Hesiod, The Homeric Hymns, and Homerica

PREPARER’S NOTE

In order to make this file more accessible to the average computer user, the
preparer has found it necessary to re-arrange some of the material. The
preparer takes full responsibility for his choice of arrangement.

A few endnotes have been added by the preparer, and some additions have been
supplied to the original endnotes of Mr. Evelyn-White’s. Where this
occurs I have noted the addition with my initials “DBK”. Some
endnotes, particularly those concerning textual variations in the ancient Greek
text, are here omitted.

PREFACE

This volume contains practically all that remains of the post-Homeric and
pre-academic epic poetry.

I have for the most part formed my own text. In the case of Hesiod I have been
able to use independent collations of several MSS. by Dr. W.H.D. Rouse;
otherwise I have depended on the apparatus criticus of the several
editions, especially that of Rzach (1902). The arrangement adopted in this
edition, by which the complete and fragmentary poems are restored to the order
in which they would probably have appeared had the Hesiodic corpus survived
intact, is unusual, but should not need apology; the true place for the
Catalogues (for example), fragmentary as they are, is certainly after
the Theogony.

In preparing the text of the Homeric Hymns my chief debt—and it is
a heavy one—is to the edition of Allen and Sikes (1904) and to the series
of articles in the Journal of Hellenic Studies (vols. xv. sqq.)
by T.W. Allen. To the same scholar and to the Delegates of the Clarendon Press
I am greatly indebted for permission to use the restorations of the Hymn to
Demeter, lines 387-401 and 462-470, printed in the Oxford Text of 1912.

Of the fragments of the Epic Cycle I have given only such as seemed to possess
distinct importance or interest, and in doing so have relied mostly upon
Kinkel’s collection and on the fifth volume of the Oxford Homer (1912).

The texts of the Batrachomyomachia and of the Contest of Homer and
Hesiod are those of Baumeister and Flach respectively: where I have
diverged from these, the fact has been noted.

Owing to the circumstances of the present time I have been prevented from
giving to the Introduction that full revision which I should have
desired.

Hugh G. Evelyn-White,
Rampton, NR. Cambridge.
Sept. 9th, 1914.

INTRODUCTION

General

The early Greek epic—that is, poetry as a natural and popular, and not
(as it became later) an artificial and academic literary form—passed
through the usual three phases, of development, of maturity, and of decline.

No fragments which can be identified as belonging to the first period survive
to give us even a general idea of the history of the earliest epic, and we are
therefore thrown back upon the evidence of analogy from other forms of
literature and of inference from the two great epics which have come down to
us. So reconstructed, the earliest period appears to us as a time of slow
development in which the characteristic epic metre, diction, and structure grew
up slowly from crude elements and were improved until the verge of maturity was
reached.

The second period, which produced the Iliad and the Odyssey,
needs no description here: but it is very important to observe the effect of
these poems on the course of post-Homeric epic. As the supreme perfection and
universality of the Iliad and the Odyssey cast into oblivion
whatever pre-Homeric poets had essayed, so these same qualities exercised a
paralysing influence over the successors of Homer. If they continued to sing
like their great predecessor of romantic themes, they were drawn as by a kind
of magnetic attraction into the Homeric style and manner of treatment, and
became mere echoes of the Homeric voice: in a word, Homer had so completely
exhausted the epic genre, that after him further efforts were doomed to
be merely conventional. Only the rare and exceptional genius of Vergil and
Milton could use the Homeric medium without loss of individuality: and this
quality none of the later epic poets seem to have possessed. Freedom from the
domination of the great tradition could only be found by seeking new subjects,
and such freedom was really only illusionary, since romantic subjects alone are
suitable for epic treatment.

In its third period, therefore, epic poetry shows two divergent tendencies. In
Ionia and the islands the epic poets followed the Homeric tradition, singing of
romantic subjects in the now stereotyped heroic style, and showing originality
only in their choice of legends hitherto neglected or summarily and imperfectly
treated. In continental Greece 1101, on the other hand, but
especially in Boeotia, a new form of epic sprang up, which for the romance and
PATHOS of the Ionian School substituted the practical and matter-of-fact. It
dealt in moral and practical maxims, in information on technical subjects which
are of service in daily life—agriculture, astronomy, augury, and the
calendar—in matters of religion and in tracing the genealogies of men.
Its attitude is summed up in the words of the Muses to the writer of the
Theogony: ‘We can tell many a feigned tale to look like truth, but
we can, when we will, utter the truth’ (Theogony 26-27). Such a
poetry could not be permanently successful, because the subjects of which it
treats—if susceptible of poetic treatment at all—were certainly not
suited for epic treatment, where unity of action which will sustain interest,
and to which each part should contribute, is absolutely necessary. While,
therefore, an epic like the Odyssey is an organism and dramatic in
structure, a work such as the Theogony is a merely artificial
collocation of facts, and, at best, a pageant. It is not surprising, therefore,
to find that from the first the Boeotian school is forced to season its matter
with romantic episodes, and that later it tends more and more to revert (as in
the Shield of Heracles) to the Homeric tradition.

The Boeotian School

How did the continental school of epic poetry arise? There is little definite
material for an answer to this question, but the probability is that there were
at least three contributory causes. First, it is likely that before the rise of
the Ionian epos there existed in Boeotia a purely popular and indigenous poetry
of a crude form: it comprised, we may suppose, versified proverbs and precepts
relating to life in general, agricultural maxims, weather-lore, and the like.
In this sense the Boeotian poetry may be taken to have its germ in maxims
similar to our English

“Till May be out, ne’er cast a clout,”

or

“A rainbow in the morning
Is the Shepherd’s warning.”

Secondly and thirdly we may ascribe the rise of the new epic to the nature of
the Boeotian people and, as already remarked, to a spirit of revolt against the
old epic. The Boeotians, people of the class of which Hesiod represents himself
to be the type, were essentially unromantic; their daily needs marked the
general limit of their ideals, and, as a class, they cared little for works of
fancy, for pathos, or for fine thought as such. To a people of this nature the
Homeric epos would be inacceptable, and the post-Homeric epic, with its
conventional atmosphere, its trite and hackneyed diction, and its insincere
sentiment, would be anathema. We can imagine, therefore, that among such folk a
settler, of Aeolic origin like Hesiod, who clearly was well acquainted with the
Ionian epos, would naturally see that the only outlet for his gifts lay in
applying epic poetry to new themes acceptable to his hearers.

Though the poems of the Boeotian school 1102 were
unanimously assigned to Hesiod down to the age of Alexandrian criticism, they
were clearly neither the work of one man nor even of one period: some,
doubtless, were fraudulently fathered on him in order to gain currency; but it
is probable that most came to be regarded as his partly because of their
general character, and partly because the names of their real authors were
lost. One fact in this attribution is remarkable—the veneration paid to
Hesiod.

Life of Hesiod

Our information respecting Hesiod is derived in the main from notices and
allusions in the works attributed to him, and to these must be added traditions
concerning his death and burial gathered from later writers.

Hesiod’s father (whose name, by a perversion of Works and Days,
299 PERSE DION GENOS to PERSE, DION GENOS, was thought to have been Dius) was a
native of Cyme in Aeolis, where he was a seafaring trader and, perhaps, also a
farmer. He was forced by poverty to leave his native place, and returned to
continental Greece, where he settled at Ascra near Thespiae in Boeotia
(Works and Days, 636 ff.). Either in Cyme or Ascra, two sons, Hesiod and
Perses, were born to the settler, and these, after his death, divided the farm
between them. Perses, however, who is represented as an idler and spendthrift,
obtained and kept the larger share by bribing the corrupt “lords”
who ruled from Thespiae (Works and Days, 37-39). While his brother
wasted his patrimony and ultimately came to want (Works and Days, 34
ff.), Hesiod lived a farmer’s life until, according to the very early
tradition preserved by the author of the Theogony (22-23), the Muses met
him as he was tending sheep on Mt. Helicon and “taught him a glorious
song”—doubtless the Works and Days. The only other personal
reference is to his victory in a poetical contest at the funeral games of
Amphidamas at Chalcis in Euboea, where he won the prize, a tripod, which he
dedicated to the Muses of Helicon (Works and Days, 651-9).

Before we go on to the story of Hesiod’s death, it will be well to
inquire how far the “autobiographical” notices can be treated as
historical, especially as many critics treat some, or all of them, as spurious.
In the first place attempts have been made to show that “Hesiod” is
a significant name and therefore fictitious: it is only necessary to mention
Goettling’s derivation from IEMI to ODOS (which would make
‘Hesiod’ mean the ‘guide’ in virtues and technical
arts), and to refer to the pitiful attempts in the Etymologicum Magnu
(s.v. {H}ESIODUS), to show how prejudiced and lacking even in
plausibility such efforts are. It seems certain that “Hesiod”
stands as a proper name in the fullest sense. Secondly, Hesiod claims that his
father—if not he himself—came from Aeolis and settled in Boeotia.
There is fairly definite evidence to warrant our acceptance of this: the
dialect of the Works and Days is shown by Rzach 1103 to
contain distinct Aeolisms apart from those which formed part of the general
stock of epic poetry. And that this Aeolic speaking poet was a Boeotian of
Ascra seems even more certain, since the tradition is never once disputed,
insignificant though the place was, even before its destruction by the
Thespians.

Again, Hesiod’s story of his relations with his brother Perses have been
treated with scepticism (see Murray, Anc. Gk. Literature, pp.
53-54): Perses, it is urged, is clearly a mere dummy, set up to be the target
for the poet’s exhortations. On such a matter precise evidence is
naturally not forthcoming; but all probability is against the sceptical view.
For 1) if the quarrel between the brothers were a fiction, we should expect it
to be detailed at length and not noticed allusively and rather
obscurely—as we find it; 2) as MM. Croiset remark, if the poet needed a
lay-figure the ordinary practice was to introduce some mythological
person—as, in fact, is done in the Precepts of Chiron. In a word,
there is no more solid ground for treating Perses and his quarrel with Hesiod
as fictitious than there would be for treating Cyrnus, the friend of Theognis,
as mythical.

Thirdly, there is the passage in the Theogony relating to Hesiod and the
Muses. It is surely an error to suppose that lines 22-35 all refer to Hesiod:
rather, the author of the Theogony tells the story of his own
inspiration by the same Muses who once taught Hesiod glorious song. The
lines 22-3 are therefore a very early piece of tradition about Hesiod, and
though the appearance of Muses must be treated as a graceful fiction, we find
that a writer, later than the Works and Days by perhaps no more than
three-quarters of a century, believed in the actuality of Hesiod and in his
life as a farmer or shepherd.

Lastly, there is the famous story of the contest in song at Chalcis. In later
times the modest version in the Works and Days was elaborated, first by
making Homer the opponent whom Hesiod conquered, while a later period exercised
its ingenuity in working up the story of the contest into the elaborate form in
which it still survives. Finally the contest, in which the two poets contended
with hymns to Apollo 1104, was transferred to Delos. These
developments certainly need no consideration: are we to say the same of the
passage in the Works and Days? Critics from Plutarch downwards have
almost unanimously rejected the lines 654-662, on the ground that
Hesiod’s Amphidamas is the hero of the Lelantine Wars between Chalcis and
Eretria, whose death may be placed circa 705 B.C.—a date which is
obviously too low for the genuine Hesiod. Nevertheless, there is much to be
said in defence of the passage. Hesiod’s claim in the Works and
Days is modest, since he neither pretends to have met Homer, nor to have
sung in any but an impromptu, local festival, so that the supposed
interpolation lacks a sufficient motive. And there is nothing in the context to
show that Hesiod’s Amphidamas is to be identified with that Amphidamas
whom Plutarch alone connects with the Lelantine War: the name may have been
borne by an earlier Chalcidian, an ancestor, perhaps, of the person to whom
Plutarch refers.

The story of the end of Hesiod may be told in outline. After the contest at
Chalcis, Hesiod went to Delphi and there was warned that the ‘issue of
death should overtake him in the fair grove of Nemean Zeus.’ Avoiding
therefore Nemea on the Isthmus of Corinth, to which he supposed the oracle to
refer, Hesiod retired to Oenoe in Locris where he was entertained by
Amphiphanes and Ganyetor, sons of a certain Phegeus. This place, however, was
also sacred to Nemean Zeus, and the poet, suspected by his hosts of having
seduced their sister 1105, was murdered there. His body,
cast into the sea, was brought to shore by dolphins and buried at Oenoe (or,
according to Plutarch, at Ascra): at a later time his bones were removed to
Orchomenus. The whole story is full of miraculous elements, and the various
authorities disagree on numerous points of detail. The tradition seems,
however, to be constant in declaring that Hesiod was murdered and buried at
Oenoe, and in this respect it is at least as old as the time of Thucydides. In
conclusion it may be worth while to add the graceful epigram of Alcaeus of
Messene (Palatine Anthology, vii 55).

“When in the shady Locrian grove Hesiod lay dead, the Nymphs washed his
body with water from their own springs, and heaped high his grave; and thereon
the goat-herds sprinkled offerings of milk mingled with yellow-honey: such was
the utterance of the nine Muses that he breathed forth, that old man who had
tasted of their pure springs.”

The Hesiodic Poems

The Hesiodic poems fall into two groups according as they are didactic
(technical or gnomic) or genealogical: the first group centres round the
Works and Days, the second round the Theogony.

I. “The Works and Days”

The poem consists of four main sections. (a) After the prelude, which
Pausanias failed to find in the ancient copy engraved on lead seen by him on
Mt. Helicon, comes a general exhortation to industry. It begins with the
allegory of the two Strifes, who stand for wholesome Emulation and
Quarrelsomeness respectively. Then by means of the Myth of Pandora the poet
shows how evil and the need for work first arose, and goes on to describe the
Five Ages of the World, tracing the gradual increase in evil, and emphasizing
the present miserable condition of the world, a condition in which struggle is
inevitable. Next, after the Fable of the Hawk and Nightingale, which serves as
a condemnation of violence and injustice, the poet passes on to contrast the
blessing which Righteousness brings to a nation, and the punishment which
Heaven sends down upon the violent, and the section concludes with a series of
precepts on industry and prudent conduct generally. (b) The second
section shows how a man may escape want and misery by industry and care both in
agriculture and in trading by sea. Neither subject, it should be carefully
noted, is treated in any way comprehensively. (c) The third part is
occupied with miscellaneous precepts relating mostly to actions of domestic and
everyday life and conduct which have little or no connection with one another.
(d) The final section is taken up with a series of notices on the days
of the month which are favourable or unfavourable for agricultural and other
operations.

It is from the second and fourth sections that the poem takes its name. At
first sight such a work seems to be a miscellany of myths, technical advice,
moral precepts, and folklore maxims without any unifying principle; and critics
have readily taken the view that the whole is a canto of fragments or short
poems worked up by a redactor. Very probably Hesiod used much material of a far
older date, just as Shakespeare used the Gesta Romanorum, old
chronicles, and old plays; but close inspection will show that the Works and
Days has a real unity and that the picturesque title is somewhat
misleading. The poem has properly no technical object at all, but is moral: its
real aim is to show men how best to live in a difficult world. So viewed the
four seemingly independent sections will be found to be linked together in a
real bond of unity. Such a connection between the first and second sections is
easily seen, but the links between these and the third and fourth are no less
real: to make life go tolerably smoothly it is most important to be just and to
know how to win a livelihood; but happiness also largely depends on prudence
and care both in social and home life as well, and not least on avoidance of
actions which offend supernatural powers and bring ill-luck. And finally, if
your industry is to be fruitful, you must know what days are suitable for
various kinds of work. This moral aim—as opposed to the currently
accepted technical aim of the poem—explains the otherwise puzzling
incompleteness of the instructions on farming and seafaring.

Of the Hesiodic poems similar in character to the Works and Days, only
the scantiest fragments survive. One at least of these, the Divination by
Birds, was, as we know from Proclus, attached to the end of the
Works until it was rejected by Apollonius Rhodius: doubtless it
continued the same theme of how to live, showing how man can avoid disasters by
attending to the omens to be drawn from birds. It is possible that the
Astronomy or Astrology (as Plutarch calls it) was in turn
appended to the Divination. It certainly gave some account of the
principal constellations, their dates of rising and setting, and the legends
connected with them, and probably showed how these influenced human affairs or
might be used as guides. The Precepts of Chiron was a didactic poem made
up of moral and practical precepts, resembling the gnomic sections of the
Works and Days, addressed by the Centaur Chiron to his pupil Achilles.
Even less is known of the poem called the Great Works: the title implies
that it was similar in subject to the second section of the Works and
Days, but longer. Possible references in Roman writers 1106 indicate that among the subjects
dealt with were the cultivation of the vine and olive and various herbs. The
inclusion of the judgment of Rhadamanthys (frag. 1): “If a man sow evil,
he shall reap evil,” indicates a gnomic element, and the note by Proclus
1107 on Works and Days 126
makes it likely that metals also were dealt with. It is therefore possible that
another lost poem, the Idaean Dactyls, which dealt with the discovery of
metals and their working, was appended to, or even was a part of the Great
Works, just as the Divination by Birds was appended to the Works
and Days.

II. The Genealogical Poems

The only complete poem of the genealogical group is the Theogony, which
traces from the beginning of things the descent and vicissitudes of the
families of the gods. Like the Works and Days this poem has no dramatic
plot; but its unifying principle is clear and simple. The gods are classified
chronologically: as soon as one generation is catalogued, the poet goes on to
detail the offspring of each member of that generation. Exceptions are only
made in special cases, as the Sons of Iapetus (ll. 507-616) whose place is
accounted for by their treatment by Zeus. The chief landmarks in the poem are
as follows: after the first 103 lines, which contain at least three distinct
preludes, three primeval beings are introduced, Chaos, Earth, and
Eros—here an indefinite reproductive influence. Of these three, Earth
produces Heaven to whom she bears the Titans, the Cyclopes and the
hundred-handed giants. The Titans, oppressed by their father, revolt at the
instigation of Earth, under the leadership of Cronos, and as a result Heaven
and Earth are separated, and Cronos reigns over the universe. Cronos knowing
that he is destined to be overcome by one of his children, swallows each one of
them as they are born, until Zeus, saved by Rhea, grows up and overcomes Cronos
in some struggle which is not described. Cronos is forced to vomit up the
children he had swallowed, and these with Zeus divide the universe between
them, like a human estate. Two events mark the early reign of Zeus, the war
with the Titans and the overthrow of Typhoeus, and as Zeus is still reigning
the poet can only go on to give a list of gods born to Zeus by various
goddesses. After this he formally bids farewell to the cosmic and Olympian
deities and enumerates the sons born of goddess to mortals. The poem closes
with an invocation of the Muses to sing of the “tribe of women”.

This conclusion served to link the Theogony to what must have been a
distinct poem, the Catalogues of Women. This work was divided into four
(Suidas says five) books, the last one (or two) of which was known as the
Eoiae and may have been again a distinct poem: the curious title will be
explained presently. The Catalogues proper were a series of genealogies
which traced the Hellenic race (or its more important peoples and families)
from a common ancestor. The reason why women are so prominent is obvious: since
most families and tribes claimed to be descended from a god, the only safe clue
to their origin was through a mortal woman beloved by that god; and it has also
been pointed out that mutterrecht still left its traces in northern
Greece in historical times.

The following analysis (after Marckscheffel) 1108 will show
the principle of its composition. From Prometheus and Pronoia sprang Deucalion
and Pyrrha, the only survivors of the deluge, who had a son Hellen (frag. 1),
the reputed ancestor of the whole Hellenic race. From the daughters of
Deucalion sprang Magnes and Macedon, ancestors of the Magnesians and
Macedonians, who are thus represented as cousins to the true Hellenic stock.
Hellen had three sons, Dorus, Xuthus, and Aeolus, parents of the Dorian, Ionic
and Aeolian races, and the offspring of these was then detailed. In one
instance a considerable and characteristic section can be traced from extant
fragments and notices: Salmoneus, son of Aeolus, had a daughter Tyro who bore
to Poseidon two sons, Pelias and Neleus; the latter of these, king of Pylos,
refused Heracles purification for the murder of Iphitus, whereupon Heracles
attacked and sacked Pylos, killing amongst the other sons of Neleus
Periclymenus, who had the power of changing himself into all manner of shapes.
From this slaughter Neleus alone escaped (frags. 13, and 10-12). This summary
shows the general principle of arrangement of the Catalogues: each line
seems to have been dealt with in turn, and the monotony was relieved as far as
possible by a brief relation of famous adventures connected with any of the
personages—as in the case of Atalanta and Hippomenes (frag. 14).
Similarly the story of the Argonauts appears from the fragments (37-42) to have
been told in some detail.

This tendency to introduce romantic episodes led to an important development.
Several poems are ascribed to Hesiod, such as the Epithalamium of Peleus and
Thetis, the Descent of Theseus into Hades, or the Circuit of the
Earth (which must have been connected with the story of Phineus and the
Harpies, and so with the Argonaut-legend), which yet seem to have belonged to
the Catalogues. It is highly probable that these poems were
interpolations into the Catalogues expanded by later poets from more
summary notices in the genuine Hesiodic work and subsequently detached from
their contexts and treated as independent. This is definitely known to be true
of the Shield of Heracles, the first 53 lines of which belong to the
fourth book of the Catalogues, and almost certainly applies to other
episodes, such as the Suitors of Helen 1109, the
Daughters of Leucippus, and the Marriage of Ceyx, which last
Plutarch mentions as “interpolated in the works of Hesiod.”

To the Catalogues, as we have said, was appended another work, the
Eoiae. The title seems to have arisen in the following way 1110: the Catalogues probably
ended (ep. Theogony 963 ff.) with some such passage as this: “But
now, ye Muses, sing of the tribes of women with whom the Sons of Heaven were
joined in love, women pre-eminent above their fellows in beauty, such as was
Niobe (?).” Each succeeding heroine was then introduced by the formula
“Or such as was…” (cp. frags. 88, 92, etc.). A large fragment of
the Eoiae is extant at the beginning of the Shield of Heracles,
which may be mentioned here. The “supplement” (ll. 57-480) is
nominally Heracles and Cycnus, but the greater part is taken up with an
inferior description of the shield of Heracles, in imitation of the Homeric
shield of Achilles (Iliad xviii. 478 ff.). Nothing shows more clearly
the collapse of the principles of the Hesiodic school than this ultimate
servile dependence upon Homeric models.

At the close of the Shield Heracles goes on to Trachis to the house of
Ceyx, and this warning suggests that the Marriage of Ceyx may have come
immediately after the ‘Or such as was’ of Alcmena in the
Eoiae: possibly Halcyone, the wife of Ceyx, was one of the heroines sung
in the poem, and the original section was “developed” into the
Marriage, although what form the poem took is unknown.

Next to the Eoiae and the poems which seemed to have been developed from
it, it is natural to place the Great Eoiae. This, again, as we know from
fragments, was a list of heroines who bare children to the gods: from the title
we must suppose it to have been much longer that the simple Eoiae, but
its extent is unknown. Lehmann, remarking that the heroines are all Boeotian
and Thessalian (while the heroines of the Catalogues belong to all parts
of the Greek world), believes the author to have been either a Boeotian or
Thessalian.

Two other poems are ascribed to Hesiod. Of these the Aegimius (also
ascribed by Athenaeus to Cercops of Miletus), is thought by Valckenaer to deal
with the war of Aegimus against the Lapithae and the aid furnished to him by
Heracles, and with the history of Aegimius and his sons. Otto Muller suggests
that the introduction of Thetis and of Phrixus (frags. 1-2) is to be connected
with notices of the allies of the Lapithae from Phthiotis and Iolchus, and that
the story of Io was incidental to a narrative of Heracles’ expedition
against Euboea. The remaining poem, the Melampodia, was a work in three
books, whose plan it is impossible to recover. Its subject, however, seems to
have been the histories of famous seers like Mopsus, Calchas, and Teiresias,
and it probably took its name from Melampus, the most famous of them all.

Date of the Hesiodic Poems

There is no doubt that the Works and Days is the oldest, as it is the
most original, of the Hesiodic poems. It seems to be distinctly earlier than
the Theogony, which refers to it, apparently, as a poem already
renowned. Two considerations help us to fix a relative date for the
Works. (1) In diction, dialect and style it is obviously dependent upon
Homer, and is therefore considerably later than the Iliad and
Odyssey: moreover, as we have seen, it is in revolt against the romantic
school, already grown decadent, and while the digamma is still living, it is
obviously growing weak, and is by no means uniformly effective.

(2) On the other hand while tradition steadily puts the Cyclic poets at various
dates from 776 B.C. downwards, it is equally consistent in regarding Homer and
Hesiod as “prehistoric”. Herodotus indeed puts both poets 400 years
before his own time; that is, at about 830-820 B.C., and the evidence stated
above points to the middle of the ninth century as the probable date for the
Works and Days. The Theogony might be tentatively placed a
century later; and the Catalogues and Eoiae are again later, but
not greatly later, than the Theogony: the Shield of Heracles may
be ascribed to the later half of the seventh century, but there is not evidence
enough to show whether the other “developed” poems are to be
regarded as of a date so low as this.

Literary Value of Homer

Quintillian’s 1111 judgment on Hesiod that ‘he
rarely rises to great heights… and to him is given the palm in the
middle-class of speech’ is just, but is liable to give a wrong
impression. Hesiod has nothing that remotely approaches such scenes as that
between Priam and Achilles, or the pathos of Andromache’s preparations
for Hector’s return, even as he was falling before the walls of Troy; but
in matters that come within the range of ordinary experience, he rarely fails
to rise to the appropriate level. Take, for instance, the description of the
Iron Age (Works and Days, 182 ff.) with its catalogue of wrongdoings and
violence ever increasing until Aidos and Nemesis are forced to leave mankind
who thenceforward shall have ‘no remedy against evil’. Such
occasions, however, rarely occur and are perhaps not characteristic of
Hesiod’s genius: if we would see Hesiod at his best, in his most natural
vein, we must turn to such a passage as that which he himself—according
to the compiler of the Contest of Hesiod and Homer—selected as
best in all his work, ‘When the Pleiades, Atlas’ daughters, begin
to rise…’ (Works and Days, 383 ff.). The value of such a passage
cannot be analysed: it can only be said that given such a subject, this alone
is the right method of treatment.

Hesiod’s diction is in the main Homeric, but one of his charms is the use
of quaint allusive phrases derived, perhaps, from a pre-Hesiodic peasant
poetry: thus the season when Boreas blows is the time when ‘the Boneless
One gnaws his foot by his fireless hearth in his cheerless house’; to cut
one’s nails is ‘to sever the withered from the quick upon that
which has five branches’; similarly the burglar is the
‘day-sleeper’, and the serpent is the ‘hairless one’.
Very similar is his reference to seasons through what happens or is done in
that season: ‘when the House-carrier, fleeing the Pleiades, climbs up the
plants from the earth’, is the season for harvesting; or ‘when the
artichoke flowers and the clicking grass-hopper, seated in a tree, pours down
his shrill song’, is the time for rest.

Hesiod’s charm lies in his child-like and sincere naivete, in his
unaffected interest in and picturesque view of nature and all that happens in
nature. These qualities, it is true, are those pre-eminently of the Works
and Days: the literary values of the Theogony are of a more
technical character, skill in ordering and disposing long lists of names, sure
judgment in seasoning a monotonous subject with marvellous incidents or
episodes, and no mean imagination in depicting the awful, as is shown in the
description of Tartarus (ll. 736-745). Yet it remains true that Hesiod’s
distinctive title to a high place in Greek literature lies in the very fact of
his freedom from classic form, and his grave, and yet child-like, outlook upon
his world.

The Ionic School

The Ionic School of Epic poetry was, as we have seen, dominated by the Homeric
tradition, and while the style and method of treatment are Homeric, it is
natural that the Ionic poets refrained from cultivating the ground tilled by
Homer, and chose for treatment legends which lay beyond the range of the
Iliad and Odyssey. Equally natural it is that they should have
particularly selected various phases of the tale of Troy which preceded or
followed the action of the Iliad or Odyssey. In this way, without
any preconceived intention, a body of epic poetry was built up by various
writers which covered the whole Trojan story. But the entire range of heroic
legend was open to these poets, and other clusters of epics grew up dealing
particularly with the famous story of Thebes, while others dealt with the
beginnings of the world and the wars of heaven. In the end there existed a kind
of epic history of the world, as known to the Greeks, down to the death of
Odysseus, when the heroic age ended. In the Alexandrian Age these poems were
arranged in chronological order, apparently by Zenodotus of Ephesus, at the
beginning of the 3rd century B.C. At a later time the term Cycle,
“round” or “course”, was given to this collection.

Of all this mass of epic poetry only the scantiest fragments survive; but
happily Photius has preserved to us an abridgment of the synopsis made of each
poem of the “Trojan Cycle” by Proclus, i.e. Eutychius
Proclus of Sicca.

The pre-Trojan poems of the Cycle may be noticed first. The Titanomachy,
ascribed both to Eumelus of Corinth and to Arctinus of Miletus, began with a
kind of Theogony which told of the union of Heaven and Earth and of their
offspring the Cyclopes and the Hundred-handed Giants. How the poem proceeded we
have no means of knowing, but we may suppose that in character it was not
unlike the short account of the Titan War found in the Hesiodic Theogony
(617 ff.).

What links bound the Titanomachy to the Theben Cycle is not clear. This
latter group was formed of three poems, the Story of Oedipus, the
Thebais, and the Epigoni. Of the Oedipodea practically
nothing is known, though on the assurance of Athenaeus (vii. 277 E) that
Sophocles followed the Epic Cycle closely in the plots of his plays, we may
suppose that in outline the story corresponded closely to the history of
Oedipus as it is found in the Oedipus Tyrannus. The Thebais seems
to have begun with the origin of the fatal quarrel between Eteocles and
Polyneices in the curse called down upon them by their father in his misery.
The story was thence carried down to the end of the expedition under
Polyneices, Adrastus and Amphiarus against Thebes. The Epigoni (ascribed
to Antimachus of Teos) recounted the expedition of the “After-Born”
against Thebes, and the sack of the city.

The Trojan Cycle

Six epics with the Iliad and the Odyssey made up the Trojan
Cycle—The Cyprian Lays, the Iliad, the Aethiopis,
the Little Iliad, the Sack of Troy, the Returns, the
Odyssey, and the Telegony.

It has been assumed in the foregoing pages that the poems of the Trojan Cycle
are later than the Homeric poems; but, as the opposite view has been held, the
reasons for this assumption must now be given. (1) Tradition puts Homer and the
Homeric poems proper back in the ages before chronological history began, and
at the same time assigns the purely Cyclic poems to definite authors who are
dated from the first Olympiad (776 B.C.) downwards. This tradition cannot be
purely arbitrary. (2) The Cyclic poets (as we can see from the abstract of
Proclus) were careful not to trespass upon ground already occupied by Homer.
Thus, when we find that in the Returns all the prominent Greek heroes
except Odysseus are accounted for, we are forced to believe that the author of
this poem knew the Odyssey and judged it unnecessary to deal in full
with that hero’s adventures. 1112 In a
word, the Cyclic poems are “written round” the Iliad and the
Odyssey. (3) The general structure of these epics is clearly imitative.
As M.M. Croiset remark, the abusive Thersites in the Aethiopis is
clearly copied from the Thersites of the Iliad; in the same poem
Antilochus, slain by Memnon and avenged by Achilles, is obviously modelled on
Patroclus. (4) The geographical knowledge of a poem like the Returns is
far wider and more precise than that of the Odyssey. (5) Moreover, in
the Cyclic poems epic is clearly degenerating morally—if the expression
may be used. The chief greatness of the Iliad is in the character of the
heroes Achilles and Hector rather than in the actual events which take place:
in the Cyclic writers facts rather than character are the objects of interest,
and events are so packed together as to leave no space for any exhibition of
the play of moral forces. All these reasons justify the view that the poems
with which we now have to deal were later than the Iliad and
Odyssey, and if we must recognize the possibility of some
conventionality in the received dating, we may feel confident that it is at
least approximately just.

The earliest of the post-Homeric epics of Troy are apparently the
Aethiopis and the Sack of Ilium, both ascribed to Arctinus of
Miletus who is said to have flourished in the first Olympiad (776 B.C.). He set
himself to finish the tale of Troy, which, so far as events were concerned, had
been left half-told by Homer, by tracing the course of events after the close
of the Iliad. The Aethiopis thus included the coming of the
Amazon Penthesilea to help the Trojans after the fall of Hector and her death,
the similar arrival and fall of the Aethiopian Memnon, the death of Achilles
under the arrow of Paris, and the dispute between Odysseus and Aias for the
arms of Achilles. The Sack of Ilium 1113 as
analysed by Proclus was very similar to Vergil’s version in Aeneid
ii, comprising the episodes of the wooden horse, of Laocoon, of Sinon, the
return of the Achaeans from Tenedos, the actual Sack of Troy, the division of
spoils and the burning of the city.

Lesches or Lescheos (as Pausanias calls him) of Pyrrha or Mitylene is dated at
about 660 B.C. In his Little Iliad he undertook to elaborate the
Sack as related by Arctinus. His work included the adjudgment of the
arms of Achilles to Odysseus, the madness of Aias, the bringing of Philoctetes
from Lemnos and his cure, the coming to the war of Neoptolemus who slays
Eurypylus, son of Telephus, the making of the wooden horse, the spying of
Odysseus and his theft, along with Diomedes, of the Palladium: the analysis
concludes with the admission of the wooden horse into Troy by the Trojans. It
is known, however (Aristotle, Poetics, xxiii; Pausanias, x, 25-27), that
the Little Iliad also contained a description of the Sack of
Troy. It is probable that this and other superfluous incidents disappeared
after the Alexandrian arrangement of the poems in the Cycle, either as the
result of some later recension, or merely through disuse. Or Proclus may have
thought it unnecessary to give the accounts by Lesches and Arctinus of the same
incident.

The Cyprian Lays, ascribed to Stasinus of Cyprus 1114 (but also to Hegesinus of
Salamis) was designed to do for the events preceding the action of the
Iliad what Arctinus had done for the later phases of the Trojan War. The
Cypria begins with the first causes of the war, the purpose of Zeus to
relieve the overburdened earth, the apple of discord, the rape of Helen. Then
follow the incidents connected with the gathering of the Achaeans and their
ultimate landing in Troy; and the story of the war is detailed up to the
quarrel between Achilles and Agamemnon with which the Iliad begins.

These four poems rounded off the story of the Iliad, and it only
remained to connect this enlarged version with the Odyssey. This was
done by means of the Returns, a poem in five books ascribed to Agias or
Hegias of Troezen, which begins where the Sack of Troy ends. It told of
the dispute between Agamemnon and Menelaus, the departure from Troy of
Menelaus, the fortunes of the lesser heroes, the return and tragic death of
Agamemnon, and the vengeance of Orestes on Aegisthus. The story ends with the
return home of Menelaus, which brings the general narrative up to the beginning
of the Odyssey.

But the Odyssey itself left much untold: what, for example, happened in
Ithaca after the slaying of the suitors, and what was the ultimate fate of
Odysseus? The answer to these questions was supplied by the Telegony, a
poem in two books by Eugammon of Cyrene (fl. 568 B.C.). It told of the
adventures of Odysseus in Thesprotis after the killing of the Suitors, of his
return to Ithaca, and his death at the hands of Telegonus, his son by Circe.
The epic ended by disposing of the surviving personages in a double marriage,
Telemachus wedding Circe, and Telegonus Penelope.

The end of the Cycle marks also the end of the Heroic Age.

The Homeric Hymns

The collection of thirty-three Hymns, ascribed to Homer, is the last
considerable work of the Epic School, and seems, on the whole, to be later than
the Cyclic poems. It cannot be definitely assigned either to the Ionian or
Continental schools, for while the romantic element is very strong, there is a
distinct genealogical interest; and in matters of diction and style the
influences of both Hesiod and Homer are well-marked. The date of the formation
of the collection as such is unknown. Diodorus Siculus (temp. Augustus)
is the first to mention such a body of poetry, and it is likely enough that
this is, at least substantially, the one which has come down to us. Thucydides
quotes the Delian Hymn to Apollo, and it is possible that the Homeric
corpus of his day also contained other of the more important hymns. Conceivably
the collection was arranged in the Alexandrine period.

Thucydides, in quoting the Hymn to Apollo, calls it PROOIMION, which
ordinarily means a “prelude” chanted by a rhapsode before
recitation of a lay from Homer, and such hymns as Nos. vi, xxxi, xxxii, are
clearly preludes in the strict sense; in No. xxxi, for example, after
celebrating Helios, the poet declares he will next sing of the “race of
mortal men, the demi-gods”. But it may fairly be doubted whether such
Hymns as those to Demeter (ii), Apollo (iii), Hermes (iv),
Aphrodite (v), can have been real preludes, in spite of the closing
formula “and now I will pass on to another hymn”. The view taken by
Allen and Sikes, amongst other scholars, is doubtless right, that these longer
hymns are only technically preludes and show to what disproportionate lengths a
simple literacy form can be developed.

The Hymns to Pan (xix), to Dionysus (xxvi), to Hestia and
Hermes (xxix), seem to have been designed for use at definite religious
festivals, apart from recitations. With the exception perhaps of the Hymn to
Ares (viii), no item in the collection can be regarded as either devotional
or liturgical.

The Hymn is doubtless a very ancient form; but if no example of extreme
antiquity survive this must be put down to the fact that until the age of
literary consciousness, such things are not preserved.

First, apparently, in the collection stood the Hymn to Dionysus, of
which only two fragments now survive. While it appears to have been a hymn of
the longer type 1115, we have no evidence to show
either its scope or date.

The Hymn to Demeter, extant only in the MS. discovered by Matthiae at
Moscow, describes the seizure of Persephone by Hades, the grief of Demeter, her
stay at Eleusis, and her vengeance on gods and men by causing famine. In the
end Zeus is forced to bring Persephone back from the lower world; but the
goddess, by the contriving of Hades, still remains partly a deity of the lower
world. In memory of her sorrows Demeter establishes the Eleusinian mysteries
(which, however, were purely agrarian in origin).

This hymn, as a literary work, is one of the finest in the collection. It is
surely Attic or Eleusinian in origin. Can we in any way fix its date? Firstly,
it is certainly not later than the beginning of the sixth century, for it makes
no mention of Iacchus, and the Dionysiac element was introduced at Eleusis at
about that period. Further, the insignificance of Triptolemus and Eumolpus
point to considerable antiquity, and the digamma is still active. All these
considerations point to the seventh century as the probable date of the hymn.

The Hymn to Apollo consists of two parts, which beyond any doubt were
originally distinct, a Delian hymn and a Pythian hymn. The Delian hymn
describes how Leto, in travail with Apollo, sought out a place in which to bear
her son, and how Apollo, born in Delos, at once claimed for himself the lyre,
the bow, and prophecy. This part of the existing hymn ends with an encomium of
the Delian festival of Apollo and of the Delian choirs. The second part
celebrates the founding of Pytho (Delphi) as the oracular seat of Apollo. After
various wanderings the god comes to Telphus, near Haliartus, but is dissuaded
by the nymph of the place from settling there and urged to go on to Pytho
where, after slaying the she-dragon who nursed Typhaon, he builds his temple.
After the punishment of Telphusa for her deceit in giving him no warning of the
dragoness at Pytho, Apollo, in the form of a dolphin, brings certain Cretan
shipmen to Delphi to be his priests; and the hymn ends with a charge to these
men to behave orderly and righteously.

The Delian part is exclusively Ionian and insular both in style and sympathy;
Delos and no other is Apollo’s chosen seat: but the second part is as
definitely continental; Delos is ignored and Delphi alone is the important
centre of Apollo’s worship. From this it is clear that the two parts need
not be of one date—The first, indeed, is ascribed (Scholiast on Pindar
Nem. ii, 2) to Cynaethus of Chios (fl. 504 B.C.), a date which is
obviously far too low; general considerations point rather to the eighth
century. The second part is not later than 600 B.C.; for (1) the chariot-races
at Pytho, which commenced in 586 B.C., are unknown to the writer of the hymn,
(2) the temple built by Trophonius and Agamedes for Apollo (ll. 294-299) seems
to have been still standing when the hymn was written, and this temple was
burned in 548. We may at least be sure that the first part is a Chian work, and
that the second was composed by a continental poet familiar with Delphi.

The Hymn to Hermes differs from others in its burlesque, quasi-comic
character, and it is also the best-known of the Hymns to English readers in
consequence of Shelley’s translation.

After a brief narrative of the birth of Hermes, the author goes on to show how
he won a place among the gods. First the new-born child found a tortoise and
from its shell contrived the lyre; next, with much cunning circumstance, he
stole Apollo’s cattle and, when charged with the theft by Apollo, forced
that god to appear in undignified guise before the tribunal of Zeus. Zeus seeks
to reconcile the pair, and Hermes by the gift of the lyre wins Apollo’s
friendship and purchases various prerogatives, a share in divination, the
lordship of herds and animals, and the office of messenger from the gods to
Hades.

The Hymn is hard to date. Hermes’ lyre has seven strings and the
invention of the seven-stringed lyre is ascribed to Terpander (flor. 676
B.C.). The hymn must therefore be later than that date, though Terpander,
according to Weir Smyth 1116, may have only modified the scale
of the lyre; yet while the burlesque character precludes an early date, this
feature is far removed, as Allen and Sikes remark, from the silliness of the
Battle of the Frogs and Mice, so that a date in the earlier part of the
sixth century is most probable.

The Hymn to Aphrodite is not the least remarkable, from a literary point
of view, of the whole collection, exhibiting as it does in a masterly manner a
divine being as the unwilling victim of an irresistible force. It tells how all
creatures, and even the gods themselves, are subject to the will of Aphrodite,
saving only Artemis, Athena, and Hestia; how Zeus to humble her pride of power
caused her to love a mortal, Anchises; and how the goddess visited the hero
upon Mt. Ida. A comparison of this work with the Lay of Demodocus
(Odyssey viii, 266 ff.), which is superficially similar, will show how
far superior is the former in which the goddess is but a victim to forces
stronger than herself. The lines (247-255) in which Aphrodite tells of her
humiliation and grief are specially noteworthy.

There are only general indications of date. The influence of Hesiod is clear,
and the hymn has almost certainly been used by the author of the Hymn to
Demeter, so that the date must lie between these two periods, and the
seventh century seems to be the latest date possible.

The Hymn to Dionysus relates how the god was seized by pirates and how
with many manifestations of power he avenged himself on them by turning them
into dolphins. The date is widely disputed, for while Ludwich believes it to be
a work of the fourth or third century, Allen and Sikes consider a sixth or
seventh century date to be possible. The story is figured in a different form
on the reliefs from the choragic monument of Lysicrates, now in the British
Museum 1117.

Very different in character is the Hymn to Ares, which is Orphic in
character. The writer, after lauding the god by detailing his attributes, prays
to be delivered from feebleness and weakness of soul, as also from impulses to
wanton and brutal violence.

The only other considerable hymn is that to Pan, which describes how he
roams hunting among the mountains and thickets and streams, how he makes music
at dusk while returning from the chase, and how he joins in dancing with the
nymphs who sing the story of his birth. This, beyond most works of Greek
literature, is remarkable for its fresh and spontaneous love of wild natural
scenes.

The remaining hymns are mostly of the briefest compass, merely hailing the god
to be celebrated and mentioning his chief attributes. The Hymns to
Hermes (xviii), to the Dioscuri (xvii), and to Demeter
(xiii) are mere abstracts of the longer hymns iv, xxxiii, and ii.

The Epigrams of Homer

The Epigrams of Homer are derived from the pseudo-Herodotean Life of
Homer, but many of them occur in other documents such as the Contest of
Homer and Hesiod, or are quoted by various ancient authors. These poetic
fragments clearly antedate the “Life” itself, which seems to have
been so written round them as to supply appropriate occasions for their
composition. Epigram iii on Midas of Larissa was otherwise attributed to
Cleobulus of Lindus, one of the Seven Sages; the address to Glaucus (xi) is
purely Hesiodic; xiii, according to MM. Croiset, is a fragment from a gnomic
poem. Epigram xiv is a curious poem attributed on no very obvious grounds to
Hesiod by Julius Pollox. In it the poet invokes Athena to protect certain
potters and their craft, if they will, according to promise, give him a reward
for his song; if they prove false, malignant gnomes are invoked to wreck the
kiln and hurt the potters.

The Burlesque Poems

To Homer were popularly ascribed certain burlesque poems in which Aristotle
(Poetics iv) saw the germ of comedy. Most interesting of these, were it
extant, would be the Margites. The hero of the epic is at once sciolist
and simpleton, “knowing many things, but knowing them all badly”.
It is unfortunately impossible to trace the plan of the poem, which presumably
detailed the adventures of this unheroic character: the metre used was a
curious mixture of hexametric and iambic lines. The date of such a work cannot
be high: Croiset thinks it may belong to the period of Archilochus (c. 650
B.C.), but it may well be somewhat later.

Another poem, of which we know even less, is the Cercopes. These
Cercopes (‘Monkey-Men’) were a pair of malignant dwarfs who went
about the world mischief-making. Their punishment by Heracles is represented on
one of the earlier metopes from Selinus. It would be idle to speculate as to
the date of this work.

Finally there is the Battle of the Frogs and Mice. Here is told the
story of the quarrel which arose between the two tribes, and how they fought,
until Zeus sent crabs to break up the battle. It is a parody of the warlike
epic, but has little in it that is really comic or of literary merit, except
perhaps the list of quaint arms assumed by the warriors. The text of the poem
is in a chaotic condition, and there are many interpolations, some of Byzantine
date.

Though popularly ascribed to Homer, its real author is said by Suidas to have
been Pigres, a Carian, brother of Artemisia, ‘wife of Mausolus’,
who distinguished herself at the battle of Salamis.

Suidas is confusing the two Artemisias, but he may be right in attributing the
poem to about 480 B.C.

The Contest of Homer and Hesiod

This curious work dates in its present form from the lifetime or shortly after
the death of Hadrian, but seems to be based in part on an earlier version by
the sophist Alcidamas (c. 400 B.C.). Plutarch (Conviv. Sept. Sap., 40)
uses an earlier (or at least a shorter) version than that which we possess 1118. The extant Contest,
however, has clearly combined with the original document much other
ill-digested matter on the life and descent of Homer, probably drawing on the
same general sources as does the Herodotean Life of Homer. Its scope is
as follows: (1) the descent (as variously reported) and relative dates of Homer
and Hesiod; (2) their poetical contest at Chalcis; (3) the death of Hesiod; (4)
the wanderings and fortunes of Homer, with brief notices of the circumstances
under which his reputed works were composed, down to the time of his death.

The whole tract is, of course, mere romance; its only values are (1) the
insight it give into ancient speculations about Homer; (2) a certain amount of
definite information about the Cyclic poems; and (3) the epic fragments
included in the stichomythia of the Contest proper, many of
which—did we possess the clue—would have to be referred to poems of
the Epic Cycle.

BIBLIOGRAPHY

HESIOD.—The classification and numerations of MSS. here followed is that
of Rzach (1913). It is only necessary to add that on the whole the recovery of
Hesiodic papyri goes to confirm the authority of the mediaeval MSS. At the same
time these fragments have produced much that is interesting and valuable, such
as the new lines, Works and Days 169 a-d, and the improved readings
ib. 278, Theogony 91, 93. Our chief gains from papyri are the
numerous and excellent fragments of the Catalogues which have been recovered.

Works and Days:—

S    Oxyrhynchus Papyri 1090.

A    Vienna, Rainer Papyri L.P. 21-9 (4th cent.).

B    Geneva, Naville Papyri Pap. 94 (6th cent.).

C    Paris, Bibl. Nat. 2771 (11th cent.).

D    Florence, Laur. xxxi 39 (12th cent.).

E    Messina, Univ. Lib. Preexistens 11 (12th-13th cent.).

F    Rome, Vatican 38 (14th cent.).

G    Venice, Marc. ix 6 (14th cent.).

H    Florence, Laur. xxxi 37 (14th cent.).

I    Florence, Laur. xxxii 16 (13th cent.).

K    Florence, Laur. xxxii 2 (14th cent.).

L    Milan, Ambros. G 32 sup. (14th cent.).

M    Florence, Bibl. Riccardiana 71 (15th cent.).

N    Milan, Ambros. J 15 sup. (15th cent.).

O    Paris, Bibl. Nat. 2773 (14th cent.).

P    Cambridge, Trinity College (Gale MS.), O.9.27 (13th-14th cent.).

Q    Rome, Vatican 1332 (14th cent.).

These MSS. are divided by Rzach into the following families, issuing from a
common original:—

Ωa = C

Ωb = F, G, H

Ψa = D

Ψb = I ,K, L, M

Φa = E

Φb = N, O, P, Q

Theogony:—

N    Manchester, Rylands GK. Papyri No. 54 (1st cent. B.C.—1st cent. A.D.).

O    Oxyrhynchus Papyri 873 (3rd cent.).

A    Paris, Bibl. Nat. Suppl. Graec. (papyrus) 1099 (4th-5th cent.).

B    London, British Museam clix (4th cent.).

R    Vienna, Rainer Papyri L.P. 21-9 (4th cent.).

C    Paris, Bibl. Nat. Suppl. Graec. 663 (12th cent.).

D    Florence, Laur. xxxii 16 (13th cent.).

E    Florence, Laur., Conv. suppr. 158 (14th cent.).

F    Paris, Bibl. Nat. 2833 (15th cent.).

G    Rome, Vatican 915 (14th cent.).

H    Paris, Bibl. Nat. 2772 (14th cent.).

I    Florence, Laur. xxxi 32 (15th cent.).

K    Venice, Marc. ix 6 (15th cent.).

L    Paris, Bibl. Nat. 2708 (15th cent.).

These MSS. are divided into two families:

Ωa = C,D

Ωb = E, F

Ωc = G, H, I

Ψ = K, L

Shield of Heracles:—

P    Oxyrhynchus Papyri 689 (2nd cent.).

A    Vienna, Rainer Papyri L.P. 21-29 (4th cent.).

Q    Berlin Papyri, 9774 (1st cent.).

B    Paris, Bibl. Nat., Suppl. Graec. 663 (12th cent.).

C    Paris, Bibl. Nat., Suppl. Graec. 663 (12th cent.).

D    Milan, Ambros. C 222 (13th cent.).

E    Florence, Laur. xxxii 16 (13th cent.).

F    Paris, Bibl. Nat. 2773 (14th cent.).

G    Paris, Bibl. Nat. 2772 (14th cent.).

H    Florence, Laur. xxxi 32 (15th cent.).

I    London, British Museam Harleianus (14th cent.).

K    Rome, Bibl. Casanat. 356 (14th cent.)

L    Florence, Laur. Conv. suppr. 158 (14th cent.).

M    Paris, Bibl. Nat. 2833 (15th cent.).

These MSS. belong to two families:

Ωa = B, C, D, F

Ωb = G, H, I

Ψa = E

Ψb = K, L, M

To these must be added two MSS. of mixed family:

N    Venice, Marc. ix 6 (14th cent.).

O    Paris, Bibl. Nat. 2708 (15th cent.).

