No More Learning

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

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

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


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

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


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


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


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


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


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




AEGIMIUS (fragments)

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


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


Fragment #3--Apollodorus, ii. 1. 3. 1: Hesiod and Acusilaus say that she
(Io) was the daughter of Peiren. While she was holding the office of
priestess of Hera, Zeus seduced her, and being discovered by Hera,
touched the girl and changed her into a white cow, while he swore that
he had no intercourse with her. And so Hesiod says that oaths touching
the matter of love do not draw down anger from the gods: 'And thereafter
he ordained that an oath concerning the secret deeds of the Cyprian
should be without penalty for men. '


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


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


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


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


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




FRAGMENTS OF UNKNOWN POSITION

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

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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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


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




DOUBTFUL FRAGMENTS

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


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


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


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


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


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


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


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


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


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




WORKS ATTRIBUTED TO HOMER




THE HOMERIC HYMNS




I. TO DIONYSUS (21 lines) [2501]

((LACUNA))

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

((LACUNA))

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

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

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




II. TO DEMETER (495 lines)

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

((LACUNA))

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

(ll.