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´╗┐Title: Hesiod, the Homeric Hymns, and Homerica
Author: Hesiod
Language: English
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Copyright Status: Not copyrighted in the United States. If you live elsewhere check the laws of your country before downloading this ebook. See comments about copyright issues at end of book.

*** Start of this Doctrine Publishing Corporation Digital Book "Hesiod, the Homeric Hymns, and Homerica" ***

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HESIOD, THE HOMERIC HYMNS, AND HOMERICA



This file contains translations of the following works:

Hesiod: "Works and Days", "The Theogony", fragments of "The Catalogues
of Women and the Eoiae", "The Shield of Heracles" (attributed to
Hesiod), and fragments of various works attributed to Hesiod.

Homer: "The Homeric Hymns", "The Epigrams of Homer" (both attributed to
Homer).

Various: Fragments of the Epic Cycle (parts of which are sometimes
attributed to Homer), fragments of other epic poems attributed to Homer,
"The Battle of Frogs and Mice", and "The Contest of Homer and Hesiod".

This file contains only that portion of the book in English; Greek texts
are excluded. Where Greek characters appear in the original English
text, transcription in CAPITALS is substituted.



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.

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 Magnum" (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 Mausonis',
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:--

     {Omega}a = C
     {Omega}b = F,G,H
     {Psi}a = D
     {Psi}b = I,K,L,M
     {Phi}a = E
     {Phi}b = 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:

     {Omega}a = C,D
     {Omega}b = E,F
     {Omega}c = G,H,I
     {Psi} = 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 Museaum 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:

     {Omega}a = B,C,D,F
     {Omega}b = G,H,I
     {Psi}a = E
     {Psi}b = 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.
     Schomann, 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 Litterature
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 Bruchstucke 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.
     {Gamma}   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.
     {Pi} 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,{Pi},(and more remotely) At,D,S,H,J,K.
     y = E,L,{Pi},T (marginal readings).
     p = A,B,C,{Gamma},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"), Gottingen, 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 Litterature 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-Encyclopadie" 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, 1908 [1203].



THE WORKS OF HESIOD


WORKS AND DAYS (832 lines)

(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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 (1,041 lines)

(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 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 EOIAE (fragments) [1701]

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 #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 (480 lines)

(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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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.'



WORKS ATTRIBUTED TO HOMER



THE HOMERIC HYMNS



I. TO DIONYSUS (21 lines) [2501]

((LACUNA))

(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.

((LACUNA))

(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 (495 lines)

(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 APOLLO (546 lines)

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 (582 lines)

(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 (293 lines)

(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 (21 lines)

(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 (59 lines)

(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 (17 lines)

(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 (9 lines)

(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 (6 lines)

(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 (5 lines)

(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 (5 lines)

(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 (3 lines)

(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 (6 lines)

(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 (9 lines)

(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 (5 lines)

(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 (5 lines)

(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 (12 lines)

(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 (49 lines)

(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 (8 lines)

(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 (5 lines)

(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 (7 lines)

(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 (4 lines)

(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 (5 lines)

(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 (7 lines)

(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 (13 lines)

(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 (22 lines)

(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 (18 lines)

(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 (13 lines)

(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 (19 lines)

(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 (20 lines)

(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 (20 lines)

(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 (19 lines)

(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 EPIGRAMS [2601]


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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 [3002] 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 (fragments)

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 (fragments)

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
Aeneas[3105], 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 (fragments)

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 (fragments)

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 (fragments)

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.



NON-CYCLIC POEMS ATTRIBUTED TO HOMER



THE EXPEDITION OF AMPHIARAUS (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 (fragments)

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 (303 lines)

(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....

((LACUNA))

(ll. 224-251) But Reedy took to flight when he saw Ham-nibbler,
and fled, plunging into the lake and throwing away his shield. Then
blameless Pot-visitor killed Brewer and Water-larked killed the lord
Ham-nibbler, striking him on the head with a pebble, so that his brains
flowed out at his nostrils and the earth was bespattered with blood.
Faultless Muck-coucher sprang upon Lick-platter and killed him with his
spear and brought darkness upon his eyes: and Leeky saw it, and dragged
Lick-platter by the foot, though he was dead, and choked him in the
lake. But Crumb-snatcher was fighting to avenge his dead comrades, and
hit Leeky before he reached the land; and he fell forward at the blow
and his soul went down to Hades. And seeing this, the Cabbage-climber
took a clod of mud and hurled it at the Mouse, plastering all his
forehead and nearly blinding him. Thereat Crumb-snatcher was enraged and
caught up in his strong hand a huge stone that lay upon the ground, a
heavy burden for the soil: with that he hit Cabbage-climber below the
knee and splintered his whole right shin, hurling him on his back in the
dust. But Croakperson kept him off, and rushing at the Mouse in turn,
hit him in the middle of the belly and drove the whole reed-spear into
him, and as he drew the spear back to him with his strong hand, all his
foe's bowels gushed out upon the ground. And when Troglodyte saw the
deed, as he was limping away from the fight on the river bank, he shrank
back sorely moved, and leaped into a trench to escape sheer death. Then
Bread-nibbler hit Puff-jaw on the toes--he came up at the last from the
lake and was greatly distressed....

((LACUNA))

(ll. 252-259) And when Leeky saw him fallen forward, but still half
alive, he pressed through those who fought in front and hurled a sharp
reed at him; but the point of the spear was stayed and did not break
his shield. Then noble Rueful, like Ares himself, struck his flawless
head-piece made of four pots--he only among the Frogs showed prowess in
the throng. But when he saw the other rush at him, he did not stay to
meet the stout-hearted hero but dived down to the depths of the lake.

(ll. 260-271) Now there was one among the Mice, Slice-snatcher,
who excelled the rest, dear son of Gnawer the son of blameless
Bread-stealer. He went to his house and bade his son take part in the
war. This warrior threatened to destroy the race of Frogs utterly [3603],
and splitting a chestnut-husk into two parts along the joint, put the
two hollow pieces as armour on his paws: then straightway the Frogs were
dismayed and all rushed down to the lake, and he would have made good
his boast--for he had great strength--had not the Son of Cronos, the
Father of men and gods, been quick to mark the thing and pitied the
Frogs as they were perishing. He shook his head, and uttered this word:

(ll. 272-276) 'Dear, dear, how fearful a deed do my eyes behold!
Slice-snatcher makes no small panic rushing to and fro among the Frogs
by the lake. Let us then make all haste and send warlike Pallas or even
Ares, for they will stop his fighting, strong though he is.'

(ll. 277-284) So said the Son of Cronos; but Hera answered him: 'Son of
Cronos, neither the might of Athena nor of Ares can avail to deliver
the Frogs from utter destruction. Rather, come and let us all go to
help them, or else let loose your weapon, the great and formidable
Titan-killer with which you killed Capaneus, that doughty man, and great
Enceladus and the wild tribes of Giants; ay, let it loose, for so the
most valiant will be slain.'

(ll. 285-293) So said Hera: and the Son of Cronos cast a lurid
thunderbolt: first he thundered and made great Olympus shake, and the
cast the thunderbolt, the awful weapon of Zeus, tossing it lightly
forth. Thus he frightened them all, Frogs and Mice alike, hurling his
bolt upon them. Yet even so the army of the Mice did not relax, but
hoped still more to destroy the brood of warrior Frogs. Only, the Son
of Cronos, on Olympus, pitied the Frogs and then straightway sent them
helpers.

(ll. 294-303) So there came suddenly warriors with mailed backs and
curving claws, crooked beasts that walked sideways, nut-cracker-jawed,
shell-hided: bony they were, flat-backed, with glistening shoulders and
bandy legs and stretching arms and eyes that looked behind them. They
had also eight legs and two feelers--persistent creatures who are called
crabs. These nipped off the tails and paws and feet of the Mice with
their jaws, while spears only beat on them. Of these the Mice were all
afraid and no longer stood up to them, but turned and fled. Already the
sun was set, and so came the end of the one-day war.



OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR CONTEST

(aka "The Contest of Homer and Hesiod")

Everyone boasts that the most divine of poets, Homer and Hesiod, are
said to be his particular countrymen. Hesiod, indeed, has put a name
to his native place and so prevented any rivalry, for he said that
his father 'settled near Helicon in a wretched hamlet, Ascra, which is
miserable in winter, sultry in summer, and good at no season.' But, as
for Homer, you might almost say that every city with its inhabitants
claims him as her son. Foremost are the men of Smyrna who say that he
was the Son of Meles, the river of their town, by a nymph Cretheis, and
that he was at first called Melesigenes. He was named Homer later, when
he became blind, this being their usual epithet for such people. The
Chians, on the other hand, bring forward evidence to show that he
was their countryman, saying that there actually remain some of his
descendants among them who are called Homeridae. The Colophonians
even show the place where they declare that he began to compose when a
schoolmaster, and say that his first work was the "Margites".

As to his parents also, there is on all hands great disagreement.

Hellanicus and Cleanthes say his father was Maeon, but Eugaeon says
Meles; Callicles is for Mnesagoras, Democritus of Troezen for Daemon,
a merchant-trader. Some, again, say he was the son of Thamyras, but the
Egyptians say of Menemachus, a priest-scribe, and there are even those
who father him on Telemachus, the son of Odysseus. As for his mother,
she is variously called Metis, Cretheis, Themista, and Eugnetho. Others
say she was an Ithacan woman sold as a slave by the Phoenicians; other,
Calliope the Muse; others again Polycasta, the daughter of Nestor.

Homer himself was called Meles or, according to different accounts,
Melesigenes or Altes. Some authorities say he was called Homer, because
his father was given as a hostage to the Persians by the men of Cyprus;
others, because of his blindness; for amongst the Aeolians the blind are
so called. We will set down, however, what we have heard to have been
said by the Pythia concerning Homer in the time of the most sacred
Emperor Hadrian. When the monarch inquired from what city Homer came,
and whose son he was, the priestess delivered a response in hexameters
after this fashion:

'Do you ask me of the obscure race and country of the heavenly siren?
Ithaca is his country, Telemachus his father, and Epicasta, Nestor's
daughter, the mother that bare him, a man by far the wisest of mortal
kind.' This we must most implicitly believe, the inquirer and the
answerer being who they are--especially since the poet has so greatly
glorified his grandfather in his works.

Now some say that he was earlier than Hesiod, others that he was
younger and akin to him. They give his descent thus: Apollo and Aethusa,
daughter of Poseidon, had a son Linus, to whom was born Pierus. From
Pierus and the nymph Methone sprang Oeager; and from Oeager and Calliope
Orpheus; from Orpheus, Dres; and from him, Eucles. The descent is
continued through Iadmonides, Philoterpes, Euphemus, Epiphrades and
Melanopus who had sons Dius and Apelles. Dius by Pycimede, the daughter
of Apollo had two sons Hesiod and Perses; while Apelles begot Maeon who
was the father of Homer by a daughter of the River Meles.

According to one account they flourished at the same time and even had
a contest of skill at Chalcis in Euboea. For, they say, after Homer had
composed the "Margites", he went about from city to city as a minstrel,
and coming to Delphi, inquired who he was and of what country? The
Pythia answered:

'The Isle of Ios is your mother's country and it shall receive you dead;
but beware of the riddle of the young children.' [3701]

Hearing this, it is said, he hesitated to go to Ios, and remained in the
region where he was. Now about the same time Ganyctor was celebrating
the funeral rites of his father Amphidamas, king of Euboea, and invited
to the gathering not only all those who were famous for bodily strength
and fleetness of foot, but also those who excelled in wit, promising
them great rewards. And so, as the story goes, the two went to Chalcis
and met by chance. The leading Chalcidians were judges together with
Paneides, the brother of the dead king; and it is said that after a
wonderful contest between the two poets, Hesiod won in the following
manner: he came forward into the midst and put Homer one question after
another, which Homer answered. Hesiod, then, began:

'Homer, son of Meles, inspired with wisdom from heaven, come, tell me
first what is best for mortal man?'

HOMER: 'For men on earth 'tis best never to be born at all; or being
born, to pass through the gates of Hades with all speed.'

Hesiod then asked again:

'Come, tell me now this also, godlike Homer: what think you in your
heart is most delightsome to men?'

Homer answered:

'When mirth reigns throughout the town, and feasters about the house,
sitting in order, listen to a minstrel; when the tables beside them are
laden with bread and meat, and a wine-bearer draws sweet drink from
the mixing-bowl and fills the cups: this I think in my heart to be most
delightsome.'

It is said that when Homer had recited these verses, they were so
admired by the Greeks as to be called golden by them, and that even now
at public sacrifices all the guests solemnly recite them before feasts
and libations. Hesiod, however, was annoyed by Homer's felicity and
hurried on to pose him with hard questions. He therefore began with the
following lines:

'Come, Muse; sing not to me of things that are, or that shall be, or
that were of old; but think of another song.'

Then Homer, wishing to escape from the impasse by an apt answer,
replied:--

'Never shall horses with clattering hoofs break chariots, striving for
victory about the tomb of Zeus.'

Here again Homer had fairly met Hesiod, and so the latter turned to
sentences of doubtful meaning [3702]: he recited many lines and required
Homer to complete the sense of each appropriately. The first of the
following verses is Hesiod's and the next Homer's: but sometimes Hesiod
puts his question in two lines.

HESIOD: 'Then they dined on the flesh of oxen and their horses' necks--'

HOMER: 'They unyoked dripping with sweat, when they had had enough of
war.'

HESIOD: 'And the Phrygians, who of all men are handiest at ships--'

HOMER: 'To filch their dinner from pirates on the beach.'

HESIOD: 'To shoot forth arrows against the tribes of cursed giants with
his hands--'

HOMER: 'Heracles unslung his curved bow from his shoulders.'

HESIOD: 'This man is the son of a brave father and a weakling--'

HOMER: 'Mother; for war is too stern for any woman.'

HESIOD: 'But for you, your father and lady mother lay in love--'

HOMER: 'When they begot you by the aid of golden Aphrodite.'

HESIOD: 'But when she had been made subject in love, Artemis, who
delights in arrows--'

HOMER: 'Slew Callisto with a shot of her silver bow.'

HESIOD: 'So they feasted all day long, taking nothing--'

HOMER: 'From their own houses; for Agamemnon, king of men, supplied
them.'

HESIOD: 'When they had feasted, they gathered among the glowing ashes
the bones of the dead Zeus--'

HOMER: 'Born Sarpedon, that bold and godlike man.'

HESIOD: 'Now we have lingered thus about the plain of Simois, forth from
the ships let us go our way, upon our shoulders--'

HOMER: 'Having our hilted swords and long-helved spears.'

HESIOD: 'Then the young heroes with their hands from the sea--'

HOMER: 'Gladly and swiftly hauled out their fleet ship.'

HESIOD: 'Then they came to Colchis and king Aeetes--'

HOMER: 'They avoided; for they knew he was inhospitable and lawless.'

HESIOD: 'Now when they had poured libations and deeply drunk, the
surging sea--'

HOMER: 'They were minded to traverse on well-built ships.'

HESIOD: 'The Son of Atreus prayed greatly for them that they all might
perish--'

HOMER: 'At no time in the sea: and he opened his mouth said:'

HESIOD: 'Eat, my guests, and drink, and may no one of you return home to
his dear country--'

HOMER: 'Distressed; but may you all reach home again unscathed.'

When Homer had met him fairly on every point Hesiod said:

'Only tell me this thing that I ask: How many Achaeans went to Ilium
with the sons of Atreus?'

Homer answered in a mathematical problem, thus:

'There were fifty hearths, and at each hearth were fifty spits, and
on each spit were fifty carcases, and there were thrice three hundred
Achaeans to each joint.'

This is found to be an incredible number; for as there were fifty
hearths, the number of spits is two thousand five hundred; and of
carcasses, one hundred and twenty thousand...