Editions of Hesiod:—

Demetrius Chalcondyles, Milan (?) 1493 (?) (editio princeps, containing,
however, only the Works and Days).

Aldus Manutius
(Aldine edition), Venice, 1495 (complete works).

Juntine Editions, 1515 and 1540.

Trincavelli, Venice, 1537 (with scholia).

Of modern editions, the following may be noticed:—

Gaisford, Oxford, 1814-1820; Leipzig, 1823 (with scholia: in Poett. Graec. Minn
II).

Goettling, Gotha, 1831 (3rd edition. Leipzig, 1878).

Didot Edition, Paris, 1840.

Schömann, 1869.

Koechly and Kinkel, Leipzig, 1870.

Flach, Leipzig, 1874-8.

Rzach, Leipzig, 1902 (larger edition), 1913 (smaller edition).

On the Hesiodic poems generally the ordinary Histories of Greek Literature may
be consulted, but especially the Hist. de la Littérature Grecque I pp.
459 ff. of MM. Croiset. The summary account in Prof. Murray’s Anc. Gk.
Lit. is written with a strong sceptical bias. Very valuable is the appendix
to Mair’s translation (Oxford, 1908) on The Farmer’s Year in
Hesiod. Recent work on the Hesiodic poems is reviewed in full by Rzach in
Bursian’s Jahresberichte vols. 100 (1899) and 152 (1911).

For the Fragments of Hesiodic poems the work of Markscheffel, Hesiodi
Fragmenta (Leipzig, 1840), is most valuable: important also is
Kinkel’s Epicorum Graecorum Fragmenta I (Leipzig, 1877) and the
editions of Rzach noticed above. For recently discovered papyrus fragments see
Wilamowitz, Neue Bruchstücke d. Hesiod Katalog (Sitzungsb. der k.
preuss. Akad. fur Wissenschaft, 1900, pp. 839-851). A list of papyri belonging
to lost Hesiodic works may here be added: all are the Catalogues.

1) Berlin Papyri 7497 1201 (2nd cent.).—Frag. 7.

2) Oxyrhynchus Papyri 421 (2nd cent.).—Frag. 7.

3) Petrie Papyri iii 3.—Frag. 14.

4) Papiri greci e latine, No. 130 (2nd-3rd cent.).—Frag.
14.

5) Strassburg Papyri, 55 (2nd cent.).—Frag. 58.

6) Berlin Papyri 9739 (2nd cent.).—Frag. 58.

7) Berlin Papyri 10560 (3rd cent.).—Frag. 58.

8) Berlin Papyri 9777 (4th cent.).—Frag. 98.

9) Papiri greci e latine, No. 131 (2nd-3rd cent.).—Frag.
99.

10) Oxyrhynchus Papyri 1358-9.

The Homeric Hymns:—The text of the Homeric hymns is distinctly bad
in condition, a fact which may be attributed to the general neglect under which
they seem to have laboured at all periods previously to the Revival of
Learning. Very many defects have been corrected by the various editions of the
Hymns, but a considerable number still defy all efforts; and especially an
abnormal number of undoubted lacuna disfigure the text. Unfortunately no
papyrus fragment of the Hymns has yet emerged, though one such fragment
(Berl. Klassikertexte v.1. pp. 7 ff.) contains a paraphrase of a poem
very closely parallel to the Hymn to Demeter.

The mediaeval MSS. 1202 are thus enumerated by Dr. T.W.
Allen:—

A    Paris, Bibl. Nat. 2763.

At   Athos, Vatopedi 587.

B    Paris, Bibl. Nat. 2765.

C    Paris, Bibl. Nat. 2833.

Γ   Brussels, Bibl. Royale 11377-11380 (16th cent.).

D    Milan, Amrbos. B 98 sup.

E    Modena, Estense iii E 11.

G    Rome, Vatican, Regina 91 (16th cent.).

H    London, British Mus. Harley 1752.

J    Modena, Estense, ii B 14.

K    Florence, Laur. 31, 32.

L    Florence, Laur. 32, 45.

L2   Florence, Laur. 70, 35.

L3   Florence, Laur. 32, 4.

M    Leyden (the Moscow MS.) 33 H (14th cent.).

Mon. Munich, Royal Lib. 333 c.

N    Leyden, 74 c.

O    Milan, Ambros. C 10 inf.

P    Rome, Vatican Pal. graec. 179.

Π    Paris, Bibl. Nat. Suppl. graec. 1095.

Q    Milan, Ambros. S 31 sup.

R1   Florence, Bibl. Riccard. 53 K ii 13.

R2   Florence, Bibl. Riccard. 52 K ii 14.

S    Rome, Vatican, Vaticani graec. 1880.

T    Madrid, Public Library 24.

V    Venice, Marc. 456.

The same scholar has traced all the MSS. back to a common parent from which
three main families are derived (M had a separate descent and is not included
in any family):—

x¹ = E, T

x² = L, Π,(and more remotely) At, D, S, H, J, K.

y = E, L, Π, T (marginal readings).

p = A, B, C, Γ, G, L², L³, N, O, P, Q,
R₁, R₂, V, Mon.

Editions of the Homeric Hymns, &c.

Demetrius Chalcondyles, Florence, 1488 (with the Epigrams and the
Battle of the Frogs and Mice in the ed. pr. of Homer).

Aldine Edition, Venice, 1504.

Juntine Edition, 1537.

Stephanus, Paris, 1566 and 1588.

More modern editions or critical works of value are:

Martin (Variarum Lectionum libb. iv), Paris, 1605.

Barnes, Cambridge, 1711.

Ruhnken, Leyden, 1782 (Epist. Crit. and Hymn to Demeter).

Ilgen, Halle, 1796 (with Epigrams and the Battle of the Frogs and
Mice).

Matthiae, Leipzig, 1806 (with the Battle of the Frogs and Mice).

Hermann, Berling, 1806 (with Epigrams).

Franke, Leipzig, 1828 (with Epigrams and the Battle of the
Frogs and Mice).

Dindorff (Didot edition), Paris, 1837.

Baumeister (Battle of the Frogs and Mice), Göttingen, 1852.

Baumeister (Hymns), Leipzig, 1860.

Gemoll, Leipzig, 1886.

Goodwin, Oxford, 1893.

Ludwich (Battle of the Frogs and Mice), 1896.

Allen and Sikes, London, 1904.

Allen (Homeri Opera v), Oxford, 1912.

Of these editions that of Messrs Allen and Sikes is by far the best: not only
is the text purged of the load of conjectures for which the frequent
obscurities of the Hymns offer a special opening, but the Introduction and the
Notes throughout are of the highest value. For a full discussion of the MSS.
and textual problems, reference must be made to this edition, as also to Dr.
T.W. Allen’s series of articles in the Journal of Hellenic Studies
vols. xv ff. Among translations those of J. Edgar (Edinburgh), 1891) and of
Andrew Lang (London, 1899) may be mentioned.

The Epic Cycle.

The fragments of the Epic Cycle, being drawn from a variety of authors, no list
of MSS. can be given. The following collections and editions may be
mentioned:—

Muller, Leipzig, 1829.

Dindorff (Didot edition of Homer), Paris, 1837-56.

Kinkel (Epicorum Graecorum Fragmenta i), Leipzig, 1877.

Allen (Homeri Opera v), Oxford, 1912.

The fullest discussion of the problems and fragments of the epic cycle is F.G.
Welcker’s der epische Cyclus (Bonn, vol. i, 1835: vol. ii, 1849:
vol. i, 2nd edition, 1865). The Appendix to Monro’s Homer’s
Odyssey xii-xxiv (pp. 340 ff.) deals with the Cyclic poets in relation to
Homer, and a clear and reasonable discussion of the subject is to be found in
Croiset’s Hist. de la Littérature Grecque, vol. i.

On Hesiod, the Hesiodic poems and the problems which these offer see
Rzach’s most important article “Hesiodos” in Pauly-Wissowa,
Real-Encyclopädie xv (1912).

A discussion of the evidence for the date of Hesiod is to be found in
Journ. Hell. Stud. xxxv, 85 ff. (T.W. Allen).

Of translations of Hesiod the following may be noticed:—The Georgicks
of Hesiod, by George Chapman, London, 1618; The Works of Hesiod
translated from the Greek, by Thomas Coocke, London, 1728; The Remains
of Hesiod translated from the Greek into English Verse, by Charles Abraham
Elton; The Works of Hesiod, Callimachus, and Theognis, by the Rev. J.
Banks, M.A.; “Hesiod”, by Prof. James Mair, Oxford, 19081203.

HESIOD

HESIOD’S WORKS AND DAYS

(ll. 1-10) Muses of Pieria who give glory through song, come hither, tell of
Zeus your father and chant his praise. Through him mortal men are famed or
un-famed, sung or unsung alike, as great Zeus wills. For easily he makes
strong, and easily he brings the strong man low; easily he humbles the proud
and raises the obscure, and easily he straightens the crooked and blasts the
proud,—Zeus who thunders aloft and has his dwelling most high.

Attend thou with eye and ear, and make judgements straight with righteousness.
And I, Perses, would tell of true things.

(ll. 11-24) So, after all, there was not one kind of Strife alone, but all over
the earth there are two. As for the one, a man would praise her when he came to
understand her; but the other is blameworthy: and they are wholly different in
nature. For one fosters evil war and battle, being cruel: her no man loves; but
perforce, through the will of the deathless gods, men pay harsh Strife her
honour due. But the other is the elder daughter of dark Night, and the son of
Cronos who sits above and dwells in the aether, set her in the roots of the
earth: and she is far kinder to men. She stirs up even the shiftless to toil;
for a man grows eager to work when he considers his neighbour, a rich man who
hastens to plough and plant and put his house in good order; and neighbour vies
with his neighbour as he hurries after wealth. This Strife is wholesome for
men. And potter is angry with potter, and craftsman with craftsman, and beggar
is jealous of beggar, and minstrel of minstrel.

(ll. 25-41) Perses, lay up these things in your heart, and do not let that
Strife who delights in mischief hold your heart back from work, while you peep
and peer and listen to the wrangles of the court-house. Little concern has he
with quarrels and courts who has not a year’s victuals laid up betimes,
even that which the earth bears, Demeter’s grain. When you have got
plenty of that, you can raise disputes and strive to get another’s goods.
But you shall have no second chance to deal so again: nay, let us settle our
dispute here with true judgement divided our inheritance, but you seized the
greater share and carried it off, greatly swelling the glory of our
bribe-swallowing lords who love to judge such a cause as this. Fools! They know
not how much more the half is than the whole, nor what great advantage there is
in mallow and asphodel 1301.

(ll. 42-53) For the gods keep hidden from men the means of life. Else you would
easily do work enough in a day to supply you for a full year even without
working; soon would you put away your rudder over the smoke, and the fields
worked by ox and sturdy mule would run to waste. But Zeus in the anger of his
heart hid it, because Prometheus the crafty deceived him; therefore he planned
sorrow and mischief against men. He hid fire; but that the noble son of Iapetus
stole again for men from Zeus the counsellor in a hollow fennel-stalk, so that
Zeus who delights in thunder did not see it. But afterwards Zeus who gathers
the clouds said to him in anger:

(ll. 54-59) ‘Son of Iapetus, surpassing all in cunning, you are glad that
you have outwitted me and stolen fire—a great plague to you yourself and
to men that shall be. But I will give men as the price for fire an evil thing
in which they may all be glad of heart while they embrace their own
destruction.’

(ll. 60-68) So said the father of men and gods, and laughed aloud. And he bade
famous Hephaestus make haste and mix earth with water and to put in it the
voice and strength of human kind, and fashion a sweet, lovely maiden-shape,
like to the immortal goddesses in face; and Athene to teach her needlework and
the weaving of the varied web; and golden Aphrodite to shed grace upon her head
and cruel longing and cares that weary the limbs. And he charged Hermes the
guide, the Slayer of Argus, to put in her a shameless mind and a deceitful
nature.

(ll. 69-82) So he ordered. And they obeyed the lord Zeus the son of Cronos.
Forthwith the famous Lame God moulded clay in the likeness of a modest maid, as
the son of Cronos purposed. And the goddess bright-eyed Athene girded and
clothed her, and the divine Graces and queenly Persuasion put necklaces of gold
upon her, and the rich-haired Hours crowned her head with spring flowers. And
Pallas Athene bedecked her form with all manners of finery. Also the Guide, the
Slayer of Argus, contrived within her lies and crafty words and a deceitful
nature at the will of loud thundering Zeus, and the Herald of the gods put
speech in her. And he called this woman Pandora 1302, because
all they who dwelt on Olympus gave each a gift, a plague to men who eat bread.

(ll. 83-89) But when he had finished the sheer, hopeless snare, the Father sent
glorious Argos-Slayer, the swift messenger of the gods, to take it to
Epimetheus as a gift. And Epimetheus did not think on what Prometheus had said
to him, bidding him never take a gift of Olympian Zeus, but to send it back for
fear it might prove to be something harmful to men. But he took the gift, and
afterwards, when the evil thing was already his, he understood.

(ll. 90-105) For ere this the tribes of men lived on earth remote and free from
ills and hard toil and heavy sickness which bring the Fates upon men; for in
misery men grow old quickly. But the woman took off the great lid of the jar 1303 with her hands and scattered all
these and her thought caused sorrow and mischief to men. Only Hope remained
there in an unbreakable home within under the rim of the great jar, and did not
fly out at the door; for ere that, the lid of the jar stopped her, by the will
of Aegis-holding Zeus who gathers the clouds. But the rest, countless plagues,
wander amongst men; for earth is full of evils and the sea is full. Of
themselves diseases come upon men continually by day and by night, bringing
mischief to mortals silently; for wise Zeus took away speech from them. So is
there no way to escape the will of Zeus.

(ll. 106-108) Or if you will, I will sum you up another tale well and
skilfully—and do you lay it up in your heart,—how the gods and
mortal men sprang from one source.

(ll. 109-120) First of all the deathless gods who dwell on Olympus made a
golden race of mortal men who lived in the time of Cronos when he was reigning
in heaven. And they lived like gods without sorrow of heart, remote and free
from toil and grief: miserable age rested not on them; but with legs and arms
never failing they made merry with feasting beyond the reach of all evils. When
they died, it was as though they were overcome with sleep, and they had all
good things; for the fruitful earth unforced bare them fruit abundantly and
without stint. They dwelt in ease and peace upon their lands with many good
things, rich in flocks and loved by the blessed gods.

(ll. 121-139) But after earth had covered this generation—they are called
pure spirits dwelling on the earth, and are kindly, delivering from harm, and
guardians of mortal men; for they roam everywhere over the earth, clothed in
mist and keep watch on judgements and cruel deeds, givers of wealth; for this
royal right also they received;—then they who dwell on Olympus made a
second generation which was of silver and less noble by far. It was like the
golden race neither in body nor in spirit. A child was brought up at his good
mother’s side an hundred years, an utter simpleton, playing childishly in
his own home. But when they were full grown and were come to the full measure
of their prime, they lived only a little time in sorrow because of their
foolishness, for they could not keep from sinning and from wronging one
another, nor would they serve the immortals, nor sacrifice on the holy altars
of the blessed ones as it is right for men to do wherever they dwell. Then Zeus
the son of Cronos was angry and put them away, because they would not give
honour to the blessed gods who live on Olympus.

(ll. 140-155) But when earth had covered this generation also—they are
called blessed spirits of the underworld by men, and, though they are of second
order, yet honour attends them also—Zeus the Father made a third
generation of mortal men, a brazen race, sprung from ash-trees 1304; and it was in no way equal to
the silver age, but was terrible and strong. They loved the lamentable works of
Ares and deeds of violence; they ate no bread, but were hard of heart like
adamant, fearful men. Great was their strength and unconquerable the arms which
grew from their shoulders on their strong limbs. Their armour was of bronze,
and their houses of bronze, and of bronze were their implements: there was no
black iron. These were destroyed by their own hands and passed to the dank
house of chill Hades, and left no name: terrible though they were, black Death
seized them, and they left the bright light of the sun.

(ll. 156-169b) But when earth had covered this generation also, Zeus the son of
Cronos made yet another, the fourth, upon the fruitful earth, which was nobler
and more righteous, a god-like race of hero-men who are called demi-gods, the
race before our own, throughout the boundless earth. Grim war and dread battle
destroyed a part of them, some in the land of Cadmus at seven-gated Thebe when
they fought for the flocks of Oedipus, and some, when it had brought them in
ships over the great sea gulf to Troy for rich-haired Helen’s sake: there
death’s end enshrouded a part of them. But to the others father Zeus the
son of Cronos gave a living and an abode apart from men, and made them dwell at
the ends of earth. And they live untouched by sorrow in the islands of the
blessed along the shore of deep swirling Ocean, happy heroes for whom the
grain-giving earth bears honey-sweet fruit flourishing thrice a year, far from
the deathless gods, and Cronos rules over them 1305; for the
father of men and gods released him from his bonds. And these last equally have
honour and glory.

(ll. 169c-169d) And again far-seeing Zeus made yet another generation, the
fifth, of men who are upon the bounteous earth.

(ll. 170-201) Thereafter, would that I were not among the men of the fifth
generation, but either had died before or been born afterwards. For now truly
is a race of iron, and men never rest from labour and sorrow by day, and from
perishing by night; and the gods shall lay sore trouble upon them. But,
notwithstanding, even these shall have some good mingled with their evils. And
Zeus will destroy this race of mortal men also when they come to have grey hair
on the temples at their birth 1306. The father will not agree with
his children, nor the children with their father, nor guest with his host, nor
comrade with comrade; nor will brother be dear to brother as aforetime. Men
will dishonour their parents as they grow quickly old, and will carp at them,
chiding them with bitter words, hard-hearted they, not knowing the fear of the
gods. They will not repay their aged parents the cost their nurture, for might
shall be their right: and one man will sack another’s city. There will be
no favour for the man who keeps his oath or for the just or for the good; but
rather men will praise the evil-doer and his violent dealing. Strength will be
right and reverence will cease to be; and the wicked will hurt the worthy man,
speaking false words against him, and will swear an oath upon them. Envy,
foul-mouthed, delighting in evil, with scowling face, will go along with
wretched men one and all. And then Aidos and Nemesis 1307, with
their sweet forms wrapped in white robes, will go from the wide-pathed earth
and forsake mankind to join the company of the deathless gods: and bitter
sorrows will be left for mortal men, and there will be no help against evil.

(ll. 202-211) And now I will tell a fable for princes who themselves
understand. Thus said the hawk to the nightingale with speckled neck, while he
carried her high up among the clouds, gripped fast in his talons, and she,
pierced by his crooked talons, cried pitifully. To her he spoke disdainfully:
‘Miserable thing, why do you cry out? One far stronger than you now holds
you fast, and you must go wherever I take you, songstress as you are. And if I
please I will make my meal of you, or let you go. He is a fool who tries to
withstand the stronger, for he does not get the mastery and suffers pain
besides his shame.’ So said the swiftly flying hawk, the long-winged
bird.

(ll. 212-224) But you, Perses, listen to right and do not foster violence; for
violence is bad for a poor man. Even the prosperous cannot easily bear its
burden, but is weighed down under it when he has fallen into delusion. The
better path is to go by on the other side towards justice; for Justice beats
Outrage when she comes at length to the end of the race. But only when he has
suffered does the fool learn this. For Oath keeps pace with wrong judgements.
There is a noise when Justice is being dragged in the way where those who
devour bribes and give sentence with crooked judgements, take her. And she,
wrapped in mist, follows to the city and haunts of the people, weeping, and
bringing mischief to men, even to such as have driven her forth in that they
did not deal straightly with her.

(ll. 225-237) But they who give straight judgements to strangers and to the men
of the land, and go not aside from what is just, their city flourishes, and the
people prosper in it: Peace, the nurse of children, is abroad in their land,
and all-seeing Zeus never decrees cruel war against them. Neither famine nor
disaster ever haunt men who do true justice; but light-heartedly they tend the
fields which are all their care. The earth bears them victual in plenty, and on
the mountains the oak bears acorns upon the top and bees in the midst. Their
woolly sheep are laden with fleeces; their women bear children like their
parents. They flourish continually with good things, and do not travel on
ships, for the grain-giving earth bears them fruit.

(ll. 238-247) But for those who practise violence and cruel deeds far-seeing
Zeus, the son of Cronos, ordains a punishment. Often even a whole city suffers
for a bad man who sins and devises presumptuous deeds, and the son of Cronos
lays great trouble upon the people, famine and plague together, so that the men
perish away, and their women do not bear children, and their houses become few,
through the contriving of Olympian Zeus. And again, at another time, the son of
Cronos either destroys their wide army, or their walls, or else makes an end of
their ships on the sea.

(ll. 248-264) You princes, mark well this punishment you also; for the
deathless gods are near among men and mark all those who oppress their fellows
with crooked judgements, and reck not the anger of the gods. For upon the
bounteous earth Zeus has thrice ten thousand spirits, watchers of mortal men,
and these keep watch on judgements and deeds of wrong as they roam, clothed in
mist, all over the earth. And there is virgin Justice, the daughter of Zeus,
who is honoured and reverenced among the gods who dwell on Olympus, and
whenever anyone hurts her with lying slander, she sits beside her father, Zeus
the son of Cronos, and tells him of men’s wicked heart, until the people
pay for the mad folly of their princes who, evilly minded, pervert judgement
and give sentence crookedly. Keep watch against this, you princes, and make
straight your judgements, you who devour bribes; put crooked judgements
altogether from your thoughts.

(ll. 265-266) He does mischief to himself who does mischief to another, and
evil planned harms the plotter most.

(ll. 267-273) The eye of Zeus, seeing all and understanding all, beholds these
things too, if so he will, and fails not to mark what sort of justice is this
that the city keeps within it. Now, therefore, may neither I myself be
righteous among men, nor my son—for then it is a bad thing to be
righteous—if indeed the unrighteous shall have the greater right. But I
think that all-wise Zeus will not yet bring that to pass.

(ll. 274-285) But you, Perses, lay up these things within your heart and listen
now to right, ceasing altogether to think of violence. For the son of Cronos
has ordained this law for men, that fishes and beasts and winged fowls should
devour one another, for right is not in them; but to mankind he gave right
which proves far the best. For whoever knows the right and is ready to speak
it, far-seeing Zeus gives him prosperity; but whoever deliberately lies in his
witness and forswears himself, and so hurts Justice and sins beyond repair,
that man’s generation is left obscure thereafter. But the generation of
the man who swears truly is better thenceforward.

(ll. 286-292) To you, foolish Perses, I will speak good sense. Badness can be
got easily and in shoals: the road to her is smooth, and she lives very near
us. But between us and Goodness the gods have placed the sweat of our brows:
long and steep is the path that leads to her, and it is rough at the first; but
when a man has reached the top, then is she easy to reach, though before that
she was hard.

(ll. 293-319) That man is altogether best who considers all things himself and
marks what will be better afterwards and at the end; and he, again, is good who
listens to a good adviser; but whoever neither thinks for himself nor keeps in
mind what another tells him, he is an unprofitable man. But do you at any rate,
always remembering my charge, work, high-born Perses, that Hunger may hate you,
and venerable Demeter richly crowned may love you and fill your barn with food;
for Hunger is altogether a meet comrade for the sluggard. Both gods and men are
angry with a man who lives idle, for in nature he is like the stingless drones
who waste the labour of the bees, eating without working; but let it be your
care to order your work properly, that in the right season your barns may be
full of victual. Through work men grow rich in flocks and substance, and
working they are much better loved by the immortals 1308. Work is
no disgrace: it is idleness which is a disgrace. But if you work, the idle will
soon envy you as you grow rich, for fame and renown attend on wealth. And
whatever be your lot, work is best for you, if you turn your misguided mind
away from other men’s property to your work and attend to your livelihood
as I bid you. An evil shame is the needy man’s companion, shame which
both greatly harms and prospers men: shame is with poverty, but confidence with
wealth.

(ll. 320-341) Wealth should not be seized: god-given wealth is much better; for
if a man take great wealth violently and perforce, or if he steal it through
his tongue, as often happens when gain deceives men’s sense and dishonour
tramples down honour, the gods soon blot him out and make that man’s
house low, and wealth attends him only for a little time. Alike with him who
does wrong to a suppliant or a guest, or who goes up to his brother’s bed
and commits unnatural sin in lying with his wife, or who infatuately offends
against fatherless children, or who abuses his old father at the cheerless
threshold of old age and attacks him with harsh words, truly Zeus himself is
angry, and at the last lays on him a heavy requittal for his evil doing. But do
you turn your foolish heart altogether away from these things, and, as far as
you are able, sacrifice to the deathless gods purely and cleanly, and burn rich
meats also, and at other times propitiate them with libations and incense, both
when you go to bed and when the holy light has come back, that they may be
gracious to you in heart and spirit, and so you may buy another’s holding
and not another yours.

(ll. 342-351) Call your friend to a feast; but leave your enemy alone; and
especially call him who lives near you: for if any mischief happen in the
place, neighbours come ungirt, but kinsmen stay to gird themselves 1309. A bad neighbour is as great a
plague as a good one is a great blessing; he who enjoys a good neighbour has a
precious possession. Not even an ox would die but for a bad neighbour. Take
fair measure from your neighbour and pay him back fairly with the same measure,
or better, if you can; so that if you are in need afterwards, you may find him
sure.

(ll. 352-369) Do not get base gain: base gain is as bad as ruin. Be friends
with the friendly, and visit him who visits you. Give to one who gives, but do
not give to one who does not give. A man gives to the free-handed, but no one
gives to the close-fisted. Give is a good girl, but Take is bad and she brings
death. For the man who gives willingly, even though he gives a great thing,
rejoices in his gift and is glad in heart; but whoever gives way to
shamelessness and takes something himself, even though it be a small thing, it
freezes his heart. He who adds to what he has, will keep off bright-eyed
hunger; for if you add only a little to a little and do this often, soon that
little will become great. What a man has by him at home does not trouble him:
it is better to have your stuff at home, for whatever is abroad may mean loss.
It is a good thing to draw on what you have; but it grieves your heart to need
something and not to have it, and I bid you mark this. Take your fill when the
cask is first opened and when it is nearly spent, but midways be sparing: it is
poor saving when you come to the lees.

(ll. 370-372) Let the wage promised to a friend be fixed; even with your
brother smile—and get a witness; for trust and mistrust, alike ruin men.

(ll. 373-375) Do not let a flaunting woman coax and cozen and deceive you: she
is after your barn. The man who trusts womankind trusts deceivers.

(ll. 376-380) There should be an only son, to feed his father’s house,
for so wealth will increase in the home; but if you leave a second son you
should die old. Yet Zeus can easily give great wealth to a greater number. More
hands mean more work and more increase.

(ll. 381-382) If your heart within you desires wealth, do these things and work
with work upon work.

(ll. 383-404) When the Pleiades, daughters of Atlas, are rising 1310, begin your harvest, and your
ploughing when they are going to set 1311. Forty
nights and days they are hidden and appear again as the year moves round, when
first you sharpen your sickle. This is the law of the plains, and of those who
live near the sea, and who inhabit rich country, the glens and dingles far from
the tossing sea,—strip to sow and strip to plough and strip to reap, if
you wish to get in all Demeter’s fruits in due season, and that each kind
may grow in its season. Else, afterwards, you may chance to be in want, and go
begging to other men’s houses, but without avail; as you have already
come to me. But I will give you no more nor give you further measure. Foolish
Perses! Work the work which the gods ordained for men, lest in bitter anguish
of spirit you with your wife and children seek your livelihood amongst your
neighbours, and they do not heed you. Two or three times, may be, you will
succeed, but if you trouble them further, it will not avail you, and all your
talk will be in vain, and your word-play unprofitable. Nay, I bid you find a
way to pay your debts and avoid hunger.

(ll. 405-413) First of all, get a house, and a woman and an ox for the
plough—a slave woman and not a wife, to follow the oxen as well—and
make everything ready at home, so that you may not have to ask of another, and
he refuses you, and so, because you are in lack, the season pass by and your
work come to nothing. Do not put your work off till to-morrow and the day
after; for a sluggish worker does not fill his barn, nor one who puts off his
work: industry makes work go well, but a man who puts off work is always at
hand-grips with ruin.

(ll. 414-447) When the piercing power and sultry heat of the sun abate, and
almighty Zeus sends the autumn rains 1312, and
men’s flesh comes to feel far easier,—for then the star Sirius
passes over the heads of men, who are born to misery, only a little while by
day and takes greater share of night,—then, when it showers its leaves to
the ground and stops sprouting, the wood you cut with your axe is least liable
to worm. Then remember to hew your timber: it is the season for that work. Cut
a mortar 1313 three feet wide and a pestle
three cubits long, and an axle of seven feet, for it will do very well so; but
if you make it eight feet long, you can cut a beetle 1314 from it
as well. Cut a felloe three spans across for a waggon of ten palms’
width. Hew also many bent timbers, and bring home a plough-tree when you have
found it, and look out on the mountain or in the field for one of holm-oak; for
this is the strongest for oxen to plough with when one of Athena’s
handmen has fixed in the share-beam and fastened it to the pole with dowels.
Get two ploughs ready work on them at home, one all of a piece, and the other
jointed. It is far better to do this, for if you should break one of them, you
can put the oxen to the other. Poles of laurel or elm are most free from worms,
and a share-beam of oak and a plough-tree of holm-oak. Get two oxen, bulls of
nine years; for their strength is unspent and they are in the prime of their
age: they are best for work. They will not fight in the furrow and break the
plough and then leave the work undone. Let a brisk fellow of forty years follow
them, with a loaf of four quarters 1315 and eight
slices 1316 for his dinner, one who will
attend to his work and drive a straight furrow and is past the age for gaping
after his fellows, but will keep his mind on his work. No younger man will be
better than he at scattering the seed and avoiding double-sowing; for a man
less staid gets disturbed, hankering after his fellows.

(ll. 448-457) Mark, when you hear the voice of the crane 1317 who cries year by year from the
clouds above, for she give the signal for ploughing and shows the season of
rainy winter; but she vexes the heart of the man who has no oxen. Then is the
time to feed up your horned oxen in the byre; for it is easy to say:
‘Give me a yoke of oxen and a waggon,’ and it is easy to refuse:
‘I have work for my oxen.’ The man who is rich in fancy thinks his
waggon as good as built already—the fool! He does not know that there are
a hundred timbers to a waggon. Take care to lay these up beforehand at home.

(ll. 458-464) So soon as the time for ploughing is proclaimed to men, then make
haste, you and your slaves alike, in wet and in dry, to plough in the season
for ploughing, and bestir yourself early in the morning so that your fields may
be full. Plough in the spring; but fallow broken up in the summer will not
belie your hopes. Sow fallow land when the soil is still getting light: fallow
land is a defender from harm and a soother of children.

(ll. 465-478) Pray to Zeus of the Earth and to pure Demeter to make
Demeter’s holy grain sound and heavy, when first you begin ploughing,
when you hold in your hand the end of the plough-tail and bring down your stick
on the backs of the oxen as they draw on the pole-bar by the yoke-straps. Let a
slave follow a little behind with a mattock and make trouble for the birds by
hiding the seed; for good management is the best for mortal men as bad
management is the worst. In this way your corn-ears will bow to the ground with
fullness if the Olympian himself gives a good result at the last, and you will
sweep the cobwebs from your bins and you will be glad, I ween, as you take of
your garnered substance. And so you will have plenty till you come to grey 1318 springtime, and will not look
wistfully to others, but another shall be in need of your help.

(ll. 479-492) But if you plough the good ground at the solstice 1319, you will reap sitting, grasping
a thin crop in your hand, binding the sheaves awry, dust-covered, not glad at
all; so you will bring all home in a basket and not many will admire you. Yet
the will of Zeus who holds the aegis is different at different times; and it is
hard for mortal men to tell it; for if you should plough late, you may find
this remedy—when the cuckoo first calls 1320 in the
leaves of the oak and makes men glad all over the boundless earth, if Zeus
should send rain on the third day and not cease until it rises neither above an
ox’s hoof nor falls short of it, then the late-plougher will vie with the
early. Keep all this well in mind, and fail not to mark grey spring as it comes
and the season of rain.

(ll 493-501) Pass by the smithy and its crowded lounge in winter time when the
cold keeps men from field work,—for then an industrious man can greatly
prosper his house—lest bitter winter catch you helpless and poor and you
chafe a swollen foot with a shrunk hand. The idle man who waits on empty hope,
lacking a livelihood, lays to heart mischief-making; it is not an wholesome
hope that accompanies a need man who lolls at ease while he has no sure
livelihood.

(ll. 502-503) While it is yet midsummer command your slaves: ‘It will not
always be summer, build barns.’

(ll. 504-535) Avoid the month Lenaeon 1321, wretched
days, all of them fit to skin an ox, and the frosts which are cruel when Boreas
blows over the earth. He blows across horse-breeding Thrace upon the wide sea
and stirs it up, while earth and the forest howl. On many a high-leafed oak and
thick pine he falls and brings them to the bounteous earth in mountain glens:
then all the immense wood roars and the beasts shudder and put their tails
between their legs, even those whose hide is covered with fur; for with his
bitter blast he blows even through them although they are shaggy-breasted. He
goes even through an ox’s hide; it does not stop him. Also he blows
through the goat’s fine hair. But through the fleeces of sheep, because
their wool is abundant, the keen wind Boreas pierces not at all; but it makes
the old man curved as a wheel. And it does not blow through the tender maiden
who stays indoors with her dear mother, unlearned as yet in the works of golden
Aphrodite, and who washes her soft body and anoints herself with oil and lies
down in an inner room within the house, on a winter’s day when the
Boneless One 1322 gnaws his foot in his fireless
house and wretched home; for the sun shows him no pastures to make for, but
goes to and fro over the land and city of dusky men 1323, and
shines more sluggishly upon the whole race of the Hellenes. Then the horned and
unhorned denizens of the wood, with teeth chattering pitifully, flee through
the copses and glades, and all, as they seek shelter, have this one care, to
gain thick coverts or some hollow rock. Then, like the Three-legged One 1324 whose back is broken and whose
head looks down upon the ground, like him, I say, they wander to escape the
white snow.

(ll. 536-563) Then put on, as I bid you, a soft coat and a tunic to the feet to
shield your body,—and you should weave thick woof on thin warp. In this
clothe yourself so that your hair may keep still and not bristle and stand upon
end all over your body.

Lace on your feet close-fitting boots of the hide of a slaughtered ox, thickly
lined with felt inside. And when the season of frost comes on, stitch together
skins of firstling kids with ox-sinew, to put over your back and to keep off
the rain. On your head above wear a shaped cap of felt to keep your ears from
getting wet, for the dawn is chill when Boreas has once made his onslaught, and
at dawn a fruitful mist is spread over the earth from starry heaven upon the
fields of blessed men: it is drawn from the ever flowing rivers and is raised
high above the earth by windstorm, and sometimes it turns to rain towards
evening, and sometimes to wind when Thracian Boreas huddles the thick clouds.
Finish your work and return home ahead of him, and do not let the dark cloud
from heaven wrap round you and make your body clammy and soak your clothes.
Avoid it; for this is the hardest month, wintry, hard for sheep and hard for
men. In this season let your oxen have half their usual food, but let your man
have more; for the helpful nights are long. Observe all this until the year is
ended and you have nights and days of equal length, and Earth, the mother of
all, bears again her various fruit.

(ll. 564-570) When Zeus has finished sixty wintry days after the solstice, then
the star Arcturus 1325 leaves the holy stream of Ocean
and first rises brilliant at dusk. After him the shrilly wailing daughter of
Pandion, the swallow, appears to men when spring is just beginning. Before she
comes, prune the vines, for it is best so.

(ll. 571-581) But when the House-carrier 1326 climbs up
the plants from the earth to escape the Pleiades, then it is no longer the
season for digging vineyards, but to whet your sickles and rouse up your
slaves. Avoid shady seats and sleeping until dawn in the harvest season, when
the sun scorches the body. Then be busy, and bring home your fruits, getting up
early to make your livelihood sure. For dawn takes away a third part of your
work, dawn advances a man on his journey and advances him in his
work,—dawn which appears and sets many men on their road, and puts yokes
on many oxen.

(ll. 582-596) But when the artichoke flowers 1327, and the
chirping grass-hopper sits in a tree and pours down his shrill song continually
from under his wings in the season of wearisome heat, then goats are plumpest
and wine sweetest; women are most wanton, but men are feeblest, because Sirius
parches head and knees and the skin is dry through heat. But at that time let
me have a shady rock and wine of Biblis, a clot of curds and milk of drained
goats with the flesh of an heifer fed in the woods, that has never calved, and
of firstling kids; then also let me drink bright wine, sitting in the shade,
when my heart is satisfied with food, and so, turning my head to face the fresh
Zephyr, from the everflowing spring which pours down unfouled thrice pour an
offering of water, but make a fourth libation of wine.

(ll. 597-608) Set your slaves to winnow Demeter’s holy grain, when strong
Orion 1328 first appears, on a smooth
threshing-floor in an airy place. Then measure it and store it in jars. And so
soon as you have safely stored all your stuff indoors, I bid you put your
bondman out of doors and look out for a servant-girl with no
children;—for a servant with a child to nurse is troublesome. And look
after the dog with jagged teeth; do not grudge him his food, or some time the
Day-sleeper 1329 may take your stuff. Bring in
fodder and litter so as to have enough for your oxen and mules. After that, let
your men rest their poor knees and unyoke your pair of oxen.

(ll. 609-617) But when Orion and Sirius are come into mid-heaven, and
rosy-fingered Dawn sees Arcturus 1330, then cut
off all the grape-clusters, Perses, and bring them home. Show them to the sun
ten days and ten nights: then cover them over for five, and on the sixth day
draw off into vessels the gifts of joyful Dionysus. But when the Pleiades and
Hyades and strong Orion begin to set 1331, then
remember to plough in season: and so the completed year 1332 will fitly pass beneath the
earth.

(ll. 618-640) But if desire for uncomfortable sea-faring seize you; when the
Pleiades plunge into the misty sea 1333 to escape
Orion’s rude strength, then truly gales of all kinds rage. Then keep
ships no longer on the sparkling sea, but bethink you to till the land as I bid
you. Haul up your ship upon the land and pack it closely with stones all round
to keep off the power of the winds which blow damply, and draw out the
bilge-plug so that the rain of heaven may not rot it. Put away all the tackle
and fittings in your house, and stow the wings of the sea-going ship neatly,
and hang up the well-shaped rudder over the smoke. You yourself wait until the
season for sailing is come, and then haul your swift ship down to the sea and
stow a convenient cargo in it, so that you may bring home profit, even as your
father and mine, foolish Perses, used to sail on shipboard because he lacked
sufficient livelihood. And one day he came to this very place crossing over a
great stretch of sea; he left Aeolian Cyme and fled, not from riches and
substance, but from wretched poverty which Zeus lays upon men, and he settled
near Helicon in a miserable hamlet, Ascra, which is bad in winter, sultry in
summer, and good at no time.

(ll. 641-645) But you, Perses, remember all works in their season but sailing
especially. Admire a small ship, but put your freight in a large one; for the
greater the lading, the greater will be your piled gain, if only the winds will
keep back their harmful gales.

(ll. 646-662) If ever you turn your misguided heart to trading and with to
escape from debt and joyless hunger, I will show you the measures of the
loud-roaring sea, though I have no skill in sea-faring nor in ships; for never
yet have I sailed by ship over the wide sea, but only to Euboea from Aulis
where the Achaeans once stayed through much storm when they had gathered a
great host from divine Hellas for Troy, the land of fair women. Then I crossed
over to Chalcis, to the games of wise Amphidamas where the sons of the
great-hearted hero proclaimed and appointed prizes. And there I boast that I
gained the victory with a song and carried off an handled tripod which I
dedicated to the Muses of Helicon, in the place where they first set me in the
way of clear song. Such is all my experience of many-pegged ships; nevertheless
I will tell you the will of Zeus who holds the aegis; for the Muses have taught
me to sing in marvellous song.

(ll. 663-677) Fifty days after the solstice 1334, when the
season of wearisome heat is come to an end, is the right time for me to go
sailing. Then you will not wreck your ship, nor will the sea destroy the
sailors, unless Poseidon the Earth-Shaker be set upon it, or Zeus, the king of
the deathless gods, wish to slay them; for the issues of good and evil alike
are with them. At that time the winds are steady, and the sea is harmless. Then
trust in the winds without care, and haul your swift ship down to the sea and
put all the freight on board; but make all haste you can to return home again
and do not wait till the time of the new wine and autumn rain and oncoming
storms with the fierce gales of Notus who accompanies the heavy autumn rain of
Zeus and stirs up the sea and makes the deep dangerous.

(ll. 678-694) Another time for men to go sailing is in spring when a man first
sees leaves on the topmost shoot of a fig-tree as large as the foot-print that
a cow makes; then the sea is passable, and this is the spring sailing time. For
my part I do not praise it, for my heart does not like it. Such a sailing is
snatched, and you will hardly avoid mischief. Yet in their ignorance men do
even this, for wealth means life to poor mortals; but it is fearful to die
among the waves. But I bid you consider all these things in your heart as I
say. Do not put all your goods in hallow ships; leave the greater part behind,
and put the lesser part on board; for it is a bad business to meet with
disaster among the waves of the sea, as it is bad if you put too great a load
on your waggon and break the axle, and your goods are spoiled. Observe due
measure: and proportion is best in all things.

(ll. 695-705) Bring home a wife to your house when you are of the right age,
while you are not far short of thirty years nor much above; this is the right
age for marriage. Let your wife have been grown up four years, and marry her in
the fifth. Marry a maiden, so that you can teach her careful ways, and
especially marry one who lives near you, but look well about you and see that
your marriage will not be a joke to your neighbours. For a man wins nothing
better than a good wife, and, again, nothing worse than a bad one, a greedy
soul who roasts her man without fire, strong though he may be, and brings him
to a raw 1335 old age.

(ll. 706-714) Be careful to avoid the anger of the deathless gods. Do not make
a friend equal to a brother; but if you do, do not wrong him first, and do not
lie to please the tongue. But if he wrongs you first, offending either in word
or in deed, remember to repay him double; but if he ask you to be his friend
again and be ready to give you satisfaction, welcome him. He is a worthless man
who makes now one and now another his friend; but as for you, do not let your
face put your heart to shame 1336.

(ll. 715-716) Do not get a name either as lavish or as churlish; as a friend of
rogues or as a slanderer of good men.

(ll. 717-721) Never dare to taunt a man with deadly poverty which eats out the
heart; it is sent by the deathless gods. The best treasure a man can have is a
sparing tongue, and the greatest pleasure, one that moves orderly; for if you
speak evil, you yourself will soon be worse spoken of.

(ll. 722-723) Do not be boorish at a common feast where there are many guests;
the pleasure is greatest and the expense is least 1337.

(ll. 724-726) Never pour a libation of sparkling wine to Zeus after dawn with
unwashen hands, nor to others of the deathless gods; else they do not hear your
prayers but spit them back.

(ll. 727-732) Do not stand upright facing the sun when you make water, but
remember to do this when he has set towards his rising. And do not make water
as you go, whether on the road or off the road, and do not uncover yourself:
the nights belong to the blessed gods. A scrupulous man who has a wise heart
sits down or goes to the wall of an enclosed court.

(ll. 733-736) Do not expose yourself befouled by the fireside in your house,
but avoid this. Do not beget children when you are come back from ill-omened
burial, but after a festival of the gods.

(ll. 737-741) Never cross the sweet-flowing water of ever-rolling rivers afoot
until you have prayed, gazing into the soft flood, and washed your hands in the
clear, lovely water. Whoever crosses a river with hands unwashed of wickedness,
the gods are angry with him and bring trouble upon him afterwards.

(ll. 742-743) At a cheerful festival of the gods do not cut the withered from
the quick upon that which has five branches 1338 with
bright steel.

(ll. 744-745) Never put the ladle upon the mixing-bowl at a wine party, for
malignant ill-luck is attached to that.

(ll. 746-747) When you are building a house, do not leave it rough-hewn, or a
cawing crow may settle on it and croak.

(ll. 748-749) Take nothing to eat or to wash with from uncharmed pots, for in
them there is mischief.

(ll. 750-759) Do not let a boy of twelve years sit on things which may not be
moved 1339, for that is bad, and makes a man
unmanly; nor yet a child of twelve months, for that has the same effect. A man
should not clean his body with water in which a woman has washed, for there is
bitter mischief in that also for a time. When you come upon a burning
sacrifice, do not make a mock of mysteries, for Heaven is angry at this also.
Never make water in the mouths of rivers which flow to the sea, nor yet in
springs; but be careful to avoid this. And do not ease yourself in them: it is
not well to do this.

(ll. 760-763) So do: and avoid the talk of men. For Talk is mischievous, light,
and easily raised, but hard to bear and difficult to be rid of. Talk never
wholly dies away when many people voice her: even Talk is in some ways divine.

(ll. 765-767) Mark the days which come from Zeus, duly telling your slaves of
them, and that the thirtieth day of the month is best for one to look over the
work and to deal out supplies.

(ll. 769-768) 1340 For these are days which come
from Zeus the all-wise, when men discern aright.

(ll. 770-779) To begin with, the first, the fourth, and the seventh—on
which Leto bare Apollo with the blade of gold—each is a holy day. The
eighth and the ninth, two days at least of the waxing month 1341, are specially good for the works
of man. Also the eleventh and twelfth are both excellent, alike for shearing
sheep and for reaping the kindly fruits; but the twelfth is much better than
the eleventh, for on it the airy-swinging spider spins its web in full day, and
then the Wise One 1342, gathers her pile. On that day
woman should set up her loom and get forward with her work.

(ll. 780-781) Avoid the thirteenth of the waxing month for beginning to sow:
yet it is the best day for setting plants.

(ll. 782-789) The sixth of the mid-month is very unfavourable for plants, but
is good for the birth of males, though unfavourable for a girl either to be
born at all or to be married. Nor is the first sixth a fit day for a girl to be
born, but a kindly for gelding kids and sheep and for fencing in a sheep-cote.
It is favourable for the birth of a boy, but such will be fond of sharp speech,
lies, and cunning words, and stealthy converse.

(ll. 790-791) On the eighth of the month geld the boar and loud-bellowing bull,
but hard-working mules on the twelfth.

(ll. 792-799) On the great twentieth, in full day, a wise man should be born.
Such an one is very sound-witted. The tenth is favourable for a male to be
born; but, for a girl, the fourth day of the mid-month. On that day tame sheep
and shambling, horned oxen, and the sharp-fanged dog and hardy mules to the
touch of the hand. But take care to avoid troubles which eat out the heart on
the fourth of the beginning and ending of the month; it is a day very fraught
with fate.

(ll. 800-801) On the fourth of the month bring home your bride, but choose the
omens which are best for this business.

(ll. 802-804) Avoid fifth days: they are unkindly and terrible. On a fifth day,
they say, the Erinyes assisted at the birth of Horcus (Oath) whom Eris (Strife)
bare to trouble the forsworn. {[0-9]} (ll. 805-809) Look about you very
carefully and throw out Demeter’s holy grain upon the well-rolled 1343 threshing floor on the seventh of
the mid-month. Let the woodman cut beams for house building and plenty of
ships’ timbers, such as are suitable for ships. On the fourth day begin
to build narrow ships.

(ll. 810-813) The ninth of the mid-month improves towards evening; but the
first ninth of all is quite harmless for men. It is a good day on which to
beget or to be born both for a male and a female: it is never an wholly evil
day.

(ll. 814-818) Again, few know that the twenty-seventh of the month is best for
opening a wine-jar, and putting yokes on the necks of oxen and mules and
swift-footed horses, and for hauling a swift ship of many thwarts down to the
sparkling sea; few call it by its right name.

(ll. 819-821) On the fourth day open a jar. The fourth of the mid-month is a
day holy above all. And again, few men know that the fourth day after the
twentieth is best while it is morning: towards evening it is less good.

(ll. 822-828) These days are a great blessing to men on earth; but the rest are
changeable, luckless, and bring nothing. Everyone praises a different day but
few know their nature. Sometimes a day is a stepmother, sometimes a mother.
That man is happy and lucky in them who knows all these things and does his
work without offending the deathless gods, who discerns the omens of birds and
avoids transgressions.

THE DIVINATION BY BIRDS

Proclus on Works and Days, 828: Some make the Divination by Birds, which
Apollonius of Rhodes rejects as spurious, follow this verse (Works and
Days, 828).

THE ASTRONOMY

Fragment #1—Athenaeus xi, p. 491 d: And the author of “The
Astronomy”, which is attributed forsooth to Hesiod, always calls them
(the Pleiades) Peleiades: ‘but mortals call them Peleiades’; and
again, ‘the stormy Peleiades go down’; and again, ‘then the
Peleiades hide away….’

Scholiast on Pindar, Nem. ii. 16: The Pleiades…. whose stars are
these:—‘Lovely Teygata, and dark-faced Electra, and Alcyone, and
bright Asterope, and Celaeno, and Maia, and Merope, whom glorious Atlas
begot….’ ((LACUNA)) ‘In the mountains of Cyllene she (Maia) bare
Hermes, the herald of the gods.’

Fragment #2—Scholiast on Aratus 254: But Zeus made them (the sisters of
Hyas) into the stars which are called Hyades. Hesiod in his Book about Stars
tells us their names as follows: ‘Nymphs like the Graces 1401, Phaesyle and Coronis and
rich-crowned Cleeia and lovely Phaco and long-robed Eudora, whom the tribes of
men upon the earth call Hyades.’

Fragment #3—Pseudo-Eratosthenes Catast. frag. 1: 1402 The Great
Bear.]—Hesiod says she (Callisto) was the daughter of Lycaon and lived in
Arcadia. She chose to occupy herself with wild-beasts in the mountains together
with Artemis, and, when she was seduced by Zeus, continued some time undetected
by the goddess, but afterwards, when she was already with child, was seen by
her bathing and so discovered. Upon this, the goddess was enraged and changed
her into a beast. Thus she became a bear and gave birth to a son called Arcas.
But while she was in the mountains, she was hunted by some goat-herds and given
up with her babe to Lycaon. Some while after, she thought fit to go into the
forbidden precinct of Zeus, not knowing the law, and being pursued by her own
son and the Arcadians, was about to be killed because of the said law; but Zeus
delivered her because of her connection with him and put her among the stars,
giving her the name Bear because of the misfortune which had befallen her.

Comm. Supplem. on Aratus, p. 547 M. 8: Of Bootes, also called the Bear-warden.
The story goes that he is Arcas the son of Callisto and Zeus, and he lived in
the country about Lycaeum. After Zeus had seduced Callisto, Lycaon, pretending
not to know of the matter, entertained Zeus, as Hesiod says, and set before him
on the table the babe which he had cut up.

