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diff --git a/348-h/348-h.htm b/348-h/348-h.htm new file mode 100644 index 0000000..49956a2 --- /dev/null +++ b/348-h/348-h.htm @@ -0,0 +1,14822 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>Hesiod, The Homeric Hymns, and Homerica, by Homer and Hesiod</title> +<link rel="coverpage" href="images/cover.jpg" /> +<style type="text/css"> + +body { margin-left: 20%; + margin-right: 20%; + text-align: justify; } + +h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: +normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;} + +h1 {font-size: 300%; + margin-top: 0.6em; + margin-bottom: 0.6em; + letter-spacing: 0.12em; + word-spacing: 0.2em; + text-indent: 0em;} +h2 {font-size: 150%; margin-top: 2em; margin-bottom: 1em;} +h3 {font-size: 120%; margin-top: 1em;} +h4 {font-size: 120%;} +h5 {font-size: 110%;} + +hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + +div.chapter {page-break-before: always; margin-top: 4em;} + +p {text-indent: 1em; + margin-top: 0.25em; + margin-bottom: 0.25em; } + +.p2 {margin-top: 2em;} + +p.poem {text-indent: 0%; + margin-left: 10%; + font-size: 90%; + margin-top: 1em; + margin-bottom: 1em; } + +p.letter {text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +p.noindent {text-indent: 0% } + +p.center {text-align: center; + text-indent: 0em; + margin-top: 1em; + margin-bottom: 1em; } + +p.right {text-align: right; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +p.footnote {font-size: 90%; + text-indent: 0%; + margin-left: 10%; + margin-right: 10%; + margin-top: 1em; + margin-bottom: 1em; } + +sup { vertical-align: top; font-size: 0.6em; } + +p.asterism {text-align: center; + font-size: 150%; + margin-top: 1em; + margin-bottom: 1em; } + +div.fig { display:block; + margin:0 auto; + text-align:center; + margin-top: 1em; + margin-bottom: 1em;} + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> + +</head> + +<body> + +<pre> + +The Project Gutenberg EBook of Hesiod, The Homeric Hymns, and Homerica, by Homer and Hesiod + +This eBook is for the use of anyone anywhere in the United States and most +other parts of the world at no cost and with almost no restrictions +whatsoever. You may copy it, give it away or re-use it under the terms of +the Project Gutenberg License included with this eBook or online at +www.gutenberg.org. If you are not located in the United States, you'll have +to check the laws of the country where you are located before using this ebook. + +Title: Hesiod, The Homeric Hymns, and Homerica + +Author: Homer and Hesiod + +Editor: Hugh G. Evelyn-White + +Release Date: July 5, 2008 [EBook #348] +Last updated: January 10, 2020 + +Language: English + +Character set encoding: UTF-8 + +*** START OF THIS PROJECT GUTENBERG EBOOK HESIOD, THE HOMERIC HYMNS AND HOMERICA *** + + + + +Produced by Douglas B. Killings, and David Widger + + + + +</pre> + +<div class="fig" style="width:60%;"> +<img src="images/cover.jpg" style="width:100%;" alt="cover " /><br/><br/> +</div> + +<h1>Hesiod, The Homeric Hymns, and Homerica</h1> + +<h2>by Homer and Hesiod</h2> + +<hr /> + +<h2>Contents</h2> + +<table summary="" > + +<tr> +<td> <a href="#chap01">PREPARER’S NOTE</a></td> +</tr> + +<tr> +<td> <a href="#chap02">PREFACE</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap03"><b>INTRODUCTION</b></a></td> +</tr> + +<tr> +<td> <a href="#chap04">General</a></td> +</tr> + +<tr> +<td> <a href="#chap05">The Boeotian School</a></td> +</tr> + +<tr> +<td> <a href="#chap06">Life of Hesiod</a></td> +</tr> + +<tr> +<td> <a href="#chap07">The Hesiodic Poems</a></td> +</tr> + +<tr> +<td> <a href="#chap08">I. <i>The Works and Days</i></a></td> +</tr> + +<tr> +<td> <a href="#chap09">II. The Genealogical Poems</a></td> +</tr> + +<tr> +<td> <a href="#chap10">Date of the Hesiodic Poems</a></td> +</tr> + +<tr> +<td> <a href="#chap11">Literary Value of Homer</a></td> +</tr> + +<tr> +<td> <a href="#chap12">The Ionic School</a></td> +</tr> + +<tr> +<td> <a href="#chap13">The Trojan Cycle</a></td> +</tr> + +<tr> +<td> <a href="#chap14">The Homeric Hymns</a></td> +</tr> + +<tr> +<td> <a href="#chap15">The Epigrams of Homer</a></td> +</tr> + +<tr> +<td> <a href="#chap16">The Burlesque Poems</a></td> +</tr> + +<tr> +<td> <a href="#chap17">The Contest of Homer and Hesiod</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap18"><b>BIBLIOGRAPHY</b></a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap19"><b>HESIOD</b></a></td> +</tr> + +<tr> +<td> <a href="#chap20">HESIOD’S WORKS AND DAYS</a></td> +</tr> + +<tr> +<td> <a href="#chap21">THE DIVINATION BY BIRDS</a></td> +</tr> + +<tr> +<td> <a href="#chap22">THE ASTRONOMY</a></td> +</tr> + +<tr> +<td> <a href="#chap23">THE PRECEPTS OF CHIRON</a></td> +</tr> + +<tr> +<td> <a href="#chap24">THE GREAT WORKS</a></td> +</tr> + +<tr> +<td> <a href="#chap25">THE IDAEAN DACTYLS</a></td> +</tr> + +<tr> +<td> <a href="#chap26">THE THEOGONY</a></td> +</tr> + +<tr> +<td> <a href="#chap27">THE CATALOGUES OF WOMEN AND EOIAE</a></td> +</tr> + +<tr> +<td> <a href="#chap28">THE SHIELD OF HERACLES</a></td> +</tr> + +<tr> +<td> <a href="#chap29">THE MARRIAGE OF CEYX</a></td> +</tr> + +<tr> +<td> <a href="#chap30">THE GREAT EOIAE</a></td> +</tr> + +<tr> +<td> <a href="#chap31">THE MELAMPODIA</a></td> +</tr> + +<tr> +<td> <a href="#chap32">THE AEGIMIUS</a></td> +</tr> + +<tr> +<td> <a href="#chap33">FRAGMENTS OF UNKNOWN POSITION</a></td> +</tr> + +<tr> +<td> <a href="#chap34">DOUBTFUL FRAGMENTS</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap35"><b>THE HOMERIC HYMNS</b></a></td> +</tr> + +<tr> +<td> <a href="#chap36">I. TO DIONYSUS</a></td> +</tr> + +<tr> +<td> <a href="#chap37">II. TO DEMETER</a></td> +</tr> + +<tr> +<td> <a href="#chap38">III. TO APOLLO</a></td> +</tr> + +<tr> +<td> <a href="#chap39">IV. TO HERMES</a></td> +</tr> + +<tr> +<td> <a href="#chap40">V. TO APHRODITE</a></td> +</tr> + +<tr> +<td> <a href="#chap41">VI. TO APHRODITE</a></td> +</tr> + +<tr> +<td> <a href="#chap42">VII. TO DIONYSUS</a></td> +</tr> + +<tr> +<td> <a href="#chap43">VIII. TO ARES</a></td> +</tr> + +<tr> +<td> <a href="#chap44">IX. TO ARTEMIS</a></td> +</tr> + +<tr> +<td> <a href="#chap45">X. TO APHRODITE</a></td> +</tr> + +<tr> +<td> <a href="#chap46">XI. TO ATHENA</a></td> +</tr> + +<tr> +<td> <a href="#chap47">XII. TO HERA</a></td> +</tr> + +<tr> +<td> <a href="#chap48">XIII. TO DEMETER</a></td> +</tr> + +<tr> +<td> <a href="#chap49">XIV. TO THE MOTHER OF THE GODS</a></td> +</tr> + +<tr> +<td> <a href="#chap50">XV. TO HERACLES THE LION-HEARTED</a></td> +</tr> + +<tr> +<td> <a href="#chap51">XVI. TO ASCLEPIUS</a></td> +</tr> + +<tr> +<td> <a href="#chap52">XVII. TO THE DIOSCURI</a></td> +</tr> + +<tr> +<td> <a href="#chap53">XVIII. TO HERMES</a></td> +</tr> + +<tr> +<td> <a href="#chap54">XIX. TO PAN</a></td> +</tr> + +<tr> +<td> <a href="#chap55">XX. TO HEPHAESTUS</a></td> +</tr> + +<tr> +<td> <a href="#chap56">XXI. TO APOLLO</a></td> +</tr> + +<tr> +<td> <a href="#chap57">XXII. TO POSEIDON</a></td> +</tr> + +<tr> +<td> <a href="#chap58">XXIII. TO THE SON OF CRONOS, MOST HIGH</a></td> +</tr> + +<tr> +<td> <a href="#chap59">XXIV. TO HESTIA</a></td> +</tr> + +<tr> +<td> <a href="#chap60">XXV. TO THE MUSES AND APOLLO</a></td> +</tr> + +<tr> +<td> <a href="#chap61">XXVI. TO DIONYSUS</a></td> +</tr> + +<tr> +<td> <a href="#chap62">XXVII. TO ARTEMIS</a></td> +</tr> + +<tr> +<td> <a href="#chap63">XXVIII. TO ATHENA</a></td> +</tr> + +<tr> +<td> <a href="#chap64">XXIX. TO HESTIA</a></td> +</tr> + +<tr> +<td> <a href="#chap65">XXX. TO EARTH THE MOTHER OF ALL</a></td> +</tr> + +<tr> +<td> <a href="#chap66">XXXI. TO HELIOS</a></td> +</tr> + +<tr> +<td> <a href="#chap67">XXXII. TO SELENE</a></td> +</tr> + +<tr> +<td> <a href="#chap68">XXXIII. TO THE DIOSCURI</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap69"><b>THE EPIGRAMS OF HOMER</b></a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap70"><b>THE EPIC CYCLE</b></a></td> +</tr> + +<tr> +<td> <a href="#chap71">THE WAR OF THE TITANS</a></td> +</tr> + +<tr> +<td> <a href="#chap72">THE STORY OF OEDIPUS</a></td> +</tr> + +<tr> +<td> <a href="#chap73">THE THEBAID</a></td> +</tr> + +<tr> +<td> <a href="#chap74">THE EPIGONI</a></td> +</tr> + +<tr> +<td> <a href="#chap75">THE CYPRIA</a></td> +</tr> + +<tr> +<td> <a href="#chap76">THE AETHIOPIS</a></td> +</tr> + +<tr> +<td> <a href="#chap77">THE LITTLE ILIAD</a></td> +</tr> + +<tr> +<td> <a href="#chap78">THE SACK OF ILIUM</a></td> +</tr> + +<tr> +<td> <a href="#chap79">THE RETURNS</a></td> +</tr> + +<tr> +<td> <a href="#chap80">THE TELEGONY</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap81"><b>HOMERICA</b></a></td> +</tr> + +<tr> +<td> <a href="#chap82">THE EXPEDITION OF AMPHIARAUS</a></td> +</tr> + +<tr> +<td> <a href="#chap83">THE TAKING OF OECHALIA</a></td> +</tr> + +<tr> +<td> <a href="#chap84">THE PHOCAIS</a></td> +</tr> + +<tr> +<td> <a href="#chap85">THE MARGITES</a></td> +</tr> + +<tr> +<td> <a href="#chap86">THE CERCOPES</a></td> +</tr> + +<tr> +<td> <a href="#chap87">THE BATTLE OF FROGS AND MICE</a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap88"><b>THE CONTEST OF HOMER AND HESIOD</b></a><br/><br/></td> +</tr> + +<tr> +<td> <a href="#chap89"><b>ENDNOTES</b></a></td> +</tr> + +</table> + +<p class="letter"> +<b>This file contains translations of the following works:</b> Hesiod: <i>Works +and Days</i>, <i>The Theogony</i>, fragments of <i>The Catalogues of Women and +the Eoiae</i>, <i>The Shield of Heracles</i> (attributed to Hesiod), and +fragments of various works attributed to Hesiod. <br/> <br/> Homer: <i>The +Homeric Hymns</i>, <i>The Epigrams of Homer</i> (both attributed to Homer). +<br/> <br/> Various: Fragments of the Epic Cycle (parts of which are sometimes +attributed to Homer), fragments of other epic poems attributed to Homer, <i>The +Battle of Frogs and Mice</i>, and <i>The Contest of Homer and Hesiod</i>. <br/> +<br/> 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. +</p> + +<p class="letter"> +<b>Project Gutenberg Editor’s Note:</b> 262 footnotes notes previously +scattered through the text have been moved to the end of the file and each +given an unique number. There are links to and from each footnote. +</p> + +<hr /> + +<div class="chapter"> + +<h2><a name="chap01"></a>PREPARER’S NOTE</h2> + +<p> +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. +</p> + +<p> +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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap02"></a>PREFACE</h2> + +<p> +This volume contains practically all that remains of the post-Homeric and +pre-academic epic poetry. +</p> + +<p> +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 <i>apparatus criticus</i> 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 +<i>Catalogues</i> (for example), fragmentary as they are, is certainly after +the <i>Theogony</i>. +</p> + +<p> +In preparing the text of the <i>Homeric Hymns</i> 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 <i>Journal of Hellenic Studies</i> (vols. xv. <i>sqq</i>.) +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 <i>Hymn to +Demeter</i>, lines 387-401 and 462-470, printed in the Oxford Text of 1912. +</p> + +<p> +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). +</p> + +<p> +The texts of the <i>Batrachomyomachia</i> and of the <i>Contest of Homer and +Hesiod</i> are those of Baumeister and Flach respectively: where I have +diverged from these, the fact has been noted. +</p> + +<p> +Owing to the circumstances of the present time I have been prevented from +giving to the <i>Introduction</i> that full revision which I should have +desired. +</p> + +<p class="letter"> +Hugh G. Evelyn-White,<br/> +Rampton, NR. Cambridge.<br/> +<i>Sept</i>. 9<i>th</i>, 1914. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap03"></a>INTRODUCTION</h2> + +<h3><a name="chap04"></a>General</h3> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +The second period, which produced the <i>Iliad</i> and the <i>Odyssey</i>, +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 <i>Iliad</i> and the <i>Odyssey</i> 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 <i>genre</i>, 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. +</p> + +<p> +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 <a href="#linknote-1101" name="linknoteref-1101" +id="linknoteref-1101"><small>1101</small></a>, 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 +<i>Theogony</i>: ‘We can tell many a feigned tale to look like truth, but +we can, when we will, utter the truth’ (<i>Theogony</i> 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 <i>Odyssey</i> is an organism and dramatic in +structure, a work such as the <i>Theogony</i> 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 <i>Shield of Heracles</i>) to the Homeric tradition. +</p> + +<h3><a name="chap05"></a>The Boeotian School</h3> + +<p> +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 +</p> + +<p class="poem"> +“Till May be out, ne’er cast a clout,” +</p> + +<p class="noindent"> +or +</p> + +<p class="poem"> +“A rainbow in the morning<br/> +Is the Shepherd’s warning.” +</p> + +<p> +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. +</p> + +<p> +Though the poems of the Boeotian school <a href="#linknote-1102" +name="linknoteref-1102" id="linknoteref-1102"><small>1102</small></a> 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. +</p> + +<h3><a name="chap06"></a>Life of Hesiod</h3> + +<p> +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. +</p> + +<p> +Hesiod’s father (whose name, by a perversion of <i>Works and Days</i>, +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 +(<i>Works and Days</i>, 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 (<i>Works and Days</i>, 37-39). While his brother +wasted his patrimony and ultimately came to want (<i>Works and Days</i>, 34 +ff.), Hesiod lived a farmer’s life until, according to the very early +tradition preserved by the author of the <i>Theogony</i> (22-23), the Muses met +him as he was tending sheep on Mt. Helicon and “taught him a glorious +song”—doubtless the <i>Works and Days</i>. 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 (<i>Works and Days</i>, 651-9). +</p> + +<p> +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 <i>Etymologicum Magnu</i> +(<i>s.v.</i> {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 <i>Works and Days</i> is shown by Rzach <a href="#linknote-1103" +name="linknoteref-1103" id="linknoteref-1103"><small>1103</small></a> 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. +</p> + +<p> +Again, Hesiod’s story of his relations with his brother Perses have been +treated with scepticism (<i>see</i> Murray, <i>Anc. Gk. Literature</i>, 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 <i>Precepts of Chiron</i>. 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. +</p> + +<p> +Thirdly, there is the passage in the <i>Theogony</i> 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 <i>Theogony</i> tells the story of his own +inspiration by the same Muses who <i>once</i> 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 <i>Works and Days</i> 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. +</p> + +<p> +Lastly, there is the famous story of the contest in song at Chalcis. In later +times the modest version in the <i>Works and Days</i> 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 <a href="#linknote-1104" name="linknoteref-1104" +id="linknoteref-1104"><small>1104</small></a>, was transferred to Delos. These +developments certainly need no consideration: are we to say the same of the +passage in the <i>Works and Days?</i> 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 <i>circa</i> 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 <i>Works and +Days</i> 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. +</p> + +<p> +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 <a href="#linknote-1105" name="linknoteref-1105" +id="linknoteref-1105"><small>1105</small></a>, 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 (<i>Palatine Anthology</i>, vii 55). +</p> + +<p class="letter"> +“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.” +</p> + +<h3><a name="chap07"></a>The Hesiodic Poems</h3> +<p> +The Hesiodic poems fall into two groups according as they are didactic +(technical or gnomic) or genealogical: the first group centres round the +<i>Works and Days</i>, the second round the <i>Theogony</i>. +</p> + +<h3><a name="chap08"></a>I. “The Works and Days”</h3> + +<p> +The poem consists of four main sections. (<i>a</i>) 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. (<i>b</i>) 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. (<i>c</i>) 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. +(<i>d</i>) 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. +</p> + +<p> +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 <i>Gesta Romanorum</i>, old +chronicles, and old plays; but close inspection will show that the <i>Works and +Days</i> 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. +</p> + +<p> +Of the Hesiodic poems similar in character to the <i>Works and Days</i>, only +the scantiest fragments survive. One at least of these, the <i>Divination by +Birds</i>, was, as we know from Proclus, attached to the end of the +<i>Works</i> 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 +<i>Astronomy</i> or <i>Astrology</i> (as Plutarch calls it) was in turn +appended to the <i>Divination</i>. 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 <i>Precepts of Chiron</i> was a didactic poem made +up of moral and practical precepts, resembling the gnomic sections of the +<i>Works and Days</i>, addressed by the Centaur Chiron to his pupil Achilles. +Even less is known of the poem called the <i>Great Works</i>: the title implies +that it was similar in subject to the second section of the <i>Works and +Days</i>, but longer. Possible references in Roman writers <a +href="#linknote-1106" name="linknoteref-1106" +id="linknoteref-1106"><small>1106</small></a> 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 +<a href="#linknote-1107" name="linknoteref-1107" +id="linknoteref-1107"><small>1107</small></a> on <i>Works and Days</i> 126 +makes it likely that metals also were dealt with. It is therefore possible that +another lost poem, the <i>Idaean Dactyls</i>, which dealt with the discovery of +metals and their working, was appended to, or even was a part of the <i>Great +Works</i>, just as the <i>Divination by Birds</i> was appended to the <i>Works +and Days</i>. +</p> + +<h3><a name="chap09"></a>II. The Genealogical Poems</h3> + +<p> +The only complete poem of the genealogical group is the <i>Theogony</i>, which +traces from the beginning of things the descent and vicissitudes of the +families of the gods. Like the <i>Works and Days</i> 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”. +</p> + +<p> +This conclusion served to link the <i>Theogony</i> to what must have been a +distinct poem, the <i>Catalogues of Women</i>. This work was divided into four +(Suidas says five) books, the last one (or two) of which was known as the +<i>Eoiae</i> and may have been again a distinct poem: the curious title will be +explained presently. The <i>Catalogues</i> 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 <i>mutterrecht</i> still left its traces in northern +Greece in historical times. +</p> + +<p> +The following analysis (after Marckscheffel) <a href="#linknote-1108" +name="linknoteref-1108" id="linknoteref-1108"><small>1108</small></a> 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 <i>Catalogues</i>: 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. +</p> + +<p> +This tendency to introduce romantic episodes led to an important development. +Several poems are ascribed to Hesiod, such as the <i>Epithalamium of Peleus and +Thetis</i>, the <i>Descent of Theseus into Hades</i>, or the <i>Circuit of the +Earth</i> (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 <i>Catalogues</i>. It is highly probable that these poems were +interpolations into the <i>Catalogues</i> 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 <i>Shield of Heracles</i>, the first 53 lines of which belong to the +fourth book of the <i>Catalogues</i>, and almost certainly applies to other +episodes, such as the <i>Suitors of Helen</i> <a href="#linknote-1109" +name="linknoteref-1109" id="linknoteref-1109"><small>1109</small></a>, the +<i>Daughters of Leucippus</i>, and the <i>Marriage of Ceyx</i>, which last +Plutarch mentions as “interpolated in the works of Hesiod.” +</p> + +<p> +To the <i>Catalogues</i>, as we have said, was appended another work, the +<i>Eoiae</i>. The title seems to have arisen in the following way <a +href="#linknote-1110" name="linknoteref-1110" +id="linknoteref-1110"><small>1110</small></a>: the <i>Catalogues</i> probably +ended (ep. <i>Theogony</i> 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 <i>Eoiae</i> is extant at the beginning of the <i>Shield of Heracles</i>, +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 (<i>Iliad</i> xviii. 478 ff.). Nothing shows more clearly +the collapse of the principles of the Hesiodic school than this ultimate +servile dependence upon Homeric models. +</p> + +<p> +At the close of the <i>Shield</i> Heracles goes on to Trachis to the house of +Ceyx, and this warning suggests that the <i>Marriage of Ceyx</i> may have come +immediately after the ‘Or such as was’ of Alcmena in the +<i>Eoiae</i>: possibly Halcyone, the wife of Ceyx, was one of the heroines sung +in the poem, and the original section was “developed” into the +<i>Marriage</i>, although what form the poem took is unknown. +</p> + +<p> +Next to the <i>Eoiae</i> and the poems which seemed to have been developed from +it, it is natural to place the <i>Great Eoiae</i>. 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 <i>Eoiae</i>, but +its extent is unknown. Lehmann, remarking that the heroines are all Boeotian +and Thessalian (while the heroines of the <i>Catalogues</i> belong to all parts +of the Greek world), believes the author to have been either a Boeotian or +Thessalian. +</p> + +<p> +Two other poems are ascribed to Hesiod. Of these the <i>Aegimius</i> (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 <i>Melampodia</i>, 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. +</p> + +<h3><a name="chap10"></a>Date of the Hesiodic Poems</h3> + +<p> +There is no doubt that the <i>Works and Days</i> is the oldest, as it is the +most original, of the Hesiodic poems. It seems to be distinctly earlier than +the <i>Theogony</i>, which refers to it, apparently, as a poem already +renowned. Two considerations help us to fix a relative date for the +<i>Works</i>. (1) In diction, dialect and style it is obviously dependent upon +Homer, and is therefore considerably later than the <i>Iliad</i> and +<i>Odyssey</i>: 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. +</p> + +<p> +(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 +<i>Works and Days</i>. The <i>Theogony</i> might be tentatively placed a +century later; and the <i>Catalogues</i> and <i>Eoiae</i> are again later, but +not greatly later, than the <i>Theogony</i>: the <i>Shield of Heracles</i> 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. +</p> + +<h3><a name="chap11"></a>Literary Value of Homer</h3> + +<p> +Quintillian’s <a href="#linknote-1111" name="linknoteref-1111" +id="linknoteref-1111"><small>1111</small></a> 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 (<i>Works and Days</i>, 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 <i>Contest of Hesiod and Homer</i>—selected as +best in all his work, ‘When the Pleiades, Atlas’ daughters, begin +to rise...’ (<i>Works and Days</i>, 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. +</p> + +<p> +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. +</p> + +<p> +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 <i>Works +and Days</i>: the literary values of the <i>Theogony</i> 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. +</p> + +<h3><a name="chap12"></a>The Ionic School</h3> + +<p> +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 +<i>Iliad</i> and <i>Odyssey</i>. 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 <i>Iliad</i> or <i>Odyssey</i>. 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 <i>Cycle</i>, +“round” or “course”, was given to this collection. +</p> + +<p> +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>i.e.