovid tells us, was the prac-
tice of Arachne.
By this relatively simple method, the ordinary spinner could pre-
pare excellent thread. And, with a few refinements of the process, the
spinners of Dacca in Bengal could transform their cotton into a filmy
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? PALLAS AND ARACHNE
muslin so delicate that a single pound of material became a thread
eight hundred and thirty feet in length.
Until the fourteenth century A. D. , all spinning was done by hand.
Then the spinning wheel was devised in India, passed gradually to
European countries, and continued in general use throughout the civ-
ilized world until the development of power-driven machines in the
nineteenth century.
After preparing thread in sufficient quantities, the worker pro-
ceeded to weave it into cloth. For this process she used a primitive
machine called the hand loom. Choosing first the threads which were
to run the length of her future cloth, she fastened them successively
to a horizontal bar known as a cloth beam. These longitudinal threads
were known as the warp. Ultimately she carried them the length of the
loom and fastened them to another horizontal bar called the warp beam.
But meanwhile an essential step intervened. Half way between
the cloth beam and the warp beam, were set, one behind the other, two
wooden frames called heddles. Each heddle consisted of a horizontal
bar running above the future level of the threads, from one side of the
loom to the other, and of many vertical bars extending down to a
similar horizontal bar below the future level of the threads. The
weaver arranged her warp threads in pairs. The first thread of every
pair she passed through an opening in the corresponding vertical bar
of the nearer, or first heddle. The second thread of every pair she
passed through the corresponding vertical bar of the second heddle.
The weaver then fetched a spindle loaded with the thread which
was to run across the width of her cloth. This thread was called the
woof or web. Plato tells us that it was softer and looser than the
warp. One end of the woof she fastened to the shuttle, a flat wooden
implement with a pointed end. Standing near the cloth beam, she
raised by hand the first heddle and so lifted half the warp threads
above the rest. Between the upper and lower threads she inserted the
shuttle and pushed it across to the other side of the loom. Then she
lowered the first heddle and raised the second, elevating the other half
of the warp threads above the rest. Again she inserted the shuttle
between them and pushed it back to its original position. This process
continued throughout the weaving of the cloth.
Between the cloth beam and the first heddle was a frame called
the reed or slay. It resembled the heddle except for the fact that all
the warp threads passed between its vertical bars. From time to time
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? METAMORPHOSES -- BOOK SIX
the weaver pulled the reed towards the cloth beam and so made the
horizontal threads of the woof compact. As the process continued,
the woof advanced nearer to the first heddle. But, when the interval
became too narrow, the weaver drew the warp beam nearer to the cloth
beam and turned the cloth beam so as to wind up the cloth and give
sufficient room. This was the process of weaving cloth on the hori-
zontal loom. It was used in ancient Mexico and in medieval and modern
Europe, and it still is used in Asiatic countries to-day.
The ancient Egyptians had a kind of loom which was operated in
the same manner as the horizontal but differed from it in one respect.
The warp beam was set directly above the cloth beam, and the warp
threads were vertical. This vertical loom was adopted by the ancient
Greeks and was described in Ovid's myth of Arachne. A loom of the
same kind still is used by many African tribes and by the Navajo Indians
of southwestern North America.
Gradually the hand loom was improved in various ways. Some-
times more heddles were added, to give a more complicated fabric. And
often treadles were introduced, allowing the weaver to raise the heddles
by pressure of her feet. Bui? the process of weaving altered little until
the close of the eighteenth century. Then hand looms were superseded
by the efficient power looms of the modern factory.
In remote prehistoric times the material probably was first woven
into cloth and then was given its color. It could be painted with orna-
mental designs -- a process still used in parts of India, or it could be
stained with some colored liquid. But long before the dawn of history
the ancient civilized nations learned to color their fibers before spin-
ning them into thread. For this purpose they employed substances
called dyes, which would react chemically with the material and give a
relatively durable color.
Some of the dyes were vegetable. Varieties of the madder plant
gave a bright red, which was well known to dyers of India and Egypt
several thousand years before the Christian era. The indigo furnished
a blue, which was in use as early as the year three thousand B. C. A
variety of mignonette provided weld, the smoke tree gave young fustic,
and the autumn crocus yielded saffron; and all of these were used for
different tints of yellow.
