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.
hands on him, lest he grow angry and stir up dangerous winds and heavy
squalls.
Hesiod
What skill
is this? What song for desperate cares? What way of song? For verily
here are three things to hand all at once from which to choose,--mirth,
and love, and sweet sleep. And though I am a follower of the Olympian
Muses who love dances and the bright path of song--the full-toned chant
and ravishing thrill of flutes--yet I never cared for any of those feats
of skill at young men's revels, as I do now for this: I am filled with
wonder, O son of Zeus, at your sweet playing. But now, since you, though
little, have such glorious skill, sit down, dear boy, and respect the
words of your elders. For now you shall have renown among the deathless
gods, you and your mother also. This I will declare to you exactly: by
this shaft of cornel wood I will surely make you a leader renowned among
the deathless gods, and fortunate, and will give you glorious gifts and
will not deceive you from first to last. '
(ll. 463-495) Then Hermes answered him with artful words: 'You question
me carefully, O Far-worker; yet I am not jealous that you should enter
upon my art: this day you shall know it. For I seek to be friendly
with you both in thought and word. Now you well know all things in your
heart, since you sit foremost among the deathless gods, O son of Zeus,
and are goodly and strong. And wise Zeus loves you as all right is, and
has given you splendid gifts. And they say that from the utterance of
Zeus you have learned both the honours due to the gods, O Far-worker,
and oracles from Zeus, even all his ordinances. Of all these I myself
have already learned that you have great wealth. Now, you are free to
learn whatever you please; but since, as it seems, your heart is so
strongly set on playing the lyre, chant, and play upon it, and give
yourself to merriment, taking this as a gift from me, and do you, my
friend, bestow glory on me. Sing well with this clear-voiced companion
in your hands; for you are skilled in good, well-ordered utterance.
From now on bring it confidently to the rich feast and lovely dance and
glorious revel, a joy by night and by day. Whoso with wit and wisdom
enquires of it cunningly, him it teaches through its sound all manner
of things that delight the mind, being easily played with gentle
familiarities, for it abhors toilsome drudgery; but whoso in
ignorance enquires of it violently, to him it chatters mere vanity and
foolishness. But you are able to learn whatever you please. So then, I
will give you this lyre, glorious son of Zeus, while I for my part
will graze down with wild-roving cattle the pastures on hill and
horse-feeding plain: so shall the cows covered by the bulls calve
abundantly both males and females. And now there is no need for you,
bargainer though you are, to be furiously angry. '
(ll. 496-502) When Hermes had said this, he held out the lyre: and
Phoebus Apollo took it, and readily put his shining whip in Hermes'
hand, and ordained him keeper of herds. The son of Maia received it
joyfully, while the glorious son of Leto, the lord far-working Apollo,
took the lyre upon his left arm and tried each string with the key.
Awesomely it sounded at the touch of the god, while he sang sweetly to
its note.
(ll. 503-512) Afterwards they two, the all-glorious sons of Zeus turned
the cows back towards the sacred meadow, but themselves hastened back to
snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made
them both friends. And Hermes loved the son of Leto continually, even as
he does now, when he had given the lyre as token to the Far-shooter,
who played it skilfully, holding it upon his arm. But for himself Hermes
found out another cunning art and made himself the pipes whose sound is
heard afar.
(ll. 513-520) Then the son of Leto said to Hermes: 'Son of Maia, guide
and cunning one, I fear you may steal form me the lyre and my curved bow
together; for you have an office from Zeus, to establish deeds of barter
amongst men throughout the fruitful earth. Now if you would only swear
me the great oath of the gods, either by nodding your head, or by the
potent water of Styx, you would do all that can please and ease my
heart. '
(ll. 521-549) Then Maia's son nodded his head and promised that he would
never steal anything of all the Far-shooter possessed, and would never
go near his strong house; but Apollo, son of Leto, swore to be fellow
and friend to Hermes, vowing that he would love no other among the
immortals, neither god nor man sprung from Zeus, better than Hermes: and
the Father sent forth an eagle in confirmation. And Apollo sware also:
'Verily I will make you only to be an omen for the immortals and all
alike, trusted and honoured by my heart. Moreover, I will give you a
splendid staff of riches and wealth: it is of gold, with three branches,
and will keep you scatheless, accomplishing every task, whether of words
or deeds that are good, which I claim to know through the utterance of
Zeus. But as for sooth-saying, noble, heaven-born child, of which you
ask, it is not lawful for you to learn it, nor for any other of the
deathless gods: only the mind of Zeus knows that. I am pledged and have
vowed and sworn a strong oath that no other of the eternal gods save
I should know the wise-hearted counsel of Zeus. And do not you, my
brother, bearer of the golden wand, bid me tell those decrees which
all-seeing Zeus intends. As for men, I will harm one and profit another,
sorely perplexing the tribes of unenviable men. Whosoever shall come
guided by the call and flight of birds of sure omen, that man shall have
advantage through my voice, and I will not deceive him. But whoso shall
trust to idly-chattering birds and shall seek to invoke my prophetic
art contrary to my will, and to understand more than the eternal gods,
I declare that he shall come on an idle journey; yet his gifts I would
take.
(ll. 550-568) 'But I will tell you another thing, Son of all-glorious
Maia and Zeus who holds the aegis, luck-bringing genius of the gods.
There are certain holy ones, sisters born--three virgins [2523] gifted
with wings: their heads are besprinkled with white meal, and they dwell
under a ridge of Parnassus. These are teachers of divination apart from
me, the art which I practised while yet a boy following herds, though my
father paid no heed to it. From their home they fly now here, now there,
feeding on honey-comb and bringing all things to pass. And when they are
inspired through eating yellow honey, they are willing to speak truth;
but if they be deprived of the gods' sweet food, then they speak
falsely, as they swarm in and out together. These, then, I give you;
enquire of them strictly and delight your heart: and if you should teach
any mortal so to do, often will he hear your response--if he have good
fortune. Take these, Son of Maia, and tend the wild roving, horned oxen
and horses and patient mules. '
(ll. 568a-573) So he spake. And from heaven father Zeus himself gave
confirmation to his words, and commanded that glorious Hermes should be
lord over all birds of omen and grim-eyed lions, and boars with gleaming
tusks, and over dogs and all flocks that the wide earth nourishes, and
over all sheep; also that he only should be the appointed messenger to
Hades, who, though he takes no gift, shall give him no mean prize.
(ll. 574-578) Thus the lord Apollo showed his kindness for the Son of
Maia by all manner of friendship: and the Son of Cronos gave him
grace besides. He consorts with all mortals and immortals: a little he
profits, but continually throughout the dark night he cozens the tribes
of mortal men.
(ll. 579-580) And so, farewell, Son of Zeus and Maia; but I will
remember you and another song also.
V. TO APHRODITE (293 lines)
(ll. 1-6) Muse, tell me the deeds of golden Aphrodite the Cyprian, who
stirs up sweet passion in the gods and subdues the tribes of mortal men
and birds that fly in air and all the many creatures that the dry
land rears, and all the sea: all these love the deeds of rich-crowned
Cytherea.
(ll. 7-32) Yet there are three hearts that she cannot bend nor yet
ensnare. First is the daughter of Zeus who holds the aegis, bright-eyed
Athene; for she has no pleasure in the deeds of golden Aphrodite, but
delights in wars and in the work of Ares, in strifes and battles and
in preparing famous crafts. She first taught earthly craftsmen to make
chariots of war and cars variously wrought with bronze, and she, too,
teaches tender maidens in the house and puts knowledge of goodly arts
in each one's mind. Nor does laughter-loving Aphrodite ever tame in love
Artemis, the huntress with shafts of gold; for she loves archery and the
slaying of wild beasts in the mountains, the lyre also and dancing and
thrilling cries and shady woods and the cities of upright men. Nor
yet does the pure maiden Hestia love Aphrodite's works. She was the
first-born child of wily Cronos and youngest too [2524], by will of
Zeus who holds the aegis,--a queenly maid whom both Poseidon and Apollo
sought to wed. But she was wholly unwilling, nay, stubbornly refused;
and touching the head of father Zeus who holds the aegis, she, that fair
goddess, sware a great oath which has in truth been fulfilled, that
she would be a maiden all her days. So Zeus the Father gave her an high
honour instead of marriage, and she has her place in the midst of the
house and has the richest portion. In all the temples of the gods she
has a share of honour, and among all mortal men she is chief of the
goddesses.
(ll. 33-44) Of these three Aphrodite cannot bend or ensnare the hearts.
But of all others there is nothing among the blessed gods or among
mortal men that has escaped Aphrodite. Even the heart of Zeus, who
delights in thunder, is led astray by her; though he is greatest of all
and has the lot of highest majesty, she beguiles even his wise heart
whensoever she pleases, and mates him with mortal women, unknown to
Hera, his sister and his wife, the grandest far in beauty among the
deathless goddesses--most glorious is she whom wily Cronos with her
mother Rhea did beget: and Zeus, whose wisdom is everlasting, made her
his chaste and careful wife.
(ll. 45-52) But upon Aphrodite herself Zeus cast sweet desire to be
joined in love with a mortal man, to the end that, very soon, not
even she should be innocent of a mortal's love; lest laughter-loving
Aphrodite should one day softly smile and say mockingly among all the
gods that she had joined the gods in love with mortal women who bare
sons of death to the deathless gods, and had mated the goddesses with
mortal men.