Fragment #4—Pseudo-Eratosthenes, Catast. fr. xxxii: Orion.]—Hesiod
says that he was the son of Euryale, the daughter of Minos, and of Poseidon,
and that there was given him as a gift the power of walking upon the waves as
though upon land. When he was come to Chios, he outraged Merope, the daughter
of Oenopion, being drunken; but Oenopion when he learned of it was greatly
vexed at the outrage and blinded him and cast him out of the country. Then he
came to Lemnos as a beggar and there met Hephaestus who took pity on him and
gave him Cedalion his own servant to guide him. So Orion took Cedalion upon his
shoulders and used to carry him about while he pointed out the roads. Then he
came to the east and appears to have met Helius (the Sun) and to have been
healed, and so returned back again to Oenopion to punish him; but Oenopion was
hidden away by his people underground. Being disappointed, then, in his search
for the king, Orion went away to Crete and spent his time hunting in company
with Artemis and Leto. It seems that he threatened to kill every beast there
was on earth; whereupon, in her anger, Earth sent up against him a scorpion of
very great size by which he was stung and so perished. After this Zeus, at one
prayer of Artemis and Leto, put him among the stars, because of his manliness,
and the scorpion also as a memorial of him and of what had occurred.

Fragment #5—Diodorus iv. 85: Some say that great earthquakes occurred,
which broke through the neck of land and formed the straits 1403, the sea parting the mainland
from the island. But Hesiod, the poet, says just the opposite: that the sea was
open, but Orion piled up the promontory by Peloris, and founded the close of
Poseidon which is especially esteemed by the people thereabouts. When he had
finished this, he went away to Euboea and settled there, and because of his
renown was taken into the number of the stars in heaven, and won undying
remembrance.

THE PRECEPTS OF CHIRON

Fragment #1—Scholiast on Pindar, Pyth. vi. 19: ‘And now, pray, mark
all these things well in a wise heart. First, whenever you come to your house,
offer good sacrifices to the eternal gods.’

Fragment #2—Plutarch Mor. 1034 E: ‘Decide no suit until you have
heard both sides speak.’

Fragment #3—Plutarch de Orac. defectu ii. 415 C: ‘A chattering crow
lives out nine generations of aged men, but a stag’s life is four times a
crow’s, and a raven’s life makes three stags old, while the phoenix
outlives nine ravens, but we, the rich-haired Nymphs, daughters of Zeus the
aegis-holder, outlive ten phoenixes.’

Fragment #4—Quintilian, i. 15: Some consider that children under the age
of seven should not receive a literary education… That Hesiod was of this
opinion very many writers affirm who were earlier than the critic Aristophanes;
for he was the first to reject the Precepts, in which book this maxim
occurs, as a work of that poet.

THE GREAT WORKS

Fragment #1—Comm. on Aristotle, Nicomachean Ethics. v. 8: The verse,
however (the slaying of Rhadamanthys), is in Hesiod in the Great
Works and is as follows: ‘If a man sow evil, he shall reap evil
increase; if men do to him as he has done, it will be true justice.’

Fragment #2—Proclus on Hesiod, Works and Days, 126: Some believe that the
Silver Race (is to be attributed to) the earth, declaring that in the
Great Works Hesiod makes silver to be of the family of Earth.

THE IDAEAN DACTYLS

Fragment #1—Pliny, Natural History vii. 56, 197: Hesiod says that those
who are called the Idaean Dactyls taught the smelting and tempering of iron in
Crete.

Fragment #2—Clement, Stromateis i. 16. 75: Celmis, again, and
Damnameneus, the first of the Idaean Dactyls, discovered iron in Cyprus; but
bronze smelting was discovered by Delas, another Idaean, though Hesiod calls
him Scythes 1501.

THE THEOGONY

(ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the great
and holy mount of Helicon, and dance on soft feet about the deep-blue spring
and the altar of the almighty son of Cronos, and, when they have washed their
tender bodies in Permessus or in the Horse’s Spring or Olmeius, make
their fair, lovely dances upon highest Helicon and move with vigorous feet.
Thence they arise and go abroad by night, veiled in thick mist, and utter their
song with lovely voice, praising Zeus the aegis-holder and queenly Hera of
Argos who walks on golden sandals and the daughter of Zeus the aegis-holder
bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and
Poseidon the earth-holder who shakes the earth, and reverend Themis and
quick-glancing 1601 Aphrodite, and Hebe with the
crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counsellor,
Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark
Night, and the holy race of all the other deathless ones that are for ever. And
one day they taught Hesiod glorious song while he was shepherding his lambs
under holy Helicon, and this word first the goddesses said to me—the
Muses of Olympus, daughters of Zeus who holds the aegis:

(ll. 26-28) ‘Shepherds of the wilderness, wretched things of shame, mere
bellies, we know how to speak many false things as though they were true; but
we know, when we will, to utter true things.’

(ll. 29-35) So said the ready-voiced daughters of great Zeus, and they plucked
and gave me a rod, a shoot of sturdy laurel, a marvellous thing, and breathed
into me a divine voice to celebrate things that shall be and things there were
aforetime; and they bade me sing of the race of the blessed gods that are
eternally, but ever to sing of themselves both first and last. But why all this
about oak or stone? 1602

(ll. 36-52) Come thou, let us begin with the Muses who gladden the great spirit
of their father Zeus in Olympus with their songs, telling of things that are
and that shall be and that were aforetime with consenting voice. Unwearying
flows the sweet sound from their lips, and the house of their father Zeus the
loud-thunderer is glad at the lily-like voice of the goddesses as it spread
abroad, and the peaks of snowy Olympus resound, and the homes of the immortals.
And they uttering their immortal voice, celebrate in song first of all the
reverend race of the gods from the beginning, those whom Earth and wide Heaven
begot, and the gods sprung of these, givers of good things. Then, next, the
goddesses sing of Zeus, the father of gods and men, as they begin and end their
strain, how much he is the most excellent among the gods and supreme in power.
And again, they chant the race of men and strong giants, and gladden the heart
of Zeus within Olympus,—the Olympian Muses, daughters of Zeus the
aegis-holder.

(ll. 53-74) Them in Pieria did Mnemosyne (Memory), who reigns over the hills of
Eleuther, bear of union with the father, the son of Cronos, a forgetting of
ills and a rest from sorrow. For nine nights did wise Zeus lie with her,
entering her holy bed remote from the immortals. And when a year was passed and
the seasons came round as the months waned, and many days were accomplished,
she bare nine daughters, all of one mind, whose hearts are set upon song and
their spirit free from care, a little way from the topmost peak of snowy
Olympus. There are their bright dancing-places and beautiful homes, and beside
them the Graces and Himerus (Desire) live in delight. And they, uttering
through their lips a lovely voice, sing the laws of all and the goodly ways of
the immortals, uttering their lovely voice. Then went they to Olympus,
delighting in their sweet voice, with heavenly song, and the dark earth
resounded about them as they chanted, and a lovely sound rose up beneath their
feet as they went to their father. And he was reigning in heaven, himself
holding the lightning and glowing thunderbolt, when he had overcome by might
his father Cronos; and he distributed fairly to the immortals their portions
and declared their privileges.

(ll. 75-103) These things, then, the Muses sang who dwell on Olympus, nine
daughters begotten by great Zeus, Cleio and Euterpe, Thaleia, Melpomene and
Terpsichore, and Erato and Polyhymnia and Urania and Calliope 1603, who is the chiefest of them all,
for she attends on worshipful princes: whomsoever of heaven-nourished princes
the daughters of great Zeus honour, and behold him at his birth, they pour
sweet dew upon his tongue, and from his lips flow gracious words. All the
people look towards him while he settles causes with true judgements: and he,
speaking surely, would soon make wise end even of a great quarrel; for
therefore are there princes wise in heart, because when the people are being
misguided in their assembly, they set right the matter again with ease,
persuading them with gentle words. And when he passes through a gathering, they
greet him as a god with gentle reverence, and he is conspicuous amongst the
assembled: such is the holy gift of the Muses to men. For it is through the
Muses and far-shooting Apollo that there are singers and harpers upon the
earth; but princes are of Zeus, and happy is he whom the Muses love: sweet
flows speech from his mouth. For though a man have sorrow and grief in his
newly-troubled soul and live in dread because his heart is distressed, yet,
when a singer, the servant of the Muses, chants the glorious deeds of men of
old and the blessed gods who inhabit Olympus, at once he forgets his heaviness
and remembers not his sorrows at all; but the gifts of the goddesses soon turn
him away from these.

(ll. 104-115) Hail, children of Zeus! Grant lovely song and celebrate the holy
race of the deathless gods who are for ever, those that were born of Earth and
starry Heaven and gloomy Night and them that briny Sea did rear. Tell how at
the first gods and earth came to be, and rivers, and the boundless sea with its
raging swell, and the gleaming stars, and the wide heaven above, and the gods
who were born of them, givers of good things, and how they divided their
wealth, and how they shared their honours amongst them, and also how at the
first they took many-folded Olympus. These things declare to me from the
beginning, ye Muses who dwell in the house of Olympus, and tell me which of
them first came to be.

(ll. 116-138) Verily at the first Chaos came to be, but next wide-bosomed
Earth, the ever-sure foundations of all 1604 the
deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the
depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless
gods, who unnerves the limbs and overcomes the mind and wise counsels of all
gods and all men within them. From Chaos came forth Erebus and black Night; but
of Night were born Aether 1605 and Day, whom she conceived and
bare from union in love with Erebus. And Earth first bare starry Heaven, equal
to herself, to cover her on every side, and to be an ever-sure abiding-place
for the blessed gods. And she brought forth long Hills, graceful haunts of the
goddess-Nymphs who dwell amongst the glens of the hills. She bare also the
fruitless deep with his raging swell, Pontus, without sweet union of love. But
afterwards she lay with Heaven and bare deep-swirling Oceanus, Coeus and Crius
and Hyperion and Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned
Phoebe and lovely Tethys. After them was born Cronos the wily, youngest and
most terrible of her children, and he hated his lusty sire.

(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit, Brontes,
and Steropes and stubborn-hearted Arges 1606, who gave
Zeus the thunder and made the thunderbolt: in all else they were like the gods,
but one eye only was set in the midst of their fore-heads. And they were
surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads.
Strength and might and craft were in their works.

(ll. 147-163) And again, three other sons were born of Earth and Heaven, great
and doughty beyond telling, Cottus and Briareos and Gyes, presumptuous
children. From their shoulders sprang an hundred arms, not to be approached,
and each had fifty heads upon his shoulders on their strong limbs, and
irresistible was the stubborn strength that was in their great forms. For of
all the children that were born of Earth and Heaven, these were the most
terrible, and they were hated by their own father from the first.

And he used to hide them all away in a secret place of Earth so soon as each
was born, and would not suffer them to come up into the light: and Heaven
rejoiced in his evil doing. But vast Earth groaned within, being straitened,
and she made the element of grey flint and shaped a great sickle, and told her
plan to her dear sons. And she spoke, cheering them, while she was vexed in her
dear heart:

(ll. 164-166) ‘My children, gotten of a sinful father, if you will obey
me, we should punish the vile outrage of your father; for he first thought of
doing shameful things.’

(ll. 167-169) So she said; but fear seized them all, and none of them uttered a
word. But great Cronos the wily took courage and answered his dear mother:

(ll. 170-172) ‘Mother, I will undertake to do this deed, for I reverence
not our father of evil name, for he first thought of doing shameful
things.’

(ll. 173-175) So he said: and vast Earth rejoiced greatly in spirit, and set
and hid him in an ambush, and put in his hands a jagged sickle, and revealed to
him the whole plot.

(ll. 176-206) And Heaven came, bringing on night and longing for love, and he
lay about Earth spreading himself full upon her 1607.

Then the son from his ambush stretched forth his left hand and in his right
took the great long sickle with jagged teeth, and swiftly lopped off his own
father’s members and cast them away to fall behind him. And not vainly
did they fall from his hand; for all the bloody drops that gushed forth Earth
received, and as the seasons moved round she bare the strong Erinyes and the
great Giants with gleaming armour, holding long spears in their hands and the
Nymphs whom they call Meliae 1608 all over the boundless earth. And
so soon as he had cut off the members with flint and cast them from the land
into the surging sea, they were swept away over the main a long time: and a
white foam spread around them from the immortal flesh, and in it there grew a
maiden. First she drew near holy Cythera, and from there, afterwards, she came
to sea-girt Cyprus, and came forth an awful and lovely goddess, and grass grew
up about her beneath her shapely feet. Her gods and men call Aphrodite, and the
foam-born goddess and rich-crowned Cytherea, because she grew amid the foam,
and Cytherea because she reached Cythera, and Cyprogenes because she was born
in billowy Cyprus, and Philommedes 1609 because
sprang from the members. And with her went Eros, and comely Desire followed her
at her birth at the first and as she went into the assembly of the gods. This
honour she has from the beginning, and this is the portion allotted to her
amongst men and undying gods,—the whisperings of maidens and smiles and
deceits with sweet delight and love and graciousness.

(ll. 207-210) But these sons whom he begot himself great Heaven used to call
Titans (Strainers) in reproach, for he said that they strained and did
presumptuously a fearful deed, and that vengeance for it would come afterwards.

(ll. 211-225) And Night bare hateful Doom and black Fate and Death, and she
bare Sleep and the tribe of Dreams. And again the goddess murky Night, though
she lay with none, bare Blame and painful Woe, and the Hesperides who guard the
rich, golden apples and the trees bearing fruit beyond glorious Ocean. Also she
bare the Destinies and ruthless avenging Fates, Clotho and Lachesis and Atropos
1610, who give men at their birth both
evil and good to have, and they pursue the transgressions of men and of gods:
and these goddesses never cease from their dread anger until they punish the
sinner with a sore penalty. Also deadly Night bare Nemesis (Indignation) to
afflict mortal men, and after her, Deceit and Friendship and hateful Age and
hard-hearted Strife.

(ll. 226-232) But abhorred Strife bare painful Toil and Forgetfulness and
Famine and tearful Sorrows, Fightings also, Battles, Murders, Manslaughters,
Quarrels, Lying Words, Disputes, Lawlessness and Ruin, all of one nature, and
Oath who most troubles men upon earth when anyone wilfully swears a false oath.

(ll. 233-239) And Sea begat Nereus, the eldest of his children, who is true and
lies not: and men call him the Old Man because he is trusty and gentle and does
not forget the laws of righteousness, but thinks just and kindly thoughts. And
yet again he got great Thaumas and proud Phorcys, being mated with Earth, and
fair-cheeked Ceto and Eurybia who has a heart of flint within her.

(ll. 240-264) And of Nereus and rich-haired Doris, daughter of Ocean the
perfect river, were born children 1611, passing
lovely amongst goddesses, Ploto, Eucrante, Sao, and Amphitrite, and Eudora, and
Thetis, Galene and Glauce, Cymothoe, Speo, Thoe and lovely Halie, and Pasithea,
and Erato, and rosy-armed Eunice, and gracious Melite, and Eulimene, and Agaue,
Doto, Proto, Pherusa, and Dynamene, and Nisaea, and Actaea, and Protomedea,
Doris, Panopea, and comely Galatea, and lovely Hippothoe, and rosy-armed
Hipponoe, and Cymodoce who with Cymatolege 1612 and
Amphitrite easily calms the waves upon the misty sea and the blasts of raging
winds, and Cymo, and Eione, and rich-crowned Alimede, and Glauconome, fond of
laughter, and Pontoporea, Leagore, Euagore, and Laomedea, and Polynoe, and
Autonoe, and Lysianassa, and Euarne, lovely of shape and without blemish of
form, and Psamathe of charming figure and divine Menippe, Neso, Eupompe,
Themisto, Pronoe, and Nemertes 1613 who has the nature of her
deathless father. These fifty daughters sprang from blameless Nereus, skilled
in excellent crafts.

(ll. 265-269) And Thaumas wedded Electra the daughter of deep-flowing Ocean,
and she bare him swift Iris and the long-haired Harpies, Aello (Storm-swift)
and Ocypetes (Swift-flier) who on their swift wings keep pace with the blasts
of the winds and the birds; for quick as time they dart along.

(ll 270-294) And again, Ceto bare to Phorcys the fair-cheeked Graiae, sisters
grey from their birth: and both deathless gods and men who walk on earth call
them Graiae, Pemphredo well-clad, and saffron-robed Enyo, and the Gorgons who
dwell beyond glorious Ocean in the frontier land towards Night where are the
clear-voiced Hesperides, Sthenno, and Euryale, and Medusa who suffered a woeful
fate: she was mortal, but the two were undying and grew not old. With her lay
the Dark-haired One 1614 in a soft meadow amid spring
flowers. And when Perseus cut off her head, there sprang forth great Chrysaor
and the horse Pegasus who is so called because he was born near the springs
(pegae) of Ocean; and that other, because he held a golden blade
(aor) in his hands. Now Pegasus flew away and left the earth, the mother
of flocks, and came to the deathless gods: and he dwells in the house of Zeus
and brings to wise Zeus the thunder and lightning. But Chrysaor was joined in
love to Callirrhoe, the daughter of glorious Ocean, and begot three-headed
Geryones. Him mighty Heracles slew in sea-girt Erythea by his shambling oxen on
that day when he drove the wide-browed oxen to holy Tiryns, and had crossed the
ford of Ocean and killed Orthus and Eurytion the herdsman in the dim stead out
beyond glorious Ocean.

(ll. 295-305) And in a hollow cave she bare another monster, irresistible, in
no wise like either to mortal men or to the undying gods, even the goddess
fierce Echidna who is half a nymph with glancing eyes and fair cheeks, and half
again a huge snake, great and awful, with speckled skin, eating raw flesh
beneath the secret parts of the holy earth. And there she has a cave deep down
under a hollow rock far from the deathless gods and mortal men. There, then,
did the gods appoint her a glorious house to dwell in: and she keeps guard in
Arima beneath the earth, grim Echidna, a nymph who dies not nor grows old all
her days.

(ll. 306-332) Men say that Typhaon the terrible, outrageous and lawless, was
joined in love to her, the maid with glancing eyes. So she conceived and
brought forth fierce offspring; first she bare Orthus the hound of Geryones,
and then again she bare a second, a monster not to be overcome and that may not
be described, Cerberus who eats raw flesh, the brazen-voiced hound of Hades,
fifty-headed, relentless and strong. And again she bore a third, the
evil-minded Hydra of Lerna, whom the goddess, white-armed Hera nourished, being
angry beyond measure with the mighty Heracles. And her Heracles, the son of
Zeus, of the house of Amphitryon, together with warlike Iolaus, destroyed with
the unpitying sword through the plans of Athene the spoil-driver. She was the
mother of Chimaera who breathed raging fire, a creature fearful, great,
swift-footed and strong, who had three heads, one of a grim-eyed lion; in her
hinderpart, a dragon; and in her middle, a goat, breathing forth a fearful
blast of blazing fire. Her did Pegasus and noble Bellerophon slay; but Echidna
was subject in love to Orthus and brought forth the deadly Sphinx which
destroyed the Cadmeans, and the Nemean lion, which Hera, the good wife of Zeus,
brought up and made to haunt the hills of Nemea, a plague to men. There he
preyed upon the tribes of her own people and had power over Tretus of Nemea and
Apesas: yet the strength of stout Heracles overcame him.

(ll. 333-336) And Ceto was joined in love to Phorcys and bare her youngest, the
awful snake who guards the apples all of gold in the secret places of the dark
earth at its great bounds. This is the offspring of Ceto and Phorcys.

(ll. 334-345) And Tethys bare to Ocean eddying rivers, Nilus, and Alpheus, and
deep-swirling Eridanus, Strymon, and Meander, and the fair stream of Ister, and
Phasis, and Rhesus, and the silver eddies of Achelous, Nessus, and Rhodius,
Haliacmon, and Heptaporus, Granicus, and Aesepus, and holy Simois, and Peneus,
and Hermus, and Caicus fair stream, and great Sangarius, Ladon, Parthenius,
Euenus, Ardescus, and divine Scamander.

(ll. 346-370) Also she brought forth a holy company of daughters 1615 who with the lord Apollo and the
Rivers have youths in their keeping—to this charge Zeus appointed
them—Peitho, and Admete, and Ianthe, and Electra, and Doris, and Prymno,
and Urania divine in form, Hippo, Clymene, Rhodea, and Callirrhoe, Zeuxo and
Clytie, and Idyia, and Pasithoe, Plexaura, and Galaxaura, and lovely Dione,
Melobosis and Thoe and handsome Polydora, Cerceis lovely of form, and soft eyed
Pluto, Perseis, Ianeira, Acaste, Xanthe, Petraea the fair, Menestho, and
Europa, Metis, and Eurynome, and Telesto saffron-clad, Chryseis and Asia and
charming Calypso, Eudora, and Tyche, Amphirho, and Ocyrrhoe, and Styx who is
the chiefest of them all. These are the eldest daughters that sprang from Ocean
and Tethys; but there are many besides. For there are three thousand
neat-ankled daughters of Ocean who are dispersed far and wide, and in every
place alike serve the earth and the deep waters, children who are glorious
among goddesses. And as many other rivers are there, babbling as they flow,
sons of Ocean, whom queenly Tethys bare, but their names it is hard for a
mortal man to tell, but people know those by which they severally dwell.

(ll. 371-374) And Theia was subject in love to Hyperion and bare great Helius
(Sun) and clear Selene (Moon) and Eos (Dawn) who shines upon all that are on
earth and upon the deathless Gods who live in the wide heaven.

(ll. 375-377) And Eurybia, bright goddess, was joined in love to Crius and bare
great Astraeus, and Pallas, and Perses who also was eminent among all men in
wisdom.

(ll. 378-382) And Eos bare to Astraeus the strong-hearted winds, brightening
Zephyrus, and Boreas, headlong in his course, and Notus,—a goddess mating
in love with a god. And after these Erigenia 1616 bare the
star Eosphorus (Dawn-bringer), and the gleaming stars with which heaven is
crowned.

(ll. 383-403) And Styx the daughter of Ocean was joined to Pallas and bare
Zelus (Emulation) and trim-ankled Nike (Victory) in the house. Also she brought
forth Cratos (Strength) and Bia (Force), wonderful children. These have no
house apart from Zeus, nor any dwelling nor path except that wherein God leads
them, but they dwell always with Zeus the loud-thunderer. For so did Styx the
deathless daughter of Ocean plan on that day when the Olympian Lightener called
all the deathless gods to great Olympus, and said that whosoever of the gods
would fight with him against the Titans, he would not cast him out from his
rights, but each should have the office which he had before amongst the
deathless gods. And he declared that he who was without office and rights under
Cronos, should be raised to both office and rights as is just. So deathless
Styx came first to Olympus with her children through the wit of her dear
father. And Zeus honoured her, and gave her very great gifts, for her he
appointed to be the great oath of the gods, and her children to live with him
always. And as he promised, so he performed fully unto them all. But he himself
mightily reigns and rules.

(ll. 404-452) Again, Phoebe came to the desired embrace of Coeus.

Then the goddess through the love of the god conceived and brought forth
dark-gowned Leto, always mild, kind to men and to the deathless gods, mild from
the beginning, gentlest in all Olympus. Also she bare Asteria of happy name,
whom Perses once led to his great house to be called his dear wife. And she
conceived and bare Hecate whom Zeus the son of Cronos honoured above all. He
gave her splendid gifts, to have a share of the earth and the unfruitful sea.
She received honour also in starry heaven, and is honoured exceedingly by the
deathless gods. For to this day, whenever any one of men on earth offers rich
sacrifices and prays for favour according to custom, he calls upon Hecate.
Great honour comes full easily to him whose prayers the goddess receives
favourably, and she bestows wealth upon him; for the power surely is with her.
For as many as were born of Earth and Ocean amongst all these she has her due
portion. The son of Cronos did her no wrong nor took anything away of all that
was her portion among the former Titan gods: but she holds, as the division was
at the first from the beginning, privilege both in earth, and in heaven, and in
sea. Also, because she is an only child, the goddess receives not less honour,
but much more still, for Zeus honours her. Whom she will she greatly aids and
advances: she sits by worshipful kings in judgement, and in the assembly whom
she will is distinguished among the people. And when men arm themselves for the
battle that destroys men, then the goddess is at hand to give victory and grant
glory readily to whom she will. Good is she also when men contend at the games,
for there too the goddess is with them and profits them: and he who by might
and strength gets the victory wins the rich prize easily with joy, and brings
glory to his parents. And she is good to stand by horsemen, whom she will: and
to those whose business is in the grey discomfortable sea, and who pray to
Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess gives
great catch, and easily she takes it away as soon as seen, if so she will. She
is good in the byre with Hermes to increase the stock. The droves of kine and
wide herds of goats and flocks of fleecy sheep, if she will, she increases from
a few, or makes many to be less. So, then. albeit her mother’s only child
1617, she is honoured amongst all the
deathless gods. And the son of Cronos made her a nurse of the young who after
that day saw with their eyes the light of all-seeing Dawn. So from the
beginning she is a nurse of the young, and these are her honours.

(ll. 453-491) But Rhea was subject in love to Cronos and bare splendid
children, Hestia 1618, Demeter, and gold-shod Hera and
strong Hades, pitiless in heart, who dwells under the earth, and the
loud-crashing Earth-Shaker, and wise Zeus, father of gods and men, by whose
thunder the wide earth is shaken. These great Cronos swallowed as each came
forth from the womb to his mother’s knees with this intent, that no other
of the proud sons of Heaven should hold the kingly office amongst the deathless
gods. For he learned from Earth and starry Heaven that he was destined to be
overcome by his own son, strong though he was, through the contriving of great
Zeus 1619. Therefore he kept no blind
outlook, but watched and swallowed down his children: and unceasing grief
seized Rhea. But when she was about to bear Zeus, the father of gods and men,
then she besought her own dear parents, Earth and starry Heaven, to devise some
plan with her that the birth of her dear child might be concealed, and that
retribution might overtake great, crafty Cronos for his own father and also for
the children whom he had swallowed down. And they readily heard and obeyed
their dear daughter, and told her all that was destined to happen touching
Cronos the king and his stout-hearted son. So they sent her to Lyetus, to the
rich land of Crete, when she was ready to bear great Zeus, the youngest of her
children. Him did vast Earth receive from Rhea in wide Crete to nourish and to
bring up. Thither came Earth carrying him swiftly through the black night to
Lyctus first, and took him in her arms and hid him in a remote cave beneath the
secret places of the holy earth on thick-wooded Mount Aegeum; but to the
mightily ruling son of Heaven, the earlier king of the gods, she gave a great
stone wrapped in swaddling clothes. Then he took it in his hands and thrust it
down into his belly: wretch! he knew not in his heart that in place of the
stone his son was left behind, unconquered and untroubled, and that he was soon
to overcome him by force and might and drive him from his honours, himself to
reign over the deathless gods.

(ll. 492-506) After that, the strength and glorious limbs of the prince
increased quickly, and as the years rolled on, great Cronos the wily was
beguiled by the deep suggestions of Earth, and brought up again his offspring,
vanquished by the arts and might of his own son, and he vomited up first the
stone which he had swallowed last. And Zeus set it fast in the wide-pathed
earth at goodly Pytho under the glens of Parnassus, to be a sign thenceforth
and a marvel to mortal men 1620. And he set free from their
deadly bonds the brothers of his father, sons of Heaven whom his father in his
foolishness had bound. And they remembered to be grateful to him for his
kindness, and gave him thunder and the glowing thunderbolt and lightening: for
before that, huge Earth had hidden these. In them he trusts and rules over
mortals and immortals.

(ll. 507-543) Now Iapetus took to wife the neat-ankled mad Clymene, daughter of
Ocean, and went up with her into one bed. And she bare him a stout-hearted son,
Atlas: also she bare very glorious Menoetius and clever Prometheus, full of
various wiles, and scatter-brained Epimetheus who from the first was a mischief
to men who eat bread; for it was he who first took of Zeus the woman, the
maiden whom he had formed. But Menoetius was outrageous, and far-seeing Zeus
struck him with a lurid thunderbolt and sent him down to Erebus because of his
mad presumption and exceeding pride. And Atlas through hard constraint upholds
the wide heaven with unwearying head and arms, standing at the borders of the
earth before the clear-voiced Hesperides; for this lot wise Zeus assigned to
him. And ready-witted Prometheus he bound with inextricable bonds, cruel
chains, and drove a shaft through his middle, and set on him a long-winged
eagle, which used to eat his immortal liver; but by night the liver grew as
much again everyway as the long-winged bird devoured in the whole day. That
bird Heracles, the valiant son of shapely-ankled Alcmene, slew; and delivered
the son of Iapetus from the cruel plague, and released him from his
affliction—not without the will of Olympian Zeus who reigns on high, that
the glory of Heracles the Theban-born might be yet greater than it was before
over the plenteous earth. This, then, he regarded, and honoured his famous son;
though he was angry, he ceased from the wrath which he had before because
Prometheus matched himself in wit with the almighty son of Cronos. For when the
gods and mortal men had a dispute at Mecone, even then Prometheus was forward
to cut up a great ox and set portions before them, trying to befool the mind of
Zeus. Before the rest he set flesh and inner parts thick with fat upon the
hide, covering them with an ox paunch; but for Zeus he put the white bones
dressed up with cunning art and covered with shining fat. Then the father of
men and of gods said to him:

(ll. 543-544) ‘Son of Iapetus, most glorious of all lords, good sir, how
unfairly you have divided the portions!’

(ll. 545-547) So said Zeus whose wisdom is everlasting, rebuking him. But wily
Prometheus answered him, smiling softly and not forgetting his cunning trick:

(ll. 548-558) ‘Zeus, most glorious and greatest of the eternal gods, take
which ever of these portions your heart within you bids.’ So he said,
thinking trickery. But Zeus, whose wisdom is everlasting, saw and failed not to
perceive the trick, and in his heart he thought mischief against mortal men
which also was to be fulfilled. With both hands he took up the white fat and
was angry at heart, and wrath came to his spirit when he saw the white ox-bones
craftily tricked out: and because of this the tribes of men upon earth burn
white bones to the deathless gods upon fragrant altars. But Zeus who drives the
clouds was greatly vexed and said to him:

(ll. 559-560) ‘Son of Iapetus, clever above all! So, sir, you have not
yet forgotten your cunning arts!’

(ll. 561-584) So spake Zeus in anger, whose wisdom is everlasting; and from
that time he was always mindful of the trick, and would not give the power of
unwearying fire to the Melian 1621 race of mortal men who live on
the earth. But the noble son of Iapetus outwitted him and stole the far-seen
gleam of unwearying fire in a hollow fennel stalk. And Zeus who thunders on
high was stung in spirit, and his dear heart was angered when he saw amongst
men the far-seen ray of fire. Forthwith he made an evil thing for men as the
price of fire; for the very famous Limping God formed of earth the likeness of
a shy maiden as the son of Cronos willed. And the goddess bright-eyed Athene
girded and clothed her with silvery raiment, and down from her head she spread
with her hands a broidered veil, a wonder to see; and she, Pallas Athene, put
about her head lovely garlands, flowers of new-grown herbs. Also she put upon
her head a crown of gold which the very famous Limping God made himself and
worked with his own hands as a favour to Zeus his father. On it was much
curious work, wonderful to see; for of the many creatures which the land and
sea rear up, he put most upon it, wonderful things, like living beings with
voices: and great beauty shone out from it.

(ll. 585-589) But when he had made the beautiful evil to be the price for the
blessing, he brought her out, delighting in the finery which the bright-eyed
daughter of a mighty father had given her, to the place where the other gods
and men were. And wonder took hold of the deathless gods and mortal men when
they saw that which was sheer guile, not to be withstood by men.

(ll. 590-612) For from her is the race of women and female kind: of her is the
deadly race and tribe of women who live amongst mortal men to their great
trouble, no helpmeets in hateful poverty, but only in wealth. And as in
thatched hives bees feed the drones whose nature is to do mischief—by day
and throughout the day until the sun goes down the bees are busy and lay the
white combs, while the drones stay at home in the covered skeps and reap the
toil of others into their own bellies—even so Zeus who thunders on high
made women to be an evil to mortal men, with a nature to do evil. And he gave
them a second evil to be the price for the good they had: whoever avoids
marriage and the sorrows that women cause, and will not wed, reaches deadly old
age without anyone to tend his years, and though he at least has no lack of
livelihood while he lives, yet, when he is dead, his kinsfolk divide his
possessions amongst them. And as for the man who chooses the lot of marriage
and takes a good wife suited to his mind, evil continually contends with good;
for whoever happens to have mischievous children, lives always with unceasing
grief in his spirit and heart within him; and this evil cannot be healed.

(ll. 613-616) So it is not possible to deceive or go beyond the will of Zeus;
for not even the son of Iapetus, kindly Prometheus, escaped his heavy anger,
but of necessity strong bands confined him, although he knew many a wile.

(ll. 617-643) But when first their father was vexed in his heart with Obriareus
and Cottus and Gyes, he bound them in cruel bonds, because he was jealous of
their exceeding manhood and comeliness and great size: and he made them live
beneath the wide-pathed earth, where they were afflicted, being set to dwell
under the ground, at the end of the earth, at its great borders, in bitter
anguish for a long time and with great grief at heart. But the son of Cronos
and the other deathless gods whom rich-haired Rhea bare from union with Cronos,
brought them up again to the light at Earth’s advising. For she herself
recounted all things to the gods fully, how that with these they would gain
victory and a glorious cause to vaunt themselves. For the Titan gods and as
many as sprang from Cronos had long been fighting together in stubborn war with
heart-grieving toil, the lordly Titans from high Othyrs, but the gods, givers
of good, whom rich-haired Rhea bare in union with Cronos, from Olympus. So
they, with bitter wrath, were fighting continually with one another at that
time for ten full years, and the hard strife had no close or end for either
side, and the issue of the war hung evenly balanced. But when he had provided
those three with all things fitting, nectar and ambrosia which the gods
themselves eat, and when their proud spirit revived within them all after they
had fed on nectar and delicious ambrosia, then it was that the father of men
and gods spoke amongst them:

(ll. 644-653) ‘Hear me, bright children of Earth and Heaven, that I may
say what my heart within me bids. A long while now have we, who are sprung from
Cronos and the Titan gods, fought with each other every day to get victory and
to prevail. But do you show your great might and unconquerable strength, and
face the Titans in bitter strife; for remember our friendly kindness, and from
what sufferings you are come back to the light from your cruel bondage under
misty gloom through our counsels.’

(ll. 654-663) So he said. And blameless Cottus answered him again:
‘Divine one, you speak that which we know well: nay, even of ourselves we
know that your wisdom and understanding is exceeding, and that you became a
defender of the deathless ones from chill doom. And through your devising we
are come back again from the murky gloom and from our merciless bonds, enjoying
what we looked not for, O lord, son of Cronos. And so now with fixed purpose
and deliberate counsel we will aid your power in dreadful strife and will fight
against the Titans in hard battle.’

(ll. 664-686) So he said: and the gods, givers of good things, applauded when
they heard his word, and their spirit longed for war even more than before, and
they all, both male and female, stirred up hated battle that day, the Titan
gods, and all that were born of Cronos together with those dread, mighty ones
of overwhelming strength whom Zeus brought up to the light from Erebus beneath
the earth. An hundred arms sprang from the shoulders of all alike, and each had
fifty heads growing upon his shoulders upon stout limbs. These, then, stood
against the Titans in grim strife, holding huge rocks in their strong hands.
And on the other part the Titans eagerly strengthened their ranks, and both
sides at one time showed the work of their hands and their might. The boundless
sea rang terribly around, and the earth crashed loudly: wide Heaven was shaken
and groaned, and high Olympus reeled from its foundation under the charge of
the undying gods, and a heavy quaking reached dim Tartarus and the deep sound
of their feet in the fearful onset and of their hard missiles. So, then, they
launched their grievous shafts upon one another, and the cry of both armies as
they shouted reached to starry heaven; and they met together with a great
battle-cry.

(ll. 687-712) Then Zeus no longer held back his might; but straight his heart
was filled with fury and he showed forth all his strength. From Heaven and from
Olympus he came forthwith, hurling his lightning: the bolts flew thick and fast
from his strong hand together with thunder and lightning, whirling an awesome
flame. The life-giving earth crashed around in burning, and the vast wood
crackled loud with fire all about. All the land seethed, and Ocean’s
streams and the unfruitful sea. The hot vapour lapped round the earthborn
Titans: flame unspeakable rose to the bright upper air: the flashing glare of
the thunder-stone and lightning blinded their eyes for all that there were
strong. Astounding heat seized Chaos: and to see with eyes and to hear the
sound with ears it seemed even as if Earth and wide Heaven above came together;
for such a mighty crash would have arisen if Earth were being hurled to ruin,
and Heaven from on high were hurling her down; so great a crash was there while
the gods were meeting together in strife. Also the winds brought rumbling
earthquake and duststorm, thunder and lightning and the lurid thunderbolt,
which are the shafts of great Zeus, and carried the clangour and the warcry
into the midst of the two hosts. An horrible uproar of terrible strife arose:
mighty deeds were shown and the battle inclined. But until then, they kept at
one another and fought continually in cruel war.

(ll. 713-735) And amongst the foremost Cottus and Briareos and Gyes insatiate
for war raised fierce fighting: three hundred rocks, one upon another, they
launched from their strong hands and overshadowed the Titans with their
missiles, and buried them beneath the wide-pathed earth, and bound them in
bitter chains when they had conquered them by their strength for all their
great spirit, as far beneath the earth to Tartarus. For a brazen anvil falling
down from heaven nine nights and days would reach the earth upon the tenth: and
again, a brazen anvil falling from earth nine nights and days would reach
Tartarus upon the tenth. Round it runs a fence of bronze, and night spreads in
triple line all about it like a neck-circlet, while above grow the roots of the
earth and unfruitful sea. There by the counsel of Zeus who drives the clouds
the Titan gods are hidden under misty gloom, in a dank place where are the ends
of the huge earth. And they may not go out; for Poseidon fixed gates of bronze
upon it, and a wall runs all round it on every side. There Gyes and Cottus and
great-souled Obriareus live, trusty warders of Zeus who holds the aegis.

(ll. 736-744) And there, all in their order, are the sources and ends of gloomy
earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome
and dank, which even the gods abhor.

It is a great gulf, and if once a man were within the gates, he would not reach
the floor until a whole year had reached its end, but cruel blast upon blast
would carry him this way and that. And this marvel is awful even to the
deathless gods.

(ll. 744-757) There stands the awful home of murky Night wrapped in dark
clouds. In front of it the son of Iapetus 1622 stands
immovably upholding the wide heaven upon his head and unwearying hands, where
Night and Day draw near and greet one another as they pass the great threshold
of bronze: and while the one is about to go down into the house, the other
comes out at the door.

And the house never holds them both within; but always one is without the house
passing over the earth, while the other stays at home and waits until the time
for her journeying come; and the one holds all-seeing light for them on earth,
but the other holds in her arms Sleep the brother of Death, even evil Night,
wrapped in a vaporous cloud.

(ll. 758-766) And there the children of dark Night have their dwellings, Sleep
and Death, awful gods. The glowing Sun never looks upon them with his beams,
neither as he goes up into heaven, nor as he comes down from heaven. And the
former of them roams peacefully over the earth and the sea’s broad back
and is kindly to men; but the other has a heart of iron, and his spirit within
him is pitiless as bronze: whomsoever of men he has once seized he holds fast:
and he is hateful even to the deathless gods.

(ll. 767-774) There, in front, stand the echoing halls of the god of the
lower-world, strong Hades, and of awful Persephone. A fearful hound guards the
house in front, pitiless, and he has a cruel trick. On those who go in he fawns
with his tail and both his ears, but suffers them not to go out back again, but
keeps watch and devours whomsoever he catches going out of the gates of strong
Hades and awful Persephone.

(ll. 775-806) And there dwells the goddess loathed by the deathless gods,
terrible Styx, eldest daughter of back-flowing 1623 Ocean.
She lives apart from the gods in her glorious house vaulted over with great
rocks and propped up to heaven all round with silver pillars. Rarely does the
daughter of Thaumas, swift-footed Iris, come to her with a message over the
sea’s wide back.

But when strife and quarrel arise among the deathless gods, and when any of
them who live in the house of Olympus lies, then Zeus sends Iris to bring in a
golden jug the great oath of the gods from far away, the famous cold water
which trickles down from a high and beetling rock. Far under the wide-pathed
earth a branch of Oceanus flows through the dark night out of the holy stream,
and a tenth part of his water is allotted to her. With nine silver-swirling
streams he winds about the earth and the sea’s wide back, and then falls
into the main 1624; but the tenth flows out from a
rock, a sore trouble to the gods. For whoever of the deathless gods that hold
the peaks of snowy Olympus pours a libation of her water is forsworn, lies
breathless until a full year is completed, and never comes near to taste
ambrosia and nectar, but lies spiritless and voiceless on a strewn bed: and a
heavy trance overshadows him. But when he has spent a long year in his
sickness, another penance and an harder follows after the first. For nine years
he is cut off from the eternal gods and never joins their councils of their
feasts, nine full years. But in the tenth year he comes again to join the
assemblies of the deathless gods who live in the house of Olympus. Such an
oath, then, did the gods appoint the eternal and primaeval water of Styx to be:
and it spouts through a rugged place.

(ll. 807-819) And there, all in their order, are the sources and ends of the
dark earth and misty Tartarus and the unfruitful sea and starry heaven,
loathsome and dank, which even the gods abhor.

And there are shining gates and an immoveable threshold of bronze having
unending roots and it is grown of itself 1625. And
beyond, away from all the gods, live the Titans, beyond gloomy Chaos. But the
glorious allies of loud-crashing Zeus have their dwelling upon Ocean’s
foundations, even Cottus and Gyes; but Briareos, being goodly, the deep-roaring
Earth-Shaker made his son-in-law, giving him Cymopolea his daughter to wed.

(ll. 820-868) But when Zeus had driven the Titans from heaven, huge Earth bare
her youngest child Typhoeus of the love of Tartarus, by the aid of golden
Aphrodite. Strength was with his hands in all that he did and the feet of the
strong god were untiring. From his shoulders grew an hundred heads of a snake,
a fearful dragon, with dark, flickering tongues, and from under the brows of
his eyes in his marvellous heads flashed fire, and fire burned from his heads
as he glared. And there were voices in all his dreadful heads which uttered
every kind of sound unspeakable; for at one time they made sounds such that the
gods understood, but at another, the noise of a bull bellowing aloud in proud
ungovernable fury; and at another, the sound of a lion, relentless of heart;
and at another, sounds like whelps, wonderful to hear; and again, at another,
he would hiss, so that the high mountains re-echoed. And truly a thing past
help would have happened on that day, and he would have come to reign over
mortals and immortals, had not the father of men and gods been quick to
perceive it. But he thundered hard and mightily: and the earth around resounded
terribly and the wide heaven above, and the sea and Ocean’s streams and
the nether parts of the earth. Great Olympus reeled beneath the divine feet of
the king as he arose and earth groaned thereat. And through the two of them
heat took hold on the dark-blue sea, through the thunder and lightning, and
through the fire from the monster, and the scorching winds and blazing
thunderbolt. The whole earth seethed, and sky and sea: and the long waves raged
along the beaches round and about, at the rush of the deathless gods: and there
arose an endless shaking. Hades trembled where he rules over the dead below,
and the Titans under Tartarus who live with Cronos, because of the unending
clamour and the fearful strife. So when Zeus had raised up his might and seized
his arms, thunder and lightning and lurid thunderbolt, he leaped from Olympus
and struck him, and burned all the marvellous heads of the monster about him.
But when Zeus had conquered him and lashed him with strokes, Typhoeus was
hurled down, a maimed wreck, so that the huge earth groaned. And flame shot
forth from the thunder-stricken lord in the dim rugged glens of the mount 1626, when he was smitten. A great
part of huge earth was scorched by the terrible vapour and melted as tin melts
when heated by men’s art in channelled 1627
crucibles; or as iron, which is hardest of all things, is softened by glowing
fire in mountain glens and melts in the divine earth through the strength of
Hephaestus 1628. Even so, then, the earth melted
in the glow of the blazing fire. And in the bitterness of his anger Zeus cast
him into wide Tartarus.

(ll. 869-880) And from Typhoeus come boisterous winds which blow damply, except
Notus and Boreas and clear Zephyr. These are a god-sent kind, and a great
blessing to men; but the others blow fitfully upon the seas. Some rush upon the
misty sea and work great havoc among men with their evil, raging blasts; for
varying with the season they blow, scattering ships and destroying sailors. And
men who meet these upon the sea have no help against the mischief. Others again
over the boundless, flowering earth spoil the fair fields of men who dwell
below, filling them with dust and cruel uproar.

(ll. 881-885) But when the blessed gods had finished their toil, and settled by
force their struggle for honours with the Titans, they pressed far-seeing
Olympian Zeus to reign and to rule over them, by Earth’s prompting. So he
divided their dignities amongst them.

(ll. 886-900) Now Zeus, king of the gods, made Metis his wife first, and she
was wisest among gods and mortal men. But when she was about to bring forth the
goddess bright-eyed Athene, Zeus craftily deceived her with cunning words and
put her in his own belly, as Earth and starry Heaven advised. For they advised
him so, to the end that no other should hold royal sway over the eternal gods
in place of Zeus; for very wise children were destined to be born of her, first
the maiden bright-eyed Tritogeneia, equal to her father in strength and in wise
understanding; but afterwards she was to bear a son of overbearing spirit, king
of gods and men. But Zeus put her into his own belly first, that the goddess
might devise for him both good and evil.

(ll. 901-906) Next he married bright Themis who bare the Horae (Hours), and
Eunomia (Order), Dike (Justice), and blooming Eirene (Peace), who mind the
works of mortal men, and the Moerae (Fates) to whom wise Zeus gave the greatest
honour, Clotho, and Lachesis, and Atropos who give mortal men evil and good to
have.

(ll. 907-911) And Eurynome, the daughter of Ocean, beautiful in form, bare him
three fair-cheeked Charites (Graces), Aglaea, and Euphrosyne, and lovely
Thaleia, from whose eyes as they glanced flowed love that unnerves the limbs:
and beautiful is their glance beneath their brows.

(ll. 912-914) Also he came to the bed of all-nourishing Demeter, and she bare
white-armed Persephone whom Aidoneus carried off from her mother; but wise Zeus
gave her to him.

(ll. 915-917) And again, he loved Mnemosyne with the beautiful hair: and of her
the nine gold-crowned Muses were born who delight in feasts and the pleasures
of song.

(ll. 918-920) And Leto was joined in love with Zeus who holds the aegis, and
bare Apollo and Artemis delighting in arrows, children lovely above all the
sons of Heaven.

(ll. 921-923) Lastly, he made Hera his blooming wife: and she was joined in
love with the king of gods and men, and brought forth Hebe and Ares and
Eileithyia.

(ll. 924-929) But Zeus himself gave birth from his own head to bright-eyed
Tritogeneia 1629, the awful, the strife-stirring,
the host-leader, the unwearying, the queen, who delights in tumults and wars
and battles. But Hera without union with Zeus—for she was very angry and
quarrelled with her mate—bare famous Hephaestus, who is skilled in crafts
more than all the sons of Heaven.

(ll. 929a-929t) 1630 But Hera was very angry and
quarrelled with her mate. And because of this strife she bare without union
with Zeus who holds the aegis a glorious son, Hephaestus, who excelled all the
sons of Heaven in crafts. But Zeus lay with the fair-cheeked daughter of Ocean
and Tethys apart from Hera…. ((LACUNA)) ….deceiving Metis (Thought)
although she was full wise. But he seized her with his hands and put her in his
belly, for fear that she might bring forth something stronger than his
thunderbolt: therefore did Zeus, who sits on high and dwells in the aether,
swallow her down suddenly. But she straightway conceived Pallas Athene: and the
father of men and gods gave her birth by way of his head on the banks of the
river Trito. And she remained hidden beneath the inward parts of Zeus, even
Metis, Athena’s mother, worker of righteousness, who was wiser than gods
and mortal men. There the goddess (Athena) received that 1631 whereby she excelled in strength
all the deathless ones who dwell in Olympus, she who made the host-scaring
weapon of Athena. And with it (Zeus) gave her birth, arrayed in arms of war.

(ll. 930-933) And of Amphitrite and the loud-roaring Earth-Shaker was born
great, wide-ruling Triton, and he owns the depths of the sea, living with his
dear mother and the lord his father in their golden house, an awful god.

(ll. 933-937) Also Cytherea bare to Ares the shield-piercer Panic and Fear,
terrible gods who drive in disorder the close ranks of men in numbing war, with
the help of Ares, sacker of towns: and Harmonia whom high-spirited Cadmus made
his wife.

(ll. 938-939) And Maia, the daughter of Atlas, bare to Zeus glorious Hermes,
the herald of the deathless gods, for she went up into his holy bed.

(ll. 940-942) And Semele, daughter of Cadmus was joined with him in love and
bare him a splendid son, joyous Dionysus,—a mortal woman an immortal son.
And now they both are gods.

(ll. 943-944) And Alcmena was joined in love with Zeus who drives the clouds
and bare mighty Heracles.

(ll. 945-946) And Hephaestus, the famous Lame One, made Aglaea, youngest of the
Graces, his buxom wife.

(ll. 947-949) And golden-haired Dionysus made brown-haired Ariadne, the
daughter of Minos, his buxom wife: and the son of Cronos made her deathless and
unageing for him.

(ll. 950-955) And mighty Heracles, the valiant son of neat-ankled Alcmena, when
he had finished his grievous toils, made Hebe the child of great Zeus and
gold-shod Hera his shy wife in snowy Olympus. Happy he! For he has finished his
great works and lives amongst the undying gods, untroubled and unageing all his
days.

(ll. 956-962) And Perseis, the daughter of Ocean, bare to unwearying Helios
Circe and Aeetes the king. And Aeetes, the son of Helios who shows light to
men, took to wife fair-cheeked Idyia, daughter of Ocean the perfect stream, by
the will of the gods: and she was subject to him in love through golden
Aphrodite and bare him neat-ankled Medea.

(ll. 963-968) And now farewell, you dwellers on Olympus and you islands and
continents and thou briny sea within. Now sing the company of goddesses,
sweet-voiced Muses of Olympus, daughter of Zeus who holds the aegis,—even
those deathless one who lay with mortal men and bare children like unto gods.

(ll. 969-974) Demeter, bright goddess, was joined in sweet love with the hero
Iasion in a thrice-ploughed fallow in the rich land of Crete, and bare Plutus,
a kindly god who goes everywhere over land and the sea’s wide back, and
him who finds him and into whose hands he comes he makes rich, bestowing great
wealth upon him.

(ll. 975-978) And Harmonia, the daughter of golden Aphrodite, bare to Cadmus
Ino and Semele and fair-cheeked Agave and Autonoe whom long haired Aristaeus
wedded, and Polydorus also in rich-crowned Thebe.

(ll. 979-983) And the daughter of Ocean, Callirrhoe was joined in the love of
rich Aphrodite with stout hearted Chrysaor and bare a son who was the strongest
of all men, Geryones, whom mighty Heracles killed in sea-girt Erythea for the
sake of his shambling oxen.

(ll. 984-991) And Eos bare to Tithonus brazen-crested Memnon, king of the
Ethiopians, and the Lord Emathion. And to Cephalus she bare a splendid son,
strong Phaethon, a man like the gods, whom, when he was a young boy in the
tender flower of glorious youth with childish thoughts, laughter-loving
Aphrodite seized and caught up and made a keeper of her shrine by night, a
divine spirit.

