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Below you will find the resources for exploration grouped into 5 sections, each relating to a different type of mythological stories. First, under the yellow tab, you will find resources about the Olympians, the gods of Greek mythology you may be familiar with. Then there will be sections in red and blue dedicated to the Iliad and Odyssey, two primarily important stories of ancient Greece. This is followed by some resources under the purple tab for the Homeric Hymns, which relate to many of the other gods. Finally, there will be resources on some of the other stories and characters from the mythology under the green tab.

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Hello!

My name is David and I am a student in the MI program at Rutgers University. I have a bachelor's degree in history, and during my undergrad study I was particularly fascinated by ancient Greek mythology. Stories of gods and heroes reminded me of modern stories I love so much, and I was captivated by the fact that these stories were thousands of years old. I wanted to put together this curation of materials to make it easier to explore and understand some of the important stories of Greek mythology. Hopefully, you'll come to love them as much as I do! Have fun!

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This page lists the 12 main Olympians, as well as many of the minor gods listed below. Clicking on the image of each god will bring you to a very informative entry on them. These pages are great collections of stories, details, and symbols related to each one.

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Greek Mythology >> Greek Gods >> Olympian Gods

I. THE TWELVE OLYMPIANS

The Twelve great gods of the Greeks were known as the Olympians. Together they presided over every aspect of human life. The goddess Hestia (listed here in the second rank) was sometimes included amongst the Twelve.

II. OTHER OLYMPIAN GODS

A number of other gods were described as Olympian. Most of these were functionaries or minions of the Twelve. For example, the Horae belonged to Zeus, the Muses to Apollo, Eileithyia and Hebe to Hera, and the Erotes to Aphrodite.

CATEGORIES OF OLYMPIAN GODS

ZEUS

The Olympian gods ("Theoi Olympioi") presided over ever facet of ancient life and were often grouped according to their common functions.

THE THEOI AGORAIOI were the gods of the "agora" (the marketplace and people's assembly). Zeus, as the god of kings and princes, presided over the the assembly, alongside Athena, as goddess of wise counsel, Dike (Justice), Themis (Custom) and Calliope (Eloquence). The gods of the marketplace, on the other hand, were led by Hermes, the god of commerce, along with Hephaestus and Athena, the patron gods of artisans : weavers, potters, metalworkers, sculptors, etc. Apollo was another god of the marketplace.

THE THEOI DAITIOI were the gods of feasts and banquets. Dionysus, the god of wine, and Hestia, goddess of feasting, presided over these. They were accompanied by festive gods such as Aphrodite, goddess of pleasure, and the Charites, goddesses of joy, dancing and other amusements. The Theoi Mousikoi, or gods of music, also accompanied the feast.

THE THEOI GAMELIOI were the gods of marriage. The first of these were Zeus, Hera, and Aphrodite, but others included Hymenaios (Wedding Song), the Erotes (Loves), Peitho (Persuasion), the Charites (Graces), Eunomia (Good Order), Harmonia (Harmony) and Hebe (Youth).

THE THEOI GEORGIKOI were the gods of agriculture. Olympian Demeter was their leader, but for the most part these were non-Olympian chthonic gods. See the Gods of Agriculture page for more information.

THE THEOI GYMNASTIKOI were the gods of the gymnasium, athletics and the Games. The first of these were Hermes, Heracles and the Dioscuri. Nike (Victory) and Agon (Contest) were minor daemones of the Games. Eros, as the god of comradeship, was also frequently worshipped in the gymnasia.

THE THEOI HALIOI were the gods of the sea led by King Poseidon. Several of the other Olympian gods had minor maritime roles including Apollo, Artemis, Aphrodite and the Dioscuri who presided over embarkations, harbours, safe voyage, and salvation from storms. Most of this class of god, however, were non-Olympian marine divinities.

THE THEOI IATRIKOI were the gods of medicine and healing. These belonged to the train of Apollo and included his son the medicine-god Asclepius, and his family : Epione (Soothing), Hygeia (Good Health), Panaceia (Curative), Aegle (Radiance), Iaso (Healing), Aceso (Cure) and Telesphorus (Accomplisher).

THE THEOI KTESIOI were the gods of house and home. They were led by Zeus protector of the home (Ctesius) and of the family courtyard (Hicesius) along with Hestia, the goddess of the hearth. Hecate and Hermes were also important household gods who protected the gates and entranceways.

THE THEOI MANTIKOI were the gods of oracles, divination and prophecy. These were led by Apollo, the god or oracles and seers, and Zeus, the god of fate. Other oracular gods included the Titanesses Phoeibe (at Delphi) Themis (at Delphi and Dodona), Dione (at Dodona) and Mnemosyne (at Lebadeia). The god Hermes presided over certain primitive forms of diviniation including the casting of stones, coin-throwing oracles, and astrology. Lastly Pan and the Nymphs inspired the rustic prophets.

THE THEOI NOMIOI were the gods of the countryside and country pursuits, including hunting, fowling, fishing, and the herding of cattle and sheep. They were led by the Olympians Artemis (for hunting), Hermes (for herding) and Dionysus. The rest of the rustic gods were mostly non-Olympian divinities. See the Theoi Nomioi page for more information on these.

THE THEOI MOUSIKOI were the gods of music, dance and education in the arts. They were led by the Olympian twins Apollo and Artemis, the former presiding over music and poetry, and the latter over the choirs and dances of girls. Other important musical gods included the nine Muses, the dancing Charites or Graces, and the musical demi-gods Hymenaeus and Linos. Dionysus, Hermes and Aphrodite were also gods of music and the arts.

THE THEOI POLEMIKOI were the gods of war. These were led by Ares and Athena, and included gods such as Enyo, Eris (Strife), Nike (Victory), Deimos (Terror) and Phobos (Fear). Zeus, as the god of fate, and Apollo, as god of archery, also had wartime functions.

THE THEOI THESMIOI were the gods of divine law and custom. These were led by Zeus Nomius (of the Laws) and Demeter Thesmophorus (the Law Bringer). Lesser gods in this sphere included the Horae, specifically Dike (Justice), Eunomia (Good Order), and Irene (Peace), their mother Themis (Custom), and Apollo.

A COMPLETE LIST OF OLYMPIAN GODS & GODDESSES

ATHENA

AGLAEA (Aglaia) The goddess of beauty and adornment. She was one of the three Charites and the wife of the god Hephaestus.

AEGLE (Aigle) The goddess of the radiant glow of good health. She was a daughter of the medicine-god Asclepius.

AKESO The goddess of curing illness. She was one of the daughters of Asclepius.

ALEXIARES A son of the god Heracles, who with his brother Anicetus guarded the gates of Olympus. His name means "the unconquerable."

ANICITUS (Aniketos) A son of the god Heraces, named "he-who-wards off war." He was one of the gate-keepers of Olympus.

APHRODITE One of the ruling twelve great Olympians. She was the goddess of love, beauty and procreation. Alongside Zeus and Hera, she was also the leader of the Theoi Gamelioi or gods of marriage.

APOLLO (Apollon) One of the twelve great Olympian gods. He was the god of music, prophecy and healing, and the leader of both the Theoi Mousikoi (gods of music) and Theoi Mantikoi (gods of prophecy).

ARES The great Olympian god of war and conflict. He was the leader of the Theoi Polemikoi or gods of war.

ARIADNE The wife of the god Dionysos. She was granted a seat beside her husband amongst the gods of heavens.

ARTEMIS One of the twelve ruling Olympians, Artemis was the goddess of hunting, wild animals, childbirth and children. She was also a death-dealing goddess who brought sudden death to women with her arrows. Alongside her brother Apollo she was a leader of the Theoi Mousikoi or gods of music, presiding over maiden song and dance.

ASCLEPIUS The god of medicine and healing. He was originally a mortal man who was destroyed by Zeus for the crime of restoring the dead to life. Afterwards he was welcomed into Olympus as a god.

ATHENA One of the twelve great Olympians, Athena was the goddess of war, fortifications and the defence of towns, and of good counsel and heroic endeavour. She was also a patron goddess of craftsmen, presiding over the arts of weaving, pottery, carpentry and the manufacture of oil.

BIA The goddess of force. She was one of four winged daemones who stood attendant on the throne of Zeus.

CALLIOPE (Kalliope) The leader of the nine Muses, and goddess of epic poetry. She also bestowed the gift of eloquence upon kings and princes.

CHARITES (Kharites) The goddesses of joy, pleasure, mirth, beauty, dancing, feasts and banquets. The three Graces were handmaidens of the goddesses Hera and Aphrodite, and attendants of Dionysus. They were numbered amongst the Theoi Gamelioi (gods of marriage) and Theoi Datioi (gods of the banquet).

CLYMENE (Klymene) The Titan goddess of fame and renown. She was a handmaiden of the goddess Hera.

CLIO (Kleio) The Muse of historical writings.

CRATUS The god of strength and power. He was one of four winged Daemones who stood attendant by the throne of Zeus.

DEIMUS (Deimos) The god of fear. He was a son of Ares who accompanied his father on the battlefield.

DEMETER One of the twelve great Olympian gods, Demeter was the goddess of agriculture : from the ploughing of the earth, to the milling of grain for flour.

DIKE The goddess of justice, who reported the misdemeanors of man to her father Zeus. She was one of the three Horae, goddesses of the seasons and heavenly order.

DIONE The Titaness mother of the goddess Aphrodite. She was a prophetic goddess, associated with the great oracle of Zeus at Dodona.

DIONYSUS (Dionysos) One of the twelve great Olympian gods. He was the god of wine, viticulture, and wild vegetation.

DIOSCURI (Dioskouroi) The gods of horsemen and gymnasia, patron gods of the Games, and protectors of sailors. Castor and Polydeuces, the Dioscuri twins, were originally a pair of mortal heroes. When Polydeuces was offered immortality by his father Zeus he insisted on sharing the benefaction with his brother. As a result the pair spent alternating days in heaven and the netherworld.

EILEITHYIA The goddess of childbirth and the pains of labour. She was a daughter of Zeus and Hera.

EIRENE The goddess of peace. She was one of the three Horae, goddesses of the heavenly order and the seasons.

ENYO The goddess of war, a companion of Ares.

EPIONE The goddess of the soothing of pain. She was the wife of the medicine-god Asclepius.

ERATO The Muse of love poetry and mimicry.

ERIS The goddess of strife. She was a sister and companion of the god Ares.

EROS The god of love and sexual desire. He was the son and divine minion of the goddess Aphrodite.

EROTES Thewinged gods of love. A flock of these or three (Himerus, Pothos and Eros) accompanied the goddess Aphrodite.

EUNOMIA The goddess of good order. She was one of the three Horae and an attendant of Aphrodite who was numbered amongst the Theoi Gamelioi or gods of marriage.

EUPHROSYNE The goddess of merriment and good cheer. She was one of the three sister Charites.

EURYNOME The goddess of flowery pastures. Eurynome was mother of the Charites and a handmaiden of the goddess Hera.

EUTERPE One of the nine Muses. She presided over lyric poetry.

GANYMEDES The cupbearer of Zeus who served nectar at the feasts of the gods. He was originally a Trojan prince whose beauty caught the eye of Zeus.

HERMES

HARMONIA The goddess of harmony. As a daughter of Ares and Aphrodite she was both a goddess of war (one of the Theoi Polemikoi) and of marriage (one of the Theoi Gamelioi). Harmonia represented unity and harmonious action.

HEBE The goddess of youth. She was one of the Theoi Gamelioi or gods of marriage, a daughter of Zeus and Hera, and wife of Heracles.

HEPHAESTUS (Hephaistos) One of the twelve ruling gods of Olympus. Hephaestus was the craftsman's god presiding over metalworking, building, sculpture, and artistry.

HERA The Queen of the gods, and wife of Zeus. Hera was the goddess of women, and the leader of the Theoi Gamelioi or gods of marriage. She was also a goddess of the sky and stars.

HERACLES The greatest of the Greek heroes. Upon his death he was welcomed into Olympus, becoming the gatekeeper of heaven, and the god of strength and heroic endeavour and the averter of evil.

HERMES One of the twelve great Olympian gods. He was the herald of Zeus, and thegod of herds and flocks, the country arts, travel, trade, merchants, and thievery.

HESTIA The goddess of the hearth. With Zeus she was the leader of the gods of house and home, who also presided over the feast and the altar flame. Like Artemis and Athena she was a maiden goddess.

HIMERUS (Himeros) The god of sexual desire. The Erotes Himerus, Pothus and Eros were minions of the goddess Aphrodite.

HORAE The goddesses of the seasons and the ordering of heaven. Individually they presided over peace (Eirene), justice (Dike) and good order (Eunomia). The Horae were also guardians of the gates of heaven and handmaidens of the goddess Hera.

HYGEIA The goddess of good health, one of the many daughters of Asclepius.

HYMENAEUS (Hymenaios) The god of the weddings and the marriage hymn. He was a winged minion of the goddess Aphrodite, numbered amongst the gods of marriage.

IASO The goddess of cures and remedies, a daughter of the medicine-god Asclepius.

IRIS The goddess of the rainbow and messenger of the gods. She was the personal handmaiden of the goddess Hera.

LETO The Titan goddess of motherhood and womanly demure. She was the mother of the twin Olympians Apollo and Artemis.

LEUCIPPIDES (Leukippides) The goddess wives of the Dioscuri twins. They were originally mortal princesses who were carried up to heaven by the gods.

LITAE (Litai) The elderly goddesses of prayer who delivered the prayers of men to the gods in heaven.

MELPOMENE The goddess muse of tragedy plays.

MOIRAI (Moirae) The three goddesses of fate who spun the thread of human destiny. They were attendants of Zeus Moiragete ("Leader of the Fates").

MUSES (Mousai) Nine sister goddesses of music, song, dance and the other arts. They were minions of the god Apollo Musagete ("Leader of the Muses"), and sang as a choir at the feasts of the gods.

NIKE The goddess of victory. She was one of four winged siblings who guarded the throne of Zeus, the others being Bia, Cratus and Zelus. Nike was also Zeus' personal charioteer.

OCEANIDES (Okeanides) Goddess and nymph daughters of the great earth-encircling river Oceanus. Many of these were handmaidens of the Olympian gods, including Artemis' troupe, Demeter's entourage, Hera's Clymene and Aphrodite's Peitho.

PAEON (Paion) The physician of the Olympian gods. He was perhaps the same as Asclepius.

PANACEIA (Panakeia) The goddess of curatives, literally named "All-Cure." She was one of the daughters of the medicine god Asclepius.

PEITHO The goddess of persuasion and seductive speech. She was a handmaiden of Aphrodite and one of the Theoi Gamelioi (gods of marriage).

PHOBUS (Phobos) The god of panic. He was one of the Theoi Polemikoi (gods of war), a minion of his father Ares.

POLYHYMNIA The goddess muse of religious hymns. She was also known as Polymnia

POSEIDON The King of the sea and one of the twelve ruling gods of Olympus. He weas also the lord of rivers, lakes and other sources of fresh-water, and the god of horses and chariots. Unlike the other Olympian gods he had his residence in the sea rather than heaven, although he still attended all the councils and feasts of the heavenly gods.

POTHUS (Pothos) The god of sexual yearning. He was a winged Erote (Love-God) in the service of Aphrodite.

PSYCHE (Psykhe) The goddess of the soul and wife of the god Eros.

TERPSICHORE (Terpsikhore) The Muse of choral dance and song.

THALIA (1) (Thalia) The Muse of comedy drama and idyllic poetry.

THALIA (2) The goddess of banquets and festivities. She was one of the three Graces (Charites).

THEMIS The Titan goddess of divine law and order, custom and tradition. She was also a prophetic goddess, the leader of the assembly, and the personal councillor of Zeus.

THYONE The mother of the god Dionysus. Thyone is the divine name of Semele, who was brought to Olympus by her son subsequent to her death.

TYCHE (Tykhe) The goddess of good fortune. She was sometimes represented as a handmaiden of the goddess Hera.

URANIA (Ourania) The goddess Muse of astronomy and astronomical writings.

ZELUS (Zelos) The god of rivalry and competition. He was one of four winged Daemones who guarded the throne of Zeus.

ZEUS The great King of the Gods, ruler of Olympos and the Heavens, and leader of the Twelve. He was the god of the sky, weather, kings, fate, law and order.

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Olympian Gods & Goddesses | Theoi Greek Mythology

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A comprehensive guide to the Olympian gods and goddesses of Greek mythology including Zeus, Poseidon, Hera, Demeter, Hestia, Athena, Hephaestus, Aphrodite, Ares, Apollo, Artemis, Dionysus, Hermes, and the minor gods.

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This video gives a great overview of the origins of Greek mythology, including the birth of the Olympians. It then moves on to give descriptions of the gods themselves and some of the stories relating to each of them.

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This brief Ted Ed video explains a short story relating to a couple of the gods and their interactions with human beings. A constant presence in these stories is their role as a moral guide for humans, and in this story this is shown through Zeus' test. Iseult Gillespie's videos are an awesome resource so expect to find a few more in this curation!

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The myth of Zeus' test - Iseult Gillespie

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This page is a deeper explanation of Zeus, the most important of the Greek pantheon. It covers his relationships with other characters in the mythology as well as stories directly relating to him. Make sure you explore the questions listed throughout the page, especially the Q&A section at the bottom, because there is a lot of great information presented very clearly!

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This page from World History Encyclopedia includes more information about the goddess Athena. As one of my personal favorites, I wanted to include this page because there is an informative video to watch, as well as a short article explaining some details about her. Take a look at the section about her and the Greek heroes to get a brief look at some stories that will be explored more down below!

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Athena was the goddess of wisdom, war, and the crafts. She was the favourite daughter of Zeus and was, perhaps, the wisest, most courageous, and certainly the most resourceful of the Olympian gods.

Zeus was told that his son would take his throne from him, just as he had taken power from his father Cronus. Accordingly, when Metis was pregnant, he swallowed her and Athena was born from Zeus' head, wearing armour and fully grown. A popular theme in ancient Greek art, Hephaistos is often depicted in the role of midwife, splitting Zeus' head with an axe. Athena is often cited as Zeus' favourite child.

Athena's Epithets

Epithets of Athena include Pallas (girl) and Parthenos (virgin), living up to which, she is conspicuous amongst the gods of Greek mythology for not indulging in illicit relationships with other divinities, demigods, or mortals. Other epithets were Promachos (of war) - perhaps referring to more patriotic, defensive, and strategic warfare, rather than attacking warfare, in contrast to her more aggressive, conflict-loving brother Ares, Ergane (of the crafts), and (victory). Nevertheless, the goddess was noted for her military prowess.

Athena was not to be trifled with as her transformation of Medusa into a Gorgon demonstrates.

The goddess was not to be trifled with as her transformation of Medusa into a Gorgon demonstrates, and her sense of justice was such that acts of impiety were swiftly avenged, as with the Achaean heroes following their capture of Troy and desecration of the goddess' sanctuary.

Athena is also the patron goddess of household crafts, giving mortals the gifts of cooking and sewing. She is said to have invented the but on seeing her reflection and her puffed cheeks when playing these pipes, she threw them away, to be picked up by the satyr Marsyas.

She is closely associated with Athens, the city named in her honour after the people of Attica chose her as their patron following her gift of the olive tree, symbol of peace and plenty. The 5th century BCE temple of the Parthenon, which continues to this day to dominate the acropolis of the city, was built in her honour. Her adopted son Erichthonios, one of the first kings of Athens, is traditionally credited with inaugurating the Panathenaic festival, held every four years to honour the goddess. The festival included a magnificent procession through the city, the presentation to Athena of a specially woven peplos (depicting the Gigantomachy), and athletic games. Prizes for the games were amphorae painted with a figure of Athena and contained prime olive oil. In her role as protector, she was also revered in many other major cities, notably as patron of Sparta, as the founder of Thebes in Boeotia, and at Corinth where she appeared on the city's coins.

Athena & the Greek Heroes

In the Greek myths, she is the protector of Hercules and Athena often aids him in his twelve labours, for example, by helping him hold the world as Atlas searches for the sacred apples of the Hesperides. Perseus was another favourite and was given a shield to protect himself in his quest to kill Medusa. Achilles is helped to kill Hector, and Odysseus too was often given the benefit of Athena's wisdom, for example the idea to dress as a beggar on his return to Ithaca, and he is also protected from the arrows of his rivals when he clears the palace of the interlopers. Jason was yet another hero who benefitted from Athena's resourcefulness when she encouraged Argo to build the first Greek longship which would carry his name and the fame of the Argonauts.

Athena was a major protagonist in Homer's account of the Trojan War in the where she supports the Achaeans and their heroes, especially Achilles, to whom she gives encouragement and wise counsel, Menelaos, who is saved from the arrow of Pandaros, and Diomedes, whose spear, in one notable episode, is diverted to injure Ares himself. Aphrodite was another divinity who came off second best when she clashed with Athena. She also gave protection to Odysseus and is credited with giving him the idea of the Wooden Horse. Both Homer and Hesiod refer to Athena as 'bright-eyed' and 'Tritogeneia'. She is also frequently called 'goddess of spoil', the 'lovely-haired goddess', and 'Alalkomenaian Athena'.

What Objects Are Associated with Athena?

Objects associated with the goddess include an owl - symbol of wisdom - and the olive tree. She is often depicted in art with armour, a golden helmet, a shield, and holding a spear. Her armour is the aegis made, in some accounts, from the skin of a Giant, hung with tassels of gold, and featuring the head of the Gorgon given to her by Perseus. The most famous representation of Athena in the ancient world was undoubtedly the monumental gold and ivory statue of the goddess by Pheidias which resided in the Parthenon of Athens and was over 12 m high. The statue has been lost but survives in the form of smaller Roman copies and shows Athena standing majestic, fully armed, holding Nike in her right hand and with a shield in her left depicting scenes from the Battles of the Amazons and the Giants. On her helmet were a sphinx and two griffins. Celebrated surviving depictions of Athena include friezes from the Parthenon and metopes from the temple of Zeus at Olympia.

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Athena was the goddess of wisdom, war, and the crafts. She was the favourite daughter of Zeus and was, perhaps, the wisest, most courageous, and certainly the most resourceful of the Olympian gods...

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Obviously, I wouldn't expect you to simply sit here and read the entirety of the Iliad (as much as I'd recommend reading it!) That being said, since the Iliad is in the public domain, I figured it would make sense to easily provide a link to an online version of it here! This is Homer's telling of the Trojan War and the gods and heroes that played their parts in its conclusion. It's one of my all-time favorite books and is packed with mythological action!

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This YouTube video from Overly Sarcastic Productions is a funny animated retelling of the plot of the Iliad. I know from experience that understanding the prose of the poem itself can get a little confusing, so this video is a great way to take in the story in a more approachable format!

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Homer often used the back drop of gods and heroes as a canvas to tell very human stories. This article explores some of the consistently important themes of the Iliad, and how these deified characters often possess distinctly human flaws.

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According to Plutarch, Alexander the Great slept with a copy of Homer’s Iliad under his pillow — what are some of the major themes of the…

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Just like the Iliad, Homer's sequel the Odyssey is also in the public domain, and full online versions of the text can be found easily on the Project Gutenberg website. Following the conclusion of the Trojan War at the end of the Iliad, the Odyssey tells the story of Odysseus and his perilous journey home.

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The Odyssey
Rendered into English prose for the use of those who cannot read the original

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rendered into English prose for the use of those who cannot read the original AL PROFESSORE CAV. BIAGIO INGROIA, PREZIOSO ALLEATO L'AUTORE RICONOSCENTE. This translation is intended to supplement a work entitled "The Authoress of the Odyssey", which I published in 1897.

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This is another video made by Overly Sarcastic Productions that takes the humorous animated approach to Greek mythological storytelling, but this time for the Odyssey!

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This Ted Ed video explains the story of the Homeric Hymn to Demeter, the story of Demeter, her daughter Persephone, and Hades. It is one of my personal favorite stories from all of the mythology, and it serves as an ancient explanation for the existence of the changing seasons throughout the year. Some stories, like this one, were ways of understanding and connecting with nature for believers.

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The myth of Hades and Persephone - Iseult Gillespie

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Achilles is arguably the main character of the Iliad. Despite being hidden away in his tent for much of the story, it is undeniable that some of the most important events in the plot occur as the result of Achilles' actions and his ferocity on the battlefield. This article gives an overview of his life and the other stories relating to him outside of the Iliad.

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Achilles is a figure from Greek mythology and literature and star of the Trojan War. Leader of the fearsome Myrmidons, sacker of cities, and slayer of Hector, godlike Achilles was quite simply invincible in battle. Only the divine intervention of Apollo finally put an end to his long reign as the greatest Greek warrior of them all.

The bravest, strongest, and even the best-looking hero of the all-star Greek army that went to Troy to recapture Helen, Achilles was also rather too proud and bad-tempered for his own good, and his reckless rage would cost both his countrymen and the enemy dear.

Early Life

In the Greek myths involving Achilles, the hero was born to Peleus and Thetis the Nereid. His mother, in order to make her son immortal and his body invulnerable, held him over a divine fire or in some accounts, the River Styx. However, the infant was suspended by his heel and so this part of his body remained mortal flesh and ultimately, this weakness would lead to Achilles' downfall. Thetis, knowing that her son was fated to a glorious but short life, sought to hide Achilles away from the world, and so the boy was raised on Skyros with the royal family of Lykomedes, even in some accounts disguised as a girl. Some accounts also credit the hero's education to Chiron, the wise centaur who also included Hercules in his roll of pupils.

The Trojan War

By far the richest source of our knowledge concerning Achilles' escapades is Homer's account of the Trojan War in the . Indeed, one may reasonably argue that Achilles is the star of the piece, and Homer himself describes his story as a tale of the rage of Achilles. Early on in the book, Odysseus, the wily king of Ithaca, is sent on a mission to find Achilles and persuade him to participate in the coming war between Greeks and Trojans. Odysseus was a formidable negotiator, and with Achilles' thirst for glory, the embassy was successful and Achilles, leaving behind his son Neoptolemus, sailed for Troy. With him went 50 fast ships, each carrying 50 men of his own private army, the Myrmidons - fearsome fighters who had been transformed from ants by Zeus himself and given to his son Aiakos, King of Aegina and father of Peleus.

The Achaean siege of Troy lasted for ten years, and during this time, Achilles excelled in battle and sacked no less than 23 cities in the surrounding area. Early on in the conflict, the hero also ambushed the Trojan prince Troilus as he drank at a spring and sacrificed him in honour of Apollo. This was fortuitous for the Greeks, as an oracle had decreed that if the prince were killed before he reached 20 years of age, then Troy would fall. In some accounts, the murder of Troilos occurred at a sanctuary of Apollo, and this may explain the archer god's fateful grudge against Achilles.

Things then were looking pretty good for the Greeks at this point, but their fortunes changed dramatically for the worse when Agamemnon, King of Mycenae and leader of the Greek forces, fell out with his greatest warrior and Achilles withdrew from the conflict. The quarrel started after Achilles had abducted two beauties in one of his raids - Briseis and Chryseis. Keeping the former for himself, he gave Chryseis to Agamemnon. However, Chryseis' father Chryses offered a tempting ransom for the girl's safe return. Agamemnon refused, and perhaps because the girl had been a priestess of Apollo, the god was displeased with the decision and sent a plague to wreak havoc amongst the Achaean camp. Agamemnon eventually relinquished his prize, but to console himself at his loss promptly took Briseis from Achilles. Miffed at this sleight and claiming he was dishonoured before all of his compatriots, Achilles and his Myrmidons stormed off to their camp to sit out the rest of the war.

Achilles the man-breaker, decked out in his divine armour was mad with rage.

Without their talismanic warrior, the Achaean army's fortunes waned and the Trojans took confidence from Achilles' absence, even reaching dangerously close to the walls of the Achaean camp in their attacks and managing to start a fire amongst the Greek ships. Agamemnon offered fabulous gifts and the return of Briseis but to no avail, and in this hour of great danger, even Achilles' great friend Patroclus (Patroklos) pleaded with the hero to re-enter the fray or at least allow him to lead out the Myrmidons in battle. Achilles agreed to the latter, and giving Patroclus his armour, made his friend promise only to engage in defensive action and not pursue the Trojans back to Troy. When the Trojans saw the armoured Patroclus, they thought that Achilles had re-entered proceedings and a panic ensued. Patroclus, flushed with success, ignored his leader's advice and chased after the fleeing Trojans, even killing the Lycian Sarpedon, a son of Zeus, and reached the walls of Troy. Unfortunately for the young warrior, Apollo, protector of the Trojans, decided at that moment to intervene, and he struck the helmet and armour from his body and guided the spear of Euphorbos to strike him in the back. Patroclus was only wounded by the blow, but Hector, the Trojan prince, was at hand to deliver the final, fatal blow. A long battle then followed over possession of the body, with the Achaeans, led by Menelaos and Ajax, finally managing to take the fallen Patroclus back to their camp.

The Rage of Achilles

When Achilles discovered the tragedy he was mad with rage; now he would fight and take terrible revenge for the death of his friend. He immediately asked his mother Thetis to provide new armour and she enlisted Hephaistos, the god of metallurgy, to forge for the hero the most magnificent armour ever made. Homer describes the armour in great detail; the gleaming shield depicted all manner of scenes in gold, silver, and enamel, the greaves were of shining tin, and the helmet had a crest of gold.

Achilles the man-breaker, decked out in his divine armour and still livid with rage, took to the battlefield once more and routed the enemy left, right, and centre, sending a long line of Trojan heroes down to Hades. He then went after Hector, and although Apollo tried three times to protect the prince in clouds of mist, the two finally met in single combat outside the walls of Troy. Hector, although a great warrior himself, was no match for Achilles, who swiftly dispatched the Trojan, and by tying him to his chariot, dragged the corpse in front of the city walls in full view of his grieving family and then back to the Achaean camp, a sacrilegious act, breaking all etiquette of ancient warfare.

Priam, King of Troy, travelled in secret to his enemy's camp in order to plead with Achilles to return the body of his son so that he might receive a proper burial. After a long and moving appeal and with a little extra counsel from Athena, Achilles finally agreed to the old king's request.

Notwithstanding these dramatic events, the war rumbled on and Achilles continued to dominate proceedings, even killing Memnon, King of the Ethiopians and nephew of Priam. However, the end was near for the great warrior. Just as his mother had feared, despite winning glory and renown, our hero was to be cut down in his prime. Once more, it was Apollo who intervened in man's affairs and directed an arrow let loose by Paris - the Trojan prince who had started the war in the first place by abducting fair Helen. Of course, the arrow hit the only vulnerable place, the heel, and so Achilles was sent down to Hades. The hero Ajax managed to recover the body and took it back to the Achaean camp where funeral games were held in honour of the fallen warrior. The magnificent armour, after a squabble with Ajax, was given to Odysseus, whose ruse of the wooden horse would finally bring an end to the siege and victory for the Greeks.

Representations in Art

The Greek hero is a popular subject in ancient Greek art, appearing on vases from all over Greece, from Athens to Mykonos. Scenes on black- and red-figure pottery from the 7th to the 5th century BCE include Peleus giving his son to the care of Chiron, Achilles receiving his divine armour from his mother Thetis, the hero pursuing prince Troilus, slaying Hector and dragging the Trojan prince behind his chariot. Achilles, when in armour, most often wears a Corinthian helmet and a shield with a gorgon device. One of the most common representations (more than 150 exist) is a depiction of Achilles and Ajax dressed in their armour and casually playing a board game with dice during a respite in the Trojan War. Perhaps the most celebrated example is a black figure amphora dating from 530 BCE and now in the Vatican Museum.

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Achilles is a figure from Greek mythology and literature and star of the Trojan War. Leader of the fearsome Myrmidons, sacker of cities, and slayer of Hector, godlike Achilles was quite simply invincible...

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The Song of Achilles by Madeline Miller is a modern retelling of certain elements of the story of the Iliad, this time focusing on the relationship between Achilles and Patroclus. Modern retellings of ancient stories can be a great way of engaging with the characters and plot in a new way that can broaden your perception of the story itself.