Other dyes were animal. The Kermes insect provided a valuable
dark red. And as early as the year two thousand B. C. dyers of India
had increased its value by a process now called mordanting. Before
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? PALLAS AND ARACHNE
applying the kermes, they steeped their fiber with an appropriate
metallic salt and so made the color far more durable. The same process
was employed later to prolong the effect of other dyes. In Asia Minor
two varieties of the murex, a salt water snail, furnished purple. Since
the discovery of this dye was attributed to the people of Tyre, the
dye was called Tyrian purple. Both in ancient and in modern times
the richest beds of murex were found near Acre in Palestine. But Ovid
tells us that Arachne was able to procure her Tyrian dyes from Phocaea
on the coast of Lydia.
By mixing these colors, the ancients produced many others. And
they found that, by treating with ammonia a certain lichen of Asia
Minor, they could obtain archil, a purple which added beautiful luster
to a number of other dyes. Such colors were known to the ancient
Greeks. Though fading rather easily in sunlight, they gave rich and
beautiful effects. By using them, Ovid tells us, Arachne could weave
garments as delicately varied as the rainbow, in which a thousand
colors pass by imperceptible gradation from the darkest purple to the
lightest pink.
During the Middle Ages the same natural dyes were employed,
whenever they could be obtained, and they furnished colors for the
celebrated Bayeux tapestries of eleventh century Normandy. With
the coming of the Renaissance, exploitation of tropical America brought
new and often better natural dyes, which gradually superseded the old.
These newer dyes were used in the famous Gobelins tapestries, includ-
ing Boucher's remarkable series called the Loves of the Gods. But
chemical processes of the nineteenth century have replaced almost all
natural color with the even more effective synthetic dyes familiar
today.
Colored figures in a piece of cloth were obtained ordinarily by
weaving threads of a single material variously dyed. But the weaver
might obtain her effects also by weaving threads of different material.
And Ovid informs us that both Arachne and Athena mingled their
colored wool with slender filaments of gold.
It was possible to adorn the woven cloth further by sewing in
colored threads with a needle. The process was called embroidery and
was used frequently by the Greeks. Ovid tells us that in embroidery,
too, Arachne was proficient. But she did not use it in her contest
with Athena. The art of embroidery reached its height in modern
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? METAMORPHOSES -- BOOK SIX
Persia of the seventeenth century and has continued to be popular in
many countries until the present time.
When Arachne uttered her challenge to Athena, Ovid did not
proceed immediately to a description of the contest. He first made
it clear that this was not merely a case of temporary bravado. In the
Aeneid, Vergil had shown the Fury, Allecto, visiting Turnus. Assum-
ing the form of an old woman, she warned him to protect himself from
grave danger. Turnus replied that she was in her dotage, bade her
mind her own affairs, and refused to heed her. But the Fury, resuming
her proper shape, revealed her identity and filled him with dismay.
A similar visit Ovid attributed to Athena -- and he contrasted well the
patience of the goddess and the violence of Arachne. When the goddess
revealed herself, he added, the girl reddened and then grew pale, like
the sky at dawn. But she remained obdurate, and the contest began.
Ancient poets frequently had described an imaginary work of sculp-
ture or of pictorial art. They desired a striking effect, and often
they wrote with little regard for the limitations of the art which they
professed to describe. In a single picture or the few designs of a
beautiful cape, they found the events of an animated story, including
the words and even the thoughts of the participants. Description of
this kind afforded a pleasant digression from the poet's main theme and
often lent interest to a necessary lull in the action.
The imaginary work of art might picture scenes typical of life
at the time. In the Iliad, Vulcan sculptured a great shield of Achilles
with groups representing the daily labors of men. The shade of Her-
cules in the Odyssey wore a golden sword belt carved with shapes of
fierce animals and with cruel conflicts between human beings. And
shepherds competed in the First Idyll of Theocritus for a bowl sculp-
tured with adventures of a coquette and her two lovers. By an easy
transition, the imaginary work of art might also represent typical
scenes of mythology, the great gods in their daily life on Mt. Olympus
and the lesser gods animating the sky and the sea. Representations
of this kind were described in the Theogony and in Ovid's account of
the Sun's palace (Bk. 2).
But the work of art might show also particular events.
