624: 'First of all they
roasted (pieces of meat), and drew them carefully off the spits.
roasted (pieces of meat), and drew them carefully off the spits.
Hesiod
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. But no one would tell her the truth,
neither god nor mortal men; and of the birds of omen none came with true
news for her. Then for nine days queenly Deo wandered over the earth
with flaming torches in her hands, so grieved that she never tasted
ambrosia and the sweet draught of nectar, nor sprinkled her body with
water. But when the tenth enlightening dawn had come, Hecate, with a
torch in her hands, met her, and spoke to her and told her news:
(ll. 54-58) 'Queenly Demeter, bringer of seasons and giver of good
gifts, what god of heaven or what mortal man has rapt away Persephone
and pierced with sorrow your dear heart? For I heard her voice, yet
saw not with my eyes who it was. But I tell you truly and shortly all I
know. '
(ll. 59-73) So, then, said Hecate. And the daughter of rich-haired Rhea
answered her not, but sped swiftly with her, holding flaming torches in
her hands. So they came to Helios, who is watchman of both gods and men,
and stood in front of his horses: and the bright goddess enquired of
him: 'Helios, do you at least regard me, goddess as I am, if ever by
word or deed of mine I have cheered your heart and spirit. Through the
fruitless air I heard the thrilling cry of my daughter whom I bare,
sweet scion of my body and lovely in form, as of one seized violently;
though with my eyes I saw nothing. But you--for with your beams you look
down from the bright upper air Over all the earth and sea--tell me truly
of my dear child, if you have seen her anywhere, what god or mortal man
has violently seized her against her will and mine, and so made off. '
(ll. 74-87) So said she. And the Son of Hyperion answered her: 'Queen
Demeter, daughter of rich-haired Rhea, I will tell you the truth; for
I greatly reverence and pity you in your grief for your trim-ankled
daughter. None other of the deathless gods is to blame, but only
cloud-gathering Zeus who gave her to Hades, her father's brother, to be
called his buxom wife. And Hades seized her and took her loudly crying
in his chariot down to his realm of mist and gloom. Yet, goddess, cease
your loud lament and keep not vain anger unrelentingly: Aidoneus, the
Ruler of Many, is no unfitting husband among the deathless gods for
your child, being your own brother and born of the same stock: also, for
honour, he has that third share which he received when division was made
at the first, and is appointed lord of those among whom he dwells. '
(ll. 88-89) So he spake, and called to his horses: and at his chiding
they quickly whirled the swift chariot along, like long-winged birds.
(ll. 90-112) But grief yet more terrible and savage came into the heart
of Demeter, and thereafter she was so angered with the dark-clouded Son
of Cronos that she avoided the gathering of the gods and high Olympus,
and went to the towns and rich fields of men, disfiguring her form a
long while. And no one of men or deep-bosomed women knew her when they
saw her, until she came to the house of wise Celeus who then was lord of
fragrant Eleusis. Vexed in her dear heart, she sat near the wayside by
the Maiden Well, from which the women of the place were used to draw
water, in a shady place over which grew an olive shrub. And she was
like an ancient woman who is cut off from childbearing and the gifts of
garland-loving Aphrodite, like the nurses of king's children who deal
justice, or like the house-keepers in their echoing halls. There the
daughters of Celeus, son of Eleusis, saw her, as they were coming
for easy-drawn water, to carry it in pitchers of bronze to their dear
father's house: four were they and like goddesses in the flower of their
girlhood, Callidice and Cleisidice and lovely Demo and Callithoe who was
the eldest of them all. They knew her not,--for the gods are not easily
discerned by mortals--but standing near by her spoke winged words:
(ll. 113-117) 'Old mother, whence and who are you of folk born long ago?