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" The Song of Achilles becomes a quiet love story, one so moving that I was reluctant to move on to the war and Homer's tale of perverted honor and stubborn pride. But Miller segues into that more public story with grace. Her battle scenes are tense and exciting, as the young, half-divine Achilles comes into his own. . . Informed by scholarship, her imagination blends seamlessly with incidents from The Iliad. In prose as clean and spare as the driving poetry of Homer, Miller captures the intensity and devotion of adolescent friendship and lets us believe in these long-dead boys for whom sea nymphs and centaurs are not legend but lived reality. In doing so, she will make their names known to yet another generation, deepening and enriching a tale that has been told for 3,000 years." ―Washington Post, Click here for full review.

"You don't need to be familiar with Homer's The Iliad (or Brad Pitt's Troy, for that matter) to find Madeline Miller's The Song of Achilles spellbinding. While classics scholar Miller meticulously follows Greek mythology, her explorations of ego, grief, and love's many permutations are both familiar and new. . . Miller treats the men's mutual sexual passion with refreshing straightforwardness and convincingly casts their love in such mythic proportions that we're convinced when Patroclus declares, "He is half of my soul, as the poets say."" ―

"Madeline Miller's brilliant first novel, The Song of Achilles, is the story. . . of great, passionate love between Achilles and Patroclus, as tragic as that of Shakespeare's Romeo and Juliet. . . Even for a scholar of Greek literature, which Miller is, rewriting the Western world's first and greatest war novel is an awesome task to undertake. That she did it with such grace, style and suspense is astonishing." ―Dallas Morning News

"Next to the daughter-killing Agamemnon, Achilles was my least favorite character in The Iliad. . . How accomplished is Madeline Miller's debut novel? Darned if she didn't make me like the guy in Song of Achilles. Miller, a scholar of Latin and Ancient Greek, brings a remarkably conversational style to her Homeric retelling and manages to inject urgency and suspense into a tale whose outcome is already a foregone conclusion." ―The Christian Science Monitor

"Miller's debut novel. . . is a tour de force of history, mythology, politics, and devotion. . . What Miller adds is depth, and life, to every character and facet of the story. . . Immersion into Miller's world, with descriptions reminiscent of Mary Renault at her best, and not a single false note in the dialogue, is a true pleasure. Readers may suffer from withdrawal as they reluctantly finish this book, and this reviewer hopes to see more soon from this talented author." ―Historical Novels Society, Editor's Choice Review

"One of 2012's most exciting debuts is Madeline Miller's Song of Achilles, a prequel of sorts to The Iliad that traces the rise and fall of the Greek golden boy of myth. A young classics scholar who specialized in adapting classical tales for a modern audience at the Yale School of Drama, Miller has penned a seductive, hugely entertaining backstory that lends complexity to Homer's virile action-adventure by imagining the intimate friendship between Achilles and the devoted Patroclus, who meets his end fighting in the Trojan War on Achilles's behalf. Scouring ancient Greek texts for every mention of Patroclus, Miller conjures a lonely child whose sympathetic vulnerability becomes the foundation of the bond. The boys grow up together, becoming not simply companions but soulmates. The resulting novel is cinematic-one might say epic-in scope, but refreshingly, compellingly human in detail." ―

" The Song of Achilles retells The Iliad like you've never read it before. . . in a realistic account of history and fantasy. . . Madeline Miller's knowledge of ancient Greek history and her affinity toward the classic myths intensifies the novel and heightens the experience for the reader. Seamlessly blurring the lines of reality and time, Achilles is an amazing, spellbinding page-turner that I couldn't put down until I'd read it cover to cover, twice!" ―Instinct Magazine

"Miller skillfully weaves tender scenes of the boys' relationship with breathtaking descriptions of battles and their bloody aftermath. [Her] degrees in Latin and Greek as well as her passion for the theater and the history of the ancient world have given her the tools to create a masterly vision of the drama, valor, and tragedy of the Trojan War. Readers who loved Mary Renault's epic novels will be thrilled with Miller's portrayal of ancient Greece." ―Library Journal, *Starred review*

"A captivating retelling of the Iliad and events leading up to it through the point of view of Patroclus: it's a hard book to put down, and any classicist will be enthralled by her characterisation of the goddess Thetis, which carries the true savagery and chill of antiquity." ― Donna Tartt, author of The Secret History and The Little Friend, in The Times

"For a whistlestop tour around the life and times of Achilles, you'd be hard pressed to find a better guide than Madeline Miller. . . This accomplished and enjoyable novel. . . is original, clever, and in a class of its own. . . an incredibly compelling and seductive read. Her skill is considerable: she has to make us believe in Achilles and Patroclus almost as if they were modern-day characters in a Hollywood movie. . . It's an entirely successful piece of writing, sitting comfortably between literary and commercial genres. It does what the best novels do-it transports you to another world-as well as doing something that few novels bother to: it makes you feel incredibly clever." ―The Independent on Sunday

"With language both evocative of her predecessors and fresh, and through familiar scenes that explore new territory, this first-time novelist masterfully brings to life an imaginative yet informed vision of ancient Greece featuring divinely human gods and larger-than-life mortals. She breaks new ground retelling one of the world's oldest stories about men in love and war, but it is the extraordinary women-Iphigenia, Briseis, and Thetis-who promise readers remarkable things to come as Miller carves out a custom-made niche in historical fiction." ―Publishers Weekly, *Starred Review*/Pick of the Week

"Only the finest of historical novelists are able to adequately convey the sheer strangeness and otherness of the past, particularly the ancient past. By this criterion alone, Madeline Miller shows exceptional promise. . . a remarkably fresh take on one of the most familiar narratives in western literature. . . It is quite an achievement." ―The Times

"Miller draws on her knowledge of Classical sources wisely. . . [she] is particularly good at characterization. . . The novel is well paced, engaging and tasteful. For a writer of Miller's training and talent, the characters of The Iliad and The Odyssey offer a wealth of further story-telling possibilities." ―The Times Literary Supplement

"[ The Song of Achilles is] brilliant at conjuring a world where capricious gods and unbreakable prophecies are simply part of life, and at capturing the tangled amorality of politics and war, like some delirious fusion of Game of Thrones and Jean Genet. . . the story wonderfully brings home how eye-poppingly weird and gripping classical mythology really is." ―

"Beautifully done-sensitive and scholarly, without sacrificing the page-turning qualities of an unashamed romance." ―The Metro

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" The Song of Achilles becomes a quiet love story, one so moving that I was reluctant to move on to the war and Homer's tale of perverted honor and stubborn pride. But Miller segues into that more public story with grace. Her battle scenes are tense and exciting, as the young, half-divine Achilles comes into his own.

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This page is about the mythological Greek hero Odysseus, the namesake of the Odyssey. It explores in more depth some of his exploits from the Iliad and his famous plan to end the war, as well as an exploration of the Odyssey, his epic (mis)adventure while returning to his family and his home.

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Odysseus (Roman name: Ulysses) was one of the great pan-Hellenic heroes of Greek mythology. He was famous for his courage, intelligence, and leadership. Odysseus’ resourcefulness and oratory skills…

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This page gives an overview of another crucial character from the Odyssey, the minor goddess Circe. A powerful deity with a propensity for turning humans into animals, Circe has a unique impact on Odysseus' journey. Odysseus' encounter with Circe is one of the more important parts of the Odyssey, and she's an important mythological figure to understand.

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Circe (also spelt Kirké) is a powerful sorceress and goddess in Greek mythology with an exceptional talent for mixing drugs. She was the daughter of the sun god Helios and the Oceanid Perseis. Circe's home was found on the wooded island of Aeaea and was guarded by men she had turned into wolves and lions.

Despite having no particular love for humankind, Circe famously found herself embroiled with the hero Odysseus after he and his men arrived on her island. She is also responsible for turning the beautiful nymph Scylla into a fearsome sea monster. In the by Virgil (70-19 BCE), Aeneas sails right past her island after he had been warned to avoid her by Odysseus' men.

Birth & Family

Circe was the beautiful daughter of the sun-god Helios and the Oceanid Perseis: "The famous daughter of Ocean, Perseis, Bore to her mate, untiring Helios, Circe and King Aeëtes." ( Hesiod, 954-956). She was the sister of King Aeëtes of Colchis and Pasiphae, the queen of Crete and a fellow sorceress. She was also the aunt of Medea, yet another sorceress.

Once they had finished drinking, Circe struck Odysseus' men with her wand, turning them into pigs.

The Sorceress

Circe was a fearsome but beautiful goddess, a witch who bewitched men with her voice. She was also talented at working the loom. She had a way with magical drugs and often turned men into beasts for her entertainment or as revenge.

Circe was taken to the island of Aeaea in Helios' chariot (some say as punishment for her husband's death). The island was described as wild with heavy woods. It was inhabited by lions and wolves who had once been men until Circe's magical drugs had taken effect. Classical writers identify the island with Cape Circeium on the western coast of Italy.

In his , Homer (c. 750 BCE) describes Circe as a fearsome goddess with a human voice and describes her beautiful hair. Homer also gives her the epithet Polypharmakos ("knowing many drugs or charms"). In Ovid's (43 BCE to 17 CE) Metamorphoses, she is portrayed as seated regally on a throne, dressed in gold. In art, she is often portrayed as a beautiful woman with a cup raised high, a symbol of her magical potions and incantations.

Circe & Odysseus

The most famous myth surrounding Circe can be found in Homer's Odyssey and involves the Greek hero Odysseus. After losing all his ships but one, an exhausted Odysseus and his men reached the island of Aeaea. They stayed on the shore for a few days, hoping to avoid the dangerous witch Circe, until Odysseus realised they needed to send out a scouting party. He and his second-in-command, Eurylochus, split the men into two groups and drew lots. Eurylochus and his group of men set off to scout the island. They reached Circe's palace deep in the woods, surrounded by mountain lions and wolves. Although they were scared of these beasts, they were drawn closer to the enchanting voice they heard coming from inside the palace. The men called out to this beautiful voice, and Circe appeared at the door and invited them inside. Only Eurylochus stayed outside as he had sensed a trap.

Circe made the men sit at her table and served them a mixture of cheese, barley and honey mixed in Pramnian wine. The men greedily drank, unaware that she had mixed some of her special drugs into the mixture. Once they had finished drinking, Circe struck them with her wand, turning them into pigs and driving them into pigsties. Eurylochus watched all this in horror and ran back to the ship to tell Odysseus. Odysseus armed himself and asked Eurylochus to lead him to Circe, but a terrified Eurylochus refused.

Odysseus set off by himself but was stopped by Hermes, who offered him help. He gave Odysseus a magic herb that the gods called moly (a mythical plant with a white flower and a black root). Finally, Odysseus reached Circe's palace and was welcomed inside.

She heard my voice,
she opened her gleaming doors at once and stepped forth,
inviting me in, and in I went, all anguish now...
She led me in to sit on a silver-studded chair,
ornately carved, with a stool to rest my feet,
In a golden bowl she mixed a potion for me to drink,
stirring her poison in, her heart aswirl with evil.
And then she passed it on, I drank it down
but it never worked its spell.

(Homer, Odyssey, 10.346-354)

Circe was confused when her poison did not work on Odysseus. Seeing his chance, Odysseus rushed at her with a knife in his hand, intent on killing her. In a ploy to distract him, Circe told Odysseus that she had heard about him and invited him to her bed. Odysseus first made her swear a solemn oath not to harm him and agreed. Odysseus and his men (who had all been transformed back into human form by Circe) stayed with Circe for a year, feasting and drinking. Soon, Odysseus' men became restless and urged him that it was time to leave Aeaea and go home. Odysseus pleaded with Circe to help him, and she agreed but told him that there was one place he must visit first: Hades. He needed to see Tiresias, the blind prophet of Thebes who would tell Odysseus what fate awaited him in Ithaca. Circe told Odysseus how to reach the underworld safely and bid him and his men farewell.

In some sources, Circe married Telemachus, the son of Odysseus and Penelope.

Odysseus and his men returned to Aeaea and Circe after their adventure in Hades. Circe informed them that they would have to sail past the island of the Sirens and gave them instructions on how to pass them safely. She then sent Odysseus and his men off for a final time on a favourable wind.

According to classical tradition, Circe and Odysseus' relationship resulted in three children (Telegonus, Agrius and Latinus), although some sources only mention one (Telegonus). Circe sent Telegonus to find Odysseus, who was in Ithaca. Arriving, Telegonus killed some cattle, and Odysseus defended them, not knowing that Telegonus was his son. Unfortunately, Telegonus wounded Odysseus with a spear that was tipped with a needle from a stingray, and Odysseus died. Telegonus was distraught when he found out he had killed his father and took his body and Odysseus' wife Penelope back to Circe, where he married her. In some sources, Circe also married Telemachus, the son of Odysseus and Penelope.

Circe & Scylla

Circe plays a crucial role in Scylla's transformation into a sea monster which is told in Ovid's Metamorphoses. Glaucus, a sea god, had made advances towards the beautiful sea nymph but was rejected. An enraged Glaucus decided to pay Circe a visit and told her of his passion for Scylla, begging her to make a potion so that Scylla would return his love. But Circe had a different plan:

To banish all doubt and distrust you may have in your
power to attract,
look into my eyes. I may be a goddess, the daughter born
to the gleaming Sun; the power of my spells and my herbs
may be great;
but I pray that I may be yours. Reject the one who rejects
you,
respond to her who pursues you.

(Ovid, Metamorphoses, 14.32-36)

Glaucus turned down her advances and told Circe that while Scylla was still alive, his love for her would not falter until trees grew in the ocean or until seaweed sprouted on mountains. Circe was hurt by his admission but knew she could not take her anger out on him, as her love for him was too great. So instead, she turned her wrath towards Scylla.

She mixed a potion using some plants with sinister properties and chanted her spells over them. Then, donning a sea-blue cloak, she left her home and travelled to Scylla's sea pool, where she liked to bathe. Circe poured her monster-producing poisons into the water and spoke her mysterious spell out loud. It was not long before Scylla appeared at the pool, oblivious to what awaited her. She was waist-deep until she noticed that her lower half had turned into rabid dogs and that she had transformed into a fearsome creature. Glaucus wept when he found out what Scylla had become, and Scylla showed her hatred for Circe by attacking Odysseus and his men. She would have also destroyed the Trojan ships if she had not been transformed into a rocky headland that still makes sailors wary to this day.

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Circe, Medea & Jason

Circe's niece Medea and her lover, the Greek hero Jason, had violently slain Medea's brother Apsyrtus in an attempt to distract Medea's father, King Aeëtes, as they fled from him. Zeus told them that they would be cursed to sail the seas forever unless Medea was cleansed by Circe.

They reached Circe's island and found her working at her loom. Circe had had a vision of blood and a feeling of doom which only strengthened with the arrival of Jason and Medea. She recognised Medea as her blood and listened in horror as they recounted Apsyrtus' death. Circe purified Jason and Medea with pure water, seawater, and the blood of a young sow but refused to show them further hospitality after the purification was completed. In some sources, she declined to purify them at all after she found out what they had done.

Circe & Picus

Circe often turned men who had scorned her into animals, and the story of Picus is no exception. Picus was the son of Saturn and the king of Latium. His handsome features were widely admired by all those who met him, including Circe, who was not immune to his good looks. She happened to chance upon him in the woods one day, and his beauty took her breath away. She conjured up an illusion of a boar to get Picus on his own and ambush him.

I appeal to you, Picus, she said, by your eyes which
have captured my own,
by your beauty, most handsome of men, which
compels me, though I am a goddess,
to kneel at your feet, be kind to my passion. Accept the all-seeing
Sun as your father, don't cruelly scorn the Titaness Circe!

(Ovid, Metamorphoses, 14.372-376)

Picus rejected Circe, stating that he was in love with another, Canens, the daughter of Janus. Circe warned him that his rejection would have harsh consequences and struck him with her wand while chanting three spells, turning him into a woodpecker.

Worship & Legacy

Circe received divine honours in the ancient world and was said to have had a monument dedicated to her on one of the Pharmacussae islands near Salamis. Monte Cicero in Italy is also said to be named after her.

Circe inspired many artists, including Annibale Carracci (1560-1609), Edward Burne-Jones (1833-1898), and John William Waterhouse (1849-1917). She also has multiple operas, spanning from the 1600s to modern times, written about her. In addition, an asteroid discovered in 1855 was named after her.

In modern times, Circe is the name of Wonder Woman's enemy in the DC Comics, where she also has encounters with Batman and Superman. Circe (2018) is also a hugely popular book by author Madeline Miller and is set to be adapted into a TV series. In the book, she is portrayed as a much more sympathetic character than her ancient depictions, and true to changing times, Circe has become a feminist symbol and an example of a powerful woman.

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Circe (also spelt Kirké) is a powerful sorceress and goddess in Greek mythology with an exceptional talent for mixing drugs. She was the daughter of the sun god Helios and the Oceanid Perseis. Circe's...

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This article explores and explains some of the important recurring themes and ideas present in the Odyssey. Drawing on specific moments this is a good way to get a better understanding of the important ideas to take away from the Odyssey.

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The Odyssey Themes – Meaning and Main Ideas - Writing Explained

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What is the theme of the odyssey? Summary of themes and meanings in Homer’s Odyssey. What are the three main themes of the odyssey? Major, main themes.

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You guessed it! Hesiod's Homeric Hymns are also in the public domain and are easily accessible online! Feel free to look around at the hymns and the other writings on this page by Hesiod. Personally I recommend reading the hymn to Demeter as it's a favorite of mine, and the hymn to Hermes which is pretty funny.

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by Homer and Hesiod

Contents

This file contains translations of the following works: Hesiod: Works and Days, The Theogony, fragments of The Catalogues of Women and the Eoiae, The Shield of Heracles (attributed to Hesiod), and fragments of various works attributed to Hesiod.

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

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

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

Project Gutenberg Editor's Note: 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.

PREPARER'S NOTE

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

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

PREFACE

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

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

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

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

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

INTRODUCTION

General

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

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

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

The Boeotian School

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

"Till May be out, ne'er cast a clout,"

or

"A rainbow in the morning
Is the Shepherd's warning."

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

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

Life of Hesiod

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

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

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

Lastly, there is the famous story of the contest in song at Chalcis. In later times the modest version in the Works and Days was elaborated, first by making Homer the opponent whom Hesiod conquered, while a later period exercised its ingenuity in working up the story of the contest into the elaborate form in which it still survives. Finally the contest, in which the two poets contended with hymns to Apollo1104, was transferred to Delos. These developments certainly need no consideration: are we to say the same of the passage in the Works and Days? Critics from Plutarch downwards have almost unanimously rejected the lines 654-662, on the ground that Hesiod's Amphidamas is the hero of the Lelantine Wars between Chalcis and Eretria, whose death may be placed circa 705 B.C.-a date which is obviously too low for the genuine Hesiod. Nevertheless, there is much to be said in defence of the passage. Hesiod's claim in the Works and Days is modest, since he neither pretends to have met Homer, nor to have sung in any but an impromptu, local festival, so that the supposed interpolation lacks a sufficient motive. And there is nothing in the context to show that Hesiod's Amphidamas is to be identified with that Amphidamas whom Plutarch alone connects with the Lelantine War: the name may have been borne by an earlier Chalcidian, an ancestor, perhaps, of the person to whom Plutarch refers.

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

The Hesiodic Poems

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

I. "The Works and Days"

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

Of the Hesiodic poems similar in character to the Works and Days, only the scantiest fragments survive. One at least of these, the Divination by Birds, was, as we know from Proclus, attached to the end of the Works until it was rejected by Apollonius Rhodius: doubtless it continued the same theme of how to live, showing how man can avoid disasters by attending to the omens to be drawn from birds. It is possible that the Astronomy or Astrology (as Plutarch calls it) was in turn appended to the Divination. It certainly gave some account of the principal constellations, their dates of rising and setting, and the legends connected with them, and probably showed how these influenced human affairs or might be used as guides. The Precepts of Chiron was a didactic poem made up of moral and practical precepts, resembling the gnomic sections of the Works and Days, addressed by the Centaur Chiron to his pupil Achilles. Even less is known of the poem called the Great Works: the title implies that it was similar in subject to the second section of the Works and Days, but longer. Possible references in Roman writers 1106 indicate that among the subjects dealt with were the cultivation of the vine and olive and various herbs. The inclusion of the judgment of Rhadamanthys (frag. 1): "If a man sow evil, he shall reap evil," indicates a gnomic element, and the note by Proclus1107 on Works and Days 126 makes it likely that metals also were dealt with. It is therefore possible that another lost poem, the Idaean Dactyls, which dealt with the discovery of metals and their working, was appended to, or even was a part of the Great Works, just as the Divination by Birds was appended to the Works and Days.

II. The Genealogical Poems

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

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

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

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

Date of the Hesiodic Poems

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

Literary Value of Homer

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

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

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

The Ionic School

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

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

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

The Trojan Cycle

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

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

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

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

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

The Homeric Hymns

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

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.

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

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

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

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

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

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

The Hymn is hard to date. Hermes' lyre has seven strings and the invention of the seven-stringed lyre is ascribed to Terpander ( flor. 676 B.C.). The hymn must therefore be later than that date, though Terpander, according to Weir Smyth1116, may have only modified the scale of the lyre; yet while the burlesque character precludes an early date, this feature is far removed, as Allen and Sikes remark, from the silliness of the Battle of the Frogs and Mice, so that a date in the earlier part of the sixth century is most probable.

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

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

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

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

The Epigrams of Homer

The Burlesque Poems

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

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

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

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

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

The Contest of Homer and Hesiod

This curious work dates in its present form from the lifetime or shortly after the death of Hadrian, but seems to be based in part on an earlier version by the sophist Alcidamas (c. 400 B.C.). Plutarch ( Conviv. Sept. Sap., 40) uses an earlier (or at least a shorter) version than that which we possess1118. The extant Contest, however, has clearly combined with the original document much other ill-digested matter on the life and descent of Homer, probably drawing on the same general sources as does the Herodotean Life of Homer. Its scope is as follows: (1) the descent (as variously reported) and relative dates of Homer and Hesiod; (2) their poetical contest at Chalcis; (3) the death of Hesiod; (4) the wanderings and fortunes of Homer, with brief notices of the circumstances under which his reputed works were composed, down to the time of his death.

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

BIBLIOGRAPHY

Works and Days: -

S Oxyrhynchus Papyri 1090.

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

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

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

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

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

F Rome, Vatican 38 (14th cent.).

G Venice, Marc. ix 6 (14th cent.).

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

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

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

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

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

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

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

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

Q Rome, Vatican 1332 (14th cent.).

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

Ωa = C

Ωb = F, G, H

Ψa = D

Ψb = I ,K, L, M

Φa = E

Φb = N, O, P, Q

Theogony: -

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

O Oxyrhynchus Papyri 873 (3rd cent.).

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

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

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

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

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

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

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

G Rome, Vatican 915 (14th cent.).

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

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

K Venice, Marc. ix 6 (15th cent.).

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

These MSS. are divided into two families:

Ωa = C,D

Ωb = E, F

Ωc = G, H, I

Ψ = K, L

Shield of Heracles: -

P Oxyrhynchus Papyri 689 (2nd cent.).

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

Q Berlin Papyri, 9774 (1st cent.).

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

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

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

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

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

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

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

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

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

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

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

These MSS. belong to two families:

Ωa = B, C, D, F

Ωb = G, H, I

Ψa = E

Ψb = K, L, M

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

N Venice, Marc. ix 6 (14th cent.).

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

Editions of Hesiod: -

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

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

Juntine Editions, 1515 and 1540.

Trincavelli, Venice, 1537 (with scholia).

Of modern editions, the following may be noticed:-

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

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

Didot Edition, Paris, 1840.

Schömann, 1869.

Koechly and Kinkel, Leipzig, 1870.

Flach, Leipzig, 1874-8.

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

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

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

3) Petrie Papyri iii 3.-Frag. 14.

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

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

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

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

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

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

10) Oxyrhynchus Papyri 1358-9.

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

A Paris, Bibl. Nat. 2763.

At Athos, Vatopedi 587.

B Paris, Bibl. Nat. 2765.

C Paris, Bibl. Nat. 2833.

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

D Milan, Amrbos. B 98 sup.

E Modena, Estense iii E 11.

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

H London, British Mus. Harley 1752.

J Modena, Estense, ii B 14.

K Florence, Laur. 31, 32.

L Florence, Laur. 32, 45.

L2 Florence, Laur. 70, 35.

L3 Florence, Laur. 32, 4.

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

Mon. Munich, Royal Lib. 333 c.

N Leyden, 74 c.

O Milan, Ambros. C 10 inf.

P Rome, Vatican Pal. graec. 179.

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

Q Milan, Ambros. S 31 sup.

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

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

S Rome, Vatican, Vaticani graec. 1880.

T Madrid, Public Library 24.

V Venice, Marc. 456.

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

x ¹ = E, T

x ² = L, Π,(and more remotely) At, D, S, H, J, K.

y = E, L, Π, T (marginal readings).

p = A, B, C, Γ, G, L ², L ³, N, O, P, Q, R ₁, R ₂, V, Mon.

Editions of the Homeric Hymns, &c.

Aldine Edition, Venice, 1504.

Juntine Edition, 1537.

Stephanus, Paris, 1566 and 1588.

More modern editions or critical works of value are:

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

Barnes, Cambridge, 1711.

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

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

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

Hermann, Berling, 1806 (with Epigrams).

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

Dindorff (Didot edition), Paris, 1837.

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

Baumeister ( Hymns), Leipzig, 1860.

Gemoll, Leipzig, 1886.

Goodwin, Oxford, 1893.

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

Allen and Sikes, London, 1904.

Allen (Homeri Opera v), Oxford, 1912.

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

The Epic Cycle.

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

Muller, Leipzig, 1829.

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

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

Allen (Homeri Opera v), Oxford, 1912.

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

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

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

HESIOD

HESIOD'S WORKS AND DAYS

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(ll. 414-447) When the piercing power and sultry heat of the sun abate, and almighty Zeus sends the autumn rains 1312, and men's flesh comes to feel far easier,-for then the star Sirius passes over the heads of men, who are born to misery, only a little while by day and takes greater share of night,-then, when it showers its leaves to the ground and stops sprouting, the wood you cut with your axe is least liable to worm. Then remember to hew your timber: it is the season for that work. Cut a mortar1313 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 beetle1314 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 quarters1315 and eight slices1316 for his dinner, one who will attend to his work and drive a straight furrow and is past the age for gaping after his fellows, but will keep his mind on his work. No younger man will be better than he at scattering the seed and avoiding double-sowing; for a man less staid gets disturbed, hankering after his fellows.

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

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

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

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

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

(ll. 504-535) Avoid the month Lenaeon 1321, wretched days, all of them fit to skin an ox, and the frosts which are cruel when Boreas blows over the earth. He blows across horse-breeding Thrace upon the wide sea and stirs it up, while earth and the forest howl. On many a high-leafed oak and thick pine he falls and brings them to the bounteous earth in mountain glens: then all the immense wood roars and the beasts shudder and put their tails between their legs, even those whose hide is covered with fur; for with his bitter blast he blows even through them although they are shaggy-breasted. He goes even through an ox's hide; it does not stop him. Also he blows through the goat's fine hair. But through the fleeces of sheep, because their wool is abundant, the keen wind Boreas pierces not at all; but it makes the old man curved as a wheel. And it does not blow through the tender maiden who stays indoors with her dear mother, unlearned as yet in the works of golden Aphrodite, and who washes her soft body and anoints herself with oil and lies down in an inner room within the house, on a winter's day when the Boneless One1322 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 men1323, 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 One1324 whose back is broken and whose head looks down upon the ground, like him, I say, they wander to escape the white snow.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE DIVINATION BY BIRDS

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

THE ASTRONOMY

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

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

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

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

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

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

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

THE PRECEPTS OF CHIRON

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

Fragment #2-Plutarch Mor. 1034 E: 'Decide no suit until you have heard both sides speak.'

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

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

THE GREAT WORKS

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

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

THE IDAEAN DACTYLS

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

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

THE THEOGONY

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE CATALOGUES OF WOMEN AND EOIAE1701

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

((LACUNA))

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

(ll. 28-29) '"O daughter of Schoeneus, pitiless in heart, receive these glorious gifts of the goddess, golden Aphrodite...'

((LACUNA))

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hesiod says he had two sons, Thynus and Mariandynus.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

And of Arsinoe likewise:

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

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

Fragment #65-"Echemus made Timandra his buxom wife."

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

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

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

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

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

((LACUNA))

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

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

((LACUNA))

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

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

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

((LACUNA))

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

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

((LACUNA))

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

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

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

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

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

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

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

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

((LACUNA-Thirteen lines lost.))

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

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

II. 1745

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

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

((LACUNA-Two lines missing.))

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Fragment #81-Apollonius, Hom. Lexicon: 'Aepytus again, begot Tlesenor and Peirithous.'

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

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

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

Fragment #85-Choeroboscus 1755, i. 123, 22H: 'And she bare a son Thoas.'

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

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

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

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

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

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

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

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

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

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

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

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

Fragment #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.

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

((LACUNA))

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

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

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

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

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

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

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

((LACUNA))

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

THE SHIELD OF HERACLES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MARRIAGE OF CEYX

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

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

Fragment #3-Scholiast on Homer, Il. xiv. 119: 'And horse-driving Ceyx beholding...'

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

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

THE GREAT EOIAE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

THE MELAMPODIA

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

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

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

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

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

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

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

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

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

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

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

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

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

Fragment #7-Athenaeus, xiii. p. 609 e: Hesiod in the third book of the "Melampodia" called Chalcis in Euboea 'the land of fair women'.

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

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

AEGIMIUS

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

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

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

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

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

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

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

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

FRAGMENTS OF UNKNOWN POSITION

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

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

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

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

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

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

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

Fragment #7-Scholiast on Apollonius Rhodius, Arg. i. 824: 'Beseeching the offspring of glorious Cleodaeus.'

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

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

Fragment #10-Etymologicum Magnum: 'No longer do they walk with delicate feet.'

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

Fragment #12-Chrysippus, Fragg. ii. 254. 11: 'For his spirit increased in his dear breast.'

Fragment #13-Chrysippus, Fragg. ii. 254. 15: 'With such heart grieving anger in her breast.'

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

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

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

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

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

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

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

Fragment #21-Scholiast on Nicander, Theriaca, 452: 'But you should be gentle towards your father.'

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

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

DOUBTFUL FRAGMENTS

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

Fragment #2-Scholiast on Homer, Od. vii. 104: 'They grind the yellow grain at the mill.'

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

Fragment #4-Julian, Misopogon, p. 369: 'But starvation on a handful is a cruel thing.'

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

Fragment #6-Plato, Republic, iii. 390 E: 'Gifts move the gods, gifts move worshipful princes.'

Fragment #7-2402 Clement of Alexandria, Strom. v. p. 256: 'On the seventh day again the bright light of the sun....'

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

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

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

I. TO DIONYSUS 2501

* * * *

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

* * * *

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

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

II. TO DEMETER

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

((LACUNA))

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

III. TO DELIAN APOLLO

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

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

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

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

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

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

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

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

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

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

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

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

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

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

TO PYTHIAN APOLLO-

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

IV. TO HERMES

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

V. TO APHRODITE

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have I begun; now I will turn me to another hymn.

VII. TO DIONYSUS

(ll. 1-16) I will tell of Dionysus, the son of glorious Semele, how he appeared on a jutting headland by the shore of the fruitless sea, seeming like a stripling in the first flush of manhood: his rich, dark hair was waving about him, and on his strong shoulders he wore a purple robe. Presently there came swiftly over the sparkling sea Tyrsenian 2530 pirates on a well-decked ship-a miserable doom led them on. When they saw him they made signs to one another and sprang out quickly, and seizing him straightway, put him on board their ship exultingly; for they thought him the son of heaven-nurtured kings. They sought to bind him with rude bonds, but the bonds would not hold him, and the withes fell far away from his hands and feet: and he sat with a smile in his dark eyes. Then the helmsman understood all and cried out at once to his fellows and said:

(ll. 17-24) 'Madmen! What god is this whom you have taken and bind, strong that he is? Not even the well-built ship can carry him. Surely this is either Zeus or Apollo who has the silver bow, or Poseidon, for he looks not like mortal men but like the gods who dwell on Olympus. Come, then, let us set him free upon the dark shore at once: do not lay hands on him, lest he grow angry and stir up dangerous winds and heavy squalls.'