HlPPOMENES anD AtALANTA . . . . . . . 366
Bibliography . . . . . . . . . . 375
Reviews and Opinions . . . . . . . . . 381
viii
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? BOOK SIX
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? CONTENTS OF BOOK SIX
PAGE
Pallas and Arachne . . . . . . . . . 3
Niobe . . . . . . . . . . . . . 28
The Lycian Peasants . . . . , . . . . 37
Marsyas . . . . . . . . . . . 40
Pelops . . . . . . . . . . . . . 46
Tereus and Philomela . . . . . . . . . 48
Boreas and Orithyia . . . . . . . . . 62
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? PALLAS AND ARACHNE
Pallas and Akachne
In the latter part of the Fifth Book, Ovid told of mortals punished
for impiety to the gods. He ended with Urania's account of the Pierids
transformed by the Muses. In the Sixth Book he showed Athena ap-
proving the punishment and leaving Mt. Helicon. While she was leav-
ing, he said, she planned a journey to Lydia. According to Vergil's
Aeneid, Juno twice advised herself to learn from others and to take
vengeance on those who displeased her. Self-admonition of this kind
Ovid himself had attributed to Juno, in order to introduce the tale of
Athamas (Bk. 4). He attributed it to Athena, as the cause of her
journey to Lydia. By this means he came to the first of another series
of tales dealing with mortals punished for impiety. The stories of the
Fifth Book Ovid had localized in Europe, those of the Sixth Book he
localized chiefly in Asia Minor.
The first tale originated as a myth which had grown up in Lydia
to explain peculiar ways of the spider. It ran as follows. A dyer named
Idmon (the Knowing One), marrying a woman of similar humble rank,
had a daughter named Arachne (Spider). The daughter became famous
as a maker of beautiful cloth. Since Athena had invented this art and
had inspired all those who followed it with success, Arachne ought to
have given Athena the glory and been content with excelling in the
humble society to which her parents belonged. But she took all the
credit herself and even challenged the goddess to a contest of skill.
Athena accepted the challenge, and they agreed that the victor might
inflict any penalty that she desired. At this point the tradition of
Arachne may have been influenced by that of Marsyas. Athena won
the contest and transformed Arachne into the spider, which continues
to spin and weave as a perpetual reminder of her presumption.
This myth Nicander introduced into literature, adding a number
of details. Idmon, he said, lived in the seaport town of Colophon. But
Arachne established herself at the inland village of Hypaepa, a little
south of Mt. Tmolus and near the headwaters of the River Cayster.
This was a district rich not only in wool but in the gold which brought
wealth to early Lydian kings. When Arachne challenged Athena, the
goddess appeared. Like Jupiter in Nicander's tale of Lycaon (cf
Bk 1), she revealed her divinity by a sign. Those present did homage,
3
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? METAMORPHOSES -- BOOK SIX
with the exception of Arachne. River nymphs were chosen to judge
the contest. They decided in favor of Athena. Unable to bear defeat,
Arachne chose the escape usual for desperate women of Athenian trag-
edy. She hanged herself from a beam. As she dangled by the cord,
the goddess transformed her into the first of many spiders which con-
tinually hang by threads. And Athena continued to hate all spiders
because of her. Nicander's myth attracted little attention. But Vergil
observed in the Georgics that spiders are hateful to Athena, and long
afterwards Nonnus in two passages mentioned the name of Arachne as
synonymous with the art of preparing beautiful cloth.
From Nicander's little noticed account Ovid proceeded to develop
a brilliant story which assumed an important place in his poem as a
whole. In his hands the tale became an occasion for one of his most
remarkable displays of skill. Remembering his own improvement in
the story of the Pierids, he decided to have Arachne represent in her
cloth tales disparaging to the gods and to have Athena represent tales
showing the punishment of impiety. Ovid usually obtained variety by
keeping similar tales far apart. But in the similar tales of Battus and
Aglauros (Bk. 2) he had obtained variety by contrasting simplicity in
the tale of Battus with brilliance in that of Aglauros. Now in the similar
tales of the Pierids and Arachne he told both stories brilliantly and ob-
tained a contrast by still other means.
In one particular the tales were essentially different. The Pierids
and the Muses vied with one another in song, Arachne and Athena com-
peted in pictorial weaving. This difference Ovid planned to emphasize
by adding a description of the process. But he invented also important
differences in the treatment. In the case of the Pierids, he gave first
the ending of the tale: he presented the nine sisters as they appeared
after their transformation into magpies. In that of Arachne, he be-
gan chronologically with the girl's parentage and training. He had
caused the Muse Urania to tell of the Pierids, but he told the story of
Arachne himself. Thus Ovid obtained contrast from the beginning, and
he introduced further changes as the story proceeded.
