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Ecce Chorus Virginum
Mediaeval Baebes
Ecce, chorus virginum,
tempore vernali,
dum solis incendium
radios equali
In hac valle florida
floreus flagratus,
inter septa lilia
locus purpuratus.
dum garritus merule
dulciter alludit,
philomena carnmine
dulcia concludit.
Acies virginea
redimita flore
quis enarret talia!
quantoque decore
prenitent ad liquidum
Veneris occulta!
Dido necis meritum
proferat inulta.
moderatur ordine
iubilo semoto
fronde paulsa tilie
cypridis in voto
"Ecce Chorus Virginum" by Mediæval Bæbes is a Latin song with a focus on the beauty of nature and the innocence of youth. The song is essentially a celebration of springtime and the beauty that surrounds it. The chorus of virgins represents the purity and innocence of this natural world, which is emphasized through the use of floral imagery.
The lyrics describe a valley filled with flowers, particularly lilies, which are known for their beauty and symbolism of purity. The birds, specifically the merle and the philomena, sing sweetly amidst the flowers. The virgin's choir joins in harmony with the natural world, highlighting the spiritual connection between the two.
The second half of the song shifts to reflect on the power of a virgin's chastity. The lyrics reference the story of Dido and her tragic end, suggesting that her downfall was a result of her sexual desires. The chorus of virgins is praised for their commitment to purity and the power it gives them.
Overall, "Ecce Chorus Virginum" can be interpreted as both a celebration of the beauty of nature and a tribute to the power of purity and chastity. Through the use of poetic language and metaphors, the song emphasizes the spiritual connection between humans and the natural world while also highlighting the power of personal virtue.
Philomela was the younger of two daughters of Pandion I, King of Athens, and the naiad Zeuxippe. Her sister, Procne, was the wife of King Tereus of Thrace. Philomela's other siblings were Erechtheus, Butes[1] and possibly Teuthras.
While the myth has several variations, the general depiction is that Philomela, after being raped and mutilated by her sister's husband, Tereus, obtains her revenge and is transformed into a nightingale (Luscinia megarhynchos), a bird renowned for its song. Because of the violence associated with the myth, the song of the nightingale is often depicted or interpreted as a sorrowful lament. In nature, the female nightingale is actually mute, and only the male of the species sings.[3][4]
Ovid and other writers have made the association that the etymology of her name was "lover of song", derived from the Greek φιλο- and μ?λος ("song") instead of μ?λον ("fruit" or "sheep"), which means "lover of fruit", "lover of apples",[5] or "lover of sheep".[6]
The most complete and extant rendering of the story of Philomela, Procne, and Tereus can be found in Book VI of the Metamorphoses of the Roman poet Ovid (Publius Ovidius Naso) (43 BC – 17/18 AD), where the story reaches its full development during antiquity.[7] It is likely that Ovid relied upon Greek and Latin sources that were available in his era such as the Bibliotheca of Pseudo-Apollodorus (2nd century BC),[8] or sources that are no longer extant or exist today only in fragments—especially Sophocles' tragic drama Tereus (5th century BC).[9][10][11]
According to Ovid, in the fifth year of Procne's marriage to Tereus, King of Thrace and son of Ares, she asked her husband to "Let me at Athens my dear sister see / Or let her come to Thrace, and visit me."[7] Tereus agreed to travel to Athens and escort her sister, Philomela, to Thrace.[7] King Pandion of Athens, the father of Philomela and Procne, was apprehensive about letting his one remaining daughter leave his home and protection and asks Tereus to protect her as if he were her father.[7][12] Tereus agrees. However, Tereus lusted for Philomela when he first saw her, and that lust grew during the course of the return voyage to Thrace.[7]
Arriving in Thrace, he forced her to a cabin or lodge in the woods and raped her.[7] After the assault, Tereus threatened her and advised her to keep silent.[7] Philomela was defiant and angered Tereus. In his rage, he cut out her tongue and abandoned her in the cabin.[7] In Ovid's Metamorphoses Philomela's defiant speech is rendered (in an 18th-century English translation) as:
Still my revenge shall take its proper time,
And suit the baseness of your hellish crime.