(ll. 25-31) So said he: but the master chid him with taunting words: 'Madman, mark the wind and help hoist sail on the ship: catch all the sheets. As for this fellow we men will see to him: I reckon he is bound for Egypt or for Cyprus or to the Hyperboreans or further still. But in the end he will speak out and tell us his friends and all his wealth and his brothers, now that providence has thrown him in our way.'

(ll. 32-54) When he had said this, he had mast and sail hoisted on the ship, and the wind filled the sail and the crew hauled taut the sheets on either side. But soon strange things were seen among them. First of all sweet, fragrant wine ran streaming throughout all the black ship and a heavenly smell arose, so that all the seamen were seized with amazement when they saw it. And all at once a vine spread out both ways along the top of the sail with many clusters hanging down from it, and a dark ivy-plant twined about the mast, blossoming with flowers, and with rich berries growing on it; and all the thole-pins were covered with garlands. When the pirates saw all this, then at last they bade the helmsman to put the ship to land. But the god changed into a dreadful lion there on the ship, in the bows, and roared loudly: amidships also he showed his wonders and created a shaggy bear which stood up ravening, while on the forepeak was the lion glaring fiercely with scowling brows. And so the sailors fled into the stern and crowded bemused about the right-minded helmsman, until suddenly the lion sprang upon the master and seized him; and when the sailors saw it they leapt out overboard one and all into the bright sea, escaping from a miserable fate, and were changed into dolphins. But on the helmsman Dionysus had mercy and held him back and made him altogether happy, saying to him:

(ll. 55-57) 'Take courage, good...; you have found favour with my heart. I am loud-crying Dionysus whom Cadmus' daughter Semele bare of union with Zeus.'

(ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in no wise order sweet song.

VIII. TO ARES

(ll. 1-17) Ares, exceeding in strength, chariot-rider, golden-helmed, doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze, strong of arm, unwearying, mighty with the spear, O defence of Olympus, father of warlike Victory, ally of Themis, stern governor of the rebellious, leader of righteous men, sceptred King of manliness, who whirl your fiery sphere among the planets in their sevenfold courses through the aether wherein your blazing steeds ever bear you above the third firmament of heaven; hear me, helper of men, giver of dauntless youth! Shed down a kindly ray from above upon my life, and strength of war, that I may be able to drive away bitter cowardice from my head and crush down the deceitful impulses of my soul. Restrain also the keen fury of my heart which provokes me to tread the ways of blood-curdling strife. Rather, O blessed one, give you me boldness to abide within the harmless laws of peace, avoiding strife and hatred and the violent fiends of death.

XII. TO HERA

(ll. 1-5) I sing of golden-throned Hera whom Rhea bare. Queen of the immortals is she, surpassing all in beauty: she is the sister and the wife of loud-thundering Zeus,-the glorious one whom all the blessed throughout high Olympus reverence and honour even as Zeus who delights in thunder.

XVIII. TO HERMES

(ll. 1-9) I sing of Cyllenian Hermes, the Slayer of Argus, lord of Cyllene and Arcadia rich in flocks, luck-bringing messenger of the deathless gods. He was born of Maia, the daughter of Atlas, when she had made with Zeus,-a shy goddess she. Ever she avoided the throng of the blessed gods and lived in a shadowy cave, and there the Son of Cronos used to lie with the rich-tressed nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and neither deathless god nor mortal man knew it.

(ll. 10-11) And so hail to you, Son of Zeus and Maia; with you I have begun: now I will turn to another song!

(l. 12) Hail, Hermes, giver of grace, guide, and giver of good things! 2531

XIX. TO PAN

(ll. 1-26) Muse, tell me about Pan, the dear son of Hermes, with his goat's feet and two horns-a lover of merry noise. Through wooded glades he wanders with dancing nymphs who foot it on some sheer cliff's edge, calling upon Pan, the shepherd-god, long-haired, unkempt. He has every snowy crest and the mountain peaks and rocky crests for his domain; hither and thither he goes through the close thickets, now lured by soft streams, and now he presses on amongst towering crags and climbs up to the highest peak that overlooks the flocks. Often he courses through the glistening high mountains, and often on the shouldered hills he speeds along slaying wild beasts, this keen-eyed god. Only at evening, as he returns from the chase, he sounds his note, playing sweet and low on his pipes of reed: not even she could excel him in melody-that bird who in flower-laden spring pouring forth her lament utters honey-voiced song amid the leaves. At that hour the clear-voiced nymphs are with him and move with nimble feet, singing by some spring of dark water, while Echo wails about the mountain-top, and the god on this side or on that of the choirs, or at times sidling into the midst, plies it nimbly with his feet. On his back he wears a spotted lynx-pelt, and he delights in high-pitched songs in a soft meadow where crocuses and sweet-smelling hyacinths bloom at random in the grass.

(ll. 27-47) They sing of the blessed gods and high Olympus and choose to tell of such an one as luck-bringing Hermes above the rest, how he is the swift messenger of all the gods, and how he came to Arcadia, the land of many springs and mother of flocks, there where his sacred place is as god of Cyllene. For there, though a god, he used to tend curly-fleeced sheep in the service of a mortal man, because there fell on him and waxed strong melting desire to wed the rich-tressed daughter of Dryops, and there he brought about the merry marriage. And in the house she bare Hermes a dear son who from his birth was marvellous to look upon, with goat's feet and two horns-a noisy, merry-laughing child. But when the nurse saw his uncouth face and full beard, she was afraid and sprang up and fled and left the child. Then luck-bringing Hermes received him and took him in his arms: very glad in his heart was the god. And he went quickly to the abodes of the deathless gods, carrying the son wrapped in warm skins of mountain hares, and set him down beside Zeus and showed him to the rest of the gods. Then all the immortals were glad in heart and Bacchie Dionysus in especial; and they called the boy Pan 2532 because he delighted all their hearts.

(ll. 48-49) And so hail to you, lord! I seek your favour with a song. And now I will remember you and another song also.

XXIV. TO HESTIA

(ll. 1-5) Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise-draw near, and withal bestow grace upon my song.

XXIX. TO HESTIA

(ll. 1-6) Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honour: glorious is your portion and your right. For without you mortals hold no banquet,-where one does not duly pour sweet wine in offering to Hestia both first and last.

(ll. 7-10) 2533 And you, slayer of Argus, Son of Zeus and Maia, messenger of the blessed gods, bearer of the golden rod, giver of good, be favourable and help us, you and Hestia, the worshipful and dear. Come and dwell in this glorious house in friendship together; for you two, well knowing the noble actions of men, aid on their wisdom and their strength.

(ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes, bearer of the golden rod! Now I will remember you and another song also.

XXXI. TO HELIOS

(ll. 1-16) 2534 And now, O Muse Calliope, daughter of Zeus, begin to sing of glowing Helios whom mild-eyed Euryphaessa, the far-shining one, bare to the Son of Earth and starry Heaven. For Hyperion wedded glorious Euryphaessa, his own sister, who bare him lovely children, rosy-armed Eos and rich-tressed Selene and tireless Helios who is like the deathless gods. As he rides in his chariot, he shines upon men and deathless gods, and piercingly he gazes with his eyes from his golden helmet. Bright rays beam dazzlingly from him, and his bright locks streaming from the temples of his head gracefully enclose his far-seen face: a rich, fine-spun garment glows upon his body and flutters in the wind: and stallions carry him. Then, when he has stayed his golden-yoked chariot and horses, he rests there upon the highest point of heaven, until he marvellously drives them down again through heaven to Ocean.

(ll. 17-19) Hail to you, lord! Freely bestow on me substance that cheers the heart. And now that I have begun with you, I will celebrate the race of mortal men half-divine whose deeds the Muses have showed to mankind.

XXXII. TO SELENE

(ll. 1-13) And next, sweet voiced Muses, daughters of Zeus, well-skilled in song, tell of the long-winged 2535 Moon. From her immortal head a radiance is shown from heaven and embraces earth; and great is the beauty that ariseth from her shining light. The air, unlit before, glows with the light of her golden crown, and her rays beam clear, whensoever bright Selene having bathed her lovely body in the waters of Ocean, and donned her far-gleaming, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: then her great orbit is full and then her beams shine brightest as she increases. So she is a sure token and a sign to mortal men.

(ll. 14-16) Once the Son of Cronos was joined with her in love; and she conceived and bare a daughter Pandia, exceeding lovely amongst the deathless gods.

(ll. 17-20) Hail, white-armed goddess, bright Selene, mild, bright-tressed queen! And now I will leave you and sing the glories of men half-divine, whose deeds minstrels, the servants of the Muses, celebrate with lovely lips.

HOMER'S EPIGRAMS2601

I. (5 lines) (ll. 1-5) Have reverence for him who needs a home and stranger's dole, all ye who dwell in the high city of Cyme, the lovely maiden, hard by the foothills of lofty Sardene, ye who drink the heavenly water of the divine stream, eddying Hermus, whom deathless Zeus begot.

II. (2 lines) (ll. 1-2) Speedily may my feet bear me to some town of righteous men; for their hearts are generous and their wit is best.

III. (6 lines) (ll. 1-6) I am a maiden of bronze and am set upon the tomb of Midas. While the waters flow and tall trees flourish, and the sun rises and shines and the bright moon also; while rivers run and the sea breaks on the shore, ever remaining on this mournful tomb, I tell the passer-by that Midas here lies buried.

V. (2 lines) (ll. 1-2) Thestorides, full many things there are that mortals cannot sound; but there is nothing more unfathomable than the heart of man.

VI. (8 lines) (ll. 1-8) Hear me, Poseidon, strong shaker of the earth, ruler of wide-spread, tawny Helicon! Give a fair wind and sight of safe return to the shipmen who speed and govern this ship. And grant that when I come to the nether slopes of towering Mimas I may find honourable, god-fearing men. Also may I avenge me on the wretch who deceived me and grieved Zeus the lord of guests and his own guest-table.

VII. (3 lines) (ll. 1-3) Queen Earth, all bounteous giver of honey-hearted wealth, how kindly, it seems, you are to some, and how intractable and rough for those with whom you are angry.

VIII. (4 lines) (ll. 1-4) Sailors, who rove the seas and whom a hateful fate has made as the shy sea-fowl, living an unenviable life, observe the reverence due to Zeus who rules on high, the god of strangers; for terrible is the vengeance of this god afterwards for whosoever has sinned.

IX. (2 lines) (ll. 1-2) Strangers, a contrary wind has caught you: but even now take me aboard and you shall make your voyage.

X. (4 lines) (ll. 1-4) Another sort of pine shall bear a better fruit 2604 than you upon the heights of furrowed, windy Ida. For there shall mortal men get the iron that Ares loves so soon as the Cebrenians shall hold the land.

XI. (4 lines) (ll. 1-4) Glaucus, watchman of flocks, a word will I put in your heart. First give the dogs their dinner at the courtyard gate, for this is well. The dog first hears a man approaching and the wild-beast coming to the fence.

XII. (4 lines) (ll. 1-4) Goddess-nurse of the young 2605, give ear to my prayer, and grant that this woman may reject the love-embraces of youth and dote on grey-haired old men whose powers are dulled, but whose hearts still desire.

XIII. (6 lines) (ll. 1-6) Children are a man's crown, towers of a city; horses are the glory of a plain, and so are ships of the sea; wealth will make a house great, and reverend princes seated in assembly are a goodly sight for the folk to see. But a blazing fire makes a house look more comely upon a winter's day, when the Son of Cronos sends down snow.

XIV. (23 lines) (ll. 1-23) Potters, if you will give me a reward, I will sing for you. Come, then, Athena, with hand upraised 2606 over the kiln. Let the pots and all the dishes turn out well and be well fired: let them fetch good prices and be sold in plenty in the market, and plenty in the streets. Grant that the potters may get great gain and grant me so to sing to them. But if you turn shameless and make false promises, then I call together the destroyers of kilns, Shatter and Smash and Charr and Crash and Crudebake who can work this craft much mischief. Come all of you and sack the kiln-yard and the buildings: let the whole kiln be shaken up to the potter's loud lament. As a horse's jaw grinds, so let the kiln grind to powder all the pots inside. And you, too, daughter of the Sun, Circe the witch, come and cast cruel spells; hurt both these men and their handiwork. Let Chiron also come and bring many Centaurs-all that escaped the hands of Heracles and all that were destroyed: let them make sad havoc of the pots and overthrow the kiln, and let the potters see the mischief and be grieved; but I will gloat as I behold their luckless craft. And if anyone of them stoops to peer in, let all his face be burned up, that all men may learn to deal honestly.

XV. (13 lines) 2607 (ll. 1-7) Let us betake us to the house of some man of great power,-one who bears great power and is greatly prosperous always. Open of yourselves, you doors, for mighty Wealth will enter in, and with Wealth comes jolly Mirth and gentle Peace. May all the corn-bins be full and the mass of dough always overflow the kneading-trough. Now (set before us) cheerful barley-pottage, full of sesame....

((LACUNA))

(ll. 8-10) Your son's wife, driving to this house with strong-hoofed mules, shall dismount from her carriage to greet you; may she be shod with golden shoes as she stands weaving at the loom.

(ll. 11-13) I come, and I come yearly, like the swallow that perches light-footed in the fore-part of your house. But quickly bring....

XVI. (2 lines) (ll. 1-2) If you will give us anything (well). But if not, we will not wait, for we are not come here to dwell with you.

XVII. HOMER: Hunters of deep sea prey, have we caught anything?

FISHERMAN: All that we caught we left behind, and all that we did not catch we carry home. 2608

HOMER: Ay, for of such fathers you are sprung as neither hold rich lands nor tend countless sheep.

FRAGMENTS OF THE EPIC CYCLE

THE WAR OF THE TITANS

Fragment #1-Photius, Epitome of the Chrestomathy of Proclus: The Epic Cycle begins with the fabled union of Heaven and Earth, by which they make three hundred-handed sons and three Cyclopes to be born to him.

Fragment #2-Anecdota Oxon. (Cramer) i. 75: According to the writer of the War of the Titans Heaven was the son of Aether.

Fragment #3-Scholiast on Apollonius Rhodius, Arg. i. 1165: Eumelus says that Aegaeon was the son of Earth and Sea and, having his dwelling in the sea, was an ally of the Titans.

Fragment #4-Athenaeus, vii. 277 D: The poet of the War of the Titans, whether Eumelus of Corinth or Arctinus, writes thus in his second book: 'Upon the shield were dumb fish afloat, with golden faces, swimming and sporting through the heavenly water.'

Fragment #5-Athenaeus, i. 22 C: Eumelus somewhere introduces Zeus dancing: he says-'In the midst of them danced the Father of men and gods.'

Fragment #6-Scholiast on Apollonius Rhodius, Arg. i. 554: The author of the War of the Giants says that Cronos took the shape of a horse and lay with Philyra, the daughter of Ocean. Through this cause Cheiron was born a centaur: his wife was Chariclo.

Fragment #8-Philodemus, On Piety: The author of the War of the Titans says that the apples (of the Hesperides) were guarded.

THE STORY OF OEDIPUS

Fragment #1-C.I.G. Ital. et Sic. 1292. ii. 11: ....the Story of Oedipus by Cinaethon in six thousand six hundred verses.

Fragment #2-Pausanias, ix. 5.10: Judging by Homer I do not believe that Oedipus had children by Iocasta: his sons were born of Euryganeia as the writer of the Epic called the Story of Oedipus clearly shows.

Fragment #3-Scholiast on Euripides Phoen., 1750: The authors of the Story of Oedipus (say) of the Sphinx: 'But furthermore (she killed) noble Haemon, the dear son of blameless Creon, the comeliest and loveliest of boys.'

THE THEBAID

Fragment #1-Contest of Homer and Hesiod: Homer travelled about reciting his epics, first the "Thebaid", in seven thousand verses, which begins: 'Sing, goddess, of parched Argos, whence lords...'

Fragment #2-Athenaeus, xi. 465 E: 'Then the heaven-born hero, golden-haired Polyneices, first set beside Oedipus a rich table of silver which once belonged to Cadmus the divinely wise: next he filled a fine golden cup with sweet wine. But when Oedipus perceived these treasures of his father, great misery fell on his heart, and he straight-way called down bitter curses there in the presence of both his sons. And the avenging Fury of the gods failed not to hear him as he prayed that they might never divide their father's goods in loving brotherhood, but that war and fighting might be ever the portion of them both.'

Fragment #3-Laurentian Scholiast on Sophocles, O.C. 1375: 'And when Oedipus noticed the haunch 2801 he threw it on the ground and said: "Oh! Oh! my sons have sent this mocking me..." So he prayed to Zeus the king and the other deathless gods that each might fall by his brother's hand and go down into the house of Hades.'

Fragment #4-Pausanias, viii. 25.8: Adrastus fled from Thebes 'wearing miserable garments, and took black-maned Areion 2802 with him.'

Fragment #5-Pindar, Ol. vi. 15: 2803 'But when the seven dead had received their last rites in Thebes, the Son of Talaus lamented and spoke thus among them: "Woe is me, for I miss the bright eye of my host, a good seer and a stout spearman alike."'

Fragment #6-Apollodorus, i. 74: Oeneus married Periboea the daughter of Hipponous. The author of the Thebais says that when Olenus had been stormed, Oeneus received her as a prize.

Fragment #7-Pausanias, ix. 18.6: Near the spring is the tomb of Asphodicus. This Asphodicus killed Parthenopaeus the son of Talaus in the battle against the Argives, as the Thebans say; though that part of the Thebais which tells of the death of Parthenopaeus says that it was Periclymenus who killed him.

THE EPIGONI

Fragment #1-Contest of Homer and Hesiod: Next (Homer composed) the Epigoni in seven thousand verses, beginning, 'And now, Muses, let us begin to sing of younger men.'

Fragment #2-Photius, Lexicon: Teumesia. Those who have written on Theban affairs have given a full account of the Teumesian fox. 2901 They relate that the creature was sent by the gods to punish the descendants of Cadmus, and that the Thebans therefore excluded those of the house of Cadmus from kingship. But (they say) a certain Cephalus, the son of Deion, an Athenian, who owned a hound which no beast ever escaped, had accidentally killed his wife Procris, and being purified of the homicide by the Cadmeans, hunted the fox with his hound, and when they had overtaken it both hound and fox were turned into stones near Teumessus. These writers have taken the story from the Epic Cycle.

Fragment #3-Scholiast on Apollonius Rhodius, Arg. i. 308: The authors of the Thebais say that Manto the daughter of Teiresias was sent to Delphi by the Epigoni as a first fruit of their spoil, and that in accordance with an oracle of Apollo she went out and met Rhacius, the son of Lebes, a Mycenaean by race. This man she married-for the oracle also contained the command that she should marry whomsoever she might meet-and coming to Colophon, was there much cast down and wept over the destruction of her country.

THE CYPRIA

Zeus plans with Themis to bring about the Trojan war. Strife arrives while the gods are feasting at the marriage of Peleus and starts a dispute between Hera, Athena, and Aphrodite as to which of them is fairest. The three are led by Hermes at the command of Zeus to Alexandrus on Mount Ida for his decision, and Alexandrus, lured by his promised marriage with Helen, decides in favour of Aphrodite.

Then Alexandrus builds his ships at Aphrodite's suggestion, and Helenus foretells the future to him, and Aphrodite order Aeneas to sail with him, while Cassandra prophesies as to what will happen afterwards. Alexandrus next lands in Lacedaemon and is entertained by the sons of Tyndareus, and afterwards by Menelaus in Sparta, where in the course of a feast he gives gifts to Helen.

After this, Menelaus sets sail for Crete, ordering Helen to furnish the guests with all they require until they depart. Meanwhile, Aphrodite brings Helen and Alexandrus together, and they, after their union, put very great treasures on board and sail away by night. Hera stirs up a storm against them and they are carried to Sidon, where Alexandrus takes the city. From there he sailed to Troy and celebrated his marriage with Helen.

In the meantime Castor and Polydeuces, while stealing the cattle of Idas and Lynceus, were caught in the act, and Castor was killed by Idas, and Lynceus and Idas by Polydeuces. Zeus gave them immortality every other day.

Iris next informs Menelaus of what has happened at his home. Menelaus returns and plans an expedition against Ilium with his brother, and then goes on to Nestor. Nestor in a digression tells him how Epopeus was utterly destroyed after seducing the daughter of Lycus, and the story of Oedipus, the madness of Heracles, and the story of Theseus and Ariadne. Then they travel over Hellas and gather the leaders, detecting Odysseus when he pretends to be mad, not wishing to join the expedition, by seizing his son Telemachus for punishment at the suggestion of Palamedes.

All the leaders then meet together at Aulis and sacrifice. The incident of the serpent and the sparrows 3002 takes place before them, and Calchas foretells what is going to befall. After this, they put out to sea, and reach Teuthrania and sack it, taking it for Ilium. Telephus comes out to the rescue and kills Thersander and son of Polyneices, and is himself wounded by Achilles. As they put out from Mysia a storm comes on them and scatters them, and Achilles first puts in at Scyros and married Deidameia, the daughter of Lycomedes, and then heals Telephus, who had been led by an oracle to go to Argos, so that he might be their guide on the voyage to Ilium.

When the expedition had mustered a second time at Aulis, Agamemnon, while at the chase, shot a stag and boasted that he surpassed even Artemis. At this the goddess was so angry that she sent stormy winds and prevented them from sailing. Calchas then told them of the anger of the goddess and bade them sacrifice Iphigeneia to Artemis. This they attempt to do, sending to fetch Iphigeneia as though for marriage with Achilles.

Artemis, however, snatched her away and transported her to the Tauri, making her immortal, and putting a stag in place of the girl upon the altar.

Next they sail as far as Tenedos: and while they are feasting, Philoctetes is bitten by a snake and is left behind in Lemnos because of the stench of his sore. Here, too, Achilles quarrels with Agamemnon because he is invited late. Then the Greeks tried to land at Ilium, but the Trojans prevent them, and Protesilaus is killed by Hector. Achilles then kills Cycnus, the son of Poseidon, and drives the Trojans back. The Greeks take up their dead and send envoys to the Trojans demanding the surrender of Helen and the treasure with her. The Trojans refusing, they first assault the city, and then go out and lay waste the country and cities round about. After this, Achilles desires to see Helen, and Aphrodite and Thetis contrive a meeting between them. The Achaeans next desire to return home, but are restrained by Achilles, who afterwards drives off the cattle of Aeneas, and sacks Lyrnessus and Pedasus and many of the neighbouring cities, and kills Troilus. Patroclus carries away Lycaon to Lemnos and sells him as a slave, and out of the spoils Achilles receives Briseis as a prize, and Agamemnon Chryseis. Then follows the death of Palamedes, the plan of Zeus to relieve the Trojans by detaching Achilles from the Hellenic confederacy, and a catalogue of the Trojan allies.

Fragment #2-Tzetzes, Chil. xiii. 638: Stasinus composed the Cypria which the more part say was Homer's work and by him given to Stasinus as a dowry with money besides.

Fragment #3-Scholiast on Homer, Il. i. 5: 'There was a time when the countless tribes of men, though wide-dispersed, oppressed the surface of the deep-bosomed earth, and Zeus saw it and had pity and in his wise heart resolved to relieve the all-nurturing earth of men by causing the great struggle of the Ilian war, that the load of death might empty the world. And so the heroes were slain in Troy, and the plan of Zeus came to pass.'

Fragment #4-Volumina Herculan, II. viii. 105: The author of the Cypria says that Thetis, to please Hera, avoided union with Zeus, at which he was enraged and swore that she should be the wife of a mortal.

Fragment #5-Scholiast on Homer, Il. xvii. 140: For at the marriage of Peleus and Thetis, the gods gathered together on Pelion to feast and brought Peleus gifts. Cheiron gave him a stout ashen shaft which he had cut for a spear, and Athena, it is said, polished it, and Hephaestus fitted it with a head. The story is given by the author of the Cypria.

Fragment #6-Athenaeus, xv. 682 D, F: The author of the Cypria, whether Hegesias or Stasinus, mentions flowers used for garlands. The poet, whoever he was, writes as follows in his first book:

(ll. 1-7) 'She clothed herself with garments which the Graces and Hours had made for her and dyed in flowers of spring-such flowers as the Seasons wear-in crocus and hyacinth and flourishing violet and the rose's lovely bloom, so sweet and delicious, and heavenly buds, the flowers of the narcissus and lily. In such perfumed garments is Aphrodite clothed at all seasons.

((LACUNA))

(ll. 8-12) Then laughter-loving Aphrodite and her handmaidens wove sweet-smelling crowns of flowers of the earth and put them upon their heads-the bright-coiffed goddesses, the Nymphs and Graces, and golden Aphrodite too, while they sang sweetly on the mount of many-fountained Ida.'

Fragment #7-Clement of Alexandria, Protrept ii. 30. 5: 'Castor was mortal, and the fate of death was destined for him; but Polydeuces, scion of Ares, was immortal.'

Fragment #8-Athenaeus, viii. 334 B: 'And after them she bare a third child, Helen, a marvel to men. Rich-tressed Nemesis once gave her birth when she had been joined in love with Zeus the king of the gods by harsh violence. For Nemesis tried to escape him and liked not to lie in love with her father Zeus the Son of Cronos; for shame and indignation vexed her heart: therefore she fled him over the land and fruitless dark water. But Zeus ever pursued and longed in his heart to catch her. Now she took the form of a fish and sped over the waves of the loud-roaring sea, and now over Ocean's stream and the furthest bounds of Earth, and now she sped over the furrowed land, always turning into such dread creatures as the dry land nurtures, that she might escape him.'

Fragment #9-Scholiast on Euripides, Andr. 898: The writer 3003 of the Cyprian histories says that (Helen's third child was) Pleisthenes and that she took him with her to Cyprus, and that the child she bore Alexandrus was Aganus.

Fragment #10-Herodotus, ii. 117: For it is said in the Cypria that Alexandrus came with Helen to Ilium from Sparta in three days, enjoying a favourable wind and calm sea.

Fragment #11-Scholiast on Homer, Il. iii. 242: For Helen had been previously carried off by Theseus, and it was in consequence of this earlier rape that Aphidna, a town in Attica, was sacked and Castor was wounded in the right thigh by Aphidnus who was king at that time. Then the Dioscuri, failing to find Theseus, sacked Athens. The story is in the Cyclic writers.

Plutarch, Thes. 32: Hereas relates that Alycus was killed by Theseus himself near Aphidna, and quotes the following verses in evidence: 'In spacious Aphidna Theseus slew him in battle long ago for rich-haired Helen's sake.' 3004

Fragment #12-Scholiast on Pindar, Nem. x. 114: (ll. 1-6) 'Straightway Lynceus, trusting in his swift feet, made for Taygetus. He climbed its highest peak and looked throughout the whole isle of Pelops, son of Tantalus; and soon the glorious hero with his dread eyes saw horse-taming Castor and athlete Polydeuces both hidden within a hollow oak.'

Philodemus, On Piety: (Stasinus?) writes that Castor was killed with a spear shot by Idas the son of Aphareus.

Fragment #13-Athenaeus, 35 C: 'Menelaus, know that the gods made wine the best thing for mortal man to scatter cares.'

Fragment #14-Laurentian Scholiast on Sophocles, Elect. 157: Either he follows Homer who spoke of the three daughters of Agamemnon, or-like the writer of the Cypria -he makes them four, (distinguishing) Iphigeneia and Iphianassa.

Fragment #15-3005 Contest of Homer and Hesiod: 'So they feasted all day long, taking nothing from their own houses; for Agamemnon, king of men, provided for them.'

Fragment #16-Louvre Papyrus: 'I never thought to enrage so terribly the stout heart of Achilles, for very well I loved him.'

Fragment #17-Pausanias, iv. 2. 7: The poet of the Cypria says that the wife of Protesilaus-who, when the Hellenes reached the Trojan shore, first dared to land-was called Polydora, and was the daughter of Meleager, the son of Oeneus.

Fragment #19-Pausanias, x. 31. 2: I know, because I have read it in the epic Cypria, that Palamedes was drowned when he had gone out fishing, and that it was Diomedes and Odysseus who caused his death.

Fragment #20-Plato, Euthyphron, 12 A: 'That it is Zeus who has done this, and brought all these things to pass, you do not like to say; for where fear is, there too is shame.'

Fragment #21-Herodian, On Peculiar Diction: 'By him she conceived and bare the Gorgons, fearful monsters who lived in Sarpedon, a rocky island in deep-eddying Oceanus.'

Fragment #22-Clement of Alexandria, Stromateis vii. 2. 19: Again, Stasinus says: 'He is a simple man who kills the father and lets the children live.'

THE AETHIOPIS

Then Memnon, the son of Eos, wearing armour made by Hephaestus, comes to help the Trojans, and Thetis tells her son about Memnon.

A battle takes place in which Antilochus is slain by Memnon and Memnon by Achilles. Eos then obtains of Zeus and bestows upon her son immortality; but Achilles routs the Trojans, and, rushing into the city with them, is killed by Paris and Apollo. A great struggle for the body then follows, Aias taking up the body and carrying it to the ships, while Odysseus drives off the Trojans behind. The Achaeans then bury Antilochus and lay out the body of Achilles, while Thetis, arriving with the Muses and her sisters, bewails her son, whom she afterwards catches away from the pyre and transports to the White Island. After this, the Achaeans pile him a cairn and hold games in his honour. Lastly a dispute arises between Odysseus and Aias over the arms of Achilles.

Fragment #2-Scholiast on Homer, Il. xxiv. 804: Some read: 'Thus they performed the burial of Hector. Then came the Amazon, the daughter of great-souled Ares the slayer of men.'

Fragment #3-Scholiast on Pindar, Isth. iii. 53: The author of the Aethiopis says that Aias killed himself about dawn.

THE LITTLE ILIAD

Fragment #1-Proclus, Chrestomathia, ii: Next comes the Little Iliad in four books by Lesches of Mitylene: its contents are as follows. The adjudging of the arms of Achilles takes place, and Odysseus, by the contriving of Athena, gains them. Aias then becomes mad and destroys the herd of the Achaeans and kills himself. Next Odysseus lies in wait and catches Helenus, who prophesies as to the taking of Troy, and Diomede accordingly brings Philoctetes from Lemnos. Philoctetes is healed by Machaon, fights in single combat with Alexandrus and kills him: the dead body is outraged by Menelaus, but the Trojans recover and bury it. After this Deiphobus marries Helen, Odysseus brings Neoptolemus from Scyros and gives him his father's arms, and the ghost of Achilles appears to him.

Eurypylus the son of Telephus arrives to aid the Trojans, shows his prowess and is killed by Neoptolemus. The Trojans are now closely besieged, and Epeius, by Athena's instruction, builds the wooden horse. Odysseus disfigures himself and goes in to Ilium as a spy, and there being recognized by Helen, plots with her for the taking of the city; after killing certain of the Trojans, he returns to the ships. Next he carries the Palladium out of Troy with help of Diomedes. Then after putting their best men in the wooden horse and burning their huts, the main body of the Hellenes sail to Tenedos. The Trojans, supposing their troubles over, destroy a part of their city wall and take the wooden horse into their city and feast as though they had conquered the Hellenes.

Fragment #2-Pseudo-Herodotus, Life of Homer: 'I sing of Ilium and Dardania, the land of fine horses, wherein the Danai, followers of Ares, suffered many things.'