</i> Eutychius +Proclus of Sicca. +</p> + +<p> +The pre-Trojan poems of the Cycle may be noticed first. The <i>Titanomachy</i>, +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 <i>Theogony</i> +(617 ff.). +</p> + +<p> +What links bound the <i>Titanomachy</i> to the Theben Cycle is not clear. This +latter group was formed of three poems, the <i>Story of Oedipus</i>, the +<i>Thebais</i>, and the <i>Epigoni</i>. Of the <i>Oedipodea</i> 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 <i>Oedipus Tyrannus</i>. The <i>Thebais</i> 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 <i>Epigoni</i> (ascribed +to Antimachus of Teos) recounted the expedition of the “After-Born” +against Thebes, and the sack of the city. +</p> + +<h3><a name="chap13"></a>The Trojan Cycle</h3> + +<p> +Six epics with the <i>Iliad</i> and the <i>Odyssey</i> made up the Trojan +Cycle—The <i>Cyprian Lays</i>, the <i>Iliad</i>, the <i>Aethiopis</i>, +the <i>Little Iliad</i>, the <i>Sack of Troy</i>, the <i>Returns</i>, the +<i>Odyssey</i>, and the <i>Telegony</i>. +</p> + +<p> +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 <i>Returns</i> all the prominent Greek heroes +except Odysseus are accounted for, we are forced to believe that the author of +this poem knew the <i>Odyssey</i> and judged it unnecessary to deal in full +with that hero’s adventures. <a href="#linknote-1112" +name="linknoteref-1112" id="linknoteref-1112"><small>1112</small></a> In a +word, the Cyclic poems are “written round” the <i>Iliad</i> and the +<i>Odyssey</i>. (3) The general structure of these epics is clearly imitative. +As M.M. Croiset remark, the abusive Thersites in the <i>Aethiopis</i> is +clearly copied from the Thersites of the <i>Iliad</i>; 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 <i>Returns</i> is +far wider and more precise than that of the <i>Odyssey</i>. (5) Moreover, in +the Cyclic poems epic is clearly degenerating morally—if the expression +may be used. The chief greatness of the <i>Iliad</i> 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 <i>Iliad</i> and +<i>Odyssey</i>, 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. +</p> + +<p> +The earliest of the post-Homeric epics of Troy are apparently the +<i>Aethiopis</i> and the <i>Sack of Ilium</i>, 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 <i>Iliad</i>. The <i>Aethiopis</i> 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 <i>Sack of Ilium</i> <a href="#linknote-1113" +name="linknoteref-1113" id="linknoteref-1113"><small>1113</small></a> as +analysed by Proclus was very similar to Vergil’s version in <i>Aeneid</i> +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. +</p> + +<p> +Lesches or Lescheos (as Pausanias calls him) of Pyrrha or Mitylene is dated at +about 660 B.C. In his <i>Little Iliad</i> he undertook to elaborate the +<i>Sack</i> 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, <i>Poetics</i>, xxiii; Pausanias, x, 25-27), that +the <i>Little Iliad</i> also contained a description of the <i>Sack of +Troy</i>. 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. +</p> + +<p> +The <i>Cyprian Lays</i>, ascribed to Stasinus of Cyprus <a +href="#linknote-1114" name="linknoteref-1114" +id="linknoteref-1114"><small>1114</small></a> (but also to Hegesinus of +Salamis) was designed to do for the events preceding the action of the +<i>Iliad</i> what Arctinus had done for the later phases of the Trojan War. The +<i>Cypria</i> 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 <i>Iliad</i> begins. +</p> + +<p> +These four poems rounded off the story of the <i>Iliad</i>, and it only +remained to connect this enlarged version with the <i>Odyssey</i>. This was +done by means of the <i>Returns</i>, a poem in five books ascribed to Agias or +Hegias of Troezen, which begins where the <i>Sack of Troy</i> 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 <i>Odyssey</i>. +</p> + +<p> +But the <i>Odyssey</i> 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 <i>Telegony</i>, a +poem in two books by Eugammon of Cyrene (<i>fl</i>. 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. +</p> + +<p> +The end of the Cycle marks also the end of the Heroic Age. +</p> + +<h3><a name="chap14"></a>The Homeric Hymns</h3> + +<p> +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 (<i>temp</i>. 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 <i>Hymn to Apollo</i>, 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. +</p> + +<p> +Thucydides, in quoting the <i>Hymn to Apollo</i>, 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 <i>Demeter</i> (ii), <i>Apollo</i> (iii), <i>Hermes</i> (iv), +<i>Aphrodite</i> (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. +</p> + +<p> +The Hymns to <i>Pan</i> (xix), to <i>Dionysus</i> (xxvi), to <i>Hestia and +Hermes</i> (xxix), seem to have been designed for use at definite religious +festivals, apart from recitations. With the exception perhaps of the <i>Hymn to +Ares</i> (viii), no item in the collection can be regarded as either devotional +or liturgical. +</p> + +<p> +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. +</p> + +<p> +First, apparently, in the collection stood the <i>Hymn to Dionysus</i>, of +which only two fragments now survive. While it appears to have been a hymn of +the longer type <a href="#linknote-1115" name="linknoteref-1115" +id="linknoteref-1115"><small>1115</small></a>, we have no evidence to show +either its scope or date. +</p> + +<p> +The <i>Hymn to Demeter</i>, 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). +</p> + +<p> +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. +</p> + +<p> +The <i>Hymn to Apollo</i> 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. +</p> + +<p> +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 +<i>Nem</i>. ii, 2) to Cynaethus of Chios (<i>fl</i>. 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. +</p> + +<p> +The <i>Hymn to Hermes</i> 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. +</p> + +<p> +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. +</p> + +<p> +The Hymn is hard to date. Hermes’ lyre has seven strings and the +invention of the seven-stringed lyre is ascribed to Terpander (<i>flor</i>. 676 +B.C.). The hymn must therefore be later than that date, though Terpander, +according to Weir Smyth <a href="#linknote-1116" name="linknoteref-1116" +id="linknoteref-1116"><small>1116</small></a>, 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 +<i>Battle of the Frogs and Mice</i>, so that a date in the earlier part of the +sixth century is most probable. +</p> + +<p> +The <i>Hymn to Aphrodite</i> 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 +(<i>Odyssey</i> 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. +</p> + +<p> +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 <i>Hymn to +Demeter</i>, so that the date must lie between these two periods, and the +seventh century seems to be the latest date possible. +</p> + +<p> +The <i>Hymn to Dionysus</i> 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 <a href="#linknote-1117" name="linknoteref-1117" +id="linknoteref-1117"><small>1117</small></a>. +</p> + +<p> +Very different in character is the <i>Hymn to Ares</i>, 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. +</p> + +<p> +The only other considerable hymn is that to <i>Pan</i>, 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. +</p> + +<p> +The remaining hymns are mostly of the briefest compass, merely hailing the god +to be celebrated and mentioning his chief attributes. The Hymns to +<i>Hermes</i> (xviii), to the <i>Dioscuri</i> (xvii), and to <i>Demeter</i> +(xiii) are mere abstracts of the longer hymns iv, xxxiii, and ii. +</p> + +<h3><a name="chap15"></a>The Epigrams of Homer</h3> + +<p> +The <i>Epigrams of Homer</i> are derived from the pseudo-Herodotean <i>Life of +Homer</i>, but many of them occur in other documents such as the <i>Contest of +Homer and Hesiod</i>, 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. +</p> + +<h3><a name="chap16"></a>The Burlesque Poems</h3> + +<p> +To Homer were popularly ascribed certain burlesque poems in which Aristotle +(<i>Poetics</i> iv) saw the germ of comedy. Most interesting of these, were it +extant, would be the <i>Margites</i>. 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. +</p> + +<p> +Another poem, of which we know even less, is the <i>Cercopes</i>. 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. +</p> + +<p> +Finally there is the <i>Battle of the Frogs and Mice</i>. 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. +</p> + +<p> +Though popularly ascribed to Homer, its real author is said by Suidas to have +been Pigres, a Carian, brother of Artemisia, ‘wife of Mausolus’, +who distinguished herself at the battle of Salamis. +</p> + +<p> +Suidas is confusing the two Artemisias, but he may be right in attributing the +poem to about 480 B.C. +</p> + +<h3><a name="chap17"></a>The Contest of Homer and Hesiod</h3> + +<p> +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 (<i>Conviv. Sept. Sap.</i>, 40) +uses an earlier (or at least a shorter) version than that which we possess <a +href="#linknote-1118" name="linknoteref-1118" +id="linknoteref-1118"><small>1118</small></a>. The extant <i>Contest</i>, +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 <i>Life of Homer</i>. 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. +</p> + +<p> +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 <i>Contest</i> proper, many of +which—did we possess the clue—would have to be referred to poems of +the Epic Cycle. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap18"></a>BIBLIOGRAPHY</h2> + +<p> +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, <i>Works and Days</i> 169 a-d, and the improved readings +<i>ib</i>. 278, <i>Theogony</i> 91, 93. Our chief gains from papyri are the +numerous and excellent fragments of the Catalogues which have been recovered. +</p> + +<p class="p2"> +<i>Works and Days:</i>— +</p> + +<p> +S    Oxyrhynchus Papyri 1090. +</p> + +<p> +A    Vienna, Rainer Papyri L.P. 21-9 (4th cent.). +</p> + +<p> +B    Geneva, Naville Papyri Pap. 94 (6th cent.). +</p> + +<p> +C    Paris, Bibl. Nat. 2771 (11th cent.). +</p> + +<p> +D    Florence, Laur. xxxi 39 (12th cent.). +</p> + +<p> +E    Messina, Univ. Lib. Preexistens 11 (12th-13th cent.). +</p> + +<p> +F    Rome, Vatican 38 (14th cent.). +</p> + +<p> +G    Venice, Marc. ix 6 (14th cent.). +</p> + +<p> +H    Florence, Laur. xxxi 37 (14th cent.). +</p> + +<p> +I    Florence, Laur. xxxii 16 (13th cent.). +</p> + +<p> +K    Florence, Laur. xxxii 2 (14th cent.). +</p> + +<p> +L    Milan, Ambros. G 32 sup. (14th cent.). +</p> + +<p> +M    Florence, Bibl. Riccardiana 71 (15th cent.). +</p> + +<p> +N    Milan, Ambros. J 15 sup. (15th cent.). +</p> + +<p> +O    Paris, Bibl. Nat. 2773 (14th cent.). +</p> + +<p> +P    Cambridge, Trinity College (Gale MS.), O.9.27 (13th-14th cent.). +</p> + +<p> +Q    Rome, Vatican 1332 (14th cent.). +</p> + +<p> +These MSS. are divided by Rzach into the following families, issuing from a +common original:— +</p> + +<p> +Ωa = C +</p> + +<p> +Ωb = F, G, H +</p> + +<p> +Ψa = D +</p> + +<p> +Ψb = I ,K, L, M +</p> + +<p> +Φa = E +</p> + +<p> +Φb = N, O, P, Q +</p> + +<p class="p2"> +<i>Theogony:</i>— +</p> + +<p> +N    Manchester, Rylands GK. Papyri No. 54 (1st cent. B.C.—1st cent. A.D.). +</p> +<p> +O    Oxyrhynchus Papyri 873 (3rd cent.). +</p> +<p> +A    Paris, Bibl. Nat. Suppl. Graec. (papyrus) 1099 (4th-5th cent.). +</p> +<p> +B    London, British Museam clix (4th cent.). +</p> +<p> +R    Vienna, Rainer Papyri L.P. 21-9 (4th cent.). +</p> +<p> +C    Paris, Bibl. Nat. Suppl. Graec. 663 (12th cent.). +</p> +<p> +D    Florence, Laur. xxxii 16 (13th cent.). +</p> +<p> +E    Florence, Laur., Conv. suppr. 158 (14th cent.). +</p> +<p> +F    Paris, Bibl. Nat. 2833 (15th cent.). +</p> +<p> +G    Rome, Vatican 915 (14th cent.). +</p> +<p> +H    Paris, Bibl. Nat. 2772 (14th cent.). +</p> +<p> +I    Florence, Laur. xxxi 32 (15th cent.). +</p> +<p> +K    Venice, Marc. ix 6 (15th cent.). +</p> +<p> +L    Paris, Bibl. Nat. 2708 (15th cent.). +</p> + +<p> +These MSS. are divided into two families: +</p> + +<p> +Ωa = C,D +</p> +<p> +Ωb = E, F +</p> +<p> +Ωc = G, H, I +</p> +<p> +Ψ = K, L +</p> + +<p class="p2"> +<i>Shield of Heracles:</i>— +</p> + +<p> +P    Oxyrhynchus Papyri 689 (2nd cent.). +</p> + +<p> +A    Vienna, Rainer Papyri L.P. 21-29 (4th cent.). +</p> + +<p> +Q    Berlin Papyri, 9774 (1st cent.). +</p> + +<p> +B    Paris, Bibl. Nat., Suppl. Graec. 663 (12th cent.). +</p> + +<p> +C    Paris, Bibl. Nat., Suppl. Graec. 663 (12th cent.). +</p> + +<p> +D    Milan, Ambros. C 222 (13th cent.). +</p> + +<p> +E    Florence, Laur. xxxii 16 (13th cent.). +</p> + +<p> +F    Paris, Bibl. Nat. 2773 (14th cent.). +</p> + +<p> +G    Paris, Bibl. Nat. 2772 (14th cent.). +</p> + +<p> +H    Florence, Laur. xxxi 32 (15th cent.). +</p> + +<p> +I    London, British Museam Harleianus (14th cent.). +</p> + +<p> +K    Rome, Bibl. Casanat. 356 (14th cent.) +</p> + +<p> +L    Florence, Laur. Conv. suppr. 158 (14th cent.). +</p> + +<p> +M    Paris, Bibl. Nat. 2833 (15th cent.). +</p> + +<p> + +</p> + +<p> +These MSS. belong to two families: +</p> + +<p> + +</p> + +<p> +Ωa = B, C, D, F +</p> + +<p> +Ωb = G, H, I +</p> + +<p> +Ψa = E +</p> + +<p> +Ψb = K, L, M +</p> + +<p> +To these must be added two MSS. of mixed family: +</p> + +<p> +N    Venice, Marc. ix 6 (14th cent.). +</p> + +<p> +O    Paris, Bibl. Nat. 2708 (15th cent.). +</p> +<p class="p2"> +<i>Editions of Hesiod:</i>— +</p> + +<p> +Demetrius Chalcondyles, Milan (?) 1493 (?) (<i>editio princeps</i>, containing, +however, only the <i>Works and Days</i>). +</p> + +<p> +Aldus Manutius +(Aldine edition), Venice, 1495 (complete works). +</p> + +<p> +Juntine Editions, 1515 and 1540. +</p> + +<p> +Trincavelli, Venice, 1537 (with scholia). +</p> + +<p> +Of modern editions, the following may be noticed:— +</p> + +<p> +Gaisford, Oxford, 1814-1820; Leipzig, 1823 (with scholia: in Poett. Graec. Minn +II). +</p> + +<p> +Goettling, Gotha, 1831 (3rd edition. Leipzig, 1878). +</p> + +<p> +Didot Edition, Paris, 1840. +</p> + +<p> +Schömann, 1869. +</p> + +<p> +Koechly and Kinkel, Leipzig, 1870. +</p> + +<p> +Flach, Leipzig, 1874-8. +</p> + +<p> +Rzach, Leipzig, 1902 (larger edition), 1913 (smaller edition). +</p> + +<p> +On the Hesiodic poems generally the ordinary Histories of Greek Literature may +be consulted, but especially the <i>Hist. de la Littérature Grecque</i> I pp. +459 ff. of MM. Croiset. The summary account in Prof. Murray’s <i>Anc. Gk. +Lit.</i> is written with a strong sceptical bias. Very valuable is the appendix +to Mair’s translation (Oxford, 1908) on <i>The Farmer’s Year in +Hesiod</i>. Recent work on the Hesiodic poems is reviewed in full by Rzach in +Bursian’s <i>Jahresberichte</i> vols. 100 (1899) and 152 (1911). +</p> + +<p> +For the <i>Fragments</i> of Hesiodic poems the work of Markscheffel, <i>Hesiodi +Fragmenta</i> (Leipzig, 1840), is most valuable: important also is +Kinkel’s <i>Epicorum Graecorum Fragmenta</i> I (Leipzig, 1877) and the +editions of Rzach noticed above. For recently discovered papyrus fragments see +Wilamowitz, <i>Neue Bruchstücke d. Hesiod Katalog</i> (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 <i>Catalogues</i>. +</p> + +<p> +1) Berlin Papyri 7497 <a href="#linknote-1201" name="linknoteref-1201" +id="linknoteref-1201">1201</a> (2nd cent.).—Frag. 7. +</p> + +<p> +2) <i>Oxyrhynchus Papyri</i> 421 (2nd cent.).—Frag. 7. +</p> + +<p> +3) <i>Petrie Papyri</i> iii 3.—Frag. 14. +</p> + +<p> +4) <i>Papiri greci e latine</i>, No. 130 (2nd-3rd cent.).—Frag. +14. +</p> + +<p> +5) Strassburg Papyri, 55 (2nd cent.).—Frag. 58. +</p> + +<p> +6) Berlin Papyri 9739 (2nd cent.).—Frag. 58. +</p> + +<p> +7) Berlin Papyri 10560 (3rd cent.).—Frag. 58. +</p> + +<p> +8) Berlin Papyri 9777 (4th cent.).—Frag. 98. +</p> + +<p> +9) <i>Papiri greci e latine</i>, No. 131 (2nd-3rd cent.).—Frag. +99. +</p> + +<p> +10) Oxyrhynchus Papyri 1358-9. +</p> + +<p class="p2"> +<i>The Homeric Hymns:</i>—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 +(<i>Berl. Klassikertexte</i> v.1. pp. 7 ff.) contains a paraphrase of a poem +very closely parallel to the <i>Hymn to Demeter</i>. +</p> + +<p> +The mediaeval MSS. <a href="#linknote-1202" name="linknoteref-1202" +id="linknoteref-1202"><small>1202</small></a> are thus enumerated by Dr. T.W. +Allen:— +</p> + +<p> +A    Paris, Bibl. Nat. 2763. +</p> + +<p> +At   Athos, Vatopedi 587. +</p> + +<p> +B    Paris, Bibl. Nat. 2765. +</p> + +<p> +C    Paris, Bibl. Nat. 2833. +</p> + +<p> +Γ   Brussels, Bibl. Royale 11377-11380 (16th cent.). +</p> + +<p> +D    Milan, Amrbos. B 98 sup. +</p> + +<p> +E    Modena, Estense iii E 11. +</p> + +<p> +G    Rome, Vatican, Regina 91 (16th cent.). +</p> + +<p> +H    London, British Mus. Harley 1752. +</p> + +<p> +J    Modena, Estense, ii B 14. +</p> + +<p> +K    Florence, Laur. 31, 32. +</p> + +<p> +L    Florence, Laur. 32, 45. +</p> + +<p> +L2   Florence, Laur. 70, 35. +</p> + +<p> +L3   Florence, Laur. 32, 4. +</p> + +<p> +M    Leyden (the Moscow MS.) 33 H (14th cent.). +</p> + +<p> +Mon. Munich, Royal Lib. 333 c. +</p> + +<p> +N    Leyden, 74 c. +</p> + +<p> +O    Milan, Ambros. C 10 inf. +</p> + +<p> +P    Rome, Vatican Pal. graec. 179. +</p> + +<p> +Π    Paris, Bibl. Nat. Suppl. graec. 1095. +</p> + +<p> +Q    Milan, Ambros. S 31 sup. +</p> + +<p> +R1   Florence, Bibl. Riccard. 53 K ii 13. +</p> + +<p> +R2   Florence, Bibl. Riccard. 52 K ii 14. +</p> + +<p> +S    Rome, Vatican, Vaticani graec. 1880. +</p> + +<p> +T    Madrid, Public Library 24. +</p> + +<p> +V    Venice, Marc. 456. +</p> + +<p> +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):— +</p> + +<p> +x<sup>1</sup> = E, T +</p> + +<p> +x<sup>2</sup> = L, Π,(and more remotely) At, D, S, H, J, K. +</p> + +<p> +y = E, L, Π, T (marginal readings). +</p> + +<p> +p = A, B, C, Γ, G, L<sup>2</sup>, L<sup>3</sup>, N, O, P, Q, +R<sub>1</sub>, R<sub>2</sub>, V, Mon. +</p> + +<p class="p2"> +<i>Editions of the Homeric Hymns</i>, &c. +</p> + +<p> +Demetrius Chalcondyles, Florence, 1488 (with the <i>Epigrams</i> and the +<i>Battle of the Frogs and Mice</i> in the <i>ed. pr.</i> of Homer). +</p> + +<p> +Aldine Edition, Venice, 1504. +</p> + +<p> +Juntine Edition, 1537. +</p> + +<p> +Stephanus, Paris, 1566 and 1588. +</p> + +<p> +More modern editions or critical works of value are: +</p> + +<p> +Martin (Variarum Lectionum libb. iv), Paris, 1605. +</p> + +<p> +Barnes, Cambridge, 1711. +</p> + +<p> +Ruhnken, Leyden, 1782 (Epist. Crit. and <i>Hymn to Demeter</i>). +</p> + +<p> +Ilgen, Halle, 1796 (with <i>Epigrams</i> and the <i>Battle of the Frogs and +Mice</i>). +</p> + +<p> +Matthiae, Leipzig, 1806 (with the <i>Battle of the Frogs and Mice</i>). +</p> + +<p> +Hermann, Berling, 1806 (with <i>Epigrams</i>). +</p> + +<p> +Franke, Leipzig, 1828 (with <i>Epigrams</i> and the <i>Battle of the +Frogs and Mice</i>). +</p> + +<p> +Dindorff (Didot edition), Paris, 1837. +</p> + +<p> +Baumeister (<i>Battle of the Frogs and Mice</i>), Göttingen, 1852. +</p> + +<p> +Baumeister (<i>Hymns</i>), Leipzig, 1860. +</p> + +<p> +Gemoll, Leipzig, 1886. +</p> + +<p> +Goodwin, Oxford, 1893. +</p> + +<p> +Ludwich (<i>Battle of the Frogs and Mice</i>), 1896. +</p> + +<p> +Allen and Sikes, London, 1904. +</p> + +<p> +Allen (Homeri Opera v), Oxford, 1912. +</p> + +<p> +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 <i>Journal of Hellenic Studies</i> +vols. xv ff. Among translations those of J. Edgar (Edinburgh), 1891) and of +Andrew Lang (London, 1899) may be mentioned. +</p> + +<p class="p2"> +<i>The Epic Cycle</i>. +</p> + +<p> +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:— +</p> + +<p> +Muller, Leipzig, 1829. +</p> + +<p> +Dindorff (Didot edition of Homer), Paris, 1837-56. +</p> + +<p> +Kinkel (Epicorum Graecorum Fragmenta i), Leipzig, 1877. +</p> + +<p> +Allen (Homeri Opera v), Oxford, 1912. +</p> + +<p> +The fullest discussion of the problems and fragments of the epic cycle is F.G. +Welcker’s <i>der epische Cyclus</i> (Bonn, vol. i, 1835: vol. ii, 1849: +vol. i, 2nd edition, 1865). The Appendix to Monro’s <i>Homer’s +Odyssey</i> 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 <i>Hist. de la Littérature Grecque</i>, vol. i. +</p> + +<p> +On Hesiod, the Hesiodic poems and the problems which these offer see +Rzach’s most important article “Hesiodos” in Pauly-Wissowa, +<i>Real-Encyclopädie</i> xv (1912). +</p> + +<p> +A discussion of the evidence for the date of Hesiod is to be found in +<i>Journ. Hell. Stud.</i> xxxv, 85 ff. (T.W. Allen). +</p> + +<p> +Of translations of Hesiod the following may be noticed:—<i>The Georgicks +of Hesiod</i>, by George Chapman, London, 1618; <i>The Works of Hesiod +translated from the Greek</i>, by Thomas Coocke, London, 1728; <i>The Remains +of Hesiod translated from the Greek into English Verse</i>, by Charles Abraham +Elton; <i>The Works of Hesiod, Callimachus, and Theognis</i>, by the Rev. J. +Banks, M.A.; “Hesiod”, by Prof. James Mair, Oxford, 1908<a +href="#linknote-1203" name="linknoteref-1203" +id="linknoteref-1203"><small>1203</small></a>. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap19"></a>HESIOD</h2> + +<h3><a name="chap20"></a>HESIOD’S WORKS AND DAYS</h3> + +<p> +(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. +</p> + +<p> +Attend thou with eye and ear, and make judgements straight with righteousness. +And I, Perses, would tell of true things. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1301" name="linknoteref-1301" +id="linknoteref-1301"><small>1301</small></a>. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1302" +name="linknoteref-1302" id="linknoteref-1302"><small>1302</small></a>, because +all they who dwelt on Olympus gave each a gift, a plague to men who eat bread. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1303" name="linknoteref-1303" +id="linknoteref-1303"><small>1303</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1304" name="linknoteref-1304" +id="linknoteref-1304"><small>1304</small></a>; 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. +</p> + +<p> +(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 <a href="#linknote-1305" +name="linknoteref-1305" id="linknoteref-1305"><small>1305</small></a>; for the +father of men and gods released him from his bonds. And these last equally have +honour and glory. +</p> + +<p> +(ll. 169c-169d) And again far-seeing Zeus made yet another generation, the +fifth, of men who are upon the bounteous earth. +</p> + +<p> +(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 <a href="#linknote-1306" name="linknoteref-1306" +id="linknoteref-1306"><small>1306</small></a>. 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 <a href="#linknote-1307" +name="linknoteref-1307" id="linknoteref-1307"><small>1307</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 265-266) He does mischief to himself who does mischief to another, and +evil planned harms the plotter most. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1308" +name="linknoteref-1308" id="linknoteref-1308"><small>1308</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1309" name="linknoteref-1309" +id="linknoteref-1309"><small>1309</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 381-382) If your heart within you desires wealth, do these things and work +with work upon work. +</p> + +<p> +(ll. 383-404) When the Pleiades, daughters of Atlas, are rising <a +href="#linknote-1310" name="linknoteref-1310" +id="linknoteref-1310"><small>1310</small></a>, begin your harvest, and your +ploughing when they are going to set <a href="#linknote-1311" +name="linknoteref-1311" id="linknoteref-1311"><small>1311</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 414-447) When the piercing power and sultry heat of the sun abate, and +almighty Zeus sends the autumn rains <a href="#linknote-1312" +name="linknoteref-1312" id="linknoteref-1312"><small>1312</small></a>, 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 <a href="#linknote-1313" name="linknoteref-1313" +id="linknoteref-1313"><small>1313</small></a> 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 <a href="#linknote-1314" +name="linknoteref-1314" id="linknoteref-1314"><small>1314</small></a> 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 <a href="#linknote-1315" +name="linknoteref-1315" id="linknoteref-1315"><small>1315</small></a> and eight +slices <a href="#linknote-1316" name="linknoteref-1316" +id="linknoteref-1316"><small>1316</small></a> 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. +</p> + +<p> +(ll. 448-457) Mark, when you hear the voice of the crane <a +href="#linknote-1317" name="linknoteref-1317" +id="linknoteref-1317"><small>1317</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1318" name="linknoteref-1318" +id="linknoteref-1318"><small>1318</small></a> springtime, and will not look +wistfully to others, but another shall be in need of your help. +</p> + +<p> +(ll. 479-492) But if you plough the good ground at the solstice <a +href="#linknote-1319" name="linknoteref-1319" +id="linknoteref-1319"><small>1319</small></a>, 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 <a href="#linknote-1320" +name="linknoteref-1320" id="linknoteref-1320"><small>1320</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 502-503) While it is yet midsummer command your slaves: ‘It will not +always be summer, build barns.’ +</p> + +<p> +(ll. 504-535) Avoid the month Lenaeon <a href="#linknote-1321" +name="linknoteref-1321" id="linknoteref-1321"><small>1321</small></a>, 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 <a href="#linknote-1322" name="linknoteref-1322" +id="linknoteref-1322"><small>1322</small></a> 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 <a href="#linknote-1323" +name="linknoteref-1323" id="linknoteref-1323"><small>1323</small></a>, 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 <a +href="#linknote-1324" name="linknoteref-1324" +id="linknoteref-1324"><small>1324</small></a> whose back is broken and whose +head looks down upon the ground, like him, I say, they wander to escape the +white snow. +</p> + +<p> +(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. +</p> + +<p> +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. +</p> + +<p> +(ll. 564-570) When Zeus has finished sixty wintry days after the solstice, then +the star Arcturus <a href="#linknote-1325" name="linknoteref-1325" +id="linknoteref-1325"><small>1325</small></a> 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. +</p> + +<p> +(ll. 571-581) But when the House-carrier <a href="#linknote-1326" +name="linknoteref-1326" id="linknoteref-1326"><small>1326</small></a> 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. +</p> + +<p> +(ll. 582-596) But when the artichoke flowers <a href="#linknote-1327" +name="linknoteref-1327" id="linknoteref-1327"><small>1327</small></a>, 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. +</p> + +<p> +(ll. 597-608) Set your slaves to winnow Demeter’s holy grain, when strong +Orion <a href="#linknote-1328" name="linknoteref-1328" +id="linknoteref-1328"><small>1328</small></a> 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 <a href="#linknote-1329" name="linknoteref-1329" +id="linknoteref-1329"><small>1329</small></a> 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. +</p> + +<p> +(ll. 609-617) But when Orion and Sirius are come into mid-heaven, and +rosy-fingered Dawn sees Arcturus <a href="#linknote-1330" +name="linknoteref-1330" id="linknoteref-1330"><small>1330</small></a>, 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 <a href="#linknote-1331" +name="linknoteref-1331" id="linknoteref-1331"><small>1331</small></a>, then +remember to plough in season: and so the completed year <a +href="#linknote-1332" name="linknoteref-1332" +id="linknoteref-1332"><small>1332</small></a> will fitly pass beneath the +earth. +</p> + +<p> +(ll. 618-640) But if desire for uncomfortable sea-faring seize you; when the +Pleiades plunge into the misty sea <a href="#linknote-1333" +name="linknoteref-1333" id="linknoteref-1333"><small>1333</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 663-677) Fifty days after the solstice <a href="#linknote-1334" +name="linknoteref-1334" id="linknoteref-1334"><small>1334</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1335" name="linknoteref-1335" +id="linknoteref-1335"><small>1335</small></a> old age. +</p> + +<p> +(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 <a href="#linknote-1336" name="linknoteref-1336" +id="linknoteref-1336"><small>1336</small></a>. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1337" +name="linknoteref-1337" id="linknoteref-1337"><small>1337</small></a>. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 742-743) At a cheerful festival of the gods do not cut the withered from +the quick upon that which has five branches <a href="#linknote-1338" +name="linknoteref-1338" id="linknoteref-1338"><small>1338</small></a> with +bright steel. +</p> + +<p> +(ll. 744-745) Never put the ladle upon the mixing-bowl at a wine party, for +malignant ill-luck is attached to that. +</p> + +<p> +(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. +</p> + +<p> +(ll. 748-749) Take nothing to eat or to wash with from uncharmed pots, for in +them there is mischief. +</p> + +<p> +(ll. 750-759) Do not let a boy of twelve years sit on things which may not be +moved <a href="#linknote-1339" name="linknoteref-1339" +id="linknoteref-1339"><small>1339</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 769-768) <a href="#linknote-1340" name="linknoteref-1340" +id="linknoteref-1340"><small>1340</small></a> For these are days which come +from Zeus the all-wise, when men discern aright. +</p> + +<p> +(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 <a +href="#linknote-1341" name="linknoteref-1341" +id="linknoteref-1341"><small>1341</small></a>, 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 <a href="#linknote-1342" name="linknoteref-1342" +id="linknoteref-1342"><small>1342</small></a>, gathers her pile. On that day +woman should set up her loom and get forward with her work. +</p> + +<p> +(ll. 780-781) Avoid the thirteenth of the waxing month for beginning to sow: +yet it is the best day for setting plants. +</p> + +<p> +(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. +</p> + +<p> +(ll. 790-791) On the eighth of the month geld the boar and loud-bellowing bull, +but hard-working mules on the twelfth. +</p> + +<p> +(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. +</p> + +<p> +(ll. 800-801) On the fourth of the month bring home your bride, but choose the +omens which are best for this business. +</p> + +<p> +(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 <a +href="#linknote-1343" name="linknoteref-1343" +id="linknoteref-1343"><small>1343</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<h3><a name="chap21"></a>THE DIVINATION BY BIRDS</h3> + +<p> +Proclus on Works and Days, 828: Some make the <i>Divination by Birds</i>, which +Apollonius of Rhodes rejects as spurious, follow this verse (<i>Works and +Days</i>, 828). +</p> + +<h3><a name="chap22"></a>THE ASTRONOMY</h3> + +<p> +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....’ +</p> + +<p> +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.’ +</p> + +<p> +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 <a +href="#linknote-1401" name="linknoteref-1401" +id="linknoteref-1401"><small>1401</small></a>, Phaesyle and Coronis and +rich-crowned Cleeia and lovely Phaco and long-robed Eudora, whom the tribes of +men upon the earth call Hyades.’ +</p> + +<p> +Fragment #3—Pseudo-Eratosthenes Catast. frag. 1: <a href="#linknote-1402" +name="linknoteref-1402" id="linknoteref-1402"><small>1402</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Fragment #5—Diodorus iv. 85: Some say that great earthquakes occurred, +which broke through the neck of land and formed the straits <a +href="#linknote-1403" name="linknoteref-1403" +id="linknoteref-1403"><small>1403</small></a>, 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. +</p> + +<h3><a name="chap23"></a>THE PRECEPTS OF CHIRON</h3> + +<p> +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.’ +</p> + +<p> +Fragment #2—Plutarch Mor. 1034 E: ‘Decide no suit until you have +heard both sides speak.’ +</p> + +<p> +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.’ +</p> + +<p> +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 <i>Precepts</i>, in which book this maxim +occurs, as a work of that poet. +</p> + +<h3><a name="chap24"></a>THE GREAT WORKS</h3> + +<p> +Fragment #1—Comm. on Aristotle, Nicomachean Ethics. v. 8: The verse, +however (the slaying of Rhadamanthys), is in Hesiod in the <i>Great +Works</i> 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.’ +</p> + +<p> +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 +<i>Great Works</i> Hesiod makes silver to be of the family of Earth. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap25"></a>THE IDAEAN DACTYLS</h3> + +<p> +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. +</p> + +<p> +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 <a href="#linknote-1501" name="linknoteref-1501" +id="linknoteref-1501"><small>1501</small></a>. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap26"></a>THE THEOGONY</h3> + +<p> +(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 <a href="#linknote-1601" name="linknoteref-1601" +id="linknoteref-1601"><small>1601</small></a> 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: +</p> + +<p> +(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.’ +</p> + +<p> +(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? <a href="#linknote-1602" name="linknoteref-1602" +id="linknoteref-1602"><small>1602</small></a> +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1603" name="linknoteref-1603" +id="linknoteref-1603"><small>1603</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 116-138) Verily at the first Chaos came to be, but next wide-bosomed +Earth, the ever-sure foundations of all <a href="#linknote-1604" +name="linknoteref-1604" id="linknoteref-1604"><small>1604</small></a> 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 <a href="#linknote-1605" name="linknoteref-1605" +id="linknoteref-1605"><small>1605</small></a> 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. +</p> + +<p> +(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit, Brontes, +and Steropes and stubborn-hearted Arges <a href="#linknote-1606" +name="linknoteref-1606" id="linknoteref-1606"><small>1606</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(ll. 176-206) And Heaven came, bringing on night and longing for love, and he +lay about Earth spreading himself full upon her <a href="#linknote-1607" +name="linknoteref-1607" id="linknoteref-1607"><small>1607</small></a>. +</p> + +<p> +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 <a href="#linknote-1608" name="linknoteref-1608" +id="linknoteref-1608"><small>1608</small></a> 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 <a href="#linknote-1609" +name="linknoteref-1609" id="linknoteref-1609"><small>1609</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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 +<a href="#linknote-1610" name="linknoteref-1610" +id="linknoteref-1610"><small>1610</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 240-264) And of Nereus and rich-haired Doris, daughter of Ocean the +perfect river, were born children <a href="#linknote-1611" +name="linknoteref-1611" id="linknoteref-1611"><small>1611</small></a>, 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 <a href="#linknote-1612" +name="linknoteref-1612" id="linknoteref-1612"><small>1612</small></a> 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 <a href="#linknote-1613" name="linknoteref-1613" +id="linknoteref-1613"><small>1613</small></a> who has the nature of her +deathless father. These fifty daughters sprang from blameless Nereus, skilled +in excellent crafts. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1614" name="linknoteref-1614" +id="linknoteref-1614"><small>1614</small></a> 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 +(<i>pegae</i>) of Ocean; and that other, because he held a golden blade +(<i>aor</i>) 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 346-370) Also she brought forth a holy company of daughters <a +href="#linknote-1615" name="linknoteref-1615" +id="linknoteref-1615"><small>1615</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1616" +name="linknoteref-1616" id="linknoteref-1616"><small>1616</small></a> bare the +star Eosphorus (Dawn-bringer), and the gleaming stars with which heaven is +crowned. +</p> + +<p> +(ll. 383-403) And Styx the daughter of Ocean was joined to Pallas and bare +Zelus (Emulation) and trim-ankled Nike (Victory) in the house. Also she brought +forth Cratos (Strength) and Bia (Force), wonderful children. These have no +house apart from Zeus, nor any dwelling nor path except that wherein God leads +them, but they dwell always with Zeus the loud-thunderer. For so did Styx the +deathless daughter of Ocean plan on that day when the Olympian Lightener called +all the deathless gods to great Olympus, and said that whosoever of the gods +would fight with him against the Titans, he would not cast him out from his +rights, but each should have the office which he had before amongst the +deathless gods. And he declared that he who was without office and rights under +Cronos, should be raised to both office and rights as is just. So deathless +Styx came first to Olympus with her children through the wit of her dear +father. And Zeus honoured her, and gave her very great gifts, for her he +appointed to be the great oath of the gods, and her children to live with him +always. And as he promised, so he performed fully unto them all. But he himself +mightily reigns and rules. +</p> + +<p> +(ll. 404-452) Again, Phoebe came to the desired embrace of Coeus. +</p> + +<p> +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 +<a href="#linknote-1617" name="linknoteref-1617" +id="linknoteref-1617"><small>1617</small></a>, 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. +</p> + +<p> +(ll. 453-491) But Rhea was subject in love to Cronos and bare splendid +children, Hestia <a href="#linknote-1618" name="linknoteref-1618" +id="linknoteref-1618"><small>1618</small></a>, 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 <a href="#linknote-1619" name="linknoteref-1619" +id="linknoteref-1619"><small>1619</small></a>. 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. +</p> + +<p> +(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 <a href="#linknote-1620" name="linknoteref-1620" +id="linknoteref-1620"><small>1620</small></a>. 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. +</p> + +<p> +(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: +</p> + +<p> +(ll. 543-544) ‘Son of Iapetus, most glorious of all lords, good sir, how +unfairly you have divided the portions!’ +</p> + +<p> +(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: +</p> + +<p> +(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: +</p> + +<p> +(ll. 559-560) ‘Son of Iapetus, clever above all! So, sir, you have not +yet forgotten your cunning arts!’ +</p> + +<p> +(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 <a href="#linknote-1621" name="linknoteref-1621" +id="linknoteref-1621"><small>1621</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +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. +</p> + +<p> +(ll. 744-757) There stands the awful home of murky Night wrapped in dark +clouds. In front of it the son of Iapetus <a href="#linknote-1622" +name="linknoteref-1622" id="linknoteref-1622"><small>1622</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 775-806) And there dwells the goddess loathed by the deathless gods, +terrible Styx, eldest daughter of back-flowing <a href="#linknote-1623" +name="linknoteref-1623" id="linknoteref-1623"><small>1623</small></a> 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. +</p> + +<p> +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 <a href="#linknote-1624" name="linknoteref-1624" +id="linknoteref-1624"><small>1624</small></a>; 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. +</p> + +<p> +(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. +</p> + +<p> +And there are shining gates and an immoveable threshold of bronze having +unending roots and it is grown of itself <a href="#linknote-1625" +name="linknoteref-1625" id="linknoteref-1625"><small>1625</small></a>. 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. +</p> + +<p> +(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 <a +href="#linknote-1626" name="linknoteref-1626" +id="linknoteref-1626"><small>1626</small></a>, 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 <a href="#linknote-1627" +name="linknoteref-1627" id="linknoteref-1627"><small>1627</small></a> +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 <a href="#linknote-1628" name="linknoteref-1628" +id="linknoteref-1628"><small>1628</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 924-929) But Zeus himself gave birth from his own head to bright-eyed +Tritogeneia <a href="#linknote-1629" name="linknoteref-1629" +id="linknoteref-1629"><small>1629</small></a>, 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. +</p> + +<p> +(ll. 929a-929t) <a href="#linknote-1630" name="linknoteref-1630" +id="linknoteref-1630"><small>1630</small></a> 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 <a +href="#linknote-1631" name="linknoteref-1631" +id="linknoteref-1631"><small>1631</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 943-944) And Alcmena was joined in love with Zeus who drives the clouds +and bare mighty Heracles. +</p> + +<p> +(ll. 945-946) And Hephaestus, the famous Lame One, made Aglaea, youngest of the +Graces, his buxom wife. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 1017-1018) And the bright goddess Calypso was joined to Odysseus in sweet +love, and bare him Nausithous and Nausinous. +</p> + +<p> +(ll. 1019-1020) These are the immortal goddesses who lay with mortal men and +bare them children like unto gods. +</p> + +<p> +(ll. 1021-1022) But now, sweet-voiced Muses of Olympus, daughters of Zeus who +holds the aegis, sing of the company of women. +</p> + +<h3><a name="chap27"></a>THE CATALOGUES OF WOMEN AND EOIAE<a href="#linknote-1701" +name="linknoteref-1701" id="linknoteref-1701"><small>1701</small></a></h3> + +<p> +Fragment #1—Scholiast on Apollonius Rhodius, Arg. iii. 1086: That +Deucalion was the son of Prometheus and Pronoea, Hesiod states in the first +<i>Catalogue</i>, as also that Hellen was the son of Deucalion and +Pyrrha. +</p> + +<p> +Fragment #2—Ioannes Lydus <a href="#linknote-1702" +name="linknoteref-1702" id="linknoteref-1702"><small>1702</small></a>, 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.’ +</p> + +<p> +Fragment #3—Constantinus Porphyrogenitus <a href="#linknote-1703" +name="linknoteref-1703" id="linknoteref-1703"><small>1703</small></a>, 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.’ +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Fragment #7—Berlin Papyri, No. 7497; Oxyrhynchus Papyri, 421 <a +href="#linknote-1704" name="linknoteref-1704" +id="linknoteref-1704"><small>1704</small></a>: (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 <a href="#linknote-1705" name="linknoteref-1705" +id="linknoteref-1705"><small>1705</small></a> 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 <a href="#linknote-1706" name="linknoteref-1706" +id="linknoteref-1706"><small>1706</small></a>. 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....’ +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +<p> +Porphyrius <a href="#linknote-1707" name="linknoteref-1707" +id="linknoteref-1707"><small>1707</small></a>, 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. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #11—Stephanus of Byzantium <a href="#linknote-1708" +name="linknoteref-1708" id="linknoteref-1708"><small>1708</small></a>, 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.’ +</p> + +<p> +Fragment #12—Eustathius <a href="#linknote-1709" name="linknoteref-1709" +id="linknoteref-1709"><small>1709</small></a>, 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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Scholiast on Homer, Iliad xxiii. 683: Hesiod is therefore later in date than +Homer since he represents Hippomenes as stripped when contending with Atalanta +<a href="#linknote-1710" name="linknoteref-1710" +id="linknoteref-1710"><small>1710</small></a>. +</p> + +<p> +Papiri greci e latini, ii. No. 130 (2nd-3rd century) <a href="#linknote-1711" +name="linknoteref-1711" id="linknoteref-1711"><small>1711</small></a>: (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: +</p> + +<p> +(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)’ <a href="#linknote-1712" name="linknoteref-1712" +id="linknoteref-1712"><small>1712</small></a> +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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: +</p> + +<p> +(ll. 28-29) ‘“O daughter of Schoeneus, pitiless in heart, receive +these glorious gifts of the goddess, golden Aphrodite...’ +</p> + +<p> +((LACUNA)) +</p> + +<p> +(ll. 30-36) ‘But he, following lightly on his feet, cast the first apple +<a href="#linknote-1713" name="linknoteref-1713" +id="linknoteref-1713"><small>1713</small></a>: 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...’ +</p> + +<p> +Fragment #15—Strabo <a href="#linknote-1714" name="linknoteref-1714" +id="linknoteref-1714"><small>1714</small></a>, i. p. 42: ‘And the +daughter of Arabus, whom worthy Hermaon begat with Thronia, daughter of the +lord Belus.’ +</p> + +<p> +Fragment #16—Eustathius, Hom. 461. 2: ‘Argos which was waterless +Danaus made well-watered.’ +</p> + +<p> +Fragment #17—Hecataeus <a href="#linknote-1715" name="linknoteref-1715" +id="linknoteref-1715"><small>1715</small></a> in Scholiast on Euripides, +Orestes, 872: Aegyptus himself did not go to Argos, but sent his sons, fifty in +number, as Hesiod represented. +</p> + +<p> +Fragment #18—<a href="#linknote-1716" name="linknoteref-1716" +id="linknoteref-1716"><small>1716</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +Probus <a href="#linknote-1717" name="linknoteref-1717" +id="linknoteref-1717"><small>1717</small></a> 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. +</p> + +<p> +Suidas, s.v.: <a href="#linknote-1718" name="linknoteref-1718" +id="linknoteref-1718"><small>1718</small></a> ‘Because of their hideous +wantonness they lost their tender beauty....’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #19A—<a href="#linknote-1719" name="linknoteref-1719" +id="linknoteref-1719"><small>1719</small></a> Oxyrhynchus Papyri 1358 fr. 1 +(3rd cent. A.D.): <a href="#linknote-1720" name="linknoteref-1720" +id="linknoteref-1720"><small>1720</small></a> (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....’ +</p> + +<p> +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 <a href="#linknote-1721" name="linknoteref-1721" +id="linknoteref-1721"><small>1721</small></a>. 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. +</p> + +<p> +Fragment #20—Scholiast on Apollonius Rhodius, Arg. ii. 178: But according +to Hesiod (Phineus) was the son of Phoenix, Agenor’s son and Cassiopea. +</p> + +<p> +Fragment #21—Apollodorus <a href="#linknote-1722" name="linknoteref-1722" +id="linknoteref-1722"><small>1722</small></a>, iii. 14.4.1: But Hesiod says +that he (Adonis) was the son of Phoenix and Alphesiboea. +</p> + +<p> +Fragment #22—Porphyrius, Quaest. Hom. ad Iliad. pert. p. 189: As it is +said in Hesiod in the <i>Catalogue of Women</i> 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.’ +</p> + +<p> +Fragment #23—Apollodorus, iii. 5.6.2: Hesiod says that (the children of +Amphion and Niobe) were ten sons and ten daughters. +</p> + +<p> +Aelian <a href="#linknote-1723" name="linknoteref-1723" +id="linknoteref-1723"><small>1723</small></a>, 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. +</p> + +<p> +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. +</p> + +<p> +Fragment #25—Herodian <a href="#linknote-1724" name="linknoteref-1724" +id="linknoteref-1724"><small>1724</small></a> in Etymologicum Magnum, p. 60, +40: Tityos the son of Elara. +</p> + +<p> +Fragment #26—<a href="#linknote-1725" name="linknoteref-1725" +id="linknoteref-1725"><small>1725</small></a> 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. +</p> + +<p> +Scholiast on Homer, Il. ii. 522: ‘which from Lilaea spouts forth its +sweet flowing water....’ +</p> + +<p> +Strabo, ix. 424: ‘....And which flows on by Panopeus and through fenced +Glechon and through Orchomenus, winding like a snake.’ +</p> + +<p> +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. +</p> + +<p> +Fragment #28—Stephanus of Byzantium: Onchestus: a grove <a +href="#linknote-1726" name="linknoteref-1726" +id="linknoteref-1726"><small>1726</small></a>. It is situate in the country of +Haliartus and was founded by Onchestus the Boeotian, as Hesiod says. +</p> + +<p> +Fragment #29—Stephanus of Byzantium: There is also a plain of Aega +bordering on Cirrha, according to Hesiod. +</p> + +<p> +Fragment #30—Apollodorus, ii. 1.1.5: But Hesiod says that Pelasgus was +autochthonous. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #32—Stephanus of Byzantium: Pallantium. A city of Arcadia, so +named after Pallas, one of Lycaon’s sons, according to Hesiod. +</p> + +<p> +Fragment #33—(Unknown): ‘Famous Meliboea bare Phellus the good +spear-man.’ +</p> + +<p> +Fragment #34—Herodian, On Peculiar Diction, p. 18: In Hesiod in the +second Catalogue: ‘Who once hid the torch <a href="#linknote-1727" +name="linknoteref-1727" id="linknoteref-1727"><small>1727</small></a> +within.’ +</p> + +<p> +Fragment #35—Herodian, On Peculiar Diction, p. 42: Hesiod in the third +Catalogue writes: ‘And a resounding thud of feet rose up.’ +</p> + +<p> +Fragment #36—Apollonius Dyscolus <a href="#linknote-1728" +name="linknoteref-1728" id="linknoteref-1728"><small>1728</small></a>, On the +Pronoun, p. 125: ‘And a great trouble to themselves.’ +</p> + +<p> +Fragment #37—Scholiast on Apollonius Rhodius, Arg. i. 45: Neither Homer +nor Hesiod speak of Iphiclus as amongst the Argonauts. +</p> + +<p> +Fragment #38—‘Eratosthenes’ <a href="#linknote-1729" +name="linknoteref-1729" id="linknoteref-1729"><small>1729</small></a>, 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. +</p> + +<p> +Fragment #39—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the +<i>Great Eoiae</i> says that Phineus was blinded because he revealed to +Phrixus the road; but in the third <i>Catalogue</i>, because he +preferred long life to sight. +</p> + +<p> +Hesiod says he had two sons, Thynus and Mariandynus. +</p> + +<p> +Ephorus <a href="#linknote-1730" name="linknoteref-1730" +id="linknoteref-1730"><small>1730</small></a> 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 <a href="#linknote-1731" +name="linknoteref-1731" id="linknoteref-1731"><small>1731</small></a> who have +waggons for houses.’ +</p> + +<p> +Fragment #40A—(Cp. Fr. 43 and 44) Oxyrhynchus Papyri 1358 fr. 2 (3rd +cent. A.D.): <a href="#linknote-1732" name="linknoteref-1732" +id="linknoteref-1732"><small>1732</small></a> ((LACUNA—Slight remains of +7 lines)) +</p> + +<p> +(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 <a href="#linknote-1733" name="linknoteref-1733" +id="linknoteref-1733"><small>1733</small></a> 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...’ +</p> + +<p> +Fragment #40—Strabo, vii. p. 300: ‘The Aethiopians and Ligurians +and mare-milking Scythians.’ +</p> + +<p> +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). +</p> + +<p> +Fragment #42—Scholiast on Apollonius Rhodius, Arg. ii. 297: Hesiod also +says that those with Zetes <a href="#linknote-1734" name="linknoteref-1734" +id="linknoteref-1734"><small>1734</small></a> turned and prayed to Zeus: +‘There they prayed to the lord of Aenos who reigns on high.’ +</p> + +<p> +Apollonius indeed says it was Iris who made Zetes and his following turn away, +but Hesiod says Hermes. +</p> + +<p> +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. +</p> + +<p> +Fragment #43—Philodemus <a href="#linknote-1735" name="linknoteref-1735" +id="linknoteref-1735"><small>1735</small></a>, On Piety, 10: Nor let anyone +mock at Hesiod who mentions.... or even the Troglodytes and the Pygmies. +</p> + +<p> +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. +</p> + +<p> +Fragment #45—Scholiast on Apollonius Rhodius, Arg. iv. 284: But Hesiod +says they (the Argonauts) had sailed in through the Phasis. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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.’ +</p> + +<p> +And their names are Thelxiope or Thelxinoe, Molpe and Aglaophonus <a +href="#linknote-1736" name="linknoteref-1736" +id="linknoteref-1736"><small>1736</small></a>. +</p> + +<p> +Scholiast on Homer, Od. xii. 168: Hence Hesiod said that they charmed even the +winds. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #49—Scholiast on Homer, Od. vii. 54: Hesiod regarded Arete as +the sister of Alcinous. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +‘She used to dwell on the cliff of Olenus by the banks of wide +Peirus.’ +</p> + +<p> +Fragment #52—Diodorus <a href="#linknote-1737" name="linknoteref-1737" +id="linknoteref-1737"><small>1737</small></a> 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. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #54—Polybius, v. 2: ‘The sons of Aeacus who rejoiced in +battle as though a feast.’ +</p> + +<p> +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. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #57—Voll. Herculan. (Papyri from Herculaneum), 2nd Collection, +viii. 105: The author of the <i>Cypria</i> <a href="#linknote-1738" +name="linknoteref-1738" id="linknoteref-1738"><small>1738</small></a> 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. +</p> + +<p> +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.”’ +</p> + +<p> +Fragment #59—<a href="#linknote-1739" name="linknoteref-1739" +id="linknoteref-1739"><small>1739</small></a> Origen, Against Celsus, iv. 79: +‘For in common then were the banquets, and in common the seats of +deathless gods and mortal men.’ +</p> + +<p> +Fragment #60—Scholiast on Homer, Il. xvi. 175: ...whereas Hesiod and the +rest call her (Peleus’ daughter) Polydora. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Fragment #63—Pausanias <a href="#linknote-1740" name="linknoteref-1740" +id="linknoteref-1740"><small>1740</small></a>, 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. +</p> + +<p> +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: +</p> + +<p> +‘And she bare in the palace Asclepius, leader of men, and Eriopis with +the lovely hair, being subject in love to Phoebus.’ +</p> + +<p> +And of Arsinoe likewise: +</p> + +<p> +‘And Arsinoe was joined with the son of Zeus and Leto and bare a son +Asclepius, blameless and strong.’ <a href="#linknote-1741" +name="linknoteref-1741" id="linknoteref-1741"><small>1741</small></a> +</p> + +<p> +Fragment #64—For how does he say that the same persons (the Cyclopes) +were like the gods, and yet represent them as being destroyed by Apollo in the +<i>Catalogue of the Daughters of Leucippus</i>? +</p> + +<p> +Fragment #65—“Echemus made Timandra his buxom wife.” +</p> + +<p> +Fragment #66—Hesiod in giving their descent makes them (Castor and +Polydeuces) both sons of Zeus. +</p> + +<p> +Hesiod, however, makes Helen the child neither of Leda nor Nemesis, but +daughter of Ocean and Zeus. +</p> + +<p> +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: +</p> + +<p> +(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.’ +</p> + +<p> +Fragment #68—<a href="#linknote-1742" name="linknoteref-1742" +id="linknoteref-1742"><small>1742</small></a> 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) +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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 <a href="#linknote-1743" name="linknoteref-1743" +id="linknoteref-1743"><small>1743</small></a> their brother perforce, but +Agamemnon, being son-in-law to Tyndareus, wooed her for his brother Menelaus. +</p> + +<p> +(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. +</p> + +<p> +((LACUNA)) +</p> + +<p> +(l. 20)...but there was no deceitful dealing in the sons of Tyndareus. +</p> + +<p> +(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 <a href="#linknote-1744" name="linknoteref-1744" +id="linknoteref-1744"><small>1744</small></a> to horse-taming Castor and +prize-winning Polydeuces. +</p> + +<p> +(ll. 28-30) And....on’s son sought her to wife (and brought) +....bridal-gifts.... ....cauldrons.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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. +</p> + +<p> +(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.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(l. 42)...(desiring) to be the husband of rich-haired Helen. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(l. 75) And at the prompting of Zeus the all-wise came. +</p> + +<p> +((LACUNA—Thirteen lines lost.)) +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +II. <a href="#linknote-1745" name="linknoteref-1745" +id="linknoteref-1745"><small>1745</small></a> +</p> + +<p> +(ll. 1-2) And she (Helen) bare neat-ankled Hermione in the palace, a child +unlooked for. +</p> + +<p> +(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. +</p> + +<p> +((LACUNA—Two lines missing.)) +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1746" +name="linknoteref-1746" id="linknoteref-1746"><small>1746</small></a> 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. +</p> + +<p> +(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....’ +</p> + +<p> +((LACUNA—Traces of 37 following lines.)) +</p> + +<p> +Fragment #69—Tzetzes <a href="#linknote-1747" name="linknoteref-1747" +id="linknoteref-1747"><small>1747</small></a>, 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. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #71—Pausanias, i. 43. 1: I know that Hesiod in the +<i>Catalogue of Women</i> represented that Iphigeneia was not killed +but, by the will of Artemis, became Hecate <a href="#linknote-1748" +name="linknoteref-1748" id="linknoteref-1748"><small>1748</small></a>. +</p> + +<p> +Fragment #72—Eustathius, Hom. 13. 44. sq: Butes, it is said, was a son of +Poseidon: so Hesiod in the <i>Catalogue</i>. +</p> + +<p> +Fragment #73—Pausanias, ii. 6. 5: Hesiod represented Sicyon as the son of +Erechtheus. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #75—Hesychius <a href="#linknote-1749" name="linknoteref-1749" +id="linknoteref-1749"><small>1749</small></a>: 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 <a href="#linknote-1750" +name="linknoteref-1750" id="linknoteref-1750"><small>1750</small></a>, while +yet a lad in holy Athens...’ +</p> + +<p> +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. +</p> + +<p> +Athenaeus <a href="#linknote-1751" name="linknoteref-1751" +id="linknoteref-1751"><small>1751</small></a>, xiii. 557 A: But Hesiod says +that Theseus wedded both Hippe and Aegle lawfully. +</p> + +<p> +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. +</p> + +<p> +Fragment #78—Argument I. to the Shield of Heracles: But Apollonius of +Rhodes says that it (the <i>Shield of Heracles</i>) is Hesiod’s +both from the general character of the work and from the fact that in the +<i>Catalogue</i> we again find Iolaus as charioteer of Heracles. +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #81—Apollonius, Hom. Lexicon: ‘Aepytus again, begot +Tlesenor and Peirithous.’ +</p> + +<p> +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.’ <a href="#linknote-1752" +name="linknoteref-1752" id="linknoteref-1752"><small>1752</small></a> +</p> + +<p> +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 <a href="#linknote-1753" name="linknoteref-1753" +id="linknoteref-1753"><small>1753</small></a> and was joined with her in sweet +love, on that day when Poseidon and Apollo raised high the wall of the +well-built city.’ +</p> + +<p> +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 <a href="#linknote-1754" +name="linknoteref-1754" id="linknoteref-1754"><small>1754</small></a>.... 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.’ +</p> + +<p> +Fragment #85—Choeroboscus <a href="#linknote-1755" +name="linknoteref-1755" id="linknoteref-1755"><small>1755</small></a>, i. 123, +22H: ‘And she bare a son Thoas.’ +</p> + +<p> +Fragment #86—Eustathius, Hom. 1623. 44: Maro <a href="#linknote-1756" +name="linknoteref-1756" id="linknoteref-1756"><small>1756</small></a>, whose +father, it is said, Hesiod relates to have been Euanthes the son of Oenopion, +the son of Dionysus. +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #89—Scholiast on Pindar, Pyth. iii. 48: ‘To him, then, +there came a messenger from the sacred feast to goodly Pytho, a crow <a +href="#linknote-1757" name="linknoteref-1757" +id="linknoteref-1757"><small>1757</small></a>, and he told unshorn Phoebus of +secret deeds, that Ischys son of Elatus had wedded Coronis the daughter of +Phlegyas of birth divine. +</p> + +<p> +Fragment #90—Athenagoras <a href="#linknote-1758" name="linknoteref-1758" +id="linknoteref-1758"><small>1758</small></a>, 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.’ +</p> + +<p> +Fragment #91—Philodemus, On Piety, 34: But Hesiod (says that Apollo) +would have been cast by Zeus into Tartarus <a href="#linknote-1759" +name="linknoteref-1759" id="linknoteref-1759"><small>1759</small></a>; but Leto +interceded for him, and he became bondman to a mortal. +</p> + +<p> +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.’ +</p> + +<p> +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.’ <a href="#linknote-1760" name="linknoteref-1760" +id="linknoteref-1760"><small>1760</small></a> +</p> + +<p> +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 <i>Catalogue of Women</i>. +</p> + +<p> +Fragment #95—Scholiast on Homer, Iliad ii. 469: ‘Or like her +(Antiope) whom Boeotian Hyria nurtured as a maid.’ +</p> + +<p> +Fragment #96—Palaephatus <a href="#linknote-1761" name="linknoteref-1761" +id="linknoteref-1761"><small>1761</small></a>, c. 42: Of Zethus and Amphion. +Hesiod and some others relate that they built the walls of Thebes by playing on +the lyre. +</p> + +<p> +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 <a href="#linknote-1762" name="linknoteref-1762" +id="linknoteref-1762"><small>1762</small></a>; 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.’ +</p> + +<p> +Fragment #98—Berlin Papyri, No. 9777: <a href="#linknote-1763" +name="linknoteref-1763" id="linknoteref-1763"><small>1763</small></a> (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 +<a href="#linknote-1764" name="linknoteref-1764" +id="linknoteref-1764"><small>1764</small></a>, 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....’ +</p> + +<p> +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. +</p> + +<p> +Fragment #99—<a href="#linknote-1765" name="linknoteref-1765" +id="linknoteref-1765"><small>1765</small></a> Papyri greci e latine, No. 131 +(2nd-3rd century): <a href="#linknote-1766" name="linknoteref-1766" +id="linknoteref-1766"><small>1766</small></a> (ll. 1-10) ‘And (Eriphyle) +bare in the palace Alcmaon <a href="#linknote-1767" name="linknoteref-1767" +id="linknoteref-1767"><small>1767</small></a>, 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. +</p> + +<p> +(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.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(l. 21)....who was subject in love to the dark-clouded son of Cronos and bare +(famous Heracles).’ +</p> + +<p> +Fragment #100—Argument to the Shield of Heracles, i: The beginning of the +<i>Shield</i> as far as the 56th verse is current in the fourth +<i>Catalogue</i> +</p> + +<p> +Fragment #101 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 1 (early +3rd cent. A.D.): ((LACUNA—Slight remains of 3 lines)) +</p> + +<p> +(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. +</p> + +<p> +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....’ +</p> + +<p> +Fragment #102 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 2 (early +3rd cent. A.D.): ((LACUNA—Remains of 4 lines)) +</p> + +<p> +(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. +</p> + +<p> +((LACUNA)) +</p> + +<p> +Oxyrhynchus Papyri 1359 fr. 3 (early 3rd cent. A.D.): (ll. 17-24) <a +href="#linknote-1768" name="linknoteref-1768" +id="linknoteref-1768"><small>1768</small></a>....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.... +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap28"></a>THE SHIELD OF HERACLES</h3> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-1801" name="linknoteref-1801" +id="linknoteref-1801"><small>1801</small></a>: 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. +</p> + +<p> +(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: +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1802" +name="linknoteref-1802" id="linknoteref-1802"><small>1802</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 197-200) There, too, was the daughter of Zeus, Tritogeneia who drives the +spoil <a href="#linknote-1803" name="linknoteref-1803" +id="linknoteref-1803"><small>1803</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1804" +name="linknoteref-1804" id="linknoteref-1804"><small>1804</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-1805" name="linknoteref-1805" +id="linknoteref-1805"><small>1805</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 402-412) As two lions <a href="#linknote-1806" name="linknoteref-1806" +id="linknoteref-1806"><small>1806</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap29"></a>THE MARRIAGE OF CEYX</h3> + +<p> +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. +</p> + +<p> +Fragment #2—Zenobius <a href="#linknote-1901" name="linknoteref-1901" +id="linknoteref-1901"><small>1901</small></a>, 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.’ +</p> + +<p> +Fragment #3—Scholiast on Homer, Il. xiv. 119: ‘And horse-driving +Ceyx beholding...’ +</p> + +<p> +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. +</p> + +<p> +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). +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap30"></a>THE GREAT EOIAE</h3> + +<p> +Fragment #1—Pausanius, ii. 26. 3: Epidaurus. According to the opinion of +the Argives and the epic poem, the <i>Great Eoiae</i>, Argos the son of +Zeus was father of Epidaurus. +</p> + +<p> +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 <i>Great Eoiae</i> 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...’ +</p> + +<p> +Fragment #3—Scholiast on Pindar, Isthm. v. 53: The story has been taken +from the <i>Great Eoiae</i>; 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 <a href="#linknote-2001" +name="linknoteref-2001" id="linknoteref-2001"><small>2001</small></a>. +</p> + +<p> +Fragment #4—Pausanias, iv. 2. 1: But I know that the so-called +<i>Great Eoiae</i> say that Polycaon the son of Butes married Euaechme, +daughter of Hyllus, Heracles’ son. +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #8—Pausanias, ii. 2. 3: But in the <i>Great Eoiae</i> +Peirene is represented to be the daughter of Oebalius. +</p> + +<p> +Fragment #9—Pausanias, ii. 16. 4: The epic poem, which the Greek call the +<i>Great Eoiae</i>, says that she (Mycene) was the daughter of Inachus +and wife of Arestor: from her, then, it is said, the city received its name. +</p> + +<p> +Fragment #10—Pausanias, vi. 21. 10: According to the poem the +<i>Great Eoiae</i>, these were killed by Oenomaus <a +href="#linknote-2002" name="linknoteref-2002" +id="linknoteref-2002"><small>2002</small></a>: 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. +</p> + +<p> +Fragment #11—Scholiast on Apollonius Rhodius, Arg. iv. 57: In the +<i>Great Eoiae</i> 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. +</p> + +<p> +Fragment #12—Scholiast on Apollonius Rhodius, Arg. i. 118: In the +<i>Great Eoiae</i> 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. +</p> + +<p> +Fragment #13—Scholiast on Apollonius Rhodius, Arg. iv. 828: In the +<i>Great Eoiae</i> Scylla is the daughter of Phoebus and Hecate. +</p> + +<p> +Fragment #14—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the +<i>Great Eoiae</i> says that Phineus was blinded because he told Phrixus +the way <a href="#linknote-2003" name="linknoteref-2003" +id="linknoteref-2003"><small>2003</small></a>. +</p> + +<p> +Fragment #15—Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus. This +is one of the children of Phrixus. These.... ....Hesiod in the <i>Great +Eoiae</i> says were born of Iophossa the daughter of Aeetes. And he says +there were four of them, Argus, Phrontis, Melas, and Cytisorus. +</p> + +<p> +Fragment #16—Antoninus Liberalis, xxiii: Battus. Hesiod tells the story +in the <i>Great Eoiae</i>.... ....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. +</p> + +<p> +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 <a href="#linknote-2004" name="linknoteref-2004" +id="linknoteref-2004"><small>2004</small></a>. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap31"></a>THE MELAMPODIA</h3> + +<p> +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 <a href="#linknote-2101" name="linknoteref-2101" +id="linknoteref-2101"><small>2101</small></a>. 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: +</p> + +<p> +‘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?’ +</p> + +<p> +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.’ +</p> + +<p> +So said he; and they found the reckoning of the measure true. Then did the end +of death shroud Calchas. +</p> + +<p> +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: +</p> + +<p> +‘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.’ +</p> + +<p> +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: +</p> + +<p> +‘Of ten parts a man enjoys only one; but a woman’s sense enjoys all +ten in full.’ +</p> + +<p> +For this Hera was angry and blinded him, but Zeus gave him the seer’s +power. +</p> + +<p> +Fragment #4—<a href="#linknote-2102" name="linknoteref-2102" +id="linknoteref-2102"><small>2102</small></a> 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;...’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #7—Athenaeus, xiii. p. 609 e: Hesiod in the third book of the +“Melampodia” called Chalcis in Euboea ‘the land of fair +women’. +</p> + +<p> +Fragment #8—Strabo, xiv. p. 676: But Hesiod says that Amphilochus was +killed by Apollo at Soli. +</p> + +<p> +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.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap32"></a>AEGIMIUS</h3> + +<p> +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 <a href="#linknote-2201" +name="linknoteref-2201" id="linknoteref-2201"><small>2201</small></a>. He says +that after the sacrifice he purified the fleece and so: ‘Holding the +fleece he walked into the halls of Aeetes.’ +</p> + +<p> +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. +</p> + +<p> +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.’ +</p> + +<p> +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.’ <a +href="#linknote-2202" name="linknoteref-2202" +id="linknoteref-2202"><small>2202</small></a> +</p> + +<p> +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.’ +</p> + +<p> +Fragment #6—Scholiast on Homer, Il. xxiv. 24: ‘Slayer of +Argus’. According to Hesiod’s tale he (Hermes) slew (Argus) the +herdsman of Io. +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap33"></a>FRAGMENTS OF UNKNOWN POSITION</h3> + +<p> +Fragment #1—Diogenes Laertius, viii. 1. 26: <a href="#linknote-2301" +name="linknoteref-2301" id="linknoteref-2301"><small>2301</small></a> ‘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....’ +</p> + +<p> +Clement of Alexandria, Strom. i. p. 121: ‘....who was skilled in all +manner of wisdom.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #4—Anecd. Oxon (Cramer), i. p. 148: ‘(To cause?) the gifts +of the blessed gods to come near to earth.’ +</p> + +<p> +Fragment #5—Clement of Alexandria, Strom. i. p. 123: ‘Of the Muses +who make a man very wise, marvellous in utterance.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #7—Scholiast on Apollonius Rhodius, Arg. i. 824: +‘Beseeching the offspring of glorious Cleodaeus.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #9—Scholiast on Homer, Iliad, xiii. 155: ‘For through his +lack of wood the timber of the ships rotted.’ +</p> + +<p> +Fragment #10—Etymologicum Magnum: ‘No longer do they walk with +delicate feet.’ +</p> + +<p> +Fragment #11—Scholiast on Homer, Iliad, xxiv. 624: ‘First of all +they roasted (pieces of meat), and drew them carefully off the spits.’ +</p> + +<p> +Fragment #12—Chrysippus, Fragg. ii. 254. 11: ‘For his spirit +increased in his dear breast.’ +</p> + +<p> +Fragment #13—Chrysippus, Fragg. ii. 254. 15: ‘With such heart +grieving anger in her breast.’ +</p> + +<p> +Fragment #14—Strabo, vii. p. 327: ‘He went to Dodona and the +oak-grove, the dwelling place of the Pelasgi.’ +</p> + +<p> +Fragment #15—Anecd. Oxon (Cramer), iii. p. 318. not.: ‘With the +pitiless smoke of black pitch and of cedar.’ +</p> + +<p> +Fragment #16—Scholiast on Apollonius Rhodius, Arg. i. 757: ‘But he +himself in the swelling tide of the rain-swollen river.’ +</p> + +<p> +Fragment #17—Stephanus of Byzantium: (The river) Parthenius, +‘Flowing as softly as a dainty maiden goes.’ +</p> + +<p> +Fragment #18—Scholiast on Theocritus, xi. 75: ‘Foolish the man who +leaves what he has, and follows after what he has not.’ +</p> + +<p> +Fragment #19—Harpocration: ‘The deeds of the young, the counsels of +the middle-aged, and the prayers of the aged.’ +</p> + +<p> +Fragment #20—Porphyr, On Abstinence, ii. 18. p. 134: ‘Howsoever the +city does sacrifice, the ancient custom is best.’ +</p> + +<p> +Fragment #21—Scholiast on Nicander, Theriaca, 452: ‘But you should +be gentle towards your father.’ +</p> + +<p> +Fragment #22—Plato, Epist. xi. 358: ‘And if I said this, it would +seem a poor thing and hard to understand.’ +</p> + +<p> +Fragment #23—Bacchylides, v. 191-3: Thus spake the Boeotian, even Hesiod +<a href="#linknote-2302" name="linknoteref-2302" +id="linknoteref-2302"><small>2302</small></a>, servant of the sweet Muses: +‘whomsoever the immortals honour, the good report of mortals also +followeth him.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap34"></a>DOUBTFUL FRAGMENTS</h3> + +<p> +Fragment #1—Galen, de plac. Hipp. et Plat. i. 266: ‘And then it was +Zeus took away sense from the heart of Athamas.’ +</p> + +<p> +Fragment #2—Scholiast on Homer, Od. vii. 104: ‘They grind the +yellow grain at the mill.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #4—Julian, Misopogon, p. 369: ‘But starvation on a handful +is a cruel thing.’ +</p> + +<p> +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.’ <a +href="#linknote-2401" name="linknoteref-2401" +id="linknoteref-2401"><small>2401</small></a> +</p> + +<p> +Fragment #6—Plato, Republic, iii. 390 E: ‘Gifts move the gods, +gifts move worshipful princes.’ +</p> + +<p> +Fragment #7—<a href="#linknote-2402" name="linknoteref-2402" +id="linknoteref-2402"><small>2402</small></a> Clement of Alexandria, Strom. v. +p. 256: ‘On the seventh day again the bright light of the sun....’ +</p> + +<p> +Fragment #8—Apollonius, Lex. Hom.: ‘He brought pure water and mixed +it with Ocean’s streams.’ +</p> + +<p> +Fragment #9—Stephanus of Byzantium: ‘Aspledon and Clymenus and +god-like Amphidocus.’ (sons of Orchomenus). +</p> + +<p> +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.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap35"></a>THE HOMERIC HYMNS</h2> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap36"></a>I. TO DIONYSUS +<a href="#linknote-2501" name="linknoteref-2501" id="linknoteref-2501"><small>2501</small></a> +</h3> + +<p class="asterism"> +*    *    *    * +</p> + +<p> +(ll. 1-9) For some say, at Dracanum; and some, on windy Icarus; and some, in +Naxos, O Heaven-born, Insewn <a href="#linknote-2502" name="linknoteref-2502" +id="linknoteref-2502"><small>2502</small></a>; 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. +</p> + +<p class="asterism"> +*    *    *    * +</p> + +<p> +(ll. 10-12) ‘...and men will lay up for her <a href="#linknote-2503" +name="linknoteref-2503" id="linknoteref-2503"><small>2503</small></a> many +offerings in her shrines. And as these things are three <a +href="#linknote-2504" name="linknoteref-2504" +id="linknoteref-2504"><small>2504</small></a>, so shall mortals ever sacrifice +perfect hecatombs to you at your feasts each three years.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<h3><a name="chap37"></a>II. TO DEMETER</h3> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-2505" name="linknoteref-2505" +id="linknoteref-2505"><small>2505</small></a>. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-2506" name="linknoteref-2506" +id="linknoteref-2506"><small>2506</small></a> 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.... <a +href="#linknote-2507" name="linknoteref-2507" +id="linknoteref-2507"><small>2507</small></a> +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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.’ +</p> + +<p> +(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 <a +href="#linknote-2508" name="linknoteref-2508" +id="linknoteref-2508"><small>2508</small></a>: for I know a charm far stronger +than the Woodcutter, and I know an excellent safeguard against woeful +witchcraft.’ +</p> + +<p> +(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: +</p> + +<p> +(ll. 248-249) ‘Demophoon, my son, the strange woman buries you deep in +fire and works grief and bitter sorrow for me.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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?’ +</p> + +<p> +(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 <a href="#linknote-2509" name="linknoteref-2509" +id="linknoteref-2509"><small>2509</small></a> 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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap38"></a>III. TO DELIAN APOLLO</h3> + +<p> +(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. +</p> + +<p> +(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? +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +TO PYTHIAN APOLLO— +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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?’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-2510" name="linknoteref-2510" +id="linknoteref-2510"><small>2510</small></a>, 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 <a href="#linknote-2511" name="linknoteref-2511" +id="linknoteref-2511"><small>2511</small></a>; 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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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 <a href="#linknote-2512" name="linknoteref-2512" +id="linknoteref-2512"><small>2512</small></a> 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.’ +</p> + +<p> +(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. +</p> + +<p> +(ll. 524-525) But their spirit was stirred in their dear breasts, and the +master of the Cretans asked him, saying: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(ll. 545-546) And so, farewell, son of Zeus and Leto; but I will remember you +and another hymn also. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap39"></a>IV. TO HERMES</h3> + +<p> +(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: +</p> + +<p> +(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 <a +href="#linknote-2513" name="linknoteref-2513" +id="linknoteref-2513"><small>2513</small></a>; but if you die, then you shall +make sweetest song. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-2514" name="linknoteref-2514" +id="linknoteref-2514"><small>2514</small></a>. 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 <a +href="#linknote-2515" name="linknoteref-2515" +id="linknoteref-2515"><small>2515</small></a> as one making haste for a long +journey. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +He chose a stout laurel branch and trimmed it with the knife.... ((LACUNA)) <a +href="#linknote-2516" name="linknoteref-2516" +id="linknoteref-2516"><small>2516</small></a> ....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. +</p> + +<p> +(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 <a +href="#linknote-2517" name="linknoteref-2517" +id="linknoteref-2517"><small>2517</small></a>, 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 <a +href="#linknote-2518" name="linknoteref-2518" +id="linknoteref-2518"><small>2518</small></a>. 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 <a +href="#linknote-2519" name="linknoteref-2519" +id="linknoteref-2519"><small>2519</small></a>. 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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(ll. 190-200) ‘Old man, weeder <a href="#linknote-2520" +name="linknoteref-2520" id="linknoteref-2520"><small>2520</small></a> 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?’ +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ <a +href="#linknote-2521" name="linknoteref-2521" +id="linknoteref-2521"><small>2521</small></a> +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-2522" +name="linknoteref-2522" id="linknoteref-2522"><small>2522</small></a>, +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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +There was an assembly on snowy Olympus, and the immortals who perish not were +gathering after the hour of gold-throned Dawn. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.”’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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!’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-2523" +name="linknoteref-2523" id="linknoteref-2523"><small>2523</small></a> 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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 579-580) And so, farewell, Son of Zeus and Maia; but I will remember you +and another song also. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap40"></a>V. TO APHRODITE</h3> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-2524" +name="linknoteref-2524" id="linknoteref-2524"><small>2524</small></a>, 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(ll. 75-88) <a href="#linknote-2525" name="linknoteref-2525" +id="linknoteref-2525"><small>2525</small></a> 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. +</p> + +<p> +Also she wore twisted brooches and shining earrings in the form of flowers; and +round her soft throat were lovely necklaces. +</p> + +<p> +(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.’ +</p> + +<p> +(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 <a href="#linknote-2526" name="linknoteref-2526" +id="linknoteref-2526"><small>2526</small></a> 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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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 <a href="#linknote-2527" +name="linknoteref-2527" id="linknoteref-2527"><small>2527</small></a>, 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 <a href="#linknote-2528" name="linknoteref-2528" +id="linknoteref-2528"><small>2528</small></a>. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-2529" +name="linknoteref-2529" id="linknoteref-2529"><small>2529</small></a> old age +will soon enshroud you—ruthless age which stands someday at the side of +every man, deadly, wearying, dreaded even by the gods. +</p> + +<p> +(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.’ +</p> + +<p> +(l. 291) When the goddess had so spoken, she soared up to windy heaven. +</p> + +<p> +(ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have I +begun; now I will turn me to another hymn. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap41"></a>VI. TO APHRODITE</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap42"></a>VII. TO DIONYSUS</h3> + +<p> +(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 <a href="#linknote-2530" +name="linknoteref-2530" id="linknoteref-2530"><small>2530</small></a> 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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in no wise +order sweet song. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap43"></a>VIII. TO ARES</h3> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap44"></a>IX. TO ARTEMIS</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap45"></a>X. TO APHRODITE</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap46"></a>XI. TO ATHENA</h3> + +<p> +(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. +</p> + +<p> +(l. 5) Hail, goddess, and give us good fortune with happiness! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap47"></a>XII. TO HERA</h3> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap48"></a>XIII. TO DEMETER</h3> + +<p> +(ll. 1-2) I begin to sing of rich-haired Demeter, awful goddess, of her and of +her daughter lovely Persephone. +</p> + +<p> +(l. 3) Hail, goddess! Keep this city safe, and govern my song. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap49"></a>XIV. TO THE MOTHER OF THE GODS</h3> + +<p> +(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. +</p> + +<p> +(l. 6) And so hail to you in my song and to all goddesses as well! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap50"></a>XV. TO HERACLES THE LION-HEARTED</h3> + +<p> +(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. +</p> + +<p> +(l. 9) Hail, lord, son of Zeus! Give me success and prosperity. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap51"></a>XVI. TO ASCLEPIUS</h3> + +<p> +(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. +</p> + +<p> +(l. 5) And so hail to you, lord: in my song I make my prayer to thee! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap52"></a>XVII. TO THE DIOSCURI</h3> + +<p> +(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. +</p> + +<p> +(l. 5) Hail, children of Tyndareus, riders upon swift horses! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap53"></a>XVIII. TO HERMES</h3> + +<p> +(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. +</p> + +<p> +(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! +</p> + +<p> +(l. 12) Hail, Hermes, giver of grace, guide, and giver of good things! <a +href="#linknote-2531" name="linknoteref-2531" +id="linknoteref-2531"><small>2531</small></a> +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap54"></a>XIX. TO PAN</h3> + +<p> +(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. +</p> + +<p> +(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 <a +href="#linknote-2532" name="linknoteref-2532" +id="linknoteref-2532"><small>2532</small></a> because he delighted all their +hearts. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap55"></a>XX. TO HEPHAESTUS</h3> + +<p> +(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. +</p> + +<p> +(l. 8) Be gracious, Hephaestus, and grant me success and prosperity! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap56"></a>XXI. TO APOLLO</h3> + +<p> +(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. +</p> + +<p> +(l. 5) And so hail to you, lord! I seek your favour with my song. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap57"></a>XXII. TO POSEIDON</h3> + +<p> +(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! +</p> + +<p> +(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! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap58"></a>XXIII. TO THE SON OF CRONOS, MOST HIGH</h3> + +<p> +(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. +</p> + +<p> +(l. 4) Be gracious, all-seeing Son of Cronos, most excellent and great! +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap59"></a>XXIV. TO HESTIA</h3> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap60"></a>XXV. TO THE MUSES AND APOLLO</h3> + +<p> +(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. +</p> + +<p> +(ll. 6-7) Hail, children of Zeus! Give honour to my song! And now I will +remember you and another song also. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap61"></a>XXVI. TO DIONYSUS</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap62"></a>XXVII. TO ARTEMIS</h3> + +<p> +(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. +</p> + +<p> +(ll. 21-22) Hail to you, children of Zeus and rich-haired Leto! And now I will +remember you and another song also. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap63"></a>XXVIII. TO ATHENA</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap64"></a>XXIX. TO HESTIA</h3> + +<p> +(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. +</p> + +<p> +(ll. 7-10) <a href="#linknote-2533" name="linknoteref-2533" +id="linknoteref-2533"><small>2533</small></a> 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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap65"></a>XXX. TO EARTH THE MOTHER OF ALL</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap66"></a>XXXI. TO HELIOS</h3> + +<p> +(ll. 1-16) <a href="#linknote-2534" name="linknoteref-2534" +id="linknoteref-2534"><small>2534</small></a> 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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap67"></a>XXXII. TO SELENE</h3> + +<p> +(ll. 1-13) And next, sweet voiced Muses, daughters of Zeus, well-skilled in +song, tell of the long-winged <a href="#linknote-2535" name="linknoteref-2535" +id="linknoteref-2535"><small>2535</small></a> 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. +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap68"></a>XXXIII. TO THE DIOSCURI</h3> + +<p> +(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. +</p> + +<p> +(ll. 18-19) Hail, Tyndaridae, riders upon swift horses! Now I will remember you +and another song also. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap69"></a>HOMER’S EPIGRAMS<a href="#linknote-2601" +name="linknoteref-2601" id="linknoteref-2601"><small>2601</small></a></h2> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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 <a href="#linknote-2602" name="linknoteref-2602" +id="linknoteref-2602"><small>2602</small></a> 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 <a href="#linknote-2603" +name="linknoteref-2603" id="linknoteref-2603"><small>2603</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +X. (4 lines) (ll. 1-4) Another sort of pine shall bear a better fruit <a +href="#linknote-2604" name="linknoteref-2604" +id="linknoteref-2604"><small>2604</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +XII. (4 lines) (ll. 1-4) Goddess-nurse of the young <a href="#linknote-2605" +name="linknoteref-2605" id="linknoteref-2605"><small>2605</small></a>, 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. +</p> + +<p> +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. +</p> + +<p> +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 <a href="#linknote-2606" +name="linknoteref-2606" id="linknoteref-2606"><small>2606</small></a> 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. +</p> + +<p> +XV. (13 lines) <a href="#linknote-2607" name="linknoteref-2607" +id="linknoteref-2607"><small>2607</small></a> (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.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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. +</p> + +<p> +(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.... +</p> + +<p> +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. +</p> + +<p> +XVII. HOMER: Hunters of deep sea prey, have we caught anything? +</p> + +<p> +FISHERMAN: All that we caught we left behind, and all that we did not catch we +carry home. <a href="#linknote-2608" name="linknoteref-2608" +id="linknoteref-2608"><small>2608</small></a> +</p> + +<p> +HOMER: Ay, for of such fathers you are sprung as neither hold rich lands nor +tend countless sheep. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap70"></a>FRAGMENTS OF THE EPIC CYCLE</h2> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap71"></a>THE WAR OF THE TITANS</h3> + +<p> +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. +</p> + +<p> +Fragment #2—Anecdota Oxon. (Cramer) i. 75: According to the writer of the +<i>War of the Titans</i> Heaven was the son of Aether. +</p> + +<p> +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. +</p> + +<p> +Fragment #4—Athenaeus, vii. 277 D: The poet of the <i>War of the +Titans</i>, 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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #6—Scholiast on Apollonius Rhodius, Arg. i. 554: The author of +the <i>War of the Giants</i> 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. +</p> + +<p> +Fragment #7—Athenaeus, xi. 470 B: Theolytus says that he (Heracles) +sailed across the sea in a cauldron <a href="#linknote-2701" +name="linknoteref-2701" id="linknoteref-2701"><small>2701</small></a>; but the +first to give this story is the author of the <i>War of the Titans</i>. +</p> + +<p> +Fragment #8—Philodemus, On Piety: The author of the <i>War of the +Titans</i> says that the apples (of the Hesperides) were guarded. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap72"></a>THE STORY OF OEDIPUS</h3> + +<p> +Fragment #1—C.I.G. Ital. et Sic. 1292. ii. 11: ....the <i>Story of +Oedipus</i> by Cinaethon in six thousand six hundred verses. +</p> + +<p> +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 <i>Story of Oedipus</i> clearly shows. +</p> + +<p> +Fragment #3—Scholiast on Euripides Phoen., 1750: The authors of the +<i>Story of Oedipus</i> (say) of the Sphinx: ‘But furthermore (she +killed) noble Haemon, the dear son of blameless Creon, the comeliest and +loveliest of boys.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap73"></a>THE THEBAID</h3> + +<p> +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...’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #3—Laurentian Scholiast on Sophocles, O.C. 1375: ‘And when +Oedipus noticed the haunch <a href="#linknote-2801" name="linknoteref-2801" +id="linknoteref-2801"><small>2801</small></a> 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.’ +</p> + +<p> +Fragment #4—Pausanias, viii. 25.8: Adrastus fled from Thebes +‘wearing miserable garments, and took black-maned Areion <a +href="#linknote-2802" name="linknoteref-2802" +id="linknoteref-2802"><small>2802</small></a> with him.’ +</p> + +<p> +Fragment #5—Pindar, Ol. vi. 15: <a href="#linknote-2803" +name="linknoteref-2803" id="linknoteref-2803"><small>2803</small></a> +‘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.”’ +</p> + +<p> +Fragment #6—Apollodorus, i. 74: Oeneus married Periboea the daughter of +Hipponous. The author of the <i>Thebais</i> says that when Olenus had +been stormed, Oeneus received her as a prize. +</p> + +<p> +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 +<i>Thebais</i> which tells of the death of Parthenopaeus says that it +was Periclymenus who killed him. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap74"></a>THE EPIGONI</h3> + +<p> +Fragment #1—Contest of Homer and Hesiod: Next (Homer composed) the +<i>Epigoni</i> in seven thousand verses, beginning, ‘And now, +Muses, let us begin to sing of younger men.’ +</p> + +<p> +Fragment #2—Photius, Lexicon: Teumesia. Those who have written on Theban +affairs have given a full account of the Teumesian fox. <a +href="#linknote-2901" name="linknoteref-2901" +id="linknoteref-2901"><small>2901</small></a> 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. +</p> + +<p> +Fragment #3—Scholiast on Apollonius Rhodius, Arg. i. 308: The authors of +the <i>Thebais</i> 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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap75"></a>THE CYPRIA</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, i: This <a href="#linknote-3001" +name="linknoteref-3001" id="linknoteref-3001"><small>3001</small></a> is +continued by the epic called <i>Cypria</i> which is current is eleven +books. Its contents are as follows. +</p> + +<p> +Zeus plans with Themis to bring about the Trojan war. Strife arrives while the +gods are feasting at the marriage of Peleus and starts a dispute between Hera, +Athena, and Aphrodite as to which of them is fairest. The three are led by +Hermes at the command of Zeus to Alexandrus on Mount Ida for his decision, and +Alexandrus, lured by his promised marriage with Helen, decides in favour of +Aphrodite. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +All the leaders then meet together at Aulis and sacrifice. The incident of the +serpent and the sparrows <a href="#linknote-3002" name="linknoteref-3002" +id="linknoteref-3002"><small>3002</small></a> 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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +Fragment #2—Tzetzes, Chil. xiii. 638: Stasinus composed the +<i>Cypria</i> which the more part say was Homer’s work and by him +given to Stasinus as a dowry with money besides. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #4—Volumina Herculan, II. viii. 105: The author of the +<i>Cypria</i> 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. +</p> + +<p> +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 <i>Cypria</i>. +</p> + +<p> +Fragment #6—Athenaeus, xv. 682 D, F: The author of the +<i>Cypria</i>, whether Hegesias or Stasinus, mentions flowers used for +garlands. The poet, whoever he was, writes as follows in his first book: +</p> + +<p> +(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. +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #9—Scholiast on Euripides, Andr. 898: The writer <a +href="#linknote-3003" name="linknoteref-3003" +id="linknoteref-3003"><small>3003</small></a> 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. +</p> + +<p> +Fragment #10—Herodotus, ii. 117: For it is said in the +<i>Cypria</i> that Alexandrus came with Helen to Ilium from Sparta in +three days, enjoying a favourable wind and calm sea. +</p> + +<p> +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. +</p> + +<p> +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.’ <a href="#linknote-3004" name="linknoteref-3004" +id="linknoteref-3004"><small>3004</small></a> +</p> + +<p> +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.’ +</p> + +<p> +Philodemus, On Piety: (Stasinus?) writes that Castor was killed with a spear +shot by Idas the son of Aphareus. +</p> + +<p> +Fragment #13—Athenaeus, 35 C: ‘Menelaus, know that the gods made +wine the best thing for mortal man to scatter cares.’ +</p> + +<p> +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 <i>Cypria</i>—he makes them four, (distinguishing) +Iphigeneia and Iphianassa. +</p> + +<p> +Fragment #15—<a href="#linknote-3005" name="linknoteref-3005" +id="linknoteref-3005"><small>3005</small></a> 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.’ +</p> + +<p> +Fragment #16—Louvre Papyrus: ‘I never thought to enrage so terribly +the stout heart of Achilles, for very well I loved him.’ +</p> + +<p> +Fragment #17—Pausanias, iv. 2. 7: The poet of the <i>Cypria</i> +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. +</p> + +<p> +Fragment #18—Eustathius, 119. 4: Some relate that Chryseis was taken from +Hypoplacian <a href="#linknote-3006" name="linknoteref-3006" +id="linknoteref-3006"><small>3006</small></a> Thebes, and that she had not +taken refuge there nor gone there to sacrifice to Artemis, as the author of the +<i>Cypria</i> states, but was simply a fellow townswoman of Andromache. +</p> + +<p> +Fragment #19—Pausanias, x. 31. 2: I know, because I have read it in the +epic <i>Cypria</i>, that Palamedes was drowned when he had gone out +fishing, and that it was Diomedes and Odysseus who caused his death. +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap76"></a>THE AETHIOPIS</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, ii: The <i>Cypria</i>, +described in the preceding book, has its sequel in the <i>Iliad</i> of +Homer, which is followed in turn by the five books of the +<i>Aethiopis</i>, 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. +</p> + +<p> +Then Memnon, the son of Eos, wearing armour made by Hephaestus, comes to help +the Trojans, and Thetis tells her son about Memnon. +</p> + +<p> +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. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #3—Scholiast on Pindar, Isth. iii. 53: The author of the +<i>Aethiopis</i> says that Aias killed himself about dawn. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap77"></a>THE LITTLE ILIAD</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, ii: Next comes the <i>Little +Iliad</i> 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. +</p> + +<p> +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. +</p> + +<p> +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.’ +</p> + +<p> +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 <i>Little Iliad</i>, 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: +</p> + +<p> +‘For Aias took up and carried out of the strife the hero, Peleus’ +son: this great Odysseus cared not to do.’ +</p> + +<p> +To this another replied by Athena’s contrivance: +</p> + +<p> +‘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.’ +</p> + +<p> +Fragment #4—Eustathius, 285. 34: The writer of the <i>Little +Iliad</i> says that Aias was not buried in the usual way <a +href="#linknote-3101" name="linknoteref-3101" +id="linknoteref-3101"><small>3101</small></a>, but was simply buried in a +coffin, because of the king’s anger. +</p> + +<p> +Fragment #5—Eustathius on Homer, Il. 326: The author of the <i>Little +Iliad</i> 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.’ +</p> + +<p> +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.’ +</p> + +<p> +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.’ +</p> + +<p> +Fragment #8—Pausanias, iii. 26. 9: The writer of the epic <i>Little +Iliad</i> says that Machaon was killed by Eurypylus, the son of Telephus. +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +<p> +Fragment #10—<a href="#linknote-3102" name="linknoteref-3102" +id="linknoteref-3102"><small>3102</small></a> 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.’ +</p> + +<p> +And Hesiod answered: +</p> + +<p> +‘But when horses with rattling hoofs wreck chariots, striving for victory +about the tomb of Zeus.’ +</p> + +<p> +And it is said that, because this reply was specially admired, Hesiod won the +tripod (at the funeral games of Amphidamas). +</p> + +<p> +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.’ +</p> + +<p> +Fragment #12—Pausanias, x. 25. 5: Meges is represented <a +href="#linknote-3103" name="linknoteref-3103" +id="linknoteref-3103"><small>3103</small></a> wounded in the arm just as +Lescheos the son of Aeschylinus of Pyrrha describes in his <i>Sack of +Ilium</i> 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... +</p> + +<p> +Pausanias, x. 26. 4: Lescheos also mentions Astynous, and here he is, fallen on +one knee, while Neoptolemus strikes him with his sword... +</p> + +<p> +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... +</p> + +<p> +Pausanias, x. 27. 1: Of them <a href="#linknote-3104" name="linknoteref-3104" +id="linknoteref-3104"><small>3104</small></a>, 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. +</p> + +<p> +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 <i>Little Iliad</i>. +</p> + +<p> +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. +</p> + +<p> +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<a href="#linknote-3105" +name="linknoteref-3105" id="linknoteref-3105"><small>3105</small></a>, the +famous son of horse-taming Anchises, on board his sea-faring ships, a prize +surpassing those of all the Danaans.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap78"></a>THE SACK OF ILIUM</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, ii: Next come two books of the +<i>Sack of Ilium</i>, 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. +</p> + +<p> +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. +</p> + +<p> +Fragment #3—Scholiast on Euripedes, Andromache 10: The Cyclic poet who +composed the <i>Sack</i> says that Astyanax was also hurled from the +city wall. +</p> + +<p> +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 <i>Sack</i> +writes as follows: ‘The lord Agamemnon gave gifts to the Sons of Theseus +and to bold Menestheus, shepherd of hosts.’ +</p> + +<p> +Fragment #5—Eustathius on Iliad, xiii. 515: Some say that such praise as +this <a href="#linknote-3201" name="linknoteref-3201" +id="linknoteref-3201"><small>3201</small></a> 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 <i>Sack of +Ilium</i> seems to be of this opinion when he says: +</p> + +<p> +(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.’ +</p> + +<p> +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.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap79"></a>THE RETURNS</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, ii: After the <i>Sack of +Ilium</i> follow the <i>Returns</i> 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. +</p> + +<p> +Then comes the murder of Agamemnon by Aegisthus and Clytaemnestra, followed by +the vengeance of Orestes and Pylades. Finally, Menelaus returns home. +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +<p> +Fragment #4—Eustathius, 1796. 45: The Colophonian author of the +<i>Returns</i> says that Telemachus afterwards married Circe, while +Telegonus the son of Circe correspondingly married Penelope. +</p> + +<p> +Fragment #5—Clement of Alex. Strom., vi. 2. 12. 8: ‘For gifts +beguile men’s minds and their deeds as well.’ <a +href="#linknote-3301" name="linknoteref-3301" +id="linknoteref-3301"><small>3301</small></a> +</p> + +<p> +Fragment #6—Pausanias, x. 28. 7: The poetry of Homer and the +<i>Returns</i>—for here too there is an account of Hades and the +terrors there—know of no spirit named Eurynomus. +</p> + +<p> +Athenaeus, 281 B: The writer of the “Return of the Atreidae” <a +href="#linknote-3302" name="linknoteref-3302" +id="linknoteref-3302"><small>3302</small></a> 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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap80"></a>THE TELEGONY</h3> + +<p> +Fragment #1—Proclus, Chrestomathia, ii: After the <i>Returns</i> +comes the <i>Odyssey</i> of Homer, and then the <i>Telegony</i> +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. +</p> + +<p> +Fragment #2—Eustathias, 1796. 35: The author of the +<i>Telegony</i>, a Cyrenaean, relates that Odysseus had by Calypso a son +Telegonus or Teledamus, and by Penelope Telemachus and Acusilaus. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap81"></a>HOMERICA</h2> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap82"></a>THE EXPEDITION OF AMPHIARAUS</h3> + +<p> +Fragment #1—Pseudo-Herodotus, Life of Homer: Sitting there in the +tanner’s yard, Homer recited his poetry to them, the <i>Expedition of +Amphiarus to Thebes</i> and the <i>Hymns to the Gods</i> composed by +him. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap83"></a>THE TAKING OF OECHALIA</h3> + +<p> +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 <i>Taking of +Oechalia</i>. 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!’ +</p> + +<p> +Fragment #2—Cramer, Anec. Oxon. i. 327: ‘Ragged garments, even +those which now you see.’ This verse (<i>Odyssey</i> xiv. 343) we +shall also find in the <i>Taking of Oechalia</i>. +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap84"></a>THE PHOCAIS</h3> + +<p> +Fragment #1—Pseudo-Herodotus, Life of Homer: While living with +Thestorides, Homer composed the <i>Lesser Iliad</i> and the +<i>Phocais</i>; though the Phocaeans say that he composed the latter +among them. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap85"></a>THE MARGITES</h3> + +<p> +Fragment #1—Suidas, s.v.: Pigres. A Carian of Halicarnassus and brother +of Artemisia, wife of Mausolus, who distinguished herself in war... <a +href="#linknote-3401" name="linknoteref-3401" +id="linknoteref-3401"><small>3401</small></a> He also wrote the +<i>Margites</i> attributed to Homer and the <i>Battle of the Frogs +and Mice</i>. +</p> + +<p> +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.’ +</p> + +<p> +Fragment #3—Plato, Alcib. ii. p. 147 A: ‘He knew many things but +knew all badly...’ +</p> + +<p> +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.’ +</p> + +<p> +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. +</p> + +<p> +Fragment #5—Zenobius, v. 68: ‘The fox knows many a wile; but the +hedge-hog’s one trick <a href="#linknote-3402" name="linknoteref-3402" +id="linknoteref-3402"><small>3402</small></a> can beat them all.’ <a +href="#linknote-3403" name="linknoteref-3403" +id="linknoteref-3403"><small>3403</small></a> +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap86"></a>THE CERCOPES</h3> + +<p> +Fragment #1—Suidas, s.v.: Cercopes. These were two brothers living upon +the earth who practised every kind of knavery. They were called Cercopes <a +href="#linknote-3501" name="linknoteref-3501" +id="linknoteref-3501"><small>3501</small></a> 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. +</p> + +<p> +‘Liars and cheats, skilled in deeds irremediable, accomplished knaves. +Far over the world they roamed deceiving men as they wandered +continually.’ +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h3><a name="chap87"></a>THE BATTLE OF FROGS AND MICE</h3> + +<p> +(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. +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. <a +href="#linknote-3601" name="linknoteref-3601" +id="linknoteref-3601"><small>3601</small></a> 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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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: +</p> + +<p> +(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.’ +</p> + +<p> +(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: +</p> + +<p> +(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 <a href="#linknote-3602" name="linknoteref-3602" +id="linknoteref-3602"><small>3602</small></a> in the water, and merrily set up +here a trophy of victory over the slaughtered Mice.’ +</p> + +<p> +(ll. 160-167) By this speech he persuaded them to arm themselves. +</p> + +<p> +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. +</p> + +<p> +(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?’ +</p> + +<p> +And he said to Athena; +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(ll. 197-198) So said Athena. And the other gods agreed with her, and all went +in a body to one place. +</p> + +<p> +(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. +</p> + +<p> +(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.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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.... +</p> + +<p> +((LACUNA)) +</p> + +<p> +(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. +</p> + +<p> +(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 <a href="#linknote-3603" name="linknoteref-3603" +id="linknoteref-3603"><small>3603</small></a>, 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: +</p> + +<p> +(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.’ +</p> + +<p> +(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.’ +</p> + +<p> +(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. +</p> + +<p> +(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. +</p> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap88"></a>OF THE ORIGIN OF HOMER AND HESIOD, AND OF THEIR +CONTEST</h2> + +<p> +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 <i>Margites</i>. +</p> + +<p> +As to his parents also, there is on all hands great disagreement. +</p> + +<p> +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. +</p> + +<p> +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: +</p> + +<p> +‘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. +</p> + +<p> +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. +</p> + +<p> +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 <i>Margites</i>, 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: +</p> + +<p> +‘The Isle of Ios is your mother’s country and it shall receive you +dead; but beware of the riddle of the young children.’ <a +href="#linknote-3701" name="linknoteref-3701" +id="linknoteref-3701"><small>3701</small></a> +</p> + +<p> +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: +</p> + +<p> +‘Homer, son of Meles, inspired with wisdom from heaven, come, tell me +first what is best for mortal man?’ +</p> + +<p> +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.’ +</p> + +<p> +Hesiod then asked again: +</p> + +<p> +‘Come, tell me now this also, godlike Homer: what think you in your heart +is most delightsome to men?’ +</p> + +<p> +Homer answered: +</p> + +<p> +‘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.’ +</p> + +<p> +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: +</p> + +<p> +‘Come, Muse; sing not to me of things that are, or that shall be, or that +were of old; but think of another song.’ +</p> + +<p> +Then Homer, wishing to escape from the impasse by an apt answer, +replied:— +</p> + +<p> +‘Never shall horses with clattering hoofs break chariots, striving for +victory about the tomb of Zeus.’ +</p> + +<p> +Here again Homer had fairly met Hesiod, and so the latter turned to sentences +of doubtful meaning <a href="#linknote-3702" name="linknoteref-3702" +id="linknoteref-3702"><small>3702</small></a>: 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. +</p> + +<p> +HESIOD: ‘Then they dined on the flesh of oxen and their horses’ +necks—’ +</p> + +<p> +HOMER: ‘They unyoked dripping with sweat, when they had had enough of +war.’ +</p> + +<p> +HESIOD: ‘And the Phrygians, who of all men are handiest at +ships—’ +</p> + +<p> +HOMER: ‘To filch their dinner from pirates on the beach.’ +</p> + +<p> +HESIOD: ‘To shoot forth arrows against the tribes of cursed giants with +his hands—’ +</p> + +<p> +HOMER: ‘Heracles unslung his curved bow from his shoulders.’ +</p> + +<p> +HESIOD: ‘This man is the son of a brave father and a +weakling—’ +</p> + +<p> +HOMER: ‘Mother; for war is too stern for any woman.’ +</p> + +<p> +HESIOD: ‘But for you, your father and lady mother lay in +love—’ +</p> + +<p> +HOMER: ‘When they begot you by the aid of golden Aphrodite.’ +</p> + +<p> +HESIOD: ‘But when she had been made subject in love, Artemis, who +delights in arrows—’ +</p> + +<p> +HOMER: ‘Slew Callisto with a shot of her silver bow.’ +</p> + +<p> +HESIOD: ‘So they feasted all day long, taking nothing—’ +</p> + +<p> +HOMER: ‘From their own houses; for Agamemnon, king of men, supplied +them.’ +</p> + +<p> +HESIOD: ‘When they had feasted, they gathered among the glowing ashes the +bones of the dead Zeus—’ +</p> + +<p> +HOMER: ‘Born Sarpedon, that bold and godlike man.’ +</p> + +<p> +HESIOD: ‘Now we have lingered thus about the plain of Simois, forth from +the ships let us go our way, upon our shoulders—’ +</p> + +<p> +HOMER: ‘Having our hilted swords and long-helved spears.’ +</p> + +<p> +HESIOD: ‘Then the young heroes with their hands from the +sea—’ +</p> + +<p> +HOMER: ‘Gladly and swiftly hauled out their fleet ship.’ +</p> + +<p> +HESIOD: ‘Then they came to Colchis and king Aeetes—’ +</p> + +<p> +HOMER: ‘They avoided; for they knew he was inhospitable and +lawless.’ +</p> + +<p> +HESIOD: ‘Now when they had poured libations and deeply drunk, the surging +sea—’ +</p> + +<p> +HOMER: ‘They were minded to traverse on well-built ships.’ +</p> + +<p> +HESIOD: ‘The Son of Atreus prayed greatly for them that they all might +perish—’ +</p> + +<p> +HOMER: ‘At no time in the sea: and he opened his mouth said:’ +</p> + +<p> +HESIOD: ‘Eat, my guests, and drink, and may no one of you return home to +his dear country—’ +</p> + +<p> +HOMER: ‘Distressed; but may you all reach home again unscathed.’ +</p> + +<p> +When Homer had met him fairly on every point Hesiod said: +</p> + +<p> +‘Only tell me this thing that I ask: How many Achaeans went to Ilium with +the sons of Atreus?’ +</p> + +<p> +Homer answered in a mathematical problem, thus: +</p> + +<p> +‘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.’ +</p> + +<p> +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... +</p> + +<p> +Homer, then, having the advantage on every point, Hesiod was jealous and began +again: +</p> + +<p> +‘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.’ +</p> + +<p> +HESIOD: ‘How would men best dwell in cities, and with what +observances?’ +</p> + +<p> +HOMER: ‘By scorning to get unclean gain and if the good were honoured, +but justice fell upon the unjust.’ +</p> + +<p> +HESIOD: ‘What is the best thing of all for a man to ask of the gods in +prayer?’ +</p> + +<p> +HOMER: ‘That he may be always at peace with himself continually.’ +</p> + +<p> +HESIOD: ‘Can you tell me in briefest space what is best of all?’ +</p> + +<p> +HOMER: ‘A sound mind in a manly body, as I believe.’ +</p> + +<p> +HESIOD: ‘Of what effect are righteousness and courage?’ +</p> + +<p> +HOMER: ‘To advance the common good by private pains.’ +</p> + +<p> +HESIOD: ‘What is the mark of wisdom among men?’ +</p> + +<p> +HOMER: ‘To read aright the present, and to march with the +occasion.’ +</p> + +<p> +HESIOD: ‘In what kind of matter is it right to trust in men?’ +</p> + +<p> +HOMER: ‘Where danger itself follows the action close.’ +</p> + +<p> +HESIOD: ‘What do men mean by happiness?’ +</p> + +<p> +HOMER: ‘Death after a life of least pain and greatest pleasure.’ +</p> + +<p> +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: +</p> + +<p> +‘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.’ <a href="#linknote-3703" name="linknoteref-3703" +id="linknoteref-3703"><small>3703</small></a> +</p> + +<p> +Then Homer: +</p> + +<p> +‘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.’ <a href="#linknote-3704" name="linknoteref-3704" +id="linknoteref-3704"><small>3704</small></a> +</p> + +<p> +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: +</p> + +<p> +‘Hesiod dedicated this tripod to the Muses of Helicon after he had +conquered divine Homer at Chalcis in a contest of song.’ +</p> + +<p> +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: +</p> + +<p> +‘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.’ +</p> + +<p> +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: +</p> + +<p> +‘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.’ +</p> + +<p> +So much for Hesiod. But Homer, after losing the victory, went from place to +place reciting his poems, and first of all the <i>Thebais</i> in seven +thousand verses which begins: ‘Goddess, sing of parched Argos whence +kings...’, and then the <i>Epigoni</i> 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:— +</p> + +<p> +‘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.’ +</p> + +<p> +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.’ +</p> + +<p> +After this he composed the <i>Odyssey</i> in twelve thousand verses, +having previously written the <i>Iliad</i> in fifteen thousand five +hundred verses <a href="#linknote-3705" name="linknoteref-3705" +id="linknoteref-3705"><small>3705</small></a>. 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: +</p> + +<p> +‘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.’ +</p> + +<p> +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 <i>Iliad</i>: +</p> + +<p> +‘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.’ <a href="#linknote-3706" +name="linknoteref-3706" id="linknoteref-3706"><small>3706</small></a> +</p> + +<p> +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: +</p> + +<p> +‘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.’ +</p> + +<p> +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 +<i>Hymn to Apollo</i> <a href="#linknote-3707" name="linknoteref-3707" +id="linknoteref-3707"><small>3707</small></a> 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: +</p> + +<p> +‘Sirs, hunters of deep-sea prey, have we caught anything?’ +</p> + +<p> +To this replied: +</p> + +<p> +‘All that we caught, we left behind, and carry away all that we did not +catch.’ +</p> + +<p> +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: +</p> + +<p> +‘Here the earth covers the sacred head of divine Homer, the glorifier of +hero-men.’ + +</p> <hr /> + +</div><!--end chapter--> + +<div class="chapter"> + +<h2><a name="chap89"></a>ENDNOTES</h2> + +<p> +<a name="linknote-1101" id="linknote-1101"> +<!-- Note --></a> +</p> +<p class="footnote"> +1101 (<a href="#linknoteref-1101">return</a>)<br/> [ sc. in Boeotia, Locris and +Thessaly: elsewhere the movement was forced and unfruitful.] +</p> + +<p> +<a name="linknote-1102" id="linknote-1102"> +<!-- Note --></a> +</p> +<p class="footnote"> +1102 (<a href="#linknoteref-1102">return</a>)<br/> [ The extant collection of +three poems, <i>Works and Days</i>, <i>Theogony</i>, and <i>Shield of +Heracles</i>, 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.] +</p> + +<p> +<a name="linknote-1103" id="linknote-1103"> +<!-- Note --></a> +</p> +<p class="footnote"> +1103 (<a href="#linknoteref-1103">return</a>)<br/> [ <i>Der Dialekt des +Hesiodes</i>, p. 464: examples are AENEMI (W. and D. 683) and AROMENAI +(<i>ib</i>. 22).] +</p> + +<p> +<a name="linknote-1104" id="linknote-1104"> +<!-- Note --></a> +</p> +<p class="footnote"> +1104 (<a href="#linknoteref-1104">return</a>)<br/> [ T.W. Allen suggests that +the conjured Delian and Pythian hymns to Apollo (<i>Homeric Hymns</i> III) may +have suggested this version of the story, the Pythian hymn showing strong +continental influence.] +</p> + +<p> +<a name="linknote-1105" id="linknote-1105"> +<!-- Note --></a> +</p> +<p class="footnote"> +1105 (<a href="#linknoteref-1105">return</a>)<br/> [ She is said to have given +birth to the lyrist Stesichorus.] +</p> + +<p> +<a name="linknote-1106" id="linknote-1106"> +<!-- Note --></a> +</p> +<p class="footnote"> +1106 (<a href="#linknoteref-1106">return</a>)<br/> [ See Kinkel <i>Epic. Graec. +Frag.</i> i. 158 ff.] +</p> + +<p> +<a name="linknote-1107" id="linknote-1107"> +<!-- Note --></a> +</p> +<p class="footnote"> +1107 (<a href="#linknoteref-1107">return</a>)<br/> [ See <i>Great Works</i>, +frag. 2.] +</p> + +<p> +<a name="linknote-1108" id="linknote-1108"> +<!-- Note --></a> +</p> +<p class="footnote"> +1108 (<a href="#linknoteref-1108">return</a>)<br/> [ <i>Hesiodi Fragmenta</i>, +pp. 119 f.] +</p> + +<p> +<a name="linknote-1109" id="linknote-1109"> +<!-- Note --></a> +</p> +<p class="footnote"> +1109 (<a href="#linknoteref-1109">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1110" id="linknote-1110"> +<!-- Note --></a> +</p> +<p class="footnote"> +1110 (<a href="#linknoteref-1110">return</a>)<br/> [ Goettling’s +explanation.] +</p> + +<p> +<a name="linknote-1111" id="linknote-1111"> +<!-- Note --></a> +</p> +<p class="footnote"> +1111 (<a href="#linknoteref-1111">return</a>)<br/> [ x. 1. 52.] +</p> + +<p> +<a name="linknote-1112" id="linknote-1112"> +<!-- Note --></a> +</p> +<p class="footnote"> +1112 (<a href="#linknoteref-1112">return</a>)<br/> [ Odysseus appears to have +been mentioned once only—and that casually—in the +<i>Returns</i>.] +</p> + +<p> +<a name="linknote-1113" id="linknote-1113"> +<!-- Note --></a> +</p> +<p class="footnote"> +1113 (<a href="#linknoteref-1113">return</a>)<br/> [ M.M. Croiset note that the +<i>Aethiopis</i> and the <i>Sack</i> were originally merely parts of one work +containing lays (the Amazoneia, Aethiopis, Persis, etc.), just as the +<i>Iliad</i> contained various lays such as the Diomedeia.] +</p> + +<p> +<a name="linknote-1114" id="linknote-1114"> +<!-- Note --></a> +</p> +<p class="footnote"> +1114 (<a href="#linknoteref-1114">return</a>)<br/> [ No date is assigned to +him, but it seems likely that he was either contemporary or slightly earlier +than Lesches.] +</p> + +<p> +<a name="linknote-1115" id="linknote-1115"> +<!-- Note --></a> +</p> +<p class="footnote"> +1115 (<a href="#linknoteref-1115">return</a>)<br/> [ Cp. Allen and Sikes, +<i>Homeric Hymns</i> 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 <i>Demeter</i> after <i>Hermes</i>, and the Hymn to +Dionysus at the end of the collection seems to be merely perverse.] +</p> + +<p> +<a name="linknote-1116" id="linknote-1116"> +<!-- Note --></a> +</p> +<p class="footnote"> +1116 (<a href="#linknoteref-1116">return</a>)<br/> [ <i>Greek Melic Poets</i>, +p. 165.] +</p> + +<p> +<a name="linknote-1117" id="linknote-1117"> +<!-- Note --></a> +</p> +<p class="footnote"> +1117 (<a href="#linknoteref-1117">return</a>)<br/> [ This monument was returned +to Greece in the 1980’s.— DBK.] +</p> + +<p> +<a name="linknote-1118" id="linknote-1118"> +<!-- Note --></a> +</p> +<p class="footnote"> +1118 (<a href="#linknoteref-1118">return</a>)<br/> [ Cp. Marckscheffel, +<i>Hesiodi fragmenta</i>, p. 35. The papyrus fragment recovered by Petrie +(<i>Petrie Papyri</i>, ed. Mahaffy, p. 70, No. xxv.) agrees essentially with +the extant document, but differs in numerous minor textual points.] +</p> + +<p> +<a name="linknote-1201" id="linknote-1201"> +<!-- Note --></a> +</p> +<p class="footnote"> +1201 (<a href="#linknoteref-1201">return</a>)<br/> [ See Schubert, <i>Berl. +Klassikertexte</i> v. 1.22 ff.; the other papyri may be found in the +publications whose name they bear.] +</p> + +<p> +<a name="linknote-1202" id="linknote-1202"> +<!-- Note --></a> +</p> +<p class="footnote"> +1202 (<a href="#linknoteref-1202">return</a>)<br/> [ Unless otherwise noted, +all MSS. are of the 15th century.] +</p> + +<p> +<a name="linknote-1203" id="linknote-1203"> +<!-- Note --></a> +</p> +<p class="footnote"> +1203 (<a href="#linknoteref-1203">return</a>)<br/> [ To this list I would also +add the following: <i>Hesiod and Theognis</i>, translated by Dorothea Wender +(Penguin Classics, London, 1973).—DBK.] +</p> + +<p> +<a name="linknote-1301" id="linknote-1301"> +<!-- Note --></a> +</p> +<p class="footnote"> +1301 (<a href="#linknoteref-1301">return</a>)<br/> [ That is, the poor +man’s fare, like ‘bread and cheese’.] +</p> + +<p> +<a name="linknote-1302" id="linknote-1302"> +<!-- Note --></a> +</p> +<p class="footnote"> +1302 (<a href="#linknoteref-1302">return</a>)<br/> [ The All-endowed.] +</p> + +<p> +<a name="linknote-1303" id="linknote-1303"> +<!-- Note --></a> +</p> +<p class="footnote"> +1303 (<a href="#linknoteref-1303">return</a>)<br/> [ The jar or casket +contained the gifts of the gods mentioned in l.82.] +</p> + +<p> +<a name="linknote-1304" id="linknote-1304"> +<!-- Note --></a> +</p> +<p class="footnote"> +1304 (<a href="#linknoteref-1304">return</a>)<br/> [ Eustathius refers to +Hesiod as stating that men sprung “from oaks and stones and +ashtrees”. Proclus believed that the Nymphs called Meliae +(<i>Theogony</i>, 187) are intended. Goettling would render: “A race +terrible because of their (ashen) spears.”] +</p> + +<p> +<a name="linknote-1305" id="linknote-1305"> +<!-- Note --></a> +</p> +<p class="footnote"> +1305 (<a href="#linknoteref-1305">return</a>)<br/> [ 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).] +</p> + +<p> +<a name="linknote-1306" id="linknote-1306"> +<!-- Note --></a> +</p> +<p class="footnote"> +1306 (<a href="#linknoteref-1306">return</a>)<br/> [ <i>i.e.</i> the race will +so degenerate that at the last even a new-born child will show the marks of old +age.] +</p> + +<p> +<a name="linknote-1307" id="linknote-1307"> +<!-- Note --></a> +</p> +<p class="footnote"> +1307 (<a href="#linknoteref-1307">return</a>)<br/> [ 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 (<i>cf. Psalms</i>, lxxii. 1-19).] +</p> + +<p> +<a name="linknote-1308" id="linknote-1308"> +<!-- Note --></a> +</p> +<p class="footnote"> +1308 (<a href="#linknoteref-1308">return</a>)<br/> [ The alternative version +is: ‘and, working, you will be much better loved both by gods and men; +for they greatly dislike the idle.’] +</p> + +<p> +<a name="linknote-1309" id="linknote-1309"> +<!-- Note --></a> +</p> +<p class="footnote"> +1309 (<a href="#linknoteref-1309">return</a>)<br/> [ <i>i.e.</i> 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.] +</p> + +<p> +<a name="linknote-1310" id="linknote-1310"> +<!-- Note --></a> +</p> +<p class="footnote"> +1310 (<a href="#linknoteref-1310">return</a>)<br/> [ Early in May.] +</p> + +<p> +<a name="linknote-1311" id="linknote-1311"> +<!-- Note --></a> +</p> +<p class="footnote"> +1311 (<a href="#linknoteref-1311">return</a>)<br/> [ In November.] +</p> + +<p> +<a name="linknote-1312" id="linknote-1312"> +<!-- Note --></a> +</p> +<p class="footnote"> +1312 (<a href="#linknoteref-1312">return</a>)<br/> [ In October.] +</p> + +<p> +<a name="linknote-1313" id="linknote-1313"> +<!-- Note --></a> +</p> +<p class="footnote"> +1313 (<a href="#linknoteref-1313">return</a>)<br/> [ For pounding corn.] +</p> + +<p> +<a name="linknote-1314" id="linknote-1314"> +<!-- Note --></a> +</p> +<p class="footnote"> +1314 (<a href="#linknoteref-1314">return</a>)<br/> [ A mallet for breaking +clods after ploughing.] +</p> + +<p> +<a name="linknote-1315" id="linknote-1315"> +<!-- Note --></a> +</p> +<p class="footnote"> +1315 (<a href="#linknoteref-1315">return</a>)<br/> [ The loaf is a flattish +cake with two intersecting lines scored on its upper surface which divide it +into four equal parts.] +</p> + +<p> +<a name="linknote-1316" id="linknote-1316"> +<!-- Note --></a> +</p> +<p class="footnote"> +1316 (<a href="#linknoteref-1316">return</a>)<br/> [ The meaning is obscure. A +scholiast renders ‘giving eight mouthfulls’; but the elder +Philostratus uses the word in contrast to ‘leavened’.] +</p> + +<p> +<a name="linknote-1317" id="linknote-1317"> +<!-- Note --></a> +</p> +<p class="footnote"> +1317 (<a href="#linknoteref-1317">return</a>)<br/> [ About the middle of +November.] +</p> + +<p> +<a name="linknote-1318" id="linknote-1318"> +<!-- Note --></a> +</p> +<p class="footnote"> +1318 (<a href="#linknoteref-1318">return</a>)<br/> [ Spring is so described +because the buds have not yet cast their iron-grey husks.] +</p> + +<p> +<a name="linknote-1319" id="linknote-1319"> +<!-- Note --></a> +</p> +<p class="footnote"> +1319 (<a href="#linknoteref-1319">return</a>)<br/> [ In December.] +</p> + +<p> +<a name="linknote-1320" id="linknote-1320"> +<!-- Note --></a> +</p> +<p class="footnote"> +1320 (<a href="#linknoteref-1320">return</a>)<br/> [ In March.] +</p> + +<p> +<a name="linknote-1321" id="linknote-1321"> +<!-- Note --></a> +</p> +<p class="footnote"> +1321 (<a href="#linknoteref-1321">return</a>)<br/> [ The latter part of January +and earlier part of February.] +</p> + +<p> +<a name="linknote-1322" id="linknote-1322"> +<!