Homer, then, having the advantage on every point, Hesiod was jealous and
began again:

'Homer, son of Meles, if indeed the Muses, daughters of great Zeus the
most high, honour you as it is said, tell me a standard that is both
best and worst for mortal-men; for I long to know it.' Homer replied:
'Hesiod, son of Dius, I am willing to tell you what you command, and
very readily will I answer you. For each man to be a standard will I
answer you. For each man to be a standard to himself is most excellent
for the good, but for the bad it is the worst of all things. And now ask
me whatever else your heart desires.'

HESIOD: 'How would men best dwell in cities, and with what observances?'

HOMER: 'By scorning to get unclean gain and if the good were honoured,
but justice fell upon the unjust.'

HESIOD: 'What is the best thing of all for a man to ask of the gods in
prayer?'

HOMER: 'That he may be always at peace with himself continually.'

HESIOD: 'Can you tell me in briefest space what is best of all?'

HOMER: 'A sound mind in a manly body, as I believe.'

HESIOD: 'Of what effect are righteousness and courage?'

HOMER: 'To advance the common good by private pains.'

HESIOD: 'What is the mark of wisdom among men?'

HOMER: 'To read aright the present, and to march with the occasion.'

HESIOD: 'In what kind of matter is it right to trust in men?'

HOMER: 'Where danger itself follows the action close.'

HESIOD: 'What do men mean by happiness?'

HOMER: 'Death after a life of least pain and greatest pleasure.'

After these verses had been spoken, all the Hellenes called for Homer
to be crowned. But King Paneides bade each of them recite the finest
passage from his own poems. Hesiod, therefore, began as follows:

'When the Pleiads, the daughters of Atlas, begin to rise begin the
harvest, and begin ploughing ere they set. For forty nights and days
they are hidden, but appear again as the year wears round, when first
the sickle is sharpened. This is the law of the plains and for those
who dwell near the sea or live in the rich-soiled valleys, far from the
wave-tossed deep: strip to sow, and strip to plough, and strip to reap
when all things are in season.' [3703]

Then Homer:

'The ranks stood firm about the two Aiantes, such that not even Ares
would have scorned them had he met them, nor yet Athena who saves
armies. For there the chosen best awaited the charge of the Trojans
and noble Hector, making a fence of spears and serried shields. Shield
closed with shield, and helm with helm, and each man with his fellow,
and the peaks of their head-pieces with crests of horse-hair touched
as they bent their heads: so close they stood together. The murderous
battle bristled with the long, flesh-rending spears they held, and the
flash of bronze from polished helms and new-burnished breast-plates
and gleaming shields blinded the eyes. Very hard of heart would he have
been, who could then have seen that strife with joy and felt no pang.'
[3704]

Here, again, the Hellenes applauded Homer admiringly, so far did
the verses exceed the ordinary level; and demanded that he should be
adjudged the winner. But the king gave the crown to Hesiod, declaring
that it was right that he who called upon men to follow peace and
husbandry should have the prize rather than one who dwelt on war and
slaughter. In this way, then, we are told, Hesiod gained the victory
and received a brazen tripod which he dedicated to the Muses with this
inscription:

'Hesiod dedicated this tripod to the Muses of Helicon after he had
conquered divine Homer at Chalcis in a contest of song.'

After the gathering was dispersed, Hesiod crossed to the mainland and
went to Delphi to consult the oracle and to dedicate the first fruits of
his victory to the god. They say that as he was approaching the temple,
the prophetess became inspired and said:

'Blessed is this man who serves my house,--Hesiod, who is honoured by
the deathless Muses: surely his renown shall be as wide as the light
of dawn is spread. But beware of the pleasant grove of Nemean Zeus; for
there death's end is destined to befall you.'

When Hesiod heard this oracle, he kept away from the Peloponnesus,
supposing that the god meant the Nemea there; and coming to Oenoe in
Locris, he stayed with Amphiphanes and Ganyetor the sons of Phegeus,
thus unconsciously fulfilling the oracle; for all that region was called
the sacred place of Nemean Zeus. He continued to stay a somewhat long
time at Oenoe, until the young men, suspecting Hesiod of seducing their
sister, killed him and cast his body into the sea which separates Achaea
and Locris. On the third day, however, his body was brought to land by
dolphins while some local feast of Ariadne was being held. Thereupon,
all the people hurried to the shore, and recognized the body, lamented
over it and buried it, and then began to look for the assassins. But
these, fearing the anger of their countrymen, launched a fishing boat,
and put out to sea for Crete: they had finished half their voyage when
Zeus sank them with a thunderbolt, as Alcidamas states in his "Museum".
Eratosthenes, however, says in his "Hesiod" that Ctimenus and Antiphus,
sons of Ganyetor, killed him for the reason already stated, and were
sacrificed by Eurycles the seer to the gods of hospitality. He adds that
the girl, sister of the above-named, hanged herself after she had been
seduced, and that she was seduced by some stranger, Demodes by name, who
was travelling with Hesiod, and who was also killed by the brothers.
At a later time the men of Orchomenus removed his body as they were
directed by an oracle, and buried him in their own country where they
placed this inscription on his tomb:

'Ascra with its many cornfields was his native land; but in death the
land of the horse-driving Minyans holds the bones of Hesiod, whose
renown is greatest among men of all who are judged by the test of wit.'

So much for Hesiod. But Homer, after losing the victory, went from place
to place reciting his poems, and first of all the "Thebais" in seven
thousand verses which begins: 'Goddess, sing of parched Argos whence
kings...', and then the "Epigoni" in seven thousand verses beginning:
'And now, Muses, let us begin to sing of men of later days'; for some
say that these poems also are by Homer. Now Xanthus and Gorgus, son of
Midas the king, heard his epics and invited him to compose a epitaph
for the tomb of their father on which was a bronze figure of a maiden
bewailing the death of Midas. He wrote the following lines:--

'I am a maiden of bronze and sit upon the tomb of Midas. While water
flows, and tall trees put forth leaves, and rivers swell, and the sea
breaks on the shore; while the sun rises and shines and the bright moon
also, ever remaining on this mournful tomb I tell the passer-by that
Midas here lies buried.'

For these verses they gave him a silver bowl which he dedicated to
Apollo at Delphi with this inscription: 'Lord Phoebus, I, Homer, have
given you a noble gift for the wisdom I have of you: do you ever grant
me renown.'

After this he composed the "Odyssey" in twelve thousand verses, having
previously written the "Iliad" in fifteen thousand five hundred
verses [3705]. From Delphi, as we are told, he went to Athens and was
entertained by Medon, king of the Athenians. And being one day in the
council hall when it was cold and a fire was burning there, he drew off
the following lines:

'Children are a man's crown, and towers of a city, horses are the
ornament of a plain, and ships of the sea; and good it is to see
a people seated in assembly. But with a blazing fire a house looks
worthier upon a wintry day when the Son of Cronos sends down snow.'

From Athens he went on to Corinth, where he sang snatches of his poems
and was received with distinction. Next he went to Argos and there
recited these verses from the "Iliad":

'The sons of the Achaeans who held Argos and walled Tiryns, and Hermione
and Asine which lie along a deep bay, and Troezen, and Eiones, and
vine-clad Epidaurus, and the island of Aegina, and Mases,--these
followed strong-voiced Diomedes, son of Tydeus, who had the spirit
of his father the son of Oeneus, and Sthenelus, dear son of famous
Capaneus. And with these two there went a third leader, Eurypylus,
a godlike man, son of the lord Mecisteus, sprung of Talaus; but
strong-voiced Diomedes was their chief leader. These men had eighty
dark ships wherein were ranged men skilled in war, Argives with linen
jerkins, very goads of war.' [3706]

This praise of their race by the most famous of all poets so exceedingly
delighted the leading Argives, that they rewarded him with costly gifts
and set up a brazen statue to him, decreeing that sacrifice should be
offered to Homer daily, monthly, and yearly; and that another sacrifice
should be sent to Chios every five years. This is the inscription they
cut upon his statue:

'This is divine Homer who by his sweet-voiced art honoured all proud
Hellas, but especially the Argives who threw down the god-built walls of
Troy to avenge rich-haired Helen. For this cause the people of a great
city set his statue here and serve him with the honours of the deathless
gods.'

