'
AEGIMIUS (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg.
AEGIMIUS (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg.
Hesiod
But Cycnus the stout spearman cared not to
obey him and to pull up the horses that drew his chariot. Then it was
that from their well-woven cars they both leaped straight to the ground,
the son of Zeus and the son of the Lord of War. The charioteers drove
near by their horses with beautiful manes, and the wide earth rang with
the beat of their hoofs as they rushed along. As when rocks leap forth
from the high peak of a great mountain, and fall on one another, and
many towering oaks and pines and long-rooted poplars are broken by them
as they whirl swiftly down until they reach the plain; so did they fall
on one another with a great shout: and all the town of the Myrmidons,
and famous Iolcus, and Arne, and Helice, and grassy Anthea echoed loudly
at the voice of the two. With an awful cry they closed: and wise Zeus
thundered loudly and rained down drops of blood, giving the signal for
battle to his dauntless son.
(ll. 386-401) As a tusked boar, that is fearful for a man to see before
him in the glens of a mountain, resolves to fight with the huntsmen and
white tusks, turning sideways, while foam flows all round his mouth as
he gnashes, and his eyes are like glowing fire, and he bristles the hair
on his mane and around his neck--like him the son of Zeus leaped from
his horse-chariot. And when the dark-winged whirring grasshopper,
perched on a green shoot, begins to sing of summer to men--his food
and drink is the dainty dew--and all day long from dawn pours forth his
voice in the deadliest heat, when Sirius scorches the flesh (then the
beard grows upon the millet which men sow in summer), when the crude
grapes which Dionysus gave to men--a joy and a sorrow both--begin to
colour, in that season they fought and loud rose the clamour.
(ll. 402-412) As two lions [1806] on either side of a slain deer spring
at one another in fury, and there is a fearful snarling and a clashing
also of teeth--like vultures with crooked talons and hooked beak that
fight and scream aloud on a high rock over a mountain goat or fat
wild-deer which some active man has shot with an arrow from the string,
and himself has wandered away elsewhere, not knowing the place; but they
quickly mark it and vehemently do keen battle about it--like these they
two rushed upon one another with a shout.
(ll. 413-423) Then Cycnus, eager to kill the son of almighty Zeus,
struck upon his shield with a brazen spear, but did not break
the bronze; and the gift of the god saved his foe. But the son of
Amphitryon, mighty Heracles, with his long spear struck Cycnus violently
in the neck beneath the chin, where it was unguarded between helm and
shield. And the deadly spear cut through the two sinews; for the hero's
full strength lighted on his foe. And Cycnus fell as an oak falls or a
lofty pine that is stricken by the lurid thunderbolt of Zeus; even so he
fell, and his armour adorned with bronze clashed about him.
(ll. 424-442) Then the stout hearted son of Zeus let him be, and himself
watched for the onset of manslaying Ares: fiercely he stared, like a
lion who has come upon a body and full eagerly rips the hide with his
strong claws and takes away the sweet life with all speed: his dark
heart is filled with rage and his eyes glare fiercely, while he tears
up the earth with his paws and lashes his flanks and shoulders with his
tail so that no one dares to face him and go near to give battle. Even
so, the son of Amphitryon, unsated of battle, stood eagerly face to face
with Ares, nursing courage in his heart. And Ares drew near him with
grief in his heart; and they both sprang at one another with a cry. As
it is when a rock shoots out from a great cliff and whirls down with
long bounds, careering eagerly with a roar, and a high crag clashes with
it and keeps it there where they strike together; with no less clamour
did deadly Ares, the chariot-borne, rush shouting at Heracles. And he
quickly received the attack.
(ll. 443-449) But Athene the daughter of aegis-bearing Zeus came to meet
Ares, wearing the dark aegis, and she looked at him with an angry
frown and spoke winged words to him. 'Ares, check your fierce anger and
matchless hands; for it is not ordained that you should kill Heracles,
the bold-hearted son of Zeus, and strip off his rich armour. Come, then,
cease fighting and do not withstand me. '
(ll. 450-466) So said she, but did not move the courageous spirit of
Ares. But he uttered a great shout and waving his spears like fire, he
rushed headlong at strong Heracles, longing to kill him, and hurled a
brazen spear upon the great shield, for he was furiously angry because
of his dead son; but bright-eyed Athene reached out from the car and
turned aside the force of the spear.
Then bitter grief seized Ares and he drew his keen sword and leaped upon
bold-hearted Heracles. But as he came on, the son of Amphitryon, unsated
of fierce battle, shrewdly wounded his thigh where it was exposed
under his richly-wrought shield, and tare deep into his flesh with the
spear-thrust and cast him flat upon the ground. And Panic and Dread
quickly drove his smooth-wheeled chariot and horses near him and lifted
him from the wide-pathed earth into his richly-wrought car, and then
straight lashed the horses and came to high Olympus.
(ll. 467-471) But the son of Alcmena and glorious Iolaus stripped the
fine armour off Cycnus' shoulders and went, and their swift horses
carried them straight to the city of Trachis. And bright-eyed Athene
went thence to great Olympus and her father's house.
(ll. 472-480) As for Cycnus, Ceyx buried him and the countless people
who lived near the city of the glorious king, in Anthe and the city of
the Myrmidons, and famous Iolcus, and Arne, and Helice: and much people
were gathered doing honour to Ceyx, the friend of the blessed gods. But
Anaurus, swelled by a rain-storm, blotted out the grave and memorial
of Cycnus; for so Apollo, Leto's son, commanded him, because he used to
watch for and violently despoil the rich hecatombs that any might bring
to Pytho.
THE MARRIAGE OF CEYX (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg. i. 128: Hesiod in
the "Marriage of Ceyx" says that he (Heracles) landed (from the Argo)
to look for water and was left behind in Magnesia near the place called
Aphetae because of his desertion there.
Fragment #2--Zenobius [1901], ii. 19: Hesiod used the proverb in the
following way: Heracles is represented as having constantly visited the
house of Ceyx of Trachis and spoken thus: 'Of their own selves the good
make for the feasts of good. '
Fragment #3--Scholiast on Homer, Il. xiv. 119: 'And horse-driving Ceyx
beholding. . . '
Fragment #4--Athenaeus, ii. p. 49b: Hesiod in the "Marriage of
Ceyx"--for though grammar-school boys alienate it from the poet, yet I
consider the poem ancient--calls the tables tripods.
Fragment #5--Gregory of Corinth, On Forms of Speech (Rhett. Gr. vii.
776): 'But when they had done with desire for the equal-shared feast,
even then they brought from the forest the mother of a mother (sc.
wood), dry and parched, to be slain by her own children' (sc. to be
burnt in the flames).
THE GREAT EOIAE (fragments)
Fragment #1--Pausanius, ii. 26. 3: Epidaurus. According to the opinion
of the Argives and the epic poem, the "Great Eoiae", Argos the son of
Zeus was father of Epidaurus.