Fragment #3-Scholiast on Aristophanes, Knights 1056 and Aristophanes ib: The story runs as follows: Aias and Odysseus were quarrelling as to their achievements, says the poet of the Little Iliad, and Nestor advised the Hellenes to send some of their number to go to the foot of the walls and overhear what was said about the valour of the heroes named above. The eavesdroppers heard certain girls disputing, one of them saying that Aias was by far a better man than Odysseus and continuing as follows:

'For Aias took up and carried out of the strife the hero, Peleus' son: this great Odysseus cared not to do.'

To this another replied by Athena's contrivance:

'Why, what is this you say? A thing against reason and untrue! Even a woman could carry a load once a man had put it on her shoulder; but she could not fight. For she would fail with fear if she should fight.'

Fragment #5-Eustathius on Homer, Il. 326: The author of the Little Iliad says that Achilles after putting out to sea from the country of Telephus came to land there: 'The storm carried Achilles the son of Peleus to Scyros, and he came into an uneasy harbour there in that same night.'

Fragment #6-Scholiast on Pindar, Nem. vi. 85: 'About the spear-shaft was a hoop of flashing gold, and a point was fitted to it at either end.'

Fragment #7-Scholiast on Euripides Troades, 822: '...the vine which the son of Cronos gave him as a recompense for his son. It bloomed richly with soft leaves of gold and grape clusters; Hephaestus wrought it and gave it to his father Zeus: and he bestowed it on Laomedon as a price for Ganymedes.'

Fragment #8-Pausanias, iii. 26. 9: The writer of the epic Little Iliad says that Machaon was killed by Eurypylus, the son of Telephus.

Fragment #9-Homer, Odyssey iv. 247 and Scholiast: 'He disguised himself, and made himself like another person, a beggar, the like of whom was not by the ships of the Achaeans.'

The Cyclic poet uses 'beggar' as a substantive, and so means to say that when Odysseus had changed his clothes and put on rags, there was no one so good for nothing at the ships as Odysseus.

Fragment #10-3102 Plutarch, Moralia, p. 153 F: And Homer put forward the following verses as Lesches gives them: 'Muse, tell me of those things which neither happened before nor shall be hereafter.'

And Hesiod answered:

'But when horses with rattling hoofs wreck chariots, striving for victory about the tomb of Zeus.'

And it is said that, because this reply was specially admired, Hesiod won the tripod (at the funeral games of Amphidamas).

Fragment #11-Scholiast on Lycophr., 344: Sinon, as it had been arranged with him, secretly showed a signal-light to the Hellenes. Thus Lesches writes:-'It was midnight, and the clear moon was rising.'

Pausanias, x. 26. 4: Lescheos also mentions Astynous, and here he is, fallen on one knee, while Neoptolemus strikes him with his sword...

Pausanias, x. 26. 8: The same writer says that Helicaon was wounded in the night-battle, but was recognised by Odysseus and by him conducted alive out of the fight...

Pausanias, x. 27. 1: Of them 3104, Lescheos says that Eion was killed by Neoptolemus, and Admetus by Philoctetes... He also says that Priam was not killed at the heart of Zeus Herceius, but was dragged away from the altar and destroyed off hand by Neoptolemus at the doors of the house... Lescheos says that Axion was the son of Priam and was slain by Eurypylus, the son of Euaemon. Agenor-according to the same poet-was butchered by Neoptolemus.

Fragment #13-Aristophanes, Lysistrata 155 and Scholiast: 'Menelaus at least, when he caught a glimpse somehow of the breasts of Helen unclad, cast away his sword, methinks.' Lesches the Pyrrhaean also has the same account in his Little Iliad.

Pausanias, x. 25. 8: Concerning Aethra Lesches relates that when Ilium was taken she stole out of the city and came to the Hellenic camp, where she was recognised by the sons of Theseus; and that Demophon asked her of Agamemnon. Agamemnon wished to grant him this favour, but he would not do so until Helen consented. And when he sent a herald, Helen granted his request.

Fragment #14-Scholiast on Lycophr. Alex., 1268: 'Then the bright son of bold Achilles led the wife of Hector to the hollow ships; but her son he snatched from the bosom of his rich-haired nurse and seized him by the foot and cast him from a tower. So when he had fallen bloody death and hard fate seized on Astyanax. And Neoptolemus chose out Andromache, Hector's well-girded wife, and the chiefs of all the Achaeans gave her to him to hold requiting him with a welcome prize. And he put Aeneas3105, the famous son of horse-taming Anchises, on board his sea-faring ships, a prize surpassing those of all the Danaans.'

THE SACK OF ILIUM

Fragment #1-Proclus, Chrestomathia, ii: Next come two books of the Sack of Ilium, by Arctinus of Miletus with the following contents. The Trojans were suspicious of the wooden horse and standing round it debated what they ought to do. Some thought they ought to hurl it down from the rocks, others to burn it up, while others said they ought to dedicate it to Athena. At last this third opinion prevailed. Then they turned to mirth and feasting believing the war was at an end. But at this very time two serpents appeared and destroyed Laocoon and one of his two sons, a portent which so alarmed the followers of Aeneas that they withdrew to Ida. Sinon then raised the fire-signal to the Achaeans, having previously got into the city by pretence. The Greeks then sailed in from Tenedos, and those in the wooden horse came out and fell upon their enemies, killing many and storming the city. Neoptolemus kills Priam who had fled to the altar of Zeus Herceius (1); Menelaus finds Helen and takes her to the ships, after killing Deiphobus; and Aias the son of Ileus, while trying to drag Cassandra away by force, tears away with her the image of Athena. At this the Greeks are so enraged that they determine to stone Aias, who only escapes from the danger threatening him by taking refuge at the altar of Athena. The Greeks, after burning the city, sacrifice Polyxena at the tomb of Achilles: Odysseus murders Astyanax; Neoptolemus takes Andromache as his prize, and the remaining spoils are divided. Demophon and Acamas find Aethra and take her with them. Lastly the Greeks sail away and Athena plans to destroy them on the high seas.

Fragment #2-Dionysus Halicarn, Rom. Antiq. i. 68: According to Arctinus, one Palladium was given to Dardanus by Zeus, and this was in Ilium until the city was taken. It was hidden in a secret place, and a copy was made resembling the original in all points and set up for all to see, in order to deceive those who might have designs against it. This copy the Achaeans took as a result of their plots.

Fragment #3-Scholiast on Euripedes, Andromache 10: The Cyclic poet who composed the Sack says that Astyanax was also hurled from the city wall.

Fragment #4-Scholiast on Euripedes, Troades 31: For the followers of Acamus and Demophon took no share-it is said-of the spoils, but only Aethra, for whose sake, indeed, they came to Ilium with Menestheus to lead them. Lysimachus, however, says that the author of the Sack writes as follows: 'The lord Agamemnon gave gifts to the Sons of Theseus and to bold Menestheus, shepherd of hosts.'

(ll. 1-8) 'For their father the famous Earth-Shaker gave both of them gifts, making each more glorious than the other. To the one he gave hands more light to draw or cut out missiles from the flesh and to heal all kinds of wounds; but in the heart of the other he put full and perfect knowledge to tell hidden diseases and cure desperate sicknesses. It was he who first noticed Aias' flashing eyes and clouded mind when he was enraged.'

Fragment #6-Diomedes in Gramm., Lat. i. 477: 'Iambus stood a little while astride with foot advanced, that so his strained limbs might get power and have a show of ready strength.'

THE RETURNS

Fragment #1-Proclus, Chrestomathia, ii: After the Sack of Ilium follow the Returns in five books by Agias of Troezen. Their contents are as follows. Athena causes a quarrel between Agamemnon and Menelaus about the voyage from Troy. Agamemnon then stays on to appease the anger of Athena. Diomedes and Nestor put out to sea and get safely home. After them Menelaus sets out and reaches Egypt with five ships, the rest having been destroyed on the high seas. Those with Calchas, Leontes, and Polypoetes go by land to Colophon and bury Teiresias who died there. When Agamemnon and his followers were sailing away, the ghost of Achilles appeared and tried to prevent them by foretelling what should befall them. The storm at the rocks called Capherides is then described, with the end of Locrian Aias. Neoptolemus, warned by Thetis, journeys overland and, coming into Thrace, meets Odysseus at Maronea, and then finishes the rest of his journey after burying Phoenix who dies on the way. He himself is recognized by Peleus on reaching the Molossi.

Then comes the murder of Agamemnon by Aegisthus and Clytaemnestra, followed by the vengeance of Orestes and Pylades. Finally, Menelaus returns home.

Fragment #2-Argument to Euripides Medea: 'Forthwith Medea made Aeson a sweet young boy and stripped his old age from him by her cunning skill, when she had made a brew of many herbs in her golden cauldrons.'

Fragment #3-Pausanias, i. 2: The story goes that Heracles was besieging Themiscyra on the Thermodon and could not take it; but Antiope, being in love with Theseus who was with Heracles on this expedition, betrayed the place. Hegias gives this account in his poem.

Fragment #4-Eustathius, 1796. 45: The Colophonian author of the Returns says that Telemachus afterwards married Circe, while Telegonus the son of Circe correspondingly married Penelope.

Fragment #5-Clement of Alex. Strom., vi. 2. 12. 8: 'For gifts beguile men's minds and their deeds as well.' 3301

Fragment #6-Pausanias, x. 28. 7: The poetry of Homer and the Returns -for here too there is an account of Hades and the terrors there-know of no spirit named Eurynomus.

Athenaeus, 281 B: The writer of the "Return of the Atreidae" 3302 says that Tantalus came and lived with the gods, and was permitted to ask for whatever he desired. But the man was so immoderately given to pleasures that he asked for these and for a life like that of the gods. At this Zeus was annoyed, but fulfilled his prayer because of his own promise; but to prevent him from enjoying any of the pleasures provided, and to keep him continually harassed, he hung a stone over his head which prevents him from ever reaching any of the pleasant things near by.

THE TELEGONY

Fragment #2-Eustathias, 1796. 35: The author of the Telegony, a Cyrenaean, relates that Odysseus had by Calypso a son Telegonus or Teledamus, and by Penelope Telemachus and Acusilaus.

THE EXPEDITION OF AMPHIARAUS

Fragment #1-Pseudo-Herodotus, Life of Homer: Sitting there in the tanner's yard, Homer recited his poetry to them, the Expedition of Amphiarus to Thebes and the Hymns to the Gods composed by him.

THE TAKING OF OECHALIA

Fragment #1-Eustathius, 330. 41: An account has there been given of Eurytus and his daughter Iole, for whose sake Heracles sacked Oechalia. Homer also seems to have written on this subject, as that historian shows who relates that Creophylus of Samos once had Homer for his guest and for a reward received the attribution of the poem which they call the Taking of Oechalia. Some, however, assert the opposite; that Creophylus wrote the poem, and that Homer lent his name in return for his entertainment. And so Callimachus writes: 'I am the work of that Samian who once received divine Homer in his house. I sing of Eurytus and all his woes and of golden-haired Ioleia, and am reputed one of Homer's works. Dear Heaven! how great an honour this for Creophylus!'

Fragment #2-Cramer, Anec. Oxon. i. 327: 'Ragged garments, even those which now you see.' This verse ( Odyssey xiv. 343) we shall also find in the Taking of Oechalia.

Fragment #3-Scholaist on Sophocles Trach., 266: There is a disagreement as to the number of the sons of Eurytus. For Hesiod says Eurytus and Antioche had as many as four sons; but Creophylus says two.

Fragment #4-Scholiast on Euripides Medea, 273: Didymus contrasts the following account given by Creophylus, which is as follows: while Medea was living in Corinth, she poisoned Creon, who was ruler of the city at that time, and because she feared his friends and kinsfolk, fled to Athens. However, since her sons were too young to go along with her, she left them at the altar of Hera Acraea, thinking that their father would see to their safety. But the relatives of Creon killed them and spread the story that Medea had killed her own children as well as Creon.

THE PHOCAIS

Fragment #1-Pseudo-Herodotus, Life of Homer: While living with Thestorides, Homer composed the Lesser Iliad and the Phocais; though the Phocaeans say that he composed the latter among them.

THE MARGITES

Fragment #1-Suidas, s.v.: Pigres. A Carian of Halicarnassus and brother of Artemisia, wife of Mausolus, who distinguished herself in war... 3401 He also wrote the Margites attributed to Homer and the Battle of the Frogs and Mice.

Fragment #2-Atilius Fortunatianus, p. 286, Keil: 'There came to Colophon an old man and divine singer, a servant of the Muses and of far-shooting Apollo. In his dear hands he held a sweet-toned lyre.'

Fragment #3-Plato, Alcib. ii. p. 147 A: 'He knew many things but knew all badly...'

Aristotle, Nic. Eth. vi. 7, 1141: 'The gods had taught him neither to dig nor to plough, nor any other skill; he failed in every craft.'

Fragment #4-Scholiast on Aeschines in Ctes., sec. 160: He refers to Margites, a man who, though well grown up, did not know whether it was his father or his mother who gave him birth, and would not lie with his wife, saying that he was afraid she might give a bad account of him to her mother.

THE CERCOPES

Fragment #1-Suidas, s.v.: Cercopes. These were two brothers living upon the earth who practised every kind of knavery. They were called Cercopes 3501 because of their cunning doings: one of them was named Passalus and the other Acmon. Their mother, a daughter of Memnon, seeing their tricks, told them to keep clear of Black-bottom, that is, of Heracles. These Cercopes were sons of Theia and Ocean, and are said to have been turned to stone for trying to deceive Zeus.

'Liars and cheats, skilled in deeds irremediable, accomplished knaves. Far over the world they roamed deceiving men as they wandered continually.'

THE BATTLE OF FROGS AND MICE

(ll. 1-8) Here I begin: and first I pray the choir of the Muses to come down from Helicon into my heart to aid the lay which I have newly written in tablets upon my knee. Fain would I sound in all men's ears that awful strife, that clamorous deed of war, and tell how the Mice proved their valour on the Frogs and rivalled the exploits of the Giants, those earth-born men, as the tale was told among mortals. Thus did the war begin.

(ll. 9-12) One day a thirsty Mouse who had escaped the ferret, dangerous foe, set his soft muzzle to the lake's brink and revelled in the sweet water. There a loud-voiced pond-larker spied him: and uttered such words as these.

(ll. 13-23) 'Stranger, who are you? Whence come you to this shore, and who is he who begot you? Tell me all this truly and let me not find you lying. For if I find you worthy to be my friend, I will take you to my house and give you many noble gifts such as men give to their guests. I am the king Puff-jaw, and am honoured in all the pond, being ruler of the Frogs continually. The father that brought me up was Mud-man who mated with Waterlady by the banks of Eridanus. I see, indeed, that you are well-looking and stouter than the ordinary, a sceptred king and a warrior in fight; but, come, make haste and tell me your descent.'

(ll. 24-55) Then Crumb-snatcher answered him and said: 'Why do you ask my race, which is well-known amongst all, both men and gods and the birds of heaven? Crumb-snatcher am I called, and I am the son of Bread-nibbler-he was my stout-hearted father-and my mother was Quern-licker, the daughter of Ham-gnawer the king: she bare me in the mouse-hole and nourished me with food, figs and nuts and dainties of all kinds. But how are you to make me your friend, who am altogether different in nature? For you get your living in the water, but I am used to each such foods as men have: I never miss the thrice-kneaded loaf in its neat, round basket, or the thin-wrapped cake full of sesame and cheese, or the slice of ham, or liver vested in white fat, or cheese just curdled from sweet milk, or delicious honey-cake which even the blessed gods long for, or any of all those cates which cooks make for the feasts of mortal men, larding their pots and pans with spices of all kinds. In battle I have never flinched from the cruel onset, but plunged straight into the fray and fought among the foremost. I fear not man though he has a big body, but run along his bed and bite the tip of his toe and nibble at his heel; and the man feels no hurt and his sweet sleep is not broken by my biting. But there are two things I fear above all else the whole world over, the hawk and the ferret-for these bring great grief on me-and the piteous trap wherein is treacherous death. Most of all I fear the ferret of the keener sort which follows you still even when you dive down your hole. 3601 I gnaw no radishes and cabbages and pumpkins, nor feed on green leeks and parsley; for these are food for you who live in the lake.'

(ll. 56-64) Then Puff-jaw answered him with a smile: 'Stranger you boast too much of belly-matters: we too have many marvels to be seen both in the lake and on the shore. For the Son of Chronos has given us Frogs the power to lead a double life, dwelling at will in two separate elements; and so we both leap on land and plunge beneath the water. If you would learn of all these things, 'tis easy done: just mount upon my back and hold me tight lest you be lost, and so you shall come rejoicing to my house.'

(ll. 65-81) So said he, and offered his back. And the Mouse mounted at once, putting his paws upon the other's sleek neck and vaulting nimbly. Now at first, while he still saw the land near by, he was pleased, and was delighted with Puff-jaw's swimming; but when dark waves began to wash over him, he wept loudly and blamed his unlucky change of mind: he tore his fur and tucked his paws in against his belly, while within him his heart quaked by reason of the strangeness: and he longed to get to land, groaning terribly through the stress of chilling fear. He put out his tail upon the water and worked it like a steering oar, and prayed to heaven that he might get to land. But when the dark waves washed over him he cried aloud and said: 'Not in such wise did the bull bear on his back the beloved load, when he brought Europa across the sea to Crete, as this Frog carries me over the water to his house, raising his yellow back in the pale water.'

(ll. 82-92) Then suddenly a water-snake appeared, a horrid sight for both alike, and held his neck upright above the water. And when he saw it, Puff-jaw dived at once, and never thought how helpless a friend he would leave perishing; but down to the bottom of the lake he went, and escaped black death. But the Mouse, so deserted, at once fell on his back, in the water. He wrung his paws and squeaked in agony of death: many times he sank beneath the water and many times he rose up again kicking. But he could not escape his doom, for his wet fur weighed him down heavily. Then at the last, as he was dying, he uttered these words.

(ll. 93-98) 'Ah, Puff-jaw, you shall not go unpunished for this treachery! You threw me, a castaway, off your body as from a rock. Vile coward! On land you would not have been the better man, boxing, or wrestling, or running; but now you have tricked me and cast me in the water. Heaven has an avenging eye, and surely the host of Mice will punish you and not let you escape.'

(ll. 99-109) With these words he breathed out his soul upon the water. But Lick-platter as he sat upon the soft bank saw him die and, raising a dreadful cry, ran and told the Mice. And when they heard of his fate, all the Mice were seized with fierce anger, and bade their heralds summon the people to assemble towards dawn at the house of Bread-nibbler, the father of hapless Crumb-snatcher who lay outstretched on the water face up, a lifeless corpse, and no longer near the bank, poor wretch, but floating in the midst of the deep. And when the Mice came in haste at dawn, Bread-nibbler stood up first, enraged at his son's death, and thus he spoke.

(ll. 110-121) 'Friends, even if I alone had suffered great wrong from the Frogs, assuredly this is a first essay at mischief for you all. And now I am pitiable, for I have lost three sons. First the abhorred ferret seized and killed one of them, catching him outside the hole; then ruthless men dragged another to his doom when by unheard-of arts they had contrived a wooden snare, a destroyer of Mice, which they call a trap. There was a third whom I and his dear mother loved well, and him Puff-jaw has carried out into the deep and drowned. Come, then, and let us arm ourselves and go out against them when we have arrayed ourselves in rich-wrought arms.'

(ll. 122-131) With such words he persuaded them all to gird themselves. And Ares who has charge of war equipped them. First they fastened on greaves and covered their shins with green bean-pods broken into two parts which they had gnawed out, standing over them all night. Their breast plates were of skin stretched on reeds, skilfully made from a ferret they had flayed. For shields each had the centre-piece of a lamp, and their spears were long needles all of bronze, the work of Ares, and the helmets upon their temples were pea-nut shells.

(ll. 132-138) So the Mice armed themselves. But when the Frogs were aware of it, they rose up out of the water and coming together to one place gathered a council of grievous war. And while they were asking whence the quarrel arose, and what the cause of this anger, a herald drew near bearing a wand in his paws, Pot-visitor the son of great-hearted Cheese-carver. He brought the grim message of war, speaking thus:

(ll. 139-143) 'Frogs, the Mice have sent me with their threats against you, and bid you arm yourselves for war and battle; for they have seen Crumb-snatcher in the water whom your king Puff-jaw slew. Fight, then, as many of you as are warriors among the Frogs.'

(ll. 144-146) With these words he explained the matter. So when this blameless speech came to their ears, the proud Frogs were disturbed in their hearts and began to blame Puff-jaw. But he rose up and said:

(ll. 147-159) 'Friends, I killed no Mouse, nor did I see one perishing. Surely he was drowned while playing by the lake and imitating the swimming of the Frogs, and now these wretches blame me who am guiltless. Come then; let us take counsel how we may utterly destroy the wily Mice. Moreover, I will tell you what I think to be the best. Let us all gird on our armour and take our stand on the very brink of the lake, where the ground breaks down sheer: then when they come out and charge upon us, let each seize by the crest the Mouse who attacks him, and cast them with their helmets into the lake; for so we shall drown these dry-hobs 3602 in the water, and merrily set up here a trophy of victory over the slaughtered Mice.'

(ll. 160-167) By this speech he persuaded them to arm themselves.

They covered their shins with leaves of mallows, and had breastplates made of fine green beet-leaves, and cabbage-leaves, skilfully fashioned, for shields. Each one was equipped with a long, pointed rush for a spear, and smooth snail-shells to cover their heads. Then they stood in close-locked ranks upon the high bank, waving their spears, and were filled, each of them, with courage.

(ll. 168-173) Now Zeus called the gods to starry heaven and showed them the martial throng and the stout warriors so many and so great, all bearing long spears; for they were as the host of the Centaurs and the Giants. Then he asked with a sly smile; 'Who of the deathless gods will help the Frogs and who the Mice?'

And he said to Athena;

(ll. 174-176) 'My daughter, will you go aid the Mice? For they all frolic about your temple continually, delighting in the fat of sacrifice and in all kinds of food.'

(ll. 177-196) So then said the son of Cronos. But Athena answered him: 'I would never go to help the Mice when they are hard pressed, for they have done me much mischief, spoiling my garlands and my lamps too, to get the oil. And this thing that they have done vexes my heart exceedingly: they have eaten holes in my sacred robe, which I wove painfully spinning a fine woof on a fine warp, and made it full of holes. And now the money-lender is at me and charges me interest which is a bitter thing for immortals. For I borrowed to do my weaving, and have nothing with which to repay. Yet even so I will not help the Frogs; for they also are not considerable: once, when I was returning early from war, I was very tired, and though I wanted to sleep, they would not let me even doze a little for their outcry; and so I lay sleepless with a headache until cock-crow. No, gods, let us refrain from helping these hosts, or one of us may get wounded with a sharp spear; for they fight hand to hand, even if a god comes against them. Let us rather all amuse ourselves watching the fight from heaven.'

(ll. 197-198) So said Athena. And the other gods agreed with her, and all went in a body to one place.

(ll. 199-201) Then gnats with great trumpets sounded the fell note of war, and Zeus the son of Cronos thundered from heaven, a sign of grievous battle.

(ll. 202-223) First Loud-croaker wounded Lickman in the belly, right through the midriff. Down fell he on his face and soiled his soft fur in the dust: he fell with a thud and his armour clashed about him. Next Troglodyte shot at the son of Mudman, and drove the strong spear deep into his breast; so he fell, and black death seized him and his spirit flitted forth from his mouth. Then Beety struck Pot-visitor to the heart and killed him, and Bread-nibbler hit Loud-crier in the belly, so that he fell on his face and his spirit flitted forth from his limbs. Now when Pond-larker saw Loud-crier perishing, he struck in quickly and wounded Troglodyte in his soft neck with a rock like a mill-stone, so that darkness veiled his eyes. Thereat Ocimides was seized with grief, and struck out with his sharp reed and did not draw his spear back to him again, but felled his enemy there and then. And Lickman shot at him with a bright spear and hit him unerringly in the midriff. And as he marked Cabbage-eater running away, he fell on the steep bank, yet even so did not cease fighting but smote that other so that he fell and did not rise again; and the lake was dyed with red blood as he lay outstretched along the shore, pierced through the guts and shining flanks. Also he slew Cheese-eater on the very brink....

((LACUNA))

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

((LACUNA))

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hesiod then asked again:

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

Homer answered:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Homer answered in a mathematical problem, thus:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

HESIOD: 'What do men mean by happiness?'

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

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

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

Then Homer:

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

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

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

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

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

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

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

So much for Hesiod. But Homer, after losing the victory, went from place to place reciting his poems, and first of all the Thebais in seven thousand verses which begins: 'Goddess, sing of parched Argos whence kings...', and then the Epigoni in seven thousand verses beginning: 'And now, Muses, let us begin to sing of men of later days'; for some say that these poems also are by Homer. Now Xanthus and Gorgus, son of Midas the king, heard his epics and invited him to compose a epitaph for the tomb of their father on which was a bronze figure of a maiden bewailing the death of Midas. He wrote the following lines:-

'I am a maiden of bronze and sit upon the tomb of Midas. While water flows, and tall trees put forth leaves, and rivers swell, and the sea breaks on the shore; while the sun rises and shines and the bright moon also, ever remaining on this mournful tomb I tell the passer-by that Midas here lies buried.'

For these verses they gave him a silver bowl which he dedicated to Apollo at Delphi with this inscription: 'Lord Phoebus, I, Homer, have given you a noble gift for the wisdom I have of you: do you ever grant me renown.'

After this he composed the Odyssey in twelve thousand verses, having previously written the Iliad in fifteen thousand five hundred verses3705. From Delphi, as we are told, he went to Athens and was entertained by Medon, king of the Athenians. And being one day in the council hall when it was cold and a fire was burning there, he drew off the following lines:

'Children are a man's crown, and towers of a city, horses are the ornament of a plain, and ships of the sea; and good it is to see a people seated in assembly. But with a blazing fire a house looks worthier upon a wintry day when the Son of Cronos sends down snow.'

From Athens he went on to Corinth, where he sang snatches of his poems and was received with distinction. Next he went to Argos and there recited these verses from the Iliad:

'The sons of the Achaeans who held Argos and walled Tiryns, and Hermione and Asine which lie along a deep bay, and Troezen, and Eiones, and vine-clad Epidaurus, and the island of Aegina, and Mases,-these followed strong-voiced Diomedes, son of Tydeus, who had the spirit of his father the son of Oeneus, and Sthenelus, dear son of famous Capaneus. And with these two there went a third leader, Eurypylus, a godlike man, son of the lord Mecisteus, sprung of Talaus; but strong-voiced Diomedes was their chief leader. These men had eighty dark ships wherein were ranged men skilled in war, Argives with linen jerkins, very goads of war.' 3706

This praise of their race by the most famous of all poets so exceedingly delighted the leading Argives, that they rewarded him with costly gifts and set up a brazen statue to him, decreeing that sacrifice should be offered to Homer daily, monthly, and yearly; and that another sacrifice should be sent to Chios every five years. This is the inscription they cut upon his statue:

'This is divine Homer who by his sweet-voiced art honoured all proud Hellas, but especially the Argives who threw down the god-built walls of Troy to avenge rich-haired Helen. For this cause the people of a great city set his statue here and serve him with the honours of the deathless gods.'

'Sirs, hunters of deep-sea prey, have we caught anything?'

To this replied:

'All that we caught, we left behind, and carry away all that we did not catch.'

Homer did not understand this reply and asked what they meant. They then explained that they had caught nothing in fishing, but had been catching their lice, and those of the lice which they caught, they left behind; but carried away in their clothes those which they did not catch. Hereupon Homer remembered the oracle and, perceiving that the end of his life had come composed his own epitaph. And while he was retiring from that place, he slipped in a clayey place and fell upon his side, and died, it is said, the third day after. He was buried in Ios, and this is his epitaph:

'Here the earth covers the sacred head of divine Homer, the glorifier of hero-men.'

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This file contains translations of the following works: Hesiod: Works and Days, The Theogony, fragments of The Catalogues of Women and the Eoiae, The Shield of Heracles (attributed to Hesiod), and fragments of various works attributed to Hesiod. Homer: The Homeric Hymns, The Epigrams of Homer (both attributed to Homer).

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This video is a fun explanation of Hermes and some of the stories revolving around him. Specifically, take a look at the first 5 minutes or so for a depiction of the Homeric Hymn to Hermes, which I think accurately conveys the humor of the original story!

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This article provides an overview of some of the hymns, exploring as well the differences between the hymns themselves and the larger epic poems such as the Iliad and Odyssey. Further on, the article discusses some of the major ideas and concepts of the hymns, focusing specifically on the hymn to Demeter.

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The ‘Hymn to Demeter’ and the ‘Homeric Hymns’ on JSTOR

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Robert Parker, The ‘Hymn to Demeter’ and the ‘Homeric Hymns’, Greece & Rome, Vol. 38, No. 1 (Apr., 1991), pp. 1-17

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The Theogony, by Hesiod, is a good resource to take a look at early on because it is a written depiction of the early events of Greek mythology, including the story of how the Olympians came to power.

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HESIOD was a Greek epic poet who flourished in Boeotia in the C8th B.C. He was alongside Homer the most respected of the old Greek poets. His works included a poem titled the Theogony, a cosmological work describing the origins and genealogy of the gods, Works and Days, on the subjects of farming, morality and country life, and a large number of lost or now fragmentary poems including the Catalogues of Women, Eoiae, and Astronomy.

Hesiod, Homeric Hymns, Epic Cycle, Homerica. Translated by Evelyn-White, H G. Loeb Classical Library Volume 57. London: William Heinemann, 1914.

The Evelyn-White volume is no longer in print but second-hand copies might be obtained from Amazon.com sellers (click on image right for details). In addition to the Theogony the volume also contains Hesiod's Works and Days, Shield of Heracles, Hesiodic fragments, Homeric Hymns, and fragments of Epic Cycle poems.

Loeb has now replaced this volume with three new translations, one containing the works Hesiod, another fragments of early Greek Epic and the third the Homeric Hymns and Homerica. These, as well as several other more recent translations and academic commentaries, appear in the booklist (left below).

HESIOD CONTENTS
THEOGONY
1. Hymn to the Muses
2. Cosmogony
3. Castration of Uranus
4. Spirits of Night
5. Sea Gods
6. Bestiary
7. The Titans
8. Hymn to Hecate
9. Children of Cronus
10. Prometheus
11. Titanomachy
12. Cosmography
13. Typhoeus
14. Olympian Gods
15. Goddesses and Men
WORKS AND DAYS SHIELD OF HERACLES CATALOGUES OF WOMEN MISCELLANEOUS FRAGMENTS

THE THEOGONY, TRANSLATED BY H. G. EVELYN-WHITE

HYMN TO THE MUSES

[1] 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-glancing1 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: "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."

[29] 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?2

[36] 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.

[53] 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.

[75] 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,3 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.

[104] 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.

THE COSMOGONY

[116] Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all4 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 Aether5 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.

THE CASTRATION OF URANUS

[134] 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.

[139] And again, she bare the Cyclopes, overbearing in spirit, Brontes, and Steropes and stubborn-hearted Arges,6 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.

[147] And again, three other sons were born of Earth and Heaven, great and doughty beyond telling, Cottus and Briareos and Gyes, presumptuous children. From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms. For of all the children that were born of Earth and Heaven, these were the most terrible, and they were hated by their own father from the first. And he used to hide them all away in a secret place of Earth so soon as each was born, and would not suffer them to come up into the light: and Heaven rejoiced in his evil doing. But vast Earth groaned within, being straitened, and she made the element of grey flint and shaped a great sickle, and told her plan to her dear sons.

[163] And she spoke, cheering them, while she was vexed in her dear heart: "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."

[167] 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: "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."

[173] 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.

[176] And Heaven came, bringing on night and longing for love, and he lay about Earth spreading himself full upon her.7 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 Meliae8 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 Philommedes9 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.

[207] But these sons whom be 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.

THE SPIRITS OF NIGHT

[211] 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,10 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.

[226] 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.