(ll. 53-74) And so he put in her heart sweet desire for Anchises who
was tending cattle at that time among the steep hills of many-fountained
Ida, and in shape was like the immortal gods. Therefore, when
laughter-loving Aphrodite saw him, she loved him, and terribly desire
seized her in her heart. She went to Cyprus, to Paphos, where her
precinct is and fragrant altar, and passed into her sweet-smelling
temple. There she went in and put to the glittering doors, and there the
Graces bathed her with heavenly oil such as blooms upon the bodies of
the eternal gods--oil divinely sweet, which she had by her, filled with
fragrance. And laughter-loving Aphrodite put on all her rich clothes,
and when she had decked herself with gold, she left sweet-smelling
Cyprus and went in haste towards Troy, swiftly travelling high up among
the clouds. So she came to many-fountained Ida, the mother of wild
creatures and went straight to the homestead across the mountains. After
her came grey wolves, fawning on her, and grim-eyed lions, and bears,
and fleet leopards, ravenous for deer: and she was glad in heart to
see them, and put desire in their breasts, so that they all mated, two
together, about the shadowy coombes.
(ll. 75-88) [2525] But she herself came to the neat-built shelters, and
him she found left quite alone in the homestead--the hero Anchises who
was comely as the gods. All the others were following the herds over the
grassy pastures, and he, left quite alone in the homestead, was roaming
hither and thither and playing thrillingly upon the lyre. And Aphrodite,
the daughter of Zeus stood before him, being like a pure maiden in
height and mien, that he should not be frightened when he took heed of
her with his eyes. Now when Anchises saw her, he marked her well and
wondered at her mien and height and shining garments. For she was clad
in a robe out-shining the brightness of fire, a splendid robe of gold,
enriched with all manner of needlework, which shimmered like the moon
over her tender breasts, a marvel to see.
Also she wore twisted brooches and shining earrings in the form of
flowers; and round her soft throat were lovely necklaces.
(ll. 91-105) And Anchises was seized with love, and said to her: 'Hail,
lady, whoever of the blessed ones you are that are come to this house,
whether Artemis, or Leto, or golden Aphrodite, or high-born Themis, or
bright-eyed Athene. Or, maybe, you are one of the Graces come hither,
who bear the gods company and are called immortal, or else one of those
who inhabit this lovely mountain and the springs of rivers and grassy
meads. I will make you an altar upon a high peak in a far seen place,
and will sacrifice rich offerings to you at all seasons. And do you feel
kindly towards me and grant that I may become a man very eminent among
the Trojans, and give me strong offspring for the time to come. As for
my own self, let me live long and happily, seeing the light of the
sun, and come to the threshold of old age, a man prosperous among the
people. '
(ll. 106-142) Thereupon Aphrodite the daughter of Zeus answered him:
'Anchises, most glorious of all men born on earth, know that I am no
goddess: why do you liken me to the deathless ones? Nay, I am but a
mortal, and a woman was the mother that bare me. Otreus of famous name
is my father, if so be you have heard of him, and he reigns over all
Phrygia rich in fortresses. But I know your speech well beside my own,
for a Trojan nurse brought me up at home: she took me from my dear
mother and reared me thenceforth when I was a little child. So comes
it, then, that I well know your tongue also. And now the Slayer of
Argus with the golden wand has caught me up from the dance of huntress
Artemis, her with the golden arrows. For there were many of us, nymphs
and marriageable [2526] maidens, playing together; and an innumerable
company encircled us: from these the Slayer of Argus with the golden
wand rapt me away. He carried me over many fields of mortal men and
over much land untilled and unpossessed, where savage wild-beasts
roam through shady coombes, until I thought never again to touch the
life-giving earth with my feet. And he said that I should be called the
wedded wife of Anchises, and should bear you goodly children. But when
he had told and advised me, he, the strong Slayer of Argos, went back
to the families of the deathless gods, while I am now come to you: for
unbending necessity is upon me. But I beseech you by Zeus and by your
noble parents--for no base folk could get such a son as you--take me
now, stainless and unproved in love, and show me to your father and
careful mother and to your brothers sprung from the same stock. I shall
be no ill-liking daughter for them, but a likely. Moreover, send a
messenger quickly to the swift-horsed Phrygians, to tell my father and
my sorrowing mother; and they will send you gold in plenty and woven
stuffs, many splendid gifts; take these as bride-piece. So do, and then
prepare the sweet marriage that is honourable in the eyes of men and
deathless gods. '
(ll. 143-144) When she had so spoken, the goddess put sweet desire in
his heart. And Anchises was seized with love, so that he opened his
mouth and said:
(ll. 145-154) 'If you are a mortal and a woman was the mother who bare
you, and Otreus of famous name is your father as you say, and if you are
come here by the will of Hermes the immortal Guide, and are to be called
my wife always, then neither god nor mortal man shall here restrain
me till I have lain with you in love right now; no, not even if
far-shooting Apollo himself should launch grievous shafts from his
silver bow. Willingly would I go down into the house of Hades, O lady,
beautiful as the goddesses, once I had gone up to your bed. '
(ll. 155-167) So speaking, he caught her by the hand. And
laughter-loving Aphrodite, with face turned away and lovely eyes
downcast, crept to the well-spread couch which was already laid
with soft coverings for the hero; and upon it lay skins of bears and
deep-roaring lions which he himself had slain in the high mountains. And
when they had gone up upon the well-fitted bed, first Anchises took
off her bright jewelry of pins and twisted brooches and earrings and
necklaces, and loosed her girdle and stripped off her bright garments
and laid them down upon a silver-studded seat. Then by the will of the
gods and destiny he lay with her, a mortal man with an immortal goddess,
not clearly knowing what he did.
(ll. 168-176) But at the time when the herdsmen drive their oxen and
hardy sheep back to the fold from the flowery pastures, even then
Aphrodite poured soft sleep upon Anchises, but herself put on her rich
raiment. And when the bright goddess had fully clothed herself, she
stood by the couch, and her head reached to the well-hewn roof-tree;
from her cheeks shone unearthly beauty such as belongs to rich-crowned
Cytherea. Then she aroused him from sleep and opened her mouth and said:
(ll. 177-179) 'Up, son of Dardanus! --why sleep you so heavily? --and
consider whether I look as I did when first you saw me with your eyes. '
(ll. 180-184) So she spake. And he awoke in a moment and obeyed her.
But when he saw the neck and lovely eyes of Aphrodite, he was afraid
and turned his eyes aside another way, hiding his comely face with his
cloak. Then he uttered winged words and entreated her:
(ll. 185-190) 'So soon as ever I saw you with my eyes, goddess, I knew
that you were divine; but you did not tell me truly. Yet by Zeus who
holds the aegis I beseech you, leave me not to lead a palsied life among
men, but have pity on me; for he who lies with a deathless goddess is no
hale man afterwards. '
(ll. 191-201) Then Aphrodite the daughter of Zeus answered him:
'Anchises, most glorious of mortal men, take courage and be not too
fearful in your heart. You need fear no harm from me nor from the other
blessed ones, for you are dear to the gods: and you shall have a dear
son who shall reign among the Trojans, and children's children after
him, springing up continually. His name shall be Aeneas [2527], because
I felt awful grief in that I laid me in the bed of mortal man: yet are
those of your race always the most like to gods of all mortal men in
beauty and in stature [2528].
(ll. 202-217) 'Verily wise Zeus carried off golden-haired Ganymedes
because of his beauty, to be amongst the Deathless Ones and pour drink
for the gods in the house of Zeus--a wonder to see--honoured by all the
immortals as he draws the red nectar from the golden bowl. But grief
that could not be soothed filled the heart of Tros; for he knew not
whither the heaven-sent whirlwind had caught up his dear son, so that
he mourned him always, unceasingly, until Zeus pitied him and gave him
high-stepping horses such as carry the immortals as recompense for his
son. These he gave him as a gift. And at the command of Zeus, the Guide,
the slayer of Argus, told him all, and how his son would be deathless
and unageing, even as the gods. So when Tros heard these tidings from
Zeus, he no longer kept mourning but rejoiced in his heart and rode
joyfully with his storm-footed horses.
(ll. 218-238) 'So also golden-throned Eos rapt away Tithonus who was
of your race and like the deathless gods. And she went to ask the
dark-clouded Son of Cronos that he should be deathless and live
eternally; and Zeus bowed his head to her prayer and fulfilled her
desire. Too simply was queenly Eos: she thought not in her heart to ask
youth for him and to strip him of the slough of deadly age. So while
he enjoyed the sweet flower of life he lived rapturously with
golden-throned Eos, the early-born, by the streams of Ocean, at the ends
of the earth; but when the first grey hairs began to ripple from his
comely head and noble chin, queenly Eos kept away from his bed, though
she cherished him in her house and nourished him with food and ambrosia
and gave him rich clothing. But when loathsome old age pressed full upon
him, and he could not move nor lift his limbs, this seemed to her in her
heart the best counsel: she laid him in a room and put to the shining
doors. There he babbles endlessly, and no more has strength at all, such
as once he had in his supple limbs.
(ll. 239-246) 'I would not have you be deathless among the deathless
gods and live continually after such sort. Yet if you could live on such
as now you are in look and in form, and be called my husband, sorrow
would not then enfold my careful heart. But, as it is, harsh [2529] old
age will soon enshroud you--ruthless age which stands someday at the
side of every man, deadly, wearying, dreaded even by the gods.
(ll. 247-290) 'And now because of you I shall have great shame among
the deathless gods henceforth, continually. For until now they feared my
jibes and the wiles by which, or soon or late, I mated all the immortals
with mortal women, making them all subject to my will. But now my mouth
shall no more have this power among the gods; for very great has been my
madness, my miserable and dreadful madness, and I went astray out of
my mind who have gotten a child beneath my girdle, mating with a mortal
man. As for the child, as soon as he sees the light of the sun, the
deep-breasted mountain Nymphs who inhabit this great and holy mountain
shall bring him up. They rank neither with mortals nor with immortals:
long indeed do they live, eating heavenly food and treading the lovely
dance among the immortals, and with them the Sileni and the sharp-eyed
Slayer of Argus mate in the depths of pleasant caves; but at their birth
pines or high-topped oaks spring up with them upon the fruitful earth,
beautiful, flourishing trees, towering high upon the lofty mountains
(and men call them holy places of the immortals, and never mortal lops
them with the axe); but when the fate of death is near at hand, first
those lovely trees wither where they stand, and the bark shrivels away
about them, and the twigs fall down, and at last the life of the Nymph
and of the tree leave the light of the sun together. These Nymphs shall
keep my son with them and rear him, and as soon as he is come to lovely
boyhood, the goddesses will bring him here to you and show you your
child. But, that I may tell you all that I have in mind, I will come
here again towards the fifth year and bring you my son. So soon as ever
you have seen him--a scion to delight the eyes--you will rejoice in
beholding him; for he shall be most godlike: then bring him at once to
windy Ilion. And if any mortal man ask you who got your dear son beneath
her girdle, remember to tell him as I bid you: say he is the offspring
of one of the flower-like Nymphs who inhabit this forest-clad hill.