After he had stayed for some time in Argos, he crossed over to Delos,
to the great assembly, and there, standing on the altar of horns, he
recited the "Hymn to Apollo" [3707] which begins: 'I will remember and
not forget Apollo the far-shooter.' When the hymn was ended, the Ionians
made him a citizen of each one of their states, and the Delians wrote
the poem on a whitened tablet and dedicated it in the temple of Artemis.
The poet sailed to Ios, after the assembly was broken up, to join
Creophylus, and stayed there some time, being now an old man. And, it is
said, as he was sitting by the sea he asked some boys who were returning
from fishing:

'Sirs, hunters of deep-sea prey, have we caught anything?'

To this replied:

'All that we caught, we left behind, and carry away all that we did not
catch.'

Homer did not understand this reply and asked what they meant. They then
explained that they had caught nothing in fishing, but had been catching
their lice, and those of the lice which they caught, they left behind;
but carried away in their clothes those which they did not catch.
Hereupon Homer remembered the oracle and, perceiving that the end of his
life had come composed his own epitaph. And while he was retiring from
that place, he slipped in a clayey place and fell upon his side, and
died, it is said, the third day after. He was buried in Ios, and this is
his epitaph:

'Here the earth covers the sacred head of divine Homer, the glorifier of
hero-men.'


*****



ENDNOTES:

[Footnote 1101: sc. in Boeotia, Locris and Thessaly: elsewhere the
movement was forced and unfruitful.]

[Footnote 1102: The extant collection of three poems, "Works and Days",
"Theogony", and "Shield of Heracles", which alone have come down to us
complete, dates at least from the 4th century A.D.: the title of the
Paris Papyrus (Bibl. Nat. Suppl. Gr. 1099) names only these three
works.]

[Footnote 1103: "Der Dialekt des Hesiodes", p. 464: examples are AENEMI
(W. and D. 683) and AROMENAI (ib. 22).]

[Footnote 1104: T.W. Allen suggests that the conjured Delian and Pythian
hymns to Apollo ("Homeric Hymns" III) may have suggested this version of
the story, the Pythian hymn showing strong continental influence.]

[Footnote 1105: She is said to have given birth to the lyrist
Stesichorus.]

[Footnote 1106: See Kinkel "Epic. Graec. Frag." i. 158 ff.]

[Footnote 1107: See "Great Works", frag. 2.]

[Footnote 1108: "Hesiodi Fragmenta", pp. 119 f.]

[Footnote 1109: Possibly the division of this poem into two books is a
division belonging solely to this 'developed poem', which may have
included in its second part a summary of the Tale of Troy.]

[Footnote 1110: Goettling's explanation.]

[Footnote 1111: x. 1. 52.]

[Footnote 1112: Odysseus appears to have been mentioned once only--and
that casually--in the "Returns".]

[Footnote 1113: M.M. Croiset note that the "Aethiopis" and the "Sack"
were originally merely parts of one work containing lays (the Amazoneia,
Aethiopis, Persis, etc.), just as the "Iliad" contained various lays
such as the Diomedeia.]

[Footnote 1114: No date is assigned to him, but it seems likely that he
was either contemporary or slightly earlier than Lesches.]

[Footnote 1115: Cp. Allen and Sikes, "Homeric Hymns" p. xv. In the text
I have followed the arrangement of these scholars, numbering the Hymns
to Dionysus and to Demeter, I and II respectively: to place "Demeter"
after "Hermes", and the Hymn to Dionysus at the end of the collection
seems to be merely perverse.]

[Footnote 1116: "Greek Melic Poets", p. 165.]

[Footnote 1117: This monument was returned to Greece in the 1980's.--
DBK.]

[Footnote 1118: Cp. Marckscheffel, "Hesiodi fragmenta", p. 35. The
papyrus fragment recovered by Petrie ("Petrie Papyri", ed. Mahaffy, p.
70, No. xxv.) agrees essentially with the extant document, but differs
in numerous minor textual points.]

[Footnote 1201: See Schubert, "Berl. Klassikertexte" v. 1.22 ff.; the
other papyri may be found in the publications whose name they bear.]

[Footnote 1202: Unless otherwise noted, all MSS. are of the 15th
century.]

[Footnote 1203: To this list I would also add the following: "Hesiod and
Theognis", translated by Dorothea Wender (Penguin Classics, London,
1973).--DBK.]

[Footnote 1301: That is, the poor man's fare, like 'bread and cheese'.]

[Footnote 1302: The All-endowed.]

[Footnote 1303: The jar or casket contained the gifts of the gods
mentioned in l.82.]

[Footnote 1304: Eustathius refers to Hesiod as stating that men sprung
'from oaks and stones and ashtrees'. Proclus believed that the Nymphs
called Meliae ("Theogony", 187) are intended. Goettling would render: 'A
race terrible because of their (ashen) spears.']

[Footnote 1305: Preserved only by Proclus, from whom some inferior MSS.
have copied the verse. The four following lines occur only in Geneva
Papyri No. 94. For the restoration of ll. 169b-c see "Class. Quart."
vii. 219-220. (NOTE: Mr. Evelyn-White means that the version quoted by
Proclus stops at this point, then picks up at l. 170.--DBK).]

[Footnote 1306: i.e. the race will so degenerate that at the last even a
new-born child will show the marks of old age.]

[Footnote 1307: Aidos, as a quality, is that feeling of reverence or
shame which restrains men from wrong: Nemesis is the feeling of
righteous indignation aroused especially by the sight of the wicked in
undeserved prosperity (cf. "Psalms", lxxii. 1-19).]

[Footnote 1308: The alternative version is: 'and, working, you will be
much better loved both by gods and men; for they greatly dislike the
idle.']

[Footnote 1309: i.e. neighbours come at once and without making
preparations, but kinsmen by marriage (who live at a distance) have to
prepare, and so are long in coming.]

[Footnote 1310: Early in May.]

[Footnote 1311: In November.]

[Footnote 1312: In October.]

[Footnote 1313: For pounding corn.]

[Footnote 1314: A mallet for breaking clods after ploughing.]

[Footnote 1315: The loaf is a flattish cake with two intersecting lines
scored on its upper surface which divide it into four equal parts.]

[Footnote 1316: The meaning is obscure. A scholiast renders 'giving
eight mouthfulls'; but the elder Philostratus uses the word in contrast
to 'leavened'.]

[Footnote 1317: About the middle of November.]

[Footnote 1318: Spring is so described because the buds have not yet
cast their iron-grey husks.]

[Footnote 1319: In December.]

[Footnote 1320: In March.]

[Footnote 1321: The latter part of January and earlier part of
February.]

[Footnote 1322: i.e. the octopus or cuttle.]

[Footnote 1323: i.e. the darker-skinned people of Africa, the Egyptians
or Aethiopians.]

[Footnote 1324: i.e. an old man walking with a staff (the 'third leg'--
as in the riddle of the Sphinx).]

[Footnote 1325: February to March.]

[Footnote 1326: i.e. the snail. The season is the middle of May.]

[Footnote 1327: In June.]

[Footnote 1328: July.]

[Footnote 1329: i.e. a robber.]

[Footnote 1330: September.]

[Footnote 1331: The end of October.]

[Footnote 1332: That is, the succession of stars which make up the full
year.]

[Footnote 1333: The end of October or beginning of November.]

[Footnote 1334: July-August.]

[Footnote 1335: i.e. untimely, premature. Juvenal similarly speaks of
'cruda senectus' (caused by gluttony).]

[Footnote 1336: The thought is parallel to that of 'O, what a goodly
outside falsehood hath.']

[Footnote 1337: The 'common feast' is one to which all present
subscribe. Theognis (line 495) says that one of the chief pleasures of a
banquet is the general conversation. Hence the present passage means
that such a feast naturally costs little, while the many present will
make pleasurable conversation.]