THE SEA GODS

[233] 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 Phoreys, being mated with Earth, and fair-cheeked Ceto and Eurybia who has a heart of flint within her.

[240] And of Nereus and rich-haired Doris, daughter of Ocean the perfect river, were born children,11 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 Cymatolege12 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 Nemertes13 who has the nature of her deathless father. These fifty daughters sprang from blameless Nereus, skilled in excellent crafts.

[265] 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.

THE BESTIARY

[270] 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 One14 in a soft meadow amid spring flowers. And when Perseus cut off her head, there sprang forth great Chrysaor and the horse Pegasus who is so called because he was born near the springs ( pegae) of Ocean; and that other, because he held a golden blade ( aor) in his hands. Now Pegasus flew away and left the earth, the mother of flocks, and came to the deathless gods: and he dwells in the house of Zeus and brings to wise Zeus the thunder and lightning. But Chrysaor was joined in love to Callirrhoe, the daughter of glorious Ocean, and begot three-headed Geryones. Him mighty Heracles slew in sea-girt Erythea by his shambling oxen on that day when he drove the wide-browed oxen to holy Tiryns, and had crossed the ford of Ocean and killed Orthus and Eurytion the herdsman in the dim stead out beyond glorious Ocean.

[295] 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.

[306] 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.

[333] 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.

THE TITAN GODS

[334] 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.

[346] Also she brought forth a holy company of daughters15 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.

[371] 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.

[375] 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.

[378] 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 Erigenia16 bare the star Eosphorus (Dawn-bringer), and the gleaming stars with which heaven is crowned.

[383] And Styx the daughter of Ocean was joined to Pallas and bare Zelus (Emulation) and trim-ankled Nike (Victory) in the house. Also she brought forth Cratos (Strength) and Bia (Force), wonderful children. These have no house apart from Zeus, nor any dwelling nor path except that wherein God leads them, but they dwell always with Zeus the loud-thunderer. For so did Styx the deathless daughter of Ocean plan on that day when the Olympian Lightener called all the deathless gods to great Olympus, and said that whosoever of the gods would fight with him against the Titans, he would not cast him out from his rights, but each should have the office which he had before amongst the deathless gods. And he declared that he who was without office and rights as is just. So deathless Styx came first to Olympus with her children through the wit of her dear father. And Zeus honoured her, and gave her very great gifts, for her he appointed to be the great oath of the gods, and her children to live with him always. And as he promised, so he performed fully unto them all. But he himself mightily reigns and rules.

[404] Again, Phoebe came to the desired embrace of Coeus. Then the goddess through the love of the god conceived and brought forth dark-gowned Leto, always mild, kind to men and to the deathless gods, mild from the beginning, gentlest in all Olympus. Also she bare Asteria of happy name, whom Perses once led to his great house to be called his dear wife.

HYMN TO HECATE

[410] 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,17 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.

CHILDREN OF CRONUS

[453] But Rhea was subject in love to Cronos and bare splendid children, Hestia,18 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.19 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.

[492] 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.20 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.

PROMETHEUS

[507] 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.

[545] 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: "Son of Iapetus, most glorious of all lords, good sir, how unfairly you have divided the portions!"

[545] So said Zeus whose wisdom is everlasting, rebuking him. But wily Prometheus answered him, smiling softly and not forgetting his cunning trick: "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.

[558] But Zeus who drives the clouds was greatly vexed and said to him: "Son of Iapetus, clever above all! So, sir, you have not yet forgotten your cunning arts!"

[560] 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 Melian21 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.

[585] 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.

[590] 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.

[613] 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.

THE TITANOMACHY

[617] 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: "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."

[654] 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."

[664] 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.

[687] 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 bold 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.

[713] 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.

COSMOGRAPHY

[736] And there, all in their order, are the sources and ends of gloomy earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor. It is a great gulf, and if once a man were within the gates, he would not reach the floor until a whole year had reached its end, but cruel blast upon blast would carry him this way and that. And this marvel is awful even to the deathless gods.

[744] There stands the awful home of murky Night wrapped in dark clouds. In front of it the son of Iapetus22 stands immovably upholding the wide heaven upon his head and unwearying hands, where Night and Day draw near and greet one another as they pass the great threshold of bronze: and while the one is about to go down into the house, the other comes out at the door. And the house never holds them both within; but always one is without the house passing over the earth, while the other stays at home and waits until the time for her journeying come; and the one holds all-seeing light for them on earth, but the other holds in her arms Sleep the brother of Death, even evil Night, wrapped in a vaporous cloud.

[758] 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.

[767] 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 is 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.

[775] And there dwells the goddess loathed by the deathless gods, terrible Styx, eldest daughter of back-flowing23 Ocean. She lives apart from the gods in her glorious house vaulted over with great rocks and propped up to heaven all round with silver pillars. Rarely does the daughter of Thaumas, swift- footed Iris, come to her with a message over the sea's wide back. But when strife and quarrel arise among the deathless gods, and when any of them who live in the house of Olympus lies, then Zeus sends Iris to bring in a golden jug the great oath of the gods from far away, the famous cold water which trickles down from a high and beetling rock. Far under the wide-pathed earth a branch of Oceanus flows through the dark night out of the holy stream, and a tenth part of his water is allotted to her. With nine silver-swirling streams he winds about the earth and the sea's wide back, and then falls into the main24; 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.

[807] And there, all in their order, are the sources and ends of the dark earth and misty Tartarus and the unfruitful sea and starry heaven, loathsome and dank, which even the gods abhor. And there are shining gates and an immoveable threshold of bronze having unending roots and it is grown of itself.25 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.

TYPHOEUS

[820] 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 anothers, 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 form 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,26 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 channelled27 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.28 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.

[869] 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.

[881] 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.

THE OLYMPIAN GODS

[886] 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.

[901] 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.

[907] 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.

[912] 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.

[915] 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.

[918] 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.

[921] 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.

[924] But Zeus himself gave birth from his own head to bright-eyed Tritogeneia,29 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.

[929a]30 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 that31 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.

[930] 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.

[933] 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.

[938] 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.

[940] 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.

[943] And Alemena was joined in love with Zeus who drives the clouds and bare mighty Heracles.

[945] And Hephaestus, the famous Lame One, made Aglaea, youngest of the Graces, his
buxom wife.

[947] 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.

[950] 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 dying gods, untroubled and unaging all his days.

[956] 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.

OF GODDESSES AND MEN

[963] 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.

[969] 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.

[975] 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.

[979] 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.

[984] 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.

[993] And [Jason] the son of Aeson by the will of the gods led away from Aeetes, [Medea] 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.

[1003] 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.

[1008] 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.

[1011] 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.

[1017] And the bright goddess Calypso was joined to Odysseus in sweet love, and bare him Nausithous and Nausinous.

[1019] These are the immortal goddesses who lay with mortal men and bare them children like unto gods.

[1021] But now, sweet-voiced Muses of Olympus, daughters of Zeus who holds the aegis, sing of the company of women.

THE END

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HESIOD was a Greek epic poet who flourished in Boeotia in the C8th B.C. He was alongside Homer the most respected of the old Greek poets.

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This page explores the origins and stories of Apollo, one of the gods for which there are a few homeric hymns written. Make sure to check out the video further down the page for some helpful explanations of Apollo's deeds!

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Apollo was a Greek god associated with the bow, music, and divination. The epitome of youth and beauty, source of life and healing, patron of the arts, and as bright and powerful as the sun itself, Apollo was perhaps the most loved of all the gods. He was worshipped at Delphi and Delos, amongst the most famous of all Greek religious sanctuaries.

Son of Zeus and Leto, and the twin brother of Artemis, Apollo was born on the island of Delos (in Hesiod's he is clutching a golden sword). His mother, fearful of revenge from Zeus' wife Hera, had chosen barren Delos as the safest retreat she could find. At his first taste of ambrosia, he was said to have immediately transformed from babe to man. Apollo was then given his bow, made by the master craftsman of Mount Olympus, Hephaestus.

As with the other major divinities, Apollo had many children; perhaps the most famous are Orpheus (who inherited his father's musical skills and became a virtuoso with the lyre or kithara), Asclepius (to whom he gave his knowledge of healing and medicine) and, according to the 5th-century BCE tragedian Euripides, the hero Ion.

Apollo acquired his lyre from his mischievous half-brother Hermes, the messenger god.

Apollo is a significant protagonist in Homer's account of the Trojan War in the . On the side of the Trojans, he gives particular assistance to the Trojan heroes Hector, Aeneas, and Glaukos, saving their lives on more than one occasion with his divine intervention. He brought plague to the Achaeans, led the entire Trojan army (holding Zeus' fearsome aegis) in an attack which destroyed the defensive walls of the Greek camps, and was also responsible for guiding Paris' arrow to the heel of Achilles, killing the seemingly invincible Greek hero. Apollo is most frequently described by Homer and Hesiod as the 'far-shooter', the 'far-worker', the 'rouser of armies', and 'Phoebus Apollo'.

Apollo generally played the dutiful son to Zeus, father of the gods, and never attempted to usurp his position (unlike Zeus who had overthrown his own father Cronus). The pair did have a serious falling out when Zeus killed Asclepius after he had used his marvellous medicinal skills to bring a mortal back to life. In revenge, Apollo then killed the Cyclopes, the one-eyed giants who made Zeus' thunderbolts. As punishment, Apollo was obliged to spend a year in the humble service of Admetus of Therae, tending the king's sheep.

Apollo acquired his lyre from his mischievous half-brother Hermes, the messenger god. While still a baby, Hermes had stolen Apollo's sacred herd of cattle, cleverly reversing their hooves to make it difficult to follow their tracks. Hermes was permitted to keep his ill-gotten gains but only after he gave Apollo his lyre which he had invented using a tortoiseshell.

Apollo's most direct presence amongst the Greeks was manifested in his oracle at Delphi, the most important in the Greek world.

Apollo's Darker Side

Apollo's darker side as the bringer of plague and divine retribution is seen most famously when he is, with his sister Artemis, the remorseless slayer of Niobe's six (or in some accounts seven) sons as punishment for her boasting that her childbearing capacity was greater than Leto's. Another hapless victim of Apollo's wrath was the satyr Marsyas who unwisely claimed he was musically more gifted than the god. The pair had a competition and the Muses ruled that Apollo was indeed the better musician. Apollo then had the mortal flayed alive for his presumption and nailed his skin to a pine tree. The tale is an interesting metaphor for the competition between (at least to Greek ears) the civilised and ordered music of Apollo's lyre and the wilder, more chaotic music of Marsyas' flute. Apollo won another musical competition, this time against the pastoral god Pan and, judged the victor by King Midas, Apollo thus became the undisputed master of music in the Greek world. The god's defeat of Marsyas and Pan may reflect the Greek conquest of Phrygia and Arcadia respectively.

What is Apollo Associated With?

Objects traditionally associated with Apolllo include:

a silver bow - symbolic of his prowess as an archer.

a kithara (or lyre) - made from the shell of a tortoise, this was symbolic of Apollo's ability in music and his leadership of the chorus of the nine Muses.

a laurel branch - symbolic of the fate of Daphne who, after Apollo's amorous pursuit of her, led her father, the river god Phineus, to transform her into a laurel tree.

the omphalos - symbol of Apollo's sanctuary at Delphi as the navel of the world.

a palm tree - which Leto gripped when she gave birth to her son.

Apollo was a much-loved god, and this was most likely due to his association with many positive aspects of the human condition such as music, poetry, purification, healing, and medicine. The god was also associated with moderation in all things. His arrows, although they could bring destruction could also ward off harm to those he favoured. A strategy to keep away evil from Greek homes was to set up a pillar of Apollo Agyieus and, on a grander scale, Apollo Propylaios protected city gates.

Apollo oversaw the initiation rites performed by young males ( ephebes) as they entered the full civic community and became warriors. Rituals in this process involved cutting hair and offering it to the god, as well as athletic and martial challenges. The god is frequently associated with the sun (as Phoebus Apollo) and the sun god Helios, but modern scholars mostly agree that the link between Apollo and Helios does not go further back than the 5th century BCE. Apollo continued to inspire the Romans when he was principally considered a god of healing. Octavian, the future emperor Augustus (r. 27 BCE - 14 CE), famously claimed the god as his patron and even dedicated a temple to Apollo at Actium. The god of moderation was a useful association and in direct contrast to the god of excess, Dionysos, championed by Octavian's no. 1 enemy, Mark Antony.

Which Sites Were Sacred to Apollo?

Sanctuaries were built in honour of Apollo throughout the Greek world, notably at the islands of Delos and Rhodes and at Ptoion and Claros. Sites which still possess some vestiges of once-great temples dedicated to Apollo include those at Naxos (6th century BCE), where the massive doorway still stands proud, at Corinth (550-530 BCE), where seven Doric columns give an impression of a once impressive structure, at Didyma, Turkey (4th century BCE), whose temple was the fourth largest in the Greek world, and at Side, also in Turkey (2nd century CE) where a corner of its elegant columned facade has been restored.

Apollo's most direct presence amongst the Greeks, though, was manifested in his oracle at Delphi, which was consulted for its prophetic powers and which was the most important in the Greek world. According to legend, Apollo, wishing to reveal to humanity the intentions of his father Zeus, created the oracle on the site where he had killed the serpent (or dragon) Python. The Panhellenic Pythian games were begun at the site in order to commemorate the death of this divine creature. Tripods and laurel wreaths were given as prizes to the victors at these games. The 30 treasuries built at Delphi by various cities indicate the popularity of the god and the sanctuary in the wider Greek world such as in Asia Minor.

The oracle of Delphi was already well-visited in the 8th century BCE - despite being difficult to get to and open only in summer - and the sometimes cryptic proclamations of its priestesses were not taken lightly, often deciding how laws would be applied or whether a foreign war should be pursued. Sometimes the oracle's responses to questions were so obscure that priests at the site offered (for a fee) to give them greater clarity. As the historian B. Graziosi summarises,

Pilgrims often continued to ponder Apollo's responses, and consult further experts, back home. After that long process of consultation and interpretation, Apollo's revelations usually crystallised into lines of hexameter poetry, and were always found to be true - even if the correct interpretation sometimes emerged only after the relevant events had come to pass. (21)

How is Apollo Represented in Art?

Apollo appears frequently in all media of ancient Greek art, most often as a beautiful, beardless youth. He is easily identified with either a kithara or a lyre, a bronze tripod (signifying his oracle at Delphi), a deer (which he often fights over with Hercules), and a bow and quiver. He is also, on occasion, portrayed riding a chariot pulled by lions or swans.

Perhaps the most celebrated representation of Apollo in ancient Greek art is the statue which dominated the centre of the west pediment of the Temple of Zeus at Olympia (c. 460 BCE). Here, in a majestic pose, he brings order and reason to the battle between the Lapiths and the Centaurs at the wedding of Peirithoos. Another fine example of Apollo in his guise as a handsome youth, this time with long locks, is a 2nd-century CE marble relief from a funerary monument in Piraeus. The head of Apollo frequently appeared on Greek coins, notably on the silver tetradrachms of 5th-century BCE Catane (Catania) in Sicily and the gold staters of Philip II of Macedon (r. 359-356 BCE).

Roman sculptors were also fond of Apollo and a celebrated marble statue of the god, now in the Vatican Museums in Rome, is the Apollo Belvedere, a 2nd-century CE copy of a bronze statue of the 4th-century BCE by Leochares. Even the Etruscans were at it, perhaps one of their most famous sculptures in terracotta being the Apollo of Veii (late 6th century BCE), a striding figure of the god, known to them as Aplu, which once stood on the roof of a temple.

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Apollo was a Greek god associated with the bow, music, and divination. The epitome of youth and beauty, source of life and healing, patron of the arts, and as bright and powerful as the sun itself...

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This video depicts the story of Sisyphus, one of many ancient Greek mythological tales about the cruel and unusual punishments the Olympians would often dish out to mortals who displeased them.

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This video explains the tragic story of Prometheus, the titan who created human beings. He stole fire from the gods, and gave humans a power they were forbidden from possessing, receiving eternal, brutal punishment for his efforts.

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The myth of Prometheus - Iseult Gillespie

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This page is about Orpheus, a poet and singer in the broader context of Greek mythology. Specifically on this page, you should take a look at the section about Eurydice being trapped in Hades and Orpheus' attempt to save her. This story is emblematic of the way many stories of the mythology connect and engage with one another. In this case, Orpheus seeks the aid of Persephone, the bride of Hades.

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Orpheus is a figure from ancient Greek mythology, most famous for his virtuoso ability in playing the lyre or kithara. His music could charm the wild animals of the forest, and even streams would pause…

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This is a brief depiction of the story of Tantalus, a man who boldly disrespected the gods in their home, and was, like the rest, punished eternally in Hades as a result. Stories such as these often serve as cautionary tales of an extreme variety.

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Translated and adapted from the German of
Ferdinand Schmidt and Carl Friedrich Becker

BY
GEORGE P. UPTON
Author of "Musical Memories," "Standard Operas," etc.
Translator of "Memories," "Immensee," etc.

WITH FRONTISPIECE

CHICAGO
A. C. McCLURG & CO.
1912

Copyright
A. C. McClurg & Co.
1912
Published September, 1912

THE·PLIMPTON·PRESS
[W·D·O]
NORWOOD·MASS·U·S·A

Translator's Preface

In a rare little volume in my possession, written by William Sheldon, F.A.S., and published by Isaiah Thomas, Jr., at Worcester, Mass., in 1810, over a century ago, the author introduces his "History of the Heathen Gods and Heroes of Antiquity" in the following quaint manner: "People of weak minds and of little learning, who have tasted the Pierian spring but not drunk deep at it, when they read an account of the Heathen Gods and Goddesses and of the images dedicated to them, and hear that the heathens were Idolators, or worshippers of Images, give credit to these stories, without any further inquiry or trouble. It may not, therefore, be unnecessary to inform persons of this description, that the people of all the nations which ever existed under heaven have believed that there existed one God, who is Almighty and the Maker of all things. But there have been people who believed also in inferior or subordinate gods, who were agents or mediators between God and man; and who were employed in carrying on the works of Providence and of the creation or Nature."

This quaint effort to show the impropriety of treating any description of religion with unnecessary disrespect applies to this volume, which the translator has adapted from the German. Our old author might have added to his statement that there is rare beauty and fascination in many of these Grecian myths and that many a one has wished with Wordsworth that he might

"Have sight of Proteus rising from the sea,

Or hear old Triton blow his wreathèd horn."

The old gods and minor deities in these "short stories" also appeal to us by their human qualities, and many an important moral lesson may be read in the fate of unfortunate minor deities who offended the higher gods. The sketches are in story form and are told in a refined and entertaining manner. Several of the higher gods and goddesses are not included in this volume, as they appear most interesting in the other volumes in this series-"Achilles," "Ulysses," "Argonauts' Expedition and Labors of Hercules."

G. P. U.

Chicago, May, 1912.

Contents

Chapter Page

III Hermes (Mercury) 33

XIII Dionysus (Bacchus) 89

The world is too much with us; late and soon, Getting and spending, we lay waste our powers: Little we see in Nature that is ours; We have given our hearts away, a sordid boon! This sea that bares her bosom to the moon; The winds that will be howling at all hours, And are up-gathered now like sleeping flowers; For this, for everything, we are out of tune; It moves us not.-Great God! I'd rather be A pagan suckled in a creed outworn; So might I, standing on this pleasant lea, Have glimpses that would make me less forlorn; Have sight of Proteus rising from the sea, Or hear old Triton blow his wreathèd horn.
Wordsworth

Gods and Heroes

Zeus (Jupiter), the mighty divinity, overcame the Titans[1] and became the master of the heavens and the earth. But notwithstanding his hard struggle, he would not have been victor had not Prometheus, the Titan, aided him. At last Zeus, ruler in the skies, became the enemy of Prometheus, who originated the hated race of the Titans, and only awaited an opportunity to punish him. He soon found the opportunity, for Prometheus was attached to mankind, whom Zeus intended to destroy, in order to people the earth with a race of older creation. Prometheus endeavored to dissuade him, but Zeus persisted in his purpose. Then Prometheus said: "Have you forgotten that the curse of the dethroned Cronus[2] rests upon you and that by the decrees of destiny a mortal only can deliver you from that curse?"

When Zeus heard this, he decided to spare the race of mortals. They were leading a wretched life and were unconscious of the spiritual or intellectual gifts conferred upon them by their creator. They knew not how to fell the trees and build houses to protect them against wind, rain, and the heat of the sun. Like the beasts, they lived in dens and caves which no ray of light penetrated. They knew none of the signs of the approach of the fruit-bringing Autumn, nor of Winter, nor blooming Spring. Destitute of purpose or perception, they lived like strangers in a barren world.

Prometheus pitied them. He explained to them the rising and setting of the stars and taught them how to recognize their orbits. He computed for them their numbers, a marvellous feat, gave them the power of recollection and the gift of writing, that highest of the sciences. He made the ox a useful servant to the race by placing the yoke upon it and harnessing it to the cart. He bridled the wild horse and showed them how to use it for riding and drawing the wagon. They also learned from him how to build vessels and manage sails. He disclosed the depths of the earth to them with its treasures of iron, silver, and gold. Up to this time, men had no knowledge of plants or their healing qualities. Prometheus taught them how to avail themselves of this knowledge so as to relieve pain and cure disease. He also imparted to them a knowledge of what was transacted in the councils of the gods and taught them to observe the flight of the eagle.

One element of comfortable living, however, was lacking for mankind. It was fire. Prometheus resolved to bring it to them from heaven, but the ruler of the skies ordered him to desist. Watching his opportunity, Prometheus soared aloft, approached the chariot of the sun, and stuck a rod which he carried in his hand in its blazing wheels. Then descending like a falling star, he brought to men the blessing of the fire.

Hermes (Mercury), the swift messenger of the gods, saw this and at once brought the news to the god father, Zeus. The all-powerful one wrathfully directed Hermes: "Up, hasten to Hephaestus (Vulcan)[3] and say that the ruler of the gods needs his service." Vulcan, god of fire, was also god of all the artificers who are engaged with fire. He was honored as the discoverer of all the implements of the chase, the house, the field, and war, and was also famous as the builder of the gold-gleaming dwellings of the gods. So great was his skill that he constructed bellows which could make the flame stronger or weaker, as he wished, as well as sumptuous couches which, at a sign from him, were placed in the assemblies of the gods for their use.

When Hephaestus appeared before the ruler of the skies, he was requested to make a maiden of gold. He set about the work at once and when Apollo, the next morning, mounted his flaming chariot to shed the heavenly light both upon gods and men, a splendid image was finished which in appearance, speed, and movement resembled a beautiful mortal. Zeus then ordered the other deities to adorn the maiden, who was called Pandora, most sumptuously. The celestial ones came at once bearing gifts. From Athene (Minerva) she received a girdle. The Horae (Hours) crowned her with flowers and the Graces adorned her with exquisite rings and bracelets. Mercury brought her a pernicious gift, that of flattery and unfaithfulness, which was to bring misfortune to men. Thus fitted out with deluding charms and seductive graces, Pandora was conducted to earth by the beautiful winged messenger. From Zeus she had received a golden box, which contained a multitude of evils dangerous to men, and from which they had suffered before Prometheus relieved them. Pandora offered it to him as a gift from Zeus. The watchful son of Titan, however, rejected the gift of the god. Thereupon Pandora offered it to Epimetheus, a brother of Prometheus. He was deluded, forgot his brother's warning, and married the fascinating Pandora. The false one immediately opened the golden box and the multitude of evils from which Prometheus had saved mortals spread themselves abroad once more and men found themselves again plunged into the very miseries from which they had been saved by the son of the Titan. Thus it happened that the seductive charm of woman brought misery to mortals.[4]

Zeus again summoned Hephaestus and the two giants, Kratos and Bia, and said to them: "Seize Prometheus, conduct him to the limit of earth, and fasten him to one of the loftiest cliff walls of the Caucasus." The giants undertook the task willingly, but not so Hephaestus, who had compassion for Prometheus. But at last he had to submit to the will of the ruler of gods and men. Prometheus was seized and taken to the desolate cliff. Reluctantly Hephaestus went to work to fasten the son of Titan with adamantine fetters to the cliff, while Kratos and Bia helped in the task.

"Noble Prometheus," said Hephaestus, "it pains my soul to lend my skill to such a deed as this. What wretchedness awaits thee! Thousands of years must pass and no end to thy suffering! Never wilt thou have sight of one human being to comfort thee. The strength of thy limbs will wane in the heat of the sun and longingly thou wilt yearn for the star-sown night to cover thee with its mantle and bring coolness to thy burning wounds."

Thereupon Hephaestus and the two servants of Zeus left the fettered one, who cried out: "Thou sacred sky! Ye swift-winged winds! Thou billowy thundering ocean! Earth, thou all-giver! Sun, thou all-seer, I cry to you. Behold the fate which has overtaken me, a deity. By the decree of the ruler of all I must endure constant bitter pain a thousand years. But I will submit to the decree, knowing that the power of fate is irresistible."

His groans were heard by the winged Oceanides in the crystalline grotto of their father, Oceanus.[5] They hurried to him and when they witnessed the fate of the son of Titan, they filled the air with lamentation. Sorrowfully they turned away. Soon appeared their father, the gray Oceanus, upon his winged sea horse, inquiring what Prometheus had done that he should be exposed to such a dreadful penalty. When he was told, he promised Prometheus to entreat mercy from Zeus. But Prometheus admonished him, saying: "Well I know you have always been my friend, worthy Oceanus, but I pray you do not appeal to Zeus for me. It would avail me nothing and only prejudice Zeus against you."

Concealing his deep grief in his heart, Oceanus left the tortured one.

A long time passed. Zeus, believing that the Titan's obstinate spirit had been broken, sent his winged messenger, Hermes, to him, who said: "Zeus desires to know what you heard from your brother about that marriage which, if he enters into it, will some time precipitate his ruin. You know it and have found how severely he punishes the theft of the fire. So anger him no longer, but tell him what he wishes to know."

Prometheus replied: "Never shall Zeus know what he desires to learn until I am freed from my fetters and relieved of my torments."

Hermes returned to the ruler of the skies and told him that Prometheus, in spite of his unspeakable torments, still remained obstinate. Zeus stormed wrathfully and decided to subject his victim to still more dreadful punishment. All at once black clouds gathered over Caucasus, fiery thunderbolts, hurled by his hand, shook the lofty jagged cliffs, and the roar of the hurricane filled all the space between the sky and earth.

"Wrathful, implacable deity," cried Prometheus, "I know this is the manifestation of thy power, but thou canst not move me."

Then he heard a fearful bellowing issuing from the depths, the earth shook, and great waves hurled themselves upon him and the cliff to which he was fastened. A year ran its course, and when finished, Zeus again dispelled the darkness about the cliff, but with no intention of mitigating Prometheus' punishment. On the other hand, he determined to make it harder. He sent a vulture who attacked his body and devoured his liver. This torment was renewed daily, for every night his liver grew again. Zeus also vowed that as Prometheus, being a god, could not die, he should hang on the cliffs of Caucasus forever. And thus it happened through many generations of men.

At last the spirit of Titan's son was broken and he longed for peace and freedom. The other Titans who were once overcome by Zeus and hurled into Tartarus, had long regained their freedom. Reconciliation, however, seemed impossible, for Zeus had once vowed he would not send away the vulture and strike off his fetters unless a deity should undertake to descend into dark Tartarus.

At this time Heracles (Hercules), a son of Zeus by a mortal, was traversing the world, fighting every monster which was endangering the human race. In his travels he came to Caucasus. To his utter astonishment he saw the son of a god fastened there and asked him why he had to endure such agonies. Thereupon Prometheus told him of his fate and Hercules determined to rescue him. Throwing aside his lion skin and club, and taking a poisoned arrow from his quiver, he shot the vulture, tore his claws from the Titan's groin, and threw him into an abyss. Then Hercules released him from his chains and conducted him to Zeus. Prometheus unwillingly announced to him that a marriage with the beautiful sea nymph Thetis would be his ruin. The reconciliation, however, was not complete, for Zeus' vow was not yet satisfied. He gave Prometheus a gold ring in which Hephaestus had set a little stone from the Caucasus. "Promise me always to wear this ring," said Zeus, "and my vow may be accomplished." Prometheus took the ring and made the promise. Then Hercules fetched Cheiron, whom he had unintentionally wounded with a poisoned arrow, to the deity. Cheiron, who was suffering unspeakable torments and longed to die, gladly descended into Tartarus. Thus the conciliation was complete.

Warned by Prometheus, Zeus married Thetis to a mortal, King Peleus. At once a multitude of lovely sea nymphs came to escort the bride and groom in festal procession. Zeus and the other divinities also joined in the festivities and celebrated the marriage of the beautiful sea nymph.

The human race, which had been steadfast under misfortune, could not bear good fortune. It became sensual, effeminate, and haughty. Zeus heard of this human degeneracy, assumed human form, and betook himself to earth to discover how much of truth there was in these evil reports. He found a worse state of things than he had feared. Every kind of abomination prevailed. At the close of day he went to the palace of Lycaon, king of Arcadia. To those assembled there he gave a sign that a deity was present. They immediately began to pray. Then said the king: "Let us see whether this is a deity or a mortal like ourselves." If mortal, he resolved to slay him in the night. He first of all prepared a banquet for him. He cut the throat of a man who had been sent to him by the people of Molossia to be scourged, took the still quivering members, threw some of them into boiling water, and placed the rest of them upon a spit and held them over the fire.

When Zeus saw this he shook the earth and at once the mighty castle was in ruins. The king fled in terror to the fields. He tried to speak, but his voice was an awful howl. And as his voice changed, so did his whole body. He had hair instead of garments and his arms became feet. As a wolf, with eyes glaring, with a longing for blood, and with the action of the wild beasts, he sprang among the herds and his teeth were covered with the blood of the strangled animals.

Zeus not only determined to punish Lycaon, but prepared for the destruction of the whole human race. He betook himself to Olympus, entered his golden palace, called the other deities together, and announced his decision to them. Some approved of it; to others the word of their master caused pain and they said: "Who will build us sacrificial altars in future if the race of mortals is destroyed?"

Zeus promised to people the earth with another and better race and seized his thunderbolts to hurl them over all the earth. But suddenly he feared that the storm of fire might spread through the whole sacred firmament and reduce the universe to ashes. Therefore he dismissed the one-eyed Cyclops, who forged his bolts, and decided to destroy the world by a deluge. He summoned Æolus, god of the winds, and ordered him to retain in his grotto the winds which dispel the rain clouds and release only the south wind. This was done. The south wind immediately spread its heavy, wet wings over sea and land, its foreboding face was concealed by the night, mists covered its brow, its heavily waving beard dripped with rain, and from its curls torrents of water poured down. Zeus pressed the cloud with his broad hand and at once the thunder resounded through immeasurable space. Swiftly the goddess Iris ascended and descended her seven-hued rainbow, drawing water from the agitated sea and filling the clouds. All growing things were bent to the ground and it was not long before the husbandman's hopes disappeared before the raging flood.

Poseidon (Neptune), god of the sea, was the ruler in the universe most actively engaged in the work of destruction. He ordered the rivers to break through the dikes and overflow the land. He himself rode over the sea in his chariot and excited it so that it hurled its foaming waves upon the shore. Then he smote the earth with his golden trident so that it trembled and the water covered every place. Trees, houses, and temples fell before the wrath of the flood. The rush of the storm drowned the piteous shrieks of men, who, sitting in the trees or upon ridge-poles, vainly stretched out their hands to the darkened heavens. Others fled in multitudes to the mountains to save themselves among the peaks. But higher and higher rose the flood. Some died of fright, some of despair. Others, bereft of reason, rushed aimlessly here and there, until with horrible shrieks they were swallowed up in the raging flood.

The waters soon flowed over the tops of the highest mountains and only the sky and water were visible. Here and there men rowed in boats, and tigers and lions vainly sought to save their lives by swimming. The sheep were in no danger from the wolves when the flood swept among them. Every animal perished. Even the birds, which can remain long in the air, at last sank with tired wings into the water.