Fragment #2--Anonymous Comment. on Aristotle, Nicomachean Ethics, iii.
7: And, they say, Hesiod is sufficient to prove that the word PONEROS
(bad) has the same sense as 'laborious' or 'ill-fated'; for in the
"Great Eoiae" he represents Alcmene as saying to Heracles: 'My son,
truly Zeus your father begot you to be the most toilful as the most
excellent. . . '; and again: 'The Fates (made) you the most toilful and the
most excellent. . . '
Fragment #3--Scholiast on Pindar, Isthm. v. 53: The story has been
taken from the "Great Eoiae"; for there we find Heracles entertained by
Telamon, standing dressed in his lion-skin and praying, and there also
we find the eagle sent by Zeus, from which Aias took his name [2001].
Fragment #4--Pausanias, iv. 2. 1: But I know that the so-called "Great
Eoiae" say that Polycaon the son of Butes married Euaechme, daughter of
Hyllus, Heracles' son.
Fragment #5--Pausanias, ix. 40. 6: 'And Phylas wedded Leipephile the
daughter of famous Iolaus: and she was like the Olympians in beauty. She
bare him a son Hippotades in the palace, and comely Thero who was like
the beams of the moon. And Thero lay in the embrace of Apollo and bare
horse-taming Chaeron of hardy strength. '
Fragment #6--Scholiast on Pindar, Pyth. iv. 35: 'Or like her in Hyria,
careful-minded Mecionice, who was joined in the love of golden Aphrodite
with the Earth-holder and Earth-Shaker, and bare Euphemus. '
Fragment #7--Pausanias, ix. 36. 7: 'And Hyettus killed Molurus the dear
son of Aristas in his house because he lay with his wife. Then he
left his home and fled from horse-rearing Argos and came to Minyan
Orchomenus. And the hero received him and gave him a portion of his
goods, as was fitting. '
Fragment #8--Pausanias, ii. 2. 3: But in the "Great Eoiae" Peirene is
represented to be the daughter of Oebalius.
Fragment #9--Pausanias, ii. 16. 4: The epic poem, which the Greek call
the "Great Eoiae", says that she (Mycene) was the daughter of Inachus
and wife of Arestor: from her, then, it is said, the city received its
name.
Fragment #10--Pausanias, vi. 21. 10: According to the poem the "Great
Eoiae", these were killed by Oenomaus [2002]: Alcathous the son of
Porthaon next after Marmax, and after Alcathous, Euryalus, Eurymachus
and Crotalus. The man killed next after them, Aerias, we should judge
to have been a Lacedemonian and founder of Aeria. And after Acrias,
they say, Capetus was done to death by Oenomaus, and Lycurgus, Lasius,
Chalcodon and Tricolonus. . . . And after Tricolonus fate overtook
Aristomachus and Prias on the course, as also Pelagon and Aeolius and
Cronius.
Fragment #11--Scholiast on Apollonius Rhodius, Arg. iv. 57: In the
"Great Eoiae" it is said that Endymion was transported by Zeus into
heaven, but when he fell in love with Hera, was befooled with a shape of
cloud, and was cast out and went down into Hades.
Fragment #12--Scholiast on Apollonius Rhodius, Arg. i. 118: In the
"Great Eoiae" it is related that Melampus, who was very dear to
Apollo, went abroad and stayed with Polyphantes. But when the king had
sacrificed an ox, a serpent crept up to the sacrifice and destroyed
his servants. At this the king was angry and killed the serpent, but
Melampus took and buried it. And its offspring, brought up by him, used
to lick his ears and inspire him with prophecy. And so, when he was
caught while trying to steal the cows of Iphiclus and taken bound to the
city of Aegina, and when the house, in which Iphiclus was, was about
to fall, he told an old woman, one of the servants of Iphiclus, and in
return was released.
Fragment #13--Scholiast on Apollonius Rhodius, Arg. iv. 828: In the
"Great Eoiae" Scylla is the daughter of Phoebus and Hecate.
Fragment #14--Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in
the "Great Eoiae" says that Phineus was blinded because he told Phrixus
the way [2003].
Fragment #15--Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus.
This is one of the children of Phrixus. These. . . . . . . . Hesiod in the
"Great Eoiae" says were born of Iophossa the daughter of Aeetes. And he
says there were four of them, Argus, Phrontis, Melas, and Cytisorus.
Fragment #16--Antoninus Liberalis, xxiii: Battus. Hesiod tells the story
in the "Great Eoiae". . . . . . . . Magnes was the son of Argus, the son of
Phrixus and Perimele, Admetus' daughter, and lived in the region of
Thessaly, in the land which men called after him Magnesia. He had a son
of remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was
seized with love for him, and would not leave the house of Magnes. Then
Hermes made designs on Apollo's herd of cattle which were grazing in the
same place as the cattle of Admetus. First he cast upon the dogs which
were guarding them a stupor and strangles, so that the dogs forgot the
cows and lost the power of barking. Then he drove away twelve heifers
and a hundred cows never yoked, and the bull who mounted the cows,
fastening to the tail of each one brushwood to wipe out the footmarks of
the cows.
He drove them through the country of the Pelasgi, and Achaea in the land
of Phthia, and through Locris, and Boeotia and Megaris, and thence into
Peloponnesus by way of Corinth and Larissa, until he brought them to
Tegea. From there he went on by the Lycaean mountains, and past Maenalus
and what are called the watch-posts of Battus. Now this Battus used to
live on the top of the rock and when he heard the voice of the heifers
as they were being driven past, he came out from his own place, and knew
that the cattle were stolen. So he asked for a reward to tell no one
about them. Hermes promised to give it him on these terms, and Battus
swore to say nothing to anyone about the cattle. But when Hermes had
hidden them in the cliff by Coryphasium, and had driven them into a cave
facing towards Italy and Sicily, he changed himself and came again to
Battus and tried whether he would be true to him as he had vowed. So,
offering him a robe as a reward, he asked of him whether he had noticed
stolen cattle being driven past. And Battus took the robe and told him
about the cattle. But Hermes was angry because he was double-tongued,
and struck him with his staff and changed him into a rock. And either
frost or heat never leaves him [2004].
THE MELAMPODIA (fragments)
Fragment #1--Strabo, xiv. p. 642: It is said that Calchis the seer
returned from Troy with Amphilochus the son of Amphiaraus and came on
foot to this place [2101]. But happening to find near Clarus a seer
greater than himself, Mopsus, the son of Manto, Teiresias' daughter,
he died of vexation. Hesiod, indeed, works up the story in some form as
this: Calchas set Mopsus the following problem:
'I am filled with wonder at the quantity of figs this wild fig-tree
bears though it is so small. Can you tell their number? '
And Mopsus answered: 'Ten thousand is their number, and their measure is
a bushel: one fig is left over, which you would not be able to put into
the measure. '
So said he; and they found the reckoning of the measure true. Then did
the end of death shroud Calchas.