After identifying Arachne, Ovid told in some detail of her increasing
fame.
First her products became noted in the Lydian towns. Then
her skill drew visitors to watch the process. There were vine nymphs
from Mt. Tmolus and nymphs from the river Pactolus, a stream rising
on the other side of the mountain, which was celebrated for the
mythical adventures of Midas (Bk. 11). And later Ovid spoke generally
4
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? PALLAS AND ARACHNE
of women from the whole region of Phrygia. All these came to admire
the skill of the Lydian maiden, Arachne.
Ovid then gave an accurate, animated description of the prelim-
inary process of spinning and later he gave an equally animated descrip-
tion of weaving. It is a misfortune peculiar to modern readers that we
cannot immediately understand and enjoy these brilliant descriptions.
Mechanical invention of recent times has supplanted the ancient art
of making cloth by hand. But it still is worth attempting to under-
stand a process which through uncounted centuries was a continual and
important part of life in almost every civilized home.
The making of cloth has been an accomplishment of all peoples en-
joying a settled and approximately civilized life. During the Stone
Age the art was known to the Lake Dwellers of Switzerland. Before
historical times it was acquired by the great civilizations of Asia,
Africa, and Europe. In the wake of their conquests it passed to their
more barbarous neighbors, and it was made known by the Romans
throughout the southern half of Europe. It continued to be an essen-
tial art of all the more advanced nations during the Middle Ages, the
Renaissance, and the succeeding period until the close of the eighteenth
century. And through all this time cloth was made chiefly in the home
and always by simple manual labor. In the nineteenth century the
scene changed from the home to the factory, and manual labor gave
place to the more efficient work of machines. But the older process
still lingers in backward countries, and it has been revived to some
extent even in twentieth century America.
An art so widely known was sure to have its effect on literature.
Beginning with the Iliad, allusions to it were many. This continued
true of poetry until at least the early part of the nineteenth century.
And even later the novelist George Eliot made weaving by hand the
occupation of Silas Marner. Greek authors used the idea of spinning
and weaving to portray symbolically the action of the Fates. Catullus
pictured them vividly as they sat, during the marriage festival of Peleus
and Thetis, spinning their wool and singing of the events to come.
Scandinavian authors independently adopted the same idea with respect
to the Norns. Often the idea influenced modern poetry, including
Milton's Lycidas. Ariosto gave an elaborate description of the Fates
at work in their heavenly palace. And Gray repeated the same gen-
eral idea in order to increase the weird terror of his odes, The Bard and
The Fatal Sisters. Plato referred to the weaver's art for illustrating
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? METAMORPHOSES -- BOOK SIX
a great variety of philosophical ideas. Melville in an impressive chapter
of Moby Dick likened the action of the warp, the woof, and the reed to
the mystic interplay of fate, free will, and chance.
Ordinarily these authors mentioned the preparation of cloth only
incidentally, in relation to some other theme. For them the art itself
was so familiar that it had no interest. Catullus had given an excellent
account of spinning, but Ovid was the only great poet who described the
entire process of making cloth as it actually was performed in every
household for century after century.
In ancient times one sort of raw material was used almost exclu-
sively, and it varied with the nature of the country. In China it was
silk; in India, cotton; in Egypt, flax; in Greece and Italy, wool. This
raw material was cleaned of impurities and then a large quantity of
it was wound about a rod some three feet in length called a distaff.
Ovid tells us that such material could seem as white and fleecy as a
cloud. The process of transforming it into cloth might be performed
exclusively by the men, but usually it was left to the women.
Holding the distaff under her left arm, the worker detached some
of the fibers with her left hand and began to spin her thread. In front
of her, there hung at a convenient distance a vertical wooden bar, per-
haps fifteen inches long, which terminated in a hook. This was called a
spindle. Still holding in her left hand the detached fibers, the spinner
took their ends in her right hand and twisted them into thread. This
she fastened to the hook of the spindle. Then she detached more fibers
from the distaff, twisted them so as to continue the previous thread;
and turned the spindle, to wrap the thread tightly about it. From
time to time bits of fibers projected from the spindle, tending to interfere
with the work. These fibers, Catullus tells us, the spinner removed with
her teeth, so that both hands might continue preparing the thread. This
process went on until she had prepared as much as the spindle could
hold. If the fibers of the raw material were long, it was necessary to
keep them on the distaff. But if they happened to be short, the spinner
would often detach a conveniently large mass of them, gather it into a
ball, and hold the ball in her lap. And such, Ovid tells us, was the prac-
tice of Arachne.