(ll. 993-1002) And the son of Aeson by the will of the gods led away from
Aeetes the daughter of Aeetes the heaven-nurtured king, when he had finished
the many grievous labours which the great king, over bearing Pelias, that
outrageous and presumptuous doer of violence, put upon him. But when the son of
Aeson had finished them, he came to Iolcus after long toil bringing the
coy-eyed girl with him on his swift ship, and made her his buxom wife. And she
was subject to Iason, shepherd of the people, and bare a son Medeus whom
Cheiron the son of Philyra brought up in the mountains. And the will of great
Zeus was fulfilled.

(ll. 1003-1007) But of the daughters of Nereus, the Old man of the Sea,
Psamathe the fair goddess, was loved by Aeacus through golden Aphrodite and
bare Phocus. And the silver-shod goddess Thetis was subject to Peleus and
brought forth lion-hearted Achilles, the destroyer of men.

(ll. 1008-1010) And Cytherea with the beautiful crown was joined in sweet love
with the hero Anchises and bare Aeneas on the peaks of Ida with its many wooded
glens.

(ll. 1011-1016) And Circe the daughter of Helius, Hyperion’s son, loved
steadfast Odysseus and bare Agrius and Latinus who was faultless and strong:
also she brought forth Telegonus by the will of golden Aphrodite. And they
ruled over the famous Tyrenians, very far off in a recess of the holy islands.

(ll. 1017-1018) And the bright goddess Calypso was joined to Odysseus in sweet
love, and bare him Nausithous and Nausinous.

(ll. 1019-1020) These are the immortal goddesses who lay with mortal men and
bare them children like unto gods.

(ll. 1021-1022) But now, sweet-voiced Muses of Olympus, daughters of Zeus who
holds the aegis, sing of the company of women.

THE CATALOGUES OF WOMEN AND EOIAE1701

Fragment #1—Scholiast on Apollonius Rhodius, Arg. iii. 1086: That
Deucalion was the son of Prometheus and Pronoea, Hesiod states in the first
Catalogue, as also that Hellen was the son of Deucalion and
Pyrrha.

Fragment #2—Ioannes Lydus 1702, de Mens.
i. 13: They came to call those who followed local manners Latins, but those who
followed Hellenic customs Greeks, after the brothers Latinus and Graecus; as
Hesiod says: ‘And in the palace Pandora the daughter of noble Deucalion
was joined in love with father Zeus, leader of all the gods, and bare Graecus,
staunch in battle.’

Fragment #3—Constantinus Porphyrogenitus 1703, de Them.
2 p. 48B: The district Macedonia took its name from Macedon the son of Zeus and
Thyia, Deucalion’s daughter, as Hesiod says: ‘And she conceived and
bare to Zeus who delights in the thunderbolt two sons, Magnes and Macedon,
rejoicing in horses, who dwell round about Pieria and Olympus…. ((LACUNA))
….And Magnes again (begot) Dictys and godlike Polydectes.’

Fragment #4—Plutarch, Mor. p. 747; Schol. on Pindar Pyth. iv. 263:
‘And from Hellen the war-loving king sprang Dorus and Xuthus and Aeolus
delighting in horses. And the sons of Aeolus, kings dealing justice, were
Cretheus, and Athamas, and clever Sisyphus, and wicked Salmoneus and overbold
Perieres.’

Fragment #5—Scholiast on Apollonius Rhodius, Arg. iv. 266: Those who were
descended from Deucalion used to rule over Thessaly as Hecataeus and Hesiod
say.

Fragment #6—Scholiast on Apollonius Rhodius, Arg. i. 482: Aloiadae.
Hesiod said that they were sons of Aloeus,—called so after him,—and
of Iphimedea, but in reality sons of Poseidon and Iphimedea, and that Alus a
city of Aetolia was founded by their father.

Fragment #7—Berlin Papyri, No. 7497; Oxyrhynchus Papyri, 421 1704: (ll. 1-24) ‘….Eurynome
the daughter of Nisus, Pandion’s son, to whom Pallas Athene taught all
her art, both wit and wisdom too; for she was as wise as the gods. A marvellous
scent rose from her silvern raiment as she moved, and beauty was wafted from
her eyes. Her, then, Glaucus sought to win by Athena’s advising, and he
drove oxen 1705 for her. But he knew not at all
the intent of Zeus who holds the aegis. So Glaucus came seeking her to wife
with gifts; but cloud-driving Zeus, king of the deathless gods, bent his head
in oath that the…. son of Sisyphus should never have children born of one
father 1706. So she lay in the arms of
Poseidon and bare in the house of Glaucus blameless Bellerophon, surpassing all
men in…. over the boundless sea. And when he began to roam, his father gave
him Pegasus who would bear him most swiftly on his wings, and flew unwearying
everywhere over the earth, for like the gales he would course along. With him
Bellerophon caught and slew the fire-breathing Chimera. And he wedded the dear
child of the great-hearted Iobates, the worshipful king…. lord (of)…. and
she bare….’

Fragment #8—Scholiast on Apollonius Rhodes, Arg. iv. 57: Hesiod says that
Endymion was the son of Aethlius the son of Zeus and Calyee, and received the
gift from Zeus: ‘(To be) keeper of death for his own self when he was
ready to die.’

Fragment #9—Scholiast Ven. on Homer, Il. xi. 750: The two sons of Actor
and Molione… Hesiod has given their descent by calling them after Actor and
Molione; but their father was Poseidon.

Porphyrius 1707, Quaest. Hom. ad Iliad. pert.,
265: But Aristarchus is informed that they were twins, not…. such as were the
Dioscuri, but, on Hesiod’s testimony, double in form and with two bodies
and joined to one another.

Fragment #10—Scholiast on Apollonius Rhodius, Arg. i. 156: But Hesiod
says that he changed himself in one of his wonted shapes and perched on the
yoke-boss of Heracles’ horses, meaning to fight with the hero; but that
Heracles, secretly instructed by Athena, wounded him mortally with an arrow.
And he says as follows: ‘…and lordly Periclymenus. Happy he! For
earth-shaking Poseidon gave him all manner of gifts. At one time he would
appear among birds, an eagle; and again at another he would be an ant, a marvel
to see; and then a shining swarm of bees; and again at another time a dread
relentless snake. And he possessed all manner of gifts which cannot be told,
and these then ensnared him through the devising of Athene.’

Fragment #11—Stephanus of Byzantium 1708, s.v.:
‘(Heracles) slew the noble sons of steadfast Neleus, eleven of them; but
the twelfth, the horsemen Gerenian Nestor chanced to be staying with the
horse-taming Gerenians. ((LACUNA)) Nestor alone escaped in flowery
Gerenon.’

Fragment #12—Eustathius 1709, Hom. 1796.39: ‘So
well-girded Polycaste, the youngest daughter of Nestor, Neleus’ son, was
joined in love with Telemachus through golden Aphrodite and bare
Persepolis.’

Fragment #13—Scholiast on Homer, Od. xii. 69: Tyro the daughter of
Salmoneus, having two sons by Poseidon, Neleus and Pelias, married Cretheus,
and had by him three sons, Aeson, Pheres and Amythaon. And of Aeson and
Polymede, according to Hesiod, Iason was born: ‘Aeson, who begot a son
Iason, shepherd of the people, whom Chiron brought up in woody Pelion.’

Fragment #14—Petrie Papyri (ed. Mahaffy), Pl. III. 3: ‘….of the
glorious lord ….fair Atalanta, swift of foot, the daughter of Schoeneus, who
had the beaming eyes of the Graces, though she was ripe for wedlock rejected
the company of her equals and sought to avoid marriage with men who eat
bread.’

Scholiast on Homer, Iliad xxiii. 683: Hesiod is therefore later in date than
Homer since he represents Hippomenes as stripped when contending with Atalanta
1710.

Papiri greci e latini, ii. No. 130 (2nd-3rd century) 1711: (ll.
1-7) ‘Then straightway there rose up against him the trim-ankled maiden
(Atalanta), peerless in beauty: a great throng stood round about her as she
gazed fiercely, and wonder held all men as they looked upon her. As she moved,
the breath of the west wind stirred the shining garment about her tender bosom;
but Hippomenes stood where he was: and much people was gathered together. All
these kept silence; but Schoeneus cried and said:

(ll. 8-20) ‘“Hear me all, both young and old, while I speak as my
spirit within my breast bids me. Hippomenes seeks my coy-eyed daughter to wife;
but let him now hear my wholesome speech. He shall not win her without contest;
yet, if he be victorious and escape death, and if the deathless gods who dwell
on Olympus grant him to win renown, verily he shall return to his dear native
land, and I will give him my dear child and strong, swift-footed horses besides
which he shall lead home to be cherished possessions; and may he rejoice in
heart possessing these, and ever remember with gladness the painful contest.
May the father of men and of gods (grant that splendid children may be born to
him)’ 1712

((LACUNA))

(ll. 21-27) ‘on the right…. and he, rushing upon her,…. drawing back
slightly towards the left. And on them was laid an unenviable struggle: for
she, even fair, swift-footed Atalanta, ran scorning the gifts of golden
Aphrodite; but with him the race was for his life, either to find his doom, or
to escape it. Therefore with thoughts of guile he said to her:

(ll. 28-29) ‘“O daughter of Schoeneus, pitiless in heart, receive
these glorious gifts of the goddess, golden Aphrodite…’

((LACUNA))

(ll. 30-36) ‘But he, following lightly on his feet, cast the first apple
1713: and, swiftly as a Harpy, she
turned back and snatched it. Then he cast the second to the ground with his
hand. And now fair, swift-footed Atalanta had two apples and was near the goal;
but Hippomenes cast the third apple to the ground, and therewith escaped death
and black fate. And he stood panting and…’

Fragment #15—Strabo 1714, i. p. 42: ‘And the
daughter of Arabus, whom worthy Hermaon begat with Thronia, daughter of the
lord Belus.’

Fragment #16—Eustathius, Hom. 461. 2: ‘Argos which was waterless
Danaus made well-watered.’

Fragment #17—Hecataeus 1715 in Scholiast on Euripides,
Orestes, 872: Aegyptus himself did not go to Argos, but sent his sons, fifty in
number, as Hesiod represented.

Fragment #18—1716 Strabo, viii. p. 370: And
Apollodorus says that Hesiod already knew that the whole people were called
both Hellenes and Panhellenes, as when he says of the daughters of Proetus that
the Panhellenes sought them in marriage.

Apollodorus, ii. 2.1.4: Acrisius was king of Argos and Proetus of Tiryns. And
Acrisius had by Eurydice the daughter of Lacedemon, Danae; and Proetus by
Stheneboea ‘Lysippe and Iphinoe and Iphianassa’. And these fell
mad, as Hesiod states, because they would not receive the rites of Dionysus.

Probus 1717 on Vergil, Eclogue vi. 48: These
(the daughters of Proetus), because they had scorned the divinity of Juno, were
overcome with madness, such that they believed they had been turned into cows,
and left Argos their own country. Afterwards they were cured by Melampus, the
son of Amythaon.

Suidas, s.v.: 1718 ‘Because of their hideous
wantonness they lost their tender beauty….’

Eustathius, Hom. 1746.7: ‘….For he shed upon their heads a fearful
itch: and leprosy covered all their flesh, and their hair dropped from their
heads, and their fair scalps were made bare.’

Fragment #19A—1719 Oxyrhynchus Papyri 1358 fr. 1
(3rd cent. A.D.): 1720 (ll. 1-32) ‘….So she
(Europa) crossed the briny water from afar to Crete, beguiled by the wiles of
Zeus. Secretly did the Father snatch her away and gave her a gift, the golden
necklace, the toy which Hephaestus the famed craftsman once made by his cunning
skill and brought and gave it to his father for a possession. And Zeus received
the gift, and gave it in turn to the daughter of proud Phoenix. But when the
Father of men and of gods had mated so far off with trim-ankled Europa, then he
departed back again from the rich-haired girl. So she bare sons to the almighty
Son of Cronos, glorious leaders of wealthy men—Minos the ruler, and just
Rhadamanthys and noble Sarpedon the blameless and strong. To these did wise
Zeus give each a share of his honour. Verily Sarpedon reigned mightily over
wide Lycia and ruled very many cities filled with people, wielding the sceptre
of Zeus: and great honour followed him, which his father gave him, the
great-hearted shepherd of the people. For wise Zeus ordained that he should
live for three generations of mortal men and not waste away with old age. He
sent him to Troy; and Sarpedon gathered a great host, men chosen out of Lycia
to be allies to the Trojans. These men did Sarpedon lead, skilled in bitter
war. And Zeus, whose wisdom is everlasting, sent him forth from heaven a star,
showing tokens for the return of his dear son……..for well he (Sarpedon)
knew in his heart that the sign was indeed from Zeus. Very greatly did he excel
in war together with man-slaying Hector and brake down the wall, bringing woes
upon the Danaans. But so soon as Patroclus had inspired the Argives with hard
courage….’

Fragment #19—Scholiast on Homer, Il. xii. 292: Zeus saw Europa the
daughter of Phoenix gathering flowers in a meadow with some nymphs and fell in
love with her. So he came down and changed himself into a bull and breathed
from his mouth a crocus 1721. In this way he deceived Europa,
carried her off and crossed the sea to Crete where he had intercourse with her.
Then in this condition he made her live with Asterion the king of the Cretans.
There she conceived and bore three sons, Minos, Sarpedon and Rhadamanthys. The
tale is in Hesiod and Bacchylides.

Fragment #20—Scholiast on Apollonius Rhodius, Arg. ii. 178: But according
to Hesiod (Phineus) was the son of Phoenix, Agenor’s son and Cassiopea.

Fragment #21—Apollodorus 1722, iii. 14.4.1: But Hesiod says
that he (Adonis) was the son of Phoenix and Alphesiboea.

Fragment #22—Porphyrius, Quaest. Hom. ad Iliad. pert. p. 189: As it is
said in Hesiod in the Catalogue of Women concerning Demodoce the
daughter of Agenor: ‘Demodoce whom very many of men on earth, mighty
princes, wooed, promising splendid gifts, because of her exceeding
beauty.’

Fragment #23—Apollodorus, iii. 5.6.2: Hesiod says that (the children of
Amphion and Niobe) were ten sons and ten daughters.

Aelian 1723, Var. Hist. xii. 36: But Hesiod
says they were nine boys and ten girls;—unless after all the verses are
not Hesiod but are falsely ascribed to him as are many others.

Fragment #24—Scholiast on Homer, Il. xxiii. 679: And Hesiod says that
when Oedipus had died at Thebes, Argea the daughter of Adrastus came with
others to the funeral of Oedipus.

Fragment #25—Herodian 1724 in Etymologicum Magnum, p. 60,
40: Tityos the son of Elara.

Fragment #26—1725 Argument: Pindar, Ol. xiv:
Cephisus is a river in Orchomenus where also the Graces are worshipped.
Eteoclus the son of the river Cephisus first sacrificed to them, as Hesiod
says.

Scholiast on Homer, Il. ii. 522: ‘which from Lilaea spouts forth its
sweet flowing water….’

Strabo, ix. 424: ‘….And which flows on by Panopeus and through fenced
Glechon and through Orchomenus, winding like a snake.’

Fragment #27—Scholiast on Homer, Il. vii. 9: For the father of
Menesthius, Areithous was a Boeotian living at Arnae; and this is in Boeotia,
as also Hesiod says.

Fragment #28—Stephanus of Byzantium: Onchestus: a grove 1726. It is situate in the country of
Haliartus and was founded by Onchestus the Boeotian, as Hesiod says.

Fragment #29—Stephanus of Byzantium: There is also a plain of Aega
bordering on Cirrha, according to Hesiod.

Fragment #30—Apollodorus, ii. 1.1.5: But Hesiod says that Pelasgus was
autochthonous.

Fragment #31—Strabo, v. p. 221: That this tribe (the Pelasgi) were from
Arcadia, Ephorus states on the authority of Hesiod; for he says: ‘Sons
were born to god-like Lycaon whom Pelasgus once begot.’

Fragment #32—Stephanus of Byzantium: Pallantium. A city of Arcadia, so
named after Pallas, one of Lycaon’s sons, according to Hesiod.

Fragment #33—(Unknown): ‘Famous Meliboea bare Phellus the good
spear-man.’

Fragment #34—Herodian, On Peculiar Diction, p. 18: In Hesiod in the
second Catalogue: ‘Who once hid the torch 1727
within.’

Fragment #35—Herodian, On Peculiar Diction, p. 42: Hesiod in the third
Catalogue writes: ‘And a resounding thud of feet rose up.’

Fragment #36—Apollonius Dyscolus 1728, On the
Pronoun, p. 125: ‘And a great trouble to themselves.’

Fragment #37—Scholiast on Apollonius Rhodius, Arg. i. 45: Neither Homer
nor Hesiod speak of Iphiclus as amongst the Argonauts.

Fragment #38—‘Eratosthenes’ 1729, Catast.
xix. p. 124: The Ram.]—This it was that transported Phrixus and Helle. It
was immortal and was given them by their mother Nephele, and had a golden
fleece, as Hesiod and Pherecydes say.

Fragment #39—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the
Great Eoiae says that Phineus was blinded because he revealed to
Phrixus the road; but in the third Catalogue, because he
preferred long life to sight.

Hesiod says he had two sons, Thynus and Mariandynus.

Ephorus 1730 in Strabo, vii. 302: Hesiod, in
the so-called Journey round the Earth, says that Phineus was brought by the
Harpies ‘to the land of milk-feeders 1731 who have
waggons for houses.’

Fragment #40A—(Cp. Fr. 43 and 44) Oxyrhynchus Papyri 1358 fr. 2 (3rd
cent. A.D.): 1732 ((LACUNA—Slight remains of
7 lines))

(ll. 8-35) ‘(The Sons of Boreas pursued the Harpies) to the lands of the
Massagetae and of the proud Half-Dog men, of the Underground-folk and of the
feeble Pygmies; and to the tribes of the boundless Black-skins and the Libyans.
Huge Earth bare these to Epaphus—soothsaying people, knowing seercraft by
the will of Zeus the lord of oracles, but deceivers, to the end that men whose
thought passes their utterance 1733 might be subject to the gods and
suffer harm—Aethiopians and Libyans and mare-milking Scythians. For
verily Epaphus was the child of the almighty Son of Cronos, and from him sprang
the dark Libyans, and high-souled Aethiopians, and the Underground-folk and
feeble Pygmies. All these are the offspring of the lord, the Loud-thunderer.
Round about all these (the Sons of Boreas) sped in darting flight…. ….of
the well-horsed Hyperboreans—whom Earth the all-nourishing bare far off
by the tumbling streams of deep-flowing Eridanus……..of amber, feeding her
wide-scattered offspring—and about the steep Fawn mountain and rugged
Etna to the isle Ortygia and the people sprung from Laestrygon who was the son
of wide-reigning Poseidon. Twice ranged the Sons of Boreas along this coast and
wheeled round and about yearning to catch the Harpies, while they strove to
escape and avoid them. And they sped to the tribe of the haughty Cephallenians,
the people of patient-souled Odysseus whom in aftertime Calypso the queenly
nymph detained for Poseidon. Then they came to the land of the lord the son of
Ares……..they heard. Yet still (the Sons of Boreas) ever pursued them with
instant feet. So they (the Harpies) sped over the sea and through the fruitless
air…’

Fragment #40—Strabo, vii. p. 300: ‘The Aethiopians and Ligurians
and mare-milking Scythians.’

Fragment #41—Apollodorus, i. 9.21.6: As they were being pursued, one of
the Harpies fell into the river Tigris, in Peloponnesus which is now called
Harpys after her. Some call this one Nicothoe, and others Aellopus. The other
who was called Ocypete, or as some say Ocythoe (though Hesiod calls her
Ocypus), fled down the Propontis and reached as far as to the Echinades islands
which are now called because of her, Strophades (Turning Islands).

Fragment #42—Scholiast on Apollonius Rhodius, Arg. ii. 297: Hesiod also
says that those with Zetes 1734 turned and prayed to Zeus:
‘There they prayed to the lord of Aenos who reigns on high.’

Apollonius indeed says it was Iris who made Zetes and his following turn away,
but Hesiod says Hermes.

Scholiast on Apollonius Rhodius, Arg. ii. 296: Others say (the islands) were
called Strophades, because they turned there and prayed Zeus to seize the
Harpies. But according to Hesiod… they were not killed.

Fragment #43—Philodemus 1735, On Piety, 10: Nor let anyone
mock at Hesiod who mentions…. or even the Troglodytes and the Pygmies.

Fragment #44—Strabo, i. p. 43: No one would accuse Hesiod of ignorance
though he speaks of the Half-dog people and the Great-Headed people and the
Pygmies.

Fragment #45—Scholiast on Apollonius Rhodius, Arg. iv. 284: But Hesiod
says they (the Argonauts) had sailed in through the Phasis.

Scholiast on Apollonius Rhodius, Arg. iv. 259: But Hesiod (says)…. they came
through the Ocean to Libya, and so, carrying the Argo, reached our sea.

Fragment #46—Scholiast on Apollonius Rhodius, Arg. iii. 311: Apollonius,
following Hesiod, says that Circe came to the island over against Tyrrhenia on
the chariot of the Sun. And he called it Hesperian, because it lies toward the
west.

Fragment #47—Scholiast on Apollonius Rhodius, Arg. iv. 892: He
(Apollonius) followed Hesiod who thus names the island of the Sirens: ‘To
the island Anthemoessa (Flowery) which the son of Cronos gave them.’

And their names are Thelxiope or Thelxinoe, Molpe and Aglaophonus 1736.

Scholiast on Homer, Od. xii. 168: Hence Hesiod said that they charmed even the
winds.

Fragment #48—Scholiast on Homer, Od. i. 85: Hesiod says that Ogygia is
within towards the west, but Ogygia lies over against Crete: ‘…the
Ogygian sea and……the island Ogygia.’

Fragment #49—Scholiast on Homer, Od. vii. 54: Hesiod regarded Arete as
the sister of Alcinous.

Fragment #50—Scholiast on Pindar, Ol. x. 46: Her Hippostratus (did wed),
a scion of Ares, the splendid son of Phyetes, of the line of Amarynces, leader
of the Epeians.

Fragment #51—Apollodorus, i. 8.4.1: When Althea was dead, Oeneus married
Periboea, the daughter of Hipponous. Hesiod says that she was seduced by
Hippostratus the son of Amarynces and that her father Hipponous sent her from
Olenus in Achaea to Oeneus because he was far away from Hellas, bidding him
kill her.

‘She used to dwell on the cliff of Olenus by the banks of wide
Peirus.’

Fragment #52—Diodorus 1737 v. 81: Macareus was a son of
Crinacus the son of Zeus as Hesiod says… and dwelt in Olenus in the country
then called Ionian, but now Achaean.

Fragment #53—Scholiast on Pindar, Nem. ii. 21: Concerning the Myrmidons
Hesiod speaks thus: ‘And she conceived and bare Aeacus, delighting in
horses. Now when he came to the full measure of desired youth, he chafed at
being alone. And the father of men and gods made all the ants that were in the
lovely isle into men and wide-girdled women. These were the first who fitted
with thwarts ships with curved sides, and the first who used sails, the wings
of a sea-going ship.’

Fragment #54—Polybius, v. 2: ‘The sons of Aeacus who rejoiced in
battle as though a feast.’

Fragment #55—Porphyrius, Quaest. Hom. ad Iliad. pertin. p. 93: He has
indicated the shameful deed briefly by the phrase ‘to lie with her
against her will’, and not like Hesiod who recounts at length the story
of Peleus and the wife of Acastus.

Fragment #56—Scholiast on Pindar, Nem. iv. 95: ‘And this seemed to
him (Acastus) in his mind the best plan; to keep back himself, but to hide
beyond guessing the beautiful knife which the very famous Lame One had made for
him, that in seeking it alone over steep Pelion, he (Peleus) might be slain
forthwith by the mountain-bred Centaurs.’

Fragment #57—Voll. Herculan. (Papyri from Herculaneum), 2nd Collection,
viii. 105: The author of the Cypria 1738 says that
Thetis avoided wedlock with Zeus to please Hera; but that Zeus was angry and
swore that she should mate with a mortal. Hesiod also has the like account.

Fragment #58—Strassburg Greek Papyri 55 (2nd century A.D.): (ll. 1-13)
‘Peleus the son of Aeacus, dear to the deathless gods, came to Phthia the
mother of flocks, bringing great possessions from spacious Iolcus. And all the
people envied him in their hearts seeing how he had sacked the well-built city,
and accomplished his joyous marriage; and they all spake this word:
“Thrice, yea, four times blessed son of Aeacus, happy Peleus! For
far-seeing Olympian Zeus has given you a wife with many gifts and the blessed
gods have brought your marriage fully to pass, and in these halls you go up to
the holy bed of a daughter of Nereus. Truly the father, the son of Cronos, made
you very pre-eminent among heroes and honoured above other men who eat bread
and consume the fruit of the ground.”’

Fragment #59—1739 Origen, Against Celsus, iv. 79:
‘For in common then were the banquets, and in common the seats of
deathless gods and mortal men.’

Fragment #60—Scholiast on Homer, Il. xvi. 175: …whereas Hesiod and the
rest call her (Peleus’ daughter) Polydora.

Fragment #61—Eustathius, Hom. 112. 44 sq: It should be observed that the
ancient narrative hands down the account that Patroclus was even a kinsman of
Achilles; for Hesiod says that Menoethius the father of Patroclus, was a
brother of Peleus, so that in that case they were first cousins.

Fragment #62—Scholiast on Pindar, Ol. x. 83: Some write ‘Serus the
son of Halirrhothius’, whom Hesiod mentions: ‘He (begot) Serus and
Alazygus, goodly sons.’ And Serus was the son of Halirrhothius
Perieres’ son, and of Alcyone.

Fragment #63—Pausanias 1740, ii. 26. 7: This oracle most
clearly proves that Asclepius was not the son of Arsinoe, but that Hesiod or
one of Hesiod’s interpolators composed the verses to please the
Messenians.

Scholiast on Pindar, Pyth. iii. 14: Some say (Asclepius) was the son of
Arsinoe, others of Coronis. But Asclepiades says that Arsinoe was the daughter
of Leucippus, Perieres’ son, and that to her and Apollo Asclepius and a
daughter, Eriopis, were born:

‘And she bare in the palace Asclepius, leader of men, and Eriopis with
the lovely hair, being subject in love to Phoebus.’

And of Arsinoe likewise:

‘And Arsinoe was joined with the son of Zeus and Leto and bare a son
Asclepius, blameless and strong.’ 1741

Fragment #64—For how does he say that the same persons (the Cyclopes)
were like the gods, and yet represent them as being destroyed by Apollo in the
Catalogue of the Daughters of Leucippus?

Fragment #65—“Echemus made Timandra his buxom wife.”

Fragment #66—Hesiod in giving their descent makes them (Castor and
Polydeuces) both sons of Zeus.

Hesiod, however, makes Helen the child neither of Leda nor Nemesis, but
daughter of Ocean and Zeus.

Fragment #67—Scholiast on Euripides, Orestes 249: Steischorus says that
while sacrificing to the gods Tyndareus forgot Aphrodite and that the goddess
was angry and made his daughters twice and thrice wed and deserters of their
husbands…. And Hesiod also says:

(ll. 1-7) ‘And laughter-loving Aphrodite felt jealous when she looked on
them and cast them into evil report. Then Timandra deserted Echemus and went
and came to Phyleus, dear to the deathless gods; and even so Clytaemnestra
deserted god-like Agamemnon and lay with Aegisthus and chose a worse mate; and
even so Helen dishonoured the couch of golden-haired Menelaus.’

Fragment #68—1742 Berlin Papyri, No. 9739: (ll.
1-10) ‘….Philoctetes sought her, a leader of spearmen, …. most famous
of all men at shooting from afar and with the sharp spear. And he came to
Tyndareus’ bright city for the sake of the Argive maid who had the beauty
of golden Aphrodite, and the sparkling eyes of the Graces; and the dark-faced
daughter of Ocean, very lovely of form, bare her when she had shared the
embraces of Zeus and the king Tyndareus in the bright palace…. (And….
sought her to wife offering as gifts)

((LACUNA))

(ll. 11-15)….and as many women skilled in blameless arts, each holding a
golden bowl in her hands. And truly Castor and strong Polydeuces would have
made him 1743 their brother perforce, but
Agamemnon, being son-in-law to Tyndareus, wooed her for his brother Menelaus.

(ll. 16-19) And the two sons of Amphiaraus the lord, Oecleus’ son, sought
her to wife from Argos very near at hand; yet…. fear of the blessed gods and
the indignation of men caused them also to fail.

((LACUNA))

(l. 20)…but there was no deceitful dealing in the sons of Tyndareus.

(ll. 21-27) And from Ithaca the sacred might of Odysseus, Laertes son, who knew
many-fashioned wiles, sought her to wife. He never sent gifts for the sake of
the neat-ankled maid, for he knew in his heart that golden-haired Menelaus
would win, since he was greatest of the Achaeans in possessions and was ever
sending messages 1744 to horse-taming Castor and
prize-winning Polydeuces.

(ll. 28-30) And….on’s son sought her to wife (and brought)
….bridal-gifts…. ….cauldrons….

((LACUNA))

(ll. 31-33)…to horse-taming Castor and prize-winning Polydeuces, desiring to
be the husband of rich-haired Helen, though he had never seen her beauty, but
because he heard the report of others.

(ll. 34-41) And from Phylace two men of exceeding worth sought her to wife,
Podarces son of Iphiclus, Phylacus’ son, and Actor’s noble son,
overbearing Protesilaus. Both of them kept sending messages to Lacedaemon, to
the house of wise Tyndareus, Oebalus’ son, and they offered many
bridal-gifts, for great was the girl’s renown, brazen…. ….golden….

((LACUNA))

(l. 42)…(desiring) to be the husband of rich-haired Helen.

(ll. 43-49) From Athens the son of Peteous, Menestheus, sought her to wife, and
offered many bridal-gifts; for he possessed very many stored treasures, gold
and cauldrons and tripods, fine things which lay hid in the house of the lord
Peteous, and with them his heart urged him to win his bride by giving more
gifts than any other; for he thought that no one of all the heroes would
surpass him in possessions and gifts.

(ll. 50-51) There came also by ship from Crete to the house of the son of
Oebalus strong Lycomedes for rich-haired Helen’s sake.

Berlin Papyri, No. 10560: (ll. 52-54)…sought her to wife. And after
golden-haired Menelaus he offered the greatest gifts of all the suitors, and
very much he desired in his heart to be the husband of Argive Helen with the
rich hair.

(ll. 55-62) And from Salamis Aias, blameless warrior, sought her to wife, and
offered fitting gifts, even wonderful deeds; for he said that he would drive
together and give the shambling oxen and strong sheep of all those who lived in
Troezen and Epidaurus near the sea, and in the island of Aegina and in Mases,
sons of the Achaeans, and shadowy Megara and frowning Corinthus, and Hermione
and Asine which lie along the sea; for he was famous with the long spear.

(ll. 63-66) But from Euboea Elephenor, leader of men, the son of Chalcodon,
prince of the bold Abantes, sought her to wife. And he offered very many gifts,
and greatly he desired in his heart to be the husband of rich-haired Helen.

(ll. 67-74) And from Crete the mighty Idomeneus sought her to wife,
Deucalion’s son, offspring of renowned Minos. He sent no one to woo her
in his place, but came himself in his black ship of many thwarts over the
Ogygian sea across the dark wave to the home of wise Tyndareus, to see Argive
Helen and that no one else should bring back for him the girl whose renown
spread all over the holy earth.

(l. 75) And at the prompting of Zeus the all-wise came.

((LACUNA—Thirteen lines lost.))

(ll. 89-100) But of all who came for the maid’s sake, the lord Tyndareus
sent none away, nor yet received the gift of any, but asked of all the suitors
sure oaths, and bade them swear and vow with unmixed libations that no one else
henceforth should do aught apart from him as touching the marriage of the maid
with shapely arms; but if any man should cast off fear and reverence and take
her by force, he bade all the others together follow after and make him pay the
penalty. And they, each of them hoping to accomplish his marriage, obeyed him
without wavering. But warlike Menelaus, the son of Atreus, prevailed against
them all together, because he gave the greatest gifts.

(ll. 100-106) But Chiron was tending the son of Peleus, swift-footed Achilles,
pre-eminent among men, on woody Pelion; for he was still a boy. For neither
warlike Menelaus nor any other of men on earth would have prevailed in suit for
Helen, if fleet Achilles had found her unwed. But, as it was, warlike Menelaus
won her before.

II. 1745

(ll. 1-2) And she (Helen) bare neat-ankled Hermione in the palace, a child
unlooked for.

(ll. 2-13) Now all the gods were divided through strife; for at that very time
Zeus who thunders on high was meditating marvellous deeds, even to mingle storm
and tempest over the boundless earth, and already he was hastening to make an
utter end of the race of mortal men, declaring that he would destroy the lives
of the demi-gods, that the children of the gods should not mate with wretched
mortals, seeing their fate with their own eyes; but that the blessed gods
henceforth even as aforetime should have their living and their habitations
apart from men. But on those who were born of immortals and of mankind verily
Zeus laid toil and sorrow upon sorrow.

((LACUNA—Two lines missing.))

(ll. 16-30)….nor any one of men…. ….should go upon black ships…. ….to
be strongest in the might of his hands…. ….of mortal men declaring to all
those things that were, and those that are, and those that shall be, he brings
to pass and glorifies the counsels of his father Zeus who drives the clouds.
For no one, either of the blessed gods or of mortal men, knew surely that he
would contrive through the sword to send to Hades full many a one of heroes
fallen in strife. But at that time he knew not as yet the intent of his
father’s mind, and how men delight in protecting their children from
doom. And he delighted in the desire of his mighty father’s heart who
rules powerfully over men.

(ll. 31-43) From stately trees the fair leaves fell in abundance fluttering
down to the ground, and the fruit fell to the ground because Boreas blew very
fiercely at the behest of Zeus; the deep seethed and all things trembled at his
blast: the strength of mankind consumed away and the fruit failed in the season
of spring, at that time when the Hairless One 1746 in a
secret place in the mountains gets three young every three years. In spring he
dwells upon the mountain among tangled thickets and brushwood, keeping afar
from and hating the path of men, in the glens and wooded glades. But when
winter comes on, he lies in a close cave beneath the earth and covers himself
with piles of luxuriant leaves, a dread serpent whose back is speckled with
awful spots.

(ll. 44-50) But when he becomes violent and fierce unspeakably, the arrows of
Zeus lay him low…. Only his soul is left on the holy earth, and that fits
gibbering about a small unformed den. And it comes enfeebled to sacrifices
beneath the broad-pathed earth…. and it lies….’

((LACUNA—Traces of 37 following lines.))

Fragment #69—Tzetzes 1747, Exeg. Iliad. 68. 19H: Agamemnon
and Menelaus likewise according to Hesiod and Aeschylus are regarded as the
sons of Pleisthenes, Atreus’ son. And according to Hesiod, Pleisthenes
was a son of Atreus and Aerope, and Agamemnon, Menelaus and Anaxibia were the
children of Pleisthenes and Cleolla the daughter of Dias.

Fragment #70—Laurentian Scholiast on Sophocles’ Electra, 539:
‘And she (Helen) bare to Menelaus, famous with the spear, Hermione and
her youngest-born, Nicostratus, a scion of Ares.’

Fragment #71—Pausanias, i. 43. 1: I know that Hesiod in the
Catalogue of Women represented that Iphigeneia was not killed
but, by the will of Artemis, became Hecate 1748.

Fragment #72—Eustathius, Hom. 13. 44. sq: Butes, it is said, was a son of
Poseidon: so Hesiod in the Catalogue.

Fragment #73—Pausanias, ii. 6. 5: Hesiod represented Sicyon as the son of
Erechtheus.

Fragment #74—Plato, Minos, p. 320. D: ‘(Minos) who was most kingly
of mortal kings and reigned over very many people dwelling round about, holding
the sceptre of Zeus wherewith he ruled many.’

Fragment #75—Hesychius 1749: The athletic contest in memory
of Eurygyes Melesagorus says that Androgeos the son of Minos was called
Eurygyes, and that a contest in his honour is held near his tomb at Athens in
the Ceramicus. And Hesiod writes: ‘And Eurygyes 1750, while
yet a lad in holy Athens…’

Fragment #76—Plutarch, Theseus 20: There are many tales…. about
Ariadne…., how that she was deserted by Theseua for love of another woman:
‘For strong love for Aegle the daughter of Panopeus overpowered
him.’ For Hereas of Megara says that Peisistratus removed this verse from
the works of Hesiod.

Athenaeus 1751, xiii. 557 A: But Hesiod says
that Theseus wedded both Hippe and Aegle lawfully.

Fragment #77—Strabo, ix. p. 393: The snake of Cychreus: Hesiod says that
it was brought up by Cychreus, and was driven out by Eurylochus as defiling the
island, but that Demeter received it into Eleusis, and that it became her
attendant.

Fragment #78—Argument I. to the Shield of Heracles: But Apollonius of
Rhodes says that it (the Shield of Heracles) is Hesiod’s
both from the general character of the work and from the fact that in the
Catalogue we again find Iolaus as charioteer of Heracles.

Fragment #79—Scholiast on Soph. Trach., 266: (ll. 1-6) ‘And
fair-girdled Stratonica conceived and bare in the palace Eurytus her well-loved
son. Of him sprang sons, Didaeon and Clytius and god-like Toxeus and Iphitus, a
scion of Ares. And after these Antiope the queen, daughter of the aged son of
Nauboius, bare her youngest child, golden-haired Iolea.’

Fragment #80—Herodian in Etymologicum Magnum: ‘Who bare Autolycus
and Philammon, famous in speech…. All things that he (Autolyeus) took in his
hands, he made to disappear.’

Fragment #81—Apollonius, Hom. Lexicon: ‘Aepytus again, begot
Tlesenor and Peirithous.’

Fragment #82—Strabo, vii. p. 322: ‘For Locrus truly was leader of
the Lelegian people, whom Zeus the Son of Cronos, whose wisdom is unfailing,
gave to Deucalion, stones gathered out of the earth. So out of stones mortal
men were made, and they were called people.’ 1752

Fragment #83—Tzetzes, Schol. in Exeg. Iliad. 126: ‘…Ileus whom
the lord Apollo, son of Zeus, loved. And he named him by his name, because he
found a nymph complaisant 1753 and was joined with her in sweet
love, on that day when Poseidon and Apollo raised high the wall of the
well-built city.’

Fragment #84—Scholiast on Homer, Od. xi. 326: Clymene the daughter of
Minyas the son of Poseidon and of Euryanassa, Hyperphas’ daughter, was
wedded to Phylacus the son of Deion, and bare Iphiclus, a boy fleet of foot. It
is said of him that through his power of running he could race the winds and
could move along upon the ears of corn 1754…. The
tale is in Hesiod: ‘He would run over the fruit of the asphodel and not
break it; nay, he would run with his feet upon wheaten ears and not hurt the
fruit.’

Fragment #85—Choeroboscus 1755, i. 123,
22H: ‘And she bare a son Thoas.’

Fragment #86—Eustathius, Hom. 1623. 44: Maro 1756, whose
father, it is said, Hesiod relates to have been Euanthes the son of Oenopion,
the son of Dionysus.

Fragment #87—Athenaeus, x. 428 B, C: ‘Such gifts as Dionysus gave
to men, a joy and a sorrow both. Who ever drinks to fullness, in him wine
becomes violent and binds together his hands and feet, his tongue also and his
wits with fetters unspeakable: and soft sleep embraces him.’

Fragment #88—Strabo, ix. p. 442: ‘Or like her (Coronis) who lived
by the holy Twin Hills in the plain of Dotium over against Amyrus rich in
grapes, and washed her feet in the Boebian lake, a maid unwed.’

Fragment #89—Scholiast on Pindar, Pyth. iii. 48: ‘To him, then,
there came a messenger from the sacred feast to goodly Pytho, a crow 1757, and he told unshorn Phoebus of
secret deeds, that Ischys son of Elatus had wedded Coronis the daughter of
Phlegyas of birth divine.

Fragment #90—Athenagoras 1758, Petition for the Christians, 29:
Concerning Asclepius Hesiod says: ‘And the father of men and gods was
wrath, and from Olympus he smote the son of Leto with a lurid thunderbolt and
killed him, arousing the anger of Phoebus.’

Fragment #91—Philodemus, On Piety, 34: But Hesiod (says that Apollo)
would have been cast by Zeus into Tartarus 1759; but Leto
interceded for him, and he became bondman to a mortal.

Fragment #92—Scholiast on Pindar, Pyth. ix. 6: ‘Or like her,
beautiful Cyrene, who dwelt in Phthia by the water of Peneus and had the beauty
of the Graces.’

Fragment #93—Servius on Vergil, Georg. i. 14: He invoked Aristaeus, that
is, the son of Apollo and Cyrene, whom Hesiod calls ‘the shepherd
Apollo.’ 1760

Fragment #94—Scholiast on Vergil, Georg. iv. 361: ‘But the water
stood all round him, bowed into the semblance of a mountain.’ This verse
he has taken over from Hesiod’s Catalogue of Women.

Fragment #95—Scholiast on Homer, Iliad ii. 469: ‘Or like her
(Antiope) whom Boeotian Hyria nurtured as a maid.’

Fragment #96—Palaephatus 1761, c. 42: Of Zethus and Amphion.
Hesiod and some others relate that they built the walls of Thebes by playing on
the lyre.

Fragment #97—Scholiast on Soph. Trach., 1167: (ll. 1-11) ‘There is
a land Ellopia with much glebe and rich meadows, and rich in flocks and
shambling kine. There dwell men who have many sheep and many oxen, and they are
in number past telling, tribes of mortal men. And there upon its border is
built a city, Dodona 1762; and Zeus loved it and
(appointed) it to be his oracle, reverenced by men……..And they (the doves)
lived in the hollow of an oak. From them men of earth carry away all kinds of
prophecy,—whosoever fares to that spot and questions the deathless god,
and comes bringing gifts with good omens.’

Fragment #98—Berlin Papyri, No. 9777: 1763 (ll.
1-22) ‘….strife…. Of mortals who would have dared to fight him with
the spear and charge against him, save only Heracles, the great-hearted
offspring of Alcaeus? Such an one was (?) strong Meleager loved of Ares, the
golden-haired, dear son of Oeneus and Althaea. From his fierce eyes there shone
forth portentous fire: and once in high Calydon he slew the destroying beast,
the fierce wild boar with gleaming tusks. In war and in dread strife no man of
the heroes dared to face him and to approach and fight with him when he
appeared in the forefront. But he was slain by the hands and arrows of Apollo
1764, while he was fighting with the
Curetes for pleasant Calydon. And these others (Althaea) bare to Oeneus,
Porthaon’s son; horse-taming Pheres, and Agelaus surpassing all others,
Toxeus and Clymenus and godlike Periphas, and rich-haired Gorga and wise
Deianeira, who was subject in love to mighty Heracles and bare him Hyllus and
Glenus and Ctesippus and Odites. These she bare and in ignorance she did a
fearful thing: when (she had received)…. the poisoned robe that held black
doom….’

Fragment #99A—Scholiast on Homer, Iliad. xxiii. 679: And yet Hesiod says
that after he had died in Thebes, Argeia the daughter of Adrastus together with
others (cp. frag. 99) came to the lamentation over Oedipus.

Fragment #99—1765 Papyri greci e latine, No. 131
(2nd-3rd century): 1766 (ll. 1-10) ‘And (Eriphyle)
bare in the palace Alcmaon 1767, shepherd of the people, to
Amphiaraus. Him (Amphiaraus) did the Cadmean (Theban) women with trailing robes
admire when they saw face to face his eyes and well-grown frame, as he was
busied about the burying of Oedipus, the man of many woes. ….Once the Danai,
servants of Ares, followed him to Thebes, to win renown……..for Polynices.
But, though well he knew from Zeus all things ordained, the earth yawned and
swallowed him up with his horses and jointed chariot, far from deep-eddying
Alpheus.

(ll. 11-20) But Electyron married the all-beauteous daughter of Pelops and,
going up into one bed with her, the son of Perses begat……..and Phylonomus
and Celaeneus and Amphimachus and……..and Eurybius and famous…. All these
the Taphians, famous shipmen, slew in fight for oxen with shambling hoofs,….
….in ships across the sea’s wide back. So Alcmena alone was left to
delight her parents……..and the daughter of Electryon….

((LACUNA))

(l. 21)….who was subject in love to the dark-clouded son of Cronos and bare
(famous Heracles).’

Fragment #100—Argument to the Shield of Heracles, i: The beginning of the
Shield as far as the 56th verse is current in the fourth
Catalogue

Fragment #101 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 1 (early
3rd cent. A.D.): ((LACUNA—Slight remains of 3 lines))

(ll. 4-17) ‘…if indeed he (Teuthras) delayed, and if he feared to obey
the word of the immortals who then appeared plainly to them. But her (Auge) he
received and brought up well, and cherished in the palace, honouring her even
as his own daughters.

And Auge bare Telephus of the stock of Areas, king of the Mysians, being joined
in love with the mighty Heracles when he was journeying in quest of the horses
of proud Laomedon—horses the fleetest of foot that the Asian land
nourished,—and destroyed in battle the tribe of the dauntless Amazons and
drove them forth from all that land. But Telephus routed the spearmen of the
bronze-clad Achaeans and made them embark upon their black ships. Yet when he
had brought down many to the ground which nourishes men, his own might and
deadliness were brought low….’

Fragment #102 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 2 (early
3rd cent. A.D.): ((LACUNA—Remains of 4 lines))

(ll. 5-16) ‘….Electra…. was subject to the dark-clouded Son of Cronos
and bare Dardanus…. and Eetion…. who once greatly loved rich-haired
Demeter. And cloud-gathering Zeus was wroth and smote him, Eetion, and laid him
low with a flaming thunderbolt, because he sought to lay hands upon rich-haired
Demeter. But Dardanus came to the coast of the mainland—from him
Erichthonius and thereafter Tros were sprung, and Ilus, and Assaracus, and
godlike Ganymede,—when he had left holy Samothrace in his many-benched
ship.

((LACUNA))

Oxyrhynchus Papyri 1359 fr. 3 (early 3rd cent. A.D.): (ll. 17-24) 1768….Cleopatra ….the daughter
of…. ….But an eagle caught up Ganymede for Zeus because he vied with the
immortals in beauty……..rich-tressed Diomede; and she bare Hyacinthus, the
blameless one and strong……..whom, on a time Phoebus himself slew
unwittingly with a ruthless disk….

THE SHIELD OF HERACLES

(ll. 1-27) Or like her who left home and country and came to Thebes, following
warlike Amphitryon,—even Alcmena, the daughter of Electyron, gatherer of
the people. She surpassed the tribe of womankind in beauty and in height; and
in wisdom none vied with her of those whom mortal women bare of union with
mortal men. Her face and her dark eyes wafted such charm as comes from golden
Aphrodite. And she so honoured her husband in her heart as none of womankind
did before her. Verily he had slain her noble father violently when he was
angry about oxen; so he left his own country and came to Thebes and was
suppliant to the shield-carrying men of Cadmus. There he dwelt with his modest
wife without the joys of love, nor might he go in unto the neat-ankled daughter
of Electyron until he had avenged the death of his wife’s great-hearted
brothers and utterly burned with blazing fire the villages of the heroes, the
Taphians and Teleboans; for this thing was laid upon him, and the gods were
witnesses to it. And he feared their anger, and hastened to perform the great
task to which Zeus had bound him. With him went the horse-driving Boeotians,
breathing above their shields, and the Locrians who fight hand to hand, and the
gallant Phocians eager for war and battle. And the noble son of Alcaeus led
them, rejoicing in his host.

(ll. 27-55) But the father of men and gods was forming another scheme in his
heart, to beget one to defend against destruction gods and men who eat bread.
So he arose from Olympus by night pondering guile in the deep of his heart, and
yearned for the love of the well-girded woman. Quickly he came to Typhaonium,
and from there again wise Zeus went on and trod the highest peak of Phicium 1801: there he sat and planned
marvellous things in his heart. So in one night Zeus shared the bed and love of
the neat-ankled daughter of Electyron and fulfilled his desire; and in the same
night Amphitryon, gatherer of the people, the glorious hero, came to his house
when he had ended his great task. He hastened not to go to his bondmen and
shepherds afield, but first went in unto his wife: such desire took hold on the
shepherd of the people. And as a man who has escaped joyfully from misery,
whether of sore disease or cruel bondage, so then did Amphitryon, when he had
wound up all his heavy task, come glad and welcome to his home. And all night
long he lay with his modest wife, delighting in the gifts of golden Aphrodite.
And she, being subject in love to a god and to a man exceeding goodly, brought
forth twin sons in seven-gated Thebe. Though they were brothers, these were not
of one spirit; for one was weaker but the other a far better man, one terrible
and strong, the mighty Heracles. Him she bare through the embrace of the son of
Cronos lord of dark clouds and the other, Iphiclus, of Amphitryon the
spear-wielder—offspring distinct, this one of union with a mortal man,
but that other of union with Zeus, leader of all the gods.

(ll. 57-77) And he slew Cycnus, the gallant son of Ares. For he found him in
the close of far-shooting Apollo, him and his father Ares, never sated with
war. Their armour shone like a flame of blazing fire as they two stood in their
car: their swift horses struck the earth and pawed it with their hoofs, and the
dust rose like smoke about them, pounded by the chariot wheels and the
horses’ hoofs, while the well-made chariot and its rails rattled around
them as the horses plunged. And blameless Cycnus was glad, for he looked to
slay the warlike son of Zeus and his charioteer with the sword, and to strip
off their splendid armour. But Phoebus Apollo would not listen to his vaunts,
for he himself had stirred up mighty Heracles against him. And all the grove
and altar of Pagasaean Apollo flamed because of the dread god and because of
his arms; for his eyes flashed as with fire. What mortal men would have dared
to meet him face to face save Heracles and glorious Iolaus? For great was their
strength and unconquerable were the arms which grew from their shoulders on
their strong limbs. Then Heracles spake to his charioteer strong Iolaus:

(ll. 78-94) ‘O hero Iolaus, best beloved of all men, truly Amphitryon
sinned deeply against the blessed gods who dwell on Olympus when he came to
sweet-crowned Thebe and left Tiryns, the well-built citadel, because he slew
Electryon for the sake of his wide-browned oxen. Then he came to Creon and
long-robed Eniocha, who received him kindly and gave him all fitting things, as
is due to suppliants, and honoured him in their hearts even more. And he lived
joyfully with his wife the neat-ankled daughter of Electyron: and presently,
while the years rolled on, we were born, unlike in body as in mind, even your
father and I. From him Zeus took away sense, so that he left his home and his
parents and went to do honour to the wicked Eurystheus—unhappy man!
Deeply indeed did he grieve afterwards in bearing the burden of his own mad
folly; but that cannot be taken back. But on me fate laid heavy tasks.