But if you tell all and foolishly boast that you lay with rich-crowned
Aphrodite, Zeus will smite you in his anger with a smoking thunderbolt.
Now I have told you all. Take heed: refrain and name me not, but have
regard to the anger of the gods. '
(l. 291) When the goddess had so spoken, she soared up to windy heaven.
(ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have
I begun; now I will turn me to another hymn.
VI. TO APHRODITE (21 lines)
(ll. 1-18) I will sing of stately Aphrodite, gold-crowned and beautiful,
whose dominion is the walled cities of all sea-set Cyprus. There the
moist breath of the western wind wafted her over the waves of the
loud-moaning sea in soft foam, and there the gold-filleted Hours
welcomed her joyously. They clothed her with heavenly garments: on her
head they put a fine, well-wrought crown of gold, and in her pierced
ears they hung ornaments of orichalc and precious gold, and adorned her
with golden necklaces over her soft neck and snow-white breasts, jewels
which the gold-filleted Hours wear themselves whenever they go to their
father's house to join the lovely dances of the gods. And when they had
fully decked her, they brought her to the gods, who welcomed her when
they saw her, giving her their hands. Each one of them prayed that he
might lead her home to be his wedded wife, so greatly were they amazed
at the beauty of violet-crowned Cytherea.
(ll. 19-21) Hail, sweetly-winning, coy-eyed goddess! Grant that I may
gain the victory in this contest, and order you my song. And now I will
remember you and another song also.
VII. TO DIONYSUS (59 lines)
(ll. 1-16) I will tell of Dionysus, the son of glorious Semele, how
he appeared on a jutting headland by the shore of the fruitless sea,
seeming like a stripling in the first flush of manhood: his rich, dark
hair was waving about him, and on his strong shoulders he wore a purple
robe. Presently there came swiftly over the sparkling sea Tyrsenian
[2530] pirates on a well-decked ship--a miserable doom led them on. When
they saw him they made signs to one another and sprang out quickly, and
seizing him straightway, put him on board their ship exultingly; for
they thought him the son of heaven-nurtured kings. They sought to bind
him with rude bonds, but the bonds would not hold him, and the withes
fell far away from his hands and feet: and he sat with a smile in his
dark eyes. Then the helmsman understood all and cried out at once to his
fellows and said:
(ll. 17-24) 'Madmen! What god is this whom you have taken and bind,
strong that he is? Not even the well-built ship can carry him. Surely
this is either Zeus or Apollo who has the silver bow, or Poseidon, for
he looks not like mortal men but like the gods who dwell on Olympus.
Come, then, let us set him free upon the dark shore at once: do not lay
hands on him, lest he grow angry and stir up dangerous winds and heavy
squalls. '
(ll. 25-31) So said he: but the master chid him with taunting words:
'Madman, mark the wind and help hoist sail on the ship: catch all the
sheets. As for this fellow we men will see to him: I reckon he is bound
for Egypt or for Cyprus or to the Hyperboreans or further still. But in
the end he will speak out and tell us his friends and all his wealth and
his brothers, now that providence has thrown him in our way. '
(ll. 32-54) When he had said this, he had mast and sail hoisted on the
ship, and the wind filled the sail and the crew hauled taut the sheets
on either side. But soon strange things were seen among them. First of
all sweet, fragrant wine ran streaming throughout all the black ship
and a heavenly smell arose, so that all the seamen were seized with
amazement when they saw it. And all at once a vine spread out both ways
along the top of the sail with many clusters hanging down from it, and a
dark ivy-plant twined about the mast, blossoming with flowers, and with
rich berries growing on it; and all the thole-pins were covered with
garlands. When the pirates saw all this, then at last they bade the
helmsman to put the ship to land. But the god changed into a dreadful
lion there on the ship, in the bows, and roared loudly: amidships also
he showed his wonders and created a shaggy bear which stood up ravening,
while on the forepeak was the lion glaring fiercely with scowling brows.
And so the sailors fled into the stern and crowded bemused about the
right-minded helmsman, until suddenly the lion sprang upon the master
and seized him; and when the sailors saw it they leapt out overboard one
and all into the bright sea, escaping from a miserable fate, and were
changed into dolphins. But on the helmsman Dionysus had mercy and held
him back and made him altogether happy, saying to him:
(ll. 55-57) 'Take courage, good. . . ; you have found favour with my heart.
I am loud-crying Dionysus whom Cadmus' daughter Semele bare of union
with Zeus. '
(ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in
no wise order sweet song.
VIII. TO ARES (17 lines)
(ll. 1-17) Ares, exceeding in strength, chariot-rider, golden-helmed,
doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze,
strong of arm, unwearying, mighty with the spear, O defence of Olympus,
father of warlike Victory, ally of Themis, stern governor of the
rebellious, leader of righteous men, sceptred King of manliness, who
whirl your fiery sphere among the planets in their sevenfold courses
through the aether wherein your blazing steeds ever bear you above the
third firmament of heaven; hear me, helper of men, giver of dauntless
youth! Shed down a kindly ray from above upon my life, and strength of
war, that I may be able to drive away bitter cowardice from my head and
crush down the deceitful impulses of my soul. Restrain also the keen
fury of my heart which provokes me to tread the ways of blood-curdling
strife. Rather, O blessed one, give you me boldness to abide within
the harmless laws of peace, avoiding strife and hatred and the violent
fiends of death.
IX. TO ARTEMIS (9 lines)
(ll. 1-6) Muse, sing of Artemis, sister of the Far-shooter, the virgin
who delights in arrows, who was fostered with Apollo. She waters her
horses from Meles deep in reeds, and swiftly drives her all-golden
chariot through Smyrna to vine-clad Claros where Apollo, god of the
silver bow, sits waiting for the far-shooting goddess who delights in
arrows.
(ll. 7-9) And so hail to you, Artemis, in my song and to all goddesses
as well. Of you first I sing and with you I begin; now that I have begun
with you, I will turn to another song.
X. TO APHRODITE (6 lines)
(ll. 1-3) Of Cytherea, born in Cyprus, I will sing. She gives kindly
gifts to men: smiles are ever on her lovely face, and lovely is the
brightness that plays over it.
(ll. 4-6) Hail, goddess, queen of well-built Salamis and sea-girt
Cyprus; grant me a cheerful song. And now I will remember you and
another song also.
XI. TO ATHENA (5 lines)
(ll. 1-4) Of Pallas Athene, guardian of the city, I begin to sing. Dread
is she, and with Ares she loves deeds of war, the sack of cities and the
shouting and the battle. It is she who saves the people as they go out
to war and come back.
(l. 5) Hail, goddess, and give us good fortune with happiness!
XII. TO HERA (5 lines)
(ll. 1-5) I sing of golden-throned Hera whom Rhea bare. Queen of the
immortals is she, surpassing all in beauty: she is the sister and the
wife of loud-thundering Zeus,--the glorious one whom all the blessed
throughout high Olympus reverence and honour even as Zeus who delights
in thunder.
XIII. TO DEMETER (3 lines)
(ll. 1-2) I begin to sing of rich-haired Demeter, awful goddess, of her
and of her daughter lovely Persephone.
(l. 3) Hail, goddess! Keep this city safe, and govern my song.
XIV. TO THE MOTHER OF THE GODS (6 lines)
(ll. 1-5) I prithee, clear-voiced Muse, daughter of mighty Zeus, sing
of the mother of all gods and men. She is well-pleased with the sound
of rattles and of timbrels, with the voice of flutes and the outcry of
wolves and bright-eyed lions, with echoing hills and wooded coombes.
(l. 6) And so hail to you in my song and to all goddesses as well!
XV. TO HERACLES THE LION-HEARTED (9 lines)
(ll. 1-8) I will sing of Heracles, the son of Zeus and much the
mightiest of men on earth. Alcmena bare him in Thebes, the city of
lovely dances, when the dark-clouded Son of Cronos had lain with her.
Once he used to wander over unmeasured tracts of land and sea at the
bidding of King Eurystheus, and himself did many deeds of violence and
endured many; but now he lives happily in the glorious home of snowy
Olympus, and has neat-ankled Hebe for his wife.
(l. 9) Hail, lord, son of Zeus! Give me success and prosperity.
XVI. TO ASCLEPIUS (5 lines)
(ll. 1-4) I begin to sing of Asclepius, son of Apollo and healer of
sicknesses. In the Dotian plain fair Coronis, daughter of King Phlegyas,
bare him, a great joy to men, a soother of cruel pangs.
(l. 5) And so hail to you, lord: in my song I make my prayer to thee!
XVII. TO THE DIOSCURI (5 lines)
(ll. 1-4) Sing, clear-voiced Muse, of Castor and Polydeuces, the
Tyndaridae, who sprang from Olympian Zeus. Beneath the heights of
Taygetus stately Leda bare them, when the dark-clouded Son of Cronos had
privily bent her to his will.
(l. 5) Hail, children of Tyndareus, riders upon swift horses!