By this relatively simple method, the ordinary spinner could pre-
pare excellent thread. And, with a few refinements of the process, the
spinners of Dacca in Bengal could transform their cotton into a filmy
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? PALLAS AND ARACHNE
muslin so delicate that a single pound of material became a thread
eight hundred and thirty feet in length.
Until the fourteenth century A. D. , all spinning was done by hand.
Then the spinning wheel was devised in India, passed gradually to
European countries, and continued in general use throughout the civ-
ilized world until the development of power-driven machines in the
nineteenth century.
After preparing thread in sufficient quantities, the worker pro-
ceeded to weave it into cloth. For this process she used a primitive
machine called the hand loom. Choosing first the threads which were
to run the length of her future cloth, she fastened them successively
to a horizontal bar known as a cloth beam. These longitudinal threads
were known as the warp. Ultimately she carried them the length of the
loom and fastened them to another horizontal bar called the warp beam.
But meanwhile an essential step intervened. Half way between
the cloth beam and the warp beam, were set, one behind the other, two
wooden frames called heddles. Each heddle consisted of a horizontal
bar running above the future level of the threads, from one side of the
loom to the other, and of many vertical bars extending down to a
similar horizontal bar below the future level of the threads. The
weaver arranged her warp threads in pairs. The first thread of every
pair she passed through an opening in the corresponding vertical bar
of the nearer, or first heddle. The second thread of every pair she
passed through the corresponding vertical bar of the second heddle.
The weaver then fetched a spindle loaded with the thread which
was to run across the width of her cloth. This thread was called the
woof or web. Plato tells us that it was softer and looser than the
warp. One end of the woof she fastened to the shuttle, a flat wooden
implement with a pointed end. Standing near the cloth beam, she
raised by hand the first heddle and so lifted half the warp threads
above the rest. Between the upper and lower threads she inserted the
shuttle and pushed it across to the other side of the loom. Then she
lowered the first heddle and raised the second, elevating the other half
of the warp threads above the rest. Again she inserted the shuttle
between them and pushed it back to its original position. This process
continued throughout the weaving of the cloth.
Between the cloth beam and the first heddle was a frame called
the reed or slay. It resembled the heddle except for the fact that all
the warp threads passed between its vertical bars. From time to time
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? METAMORPHOSES -- BOOK SIX
the weaver pulled the reed towards the cloth beam and so made the
horizontal threads of the woof compact. As the process continued,
the woof advanced nearer to the first heddle. But, when the interval
became too narrow, the weaver drew the warp beam nearer to the cloth
beam and turned the cloth beam so as to wind up the cloth and give
sufficient room. This was the process of weaving cloth on the hori-
zontal loom. It was used in ancient Mexico and in medieval and modern
Europe, and it still is used in Asiatic countries to-day.
The ancient Egyptians had a kind of loom which was operated in
the same manner as the horizontal but differed from it in one respect.
The warp beam was set directly above the cloth beam, and the warp
threads were vertical. This vertical loom was adopted by the ancient
Greeks and was described in Ovid's myth of Arachne. A loom of the
same kind still is used by many African tribes and by the Navajo Indians
of southwestern North America.
Gradually the hand loom was improved in various ways. Some-
times more heddles were added, to give a more complicated fabric. And
often treadles were introduced, allowing the weaver to raise the heddles
by pressure of her feet. Bui? the process of weaving altered little until
the close of the eighteenth century. Then hand looms were superseded
by the efficient power looms of the modern factory.
In remote prehistoric times the material probably was first woven
into cloth and then was given its color. It could be painted with orna-
mental designs -- a process still used in parts of India, or it could be
stained with some colored liquid. But long before the dawn of history
the ancient civilized nations learned to color their fibers before spin-
ning them into thread. For this purpose they employed substances
called dyes, which would react chemically with the material and give a
relatively durable color.
Some of the dyes were vegetable. Varieties of the madder plant
gave a bright red, which was well known to dyers of India and Egypt
several thousand years before the Christian era. The indigo furnished
a blue, which was in use as early as the year three thousand B. C. A
variety of mignonette provided weld, the smoke tree gave young fustic,
and the autumn crocus yielded saffron; and all of these were used for
different tints of yellow.