(ll. 95-101) ‘Yet, come, friend, quickly take the red-dyed reins of the
swift horses and raise high courage in your heart and guide the swift chariot
and strong fleet-footed horses straight on. Have no secret fear at the noise of
man-slaying Ares who now rages shouting about the holy grove of Phoebus Apollo,
the lord who shoots form afar. Surely, strong though he be, he shall have
enough of war.’

(ll. 102-114) And blameless Iolaus answered him again: ‘Good friend,
truly the father of men and gods greatly honours your head and the bull-like
Earth-Shaker also, who keeps Thebe’s veil of walls and guards the
city,—so great and strong is this fellow they bring into your hands that
you may win great glory. But come, put on your arms of war that with all speed
we may bring the car of Ares and our own together and fight; for he shall not
frighten the dauntless son of Zeus, nor yet the son of Iphiclus: rather, I
think he will flee before the two sons of blameless Alcides who are near him
and eager to raise the war cry for battle; for this they love better than a
feast.’

(ll. 115-117) So he said. And mighty Heracles was glad in heart and smiled, for
the other’s words pleased him well, and he answered him with winged
words:

(ll. 118-121) ‘O hero Iolaus, heaven-sprung, now is rough battle hard at
hand. But, as you have shown your skill at other-times, so now also wheel the
great black-maned horse Arion about every way, and help me as you may be
able.’

(ll. 122-138) So he said, and put upon his legs greaves of shining bronze, the
splendid gift of Hephaestus. Next he fastened about his breast a fine golden
breast-plate, curiously wrought, which Pallas Athene the daughter of Zeus had
given him when first he was about to set out upon his grievous labours. Over
his shoulders the fierce warrior put the steel that saves men from doom, and
across his breast he slung behind him a hollow quiver. Within it were many
chilling arrows, dealers of death which makes speech forgotten: in front they
had death, and trickled with tears; their shafts were smooth and very long; and
their butts were covered with feathers of a brown eagle. And he took his strong
spear, pointed with shining bronze, and on his valiant head set a well-made
helm of adamant, cunningly wrought, which fitted closely on the temples; and
that guarded the head of god-like Heracles.

(ll. 139-153) In his hands he took his shield, all glittering: no one ever
broke it with a blow or crushed it. And a wonder it was to see; for its whole
orb was a-shimmer with enamel and white ivory and electrum, and it glowed with
shining gold; and there were zones of cyanus 1802 drawn
upon it. In the centre was Fear worked in adamant, unspeakable, staring
backwards with eyes that glowed with fire. His mouth was full of teeth in a
white row, fearful and daunting, and upon his grim brow hovered frightful
Strife who arrays the throng of men: pitiless she, for she took away the mind
and senses of poor wretches who made war against the son of Zeus. Their souls
passed beneath the earth and went down into the house of Hades; but their
bones, when the skin is rotted about them, crumble away on the dark earth under
parching Sirius.

(ll. 154-160) Upon the shield Pursuit and Flight were wrought, and Tumult, and
Panic, and Slaughter. Strife also, and Uproar were hurrying about, and deadly
Fate was there holding one man newly wounded, and another unwounded; and one,
who was dead, she was dragging by the feet through the tumult. She had on her
shoulders a garment red with the blood of men, and terribly she glared and
gnashed her teeth.

(ll. 160-167) And there were heads of snakes unspeakably frightful, twelve of
them; and they used to frighten the tribes of men on earth whosoever made war
against the son of Zeus; for they would clash their teeth when
Amphitryon’s son was fighting: and brightly shone these wonderful works.
And it was as though there were spots upon the frightful snakes: and their
backs were dark blue and their jaws were black.

(ll. 168-177) Also there were upon the shield droves of boars and lions who
glared at each other, being furious and eager: the rows of them moved on
together, and neither side trembled but both bristled up their manes. For
already a great lion lay between them and two boars, one on either side, bereft
of life, and their dark blood was dripping down upon the ground; they lay dead
with necks outstretched beneath the grim lions. And both sides were roused
still more to fight because they were angry, the fierce boars and the
bright-eyed lions.

(ll. 178-190) And there was the strife of the Lapith spearmen gathered round
the prince Caeneus and Dryas and Peirithous, with Hopleus, Exadius, Phalereus,
and Prolochus, Mopsus the son of Ampyce of Titaresia, a scion of Ares, and
Theseus, the son of Aegeus, like unto the deathless gods. These were of silver,
and had armour of gold upon their bodies. And the Centaurs were gathered
against them on the other side with Petraeus and Asbolus the diviner, Arctus,
and Ureus, and black-haired Mimas, and the two sons of silver, and they had
pinetrees of gold in their hands, and they were rushing together as though they
were alive and striking at one another hand to hand with spears and with pines.

(ll. 191-196) And on the shield stood the fleet-footed horses of grim Ares made
gold, and deadly Ares the spoil-winner himself. He held a spear in his hands
and was urging on the footmen: he was red with blood as if he were slaying
living men, and he stood in his chariot. Beside him stood Fear and Flight,
eager to plunge amidst the fighting men.

(ll. 197-200) There, too, was the daughter of Zeus, Tritogeneia who drives the
spoil 1803. She was like as if she would
array a battle, with a spear in her hand, and a golden helmet, and the aegis
about her shoulders. And she was going towards the awful strife.

(ll. 201-206) And there was the holy company of the deathless gods: and in the
midst the son of Zeus and Leto played sweetly on a golden lyre. There also was
the abode of the gods, pure Olympus, and their assembly, and infinite riches
were spread around in the gathering, the Muses of Pieria were beginning a song
like clear-voiced singers.

(ll. 207-215) And on the shield was a harbour with a safe haven from the
irresistible sea, made of refined tin wrought in a circle, and it seemed to
heave with waves. In the middle of it were many dolphins rushing this way and
that, fishing: and they seemed to be swimming. Two dolphins of silver were
spouting and devouring the mute fishes. And beneath them fishes of bronze were
trembling. And on the shore sat a fisherman watching: in his hands he held a
casting net for fish, and seemed as if about to cast it forth.

(ll. 216-237) There, too, was the son of rich-haired Danae, the horseman
Perseus: his feet did not touch the shield and yet were not far from
it—very marvellous to remark, since he was not supported anywhere; for so
did the famous Lame One fashion him of gold with his hands. On his feet he had
winged sandals, and his black-sheathed sword was slung across his shoulders by
a cross-belt of bronze. He was flying swift as thought. The head of a dreadful
monster, the Gorgon, covered the broad of his back, and a bag of silver—a
marvel to see—contained it: and from the bag bright tassels of gold hung
down. Upon the head of the hero lay the dread cap 1804 of Hades
which had the awful gloom of night. Perseus himself, the son of Danae, was at
full stretch, like one who hurries and shudders with horror. And after him
rushed the Gorgons, unapproachable and unspeakable, longing to seize him: as
they trod upon the pale adamant, the shield rang sharp and clear with a loud
clanging. Two serpents hung down at their girdles with heads curved forward:
their tongues were flickering, and their teeth gnashing with fury, and their
eyes glaring fiercely. And upon the awful heads of the Gorgons great Fear was
quaking.

(ll. 237-270) And beyond these there were men fighting in warlike harness, some
defending their own town and parents from destruction, and others eager to sack
it; many lay dead, but the greater number still strove and fought. The women on
well-built towers of bronze were crying shrilly and tearing their cheeks like
living beings—the work of famous Hephaestus. And the men who were elders
and on whom age had laid hold were all together outside the gates, and were
holding up their hands to the blessed gods, fearing for their own sons. But
these again were engaged in battle: and behind them the dusky Fates, gnashing
their white fangs, lowering, grim, bloody, and unapproachable, struggled for
those who were falling, for they all were longing to drink dark blood. So soon
as they caught a man overthrown or falling newly wounded, one of them would
clasp her great claws about him, and his soul would go down to Hades to chilly
Tartarus. And when they had satisfied their souls with human blood, they would
cast that one behind them, and rush back again into the tumult and the fray.
Clotho and Lachesis were over them and Atropos less tall than they, a goddess
of no great frame, yet superior to the others and the eldest of them. And they
all made a fierce fight over one poor wretch, glaring evilly at one another
with furious eyes and fighting equally with claws and hands. By them stood
Darkness of Death, mournful and fearful, pale, shrivelled, shrunk with hunger,
swollen-kneed. Long nails tipped her hands, and she dribbled at the nose, and
from her cheeks blood dripped down to the ground. She stood leering hideously,
and much dust sodden with tears lay upon her shoulders.

(ll. 270-285) Next, there was a city of men with goodly towers; and seven gates
of gold, fitted to the lintels, guarded it. The men were making merry with
festivities and dances; some were bringing home a bride to her husband on a
well-wheeled car, while the bridal-song swelled high, and the glow of blazing
torches held by handmaidens rolled in waves afar. And these maidens went
before, delighting in the festival; and after them came frolicsome choirs, the
youths singing soft-mouthed to the sound of shrill pipes, while the echo was
shivered around them, and the girls led on the lovely dance to the sound of
lyres. Then again on the other side was a rout of young men revelling, with
flutes playing; some frolicking with dance and song, and others were going
forward in time with a flute player and laughing. The whole town was filled
with mirth and dance and festivity.

(ll. 285-304) Others again were mounted on horseback and galloping before the
town. And there were ploughmen breaking up the good soil, clothed in tunics
girt up. Also there was a wide cornland and some men were reaping with sharp
hooks the stalks which bended with the weight of the cars—as if they were
reaping Demeter’s grain: others were binding the sheaves with bands and
were spreading the threshing floor. And some held reaping hooks and were
gathering the vintage, while others were taking from the reapers into baskets
white and black clusters from the long rows of vines which were heavy with
leaves and tendrils of silver. Others again were gathering them into baskets.
Beside them was a row of vines in gold, the splendid work of cunning
Hephaestus: it had shivering leaves and stakes of silver and was laden with
grapes which turned black 1805. And there were men treading out
the grapes and others drawing off liquor. Also there were men boxing and
wrestling, and huntsmen chasing swift hares with a leash of sharp-toothed dogs
before them, they eager to catch the hares, and the hares eager to escape.

(ll 305-313) Next to them were horsemen hard set, and they contended and
laboured for a prize. The charioteers standing on their well-woven cars, urged
on their swift horses with loose rein; the jointed cars flew along clattering
and the naves of the wheels shrieked loudly. So they were engaged in an
unending toil, and the end with victory came never to them, and the contest was
ever unwon. And there was set out for them within the course a great tripod of
gold, the splendid work of cunning Hephaestus.

(ll. 314-317) And round the rim Ocean was flowing, with a full stream as it
seemed, and enclosed all the cunning work of the shield. Over it swans were
soaring and calling loudly, and many others were swimming upon the surface of
the water; and near them were shoals of fish.

(ll. 318-326) A wonderful thing the great strong shield was to see—even
for Zeus the loud-thunderer, by whose will Hephaestus made it and fitted it
with his hands. This shield the valiant son of Zeus wielded masterly, and
leaped upon his horse-chariot like the lightning of his father Zeus who holds
the aegis, moving lithely. And his charioteer, strong Iolaus, standing upon the
car, guided the curved chariot.

(ll. 327-337) Then the goddess grey-eyed Athene came near them and spoke winged
words, encouraging them: ‘Hail, offspring of far-famed Lynceus! Even now
Zeus who reigns over the blessed gods gives you power to slay Cycnus and to
strip off his splendid armour. Yet I will tell you something besides, mightiest
of the people. When you have robbed Cycnus of sweet life, then leave him there
and his armour also, and you yourself watch man-slaying Ares narrowly as he
attacks, and wherever you shall see him uncovered below his cunningly-wrought
shield, there wound him with your sharp spear. Then draw back; for it is not
ordained that you should take his horses or his splendid armour.’

(ll. 338-349) So said the bright-eyed goddess and swiftly got up into the car
with victory and renown in her hands. Then heaven-nurtured Iolaus called
terribly to the horses, and at his cry they swiftly whirled the fleet chariot
along, raising dust from the plain; for the goddess bright-eyed Athene put
mettle into them by shaking her aegis. And the earth groaned all round them.

And they, horse-taming Cycnus and Ares, insatiable in war, came on together
like fire or whirlwind. Then their horses neighed shrilly, face to face; and
the echo was shivered all round them. And mighty Heracles spoke first and said
to that other:

(ll. 350-367) ‘Cycnus, good sir! Why, pray, do you set your swift horses
at us, men who are tried in labour and pain? Nay, guide your fleet car aside
and yield and go out of the path. It is to Trachis I am driving on, to Ceyx the
king, who is the first in Trachis for power and for honour, and that you
yourself know well, for you have his daughter dark-eyed Themistinoe to wife.
Fool! For Ares shall not deliver you from the end of death, if we two meet
together in battle. Another time ere this I declare he has made trial of my
spear, when he defended sandy Pylos and stood against me, fiercely longing for
fight. Thrice was he stricken by my spear and dashed to earth, and his shield
was pierced; but the fourth time I struck his thigh, laying on with all my
strength, and tare deep into his flesh. And he fell headlong in the dust upon
the ground through the force of my spear-thrust; then truly he would have been
disgraced among the deathless gods, if by my hands he had left behind his
bloody spoils.’

(ll. 368-385) So said he. But Cycnus the stout spearman cared not to obey him
and to pull up the horses that drew his chariot. Then it was that from their
well-woven cars they both leaped straight to the ground, the son of Zeus and
the son of the Lord of War. The charioteers drove near by their horses with
beautiful manes, and the wide earth rang with the beat of their hoofs as they
rushed along. As when rocks leap forth from the high peak of a great mountain,
and fall on one another, and many towering oaks and pines and long-rooted
poplars are broken by them as they whirl swiftly down until they reach the
plain; so did they fall on one another with a great shout: and all the town of
the Myrmidons, and famous Iolcus, and Arne, and Helice, and grassy Anthea
echoed loudly at the voice of the two. With an awful cry they closed: and wise
Zeus thundered loudly and rained down drops of blood, giving the signal for
battle to his dauntless son.

(ll. 386-401) As a tusked boar, that is fearful for a man to see before him in
the glens of a mountain, resolves to fight with the huntsmen and white tusks,
turning sideways, while foam flows all round his mouth as he gnashes, and his
eyes are like glowing fire, and he bristles the hair on his mane and around his
neck—like him the son of Zeus leaped from his horse-chariot. And when the
dark-winged whirring grasshopper, perched on a green shoot, begins to sing of
summer to men—his food and drink is the dainty dew—and all day long
from dawn pours forth his voice in the deadliest heat, when Sirius scorches the
flesh (then the beard grows upon the millet which men sow in summer), when the
crude grapes which Dionysus gave to men—a joy and a sorrow
both—begin to colour, in that season they fought and loud rose the
clamour.

(ll. 402-412) As two lions 1806 on either side of a slain deer
spring at one another in fury, and there is a fearful snarling and a clashing
also of teeth—like vultures with crooked talons and hooked beak that
fight and scream aloud on a high rock over a mountain goat or fat wild-deer
which some active man has shot with an arrow from the string, and himself has
wandered away elsewhere, not knowing the place; but they quickly mark it and
vehemently do keen battle about it—like these they two rushed upon one
another with a shout.

(ll. 413-423) Then Cycnus, eager to kill the son of almighty Zeus, struck upon
his shield with a brazen spear, but did not break the bronze; and the gift of
the god saved his foe. But the son of Amphitryon, mighty Heracles, with his
long spear struck Cycnus violently in the neck beneath the chin, where it was
unguarded between helm and shield. And the deadly spear cut through the two
sinews; for the hero’s full strength lighted on his foe. And Cycnus fell
as an oak falls or a lofty pine that is stricken by the lurid thunderbolt of
Zeus; even so he fell, and his armour adorned with bronze clashed about him.

(ll. 424-442) Then the stout hearted son of Zeus let him be, and himself
watched for the onset of manslaying Ares: fiercely he stared, like a lion who
has come upon a body and full eagerly rips the hide with his strong claws and
takes away the sweet life with all speed: his dark heart is filled with rage
and his eyes glare fiercely, while he tears up the earth with his paws and
lashes his flanks and shoulders with his tail so that no one dares to face him
and go near to give battle. Even so, the son of Amphitryon, unsated of battle,
stood eagerly face to face with Ares, nursing courage in his heart. And Ares
drew near him with grief in his heart; and they both sprang at one another with
a cry. As it is when a rock shoots out from a great cliff and whirls down with
long bounds, careering eagerly with a roar, and a high crag clashes with it and
keeps it there where they strike together; with no less clamour did deadly
Ares, the chariot-borne, rush shouting at Heracles. And he quickly received the
attack.

(ll. 443-449) But Athene the daughter of aegis-bearing Zeus came to meet Ares,
wearing the dark aegis, and she looked at him with an angry frown and spoke
winged words to him. ‘Ares, check your fierce anger and matchless hands;
for it is not ordained that you should kill Heracles, the bold-hearted son of
Zeus, and strip off his rich armour. Come, then, cease fighting and do not
withstand me.’

(ll. 450-466) So said she, but did not move the courageous spirit of Ares. But
he uttered a great shout and waving his spears like fire, he rushed headlong at
strong Heracles, longing to kill him, and hurled a brazen spear upon the great
shield, for he was furiously angry because of his dead son; but bright-eyed
Athene reached out from the car and turned aside the force of the spear.

Then bitter grief seized Ares and he drew his keen sword and leaped upon
bold-hearted Heracles. But as he came on, the son of Amphitryon, unsated of
fierce battle, shrewdly wounded his thigh where it was exposed under his
richly-wrought shield, and tare deep into his flesh with the spear-thrust and
cast him flat upon the ground. And Panic and Dread quickly drove his
smooth-wheeled chariot and horses near him and lifted him from the wide-pathed
earth into his richly-wrought car, and then straight lashed the horses and came
to high Olympus.

(ll. 467-471) But the son of Alcmena and glorious Iolaus stripped the fine
armour off Cycnus’ shoulders and went, and their swift horses carried
them straight to the city of Trachis. And bright-eyed Athene went thence to
great Olympus and her father’s house.

(ll. 472-480) As for Cycnus, Ceyx buried him and the countless people who lived
near the city of the glorious king, in Anthe and the city of the Myrmidons, and
famous Iolcus, and Arne, and Helice: and much people were gathered doing honour
to Ceyx, the friend of the blessed gods. But Anaurus, swelled by a rain-storm,
blotted out the grave and memorial of Cycnus; for so Apollo, Leto’s son,
commanded him, because he used to watch for and violently despoil the rich
hecatombs that any might bring to Pytho.

THE MARRIAGE OF CEYX

Fragment #1—Scholiast on Apollonius Rhodius, Arg. i. 128: Hesiod in the
“Marriage of Ceyx” says that he (Heracles) landed (from the Argo)
to look for water and was left behind in Magnesia near the place called Aphetae
because of his desertion there.

Fragment #2—Zenobius 1901, ii. 19: Hesiod used the proverb
in the following way: Heracles is represented as having constantly visited the
house of Ceyx of Trachis and spoken thus: ‘Of their own selves the good
make for the feasts of good.’

Fragment #3—Scholiast on Homer, Il. xiv. 119: ‘And horse-driving
Ceyx beholding…’

Fragment #4—Athenaeus, ii. p. 49b: Hesiod in the “Marriage of
Ceyx”—for though grammar-school boys alienate it from the poet, yet
I consider the poem ancient—calls the tables tripods.

Fragment #5—Gregory of Corinth, On Forms of Speech (Rhett. Gr. vii. 776):
‘But when they had done with desire for the equal-shared feast, even then
they brought from the forest the mother of a mother (sc. wood), dry and
parched, to be slain by her own children’ (sc. to be burnt in the
flames).

THE GREAT EOIAE

Fragment #1—Pausanius, ii. 26. 3: Epidaurus. According to the opinion of
the Argives and the epic poem, the Great Eoiae, Argos the son of
Zeus was father of Epidaurus.

Fragment #2—Anonymous Comment. on Aristotle, Nicomachean Ethics, iii. 7:
And, they say, Hesiod is sufficient to prove that the word PONEROS (bad) has
the same sense as ‘laborious’ or ‘ill-fated’; for in
the Great Eoiae he represents Alcmene as saying to Heracles:
‘My son, truly Zeus your father begot you to be the most toilful as the
most excellent…’; and again: ‘The Fates (made) you the most
toilful and the most excellent…’

Fragment #3—Scholiast on Pindar, Isthm. v. 53: The story has been taken
from the Great Eoiae; for there we find Heracles entertained by
Telamon, standing dressed in his lion-skin and praying, and there also we find
the eagle sent by Zeus, from which Aias took his name 2001.

Fragment #4—Pausanias, iv. 2. 1: But I know that the so-called
Great Eoiae say that Polycaon the son of Butes married Euaechme,
daughter of Hyllus, Heracles’ son.

Fragment #5—Pausanias, ix. 40. 6: ‘And Phylas wedded Leipephile the
daughter of famous Iolaus: and she was like the Olympians in beauty. She bare
him a son Hippotades in the palace, and comely Thero who was like the beams of
the moon. And Thero lay in the embrace of Apollo and bare horse-taming Chaeron
of hardy strength.’

Fragment #6—Scholiast on Pindar, Pyth. iv. 35: ‘Or like her in
Hyria, careful-minded Mecionice, who was joined in the love of golden Aphrodite
with the Earth-holder and Earth-Shaker, and bare Euphemus.’

Fragment #7—Pausanias, ix. 36. 7: ‘And Hyettus killed Molurus the
dear son of Aristas in his house because he lay with his wife. Then he left his
home and fled from horse-rearing Argos and came to Minyan Orchomenus. And the
hero received him and gave him a portion of his goods, as was fitting.’

Fragment #8—Pausanias, ii. 2. 3: But in the Great Eoiae
Peirene is represented to be the daughter of Oebalius.

Fragment #9—Pausanias, ii. 16. 4: The epic poem, which the Greek call the
Great Eoiae, says that she (Mycene) was the daughter of Inachus
and wife of Arestor: from her, then, it is said, the city received its name.

Fragment #10—Pausanias, vi. 21. 10: According to the poem the
Great Eoiae, these were killed by Oenomaus 2002: Alcathous the son of Porthaon
next after Marmax, and after Alcathous, Euryalus, Eurymachus and Crotalus. The
man killed next after them, Aerias, we should judge to have been a Lacedemonian
and founder of Aeria. And after Acrias, they say, Capetus was done to death by
Oenomaus, and Lycurgus, Lasius, Chalcodon and Tricolonus…. And after
Tricolonus fate overtook Aristomachus and Prias on the course, as also Pelagon
and Aeolius and Cronius.

Fragment #11—Scholiast on Apollonius Rhodius, Arg. iv. 57: In the
Great Eoiae it is said that Endymion was transported by Zeus into
heaven, but when he fell in love with Hera, was befooled with a shape of cloud,
and was cast out and went down into Hades.

Fragment #12—Scholiast on Apollonius Rhodius, Arg. i. 118: In the
Great Eoiae it is related that Melampus, who was very dear to
Apollo, went abroad and stayed with Polyphantes. But when the king had
sacrificed an ox, a serpent crept up to the sacrifice and destroyed his
servants. At this the king was angry and killed the serpent, but Melampus took
and buried it. And its offspring, brought up by him, used to lick his ears and
inspire him with prophecy. And so, when he was caught while trying to steal the
cows of Iphiclus and taken bound to the city of Aegina, and when the house, in
which Iphiclus was, was about to fall, he told an old woman, one of the
servants of Iphiclus, and in return was released.

Fragment #13—Scholiast on Apollonius Rhodius, Arg. iv. 828: In the
Great Eoiae Scylla is the daughter of Phoebus and Hecate.

Fragment #14—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the
Great Eoiae says that Phineus was blinded because he told Phrixus
the way 2003.

Fragment #15—Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus. This
is one of the children of Phrixus. These…. ….Hesiod in the Great
Eoiae says were born of Iophossa the daughter of Aeetes. And he says
there were four of them, Argus, Phrontis, Melas, and Cytisorus.

Fragment #16—Antoninus Liberalis, xxiii: Battus. Hesiod tells the story
in the Great Eoiae…. ….Magnes was the son of Argus, the son
of Phrixus and Perimele, Admetus’ daughter, and lived in the region of
Thessaly, in the land which men called after him Magnesia. He had a son of
remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was seized with
love for him, and would not leave the house of Magnes. Then Hermes made designs
on Apollo’s herd of cattle which were grazing in the same place as the
cattle of Admetus. First he cast upon the dogs which were guarding them a
stupor and strangles, so that the dogs forgot the cows and lost the power of
barking. Then he drove away twelve heifers and a hundred cows never yoked, and
the bull who mounted the cows, fastening to the tail of each one brushwood to
wipe out the footmarks of the cows.

He drove them through the country of the Pelasgi, and Achaea in the land of
Phthia, and through Locris, and Boeotia and Megaris, and thence into
Peloponnesus by way of Corinth and Larissa, until he brought them to Tegea.
From there he went on by the Lycaean mountains, and past Maenalus and what are
called the watch-posts of Battus. Now this Battus used to live on the top of
the rock and when he heard the voice of the heifers as they were being driven
past, he came out from his own place, and knew that the cattle were stolen. So
he asked for a reward to tell no one about them. Hermes promised to give it him
on these terms, and Battus swore to say nothing to anyone about the cattle. But
when Hermes had hidden them in the cliff by Coryphasium, and had driven them
into a cave facing towards Italy and Sicily, he changed himself and came again
to Battus and tried whether he would be true to him as he had vowed. So,
offering him a robe as a reward, he asked of him whether he had noticed stolen
cattle being driven past. And Battus took the robe and told him about the
cattle. But Hermes was angry because he was double-tongued, and struck him with
his staff and changed him into a rock. And either frost or heat never leaves
him 2004.

THE MELAMPODIA

Fragment #1—Strabo, xiv. p. 642: It is said that Calchis the seer
returned from Troy with Amphilochus the son of Amphiaraus and came on foot to
this place 2101. But happening to find near
Clarus a seer greater than himself, Mopsus, the son of Manto, Teiresias’
daughter, he died of vexation. Hesiod, indeed, works up the story in some form
as this: Calchas set Mopsus the following problem:

‘I am filled with wonder at the quantity of figs this wild fig-tree bears
though it is so small. Can you tell their number?’

And Mopsus answered: ‘Ten thousand is their number, and their measure is
a bushel: one fig is left over, which you would not be able to put into the
measure.’

So said he; and they found the reckoning of the measure true. Then did the end
of death shroud Calchas.

Fragment #2—Tzetzes on Lycophron, 682: But now he is speaking of
Teiresias, since it is said that he lived seven generations—though others
say nine. He lived from the times of Cadmus down to those of Eteocles and
Polyneices, as the author of “Melampodia” also says: for he
introduces Teiresias speaking thus:

‘Father Zeus, would that you had given me a shorter span of life to be
mine and wisdom of heart like that of mortal men! But now you have honoured me
not even a little, though you ordained me to have a long span of life, and to
live through seven generations of mortal kind.’

Fragment #3—Scholiast on Homer, Odyssey, x. 494: They say that Teiresias
saw two snakes mating on Cithaeron and that, when he killed the female, he was
changed into a woman, and again, when he killed the male, took again his own
nature. This same Teiresias was chosen by Zeus and Hera to decide the question
whether the male or the female has most pleasure in intercourse. And he said:

‘Of ten parts a man enjoys only one; but a woman’s sense enjoys all
ten in full.’

For this Hera was angry and blinded him, but Zeus gave him the seer’s
power.

Fragment #4—2102 Athenaeus, ii. p. 40: ‘For
pleasant it is at a feast and rich banquet to tell delightful tales, when men
have had enough of feasting;…’

Clement of Alexandria, Stromateis vi. 2 26: ‘…and pleasant also it is
to know a clear token of ill or good amid all the signs that the deathless ones
have given to mortal men.’

Fragment #5—Athenaeus, xi. 498. A: ‘And Mares, swift messenger,
came to him through the house and brought a silver goblet which he had filled,
and gave it to the lord.’

Fragment #6—Athenaeus, xi. 498. B: ‘And then Mantes took in his
hands the ox’s halter and Iphiclus lashed him upon the back. And behind
him, with a cup in one hand and a raised sceptre in the other, walked Phylacus
and spake amongst the bondmen.’

Fragment #7—Athenaeus, xiii. p. 609 e: Hesiod in the third book of the
“Melampodia” called Chalcis in Euboea ‘the land of fair
women’.

Fragment #8—Strabo, xiv. p. 676: But Hesiod says that Amphilochus was
killed by Apollo at Soli.

Fragment #9—Clement of Alexandria, Stromateis, v. p. 259: ‘And now
there is no seer among mortal men such as would know the mind of Zeus who holds
the aegis.’

AEGIMIUS

Fragment #1—Scholiast on Apollonius Rhodius, Arg. iii. 587: But the
author of the “Aegimius” says that he (Phrixus) was received
without intermediary because of the fleece 2201. He says
that after the sacrifice he purified the fleece and so: ‘Holding the
fleece he walked into the halls of Aeetes.’

Fragment #2—Scholiast on Apollonius Rhodius, Arg. iv. 816: The author of
the “Aegimius” says in the second book that Thetis used to throw
the children she had by Peleus into a cauldron of water, because she wished to
learn where they were mortal…. ….And that after many had perished Peleus
was annoyed, and prevented her from throwing Achilles into the cauldron.

Fragment #3—Apollodorus, ii. 1.3.1: Hesiod and Acusilaus say that she
(Io) was the daughter of Peiren. While she was holding the office of priestess
of Hera, Zeus seduced her, and being discovered by Hera, touched the girl and
changed her into a white cow, while he swore that he had no intercourse with
her. And so Hesiod says that oaths touching the matter of love do not draw down
anger from the gods: ‘And thereafter he ordained that an oath concerning
the secret deeds of the Cyprian should be without penalty for men.’

Fragment #4—Herodian in Stephanus of Byzantium: ‘(Zeus changed Io)
in the fair island Abantis, which the gods, who are eternally, used to call
Abantis aforetime, but Zeus then called it Euboea after the cow.’ 2202

Fragment #5—Scholiast on Euripides, Phoen. 1116: ‘And (Hera) set a
watcher upon her (Io), great and strong Argus, who with four eyes looks every
way. And the goddess stirred in him unwearying strength: sleep never fell upon
his eyes; but he kept sure watch always.’

Fragment #6—Scholiast on Homer, Il. xxiv. 24: ‘Slayer of
Argus’. According to Hesiod’s tale he (Hermes) slew (Argus) the
herdsman of Io.

Fragment #7—Athenaeus, xi. p. 503: And the author of the
“Aegimius”, whether he is Hesiod or Cercops of Miletus (says):
‘There, some day, shall be my place of refreshment, O leader of the
people.’

Fragment #8—Etym. Gen.: Hesiod (says there were so called) because they
settled in three groups: ‘And they all were called the Three-fold people,
because they divided in three the land far from their country.’ For (he
says) that three Hellenic tribes settled in Crete, the Pelasgi, Achaeans and
Dorians. And these have been called Three-fold People.

FRAGMENTS OF UNKNOWN POSITION

Fragment #1—Diogenes Laertius, viii. 1. 26: 2301 ‘So
Urania bare Linus, a very lovely son: and him all men who are singers and
harpers do bewail at feasts and dances, and as they begin and as they end they
call on Linus….’

Clement of Alexandria, Strom. i. p. 121: ‘….who was skilled in all
manner of wisdom.’

Fragment #2—Scholiast on Homer, Odyssey, iv. 232: ‘Unless Phoebus
Apollo should save him from death, or Paean himself who knows the remedies for
all things.’

Fragment #3—Clement of Alexandria, Protrept, c. vii. p. 21: ‘For he
alone is king and lord of all the undying gods, and no other vies with him in
power.’

Fragment #4—Anecd. Oxon (Cramer), i. p. 148: ‘(To cause?) the gifts
of the blessed gods to come near to earth.’

Fragment #5—Clement of Alexandria, Strom. i. p. 123: ‘Of the Muses
who make a man very wise, marvellous in utterance.’

Fragment #6—Strabo, x. p. 471: ‘But of them (sc. the daughters of
Hecaterus) were born the divine mountain Nymphs and the tribe of worthless,
helpless Satyrs, and the divine Curetes, sportive dancers.’

Fragment #7—Scholiast on Apollonius Rhodius, Arg. i. 824:
‘Beseeching the offspring of glorious Cleodaeus.’

Fragment #8—Suidas, s.v.: ‘For the Olympian gave might to the sons
of Aeacus, and wisdom to the sons of Amythaon, and wealth to the sons of
Atreus.’

Fragment #9—Scholiast on Homer, Iliad, xiii. 155: ‘For through his
lack of wood the timber of the ships rotted.’

Fragment #10—Etymologicum Magnum: ‘No longer do they walk with
delicate feet.’

Fragment #11—Scholiast on Homer, Iliad, xxiv. 624: ‘First of all
they roasted (pieces of meat), and drew them carefully off the spits.’

Fragment #12—Chrysippus, Fragg. ii. 254. 11: ‘For his spirit
increased in his dear breast.’

Fragment #13—Chrysippus, Fragg. ii. 254. 15: ‘With such heart
grieving anger in her breast.’

Fragment #14—Strabo, vii. p. 327: ‘He went to Dodona and the
oak-grove, the dwelling place of the Pelasgi.’

Fragment #15—Anecd. Oxon (Cramer), iii. p. 318. not.: ‘With the
pitiless smoke of black pitch and of cedar.’

Fragment #16—Scholiast on Apollonius Rhodius, Arg. i. 757: ‘But he
himself in the swelling tide of the rain-swollen river.’

Fragment #17—Stephanus of Byzantium: (The river) Parthenius,
‘Flowing as softly as a dainty maiden goes.’

Fragment #18—Scholiast on Theocritus, xi. 75: ‘Foolish the man who
leaves what he has, and follows after what he has not.’

Fragment #19—Harpocration: ‘The deeds of the young, the counsels of
the middle-aged, and the prayers of the aged.’

Fragment #20—Porphyr, On Abstinence, ii. 18. p. 134: ‘Howsoever the
city does sacrifice, the ancient custom is best.’

Fragment #21—Scholiast on Nicander, Theriaca, 452: ‘But you should
be gentle towards your father.’

Fragment #22—Plato, Epist. xi. 358: ‘And if I said this, it would
seem a poor thing and hard to understand.’

Fragment #23—Bacchylides, v. 191-3: Thus spake the Boeotian, even Hesiod
2302, servant of the sweet Muses:
‘whomsoever the immortals honour, the good report of mortals also
followeth him.’

DOUBTFUL FRAGMENTS

Fragment #1—Galen, de plac. Hipp. et Plat. i. 266: ‘And then it was
Zeus took away sense from the heart of Athamas.’

Fragment #2—Scholiast on Homer, Od. vii. 104: ‘They grind the
yellow grain at the mill.’

Fragment #3—Scholiast on Pindar, Nem. ii. 1: ‘Then first in Delos
did I and Homer, singers both, raise our strain—stitching song in new
hymns—Phoebus Apollo with the golden sword, whom Leto bare.’

Fragment #4—Julian, Misopogon, p. 369: ‘But starvation on a handful
is a cruel thing.’

Fragment #5—Servius on Vergil, Aen. iv. 484: Hesiod says that these
Hesperides……..daughters of Night, guarded the golden apples beyond Ocean:
‘Aegle and Erythea and ox-eyed Hesperethusa.’ 2401

Fragment #6—Plato, Republic, iii. 390 E: ‘Gifts move the gods,
gifts move worshipful princes.’

Fragment #7—2402 Clement of Alexandria, Strom. v.
p. 256: ‘On the seventh day again the bright light of the sun….’

Fragment #8—Apollonius, Lex. Hom.: ‘He brought pure water and mixed
it with Ocean’s streams.’

Fragment #9—Stephanus of Byzantium: ‘Aspledon and Clymenus and
god-like Amphidocus.’ (sons of Orchomenus).

Fragment #10—Scholiast on Pindar, Nem. iii. 64: ‘Telemon never
sated with battle first brought light to our comrades by slaying blameless
Melanippe, destroyer of men, own sister of the golden-girdled queen.’

THE HOMERIC HYMNS

I. TO DIONYSUS
2501

*    *    *    *

(ll. 1-9) For some say, at Dracanum; and some, on windy Icarus; and some, in
Naxos, O Heaven-born, Insewn 2502; and others by the deep-eddying
river Alpheus that pregnant Semele bare you to Zeus the thunder-lover. And
others yet, lord, say you were born in Thebes; but all these lie. The Father of
men and gods gave you birth remote from men and secretly from white-armed Hera.
There is a certain Nysa, a mountain most high and richly grown with woods, far
off in Phoenice, near the streams of Aegyptus.

*    *    *    *

(ll. 10-12) ‘…and men will lay up for her 2503 many
offerings in her shrines. And as these things are three 2504, so shall mortals ever sacrifice
perfect hecatombs to you at your feasts each three years.’

(ll. 13-16) The Son of Cronos spoke and nodded with his dark brows. And the
divine locks of the king flowed forward from his immortal head, and he made
great Olympus reel. So spake wise Zeus and ordained it with a nod.

(ll. 17-21) Be favourable, O Insewn, Inspirer of frenzied women! we singers
sing of you as we begin and as we end a strain, and none forgetting you may
call holy song to mind. And so, farewell, Dionysus, Insewn, with your mother
Semele whom men call Thyone.

II. TO DEMETER

(ll. 1-3) I begin to sing of rich-haired Demeter, awful goddess—of her
and her trim-ankled daughter whom Aidoneus rapt away, given to him by
all-seeing Zeus the loud-thunderer.

(ll. 4-18) Apart from Demeter, lady of the golden sword and glorious fruits,
she was playing with the deep-bosomed daughters of Oceanus and gathering
flowers over a soft meadow, roses and crocuses and beautiful violets, irises
also and hyacinths and the narcissus, which Earth made to grow at the will of
Zeus and to please the Host of Many, to be a snare for the bloom-like
girl—a marvellous, radiant flower. It was a thing of awe whether for
deathless gods or mortal men to see: from its root grew a hundred blooms, and
it smelled most sweetly, so that all wide heaven above and the whole earth and
the sea’s salt swell laughed for joy. And the girl was amazed and reached
out with both hands to take the lovely toy; but the wide-pathed earth yawned
there in the plain of Nysa, and the lord, Host of Many, with his immortal
horses sprang out upon her—the Son of Cronos, He who has many names 2505.

(ll. 19-32) He caught her up reluctant on his golden car and bare her away
lamenting. Then she cried out shrilly with her voice, calling upon her father,
the Son of Cronos, who is most high and excellent. But no one, either of the
deathless gods or of mortal men, heard her voice, nor yet the olive-trees
bearing rich fruit: only tender-hearted Hecate, bright-coiffed, the daughter of
Persaeus, heard the girl from her cave, and the lord Helios, Hyperion’s
bright son, as she cried to her father, the Son of Cronos. But he was sitting
aloof, apart from the gods, in his temple where many pray, and receiving sweet
offerings from mortal men. So he, that Son of Cronos, of many names, who is
Ruler of Many and Host of Many, was bearing her away by leave of Zeus on his
immortal chariot—his own brother’s child and all unwilling.

(ll. 33-39) And so long as she, the goddess, yet beheld earth and starry heaven
and the strong-flowing sea where fishes shoal, and the rays of the sun, and
still hoped to see her dear mother and the tribes of the eternal gods, so long
hope calmed her great heart for all her trouble…. ((LACUNA)) ….and the
heights of the mountains and the depths of the sea rang with her immortal
voice: and her queenly mother heard her.

(ll. 40-53) Bitter pain seized her heart, and she rent the covering upon her
divine hair with her dear hands: her dark cloak she cast down from both her
shoulders and sped, like a wild-bird, over the firm land and yielding sea,
seeking her child. But no one would tell her the truth, neither god nor mortal
men; and of the birds of omen none came with true news for her. Then for nine
days queenly Deo wandered over the earth with flaming torches in her hands, so
grieved that she never tasted ambrosia and the sweet draught of nectar, nor
sprinkled her body with water. But when the tenth enlightening dawn had come,
Hecate, with a torch in her hands, met her, and spoke to her and told her news:

(ll. 54-58) ‘Queenly Demeter, bringer of seasons and giver of good gifts,
what god of heaven or what mortal man has rapt away Persephone and pierced with
sorrow your dear heart? For I heard her voice, yet saw not with my eyes who it
was. But I tell you truly and shortly all I know.’

(ll. 59-73) So, then, said Hecate. And the daughter of rich-haired Rhea
answered her not, but sped swiftly with her, holding flaming torches in her
hands. So they came to Helios, who is watchman of both gods and men, and stood
in front of his horses: and the bright goddess enquired of him: ‘Helios,
do you at least regard me, goddess as I am, if ever by word or deed of mine I
have cheered your heart and spirit. Through the fruitless air I heard the
thrilling cry of my daughter whom I bare, sweet scion of my body and lovely in
form, as of one seized violently; though with my eyes I saw nothing. But
you—for with your beams you look down from the bright upper air Over all
the earth and sea—tell me truly of my dear child, if you have seen her
anywhere, what god or mortal man has violently seized her against her will and
mine, and so made off.’

(ll. 74-87) So said she. And the Son of Hyperion answered her: ‘Queen
Demeter, daughter of rich-haired Rhea, I will tell you the truth; for I greatly
reverence and pity you in your grief for your trim-ankled daughter. None other
of the deathless gods is to blame, but only cloud-gathering Zeus who gave her
to Hades, her father’s brother, to be called his buxom wife. And Hades
seized her and took her loudly crying in his chariot down to his realm of mist
and gloom. Yet, goddess, cease your loud lament and keep not vain anger
unrelentingly: Aidoneus, the Ruler of Many, is no unfitting husband among the
deathless gods for your child, being your own brother and born of the same
stock: also, for honour, he has that third share which he received when
division was made at the first, and is appointed lord of those among whom he
dwells.’

(ll. 88-89) So he spake, and called to his horses: and at his chiding they
quickly whirled the swift chariot along, like long-winged birds.

(ll. 90-112) But grief yet more terrible and savage came into the heart of
Demeter, and thereafter she was so angered with the dark-clouded Son of Cronos
that she avoided the gathering of the gods and high Olympus, and went to the
towns and rich fields of men, disfiguring her form a long while. And no one of
men or deep-bosomed women knew her when they saw her, until she came to the
house of wise Celeus who then was lord of fragrant Eleusis. Vexed in her dear
heart, she sat near the wayside by the Maiden Well, from which the women of the
place were used to draw water, in a shady place over which grew an olive shrub.
And she was like an ancient woman who is cut off from childbearing and the
gifts of garland-loving Aphrodite, like the nurses of king’s children who
deal justice, or like the house-keepers in their echoing halls. There the
daughters of Celeus, son of Eleusis, saw her, as they were coming for
easy-drawn water, to carry it in pitchers of bronze to their dear
father’s house: four were they and like goddesses in the flower of their
girlhood, Callidice and Cleisidice and lovely Demo and Callithoe who was the
eldest of them all. They knew her not,—for the gods are not easily
discerned by mortals—but standing near by her spoke winged words:

(ll. 113-117) ‘Old mother, whence and who are you of folk born long ago?
Why are you gone away from the city and do not draw near the houses? For there
in the shady halls are women of just such age as you, and others younger; and
they would welcome you both by word and by deed.’

(ll. 118-144) Thus they said. And she, that queen among goddesses answered them
saying: ‘Hail, dear children, whosoever you are of woman-kind. I will
tell you my story; for it is not unseemly that I should tell you truly what you
ask. Doso is my name, for my stately mother gave it me. And now I am come from
Crete over the sea’s wide back,—not willingly; but pirates brought
me thence by force of strength against my liking. Afterwards they put in with
their swift craft to Thoricus, and there the women landed on the shore in full
throng and the men likewise, and they began to make ready a meal by the
stern-cables of the ship. But my heart craved not pleasant food, and I fled
secretly across the dark country and escaped my masters, that they should not
take me unpurchased across the sea, there to win a price for me. And so I
wandered and am come here: and I know not at all what land this is or what
people are in it. But may all those who dwell on Olympus give you husbands and
birth of children as parents desire, so you take pity on me, maidens, and show
me this clearly that I may learn, dear children, to the house of what man and
woman I may go, to work for them cheerfully at such tasks as belong to a woman
of my age. Well could I nurse a new born child, holding him in my arms, or keep
house, or spread my masters’ bed in a recess of the well-built chamber,
or teach the women their work.’

(ll. 145-146) So said the goddess. And straightway the unwed maiden Callidice,
goodliest in form of the daughters of Celeus, answered her and said:

(ll. 147-168) ‘Mother, what the gods send us, we mortals bear perforce,
although we suffer; for they are much stronger than we. But now I will teach
you clearly, telling you the names of men who have great power and honour here
and are chief among the people, guarding our city’s coif of towers by
their wisdom and true judgements: there is wise Triptolemus and Dioclus and
Polyxeinus and blameless Eumolpus and Dolichus and our own brave father. All
these have wives who manage in the house, and no one of them, so soon as she
has seen you, would dishonour you and turn you from the house, but they will
welcome you; for indeed you are godlike. But if you will, stay here; and we
will go to our father’s house and tell Metaneira, our deep-bosomed
mother, all this matter fully, that she may bid you rather come to our home
than search after the houses of others. She has an only son, late-born, who is
being nursed in our well-built house, a child of many prayers and welcome: if
you could bring him up until he reached the full measure of youth, any one of
womankind who should see you would straightway envy you, such gifts would our
mother give for his upbringing.’

(ll. 169-183) So she spake: and the goddess bowed her head in assent. And they
filled their shining vessels with water and carried them off rejoicing. Quickly
they came to their father’s great house and straightway told their mother
according as they had heard and seen. Then she bade them go with all speed and
invite the stranger to come for a measureless hire. As hinds or heifers in
spring time, when sated with pasture, bound about a meadow, so they, holding up
the folds of their lovely garments, darted down the hollow path, and their hair
like a crocus flower streamed about their shoulders. And they found the good
goddess near the wayside where they had left her before, and led her to the
house of their dear father. And she walked behind, distressed in her dear
heart, with her head veiled and wearing a dark cloak which waved about the
slender feet of the goddess.

(ll. 184-211) Soon they came to the house of heaven-nurtured Celeus and went
through the portico to where their queenly mother sat by a pillar of the
close-fitted roof, holding her son, a tender scion, in her bosom. And the girls
ran to her. But the goddess walked to the threshold: and her head reached the
roof and she filled the doorway with a heavenly radiance. Then awe and
reverence and pale fear took hold of Metaneira, and she rose up from her couch
before Demeter, and bade her be seated. But Demeter, bringer of seasons and
giver of perfect gifts, would not sit upon the bright couch, but stayed silent
with lovely eyes cast down until careful Iambe placed a jointed seat for her
and threw over it a silvery fleece. Then she sat down and held her veil in her
hands before her face. A long time she sat upon the stool 2506 without speaking because of her
sorrow, and greeted no one by word or by sign, but rested, never smiling, and
tasting neither food nor drink, because she pined with longing for her
deep-bosomed daughter, until careful Iambe—who pleased her moods in
aftertime also—moved the holy lady with many a quip and jest to smile and
laugh and cheer her heart. Then Metaneira filled a cup with sweet wine and
offered it to her; but she refused it, for she said it was not lawful for her
to drink red wine, but bade them mix meal and water with soft mint and give her
to drink. And Metaneira mixed the draught and gave it to the goddess as she
bade. So the great queen Deo received it to observe the sacrament…. 2507

((LACUNA))

(ll. 212-223) And of them all, well-girded Metaneira first began to speak:
‘Hail, lady! For I think you are not meanly but nobly born; truly dignity
and grace are conspicuous upon your eyes as in the eyes of kings that deal
justice. Yet we mortals bear perforce what the gods send us, though we be
grieved; for a yoke is set upon our necks. But now, since you are come here,
you shall have what I can bestow: and nurse me this child whom the gods gave me
in my old age and beyond my hope, a son much prayed for. If you should bring
him up until he reach the full measure of youth, any one of womankind that sees
you will straightway envy you, so great reward would I give for his
upbringing.’

(ll. 224-230) Then rich-haired Demeter answered her: ‘And to you, also,
lady, all hail, and may the gods give you good! Gladly will I take the boy to
my breast, as you bid me, and will nurse him. Never, I ween, through any
heedlessness of his nurse shall witchcraft hurt him nor yet the Undercutter 2508: for I know a charm far stronger
than the Woodcutter, and I know an excellent safeguard against woeful
witchcraft.’

(ll. 231-247) When she had so spoken, she took the child in her fragrant bosom
with her divine hands: and his mother was glad in her heart. So the goddess
nursed in the palace Demophoon, wise Celeus’ goodly son whom well-girded
Metaneira bare. And the child grew like some immortal being, not fed with food
nor nourished at the breast: for by day rich-crowned Demeter would anoint him
with ambrosia as if he were the offspring of a god and breathe sweetly upon him
as she held him in her bosom. But at night she would hide him like a brand in
the heart of the fire, unknown to his dear parents. And it wrought great wonder
in these that he grew beyond his age; for he was like the gods face to face.
And she would have made him deathless and unageing, had not well-girded
Metaneira in her heedlessness kept watch by night from her sweet-smelling
chamber and spied. But she wailed and smote her two hips, because she feared
for her son and was greatly distraught in her heart; so she lamented and
uttered winged words:

(ll. 248-249) ‘Demophoon, my son, the strange woman buries you deep in
fire and works grief and bitter sorrow for me.’

(ll. 250-255) Thus she spoke, mourning. And the bright goddess, lovely-crowned
Demeter, heard her, and was wroth with her. So with her divine hands she
snatched from the fire the dear son whom Metaneira had born unhoped-for in the
palace, and cast him from her to the ground; for she was terribly angry in her
heart. Forthwith she said to well-girded Metaneira:

(ll. 256-274) ‘Witless are you mortals and dull to foresee your lot,
whether of good or evil, that comes upon you. For now in your heedlessness you
have wrought folly past healing; for—be witness the oath of the gods, the
relentless water of Styx—I would have made your dear son deathless and
unageing all his days and would have bestowed on him everlasting honour, but
now he can in no way escape death and the fates. Yet shall unfailing honour
always rest upon him, because he lay upon my knees and slept in my arms. But,
as the years move round and when he is in his prime, the sons of the
Eleusinians shall ever wage war and dread strife with one another continually.
Lo! I am that Demeter who has share of honour and is the greatest help and
cause of joy to the undying gods and mortal men. But now, let all the people
build me a great temple and an altar below it and beneath the city and its
sheer wall upon a rising hillock above Callichorus. And I myself will teach my
rites, that hereafter you may reverently perform them and so win the favour of
my heart.’

(ll. 275-281) When she had so said, the goddess changed her stature and her
looks, thrusting old age away from her: beauty spread round about her and a
lovely fragrance was wafted from her sweet-smelling robes, and from the divine
body of the goddess a light shone afar, while golden tresses spread down over
her shoulders, so that the strong house was filled with brightness as with
lightning. And so she went out from the palace.