XVIII. TO HERMES (12 lines)
(ll. 1-9) I sing of Cyllenian Hermes, the Slayer of Argus, lord of
Cyllene and Arcadia rich in flocks, luck-bringing messenger of the
deathless gods. He was born of Maia, the daughter of Atlas, when she had
made with Zeus,--a shy goddess she. Ever she avoided the throng of the
blessed gods and lived in a shadowy cave, and there the Son of Cronos
used to lie with the rich-tressed nymph at dead of night, while
white-armed Hera lay bound in sweet sleep: and neither deathless god nor
mortal man knew it.
(ll. 10-11) And so hail to you, Son of Zeus and Maia; with you I have
begun: now I will turn to another song!
(l. 12) Hail, Hermes, giver of grace, guide, and giver of good things!
[2531]
XIX. TO PAN (49 lines)
(ll. 1-26) Muse, tell me about Pan, the dear son of Hermes, with his
goat's feet and two horns--a lover of merry noise. Through wooded glades
he wanders with dancing nymphs who foot it on some sheer cliff's edge,
calling upon Pan, the shepherd-god, long-haired, unkempt. He has every
snowy crest and the mountain peaks and rocky crests for his domain;
hither and thither he goes through the close thickets, now lured by soft
streams, and now he presses on amongst towering crags and climbs up to
the highest peak that overlooks the flocks. Often he courses through the
glistening high mountains, and often on the shouldered hills he speeds
along slaying wild beasts, this keen-eyed god. Only at evening, as he
returns from the chase, he sounds his note, playing sweet and low on his
pipes of reed: not even she could excel him in melody--that bird who in
flower-laden spring pouring forth her lament utters honey-voiced song
amid the leaves. At that hour the clear-voiced nymphs are with him and
move with nimble feet, singing by some spring of dark water, while Echo
wails about the mountain-top, and the god on this side or on that of
the choirs, or at times sidling into the midst, plies it nimbly with
his feet. On his back he wears a spotted lynx-pelt, and he delights in
high-pitched songs in a soft meadow where crocuses and sweet-smelling
hyacinths bloom at random in the grass.
(ll. 27-47) They sing of the blessed gods and high Olympus and choose
to tell of such an one as luck-bringing Hermes above the rest, how he
is the swift messenger of all the gods, and how he came to Arcadia, the
land of many springs and mother of flocks, there where his sacred
place is as god of Cyllene. For there, though a god, he used to tend
curly-fleeced sheep in the service of a mortal man, because there fell
on him and waxed strong melting desire to wed the rich-tressed daughter
of Dryops, and there he brought about the merry marriage. And in the
house she bare Hermes a dear son who from his birth was marvellous
to look upon, with goat's feet and two horns--a noisy, merry-laughing
child. But when the nurse saw his uncouth face and full beard, she was
afraid and sprang up and fled and left the child. Then luck-bringing
Hermes received him and took him in his arms: very glad in his heart
was the god. And he went quickly to the abodes of the deathless gods,
carrying the son wrapped in warm skins of mountain hares, and set him
down beside Zeus and showed him to the rest of the gods. Then all the
immortals were glad in heart and Bacchie Dionysus in especial; and they
called the boy Pan [2532] because he delighted all their hearts.
(ll. 48-49) And so hail to you, lord! I seek your favour with a song.
And now I will remember you and another song also.
XX. TO HEPHAESTUS (8 lines)
(ll. 1-7) Sing, clear-voiced Muses, of Hephaestus famed for inventions.
With bright-eyed Athene he taught men glorious gifts throughout the
world,--men who before used to dwell in caves in the mountains like wild
beasts. But now that they have learned crafts through Hephaestus the
famed worker, easily they live a peaceful life in their own houses the
whole year round.
(l. 8) Be gracious, Hephaestus, and grant me success and prosperity!
XXI. TO APOLLO (5 lines)
(ll. 1-4) Phoebus, of you even the swan sings with clear voice to the
beating of his wings, as he alights upon the bank by the eddying river
Peneus; and of you the sweet-tongued minstrel, holding his high-pitched
lyre, always sings both first and last.
(l. 5) And so hail to you, lord! I seek your favour with my song.
XXII. TO POSEIDON (7 lines)
(ll. 1-5) I begin to sing about Poseidon, the great god, mover of the
earth and fruitless sea, god of the deep who is also lord of Helicon
and wide Aegae. A two-fold office the gods allotted you, O Shaker of the
Earth, to be a tamer of horses and a saviour of ships!
(ll. 6-7) Hail, Poseidon, Holder of the Earth, dark-haired lord! O
blessed one, be kindly in heart and help those who voyage in ships!
XXIII. TO THE SON OF CRONOS, MOST HIGH (4 lines)
(ll. 1-3) I will sing of Zeus, chiefest among the gods and greatest,
all-seeing, the lord of all, the fulfiller who whispers words of wisdom
to Themis as she sits leaning towards him.
(l. 4) Be gracious, all-seeing Son of Cronos, most excellent and great!
XXIV. TO HESTIA (5 lines)
(ll. 1-5) Hestia, you who tend the holy house of the lord Apollo, the
Far-shooter at goodly Pytho, with soft oil dripping ever from your
locks, come now into this house, come, having one mind with Zeus the
all-wise--draw near, and withal bestow grace upon my song.
XXV. TO THE MUSES AND APOLLO (7 lines)
(ll. 1-5) I will begin with the Muses and Apollo and Zeus. For it is
through the Muses and Apollo that there are singers upon the earth and
players upon the lyre; but kings are from Zeus. Happy is he whom the
Muses love: sweet flows speech from his lips.
(ll. 6-7) Hail, children of Zeus! Give honour to my song! And now I will
remember you and another song also.
XXVI. TO DIONYSUS (13 lines)
(ll. 1-9) I begin to sing of ivy-crowned Dionysus, the loud-crying
god, splendid son of Zeus and glorious Semele. The rich-haired Nymphs
received him in their bosoms from the lord his father and fostered and
nurtured him carefully in the dells of Nysa, where by the will of his
father he grew up in a sweet-smelling cave, being reckoned among the
immortals. But when the goddesses had brought him up, a god oft hymned,
then began he to wander continually through the woody coombes, thickly
wreathed with ivy and laurel. And the Nymphs followed in his train with
him for their leader; and the boundless forest was filled with their
outcry.
(ll. 10-13) And so hail to you, Dionysus, god of abundant clusters!
Grant that we may come again rejoicing to this season, and from that
season onwards for many a year.
XXVII. TO ARTEMIS (22 lines)
(ll. 1-20) I sing of Artemis, whose shafts are of gold, who cheers on
the hounds, the pure maiden, shooter of stags, who delights in archery,
own sister to Apollo with the golden sword. Over the shadowy hills and
windy peaks she draws her golden bow, rejoicing in the chase, and sends
out grievous shafts. The tops of the high mountains tremble and the
tangled wood echoes awesomely with the outcry of beasts: earthquakes and
the sea also where fishes shoal. But the goddess with a bold heart turns
every way destroying the race of wild beasts: and when she is satisfied
and has cheered her heart, this huntress who delights in arrows slackens
her supple bow and goes to the great house of her dear brother Phoebus
Apollo, to the rich land of Delphi, there to order the lovely dance of
the Muses and Graces. There she hangs up her curved bow and her arrows,
and heads and leads the dances, gracefully arrayed, while all they utter
their heavenly voice, singing how neat-ankled Leto bare children supreme
among the immortals both in thought and in deed.
(ll. 21-22) Hail to you, children of Zeus and rich-haired Leto! And now
I will remember you and another song also.
XXVIII. TO ATHENA (18 lines)
(ll. 1-16) I begin to sing of Pallas Athene, the glorious goddess,
bright-eyed, inventive, unbending of heart, pure virgin, saviour of
cities, courageous, Tritogeneia. From his awful head wise Zeus himself
bare her arrayed in warlike arms of flashing gold, and awe seized all
the gods as they gazed. But Athena sprang quickly from the immortal head
and stood before Zeus who holds the aegis, shaking a sharp spear: great
Olympus began to reel horribly at the might of the bright-eyed goddess,
and earth round about cried fearfully, and the sea was moved and tossed
with dark waves, while foam burst forth suddenly: the bright Son of
Hyperion stopped his swift-footed horses a long while, until the
maiden Pallas Athene had stripped the heavenly armour from her immortal
shoulders. And wise Zeus was glad.
(ll. 17-18) And so hail to you, daughter of Zeus who holds the aegis!
Now I will remember you and another song as well.
XXIX. TO HESTIA (13 lines)
(ll. 1-6) Hestia, in the high dwellings of all, both deathless gods and
men who walk on earth, you have gained an everlasting abode and highest
honour: glorious is your portion and your right. For without you mortals
hold no banquet,--where one does not duly pour sweet wine in offering to
Hestia both first and last.
(ll. 7-10) [2533] And you, slayer of Argus, Son of Zeus and Maia,
messenger of the blessed gods, bearer of the golden rod, giver of good,
be favourable and help us, you and Hestia, the worshipful and dear. Come
and dwell in this glorious house in friendship together; for you two,
well knowing the noble actions of men, aid on their wisdom and their
strength.
(ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes, bearer of
the golden rod! Now I will remember you and another song also.
XXX. TO EARTH THE MOTHER OF ALL (19 lines)
(ll. 1-16) I will sing of well-founded Earth, mother of all, eldest of
all beings. She feeds all creatures that are in the world, all that go
upon the goodly land, and all that are in the paths of the seas, and all
that fly: all these are fed of her store. Through you, O queen, men are
blessed in their children and blessed in their harvests, and to you it
belongs to give means of life to mortal men and to take it away. Happy
is the man whom you delight to honour! He has all things abundantly: his
fruitful land is laden with corn, his pastures are covered with cattle,
and his house is filled with good things. Such men rule orderly in their
cities of fair women: great riches and wealth follow them: their sons
exult with ever-fresh delight, and their daughters in flower-laden bands
play and skip merrily over the soft flowers of the field. Thus is it
with those whom you honour O holy goddess, bountiful spirit.