My self, abandon'd, and devoid of shame,
Thro' the wide world your actions will proclaim;
Or tho' I'm prison'd in this lonely den,
Obscur'd, and bury'd from the sight of men,
My mournful voice the pitying rocks shall move,
And my complainings echo thro' the grove.
Hear me, o Heav'n! and, if a God be there,
Let him regard me, and accept my pray'r.[13]
Philomela was unable to speak because of her injuries, and so she wove a tapestry (or a robe)[14] that told her story and sent it to Procne.[7] Procne was incensed by her husband's actions and killed their son Itys (or "Itylos") in revenge. She boiled Itys and served him as a meal for Tereus.[7] After Tereus ate Itys, the sisters presented Tereus with the severed head of his son, revealing the conspiracy.[7] Tereus grabbed an axe and chased the sisters intending to kill them.[7] They fled but were almost overtaken by Tereus at Daulia in Phocis.[14] The sisters desperately prayed to the gods to be turned into birds and escape Tereus' rage and vengeance.[14] The gods transformed Procne into a swallow and Philomela into a nightingale.[7][15] Subsequently, the gods transformed Tereus into a hoopoe.[14]
Variations on the myth
It is typical for myths from antiquity to have been altered over the passage of time or for competing variations of the myth to emerge.[16][17] With the story of Philomela, most of the variations concern which sister became the nightingale or the swallow, and into what type of bird Tereus was transformed. In Greek texts like Achilles Tatius and the Bibliotheca of Pseudo-Apollodorus, Philomela is transformed into a swallow and Procne into a nightingale, but in Latin texts Philomela is the nightingale and Procne is the swallow.[14] The description of Tereus as an "epops" has generally been translated as a hoopoe (scientific name: Upupa epops).[18][19] Since many of the earlier sources are no longer extant, or remain only in fragments, Ovid's version of the myth has been the most lasting and influential upon later works.
Early Greek sources have it that Philomela was turned into a swallow, which has no song; Procne was turned into a nightingale, singing a beautiful but sad song in remorse.[14] Later sources, among them Hyginus and in modern literature the English romantic poets like Keats write that although she was tongueless, Philomela was turned into a nightingale, and Procne into a swallow.[14][20] Eustathius' version of the story has the sisters reversed, so that Philomela married Tereus and that Tereus lusted after Procne.[21]
It is salient to note that in taxonomy and binomial nomenclature, the genus name of the martins (the larger-bodied among swallow genera) is Progne, a Latinized form of Procne. Other related genera named after the myth include the Crag Martins Ptyonoprogne, and Saw-wings Psalidoprocne. Coincidentally, although most of the depictions of the nightingale and its song in art and literature are of female nightingales, the female of the species does not sing—it is the male of the species who sings its characteristic song.[3][4]
In an early account, Sophocles wrote that Tereus was turned into a large-beaked bird whom some scholars translate as a hawk[10][22][23] while a number of retellings and other works (including Aristophanes' ancient comedy The Birds) hold that Tereus was instead changed into a hoopoe.[18][19] Various later translations of Ovid state that Tereus was transformed into other birds than the hawk and hoopoe, including references by Dryden and Gower to the lapwing.[13][24]
Several writers omit key details of the story. According to Pausanias, Tereus was so remorseful for his actions against Philomela and Itys (the nature of the actions is not described) that he kills himself. Then two birds appear as the women lament his death.[25] Many later sources omit Tereus' tongue-cutting mutilation of Philomela altogether.[26]
According to Thucydides, Tereus was not King of Thrace, but rather from Daulia in Phocis, a city inhabited by Thracians. Thucydides cites as proof of this that poets who mention the nightingale refer to it as a "Daulian bird".[27] It is thought that Thucydides commented on the myth in his famous work on the Peloponnesian War because Sophocles' play confused the mythical Tereus with contemporary ruler Teres I of Thrace.[28]
In a variation of the myth set in Asia Minor, Philomela is called Chelidon ("swallow") and her sister Aëdon ("nightingale").
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