Fragment #2--Tzetzes on Lycophron, 682: But now he is speaking of
Teiresias, since it is said that he lived seven generations--though
others say nine. He lived from the times of Cadmus down to those of
Eteocles and Polyneices, as the author of "Melampodia" also says: for he
introduces Teiresias speaking thus:
'Father Zeus, would that you had given me a shorter span of life to
be mine and wisdom of heart like that of mortal men! But now you have
honoured me not even a little, though you ordained me to have a long
span of life, and to live through seven generations of mortal kind. '
Fragment #3--Scholiast on Homer, Odyssey, x. 494: They say that
Teiresias saw two snakes mating on Cithaeron and that, when he killed
the female, he was changed into a woman, and again, when he killed the
male, took again his own nature. This same Teiresias was chosen by Zeus
and Hera to decide the question whether the male or the female has most
pleasure in intercourse. And he said:
'Of ten parts a man enjoys only one; but a woman's sense enjoys all ten
in full. '
For this Hera was angry and blinded him, but Zeus gave him the seer's
power.
Fragment #4--[2102] Athenaeus, ii. p. 40: 'For pleasant it is at a feast
and rich banquet to tell delightful tales, when men have had enough of
feasting;. . . '
Clement of Alexandria, Stromateis vi. 2 26: '. . . and pleasant also it
is to know a clear token of ill or good amid all the signs that the
deathless ones have given to mortal men. '
Fragment #5--Athenaeus, xi. 498. A: 'And Mares, swift messenger, came to
him through the house and brought a silver goblet which he had filled,
and gave it to the lord. '
Fragment #6--Athenaeus, xi. 498. B: 'And then Mantes took in his hands
the ox's halter and Iphiclus lashed him upon the back. And behind
him, with a cup in one hand and a raised sceptre in the other, walked
Phylacus and spake amongst the bondmen. '
Fragment #7--Athenaeus, xiii. p. 609 e: Hesiod in the third book of the
"Melampodia" called Chalcis in Euboea 'the land of fair women'.
Fragment #8--Strabo, xiv. p. 676: But Hesiod says that Amphilochus was
killed by Apollo at Soli.
Fragment #9--Clement of Alexandria, Stromateis, v. p. 259: 'And now
there is no seer among mortal men such as would know the mind of Zeus
who holds the aegis.
'
AEGIMIUS (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg. iii. 587: But the
author of the "Aegimius" says that he (Phrixus) was received without
intermediary because of the fleece [2201]. He says that after the
sacrifice he purified the fleece and so: 'Holding the fleece he walked
into the halls of Aeetes. '
Fragment #2--Scholiast on Apollonius Rhodius, Arg. iv. 816: The author
of the "Aegimius" says in the second book that Thetis used to throw the
children she had by Peleus into a cauldron of water, because she wished
to learn where they were mortal. . . . . . . . And that after many had perished
Peleus was annoyed, and prevented her from throwing Achilles into the
cauldron.
Fragment #3--Apollodorus, ii. 1. 3. 1: Hesiod and Acusilaus say that she
(Io) was the daughter of Peiren. While she was holding the office of
priestess of Hera, Zeus seduced her, and being discovered by Hera,
touched the girl and changed her into a white cow, while he swore that
he had no intercourse with her. And so Hesiod says that oaths touching
the matter of love do not draw down anger from the gods: 'And thereafter
he ordained that an oath concerning the secret deeds of the Cyprian
should be without penalty for men. '
Fragment #4--Herodian in Stephanus of Byzantium: '(Zeus changed Io) in
the fair island Abantis, which the gods, who are eternally, used to call
Abantis aforetime, but Zeus then called it Euboea after the cow. ' [2202]
Fragment #5--Scholiast on Euripides, Phoen. 1116: 'And (Hera) set a
watcher upon her (Io), great and strong Argus, who with four eyes looks
every way. And the goddess stirred in him unwearying strength: sleep
never fell upon his eyes; but he kept sure watch always. '
Fragment #6--Scholiast on Homer, Il. xxiv. 24: 'Slayer of Argus'.
According to Hesiod's tale he (Hermes) slew (Argus) the herdsman of Io.
Fragment #7--Athenaeus, xi. p. 503: And the author of the "Aegimius",
whether he is Hesiod or Cercops of Miletus (says): 'There, some day,
shall be my place of refreshment, O leader of the people. '
Fragment #8--Etym. Gen. : Hesiod (says there were so called) because
they settled in three groups: 'And they all were called the Three-fold
people, because they divided in three the land far from their country. '
For (he says) that three Hellenic tribes settled in Crete, the Pelasgi,
Achaeans and Dorians. And these have been called Three-fold People.
FRAGMENTS OF UNKNOWN POSITION
Fragment #1--Diogenes Laertius, viii. 1. 26: [2301] 'So Urania bare
Linus, a very lovely son: and him all men who are singers and harpers do
bewail at feasts and dances, and as they begin and as they end they call
on Linus. . . . '
Clement of Alexandria, Strom. i. p. 121: '. . . . who was skilled in all
manner of wisdom. '
Fragment #2--Scholiast on Homer, Odyssey, iv. 232: 'Unless Phoebus
Apollo should save him from death, or Paean himself who knows the
remedies for all things. '
Fragment #3--Clement of Alexandria, Protrept, c. vii. p. 21: 'For he
alone is king and lord of all the undying gods, and no other vies with
him in power. '
Fragment #4--Anecd. Oxon (Cramer), i. p. 148: '(To cause? ) the gifts of
the blessed gods to come near to earth. '
Fragment #5--Clement of Alexandria, Strom. i. p. 123: 'Of the Muses who
make a man very wise, marvellous in utterance. '
Fragment #6--Strabo, x. p. 471: 'But of them (sc. the daughters of
Hecaterus) were born the divine mountain Nymphs and the tribe of
worthless, helpless Satyrs, and the divine Curetes, sportive dancers. '
Fragment #7--Scholiast on Apollonius Rhodius, Arg. i. 824: 'Beseeching
the offspring of glorious Cleodaeus. '
Fragment #8--Suidas, s. v. : 'For the Olympian gave might to the sons of
Aeacus, and wisdom to the sons of Amythaon, and wealth to the sons of
Atreus. '
Fragment #9--Scholiast on Homer, Iliad, xiii. 155: 'For through his lack
of wood the timber of the ships rotted. '
Fragment #10--Etymologicum Magnum: 'No longer do they walk with delicate
feet. '
Fragment #11--Scholiast on Homer, Iliad, xxiv. 624: 'First of all they
roasted (pieces of meat), and drew them carefully off the spits. '