Why are you gone away from the city and do not draw near the houses? For
there in the shady halls are women of just such age as you, and others
younger; and they would welcome you both by word and by deed. '
(ll. 118-144) Thus they said. And she, that queen among goddesses
answered them saying: 'Hail, dear children, whosoever you are of
woman-kind. I will tell you my story; for it is not unseemly that I
should tell you truly what you ask. Doso is my name, for my stately
mother gave it me. And now I am come from Crete over the sea's wide
back,--not willingly; but pirates brought me thence by force of strength
against my liking. Afterwards they put in with their swift craft to
Thoricus, and there the women landed on the shore in full throng and the
men likewise, and they began to make ready a meal by the stern-cables
of the ship. But my heart craved not pleasant food, and I fled secretly
across the dark country and escaped my masters, that they should not
take me unpurchased across the sea, there to win a price for me. And so
I wandered and am come here: and I know not at all what land this is or
what people are in it. But may all those who dwell on Olympus give you
husbands and birth of children as parents desire, so you take pity on
me, maidens, and show me this clearly that I may learn, dear children,
to the house of what man and woman I may go, to work for them cheerfully
at such tasks as belong to a woman of my age. Well could I nurse a new
born child, holding him in my arms, or keep house, or spread my masters'
bed in a recess of the well-built chamber, or teach the women their
work. '
(ll. 145-146) So said the goddess. And straightway the unwed maiden
Callidice, goodliest in form of the daughters of Celeus, answered her
and said:
(ll. 147-168) 'Mother, what the gods send us, we mortals bear perforce,
although we suffer; for they are much stronger than we. But now I will
teach you clearly, telling you the names of men who have great power and
honour here and are chief among the people, guarding our city's coif of
towers by their wisdom and true judgements: there is wise Triptolemus
and Dioclus and Polyxeinus and blameless Eumolpus and Dolichus and our
own brave father. All these have wives who manage in the house, and no
one of them, so soon as she has seen you, would dishonour you and
turn you from the house, but they will welcome you; for indeed you are
godlike. But if you will, stay here; and we will go to our father's
house and tell Metaneira, our deep-bosomed mother, all this matter
fully, that she may bid you rather come to our home than search after
the houses of others. She has an only son, late-born, who is being
nursed in our well-built house, a child of many prayers and welcome: if
you could bring him up until he reached the full measure of youth, any
one of womankind who should see you would straightway envy you, such
gifts would our mother give for his upbringing. '
(ll. 169-183) So she spake: and the goddess bowed her head in assent.
And they filled their shining vessels with water and carried them
off rejoicing. Quickly they came to their father's great house and
straightway told their mother according as they had heard and seen. Then
she bade them go with all speed and invite the stranger to come for a
measureless hire. As hinds or heifers in spring time, when sated with
pasture, bound about a meadow, so they, holding up the folds of their
lovely garments, darted down the hollow path, and their hair like a
crocus flower streamed about their shoulders. And they found the good
goddess near the wayside where they had left her before, and led her to
the house of their dear father. And she walked behind, distressed in her
dear heart, with her head veiled and wearing a dark cloak which waved
about the slender feet of the goddess.
(ll. 184-211) Soon they came to the house of heaven-nurtured Celeus and
went through the portico to where their queenly mother sat by a pillar
of the close-fitted roof, holding her son, a tender scion, in her bosom.
And the girls ran to her. But the goddess walked to the threshold: and
her head reached the roof and she filled the doorway with a heavenly
radiance. Then awe and reverence and pale fear took hold of Metaneira,
and she rose up from her couch before Demeter, and bade her be seated.
But Demeter, bringer of seasons and giver of perfect gifts, would not
sit upon the bright couch, but stayed silent with lovely eyes cast down
until careful Iambe placed a jointed seat for her and threw over it a
silvery fleece. Then she sat down and held her veil in her hands before
her face. A long time she sat upon the stool [2506] without speaking
because of her sorrow, and greeted no one by word or by sign, but
rested, never smiling, and tasting neither food nor drink, because
she pined with longing for her deep-bosomed daughter, until careful
Iambe--who pleased her moods in aftertime also--moved the holy lady
with many a quip and jest to smile and laugh and cheer her heart. Then
Metaneira filled a cup with sweet wine and offered it to her; but she
refused it, for she said it was not lawful for her to drink red wine,
but bade them mix meal and water with soft mint and give her to drink.
And Metaneira mixed the draught and gave it to the goddess as she bade.
So the great queen Deo received it to observe the sacrament. . . . [2507]
((LACUNA))
(ll. 212-223) And of them all, well-girded Metaneira first began to
speak: 'Hail, lady! For I think you are not meanly but nobly born; truly
dignity and grace are conspicuous upon your eyes as in the eyes of kings
that deal justice. Yet we mortals bear perforce what the gods send us,
though we be grieved; for a yoke is set upon our necks. But now, since
you are come here, you shall have what I can bestow: and nurse me this
child whom the gods gave me in my old age and beyond my hope, a son much
prayed for. If you should bring him up until he reach the full measure
of youth, any one of womankind that sees you will straightway envy you,
so great reward would I give for his upbringing. '
(ll. 224-230) Then rich-haired Demeter answered her: 'And to you, also,
lady, all hail, and may the gods give you good! Gladly will I take the
boy to my breast, as you bid me, and will nurse him.