[Footnote 1338: i.e. 'do not cut your finger-nails'.]

[Footnote 1339: i.e. things which it would be sacrilege to disturb, such
as tombs.]

[Footnote 1340: H.G. Evelyn-White prefers to switch ll. 768 and 769,
reading l. 769 first then l. 768.--DBK]

[Footnote 1341: The month is divided into three periods, the waxing, the
mid-month, and the waning, which answer to the phases of the moon.]

[Footnote 1342: i.e. the ant.]

[Footnote 1343: Such seems to be the meaning here, though the epithet is
otherwise rendered 'well-rounded'. Corn was threshed by means of a
sleigh with two runners having three or four rollers between them, like
the modern Egyptian "nurag".]

[Footnote 1401: This halt verse is added by the Scholiast on Aratus,
172.]

[Footnote 1402: The "Catasterismi" ("Placings among the Stars") is a
collection of legends relating to the various constellations.]

[Footnote 1403: The Straits of Messina.]

[Footnote 1501: Or perhaps 'a Scythian'.]

[Footnote 1601: The epithet probably indicates coquettishness.]

[Footnote 1602: A proverbial saying meaning, 'why enlarge on irrelevant
topics?']

[Footnote 1603: 'She of the noble voice': Calliope is queen of Epic
poetry.]

[Footnote 1604: Earth, in the cosmology of Hesiod, is a disk surrounded
by the river Oceanus and floating upon a waste of waters. It is called
the foundation of all (the qualification 'the deathless ones...' etc. is
an interpolation), because not only trees, men, and animals, but even
the hills and seas (ll. 129, 131) are supported by it.]

[Footnote 1605: Aether is the bright, untainted upper atmosphere, as
distinguished from Aer, the lower atmosphere of the earth.]

[Footnote 1606: Brontes is the Thunderer; Steropes, the Lightener; and
Arges, the Vivid One.]

[Footnote 1607: The myth accounts for the separation of Heaven and
Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart from
her brother Geb (the Earth) by their father Shu, who corresponds to the
Greek Atlas.]

[Footnote 1608: Nymphs of the ash-trees, as Dryads are nymphs of the
oak-trees. Cp. note on "Works and Days", l. 145.]

[Footnote 1609: 'Member-loving': the title is perhaps only a perversion
of the regular PHILOMEIDES (laughter-loving).]

[Footnote 1610: Cletho (the Spinner) is she who spins the thread of
man's life; Lachesis (the Disposer of Lots) assigns to each man his
destiny; Atropos (She who cannot be turned) is the 'Fury with the
abhorred shears.']

[Footnote 1611: Many of the names which follow express various qualities
or aspects of the sea: thus Galene is 'Calm', Cymothoe is the
'Wave-swift', Pherusa and Dynamene are 'She who speeds (ships)' and
'She who has power'.]

[Footnote 1612: The 'Wave-receiver' and the 'Wave-stiller'.]

[Footnote 1613: 'The Unerring' or 'Truthful'; cp. l. 235.]

[Footnote 1614: i.e. Poseidon.]

[Footnote 1615: Goettling notes that some of these nymphs derive their
names from lands over which they preside, as Europa, Asia, Doris,
Ianeira ('Lady of the Ionians'), but that most are called after some
quality which their streams possessed: thus Xanthe is the 'Brown' or
'Turbid', Amphirho is the 'Surrounding' river, Ianthe is 'She who
delights', and Ocyrrhoe is the 'Swift-flowing'.]

[Footnote 1616: i.e. Eos, the 'Early-born'.]

[Footnote 1617: Van Lennep explains that Hecate, having no brothers to
support her claim, might have been slighted.]

[Footnote 1618: The goddess of the hearth (the Roman "Vesta"), and so of
the house. Cp. "Homeric Hymns" v.22 ff.; xxxix.1 ff.]

[Footnote 1619: The variant reading 'of his father' (sc. Heaven) rests
on inferior MS. authority and is probably an alteration due to the
difficulty stated by a Scholiast: 'How could Zeus, being not yet
begotten, plot against his father?' The phrase is, however, part of the
prophecy. The whole line may well be spurious, and is rejected by Heyne,
Wolf, Gaisford and Guyet.]

[Footnote 1620: Pausanias (x. 24.6) saw near the tomb of Neoptolemus 'a
stone of no great size', which the Delphians anointed every day with
oil, and which he says was supposed to be the stone given to Cronos.]

[Footnote 1621: A Scholiast explains: 'Either because they (men) sprang
from the Melian nymphs (cp. l. 187); or because, when they were born
(?), they cast themselves under the ash-trees, that is, the trees.' The
reference may be to the origin of men from ash-trees: cp. "Works and
Days", l. 145 and note.]

[Footnote 1622: sc. Atlas, the Shu of Egyptian mythology: cp. note on
line 177.]

[Footnote 1623: Oceanus is here regarded as a continuous stream
enclosing the earth and the seas, and so as flowing back upon himself.]

[Footnote 1624: The conception of Oceanus is here different: he has nine
streams which encircle the earth and then flow out into the 'main' which
appears to be the waste of waters on which, according to early Greek and
Hebrew cosmology, the disk-like earth floated.]

[Footnote 1625: i.e. the threshold is of 'native' metal, and not
artificial.]

[Footnote 1626: According to Homer Typhoeus was overwhelmed by Zeus
amongst the Arimi in Cilicia. Pindar represents him as buried under
Aetna, and Tzetzes reads Aetna in this passage.]

[Footnote 1627: The epithet (which means literally 'well-bored') seems
to refer to the spout of the crucible.]

[Footnote 1628: The fire god. There is no reference to volcanic action:
iron was smelted on Mount Ida; cp. "Epigrams of Homer", ix. 2-4.]

[Footnote 1629: i.e. Athena, who was born 'on the banks of the river
Trito' (cp. l. 929l)]

[Footnote 1630: Restored by Peppmuller. The nineteen following lines
from another recension of lines 889-900, 924-9 are quoted by Chrysippus
(in Galen).]

[Footnote 1631: sc. the aegis. Line 929s is probably spurious, since it
disagrees with l. 929q and contains a suspicious reference to Athens.]

[Footnote 1701: A catalogue of heroines each of whom was introduced with
the words E OIE, 'Or like her'.]

[Footnote 1702: An antiquarian writer of Byzantium, c. 490-570 A.D.]

[Footnote 1703: Constantine VII. 'Born in the Porphyry Chamber', 905-959
A.D.]

[Footnote 1704: "Berlin Papyri", 7497 (left-hand fragment) and
"Oxyrhynchus Papyri", 421 (right-hand fragment). For the restoration see
"Class. Quart." vii. 217-8.]

[Footnote 1705: As the price to be given to her father for her: so in
"Iliad" xviii. 593 maidens are called 'earners of oxen'. Possibly
Glaucus, like Aias (fr. 68, ll. 55 ff.), raided the cattle of others.]

[Footnote 1706: i.e. Glaucus should father the children of others. The
curse of Aphrodite on the daughters of Tyndareus (fr. 67) may be
compared.]

[Footnote 1707: Porphyry, scholar, mathematician, philosopher and
historian, lived 233-305 (?) A.D. He was a pupil of the neo-Platonist
Plotinus.]

[Footnote 1708: Author of a geographical lexicon, produced after 400
A.D., and abridged under Justinian.]

[Footnote 1709: Archbishop of Thessalonica 1175-1192 (?) A.D., author of
commentaries on Pindar and on the "Iliad" and "Odyssey".]

[Footnote 1710: In the earliest times a loin-cloth was worn by athletes,
but was discarded after the 14th Olympiad.]

[Footnote 1711: Slight remains of five lines precede line 1 in the
original: after line 20 an unknown number of lines have been lost, and
traces of a verse preceding line 21 are here omitted. Between lines 29
and 30 are fragments of six verses which do not suggest any definite
restoration. (NOTE: Line enumeration is that according to Evelyn-White;
a slightly different line numbering system is adopted in the original
publication of this fragment.--DBK)]

[Footnote 1712: The end of Schoeneus' speech, the preparations and the
beginning of the race are lost.]

