Hesiod (Works and Days, Theogony) and the Homeric Hymns

(ll. 89-100) But of all who came for the maid’s sake, the lord Tyndareus sent none away, nor yet received the gift of any, but asked of all the suitors sure oaths, and bade them swear and vow with unmixed libations that no one else henceforth should do aught apart from him as touching the marriage of the maid with shapely arms; but if any man should cast off fear and reverence and take her by force, he bade all the others together follow after and make him pay the penalty. And they, each of them hoping to accomplish his marriage, obeyed him without wavering. But warlike Menelaus, the son of Atreus, prevailed against them all together, because he gave the greatest gifts. (ll. 100-106) But Chiron was tending the son of Peleus, swift-footed Achilles, pre-eminent among men, on woody Pelion; for he was still a boy. For neither warlike Menelaus nor any other of men on earth would have prevailed in suit for Helen, if fleet Achilles had found her unwed. But, as it was, warlike Menelaus won her before. II. 1745 (ll. 1-2) And she (Helen) bare neat-ankled Hermione in the palace, a child unlooked for.

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

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

(ll. 31-43) From stately trees the fair leaves fell in abundance fluttering down to the ground, and the fruit fell to the ground because Boreas blew very fiercely at the behest of Zeus; the deep seethed and all things trembled at his blast: the strength of mankind consumed away and the fruit failed in the season of spring, at that time when the Hairless One 1746 in a secret place in the mountains gets three young every three years. In spring he dwells upon the mountain among tangled thickets and brushwood, keeping afar from and hating the path of men, in the glens and wooded glades. But when winter comes on, he lies in a close cave beneath the earth and covers himself with piles of luxuriant leaves, a dread serpent whose back is speckled with awful spots. (ll. 44-50) But when he becomes violent and fierce unspeakably, the arrows of Zeus lay him low.... Only his soul is left on the holy earth, and that fits gibbering about a small unformed den. And it comes enfeebled to sacrifices beneath the broad-pathed earth.... and it lies....’ ((LACUNA—Traces of 37 following lines.))

Fragment #69—Tzetzes 1747, Exeg. Iliad. 68. 19H: Agamemnon and Menelaus likewise according to Hesiod and Aeschylus are regarded as the sons of Pleisthenes, Atreus’ son. And according to Hesiod, Pleisthenes was a son of Atreus and Aerope, and Agamemnon, Menelaus and Anaxibia were the children of Pleisthenes and Cleolla the daughter of Dias. Fragment #70—Laurentian Scholiast on Sophocles’ Electra, 539: ‘And she (Helen) bare to Menelaus, famous with the spear, Hermione and her youngest-born, Nicostratus, a scion of Ares.’ Fragment #71—Pausanias, i. 43. 1: I know that Hesiod in the Catalogue of Women represented that Iphigeneia was not killed but, by the will of Artemis, became Hecate 1748. Fragment #72—Eustathius, Hom. 13. 44. sq: Butes, it is said, was a son of Poseidon: so Hesiod in the Catalogue. Fragment #73—Pausanias, ii. 6. 5: Hesiod represented Sicyon as the son of Erechtheus. Fragment #74—Plato, Minos, p. 320. D: ‘(Minos) who was most kingly of mortal kings and reigned over very many people dwelling round about, holding the sceptre of Zeus wherewith he ruled many.’

Fragment #75—Hesychius 1749: The athletic contest in memory of Eurygyes Melesagorus says that Androgeos the son of Minos was called Eurygyes, and that a contest in his honour is held near his tomb at Athens in the Ceramicus. And Hesiod writes: ‘And Eurygyes 1750, while yet a lad in holy Athens...’ Fragment #76—Plutarch, Theseus 20: There are many tales.... about Ariadne...., how that she was deserted by Theseua for love of another woman: ‘For strong love for Aegle the daughter of Panopeus overpowered him.’ For Hereas of Megara says that Peisistratus removed this verse from the works of Hesiod. Athenaeus 1751, xiii. 557 A: But Hesiod says that Theseus wedded both Hippe and Aegle lawfully. Fragment #77—Strabo, ix. p. 393: The snake of Cychreus: Hesiod says that it was brought up by Cychreus, and was driven out by Eurylochus as defiling the island, but that Demeter received it into Eleusis, and that it became her attendant. Fragment #78—Argument I. to the Shield of Heracles: But Apollonius of Rhodes says that it (the Shield of Heracles) is Hesiod’s both from the general character of the work and from the fact that in the Catalogue we again find Iolaus as charioteer of Heracles.

Fragment #79—Scholiast on Soph. Trach., 266: (ll. 1-6) ‘And fair-girdled Stratonica conceived and bare in the palace Eurytus her well-loved son. Of him sprang sons, Didaeon and Clytius and god-like Toxeus and Iphitus, a scion of Ares. And after these Antiope the queen, daughter of the aged son of Nauboius, bare her youngest child, golden-haired Iolea.’ Fragment #80—Herodian in Etymologicum Magnum: ‘Who bare Autolycus and Philammon, famous in speech.... All things that he (Autolyeus) took in his hands, he made to disappear.’ Fragment #81—Apollonius, Hom. Lexicon: ‘Aepytus again, begot Tlesenor and Peirithous.’ Fragment #82—Strabo, vii. p. 322: ‘For Locrus truly was leader of the Lelegian people, whom Zeus the Son of Cronos, whose wisdom is unfailing, gave to Deucalion, stones gathered out of the earth. So out of stones mortal men were made, and they were called people.’ 1752 Fragment #83—Tzetzes, Schol. in Exeg. Iliad. 126: ‘...Ileus whom the lord Apollo, son of Zeus, loved. And he named him by his name, because he found a nymph complaisant 1753 and was joined with her in sweet love, on that day when Poseidon and Apollo raised high the wall of the well-built city.’