Fragment #12--Chrysippus, Fragg. ii. 254. 11: 'For his spirit increased
in his dear breast. '
Fragment #13--Chrysippus, Fragg. ii. 254. 15: 'With such heart grieving
anger in her breast. '
Fragment #14--Strabo, vii. p. 327: 'He went to Dodona and the oak-grove,
the dwelling place of the Pelasgi. '
Fragment #15--Anecd. Oxon (Cramer), iii. p. 318. not. : 'With the
pitiless smoke of black pitch and of cedar. '
Fragment #16--Scholiast on Apollonius Rhodius, Arg. i. 757: 'But he
himself in the swelling tide of the rain-swollen river. '
Fragment #17--Stephanus of Byzantium: (The river) Parthenius, 'Flowing
as softly as a dainty maiden goes. '
Fragment #18--Scholiast on Theocritus, xi. 75: 'Foolish the man who
leaves what he has, and follows after what he has not. '
Fragment #19--Harpocration: 'The deeds of the young, the counsels of the
middle-aged, and the prayers of the aged. '
Fragment #20--Porphyr, On Abstinence, ii. 18. p. 134: 'Howsoever the
city does sacrifice, the ancient custom is best. '
Fragment #21--Scholiast on Nicander, Theriaca, 452: 'But you should be
gentle towards your father. '
Fragment #22--Plato, Epist. xi. 358: 'And if I said this, it would seem
a poor thing and hard to understand. '
Fragment #23--Bacchylides, v. 191-3: Thus spake the Boeotian, even
Hesiod [2302], servant of the sweet Muses: 'whomsoever the immortals
honour, the good report of mortals also followeth him. '
DOUBTFUL FRAGMENTS
Fragment #1--Galen, de plac. Hipp. et Plat. i. 266: 'And then it was
Zeus took away sense from the heart of Athamas. '
Fragment #2--Scholiast on Homer, Od. vii. 104: 'They grind the yellow
grain at the mill. '
Fragment #3--Scholiast on Pindar, Nem. ii. 1: 'Then first in Delos did
I and Homer, singers both, raise our strain--stitching song in new
hymns--Phoebus Apollo with the golden sword, whom Leto bare. '
Fragment #4--Julian, Misopogon, p. 369: 'But starvation on a handful is
a cruel thing. '
Fragment #5--Servius on Vergil, Aen. iv. 484: Hesiod says that these
Hesperides. . . . . . . . daughters of Night, guarded the golden apples beyond
Ocean: 'Aegle and Erythea and ox-eyed Hesperethusa. ' [2401]
Fragment #6--Plato, Republic, iii. 390 E: 'Gifts move the gods, gifts
move worshipful princes. '
Fragment #7--[2402] Clement of Alexandria, Strom. v. p. 256: 'On the
seventh day again the bright light of the sun. . . . '
Fragment #8--Apollonius, Lex. Hom. : 'He brought pure water and mixed it
with Ocean's streams. '
Fragment #9--Stephanus of Byzantium: 'Aspledon and Clymenus and god-like
Amphidocus. ' (sons of Orchomenus).
Fragment #10--Scholiast on Pindar, Nem. iii. 64: 'Telemon never sated
with battle first brought light to our comrades by slaying blameless
Melanippe, destroyer of men, own sister of the golden-girdled queen. '
WORKS ATTRIBUTED TO HOMER
THE HOMERIC HYMNS
I. TO DIONYSUS (21 lines) [2501]
((LACUNA))
(ll. 1-9) For some say, at Dracanum; and some, on windy Icarus;
and some, in Naxos, O Heaven-born, Insewn [2502]; and others by the
deep-eddying river Alpheus that pregnant Semele bare you to Zeus the
thunder-lover. And others yet, lord, say you were born in Thebes; but
all these lie. The Father of men and gods gave you birth remote from men
and secretly from white-armed Hera. There is a certain Nysa, a mountain
most high and richly grown with woods, far off in Phoenice, near the
streams of Aegyptus.
((LACUNA))
(ll. 10-12) '. . . and men will lay up for her [2503] many offerings in
her shrines. And as these things are three [2504], so shall mortals ever
sacrifice perfect hecatombs to you at your feasts each three years. '
(ll. 13-16) The Son of Cronos spoke and nodded with his dark brows. And
the divine locks of the king flowed forward from his immortal head, and
he made great Olympus reel. So spake wise Zeus and ordained it with a
nod.
(ll. 17-21) Be favourable, O Insewn, Inspirer of frenzied women!
we singers sing of you as we begin and as we end a strain, and none
forgetting you may call holy song to mind. And so, farewell, Dionysus,
Insewn, with your mother Semele whom men call Thyone.
II. TO DEMETER (495 lines)
(ll. 1-3) I begin to sing of rich-haired Demeter, awful goddess--of her
and her trim-ankled daughter whom Aidoneus rapt away, given to him by
all-seeing Zeus the loud-thunderer.
(ll. 4-18) Apart from Demeter, lady of the golden sword and glorious
fruits, she was playing with the deep-bosomed daughters of Oceanus and
gathering flowers over a soft meadow, roses and crocuses and beautiful
violets, irises also and hyacinths and the narcissus, which Earth made
to grow at the will of Zeus and to please the Host of Many, to be a
snare for the bloom-like girl--a marvellous, radiant flower. It was a
thing of awe whether for deathless gods or mortal men to see: from its
root grew a hundred blooms, and it smelled most sweetly, so that all
wide heaven above and the whole earth and the sea's salt swell laughed
for joy. And the girl was amazed and reached out with both hands to take
the lovely toy; but the wide-pathed earth yawned there in the plain of
Nysa, and the lord, Host of Many, with his immortal horses sprang out
upon her--the Son of Cronos, He who has many names [2505].
(ll. 19-32) He caught her up reluctant on his golden car and bare her
away lamenting. Then she cried out shrilly with her voice, calling upon
her father, the Son of Cronos, who is most high and excellent. But no
one, either of the deathless gods or of mortal men, heard her voice,
nor yet the olive-trees bearing rich fruit: only tender-hearted Hecate,
bright-coiffed, the daughter of Persaeus, heard the girl from her cave,
and the lord Helios, Hyperion's bright son, as she cried to her father,
the Son of Cronos. But he was sitting aloof, apart from the gods, in his
temple where many pray, and receiving sweet offerings from mortal men.
So he, that Son of Cronos, of many names, who is Ruler of Many and
Host of Many, was bearing her away by leave of Zeus on his immortal
chariot--his own brother's child and all unwilling.
(ll. 33-39) And so long as she, the goddess, yet beheld earth and starry
heaven and the strong-flowing sea where fishes shoal, and the rays of
the sun, and still hoped to see her dear mother and the tribes of
the eternal gods, so long hope calmed her great heart for all her
trouble. . . . ((LACUNA)) . . . . and the heights of the mountains and the
depths of the sea rang with her immortal voice: and her queenly mother
heard her.