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. But no one would tell her the truth,
neither god nor mortal men; and of the birds of omen none came with true
news for her. Then for nine days queenly Deo wandered over the earth
with flaming torches in her hands, so grieved that she never tasted
ambrosia and the sweet draught of nectar, nor sprinkled her body with
water. But when the tenth enlightening dawn had come, Hecate, with a
torch in her hands, met her, and spoke to her and told her news:
(ll. 54-58) 'Queenly Demeter, bringer of seasons and giver of good
gifts, what god of heaven or what mortal man has rapt away Persephone
and pierced with sorrow your dear heart? For I heard her voice, yet
saw not with my eyes who it was. But I tell you truly and shortly all I
know. '
(ll. 59-73) So, then, said Hecate. And the daughter of rich-haired Rhea
answered her not, but sped swiftly with her, holding flaming torches in
her hands. So they came to Helios, who is watchman of both gods and men,
and stood in front of his horses: and the bright goddess enquired of
him: 'Helios, do you at least regard me, goddess as I am, if ever by
word or deed of mine I have cheered your heart and spirit. Through the
fruitless air I heard the thrilling cry of my daughter whom I bare,
sweet scion of my body and lovely in form, as of one seized violently;
though with my eyes I saw nothing. But you--for with your beams you look
down from the bright upper air Over all the earth and sea--tell me truly
of my dear child, if you have seen her anywhere, what god or mortal man
has violently seized her against her will and mine, and so made off. '
(ll. 74-87) So said she. And the Son of Hyperion answered her: 'Queen
Demeter, daughter of rich-haired Rhea, I will tell you the truth; for
I greatly reverence and pity you in your grief for your trim-ankled
daughter. None other of the deathless gods is to blame, but only
cloud-gathering Zeus who gave her to Hades, her father's brother, to be
called his buxom wife. And Hades seized her and took her loudly crying
in his chariot down to his realm of mist and gloom. Yet, goddess, cease
your loud lament and keep not vain anger unrelentingly: Aidoneus, the
Ruler of Many, is no unfitting husband among the deathless gods for
your child, being your own brother and born of the same stock: also, for
honour, he has that third share which he received when division was made
at the first, and is appointed lord of those among whom he dwells. '
(ll. 88-89) So he spake, and called to his horses: and at his chiding
they quickly whirled the swift chariot along, like long-winged birds.
(ll. 90-112) But grief yet more terrible and savage came into the heart
of Demeter, and thereafter she was so angered with the dark-clouded Son
of Cronos that she avoided the gathering of the gods and high Olympus,
and went to the towns and rich fields of men, disfiguring her form a
long while. And no one of men or deep-bosomed women knew her when they
saw her, until she came to the house of wise Celeus who then was lord of
fragrant Eleusis. Vexed in her dear heart, she sat near the wayside by
the Maiden Well, from which the women of the place were used to draw
water, in a shady place over which grew an olive shrub. And she was
like an ancient woman who is cut off from childbearing and the gifts of
garland-loving Aphrodite, like the nurses of king's children who deal
justice, or like the house-keepers in their echoing halls. There the
daughters of Celeus, son of Eleusis, saw her, as they were coming
for easy-drawn water, to carry it in pitchers of bronze to their dear
father's house: four were they and like goddesses in the flower of their
girlhood, Callidice and Cleisidice and lovely Demo and Callithoe who was
the eldest of them all. They knew her not,--for the gods are not easily
discerned by mortals--but standing near by her spoke winged words:
(ll. 113-117) 'Old mother, whence and who are you of folk born long ago?