Fragment #84—Scholiast on Homer, Od. xi. 326: Clymene the daughter of Minyas the son of Poseidon and of Euryanassa, Hyperphas’ daughter, was wedded to Phylacus the son of Deion, and bare Iphiclus, a boy fleet of foot. It is said of him that through his power of running he could race the winds and could move along upon the ears of corn 1754.... The tale is in Hesiod: ‘He would run over the fruit of the asphodel and not break it; nay, he would run with his feet upon wheaten ears and not hurt the fruit.’ Fragment #85—Choeroboscus 1755, i. 123, 22H: ‘And she bare a son Thoas.’ Fragment #86—Eustathius, Hom. 1623. 44: Maro 1756, whose father, it is said, Hesiod relates to have been Euanthes the son of Oenopion, the son of Dionysus. Fragment #87—Athenaeus, x. 428 B, C: ‘Such gifts as Dionysus gave to men, a joy and a sorrow both. Who ever drinks to fullness, in him wine becomes violent and binds together his hands and feet, his tongue also and his wits with fetters unspeakable: and soft sleep embraces him.’

Fragment #88—Strabo, ix. p. 442: ‘Or like her (Coronis) who lived by the holy Twin Hills in the plain of Dotium over against Amyrus rich in grapes, and washed her feet in the Boebian lake, a maid unwed.’ Fragment #89—Scholiast on Pindar, Pyth. iii. 48: ‘To him, then, there came a messenger from the sacred feast to goodly Pytho, a crow 1757, and he told unshorn Phoebus of secret deeds, that Ischys son of Elatus had wedded Coronis the daughter of Phlegyas of birth divine. Fragment #90—Athenagoras 1758, Petition for the Christians, 29: Concerning Asclepius Hesiod says: ‘And the father of men and gods was wrath, and from Olympus he smote the son of Leto with a lurid thunderbolt and killed him, arousing the anger of Phoebus.’ Fragment #91—Philodemus, On Piety, 34: But Hesiod (says that Apollo) would have been cast by Zeus into Tartarus 1759; but Leto interceded for him, and he became bondman to a mortal. Fragment #92—Scholiast on Pindar, Pyth. ix. 6: ‘Or like her, beautiful Cyrene, who dwelt in Phthia by the water of Peneus and had the beauty of the Graces.’ Fragment #93—Servius on Vergil, Georg. i. 14: He invoked Aristaeus, that is, the son of Apollo and Cyrene, whom Hesiod calls ‘the shepherd Apollo.’ 1760

Fragment #94—Scholiast on Vergil, Georg. iv. 361: ‘But the water stood all round him, bowed into the semblance of a mountain.’ This verse he has taken over from Hesiod’s Catalogue of Women. Fragment #95—Scholiast on Homer, Iliad ii. 469: ‘Or like her (Antiope) whom Boeotian Hyria nurtured as a maid.’ Fragment #96—Palaephatus 1761, c. 42: Of Zethus and Amphion. Hesiod and some others relate that they built the walls of Thebes by playing on the lyre. Fragment #97—Scholiast on Soph. Trach., 1167: (ll. 1-11) ‘There is a land Ellopia with much glebe and rich meadows, and rich in flocks and shambling kine. There dwell men who have many sheep and many oxen, and they are in number past telling, tribes of mortal men. And there upon its border is built a city, Dodona 1762; and Zeus loved it and (appointed) it to be his oracle, reverenced by men........And they (the doves) lived in the hollow of an oak. From them men of earth carry away all kinds of prophecy,—whosoever fares to that spot and questions the deathless god, and comes bringing gifts with good omens.’

Fragment #98—Berlin Papyri, No. 9777: 1763 (ll. 1-22) ‘....strife.... Of mortals who would have dared to fight him with the spear and charge against him, save only Heracles, the great-hearted offspring of Alcaeus? Such an one was (?) strong Meleager loved of Ares, the golden-haired, dear son of Oeneus and Althaea. From his fierce eyes there shone forth portentous fire: and once in high Calydon he slew the destroying beast, the fierce wild boar with gleaming tusks. In war and in dread strife no man of the heroes dared to face him and to approach and fight with him when he appeared in the forefront. But he was slain by the hands and arrows of Apollo 1764, while he was fighting with the Curetes for pleasant Calydon. And these others (Althaea) bare to Oeneus, Porthaon’s son; horse-taming Pheres, and Agelaus surpassing all others, Toxeus and Clymenus and godlike Periphas, and rich-haired Gorga and wise Deianeira, who was subject in love to mighty Heracles and bare him Hyllus and Glenus and Ctesippus and Odites. These she bare and in ignorance she did a fearful thing: when (she had received).... the poisoned robe that held black doom....’

Fragment #99A—Scholiast on Homer, Iliad. xxiii. 679: And yet Hesiod says that after he had died in Thebes, Argeia the daughter of Adrastus together with others (cp. frag. 99) came to the lamentation over Oedipus. Fragment #99—1765 Papyri greci e latine, No. 131 (2nd-3rd century): 1766 (ll. 1-10) ‘And (Eriphyle) bare in the palace Alcmaon 1767, shepherd of the people, to Amphiaraus. Him (Amphiaraus) did the Cadmean (Theban) women with trailing robes admire when they saw face to face his eyes and well-grown frame, as he was busied about the burying of Oedipus, the man of many woes. ....Once the Danai, servants of Ares, followed him to Thebes, to win renown........for Polynices. But, though well he knew from Zeus all things ordained, the earth yawned and swallowed him up with his horses and jointed chariot, far from deep-eddying Alpheus. (ll. 11-20) But Electyron married the all-beauteous daughter of Pelops and, going up into one bed with her, the son of Perses begat........and Phylonomus and Celaeneus and Amphimachus and........and Eurybius and famous.... All these the Taphians, famous shipmen, slew in fight for oxen with shambling hoofs,.... ....in ships across the sea’s wide back. So Alcmena alone was left to delight her parents........and the daughter of Electryon.... ((LACUNA))

(l. 21)....who was subject in love to the dark-clouded son of Cronos and bare (famous Heracles).’ Fragment #100—Argument to the Shield of Heracles, i: The beginning of the Shield as far as the 56th verse is current in the fourth Catalogue Fragment #101 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 1 (early 3rd cent. A.D.): ((LACUNA—Slight remains of 3 lines)) (ll. 4-17) ‘...if indeed he (Teuthras) delayed, and if he feared to obey the word of the immortals who then appeared plainly to them. But her (Auge) he received and brought up well, and cherished in the palace, honouring her even as his own daughters. And Auge bare Telephus of the stock of Areas, king of the Mysians, being joined in love with the mighty Heracles when he was journeying in quest of the horses of proud Laomedon—horses the fleetest of foot that the Asian land nourished,—and destroyed in battle the tribe of the dauntless Amazons and drove them forth from all that land. But Telephus routed the spearmen of the bronze-clad Achaeans and made them embark upon their black ships. Yet when he had brought down many to the ground which nourishes men, his own might and deadliness were brought low....’ Fragment #102 (UNCERTAIN POSITION)—Oxyrhynchus Papyri 1359 fr. 2 (early 3rd cent. A.D.): ((LACUNA—Remains of 4 lines))