(ll. 40-53) Bitter pain seized her heart, and she rent the covering upon
her divine hair with her dear hands: her dark cloak she cast down from
both her shoulders and sped, like a wild-bird, over the firm land and
yielding sea, seeking her child.
obey him and to pull up the horses that drew his chariot. Then it was
that from their well-woven cars they both leaped straight to the ground,
the son of Zeus and the son of the Lord of War. The charioteers drove
near by their horses with beautiful manes, and the wide earth rang with
the beat of their hoofs as they rushed along. As when rocks leap forth
from the high peak of a great mountain, and fall on one another, and
many towering oaks and pines and long-rooted poplars are broken by them
as they whirl swiftly down until they reach the plain; so did they fall
on one another with a great shout: and all the town of the Myrmidons,
and famous Iolcus, and Arne, and Helice, and grassy Anthea echoed loudly
at the voice of the two. With an awful cry they closed: and wise Zeus
thundered loudly and rained down drops of blood, giving the signal for
battle to his dauntless son.
(ll. 386-401) As a tusked boar, that is fearful for a man to see before
him in the glens of a mountain, resolves to fight with the huntsmen and
white tusks, turning sideways, while foam flows all round his mouth as
he gnashes, and his eyes are like glowing fire, and he bristles the hair
on his mane and around his neck--like him the son of Zeus leaped from
his horse-chariot. And when the dark-winged whirring grasshopper,
perched on a green shoot, begins to sing of summer to men--his food
and drink is the dainty dew--and all day long from dawn pours forth his
voice in the deadliest heat, when Sirius scorches the flesh (then the
beard grows upon the millet which men sow in summer), when the crude
grapes which Dionysus gave to men--a joy and a sorrow both--begin to
colour, in that season they fought and loud rose the clamour.
(ll. 402-412) As two lions [1806] on either side of a slain deer spring
at one another in fury, and there is a fearful snarling and a clashing
also of teeth--like vultures with crooked talons and hooked beak that
fight and scream aloud on a high rock over a mountain goat or fat
wild-deer which some active man has shot with an arrow from the string,
and himself has wandered away elsewhere, not knowing the place; but they
quickly mark it and vehemently do keen battle about it--like these they
two rushed upon one another with a shout.
(ll. 413-423) Then Cycnus, eager to kill the son of almighty Zeus,
struck upon his shield with a brazen spear, but did not break
the bronze; and the gift of the god saved his foe. But the son of
Amphitryon, mighty Heracles, with his long spear struck Cycnus violently
in the neck beneath the chin, where it was unguarded between helm and
shield. And the deadly spear cut through the two sinews; for the hero's
full strength lighted on his foe. And Cycnus fell as an oak falls or a
lofty pine that is stricken by the lurid thunderbolt of Zeus; even so he
fell, and his armour adorned with bronze clashed about him.
(ll. 424-442) Then the stout hearted son of Zeus let him be, and himself
watched for the onset of manslaying Ares: fiercely he stared, like a
lion who has come upon a body and full eagerly rips the hide with his
strong claws and takes away the sweet life with all speed: his dark
heart is filled with rage and his eyes glare fiercely, while he tears
up the earth with his paws and lashes his flanks and shoulders with his
tail so that no one dares to face him and go near to give battle. Even
so, the son of Amphitryon, unsated of battle, stood eagerly face to face
with Ares, nursing courage in his heart. And Ares drew near him with
grief in his heart; and they both sprang at one another with a cry. As
it is when a rock shoots out from a great cliff and whirls down with
long bounds, careering eagerly with a roar, and a high crag clashes with
it and keeps it there where they strike together; with no less clamour
did deadly Ares, the chariot-borne, rush shouting at Heracles. And he
quickly received the attack.
(ll. 443-449) But Athene the daughter of aegis-bearing Zeus came to meet
Ares, wearing the dark aegis, and she looked at him with an angry
frown and spoke winged words to him. 'Ares, check your fierce anger and
matchless hands; for it is not ordained that you should kill Heracles,
the bold-hearted son of Zeus, and strip off his rich armour. Come, then,
cease fighting and do not withstand me. '
(ll. 450-466) So said she, but did not move the courageous spirit of
Ares. But he uttered a great shout and waving his spears like fire, he
rushed headlong at strong Heracles, longing to kill him, and hurled a
brazen spear upon the great shield, for he was furiously angry because
of his dead son; but bright-eyed Athene reached out from the car and
turned aside the force of the spear.
Then bitter grief seized Ares and he drew his keen sword and leaped upon
bold-hearted Heracles. But as he came on, the son of Amphitryon, unsated
of fierce battle, shrewdly wounded his thigh where it was exposed
under his richly-wrought shield, and tare deep into his flesh with the
spear-thrust and cast him flat upon the ground. And Panic and Dread
quickly drove his smooth-wheeled chariot and horses near him and lifted
him from the wide-pathed earth into his richly-wrought car, and then
straight lashed the horses and came to high Olympus.
(ll. 467-471) But the son of Alcmena and glorious Iolaus stripped the
fine armour off Cycnus' shoulders and went, and their swift horses
carried them straight to the city of Trachis. And bright-eyed Athene
went thence to great Olympus and her father's house.
(ll. 472-480) As for Cycnus, Ceyx buried him and the countless people
who lived near the city of the glorious king, in Anthe and the city of
the Myrmidons, and famous Iolcus, and Arne, and Helice: and much people
were gathered doing honour to Ceyx, the friend of the blessed gods. But
Anaurus, swelled by a rain-storm, blotted out the grave and memorial
of Cycnus; for so Apollo, Leto's son, commanded him, because he used to
watch for and violently despoil the rich hecatombs that any might bring
to Pytho.
THE MARRIAGE OF CEYX (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg. i. 128: Hesiod in
the "Marriage of Ceyx" says that he (Heracles) landed (from the Argo)
to look for water and was left behind in Magnesia near the place called
Aphetae because of his desertion there.
Fragment #2--Zenobius [1901], ii. 19: Hesiod used the proverb in the
following way: Heracles is represented as having constantly visited the
house of Ceyx of Trachis and spoken thus: 'Of their own selves the good
make for the feasts of good. '
Fragment #3--Scholiast on Homer, Il. xiv. 119: 'And horse-driving Ceyx
beholding. . . '
Fragment #4--Athenaeus, ii. p. 49b: Hesiod in the "Marriage of
Ceyx"--for though grammar-school boys alienate it from the poet, yet I
consider the poem ancient--calls the tables tripods.
Fragment #5--Gregory of Corinth, On Forms of Speech (Rhett. Gr. vii.
776): 'But when they had done with desire for the equal-shared feast,
even then they brought from the forest the mother of a mother (sc.
wood), dry and parched, to be slain by her own children' (sc. to be
burnt in the flames).
THE GREAT EOIAE (fragments)
Fragment #1--Pausanius, ii. 26. 3: Epidaurus. According to the opinion
of the Argives and the epic poem, the "Great Eoiae", Argos the son of
Zeus was father of Epidaurus.
Fragment #2--Anonymous Comment. on Aristotle, Nicomachean Ethics, iii.