(ll. 281-291) And straightway Metaneira’s knees were loosed and she
remained speechless for a long while and did not remember to take up her
late-born son from the ground. But his sisters heard his pitiful wailing and
sprang down from their well-spread beds: one of them took up the child in her
arms and laid him in her bosom, while another revived the fire, and a third
rushed with soft feet to bring their mother from her fragrant chamber. And they
gathered about the struggling child and washed him, embracing him lovingly; but
he was not comforted, because nurses and handmaids much less skilful were
holding him now.

(ll. 292-300) All night long they sought to appease the glorious goddess,
quaking with fear. But, as soon as dawn began to show, they told powerful
Celeus all things without fail, as the lovely-crowned goddess Demeter charged
them. So Celeus called the countless people to an assembly and bade them make a
goodly temple for rich-haired Demeter and an altar upon the rising hillock. And
they obeyed him right speedily and harkened to his voice, doing as he
commanded. As for the child, he grew like an immortal being.

(ll. 301-320) Now when they had finished building and had drawn back from their
toil, they went every man to his house. But golden-haired Demeter sat there
apart from all the blessed gods and stayed, wasting with yearning for her
deep-bosomed daughter. Then she caused a most dreadful and cruel year for
mankind over the all-nourishing earth: the ground would not make the seed
sprout, for rich-crowned Demeter kept it hid. In the fields the oxen drew many
a curved plough in vain, and much white barley was cast upon the land without
avail. So she would have destroyed the whole race of man with cruel famine and
have robbed them who dwell on Olympus of their glorious right of gifts and
sacrifices, had not Zeus perceived and marked this in his heart. First he sent
golden-winged Iris to call rich-haired Demeter, lovely in form. So he
commanded. And she obeyed the dark-clouded Son of Cronos, and sped with swift
feet across the space between. She came to the stronghold of fragrant Eleusis,
and there finding dark-cloaked Demeter in her temple, spake to her and uttered
winged words:

(ll. 321-323) ‘Demeter, father Zeus, whose wisdom is everlasting, calls
you to come join the tribes of the eternal gods: come therefore, and let not
the message I bring from Zeus pass unobeyed.’

(ll. 324-333) Thus said Iris imploring her. But Demeter’s heart was not
moved. Then again the father sent forth all the blessed and eternal gods
besides: and they came, one after the other, and kept calling her and offering
many very beautiful gifts and whatever right she might be pleased to choose
among the deathless gods. Yet no one was able to persuade her mind and will, so
wrath was she in her heart; but she stubbornly rejected all their words: for
she vowed that she would never set foot on fragrant Olympus nor let fruit
spring out of the ground, until she beheld with her eyes her own fair-faced
daughter.

(ll. 334-346) Now when all-seeing Zeus the loud-thunderer heard this, he sent
the Slayer of Argus whose wand is of gold to Erebus, so that having won over
Hades with soft words, he might lead forth chaste Persephone to the light from
the misty gloom to join the gods, and that her mother might see her with her
eyes and cease from her anger. And Hermes obeyed, and leaving the house of
Olympus, straightway sprang down with speed to the hidden places of the earth.
And he found the lord Hades in his house seated upon a couch, and his shy mate
with him, much reluctant, because she yearned for her mother. But she was afar
off, brooding on her fell design because of the deeds of the blessed gods. And
the strong Slayer of Argus drew near and said:

(ll. 347-356) ‘Dark-haired Hades, ruler over the departed, father Zeus
bids me bring noble Persephone forth from Erebus unto the gods, that her mother
may see her with her eyes and cease from her dread anger with the immortals;
for now she plans an awful deed, to destroy the weakly tribes of earthborn men
by keeping seed hidden beneath the earth, and so she makes an end of the
honours of the undying gods. For she keeps fearful anger and does not consort
with the gods, but sits aloof in her fragrant temple, dwelling in the rocky
hold of Eleusis.’

(ll. 357-359) So he said. And Aidoneus, ruler over the dead, smiled grimly and
obeyed the behest of Zeus the king. For he straightway urged wise Persephone,
saying:

(ll. 360-369) ‘Go now, Persephone, to your dark-robed mother, go, and
feel kindly in your heart towards me: be not so exceedingly cast down; for I
shall be no unfitting husband for you among the deathless gods, that am own
brother to father Zeus. And while you are here, you shall rule all that lives
and moves and shall have the greatest rights among the deathless gods: those
who defraud you and do not appease your power with offerings, reverently
performing rites and paying fit gifts, shall be punished for evermore.’

(ll. 370-383) When he said this, wise Persephone was filled with joy and
hastily sprang up for gladness. But he on his part secretly gave her sweet
pomegranate seed to eat, taking care for himself that she might not remain
continually with grave, dark-robed Demeter. Then Aidoneus the Ruler of Many
openly got ready his deathless horses beneath the golden chariot. And she
mounted on the chariot, and the strong Slayer of Argos took reins and whip in
his dear hands and drove forth from the hall, the horses speeding readily.
Swiftly they traversed their long course, and neither the sea nor river-waters
nor grassy glens nor mountain-peaks checked the career of the immortal horses,
but they clave the deep air above them as they went. And Hermes brought them to
the place where rich-crowned Demeter was staying and checked them before her
fragrant temple.

(ll. 384-404) And when Demeter saw them, she rushed forth as does a Maenad down
some thick-wooded mountain, while Persephone on the other side, when she saw
her mother’s sweet eyes, left the chariot and horses, and leaped down to
run to her, and falling upon her neck, embraced her. But while Demeter was
still holding her dear child in her arms, her heart suddenly misgave her for
some snare, so that she feared greatly and ceased fondling her daughter and
asked of her at once: ‘My child, tell me, surely you have not tasted any
food while you were below? Speak out and hide nothing, but let us both know.
For if you have not, you shall come back from loathly Hades and live with me
and your father, the dark-clouded Son of Cronos and be honoured by all the
deathless gods; but if you have tasted food, you must go back again beneath the
secret places of the earth, there to dwell a third part of the seasons every
year: yet for the two parts you shall be with me and the other deathless gods.
But when the earth shall bloom with the fragrant flowers of spring in every
kind, then from the realm of darkness and gloom thou shalt come up once more to
be a wonder for gods and mortal men. And now tell me how he rapt you away to
the realm of darkness and gloom, and by what trick did the strong Host of Many
beguile you?’

(ll. 405-433) Then beautiful Persephone answered her thus: ‘Mother, I
will tell you all without error. When luck-bringing Hermes came, swift
messenger from my father the Son of Cronos and the other Sons of Heaven,
bidding me come back from Erebus that you might see me with your eyes and so
cease from your anger and fearful wrath against the gods, I sprang up at once
for joy; but he secretly put in my mouth sweet food, a pomegranate seed, and
forced me to taste against my will. Also I will tell how he rapt me away by the
deep plan of my father the Son of Cronos and carried me off beneath the depths
of the earth, and will relate the whole matter as you ask. All we were playing
in a lovely meadow, Leucippe 2509 and Phaeno and Electra and
Ianthe, Melita also and Iache with Rhodea and Callirhoe and Melobosis and Tyche
and Ocyrhoe, fair as a flower, Chryseis, Ianeira, Acaste and Admete and Rhodope
and Pluto and charming Calypso; Styx too was there and Urania and lovely
Galaxaura with Pallas who rouses battles and Artemis delighting in arrows: we
were playing and gathering sweet flowers in our hands, soft crocuses mingled
with irises and hyacinths, and rose-blooms and lilies, marvellous to see, and
the narcissus which the wide earth caused to grow yellow as a crocus. That I
plucked in my joy; but the earth parted beneath, and there the strong lord, the
Host of Many, sprang forth and in his golden chariot he bore me away, all
unwilling, beneath the earth: then I cried with a shrill cry. All this is true,
sore though it grieves me to tell the tale.’

(ll. 434-437) So did they turn, with hearts at one, greatly cheer each the
other’s soul and spirit with many an embrace: their heart had relief from
their griefs while each took and gave back joyousness.

(ll. 438-440) Then bright-coiffed Hecate came near to them, and often did she
embrace the daughter of holy Demeter: and from that time the lady Hecate was
minister and companion to Persephone.

(ll. 441-459) And all-seeing Zeus sent a messenger to them, rich-haired Rhea,
to bring dark-cloaked Demeter to join the families of the gods: and he promised
to give her what right she should choose among the deathless gods and agreed
that her daughter should go down for the third part of the circling year to
darkness and gloom, but for the two parts should live with her mother and the
other deathless gods. Thus he commanded. And the goddess did not disobey the
message of Zeus; swiftly she rushed down from the peaks of Olympus and came to
the plain of Rharus, rich, fertile corn-land once, but then in nowise fruitful,
for it lay idle and utterly leafless, because the white grain was hidden by
design of trim-ankled Demeter. But afterwards, as springtime waxed, it was soon
to be waving with long ears of corn, and its rich furrows to be loaded with
grain upon the ground, while others would already be bound in sheaves. There
first she landed from the fruitless upper air: and glad were the goddesses to
see each other and cheered in heart. Then bright-coiffed Rhea said to Demeter:

(ll. 460-469) ‘Come, my daughter; for far-seeing Zeus the loud-thunderer
calls you to join the families of the gods, and has promised to give you what
rights you please among the deathless gods, and has agreed that for a third
part of the circling year your daughter shall go down to darkness and gloom,
but for the two parts shall be with you and the other deathless gods: so has he
declared it shall be and has bowed his head in token. But come, my child, obey,
and be not too angry unrelentingly with the dark-clouded Son of Cronos; but
rather increase forthwith for men the fruit that gives them life.’

(ll. 470-482) So spake Rhea. And rich-crowned Demeter did not refuse but
straightway made fruit to spring up from the rich lands, so that the whole wide
earth was laden with leaves and flowers. Then she went, and to the kings who
deal justice, Triptolemus and Diocles, the horse-driver, and to doughty
Eumolpus and Celeus, leader of the people, she showed the conduct of her rites
and taught them all her mysteries, to Triptolemus and Polyxeinus and Diocles
also,—awful mysteries which no one may in any way transgress or pry into
or utter, for deep awe of the gods checks the voice. Happy is he among men upon
earth who has seen these mysteries; but he who is uninitiate and who has no
part in them, never has lot of like good things once he is dead, down in the
darkness and gloom.

(ll. 483-489) But when the bright goddess had taught them all, they went to
Olympus to the gathering of the other gods. And there they dwell beside Zeus
who delights in thunder, awful and reverend goddesses. Right blessed is he
among men on earth whom they freely love: soon they do send Plutus as guest to
his great house, Plutus who gives wealth to mortal men.

(ll. 490-495) And now, queen of the land of sweet Eleusis and sea-girt Paros
and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo, be
gracious, you and your daughter all beauteous Persephone, and for my song grant
me heart-cheering substance. And now I will remember you and another song also.

III. TO DELIAN APOLLO

(ll. 1-18) I will remember and not be unmindful of Apollo who shoots afar. As
he goes through the house of Zeus, the gods tremble before him and all spring
up from their seats when he draws near, as he bends his bright bow. But Leto
alone stays by the side of Zeus who delights in thunder; and then she unstrings
his bow, and closes his quiver, and takes his archery from his strong shoulders
in her hands and hangs them on a golden peg against a pillar of his
father’s house. Then she leads him to a seat and makes him sit: and the
Father gives him nectar in a golden cup welcoming his dear son, while the other
gods make him sit down there, and queenly Leto rejoices because she bare a
mighty son and an archer. Rejoice, blessed Leto, for you bare glorious
children, the lord Apollo and Artemis who delights in arrows; her in Ortygia,
and him in rocky Delos, as you rested against the great mass of the Cynthian
hill hard by a palm-tree by the streams of Inopus.

(ll. 19-29) How, then, shall I sing of you who in all ways are a worthy theme
of song? For everywhere, O Phoebus, the whole range of song is fallen to you,
both over the mainland that rears heifers and over the isles. All
mountain-peaks and high headlands of lofty hills and rivers flowing out to the
deep and beaches sloping seawards and havens of the sea are your delight. Shall
I sing how at the first Leto bare you to be the joy of men, as she rested
against Mount Cynthus in that rocky isle, in sea-girt Delos—while on
either hand a dark wave rolled on landwards driven by shrill winds—whence
arising you rule over all mortal men?

(ll. 30-50) Among those who are in Crete, and in the township of Athens, and in
the isle of Aegina and Euboea, famous for ships, in Aegae and Eiresiae and
Peparethus near the sea, in Thracian Athos and Pelion’s towering heights
and Thracian Samos and the shady hills of Ida, in Scyros and Phocaea and the
high hill of Autocane and fair-lying Imbros and smouldering Lemnos and rich
Lesbos, home of Macar, the son of Aeolus, and Chios, brightest of all the isles
that lie in the sea, and craggy Mimas and the heights of Corycus and gleaming
Claros and the sheer hill of Aesagea and watered Samos and the steep heights of
Mycale, in Miletus and Cos, the city of Meropian men, and steep Cnidos and
windy Carpathos, in Naxos and Paros and rocky Rhenaea—so far roamed Leto
in travail with the god who shoots afar, to see if any land would be willing to
make a dwelling for her son. But they greatly trembled and feared, and none,
not even the richest of them, dared receive Phoebus, until queenly Leto set
foot on Delos and uttered winged words and asked her:

(ll. 51-61) ‘Delos, if you would be willing to be the abode of my son
Phoebus Apollo and make him a rich temple—; for no other will touch you,
as you will find: and I think you will never be rich in oxen and sheep, nor
bear vintage nor yet produce plants abundantly. But if you have the temple of
far-shooting Apollo, all men will bring you hecatombs and gather here, and
incessant savour of rich sacrifice will always arise, and you will feed those
who dwell in you from the hand of strangers; for truly your own soil is not
rich.’

(ll. 62-82) So spake Leto. And Delos rejoiced and answered and said:
‘Leto, most glorious daughter of great Coeus, joyfully would I receive
your child the far-shooting lord; for it is all too true that I am ill-spoken
of among men, whereas thus I should become very greatly honoured. But this
saying I fear, and I will not hide it from you, Leto. They say that Apollo will
be one that is very haughty and will greatly lord it among gods and men all
over the fruitful earth. Therefore, I greatly fear in heart and spirit that as
soon as he sets the light of the sun, he will scorn this island—for truly
I have but a hard, rocky soil—and overturn me and thrust me down with his
feet in the depths of the sea; then will the great ocean wash deep above my
head for ever, and he will go to another land such as will please him, there to
make his temple and wooded groves. So, many-footed creatures of the sea will
make their lairs in me and black seals their dwellings undisturbed, because I
lack people. Yet if you will but dare to sware a great oath, goddess, that here
first he will build a glorious temple to be an oracle for men, then let him
afterwards make temples and wooded groves amongst all men; for surely he will
be greatly renowned.’

(ll. 83-88) So said Delos. And Leto sware the great oath of the gods:
‘Now hear this, Earth and wide Heaven above, and dropping water of Styx
(this is the strongest and most awful oath for the blessed gods), surely
Phoebus shall have here his fragrant altar and precinct, and you he shall
honour above all.’

(ll. 89-101) Now when Leto had sworn and ended her oath, Delos was very glad at
the birth of the far-shooting lord. But Leto was racked nine days and nine
nights with pangs beyond wont. And there were with her all the chiefest of the
goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite
and the other deathless goddesses save white-armed Hera, who sat in the halls
of cloud-gathering Zeus. Only Eilithyia, goddess of sore travail, had not heard
of Leto’s trouble, for she sat on the top of Olympus beneath golden
clouds by white-armed Hera’s contriving, who kept her close through envy,
because Leto with the lovely tresses was soon to bear a son faultless and
strong.

(ll. 102-114) But the goddesses sent out Iris from the well-set isle to bring
Eilithyia, promising her a great necklace strung with golden threads, nine
cubits long. And they bade Iris call her aside from white-armed Hera, lest she
might afterwards turn her from coming with her words. When swift Iris, fleet of
foot as the wind, had heard all this, she set to run; and quickly finishing all
the distance she came to the home of the gods, sheer Olympus, and forthwith
called Eilithyia out from the hall to the door and spoke winged words to her,
telling her all as the goddesses who dwell on Olympus had bidden her. So she
moved the heart of Eilithyia in her dear breast; and they went their way, like
shy wild-doves in their going.

(ll. 115-122) And as soon as Eilithyia the goddess of sore travail set foot on
Delos, the pains of birth seized Leto, and she longed to bring forth; so she
cast her arms about a palm tree and kneeled on the soft meadow while the earth
laughed for joy beneath. Then the child leaped forth to the light, and all the
goddesses washed you purely and cleanly with sweet water, and swathed you in a
white garment of fine texture, new-woven, and fastened a golden band about you.

(ll. 123-130) Now Leto did not give Apollo, bearer of the golden blade, her
breast; but Themis duly poured nectar and ambrosia with her divine hands: and
Leto was glad because she had borne a strong son and an archer. But as soon as
you had tasted that divine heavenly food, O Phoebus, you could no longer then
be held by golden cords nor confined with bands, but all their ends were
undone. Forthwith Phoebus Apollo spoke out among the deathless goddesses:

(ll. 131-132) ‘The lyre and the curved bow shall ever be dear to me, and
I will declare to men the unfailing will of Zeus.’

(ll. 133-139) So said Phoebus, the long-haired god who shoots afar and began to
walk upon the wide-pathed earth; and all goddesses were amazed at him. Then
with gold all Delos was laden, beholding the child of Zeus and Leto, for joy
because the god chose her above the islands and shore to make his dwelling in
her: and she loved him yet more in her heart, and blossomed as does a
mountain-top with woodland flowers.

(ll. 140-164) And you, O lord Apollo, god of the silver bow, shooting afar, now
walked on craggy Cynthus, and now kept wandering about the island and the
people in them. Many are your temples and wooded groves, and all peaks and
towering bluffs of lofty mountains and rivers flowing to the sea are dear to
you, Phoebus, yet in Delos do you most delight your heart; for there the long
robed Ionians gather in your honour with their children and shy wives: mindful,
they delight you with boxing and dancing and song, so often as they hold their
gathering. A man would say that they were deathless and unageing if he should
then come upon the Ionians so met together. For he would see the graces of them
all, and would be pleased in heart gazing at the men and well-girded women with
their swift ships and great wealth. And there is this great wonder
besides—and its renown shall never perish—the girls of Delos,
hand-maidens of the Far-shooter; for when they have praised Apollo first, and
also Leto and Artemis who delights in arrows, they sing a strain telling of men
and women of past days, and charm the tribes of men. Also they can imitate the
tongues of all men and their clattering speech: each would say that he himself
were singing, so close to truth is their sweet song.

(ll. 165-178) And now may Apollo be favourable and Artemis; and farewell all
you maidens. Remember me in after time whenever any one of men on earth, a
stranger who has seen and suffered much, comes here and asks of you:
‘Whom think ye, girls, is the sweetest singer that comes here, and in
whom do you most delight?’ Then answer, each and all, with one voice:
‘He is a blind man, and dwells in rocky Chios: his lays are evermore
supreme.’ As for me, I will carry your renown as far as I roam over the
earth to the well-placed this thing is true. And I will never cease to praise
far-shooting Apollo, god of the silver bow, whom rich-haired Leto bare.

TO PYTHIAN APOLLO—

(ll. 179-181) O Lord, Lycia is yours and lovely Maeonia and Miletus, charming
city by the sea, but over wave-girt Delos you greatly reign your own self.

(ll. 182-206) Leto’s all-glorious son goes to rocky Pytho, playing upon
his hollow lyre, clad in divine, perfumed garments; and at the touch of the
golden key his lyre sings sweet. Thence, swift as thought, he speeds from earth
to Olympus, to the house of Zeus, to join the gathering of the other gods: then
straightway the undying gods think only of the lyre and song, and all the Muses
together, voice sweetly answering voice, hymn the unending gifts the gods enjoy
and the sufferings of men, all that they endure at the hands of the deathless
gods, and how they live witless and helpless and cannot find healing for death
or defence against old age. Meanwhile the rich-tressed Graces and cheerful
Seasons dance with Harmonia and Hebe and Aphrodite, daughter of Zeus, holding
each other by the wrist. And among them sings one, not mean nor puny, but tall
to look upon and enviable in mien, Artemis who delights in arrows, sister of
Apollo. Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo
plays his lyre stepping high and featly and a radiance shines around him, the
gleaming of his feet and close-woven vest. And they, even gold-tressed Leto and
wise Zeus, rejoice in their great hearts as they watch their dear son playing
among the undying gods.

(ll. 207-228) How then shall I sing of you—though in all ways you are a
worthy theme for song? Shall I sing of you as wooer and in the fields of love,
how you went wooing the daughter of Azan along with god-like Ischys the son of
well-horsed Elatius, or with Phorbas sprung from Triops, or with Ereutheus, or
with Leucippus and the wife of Leucippus…. ((LACUNA)) ….you on foot, he
with his chariot, yet he fell not short of Triops. Or shall I sing how at the
first you went about the earth seeking a place of oracle for men, O
far-shooting Apollo? To Pieria first you went down from Olympus and passed by
sandy Lectus and Enienae and through the land of the Perrhaebi. Soon you came
to Iolcus and set foot on Cenaeum in Euboea, famed for ships: you stood in the
Lelantine plain, but it pleased not your heart to make a temple there and
wooded groves. From there you crossed the Euripus, far-shooting Apollo, and
went up the green, holy hills, going on to Mycalessus and grassy-bedded
Teumessus, and so came to the wood-clad abode of Thebe; for as yet no man lived
in holy Thebe, nor were there tracks or ways about Thebe’s wheat-bearing
plain as yet.

(ll. 229-238) And further still you went, O far-shooting Apollo, and came to
Onchestus, Poseidon’s bright grove: there the new-broken colt distressed
with drawing the trim chariot gets spirit again, and the skilled driver springs
from his car and goes on his way. Then the horses for a while rattle the empty
car, being rid of guidance; and if they break the chariot in the woody grove,
men look after the horses, but tilt the chariot and leave it there; for this
was the rite from the very first. And the drivers pray to the lord of the
shrine; but the chariot falls to the lot of the god.

(ll. 239-243) Further yet you went, O far-shooting Apollo, and reached next
Cephissus’ sweet stream which pours forth its sweet-flowing water from
Lilaea, and crossing over it, O worker from afar, you passed many-towered
Ocalea and reached grassy Haliartus.

(ll. 244-253) Then you went towards Telphusa: and there the pleasant place
seemed fit for making a temple and wooded grove. You came very near and spoke
to her: ‘Telphusa, here I am minded to make a glorious temple, an oracle
for men, and hither they will always bring perfect hecatombs, both those who
live in rich Peloponnesus and those of Europe and all the wave-washed isles,
coming to seek oracles. And I will deliver to them all counsel that cannot
fail, giving answer in my rich temple.’

(ll. 254-276) So said Phoebus Apollo, and laid out all the foundations
throughout, wide and very long. But when Telphusa saw this, she was angry in
heart and spoke, saying: ‘Lord Phoebus, worker from afar, I will speak a
word of counsel to your heart, since you are minded to make here a glorious
temple to be an oracle for men who will always bring hither perfect hecatombs
for you; yet I will speak out, and do you lay up my words in your heart. The
trampling of swift horses and the sound of mules watering at my sacred springs
will always irk you, and men will like better to gaze at the well-made chariots
and stamping, swift-footed horses than at your great temple and the many
treasures that are within. But if you will be moved by me—for you, lord,
are stronger and mightier than I, and your strength is very great—build
at Crisa below the glades of Parnassus: there no bright chariot will clash, and
there will be no noise of swift-footed horses near your well-built altar. But
so the glorious tribes of men will bring gifts to you as Iepaeon
(‘Hail-Healer’), and you will receive with delight rich sacrifices
from the people dwelling round about.’ So said Telphusa, that she alone,
and not the Far-Shooter, should have renown there; and she persuaded the
Far-Shooter.

(ll. 277-286) Further yet you went, far-shooting Apollo, until you came to the
town of the presumptuous Phlegyae who dwell on this earth in a lovely glade
near the Cephisian lake, caring not for Zeus. And thence you went speeding
swiftly to the mountain ridge, and came to Crisa beneath snowy Parnassus, a
foothill turned towards the west: a cliff hangs over it from above, and a
hollow, rugged glade runs under. There the lord Phoebus Apollo resolved to make
his lovely temple, and thus he said:

(ll. 287-293) ‘In this place I am minded to build a glorious temple to be
an oracle for men, and here they will always bring perfect hecatombs, both they
who dwell in rich Peloponnesus and the men of Europe and from all the
wave-washed isles, coming to question me. And I will deliver to them all
counsel that cannot fail, answering them in my rich temple.’

(ll. 294-299) When he had said this, Phoebus Apollo laid out all the
foundations throughout, wide and very long; and upon these the sons of Erginus,
Trophonius and Agamedes, dear to the deathless gods, laid a footing of stone.
And the countless tribes of men built the whole temple of wrought stones, to be
sung of for ever.

(ll. 300-310) But near by was a sweet flowing spring, and there with his strong
bow the lord, the son of Zeus, killed the bloated, great she-dragon, a fierce
monster wont to do great mischief to men upon earth, to men themselves and to
their thin-shanked sheep; for she was a very bloody plague. She it was who once
received from gold-throned Hera and brought up fell, cruel Typhaon to be a
plague to men. Once on a time Hera bare him because she was angry with father
Zeus, when the Son of Cronos bare all-glorious Athena in his head. Thereupon
queenly Hera was angry and spoke thus among the assembled gods:

(ll. 311-330) ‘Hear from me, all gods and goddesses, how cloud-gathering
Zeus begins to dishonour me wantonly, when he has made me his true-hearted
wife. See now, apart from me he has given birth to bright-eyed Athena who is
foremost among all the blessed gods. But my son Hephaestus whom I bare was
weakly among all the blessed gods and shrivelled of foot, a shame and disgrace
to me in heaven, whom I myself took in my hands and cast out so that he fell in
the great sea. But silver-shod Thetis the daughter of Nereus took and cared for
him with her sisters: would that she had done other service to the blessed
gods! O wicked one and crafty! What else will you now devise? How dared you by
yourself give birth to bright-eyed Athena? Would not I have borne you a
child—I, who was at least called your wife among the undying gods who
hold wide heaven. Beware now lest I devise some evil thing for you hereafter:
yes, now I will contrive that a son be born me to be foremost among the undying
gods—and that without casting shame on the holy bond of wedlock between
you and me. And I will not come to your bed, but will consort with the blessed
gods far off from you.’

(ll. 331-333) When she had so spoken, she went apart from the gods, being very
angry. Then straightway large-eyed queenly Hera prayed, striking the ground
flatwise with her hand, and speaking thus:

(ll. 334-362) ‘Hear now, I pray, Earth and wide Heaven above, and you
Titan gods who dwell beneath the earth about great Tartarus, and from whom are
sprung both gods and men! Harken you now to me, one and all, and grant that I
may bear a child apart from Zeus, no wit lesser than him in strength—nay,
let him be as much stronger than Zeus as all-seeing Zeus than Cronos.’
Thus she cried and lashed the earth with her strong hand. Then the life-giving
earth was moved: and when Hera saw it she was glad in heart, for she thought
her prayer would be fulfilled. And thereafter she never came to the bed of wise
Zeus for a full year, not to sit in her carved chair as aforetime to plan wise
counsel for him, but stayed in her temples where many pray, and delighted in
her offerings, large-eyed queenly Hera. But when the months and days were
fulfilled and the seasons duly came on as the earth moved round, she bare one
neither like the gods nor mortal men, fell, cruel Typhaon, to be a plague to
men. Straightway large-eyed queenly Hera took him and bringing one evil thing
to another such, gave him to the dragoness; and she received him. And this
Typhaon used to work great mischief among the famous tribes of men. Whosoever
met the dragoness, the day of doom would sweep him away, until the lord Apollo,
who deals death from afar, shot a strong arrow at her. Then she, rent with
bitter pangs, lay drawing great gasps for breath and rolling about that place.
An awful noise swelled up unspeakable as she writhed continually this way and
that amid the wood: and so she left her life, breathing it forth in blood. Then
Phoebus Apollo boasted over her:

(ll. 363-369) ‘Now rot here upon the soil that feeds man! You at least
shall live no more to be a fell bane to men who eat the fruit of the
all-nourishing earth, and who will bring hither perfect hecatombs. Against
cruel death neither Typhoeus shall avail you nor ill-famed Chimera, but here
shall the Earth and shining Hyperion make you rot.’

(ll. 370-374) Thus said Phoebus, exulting over her: and darkness covered her
eyes. And the holy strength of Helios made her rot away there; wherefore the
place is now called Pytho, and men call the lord Apollo by another name,
Pythian; because on that spot the power of piercing Helios made the monster rot
away.

(ll. 375-378) Then Phoebus Apollo saw that the sweet-flowing spring had
beguiled him, and he started out in anger against Telphusa; and soon coming to
her, he stood close by and spoke to her:

(ll. 379-381) ‘Telphusa, you were not, after all, to keep to yourself
this lovely place by deceiving my mind, and pour forth your clear flowing
water: here my renown shall also be and not yours alone?’

(ll. 382-387) Thus spoke the lord, far-working Apollo, and pushed over upon her
a crag with a shower of rocks, hiding her streams: and he made himself an altar
in a wooded grove very near the clear-flowing stream. In that place all men
pray to the great one by the name Telphusian, because he humbled the stream of
holy Telphusa.

(ll. 388-439) Then Phoebus Apollo pondered in his heart what men he should
bring in to be his ministers in sacrifice and to serve him in rocky Pytho. And
while he considered this, he became aware of a swift ship upon the wine-like
sea in which were many men and goodly, Cretans from Cnossos 2510, the city of Minos, they who do
sacrifice to the prince and announce his decrees, whatsoever Phoebus Apollo,
bearer of the golden blade, speaks in answer from his laurel tree below the
dells of Parnassus. These men were sailing in their black ship for traffic and
for profit to sandy Pylos and to the men of Pylos. But Phoebus Apollo met them:
in the open sea he sprang upon their swift ship, like a dolphin in shape, and
lay there, a great and awesome monster, and none of them gave heed so as to
understand 2511; but they sought to cast the
dolphin overboard. But he kept shaking the black ship every way and make the
timbers quiver. So they sat silent in their craft for fear, and did not loose
the sheets throughout the black, hollow ship, nor lowered the sail of their
dark-prowed vessel, but as they had set it first of all with oxhide ropes, so
they kept sailing on; for a rushing south wind hurried on the swift ship from
behind. First they passed by Malea, and then along the Laconian coast they came
to Taenarum, sea-garlanded town and country of Helios who gladdens men, where
the thick-fleeced sheep of the lord Helios feed continually and occupy a
glad-some country. There they wished to put their ship to shore, and land and
comprehend the great marvel and see with their eyes whether the monster would
remain upon the deck of the hollow ship, or spring back into the briny deep
where fishes shoal. But the well-built ship would not obey the helm, but went
on its way all along Peloponnesus: and the lord, far-working Apollo, guided it
easily with the breath of the breeze. So the ship ran on its course and came to
Arena and lovely Argyphea and Thryon, the ford of Alpheus, and well-placed Aepy
and sandy Pylos and the men of Pylos; past Cruni it went and Chalcis and past
Dyme and fair Elis, where the Epei rule. And at the time when she was making
for Pherae, exulting in the breeze from Zeus, there appeared to them below the
clouds the steep mountain of Ithaca, and Dulichium and Same and wooded
Zacynthus. But when they were passed by all the coast of Peloponnesus, then,
towards Crisa, that vast gulf began to heave in sight which through all its
length cuts off the rich isle of Pelops. There came on them a strong, clear
west-wind by ordinance of Zeus and blew from heaven vehemently, that with all
speed the ship might finish coursing over the briny water of the sea. So they
began again to voyage back towards the dawn and the sun: and the lord Apollo,
son of Zeus, led them on until they reached far-seen Crisa, land of vines, and
into haven: there the sea-coursing ship grounded on the sands.

(ll. 440-451) Then, like a star at noonday, the lord, far-working Apollo,
leaped from the ship: flashes of fire flew from him thick and their brightness
reached to heaven. He entered into his shrine between priceless tripods, and
there made a flame to flare up bright, showing forth the splendour of his
shafts, so that their radiance filled all Crisa, and the wives and well-girded
daughters of the Crisaeans raised a cry at that outburst of Phoebus; for he
cast great fear upon them all. From his shrine he sprang forth again, swift as
a thought, to speed again to the ship, bearing the form of a man, brisk and
sturdy, in the prime of his youth, while his broad shoulders were covered with
his hair: and he spoke to the Cretans, uttering winged words:

(ll. 452-461) ‘Strangers, who are you? Whence come you sailing along the
paths of the sea? Are you for traffic, or do you wander at random over the sea
as pirates do who put their own lives to hazard and bring mischief to men of
foreign parts as they roam? Why rest you so and are afraid, and do not go
ashore nor stow the gear of your black ship? For that is the custom of men who
live by bread, whenever they come to land in their dark ships from the main,
spent with toil; at once desire for sweet food catches them about the
heart.’

(ll. 462-473) So speaking, he put courage in their hearts, and the master of
the Cretans answered him and said: ‘Stranger—though you are nothing
like mortal men in shape or stature, but are as the deathless gods—hail
and all happiness to you, and may the gods give you good. Now tell me truly
that I may surely know it: what country is this, and what land, and what men
live herein? As for us, with thoughts set otherwards, we were sailing over the
great sea to Pylos from Crete (for from there we declare that we are sprung),
but now are come on shipboard to this place by no means willingly—another
way and other paths—and gladly would we return. But one of the deathless
gods brought us here against our will.’

(ll. 474-501) Then far-working Apollo answered then and said: ‘Strangers
who once dwelt about wooded Cnossos but now shall return no more each to his
loved city and fair house and dear wife; here shall you keep my rich temple
that is honoured by many men. I am the son of Zeus; Apollo is my name: but you
I brought here over the wide gulf of the sea, meaning you no hurt; nay, here
you shall keep my rich temple that is greatly honoured among men, and you shall
know the plans of the deathless gods, and by their will you shall be honoured
continually for all time. And now come, make haste and do as I say. First loose
the sheets and lower the sail, and then draw the swift ship up upon the land.
Take out your goods and the gear of the straight ship, and make an altar upon
the beach of the sea: light fire upon it and make an offering of white meal.
Next, stand side by side around the altar and pray: and in as much as at the
first on the hazy sea I sprang upon the swift ship in the form of a dolphin,
pray to me as Apollo Delphinius; also the altar itself shall be called
Delphinius and overlooking 2512 for ever. Afterwards, sup beside
your dark ship and pour an offering to the blessed gods who dwell on Olympus.
But when you have put away craving for sweet food, come with me singing the
hymn Ie Paean (Hail, Healer!), until you come to the place where you shall keep
my rich temple.’

(ll. 502-523) So said Apollo. And they readily harkened to him and obeyed him.
First they unfastened the sheets and let down the sail and lowered the mast by
the forestays upon the mast-rest. Then, landing upon the beach of the sea, they
hauled up the ship from the water to dry land and fixed long stays under it.
Also they made an altar upon the beach of the sea, and when they had lit a
fire, made an offering of white meal, and prayed standing around the altar as
Apollo had bidden them. Then they took their meal by the swift, black ship, and
poured an offering to the blessed gods who dwell on Olympus. And when they had
put away craving for drink and food, they started out with the lord Apollo, the
son of Zeus, to lead them, holding a lyre in his hands, and playing sweetly as
he stepped high and featly. So the Cretans followed him to Pytho, marching in
time as they chanted the Ie Paean after the manner of the Cretan paean-singers
and of those in whose hearts the heavenly Muse has put sweet-voiced song. With
tireless feet they approached the ridge and straightway came to Parnassus and
the lovely place where they were to dwell honoured by many men. There Apollo
brought them and showed them his most holy sanctuary and rich temple.

(ll. 524-525) But their spirit was stirred in their dear breasts, and the
master of the Cretans asked him, saying:

(ll. 526-530) ‘Lord, since you have brought us here far from our dear
ones and our fatherland,—for so it seemed good to your heart,—tell
us now how we shall live. That we would know of you. This land is not to be
desired either for vineyards or for pastures so that we can live well thereon
and also minister to men.’

(ll. 531-544) Then Apollo, the son of Zeus, smiled upon them and said:
‘Foolish mortals and poor drudges are you, that you seek cares and hard
toils and straits! Easily will I tell you a word and set it in your hearts.
Though each one of you with knife in hand should slaughter sheep continually,
yet would you always have abundant store, even all that the glorious tribes of
men bring here for me. But guard you my temple and receive the tribes of men
that gather to this place, and especially show mortal men my will, and do you
keep righteousness in your heart. But if any shall be disobedient and pay no
heed to my warning, or if there shall be any idle word or deed and outrage as
is common among mortal men, then other men shall be your masters and with a
strong hand shall make you subject for ever. All has been told you: do you keep
it in your heart.’

(ll. 545-546) And so, farewell, son of Zeus and Leto; but I will remember you
and another hymn also.

IV. TO HERMES

(ll. 1-29) Muse, sing of Hermes, the son of Zeus and Maia, lord of Cyllene and
Arcadia rich in flocks, the luck-bringing messenger of the immortals whom Maia
bare, the rich-tressed nymph, when she was joined in love with Zeus,—a
shy goddess, for she avoided the company of the blessed gods, and lived within
a deep, shady cave. There the son of Cronos used to lie with the rich-tressed
nymph, unseen by deathless gods and mortal men, at dead of night while sweet
sleep should hold white-armed Hera fast. And when the purpose of great Zeus was
fixed in heaven, she was delivered and a notable thing was come to pass. For
then she bare a son, of many shifts, blandly cunning, a robber, a cattle
driver, a bringer of dreams, a watcher by night, a thief at the gates, one who
was soon to show forth wonderful deeds among the deathless gods. Born with the
dawning, at mid-day he played on the lyre, and in the evening he stole the
cattle of far-shooting Apollo on the fourth day of the month; for on that day
queenly Maia bare him. So soon as he had leaped from his mother’s
heavenly womb, he lay not long waiting in his holy cradle, but he sprang up and
sought the oxen of Apollo. But as he stepped over the threshold of the
high-roofed cave, he found a tortoise there and gained endless delight. For it
was Hermes who first made the tortoise a singer. The creature fell in his way
at the courtyard gate, where it was feeding on the rich grass before the
dwelling, waddling along. When he saw it, the luck-bringing son of Zeus laughed
and said:

(ll. 30-38) ‘An omen of great luck for me so soon! I do not slight it.
Hail, comrade of the feast, lovely in shape, sounding at the dance! With joy I
meet you! Where got you that rich gaud for covering, that spangled
shell—a tortoise living in the mountains? But I will take and carry you
within: you shall help me and I will do you no disgrace, though first of all
you must profit me. It is better to be at home: harm may come out of doors.
Living, you shall be a spell against mischievous witchcraft 2513; but if you die, then you shall
make sweetest song.

(ll. 39-61) Thus speaking, he took up the tortoise in both hands and went back
into the house carrying his charming toy. Then he cut off its limbs and scooped
out the marrow of the mountain-tortoise with a scoop of grey iron. As a swift
thought darts through the heart of a man when thronging cares haunt him, or as
bright glances flash from the eye, so glorious Hermes planned both thought and
deed at once. He cut stalks of reed to measure and fixed them, fastening their
ends across the back and through the shell of the tortoise, and then stretched
ox hide all over it by his skill. Also he put in the horns and fitted a
cross-piece upon the two of them, and stretched seven strings of sheep-gut. But
when he had made it he proved each string in turn with the key, as he held the
lovely thing. At the touch of his hand it sounded marvellously; and, as he
tried it, the god sang sweet random snatches, even as youths bandy taunts at
festivals. He sang of Zeus the son of Cronos and neat-shod Maia, the converse
which they had before in the comradeship of love, telling all the glorious tale
of his own begetting. He celebrated, too, the handmaids of the nymph, and her
bright home, and the tripods all about the house, and the abundant cauldrons.

(ll. 62-67) But while he was singing of all these, his heart was bent on other
matters. And he took the hollow lyre and laid it in his sacred cradle, and
sprang from the sweet-smelling hall to a watch-place, pondering sheer trickery
in his heart—deeds such as knavish folk pursue in the dark night-time;
for he longed to taste flesh.

(ll. 68-86) The Sun was going down beneath the earth towards Ocean with his
horses and chariot when Hermes came hurrying to the shadowy mountains of
Pieria, where the divine cattle of the blessed gods had their steads and grazed
the pleasant, unmown meadows. Of these the Son of Maia, the sharp-eyed slayer
of Argus then cut off from the herd fifty loud-lowing kine, and drove them
straggling-wise across a sandy place, turning their hoof-prints aside. Also, he
bethought him of a crafty ruse and reversed the marks of their hoofs, making
the front behind and the hind before, while he himself walked the other way 2514. Then he wove sandals with
wicker-work by the sand of the sea, wonderful things, unthought of, unimagined;
for he mixed together tamarisk and myrtle-twigs, fastening together an armful
of their fresh, young wood, and tied them, leaves and all securely under his
feet as light sandals. The brushwood the glorious Slayer of Argus plucked in
Pieria as he was preparing for his journey, making shift 2515 as one making haste for a long
journey.

(ll. 87-89) But an old man tilling his flowering vineyard saw him as he was
hurrying down the plain through grassy Onchestus. So the Son of Maia began and
said to him:

(ll. 90-93) ‘Old man, digging about your vines with bowed shoulders,
surely you shall have much wine when all these bear fruit, if you obey me and
strictly remember not to have seen what you have seen, and not to have heard
what you have heard, and to keep silent when nothing of your own is
harmed.’

(ll. 94-114) When he had said this much, he hurried the strong cattle on
together: through many shadowy mountains and echoing gorges and flowery plains
glorious Hermes drove them. And now the divine night, his dark ally, was mostly
passed, and dawn that sets folk to work was quickly coming on, while bright
Selene, daughter of the lord Pallas, Megamedes’ son, had just climbed her
watch-post, when the strong Son of Zeus drove the wide-browed cattle of Phoebus
Apollo to the river Alpheus. And they came unwearied to the high-roofed byres
and the drinking-troughs that were before the noble meadow. Then, after he had
well-fed the loud-bellowing cattle with fodder and driven them into the byre,
close-packed and chewing lotus and began to seek the art of fire.

He chose a stout laurel branch and trimmed it with the knife…. ((LACUNA)) 2516 ….held firmly in his hand: and
the hot smoke rose up. For it was Hermes who first invented fire-sticks and
fire. Next he took many dried sticks and piled them thick and plenty in a
sunken trench: and flame began to glow, spreading afar the blast of
fierce-burning fire.

(ll. 115-137) And while the strength of glorious Hephaestus was beginning to
kindle the fire, he dragged out two lowing, horned cows close to the fire; for
great strength was with him. He threw them both panting upon their backs on the
ground, and rolled them on their sides, bending their necks over 2517, and pierced their vital chord.
Then he went on from task to task: first he cut up the rich, fatted meat, and
pierced it with wooden spits, and roasted flesh and the honourable chine and
the paunch full of dark blood all together. He laid them there upon the ground,
and spread out the hides on a rugged rock: and so they are still there many
ages afterwards, a long, long time after all this, and are continually 2518. Next glad-hearted Hermes dragged
the rich meats he had prepared and put them on a smooth, flat stone, and
divided them into twelve portions distributed by lot, making each portion
wholly honourable. Then glorious Hermes longed for the sacrificial meat, for
the sweet savour wearied him, god though he was; nevertheless his proud heart
was not prevailed upon to devour the flesh, although he greatly desired 2519. But he put away the fat and all
the flesh in the high-roofed byre, placing them high up to be a token of his
youthful theft. And after that he gathered dry sticks and utterly destroyed
with fire all the hoofs and all the heads.

(ll. 138-154) And when the god had duly finished all, he threw his sandals into
deep-eddying Alpheus, and quenched the embers, covering the black ashes with
sand, and so spent the night while Selene’s soft light shone down. Then
the god went straight back again at dawn to the bright crests of Cyllene, and
no one met him on the long journey either of the blessed gods or mortal men,
nor did any dog bark. And luck-bringing Hermes, the son of Zeus, passed
edgeways through the key-hole of the hall like the autumn breeze, even as mist:
straight through the cave he went and came to the rich inner chamber, walking
softly, and making no noise as one might upon the floor. Then glorious Hermes
went hurriedly to his cradle, wrapping his swaddling clothes about his
shoulders as though he were a feeble babe, and lay playing with the covering
about his knees; but at his left hand he kept close his sweet lyre.

(ll. 155-161) But the god did not pass unseen by the goddess his mother; but
she said to him: ‘How now, you rogue! Whence come you back so at
night-time, you that wear shamelessness as a garment? And now I surely believe
the son of Leto will soon have you forth out of doors with unbreakable cords
about your ribs, or you will live a rogue’s life in the glens robbing by
whiles. Go to, then; your father got you to be a great worry to mortal men and
deathless gods.’

(ll. 162-181) Then Hermes answered her with crafty words: ‘Mother, why do
you seek to frighten me like a feeble child whose heart knows few words of
blame, a fearful babe that fears its mother’s scolding? Nay, but I will
try whatever plan is best, and so feed myself and you continually. We will not
be content to remain here, as you bid, alone of all the gods unfee’d with
offerings and prayers. Better to live in fellowship with the deathless gods
continually, rich, wealthy, and enjoying stories of grain, than to sit always
in a gloomy cave: and, as regards honour, I too will enter upon the rite that
Apollo has. If my father will not give it to me, I will seek—and I am
able—to be a prince of robbers. And if Leto’s most glorious son
shall seek me out, I think another and a greater loss will befall him. For I
will go to Pytho to break into his great house, and will plunder therefrom
splendid tripods, and cauldrons, and gold, and plenty of bright iron, and much
apparel; and you shall see it if you will.’

(ll. 182-189) With such words they spoke together, the son of Zeus who holds
the aegis, and the lady Maia. Now Eros the early born was rising from
deep-flowing Ocean, bringing light to men, when Apollo, as he went, came to
Onchestus, the lovely grove and sacred place of the loud-roaring Holder of the
Earth. There he found an old man grazing his beast along the pathway from his
court-yard fence, and the all-glorious Son of Leto began and said to him.

(ll. 190-200) ‘Old man, weeder 2520 of grassy
Onchestus, I am come here from Pieria seeking cattle, cows all of them, all
with curving horns, from my herd. The black bull was grazing alone away from
the rest, but fierce-eyed hounds followed the cows, four of them, all of one
mind, like men. These were left behind, the dogs and the bull—which is
great marvel; but the cows strayed out of the soft meadow, away from the
pasture when the sun was just going down. Now tell me this, old man born long
ago: have you seen one passing along behind those cows?’

(ll. 201-211) Then the old man answered him and said: ‘My son, it is hard
to tell all that one’s eyes see; for many wayfarers pass to and fro this
way, some bent on much evil, and some on good: it is difficult to know each
one. However, I was digging about my plot of vineyard all day long until the
sun went down, and I thought, good sir, but I do not know for certain, that I
marked a child, whoever the child was, that followed long-horned
cattle—an infant who had a staff and kept walking from side to side: he
was driving them backwards way, with their heads toward him.’

(ll. 212-218) So said the old man. And when Apollo heard this report, he went
yet more quickly on his way, and presently, seeing a long-winged bird, he knew
at once by that omen that thief was the child of Zeus the son of Cronos. So the
lord Apollo, son of Zeus, hurried on to goodly Pylos seeking his shambling
oxen, and he had his broad shoulders covered with a dark cloud. But when the
Far-Shooter perceived the tracks, he cried:

(ll. 219-226) ‘Oh, oh! Truly this is a great marvel that my eyes behold!
These are indeed the tracks of straight-horned oxen, but they are turned
backwards towards the flowery meadow. But these others are not the footprints
of man or woman or grey wolves or bears or lions, nor do I think they are the
tracks of a rough-maned Centaur—whoever it be that with swift feet makes
such monstrous footprints; wonderful are the tracks on this side of the way,
but yet more wonderfully are those on that.’

(ll. 227-234) When he had so said, the lord Apollo, the Son of Zeus hastened on
and came to the forest-clad mountain of Cyllene and the deep-shadowed cave in
the rock where the divine nymph brought forth the child of Zeus who is the son
of Cronos. A sweet odour spread over the lovely hill, and many thin-shanked
sheep were grazing on the grass. Then far-shooting Apollo himself stepped down
in haste over the stone threshold into the dusky cave.

(ll. 235-253) Now when the Son of Zeus and Maia saw Apollo in a rage about his
cattle, he snuggled down in his fragrant swaddling-clothes; and as wood-ash
covers over the deep embers of tree-stumps, so Hermes cuddled himself up when
he saw the Far-Shooter. He squeezed head and hands and feet together in a small
space, like a new born child seeking sweet sleep, though in truth he was wide
awake, and he kept his lyre under his armpit. But the Son of Leto was aware and
failed not to perceive the beautiful mountain-nymph and her dear son, albeit a
little child and swathed so craftily. He peered in every corner of the great
dwelling and, taking a bright key, he opened three closets full of nectar and
lovely ambrosia. And much gold and silver was stored in them, and many garments
of the nymph, some purple and some silvery white, such as are kept in the
sacred houses of the blessed gods. Then, after the Son of Leto had searched out
the recesses of the great house, he spake to glorious Hermes:

(ll. 254-259) ‘Child, lying in the cradle, make haste and tell me of my
cattle, or we two will soon fall out angrily. For I will take and cast you into
dusty Tartarus and awful hopeless darkness, and neither your mother nor your
father shall free you or bring you up again to the light, but you will wander
under the earth and be the leader amongst little folk.’ 2521

(ll. 260-277) Then Hermes answered him with crafty words: ‘Son of Leto,
what harsh words are these you have spoken? And is it cattle of the field you
are come here to seek? I have not seen them: I have not heard of them: no one
has told me of them. I cannot give news of them, nor win the reward for news.
Am I like a cattle-lifter, a stalwart person? This is no task for me: rather I
care for other things: I care for sleep, and milk of my mother’s breast,
and wrappings round my shoulders, and warm baths. Let no one hear the cause of
this dispute; for this would be a great marvel indeed among the deathless gods,
that a child newly born should pass in through the forepart of the house with
cattle of the field: herein you speak extravagantly. I was born yesterday, and
my feet are soft and the ground beneath is rough; nevertheless, if you will
have it so, I will swear a great oath by my father’s head and vow that
neither am I guilty myself, neither have I seen any other who stole your
cows—whatever cows may be; for I know them only by hearsay.’

(ll. 278-280) So, then, said Hermes, shooting quick glances from his eyes: and
he kept raising his brows and looking this way and that, whistling long and
listening to Apollo’s story as to an idle tale.

(ll. 281-292) But far-working Apollo laughed softly and said to him: ‘O
rogue, deceiver, crafty in heart, you talk so innocently that I most surely
believe that you have broken into many a well-built house and stripped more
than one poor wretch bare this night 2522,
gathering his goods together all over the house without noise. You will plague
many a lonely herdsman in mountain glades, when you come on herds and
thick-fleeced sheep, and have a hankering after flesh. But come now, if you
would not sleep your last and latest sleep, get out of your cradle, you comrade
of dark night. Surely hereafter this shall be your title amongst the deathless
gods, to be called the prince of robbers continually.’