(ll. 17-19) Hail, Mother of the gods, wife of starry Heaven; freely
bestow upon me for this my song substance that cheers the heart!
is this? What song for desperate cares? What way of song? For verily
here are three things to hand all at once from which to choose,--mirth,
and love, and sweet sleep. And though I am a follower of the Olympian
Muses who love dances and the bright path of song--the full-toned chant
and ravishing thrill of flutes--yet I never cared for any of those feats
of skill at young men's revels, as I do now for this: I am filled with
wonder, O son of Zeus, at your sweet playing. But now, since you, though
little, have such glorious skill, sit down, dear boy, and respect the
words of your elders. For now you shall have renown among the deathless
gods, you and your mother also. This I will declare to you exactly: by
this shaft of cornel wood I will surely make you a leader renowned among
the deathless gods, and fortunate, and will give you glorious gifts and
will not deceive you from first to last. '
(ll. 463-495) Then Hermes answered him with artful words: 'You question
me carefully, O Far-worker; yet I am not jealous that you should enter
upon my art: this day you shall know it. For I seek to be friendly
with you both in thought and word. Now you well know all things in your
heart, since you sit foremost among the deathless gods, O son of Zeus,
and are goodly and strong. And wise Zeus loves you as all right is, and
has given you splendid gifts. And they say that from the utterance of
Zeus you have learned both the honours due to the gods, O Far-worker,
and oracles from Zeus, even all his ordinances. Of all these I myself
have already learned that you have great wealth. Now, you are free to
learn whatever you please; but since, as it seems, your heart is so
strongly set on playing the lyre, chant, and play upon it, and give
yourself to merriment, taking this as a gift from me, and do you, my
friend, bestow glory on me. Sing well with this clear-voiced companion
in your hands; for you are skilled in good, well-ordered utterance.
From now on bring it confidently to the rich feast and lovely dance and
glorious revel, a joy by night and by day. Whoso with wit and wisdom
enquires of it cunningly, him it teaches through its sound all manner
of things that delight the mind, being easily played with gentle
familiarities, for it abhors toilsome drudgery; but whoso in
ignorance enquires of it violently, to him it chatters mere vanity and
foolishness. But you are able to learn whatever you please. So then, I
will give you this lyre, glorious son of Zeus, while I for my part
will graze down with wild-roving cattle the pastures on hill and
horse-feeding plain: so shall the cows covered by the bulls calve
abundantly both males and females. And now there is no need for you,
bargainer though you are, to be furiously angry. '
(ll. 496-502) When Hermes had said this, he held out the lyre: and
Phoebus Apollo took it, and readily put his shining whip in Hermes'
hand, and ordained him keeper of herds. The son of Maia received it
joyfully, while the glorious son of Leto, the lord far-working Apollo,
took the lyre upon his left arm and tried each string with the key.
Awesomely it sounded at the touch of the god, while he sang sweetly to
its note.
(ll. 503-512) Afterwards they two, the all-glorious sons of Zeus turned
the cows back towards the sacred meadow, but themselves hastened back to
snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made
them both friends. And Hermes loved the son of Leto continually, even as
he does now, when he had given the lyre as token to the Far-shooter,
who played it skilfully, holding it upon his arm. But for himself Hermes
found out another cunning art and made himself the pipes whose sound is
heard afar.
(ll. 513-520) Then the son of Leto said to Hermes: 'Son of Maia, guide
and cunning one, I fear you may steal form me the lyre and my curved bow
together; for you have an office from Zeus, to establish deeds of barter
amongst men throughout the fruitful earth. Now if you would only swear
me the great oath of the gods, either by nodding your head, or by the
potent water of Styx, you would do all that can please and ease my
heart. '
(ll. 521-549) Then Maia's son nodded his head and promised that he would
never steal anything of all the Far-shooter possessed, and would never
go near his strong house; but Apollo, son of Leto, swore to be fellow
and friend to Hermes, vowing that he would love no other among the
immortals, neither god nor man sprung from Zeus, better than Hermes: and
the Father sent forth an eagle in confirmation. And Apollo sware also:
'Verily I will make you only to be an omen for the immortals and all
alike, trusted and honoured by my heart. Moreover, I will give you a
splendid staff of riches and wealth: it is of gold, with three branches,
and will keep you scatheless, accomplishing every task, whether of words
or deeds that are good, which I claim to know through the utterance of
Zeus. But as for sooth-saying, noble, heaven-born child, of which you
ask, it is not lawful for you to learn it, nor for any other of the
deathless gods: only the mind of Zeus knows that. I am pledged and have
vowed and sworn a strong oath that no other of the eternal gods save
I should know the wise-hearted counsel of Zeus. And do not you, my
brother, bearer of the golden wand, bid me tell those decrees which
all-seeing Zeus intends. As for men, I will harm one and profit another,
sorely perplexing the tribes of unenviable men. Whosoever shall come
guided by the call and flight of birds of sure omen, that man shall have
advantage through my voice, and I will not deceive him. But whoso shall
trust to idly-chattering birds and shall seek to invoke my prophetic
art contrary to my will, and to understand more than the eternal gods,
I declare that he shall come on an idle journey; yet his gifts I would
take.
(ll. 550-568) 'But I will tell you another thing, Son of all-glorious
Maia and Zeus who holds the aegis, luck-bringing genius of the gods.
There are certain holy ones, sisters born--three virgins [2523] gifted
with wings: their heads are besprinkled with white meal, and they dwell
under a ridge of Parnassus. These are teachers of divination apart from
me, the art which I practised while yet a boy following herds, though my
father paid no heed to it. From their home they fly now here, now there,
feeding on honey-comb and bringing all things to pass. And when they are
inspired through eating yellow honey, they are willing to speak truth;
but if they be deprived of the gods' sweet food, then they speak
falsely, as they swarm in and out together. These, then, I give you;
enquire of them strictly and delight your heart: and if you should teach
any mortal so to do, often will he hear your response--if he have good
fortune. Take these, Son of Maia, and tend the wild roving, horned oxen
and horses and patient mules. '
(ll. 568a-573) So he spake. And from heaven father Zeus himself gave
confirmation to his words, and commanded that glorious Hermes should be
lord over all birds of omen and grim-eyed lions, and boars with gleaming
tusks, and over dogs and all flocks that the wide earth nourishes, and
over all sheep; also that he only should be the appointed messenger to
Hades, who, though he takes no gift, shall give him no mean prize.
(ll. 574-578) Thus the lord Apollo showed his kindness for the Son of
Maia by all manner of friendship: and the Son of Cronos gave him
grace besides. He consorts with all mortals and immortals: a little he
profits, but continually throughout the dark night he cozens the tribes
of mortal men.
(ll. 579-580) And so, farewell, Son of Zeus and Maia; but I will
remember you and another song also.
V. TO APHRODITE (293 lines)
(ll. 1-6) Muse, tell me the deeds of golden Aphrodite the Cyprian, who
stirs up sweet passion in the gods and subdues the tribes of mortal men
and birds that fly in air and all the many creatures that the dry
land rears, and all the sea: all these love the deeds of rich-crowned
Cytherea.
(ll. 7-32) Yet there are three hearts that she cannot bend nor yet
ensnare. First is the daughter of Zeus who holds the aegis, bright-eyed
Athene; for she has no pleasure in the deeds of golden Aphrodite, but
delights in wars and in the work of Ares, in strifes and battles and
in preparing famous crafts. She first taught earthly craftsmen to make
chariots of war and cars variously wrought with bronze, and she, too,
teaches tender maidens in the house and puts knowledge of goodly arts
in each one's mind. Nor does laughter-loving Aphrodite ever tame in love
Artemis, the huntress with shafts of gold; for she loves archery and the
slaying of wild beasts in the mountains, the lyre also and dancing and
thrilling cries and shady woods and the cities of upright men. Nor
yet does the pure maiden Hestia love Aphrodite's works. She was the
first-born child of wily Cronos and youngest too [2524], by will of
Zeus who holds the aegis,--a queenly maid whom both Poseidon and Apollo
sought to wed. But she was wholly unwilling, nay, stubbornly refused;
and touching the head of father Zeus who holds the aegis, she, that fair
goddess, sware a great oath which has in truth been fulfilled, that
she would be a maiden all her days. So Zeus the Father gave her an high
honour instead of marriage, and she has her place in the midst of the
house and has the richest portion. In all the temples of the gods she
has a share of honour, and among all mortal men she is chief of the
goddesses.
(ll. 33-44) Of these three Aphrodite cannot bend or ensnare the hearts.
But of all others there is nothing among the blessed gods or among
mortal men that has escaped Aphrodite. Even the heart of Zeus, who
delights in thunder, is led astray by her; though he is greatest of all
and has the lot of highest majesty, she beguiles even his wise heart
whensoever she pleases, and mates him with mortal women, unknown to
Hera, his sister and his wife, the grandest far in beauty among the
deathless goddesses--most glorious is she whom wily Cronos with her
mother Rhea did beget: and Zeus, whose wisdom is everlasting, made her
his chaste and careful wife.
(ll. 45-52) But upon Aphrodite herself Zeus cast sweet desire to be
joined in love with a mortal man, to the end that, very soon, not
even she should be innocent of a mortal's love; lest laughter-loving
Aphrodite should one day softly smile and say mockingly among all the
gods that she had joined the gods in love with mortal women who bare
sons of death to the deathless gods, and had mated the goddesses with
mortal men.
(ll. 53-74) And so he put in her heart sweet desire for Anchises who
was tending cattle at that time among the steep hills of many-fountained
Ida, and in shape was like the immortal gods. Therefore, when
laughter-loving Aphrodite saw him, she loved him, and terribly desire
seized her in her heart. She went to Cyprus, to Paphos, where her
precinct is and fragrant altar, and passed into her sweet-smelling
temple. There she went in and put to the glittering doors, and there the
Graces bathed her with heavenly oil such as blooms upon the bodies of
the eternal gods--oil divinely sweet, which she had by her, filled with
fragrance. And laughter-loving Aphrodite put on all her rich clothes,
and when she had decked herself with gold, she left sweet-smelling
Cyprus and went in haste towards Troy, swiftly travelling high up among
the clouds. So she came to many-fountained Ida, the mother of wild
creatures and went straight to the homestead across the mountains. After
her came grey wolves, fawning on her, and grim-eyed lions, and bears,
and fleet leopards, ravenous for deer: and she was glad in heart to
see them, and put desire in their breasts, so that they all mated, two
together, about the shadowy coombes.