Only one place was free from water, the heights of Parnassus, which tower among the clouds. There a small boat was caught in which were Deucalion, king of Thessaly, and his spouse. They lifted their voices and implored a nymph dwelling in a grotto near by to save them. Zeus saw them clinging to the wall of the height, and knowing that they were the only god-fearing ones among the thousands who had perished, decided to let them live. So the winds following the rain clouds were checked and the blue sky smiled once more and Apollo ascended in his flaming chariot. Poseidon stilled the sea. He gave a signal with his trident and the vast tide ebbed. Then he called his son Triton, ruler of the depths of the sea, who dwelt there in a golden house with his mother Amphitrité. He was half man and half fish, with a bluish scaly skin. Triton appeared and Poseidon ordered him to call back the floods and streams which had swept over the land. In obedience to his father's request Triton raised his wreathed shell and from sunrise to sunset sounded a blast which called all the waters back to their depths. The flood receded, mountains and hills appeared above the water, and gradually the plains and forests and devastated fields became visible.

Deucalion and Pyrrha left their boat, and as he looked around him at the widespread desolation he said: "Oh my spouse, bound to me by ties of kindred and marriage, behold, we are the only human beings in the wide world. How wretched would it then have been if death also had overtaken me! If thou hadst been swept away by the flood I should have followed after thee, for without thee I could not have lived, best beloved! Oh! would that I possessed my father's divine power of creating men and bestowing life upon them."

Tears choked his voice and Pyrrha wept also. At last they decided to implore Themis[6] to have mercy and relieve them in their sore straits, and repaired to the temple of the goddess. What a spectacle! The aisles were covered with slime and the fires upon the altars were extinguished. They fell upon their knees, kissed the cold stones, and prayed: "Divine, all-gracious, and merciful one, behold! Empty is the world! We alone remain of all its mortals. Oh pity us and let us once more live among people like ourselves."

At once through the halls of the temple resounded these words: "Leave the temple, cover your heads, loosen your girdles, and throw behind you the bones of your great mother."

They were mute with astonishment for a time, but at last Pyrrha said with trembling voice: "Be not angry with me, oh goddess, that I cannot throw my mother's bones behind me. Thereby I should disturb the dear one now wandering among the shades in Tartarus."

Sadly they descended the temple steps, Deucalion meditating over the mysterious message to them. At last the shadows of grief in his heart were dissipated and he said: "Best beloved, the goddess intends no harm to us. I believe this is the meaning of her message. The earth is the mother, the stones are her bones. So we will throw them."

They began at once to obey the goddess's message. They loosened their girdles, covered their heads, and threw stones behind them. Suddenly life began to manifest itself in the stones. They began to enlarge and take shape. Soon they resembled blocks of marble which the sculptor is fashioning in human form. The softer parts were changing to flesh, the harder to bones. At last appeared the forms of living persons. The stones which Deucalion threw behind him became men and those which Pyrrha threw became women. Thus was the earth repopulated with beings made of stone-a race of strong minds and stout bodies.

Hermes was the son of Zeus and Maia, daughter of Atlas the Titan, eldest brother of Prometheus. His divine descent was revealed on the very first day by his extraordinary shrewdness and ingenuity, for he arose at noon from his cradle and hurriedly left the dark grotto of his mother. Espying a speckled tortoise feeding in the high grass, and laughing at the sight, he cried out: "Welcome, pretty one! It is well said where thou abidest there is neither anger nor witchcraft, and yet I think I will kill thee to make of thy shell a pleasant plaything." Thereupon he seized the tortoise with both hands, went back to the grotto, and killed the animal. He perforated the speckled shell, inserted pegs in the openings, covered the whole with ox-hide, added a neck to it, and strung seven well-toned strings. It was all accomplished in the twinkling of an eye. He tested the strings and, behold, they resounded powerfully and harmoniously to his song. As he sang, another emotion filled his soul. He bethought himself of flesh, for he already had an appetite for well-prepared tasteful meat.

As the sun-chariot disappeared beneath the red gleaming waves of Oceanus, he took his well-toned lute and came at twilight to the shadowy mountains of Pireas, where the cattle of the Sun-god feed in luxuriant meadows. The crafty child enticed fifty of the herd to follow him and made them go backwards so that the hoof tracks would be concealed. That his own footsteps should not betray him, he took tamarisk and myrtle twigs and wove magic sandals with them. Thus he wandered, driving the herd before him, by many devious ways over blooming meadows and darkly wooded heights. At last night waned and the soft light which Selene (Luna) sends down when Apollo sinks in Oceanus was dissipated by the rosy shimmer of Eos (Aurora) in the smiling eastern sky.

When Hermes reached the river Alpheus with the cattle, he herded them and kindled a fire. He then seized two of them by their horns, threw them to the ground with great strength, and killed them with a sharp steel. Then he took the best pieces and spread them on wooden spits, but saved the skins for drying. Next he divided the flesh in twelve parts and offered them to the twelve highest Olympian deities. As he saw the smoke of offering rising to the skies, a longing seized him to learn from the flesh whether he belonged to the divine race which is nourished by nectar and ambrosia. But his exalted intelligence restrained him from the experiment. He left the flesh untouched, surrounded it with dry pieces of wood, and burned it together with the heads and hoofs of the animals. As the smoke rose, he threw his sandals into the Alpheus and hastened back to the grotto. Lightly as the breeze he slipped through the oval opening, sprang into his cradle, and like a playful child took his lute in his left hand. But his mother was not deceived and she scolded him for his long absence.

The rosy Aurora spread over the morning sky, and when Apollo rose in his chariot with its heavily-maned white steeds he looked down upon the lonely meadows and missed the cattle. Amazed, he looked for the tracks of their feet, but nowhere found a trace of them, and no sign that man or god had been that way. He came to Onchestus, where he found an old man, keeper of a vineyard, and asked him about it. The old man replied: "It was a wee child who swung a wand with his hand and drove the herd away."

Apollo thought of Hermes and betook himself to Maia's grotto. When Hermes saw the Sun-god's dazzling face he buried himself deeper in the snow-white sheets and pretended to be asleep. But Apollo saw through the cunning of the child. He searched through the cavern and opened all the spacious chambers. In one he saw nectar and ambrosia and plenty of gold, in another chests of cedar filled with the purple and snow-white garments of the nymph. But as he nowhere found what he sought, he stepped to the cradle and said: "Cunning boy, arise and show me the cattle you carried off. If you do not hasten to obey me, I will hurl you without mercy into the blackened depths of Tartarus, from which no one can rescue you."

As Hermes struggled to rise, Apollo seized him and took him to Zeus, who, after hearing the Sun-god's complaint, laughed loudly and released his cunning son. After giving some living cattle to the Sun-god, Zeus kept Hermes and he became the deity of barter and business and the swift messenger of the gods. All ways were soon known to him and his winged feet bore him with the swiftness of the wind over land and sea.

Clymene bore a son, named Phaëthon, who grew up a handsome and stately youth. His father was Phœbus (Apollo), the Sun-god. Once, when he boasted of his heavenly descent, his companions laughed at him. Shame and anger filled the youth's heart and he resolved, upon the advice of his mother, to ask the Sun-god himself if he were not his father. After wandering through Ethiopia and India, he at last reached Apollo's palace. Lofty columns, some made of solid gold, others of fire-colored rubies, dazzled him. Their splendid pediments were made of polished ivory and the folding door of lustrous silver, the work of the artistic divinity, Hephaestus. There too were to be seen upon the billows of the sea the horn-blowing Triton, near him gray Proteus, whose office it is to protect the sea god's seals, and Doris, with her daughters, the Nereids.[7] Some of these sea maidens were represented as sitting upon the rocks and drying their green hair, others, riding upon dolphins. Above them was the arching firmament.

Phaëthon approached the palace, but for a spell remained in the hall at a distance, for the brilliancy which emanated from the sparkling crown of his progenitor blinded him. Apollo, with a purple robe flowing from his shoulders, sat upon a golden throne gleaming with jewels. To the right and left of him stood the year, the month, the day, and the hours. Golden-tressed Spring was adorned with a wreath, and Summer, with sheaves of corn. Autumn carried a red basket with golden grape clusters on her head, and Winter could be recognized by his icy beard and silver hair.

Apollo, delighted with the sight of his blooming son, said: "What is it, Phaëthon, that has brought you here?"

"Divine father," replied the son, "they mock at me when I call you father. Give me some proof that I am your son."

Thereupon Apollo took his sparkling crown from his brow, called his son to him, and embracing him said: "What your mother has told you is true. I am Apollo, your father. That you may know it beyond all question, ask anything of me. Whatever it may be, it shall be granted. I promise you this by the Stygian Lake, the dark waters of the underworld; and such a vow, as you well know, is inviolate for us deities."

Hardly had his father finished speaking before Phaëthon, with sparkling eyes, replied: "I pray you let me drive your sun-chariot and winged steeds for one day."

How Apollo regretted his vow! With mournful visage he shook his head and spoke. "Woe is me that I must keep my promise. Had I not made it, your wish would not have been granted. But now I can do no more than warn you. The fulfilment of your wish will result in dreadful dangers. What you desire is so great a task that your youth and strength are not equal to it. You, a mortal, wish to be immortal. None of the Olympian gods themselves would undertake such a task. It is known to them as to mortals that I alone can drive the sun-chariot. Zeus himself, mightiest of the gods, who holds the thunderbolts in his hand and rules over heaven and earth, would not dare to drive it. Learn now the dangers which threaten you. Only with the greatest exertion can the freshly harnessed steeds climb the upward morning-path. It is a fearful sight to gaze down from the summit of the sun-course. My own heart trembles when I reach that spot. Then the path descends, growing more and more steep. To accomplish it needs a sure hand. Thetis herself, who awaits me in the waves, looks up anxiously, fearing I may not be able to make the downward plunge. And this is not all you must learn. The heavens revolve around you constantly, and the high stars weave in circles. The goal must be firmly kept in sight in spite of the furious oscillation and you must not deviate from the course. Oh son, ask yourself seriously if you can do this. Think of this, too. Far otherwise will the sky appear to you than it does from the earth. You will not journey to cities nor to groves with lofty temples, but you will encounter apparitions of wild animals, at sight of which the blood of a mortal will turn to ice. How can you manage these ungovernable fire steeds which I can hardly bridle, so great is their strength? Therefore, oh son, abandon your wish. There are so many things in heaven and earth better worth the asking which I can give you. The granting of your wish means your destruction."

The deity's warnings were useless. Phaëthon repeated his request. As Apollo was bound by his vow, he led the youth to the sun-chariot, which was a gift from Hephaestus. The axles were golden, as well as the shafts and the rims of the wheels, but the spokes were of solid silver. The shafts and the harness glittered with chrysolite and other precious stones. While Phaëthon was gazing at the chariot in astonishment, Eos opened the purple door leading to the halls in which the flowers of heaven at all times bloom. The stars disappeared, the morning star, last of the gleaming choir, faded and finally was lost to view. When Selene (Luna) had sunk beneath the sea, Apollo summoned the blessing-giving Hours whose duty it was to harness the steeds to the sun-chariot. With light step the rosy divinities betook themselves to the hall, loosed the white steeds from their marble cribs, filled with ambrosia, led them to the chariot, and placed their trappings on them while Apollo besmeared his son's face with a sacred ointment so that he should not be blinded. Then he placed the sparkling crown upon his beautiful tresses and said with a sigh: "Since I cannot dissuade you, at least take this advice to heart. Do not urge the horses with the goad, for they go swiftly enough, but hold the reins securely, try to restrain their fiery snorting and govern them safely. Avoid the South as well as the North Pole and keep to the course indicated by the ruts of the wheels. Observe further that it is necessary sky and earth should be equally warm. Go neither too high nor too low, lest you burn either the heavenly mansions or the dwellings on earth. May Fortune help you in all other things, so now take the reins and think of my advice. It would be vastly better for you to desist from your ruinous folly that I to-day, as usual, may furnish light for men and gods."

During these last words the headstrong youth mounted the chariot and took the reins from the hands of his sorrowful father. The neighing of the steeds filled the atmosphere. They champed their bits and stamped. When Phaëthon pulled the reins they flew with the chariot. They soon outran the swift winds, clove asunder the morning clouds, and the vast, immeasurable universe lay before Phaëthon's gaze. The chariot swung from side to side as the load was too light. When the steeds noticed this, they took to wild flight and left the usual course. The youth was overcome by fear. How could he find the course again? Not once but many times he sought to free the tangled reins. Upward went the chariot. When Phaëthon looked upon the height of the sky, a panic seized him, his knees trembled, and all grew dark before his eye. Now he repented that he had not heeded his father's warnings, but it was too late. He was hurled about like a dismasted vessel in raging waters. He knew not what to do. He had already traversed a great part of the sky, but endless was the expanse which still lay before him. In despair he looked ahead and behind. He still held the reins, but he no longer made any effort to direct the steeds. A great terror awaited him as he suddenly beheld frightful apparitions above him. Terrified by them, the steeds ran still farther from the course, dragging the swaying, cracking chariot after them. The elevated plains of earth took fire. Broad fissures appeared in the ground, the forest disappeared in a furious sea of flame, and a luminous dust arose from the meadows and harvest fields. Cities and their people were destroyed. Fiery clouds swept over places teeming with life shortly before. The mountains were masses of seething fire. Phaëthon, gazing about, saw nothing but flames. Higher and higher they rose, and at last the sun-chariot was surrounded by clouds of hot moisture. Phaëthon no longer knew where he was. Then, so says the myth, the terrified nymphs fled, mourning over their fountains and waters destroyed by fire. The earth became such a vast chasm that the glare of the fire was reflected in Tartarus and the gods of the underworld were terrified. The sea itself retreated from its shores, its bed rose, islands appeared where there had been none, fishes and seals lay dead upon the banks. The sea nymphs fled with Doris and Nereus to a cool grotto, where the air was so glowing that Poseidon had to plunge in water the arm with which he raised his trident to try and hurl Phaëthon down.

When Zeus beheld what was happening he pitied the dying world. With a thunderbolt he killed the audacious charioteer. A lock of his hair, taking fire, floated down like a falling star. The terrible bolt frightened the steeds. The chariot broke and axles, spokes, and fragments of the wheels flew in all directions.

Phaëthon fell into the river Eridanus and the naiads of the stream came to bury his body. Apollo, who had seen all that happened to his son, sorrowfully veiled his face.[8]

Orpheus was the hero-singer of the Thracians, who in the ancient times dwelt at the foot of the mountains Olympus, Parnassus, and Helicon. He was the son of Apollo[9] and the muse Calliope[10] and the husband of Eurydice. His name became so celebrated among later poets that his power of song was said to have produced most marvellous effects. When he struck his lute, the fable says, the lions of the forest fawned upon him like dogs, rivers halted in their course, and the trees and rocks listened to him. He accompanied the Argonauts on their expedition and accomplished by his music many marvellous escapes for them. When he returned from the expedition his young wife, Eurydice, and her companions danced upon a beautiful grass plat one day. While engaged in their sports a snake stung her in the foot and she died in the very bloom of her youth.[11] The inconsolable husband poured out his grief in tones that filled all hearts with sorrow. Taking his lute, he ventured to the entrance of the underworld, Tartarus, and entreated Persephone, spouse of Hades, god of the underworld, to give him back Eurydice. The bars of the gate flew back as he sang. With ever tenderer tones he approached the place where departed spirits wander. Cerberus, the three-headed dog who guards the entrance, quietly wagged his tail as he passed, Ixion's wheel stood still,[12] and Sisyphus stopped his fruitless task to listen to him.[13]

Persephone graciously heard Orpheus' entreaty and said: "Go back whence you came. Eurydice shall silently follow. But have a care that you do not look at her until you have reached the upper world. If you gaze at her but an instant she will be lost to you forever."

Orpheus turned back. He had not yet seen her. Would she follow him or not? A goddess surely would not deceive him. But he heard no step behind him. Singing, he went his way for a time, and when in the distance he saw the gleam of the upper world, he cried "Eurydice" in tender, eager tones. No answer was made. Overcome by grief and anxiety, he forgot the warning of the goddess. An irresistible desire to see her caused him to turn his head, and behold his wife was quietly and lightly following him. He stretched out his arms to her and in an instant the goddess's warning was realized. Eurydice suddenly went back and was never again seen by him.

His soul was rent with anguish. He wandered despairingly with his lute in the Thracian forest, where he found among the rocks a swarm of Mænades, those creatures who foregather at the festivals of Bacchus and, excited with wine and wild debauches, go through the woods inciting everyone to attend the revels which are given in honor of that divinity. They made a loud clamor by clashing their cymbals together and blowing trumpets and horns and swung their wands, wound with vine leaves and ivy, called the thyrsus, crying, "Evoe, Evoe, Bacchus."

These Mænades who found Orpheus lamenting for Eurydice, snatched his lute away and ordered him to entertain them. With horror he turned from them and rejected their importunities. That was too much for a horde of mad women. They stoned him, tore him to pieces, and threw his bleeding limbs into the forest.

Schœneus married in Arcadia and entreated the gods to send him a son. When his spouse bore him a daughter, he became so enraged that he took the child from her mother, carried her into the wilderness, and left her there. The child was nourished by a bear until she was found by some hunters, who took her away, brought her up, and named her Atalanta.

Atalanta grew in beauty and strength and became a vigorous huntress, surpassing all men and youths in daring, swiftness, and skill. Like Artemis, she chose to live unmarried and paid no attention to the youths who solicited her hand. When hard pressed she at last made this condition. He only should have her as wife who surpassed her in running; but those who were defeated should die.

Hard as the condition was, the beauty of the maiden attracted a crowd of suitors. Among them was Hippomenes, who came not to take part in the race, but to deride the youths who would risk their lives by such folly. But when the race began and he saw the beautiful huntress, he himself was smitten with love and hoped that none of the youths would win the prize, so that he might take Atalanta home as his wife. The race was finished. The maiden returned with the wreath of victory on her head, but the youths were taken away to suffer death.

Then Hippomenes stepped forward and said: "It was not much glory, O Atalanta, to surpass those. Now I wish to race with you. Should fortune favor me, it will be no shame for you to be beaten by one who is great grandson of Poseidon, god of the waters, and whose courage is not inferior to his skill. But should you win, your name will be honored in future days."

Atalanta looked upon the bold youth, and as he was pleasing in her sight she was uncertain whether she wished his victory or his defeat. Then she said: "What divinity, O youth, seeks your destruction by giving you the desire to race with me? Those foolish ones, they tried and now must die. At least let me warn you to seek some other maiden. If you reject my advice, I bespeak for you the help of the gods that you may be the winner."

While the beautiful huntress thus spoke, Hippomenes called to Venus, who suddenly stood by his side, unseen by Atalanta. She gave him three golden apples gathered in the gardens of the Hesperides, and told him how to use them. The trumpet sounded and both started swiftly over the course. What a sight it was to watch the beautiful creature whose feet scarcely touched the ground! "Look," said one, "she could skim over the waving wheat without bending it, or fly over the sea without wetting the soles of her feet." The encouraging shouts of his friends greeted the youth.

Hippomenes was overjoyed at the greetings, and Atalanta noticed it with pleasure. It seemed unendurable to her to be beaten, but it was even more painful to beat and thereby sacrifice Hippomenes' life. For a long time they ran side by side. At last Hippomenes threw an apple to the ground. The maiden saw the rolling gold and stooped to pick it up. The delay threw her back in the race, but she soon caught up with the youth. He threw the second apple. Running out of her course she seized it and Hippomenes gained further advantage. He was nearing the goal when he heard the distant applause of his friends. The maiden put forth all her power and soon flew past Hippomenes with burning cheeks, so that his death seemed inevitable. Then he supplicated the goddess and threw the third apple, which rolled far out of the course. The maiden would have left it, but Aphrodite (Venus) induced her to get it. The goddess made the task so difficult that Hippomenes reached the goal first. The judges crowned him and Atalanta, as she had promised, gave him her hand.

The day of their marriage was the day of ruin for both, for they wholly forgot the goddess and neither made thank-offerings nor remembered her kind assistance. Aphrodite therefore decreed a severe penalty. The angry goddess changed them into a pair of lions and harnessed them to her golden chariot.

Tantalus, a rich and powerful king, was deemed worthy by Zeus to visit the gold-gleaming mansions of the gods on high Olympus and to partake of nectar and ambrosia at their tables. Zeus and the other immortals even deigned to appear under Tantalus' roof, to sit at his table, and converse in his own speech. Such an honor was too great for a mortal to bear. Inflated with pride, he made himself hated by gods and men. He not only made sport of the names of the immortals and uttered falsehoods, but he would reveal their decrees to mortals and steal nectar and ambrosia for his friends. He at last grew so audacious that he was warned and threatened by the gods. Finally his penalty overtook him. Upon one occasion when the gods were visiting him and partaking of a banquet, he decided to test just how far they were omniscient. He killed his son Pelops, prepared his flesh as a test, and set the disgusting food before them. All recognized the unnatural deed of the father except Ceres, whose heart was full of sorrow over the loss of her daughter.[14] So it happened that she partook of the food, and ate of the shoulder of Pelops. Zeus collected the parts of the body, substituted an ivory shoulder, recalled Pelops' soul from Tartarus, restored him to life, and then plunged Tantalus into Hades to suffer endless torment.

When Tantalus regained consciousness, he found himself standing up to his chin in water. Overcome with burning thirst, he bent his head to drink. But the more he bent his head the lower the water receded, and at last sunk into the ground, leaving nothing at his feet but dry, black dust. As he raised his head the water raised, only to disappear whenever he tried to drink. Over his head hung branches loaded with fruit. Between the green leaves were pomegranates, balsamic pears, olives, figs, and spicy apples, but whenever the victim raised his hands to pluck them, a wind drove the branches away from him. His torment was endless. A restless longing never to be satisfied was the punishment inflicted upon him by the revengeful divinity.

Salmoneus was a brother of Tantalus, whom Zeus punished so severely for his audacity. A similar fate overtook him also, for he had a spite against the gods and strove to be equal to them. He snatched the offerings intended for Zeus from his altars and commanded that they should be offered to himself. He imitated Zeus' thunderbolts with lighted torches, which he threw down upon the people, and represented thunder by the clashing of iron vessels. In fact he imitated the ruler of the universe in every way.

When he had reached the summit of his insolence his ruin overtook him. Zeus struck him with one of his bolts and hurled him down to Tartarus.

Sisyphus was in the same dreadful place. In the upper world he had been guilty of thefts both among men and the gods. In the very hour of his death he perpetrated an evil deed. He seized and bound Thanatos, the god of death, with brazen bands, and for a long time no one died on earth. The gods of the underworld sent to Zeus this message: "Behold Thanatos, who went to the upper world to bring Sisyphus here, has not returned. For several days no shade has entered our dark kingdom." Thereupon Zeus sent for the powerful war god, Ares,[15] and ordered him to find the god of death. He soon found and released him from his fetters, and Sisyphus was taken to the underworld by Thanatos. Even then he continued his deceitful deeds. He said to his wife: "Do not bury my body and make the customary death offering to the gods of the underworld." Then he appeared before Hades and Persephone and said: "My wife has not buried my body and has neglected to make the death offering. Let me go to her and remind the faithless one of her duty. Then I surely will return."

His wish was granted and he returned to the upper world. As he did not come back, word was again sent to Zeus, who despatched the swift-flying Hermes to take the deceiver back. When Sisyphus saw the divine messenger, his courage gave way, for he knew that no mortal could outdo him in cunning. Hermes took him back to the dark kingdom, where a fearful penalty awaited him. He had to roll a huge block of marble up a high mountain which no sooner reached the top than it went thundering down. He had to begin his task over again with sweat of toil and anguish dropping from his brow to the earth.

Ixion, who had offered violence to the goddess Hera,[16] suffered another penalty. He was tied to a wheel which never ceased revolving. Phlegyas,[17] who burned the temple of Apollo, was also there. He was continually threatened by a rock hanging over his head, which exposed him to constant apprehension and unspeakable torture.

Amphion, who married a godlike maiden named Niobe, ruled over Thebes. She became the mother of seven stately sons and seven blooming daughters.

She would have been esteemed the most blessed of mothers if she could have borne her happiness with moderation. Her husband Amphion was well-nigh equal to the divine singer Orpheus in song and lute playing, while in possessions and power she surpassed most princesses of her time. But more than all else she prided herself upon her children.

The prophetess Manto went through the streets and ordered the Theban women to the altars of Latona. "Arise, you women," she cried; "twine your tresses with fresh laurel and bring fragrant incense for the mother of Apollo and Diane."

The women immediately assembled at the altar of the goddess and supplicatingly scattered incense in the sacred flames. Hardly had they begun the offering song when Niobe appeared, proudly advancing. She wore a gold-embroidered cloak and on her brow gleamed a diadem. Standing before the altar, she raised her head proudly and said: "Foolish ones, would you honor Latona and refuse incense at my altar? Was not my father, Tantalus, a guest at the tables of the gods? Atlas, who carries the world's axle on his shoulders, is my ancestor. Zeus is another. My power extends even in far-off Phrygia. The stones with which Cadmus built this city and its castle dance to the music of my husband's lute. Wherever you look in my palace you find inexhaustible treasures. But it is my richest fortune to be the mother of seven stately sons and as many blooming daughters. And yet you offer to Latona, who has borne but two, Apollo and Artemis (Diane)! Do you not know, foolish ones, how she was persecuted by Juno when the hour of her delivery approached? She could find refuge neither in heaven nor on earth, so contemptuously was she regarded! At last the island of Delos pitied the fugitive and said to her: 'Thou wanderest about restless, like myself, and so I have compassion for thee and offer thee refuge.' She remained at Delos and bore the Twins who are so highly esteemed by mortals-Apollo and Diane. But am not I with my fourteen children more blest than she with two? She is almost childless, but I am rich in children. So take the laurels from your brows and leave the altar of the goddess who is far less fortunate than I."

The Theban women reluctantly acceded to her request. Holding their wreaths in their hands, they stole away, but did not forget to supplicate their goddess in light murmurs.

Latona was angry at the insult which Niobe offered her. She called her children, Apollo and Artemis, and said to them: "Behold, my children, how that woman has dishonored me and how the Theban women have forsaken my altar!"

While the goddess was requesting them to avenge her shameful treatment, Apollo interposed and said: "Say no more, divine mother, your wrongs shall be speedily righted." Artemis said the same. Thereupon they betook themselves to the castle built by Cadmus. Nearby they found the fields covered with the tracks of horses which Niobe's sons were driving about. Suddenly Ismenos, the eldest, cried out in agony. Behold, his heart was pierced with a silver arrow shot by Apollo from a cloud with his unerring bow. The youth paled at the sight and his gold-mounted bridle dropped from his hands. He raised his head again and fell, dying, from his horse.

When Sipylus saw this, terror seized him and he sought to escape. But his fate overtook him. The arrow was shot at him with such skill that it pierced his throat. Plunging forward, his blood ran down his steed's white neck and a moment after he fell lifeless to the earth.

Two sons skilled in the ring stood breast to breast and the same fatal arrow pierced both. Alphenor, seeing them fall, threw himself upon them with loud lamentation. His death came quickly, for his body was also pierced by an arrow. His moans had hardly ceased when Damasichthos fell wounded in the knee. While trying to stanch the wound, a second arrow pierced him and he sank dead to the earth. The youngest of the sons, Ilioneus, alone remained. The beautiful boy fell upon his knees and thus implored: "All ye gods, spare me!" Apollo was touched, but it was too late, for the fatal arrow was already on its way and reached its mark-the heart of the supplicating one.

A cry of anguish ran through the city. When the king learned what had happened, despair seized him and he ran his sword through his body. Niobe also heard of the horror, but could not believe it. She hurried to the field and found the bleeding bodies. How everything had changed for her who but a short time before had been so boastful! Her face was pitiful to look upon. Even her enemies felt compassion.

She threw herself down, now upon this body, now upon that, and covered them with kisses and tears. Her hair hung down and the blood of her sons stained it and her garments. She raised her arms and wildly cried: "Revengeful Latona, now satisfy your delight in my sufferings. My sons' death is my death. Triumph, dreadful one, for thou hast overcome me. But no, for I am still richer than thou."

Hardly had these words escaped her lips before the dismal twang of the bow was heard anew. Horror seized upon the people and the seven daughters who were rushing to the spot. Niobe did not quail. Misfortune had stupefied her. One of the daughters, while seeking to draw the arrow from the heart of Ilioneus, was pierced and fell upon his body. Another, while consoling her mother, fell dead. Thus one after the other was killed until only the youngest was left. She fled to the lap of her mother, who covered her with her cloak. "Only this one is left to me, Implacable One, only this one," exclaimed Niobe in despair. The death cry was heard, and she held in her arms a bleeding body.

The mother sat amidst her murdered children, rigid with sorrow. Her face was like white marble. Her tongue clove to the roof of her mouth. The blood stood still in her veins. Her whole body turned to stone. A storm swept past with a frightful roar. Lo, tears of stone fell from her eyes. Suddenly the hurricane carried her upon its wings and left her among the rocky crags of Sipylus.[18]

A marble block is there to-day and every morning the cold marble weeps.

Bellerophon, grandson of Sisyphus, received from the gods both beauty and manliness, but the heavenly gifts wrought his ruin. Hardly had Queen Antia looked upon him before she forgot her duty to the king and tried to win him for a husband. When Bellerophon learned her purpose, he turned from her with abhorrence. Thereupon she determined to destroy him, and said to her husband: "Kill that profligate who has tried to make me faithless to thee."

The king's heart was filled with anger when he learned this, and yet he was reluctant to kill the youth himself. So he wrote a letter and sent Bellerophon with it to his father-in-law, the prince of the rich country of Lycia, who extended hospitalities to him and gave a feast in his honor, which lasted several days. Bellerophon then took the letter, whose contents he did not understand, and gave it to the prince. He was amazed when he read that Bellerophon must die, and disliked to deprive so handsome a youth of his life.

Finally he ordered him to fight with the dreadful Chimæra, a monster having the fore part that of a lion, the middle that of a goat, and the hind part that of a dragon, which continually emitted fire from its jaws. The gods, compassionating the innocent one, sent Pegasus, the winged horse, to him, so that he could raise himself in the air. But he could not catch the horse. Wearied with his exertions, he slept by the edge of a spring. Athene appeared to him there, gave him a golden bridle, and said: "Make an offering to Poseidon, the sea god, and he will aid thee." When the youth awoke he was holding the bridle in his hand. He at once made the offering and erected an altar to Athene. Then he started to catch the horse, which came to him of its own accord. He placed the golden bridle on it and in his brazen armor vaulted upon the back of the divine steed. It extended its wings at once and took him to the lair of the Chimæra.

Now the battle began. His steed sinking towards the earth, Bellerophon hurled a lance at the animal which penetrated deep into its back. Roaring with rage and pain, the monster reared its dragon body and emitted flames. But its exertions were useless, for Pegasus flew still farther upwards with the youth. It writhed upon the ground and sought to pull out the bronze spear with its jaws. Then it crawled over the fields, streaking them with blood. Bellerophon followed it, when suddenly it coiled itself up as if dead. But it did not deceive him. From on high he shot down a deadly arrow which pierced through its mane into its neck. It sprang up again, but could not reach the youth. Hardly had it sunk down to the ground before another arrow was driven through its eyes. Fearful was its roar. Men and beasts fled far away in terror, but Bellerophon was not afraid. Unerringly he shot the third arrow, which struck the monster between the vertebræ and pierced the marrow. Spouting fire and blood, it died.

When Bellerophon returned from his battle, still harder tasks awaited him. He had first to encounter the famous Solymi and then the bold Amazons. With the aid of the gods he was victorious, but on his homeward way new danger awaited him. The king sent out a troop of his most valiant men against him and they approached the unsuspecting Bellerophon from an ambush. But it was of no avail, for after a short battle he overcame them. When he appeared before the prince, the latter said: "Surely thou art innocent and a favorite of the gods, else thou couldst not have escaped all these dangers." He loved him from that moment and gave him his daughter to wife.