[Footnote 1713: Of the three which Aphrodite gave him to enable him to
overcome Atalanta.]

[Footnote 1714: The geographer; fl. c.24 B.C.]

[Footnote 1715: Of Miletus, flourished about 520 B.C. His work, a
mixture of history and geography, was used by Herodotus.]

[Footnote 1716: The Hesiodic story of the daughters of Proetus can be
reconstructed from these sources. They were sought in marriage by all
the Greeks (Pauhellenes), but having offended Dionysus (or, according to
Servius, Juno), were afflicted with a disease which destroyed their
beauty (or were turned into cows). They were finally healed by
Melampus.]

[Footnote 1717: Fl. 56-88 A.D.: he is best known for his work on
Vergil.]

[Footnote 1718: This and the following fragment segment are meant to be
read together.--DBK.]

[Footnote 1719: This fragment as well as fragments #40A, #101, and #102
were added by Mr. Evelyn-White in an appendix to the second edition
(1919). They are here moved to the "Catalogues" proper for easier use by
the reader.--DBK.]

[Footnote 1720: For the restoration of ll. 1-16 see "Ox. Pap." pt. xi.
pp. 46-7: the supplements of ll. 17-31 are by the Translator (cp.
"Class. Quart." x. (1916), pp. 65-67).]

[Footnote 1721: The crocus was to attract Europa, as in the very similar
story of Persephone: cp. "Homeric Hymns" ii. lines 8 ff.]

[Footnote 1722: Apollodorus of Athens (fl. 144 B.C.) was a pupil of
Aristarchus. He wrote a Handbook of Mythology, from which the extant
work bearing his name is derived.]

[Footnote 1723: Priest at Praeneste. He lived c. 170-230 A.D.]

[Footnote 1724: Son of Apollonius Dyscolus, lived in Rome under Marcus
Aurelius. His chief work was on accentuation.]

[Footnote 1725: This and the next two fragment segments are meant to be
read together.--DBK.]

[Footnote 1726: Sacred to Poseidon. For the custom observed there, cp.
"Homeric Hymns" iii. 231 ff.]

[Footnote 1727: The allusion is obscure.]

[Footnote 1728: Apollonius 'the Crabbed' was a grammarian of Alexandria
under Hadrian. He wrote largely on Grammar and Syntax.]

[Footnote 1729: 275-195 (?) B.C., mathematician, astronomer, scholar,
and head of the Library of Alexandria.]

[Footnote 1730: Of Cyme. He wrote a universal history covering the
period between the Dorian Migration and 340 B.C.]

[Footnote 1731: i.e. the nomad Scythians, who are described by Herodotus
as feeding on mares' milk and living in caravans.]

[Footnote 1732: The restorations are mainly those adopted or suggested
in "Ox. Pap." pt. xi. pp. 48 ff.: for those of ll. 8-14 see "Class.
Quart." x. (1916) pp. 67-69.]

[Footnote 1733: i.e. those who seek to outwit the oracle, or to ask of
it more than they ought, will be deceived by it and be led to ruin: cp.
"Hymn to Hermes", 541 ff.]

[Footnote 1734: Zetes and Calais, sons of Boreas, who were amongst the
Argonauts, delivered Phineus from the Harpies. The Strophades ('Islands
of Turning') are here supposed to have been so called because the sons
of Boreas were there turned back by Iris from pursuing the Harpies.]

[Footnote 1735: An Epicurean philosopher, fl. 50 B.C.]

[Footnote 1736: 'Charming-with-her-voice' (or 'Charming-the-mind'),
'Song', and 'Lovely-sounding'.]

[Footnote 1737: Diodorus Siculus, fl. 8 B.C., author of an universal
history ending with Caesar's Gallic Wars.]

[Footnote 1738: The first epic in the "Trojan Cycle"; like all ancient
epics it was ascribed to Homer, but also, with more probability, to
Stasinus of Cyprus.]

[Footnote 1739: This fragment is placed by Spohn after "Works and Days"
l. 120.]

[Footnote 1740: A Greek of Asia Minor, author of the "Description of
Greece" (on which he was still engaged in 173 A.D.).]

[Footnote 1741: Wilamowitz thinks one or other of these citations
belongs to the Catalogue.]

[Footnote 1742: Lines 1-51 are from Berlin Papyri, 9739; lines 52-106
with B. 1-50 (and following fragments) are from Berlin Papyri, 10560. A
reference by Pausanias (iii. 24. 10) to ll. 100 ff. proves that the two
fragments together come from the "Catalogue of Women". The second book
(the beginning of which is indicated after l. 106) can hardly be the
second book of the "Catalogues" proper: possibly it should be assigned
to the EOIAI, which were sometimes treated as part of the "Catalogues",
and sometimes separated from it. The remains of thirty-seven lines
following B. 50 in the Papyrus are too slight to admit of restoration.]

[Footnote 1743: sc. the Suitor whose name is lost.]

[Footnote 1744: Wooing was by proxy; so Agamemnon wooed Helen for his
brother Menelaus (ll. 14-15), and Idomeneus, who came in person and sent
no deputy, is specially mentioned as an exception, and the reasons for
this--if the restoration printed in the text be right--is stated (ll. 69
ff.).]

[Footnote 1745: The Papyrus here marks the beginning of a second book
("B"), possibly of the EOIAE. The passage (ll. 2-50) probably led up to
an account of the Trojan (and Theban?) war, in which, according to
"Works and Days" ll. 161-166, the Race of Heroes perished. The opening
of the "Cypria" is somewhat similar. Somewhere in the fragmentary lines
13-19 a son of Zeus--almost certainly Apollo--was introduced, though for
what purpose is not clear. With l. 31 the destruction of man (cp. ll.
4-5) by storms which spoil his crops begins: the remaining verses are
parenthetical, describing the snake 'which bears its young in the spring
season'.]

[Footnote 1746: i.e. the snake; as in "Works and Days" l. 524, the
"Boneless One" is the cuttle-fish.]

[Footnote 1747: c. 1110-1180 A.D. His chief work was a poem,
"Chiliades", in accentual verse of nearly 13,000 lines.]

[Footnote 1748: According to this account Iphigeneia was carried by
Artemis to the Taurie Chersonnese (the Crimea). The Tauri (Herodotus iv.
103) identified their maiden-goddess with Iphigeneia; but Euripides
("Iphigeneia in Tauris") makes her merely priestess of the goddess.]

[Footnote 1749: Of Alexandria. He lived in the 5th century, and compiled
a Greek Lexicon.]

[Footnote 1750: For his murder Minos exacted a yearly tribute of boys
and girls, to be devoured by the Minotaur, from the Athenians.]

[Footnote 1751: Of Naucratis. His "Deipnosophistae" ("Dons at Dinner")
is an encyclopaedia of miscellaneous topics in the form of a dialogue.
His date is c. 230 A.D.]

[Footnote 1752: There is a fancied connection between LAAS ('stone') and
LAOS ('people'). The reference is to the stones which Deucalion and
Pyrrha transformed into men and women after the Flood.]

[Footnote 1753: Eustathius identifies Ileus with Oileus, father of Aias.
Here again is fanciful etymology, ILEUS being similar to ILEOS
(complaisant, gracious).]

[Footnote 1754: Imitated by Vergil, "Aeneid" vii. 808, describing
Camilla.]

[Footnote 1755: c. 600 A.D., a lecturer and grammarian of
Constantinople.]

[Footnote 1756: Priest of Apollo, and, according to Homer, discoverer of
wine. Maronea in Thrace is said to have been called after him.]

[Footnote 1757: The crow was originally white, but was turned black by
Apollo in his anger at the news brought by the bird.]

[Footnote 1758: A philosopher of Athens under Hadrian and Antonius. He
became a Christian and wrote a defence of the Christians addressed to
Antoninus Pius.]