7: And, they say, Hesiod is sufficient to prove that the word PONEROS
(bad) has the same sense as 'laborious' or 'ill-fated'; for in the
"Great Eoiae" he represents Alcmene as saying to Heracles: 'My son,
truly Zeus your father begot you to be the most toilful as the most
excellent. . . '; and again: 'The Fates (made) you the most toilful and the
most excellent. . . '
Fragment #3--Scholiast on Pindar, Isthm. v. 53: The story has been
taken from the "Great Eoiae"; for there we find Heracles entertained by
Telamon, standing dressed in his lion-skin and praying, and there also
we find the eagle sent by Zeus, from which Aias took his name [2001].
Fragment #4--Pausanias, iv. 2. 1: But I know that the so-called "Great
Eoiae" say that Polycaon the son of Butes married Euaechme, daughter of
Hyllus, Heracles' son.
Fragment #5--Pausanias, ix. 40. 6: 'And Phylas wedded Leipephile the
daughter of famous Iolaus: and she was like the Olympians in beauty. She
bare him a son Hippotades in the palace, and comely Thero who was like
the beams of the moon. And Thero lay in the embrace of Apollo and bare
horse-taming Chaeron of hardy strength. '
Fragment #6--Scholiast on Pindar, Pyth. iv. 35: 'Or like her in Hyria,
careful-minded Mecionice, who was joined in the love of golden Aphrodite
with the Earth-holder and Earth-Shaker, and bare Euphemus. '
Fragment #7--Pausanias, ix. 36. 7: 'And Hyettus killed Molurus the dear
son of Aristas in his house because he lay with his wife. Then he
left his home and fled from horse-rearing Argos and came to Minyan
Orchomenus. And the hero received him and gave him a portion of his
goods, as was fitting. '
Fragment #8--Pausanias, ii. 2. 3: But in the "Great Eoiae" Peirene is
represented to be the daughter of Oebalius.
Fragment #9--Pausanias, ii. 16. 4: The epic poem, which the Greek call
the "Great Eoiae", says that she (Mycene) was the daughter of Inachus
and wife of Arestor: from her, then, it is said, the city received its
name.
Fragment #10--Pausanias, vi. 21. 10: According to the poem the "Great
Eoiae", these were killed by Oenomaus [2002]: Alcathous the son of
Porthaon next after Marmax, and after Alcathous, Euryalus, Eurymachus
and Crotalus. The man killed next after them, Aerias, we should judge
to have been a Lacedemonian and founder of Aeria. And after Acrias,
they say, Capetus was done to death by Oenomaus, and Lycurgus, Lasius,
Chalcodon and Tricolonus. . . . And after Tricolonus fate overtook
Aristomachus and Prias on the course, as also Pelagon and Aeolius and
Cronius.
Fragment #11--Scholiast on Apollonius Rhodius, Arg. iv. 57: In the
"Great Eoiae" it is said that Endymion was transported by Zeus into
heaven, but when he fell in love with Hera, was befooled with a shape of
cloud, and was cast out and went down into Hades.
Fragment #12--Scholiast on Apollonius Rhodius, Arg. i. 118: In the
"Great Eoiae" it is related that Melampus, who was very dear to
Apollo, went abroad and stayed with Polyphantes. But when the king had
sacrificed an ox, a serpent crept up to the sacrifice and destroyed
his servants. At this the king was angry and killed the serpent, but
Melampus took and buried it. And its offspring, brought up by him, used
to lick his ears and inspire him with prophecy. And so, when he was
caught while trying to steal the cows of Iphiclus and taken bound to the
city of Aegina, and when the house, in which Iphiclus was, was about
to fall, he told an old woman, one of the servants of Iphiclus, and in
return was released.
Fragment #13--Scholiast on Apollonius Rhodius, Arg. iv. 828: In the
"Great Eoiae" Scylla is the daughter of Phoebus and Hecate.
Fragment #14--Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in
the "Great Eoiae" says that Phineus was blinded because he told Phrixus
the way [2003].
Fragment #15--Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus.
This is one of the children of Phrixus. These. . . . . . . . Hesiod in the
"Great Eoiae" says were born of Iophossa the daughter of Aeetes. And he
says there were four of them, Argus, Phrontis, Melas, and Cytisorus.
Fragment #16--Antoninus Liberalis, xxiii: Battus. Hesiod tells the story
in the "Great Eoiae". . . . . . . . Magnes was the son of Argus, the son of
Phrixus and Perimele, Admetus' daughter, and lived in the region of
Thessaly, in the land which men called after him Magnesia. He had a son
of remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was
seized with love for him, and would not leave the house of Magnes. Then
Hermes made designs on Apollo's herd of cattle which were grazing in the
same place as the cattle of Admetus. First he cast upon the dogs which
were guarding them a stupor and strangles, so that the dogs forgot the
cows and lost the power of barking. Then he drove away twelve heifers
and a hundred cows never yoked, and the bull who mounted the cows,
fastening to the tail of each one brushwood to wipe out the footmarks of
the cows.
He drove them through the country of the Pelasgi, and Achaea in the land
of Phthia, and through Locris, and Boeotia and Megaris, and thence into
Peloponnesus by way of Corinth and Larissa, until he brought them to
Tegea. From there he went on by the Lycaean mountains, and past Maenalus
and what are called the watch-posts of Battus. Now this Battus used to
live on the top of the rock and when he heard the voice of the heifers
as they were being driven past, he came out from his own place, and knew
that the cattle were stolen. So he asked for a reward to tell no one
about them. Hermes promised to give it him on these terms, and Battus
swore to say nothing to anyone about the cattle. But when Hermes had
hidden them in the cliff by Coryphasium, and had driven them into a cave
facing towards Italy and Sicily, he changed himself and came again to
Battus and tried whether he would be true to him as he had vowed. So,
offering him a robe as a reward, he asked of him whether he had noticed
stolen cattle being driven past. And Battus took the robe and told him
about the cattle. But Hermes was angry because he was double-tongued,
and struck him with his staff and changed him into a rock. And either
frost or heat never leaves him [2004].
THE MELAMPODIA (fragments)
Fragment #1--Strabo, xiv. p. 642: It is said that Calchis the seer
returned from Troy with Amphilochus the son of Amphiaraus and came on
foot to this place [2101]. But happening to find near Clarus a seer
greater than himself, Mopsus, the son of Manto, Teiresias' daughter,
he died of vexation. Hesiod, indeed, works up the story in some form as
this: Calchas set Mopsus the following problem:
'I am filled with wonder at the quantity of figs this wild fig-tree
bears though it is so small. Can you tell their number? '
And Mopsus answered: 'Ten thousand is their number, and their measure is
a bushel: one fig is left over, which you would not be able to put into
the measure. '
So said he; and they found the reckoning of the measure true. Then did
the end of death shroud Calchas.