-- Note --></a> +</p> +<p class="footnote"> +1322 (<a href="#linknoteref-1322">return</a>)<br/> [ <i>i.e.</i> the octopus or +cuttle.] +</p> + +<p> +<a name="linknote-1323" id="linknote-1323"> +<!-- Note --></a> +</p> +<p class="footnote"> +1323 (<a href="#linknoteref-1323">return</a>)<br/> [ <i>i.e.</i> the +darker-skinned people of Africa, the Egyptians or Aethiopians.] +</p> + +<p> +<a name="linknote-1324" id="linknote-1324"> +<!-- Note --></a> +</p> +<p class="footnote"> +1324 (<a href="#linknoteref-1324">return</a>)<br/> [ <i>i.e.</i> an old man +walking with a staff (the ‘third leg’— as in the riddle of +the Sphinx).] +</p> + +<p> +<a name="linknote-1325" id="linknote-1325"> +<!-- Note --></a> +</p> +<p class="footnote"> +1325 (<a href="#linknoteref-1325">return</a>)<br/> [ February to March.] +</p> + +<p> +<a name="linknote-1326" id="linknote-1326"> +<!-- Note --></a> +</p> +<p class="footnote"> +1326 (<a href="#linknoteref-1326">return</a>)<br/> [ <i>i.e.</i> the snail. The +season is the middle of May.] +</p> + +<p> +<a name="linknote-1327" id="linknote-1327"> +<!-- Note --></a> +</p> +<p class="footnote"> +1327 (<a href="#linknoteref-1327">return</a>)<br/> [ In June.] +</p> + +<p> +<a name="linknote-1328" id="linknote-1328"> +<!-- Note --></a> +</p> +<p class="footnote"> +1328 (<a href="#linknoteref-1328">return</a>)<br/> [ July.] +</p> + +<p> +<a name="linknote-1329" id="linknote-1329"> +<!-- Note --></a> +</p> +<p class="footnote"> +1329 (<a href="#linknoteref-1329">return</a>)<br/> [ <i>i.e.</i> a robber.] +</p> + +<p> +<a name="linknote-1330" id="linknote-1330"> +<!-- Note --></a> +</p> +<p class="footnote"> +1330 (<a href="#linknoteref-1330">return</a>)<br/> [ September.] +</p> + +<p> +<a name="linknote-1331" id="linknote-1331"> +<!-- Note --></a> +</p> +<p class="footnote"> +1331 (<a href="#linknoteref-1331">return</a>)<br/> [ The end of October.] +</p> + +<p> +<a name="linknote-1332" id="linknote-1332"> +<!-- Note --></a> +</p> +<p class="footnote"> +1332 (<a href="#linknoteref-1332">return</a>)<br/> [ That is, the succession of +stars which make up the full year.] +</p> + +<p> +<a name="linknote-1333" id="linknote-1333"> +<!-- Note --></a> +</p> +<p class="footnote"> +1333 (<a href="#linknoteref-1333">return</a>)<br/> [ The end of October or +beginning of November.] +</p> + +<p> +<a name="linknote-1334" id="linknote-1334"> +<!-- Note --></a> +</p> +<p class="footnote"> +1334 (<a href="#linknoteref-1334">return</a>)<br/> [ July-August.] +</p> + +<p> +<a name="linknote-1335" id="linknote-1335"> +<!-- Note --></a> +</p> +<p class="footnote"> +1335 (<a href="#linknoteref-1335">return</a>)<br/> [ <i>i.e.</i> untimely, +premature. Juvenal similarly speaks of ‘cruda senectus’ (caused by +gluttony).] +</p> + +<p> +<a name="linknote-1336" id="linknote-1336"> +<!-- Note --></a> +</p> +<p class="footnote"> +1336 (<a href="#linknoteref-1336">return</a>)<br/> [ The thought is parallel to +that of ‘O, what a goodly outside falsehood hath.’] +</p> + +<p> +<a name="linknote-1337" id="linknote-1337"> +<!-- Note --></a> +</p> +<p class="footnote"> +1337 (<a href="#linknoteref-1337">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1338" id="linknote-1338"> +<!-- Note --></a> +</p> +<p class="footnote"> +1338 (<a href="#linknoteref-1338">return</a>)<br/> [ <i>i.e.</i> ‘do not +cut your finger-nails’.] +</p> + +<p> +<a name="linknote-1339" id="linknote-1339"> +<!-- Note --></a> +</p> +<p class="footnote"> +1339 (<a href="#linknoteref-1339">return</a>)<br/> [ <i>i.e.</i> things which +it would be sacrilege to disturb, such as tombs.] +</p> + +<p> +<a name="linknote-1340" id="linknote-1340"> +<!-- Note --></a> +</p> +<p class="footnote"> +1340 (<a href="#linknoteref-1340">return</a>)<br/> [ H.G. Evelyn-White prefers +to switch ll. 768 and 769, reading l. 769 first then l. 768.—DBK] +</p> + +<p> +<a name="linknote-1341" id="linknote-1341"> +<!-- Note --></a> +</p> +<p class="footnote"> +1341 (<a href="#linknoteref-1341">return</a>)<br/> [ The month is divided into +three periods, the waxing, the mid-month, and the waning, which answer to the +phases of the moon.] +</p> + +<p> +<a name="linknote-1342" id="linknote-1342"> +<!-- Note --></a> +</p> +<p class="footnote"> +1342 (<a href="#linknoteref-1342">return</a>)<br/> [ <i>i.e.</i> the ant.] +</p> + +<p> +<a name="linknote-1343" id="linknote-1343"> +<!-- Note --></a> +</p> +<p class="footnote"> +1343 (<a href="#linknoteref-1343">return</a>)<br/> [ 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 +<i>nurag</i>.] +</p> + +<p> +<a name="linknote-1401" id="linknote-1401"> +<!-- Note --></a> +</p> +<p class="footnote"> +1401 (<a href="#linknoteref-1401">return</a>)<br/> [ This halt verse is added +by the Scholiast on Aratus, 172.] +</p> + +<p> +<a name="linknote-1402" id="linknote-1402"> +<!-- Note --></a> +</p> +<p class="footnote"> +1402 (<a href="#linknoteref-1402">return</a>)<br/> [ The +“Catasterismi” (“Placings among the Stars”) is a +collection of legends relating to the various constellations.] +</p> + +<p> +<a name="linknote-1403" id="linknote-1403"> +<!-- Note --></a> +</p> +<p class="footnote"> +1403 (<a href="#linknoteref-1403">return</a>)<br/> [ The Straits of Messina.] +</p> + +<p> +<a name="linknote-1501" id="linknote-1501"> +<!-- Note --></a> +</p> +<p class="footnote"> +1501 (<a href="#linknoteref-1501">return</a>)<br/> [ Or perhaps ‘a +Scythian’.] +</p> + +<p> +<a name="linknote-1601" id="linknote-1601"> +<!-- Note --></a> +</p> +<p class="footnote"> +1601 (<a href="#linknoteref-1601">return</a>)<br/> [ The epithet probably +indicates coquettishness.] +</p> + +<p> +<a name="linknote-1602" id="linknote-1602"> +<!-- Note --></a> +</p> +<p class="footnote"> +1602 (<a href="#linknoteref-1602">return</a>)<br/> [ A proverbial saying +meaning, ‘why enlarge on irrelevant topics?’] +</p> + +<p> +<a name="linknote-1603" id="linknote-1603"> +<!-- Note --></a> +</p> +<p class="footnote"> +1603 (<a href="#linknoteref-1603">return</a>)<br/> [ ‘She of the noble +voice’: Calliope is queen of Epic poetry.] +</p> + +<p> +<a name="linknote-1604" id="linknote-1604"> +<!-- Note --></a> +</p> +<p class="footnote"> +1604 (<a href="#linknoteref-1604">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1605" id="linknote-1605"> +<!-- Note --></a> +</p> +<p class="footnote"> +1605 (<a href="#linknoteref-1605">return</a>)<br/> [ Aether is the bright, +untainted upper atmosphere, as distinguished from Aer, the lower atmosphere of +the earth.] +</p> + +<p> +<a name="linknote-1606" id="linknote-1606"> +<!-- Note --></a> +</p> +<p class="footnote"> +1606 (<a href="#linknoteref-1606">return</a>)<br/> [ Brontes is the Thunderer; +Steropes, the Lightener; and Arges, the Vivid One.] +</p> + +<p> +<a name="linknote-1607" id="linknote-1607"> +<!-- Note --></a> +</p> +<p class="footnote"> +1607 (<a href="#linknoteref-1607">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1608" id="linknote-1608"> +<!-- Note --></a> +</p> +<p class="footnote"> +1608 (<a href="#linknoteref-1608">return</a>)<br/> [ Nymphs of the ash-trees, +as Dryads are nymphs of the oak-trees. Cp. note on <i>Works and Days</i>, l. +145.] +</p> + +<p> +<a name="linknote-1609" id="linknote-1609"> +<!-- Note --></a> +</p> +<p class="footnote"> +1609 (<a href="#linknoteref-1609">return</a>)<br/> [ +‘Member-loving’: the title is perhaps only a perversion of the +regular PHILOMEIDES (laughter-loving).] +</p> + +<p> +<a name="linknote-1610" id="linknote-1610"> +<!-- Note --></a> +</p> +<p class="footnote"> +1610 (<a href="#linknoteref-1610">return</a>)<br/> [ 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.’] +</p> + +<p> +<a name="linknote-1611" id="linknote-1611"> +<!-- Note --></a> +</p> +<p class="footnote"> +1611 (<a href="#linknoteref-1611">return</a>)<br/> [ 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’.] +</p> + +<p> +<a name="linknote-1612" id="linknote-1612"> +<!-- Note --></a> +</p> +<p class="footnote"> +1612 (<a href="#linknoteref-1612">return</a>)<br/> [ The +‘Wave-receiver’ and the ‘Wave-stiller’.] +</p> + +<p> +<a name="linknote-1613" id="linknote-1613"> +<!-- Note --></a> +</p> +<p class="footnote"> +1613 (<a href="#linknoteref-1613">return</a>)<br/> [ ‘The Unerring’ +or ‘Truthful’; cp. l. 235.] +</p> + +<p> +<a name="linknote-1614" id="linknote-1614"> +<!-- Note --></a> +</p> +<p class="footnote"> +1614 (<a href="#linknoteref-1614">return</a>)<br/> [ <i>i.e.</i> Poseidon.] +</p> + +<p> +<a name="linknote-1615" id="linknote-1615"> +<!-- Note --></a> +</p> +<p class="footnote"> +1615 (<a href="#linknoteref-1615">return</a>)<br/> [ 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’.] +</p> + +<p> +<a name="linknote-1616" id="linknote-1616"> +<!-- Note --></a> +</p> +<p class="footnote"> +1616 (<a href="#linknoteref-1616">return</a>)<br/> [ <i>i.e.</i> Eos, the +‘Early-born’.] +</p> + +<p> +<a name="linknote-1617" id="linknote-1617"> +<!-- Note --></a> +</p> +<p class="footnote"> +1617 (<a href="#linknoteref-1617">return</a>)<br/> [ Van Lennep explains that +Hecate, having no brothers to support her claim, might have been slighted.] +</p> + +<p> +<a name="linknote-1618" id="linknote-1618"> +<!-- Note --></a> +</p> +<p class="footnote"> +1618 (<a href="#linknoteref-1618">return</a>)<br/> [ The goddess of the +<i>hearth</i> (the Roman <i>Vesta</i>), and so of the house. Cp. <i>Homeric +Hymns</i> v.22 ff.; xxxix.1 ff.] +</p> + +<p> +<a name="linknote-1619" id="linknote-1619"> +<!-- Note --></a> +</p> +<p class="footnote"> +1619 (<a href="#linknoteref-1619">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1620" id="linknote-1620"> +<!-- Note --></a> +</p> +<p class="footnote"> +1620 (<a href="#linknoteref-1620">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1621" id="linknote-1621"> +<!-- Note --></a> +</p> +<p class="footnote"> +1621 (<a href="#linknoteref-1621">return</a>)<br/> [ 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. <i>Works and Days</i>, l. 145 and note.] +</p> + +<p> +<a name="linknote-1622" id="linknote-1622"> +<!-- Note --></a> +</p> +<p class="footnote"> +1622 (<a href="#linknoteref-1622">return</a>)<br/> [ <i>sc</i>. Atlas, the Shu +of Egyptian mythology: cp. note on line 177.] +</p> + +<p> +<a name="linknote-1623" id="linknote-1623"> +<!-- Note --></a> +</p> +<p class="footnote"> +1623 (<a href="#linknoteref-1623">return</a>)<br/> [ Oceanus is here regarded +as a continuous stream enclosing the earth and the seas, and so as flowing back +upon himself.] +</p> + +<p> +<a name="linknote-1624" id="linknote-1624"> +<!-- Note --></a> +</p> +<p class="footnote"> +1624 (<a href="#linknoteref-1624">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1625" id="linknote-1625"> +<!-- Note --></a> +</p> +<p class="footnote"> +1625 (<a href="#linknoteref-1625">return</a>)<br/> [ <i>i.e.</i> the threshold +is of ‘native’ metal, and not artificial.] +</p> + +<p> +<a name="linknote-1626" id="linknote-1626"> +<!-- Note --></a> +</p> +<p class="footnote"> +1626 (<a href="#linknoteref-1626">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1627" id="linknote-1627"> +<!-- Note --></a> +</p> +<p class="footnote"> +1627 (<a href="#linknoteref-1627">return</a>)<br/> [ The epithet (which means +literally <i>well-bored</i>) seems to refer to the spout of the +crucible.] +</p> + +<p> +<a name="linknote-1628" id="linknote-1628"> +<!-- Note --></a> +</p> +<p class="footnote"> +1628 (<a href="#linknoteref-1628">return</a>)<br/> [ The fire god. There is no +reference to volcanic action: iron was smelted on Mount Ida; cp. +<i>Epigrams of Homer</i>, ix. 2-4.] +</p> + +<p> +<a name="linknote-1629" id="linknote-1629"> +<!-- Note --></a> +</p> +<p class="footnote"> +1629 (<a href="#linknoteref-1629">return</a>)<br/> [ <i>i.e.</i> Athena, who +was born ‘on the banks of the river Trito’ (cp. l. 929l)] +</p> + +<p> +<a name="linknote-1630" id="linknote-1630"> +<!-- Note --></a> +</p> +<p class="footnote"> +1630 (<a href="#linknoteref-1630">return</a>)<br/> [ Restored by Peppmuller. +The nineteen following lines from another recension of lines 889-900, 924-9 are +quoted by Chrysippus (in Galen).] +</p> + +<p> +<a name="linknote-1631" id="linknote-1631"> +<!-- Note --></a> +</p> +<p class="footnote"> +1631 (<a href="#linknoteref-1631">return</a>)<br/> [ <i>sc</i>. the aegis. Line +929s is probably spurious, since it disagrees with l. 929q and contains a +suspicious reference to Athens.] +</p> + +<p> +<a name="linknote-1701" id="linknote-1701"> +<!-- Note --></a> +</p> +<p class="footnote"> +1701 (<a href="#linknoteref-1701">return</a>)<br/> [ A catalogue of heroines +each of whom was introduced with the words E OIE, ‘Or like her’.] +</p> + +<p> +<a name="linknote-1702" id="linknote-1702"> +<!-- Note --></a> +</p> +<p class="footnote"> +1702 (<a href="#linknoteref-1702">return</a>)<br/> [ An antiquarian writer of +Byzantium, c. 490-570 A.D.] +</p> + +<p> +<a name="linknote-1703" id="linknote-1703"> +<!-- Note --></a> +</p> +<p class="footnote"> +1703 (<a href="#linknoteref-1703">return</a>)<br/> [ Constantine VII. +‘Born in the Porphyry Chamber’, 905-959 A.D.] +</p> + +<p> +<a name="linknote-1704" id="linknote-1704"> +<!-- Note --></a> +</p> +<p class="footnote"> +1704 (<a href="#linknoteref-1704">return</a>)<br/> [ “Berlin +Papyri”, 7497 (left-hand fragment) and “Oxyrhynchus Papyri”, +421 (right-hand fragment). For the restoration see “Class. Quart.” +vii. 217-8.] +</p> + +<p> +<a name="linknote-1705" id="linknote-1705"> +<!-- Note --></a> +</p> +<p class="footnote"> +1705 (<a href="#linknoteref-1705">return</a>)<br/> [ As the price to be given +to her father for her: so in <i>Iliad</i> xviii. 593 maidens are called +‘earners of oxen’. Possibly Glaucus, like Aias (fr. 68, ll. 55 +ff.), raided the cattle of others.] +</p> + +<p> +<a name="linknote-1706" id="linknote-1706"> +<!-- Note --></a> +</p> +<p class="footnote"> +1706 (<a href="#linknoteref-1706">return</a>)<br/> [ <i>i.e.</i> Glaucus should father +the children of others. The curse of Aphrodite on the daughters of Tyndareus +(fr. 67) may be compared.] +</p> + +<p> +<a name="linknote-1707" id="linknote-1707"> +<!-- Note --></a> +</p> +<p class="footnote"> +1707 (<a href="#linknoteref-1707">return</a>)<br/> [ Porphyry, scholar, +mathematician, philosopher and historian, lived 233-305 (?) A.D. He was a pupil +of the neo-Platonist Plotinus.] +</p> + +<p> +<a name="linknote-1708" id="linknote-1708"> +<!-- Note --></a> +</p> +<p class="footnote"> +1708 (<a href="#linknoteref-1708">return</a>)<br/> [ Author of a geographical +lexicon, produced after 400 A.D., and abridged under Justinian.] +</p> + +<p> +<a name="linknote-1709" id="linknote-1709"> +<!-- Note --></a> +</p> +<p class="footnote"> +1709 (<a href="#linknoteref-1709">return</a>)<br/> [ Archbishop of Thessalonica +1175-1192 (?) A.D., author of commentaries on Pindar and on the +<i>Iliad</i> and <i>Odyssey</i>.] +</p> + +<p> +<a name="linknote-1710" id="linknote-1710"> +<!-- Note --></a> +</p> +<p class="footnote"> +1710 (<a href="#linknoteref-1710">return</a>)<br/> [ In the earliest times a +loin-cloth was worn by athletes, but was discarded after the 14th Olympiad.] +</p> + +<p> +<a name="linknote-1711" id="linknote-1711"> +<!-- Note --></a> +</p> +<p class="footnote"> +1711 (<a href="#linknoteref-1711">return</a>)<br/> [ 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)] +</p> + +<p> +<a name="linknote-1712" id="linknote-1712"> +<!-- Note --></a> +</p> +<p class="footnote"> +1712 (<a href="#linknoteref-1712">return</a>)<br/> [ The end of +Schoeneus’ speech, the preparations and the beginning of the race are +lost.] +</p> + +<p> +<a name="linknote-1713" id="linknote-1713"> +<!-- Note --></a> +</p> +<p class="footnote"> +1713 (<a href="#linknoteref-1713">return</a>)<br/> [ Of the three which +Aphrodite gave him to enable him to overcome Atalanta.] +</p> + +<p> +<a name="linknote-1714" id="linknote-1714"> +<!-- Note --></a> +</p> +<p class="footnote"> +1714 (<a href="#linknoteref-1714">return</a>)<br/> [ The geographer; fl. c.24 +B.C.] +</p> + +<p> +<a name="linknote-1715" id="linknote-1715"> +<!-- Note --></a> +</p> +<p class="footnote"> +1715 (<a href="#linknoteref-1715">return</a>)<br/> [ Of Miletus, flourished +about 520 B.C. His work, a mixture of history and geography, was used by +Herodotus.] +</p> + +<p> +<a name="linknote-1716" id="linknote-1716"> +<!-- Note --></a> +</p> +<p class="footnote"> +1716 (<a href="#linknoteref-1716">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1717" id="linknote-1717"> +<!-- Note --></a> +</p> +<p class="footnote"> +1717 (<a href="#linknoteref-1717">return</a>)<br/> [ Fl. 56-88 A.D.: he is best +known for his work on Vergil.] +</p> + +<p> +<a name="linknote-1718" id="linknote-1718"> +<!-- Note --></a> +</p> +<p class="footnote"> +1718 (<a href="#linknoteref-1718">return</a>)<br/> [ This and the following +fragment segment are meant to be read together.—DBK.] +</p> + +<p> +<a name="linknote-1719" id="linknote-1719"> +<!-- Note --></a> +</p> +<p class="footnote"> +1719 (<a href="#linknoteref-1719">return</a>)<br/> [ 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 <i>Catalogues</i> +proper for easier use by the reader.—DBK.] +</p> + +<p> +<a name="linknote-1720" id="linknote-1720"> +<!-- Note --></a> +</p> +<p class="footnote"> +1720 (<a href="#linknoteref-1720">return</a>)<br/> [ 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).] +</p> + +<p> +<a name="linknote-1721" id="linknote-1721"> +<!-- Note --></a> +</p> +<p class="footnote"> +1721 (<a href="#linknoteref-1721">return</a>)<br/> [ The crocus was to attract +Europa, as in the very similar story of Persephone: cp. <i>Homeric +Hymns</i> ii. lines 8 ff.] +</p> + +<p> +<a name="linknote-1722" id="linknote-1722"> +<!-- Note --></a> +</p> +<p class="footnote"> +1722 (<a href="#linknoteref-1722">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1723" id="linknote-1723"> +<!-- Note --></a> +</p> +<p class="footnote"> +1723 (<a href="#linknoteref-1723">return</a>)<br/> [ Priest at Praeneste. He +lived c. 170-230 A.D.] +</p> + +<p> +<a name="linknote-1724" id="linknote-1724"> +<!-- Note --></a> +</p> +<p class="footnote"> +1724 (<a href="#linknoteref-1724">return</a>)<br/> [ Son of Apollonius +Dyscolus, lived in Rome under Marcus Aurelius. His chief work was on +accentuation.] +</p> + +<p> +<a name="linknote-1725" id="linknote-1725"> +<!-- Note --></a> +</p> +<p class="footnote"> +1725 (<a href="#linknoteref-1725">return</a>)<br/> [ This and the next two +fragment segments are meant to be read together.—DBK.] +</p> + +<p> +<a name="linknote-1726" id="linknote-1726"> +<!-- Note --></a> +</p> +<p class="footnote"> +1726 (<a href="#linknoteref-1726">return</a>)<br/> [ Sacred to Poseidon. For +the custom observed there, cp. <i>Homeric Hymns</i> iii. 231 ff.] +</p> + +<p> +<a name="linknote-1727" id="linknote-1727"> +<!-- Note --></a> +</p> +<p class="footnote"> +1727 (<a href="#linknoteref-1727">return</a>)<br/> [ The allusion is obscure.] +</p> + +<p> +<a name="linknote-1728" id="linknote-1728"> +<!-- Note --></a> +</p> +<p class="footnote"> +1728 (<a href="#linknoteref-1728">return</a>)<br/> [ Apollonius ‘the +Crabbed’ was a grammarian of Alexandria under Hadrian. He wrote largely +on Grammar and Syntax.] +</p> + +<p> +<a name="linknote-1729" id="linknote-1729"> +<!-- Note --></a> +</p> +<p class="footnote"> +1729 (<a href="#linknoteref-1729">return</a>)<br/> [ 275-195 (?) B.C., +mathematician, astronomer, scholar, and head of the Library of Alexandria.] +</p> + +<p> +<a name="linknote-1730" id="linknote-1730"> +<!-- Note --></a> +</p> +<p class="footnote"> +1730 (<a href="#linknoteref-1730">return</a>)<br/> [ Of Cyme. He wrote a +universal history covering the period between the Dorian Migration and 340 +B.C.] +</p> + +<p> +<a name="linknote-1731" id="linknote-1731"> +<!-- Note --></a> +</p> +<p class="footnote"> +1731 (<a href="#linknoteref-1731">return</a>)<br/> [ <i>i.e.</i> the nomad +Scythians, who are described by Herodotus as feeding on mares’ milk and +living in caravans.] +</p> + +<p> +<a name="linknote-1732" id="linknote-1732"> +<!-- Note --></a> +</p> +<p class="footnote"> +1732 (<a href="#linknoteref-1732">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1733" id="linknote-1733"> +<!-- Note --></a> +</p> +<p class="footnote"> +1733 (<a href="#linknoteref-1733">return</a>)<br/> [ <i>i.e.</i> 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. <i>Hymn to Hermes</i>, 541 ff.] +</p> + +<p> +<a name="linknote-1734" id="linknote-1734"> +<!-- Note --></a> +</p> +<p class="footnote"> +1734 (<a href="#linknoteref-1734">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1735" id="linknote-1735"> +<!-- Note --></a> +</p> +<p class="footnote"> +1735 (<a href="#linknoteref-1735">return</a>)<br/> [ An Epicurean philosopher, +fl. 50 B.C.] +</p> + +<p> +<a name="linknote-1736" id="linknote-1736"> +<!-- Note --></a> +</p> +<p class="footnote"> +1736 (<a href="#linknoteref-1736">return</a>)<br/> [ +‘Charming-with-her-voice’ (or ‘Charming-the-mind’), +‘Song’, and ‘Lovely-sounding’.] +</p> + +<p> +<a name="linknote-1737" id="linknote-1737"> +<!-- Note --></a> +</p> +<p class="footnote"> +1737 (<a href="#linknoteref-1737">return</a>)<br/> [ Diodorus Siculus, fl. 8 +B.C., author of an universal history ending with Caesar’s Gallic Wars.] +</p> + +<p> +<a name="linknote-1738" id="linknote-1738"> +<!-- Note --></a> +</p> +<p class="footnote"> +1738 (<a href="#linknoteref-1738">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1739" id="linknote-1739"> +<!-- Note --></a> +</p> +<p class="footnote"> +1739 (<a href="#linknoteref-1739">return</a>)<br/> [ This fragment is placed by +Spohn after <i>Works and Days</i> l. 120.] +</p> + +<p> +<a name="linknote-1740" id="linknote-1740"> +<!-- Note --></a> +</p> +<p class="footnote"> +1740 (<a href="#linknoteref-1740">return</a>)<br/> [ A Greek of Asia Minor, +author of the “Description of Greece” (on which he was still +engaged in 173 A.D.).] +</p> + +<p> +<a name="linknote-1741" id="linknote-1741"> +<!-- Note --></a> +</p> +<p class="footnote"> +1741 (<a href="#linknoteref-1741">return</a>)<br/> [ Wilamowitz thinks one or +other of these citations belongs to the Catalogue.] +</p> + +<p> +<a name="linknote-1742" id="linknote-1742"> +<!-- Note --></a> +</p> +<p class="footnote"> +1742 (<a href="#linknoteref-1742">return</a>)<br/> [ 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 <i>Catalogue of +Women</i>. The second book (the beginning of which is indicated after l. +106) can hardly be the second book of the <i>Catalogues</i> proper: +possibly it should be assigned to the EOIAI, which were sometimes treated as +part of the <i>Catalogues</i>, and sometimes separated from it. The +remains of thirty-seven lines following B. 50 in the Papyrus are too slight to +admit of restoration.] +</p> + +<p> +<a name="linknote-1743" id="linknote-1743"> +<!-- Note --></a> +</p> +<p class="footnote"> +1743 (<a href="#linknoteref-1743">return</a>)<br/> [ sc. the Suitor whose name +is lost.] +</p> + +<p> +<a name="linknote-1744" id="linknote-1744"> +<!-- Note --></a> +</p> +<p class="footnote"> +1744 (<a href="#linknoteref-1744">return</a>)<br/> [ 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.).] +</p> + +<p> +<a name="linknote-1745" id="linknote-1745"> +<!-- Note --></a> +</p> +<p class="footnote"> +1745 (<a href="#linknoteref-1745">return</a>)<br/> [ The Papyrus here marks the +beginning of a second book possibly of the <i>Eoiae</i>. The passage (ll. 2-50) +probably led up to an account of the Trojan (and Theban?) war, in which, +according to <i>Works and Days</i> ll. 161-166, the Race of Heroes perished. +The opening of the <i>Cypria</i> 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”.] +</p> + +<p> +<a name="linknote-1746" id="linknote-1746"> +<!-- Note --></a> +</p> +<p class="footnote"> +1746 (<a href="#linknoteref-1746">return</a>)<br/> [ <i>i.e.</i> the snake; as +in <i>Works and Days</i> l. 524, the “Boneless One” is the +cuttle-fish.] +</p> + +<p> +<a name="linknote-1747" id="linknote-1747"> +<!-- Note --></a> +</p> +<p class="footnote"> +1747 (<a href="#linknoteref-1747">return</a>)<br/> [ c. 1110-1180 A.D. His +chief work was a poem, “Chiliades”, in accentual verse of nearly +13,000 lines.] +</p> + +<p> +<a name="linknote-1748" id="linknote-1748"> +<!-- Note --></a> +</p> +<p class="footnote"> +1748 (<a href="#linknoteref-1748">return</a>)<br/> [ 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 (<i>Iphigeneia in Tauris</i>) makes her merely priestess of +the goddess.] +</p> + +<p> +<a name="linknote-1749" id="linknote-1749"> +<!-- Note --></a> +</p> +<p class="footnote"> +1749 (<a href="#linknoteref-1749">return</a>)<br/> [ Of Alexandria. He lived in +the 5th century, and compiled a Greek Lexicon.] +</p> + +<p> +<a name="linknote-1750" id="linknote-1750"> +<!-- Note --></a> +</p> +<p class="footnote"> +1750 (<a href="#linknoteref-1750">return</a>)<br/> [ For his murder Minos +exacted a yearly tribute of boys and girls, to be devoured by the Minotaur, +from the Athenians.] +</p> + +<p> +<a name="linknote-1751" id="linknote-1751"> +<!-- Note --></a> +</p> +<p class="footnote"> +1751 (<a href="#linknoteref-1751">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1752" id="linknote-1752"> +<!-- Note --></a> +</p> +<p class="footnote"> +1752 (<a href="#linknoteref-1752">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1753" id="linknote-1753"> +<!-- Note --></a> +</p> +<p class="footnote"> +1753 (<a href="#linknoteref-1753">return</a>)<br/> [ Eustathius identifies +Ileus with Oileus, father of Aias. Here again is fanciful etymology, ILEUS +being similar to ILEOS (complaisant, gracious).] +</p> + +<p> +<a name="linknote-1754" id="linknote-1754"> +<!-- Note --></a> +</p> +<p class="footnote"> +1754 (<a href="#linknoteref-1754">return</a>)<br/> [ Imitated by Vergil, +“Aeneid” vii. 808, describing Camilla.] +</p> + +<p> +<a name="linknote-1755" id="linknote-1755"> +<!