Rich in possessions and honors, Bellerophon lived in Lycia. But his good fortune did not last long. He attempted to fly to heaven with Pegasus to participate in the assemblies of the gods. His efforts were useless and he lost their favor. Pegasus was frightened and threw his rider to the earth, who fell into a field called Aleius because he wandered in it blind the rest of his life. Joyless were his days and at last he died, his heart broken by sorrow. But Pegasus was placed among the stars.

Acrisius was king in Argos. It was once foretold that he would be killed by the son of his daughter, Danaë. Thereupon he shut up his daughter and her son, Perseus by name, in a chest and threw it into a raging flood. The gods pitied the innocent ones and directed it to the island of Seriphus.

The kings of the island, Dictys and Polydectes, were one day drawing a net from the sea. Great was their astonishment when they found a chest in the net and heard sorrowful moanings in its interior. They opened it and the noble Danaë stepped out with her beautiful son. Dictys took them home with him and cared for them as if they had been his own brother and sister.

When Perseus reached his young manhood, he surpassed everyone in skill and dexterity in martial sports. Polydectes conceived evil designs against the innocent Danaë, and as he feared Perseus he decided to send him out of the country. He soon found the opportunity. He gave a banquet to the leading men of the island, at which he announced that he was going to take a wife. He also required each one of them to procure a beautiful horse for a wedding gift. In his youthful presumptuousness Perseus said: "Whatever you wish I promise to do. Even should you request the head of the Gorgon, I would procure it for you."

The king replied: "Bring me the Gorgon's head, but know this: If you do not keep your word, your mother Danaë shall make compensation."

Troubled in mind, Perseus went to the seashore and confided his fears to the waves. Hermes, the divine messenger, at once appeared and promised his assistance. He conducted him to the house of Night in the extreme limits of the earth, where there is neither the golden light of the sun nor the mild lustre of the moon. The daughters of Phorcus, the monster, who were gray at birth, dwelt in that fearful darkness. They had but one eye and one tooth, common to them all. The fearless Perseus snatched from them both eye and tooth. They raised a frightful clamor and implored the youth to restore them. "It shall be done," said Perseus, "if you will show me the way to the nymphs." They did so, and he returned them.

From the nymphs he received the cloak of Pluto, the winged shoes of Mercury, and the shield of Minerva. He donned the cloak which rendered him invisible, and fastened the winged shoes to his feet. Hermes gave him a sword. Then he rose in the air with his winged feet and in a trice reached Oceanus. There dwelt the sisters, the terrible Gorgons, whose heads were covered with snakes. The chill of death struck those who looked upon them, their breath left them, and they turned to stone. The monsters slept with their faces turned downwards.

As Perseus courageously approached with his drawn sword, Hermes and Athene suddenly stood at his side, instructing him how to begin so as to keep his word. "Advance so you do not see the faces," said they, "lest they turn you to stone. Draw your sword only against the middle one of the Gorgons, the Medusa, for she alone is mortal. When you have recognized her, raise this gleaming shield in which her face will be mirrored."

After these words, the immortals left the youth. Approaching nearer, he saw the figure of the Gorgon on his shield. He raised his sword and struck off her head. He then seized it by the snaky hair, fastened it to his shield, and hurried away. The two living Gorgons awoke and swept the air with their wings, but could not catch the youth, as the cloak of Pluto hid him from their sight.

On his way back, Perseus came to Ethiopia. The people there were in great trouble, for a dreadful calamity had happened to them. The water of the sea was in flood and had brought with it a monster which devoured men and animals. The oracle was consulted and gave this answer: "Only when Andromeda, the king's daughter, is given to the sea monster for food will the flood abate." Although the noble maiden was greatly beloved, there was a universal demand to offer her up and save the country. Andromeda was thereupon taken to a rock and securely bound to it.

Flying through the air, Perseus saw the maiden. He immediately descended and ascertained her fate. Then he hastened to the king and asked him if he would give his daughter to him for wife if he freed the country from the monster. The king promised that he would.

Perseus betook himself to the shore and awaited the appearance of the monster. It soon emerged from the water and made for the rocks to devour the maiden. Perseus attacked and killed it after a hard fight. The waves of the sea at once receded and the country was freed from the pest. The king gave the victor his daughter for wife and a great festival was held in his honor.

After some time had elapsed, Perseus bethought himself of the promise he had made King Polydectes to bring him the Gorgon's head, and therefore made his way with his wife to the island of Seriphus, where Polydectes ruled in common with his brother.

How astonished Polydectes was when he saw the hero returning whose death he had wished! Perseus held the head of Medusa before the king. The sight of it turned him to stone instantly. When Polydectes had thus been punished, Perseus gave the Medusa's head to Athene, who fastened it in the middle of her breastplate. The shield, cloak, and shoes he gave to Hermes, who returned them to the nymphs.

Perseus now went back to Argos, his homeland. When Acrisius heard he was approaching the castle, he fled to the Pelasgians. Perseus followed him and found him there. He implored him to return with him to Argos and promised that he would do him no harm. This reassured Acrisius and he agreed to follow him.

On the day fixed for their departure a contest was arranged by the Pelasgians in which Perseus took part. He engaged in disk throwing and Perseus struck his grandfather upon the foot with the disk, which led to his illness and death. Thus the prophecy was fulfilled.

Perseus lived long and happily with his wife Andromeda, who bore him six sons and two daughters.

Agenor, hearing of the extraordinary abduction of Europa,[19] called his son Cadmus to him and ordered him to bring back the maiden or never again enter his house. Cadmus wandered over the earth for a long time, but could nowhere find his sister. As he did not dare to venture home without her, he consulted the oracle and asked where she might dwell.

The oracle replied: "In a lonely field you will find a young steer which has never worn a yoke. Follow it, and where it lies down in the soft grass to rest, there build a city. It shall be called Thebes, and the country round about, Bœotia."

Cadmus left the cave in which he had heard the voice of the deity and soon found the steer which had never worn a yoke. He followed it with his companions, humbly supplicating Apollo. The steer led him afar, but at last stopped, turned its head towards him and his companions, and loudly lowed. Then it laid down in the soft grass.

Cadmus knelt down, kissed the soil, and greeted the surrounding fields, mountains, and forests. Then turning to his companions he said: "Arise, and bring water that we may make an offering to Zeus, the all-powerful."

There was a forest nearby which had never been touched by the axe. In the centre of this forest they found a cavern, grown round about with bushes, from which an abundance of water gushed. This cavern was the lair of a dragon. The body of the monster was swollen with poison. Fire darted from its eyes, its crest gleamed golden, its tongue was thrice cloven, and there were triple rows of teeth in its jaws.

As the men, suspecting no danger, made their way through the forest, they heard the plashing of water. Joyously they hastened towards it and came to the cavern. But hardly had they dipped their buckets into the water before the dragon awoke from its sleep. It raised itself and beheld the victims who had approached it so unsuspectingly. Suddenly the men heard a frightful hissing, and as they looked around they saw the dragon's bluish head emerging from the cavern. They dropped their buckets. Their faces grew deadly pale and their limbs trembled. In the meantime the dragon coiled its scaly body and arched itself over the men so that they could not fly. Not one of them escaped. The monster tore some with its teeth, killed some by strangling them in its coils, and the rest were killed by the poisonous breath from its throat.

It was already midday, and as the men had not returned, Cadmus decided to search for them. He threw around him the shaggy lion's skin which served for a cloak and donned his glittering helmet. He took two spears with him. He had not gone far before he saw the dragon and under it his dead companions, whose wounds the horrible monster was licking.

"I will have revenge or die like you," he cried. He seized a huge rock and hurled it at the dragon with such force that it might have shattered a tower, but it did not harm the monster. The rock glanced from its scaly hide and fell heavily to the ground. Deep into its back he hurled a spear, the point of which penetrated its entrails. The monster reared, bent its neck, and seized the spear with its teeth. It jerked it one side and the other powerfully and at last tore it out. But it had only taken out the handle. The iron remained sticking in the entrails. In its fury its eyes flashed fire terribly, its veins and throat swelled, and white foam flew from its poisonous jaws. Next it coiled itself, with a terrible rattling of its scales, and hurled itself at Cadmus with the swiftness of lightning. Cadmus sprang to one side and plunged his second spear into the dragon's neck. The spear glanced, the dragon turned its neck, seized it, and broke it to pieces. Cadmus thereupon drew his sword and drove it into its neck with such force that it not only ran it through, but also penetrated an oak, thus holding the dragon fastened to the tree. It coiled itself around the trunk and lashed it with its tail until it shook. Cadmus sprang back, for the air was poisonous near the monster. Blood and foam streamed from its neck and at last it died.

As Cadmus advanced to look at the monster, Athene suddenly appeared at his side and said: "Cadmus, make a circle in the ground with your sword and furrow it and sow in the furrows the teeth of the dead dragon."

Athene disappeared and Cadmus set about the work. He furrowed the soil with his strong arms, took the dragon's teeth, scattered them in the furrows, and covered them with earth. Lo, instantly the clods stirred, spear points pierced upwards, followed by glittering helmets, bearded heads, and at last the bodies of armed men. The human crop increased until at last a troop of warriors stood before him. Cadmus sprang to his weapons, but one of the warriors said: "Do not arm yourself, Cadmus, but avoid the contest."

Thereupon the warriors began to attack each other and a mighty struggle ensued. Only five of them survived. Their weapons were thrown to the ground and they made peace with each other. The five followed the brave Cadmus and helped him to build the city upon the spot designated by the oracle. He named it Thebes, as Apollo had ordered.[20]

Dionysus (Bacchus) was the son of Zeus and Semele, daughter of Cadmus of Thebes. By the orders of Zeus the child was intrusted to Hermes, to be taken to Nysa, a majestic island with clear flowing streams and ever green meadows. The fruit-bearing trees are covered with vine clusters and the ocean breezes temper the sun's heat. In the midst of this island is a beautiful valley. The tops of the trees are so closely interwoven that neither a sun ray nor a drop of rain can penetrate them. There is a cavern there, whose rocky arches gleam with variegated colors. Upon either side are lofty trees, some in continual blossom, others loaded with spicy fruit. Brilliantly plumaged birds nest in the trees and their songs are wonderfully melodious. Flowers grow beneath the trees, filling the air with perennial perfume. There are also resting places for the nymphs there; not made by men, but fashioned by nature. One never sees a withered flower there, nor a dry leaf, nor a trace of decay.

Hermes took the child there to be brought up by the nymphs. The boy, named Dionysus (Bacchus), grew rapidly and travelled over various countries to teach men vine growing. He went to Egypt and Syria and received from Rhea, mother of Zeus, his India coat, variegated deerskin, and thyrsus. He next passed through the golden vales of Lydia, the sunny plains of Phrygia and Persia, and the rough country of Media. He visited Arabia the blest and nearly all Asia paid him reverence. He rode in a gold-gleaming chariot, drawn by leopards. A multitude of cupids, nymphs, fauns, and satyrs followed him. The old and continually drunken Silenus also belonged to his retinue, which accompanied its pæans with the clash of cymbals and the music of Phrygian flutes.

Once it happened that Silenus fell asleep in a wood and was left behind. Some Lydian peasants found the old man and carried him upon a litter of branches to their king, Midas, at whose palace Bacchus later arrived. Finding that Silenus had been hospitably entertained, Bacchus assured Midas that any wish of his should be granted. Midas requested that whatever he touched might turn to gold. The request was granted, but Midas soon found that his wish would prove fatal, for not only water and wine, but fruit and all kinds of food, turned to gold when he touched them. Repenting his folly, he implored Bacchus to recall the gift. Taking pity upon him, Bacchus ordered him to bathe in the river Pactolus, having done which, he was soon relieved. From that time the sands of that river became gold.

Dionysus next came to the country of Edoni, free passage through which had been promised him by Lycurgus, its prince. When he encamped in the woods with his train he was suddenly attacked by the treacherous prince. He placed himself under the protection of the sea goddess, Thetis, but he and his retinue were taken prisoners and fettered. The punishment of this misdeed came quickly. Lycurgus was seized by an incurable madness, and thinking his own son was a vine he cut off his hands and feet with an axe. But when he saw the bleeding body lying upon the earth he realized what he had done and released Bacchus. But retribution was not yet complete. The earth bore nothing for his people a whole year long. The Edonians in despair consulted the oracle, which announced that full compensation could be rendered only by the death of the king. He was seized and taken to the mountain of Pangaeus where he was torn to pieces by wild horses.

Bacchus next went to Thebes, the city of his birth. The palace was in ashes and his mother had perished in it, struck down by Zeus' thunderbolts. The gray Cadmus was still living, but no longer ruled the city. Pentheus was its prince and to him came the blind seer Tiresias announcing the approach of Bacchus. He was enraged at the words of the seer and rebuked the Thebans when he saw them arraying themselves to meet him. "Is it possible," he exclaimed, "that you have forgotten your origin? Your fathers were heroes and you would bow before a boy who smears his tresses with balsams, wears a wreath of vine leaves in place of a helmet, and a purple cloak in place of armor?"

Thereupon he despatched his servants with orders to seize Bacchus and bind him. His friends were alarmed when they heard this order. Their entreaties were useless; he only adhered more firmly to his purpose. It was not long before the servants returned, bringing Bacchus in fetters. Pentheus said to his people jubilantly: "Now, you know what fools you were," and ordered Bacchus to be imprisoned. Then he sent his servants to arrest the whole train, when something wonderful occurred. The earth shook, flames played about the columns of the palace, and Bacchus rose in majesty from his prison. The king was terrified and tried to escape. But he could not avoid his punishment. He was suddenly seized with a longing to witness the revels of Bacchus' followers. Bacchus ordered that he should appear to them as a wild animal. With fearful cries the Bacchantes rushed upon him and killed him.

From Thebes Bacchus went to Argos, and from thence he decided to cross over to Naxos, and made his arrangements with some sea robbers. Not knowing him, they decided to sell him as a slave and pass by Naxos. Suddenly they beheld a stream of wine flowing over the deck and filling the whole vessel with its perfume. Red clusters of grapes hung from the sails. Wreaths of flowers and fruits extended up the mast to the pennant. The crew were overcome with astonishment. "A divinity directs the ship," cried the most sensible of them; "let us sail to Naxos." But it was too late. Bacchus suddenly stood on the deck in the form of a lion, seized the leader of the pirates, and tore him to pieces. When the others saw his fate, they sprang into the sea and were changed to dolphins. Thus Bacchus punished their misdeeds. After founding many temples he took his mother Semele to Olympus.

Actæon was the son of the hunt-loving deity, Aristæus, and Autonoë, daughter of Cadmus. When he had passed the childhood age he was taken to the woody mountain of Pelion by the wise centaur, Chiron, and trained as a robust hunter. It was his greatest pleasure to hunt in the valleys and mountains. One day he hunted with some jovial companions in the forests of Mount Cithæron until midday, when it grew so hot that he rested in the cool shade of the trees. While reposing, he called his companions to him and said: "We have game enough. Our steel and traps are drenched with blood. Let us end hunting for to-day. When the sun rises in the morning we will resume the joyous sport." Thus he spoke and dismissed his willing companions. Then he went with his hounds deeper into the forest to find a cool, shadowy spot where he could sleep through the heat of the noon and rest his wearied limbs.

He reached a valley full of fir trees and lofty cypresses, called Gargaphia, which was sacred to Artemis. Deep in a corner of the valley he found a leafy grotto. The rocky arch seemed to be the product of human skill, but was the work of nature. A stream murmured gently along, whose clear water, bordered by green turf, broadened out into a wide pool. This was the spot where the goddess, tired with the chase, bathed her sacred limbs. She was in the grotto, attended by her nymphs, one of whom took her hunting spear and bow. Another relieved the goddess of her cloak, and two of them unloosed her sandals. The beautiful Crocale, cleverest of them all, fastened her tresses together in a knot. Then her attendants filled urns with water and poured it over the goddess.

While the goddess was thus enjoying her bath, Actæon approached through the bushes by an untrodden way. Evil destiny led him to the sacred haunt of Artemis' grotto. Unsuspecting any harm, he entered, delighted to have found such a cool resting place. When the nymphs beheld a man, they cried aloud and crowded about their mistress to conceal her with their bodies; but being a head taller, the goddess towered above them all. Her glowing face wore a wrathful look, and her eyes were sternly fixed upon the intruder, who stood motionless, surprised, and dazzled by the wondrous sight.

It would have been better for the unfortunate Actæon had he fled at once, for the goddess suddenly bent her head, dipped up water with her hand, sprinkled it over the face and hair of the youth, and said in a threatening tone: "What thou hast seen, now tell to men, if thou canst." Hardly had the last word been uttered when unspeakable distress seized him. Swiftly he dashed off, and in his running was amazed by his speed. The unfortunate one did not notice that antlers sprang from his head, that his neck was longer, that his ears were pointed, his arms changed to legs, and his hands to hoofs. His limbs were covered with a dappled skin. He was no longer a man, but had been changed by the wrathful goddess to a stag. As he fled, he saw his image mirrored in the water. "Woe is me," he would have cried, but his voice was mute and no word escaped from his groaning breast. He could only utter a sigh of despair. Tears poured from his eyes, but not upon human cheeks. Only his heart, his old recollection, remained.

What should he do now? Return to his grandfather's palace? Conceal himself in the depths of the forest? While thus torn by the conflicting emotions of fear and shame, his hounds saw him. The whole pack, fifty in number, rushed upon the imaginary stag. Eager for their prey, they chased him over mountain and valley, jagged rocks and yawning abysses. Thus the despairing one, himself the hunted, fled over well-known regions where he had often hunted wild animals. Twice he would have turned and cried, "Spare me! I am Actæon." But he was speechless. Baying furiously, the leader of the pack overtook him and seized him by the neck, while all the others rushed upon him and tore him with their sharp teeth. The victim groaned heavily; no stag ever groaned that way, and yet it was not a human groan. Like one praying he fell upon his knees, and in mute anguish turned his face towards his assailants. At this instant his companions, hearing the baying of the hounds, came up. With their usual call they incited the hounds and then shouted for their master, whom they believed was not far away. "Actæon," rang through the forest, "where art thou? Come and behold this wonderful capture." Thus they cried as the unfortunate victim was killed by the spears of his own friends.

After Actæon had thus wretchedly perished, his hounds began to miss their loved master. Baying and whining, they sought the lost one everywhere, until at last they came to Chiron's cavern. Chiron made a bronze image of Actæon so much like him that it deceived them. When the hounds saw it they sprang upon it, licked the hands and feet, and acted as joyfully as if they had found their real master again.

Dædalus of Athens was a son of Metion, grandson of Erectheus. He was the most skilful man of his time-an architect, sculptor, and stone worker. His works were admired in various parts of the world, and his statues were said to live, move, and see; for while the statues of earlier artists had their eyes closed and the hands not separated from the body, he was the first one who gave open eyes to his statues, extended the hands, and represented the feet as walking. But skilful, zealous, and active as he was in his work, he had vices which brought him into trouble. He had a nephew, named Talos, who was his pupil, and who displayed even more skill than his uncle and master. He discovered the potter's wheel. He also took the jaw of a snake and copied it in iron, cutting into it a row of continuous teeth, thus inventing the saw. He also invented the lathe and many useful instruments without assistance from his teacher, which made him famous.

Dædalus, fearing that the name of his scholar might become more renowned than his own, grew so jealous that he killed the boy by hurling him down from the castle at Athens. While engaged in burying him, he was surprised by the authorities and pretended he was burying a snake. At last he was brought before the Areopagus, charged with murder, and was found guilty. He managed to escape, however, and at first wandered about in Attica, but finally fled to the island of Crete. There he met King Minos, became his friend, and was highly esteemed as a renowned artist. He was chosen to make a house for the Minotaur, a monster resembling a bull from its head to its shoulders, the remainder of its body being like a man, and to construct it so that the monster would be entirely removed from human sight. The inventive genius of Dædalus produced the Labyrinth, a structure full of complicated windings, confusing both to the eyes and feet of those who entered it. When it was finished and Dædalus began to look it over, the builder himself found his way back to the opening only with the greatest difficulty. The Minotaur was kept in the very centre of this Labyrinth, its food being seven youths and seven maidens sent to it periodically from Athens.

In the meantime Dædalus began to weary of his long banishment from home. It vexed him that he must spend his life upon an island exposed to the caprices of a tyrannical and cruel king. After long consideration, he at last joyfully exclaimed: "I have found the way to escape. Minos may be master of land and water, but the sky is free to me. He has no power over that. Through the air I will escape." No sooner said than done. He began by arranging bird feathers of different sizes in regular order. These feathers he fastened in the middle with waxed linen cords. He then bent the joined feathers in such perfect curves that they clearly resembled wings. Dædalus had a boy, named Icarus, who stood by him and eagerly meddled, childlike, with his father's work. All of a sudden he took some of the feathers and deftly kneaded the wax, which his father had been using, with his thumb and forefinger. The father smiled at the unassisted exertions of the child. After his work was finished Dædalus fastened the wings to his body, balanced them equally, and sailed through the air as lightly as a bird. Then, descending to earth, he constructed a smaller pair for his son and instructed him how to use them. "Always fly, my dear son, in the middle course," he said. "If you fly too low your wings may become so dampened by the sea air that they will grow heavy and you may fall into the waves, and if you mount too high and go too near the sunbeams your feathers may suddenly take fire. Fly between sea and sky and always follow in my course." After these warnings Dædalus fastened his wings on Icarus' shoulders, though the old man's hands trembled as he did so, and anxious tears dropped upon them. He then embraced his son and kissed him for the last time.

The two rose in air. The father led the way, flying as natural as a bird. He moved his wings easily and skilfully and from time to time looked back to see how his son was succeeding. They soon passed the island of Samos at the left and flew by the islands of Delos and Paros. Several other localities were left behind them when suddenly Icarus, who had grown over-confident, forsook his paternal guide to reach a higher altitude. He soon encountered the danger his father predicted. The proximity of the sun weakened the wax which held his wings together and they became detached from his shoulders. The unfortunate youth tried to keep in air with his bare arms, but it was in vain and he suddenly plunged downwards with the name of his father on his lips; but before he could call for help he sank in the sea's blue depths. It all happened so quickly that Dædalus, when he looked back for his son, could see nothing of him. "Icarus, Icarus," he shouted in the vacant sky, "where and in what region of air shall I seek thee?" At last he cast an anxious glance downward and saw the feathers floating on the water. He descended and wandered from shore to shore seeking the body of his unfortunate child, and at last found it. The murder of Talos was avenged. The despairing father attended to the burial of his son, upon an island which in lasting memory of the tragic event is called Icaria.

After Dædalus had buried his son he went to the large island of Sicily, where King Cocalus ruled. He met with the same hospitable reception which Minos once extended to him, and his skill created universal astonishment. He constructed an artificial lake from which issued a broad river emptying into the neighboring sea. Upon a barren and almost insurmountable cliff, which had hardly room for a couple of trees, he built a strong fortress approached by a winding way which could be defended by three or four men. King Cocalus used this impregnable castle as a storehouse for his treasures. The third work of Dædalus was a deep cavern on the island of Sicily. Here he overcame the reek of internal fires so skilfully that a visit to the cavern, which was usually so damp, became as agreeable as if it were a mildly warmed room and the body experienced a gentle perspiration without being overheated. He also enlarged the temple of Aphrodite (Venus) upon Mount Eryx[21] and dedicated to the goddess a golden honeycomb so skilfully made that it was difficult to tell it from a real one.

When King Minos, whose island Dædalus forsook, learned that he had fled to Sicily he resolved to follow him with a strong force. He organized a fleet and set out from Crete to Agrigentum. There he disembarked his troops and sent messengers to King Cocalus, demanding the surrender of the fugitive. But Cocalus was enraged at this invasion by a foreign tyrant and determined to find some way of destroying him. He pretended to consent, promised to comply with his wishes in every way, and invited him to an interview. Minos came and was received by Cocalus with the greatest hospitality. A warm bath was prepared to relieve him of fatigue, but when he sat in the tub it was so soon overheated that Minos was suffocated. The king sent his body to the Cretans who came with him, informing them that Minos had slipped and fallen into the hot water in the tub. Minos was taken with great pomp by his warriors to Agrigentum and above his grave a temple of Venus was built. Dædalus remained in the continuous favor of Cocalus, educated many famous artists, and was the founder of art in Sicily. But he was never happy after the death of his son, and while he enriched the country which had given him refuge, with beautiful art works, his old age was sorrowful and full of troubles. He died upon the island and was buried there.

Upon a hill in the land of Phrygia stands a thousand year old oak, and close by it a linden of the same age, both surrounded by a low wall. Many a wreath has been hung upon the boughs of the neighborly pair. Not far from them extends a swampy lake into which empties a shallow stream. Where in former times people dwelt, now only herons and ducks rove about. Once Father Zeus came to this spot with his son Hermes carrying only his wand, but not his winged cap. They were seeking hospitality in human form. They knocked at a thousand doors praying shelter for the night. But the people were so disobliging that the heavenly visitants could not anywhere find lodging. At the end of the village was a hut, humble and small, covered with straw and rushes. In this poor house lived a happy couple, honest Philemon and Baucis, his wife, of the same age. They had spent their joyous youth together there, and there they had grown white-haired. They made no complaint of their poverty, but quietly bore their hard lot, united in love, and although childless, they were content in the mean little house which they alone occupied together.

As the high deities approached this humble roof and entered the low passageway with bowed heads, the honest couple met them with a hearty greeting. The old man placed seats for them, and Baucis, clad in a coarse dress, begged them to rest themselves. The little mother busied herself about the hearth, stirred up the ashes, piled up dry leaves and brushwood, and kindled a fire. Then she brought split wood and placed it under the little kettle hanging over the fire. In the meantime Philemon brought cabbage from his well-watered garden, deftly unleaved it, took down a side of smoked pork with his two-tined fork from the ceiling, and cut a huge piece from the shoulder to put into the boiling water. That the time might not seem too long to the strangers, they exerted themselves to entertain them with light conversation. They also poured water into the wooden tub so that they could enjoy a foot bath. Smiling in a friendly way, the gods accepted these proffers, and while they were stretching their feet comfortably in the water their gracious host prepared the couch-bed, which stood in the middle of the room. The cushions were stuffed with rushes and the feet and frame were made of woven willow. Philemon brought carpetings which were only kept for feast days,-how old and poor they were!-and the divine guests prepared to enjoy the meal which was now ready. The little mother, in her neat apron, placed with trembling hands the three-legged table before the couch, and as it would not stand very securely, she raised it slightly by placing something under it. Then she rubbed the plates with fresh mint and food was set before them. There were olives, cornelian cherries, preserved in clear thick sirup, also radishes, endives, fine cheese, and eggs cooked in the ashes. Baucis brought all these in earthen dishes, besides a showily colored pitcher and neat cups of beechwood, glazed on the inside with yellow wax, filled with milk, for they had no wine. Nuts, figs, and dates were brought for desert, and two dishes filled with plums and spicy apples. In the middle of the table was a whitish honeycomb. But the finest seasoning of the meal was the good friendly faces of the honest old couple, testifying to their honesty and generosity.

As all were enjoying the food and drink, Philemon observed that the pitcher contained wine instead of milk and that in spite of emptying of the cups they were continually refilled. Then he recognized with surprise and fear whom he was entertaining. In distress he flew to his old companion with upraised arms and downcast eyes and implored her to know what they should offer to their heavenly guests. Suddenly it occurred to them that they might offer their only goose. Both ran out, but the goose was faster than they. Hissing and flapping its wings, it ran here and there, outdistancing the old people. Finally it ran into the house and crouched behind the guests, as if seeking divine protection. And it did not seek in vain.

The guests restrained the ardor of the old people and said with a laugh: "We are gods who have come to earth to test the generosity of men. We found your neighbors wicked and they shall be punished. But you shall leave this house and follow us to the summit of the mountain, so that you shall not suffer with the guilty ones." Both obeyed, and leaning upon their staffs they wearisomely climbed the mountain. They were not an arrow's flight from the highest peak when they anxiously looked down and saw the whole place changed into a raging waste of waters, and of all the houses only their own little one remained. While they stood astonished and bewailed the fate of the others, behold the poor old hut towered above the waters as a temple. A golden roof was supported on its columns and its floors were of marble. Zeus turned to the trembling old people and said: "Tell me, honest old man and worthy wife of the honest old man, what do you most wish?" Philemon exchanged a few words with his wife and then said: "We would be your priests. Permit us to serve in that temple. And as we have so long lived together, let us die at the same hour. Then I shall never see the grave of my dear wife nor will she have to bury me."

Their wish was granted. As long as they lived they served in the temple. And once, when weary with the weight of age and years, they were standing on the sacred steps, thinking of their wonderful fate, Baucis saw her Philemon and Philemon his Baucis disappearing and floating away to the distant height. "Farewell, dear one. Farewell, beloved one," said each as long as they could speak. Thus ended the worthy pair. He was turned into an oak and she into a linden, and thus they remained as close together in death as they had been in life. Goodness is prized by the gods. They bestow honors upon those who prove themselves worthy.

In Hypaipa, a little city of Lydia, dwelt a maiden of lowly birth named Arachne. Idmon, her father, was a dyer at Colophon and her mother, who died early, was born of poor parents. The name of Arachne was famous in Lydia, for she surpassed all human women in skill and industry in weaving. The nymphs of the vine-clad mountain of Tmolus and of the river Pactolus came to her poor cottage to watch her work. Never were skill and grace more closely united. Whether she was first preparing the coarse wool, or drawing the threads finer and finer, or revolving the spindle with nimble thumbs, or stitching with the needle, it always seemed as if Pallas Athene herself must have instructed her. Arachne knew nothing about it, but she often declared in an offended tone: "I did not get my skill from the goddess. Let her come and try her skill with me. If she defeats me I will bear any penalty."

Athene was very angry when she heard this boast, assumed the form of a little old woman, covered her brow with gray hair, and leaning for support upon a staff, came to Arachne's cottage and thus began: "The years bring experience to gray old age. Therefore despise not my advice. Seek for the glory of surpassing all mortals with your skill, but meekly submit to the gods. Implore pardon for your haughty words and all will be forgiven you." Arachne's countenance darkened, and she angrily replied: "Thou art foolish, old one. The burden of the years has weakened thy senses. It is not good to live long. Preach such silliness to thy daughter. I need none of thy advice and spurn thy admonitions. Why does not Pallas herself come? Why does she avoid the trial with me?" The goddess could not longer restrain herself. "She is here now," she cried, as she threw off her disguise and stood before her in her own image.

The nymphs and the Lydian women who were present fell humbly at her feet, but Arachne did not tremble. A fleeting blush reddened her face and she resolutely adhered to her purpose. Urged on by her foolish vanity, she exposed herself to the penalty of which she had been warned. The daughter of Zeus lost no time in further attempts to dissuade her, but undertook the trial. Seating themselves, the weaving began. Purple and a thousand other colors, distracting to eyes not used to them, were skilfully woven together. Threads of gold ran through the webs, and wonderful pictures astonished the eyes of the spectators. Athene fashioned the cliffs of the Athenian mount and their contest with the sea god for possession of the land. Twelve gods with Zeus in the centre sat there, serious and dignified. Here stood Poseidon as he struck the rocks with his trident. There appeared the goddess herself, the divine artist, armed with shield and lance, her helmet on her head, the terrible ægis on her breast, teaching men for the first time the culture of the olive tree, and causing it to spring from the unfruitful earth with the point of her spear. Thus Athene wove her own victory in the web. In the four corners she worked four examples of human pride which have tragic results from the vengeance of the gods. In the first corner were the Thracian king, Harnus, and his wife Rhodope, who called themselves Zeus and Hera and were changed into mountain peaks. In another corner was the unhappy mother of the Pygmæi, who, overcome by Hera, was changed to a crane, and fought her own children. In the third corner was Antigone, the charming daughter of Laomedon, who was so proud of her beauty and her tresses that she likened herself to Hera. The goddess changed her tresses to snakes which bit and tormented her until Zeus, pitying her, turned her into a stork. In the last Pallas pictured Einyras, weeping over the fate of his daughter, who because of her pride was changed by Hera to a stone step before one of her temples. All these pictures Athene wove and surrounded them with a wreath of olive leaves.