(ll. 75-88) [2525] But she herself came to the neat-built shelters, and
him she found left quite alone in the homestead--the hero Anchises who
was comely as the gods. All the others were following the herds over the
grassy pastures, and he, left quite alone in the homestead, was roaming
hither and thither and playing thrillingly upon the lyre. And Aphrodite,
the daughter of Zeus stood before him, being like a pure maiden in
height and mien, that he should not be frightened when he took heed of
her with his eyes. Now when Anchises saw her, he marked her well and
wondered at her mien and height and shining garments. For she was clad
in a robe out-shining the brightness of fire, a splendid robe of gold,
enriched with all manner of needlework, which shimmered like the moon
over her tender breasts, a marvel to see.
Also she wore twisted brooches and shining earrings in the form of
flowers; and round her soft throat were lovely necklaces.
(ll. 91-105) And Anchises was seized with love, and said to her: 'Hail,
lady, whoever of the blessed ones you are that are come to this house,
whether Artemis, or Leto, or golden Aphrodite, or high-born Themis, or
bright-eyed Athene. Or, maybe, you are one of the Graces come hither,
who bear the gods company and are called immortal, or else one of those
who inhabit this lovely mountain and the springs of rivers and grassy
meads. I will make you an altar upon a high peak in a far seen place,
and will sacrifice rich offerings to you at all seasons. And do you feel
kindly towards me and grant that I may become a man very eminent among
the Trojans, and give me strong offspring for the time to come. As for
my own self, let me live long and happily, seeing the light of the
sun, and come to the threshold of old age, a man prosperous among the
people. '
(ll. 106-142) Thereupon Aphrodite the daughter of Zeus answered him:
'Anchises, most glorious of all men born on earth, know that I am no
goddess: why do you liken me to the deathless ones? Nay, I am but a
mortal, and a woman was the mother that bare me. Otreus of famous name
is my father, if so be you have heard of him, and he reigns over all
Phrygia rich in fortresses. But I know your speech well beside my own,
for a Trojan nurse brought me up at home: she took me from my dear
mother and reared me thenceforth when I was a little child. So comes
it, then, that I well know your tongue also. And now the Slayer of
Argus with the golden wand has caught me up from the dance of huntress
Artemis, her with the golden arrows. For there were many of us, nymphs
and marriageable [2526] maidens, playing together; and an innumerable
company encircled us: from these the Slayer of Argus with the golden
wand rapt me away. He carried me over many fields of mortal men and
over much land untilled and unpossessed, where savage wild-beasts
roam through shady coombes, until I thought never again to touch the
life-giving earth with my feet. And he said that I should be called the
wedded wife of Anchises, and should bear you goodly children. But when
he had told and advised me, he, the strong Slayer of Argos, went back
to the families of the deathless gods, while I am now come to you: for
unbending necessity is upon me. But I beseech you by Zeus and by your
noble parents--for no base folk could get such a son as you--take me
now, stainless and unproved in love, and show me to your father and
careful mother and to your brothers sprung from the same stock. I shall
be no ill-liking daughter for them, but a likely. Moreover, send a
messenger quickly to the swift-horsed Phrygians, to tell my father and
my sorrowing mother; and they will send you gold in plenty and woven
stuffs, many splendid gifts; take these as bride-piece. So do, and then
prepare the sweet marriage that is honourable in the eyes of men and
deathless gods. '
(ll. 143-144) When she had so spoken, the goddess put sweet desire in
his heart. And Anchises was seized with love, so that he opened his
mouth and said:
(ll. 145-154) 'If you are a mortal and a woman was the mother who bare
you, and Otreus of famous name is your father as you say, and if you are
come here by the will of Hermes the immortal Guide, and are to be called
my wife always, then neither god nor mortal man shall here restrain
me till I have lain with you in love right now; no, not even if
far-shooting Apollo himself should launch grievous shafts from his
silver bow. Willingly would I go down into the house of Hades, O lady,
beautiful as the goddesses, once I had gone up to your bed. '
(ll. 155-167) So speaking, he caught her by the hand. And
laughter-loving Aphrodite, with face turned away and lovely eyes
downcast, crept to the well-spread couch which was already laid
with soft coverings for the hero; and upon it lay skins of bears and
deep-roaring lions which he himself had slain in the high mountains. And
when they had gone up upon the well-fitted bed, first Anchises took
off her bright jewelry of pins and twisted brooches and earrings and
necklaces, and loosed her girdle and stripped off her bright garments
and laid them down upon a silver-studded seat. Then by the will of the
gods and destiny he lay with her, a mortal man with an immortal goddess,
not clearly knowing what he did.
(ll. 168-176) But at the time when the herdsmen drive their oxen and
hardy sheep back to the fold from the flowery pastures, even then
Aphrodite poured soft sleep upon Anchises, but herself put on her rich
raiment. And when the bright goddess had fully clothed herself, she
stood by the couch, and her head reached to the well-hewn roof-tree;
from her cheeks shone unearthly beauty such as belongs to rich-crowned
Cytherea. Then she aroused him from sleep and opened her mouth and said:
(ll. 177-179) 'Up, son of Dardanus! --why sleep you so heavily? --and
consider whether I look as I did when first you saw me with your eyes. '
(ll. 180-184) So she spake. And he awoke in a moment and obeyed her.
But when he saw the neck and lovely eyes of Aphrodite, he was afraid
and turned his eyes aside another way, hiding his comely face with his
cloak. Then he uttered winged words and entreated her:
(ll. 185-190) 'So soon as ever I saw you with my eyes, goddess, I knew
that you were divine; but you did not tell me truly. Yet by Zeus who
holds the aegis I beseech you, leave me not to lead a palsied life among
men, but have pity on me; for he who lies with a deathless goddess is no
hale man afterwards. '
(ll. 191-201) Then Aphrodite the daughter of Zeus answered him:
'Anchises, most glorious of mortal men, take courage and be not too
fearful in your heart. You need fear no harm from me nor from the other
blessed ones, for you are dear to the gods: and you shall have a dear
son who shall reign among the Trojans, and children's children after
him, springing up continually. His name shall be Aeneas [2527], because
I felt awful grief in that I laid me in the bed of mortal man: yet are
those of your race always the most like to gods of all mortal men in
beauty and in stature [2528].
(ll. 202-217) 'Verily wise Zeus carried off golden-haired Ganymedes
because of his beauty, to be amongst the Deathless Ones and pour drink
for the gods in the house of Zeus--a wonder to see--honoured by all the
immortals as he draws the red nectar from the golden bowl. But grief
that could not be soothed filled the heart of Tros; for he knew not
whither the heaven-sent whirlwind had caught up his dear son, so that
he mourned him always, unceasingly, until Zeus pitied him and gave him
high-stepping horses such as carry the immortals as recompense for his
son. These he gave him as a gift. And at the command of Zeus, the Guide,
the slayer of Argus, told him all, and how his son would be deathless
and unageing, even as the gods. So when Tros heard these tidings from
Zeus, he no longer kept mourning but rejoiced in his heart and rode
joyfully with his storm-footed horses.
(ll. 218-238) 'So also golden-throned Eos rapt away Tithonus who was
of your race and like the deathless gods. And she went to ask the
dark-clouded Son of Cronos that he should be deathless and live
eternally; and Zeus bowed his head to her prayer and fulfilled her
desire. Too simply was queenly Eos: she thought not in her heart to ask
youth for him and to strip him of the slough of deadly age. So while
he enjoyed the sweet flower of life he lived rapturously with
golden-throned Eos, the early-born, by the streams of Ocean, at the ends
of the earth; but when the first grey hairs began to ripple from his
comely head and noble chin, queenly Eos kept away from his bed, though
she cherished him in her house and nourished him with food and ambrosia
and gave him rich clothing. But when loathsome old age pressed full upon
him, and he could not move nor lift his limbs, this seemed to her in her
heart the best counsel: she laid him in a room and put to the shining
doors. There he babbles endlessly, and no more has strength at all, such
as once he had in his supple limbs.
(ll. 239-246) 'I would not have you be deathless among the deathless
gods and live continually after such sort. Yet if you could live on such
as now you are in look and in form, and be called my husband, sorrow
would not then enfold my careful heart. But, as it is, harsh [2529] old
age will soon enshroud you--ruthless age which stands someday at the
side of every man, deadly, wearying, dreaded even by the gods.
(ll. 247-290) 'And now because of you I shall have great shame among
the deathless gods henceforth, continually. For until now they feared my
jibes and the wiles by which, or soon or late, I mated all the immortals
with mortal women, making them all subject to my will. But now my mouth
shall no more have this power among the gods; for very great has been my
madness, my miserable and dreadful madness, and I went astray out of
my mind who have gotten a child beneath my girdle, mating with a mortal
man. As for the child, as soon as he sees the light of the sun, the
deep-breasted mountain Nymphs who inhabit this great and holy mountain
shall bring him up. They rank neither with mortals nor with immortals:
long indeed do they live, eating heavenly food and treading the lovely
dance among the immortals, and with them the Sileni and the sharp-eyed
Slayer of Argus mate in the depths of pleasant caves; but at their birth
pines or high-topped oaks spring up with them upon the fruitful earth,
beautiful, flourishing trees, towering high upon the lofty mountains
(and men call them holy places of the immortals, and never mortal lops
them with the axe); but when the fate of death is near at hand, first
those lovely trees wither where they stand, and the bark shrivels away
about them, and the twigs fall down, and at last the life of the Nymph
and of the tree leave the light of the sun together. These Nymphs shall
keep my son with them and rear him, and as soon as he is come to lovely
boyhood, the goddesses will bring him here to you and show you your
child. But, that I may tell you all that I have in mind, I will come
here again towards the fifth year and bring you my son. So soon as ever
you have seen him--a scion to delight the eyes--you will rejoice in
beholding him; for he shall be most godlike: then bring him at once to
windy Ilion. And if any mortal man ask you who got your dear son beneath
her girdle, remember to tell him as I bid you: say he is the offspring
of one of the flower-like Nymphs who inhabit this forest-clad hill.