[Footnote 1759: Zeus slew Asclepus (fr. 90) because of his success as a
healer, and Apollo in revenge killed the Cyclopes (fr. 64). In
punishment Apollo was forced to serve Admetus as herdsman. (Cp.
Euripides, "Alcestis", 1-8)]

[Footnote 1760: For Cyrene and Aristaeus, cp. Vergil, "Georgics", iv.
315 ff.]

[Footnote 1761: A writer on mythology of uncertain date.]

[Footnote 1762: In Epirus. The oracle was first consulted by Deucalion
and Pyrrha after the Flood. Later writers say that the god responded in
the rustling of leaves in the oaks for which the place was famous.]

[Footnote 1763: The fragment is part of a leaf from a papyrus book of
the 4th century A.D.]

[Footnote 1764: According to Homer and later writers Meleager wasted
away when his mother Althea burned the brand on which his life depended,
because he had slain her brothers in the dispute for the hide of the
Calydonian boar. (Cp. Bacchylides, "Ode" v. 136 ff.)]

[Footnote 1765: The fragment probably belongs to the "Catalogues" proper
rather than to the Eoiae; but, as its position is uncertain, it may
conveniently be associated with Frags. 99A and the "Shield of
Heracles".]

[Footnote 1766: Most of the smaller restorations appear in the original
publication, but the larger are new: these last are highly conjectual,
there being no definite clue to the general sense.]

[Footnote 1767: Alcmaon (who took part in the second of the two heroic
Theban expeditions) is perhaps mentioned only incidentally as the son of
Amphiaraus, who seems to be clearly indicated in ll. 7-8, and whose
story occupies ll. 5-10. At l. 11 the subject changes and Electryon is
introduced as father of Alcmena.]

[Footnote 1768: The association of ll. 1-16 with ll. 17-24 is presumed
from the apparent mention of Erichthonius in l. 19. A new section must
then begin at l. 21. See "Ox. Pap." pt. xi. p. 55 (and for restoration
of ll. 5-16, ib. p. 53). ll. 19-20 are restored by the Translator.]

[Footnote 1801: A mountain peak near Thebes which took its name from the
Sphinx (called in "Theogony" l. 326 PHIX).]

[Footnote 1802: Cyanus was a glass-paste of deep blue colour: the
'zones' were concentric bands in which were the scenes described by the
poet. The figure of Fear (l. 44) occupied the centre of the shield, and
Oceanus (l. 314) enclosed the whole.]

[Footnote 1803: 'She who drives herds,' i.e. 'The Victorious', since
herds were the chief spoil gained by the victor in ancient warfare.]

[Footnote 1804: The cap of darkness which made its wearer invisible.]

[Footnote 1805: The existing text of the vineyard scene is a compound of
two different versions, clumsily adapted, and eked out with some
makeshift additions.]

[Footnote 1806: The conception is similar to that of the sculptured
group at Athens of Two Lions devouring a Bull (Dickens, "Cat. of the
Acropolis Museaum", No. 3).]

[Footnote 1901: A Greek sophist who taught rhetoric at Rome in the time
of Hadrian. He is the author of a collection of proverbs in three
books.]

[Footnote 2001: When Heracles prayed that a son might be born to Telamon
and Eriboea, Zeus sent forth an eagle in token that the prayer would be
granted. Heracles then bade the parents call their son Aias after the
eagle ('aietos').]

[Footnote 2002: Oenomaus, king of Pisa in Elis, warned by an oracle that
he should be killed by his son-in-law, offered his daughter Hippodamia
to the man who could defeat him in a chariot race, on condition that the
defeated suitors should be slain by him. Ultimately Pelops, through the
treachery of the charioteer of Oenomaus, became victorious.]

[Footnote 2003: sc. to Scythia.]

[Footnote 2004: In the Homeric "Hymn to Hermes" Battus almost disappears
from the story, and a somewhat different account of the stealing of the
cattle is given.]

[Footnote 2101: sc. Colophon. Proclus in his abstract of the "Returns"
(sc. of the heroes from Troy) says Calchas and his party were present at
the death of Teiresias at Colophon, perhaps indicating another version
of this story.]

[Footnote 2102: ll. 1-2 are quoted by Athenaeus, ii. p. 40; ll. 3-4 by
Clement of Alexandria, Stromateis vi. 2. 26. Buttman saw that the two
fragments should be joined. (NOTE: These two fragments should be read
together.--DBK)]

[Footnote 2201: sc. the golden fleece of the ram which carried Phrixus
and Helle away from Athamas and Ino. When he reached Colchis Phrixus
sacrificed the ram to Zeus.]

[Footnote 2202: Euboea properly means the 'Island of fine Cattle (or
Cows)'.]

[Footnote 2301: This and the following fragment are meant to be read
together.--DBK]

[Footnote 2302: cp. Hesiod "Theogony" 81 ff. But Theognis 169, 'Whomso
the god honour, even a man inclined to blame praiseth him', is much
nearer.]

[Footnote 2401: Cf. Scholion on Clement, "Protrept." i. p. 302.]

[Footnote 2402: This line may once have been read in the text of "Works
and Days" after l. 771.]

[Footnote 2501: ll. 1-9 are preserved by Diodorus Siculus iii. 66. 3;
ll. 10-21 are extant only in M.]

[Footnote 2502: Dionysus, after his untimely birth from Semele, was sewn
into the thigh of Zeus.]

[Footnote 2503: sc. Semele. Zeus is here speaking.]

[Footnote 2504: The reference is apparently to something in the body of
the hymn, now lost.]

[Footnote 2505: The Greeks feared to name Pluto directly and mentioned
him by one of many descriptive titles, such as 'Host of Many': compare
the Christian use of O DIABOLOS or our 'Evil One'.]

[Footnote 2506: Demeter chooses the lowlier seat, supposedly as being
more suitable to her assumed condition, but really because in her sorrow
she refuses all comforts.]

[Footnote 2507: An act of communion--the drinking of the potion here
described--was one of the most important pieces of ritual in the
Eleusinian mysteries, as commemorating the sorrows of the goddess.]

[Footnote 2508: Undercutter and Woodcutter are probably popular names
(after the style of Hesiod's 'Boneless One') for the worm thought to be
the cause of teething and toothache.]

[Footnote 2509: The list of names is taken--with five additions--from
Hesiod, "Theogony" 349 ff.: for their general significance see note on
that passage.]

[Footnote 2510: Inscriptions show that there was a temple of Apollo
Delphinius (cp. ii. 495-6) at Cnossus and a Cretan month bearing the
same name.]

[Footnote 2511: sc. that the dolphin was really Apollo.]

[Footnote 2512: The epithets are transferred from the god to his altar
'Overlooking' is especially an epithet of Zeus, as in Apollonius Rhodius
ii. 1124.]

[Footnote 2513: Pliny notices the efficacy of the flesh of a tortoise
against withcraft. In "Geoponica" i. 14. 8 the living tortoise is
prescribed as a charm to preserve vineyards from hail.]

[Footnote 2514: Hermes makes the cattle walk backwards way, so that they
seem to be going towards the meadow instead of leaving it (cp. l. 345);
he himself walks in the normal manner, relying on his sandals as a
disguise.]

[Footnote 2515: Such seems to be the meaning indicated by the context,
though the verb is taken by Allen and Sikes to mean, 'to be like
oneself', and so 'to be original'.]

[Footnote 2516: Kuhn points out that there is a lacuna here. In l. 109
the borer is described, but the friction of this upon the fireblock (to
which the phrase 'held firmly' clearly belongs) must also have been
mentioned.]

[Footnote 2517: The cows being on their sides on the ground, Hermes
bends their heads back towards their flanks and so can reach their
backbones.]

[Footnote 2518: O. Muller thinks the 'hides' were a stalactite formation
in the 'Cave of Nestor' near Messenian Pylos,--though the cave of Hermes
is near the Alpheus (l. 139). Others suggest that actual skins were
shown as relics before some cave near Triphylian Pylos.]

[Footnote 2519: Gemoll explains that Hermes, having offered all the meat
as sacrifice to the Twelve Gods, remembers that he himself as one of
them must be content with the savour instead of the substance of the
sacrifice. Can it be that by eating he would have forfeited the position
he claimed as one of the Twelve Gods?]