(ll. 5-16) ‘....Electra.... was subject to the dark-clouded Son of Cronos and bare Dardanus.... and Eetion.... who once greatly loved rich-haired Demeter. And cloud-gathering Zeus was wroth and smote him, Eetion, and laid him low with a flaming thunderbolt, because he sought to lay hands upon rich-haired Demeter. But Dardanus came to the coast of the mainland—from him Erichthonius and thereafter Tros were sprung, and Ilus, and Assaracus, and godlike Ganymede,—when he had left holy Samothrace in his many-benched ship. ((LACUNA)) Oxyrhynchus Papyri 1359 fr. 3 (early 3rd cent. A.D.): (ll. 17-24) 1768....Cleopatra ....the daughter of.... ....But an eagle caught up Ganymede for Zeus because he vied with the immortals in beauty........rich-tressed Diomede; and she bare Hyacinthus, the blameless one and strong........whom, on a time Phoebus himself slew unwittingly with a ruthless disk....

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

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

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

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

(ll. 95-101) ‘Yet, come, friend, quickly take the red-dyed reins of the swift horses and raise high courage in your heart and guide the swift chariot and strong fleet-footed horses straight on. Have no secret fear at the noise of man-slaying Ares who now rages shouting about the holy grove of Phoebus Apollo, the lord who shoots form afar. Surely, strong though he be, he shall have enough of war.’ (ll. 102-114) And blameless Iolaus answered him again: ‘Good friend, truly the father of men and gods greatly honours your head and the bull-like Earth-Shaker also, who keeps Thebe’s veil of walls and guards the city,—so great and strong is this fellow they bring into your hands that you may win great glory. But come, put on your arms of war that with all speed we may bring the car of Ares and our own together and fight; for he shall not frighten the dauntless son of Zeus, nor yet the son of Iphiclus: rather, I think he will flee before the two sons of blameless Alcides who are near him and eager to raise the war cry for battle; for this they love better than a feast.’

(ll. 115-117) So he said. And mighty Heracles was glad in heart and smiled, for the other’s words pleased him well, and he answered him with winged words: (ll. 118-121) ‘O hero Iolaus, heaven-sprung, now is rough battle hard at hand. But, as you have shown your skill at other-times, so now also wheel the great black-maned horse Arion about every way, and help me as you may be able.’

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

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

(ll. 154-160) Upon the shield Pursuit and Flight were wrought, and Tumult, and Panic, and Slaughter. Strife also, and Uproar were hurrying about, and deadly Fate was there holding one man newly wounded, and another unwounded; and one, who was dead, she was dragging by the feet through the tumult. She had on her shoulders a garment red with the blood of men, and terribly she glared and gnashed her teeth. (ll. 160-167) And there were heads of snakes unspeakably frightful, twelve of them; and they used to frighten the tribes of men on earth whosoever made war against the son of Zeus; for they would clash their teeth when Amphitryon’s son was fighting: and brightly shone these wonderful works. And it was as though there were spots upon the frightful snakes: and their backs were dark blue and their jaws were black.

(ll. 168-177) Also there were upon the shield droves of boars and lions who glared at each other, being furious and eager: the rows of them moved on together, and neither side trembled but both bristled up their manes. For already a great lion lay between them and two boars, one on either side, bereft of life, and their dark blood was dripping down upon the ground; they lay dead with necks outstretched beneath the grim lions. And both sides were roused still more to fight because they were angry, the fierce boars and the bright-eyed lions. (ll. 178-190) And there was the strife of the Lapith spearmen gathered round the prince Caeneus and Dryas and Peirithous, with Hopleus, Exadius, Phalereus, and Prolochus, Mopsus the son of Ampyce of Titaresia, a scion of Ares, and Theseus, the son of Aegeus, like unto the deathless gods. These were of silver, and had armour of gold upon their bodies. And the Centaurs were gathered against them on the other side with Petraeus and Asbolus the diviner, Arctus, and Ureus, and black-haired Mimas, and the two sons of silver, and they had pinetrees of gold in their hands, and they were rushing together as though they were alive and striking at one another hand to hand with spears and with pines.

(ll. 191-196) And on the shield stood the fleet-footed horses of grim Ares made gold, and deadly Ares the spoil-winner himself. He held a spear in his hands and was urging on the footmen: he was red with blood as if he were slaying living men, and he stood in his chariot. Beside him stood Fear and Flight, eager to plunge amidst the fighting men. (ll. 197-200) There, too, was the daughter of Zeus, Tritogeneia who drives the spoil 1803. She was like as if she would array a battle, with a spear in her hand, and a golden helmet, and the aegis about her shoulders. And she was going towards the awful strife. (ll. 201-206) And there was the holy company of the deathless gods: and in the midst the son of Zeus and Leto played sweetly on a golden lyre. There also was the abode of the gods, pure Olympus, and their assembly, and infinite riches were spread around in the gathering, the Muses of Pieria were beginning a song like clear-voiced singers.

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

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

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

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

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

(ll 305-313) Next to them were horsemen hard set, and they contended and laboured for a prize. The charioteers standing on their well-woven cars, urged on their swift horses with loose rein; the jointed cars flew along clattering and the naves of the wheels shrieked loudly. So they were engaged in an unending toil, and the end with victory came never to them, and the contest was ever unwon. And there was set out for them within the course a great tripod of gold, the splendid work of cunning Hephaestus. (ll. 314-317) And round the rim Ocean was flowing, with a full stream as it seemed, and enclosed all the cunning work of the shield. Over it swans were soaring and calling loudly, and many others were swimming upon the surface of the water; and near them were shoals of fish. (ll. 318-326) A wonderful thing the great strong shield was to see—even for Zeus the loud-thunderer, by whose will Hephaestus made it and fitted it with his hands. This shield the valiant son of Zeus wielded masterly, and leaped upon his horse-chariot like the lightning of his father Zeus who holds the aegis, moving lithely. And his charioteer, strong Iolaus, standing upon the car, guided the curved chariot.