(ll. 293-300) So said Phoebus Apollo, and took the child and began to carry
him. But at that moment the strong Slayer of Argus had his plan, and, while
Apollo held him in his hands, sent forth an omen, a hard-worked belly-serf, a
rude messenger, and sneezed directly after. And when Apollo heard it, he
dropped glorious Hermes out of his hands on the ground: then sitting down
before him, though he was eager to go on his way, he spoke mockingly to Hermes:

(ll. 301-303) ‘Fear not, little swaddling baby, son of Zeus and Maia. I
shall find the strong cattle presently by these omens, and you shall lead the
way.’

(ll. 304-306) When Apollo had so said, Cyllenian Hermes sprang up quickly,
starting in haste. With both hands he pushed up to his ears the covering that
he had wrapped about his shoulders, and said:

(ll. 307-312) ‘Where are you carrying me, Far-Worker, hastiest of all the
gods? Is it because of your cattle that you are so angry and harass me? O dear,
would that all the sort of oxen might perish; for it is not I who stole your
cows, nor did I see another steal them—whatever cows may be, and of that
I have only heard report. Nay, give right and take it before Zeus, the Son of
Cronos.’

(ll. 313-326) So Hermes the shepherd and Leto’s glorious son kept
stubbornly disputing each article of their quarrel: Apollo, speaking truly….
((LACUNA)) ….not fairly sought to seize glorious Hermes because of the cows;
but he, the Cyllenian, tried to deceive the God of the Silver Bow with tricks
and cunning words. But when, though he had many wiles, he found the other had
as many shifts, he began to walk across the sand, himself in front, while the
Son of Zeus and Leto came behind. Soon they came, these lovely children of
Zeus, to the top of fragrant Olympus, to their father, the Son of Cronos; for
there were the scales of judgement set for them both.

There was an assembly on snowy Olympus, and the immortals who perish not were
gathering after the hour of gold-throned Dawn.

(ll. 327-329) Then Hermes and Apollo of the Silver Bow stood at the knees of
Zeus: and Zeus who thunders on high spoke to his glorious son and asked him:

(ll. 330-332) ‘Phoebus, whence come you driving this great spoil, a child
new born that has the look of a herald? This is a weighty matter that is come
before the council of the gods.’

(ll. 333-364) Then the lord, far-working Apollo, answered him: ‘O my
father, you shall soon hear no trifling tale though you reproach me that I
alone am fond of spoil. Here is a child, a burgling robber, whom I found after
a long journey in the hills of Cyllene: for my part I have never seen one so
pert either among the gods or all men that catch folk unawares throughout the
world. He stole away my cows from their meadow and drove them off in the
evening along the shore of the loud-roaring sea, making straight for Pylos.
There were double tracks, and wonderful they were, such as one might marvel at,
the doing of a clever sprite; for as for the cows, the dark dust kept and
showed their footprints leading towards the flowery meadow; but he
himself—bewildering creature—crossed the sandy ground outside the
path, not on his feet nor yet on his hands; but, furnished with some other
means he trudged his way—wonder of wonders!—as though one walked on
slender oak-trees. Now while he followed the cattle across sandy ground, all
the tracks showed quite clearly in the dust; but when he had finished the long
way across the sand, presently the cows’ track and his own could not be
traced over the hard ground. But a mortal man noticed him as he drove the
wide-browed kine straight towards Pylos. And as soon as he had shut them up
quietly, and had gone home by crafty turns and twists, he lay down in his
cradle in the gloom of a dim cave, as still as dark night, so that not even an
eagle keenly gazing would have spied him. Much he rubbed his eyes with his
hands as he prepared falsehood, and himself straightway said roundly: “I
have not seen them: I have not heard of them: no man has told me of them. I
could not tell you of them, nor win the reward of telling.”’

(ll. 365-367) When he had so spoken, Phoebus Apollo sat down. But Hermes on his
part answered and said, pointing at the Son of Cronos, the lord of all the
gods:

(ll. 368-386) ‘Zeus, my father, indeed I will speak truth to you; for I
am truthful and I cannot tell a lie. He came to our house to-day looking for
his shambling cows, as the sun was newly rising. He brought no witnesses with
him nor any of the blessed gods who had seen the theft, but with great violence
ordered me to confess, threatening much to throw me into wide Tartarus. For he
has the rich bloom of glorious youth, while I was born but yesterday—as
he too knows—nor am I like a cattle-lifter, a sturdy fellow. Believe my
tale (for you claim to be my own father), that I did not drive his cows to my
house—so may I prosper—nor crossed the threshold: this I say truly.
I reverence Helios greatly and the other gods, and you I love and him I dread.
You yourself know that I am not guilty: and I will swear a great oath upon
it:—No! by these rich-decked porticoes of the gods. And some day I will
punish him, strong as he is, for this pitiless inquisition; but now do you help
the younger.’

(ll. 387-396) So spake the Cyllenian, the Slayer of Argus, while he kept
shooting sidelong glances and kept his swaddling-clothes upon his arm, and did
not cast them away. But Zeus laughed out loud to see his evil-plotting child
well and cunningly denying guilt about the cattle. And he bade them both to be
of one mind and search for the cattle, and guiding Hermes to lead the way and,
without mischievousness of heart, to show the place where now he had hidden the
strong cattle. Then the Son of Cronos bowed his head: and goodly Hermes obeyed
him; for the will of Zeus who holds the aegis easily prevailed with him.

(ll. 397-404) Then the two all-glorious children of Zeus hastened both to sandy
Pylos, and reached the ford of Alpheus, and came to the fields and the
high-roofed byre where the beasts were cherished at night-time. Now while
Hermes went to the cave in the rock and began to drive out the strong cattle,
the son of Leto, looking aside, saw the cowhides on the sheer rock. And he
asked glorious Hermes at once:

(ll. 405-408) ‘How were you able, you crafty rogue, to flay two cows,
new-born and babyish as you are? For my part, I dread the strength that will be
yours: there is no need you should keep growing long, Cyllenian, son of
Maia!’

(ll. 409-414) So saying, Apollo twisted strong withes with his hands meaning to
bind Hermes with firm bands; but the bands would not hold him, and the withes
of osier fell far from him and began to grow at once from the ground beneath
their feet in that very place. And intertwining with one another, they quickly
grew and covered all the wild-roving cattle by the will of thievish Hermes, so
that Apollo was astonished as he gazed.

(ll. 414-435) Then the strong slayer of Argus looked furtively upon the ground
with eyes flashing fire…. desiring to hide…. ((LACUNA)) ….Very easily he
softened the son of all-glorious Leto as he would, stern though the Far-shooter
was. He took the lyre upon his left arm and tried each string in turn with the
key, so that it sounded awesomely at his touch. And Phoebus Apollo laughed for
joy; for the sweet throb of the marvellous music went to his heart, and a soft
longing took hold on his soul as he listened. Then the son of Maia, harping
sweetly upon his lyre, took courage and stood at the left hand of Phoebus
Apollo; and soon, while he played shrilly on his lyre, he lifted up his voice
and sang, and lovely was the sound of his voice that followed. He sang the
story of the deathless gods and of the dark earth, how at the first they came
to be, and how each one received his portion. First among the gods he honoured
Mnemosyne, mother of the Muses, in his song; for the son of Maia was of her
following. And next the goodly son of Zeus hymned the rest of the immortals
according to their order in age, and told how each was born, mentioning all in
order as he struck the lyre upon his arm. But Apollo was seized with a longing
not to be allayed, and he opened his mouth and spoke winged words to Hermes:

(ll. 436-462) ‘Slayer of oxen, trickster, busy one, comrade of the feast,
this song of yours is worth fifty cows, and I believe that presently we shall
settle our quarrel peacefully. But come now, tell me this, resourceful son of
Maia: has this marvellous thing been with you from your birth, or did some god
or mortal man give it you—a noble gift—and teach you heavenly song?
For wonderful is this new-uttered sound I hear, the like of which I vow that no
man nor god dwelling on Olympus ever yet has known but you, O thievish son of
Maia. What skill is this? What song for desperate cares? What way of song? For
verily here are three things to hand all at once from which to
choose,—mirth, and love, and sweet sleep. And though I am a follower of
the Olympian Muses who love dances and the bright path of song—the
full-toned chant and ravishing thrill of flutes—yet I never cared for any
of those feats of skill at young men’s revels, as I do now for this: I am
filled with wonder, O son of Zeus, at your sweet playing. But now, since you,
though little, have such glorious skill, sit down, dear boy, and respect the
words of your elders. For now you shall have renown among the deathless gods,
you and your mother also. This I will declare to you exactly: by this shaft of
cornel wood I will surely make you a leader renowned among the deathless gods,
and fortunate, and will give you glorious gifts and will not deceive you from
first to last.’

(ll. 463-495) Then Hermes answered him with artful words: ‘You question
me carefully, O Far-worker; yet I am not jealous that you should enter upon my
art: this day you shall know it. For I seek to be friendly with you both in
thought and word. Now you well know all things in your heart, since you sit
foremost among the deathless gods, O son of Zeus, and are goodly and strong.
And wise Zeus loves you as all right is, and has given you splendid gifts. And
they say that from the utterance of Zeus you have learned both the honours due
to the gods, O Far-worker, and oracles from Zeus, even all his ordinances. Of
all these I myself have already learned that you have great wealth. Now, you
are free to learn whatever you please; but since, as it seems, your heart is so
strongly set on playing the lyre, chant, and play upon it, and give yourself to
merriment, taking this as a gift from me, and do you, my friend, bestow glory
on me. Sing well with this clear-voiced companion in your hands; for you are
skilled in good, well-ordered utterance. From now on bring it confidently to
the rich feast and lovely dance and glorious revel, a joy by night and by day.
Whoso with wit and wisdom enquires of it cunningly, him it teaches through its
sound all manner of things that delight the mind, being easily played with
gentle familiarities, for it abhors toilsome drudgery; but whoso in ignorance
enquires of it violently, to him it chatters mere vanity and foolishness. But
you are able to learn whatever you please. So then, I will give you this lyre,
glorious son of Zeus, while I for my part will graze down with wild-roving
cattle the pastures on hill and horse-feeding plain: so shall the cows covered
by the bulls calve abundantly both males and females. And now there is no need
for you, bargainer though you are, to be furiously angry.’

(ll. 496-502) When Hermes had said this, he held out the lyre: and Phoebus
Apollo took it, and readily put his shining whip in Hermes’ hand, and
ordained him keeper of herds. The son of Maia received it joyfully, while the
glorious son of Leto, the lord far-working Apollo, took the lyre upon his left
arm and tried each string with the key. Awesomely it sounded at the touch of
the god, while he sang sweetly to its note.

(ll. 503-512) Afterwards they two, the all-glorious sons of Zeus turned the
cows back towards the sacred meadow, but themselves hastened back to snowy
Olympus, delighting in the lyre. Then wise Zeus was glad and made them both
friends. And Hermes loved the son of Leto continually, even as he does now,
when he had given the lyre as token to the Far-shooter, who played it
skilfully, holding it upon his arm. But for himself Hermes found out another
cunning art and made himself the pipes whose sound is heard afar.

(ll. 513-520) Then the son of Leto said to Hermes: ‘Son of Maia, guide
and cunning one, I fear you may steal form me the lyre and my curved bow
together; for you have an office from Zeus, to establish deeds of barter
amongst men throughout the fruitful earth. Now if you would only swear me the
great oath of the gods, either by nodding your head, or by the potent water of
Styx, you would do all that can please and ease my heart.’

(ll. 521-549) Then Maia’s son nodded his head and promised that he would
never steal anything of all the Far-shooter possessed, and would never go near
his strong house; but Apollo, son of Leto, swore to be fellow and friend to
Hermes, vowing that he would love no other among the immortals, neither god nor
man sprung from Zeus, better than Hermes: and the Father sent forth an eagle in
confirmation. And Apollo sware also: ‘Verily I will make you only to be
an omen for the immortals and all alike, trusted and honoured by my heart.
Moreover, I will give you a splendid staff of riches and wealth: it is of gold,
with three branches, and will keep you scatheless, accomplishing every task,
whether of words or deeds that are good, which I claim to know through the
utterance of Zeus. But as for sooth-saying, noble, heaven-born child, of which
you ask, it is not lawful for you to learn it, nor for any other of the
deathless gods: only the mind of Zeus knows that. I am pledged and have vowed
and sworn a strong oath that no other of the eternal gods save I should know
the wise-hearted counsel of Zeus. And do not you, my brother, bearer of the
golden wand, bid me tell those decrees which all-seeing Zeus intends. As for
men, I will harm one and profit another, sorely perplexing the tribes of
unenviable men. Whosoever shall come guided by the call and flight of birds of
sure omen, that man shall have advantage through my voice, and I will not
deceive him. But whoso shall trust to idly-chattering birds and shall seek to
invoke my prophetic art contrary to my will, and to understand more than the
eternal gods, I declare that he shall come on an idle journey; yet his gifts I
would take.

(ll. 550-568) ‘But I will tell you another thing, Son of all-glorious
Maia and Zeus who holds the aegis, luck-bringing genius of the gods. There are
certain holy ones, sisters born—three virgins 2523 gifted
with wings: their heads are besprinkled with white meal, and they dwell under a
ridge of Parnassus. These are teachers of divination apart from me, the art
which I practised while yet a boy following herds, though my father paid no
heed to it. From their home they fly now here, now there, feeding on honey-comb
and bringing all things to pass. And when they are inspired through eating
yellow honey, they are willing to speak truth; but if they be deprived of the
gods’ sweet food, then they speak falsely, as they swarm in and out
together. These, then, I give you; enquire of them strictly and delight your
heart: and if you should teach any mortal so to do, often will he hear your
response—if he have good fortune. Take these, Son of Maia, and tend the
wild roving, horned oxen and horses and patient mules.’

(ll. 568a-573) So he spake. And from heaven father Zeus himself gave
confirmation to his words, and commanded that glorious Hermes should be lord
over all birds of omen and grim-eyed lions, and boars with gleaming tusks, and
over dogs and all flocks that the wide earth nourishes, and over all sheep;
also that he only should be the appointed messenger to Hades, who, though he
takes no gift, shall give him no mean prize.

(ll. 574-578) Thus the lord Apollo showed his kindness for the Son of Maia by
all manner of friendship: and the Son of Cronos gave him grace besides. He
consorts with all mortals and immortals: a little he profits, but continually
throughout the dark night he cozens the tribes of mortal men.

(ll. 579-580) And so, farewell, Son of Zeus and Maia; but I will remember you
and another song also.

V. TO APHRODITE

(ll. 1-6) Muse, tell me the deeds of golden Aphrodite the Cyprian, who stirs up
sweet passion in the gods and subdues the tribes of mortal men and birds that
fly in air and all the many creatures that the dry land rears, and all the sea:
all these love the deeds of rich-crowned Cytherea.

(ll. 7-32) Yet there are three hearts that she cannot bend nor yet ensnare.
First is the daughter of Zeus who holds the aegis, bright-eyed Athene; for she
has no pleasure in the deeds of golden Aphrodite, but delights in wars and in
the work of Ares, in strifes and battles and in preparing famous crafts. She
first taught earthly craftsmen to make chariots of war and cars variously
wrought with bronze, and she, too, teaches tender maidens in the house and puts
knowledge of goodly arts in each one’s mind. Nor does laughter-loving
Aphrodite ever tame in love Artemis, the huntress with shafts of gold; for she
loves archery and the slaying of wild beasts in the mountains, the lyre also
and dancing and thrilling cries and shady woods and the cities of upright men.
Nor yet does the pure maiden Hestia love Aphrodite’s works. She was the
first-born child of wily Cronos and youngest too 2524, by will
of Zeus who holds the aegis,—a queenly maid whom both Poseidon and Apollo
sought to wed. But she was wholly unwilling, nay, stubbornly refused; and
touching the head of father Zeus who holds the aegis, she, that fair goddess,
sware a great oath which has in truth been fulfilled, that she would be a
maiden all her days. So Zeus the Father gave her an high honour instead of
marriage, and she has her place in the midst of the house and has the richest
portion. In all the temples of the gods she has a share of honour, and among
all mortal men she is chief of the goddesses.

(ll. 33-44) Of these three Aphrodite cannot bend or ensnare the hearts. But of
all others there is nothing among the blessed gods or among mortal men that has
escaped Aphrodite. Even the heart of Zeus, who delights in thunder, is led
astray by her; though he is greatest of all and has the lot of highest majesty,
she beguiles even his wise heart whensoever she pleases, and mates him with
mortal women, unknown to Hera, his sister and his wife, the grandest far in
beauty among the deathless goddesses—most glorious is she whom wily
Cronos with her mother Rhea did beget: and Zeus, whose wisdom is everlasting,
made her his chaste and careful wife.

(ll. 45-52) But upon Aphrodite herself Zeus cast sweet desire to be joined in
love with a mortal man, to the end that, very soon, not even she should be
innocent of a mortal’s love; lest laughter-loving Aphrodite should one
day softly smile and say mockingly among all the gods that she had joined the
gods in love with mortal women who bare sons of death to the deathless gods,
and had mated the goddesses with mortal men.

(ll. 53-74) And so he put in her heart sweet desire for Anchises who was
tending cattle at that time among the steep hills of many-fountained Ida, and
in shape was like the immortal gods. Therefore, when laughter-loving Aphrodite
saw him, she loved him, and terribly desire seized her in her heart. She went
to Cyprus, to Paphos, where her precinct is and fragrant altar, and passed into
her sweet-smelling temple. There she went in and put to the glittering doors,
and there the Graces bathed her with heavenly oil such as blooms upon the
bodies of the eternal gods—oil divinely sweet, which she had by her,
filled with fragrance. And laughter-loving Aphrodite put on all her rich
clothes, and when she had decked herself with gold, she left sweet-smelling
Cyprus and went in haste towards Troy, swiftly travelling high up among the
clouds. So she came to many-fountained Ida, the mother of wild creatures and
went straight to the homestead across the mountains. After her came grey
wolves, fawning on her, and grim-eyed lions, and bears, and fleet leopards,
ravenous for deer: and she was glad in heart to see them, and put desire in
their breasts, so that they all mated, two together, about the shadowy coombes.

(ll. 75-88) 2525 But she herself came to the
neat-built shelters, and him she found left quite alone in the
homestead—the hero Anchises who was comely as the gods. All the others
were following the herds over the grassy pastures, and he, left quite alone in
the homestead, was roaming hither and thither and playing thrillingly upon the
lyre. And Aphrodite, the daughter of Zeus stood before him, being like a pure
maiden in height and mien, that he should not be frightened when he took heed
of her with his eyes. Now when Anchises saw her, he marked her well and
wondered at her mien and height and shining garments. For she was clad in a
robe out-shining the brightness of fire, a splendid robe of gold, enriched with
all manner of needlework, which shimmered like the moon over her tender
breasts, a marvel to see.

Also she wore twisted brooches and shining earrings in the form of flowers; and
round her soft throat were lovely necklaces.

(ll. 91-105) And Anchises was seized with love, and said to her: ‘Hail,
lady, whoever of the blessed ones you are that are come to this house, whether
Artemis, or Leto, or golden Aphrodite, or high-born Themis, or bright-eyed
Athene. Or, maybe, you are one of the Graces come hither, who bear the gods
company and are called immortal, or else one of those who inhabit this lovely
mountain and the springs of rivers and grassy meads. I will make you an altar
upon a high peak in a far seen place, and will sacrifice rich offerings to you
at all seasons. And do you feel kindly towards me and grant that I may become a
man very eminent among the Trojans, and give me strong offspring for the time
to come. As for my own self, let me live long and happily, seeing the light of
the sun, and come to the threshold of old age, a man prosperous among the
people.’

(ll. 106-142) Thereupon Aphrodite the daughter of Zeus answered him:
‘Anchises, most glorious of all men born on earth, know that I am no
goddess: why do you liken me to the deathless ones? Nay, I am but a mortal, and
a woman was the mother that bare me. Otreus of famous name is my father, if so
be you have heard of him, and he reigns over all Phrygia rich in fortresses.
But I know your speech well beside my own, for a Trojan nurse brought me up at
home: she took me from my dear mother and reared me thenceforth when I was a
little child. So comes it, then, that I well know your tongue also. And now the
Slayer of Argus with the golden wand has caught me up from the dance of
huntress Artemis, her with the golden arrows. For there were many of us, nymphs
and marriageable 2526 maidens, playing together; and an
innumerable company encircled us: from these the Slayer of Argus with the
golden wand rapt me away. He carried me over many fields of mortal men and over
much land untilled and unpossessed, where savage wild-beasts roam through shady
coombes, until I thought never again to touch the life-giving earth with my
feet. And he said that I should be called the wedded wife of Anchises, and
should bear you goodly children. But when he had told and advised me, he, the
strong Slayer of Argos, went back to the families of the deathless gods, while
I am now come to you: for unbending necessity is upon me. But I beseech you by
Zeus and by your noble parents—for no base folk could get such a son as
you—take me now, stainless and unproved in love, and show me to your
father and careful mother and to your brothers sprung from the same stock. I
shall be no ill-liking daughter for them, but a likely. Moreover, send a
messenger quickly to the swift-horsed Phrygians, to tell my father and my
sorrowing mother; and they will send you gold in plenty and woven stuffs, many
splendid gifts; take these as bride-piece. So do, and then prepare the sweet
marriage that is honourable in the eyes of men and deathless gods.’

(ll. 143-144) When she had so spoken, the goddess put sweet desire in his
heart. And Anchises was seized with love, so that he opened his mouth and said:

(ll. 145-154) ‘If you are a mortal and a woman was the mother who bare
you, and Otreus of famous name is your father as you say, and if you are come
here by the will of Hermes the immortal Guide, and are to be called my wife
always, then neither god nor mortal man shall here restrain me till I have lain
with you in love right now; no, not even if far-shooting Apollo himself should
launch grievous shafts from his silver bow. Willingly would I go down into the
house of Hades, O lady, beautiful as the goddesses, once I had gone up to your
bed.’

(ll. 155-167) So speaking, he caught her by the hand. And laughter-loving
Aphrodite, with face turned away and lovely eyes downcast, crept to the
well-spread couch which was already laid with soft coverings for the hero; and
upon it lay skins of bears and deep-roaring lions which he himself had slain in
the high mountains. And when they had gone up upon the well-fitted bed, first
Anchises took off her bright jewelry of pins and twisted brooches and earrings
and necklaces, and loosed her girdle and stripped off her bright garments and
laid them down upon a silver-studded seat. Then by the will of the gods and
destiny he lay with her, a mortal man with an immortal goddess, not clearly
knowing what he did.

(ll. 168-176) But at the time when the herdsmen drive their oxen and hardy
sheep back to the fold from the flowery pastures, even then Aphrodite poured
soft sleep upon Anchises, but herself put on her rich raiment. And when the
bright goddess had fully clothed herself, she stood by the couch, and her head
reached to the well-hewn roof-tree; from her cheeks shone unearthly beauty such
as belongs to rich-crowned Cytherea. Then she aroused him from sleep and opened
her mouth and said:

(ll. 177-179) ‘Up, son of Dardanus!—why sleep you so
heavily?—and consider whether I look as I did when first you saw me with
your eyes.’

(ll. 180-184) So she spake. And he awoke in a moment and obeyed her. But when
he saw the neck and lovely eyes of Aphrodite, he was afraid and turned his eyes
aside another way, hiding his comely face with his cloak. Then he uttered
winged words and entreated her:

(ll. 185-190) ‘So soon as ever I saw you with my eyes, goddess, I knew
that you were divine; but you did not tell me truly. Yet by Zeus who holds the
aegis I beseech you, leave me not to lead a palsied life among men, but have
pity on me; for he who lies with a deathless goddess is no hale man
afterwards.’

(ll. 191-201) Then Aphrodite the daughter of Zeus answered him:
‘Anchises, most glorious of mortal men, take courage and be not too
fearful in your heart. You need fear no harm from me nor from the other blessed
ones, for you are dear to the gods: and you shall have a dear son who shall
reign among the Trojans, and children’s children after him, springing up
continually. His name shall be Aeneas 2527, because
I felt awful grief in that I laid me in the bed of mortal man: yet are those of
your race always the most like to gods of all mortal men in beauty and in
stature 2528.

(ll. 202-217) ‘Verily wise Zeus carried off golden-haired Ganymedes
because of his beauty, to be amongst the Deathless Ones and pour drink for the
gods in the house of Zeus—a wonder to see—honoured by all the
immortals as he draws the red nectar from the golden bowl. But grief that could
not be soothed filled the heart of Tros; for he knew not whither the
heaven-sent whirlwind had caught up his dear son, so that he mourned him
always, unceasingly, until Zeus pitied him and gave him high-stepping horses
such as carry the immortals as recompense for his son. These he gave him as a
gift. And at the command of Zeus, the Guide, the slayer of Argus, told him all,
and how his son would be deathless and unageing, even as the gods. So when Tros
heard these tidings from Zeus, he no longer kept mourning but rejoiced in his
heart and rode joyfully with his storm-footed horses.

(ll. 218-238) ‘So also golden-throned Eos rapt away Tithonus who was of
your race and like the deathless gods. And she went to ask the dark-clouded Son
of Cronos that he should be deathless and live eternally; and Zeus bowed his
head to her prayer and fulfilled her desire. Too simply was queenly Eos: she
thought not in her heart to ask youth for him and to strip him of the slough of
deadly age. So while he enjoyed the sweet flower of life he lived rapturously
with golden-throned Eos, the early-born, by the streams of Ocean, at the ends
of the earth; but when the first grey hairs began to ripple from his comely
head and noble chin, queenly Eos kept away from his bed, though she cherished
him in her house and nourished him with food and ambrosia and gave him rich
clothing. But when loathsome old age pressed full upon him, and he could not
move nor lift his limbs, this seemed to her in her heart the best counsel: she
laid him in a room and put to the shining doors. There he babbles endlessly,
and no more has strength at all, such as once he had in his supple limbs.

(ll. 239-246) ‘I would not have you be deathless among the deathless gods
and live continually after such sort. Yet if you could live on such as now you
are in look and in form, and be called my husband, sorrow would not then enfold
my careful heart. But, as it is, harsh 2529 old age
will soon enshroud you—ruthless age which stands someday at the side of
every man, deadly, wearying, dreaded even by the gods.

(ll. 247-290) ‘And now because of you I shall have great shame among the
deathless gods henceforth, continually. For until now they feared my jibes and
the wiles by which, or soon or late, I mated all the immortals with mortal
women, making them all subject to my will. But now my mouth shall no more have
this power among the gods; for very great has been my madness, my miserable and
dreadful madness, and I went astray out of my mind who have gotten a child
beneath my girdle, mating with a mortal man. As for the child, as soon as he
sees the light of the sun, the deep-breasted mountain Nymphs who inhabit this
great and holy mountain shall bring him up. They rank neither with mortals nor
with immortals: long indeed do they live, eating heavenly food and treading the
lovely dance among the immortals, and with them the Sileni and the sharp-eyed
Slayer of Argus mate in the depths of pleasant caves; but at their birth pines
or high-topped oaks spring up with them upon the fruitful earth, beautiful,
flourishing trees, towering high upon the lofty mountains (and men call them
holy places of the immortals, and never mortal lops them with the axe); but
when the fate of death is near at hand, first those lovely trees wither where
they stand, and the bark shrivels away about them, and the twigs fall down, and
at last the life of the Nymph and of the tree leave the light of the sun
together. These Nymphs shall keep my son with them and rear him, and as soon as
he is come to lovely boyhood, the goddesses will bring him here to you and show
you your child. But, that I may tell you all that I have in mind, I will come
here again towards the fifth year and bring you my son. So soon as ever you
have seen him—a scion to delight the eyes—you will rejoice in
beholding him; for he shall be most godlike: then bring him at once to windy
Ilion. And if any mortal man ask you who got your dear son beneath her girdle,
remember to tell him as I bid you: say he is the offspring of one of the
flower-like Nymphs who inhabit this forest-clad hill. But if you tell all and
foolishly boast that you lay with rich-crowned Aphrodite, Zeus will smite you
in his anger with a smoking thunderbolt. Now I have told you all. Take heed:
refrain and name me not, but have regard to the anger of the gods.’

(l. 291) When the goddess had so spoken, she soared up to windy heaven.

(ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have I
begun; now I will turn me to another hymn.

VI. TO APHRODITE

(ll. 1-18) I will sing of stately Aphrodite, gold-crowned and beautiful, whose
dominion is the walled cities of all sea-set Cyprus. There the moist breath of
the western wind wafted her over the waves of the loud-moaning sea in soft
foam, and there the gold-filleted Hours welcomed her joyously. They clothed her
with heavenly garments: on her head they put a fine, well-wrought crown of
gold, and in her pierced ears they hung ornaments of orichalc and precious
gold, and adorned her with golden necklaces over her soft neck and snow-white
breasts, jewels which the gold-filleted Hours wear themselves whenever they go
to their father’s house to join the lovely dances of the gods. And when
they had fully decked her, they brought her to the gods, who welcomed her when
they saw her, giving her their hands. Each one of them prayed that he might
lead her home to be his wedded wife, so greatly were they amazed at the beauty
of violet-crowned Cytherea.

(ll. 19-21) Hail, sweetly-winning, coy-eyed goddess! Grant that I may gain the
victory in this contest, and order you my song. And now I will remember you and
another song also.

VII. TO DIONYSUS

(ll. 1-16) I will tell of Dionysus, the son of glorious Semele, how he appeared
on a jutting headland by the shore of the fruitless sea, seeming like a
stripling in the first flush of manhood: his rich, dark hair was waving about
him, and on his strong shoulders he wore a purple robe. Presently there came
swiftly over the sparkling sea Tyrsenian 2530 pirates
on a well-decked ship—a miserable doom led them on. When they saw him
they made signs to one another and sprang out quickly, and seizing him
straightway, put him on board their ship exultingly; for they thought him the
son of heaven-nurtured kings. They sought to bind him with rude bonds, but the
bonds would not hold him, and the withes fell far away from his hands and feet:
and he sat with a smile in his dark eyes. Then the helmsman understood all and
cried out at once to his fellows and said:

(ll. 17-24) ‘Madmen! What god is this whom you have taken and bind,
strong that he is? Not even the well-built ship can carry him. Surely this is
either Zeus or Apollo who has the silver bow, or Poseidon, for he looks not
like mortal men but like the gods who dwell on Olympus. Come, then, let us set
him free upon the dark shore at once: do not lay hands on him, lest he grow
angry and stir up dangerous winds and heavy squalls.’

(ll. 25-31) So said he: but the master chid him with taunting words:
‘Madman, mark the wind and help hoist sail on the ship: catch all the
sheets. As for this fellow we men will see to him: I reckon he is bound for
Egypt or for Cyprus or to the Hyperboreans or further still. But in the end he
will speak out and tell us his friends and all his wealth and his brothers, now
that providence has thrown him in our way.’

(ll. 32-54) When he had said this, he had mast and sail hoisted on the ship,
and the wind filled the sail and the crew hauled taut the sheets on either
side. But soon strange things were seen among them. First of all sweet,
fragrant wine ran streaming throughout all the black ship and a heavenly smell
arose, so that all the seamen were seized with amazement when they saw it. And
all at once a vine spread out both ways along the top of the sail with many
clusters hanging down from it, and a dark ivy-plant twined about the mast,
blossoming with flowers, and with rich berries growing on it; and all the
thole-pins were covered with garlands. When the pirates saw all this, then at
last they bade the helmsman to put the ship to land. But the god changed into a
dreadful lion there on the ship, in the bows, and roared loudly: amidships also
he showed his wonders and created a shaggy bear which stood up ravening, while
on the forepeak was the lion glaring fiercely with scowling brows. And so the
sailors fled into the stern and crowded bemused about the right-minded
helmsman, until suddenly the lion sprang upon the master and seized him; and
when the sailors saw it they leapt out overboard one and all into the bright
sea, escaping from a miserable fate, and were changed into dolphins. But on the
helmsman Dionysus had mercy and held him back and made him altogether happy,
saying to him:

(ll. 55-57) ‘Take courage, good…; you have found favour with my heart.
I am loud-crying Dionysus whom Cadmus’ daughter Semele bare of union with
Zeus.’

(ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in no wise
order sweet song.

VIII. TO ARES

(ll. 1-17) Ares, exceeding in strength, chariot-rider, golden-helmed, doughty
in heart, shield-bearer, Saviour of cities, harnessed in bronze, strong of arm,
unwearying, mighty with the spear, O defence of Olympus, father of warlike
Victory, ally of Themis, stern governor of the rebellious, leader of righteous
men, sceptred King of manliness, who whirl your fiery sphere among the planets
in their sevenfold courses through the aether wherein your blazing steeds ever
bear you above the third firmament of heaven; hear me, helper of men, giver of
dauntless youth! Shed down a kindly ray from above upon my life, and strength
of war, that I may be able to drive away bitter cowardice from my head and
crush down the deceitful impulses of my soul. Restrain also the keen fury of my
heart which provokes me to tread the ways of blood-curdling strife. Rather, O
blessed one, give you me boldness to abide within the harmless laws of peace,
avoiding strife and hatred and the violent fiends of death.

IX. TO ARTEMIS

(ll. 1-6) Muse, sing of Artemis, sister of the Far-shooter, the virgin who
delights in arrows, who was fostered with Apollo. She waters her horses from
Meles deep in reeds, and swiftly drives her all-golden chariot through Smyrna
to vine-clad Claros where Apollo, god of the silver bow, sits waiting for the
far-shooting goddess who delights in arrows.

(ll. 7-9) And so hail to you, Artemis, in my song and to all goddesses as well.
Of you first I sing and with you I begin; now that I have begun with you, I
will turn to another song.

X. TO APHRODITE

(ll. 1-3) Of Cytherea, born in Cyprus, I will sing. She gives kindly gifts to
men: smiles are ever on her lovely face, and lovely is the brightness that
plays over it.

(ll. 4-6) Hail, goddess, queen of well-built Salamis and sea-girt Cyprus; grant
me a cheerful song. And now I will remember you and another song also.

XI. TO ATHENA

(ll. 1-4) Of Pallas Athene, guardian of the city, I begin to sing. Dread is
she, and with Ares she loves deeds of war, the sack of cities and the shouting
and the battle. It is she who saves the people as they go out to war and come
back.

(l. 5) Hail, goddess, and give us good fortune with happiness!

XII. TO HERA

(ll. 1-5) I sing of golden-throned Hera whom Rhea bare. Queen of the immortals
is she, surpassing all in beauty: she is the sister and the wife of
loud-thundering Zeus,—the glorious one whom all the blessed throughout
high Olympus reverence and honour even as Zeus who delights in thunder.

XIII. TO DEMETER

(ll. 1-2) I begin to sing of rich-haired Demeter, awful goddess, of her and of
her daughter lovely Persephone.

(l. 3) Hail, goddess! Keep this city safe, and govern my song.

XIV. TO THE MOTHER OF THE GODS

(ll. 1-5) I prithee, clear-voiced Muse, daughter of mighty Zeus, sing of the
mother of all gods and men. She is well-pleased with the sound of rattles and
of timbrels, with the voice of flutes and the outcry of wolves and bright-eyed
lions, with echoing hills and wooded coombes.

(l. 6) And so hail to you in my song and to all goddesses as well!

XV. TO HERACLES THE LION-HEARTED

(ll. 1-8) I will sing of Heracles, the son of Zeus and much the mightiest of
men on earth. Alcmena bare him in Thebes, the city of lovely dances, when the
dark-clouded Son of Cronos had lain with her. Once he used to wander over
unmeasured tracts of land and sea at the bidding of King Eurystheus, and
himself did many deeds of violence and endured many; but now he lives happily
in the glorious home of snowy Olympus, and has neat-ankled Hebe for his wife.

(l. 9) Hail, lord, son of Zeus! Give me success and prosperity.

XVI. TO ASCLEPIUS

(ll. 1-4) I begin to sing of Asclepius, son of Apollo and healer of sicknesses.
In the Dotian plain fair Coronis, daughter of King Phlegyas, bare him, a great
joy to men, a soother of cruel pangs.

(l. 5) And so hail to you, lord: in my song I make my prayer to thee!

XVII. TO THE DIOSCURI

(ll. 1-4) Sing, clear-voiced Muse, of Castor and Polydeuces, the Tyndaridae,
who sprang from Olympian Zeus. Beneath the heights of Taygetus stately Leda
bare them, when the dark-clouded Son of Cronos had privily bent her to his
will.

(l. 5) Hail, children of Tyndareus, riders upon swift horses!

XVIII. TO HERMES

(ll. 1-9) I sing of Cyllenian Hermes, the Slayer of Argus, lord of Cyllene and
Arcadia rich in flocks, luck-bringing messenger of the deathless gods. He was
born of Maia, the daughter of Atlas, when she had made with Zeus,—a shy
goddess she. Ever she avoided the throng of the blessed gods and lived in a
shadowy cave, and there the Son of Cronos used to lie with the rich-tressed
nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and
neither deathless god nor mortal man knew it.

(ll. 10-11) And so hail to you, Son of Zeus and Maia; with you I have begun:
now I will turn to another song!

(l. 12) Hail, Hermes, giver of grace, guide, and giver of good things! 2531

XIX. TO PAN

(ll. 1-26) Muse, tell me about Pan, the dear son of Hermes, with his
goat’s feet and two horns—a lover of merry noise. Through wooded
glades he wanders with dancing nymphs who foot it on some sheer cliff’s
edge, calling upon Pan, the shepherd-god, long-haired, unkempt. He has every
snowy crest and the mountain peaks and rocky crests for his domain; hither and
thither he goes through the close thickets, now lured by soft streams, and now
he presses on amongst towering crags and climbs up to the highest peak that
overlooks the flocks. Often he courses through the glistening high mountains,
and often on the shouldered hills he speeds along slaying wild beasts, this
keen-eyed god. Only at evening, as he returns from the chase, he sounds his
note, playing sweet and low on his pipes of reed: not even she could excel him
in melody—that bird who in flower-laden spring pouring forth her lament
utters honey-voiced song amid the leaves. At that hour the clear-voiced nymphs
are with him and move with nimble feet, singing by some spring of dark water,
while Echo wails about the mountain-top, and the god on this side or on that of
the choirs, or at times sidling into the midst, plies it nimbly with his feet.
On his back he wears a spotted lynx-pelt, and he delights in high-pitched songs
in a soft meadow where crocuses and sweet-smelling hyacinths bloom at random in
the grass.

(ll. 27-47) They sing of the blessed gods and high Olympus and choose to tell
of such an one as luck-bringing Hermes above the rest, how he is the swift
messenger of all the gods, and how he came to Arcadia, the land of many springs
and mother of flocks, there where his sacred place is as god of Cyllene. For
there, though a god, he used to tend curly-fleeced sheep in the service of a
mortal man, because there fell on him and waxed strong melting desire to wed
the rich-tressed daughter of Dryops, and there he brought about the merry
marriage. And in the house she bare Hermes a dear son who from his birth was
marvellous to look upon, with goat’s feet and two horns—a noisy,
merry-laughing child. But when the nurse saw his uncouth face and full beard,
she was afraid and sprang up and fled and left the child. Then luck-bringing
Hermes received him and took him in his arms: very glad in his heart was the
god. And he went quickly to the abodes of the deathless gods, carrying the son
wrapped in warm skins of mountain hares, and set him down beside Zeus and
showed him to the rest of the gods. Then all the immortals were glad in heart
and Bacchie Dionysus in especial; and they called the boy Pan 2532 because he delighted all their
hearts.

(ll. 48-49) And so hail to you, lord! I seek your favour with a song. And now I
will remember you and another song also.

XX. TO HEPHAESTUS

(ll. 1-7) Sing, clear-voiced Muses, of Hephaestus famed for inventions. With
bright-eyed Athene he taught men glorious gifts throughout the world,—men
who before used to dwell in caves in the mountains like wild beasts. But now
that they have learned crafts through Hephaestus the famed worker, easily they
live a peaceful life in their own houses the whole year round.

(l. 8) Be gracious, Hephaestus, and grant me success and prosperity!

XXI. TO APOLLO

(ll. 1-4) Phoebus, of you even the swan sings with clear voice to the beating
of his wings, as he alights upon the bank by the eddying river Peneus; and of
you the sweet-tongued minstrel, holding his high-pitched lyre, always sings
both first and last.

(l. 5) And so hail to you, lord! I seek your favour with my song.

XXII. TO POSEIDON

(ll. 1-5) I begin to sing about Poseidon, the great god, mover of the earth and
fruitless sea, god of the deep who is also lord of Helicon and wide Aegae. A
two-fold office the gods allotted you, O Shaker of the Earth, to be a tamer of
horses and a saviour of ships!

(ll. 6-7) Hail, Poseidon, Holder of the Earth, dark-haired lord! O blessed one,
be kindly in heart and help those who voyage in ships!

XXIII. TO THE SON OF CRONOS, MOST HIGH

(ll. 1-3) I will sing of Zeus, chiefest among the gods and greatest,
all-seeing, the lord of all, the fulfiller who whispers words of wisdom to
Themis as she sits leaning towards him.

(l. 4) Be gracious, all-seeing Son of Cronos, most excellent and great!

XXIV. TO HESTIA

(ll. 1-5) Hestia, you who tend the holy house of the lord Apollo, the
Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come
now into this house, come, having one mind with Zeus the all-wise—draw
near, and withal bestow grace upon my song.

XXV. TO THE MUSES AND APOLLO

(ll. 1-5) I will begin with the Muses and Apollo and Zeus. For it is through
the Muses and Apollo that there are singers upon the earth and players upon the
lyre; but kings are from Zeus. Happy is he whom the Muses love: sweet flows
speech from his lips.

(ll. 6-7) Hail, children of Zeus! Give honour to my song! And now I will
remember you and another song also.

XXVI. TO DIONYSUS

(ll. 1-9) I begin to sing of ivy-crowned Dionysus, the loud-crying god,
splendid son of Zeus and glorious Semele. The rich-haired Nymphs received him
in their bosoms from the lord his father and fostered and nurtured him
carefully in the dells of Nysa, where by the will of his father he grew up in a
sweet-smelling cave, being reckoned among the immortals. But when the goddesses
had brought him up, a god oft hymned, then began he to wander continually
through the woody coombes, thickly wreathed with ivy and laurel. And the Nymphs
followed in his train with him for their leader; and the boundless forest was
filled with their outcry.

(ll. 10-13) And so hail to you, Dionysus, god of abundant clusters! Grant that
we may come again rejoicing to this season, and from that season onwards for
many a year.

XXVII. TO ARTEMIS

(ll. 1-20) I sing of Artemis, whose shafts are of gold, who cheers on the
hounds, the pure maiden, shooter of stags, who delights in archery, own sister
to Apollo with the golden sword. Over the shadowy hills and windy peaks she
draws her golden bow, rejoicing in the chase, and sends out grievous shafts.
The tops of the high mountains tremble and the tangled wood echoes awesomely
with the outcry of beasts: earthquakes and the sea also where fishes shoal. But
the goddess with a bold heart turns every way destroying the race of wild
beasts: and when she is satisfied and has cheered her heart, this huntress who
delights in arrows slackens her supple bow and goes to the great house of her
dear brother Phoebus Apollo, to the rich land of Delphi, there to order the
lovely dance of the Muses and Graces. There she hangs up her curved bow and her
arrows, and heads and leads the dances, gracefully arrayed, while all they
utter their heavenly voice, singing how neat-ankled Leto bare children supreme
among the immortals both in thought and in deed.

(ll. 21-22) Hail to you, children of Zeus and rich-haired Leto! And now I will
remember you and another song also.

XXVIII. TO ATHENA

(ll. 1-16) I begin to sing of Pallas Athene, the glorious goddess, bright-eyed,
inventive, unbending of heart, pure virgin, saviour of cities, courageous,
Tritogeneia. From his awful head wise Zeus himself bare her arrayed in warlike
arms of flashing gold, and awe seized all the gods as they gazed. But Athena
sprang quickly from the immortal head and stood before Zeus who holds the
aegis, shaking a sharp spear: great Olympus began to reel horribly at the might
of the bright-eyed goddess, and earth round about cried fearfully, and the sea
was moved and tossed with dark waves, while foam burst forth suddenly: the
bright Son of Hyperion stopped his swift-footed horses a long while, until the
maiden Pallas Athene had stripped the heavenly armour from her immortal
shoulders. And wise Zeus was glad.

(ll. 17-18) And so hail to you, daughter of Zeus who holds the aegis! Now I
will remember you and another song as well.

XXIX. TO HESTIA

(ll. 1-6) Hestia, in the high dwellings of all, both deathless gods and men who
walk on earth, you have gained an everlasting abode and highest honour:
glorious is your portion and your right. For without you mortals hold no
banquet,—where one does not duly pour sweet wine in offering to Hestia
both first and last.

(ll. 7-10) 2533 And you, slayer of Argus, Son of
Zeus and Maia, messenger of the blessed gods, bearer of the golden rod, giver
of good, be favourable and help us, you and Hestia, the worshipful and dear.
Come and dwell in this glorious house in friendship together; for you two, well
knowing the noble actions of men, aid on their wisdom and their strength.

(ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes, bearer of the
golden rod! Now I will remember you and another song also.

XXX. TO EARTH THE MOTHER OF ALL

(ll. 1-16) I will sing of well-founded Earth, mother of all, eldest of all
beings. She feeds all creatures that are in the world, all that go upon the
goodly land, and all that are in the paths of the seas, and all that fly: all
these are fed of her store. Through you, O queen, men are blessed in their
children and blessed in their harvests, and to you it belongs to give means of
life to mortal men and to take it away. Happy is the man whom you delight to
honour! He has all things abundantly: his fruitful land is laden with corn, his
pastures are covered with cattle, and his house is filled with good things.
Such men rule orderly in their cities of fair women: great riches and wealth
follow them: their sons exult with ever-fresh delight, and their daughters in
flower-laden bands play and skip merrily over the soft flowers of the field.
Thus is it with those whom you honour O holy goddess, bountiful spirit.

(ll. 17-19) Hail, Mother of the gods, wife of starry Heaven; freely bestow upon
me for this my song substance that cheers the heart! And now I will remember
you and another song also.

XXXI. TO HELIOS

(ll. 1-16) 2534 And now, O Muse Calliope,
daughter of Zeus, begin to sing of glowing Helios whom mild-eyed Euryphaessa,
the far-shining one, bare to the Son of Earth and starry Heaven. For Hyperion
wedded glorious Euryphaessa, his own sister, who bare him lovely children,
rosy-armed Eos and rich-tressed Selene and tireless Helios who is like the
deathless gods. As he rides in his chariot, he shines upon men and deathless
gods, and piercingly he gazes with his eyes from his golden helmet. Bright rays
beam dazzlingly from him, and his bright locks streaming from the temples of
his head gracefully enclose his far-seen face: a rich, fine-spun garment glows
upon his body and flutters in the wind: and stallions carry him. Then, when he
has stayed his golden-yoked chariot and horses, he rests there upon the highest
point of heaven, until he marvellously drives them down again through heaven to
Ocean.

(ll. 17-19) Hail to you, lord! Freely bestow on me substance that cheers the
heart. And now that I have begun with you, I will celebrate the race of mortal
men half-divine whose deeds the Muses have showed to mankind.

XXXII. TO SELENE

(ll. 1-13) And next, sweet voiced Muses, daughters of Zeus, well-skilled in
song, tell of the long-winged 2535 Moon. From her immortal head a
radiance is shown from heaven and embraces earth; and great is the beauty that
ariseth from her shining light. The air, unlit before, glows with the light of
her golden crown, and her rays beam clear, whensoever bright Selene having
bathed her lovely body in the waters of Ocean, and donned her far-gleaming,
shining team, drives on her long-maned horses at full speed, at eventime in the
mid-month: then her great orbit is full and then her beams shine brightest as
she increases. So she is a sure token and a sign to mortal men.

(ll. 14-16) Once the Son of Cronos was joined with her in love; and she
conceived and bare a daughter Pandia, exceeding lovely amongst the deathless
gods.

(ll. 17-20) Hail, white-armed goddess, bright Selene, mild, bright-tressed
queen! And now I will leave you and sing the glories of men half-divine, whose
deeds minstrels, the servants of the Muses, celebrate with lovely lips.

XXXIII. TO THE DIOSCURI

(ll. 1-17) Bright-eyed Muses, tell of the Tyndaridae, the Sons of Zeus,
glorious children of neat-ankled Leda, Castor the tamer of horses, and
blameless Polydeuces. When Leda had lain with the dark-clouded Son of Cronos,
she bare them beneath the peak of the great hill Taygetus,—children who
are delivers of men on earth and of swift-going ships when stormy gales rage
over the ruthless sea. Then the shipmen call upon the sons of great Zeus with
vows of white lambs, going to the forepart of the prow; but the strong wind and
the waves of the sea lay the ship under water, until suddenly these two are
seen darting through the air on tawny wings. Forthwith they allay the blasts of
the cruel winds and still the waves upon the surface of the white sea: fair
signs are they and deliverance from toil. And when the shipmen see them they
are glad and have rest from their pain and labour.

(ll. 18-19) Hail, Tyndaridae, riders upon swift horses! Now I will remember you
and another song also.

HOMER’S EPIGRAMS2601

I. (5 lines) (ll. 1-5) Have reverence for him who needs a home and
stranger’s dole, all ye who dwell in the high city of Cyme, the lovely
maiden, hard by the foothills of lofty Sardene, ye who drink the heavenly water
of the divine stream, eddying Hermus, whom deathless Zeus begot.

II. (2 lines) (ll. 1-2) Speedily may my feet bear me to some town of righteous
men; for their hearts are generous and their wit is best.

III. (6 lines) (ll. 1-6) I am a maiden of bronze and am set upon the tomb of
Midas. While the waters flow and tall trees flourish, and the sun rises and
shines and the bright moon also; while rivers run and the sea breaks on the
shore, ever remaining on this mournful tomb, I tell the passer-by that Midas
here lies buried.

IV. (17 lines) (ll. 1-17) To what a fate did Zeus the Father give me a prey
even while he made me to grow, a babe at my mother’s knee! By the will of
Zeus who holds the aegis the people of Phricon, riders on wanton horses, more
active than raging fire in the test of war, once built the towers of Aeolian
Smyrna, wave-shaken neighbour to the sea, through which glides the pleasant
stream of sacred Meles; thence 2602 arose the daughters of Zeus,
glorious children, and would fain have made famous that fair country and the
city of its people. But in their folly those men scorned the divine voice and
renown of song, and in trouble shall one of them remember this
hereafter—he who with scornful words to them 2603 contrived
my fate. Yet I will endure the lot which heaven gave me even at my birth,
bearing my disappointment with a patient heart. My dear limbs yearn not to stay
in the sacred streets of Cyme, but rather my great heart urges me to go unto
another country, small though I am.

V. (2 lines) (ll. 1-2) Thestorides, full many things there are that mortals
cannot sound; but there is nothing more unfathomable than the heart of man.