Fragment #2--Tzetzes on Lycophron, 682: But now he is speaking of
Teiresias, since it is said that he lived seven generations--though
others say nine. He lived from the times of Cadmus down to those of
Eteocles and Polyneices, as the author of "Melampodia" also says: for he
introduces Teiresias speaking thus:
'Father Zeus, would that you had given me a shorter span of life to
be mine and wisdom of heart like that of mortal men! But now you have
honoured me not even a little, though you ordained me to have a long
span of life, and to live through seven generations of mortal kind. '
Fragment #3--Scholiast on Homer, Odyssey, x. 494: They say that
Teiresias saw two snakes mating on Cithaeron and that, when he killed
the female, he was changed into a woman, and again, when he killed the
male, took again his own nature. This same Teiresias was chosen by Zeus
and Hera to decide the question whether the male or the female has most
pleasure in intercourse. And he said:
'Of ten parts a man enjoys only one; but a woman's sense enjoys all ten
in full. '
For this Hera was angry and blinded him, but Zeus gave him the seer's
power.
Fragment #4--[2102] Athenaeus, ii. p. 40: 'For pleasant it is at a feast
and rich banquet to tell delightful tales, when men have had enough of
feasting;. . . '
Clement of Alexandria, Stromateis vi. 2 26: '. . . and pleasant also it
is to know a clear token of ill or good amid all the signs that the
deathless ones have given to mortal men. '
Fragment #5--Athenaeus, xi. 498. A: 'And Mares, swift messenger, came to
him through the house and brought a silver goblet which he had filled,
and gave it to the lord. '
Fragment #6--Athenaeus, xi. 498. B: 'And then Mantes took in his hands
the ox's halter and Iphiclus lashed him upon the back. And behind
him, with a cup in one hand and a raised sceptre in the other, walked
Phylacus and spake amongst the bondmen. '
Fragment #7--Athenaeus, xiii. p. 609 e: Hesiod in the third book of the
"Melampodia" called Chalcis in Euboea 'the land of fair women'.
Fragment #8--Strabo, xiv. p. 676: But Hesiod says that Amphilochus was
killed by Apollo at Soli.
Fragment #9--Clement of Alexandria, Stromateis, v. p. 259: 'And now
there is no seer among mortal men such as would know the mind of Zeus
who holds the aegis.
'
AEGIMIUS (fragments)
Fragment #1--Scholiast on Apollonius Rhodius, Arg. iii. 587: But the
author of the "Aegimius" says that he (Phrixus) was received without
intermediary because of the fleece [2201]. He says that after the
sacrifice he purified the fleece and so: 'Holding the fleece he walked
into the halls of Aeetes. '
Fragment #2--Scholiast on Apollonius Rhodius, Arg. iv. 816: The author
of the "Aegimius" says in the second book that Thetis used to throw the
children she had by Peleus into a cauldron of water, because she wished
to learn where they were mortal. . . . . . . . And that after many had perished
Peleus was annoyed, and prevented her from throwing Achilles into the
cauldron.
Fragment #3--Apollodorus, ii. 1. 3. 1: Hesiod and Acusilaus say that she
(Io) was the daughter of Peiren. While she was holding the office of
priestess of Hera, Zeus seduced her, and being discovered by Hera,
touched the girl and changed her into a white cow, while he swore that
he had no intercourse with her. And so Hesiod says that oaths touching
the matter of love do not draw down anger from the gods: 'And thereafter
he ordained that an oath concerning the secret deeds of the Cyprian
should be without penalty for men. '
Fragment #4--Herodian in Stephanus of Byzantium: '(Zeus changed Io) in
the fair island Abantis, which the gods, who are eternally, used to call
Abantis aforetime, but Zeus then called it Euboea after the cow. ' [2202]
Fragment #5--Scholiast on Euripides, Phoen. 1116: 'And (Hera) set a
watcher upon her (Io), great and strong Argus, who with four eyes looks
every way. And the goddess stirred in him unwearying strength: sleep
never fell upon his eyes; but he kept sure watch always. '
Fragment #6--Scholiast on Homer, Il. xxiv. 24: 'Slayer of Argus'.
According to Hesiod's tale he (Hermes) slew (Argus) the herdsman of Io.
Fragment #7--Athenaeus, xi. p. 503: And the author of the "Aegimius",
whether he is Hesiod or Cercops of Miletus (says): 'There, some day,
shall be my place of refreshment, O leader of the people. '
Fragment #8--Etym. Gen. : Hesiod (says there were so called) because
they settled in three groups: 'And they all were called the Three-fold
people, because they divided in three the land far from their country. '
For (he says) that three Hellenic tribes settled in Crete, the Pelasgi,
Achaeans and Dorians. And these have been called Three-fold People.
FRAGMENTS OF UNKNOWN POSITION
Fragment #1--Diogenes Laertius, viii. 1. 26: [2301] 'So Urania bare
Linus, a very lovely son: and him all men who are singers and harpers do
bewail at feasts and dances, and as they begin and as they end they call
on Linus. . . . '
Clement of Alexandria, Strom. i. p. 121: '. . . . who was skilled in all
manner of wisdom. '
Fragment #2--Scholiast on Homer, Odyssey, iv. 232: 'Unless Phoebus
Apollo should save him from death, or Paean himself who knows the
remedies for all things. '
Fragment #3--Clement of Alexandria, Protrept, c. vii. p. 21: 'For he
alone is king and lord of all the undying gods, and no other vies with
him in power. '
Fragment #4--Anecd. Oxon (Cramer), i. p. 148: '(To cause? ) the gifts of
the blessed gods to come near to earth. '
Fragment #5--Clement of Alexandria, Strom. i. p. 123: 'Of the Muses who
make a man very wise, marvellous in utterance. '
Fragment #6--Strabo, x. p. 471: 'But of them (sc. the daughters of
Hecaterus) were born the divine mountain Nymphs and the tribe of
worthless, helpless Satyrs, and the divine Curetes, sportive dancers. '
Fragment #7--Scholiast on Apollonius Rhodius, Arg. i. 824: 'Beseeching
the offspring of glorious Cleodaeus. '
Fragment #8--Suidas, s. v. : 'For the Olympian gave might to the sons of
Aeacus, and wisdom to the sons of Amythaon, and wealth to the sons of
Atreus. '
Fragment #9--Scholiast on Homer, Iliad, xiii. 155: 'For through his lack
of wood the timber of the ships rotted. '
Fragment #10--Etymologicum Magnum: 'No longer do they walk with delicate
feet. '
Fragment #11--Scholiast on Homer, Iliad, xxiv. 624: 'First of all they
roasted (pieces of meat), and drew them carefully off the spits. '
Fragment #12--Chrysippus, Fragg. ii. 254. 11: 'For his spirit increased
in his dear breast. '
Fragment #13--Chrysippus, Fragg. ii. 254. 15: 'With such heart grieving