But if you tell all and foolishly boast that you lay with rich-crowned
Aphrodite, Zeus will smite you in his anger with a smoking thunderbolt.
Now I have told you all. Take heed: refrain and name me not, but have
regard to the anger of the gods. '
(l. 291) When the goddess had so spoken, she soared up to windy heaven.
(ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have
I begun; now I will turn me to another hymn.
VI. TO APHRODITE (21 lines)
(ll. 1-18) I will sing of stately Aphrodite, gold-crowned and beautiful,
whose dominion is the walled cities of all sea-set Cyprus. There the
moist breath of the western wind wafted her over the waves of the
loud-moaning sea in soft foam, and there the gold-filleted Hours
welcomed her joyously. They clothed her with heavenly garments: on her
head they put a fine, well-wrought crown of gold, and in her pierced
ears they hung ornaments of orichalc and precious gold, and adorned her
with golden necklaces over her soft neck and snow-white breasts, jewels
which the gold-filleted Hours wear themselves whenever they go to their
father's house to join the lovely dances of the gods. And when they had
fully decked her, they brought her to the gods, who welcomed her when
they saw her, giving her their hands. Each one of them prayed that he
might lead her home to be his wedded wife, so greatly were they amazed
at the beauty of violet-crowned Cytherea.
(ll. 19-21) Hail, sweetly-winning, coy-eyed goddess! Grant that I may
gain the victory in this contest, and order you my song. And now I will
remember you and another song also.
VII. TO DIONYSUS (59 lines)
(ll. 1-16) I will tell of Dionysus, the son of glorious Semele, how
he appeared on a jutting headland by the shore of the fruitless sea,
seeming like a stripling in the first flush of manhood: his rich, dark
hair was waving about him, and on his strong shoulders he wore a purple
robe. Presently there came swiftly over the sparkling sea Tyrsenian
[2530] pirates on a well-decked ship--a miserable doom led them on. When
they saw him they made signs to one another and sprang out quickly, and
seizing him straightway, put him on board their ship exultingly; for
they thought him the son of heaven-nurtured kings. They sought to bind
him with rude bonds, but the bonds would not hold him, and the withes
fell far away from his hands and feet: and he sat with a smile in his
dark eyes. Then the helmsman understood all and cried out at once to his
fellows and said:
(ll. 17-24) 'Madmen! What god is this whom you have taken and bind,
strong that he is? Not even the well-built ship can carry him. Surely
this is either Zeus or Apollo who has the silver bow, or Poseidon, for
he looks not like mortal men but like the gods who dwell on Olympus.
Come, then, let us set him free upon the dark shore at once: do not lay
hands on him, lest he grow angry and stir up dangerous winds and heavy
squalls. '
(ll. 25-31) So said he: but the master chid him with taunting words:
'Madman, mark the wind and help hoist sail on the ship: catch all the
sheets. As for this fellow we men will see to him: I reckon he is bound
for Egypt or for Cyprus or to the Hyperboreans or further still. But in
the end he will speak out and tell us his friends and all his wealth and
his brothers, now that providence has thrown him in our way. '
(ll. 32-54) When he had said this, he had mast and sail hoisted on the
ship, and the wind filled the sail and the crew hauled taut the sheets
on either side. But soon strange things were seen among them. First of
all sweet, fragrant wine ran streaming throughout all the black ship
and a heavenly smell arose, so that all the seamen were seized with
amazement when they saw it. And all at once a vine spread out both ways
along the top of the sail with many clusters hanging down from it, and a
dark ivy-plant twined about the mast, blossoming with flowers, and with
rich berries growing on it; and all the thole-pins were covered with
garlands. When the pirates saw all this, then at last they bade the
helmsman to put the ship to land. But the god changed into a dreadful
lion there on the ship, in the bows, and roared loudly: amidships also
he showed his wonders and created a shaggy bear which stood up ravening,
while on the forepeak was the lion glaring fiercely with scowling brows.
And so the sailors fled into the stern and crowded bemused about the
right-minded helmsman, until suddenly the lion sprang upon the master
and seized him; and when the sailors saw it they leapt out overboard one
and all into the bright sea, escaping from a miserable fate, and were
changed into dolphins. But on the helmsman Dionysus had mercy and held
him back and made him altogether happy, saying to him:
(ll. 55-57) 'Take courage, good. . . ; you have found favour with my heart.
I am loud-crying Dionysus whom Cadmus' daughter Semele bare of union
with Zeus. '
(ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in
no wise order sweet song.
VIII. TO ARES (17 lines)
(ll. 1-17) Ares, exceeding in strength, chariot-rider, golden-helmed,
doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze,
strong of arm, unwearying, mighty with the spear, O defence of Olympus,
father of warlike Victory, ally of Themis, stern governor of the
rebellious, leader of righteous men, sceptred King of manliness, who
whirl your fiery sphere among the planets in their sevenfold courses
through the aether wherein your blazing steeds ever bear you above the
third firmament of heaven; hear me, helper of men, giver of dauntless
youth! Shed down a kindly ray from above upon my life, and strength of
war, that I may be able to drive away bitter cowardice from my head and
crush down the deceitful impulses of my soul. Restrain also the keen
fury of my heart which provokes me to tread the ways of blood-curdling
strife. Rather, O blessed one, give you me boldness to abide within
the harmless laws of peace, avoiding strife and hatred and the violent
fiends of death.
IX. TO ARTEMIS (9 lines)
(ll. 1-6) Muse, sing of Artemis, sister of the Far-shooter, the virgin
who delights in arrows, who was fostered with Apollo. She waters her
horses from Meles deep in reeds, and swiftly drives her all-golden
chariot through Smyrna to vine-clad Claros where Apollo, god of the
silver bow, sits waiting for the far-shooting goddess who delights in
arrows.
(ll. 7-9) And so hail to you, Artemis, in my song and to all goddesses
as well. Of you first I sing and with you I begin; now that I have begun
with you, I will turn to another song.
X. TO APHRODITE (6 lines)
(ll. 1-3) Of Cytherea, born in Cyprus, I will sing. She gives kindly
gifts to men: smiles are ever on her lovely face, and lovely is the
brightness that plays over it.
(ll. 4-6) Hail, goddess, queen of well-built Salamis and sea-girt
Cyprus; grant me a cheerful song. And now I will remember you and
another song also.
XI. TO ATHENA (5 lines)
(ll. 1-4) Of Pallas Athene, guardian of the city, I begin to sing. Dread
is she, and with Ares she loves deeds of war, the sack of cities and the
shouting and the battle. It is she who saves the people as they go out
to war and come back.
(l. 5) Hail, goddess, and give us good fortune with happiness!
XII. TO HERA (5 lines)
(ll. 1-5) I sing of golden-throned Hera whom Rhea bare. Queen of the
immortals is she, surpassing all in beauty: she is the sister and the
wife of loud-thundering Zeus,--the glorious one whom all the blessed
throughout high Olympus reverence and honour even as Zeus who delights
in thunder.
XIII. TO DEMETER (3 lines)
(ll. 1-2) I begin to sing of rich-haired Demeter, awful goddess, of her
and of her daughter lovely Persephone.
(l. 3) Hail, goddess! Keep this city safe, and govern my song.
XIV. TO THE MOTHER OF THE GODS (6 lines)
(ll. 1-5) I prithee, clear-voiced Muse, daughter of mighty Zeus, sing
of the mother of all gods and men. She is well-pleased with the sound
of rattles and of timbrels, with the voice of flutes and the outcry of
wolves and bright-eyed lions, with echoing hills and wooded coombes.
(l. 6) And so hail to you in my song and to all goddesses as well!
XV. TO HERACLES THE LION-HEARTED (9 lines)
(ll. 1-8) I will sing of Heracles, the son of Zeus and much the
mightiest of men on earth. Alcmena bare him in Thebes, the city of
lovely dances, when the dark-clouded Son of Cronos had lain with her.
Once he used to wander over unmeasured tracts of land and sea at the
bidding of King Eurystheus, and himself did many deeds of violence and
endured many; but now he lives happily in the glorious home of snowy
Olympus, and has neat-ankled Hebe for his wife.
(l. 9) Hail, lord, son of Zeus! Give me success and prosperity.
XVI. TO ASCLEPIUS (5 lines)
(ll. 1-4) I begin to sing of Asclepius, son of Apollo and healer of
sicknesses. In the Dotian plain fair Coronis, daughter of King Phlegyas,
bare him, a great joy to men, a soother of cruel pangs.
(l. 5) And so hail to you, lord: in my song I make my prayer to thee!
XVII. TO THE DIOSCURI (5 lines)
(ll. 1-4) Sing, clear-voiced Muse, of Castor and Polydeuces, the
Tyndaridae, who sprang from Olympian Zeus. Beneath the heights of
Taygetus stately Leda bare them, when the dark-clouded Son of Cronos had
privily bent her to his will.
(l. 5) Hail, children of Tyndareus, riders upon swift horses!
XVIII. TO HERMES (12 lines)
(ll. 1-9) I sing of Cyllenian Hermes, the Slayer of Argus, lord of
Cyllene and Arcadia rich in flocks, luck-bringing messenger of the
deathless gods. He was born of Maia, the daughter of Atlas, when she had
made with Zeus,--a shy goddess she. Ever she avoided the throng of the
blessed gods and lived in a shadowy cave, and there the Son of Cronos
used to lie with the rich-tressed nymph at dead of night, while
white-armed Hera lay bound in sweet sleep: and neither deathless god nor
mortal man knew it.