Arachne wove in her web many pictures illustrating the disreputable actions of Zeus and surrounded them with a wreath of ivy and blossoms. When she had finished her work Athene could not find fault with the skill of the maiden, but she was enraged with the sacrilege of the weaver. She suddenly tore the web to pieces and struck the maiden three times on the forehead with the spindle which she held in her hand. The unfortunate one could not endure this. Madness seized her and she hanged herself with a rope. As she was suspended in the air, the goddess had compassion upon her and said: "Live, but hang there, thou audacious one. And so shall thy whole race to the latest generation be punished." With these words she sprinkled Arachne with a few magic drops and went away. The hair, nose, and ears of the maiden disappeared and she shrank into a small and noxious insect. And the spider to-day still weaves its web-the old art.

The youngest of the sons of the Laconian king, Amyclas, was Hyacinthus. Phœbus Apollo beheld the beautiful boy, who soon became his favorite. He sought at first to elevate him to Olympus that he might be ever near him; but a sad fate prevented this and cut him down in the very flower of his youth.

Apollo often forsook sacred Delphi in order to enjoy the company of his favorite at the river of Eurotas in the neighborhood of the unwalled city of Sparta. He left his lyre and bow and joined Hyacinthus in hunting among the hills of Taygetus. Once at noontime, when the sun was sending down its hottest rays, both threw aside their garments, anointed their bodies with oil, and began throwing the discus.

Apollo was the first to take the heavy weight and hurled it so powerfully that it pierced the clouds. He waited long for the discus to fall to earth again. Eager to imitate his teacher, the boy sprang forward to make his throw, but suddenly was felled to the earth by Apollo's discus. Apollo rushed to him and sought to animate his stiffened limbs. He wiped the blood from the dreadful wounds, applied healing balms, and sought to stay the fleeing spirit of his favorite. But it was in vain. Like a broken flower in the garden, the poor boy's head drooped, exhausted, upon Apollo's breast. Apollo called him tender names and bedewed his face with bitter tears. Oh, that he were not a god so that he might die for him!

At last he cried out: "No, sweet child, thou shalt not wholly die. As a flower thou shalt tell of my sorrow." As Apollo said this, lo, from the streaming blood which reddened the grass sprang a flower of dark lustre like Tyrian purple, lily formed upon a stalk rich in blossoms, and showing upon its little leaves in clear form the sigh of the god: "A I, A I"; that is, "Alas! Alas!"

Thus originated the Spring flower which bears the name of the favorite of the god and speedily dies as did he-a type of the transitoriness of all beautiful things on earth. In Laconia when the Summer came they always had a great festival in honor of Hyacinthus and his divine friends, the hyacinths, whereby they kept the boy in memory-sorrowfully, as one who perished early, but joyously, as one beloved of the gods and deified.

Footnotes

[1] The Titans in Greek mythology were descended from Uranus and Gaea (Heaven and Earth). In the latest legends, Titan, father of the Titans, gave up supreme power to Cronus, his younger brother, but finally regained it. He in turn was overcome by Zeus.

[2] Cronus, father of Zeus, was a Titan, and was dethroned by Zeus after he had usurped the government of the world. The Romans identified him with Saturn.

[3] Vulcan, in mythology, was the son of Jupiter and Juno.

[4] The legend also states that hope remained in the box.

[5] Oceanus in Greek mythology is typical of the ocean and stream earlier than Poseidon.

[6] Themis in mythology was the goddess of justice and peace.

[7] Doris in mythology was the wife of Nereus, a seer dwelling in the Ægean Sea, and had fifty daughters, called Nereids.

[8] The myth also states that Phaëthon had three sisters-Phaëthusa, Lampetié, and Phœbé-and that while they were lamenting Phaëthon's death, Zeus turned them into poplar trees, weeping amber instead of tears.

[9] He is also said in another myth to have been the son of Œagrus, a Thracian river god.

[10] The muse of epic poetry.

[11] Another version of the myth relates that Aristæus, son of Apollo and Cyrene, loved Eurydice and when she repulsed him he pushed her into a wood where the serpent stung her, and that the nymphs revenged her death by the destruction of his bees.

[12] Ixion is said to have been punished by Jupiter for insulting Juno. He was struck by a thunderbolt and sent to Tartarus, where he was tied to a wheel which never ceased revolving.

[13] Sisyphus was a famous robber killed by Theseus. His punishment was to roll a great rock to the top of a hill which no sooner reached the top than it rolled down again.

[14] Ceres' daughter was Persephone, who was stolen by Pluto.

[15] In the Roman mythology, Mars.

[16] Hera is Juno in the Roman mythology.

[17] Phlegyas was the father of Ixion, and a Thessalian king.

[18] Mount Sipylus is near Smyrna.

[19] Europa, daughter of Agenor and sister of Cadmus, was abducted by Zeus, who took her to Crete. She was the mother of Minos and Rhadamanthus, judges in the lower world.

[20] Cadmus is also reputed to have been the introducer of the letters of the Greek alphabet.

[21] Eryx, a city and mountain in western Sicily, now known as Monte San Giuliano, near Palermo.

LIFE STORIES FOR YOUNG PEOPLE

Translated from the German by
GEORGE P. UPTON

44 Volumes Now Ready
American Explorers

Columbus

Francisco Pizarro

Cortes

Eric the Red and Leif the Lucky, and Other Pre-Columbian Discoverers of America
Historical and Biographical

Washington

Franklin

Penn

Maximilian

Barbarossa

William of Orange

Maria Theresa

The Maid of Orleans

Frederick the Great

The Little Dauphin

Herman and Thusnelda

The Swiss Heroes

Marie Antoinette's Youth

The Duke of Brittany

Louise, Queen of Prussia

The Youth of the Great Elector

Emperor William First

Elizabeth, Empress of Austria

Charlemagne

Prince Eugene

Eugenie, Empress of the French

Queen Maria Sophia of Naples

Emin Pasha

General ("Chinese") Gordon

David Livingstone

Stanley's Journey through the Dark Continent
Musical Biography

Beethoven

Mozart

Johann Sebastian Bach

Joseph Haydn
Legendary

Frithjof Saga

Gudrun

The Nibelungs

William Tell

Arnold of Winkelried

Undine

Ulysses of Ithaca

Achilles

Gods and Heroes

The Argonautic Expedition and the Labors of Hercules

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Transcriber's Notes

Copyright notice provided as in the original-this e-text is public domain in the country of publication.

In the text versions, delimited italics text in _underscores_ (the HTML version reproduces the font form of the printed book.)

Silently corrected palpable typos; left non-standard spellings and dialect unchanged.

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Translated and adapted from the German of Ferdinand Schmidt and Carl Friedrich Becker BY GEORGE P. UPTON Author of "Musical Memories," "Standard Operas," etc. Translator of "Memories," "Immensee," etc. WITH FRONTISPIECE CHICAGO A. C. McCLURG & CO.1912 Copyright A. C.

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Use this page to explore the story of Narcissus, another side character in Greek mythology who fell victim to temptation, and was trapped forever. You may have noticed mention of a flower called the Narcissus in the story of Hades and Persephone. That flower occasionally appears in the mythology, and is named after Narcissus!

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Villians >> Narcissus (Narkissos)

Translation

Narcissus, Daffodil

Narcissus, Greco-Roman fresco from Pompeii C1st B.C., Naples National Archaeological Museum

NARKISSOS (Narcissus) was a youth of the town of Thespiai (Thespiae) in Boiotia, a son of the river-god Kephisos (Cephisus) and the fountain-nymph Liriope. He was celebrated for his beauty and attracted many admirers but, in his arrogance, spurned them all. The suffering of two of these, however, would bring down a curse upon him.

The nymphe Ekho (Echo)--a girl cursed by Hera to repeat only the last words of what was said before--was rejected by the boy and fading away in despair left behind nothing but an echoing voice.

The other admirer was the youth Ameinias who became distraught when Narkissos cruelly spurned him. He killed himself before his beloved's door, calling on the goddess Nemesis to avenge him. His prayer was answered when Narkissos fell in love with his own reflection in a pool. Gazing endlessly at the image, he slowly pined away and was transformed by the nymphs into a narcissus flower. Others say he was instead filled with remorse and killed himself beside the pool--and from his dying life's blood the flower was born.

Narkissos' name was the ancient Greek word for the narcissus or daffodil flower. The boy's mother Leiriope was named after another species of daffodil--the leirion--and his spurned love Ameinias for the ameinasis. According to Hesychius s.v., ameinasis was another name for the sweet-smelling herb duosmon--either dill, anise or cummin. Presumably these two were also transformed into their namesake plants. Such a group of sympathetic metamorphoses is not uncommon in Greek myth.

FAMILY OF NARCISSUS

PARENTS

[1.1] (Ovid Metamorphoses 3.340)(Hyginus Fabulae 271, Statius Thebaid 7.340, Claudian Proserpine 2.130) KEPHISOS & LIRIOPE
[1.2] KEPHISOS
[2.1] ENDYMION & SELENE (Nonnus Dionysiaca 48.582)

ENCYCLOPEDIA

NARCISSUS (Narkissos), a son of Cephissus and the nymph Liriope of Thespiae. He was a very handsome youth, but wholly inaccessible to the feeling of love. The nymph Echo, who loved him, but in vain, died away with grief. One of his rejected lovers, however, prayed to Nemesis to punish him for his unfeeling heart. Nemesis accordingly caused Narcissus to see his own face reflected in a well, and to fall in love with his own image. As this shadow was unapproachable Narcissus gradually perished with love, and his corpse was metamorphosed into the flower called after him narcissus. This beautiful story is related at length by Ovid ( Met. iii. 341, &c.). According to some traditions, Narcissus sent a sword to one of his lovers, Ameinias, who killed himself with it at the very door of Narcissus' house, and called upon the gods to avenge his death. Narcissus, tormented by love of himself and by repentance, put an end to his life, and from his blood there sprang up the flower narcissus (Conon, Narrat. 24). Other accounts again state that Narcissus melted away into the well in which he had beheld his own image (Paus. ix. 31. § 6); or that he had a beloved twin sister perfectly like him, who died, whereupon he looked at his own image reflected in a well, to satify his longing after his sister. Eustathius ( ad Hom. p. 266) says that Narcissus was drowned in the well.
Source: Dictionary of Greek and Roman Biography and Mythology.
CLASSICAL LITERATURE QUOTES

Echo, Narcissus and Anteros, Greco-Roman mosaic from Daphne C3rd A.D., Hatay Archaeology Museum

Pausanias, Description of Greece 9. 31. 7 - 9 (trans. Jones) (Greek travelogue C2nd A.D.) :
"In the territory of the Thespians is a place called Donakon (Donacon, Reed-Bed). Here is the spring of Narkissos (Narcissus). They say that Narkissos looked into this water, and not understanding that he saw his own reflection, unconsciously fell in love with himself, and died of love at the spring. But it is utter stupidity to imagine that a man old enough to fall in love was incapable of distinguishing a man from a man's reflection.
There is another story about Narkissos, less popular indeed than the other, but not without some support. It is said that Narkissos had a twin sister; they were exactly alike in appearance, their hair was the same, they wore similar clothes, and went hunting together. The story goes on that Narkissos fell in love with his sister, and when the girl died, would go to the spring, knowing that it was his reflection that he saw, but in spite of this knowledge finding some relief for his love in imagining that he saw, not his own reflection, but the likeness of his sister.
The flower narcissus grew, in my opinion, before this, if we are to judge by the verses of Pamphos [i.e. the Homeric Hymn to Demeter]. This poet was born many years before Narkissos the Thespian, and he says that Kore (Core, the Maid) [Persephone], the daughter of Demeter, was carried off when she was playing and gathering flowers, and that the flowers by which she was deceived into being carried off were not violets, but the narcissus."

Conon, Narrations 24 (trans. Atsma) (Greek mythographer C1st B.C. to C1st A.D.) :
"Ameinias was a very determined but fragile youth. When he was cruelly spurned by Narkissos (Narcissus), he took his sword and killed himself by the door, calling on the goddess Nemesis to avenge him. As a result when Narkissos saw the beauty of his form reflected in a stream he fell deeply in love with himself. In despair and believing that he had rightly earned this curse for the humiliation of Ameinias, he slew himself. From his blood sprang the flower."
[N.B. A similar story is found on a C1st B.C. Greek papyrus fragment from Oxyrrhynchus.]

Lucian, Dialogues of the Dead 8 (trans. Fowler) (Greek satire C2nd A.D.) :
"[Menippos, arriving in the underworld, asks the god Hermes to show him the great beauties of myth.]
Menippos : Where are all the beauties, Hermes? Show me round; I am a new-comer.
Hermes : I am busy, Menippos. But look over there to your right, and you will see Hyakinthos (Hyacinthus), Narkissos (Narcissus), Nireus, Akhilleus (Achilles), Tyro, Helene, Leda,--all the beauties of old."

Philostratus the Elder, Imagines 1. 23 (trans. Fairbanks) (Greek rhetorician C3rd A.D.) :
"[Ostensibly a description of an ancient Greek painting at Neapolis (Naples) :] Narkissos (Narcissus). The pool paints Narkissos, and the painting represents both the pool and the whole story of Narkissos. A youth just returned from the hunt stands over a pool, drawing from within himself a kind of yearning and falling in love with his own beauty; and, as you see, he sheds a radiance into the water. The cave is sacred to Akheloüs (Achelous) and the Nymphai (Nymphs), and the scene is painted realistically. For the statues are of a crude art and made from a local stone; some of them are worn away by time, others have been mutilated by children of cowherds or shepherds while still young and unaware of the presence of the god. Nor is the pool without some connection with the Bakkhic rites of Dionysos, since he had made it known to the Nymphai of the wine-press; at any rate it is roofed over with vine and ivy and beautiful creeping plants, and it abounds in clusters of grapes and the trees that furnish the thyrsoi, and tuneful birds disport themselves above it, each with its own note, and white flowers grow about the pool, not yet in blossom but just springing up in honour of the youth. The painting has such regard for realism that it even shows drops of dew dripping from the flowers and a bee settling on the flowers--whether a real bee has been deceived by the painted flowers of whether we are to be deceived into thinking that a painted bee is real, I do not know. But let that pass. As for you, however, Narkissos, it is no painting that has deceived you, nor are you engrossed in a thing of pigments or wax; but you do not realize that the water represents you exactly as you are when you gaze upon it, nor do you see through the artifice of the pool, though to do so you have only to nod your head or change your expression or slightly move your hand, instead of standing in the same attitude; but acting as though you had met a companion, you wait for some move on his part. Do you then expect the pool to enter into conversation with you? Nay, this youth does not hear anything we say, but he is immersed eyes and ears alike, in the water and we must interpret the painting for ourselves.
The youth, standing erect, is at rest; he has his legs crossed and supports one hand on the spear which is planted on his left, while his right hand is pressed against his hip so as to support his body and to produce the type of figure in which the buttocks are pushed out because of the inward bend on the left side. The arm shows an open space at the point where the elbow bends, a wrinkle where the wrist is twisted, and it casts a shadow as it ends in the palm of the hand, and he lines of the shadow are slanting because the fingers are bent in. Whether the panting of his breast remains from his hunting or is already the painting of love I do not know. The eye, surely, is that of a man deeply in love, for its natural brightness and intensity are softened by a longing that settles upon it, and he perhaps thinks that he is loved in return, since the reflection gazes at him in just he way that he looks at it. There would be much to say about he hair if we found him while hunting. For there are innumerable tossings of the hair in running, especially when it is blown by a wind; but even as it is the subject should not be passed over in silence. For it is very abundant and of a golden hue; and some it clings to the neck, some is parted by the ears, some tumbles over the forehead, and some falls in ripples to the beard. Both the Narcissi are exactly alike in form and each repeats the traits of the other, except that one stands out in the open air while the other is immersed in the pool. For the youth stands over the youth who stands in the water, or rather who gazes intently at him and seems to be athirst for his beauty."

Callistratus, Descriptions 5 (trans. Fairbanks) (Greek rhetorician C3rd to 4th A.D.) :
"[A description of an ancient Greek statue :] On the statue of Narkissos (Narcissus). There was a grove, and in it an exceedingly beautiful spring of very pure clear water, and by this stood a Narkissos made of marble. He was a boy, or rather a youth, of the same age as the Erotes (Loves); and he gave out as it were a radiance of lightning from the very beauty of his body. The appearance of the statue was as follows:--It was shining with gilded hair, of which the locks encircled the forehead in a curve and hung free down the neck to the back; and its glance did not express unmixed exultation nor yet pure joy, for in the nature of the eyes art had put an indication of grief, that the image might represent not only both Narkissos but also his fate. He was clothed like the Erotes, and he resembled them also in that he was in the prime of his youth. The garb which adorned him was as follows: a white mantle, of the same colour as the marble of which he was made, encircled him; it was held by a clasp on the right shoulder and reached down nearly to the knees, where it ended, leaving free, from the clasp down, only the hand. Moreover, it was so delicate and imitated a mantle so closely that the colour of the body shone through, the whiteness of the drapery permitting the gleam of the limbs to come out. He stood using the spring as a mirror and pouring into it the beauty of his face, and the spring, receiving the lineaments which came from him, reproduced so perfectly the same image that he two other beings seemed to emulate each other. For whereas the marble was in every part trying to change the real boy so as to match the one in the water, the spring was struggling to match the skilful efforts of art in the marble, reproducing in an incorporeal medium the likeness of the corporeal model and enveloping the reflection which came from the statue with the substance of water as though it were the substance of flesh. And indeed the form in the water was so instinct with life and breath that it seemed to be Narkissos himself, who, as the story goes, came to the spring, and when his form was seen by him in the water he died among the water-nymphs, because he desired to embrace his own image, and now he appears as a flower in the meadows in the spring-time. You could have seen how the marble, uniform though it was in colour, adapted itself to the expression of his eyes, preserved the record of his character, showed the perception of his senses, indicated his emotions and conformed itself to the abundance of his hair as it relaxed to make the curls of his locks. Indeed, words cannot describe how the marble softened into suppleness and provided a body at variance with its own essence; for though its own nature is very hard, it yielded a sensation of softness, being dissolved into a sort of porous matter. The image was holding a syrinx, the instrument with which Narkissos was wont to offer music to the gods of the flock, and he would make the desert echo with his songs whenever he desired to hold converse with stringed musical instruments. In admiration of this Narkissos, O youths, I have fashioned an image of him and brought it before you also in the halls of the Mousai (Muses). And the description is such as to agree wit the statue."
[N.B. There is an extant statue of Narkissos in the Vatican by Phaidimos which agrees in almost all respects with this description.]

Pseudo-Hyginus, Fabulae 271 (trans. Grant) (Roman mythographer C2nd A.D.) :
"Youths who were most handsome. Adonis, son of Cinyras and Smyrna, whom Venus [Aphrodite] loved. Endymion, son of Aetolus, whom Luna [Selene] loved. Ganymede, son of Erichthonius, whom Jove [Zeus] loved. Hyacinthus, son of Oebalus, whom Apollo loved. Narcissus, son of the river Cephisus, who loved himself. Atlantius, son of Mercury [Hermes] and Venus, who is called Hermaphroditus . . ."

Ovid, Metamorphoses 3. 339 - 509 (trans. Brookes More) (Roman epic C1st B.C. to C1st A.D.) :
"Tiresias' [of Thebes'] fame of prophecy was spread through all the cities of Aonia [Boeotia], for his unerring answers unto all who listened to his words. And first of those that harkened to his fateful prophecies, a lovely Nympha, named Liriope, came with her dear son, who then fifteen, might seem a man or boy--he who was born to her upon the green merge of Cephissus' stream--that mighty River-God whom she declared the father of her boy.--She questioned him, imploring him to tell her if her son, unequalled for his beauty, whom she called Narcissus, might attain a ripe old age. To which the blind seer answered in these words, 'If he but fail to recognize himself, a long life he may have, beneath the sun,'--so, frivolous the prophet's words appeared; and yet the event, the manner of his death, the strange delusion of his frenzied love, confirmed it. Three times five years so were passed [i.e. he was fifteen yeard old]. Another five-years, and the lad might seem a young man or a boy. And many a youth, and many a damsel sought to gain his love; but such his mood and spirit and his pride, none gained his favour.
Once a noisy Nympha, (who never held her tongue when others spoke, who never spoke till others had begun) mocking Echo, spied him as he drove, in his delusive nets, some timid stags.--For Echo was a Nympha, in olden time,--and, more than vapid sound,--possessed a form : and she was then deprived the use of speech, except to babble and repeat the words, once spoken, over and over. Juno [Hera] confused her silly tongue . . . and, ever since, she only mocks the sounds of others' voices, or, perchance, returns their final words.
One day, when she observed Narcissus wandering in the pathless woods, she loved him and she followed him, with soft and stealthy tread.--The more she followed him the hotter did she burn, as when the flame flares upward from the sulphur on the torch. Oh, how she longed to make her passion known! To plead in soft entreaty! to implore his love! But now, till others have begun, a mute of Nature she must be. She cannot choose but wait the moment when his voice may give to her an answer. Presently the youth, by chance divided from his trusted friends, cries loudly, 'Who is here?' and Echo, 'Here!' Replies. Amazed, he casts his eyes around, and calls with louder voice, 'Come here!' 'Come here!' She calls the youth who calls.--He turns to see who calls him and, beholding naught exclaims, 'Avoid me not!' 'Avoid me not!' returns. He tries again, again, and is deceived by this alternate voice, and calls aloud; 'Oh let us come together!' Echo cries, 'Oh let us come together!' Never sound seemed sweeter to the Nympha, and from the woods she hastens in accordance with her words, and strives to wind her arms around his neck. He flies from her and as he leaves her says, 'Take off your hands! you shall not fold your arms around me. Better death than such a one should ever caress me!' Naught she answers save, 'Caress me!' Thus rejected she lies hid in the deep woods, hiding her blushing face with the green leaves; and ever after lives concealed in lonely caverns in the hills. But her great love increases with neglect; her miserable body wastes away, wakeful with sorrows; leanness shrivels up her skin, and all her lovely features melt, as if dissolved upon the wafting winds--nothing remains except her bones and voice--her voice continues, in the wilderness; her bones have turned to stone. She lies concealed in the wild woods, nor is she ever seen on lonely mountain range; for, though we hear her calling in the hills, 'tis but a voice, a voice that lives, that lives among the hills.
Thus he deceived the Nympha and many more, sprung from the mountains or the sparkling waves; and thus he slighted many an amorous youth.--and therefore, some one whom he once despised [probably the youth Ameinias], lifting his hands to Heaven, implored the gods, 'If he should love deny him what he loves!' and as the prayer was uttered it was heard by Nemesis, who granted her assent.
There was a fountain silver-clear and bright, which neither shepherds nor the wild she-goats, that range the hills, nor any cattle's mouth had touched--its waters were unsullied--birds disturbed it not; nor animals, nor boughs that fall so often from the trees. Around sweet grasses nourished by the stream grew; trees that shaded from the sun let balmy airs temper its waters. Here Narcissus, tired of hunting and the heated noon, lay down, attracted by the peaceful solitudes and by the glassy spring. There as he stooped to quench his thirst another thirst increased. While he is drinking he beholds himself reflected in the mirrored pool--and loves; loves an imagined body which contains no substance, for he deems the mirrored shade a thing of life to love. He cannot move, for so he marvels at himself, and lies with countenance unchanged, as if indeed a statue carved of Parian marble. Long, supine upon the bank, his gaze is fixed on his own eyes, twin stars; his fingers shaped as Bacchus might desire, his flowing hair as glorious as Apollo's, and his cheeks youthful and smooth; his ivory neck, his mouth dreaming in sweetness, his complexion fair and blushing as the rose in snow-drift white. All that is lovely in himself he loves, and in his witless way he wants himself:--he who approves is equally approved; he seeks, is sought, he burns and he is burnt. And how he kisses the deceitful fount; and how he thrusts his arms to catch the neck that's pictured in the middle of the stream! Yet never may he wreathe his arms around that image of himself. He knows not what he there beholds, but what he sees inflames his longing, and the error that deceives allures his eyes. But why, O foolish boy, so vainly catching at this flitting form? The cheat that you are seeking has no place. Avert your gaze and you will lose your love, for this that holds your eyes is nothing save the image of yourself reflected back to you. It comes and waits with you; it has no life; it will depart if you will only go.
Nor food nor rest can draw him thence--outstretched upon the overshadowed green, his eyes fixed on the mirrored image never may know their longings satisfied, and by their sight he is himself undone. Raising himself a moment, he extends his arms around, and, beckoning to the murmuring forest; 'Oh, ye aisled wood was ever man in love more fatally than I? Your silent paths have sheltered many a one whose love was told, and ye have heard their voices. Ages vast have rolled away since your forgotten birth, but who is he through all those weary years that ever pined away as I? Alas, this fatal image wins my love, as I behold it. But I cannot press my arms around the form I see, the form that gives me joy. What strange mistake has intervened betwixt us and our love? It grieves me more that neither lands nor seas nor mountains, no, nor walls with closed gates deny our loves, but only a little water keeps us far asunder. Surely he desires my love and my embraces, for as oft I strive to kiss him, bending to the limpid stream my lips, so often does he hold his face fondly to me, and vainly struggles up. It seems that I could touch him. 'Tis a strange delusion that is keeping us apart. Whoever thou art, Come up! Deceive me not! Oh, whither when I fain pursue art thou? Ah, surely I am young and fair, the Nymphs have loved me; and when I behold thy smiles I cannot tell thee what sweet hopes arise. When I extend my loving arms to thee thine also are extended me--thy smiles return my own. When I was weeping, I have seen thy tears, and every sign I make thou cost return; and often thy sweet lips have seemed to move, that, peradventure words, which I have never heard, thou hast returned. No more my shade deceives me, I perceive 'Tis I in thee--I love myself--the flame arises in my breast and burns my heart--what shall I do? Shall I at once implore? Or should I linger till my love is sought? What is it I implore? The thing that I desire is mine--abundance makes me poor. Oh, I am tortured by a strange desire unknown to me before, for I would fain put off this mortal form; which only means I wish the object of my love away. Grief saps my strength, the sands of life are run, and in my early youth am I cut off; but death is not my bane--it ends my woe.--I would not death for this that is my love, as two united in a single soul would die as one.'
He spoke; and crazed with love, returned to view the same face in the pool; and as he grieved his tears disturbed the stream, and ripples on the surface, glassy clear, defaced his mirrored form. And thus the youth, when he beheld that lovely shadow go; 'Ah whither cost thou fly? Oh, I entreat thee leave me not. Alas, thou cruel boy thus to forsake thy lover. Stay with me that I may see thy lovely form, for though I may not touch thee I shall feed my eyes and soothe my wretched pains.'
And while he spoke he rent his garment from the upper edge, and beating on his naked breast, all white as marble, every stroke produced a tint as lovely as the apple streaked with red, or as the glowing grape when purple bloom touches the ripening clusters. When as glass again the rippling waters smoothed, and when such beauty in the stream the youth observed, no more could he endure. As in the flame the yellow wax, or as the hoar-frost melts in early morning 'neath the genial sun; so did he pine away, by love consumed, and slowly wasted by a hidden flame. No vermeil bloom now mingled in the white of his complexion fair; no strength has he, no vigor, nor the comeliness that wrought for love so long: alas, that handsome form by Echo fondly loved may please no more.
But when she saw him in his hapless plight, though angry at his scorn, she only grieved. As often as the love-lore boy complained, 'Alas!' 'Alas!' her echoing voice returned; and as he struck his hands against his arms, she ever answered with her echoing sounds. And as he gazed upon the mirrored pool he said at last, 'Ah, youth beloved in vain!' 'In vain, in vain!' the spot returned his words; and when he breathed a sad 'farewell!' 'Farewell!' sighed Echo too. He laid his wearied head, and rested on the verdant grass; and those bright eyes, which had so loved to gaze, entranced, on their own master's beauty, sad Night closed. And now although among the nether shades his sad sprite roams, he ever loves to gaze on his reflection in the Stygian wave. His Naiad sisters mourned, and having clipped their shining tresses laid them on his corpse : and all the Dryades mourned : and Echo made lament anew. And these would have upraised his funeral pyre, and waved the flaming torch, and made his bier; but as they turned their eyes where he had been, alas he was not there! And in his body's place a sweet flower grew, golden and white, the white around the gold.
Narcissus' fate, when known throughout the land and cities of Achaea, added fame deserved, to blind Tiresias,--mighty seer."

Ovid, Fasti 5. 222 ff (trans. Frazer) (Roman poetry C1st B.C. to C1st A.D.) :
"[Chloris, goddess of flowers, speaks of the metamorphosis of handsome youths into flowers :] I was the first to make a flower out of Therapnaean blood [i.e. Hyacinthus of Therapne], and on its petals the lament remains inscribed. Thou, too, Narcissus, hast a name in the trim gardens, unhappy thou in that thou hadst not a double of thyself. What need to tell of Crocus, and Attis, and [Adonis] the son of Cinyras, from whose wounds by my art doth beauty spring?"

Statius, Thebaid 7. 340 ff (trans. Mozley) (Roman epic C1st A.D.) :
"[The Boiotians gather for the War of the Seven Against Thebes :] Thou too, Cephisus, wouldst have sent Narcissus, pre-eminent in beauty, but already, stubborn-hearted boy, he is a pale flower in a Thespian field : thou, O father [the river-god Kephisos (Cephisus)], dost lave it with thy childless waves . . . [O spring of] Lilaea that sends forth the ice-cold springs of Cephisus."

Claudian, Rape of Proserpine 2. 130 ff (trans. Platnauer) (Roman poetry C4th A.D.) :
"[Persephone and her nymphs gather flowers :] Thee also, Hyacinthus, they gather, thy flower inscribed with woe, and Narcissus too--once lovely boys, now the pride of flowering spring. Thou, Hyacinthus, wert born at Amyclae, Narcissus was Helicon's child; thee the errant discus slew; him love of his stream-reflected face beguiled; for thee weeps Delos' god with sorrow-weighted brow; for him Cephisus with his broken reeds."

Nonnus, Dionysiaca 11. 322 ff (trans. Rouse) (Greek epic C5th A.D.) :
"Leave your mourning; the Naiades may sigh by that fountain of death, but Narkissos (Narcissus) hears not."
[N.B. The "fountain of death" is the pool in which Narkissos became enamoured of his reflection.]

Nonnus, Dionysiaca 48. 582 ff :
"There were the clustering blooms which have the name Narkissos (Narcissus) the fair youth, whom horned Selene's bridegroom Endymion begat on leafy Latmos."

ANCIENT GREEK & ROMAN ART

SOURCES

GREEK

ROMAN

BIBLIOGRAPHY
A complete bibliography of the translations quoted on this page.

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NARCISSUS (Narkissos) - Thespian Youth of Greek Mythology

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In Greek mythology Narcissus was a youth of the town of Thespiae in Boeotia, a son of the river-god Cephisus and the fountain-nymph Liriope. He was celebrated for his beauty and attracted many admirers but, in his arrogance, spurned them all. The suffering of two of these, Echo and Ameinias, would bring down a curse upon him.

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I hope you enjoyed exploring the resources in this newsletter! Greek mythology has such a wealth of fascinating and engaging stories that are both beautiful to read and informative in the insights they can grant into understanding ancient life. I often explain to people that I love the Iliad because its essentially an ancient comic book! Hopefully exploring these resources has shown you some of the beauty and depth that is present in these stories, and of course left you wanting more! Stay tuned for the next newsletter where we continue our exploration into ancient mythology with the gods and stories of Norse Mythology!

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Curation Tools Platform Analysis Worksheet-David Chango