anger in her breast. '
Fragment #14--Strabo, vii. p. 327: 'He went to Dodona and the oak-grove,
the dwelling place of the Pelasgi. '
Fragment #15--Anecd. Oxon (Cramer), iii. p. 318. not. : 'With the
pitiless smoke of black pitch and of cedar. '
Fragment #16--Scholiast on Apollonius Rhodius, Arg. i. 757: 'But he
himself in the swelling tide of the rain-swollen river. '
Fragment #17--Stephanus of Byzantium: (The river) Parthenius, 'Flowing
as softly as a dainty maiden goes. '
Fragment #18--Scholiast on Theocritus, xi. 75: 'Foolish the man who
leaves what he has, and follows after what he has not. '
Fragment #19--Harpocration: 'The deeds of the young, the counsels of the
middle-aged, and the prayers of the aged. '
Fragment #20--Porphyr, On Abstinence, ii. 18. p. 134: 'Howsoever the
city does sacrifice, the ancient custom is best. '
Fragment #21--Scholiast on Nicander, Theriaca, 452: 'But you should be
gentle towards your father. '
Fragment #22--Plato, Epist. xi. 358: 'And if I said this, it would seem
a poor thing and hard to understand. '
Fragment #23--Bacchylides, v. 191-3: Thus spake the Boeotian, even
Hesiod [2302], servant of the sweet Muses: 'whomsoever the immortals
honour, the good report of mortals also followeth him. '
DOUBTFUL FRAGMENTS
Fragment #1--Galen, de plac. Hipp. et Plat. i. 266: 'And then it was
Zeus took away sense from the heart of Athamas. '
Fragment #2--Scholiast on Homer, Od. vii. 104: 'They grind the yellow
grain at the mill. '
Fragment #3--Scholiast on Pindar, Nem. ii. 1: 'Then first in Delos did
I and Homer, singers both, raise our strain--stitching song in new
hymns--Phoebus Apollo with the golden sword, whom Leto bare. '
Fragment #4--Julian, Misopogon, p. 369: 'But starvation on a handful is
a cruel thing. '
Fragment #5--Servius on Vergil, Aen. iv. 484: Hesiod says that these
Hesperides. . . . . . . . daughters of Night, guarded the golden apples beyond
Ocean: 'Aegle and Erythea and ox-eyed Hesperethusa. ' [2401]
Fragment #6--Plato, Republic, iii. 390 E: 'Gifts move the gods, gifts
move worshipful princes. '
Fragment #7--[2402] Clement of Alexandria, Strom. v. p. 256: 'On the
seventh day again the bright light of the sun. . . . '
Fragment #8--Apollonius, Lex. Hom. : 'He brought pure water and mixed it
with Ocean's streams. '
Fragment #9--Stephanus of Byzantium: 'Aspledon and Clymenus and god-like
Amphidocus. ' (sons of Orchomenus).
Fragment #10--Scholiast on Pindar, Nem. iii. 64: 'Telemon never sated
with battle first brought light to our comrades by slaying blameless
Melanippe, destroyer of men, own sister of the golden-girdled queen. '
WORKS ATTRIBUTED TO HOMER
THE HOMERIC HYMNS
I. TO DIONYSUS (21 lines) [2501]
((LACUNA))
(ll. 1-9) For some say, at Dracanum; and some, on windy Icarus;
and some, in Naxos, O Heaven-born, Insewn [2502]; and others by the
deep-eddying river Alpheus that pregnant Semele bare you to Zeus the
thunder-lover. And others yet, lord, say you were born in Thebes; but
all these lie. The Father of men and gods gave you birth remote from men
and secretly from white-armed Hera. There is a certain Nysa, a mountain
most high and richly grown with woods, far off in Phoenice, near the
streams of Aegyptus.
((LACUNA))
(ll. 10-12) '. . . and men will lay up for her [2503] many offerings in
her shrines. And as these things are three [2504], so shall mortals ever
sacrifice perfect hecatombs to you at your feasts each three years. '
(ll. 13-16) The Son of Cronos spoke and nodded with his dark brows. And
the divine locks of the king flowed forward from his immortal head, and
he made great Olympus reel. So spake wise Zeus and ordained it with a
nod.
(ll. 17-21) Be favourable, O Insewn, Inspirer of frenzied women!
we singers sing of you as we begin and as we end a strain, and none
forgetting you may call holy song to mind. And so, farewell, Dionysus,
Insewn, with your mother Semele whom men call Thyone.
II. TO DEMETER (495 lines)
(ll. 1-3) I begin to sing of rich-haired Demeter, awful goddess--of her
and her trim-ankled daughter whom Aidoneus rapt away, given to him by
all-seeing Zeus the loud-thunderer.
(ll. 4-18) Apart from Demeter, lady of the golden sword and glorious
fruits, she was playing with the deep-bosomed daughters of Oceanus and
gathering flowers over a soft meadow, roses and crocuses and beautiful
violets, irises also and hyacinths and the narcissus, which Earth made
to grow at the will of Zeus and to please the Host of Many, to be a
snare for the bloom-like girl--a marvellous, radiant flower. It was a
thing of awe whether for deathless gods or mortal men to see: from its
root grew a hundred blooms, and it smelled most sweetly, so that all
wide heaven above and the whole earth and the sea's salt swell laughed
for joy. And the girl was amazed and reached out with both hands to take
the lovely toy; but the wide-pathed earth yawned there in the plain of
Nysa, and the lord, Host of Many, with his immortal horses sprang out
upon her--the Son of Cronos, He who has many names [2505].
(ll. 19-32) He caught her up reluctant on his golden car and bare her
away lamenting. Then she cried out shrilly with her voice, calling upon
her father, the Son of Cronos, who is most high and excellent. But no
one, either of the deathless gods or of mortal men, heard her voice,
nor yet the olive-trees bearing rich fruit: only tender-hearted Hecate,
bright-coiffed, the daughter of Persaeus, heard the girl from her cave,
and the lord Helios, Hyperion's bright son, as she cried to her father,
the Son of Cronos. But he was sitting aloof, apart from the gods, in his
temple where many pray, and receiving sweet offerings from mortal men.
So he, that Son of Cronos, of many names, who is Ruler of Many and
Host of Many, was bearing her away by leave of Zeus on his immortal
chariot--his own brother's child and all unwilling.
(ll. 33-39) And so long as she, the goddess, yet beheld earth and starry
heaven and the strong-flowing sea where fishes shoal, and the rays of
the sun, and still hoped to see her dear mother and the tribes of
the eternal gods, so long hope calmed her great heart for all her
trouble. . . . ((LACUNA)) . . . . and the heights of the mountains and the
depths of the sea rang with her immortal voice: and her queenly mother
heard her.
(ll. 40-53) Bitter pain seized her heart, and she rent the covering upon
her divine hair with her dear hands: her dark cloak she cast down from
both her shoulders and sped, like a wild-bird, over the firm land and
yielding sea, seeking her child.