Why are you gone away from the city and do not draw near the houses? For
there in the shady halls are women of just such age as you, and others
younger; and they would welcome you both by word and by deed. '
(ll. 118-144) Thus they said. And she, that queen among goddesses
answered them saying: 'Hail, dear children, whosoever you are of
woman-kind. I will tell you my story; for it is not unseemly that I
should tell you truly what you ask. Doso is my name, for my stately
mother gave it me. And now I am come from Crete over the sea's wide
back,--not willingly; but pirates brought me thence by force of strength
against my liking. Afterwards they put in with their swift craft to
Thoricus, and there the women landed on the shore in full throng and the
men likewise, and they began to make ready a meal by the stern-cables
of the ship. But my heart craved not pleasant food, and I fled secretly
across the dark country and escaped my masters, that they should not
take me unpurchased across the sea, there to win a price for me. And so
I wandered and am come here: and I know not at all what land this is or
what people are in it. But may all those who dwell on Olympus give you
husbands and birth of children as parents desire, so you take pity on
me, maidens, and show me this clearly that I may learn, dear children,
to the house of what man and woman I may go, to work for them cheerfully
at such tasks as belong to a woman of my age. Well could I nurse a new
born child, holding him in my arms, or keep house, or spread my masters'
bed in a recess of the well-built chamber, or teach the women their
work. '
(ll. 145-146) So said the goddess. And straightway the unwed maiden
Callidice, goodliest in form of the daughters of Celeus, answered her
and said:
(ll. 147-168) 'Mother, what the gods send us, we mortals bear perforce,
although we suffer; for they are much stronger than we. But now I will
teach you clearly, telling you the names of men who have great power and
honour here and are chief among the people, guarding our city's coif of
towers by their wisdom and true judgements: there is wise Triptolemus
and Dioclus and Polyxeinus and blameless Eumolpus and Dolichus and our
own brave father. All these have wives who manage in the house, and no
one of them, so soon as she has seen you, would dishonour you and
turn you from the house, but they will welcome you; for indeed you are
godlike. But if you will, stay here; and we will go to our father's
house and tell Metaneira, our deep-bosomed mother, all this matter
fully, that she may bid you rather come to our home than search after
the houses of others. She has an only son, late-born, who is being
nursed in our well-built house, a child of many prayers and welcome: if
you could bring him up until he reached the full measure of youth, any
one of womankind who should see you would straightway envy you, such
gifts would our mother give for his upbringing. '
(ll. 169-183) So she spake: and the goddess bowed her head in assent.
And they filled their shining vessels with water and carried them
off rejoicing. Quickly they came to their father's great house and
straightway told their mother according as they had heard and seen. Then
she bade them go with all speed and invite the stranger to come for a
measureless hire. As hinds or heifers in spring time, when sated with
pasture, bound about a meadow, so they, holding up the folds of their
lovely garments, darted down the hollow path, and their hair like a
crocus flower streamed about their shoulders. And they found the good
goddess near the wayside where they had left her before, and led her to
the house of their dear father. And she walked behind, distressed in her
dear heart, with her head veiled and wearing a dark cloak which waved
about the slender feet of the goddess.
(ll. 184-211) Soon they came to the house of heaven-nurtured Celeus and
went through the portico to where their queenly mother sat by a pillar
of the close-fitted roof, holding her son, a tender scion, in her bosom.
And the girls ran to her. But the goddess walked to the threshold: and
her head reached the roof and she filled the doorway with a heavenly
radiance. Then awe and reverence and pale fear took hold of Metaneira,
and she rose up from her couch before Demeter, and bade her be seated.
But Demeter, bringer of seasons and giver of perfect gifts, would not
sit upon the bright couch, but stayed silent with lovely eyes cast down
until careful Iambe placed a jointed seat for her and threw over it a
silvery fleece. Then she sat down and held her veil in her hands before
her face. A long time she sat upon the stool [2506] without speaking
because of her sorrow, and greeted no one by word or by sign, but
rested, never smiling, and tasting neither food nor drink, because
she pined with longing for her deep-bosomed daughter, until careful
Iambe--who pleased her moods in aftertime also--moved the holy lady
with many a quip and jest to smile and laugh and cheer her heart. Then
Metaneira filled a cup with sweet wine and offered it to her; but she
refused it, for she said it was not lawful for her to drink red wine,
but bade them mix meal and water with soft mint and give her to drink.
And Metaneira mixed the draught and gave it to the goddess as she bade.
So the great queen Deo received it to observe the sacrament. . . . [2507]
((LACUNA))
(ll. 212-223) And of them all, well-girded Metaneira first began to
speak: 'Hail, lady! For I think you are not meanly but nobly born; truly
dignity and grace are conspicuous upon your eyes as in the eyes of kings
that deal justice. Yet we mortals bear perforce what the gods send us,
though we be grieved; for a yoke is set upon our necks. But now, since
you are come here, you shall have what I can bestow: and nurse me this
child whom the gods gave me in my old age and beyond my hope, a son much
prayed for. If you should bring him up until he reach the full measure
of youth, any one of womankind that sees you will straightway envy you,
so great reward would I give for his upbringing. '
(ll. 224-230) Then rich-haired Demeter answered her: 'And to you, also,
lady, all hail, and may the gods give you good! Gladly will I take the
boy to my breast, as you bid me, and will nurse him.