VI. (8 lines) (ll. 1-8) Hear me, Poseidon, strong shaker of the earth, ruler of
wide-spread, tawny Helicon! Give a fair wind and sight of safe return to the
shipmen who speed and govern this ship. And grant that when I come to the
nether slopes of towering Mimas I may find honourable, god-fearing men. Also
may I avenge me on the wretch who deceived me and grieved Zeus the lord of
guests and his own guest-table.

VII. (3 lines) (ll. 1-3) Queen Earth, all bounteous giver of honey-hearted
wealth, how kindly, it seems, you are to some, and how intractable and rough
for those with whom you are angry.

VIII. (4 lines) (ll. 1-4) Sailors, who rove the seas and whom a hateful fate
has made as the shy sea-fowl, living an unenviable life, observe the reverence
due to Zeus who rules on high, the god of strangers; for terrible is the
vengeance of this god afterwards for whosoever has sinned.

IX. (2 lines) (ll. 1-2) Strangers, a contrary wind has caught you: but even now
take me aboard and you shall make your voyage.

X. (4 lines) (ll. 1-4) Another sort of pine shall bear a better fruit 2604 than you upon the heights of
furrowed, windy Ida. For there shall mortal men get the iron that Ares loves so
soon as the Cebrenians shall hold the land.

XI. (4 lines) (ll. 1-4) Glaucus, watchman of flocks, a word will I put in your
heart. First give the dogs their dinner at the courtyard gate, for this is
well. The dog first hears a man approaching and the wild-beast coming to the
fence.

XII. (4 lines) (ll. 1-4) Goddess-nurse of the young 2605, give ear
to my prayer, and grant that this woman may reject the love-embraces of youth
and dote on grey-haired old men whose powers are dulled, but whose hearts still
desire.

XIII. (6 lines) (ll. 1-6) Children are a man’s crown, towers of a city;
horses are the glory of a plain, and so are ships of the sea; wealth will make
a house great, and reverend princes seated in assembly are a goodly sight for
the folk to see. But a blazing fire makes a house look more comely upon a
winter’s day, when the Son of Cronos sends down snow.

XIV. (23 lines) (ll. 1-23) Potters, if you will give me a reward, I will sing
for you. Come, then, Athena, with hand upraised 2606 over the
kiln. Let the pots and all the dishes turn out well and be well fired: let them
fetch good prices and be sold in plenty in the market, and plenty in the
streets. Grant that the potters may get great gain and grant me so to sing to
them. But if you turn shameless and make false promises, then I call together
the destroyers of kilns, Shatter and Smash and Charr and Crash and Crudebake
who can work this craft much mischief. Come all of you and sack the kiln-yard
and the buildings: let the whole kiln be shaken up to the potter’s loud
lament. As a horse’s jaw grinds, so let the kiln grind to powder all the
pots inside. And you, too, daughter of the Sun, Circe the witch, come and cast
cruel spells; hurt both these men and their handiwork. Let Chiron also come and
bring many Centaurs—all that escaped the hands of Heracles and all that
were destroyed: let them make sad havoc of the pots and overthrow the kiln, and
let the potters see the mischief and be grieved; but I will gloat as I behold
their luckless craft. And if anyone of them stoops to peer in, let all his face
be burned up, that all men may learn to deal honestly.

XV. (13 lines) 2607 (ll. 1-7) Let us betake us to the
house of some man of great power,—one who bears great power and is
greatly prosperous always. Open of yourselves, you doors, for mighty Wealth
will enter in, and with Wealth comes jolly Mirth and gentle Peace. May all the
corn-bins be full and the mass of dough always overflow the kneading-trough.
Now (set before us) cheerful barley-pottage, full of sesame….

((LACUNA))

(ll. 8-10) Your son’s wife, driving to this house with strong-hoofed
mules, shall dismount from her carriage to greet you; may she be shod with
golden shoes as she stands weaving at the loom.

(ll. 11-13) I come, and I come yearly, like the swallow that perches
light-footed in the fore-part of your house. But quickly bring….

XVI. (2 lines) (ll. 1-2) If you will give us anything (well). But if not, we
will not wait, for we are not come here to dwell with you.

XVII. HOMER: Hunters of deep sea prey, have we caught anything?

FISHERMAN: All that we caught we left behind, and all that we did not catch we
carry home. 2608

HOMER: Ay, for of such fathers you are sprung as neither hold rich lands nor
tend countless sheep.

FRAGMENTS OF THE EPIC CYCLE

THE WAR OF THE TITANS

Fragment #1—Photius, Epitome of the Chrestomathy of Proclus: The Epic
Cycle begins with the fabled union of Heaven and Earth, by which they make
three hundred-handed sons and three Cyclopes to be born to him.

Fragment #2—Anecdota Oxon. (Cramer) i. 75: According to the writer of the
War of the Titans Heaven was the son of Aether.

Fragment #3—Scholiast on Apollonius Rhodius, Arg. i. 1165: Eumelus says
that Aegaeon was the son of Earth and Sea and, having his dwelling in the sea,
was an ally of the Titans.

Fragment #4—Athenaeus, vii. 277 D: The poet of the War of the
Titans, whether Eumelus of Corinth or Arctinus, writes thus in his
second book: ‘Upon the shield were dumb fish afloat, with golden faces,
swimming and sporting through the heavenly water.’

Fragment #5—Athenaeus, i. 22 C: Eumelus somewhere introduces Zeus
dancing: he says—‘In the midst of them danced the Father of men and
gods.’

Fragment #6—Scholiast on Apollonius Rhodius, Arg. i. 554: The author of
the War of the Giants says that Cronos took the shape of a horse
and lay with Philyra, the daughter of Ocean. Through this cause Cheiron was
born a centaur: his wife was Chariclo.

Fragment #7—Athenaeus, xi. 470 B: Theolytus says that he (Heracles)
sailed across the sea in a cauldron 2701; but the
first to give this story is the author of the War of the Titans.

Fragment #8—Philodemus, On Piety: The author of the War of the
Titans says that the apples (of the Hesperides) were guarded.

THE STORY OF OEDIPUS

Fragment #1—C.I.G. Ital. et Sic. 1292. ii. 11: ….the Story of
Oedipus by Cinaethon in six thousand six hundred verses.

Fragment #2—Pausanias, ix. 5.10: Judging by Homer I do not believe that
Oedipus had children by Iocasta: his sons were born of Euryganeia as the writer
of the Epic called the Story of Oedipus clearly shows.

Fragment #3—Scholiast on Euripides Phoen., 1750: The authors of the
Story of Oedipus (say) of the Sphinx: ‘But furthermore (she
killed) noble Haemon, the dear son of blameless Creon, the comeliest and
loveliest of boys.’

THE THEBAID

Fragment #1—Contest of Homer and Hesiod: Homer travelled about reciting
his epics, first the “Thebaid”, in seven thousand verses, which
begins: ‘Sing, goddess, of parched Argos, whence lords…’

Fragment #2—Athenaeus, xi. 465 E: ‘Then the heaven-born hero,
golden-haired Polyneices, first set beside Oedipus a rich table of silver which
once belonged to Cadmus the divinely wise: next he filled a fine golden cup
with sweet wine. But when Oedipus perceived these treasures of his father,
great misery fell on his heart, and he straight-way called down bitter curses
there in the presence of both his sons. And the avenging Fury of the gods
failed not to hear him as he prayed that they might never divide their
father’s goods in loving brotherhood, but that war and fighting might be
ever the portion of them both.’

Fragment #3—Laurentian Scholiast on Sophocles, O.C. 1375: ‘And when
Oedipus noticed the haunch 2801 he threw it on the ground and
said: “Oh! Oh! my sons have sent this mocking me…” So he prayed
to Zeus the king and the other deathless gods that each might fall by his
brother’s hand and go down into the house of Hades.’

Fragment #4—Pausanias, viii. 25.8: Adrastus fled from Thebes
‘wearing miserable garments, and took black-maned Areion 2802 with him.’

Fragment #5—Pindar, Ol. vi. 15: 2803
‘But when the seven dead had received their last rites in Thebes, the Son
of Talaus lamented and spoke thus among them: “Woe is me, for I miss the
bright eye of my host, a good seer and a stout spearman alike.”’

Fragment #6—Apollodorus, i. 74: Oeneus married Periboea the daughter of
Hipponous. The author of the Thebais says that when Olenus had
been stormed, Oeneus received her as a prize.

Fragment #7—Pausanias, ix. 18.6: Near the spring is the tomb of
Asphodicus. This Asphodicus killed Parthenopaeus the son of Talaus in the
battle against the Argives, as the Thebans say; though that part of the
Thebais which tells of the death of Parthenopaeus says that it
was Periclymenus who killed him.

THE EPIGONI

Fragment #1—Contest of Homer and Hesiod: Next (Homer composed) the
Epigoni in seven thousand verses, beginning, ‘And now,
Muses, let us begin to sing of younger men.’

Fragment #2—Photius, Lexicon: Teumesia. Those who have written on Theban
affairs have given a full account of the Teumesian fox. 2901 They relate that the creature was
sent by the gods to punish the descendants of Cadmus, and that the Thebans
therefore excluded those of the house of Cadmus from kingship. But (they say) a
certain Cephalus, the son of Deion, an Athenian, who owned a hound which no
beast ever escaped, had accidentally killed his wife Procris, and being
purified of the homicide by the Cadmeans, hunted the fox with his hound, and
when they had overtaken it both hound and fox were turned into stones near
Teumessus. These writers have taken the story from the Epic Cycle.

Fragment #3—Scholiast on Apollonius Rhodius, Arg. i. 308: The authors of
the Thebais say that Manto the daughter of Teiresias was sent to
Delphi by the Epigoni as a first fruit of their spoil, and that in accordance
with an oracle of Apollo she went out and met Rhacius, the son of Lebes, a
Mycenaean by race. This man she married—for the oracle also contained the
command that she should marry whomsoever she might meet—and coming to
Colophon, was there much cast down and wept over the destruction of her
country.

THE CYPRIA

Fragment #1—Proclus, Chrestomathia, i: This 3001 is
continued by the epic called Cypria which is current is eleven
books. Its contents are as follows.

Zeus plans with Themis to bring about the Trojan war. Strife arrives while the
gods are feasting at the marriage of Peleus and starts a dispute between Hera,
Athena, and Aphrodite as to which of them is fairest. The three are led by
Hermes at the command of Zeus to Alexandrus on Mount Ida for his decision, and
Alexandrus, lured by his promised marriage with Helen, decides in favour of
Aphrodite.

Then Alexandrus builds his ships at Aphrodite’s suggestion, and Helenus
foretells the future to him, and Aphrodite order Aeneas to sail with him, while
Cassandra prophesies as to what will happen afterwards. Alexandrus next lands
in Lacedaemon and is entertained by the sons of Tyndareus, and afterwards by
Menelaus in Sparta, where in the course of a feast he gives gifts to Helen.

After this, Menelaus sets sail for Crete, ordering Helen to furnish the guests
with all they require until they depart. Meanwhile, Aphrodite brings Helen and
Alexandrus together, and they, after their union, put very great treasures on
board and sail away by night. Hera stirs up a storm against them and they are
carried to Sidon, where Alexandrus takes the city. From there he sailed to Troy
and celebrated his marriage with Helen.

In the meantime Castor and Polydeuces, while stealing the cattle of Idas and
Lynceus, were caught in the act, and Castor was killed by Idas, and Lynceus and
Idas by Polydeuces. Zeus gave them immortality every other day.

Iris next informs Menelaus of what has happened at his home. Menelaus returns
and plans an expedition against Ilium with his brother, and then goes on to
Nestor. Nestor in a digression tells him how Epopeus was utterly destroyed
after seducing the daughter of Lycus, and the story of Oedipus, the madness of
Heracles, and the story of Theseus and Ariadne. Then they travel over Hellas
and gather the leaders, detecting Odysseus when he pretends to be mad, not
wishing to join the expedition, by seizing his son Telemachus for punishment at
the suggestion of Palamedes.

All the leaders then meet together at Aulis and sacrifice. The incident of the
serpent and the sparrows 3002 takes place before them, and
Calchas foretells what is going to befall. After this, they put out to sea, and
reach Teuthrania and sack it, taking it for Ilium. Telephus comes out to the
rescue and kills Thersander and son of Polyneices, and is himself wounded by
Achilles. As they put out from Mysia a storm comes on them and scatters them,
and Achilles first puts in at Scyros and married Deidameia, the daughter of
Lycomedes, and then heals Telephus, who had been led by an oracle to go to
Argos, so that he might be their guide on the voyage to Ilium.

When the expedition had mustered a second time at Aulis, Agamemnon, while at
the chase, shot a stag and boasted that he surpassed even Artemis. At this the
goddess was so angry that she sent stormy winds and prevented them from
sailing. Calchas then told them of the anger of the goddess and bade them
sacrifice Iphigeneia to Artemis. This they attempt to do, sending to fetch
Iphigeneia as though for marriage with Achilles.

Artemis, however, snatched her away and transported her to the Tauri, making
her immortal, and putting a stag in place of the girl upon the altar.

Next they sail as far as Tenedos: and while they are feasting, Philoctetes is
bitten by a snake and is left behind in Lemnos because of the stench of his
sore. Here, too, Achilles quarrels with Agamemnon because he is invited late.
Then the Greeks tried to land at Ilium, but the Trojans prevent them, and
Protesilaus is killed by Hector. Achilles then kills Cycnus, the son of
Poseidon, and drives the Trojans back. The Greeks take up their dead and send
envoys to the Trojans demanding the surrender of Helen and the treasure with
her. The Trojans refusing, they first assault the city, and then go out and lay
waste the country and cities round about. After this, Achilles desires to see
Helen, and Aphrodite and Thetis contrive a meeting between them. The Achaeans
next desire to return home, but are restrained by Achilles, who afterwards
drives off the cattle of Aeneas, and sacks Lyrnessus and Pedasus and many of
the neighbouring cities, and kills Troilus. Patroclus carries away Lycaon to
Lemnos and sells him as a slave, and out of the spoils Achilles receives
Briseis as a prize, and Agamemnon Chryseis. Then follows the death of
Palamedes, the plan of Zeus to relieve the Trojans by detaching Achilles from
the Hellenic confederacy, and a catalogue of the Trojan allies.

Fragment #2—Tzetzes, Chil. xiii. 638: Stasinus composed the
Cypria which the more part say was Homer’s work and by him
given to Stasinus as a dowry with money besides.

Fragment #3—Scholiast on Homer, Il. i. 5: ‘There was a time when
the countless tribes of men, though wide-dispersed, oppressed the surface of
the deep-bosomed earth, and Zeus saw it and had pity and in his wise heart
resolved to relieve the all-nurturing earth of men by causing the great
struggle of the Ilian war, that the load of death might empty the world. And so
the heroes were slain in Troy, and the plan of Zeus came to pass.’

Fragment #4—Volumina Herculan, II. viii. 105: The author of the
Cypria says that Thetis, to please Hera, avoided union with Zeus,
at which he was enraged and swore that she should be the wife of a mortal.

Fragment #5—Scholiast on Homer, Il. xvii. 140: For at the marriage of
Peleus and Thetis, the gods gathered together on Pelion to feast and brought
Peleus gifts. Cheiron gave him a stout ashen shaft which he had cut for a
spear, and Athena, it is said, polished it, and Hephaestus fitted it with a
head. The story is given by the author of the Cypria.

Fragment #6—Athenaeus, xv. 682 D, F: The author of the
Cypria, whether Hegesias or Stasinus, mentions flowers used for
garlands. The poet, whoever he was, writes as follows in his first book:

(ll. 1-7) ‘She clothed herself with garments which the Graces and Hours
had made for her and dyed in flowers of spring—such flowers as the
Seasons wear—in crocus and hyacinth and flourishing violet and the
rose’s lovely bloom, so sweet and delicious, and heavenly buds, the
flowers of the narcissus and lily. In such perfumed garments is Aphrodite
clothed at all seasons.

((LACUNA))

(ll. 8-12) Then laughter-loving Aphrodite and her handmaidens wove
sweet-smelling crowns of flowers of the earth and put them upon their
heads—the bright-coiffed goddesses, the Nymphs and Graces, and golden
Aphrodite too, while they sang sweetly on the mount of many-fountained
Ida.’

Fragment #7—Clement of Alexandria, Protrept ii. 30. 5: ‘Castor was
mortal, and the fate of death was destined for him; but Polydeuces, scion of
Ares, was immortal.’

Fragment #8—Athenaeus, viii. 334 B: ‘And after them she bare a
third child, Helen, a marvel to men. Rich-tressed Nemesis once gave her birth
when she had been joined in love with Zeus the king of the gods by harsh
violence. For Nemesis tried to escape him and liked not to lie in love with her
father Zeus the Son of Cronos; for shame and indignation vexed her heart:
therefore she fled him over the land and fruitless dark water. But Zeus ever
pursued and longed in his heart to catch her. Now she took the form of a fish
and sped over the waves of the loud-roaring sea, and now over Ocean’s
stream and the furthest bounds of Earth, and now she sped over the furrowed
land, always turning into such dread creatures as the dry land nurtures, that
she might escape him.’

Fragment #9—Scholiast on Euripides, Andr. 898: The writer 3003 of the Cyprian histories says
that (Helen’s third child was) Pleisthenes and that she took him with her
to Cyprus, and that the child she bore Alexandrus was Aganus.

Fragment #10—Herodotus, ii. 117: For it is said in the
Cypria that Alexandrus came with Helen to Ilium from Sparta in
three days, enjoying a favourable wind and calm sea.

Fragment #11—Scholiast on Homer, Il. iii. 242: For Helen had been
previously carried off by Theseus, and it was in consequence of this earlier
rape that Aphidna, a town in Attica, was sacked and Castor was wounded in the
right thigh by Aphidnus who was king at that time. Then the Dioscuri, failing
to find Theseus, sacked Athens. The story is in the Cyclic writers.

Plutarch, Thes. 32: Hereas relates that Alycus was killed by Theseus himself
near Aphidna, and quotes the following verses in evidence: ‘In spacious
Aphidna Theseus slew him in battle long ago for rich-haired Helen’s
sake.’ 3004

Fragment #12—Scholiast on Pindar, Nem. x. 114: (ll. 1-6)
‘Straightway Lynceus, trusting in his swift feet, made for Taygetus. He
climbed its highest peak and looked throughout the whole isle of Pelops, son of
Tantalus; and soon the glorious hero with his dread eyes saw horse-taming
Castor and athlete Polydeuces both hidden within a hollow oak.’

Philodemus, On Piety: (Stasinus?) writes that Castor was killed with a spear
shot by Idas the son of Aphareus.

Fragment #13—Athenaeus, 35 C: ‘Menelaus, know that the gods made
wine the best thing for mortal man to scatter cares.’

Fragment #14—Laurentian Scholiast on Sophocles, Elect. 157: Either he
follows Homer who spoke of the three daughters of Agamemnon, or—like the
writer of the Cypria—he makes them four, (distinguishing)
Iphigeneia and Iphianassa.

Fragment #15—3005 Contest of Homer and Hesiod:
‘So they feasted all day long, taking nothing from their own houses; for
Agamemnon, king of men, provided for them.’

Fragment #16—Louvre Papyrus: ‘I never thought to enrage so terribly
the stout heart of Achilles, for very well I loved him.’

Fragment #17—Pausanias, iv. 2. 7: The poet of the Cypria
says that the wife of Protesilaus—who, when the Hellenes reached the
Trojan shore, first dared to land—was called Polydora, and was the
daughter of Meleager, the son of Oeneus.

Fragment #18—Eustathius, 119. 4: Some relate that Chryseis was taken from
Hypoplacian 3006 Thebes, and that she had not
taken refuge there nor gone there to sacrifice to Artemis, as the author of the
Cypria states, but was simply a fellow townswoman of Andromache.

Fragment #19—Pausanias, x. 31. 2: I know, because I have read it in the
epic Cypria, that Palamedes was drowned when he had gone out
fishing, and that it was Diomedes and Odysseus who caused his death.

Fragment #20—Plato, Euthyphron, 12 A: ‘That it is Zeus who has done
this, and brought all these things to pass, you do not like to say; for where
fear is, there too is shame.’

Fragment #21—Herodian, On Peculiar Diction: ‘By him she conceived
and bare the Gorgons, fearful monsters who lived in Sarpedon, a rocky island in
deep-eddying Oceanus.’

Fragment #22—Clement of Alexandria, Stromateis vii. 2. 19: Again,
Stasinus says: ‘He is a simple man who kills the father and lets the
children live.’

THE AETHIOPIS

Fragment #1—Proclus, Chrestomathia, ii: The Cypria,
described in the preceding book, has its sequel in the Iliad of
Homer, which is followed in turn by the five books of the
Aethiopis, the work of Arctinus of Miletus. Their contents are as
follows. The Amazon Penthesileia, the daughter of Ares and of Thracian race,
comes to aid the Trojans, and after showing great prowess, is killed by
Achilles and buried by the Trojans. Achilles then slays Thersites for abusing
and reviling him for his supposed love for Penthesileia. As a result a dispute
arises amongst the Achaeans over the killing of Thersites, and Achilles sails
to Lesbos and after sacrificing to Apollo, Artemis, and Leto, is purified by
Odysseus from bloodshed.

Then Memnon, the son of Eos, wearing armour made by Hephaestus, comes to help
the Trojans, and Thetis tells her son about Memnon.

A battle takes place in which Antilochus is slain by Memnon and Memnon by
Achilles. Eos then obtains of Zeus and bestows upon her son immortality; but
Achilles routs the Trojans, and, rushing into the city with them, is killed by
Paris and Apollo. A great struggle for the body then follows, Aias taking up
the body and carrying it to the ships, while Odysseus drives off the Trojans
behind. The Achaeans then bury Antilochus and lay out the body of Achilles,
while Thetis, arriving with the Muses and her sisters, bewails her son, whom
she afterwards catches away from the pyre and transports to the White Island.
After this, the Achaeans pile him a cairn and hold games in his honour. Lastly
a dispute arises between Odysseus and Aias over the arms of Achilles.

Fragment #2—Scholiast on Homer, Il. xxiv. 804: Some read: ‘Thus
they performed the burial of Hector. Then came the Amazon, the daughter of
great-souled Ares the slayer of men.’

Fragment #3—Scholiast on Pindar, Isth. iii. 53: The author of the
Aethiopis says that Aias killed himself about dawn.

THE LITTLE ILIAD

Fragment #1—Proclus, Chrestomathia, ii: Next comes the Little
Iliad in four books by Lesches of Mitylene: its contents are as follows.
The adjudging of the arms of Achilles takes place, and Odysseus, by the
contriving of Athena, gains them. Aias then becomes mad and destroys the herd
of the Achaeans and kills himself. Next Odysseus lies in wait and catches
Helenus, who prophesies as to the taking of Troy, and Diomede accordingly
brings Philoctetes from Lemnos. Philoctetes is healed by Machaon, fights in
single combat with Alexandrus and kills him: the dead body is outraged by
Menelaus, but the Trojans recover and bury it. After this Deiphobus marries
Helen, Odysseus brings Neoptolemus from Scyros and gives him his father’s
arms, and the ghost of Achilles appears to him.

Eurypylus the son of Telephus arrives to aid the Trojans, shows his prowess and
is killed by Neoptolemus. The Trojans are now closely besieged, and Epeius, by
Athena’s instruction, builds the wooden horse. Odysseus disfigures
himself and goes in to Ilium as a spy, and there being recognized by Helen,
plots with her for the taking of the city; after killing certain of the
Trojans, he returns to the ships. Next he carries the Palladium out of Troy
with help of Diomedes. Then after putting their best men in the wooden horse
and burning their huts, the main body of the Hellenes sail to Tenedos. The
Trojans, supposing their troubles over, destroy a part of their city wall and
take the wooden horse into their city and feast as though they had conquered
the Hellenes.

Fragment #2—Pseudo-Herodotus, Life of Homer: ‘I sing of Ilium and
Dardania, the land of fine horses, wherein the Danai, followers of Ares,
suffered many things.’

Fragment #3—Scholiast on Aristophanes, Knights 1056 and Aristophanes ib:
The story runs as follows: Aias and Odysseus were quarrelling as to their
achievements, says the poet of the Little Iliad, and Nestor
advised the Hellenes to send some of their number to go to the foot of the
walls and overhear what was said about the valour of the heroes named above.
The eavesdroppers heard certain girls disputing, one of them saying that Aias
was by far a better man than Odysseus and continuing as follows:

‘For Aias took up and carried out of the strife the hero, Peleus’
son: this great Odysseus cared not to do.’

To this another replied by Athena’s contrivance:

‘Why, what is this you say? A thing against reason and untrue! Even a
woman could carry a load once a man had put it on her shoulder; but she could
not fight. For she would fail with fear if she should fight.’

Fragment #4—Eustathius, 285. 34: The writer of the Little
Iliad says that Aias was not buried in the usual way 3101, but was simply buried in a
coffin, because of the king’s anger.

Fragment #5—Eustathius on Homer, Il. 326: The author of the Little
Iliad says that Achilles after putting out to sea from the country of
Telephus came to land there: ‘The storm carried Achilles the son of
Peleus to Scyros, and he came into an uneasy harbour there in that same
night.’

Fragment #6—Scholiast on Pindar, Nem. vi. 85: ‘About the
spear-shaft was a hoop of flashing gold, and a point was fitted to it at either
end.’

Fragment #7—Scholiast on Euripides Troades, 822: ‘…the vine which
the son of Cronos gave him as a recompense for his son. It bloomed richly with
soft leaves of gold and grape clusters; Hephaestus wrought it and gave it to
his father Zeus: and he bestowed it on Laomedon as a price for
Ganymedes.’

Fragment #8—Pausanias, iii. 26. 9: The writer of the epic Little
Iliad says that Machaon was killed by Eurypylus, the son of Telephus.

Fragment #9—Homer, Odyssey iv. 247 and Scholiast: ‘He disguised
himself, and made himself like another person, a beggar, the like of whom was
not by the ships of the Achaeans.’

The Cyclic poet uses ‘beggar’ as a substantive, and so means to say
that when Odysseus had changed his clothes and put on rags, there was no one so
good for nothing at the ships as Odysseus.

Fragment #10—3102 Plutarch, Moralia, p. 153 F: And
Homer put forward the following verses as Lesches gives them: ‘Muse, tell
me of those things which neither happened before nor shall be hereafter.’

And Hesiod answered:

‘But when horses with rattling hoofs wreck chariots, striving for victory
about the tomb of Zeus.’

And it is said that, because this reply was specially admired, Hesiod won the
tripod (at the funeral games of Amphidamas).

Fragment #11—Scholiast on Lycophr., 344: Sinon, as it had been arranged
with him, secretly showed a signal-light to the Hellenes. Thus Lesches
writes:—‘It was midnight, and the clear moon was rising.’

Fragment #12—Pausanias, x. 25. 5: Meges is represented 3103 wounded in the arm just as
Lescheos the son of Aeschylinus of Pyrrha describes in his Sack of
Ilium where it is said that he was wounded in the battle which the
Trojans fought in the night by Admetus, son of Augeias. Lycomedes too is in the
picture with a wound in the wrist, and Lescheos says he was so wounded by
Agenor…

Pausanias, x. 26. 4: Lescheos also mentions Astynous, and here he is, fallen on
one knee, while Neoptolemus strikes him with his sword…

Pausanias, x. 26. 8: The same writer says that Helicaon was wounded in the
night-battle, but was recognised by Odysseus and by him conducted alive out of
the fight…

Pausanias, x. 27. 1: Of them 3104, Lescheos says that Eion was
killed by Neoptolemus, and Admetus by Philoctetes… He also says that Priam
was not killed at the heart of Zeus Herceius, but was dragged away from the
altar and destroyed off hand by Neoptolemus at the doors of the house…
Lescheos says that Axion was the son of Priam and was slain by Eurypylus, the
son of Euaemon. Agenor—according to the same poet—was butchered by
Neoptolemus.

Fragment #13—Aristophanes, Lysistrata 155 and Scholiast: ‘Menelaus
at least, when he caught a glimpse somehow of the breasts of Helen unclad, cast
away his sword, methinks.’ Lesches the Pyrrhaean also has the same
account in his Little Iliad.

Pausanias, x. 25. 8: Concerning Aethra Lesches relates that when Ilium was
taken she stole out of the city and came to the Hellenic camp, where she was
recognised by the sons of Theseus; and that Demophon asked her of Agamemnon.
Agamemnon wished to grant him this favour, but he would not do so until Helen
consented. And when he sent a herald, Helen granted his request.

Fragment #14—Scholiast on Lycophr. Alex., 1268: ‘Then the bright
son of bold Achilles led the wife of Hector to the hollow ships; but her son he
snatched from the bosom of his rich-haired nurse and seized him by the foot and
cast him from a tower. So when he had fallen bloody death and hard fate seized
on Astyanax. And Neoptolemus chose out Andromache, Hector’s well-girded
wife, and the chiefs of all the Achaeans gave her to him to hold requiting him
with a welcome prize. And he put Aeneas3105, the
famous son of horse-taming Anchises, on board his sea-faring ships, a prize
surpassing those of all the Danaans.’

THE SACK OF ILIUM

Fragment #1—Proclus, Chrestomathia, ii: Next come two books of the
Sack of Ilium, by Arctinus of Miletus with the following contents.
The Trojans were suspicious of the wooden horse and standing round it debated
what they ought to do. Some thought they ought to hurl it down from the rocks,
others to burn it up, while others said they ought to dedicate it to Athena. At
last this third opinion prevailed. Then they turned to mirth and feasting
believing the war was at an end. But at this very time two serpents appeared
and destroyed Laocoon and one of his two sons, a portent which so alarmed the
followers of Aeneas that they withdrew to Ida. Sinon then raised the
fire-signal to the Achaeans, having previously got into the city by pretence.
The Greeks then sailed in from Tenedos, and those in the wooden horse came out
and fell upon their enemies, killing many and storming the city. Neoptolemus
kills Priam who had fled to the altar of Zeus Herceius (1); Menelaus finds
Helen and takes her to the ships, after killing Deiphobus; and Aias the son of
Ileus, while trying to drag Cassandra away by force, tears away with her the
image of Athena. At this the Greeks are so enraged that they determine to stone
Aias, who only escapes from the danger threatening him by taking refuge at the
altar of Athena. The Greeks, after burning the city, sacrifice Polyxena at the
tomb of Achilles: Odysseus murders Astyanax; Neoptolemus takes Andromache as
his prize, and the remaining spoils are divided. Demophon and Acamas find
Aethra and take her with them. Lastly the Greeks sail away and Athena plans to
destroy them on the high seas.

Fragment #2—Dionysus Halicarn, Rom. Antiq. i. 68: According to Arctinus,
one Palladium was given to Dardanus by Zeus, and this was in Ilium until the
city was taken. It was hidden in a secret place, and a copy was made resembling
the original in all points and set up for all to see, in order to deceive those
who might have designs against it. This copy the Achaeans took as a result of
their plots.

Fragment #3—Scholiast on Euripedes, Andromache 10: The Cyclic poet who
composed the Sack says that Astyanax was also hurled from the
city wall.

Fragment #4—Scholiast on Euripedes, Troades 31: For the followers of
Acamus and Demophon took no share—it is said—of the spoils, but
only Aethra, for whose sake, indeed, they came to Ilium with Menestheus to lead
them. Lysimachus, however, says that the author of the Sack
writes as follows: ‘The lord Agamemnon gave gifts to the Sons of Theseus
and to bold Menestheus, shepherd of hosts.’

Fragment #5—Eustathius on Iliad, xiii. 515: Some say that such praise as
this 3201 does not apply to physicians
generally, but only to Machaon: and some say that he only practised surgery,
while Podaleirius treated sicknesses. Arctinus in the Sack of
Ilium seems to be of this opinion when he says:

(ll. 1-8) ‘For their father the famous Earth-Shaker gave both of them
gifts, making each more glorious than the other. To the one he gave hands more
light to draw or cut out missiles from the flesh and to heal all kinds of
wounds; but in the heart of the other he put full and perfect knowledge to tell
hidden diseases and cure desperate sicknesses. It was he who first noticed
Aias’ flashing eyes and clouded mind when he was enraged.’

Fragment #6—Diomedes in Gramm., Lat. i. 477: ‘Iambus stood a little
while astride with foot advanced, that so his strained limbs might get power
and have a show of ready strength.’

THE RETURNS

Fragment #1—Proclus, Chrestomathia, ii: After the Sack of
Ilium follow the Returns in five books by Agias of Troezen.
Their contents are as follows. Athena causes a quarrel between Agamemnon and
Menelaus about the voyage from Troy. Agamemnon then stays on to appease the
anger of Athena. Diomedes and Nestor put out to sea and get safely home. After
them Menelaus sets out and reaches Egypt with five ships, the rest having been
destroyed on the high seas. Those with Calchas, Leontes, and Polypoetes go by
land to Colophon and bury Teiresias who died there. When Agamemnon and his
followers were sailing away, the ghost of Achilles appeared and tried to
prevent them by foretelling what should befall them. The storm at the rocks
called Capherides is then described, with the end of Locrian Aias. Neoptolemus,
warned by Thetis, journeys overland and, coming into Thrace, meets Odysseus at
Maronea, and then finishes the rest of his journey after burying Phoenix who
dies on the way. He himself is recognized by Peleus on reaching the Molossi.

Then comes the murder of Agamemnon by Aegisthus and Clytaemnestra, followed by
the vengeance of Orestes and Pylades. Finally, Menelaus returns home.

Fragment #2—Argument to Euripides Medea: ‘Forthwith Medea made
Aeson a sweet young boy and stripped his old age from him by her cunning skill,
when she had made a brew of many herbs in her golden cauldrons.’

Fragment #3—Pausanias, i. 2: The story goes that Heracles was besieging
Themiscyra on the Thermodon and could not take it; but Antiope, being in love
with Theseus who was with Heracles on this expedition, betrayed the place.
Hegias gives this account in his poem.

Fragment #4—Eustathius, 1796. 45: The Colophonian author of the
Returns says that Telemachus afterwards married Circe, while
Telegonus the son of Circe correspondingly married Penelope.

Fragment #5—Clement of Alex. Strom., vi. 2. 12. 8: ‘For gifts
beguile men’s minds and their deeds as well.’ 3301

Fragment #6—Pausanias, x. 28. 7: The poetry of Homer and the
Returns—for here too there is an account of Hades and the
terrors there—know of no spirit named Eurynomus.

Athenaeus, 281 B: The writer of the “Return of the Atreidae” 3302 says that Tantalus came and lived
with the gods, and was permitted to ask for whatever he desired. But the man
was so immoderately given to pleasures that he asked for these and for a life
like that of the gods. At this Zeus was annoyed, but fulfilled his prayer
because of his own promise; but to prevent him from enjoying any of the
pleasures provided, and to keep him continually harassed, he hung a stone over
his head which prevents him from ever reaching any of the pleasant things near
by.

THE TELEGONY

Fragment #1—Proclus, Chrestomathia, ii: After the Returns
comes the Odyssey of Homer, and then the Telegony
in two books by Eugammon of Cyrene, which contain the following matters. The
suitors of Penelope are buried by their kinsmen, and Odysseus, after
sacrificing to the Nymphs, sails to Elis to inspect his herds. He is
entertained there by Polyxenus and receives a mixing bowl as a gift; the story
of Trophonius and Agamedes and Augeas then follows. He next sails back to
Ithaca and performs the sacrifices ordered by Teiresias, and then goes to
Thesprotis where he marries Callidice, queen of the Thesprotians. A war then
breaks out between the Thesprotians, led by Odysseus, and the Brygi. Ares routs
the army of Odysseus and Athena engages with Ares, until Apollo separates them.
After the death of Callidice Polypoetes, the son of Odysseus, succeeds to the
kingdom, while Odysseus himself returns to Ithaca. In the meantime Telegonus,
while travelling in search of his father, lands on Ithaca and ravages the
island: Odysseus comes out to defend his country, but is killed by his son
unwittingly. Telegonus, on learning his mistake, transports his father’s
body with Penelope and Telemachus to his mother’s island, where Circe
makes them immortal, and Telegonus marries Penelope, and Telemachus Circe.

Fragment #2—Eustathias, 1796. 35: The author of the
Telegony, a Cyrenaean, relates that Odysseus had by Calypso a son
Telegonus or Teledamus, and by Penelope Telemachus and Acusilaus.

HOMERICA

THE EXPEDITION OF AMPHIARAUS

Fragment #1—Pseudo-Herodotus, Life of Homer: Sitting there in the
tanner’s yard, Homer recited his poetry to them, the Expedition of
Amphiarus to Thebes and the Hymns to the Gods composed by
him.

THE TAKING OF OECHALIA

Fragment #1—Eustathius, 330. 41: An account has there been given of
Eurytus and his daughter Iole, for whose sake Heracles sacked Oechalia. Homer
also seems to have written on this subject, as that historian shows who relates
that Creophylus of Samos once had Homer for his guest and for a reward received
the attribution of the poem which they call the Taking of
Oechalia. Some, however, assert the opposite; that Creophylus wrote the
poem, and that Homer lent his name in return for his entertainment. And so
Callimachus writes: ‘I am the work of that Samian who once received
divine Homer in his house. I sing of Eurytus and all his woes and of
golden-haired Ioleia, and am reputed one of Homer’s works. Dear Heaven!
how great an honour this for Creophylus!’

Fragment #2—Cramer, Anec. Oxon. i. 327: ‘Ragged garments, even
those which now you see.’ This verse (Odyssey xiv. 343) we
shall also find in the Taking of Oechalia.

Fragment #3—Scholaist on Sophocles Trach., 266: There is a disagreement
as to the number of the sons of Eurytus. For Hesiod says Eurytus and Antioche
had as many as four sons; but Creophylus says two.

Fragment #4—Scholiast on Euripides Medea, 273: Didymus contrasts the
following account given by Creophylus, which is as follows: while Medea was
living in Corinth, she poisoned Creon, who was ruler of the city at that time,
and because she feared his friends and kinsfolk, fled to Athens. However, since
her sons were too young to go along with her, she left them at the altar of
Hera Acraea, thinking that their father would see to their safety. But the
relatives of Creon killed them and spread the story that Medea had killed her
own children as well as Creon.

THE PHOCAIS

Fragment #1—Pseudo-Herodotus, Life of Homer: While living with
Thestorides, Homer composed the Lesser Iliad and the
Phocais; though the Phocaeans say that he composed the latter
among them.

THE MARGITES

Fragment #1—Suidas, s.v.: Pigres. A Carian of Halicarnassus and brother
of Artemisia, wife of Mausolus, who distinguished herself in war… 3401 He also wrote the
Margites attributed to Homer and the Battle of the Frogs
and Mice.

Fragment #2—Atilius Fortunatianus, p. 286, Keil: ‘There came to
Colophon an old man and divine singer, a servant of the Muses and of
far-shooting Apollo. In his dear hands he held a sweet-toned lyre.’

Fragment #3—Plato, Alcib. ii. p. 147 A: ‘He knew many things but
knew all badly…’

Aristotle, Nic. Eth. vi. 7, 1141: ‘The gods had taught him neither to dig
nor to plough, nor any other skill; he failed in every craft.’

Fragment #4—Scholiast on Aeschines in Ctes., sec. 160: He refers to
Margites, a man who, though well grown up, did not know whether it was his
father or his mother who gave him birth, and would not lie with his wife,
saying that he was afraid she might give a bad account of him to her mother.

Fragment #5—Zenobius, v. 68: ‘The fox knows many a wile; but the
hedge-hog’s one trick 3402 can beat them all.’ 3403

THE CERCOPES

Fragment #1—Suidas, s.v.: Cercopes. These were two brothers living upon
the earth who practised every kind of knavery. They were called Cercopes 3501 because of their cunning doings:
one of them was named Passalus and the other Acmon. Their mother, a daughter of
Memnon, seeing their tricks, told them to keep clear of Black-bottom, that is,
of Heracles. These Cercopes were sons of Theia and Ocean, and are said to have
been turned to stone for trying to deceive Zeus.

‘Liars and cheats, skilled in deeds irremediable, accomplished knaves.
Far over the world they roamed deceiving men as they wandered
continually.’

THE BATTLE OF FROGS AND MICE

(ll. 1-8) Here I begin: and first I pray the choir of the Muses to come down
from Helicon into my heart to aid the lay which I have newly written in tablets
upon my knee. Fain would I sound in all men’s ears that awful strife,
that clamorous deed of war, and tell how the Mice proved their valour on the
Frogs and rivalled the exploits of the Giants, those earth-born men, as the
tale was told among mortals. Thus did the war begin.

(ll. 9-12) One day a thirsty Mouse who had escaped the ferret, dangerous foe,
set his soft muzzle to the lake’s brink and revelled in the sweet water.
There a loud-voiced pond-larker spied him: and uttered such words as these.

(ll. 13-23) ‘Stranger, who are you? Whence come you to this shore, and
who is he who begot you? Tell me all this truly and let me not find you lying.
For if I find you worthy to be my friend, I will take you to my house and give
you many noble gifts such as men give to their guests. I am the king Puff-jaw,
and am honoured in all the pond, being ruler of the Frogs continually. The
father that brought me up was Mud-man who mated with Waterlady by the banks of
Eridanus. I see, indeed, that you are well-looking and stouter than the
ordinary, a sceptred king and a warrior in fight; but, come, make haste and
tell me your descent.’

(ll. 24-55) Then Crumb-snatcher answered him and said: ‘Why do you ask my
race, which is well-known amongst all, both men and gods and the birds of
heaven? Crumb-snatcher am I called, and I am the son of Bread-nibbler—he
was my stout-hearted father—and my mother was Quern-licker, the daughter
of Ham-gnawer the king: she bare me in the mouse-hole and nourished me with
food, figs and nuts and dainties of all kinds. But how are you to make me your
friend, who am altogether different in nature? For you get your living in the
water, but I am used to each such foods as men have: I never miss the
thrice-kneaded loaf in its neat, round basket, or the thin-wrapped cake full of
sesame and cheese, or the slice of ham, or liver vested in white fat, or cheese
just curdled from sweet milk, or delicious honey-cake which even the blessed
gods long for, or any of all those cates which cooks make for the feasts of
mortal men, larding their pots and pans with spices of all kinds. In battle I
have never flinched from the cruel onset, but plunged straight into the fray
and fought among the foremost. I fear not man though he has a big body, but run
along his bed and bite the tip of his toe and nibble at his heel; and the man
feels no hurt and his sweet sleep is not broken by my biting. But there are two
things I fear above all else the whole world over, the hawk and the
ferret—for these bring great grief on me—and the piteous trap
wherein is treacherous death. Most of all I fear the ferret of the keener sort
which follows you still even when you dive down your hole. 3601 I gnaw no radishes and cabbages
and pumpkins, nor feed on green leeks and parsley; for these are food for you
who live in the lake.’

(ll. 56-64) Then Puff-jaw answered him with a smile: ‘Stranger you boast
too much of belly-matters: we too have many marvels to be seen both in the lake
and on the shore. For the Son of Chronos has given us Frogs the power to lead a
double life, dwelling at will in two separate elements; and so we both leap on
land and plunge beneath the water. If you would learn of all these things,
’tis easy done: just mount upon my back and hold me tight lest you be
lost, and so you shall come rejoicing to my house.’

(ll. 65-81) So said he, and offered his back. And the Mouse mounted at once,
putting his paws upon the other’s sleek neck and vaulting nimbly. Now at
first, while he still saw the land near by, he was pleased, and was delighted
with Puff-jaw’s swimming; but when dark waves began to wash over him, he
wept loudly and blamed his unlucky change of mind: he tore his fur and tucked
his paws in against his belly, while within him his heart quaked by reason of
the strangeness: and he longed to get to land, groaning terribly through the
stress of chilling fear. He put out his tail upon the water and worked it like
a steering oar, and prayed to heaven that he might get to land. But when the
dark waves washed over him he cried aloud and said: ‘Not in such wise did
the bull bear on his back the beloved load, when he brought Europa across the
sea to Crete, as this Frog carries me over the water to his house, raising his
yellow back in the pale water.’

(ll. 82-92) Then suddenly a water-snake appeared, a horrid sight for both
alike, and held his neck upright above the water. And when he saw it, Puff-jaw
dived at once, and never thought how helpless a friend he would leave
perishing; but down to the bottom of the lake he went, and escaped black death.
But the Mouse, so deserted, at once fell on his back, in the water. He wrung
his paws and squeaked in agony of death: many times he sank beneath the water
and many times he rose up again kicking. But he could not escape his doom, for
his wet fur weighed him down heavily. Then at the last, as he was dying, he
uttered these words.

(ll. 93-98) ‘Ah, Puff-jaw, you shall not go unpunished for this
treachery! You threw me, a castaway, off your body as from a rock. Vile coward!
On land you would not have been the better man, boxing, or wrestling, or
running; but now you have tricked me and cast me in the water. Heaven has an
avenging eye, and surely the host of Mice will punish you and not let you
escape.’

(ll. 99-109) With these words he breathed out his soul upon the water. But
Lick-platter as he sat upon the soft bank saw him die and, raising a dreadful
cry, ran and told the Mice. And when they heard of his fate, all the Mice were
seized with fierce anger, and bade their heralds summon the people to assemble
towards dawn at the house of Bread-nibbler, the father of hapless
Crumb-snatcher who lay outstretched on the water face up, a lifeless corpse,
and no longer near the bank, poor wretch, but floating in the midst of the
deep. And when the Mice came in haste at dawn, Bread-nibbler stood up first,
enraged at his son’s death, and thus he spoke.

(ll. 110-121) ‘Friends, even if I alone had suffered great wrong from the
Frogs, assuredly this is a first essay at mischief for you all. And now I am
pitiable, for I have lost three sons. First the abhorred ferret seized and
killed one of them, catching him outside the hole; then ruthless men dragged
another to his doom when by unheard-of arts they had contrived a wooden snare,
a destroyer of Mice, which they call a trap. There was a third whom I and his
dear mother loved well, and him Puff-jaw has carried out into the deep and
drowned. Come, then, and let us arm ourselves and go out against them when we
have arrayed ourselves in rich-wrought arms.’

(ll. 122-131) With such words he persuaded them all to gird themselves. And
Ares who has charge of war equipped them. First they fastened on greaves and
covered their shins with green bean-pods broken into two parts which they had
gnawed out, standing over them all night. Their breast plates were of skin
stretched on reeds, skilfully made from a ferret they had flayed. For shields
each had the centre-piece of a lamp, and their spears were long needles all of
bronze, the work of Ares, and the helmets upon their temples were pea-nut
shells.

(ll. 132-138) So the Mice armed themselves. But when the Frogs were aware of
it, they rose up out of the water and coming together to one place gathered a
council of grievous war. And while they were asking whence the quarrel arose,
and what the cause of this anger, a herald drew near bearing a wand in his
paws, Pot-visitor the son of great-hearted Cheese-carver. He brought the grim
message of war, speaking thus:

(ll. 139-143) ‘Frogs, the Mice have sent me with their threats against
you, and bid you arm yourselves for war and battle; for they have seen
Crumb-snatcher in the water whom your king Puff-jaw slew. Fight, then, as many
of you as are warriors among the Frogs.’

(ll. 144-146) With these words he explained the matter. So when this blameless
speech came to their ears, the proud Frogs were disturbed in their hearts and
began to blame Puff-jaw. But he rose up and said:

(ll. 147-159) ‘Friends, I killed no Mouse, nor did I see one perishing.
Surely he was drowned while playing by the lake and imitating the swimming of
the Frogs, and now these wretches blame me who am guiltless. Come then; let us
take counsel how we may utterly destroy the wily Mice. Moreover, I will tell
you what I think to be the best. Let us all gird on our armour and take our
stand on the very brink of the lake, where the ground breaks down sheer: then
when they come out and charge upon us, let each seize by the crest the Mouse
who attacks him, and cast them with their helmets into the lake; for so we
shall drown these dry-hobs 3602 in the water, and merrily set up
here a trophy of victory over the slaughtered Mice.’

(ll. 160-167) By this speech he persuaded them to arm themselves.

They covered their shins with leaves of mallows, and had breastplates made of
fine green beet-leaves, and cabbage-leaves, skilfully fashioned, for shields.
Each one was equipped with a long, pointed rush for a spear, and smooth
snail-shells to cover their heads. Then they stood in close-locked ranks upon
the high bank, waving their spears, and were filled, each of them, with
courage.

(ll. 168-173) Now Zeus called the gods to starry heaven and showed them the
martial throng and the stout warriors so many and so great, all bearing long
spears; for they were as the host of the Centaurs and the Giants. Then he asked
with a sly smile; ‘Who of the deathless gods will help the Frogs and who
the Mice?’

And he said to Athena;

(ll. 174-176) ‘My daughter, will you go aid the Mice? For they all frolic
about your temple continually, delighting in the fat of sacrifice and in all
kinds of food.’

(ll. 177-196) So then said the son of Cronos. But Athena answered him: ‘I
would never go to help the Mice when they are hard pressed, for they have done
me much mischief, spoiling my garlands and my lamps too, to get the oil. And
this thing that they have done vexes my heart exceedingly: they have eaten
holes in my sacred robe, which I wove painfully spinning a fine woof on a fine
warp, and made it full of holes. And now the money-lender is at me and charges
me interest which is a bitter thing for immortals. For I borrowed to do my
weaving, and have nothing with which to repay. Yet even so I will not help the
Frogs; for they also are not considerable: once, when I was returning early
from war, I was very tired, and though I wanted to sleep, they would not let me
even doze a little for their outcry; and so I lay sleepless with a headache
until cock-crow. No, gods, let us refrain from helping these hosts, or one of
us may get wounded with a sharp spear; for they fight hand to hand, even if a
god comes against them. Let us rather all amuse ourselves watching the fight
from heaven.’

(ll. 197-198) So said Athena. And the other gods agreed with her, and all went
in a body to one place.

(ll. 199-201) Then gnats with great trumpets sounded the fell note of war, and
Zeus the son of Cronos thundered from heaven, a sign of grievous battle.

(ll. 202-223) First Loud-croaker wounded Lickman in the belly, right through
the midriff. Down fell he on his face and soiled his soft fur in the dust: he
fell with a thud and his armour clashed about him. Next Troglodyte shot at the
son of Mudman, and drove the strong spear deep into his breast; so he fell, and
black death seized him and his spirit flitted forth from his mouth. Then Beety
struck Pot-visitor to the heart and killed him, and Bread-nibbler hit
Loud-crier in the belly, so that he fell on his face and his spirit flitted
forth from his limbs. Now when Pond-larker saw Loud-crier perishing, he struck
in quickly and wounded Troglodyte in his soft neck with a rock like a
mill-stone, so that darkness veiled his eyes. Thereat Ocimides was seized with
grief, and struck out with his sharp reed and did not draw his spear back to
him again, but felled his enemy there and then. And Lickman shot at him with a
bright spear and hit him unerringly in the midriff. And as he marked
Cabbage-eater running away, he fell on the steep bank, yet even so did not
cease fighting but smote that other so that he fell and did not rise again; and
the lake was dyed with red blood as he lay outstretched along the shore,
pierced through the guts and shining flanks. Also he slew Cheese-eater on the
very brink….