(ll. 327-337) Then the goddess grey-eyed Athene came near them and spoke winged words, encouraging them: ‘Hail, offspring of far-famed Lynceus! Even now Zeus who reigns over the blessed gods gives you power to slay Cycnus and to strip off his splendid armour. Yet I will tell you something besides, mightiest of the people. When you have robbed Cycnus of sweet life, then leave him there and his armour also, and you yourself watch man-slaying Ares narrowly as he attacks, and wherever you shall see him uncovered below his cunningly-wrought shield, there wound him with your sharp spear. Then draw back; for it is not ordained that you should take his horses or his splendid armour.’ (ll. 338-349) So said the bright-eyed goddess and swiftly got up into the car with victory and renown in her hands. Then heaven-nurtured Iolaus called terribly to the horses, and at his cry they swiftly whirled the fleet chariot along, raising dust from the plain; for the goddess bright-eyed Athene put mettle into them by shaking her aegis. And the earth groaned all round them.

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

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

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

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

(ll. 402-412) As two lions 1806 on either side of a slain deer spring at one another in fury, and there is a fearful snarling and a clashing also of teeth—like vultures with crooked talons and hooked beak that fight and scream aloud on a high rock over a mountain goat or fat wild-deer which some active man has shot with an arrow from the string, and himself has wandered away elsewhere, not knowing the place; but they quickly mark it and vehemently do keen battle about it—like these they two rushed upon one another with a shout. (ll. 413-423) Then Cycnus, eager to kill the son of almighty Zeus, struck upon his shield with a brazen spear, but did not break the bronze; and the gift of the god saved his foe. But the son of Amphitryon, mighty Heracles, with his long spear struck Cycnus violently in the neck beneath the chin, where it was unguarded between helm and shield. And the deadly spear cut through the two sinews; for the hero’s full strength lighted on his foe. And Cycnus fell as an oak falls or a lofty pine that is stricken by the lurid thunderbolt of Zeus; even so he fell, and his armour adorned with bronze clashed about him.

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

(ll. 443-449) But Athene the daughter of aegis-bearing Zeus came to meet Ares, wearing the dark aegis, and she looked at him with an angry frown and spoke winged words to him. ‘Ares, check your fierce anger and matchless hands; for it is not ordained that you should kill Heracles, the bold-hearted son of Zeus, and strip off his rich armour. Come, then, cease fighting and do not withstand me.’ (ll. 450-466) So said she, but did not move the courageous spirit of Ares. But he uttered a great shout and waving his spears like fire, he rushed headlong at strong Heracles, longing to kill him, and hurled a brazen spear upon the great shield, for he was furiously angry because of his dead son; but bright-eyed Athene reached out from the car and turned aside the force of the spear.

Then bitter grief seized Ares and he drew his keen sword and leaped upon bold-hearted Heracles. But as he came on, the son of Amphitryon, unsated of fierce battle, shrewdly wounded his thigh where it was exposed under his richly-wrought shield, and tare deep into his flesh with the spear-thrust and cast him flat upon the ground. And Panic and Dread quickly drove his smooth-wheeled chariot and horses near him and lifted him from the wide-pathed earth into his richly-wrought car, and then straight lashed the horses and came to high Olympus. (ll. 467-471) But the son of Alcmena and glorious Iolaus stripped the fine armour off Cycnus’ shoulders and went, and their swift horses carried them straight to the city of Trachis. And bright-eyed Athene went thence to great Olympus and her father’s house.

(ll. 472-480) As for Cycnus, Ceyx buried him and the countless people who lived near the city of the glorious king, in Anthe and the city of the Myrmidons, and famous Iolcus, and Arne, and Helice: and much people were gathered doing honour to Ceyx, the friend of the blessed gods. But Anaurus, swelled by a rain-storm, blotted out the grave and memorial of Cycnus; for so Apollo, Leto’s son, commanded him, because he used to watch for and violently despoil the rich hecatombs that any might bring to Pytho. THE MARRIAGE OF CEYX Fragment #1—Scholiast on Apollonius Rhodius, Arg. i. 128: Hesiod in the “Marriage of Ceyx” says that he (Heracles) landed (from the Argo) to look for water and was left behind in Magnesia near the place called Aphetae because of his desertion there. Fragment #2—Zenobius 1901, ii. 19: Hesiod used the proverb in the following way: Heracles is represented as having constantly visited the house of Ceyx of Trachis and spoken thus: ‘Of their own selves the good make for the feasts of good.’ Fragment #3—Scholiast on Homer, Il. xiv. 119: ‘And horse-driving Ceyx beholding...’ Fragment #4—Athenaeus, ii. p. 49b: Hesiod in the “Marriage of Ceyx”—for though grammar-school boys alienate it from the poet, yet I consider the poem ancient—calls the tables tripods.

Fragment #5—Gregory of Corinth, On Forms of Speech (Rhett. Gr. vii. 776): ‘But when they had done with desire for the equal-shared feast, even then they brought from the forest the mother of a mother (sc. wood), dry and parched, to be slain by her own children’ (sc. to be burnt in the flames). THE GREAT EOIAE Fragment #1—Pausanius, ii. 26. 3: Epidaurus. According to the opinion of the Argives and the epic poem, the Great Eoiae, Argos the son of Zeus was father of Epidaurus. Fragment #2—Anonymous Comment. on Aristotle, Nicomachean Ethics, iii. 7: And, they say, Hesiod is sufficient to prove that the word PONEROS (bad) has the same sense as ‘laborious’ or ‘ill-fated’; for in the Great Eoiae he represents Alcmene as saying to Heracles: ‘My son, truly Zeus your father begot you to be the most toilful as the most excellent...’; and again: ‘The Fates (made) you the most toilful and the most excellent...’ Fragment #3—Scholiast on Pindar, Isthm. v. 53: The story has been taken from the Great Eoiae; for there we find Heracles entertained by Telamon, standing dressed in his lion-skin and praying, and there also we find the eagle sent by Zeus, from which Aias took his name 2001.

