A HONEYCOMB FOR SALMACIS

There are the fascinating transformations of sexuality (in the Metamorphoses). Iphis (Book IX:764) and Caeneus (Book XII:146), are girls who become boys: Salmacis and Hermaphroditus merge bodies (Book IV:346): and Tiresias, experiences life as a woman and then is transformed back into a man, making him uniquely qualified to testify to the superior pleasure women derive from sexual intercourse (Book III:316). Ovid subversively both attests to the fluidity of sexuality, and to the possibilities of female erotic delight, even self-sufficiency.

'Salmacis and Hermaphroditus’

Ovid evokes nature constantly through pastoral description, sheer visual charm that prompted later a wealth of Renaissance landscape imagery. 

Salmacis entwines Hermaphroditus in the pool ‘clear to its very depths’, clasping his ivory-white neck (Book IV:346). 

The son of Hermes by Aphrodite is Hermaphroditus, with whom Salmacis falls in love and begs to be joined to him eternally. The gods grant her prayer and the two form a bi-sexual product of mind and beauty (Book IV:274). 

Hermes himself is mental dexterity and cunning. He achieves his ends by seductive speech, and the swiftness of his mental passage on winged feet. He gained his herald’s staff with the entwined snakes, the caduceus that brings sleep and healing, on the boundaries of wakefulness and illness. The tales of his early life reveal a strong link between him and Apollo, with echoes of Phoebus’ medicine, oracular power, and musical arts.

As god of communication he punishes betrayal by speech: so he turns informers to stone, that dead medium, the opposite of living speech (Book II:676), and as a god of paths, doorways and agreements, he petrifies the envious Aglauros, whose sister Herse he is in love with, turning her own words into a form of punishing contract (Book II:812). He transmits the power of language, eloquence, and negotiation, to the world, in the force of speech and persuasiveness.

Aphrodite is not merely lust, no mere sexuality. Though she is the prostitute and the goddess of prostitutes, she is the deeper movement of love also. She is committed passion that dies of love for its object: she is a tenderness that stirs the god to pity, and the goddess to heart-broken mourning. She is the betrayed and the betrayer but also the faithful and the entangled. She is the body’s remorseless stirring, but she is also the mind and spirit’s sweet embrace. So Echo wasted away with love for Narcissus (Book III:359) ‘the more she followed the closer she burned’: and Salmacis fused with Hermaphroditus (Book IV:346) ‘hanging there’, twined round his head and feet.

If woman is exceptionally fortunate she will find love and affection, rescued like Andromeda (Book IV:753), finding long-lasting marriage like Harmonia (Book IV:563), or fused like Salmacis with her lover (Book IV:346).

A.S. Kline's Reflections on Hermaphroditus

Lastly there are the fascinating transformations of sexuality. Salmacis and Hermaphroditus merge bodies (Book IV:346): Ovid subversively both attests to the fluidity of sexuality, and to the possibilities of female erotic delight, even self-sufficiency.

Ovid evokes nature constantly through pastoral description, sheer visual charm that prompted later a wealth of Renaissance landscape imagery. There is Daphne pursued by Apollo, through the pathless woods and the windblown fields, and along the banks of the Peneus, in that vale of Tempe beneath Parnassus. The girl destined to be laurel: to hurl herself into ‘shining beauty’, into the silence of her own leaves, so that Phoebus held his cool immortal hand against the bark, to feel her still-beating heart (Book I:525). There is Narcissus by another ‘unclouded fountain, with silver-bright water’ that is untouched and inviolate, watching his reflection under the shadows of the trees, and falling for himself, chasing the fleeting and intangible image (Book III:402). Salmacis entwines Hermaphroditus in the pool ‘clear to its very depths’, clasping his ivory-white neck (Book IV:346). 

Mercury-Hermes, son of Jupiter and the Pleiad, Maia, is also possessed of intriguing attributes. He is a god of exchange. Trade: communication: theft, that not so subtle transfer of property: and the music of the reed pipes and the tortoiseshell lyre that he invented, trading the instruments with Apollo for a golden staff, and the art of divination from pebbles dancing in a basin of water, taught to him by the Fates. He is mental dexterity and cunning. He achieves his ends by seductive speech, and the swiftness of his mental passage on winged feet; having he gained his herald’s staff with the entwined snakes, the caduceus that brings sleep and healing, on the boundaries of wakefulness and illness. The tales of his early life reveal a strong link between him and Apollo, with echoes of Phoebus’s medicine, oracular power, and musical arts.

His son by Venus-Aphrodite is Hermaphroditus, with whom Salmacis falls in love and begs to be joined to him eternally. The gods grant her prayer and the two form a bi-sexual product of mind and beauty (Book IV:274).  

And Venus-Aphrodite is the goddess of the forbidden, the force that breaks human conventions. Incest is her dark doing. And surely it is only ‘human concern that has made malign laws.’ (Book X:298).

But Venus-Aphrodite is not merely lust, no mere sexuality. Though she is the prostitute and the goddess of prostitutes, she is the deeper movement of love also. She is committed passion that dies of love for its object: she is a tenderness that stirs to heart-broken mourning. She is the betrayed and the betrayer but also the faithful and the entangled. She is the body’s remorseless stirring, but she is also the mind and spirit’s sweet embrace. So Echo wasted away with love for Narcissus (Book III:359) ‘the more she followed the closer she burned’: and Salmacis fused with Hermaphroditus (Book IV:346) ‘hanging there’, twined round his head and feet: and indeed beauty may be loved by the beast, Galatea by poor Polyphemus. ‘Oh, Gentle Venus’, says Ovid, ‘how powerful your rule is over us!’ (Book XIII:738).

If she is exceptionally fortunate she will find love and affection, [···] or fused like Salmacis with her lover (Book IV:346).