(ll. 10-11) And so hail to you, Son of Zeus and Maia; with you I have
begun: now I will turn to another song!
(l. 12) Hail, Hermes, giver of grace, guide, and giver of good things!
[2531]
XIX. TO PAN (49 lines)
(ll. 1-26) Muse, tell me about Pan, the dear son of Hermes, with his
goat's feet and two horns--a lover of merry noise. Through wooded glades
he wanders with dancing nymphs who foot it on some sheer cliff's edge,
calling upon Pan, the shepherd-god, long-haired, unkempt. He has every
snowy crest and the mountain peaks and rocky crests for his domain;
hither and thither he goes through the close thickets, now lured by soft
streams, and now he presses on amongst towering crags and climbs up to
the highest peak that overlooks the flocks. Often he courses through the
glistening high mountains, and often on the shouldered hills he speeds
along slaying wild beasts, this keen-eyed god. Only at evening, as he
returns from the chase, he sounds his note, playing sweet and low on his
pipes of reed: not even she could excel him in melody--that bird who in
flower-laden spring pouring forth her lament utters honey-voiced song
amid the leaves. At that hour the clear-voiced nymphs are with him and
move with nimble feet, singing by some spring of dark water, while Echo
wails about the mountain-top, and the god on this side or on that of
the choirs, or at times sidling into the midst, plies it nimbly with
his feet. On his back he wears a spotted lynx-pelt, and he delights in
high-pitched songs in a soft meadow where crocuses and sweet-smelling
hyacinths bloom at random in the grass.
(ll. 27-47) They sing of the blessed gods and high Olympus and choose
to tell of such an one as luck-bringing Hermes above the rest, how he
is the swift messenger of all the gods, and how he came to Arcadia, the
land of many springs and mother of flocks, there where his sacred
place is as god of Cyllene. For there, though a god, he used to tend
curly-fleeced sheep in the service of a mortal man, because there fell
on him and waxed strong melting desire to wed the rich-tressed daughter
of Dryops, and there he brought about the merry marriage. And in the
house she bare Hermes a dear son who from his birth was marvellous
to look upon, with goat's feet and two horns--a noisy, merry-laughing
child. But when the nurse saw his uncouth face and full beard, she was
afraid and sprang up and fled and left the child. Then luck-bringing
Hermes received him and took him in his arms: very glad in his heart
was the god. And he went quickly to the abodes of the deathless gods,
carrying the son wrapped in warm skins of mountain hares, and set him
down beside Zeus and showed him to the rest of the gods. Then all the
immortals were glad in heart and Bacchie Dionysus in especial; and they
called the boy Pan [2532] because he delighted all their hearts.
(ll. 48-49) And so hail to you, lord! I seek your favour with a song.
And now I will remember you and another song also.
XX. TO HEPHAESTUS (8 lines)
(ll. 1-7) Sing, clear-voiced Muses, of Hephaestus famed for inventions.
With bright-eyed Athene he taught men glorious gifts throughout the
world,--men who before used to dwell in caves in the mountains like wild
beasts. But now that they have learned crafts through Hephaestus the
famed worker, easily they live a peaceful life in their own houses the
whole year round.
(l. 8) Be gracious, Hephaestus, and grant me success and prosperity!
XXI. TO APOLLO (5 lines)
(ll. 1-4) Phoebus, of you even the swan sings with clear voice to the
beating of his wings, as he alights upon the bank by the eddying river
Peneus; and of you the sweet-tongued minstrel, holding his high-pitched
lyre, always sings both first and last.
(l. 5) And so hail to you, lord! I seek your favour with my song.
XXII. TO POSEIDON (7 lines)
(ll. 1-5) I begin to sing about Poseidon, the great god, mover of the
earth and fruitless sea, god of the deep who is also lord of Helicon
and wide Aegae. A two-fold office the gods allotted you, O Shaker of the
Earth, to be a tamer of horses and a saviour of ships!
(ll. 6-7) Hail, Poseidon, Holder of the Earth, dark-haired lord! O
blessed one, be kindly in heart and help those who voyage in ships!
XXIII. TO THE SON OF CRONOS, MOST HIGH (4 lines)
(ll. 1-3) I will sing of Zeus, chiefest among the gods and greatest,
all-seeing, the lord of all, the fulfiller who whispers words of wisdom
to Themis as she sits leaning towards him.
(l. 4) Be gracious, all-seeing Son of Cronos, most excellent and great!
XXIV. TO HESTIA (5 lines)
(ll. 1-5) Hestia, you who tend the holy house of the lord Apollo, the
Far-shooter at goodly Pytho, with soft oil dripping ever from your
locks, come now into this house, come, having one mind with Zeus the
all-wise--draw near, and withal bestow grace upon my song.
XXV. TO THE MUSES AND APOLLO (7 lines)
(ll. 1-5) I will begin with the Muses and Apollo and Zeus. For it is
through the Muses and Apollo that there are singers upon the earth and
players upon the lyre; but kings are from Zeus. Happy is he whom the
Muses love: sweet flows speech from his lips.
(ll. 6-7) Hail, children of Zeus! Give honour to my song! And now I will
remember you and another song also.
XXVI. TO DIONYSUS (13 lines)
(ll. 1-9) I begin to sing of ivy-crowned Dionysus, the loud-crying
god, splendid son of Zeus and glorious Semele. The rich-haired Nymphs
received him in their bosoms from the lord his father and fostered and
nurtured him carefully in the dells of Nysa, where by the will of his
father he grew up in a sweet-smelling cave, being reckoned among the
immortals. But when the goddesses had brought him up, a god oft hymned,
then began he to wander continually through the woody coombes, thickly
wreathed with ivy and laurel. And the Nymphs followed in his train with
him for their leader; and the boundless forest was filled with their
outcry.
(ll. 10-13) And so hail to you, Dionysus, god of abundant clusters!
Grant that we may come again rejoicing to this season, and from that
season onwards for many a year.
XXVII. TO ARTEMIS (22 lines)
(ll. 1-20) I sing of Artemis, whose shafts are of gold, who cheers on
the hounds, the pure maiden, shooter of stags, who delights in archery,
own sister to Apollo with the golden sword. Over the shadowy hills and
windy peaks she draws her golden bow, rejoicing in the chase, and sends
out grievous shafts. The tops of the high mountains tremble and the
tangled wood echoes awesomely with the outcry of beasts: earthquakes and
the sea also where fishes shoal. But the goddess with a bold heart turns
every way destroying the race of wild beasts: and when she is satisfied
and has cheered her heart, this huntress who delights in arrows slackens
her supple bow and goes to the great house of her dear brother Phoebus
Apollo, to the rich land of Delphi, there to order the lovely dance of
the Muses and Graces. There she hangs up her curved bow and her arrows,
and heads and leads the dances, gracefully arrayed, while all they utter
their heavenly voice, singing how neat-ankled Leto bare children supreme
among the immortals both in thought and in deed.
(ll. 21-22) Hail to you, children of Zeus and rich-haired Leto! And now
I will remember you and another song also.
XXVIII. TO ATHENA (18 lines)
(ll. 1-16) I begin to sing of Pallas Athene, the glorious goddess,
bright-eyed, inventive, unbending of heart, pure virgin, saviour of
cities, courageous, Tritogeneia. From his awful head wise Zeus himself
bare her arrayed in warlike arms of flashing gold, and awe seized all
the gods as they gazed. But Athena sprang quickly from the immortal head
and stood before Zeus who holds the aegis, shaking a sharp spear: great
Olympus began to reel horribly at the might of the bright-eyed goddess,
and earth round about cried fearfully, and the sea was moved and tossed
with dark waves, while foam burst forth suddenly: the bright Son of
Hyperion stopped his swift-footed horses a long while, until the
maiden Pallas Athene had stripped the heavenly armour from her immortal
shoulders. And wise Zeus was glad.
(ll. 17-18) And so hail to you, daughter of Zeus who holds the aegis!
Now I will remember you and another song as well.
XXIX. TO HESTIA (13 lines)
(ll. 1-6) Hestia, in the high dwellings of all, both deathless gods and
men who walk on earth, you have gained an everlasting abode and highest
honour: glorious is your portion and your right. For without you mortals
hold no banquet,--where one does not duly pour sweet wine in offering to
Hestia both first and last.
(ll. 7-10) [2533] And you, slayer of Argus, Son of Zeus and Maia,
messenger of the blessed gods, bearer of the golden rod, giver of good,
be favourable and help us, you and Hestia, the worshipful and dear. Come
and dwell in this glorious house in friendship together; for you two,
well knowing the noble actions of men, aid on their wisdom and their
strength.
(ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes, bearer of
the golden rod! Now I will remember you and another song also.
XXX. TO EARTH THE MOTHER OF ALL (19 lines)
(ll. 1-16) I will sing of well-founded Earth, mother of all, eldest of
all beings. She feeds all creatures that are in the world, all that go
upon the goodly land, and all that are in the paths of the seas, and all
that fly: all these are fed of her store. Through you, O queen, men are
blessed in their children and blessed in their harvests, and to you it
belongs to give means of life to mortal men and to take it away. Happy
is the man whom you delight to honour! He has all things abundantly: his
fruitful land is laden with corn, his pastures are covered with cattle,
and his house is filled with good things. Such men rule orderly in their
cities of fair women: great riches and wealth follow them: their sons
exult with ever-fresh delight, and their daughters in flower-laden bands
play and skip merrily over the soft flowers of the field. Thus is it
with those whom you honour O holy goddess, bountiful spirit.
(ll. 17-19) Hail, Mother of the gods, wife of starry Heaven; freely
bestow upon me for this my song substance that cheers the heart!