Fragment #4—Pausanias, iv. 2. 1: But I know that the so-called Great Eoiae say that Polycaon the son of Butes married Euaechme, daughter of Hyllus, Heracles’ son. Fragment #5—Pausanias, ix. 40. 6: ‘And Phylas wedded Leipephile the daughter of famous Iolaus: and she was like the Olympians in beauty. She bare him a son Hippotades in the palace, and comely Thero who was like the beams of the moon. And Thero lay in the embrace of Apollo and bare horse-taming Chaeron of hardy strength.’ Fragment #6—Scholiast on Pindar, Pyth. iv. 35: ‘Or like her in Hyria, careful-minded Mecionice, who was joined in the love of golden Aphrodite with the Earth-holder and Earth-Shaker, and bare Euphemus.’ Fragment #7—Pausanias, ix. 36. 7: ‘And Hyettus killed Molurus the dear son of Aristas in his house because he lay with his wife. Then he left his home and fled from horse-rearing Argos and came to Minyan Orchomenus. And the hero received him and gave him a portion of his goods, as was fitting.’ Fragment #8—Pausanias, ii. 2. 3: But in the Great Eoiae Peirene is represented to be the daughter of Oebalius.

Fragment #9—Pausanias, ii. 16. 4: The epic poem, which the Greek call the Great Eoiae, says that she (Mycene) was the daughter of Inachus and wife of Arestor: from her, then, it is said, the city received its name. Fragment #10—Pausanias, vi. 21. 10: According to the poem the Great Eoiae, these were killed by Oenomaus 2002: Alcathous the son of Porthaon next after Marmax, and after Alcathous, Euryalus, Eurymachus and Crotalus. The man killed next after them, Aerias, we should judge to have been a Lacedemonian and founder of Aeria. And after Acrias, they say, Capetus was done to death by Oenomaus, and Lycurgus, Lasius, Chalcodon and Tricolonus.... And after Tricolonus fate overtook Aristomachus and Prias on the course, as also Pelagon and Aeolius and Cronius. Fragment #11—Scholiast on Apollonius Rhodius, Arg. iv. 57: In the Great Eoiae it is said that Endymion was transported by Zeus into heaven, but when he fell in love with Hera, was befooled with a shape of cloud, and was cast out and went down into Hades.

Fragment #12—Scholiast on Apollonius Rhodius, Arg. i. 118: In the Great Eoiae it is related that Melampus, who was very dear to Apollo, went abroad and stayed with Polyphantes. But when the king had sacrificed an ox, a serpent crept up to the sacrifice and destroyed his servants. At this the king was angry and killed the serpent, but Melampus took and buried it. And its offspring, brought up by him, used to lick his ears and inspire him with prophecy. And so, when he was caught while trying to steal the cows of Iphiclus and taken bound to the city of Aegina, and when the house, in which Iphiclus was, was about to fall, he told an old woman, one of the servants of Iphiclus, and in return was released. Fragment #13—Scholiast on Apollonius Rhodius, Arg. iv. 828: In the Great Eoiae Scylla is the daughter of Phoebus and Hecate. Fragment #14—Scholiast on Apollonius Rhodius, Arg. ii. 181: Hesiod in the Great Eoiae says that Phineus was blinded because he told Phrixus the way 2003.

Fragment #15—Scholiast on Apollonius Rhodius, Arg. ii. 1122: Argus. This is one of the children of Phrixus. These.... ....Hesiod in the Great Eoiae says were born of Iophossa the daughter of Aeetes. And he says there were four of them, Argus, Phrontis, Melas, and Cytisorus. Fragment #16—Antoninus Liberalis, xxiii: Battus. Hesiod tells the story in the Great Eoiae.... ....Magnes was the son of Argus, the son of Phrixus and Perimele, Admetus’ daughter, and lived in the region of Thessaly, in the land which men called after him Magnesia. He had a son of remarkable beauty, Hymenaeus. And when Apollo saw the boy, he was seized with love for him, and would not leave the house of Magnes. Then Hermes made designs on Apollo’s herd of cattle which were grazing in the same place as the cattle of Admetus. First he cast upon the dogs which were guarding them a stupor and strangles, so that the dogs forgot the cows and lost the power of barking. Then he drove away twelve heifers and a hundred cows never yoked, and the bull who mounted the cows, fastening to the tail of each one brushwood to wipe out the footmarks of the cows.

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

THE MELAMPODIA Fragment #1—Strabo, xiv. p. 642: It is said that Calchis the seer returned from Troy with Amphilochus the son of Amphiaraus and came on foot to this place 2101. But happening to find near Clarus a seer greater than himself, Mopsus, the son of Manto, Teiresias’ daughter, he died of vexation. Hesiod, indeed, works up the story in some form as this: Calchas set Mopsus the following problem: ‘I am filled with wonder at the quantity of figs this wild fig-tree bears though it is so small. Can you tell their number?’ And Mopsus answered: ‘Ten thousand is their number, and their measure is a bushel: one fig is left over, which you would not be able to put into the measure.’ So said he; and they found the reckoning of the measure true. Then did the end of death shroud Calchas. Fragment #2—Tzetzes on Lycophron, 682: But now he is speaking of Teiresias, since it is said that he lived seven generations—though others say nine. He lived from the times of Cadmus down to those of Eteocles and Polyneices, as the author of “Melampodia” also says: for he introduces Teiresias speaking thus:

‘Father Zeus, would that you had given me a shorter span of life to be mine and wisdom of heart like that of mortal men! But now you have honoured me not even a little, though you ordained me to have a long span of life, and to live through seven generations of mortal kind.’ Fragment #3—Scholiast on Homer, Odyssey, x. 494: They say that Teiresias saw two snakes mating on Cithaeron and that, when he killed the female, he was changed into a woman, and again, when he killed the male, took again his own nature. This same Teiresias was chosen by Zeus and Hera to decide the question whether the male or the female has most pleasure in intercourse. And he said: ‘Of ten parts a man enjoys only one; but a woman’s sense enjoys all ten in full.’ For this Hera was angry and blinded him, but Zeus gave him the seer’s power. Fragment #4—2102 Athenaeus, ii. p. 40: ‘For pleasant it is at a feast and rich banquet to tell delightful tales, when men have had enough of feasting;...’ Clement of Alexandria, Stromateis vi. 2 26: ‘...and pleasant also it is to know a clear token of ill or good amid all the signs that the deathless ones have given to mortal men.’