[Footnote 2520: Lit. 'thorn-plucker'.]

[Footnote 2521: Hermes is ambitious (l. 175), but if he is cast into
Hades he will have to be content with the leadership of mere babies like
himself, since those in Hades retain the state of growth--whether
childhood or manhood--in which they are at the moment of leaving the
upper world.]

[Footnote 2522: Literally, 'you have made him sit on the floor', i.e.
'you have stolen everything down to his last chair.']

[Footnote 2523: The Thriae, who practised divination by means of pebbles
(also called THRIAE). In this hymn they are represented as aged maidens
(ll. 553-4), but are closely associated with bees (ll. 559-563) and
possibly are here conceived as having human heads and breasts with the
bodies and wings of bees. See the edition of Allen and Sikes, Appendix
III.]

[Footnote 2524: Cronos swallowed each of his children the moment that
they were born, but ultimately was forced to disgorge them. Hestia,
being the first to be swallowed, was the last to be disgorged, and so
was at once the first and latest born of the children of Cronos. Cp.
Hesiod "Theogony", ll. 495-7.]

[Footnote 2525: Mr. Evelyn-White prefers a different order for lines
#87-90 than that preserved in the MSS. This translation is based upon
the following sequence: ll. 89,90,87,88.--DBK.]

[Footnote 2526: 'Cattle-earning', because an accepted suitor paid for
his bride in cattle.]

[Footnote 2527: The name Aeneas is here connected with the epithet AIEOS
(awful): similarly the name Odysseus is derived (in "Odyssey" i.62) from
ODYSSMAI (I grieve).]

[Footnote 2528: Aphrodite extenuates her disgrace by claiming that the
race of Anchises is almost divine, as is shown in the persons of
Ganymedes and Tithonus.]

[Footnote 2529: So Christ connecting the word with OMOS. L. and S. give
= OMOIOS, 'common to all'.]

[Footnote 2530: Probably not Etruscans, but the non-Hellenic peoples of
Thrace and (according to Thucydides) of Lemnos and Athens. Cp. Herodotus
i. 57; Thucydides iv. 109.]

[Footnote 2531: This line appears to be an alternative to ll. 10-11.]

[Footnote 2532: The name Pan is here derived from PANTES, 'all'. Cp.
Hesiod, "Works and Days" ll. 80-82, "Hymn to Aphrodite" (v) l. 198. for
the significance of personal names.]

[Footnote 2533: Mr. Evelyn-White prefers to switch l. 10 and 11, reading
11 first then 10.--DBK.]

[Footnote 2534: An extra line is inserted in some MSS. after l. 15.--
DBK.]

[Footnote 2535: The epithet is a usual one for birds, cp. Hesiod, "Works
and Days", l. 210; as applied to Selene it may merely indicate her
passage, like a bird, through the air, or mean 'far flying'.]

[Footnote 2601: "The Epigrams" are preserved in the pseudo-Herodotean
"Life of Homer". Nos. III, XIII, and XVII are also found in the "Contest
of Homer and Hesiod", and No. I is also extant at the end of some MSS.
of the "Homeric Hymns".]

[Footnote 2602: sc. from Smyrna, Homer's reputed birth-place.]

[Footnote 2603: The councillors at Cyme who refused to support Homer at
the public expense.]

[Footnote 2604: The 'better fruit' is apparently the iron smelted out in
fires of pine-wood.]

[Footnote 2605: Hecate: cp. Hesiod, "Theogony", l. 450.]

[Footnote 2606: i.e. in protection.]

[Footnote 2607: This song is called by pseudo-Herodotus EIRESIONE. The
word properly indicates a garland wound with wool which was worn at
harvest-festivals, but came to be applied first to the harvest song and
then to any begging song. The present is akin the Swallow-Song
(XELIDONISMA), sung at the beginning of spring, and answered to the
still surviving English May-Day songs. Cp. Athenaeus, viii. 360 B.]

[Footnote 2608: The lice which they caught in their clothes they left
behind, but carried home in their clothes those which they could not
catch.]

[Footnote 2701: See the cylix reproduced by Gerhard, Abhandlungen, taf.
5,4. Cp. Stesichorus, Frag. 3 (Smyth).]

[Footnote 2801: The haunch was regarded as a dishonourable portion.]

[Footnote 2802: The horse of Adrastus, offspring of Poseidon and
Demeter, who had changed herself into a mare to escape Poseidon.]

[Footnote 2803: Restored from Pindar Ol. vi. 15 who, according to
Asclepiades, derives the passage from the "Thebais".]

[Footnote 2901: So called from Teumessus, a hill in Boeotia. For the
derivation of Teumessus cp. Antimachus "Thebais" fr. 3 (Kinkel).]

[Footnote 3001: The preceding part of the Epic Cycle (?).]

[Footnote 3002: While the Greeks were sacrificing at Aulis, a serpent
appeared and devoured eight young birds from their nest and lastly the
mother of the brood. This was interpreted by Calchas to mean that the
war would swallow up nine full years. Cp. "Iliad" ii, 299 ff.]

[Footnote 3003: i.e. Stasinus (or Hegesias: cp. fr. 6): the phrase
'Cyprian histories' is equivalent to "The Cypria".]

[Footnote 3004: Cp. Allen "C.R." xxvii. 190.]

[Footnote 3005: These two lines possibly belong to the account of the
feast given by Agamemnon at Lemnos.]

[Footnote 3006: sc. the Asiatic Thebes at the foot of Mt. Placius.]

[Footnote 3101: sc. after cremation.]

[Footnote 3102: This fragment comes from a version of the "Contest of
Homer and Hesiod" widely different from that now extant. The words 'as
Lesches gives them (says)' seem to indicate that the verse and a half
assigned to Homer came from the "Little Iliad". It is possible they may
have introduced some unusually striking incident, such as the actual
Fall of Troy.]

[Footnote 3103: i.e. in the paintings by Polygnotus at Delphi.]

[Footnote 3104: i.e. the dead bodies in the picture.]

[Footnote 3105: According to this version Aeneas was taken to Pharsalia.
Better known are the Homeric account (according to which Aeneas founded
a new dynasty at Troy), and the legends which make him seek a new home
in Italy.]

[Footnote 3201: sc. knowledge of both surgery and of drugs.]

[Footnote 3301: Clement attributes this line to Augias: probably Agias
is intended.]

[Footnote 3302: Identical with the "Returns", in which the Sons of
Atreus occupy the most prominent parts.]

[Footnote 3401: This Artemisia, who distinguished herself at the battle
of Salamis (Herodotus, vii. 99) is here confused with the later
Artemisia, the wife of Mausolus, who died 350 B.C.]

[Footnote 3402: i.e. the fox knows many ways to baffle its foes, while
the hedge-hog knows one only which is far more effectual.]

[Footnote 3403: Attributed to Homer by Zenobius, and by Bergk to the
"Margites".]

[Footnote 3501: i.e. 'monkey-men'.]

[Footnote 3601: Lines 42-52 are intrusive; the list of vegetables which
the Mouse cannot eat must follow immediately after the various dishes of
which he does eat.]

[Footnote 3602: lit. 'those unable to swim'.]

[Footnote 3603: This may be a parody of Orion's threat in Hesiod,
"Astronomy", frag. 4.]

[Footnote 3701: sc. the riddle of the fisher-boys which comes at the end
of this work.]

[Footnote 3702: The verses of Hesiod are called doubtful in meaning
because they are, if taken alone, either incomplete or absurd.]

[Footnote 3703: "Works and Days", ll. 383-392.]

[Footnote 3704: "Iliad" xiii, ll. 126-133, 339-344.]

[Footnote 3705: The accepted text of the "Iliad" contains 15,693 verses;
that of the "Odyssey", 12,110.]

[Footnote 3706: "Iliad" ii, ll. 559-568 (with two additional verses).]

[Footnote 3707: "Homeric Hymns", iii.]





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