-- Note --></a> +</p> +<p class="footnote"> +1755 (<a href="#linknoteref-1755">return</a>)<br/> [ c. 600 A.D., a lecturer +and grammarian of Constantinople.] +</p> + +<p> +<a name="linknote-1756" id="linknote-1756"> +<!-- Note --></a> +</p> +<p class="footnote"> +1756 (<a href="#linknoteref-1756">return</a>)<br/> [ Priest of Apollo, and, +according to Homer, discoverer of wine. Maronea in Thrace is said to have been +called after him.] +</p> + +<p> +<a name="linknote-1757" id="linknote-1757"> +<!-- Note --></a> +</p> +<p class="footnote"> +1757 (<a href="#linknoteref-1757">return</a>)<br/> [ The crow was originally +white, but was turned black by Apollo in his anger at the news brought by the +bird.] +</p> + +<p> +<a name="linknote-1758" id="linknote-1758"> +<!-- Note --></a> +</p> +<p class="footnote"> +1758 (<a href="#linknoteref-1758">return</a>)<br/> [ A philosopher of Athens +under Hadrian and Antonius. He became a Christian and wrote a defence of the +Christians addressed to Antoninus Pius.] +</p> + +<p> +<a name="linknote-1759" id="linknote-1759"> +<!-- Note --></a> +</p> +<p class="footnote"> +1759 (<a href="#linknoteref-1759">return</a>)<br/> [ 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, <i>Alcestis</i>, 1-8)] +</p> + +<p> +<a name="linknote-1760" id="linknote-1760"> +<!-- Note --></a> +</p> +<p class="footnote"> +1760 (<a href="#linknoteref-1760">return</a>)<br/> [ For Cyrene and Aristaeus, +cp. Vergil, <i>Georgics</i>, iv. 315 ff.] +</p> + +<p> +<a name="linknote-1761" id="linknote-1761"> +<!-- Note --></a> +</p> +<p class="footnote"> +1761 (<a href="#linknoteref-1761">return</a>)<br/> [ A writer on mythology of +uncertain date.] +</p> + +<p> +<a name="linknote-1762" id="linknote-1762"> +<!-- Note --></a> +</p> +<p class="footnote"> +1762 (<a href="#linknoteref-1762">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1763" id="linknote-1763"> +<!-- Note --></a> +</p> +<p class="footnote"> +1763 (<a href="#linknoteref-1763">return</a>)<br/> [ The fragment is part of a +leaf from a papyrus book of the 4th century A.D.] +</p> + +<p> +<a name="linknote-1764" id="linknote-1764"> +<!-- Note --></a> +</p> +<p class="footnote"> +1764 (<a href="#linknoteref-1764">return</a>)<br/> [ 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.)] +</p> + +<p> +<a name="linknote-1765" id="linknote-1765"> +<!-- Note --></a> +</p> +<p class="footnote"> +1765 (<a href="#linknoteref-1765">return</a>)<br/> [ The fragment probably +belongs to the <i>Catalogues</i> proper rather than to the Eoiae; but, +as its position is uncertain, it may conveniently be associated with Frags. 99A +and the <i>Shield of Heracles</i>.] +</p> + +<p> +<a name="linknote-1766" id="linknote-1766"> +<!-- Note --></a> +</p> +<p class="footnote"> +1766 (<a href="#linknoteref-1766">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1767" id="linknote-1767"> +<!-- Note --></a> +</p> +<p class="footnote"> +1767 (<a href="#linknoteref-1767">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1768" id="linknote-1768"> +<!-- Note --></a> +</p> +<p class="footnote"> +1768 (<a href="#linknoteref-1768">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1801" id="linknote-1801"> +<!-- Note --></a> +</p> +<p class="footnote"> +1801 (<a href="#linknoteref-1801">return</a>)<br/> [ A mountain peak near +Thebes which took its name from the Sphinx (called in <i>Theogony</i> l. +326 PHIX).] +</p> + +<p> +<a name="linknote-1802" id="linknote-1802"> +<!-- Note --></a> +</p> +<p class="footnote"> +1802 (<a href="#linknoteref-1802">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-1803" id="linknote-1803"> +<!-- Note --></a> +</p> +<p class="footnote"> +1803 (<a href="#linknoteref-1803">return</a>)<br/> [ ‘She who drives +herds,’ <i>i.e.</i> ‘The Victorious’, since herds were the +chief spoil gained by the victor in ancient warfare.] +</p> + +<p> +<a name="linknote-1804" id="linknote-1804"> +<!-- Note --></a> +</p> +<p class="footnote"> +1804 (<a href="#linknoteref-1804">return</a>)<br/> [ The cap of darkness which +made its wearer invisible.] +</p> + +<p> +<a name="linknote-1805" id="linknote-1805"> +<!-- Note --></a> +</p> +<p class="footnote"> +1805 (<a href="#linknoteref-1805">return</a>)<br/> [ The existing text of the +vineyard scene is a compound of two different versions, clumsily adapted, and +eked out with some makeshift additions.] +</p> + +<p> +<a name="linknote-1806" id="linknote-1806"> +<!-- Note --></a> +</p> +<p class="footnote"> +1806 (<a href="#linknoteref-1806">return</a>)<br/> [ The conception is similar +to that of the sculptured group at Athens of Two Lions devouring a Bull +(Dickens, <i>Cat. of the Acropolis Museum</i>, No. 3).] +</p> + +<p> +<a name="linknote-1901" id="linknote-1901"> +<!-- Note --></a> +</p> +<p class="footnote"> +1901 (<a href="#linknoteref-1901">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2001" id="linknote-2001"> +<!-- Note --></a> +</p> +<p class="footnote"> +2001 (<a href="#linknoteref-2001">return</a>)<br/> [ 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 (<i>aietos</i>).] +</p> + +<p> +<a name="linknote-2002" id="linknote-2002"> +<!-- Note --></a> +</p> +<p class="footnote"> +2002 (<a href="#linknoteref-2002">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2003" id="linknote-2003"> +<!-- Note --></a> +</p> +<p class="footnote"> +2003 (<a href="#linknoteref-2003">return</a>)<br/> [ sc. to Scythia.] +</p> + +<p> +<a name="linknote-2004" id="linknote-2004"> +<!-- Note --></a> +</p> +<p class="footnote"> +2004 (<a href="#linknoteref-2004">return</a>)<br/> [ In the Homeric <i>Hymn +to Hermes</i> Battus almost disappears from the story, and a somewhat +different account of the stealing of the cattle is given.] +</p> + +<p> +<a name="linknote-2101" id="linknote-2101"> +<!-- Note --></a> +</p> +<p class="footnote"> +2101 (<a href="#linknoteref-2101">return</a>)<br/> [ sc. Colophon. Proclus in +his abstract of the <i>Returns</i> (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.] +</p> + +<p> +<a name="linknote-2102" id="linknote-2102"> +<!-- Note --></a> +</p> +<p class="footnote"> +2102 (<a href="#linknoteref-2102">return</a>)<br/> [ ll. 1-2 are quoted by +Athenaeus, ii. p. 40; ll. 3-4 by Clement of Alexandria, <i>Stromateis</i> vi. +2. 26. Buttman saw that the two fragments should be joined. (NOTE: These two +fragments should be read together.—DBK)] +</p> + +<p> +<a name="linknote-2201" id="linknote-2201"> +<!-- Note --></a> +</p> +<p class="footnote"> +2201 (<a href="#linknoteref-2201">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2202" id="linknote-2202"> +<!-- Note --></a> +</p> +<p class="footnote"> +2202 (<a href="#linknoteref-2202">return</a>)<br/> [ Euboea properly means the +‘Island of fine Cattle (or Cows)’.] +</p> + +<p> +<a name="linknote-2301" id="linknote-2301"> +<!-- Note --></a> +</p> +<p class="footnote"> +2301 (<a href="#linknoteref-2301">return</a>)<br/> [ This and the following +fragment are meant to be read together.—DBK] +</p> + +<p> +<a name="linknote-2302" id="linknote-2302"> +<!-- Note --></a> +</p> +<p class="footnote"> +2302 (<a href="#linknoteref-2302">return</a>)<br/> [ cp. Hesiod +<i>Theogony</i> 81 ff. But Theognis 169, ‘Whomso the god honour, +even a man inclined to blame praiseth him’, is much nearer.] +</p> + +<p> +<a name="linknote-2401" id="linknote-2401"> +<!-- Note --></a> +</p> +<p class="footnote"> +2401 (<a href="#linknoteref-2401">return</a>)<br/> [ Cf. Scholion on Clement, +“Protrept.” i. p. 302.] +</p> + +<p> +<a name="linknote-2402" id="linknote-2402"> +<!-- Note --></a> +</p> +<p class="footnote"> +2402 (<a href="#linknoteref-2402">return</a>)<br/> [ This line may once have +been read in the text of <i>Works and Days</i> after l. 771.] +</p> + +<p> +<a name="linknote-2501" id="linknote-2501"> +<!-- Note --></a> +</p> +<p class="footnote"> +2501 (<a href="#linknoteref-2501">return</a>)<br/> [ ll. 1-9 are preserved by +Diodorus Siculus iii. 66. 3; ll. 10-21 are extant only in M.] +</p> + +<p> +<a name="linknote-2502" id="linknote-2502"> +<!-- Note --></a> +</p> +<p class="footnote"> +2502 (<a href="#linknoteref-2502">return</a>)<br/> [ Dionysus, after his +untimely birth from Semele, was sewn into the thigh of Zeus.] +</p> + +<p> +<a name="linknote-2503" id="linknote-2503"> +<!-- Note --></a> +</p> +<p class="footnote"> +2503 (<a href="#linknoteref-2503">return</a>)<br/> [ <i>sc</i>. Semele. Zeus is +here speaking.] +</p> + +<p> +<a name="linknote-2504" id="linknote-2504"> +<!-- Note --></a> +</p> +<p class="footnote"> +2504 (<a href="#linknoteref-2504">return</a>)<br/> [ The reference is +apparently to something in the body of the hymn, now lost.] +</p> + +<p> +<a name="linknote-2505" id="linknote-2505"> +<!-- Note --></a> +</p> +<p class="footnote"> +2505 (<a href="#linknoteref-2505">return</a>)<br/> [ 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’.] +</p> + +<p> +<a name="linknote-2506" id="linknote-2506"> +<!-- Note --></a> +</p> +<p class="footnote"> +2506 (<a href="#linknoteref-2506">return</a>)<br/> [ Demeter chooses the +lowlier seat, supposedly as being more suitable to her assumed condition, but +really because in her sorrow she refuses all comforts.] +</p> + +<p> +<a name="linknote-2507" id="linknote-2507"> +<!-- Note --></a> +</p> +<p class="footnote"> +2507 (<a href="#linknoteref-2507">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2508" id="linknote-2508"> +<!-- Note --></a> +</p> +<p class="footnote"> +2508 (<a href="#linknoteref-2508">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2509" id="linknote-2509"> +<!-- Note --></a> +</p> +<p class="footnote"> +2509 (<a href="#linknoteref-2509">return</a>)<br/> [ The list of names is +taken—with five additions—from Hesiod, <i>Theogony</i> 349 +ff.: for their general significance see note on that passage.] +</p> + +<p> +<a name="linknote-2510" id="linknote-2510"> +<!-- Note --></a> +</p> +<p class="footnote"> +2510 (<a href="#linknoteref-2510">return</a>)<br/> [ Inscriptions show that +there was a temple of Apollo Delphinius (cp. ii. 495-6) at Cnossus and a Cretan +month bearing the same name.] +</p> + +<p> +<a name="linknote-2511" id="linknote-2511"> +<!-- Note --></a> +</p> +<p class="footnote"> +2511 (<a href="#linknoteref-2511">return</a>)<br/> [ sc. that the dolphin was +really Apollo.] +</p> + +<p> +<a name="linknote-2512" id="linknote-2512"> +<!-- Note --></a> +</p> +<p class="footnote"> +2512 (<a href="#linknoteref-2512">return</a>)<br/> [ The epithets are +transferred from the god to his altar ‘Overlooking’ is especially +an epithet of Zeus, as in Apollonius Rhodius ii. 1124.] +</p> + +<p> +<a name="linknote-2513" id="linknote-2513"> +<!-- Note --></a> +</p> +<p class="footnote"> +2513 (<a href="#linknoteref-2513">return</a>)<br/> [ Pliny notices the efficacy +of the flesh of a tortoise against withcraft. In <i>Geoponica</i> i. 14. +8 the living tortoise is prescribed as a charm to preserve vineyards from +hail.] +</p> + +<p> +<a name="linknote-2514" id="linknote-2514"> +<!-- Note --></a> +</p> +<p class="footnote"> +2514 (<a href="#linknoteref-2514">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2515" id="linknote-2515"> +<!-- Note --></a> +</p> +<p class="footnote"> +2515 (<a href="#linknoteref-2515">return</a>)<br/> [ 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’.] +</p> + +<p> +<a name="linknote-2516" id="linknote-2516"> +<!-- Note --></a> +</p> +<p class="footnote"> +2516 (<a href="#linknoteref-2516">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2517" id="linknote-2517"> +<!-- Note --></a> +</p> +<p class="footnote"> +2517 (<a href="#linknoteref-2517">return</a>)<br/> [ The cows being on their +sides on the ground, Hermes bends their heads back towards their flanks and so +can reach their backbones.] +</p> + +<p> +<a name="linknote-2518" id="linknote-2518"> +<!-- Note --></a> +</p> +<p class="footnote"> +2518 (<a href="#linknoteref-2518">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2519" id="linknote-2519"> +<!-- Note --></a> +</p> +<p class="footnote"> +2519 (<a href="#linknoteref-2519">return</a>)<br/> [ 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?] +</p> + +<p> +<a name="linknote-2520" id="linknote-2520"> +<!-- Note --></a> +</p> +<p class="footnote"> +2520 (<a href="#linknoteref-2520">return</a>)<br/> [ <i>Lit</i>. +“thorn-plucker”.] +</p> + +<p> +<a name="linknote-2521" id="linknote-2521"> +<!-- Note --></a> +</p> +<p class="footnote"> +2521 (<a href="#linknoteref-2521">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2522" id="linknote-2522"> +<!-- Note --></a> +</p> +<p class="footnote"> +2522 (<a href="#linknoteref-2522">return</a>)<br/> [ Literally, ‘you have +made him sit on the floor’, <i>i.e.</i> ‘you have stolen everything +down to his last chair.’] +</p> + +<p> +<a name="linknote-2523" id="linknote-2523"> +<!-- Note --></a> +</p> +<p class="footnote"> +2523 (<a href="#linknoteref-2523">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2524" id="linknote-2524"> +<!-- Note --></a> +</p> +<p class="footnote"> +2524 (<a href="#linknoteref-2524">return</a>)<br/> [ 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 <i>Theogony</i>, ll. 495-7.] +</p> + +<p> +<a name="linknote-2525" id="linknote-2525"> +<!-- Note --></a> +</p> +<p class="footnote"> +2525 (<a href="#linknoteref-2525">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2526" id="linknote-2526"> +<!-- Note --></a> +</p> +<p class="footnote"> +2526 (<a href="#linknoteref-2526">return</a>)<br/> [ +‘Cattle-earning’, because an accepted suitor paid for his bride in +cattle.] +</p> + +<p> +<a name="linknote-2527" id="linknote-2527"> +<!-- Note --></a> +</p> +<p class="footnote"> +2527 (<a href="#linknoteref-2527">return</a>)<br/> [ The name Aeneas is here +connected with the epithet AIEOS (awful): similarly the name Odysseus is +derived (in <i>Odyssey</i> i.62) from ODYSSMAI (I grieve).] +</p> + +<p> +<a name="linknote-2528" id="linknote-2528"> +<!-- Note --></a> +</p> +<p class="footnote"> +2528 (<a href="#linknoteref-2528">return</a>)<br/> [ Aphrodite extenuates her +disgrace by claiming that the race of Anchises is almost divine, as is shown in +the persons of Ganymedes and Tithonus.] +</p> + +<p> +<a name="linknote-2529" id="linknote-2529"> +<!-- Note --></a> +</p> +<p class="footnote"> +2529 (<a href="#linknoteref-2529">return</a>)<br/> [ So Christ connecting the +word with OMOS. L. and S. give = OMOIOS, ‘common to all’.] +</p> + +<p> +<a name="linknote-2530" id="linknote-2530"> +<!-- Note --></a> +</p> +<p class="footnote"> +2530 (<a href="#linknoteref-2530">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2531" id="linknote-2531"> +<!-- Note --></a> +</p> +<p class="footnote"> +2531 (<a href="#linknoteref-2531">return</a>)<br/> [ This line appears to be an +alternative to ll. 10-11.] +</p> + +<p> +<a name="linknote-2532" id="linknote-2532"> +<!-- Note --></a> +</p> +<p class="footnote"> +2532 (<a href="#linknoteref-2532">return</a>)<br/> [ The name Pan is here +derived from PANTES, ‘all’. Cp. Hesiod, <i>Works and +Days</i> ll. 80-82, <i>Hymn to Aphrodite</i> (v) l. 198. for the +significance of personal names.] +</p> + +<p> +<a name="linknote-2533" id="linknote-2533"> +<!-- Note --></a> +</p> +<p class="footnote"> +2533 (<a href="#linknoteref-2533">return</a>)<br/> [ Mr. Evelyn-White prefers +to switch l. 10 and 11, reading 11 first then 10.—DBK.] +</p> + +<p> +<a name="linknote-2534" id="linknote-2534"> +<!-- Note --></a> +</p> +<p class="footnote"> +2534 (<a href="#linknoteref-2534">return</a>)<br/> [ An extra line is inserted +in some MSS. after l. 15.— DBK.] +</p> + +<p> +<a name="linknote-2535" id="linknote-2535"> +<!-- Note --></a> +</p> +<p class="footnote"> +2535 (<a href="#linknoteref-2535">return</a>)<br/> [ The epithet is a usual one +for birds, cp. Hesiod, <i>Works and Days</i>, l. 210; as applied to +Selene it may merely indicate her passage, like a bird, through the air, or +mean ‘far flying’.] +</p> + +<p> +<a name="linknote-2601" id="linknote-2601"> +<!-- Note --></a> +</p> +<p class="footnote"> +2601 (<a href="#linknoteref-2601">return</a>)<br/> [ The <i>Epigrams</i> +are preserved in the pseudo-Herodotean <i>Life of Homer</i>. Nos. III, +XIII, and XVII are also found in the <i>Contest of Homer and Hesiod</i>, +and No. I is also extant at the end of some MSS. of the <i>Homeric +Hymns</i>.] +</p> + +<p> +<a name="linknote-2602" id="linknote-2602"> +<!-- Note --></a> +</p> +<p class="footnote"> +2602 (<a href="#linknoteref-2602">return</a>)<br/> [ sc. from Smyrna, +Homer’s reputed birth-place.] +</p> + +<p> +<a name="linknote-2603" id="linknote-2603"> +<!-- Note --></a> +</p> +<p class="footnote"> +2603 (<a href="#linknoteref-2603">return</a>)<br/> [ The councillors at Cyme +who refused to support Homer at the public expense.] +</p> + +<p> +<a name="linknote-2604" id="linknote-2604"> +<!-- Note --></a> +</p> +<p class="footnote"> +2604 (<a href="#linknoteref-2604">return</a>)<br/> [ The ‘better +fruit’ is apparently the iron smelted out in fires of pine-wood.] +</p> + +<p> +<a name="linknote-2605" id="linknote-2605"> +<!-- Note --></a> +</p> +<p class="footnote"> +2605 (<a href="#linknoteref-2605">return</a>)<br/> [ Hecate: cp. Hesiod, +<i>Theogony</i>, l. 450.] +</p> + +<p> +<a name="linknote-2606" id="linknote-2606"> +<!-- Note --></a> +</p> +<p class="footnote"> +2606 (<a href="#linknoteref-2606">return</a>)<br/> [ <i>i.e.</i> in +protection.] +</p> + +<p> +<a name="linknote-2607" id="linknote-2607"> +<!-- Note --></a> +</p> +<p class="footnote"> +2607 (<a href="#linknoteref-2607">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-2608" id="linknote-2608"> +<!-- Note --></a> +</p> +<p class="footnote"> +2608 (<a href="#linknoteref-2608">return</a>)<br/> [ The lice which they caught +in their clothes they left behind, but carried home in their clothes those +which they could not catch.] +</p> + +<p> +<a name="linknote-2701" id="linknote-2701"> +<!-- Note --></a> +</p> +<p class="footnote"> +2701 (<a href="#linknoteref-2701">return</a>)<br/> [ See the cylix reproduced +by Gerhard, <i>Abhandlungen</i>, taf. 5,4. Cp. Stesichorus, Frag. 3 (Smyth).] +</p> + +<p> +<a name="linknote-2801" id="linknote-2801"> +<!-- Note --></a> +</p> +<p class="footnote"> +2801 (<a href="#linknoteref-2801">return</a>)<br/> [ The haunch was regarded as +a dishonourable portion.] +</p> + +<p> +<a name="linknote-2802" id="linknote-2802"> +<!-- Note --></a> +</p> +<p class="footnote"> +2802 (<a href="#linknoteref-2802">return</a>)<br/> [ The horse of Adrastus, +offspring of Poseidon and Demeter, who had changed herself into a mare to +escape Poseidon.] +</p> + +<p> +<a name="linknote-2803" id="linknote-2803"> +<!-- Note --></a> +</p> +<p class="footnote"> +2803 (<a href="#linknoteref-2803">return</a>)<br/> [ Restored from Pindar Ol. +vi. 15 who, according to Asclepiades, derives the passage from the +<i>Thebais</i>.] +</p> + +<p> +<a name="linknote-2901" id="linknote-2901"> +<!-- Note --></a> +</p> +<p class="footnote"> +2901 (<a href="#linknoteref-2901">return</a>)<br/> [ So called from Teumessus, +a hill in Boeotia. For the derivation of Teumessus cp. Antimachus +<i>Thebais</i> fr. 3 (Kinkel).] +</p> + +<p> +<a name="linknote-3001" id="linknote-3001"> +<!-- Note --></a> +</p> +<p class="footnote"> +3001 (<a href="#linknoteref-3001">return</a>)<br/> [ The preceding part of the +Epic Cycle (?).] +</p> + +<p> +<a name="linknote-3002" id="linknote-3002"> +<!-- Note --></a> +</p> +<p class="footnote"> +3002 (<a href="#linknoteref-3002">return</a>)<br/> [ 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. <i>Iliad</i> +ii, 299 ff.] +</p> + +<p> +<a name="linknote-3003" id="linknote-3003"> +<!-- Note --></a> +</p> +<p class="footnote"> +3003 (<a href="#linknoteref-3003">return</a>)<br/> [ <i>i.e.</i> Stasinus (or +Hegesias: cp. fr. 6): the phrase ‘Cyprian histories’ is equivalent +to “The Cypria”.] +</p> + +<p> +<a name="linknote-3004" id="linknote-3004"> +<!-- Note --></a> +</p> +<p class="footnote"> +3004 (<a href="#linknoteref-3004">return</a>)<br/> [ Cp. Allen +“C.R.” xxvii. 190.] +</p> + +<p> +<a name="linknote-3005" id="linknote-3005"> +<!-- Note --></a> +</p> +<p class="footnote"> +3005 (<a href="#linknoteref-3005">return</a>)<br/> [ These two lines possibly +belong to the account of the feast given by Agamemnon at Lemnos.] +</p> + +<p> +<a name="linknote-3006" id="linknote-3006"> +<!-- Note --></a> +</p> +<p class="footnote"> +3006 (<a href="#linknoteref-3006">return</a>)<br/> [ sc. the Asiatic Thebes at +the foot of Mt. Placius.] +</p> + +<p> +<a name="linknote-3101" id="linknote-3101"> +<!-- Note --></a> +</p> +<p class="footnote"> +3101 (<a href="#linknoteref-3101">return</a>)<br/> [ sc. after cremation.] +</p> + +<p> +<a name="linknote-3102" id="linknote-3102"> +<!-- Note --></a> +</p> +<p class="footnote"> +3102 (<a href="#linknoteref-3102">return</a>)<br/> [ This fragment comes from a +version of the <i>Contest of Homer and Hesiod</i> 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 +<i>Little Iliad</i>. It is possible they may have introduced some +unusually striking incident, such as the actual Fall of Troy.] +</p> + +<p> +<a name="linknote-3103" id="linknote-3103"> +<!-- Note --></a> +</p> +<p class="footnote"> +3103 (<a href="#linknoteref-3103">return</a>)<br/> [ <i>i.e.</i> in the +paintings by Polygnotus at Delphi.] +</p> + +<p> +<a name="linknote-3104" id="linknote-3104"> +<!-- Note --></a> +</p> +<p class="footnote"> +3104 (<a href="#linknoteref-3104">return</a>)<br/> [ <i>i.e.</i> the dead +bodies in the picture.] +</p> + +<p> +<a name="linknote-3105" id="linknote-3105"> +<!-- Note --></a> +</p> +<p class="footnote"> +3105 (<a href="#linknoteref-3105">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-3201" id="linknote-3201"> +<!-- Note --></a> +</p> +<p class="footnote"> +3201 (<a href="#linknoteref-3201">return</a>)<br/> [ sc. knowledge of both +surgery and of drugs.] +</p> + +<p> +<a name="linknote-3301" id="linknote-3301"> +<!-- Note --></a> +</p> +<p class="footnote"> +3301 (<a href="#linknoteref-3301">return</a>)<br/> [ Clement attributes this +line to Augias: probably Agias is intended.] +</p> + +<p> +<a name="linknote-3302" id="linknote-3302"> +<!-- Note --></a> +</p> +<p class="footnote"> +3302 (<a href="#linknoteref-3302">return</a>)<br/> [ Identical with the +<i>Returns</i>, in which the Sons of Atreus occupy the most prominent +parts.] +</p> + +<p> +<a name="linknote-3401" id="linknote-3401"> +<!-- Note --></a> +</p> +<p class="footnote"> +3401 (<a href="#linknoteref-3401">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-3402" id="linknote-3402"> +<!-- Note --></a> +</p> +<p class="footnote"> +3402 (<a href="#linknoteref-3402">return</a>)<br/> [ <i>i.e.</i> the fox knows +many ways to baffle its foes, while the hedge-hog knows one only which is far +more effectual.] +</p> + +<p> +<a name="linknote-3403" id="linknote-3403"> +<!-- Note --></a> +</p> +<p class="footnote"> +3403 (<a href="#linknoteref-3403">return</a>)<br/> [ Attributed to Homer by +Zenobius, and by Bergk to the <i>Margites</i>.] +</p> + +<p> +<a name="linknote-3501" id="linknote-3501"> +<!-- Note --></a> +</p> +<p class="footnote"> +3501 (<a href="#linknoteref-3501">return</a>)<br/> [ <i>i.e.</i> +‘monkey-men’.] +</p> + +<p> +<a name="linknote-3601" id="linknote-3601"> +<!-- Note --></a> +</p> +<p class="footnote"> +3601 (<a href="#linknoteref-3601">return</a>)<br/> [ 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.] +</p> + +<p> +<a name="linknote-3602" id="linknote-3602"> +<!-- Note --></a> +</p> +<p class="footnote"> +3602 (<a href="#linknoteref-3602">return</a>)<br/> [ lit. ‘those unable +to swim’.] +</p> + +<p> +<a name="linknote-3603" id="linknote-3603"> +<!-- Note --></a> +</p> +<p class="footnote"> +3603 (<a href="#linknoteref-3603">return</a>)<br/> [ This may be a parody of +Orion’s threat in Hesiod, “Astronomy”, frag. 4.] +</p> + +<p> +<a name="linknote-3701" id="linknote-3701"> +<!-- Note --></a> +</p> +<p class="footnote"> +3701 (<a href="#linknoteref-3701">return</a>)<br/> [ sc. the riddle of the +fisher-boys which comes at the end of this work.] +</p> + +<p> +<a name="linknote-3702" id="linknote-3702"> +<!-- Note --></a> +</p> +<p class="footnote"> +3702 (<a href="#linknoteref-3702">return</a>)<br/> [ The verses of Hesiod are +called doubtful in meaning because they are, if taken alone, either incomplete +or absurd.] +</p> + +<p> +<a name="linknote-3703" id="linknote-3703"> +<!-- Note --></a> +</p> +<p class="footnote"> +3703 (<a href="#linknoteref-3703">return</a>)<br/> [ <i>Works and +Days</i>, ll. 383-392.] +</p> + +<p> +<a name="linknote-3704" id="linknote-3704"> +<!-- Note --></a> +</p> +<p class="footnote"> +3704 (<a href="#linknoteref-3704">return</a>)<br/> [ <i>Iliad</i> xiii, +ll. 126-133, 339-344.] +</p> + +<p> +<a name="linknote-3705" id="linknote-3705"> +<!-- Note --></a> +</p> +<p class="footnote"> +3705 (<a href="#linknoteref-3705">return</a>)<br/> [ The accepted text of the +<i>Iliad</i> contains 15,693 verses; that of the <i>Odyssey</i>, +12,110.] +</p> + +<p> +<a name="linknote-3706" id="linknote-3706"> +<!-- Note --></a> +</p> +<p class="footnote"> +3706 (<a href="#linknoteref-3706">return</a>)<br/> [ <i>Iliad</i> ii, +ll. 559-568 (with two additional verses).] +</p> + +<p> +<a name="linknote-3707" id="linknote-3707"> +<!-- Note --></a> +</p> +<p class="footnote"> +3707 (<a href="#linknoteref-3707">return</a>)<br/> [ <i>Homeric +Hymns</i>, iii.] +</p> + +</div><!--end chapter--> + +<pre> + + + + + +End of the Project Gutenberg EBook of Hesiod, The Homeric Hymns, and Homerica, by +Homer and Hesiod + +*** END OF THIS PROJECT GUTENBERG EBOOK HESIOD, THE HOMERIC HYMNS *** + +***** This file should be named 348-h.htm or 348-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/3/4/348/ + +Produced by Douglas B. 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