Fragment #5—Athenaeus, xi. 498. A: ‘And Mares, swift messenger, came to him through the house and brought a silver goblet which he had filled, and gave it to the lord.’ Fragment #6—Athenaeus, xi. 498. B: ‘And then Mantes took in his hands the ox’s halter and Iphiclus lashed him upon the back. And behind him, with a cup in one hand and a raised sceptre in the other, walked Phylacus and spake amongst the bondmen.’ Fragment #7—Athenaeus, xiii. p. 609 e: Hesiod in the third book of the “Melampodia” called Chalcis in Euboea ‘the land of fair women’. Fragment #8—Strabo, xiv. p. 676: But Hesiod says that Amphilochus was killed by Apollo at Soli. Fragment #9—Clement of Alexandria, Stromateis, v. p. 259: ‘And now there is no seer among mortal men such as would know the mind of Zeus who holds the aegis.’ AEGIMIUS Fragment #1—Scholiast on Apollonius Rhodius, Arg. iii. 587: But the author of the “Aegimius” says that he (Phrixus) was received without intermediary because of the fleece 2201. He says that after the sacrifice he purified the fleece and so: ‘Holding the fleece he walked into the halls of Aeetes.’

Fragment #2—Scholiast on Apollonius Rhodius, Arg. iv. 816: The author of the “Aegimius” says in the second book that Thetis used to throw the children she had by Peleus into a cauldron of water, because she wished to learn where they were mortal.... ....And that after many had perished Peleus was annoyed, and prevented her from throwing Achilles into the cauldron. Fragment #3—Apollodorus, ii. 1.3.1: Hesiod and Acusilaus say that she (Io) was the daughter of Peiren. While she was holding the office of priestess of Hera, Zeus seduced her, and being discovered by Hera, touched the girl and changed her into a white cow, while he swore that he had no intercourse with her. And so Hesiod says that oaths touching the matter of love do not draw down anger from the gods: ‘And thereafter he ordained that an oath concerning the secret deeds of the Cyprian should be without penalty for men.’ Fragment #4—Herodian in Stephanus of Byzantium: ‘(Zeus changed Io) in the fair island Abantis, which the gods, who are eternally, used to call Abantis aforetime, but Zeus then called it Euboea after the cow.’ 2202

Fragment #5—Scholiast on Euripides, Phoen. 1116: ‘And (Hera) set a watcher upon her (Io), great and strong Argus, who with four eyes looks every way. And the goddess stirred in him unwearying strength: sleep never fell upon his eyes; but he kept sure watch always.’ Fragment #6—Scholiast on Homer, Il. xxiv. 24: ‘Slayer of Argus’. According to Hesiod’s tale he (Hermes) slew (Argus) the herdsman of Io. Fragment #7—Athenaeus, xi. p. 503: And the author of the “Aegimius”, whether he is Hesiod or Cercops of Miletus (says): ‘There, some day, shall be my place of refreshment, O leader of the people.’ Fragment #8—Etym. Gen.: Hesiod (says there were so called) because they settled in three groups: ‘And they all were called the Three-fold people, because they divided in three the land far from their country.’ For (he says) that three Hellenic tribes settled in Crete, the Pelasgi, Achaeans and Dorians. And these have been called Three-fold People. FRAGMENTS OF UNKNOWN POSITION Fragment #1—Diogenes Laertius, viii. 1. 26: 2301 ‘So Urania bare Linus, a very lovely son: and him all men who are singers and harpers do bewail at feasts and dances, and as they begin and as they end they call on Linus....’ Clement of Alexandria, Strom. i. p. 121: ‘....who was skilled in all manner of wisdom.’

Fragment #2—Scholiast on Homer, Odyssey, iv. 232: ‘Unless Phoebus Apollo should save him from death, or Paean himself who knows the remedies for all things.’ Fragment #3—Clement of Alexandria, Protrept, c. vii. p. 21: ‘For he alone is king and lord of all the undying gods, and no other vies with him in power.’ Fragment #4—Anecd. Oxon (Cramer), i. p. 148: ‘(To cause?) the gifts of the blessed gods to come near to earth.’ Fragment #5—Clement of Alexandria, Strom. i. p. 123: ‘Of the Muses who make a man very wise, marvellous in utterance.’ Fragment #6—Strabo, x. p. 471: ‘But of them (sc. the daughters of Hecaterus) were born the divine mountain Nymphs and the tribe of worthless, helpless Satyrs, and the divine Curetes, sportive dancers.’ Fragment #7—Scholiast on Apollonius Rhodius, Arg. i. 824: ‘Beseeching the offspring of glorious Cleodaeus.’ Fragment #8—Suidas, s.v.: ‘For the Olympian gave might to the sons of Aeacus, and wisdom to the sons of Amythaon, and wealth to the sons of Atreus.’ Fragment #9—Scholiast on Homer, Iliad, xiii. 155: ‘For through his lack of wood the timber of the ships rotted.’ Fragment #10—Etymologicum Magnum: ‘No longer do they walk with delicate feet.’ Fragment #11—Scholiast on Homer, Iliad, xxiv. 624: ‘First of all they roasted (pieces of meat), and drew them carefully off the spits.’

Fragment #12—Chrysippus, Fragg. ii. 254. 11: ‘For his spirit increased in his dear breast.’ Fragment #13—Chrysippus, Fragg. ii. 254. 15: ‘With such heart grieving anger in her breast.’ Fragment #14—Strabo, vii. p. 327: ‘He went to Dodona and the oak-grove, the dwelling place of the Pelasgi.’ Fragment #15—Anecd. Oxon (Cramer), iii. p. 318. not.: ‘With the pitiless smoke of black pitch and of cedar.’ Fragment #16—Scholiast on Apollonius Rhodius, Arg. i. 757: ‘But he himself in the swelling tide of the rain-swollen river.’ Fragment #17—Stephanus of Byzantium: (The river) Parthenius, ‘Flowing as softly as a dainty maiden goes.’ Fragment #18—Scholiast on Theocritus, xi. 75: ‘Foolish the man who leaves what he has, and follows after what he has not.’ Fragment #19—Harpocration: ‘The deeds of the young, the counsels of the middle-aged, and the prayers of the aged.’ Fragment #20—Porphyr, On Abstinence, ii. 18. p. 134: ‘Howsoever the city does sacrifice, the ancient custom is best.’ Fragment #21—Scholiast on Nicander, Theriaca, 452: ‘But you should be gentle towards your father.’ Fragment #22—Plato, Epist. xi. 358: ‘And if I said this, it would seem a poor thing and hard to understand.’ Fragment #23—Bacchylides, v. 191-3: Thus spake the Boeotian, even Hesiod 2302, servant of the sweet Muses: ‘whomsoever the immortals honour, the good report of mortals also followeth him.’ DOUBTFUL FRAGMENTS