Other dyes were animal. The Kermes insect provided a valuable
dark red. And as early as the year two thousand B. C. dyers of India
had increased its value by a process now called mordanting. Before
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? PALLAS AND ARACHNE
applying the kermes, they steeped their fiber with an appropriate
metallic salt and so made the color far more durable. The same process
was employed later to prolong the effect of other dyes. In Asia Minor
two varieties of the murex, a salt water snail, furnished purple. Since
the discovery of this dye was attributed to the people of Tyre, the
dye was called Tyrian purple. Both in ancient and in modern times
the richest beds of murex were found near Acre in Palestine. But Ovid
tells us that Arachne was able to procure her Tyrian dyes from Phocaea
on the coast of Lydia.
By mixing these colors, the ancients produced many others. And
they found that, by treating with ammonia a certain lichen of Asia
Minor, they could obtain archil, a purple which added beautiful luster
to a number of other dyes. Such colors were known to the ancient
Greeks. Though fading rather easily in sunlight, they gave rich and
beautiful effects. By using them, Ovid tells us, Arachne could weave
garments as delicately varied as the rainbow, in which a thousand
colors pass by imperceptible gradation from the darkest purple to the
lightest pink.
During the Middle Ages the same natural dyes were employed,
whenever they could be obtained, and they furnished colors for the
celebrated Bayeux tapestries of eleventh century Normandy. With
the coming of the Renaissance, exploitation of tropical America brought
new and often better natural dyes, which gradually superseded the old.
These newer dyes were used in the famous Gobelins tapestries, includ-
ing Boucher's remarkable series called the Loves of the Gods. But
chemical processes of the nineteenth century have replaced almost all
natural color with the even more effective synthetic dyes familiar
today.
Colored figures in a piece of cloth were obtained ordinarily by
weaving threads of a single material variously dyed. But the weaver
might obtain her effects also by weaving threads of different material.
And Ovid informs us that both Arachne and Athena mingled their
colored wool with slender filaments of gold.
It was possible to adorn the woven cloth further by sewing in
colored threads with a needle. The process was called embroidery and
was used frequently by the Greeks. Ovid tells us that in embroidery,
too, Arachne was proficient. But she did not use it in her contest
with Athena. The art of embroidery reached its height in modern
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? METAMORPHOSES -- BOOK SIX
Persia of the seventeenth century and has continued to be popular in
many countries until the present time.
When Arachne uttered her challenge to Athena, Ovid did not
proceed immediately to a description of the contest. He first made
it clear that this was not merely a case of temporary bravado. In the
Aeneid, Vergil had shown the Fury, Allecto, visiting Turnus. Assum-
ing the form of an old woman, she warned him to protect himself from
grave danger. Turnus replied that she was in her dotage, bade her
mind her own affairs, and refused to heed her. But the Fury, resuming
her proper shape, revealed her identity and filled him with dismay.
A similar visit Ovid attributed to Athena -- and he contrasted well the
patience of the goddess and the violence of Arachne. When the goddess
revealed herself, he added, the girl reddened and then grew pale, like
the sky at dawn. But she remained obdurate, and the contest began.
Ancient poets frequently had described an imaginary work of sculp-
ture or of pictorial art. They desired a striking effect, and often
they wrote with little regard for the limitations of the art which they
professed to describe. In a single picture or the few designs of a
beautiful cape, they found the events of an animated story, including
the words and even the thoughts of the participants. Description of
this kind afforded a pleasant digression from the poet's main theme and
often lent interest to a necessary lull in the action.
The imaginary work of art might picture scenes typical of life
at the time. In the Iliad, Vulcan sculptured a great shield of Achilles
with groups representing the daily labors of men. The shade of Her-
cules in the Odyssey wore a golden sword belt carved with shapes of
fierce animals and with cruel conflicts between human beings. And
shepherds competed in the First Idyll of Theocritus for a bowl sculp-
tured with adventures of a coquette and her two lovers. By an easy
transition, the imaginary work of art might also represent typical
scenes of mythology, the great gods in their daily life on Mt. Olympus
and the lesser gods animating the sky and the sea. Representations
of this kind were described in the Theogony and in Ovid's account of
the Sun's palace (Bk. 2).
But the work of art might show also particular events.