Fragment #1—Galen, de plac. Hipp. et Plat. i. 266: ‘And then it was Zeus took away sense from the heart of Athamas.’ Fragment #2—Scholiast on Homer, Od. vii. 104: ‘They grind the yellow grain at the mill.’ Fragment #3—Scholiast on Pindar, Nem. ii. 1: ‘Then first in Delos did I and Homer, singers both, raise our strain—stitching song in new hymns—Phoebus Apollo with the golden sword, whom Leto bare.’ Fragment #4—Julian, Misopogon, p. 369: ‘But starvation on a handful is a cruel thing.’ Fragment #5—Servius on Vergil, Aen. iv. 484: Hesiod says that these Hesperides........daughters of Night, guarded the golden apples beyond Ocean: ‘Aegle and Erythea and ox-eyed Hesperethusa.’ 2401 Fragment #6—Plato, Republic, iii. 390 E: ‘Gifts move the gods, gifts move worshipful princes.’ Fragment #7—2402 Clement of Alexandria, Strom. v. p. 256: ‘On the seventh day again the bright light of the sun....’ Fragment #8—Apollonius, Lex. Hom.: ‘He brought pure water and mixed it with Ocean’s streams.’ Fragment #9—Stephanus of Byzantium: ‘Aspledon and Clymenus and god-like Amphidocus.’ (sons of Orchomenus). Fragment #10—Scholiast on Pindar, Nem. iii. 64: ‘Telemon never sated with battle first brought light to our comrades by slaying blameless Melanippe, destroyer of men, own sister of the golden-girdled queen.’

I. TO DIONYSUS 2501 (ll. 1-9) For some say, at Dracanum; and some, on windy Icarus; and some, in Naxos, O Heaven-born, Insewn 2502; and others by the deep-eddying river Alpheus that pregnant Semele bare you to Zeus the thunder-lover. And others yet, lord, say you were born in Thebes; but all these lie. The Father of men and gods gave you birth remote from men and secretly from white-armed Hera. There is a certain Nysa, a mountain most high and richly grown with woods, far off in Phoenice, near the streams of Aegyptus. (ll. 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.

(ll. 1-3) I begin to sing of rich-haired Demeter, awful goddess—of her and her trim-ankled daughter whom Aidoneus rapt away, given to him by all-seeing Zeus the loud-thunderer. (ll. 4-18) Apart from Demeter, lady of the golden sword and glorious fruits, she was playing with the deep-bosomed daughters of Oceanus and gathering flowers over a soft meadow, roses and crocuses and beautiful violets, irises also and hyacinths and the narcissus, which Earth made to grow at the will of Zeus and to please the Host of Many, to be a snare for the bloom-like girl—a marvellous, radiant flower. It was a thing of awe whether for deathless gods or mortal men to see: from its root grew a hundred blooms, and it smelled most sweetly, so that all wide heaven above and the whole earth and the sea’s salt swell laughed for joy. And the girl was amazed and reached out with both hands to take the lovely toy; but the wide-pathed earth yawned there in the plain of Nysa, and the lord, Host of Many, with his immortal horses sprang out upon her—the Son of Cronos, He who has many names 2505.

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

(ll. 33-39) And so long as she, the goddess, yet beheld earth and starry heaven and the strong-flowing sea where fishes shoal, and the rays of the sun, and still hoped to see her dear mother and the tribes of the eternal gods, so long hope calmed her great heart for all her trouble.... ((LACUNA)) ....and the heights of the mountains and the depths of the sea rang with her immortal voice: and her queenly mother heard her. (ll. 40-53) Bitter pain seized her heart, and she rent the covering upon her divine hair with her dear hands: her dark cloak she cast down from both her shoulders and sped, like a wild-bird, over the firm land and yielding sea, seeking her child. But no one would tell her the truth, neither god nor mortal men; and of the birds of omen none came with true news for her. Then for nine days queenly Deo wandered over the earth with flaming torches in her hands, so grieved that she never tasted ambrosia and the sweet draught of nectar, nor sprinkled her body with water. But when the tenth enlightening dawn had come, Hecate, with a torch in her hands, met her, and spoke to her and told her news:

(ll. 54-58) ‘Queenly Demeter, bringer of seasons and giver of good gifts, what god of heaven or what mortal man has rapt away Persephone and pierced with sorrow your dear heart? For I heard her voice, yet saw not with my eyes who it was. But I tell you truly and shortly all I know.’ (ll. 59-73) So, then, said Hecate. And the daughter of rich-haired Rhea answered her not, but sped swiftly with her, holding flaming torches in her hands. So they came to Helios, who is watchman of both gods and men, and stood in front of his horses: and the bright goddess enquired of him: ‘Helios, do you at least regard me, goddess as I am, if ever by word or deed of mine I have cheered your heart and spirit. Through the fruitless air I heard the thrilling cry of my daughter whom I bare, sweet scion of my body and lovely in form, as of one seized violently; though with my eyes I saw nothing. But you—for with your beams you look down from the bright upper air Over all the earth and sea—tell me truly of my dear child, if you have seen her anywhere, what god or mortal man has violently seized her against her will and mine, and so made off.’

(ll. 74-87) So said she. And the Son of Hyperion answered her: ‘Queen Demeter, daughter of rich-haired Rhea, I will tell you the truth; for I greatly reverence and pity you in your grief for your trim-ankled daughter. None other of the deathless gods is to blame, but only cloud-gathering Zeus who gave her to Hades, her father’s brother, to be called his buxom wife. And Hades seized her and took her loudly crying in his chariot down to his realm of mist and gloom. Yet, goddess, cease your loud lament and keep not vain anger unrelentingly: Aidoneus, the Ruler of Many, is no unfitting husband among the deathless gods for your child, being your own brother and born of the same stock: also, for honour, he has that third share which he received when division was made at the first, and is appointed lord of those among whom he dwells.’ (ll. 88-89) So he spake, and called to his horses: and at his chiding they quickly whirled the swift chariot along, like long-winged birds.

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

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

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

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

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

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

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

((LACUNA)) (ll. 212-223) And of them all, well-girded Metaneira first began to speak: ‘Hail, lady! For I think you are not meanly but nobly born; truly dignity and grace are conspicuous upon your eyes as in the eyes of kings that deal justice. Yet we mortals bear perforce what the gods send us, though we be grieved; for a yoke is set upon our necks. But now, since you are come here, you shall have what I can bestow: and nurse me this child whom the gods gave me in my old age and beyond my hope, a son much prayed for. If you should bring him up until he reach the full measure of youth, any one of womankind that sees you will straightway envy you, so great reward would I give for his upbringing.’ (ll. 224-230) Then rich-haired Demeter answered her: ‘And to you, also, lady, all hail, and may the gods give you good! Gladly will I take the boy to my breast, as you bid me, and will nurse him. Never, I ween, through any heedlessness of his nurse shall witchcraft hurt him nor yet the Undercutter 2508: for I know a charm far stronger than the Woodcutter, and I know an excellent safeguard against woeful witchcraft.’

(ll. 231-247) When she had so spoken, she took the child in her fragrant bosom with her divine hands: and his mother was glad in her heart. So the goddess nursed in the palace Demophoon, wise Celeus’ goodly son whom well-girded Metaneira bare. And the child grew like some immortal being, not fed with food nor nourished at the breast: for by day rich-crowned Demeter would anoint him with ambrosia as if he were the offspring of a god and breathe sweetly upon him as she held him in her bosom. But at night she would hide him like a brand in the heart of the fire, unknown to his dear parents. And it wrought great wonder in these that he grew beyond his age; for he was like the gods face to face. And she would have made him deathless and unageing, had not well-girded Metaneira in her heedlessness kept watch by night from her sweet-smelling chamber and spied. But she wailed and smote her two hips, because she feared for her son and was greatly distraught in her heart; so she lamented and uttered winged words: (ll. 248-249) ‘Demophoon, my son, the strange woman buries you deep in fire and works grief and bitter sorrow for me.’

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

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

(ll. 275-281) When she had so said, the goddess changed her stature and her looks, thrusting old age away from her: beauty spread round about her and a lovely fragrance was wafted from her sweet-smelling robes, and from the divine body of the goddess a light shone afar, while golden tresses spread down over her shoulders, so that the strong house was filled with brightness as with lightning. And so she went out from the palace. (ll. 281-291) And straightway Metaneira’s knees were loosed and she remained speechless for a long while and did not remember to take up her late-born son from the ground. But his sisters heard his pitiful wailing and sprang down from their well-spread beds: one of them took up the child in her arms and laid him in her bosom, while another revived the fire, and a third rushed with soft feet to bring their mother from her fragrant chamber. And they gathered about the struggling child and washed him, embracing him lovingly; but he was not comforted, because nurses and handmaids much less skilful were holding him now.

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

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

(ll. 321-323) ‘Demeter, father Zeus, whose wisdom is everlasting, calls you to come join the tribes of the eternal gods: come therefore, and let not the message I bring from Zeus pass unobeyed.’ (ll. 324-333) Thus said Iris imploring her. But Demeter’s heart was not moved. Then again the father sent forth all the blessed and eternal gods besides: and they came, one after the other, and kept calling her and offering many very beautiful gifts and whatever right she might be pleased to choose among the deathless gods. Yet no one was able to persuade her mind and will, so wrath was she in her heart; but she stubbornly rejected all their words: for she vowed that she would never set foot on fragrant Olympus nor let fruit spring out of the ground, until she beheld with her eyes her own fair-faced daughter.

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

(ll. 347-356) ‘Dark-haired Hades, ruler over the departed, father Zeus bids me bring noble Persephone forth from Erebus unto the gods, that her mother may see her with her eyes and cease from her dread anger with the immortals; for now she plans an awful deed, to destroy the weakly tribes of earthborn men by keeping seed hidden beneath the earth, and so she makes an end of the honours of the undying gods. For she keeps fearful anger and does not consort with the gods, but sits aloof in her fragrant temple, dwelling in the rocky hold of Eleusis.’ (ll. 357-359) So he said. And Aidoneus, ruler over the dead, smiled grimly and obeyed the behest of Zeus the king. For he straightway urged wise Persephone, saying: (ll. 360-369) ‘Go now, Persephone, to your dark-robed mother, go, and feel kindly in your heart towards me: be not so exceedingly cast down; for I shall be no unfitting husband for you among the deathless gods, that am own brother to father Zeus. And while you are here, you shall rule all that lives and moves and shall have the greatest rights among the deathless gods: those who defraud you and do not appease your power with offerings, reverently performing rites and paying fit gifts, shall be punished for evermore.’

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

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

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

(ll. 434-437) So did they turn, with hearts at one, greatly cheer each the other’s soul and spirit with many an embrace: their heart had relief from their griefs while each took and gave back joyousness. (ll. 438-440) Then bright-coiffed Hecate came near to them, and often did she embrace the daughter of holy Demeter: and from that time the lady Hecate was minister and companion to Persephone.

(ll. 441-459) And all-seeing Zeus sent a messenger to them, rich-haired Rhea, to bring dark-cloaked Demeter to join the families of the gods: and he promised to give her what right she should choose among the deathless gods and agreed that her daughter should go down for the third part of the circling year to darkness and gloom, but for the two parts should live with her mother and the other deathless gods. Thus he commanded. And the goddess did not disobey the message of Zeus; swiftly she rushed down from the peaks of Olympus and came to the plain of Rharus, rich, fertile corn-land once, but then in nowise fruitful, for it lay idle and utterly leafless, because the white grain was hidden by design of trim-ankled Demeter. But afterwards, as springtime waxed, it was soon to be waving with long ears of corn, and its rich furrows to be loaded with grain upon the ground, while others would already be bound in sheaves. There first she landed from the fruitless upper air: and glad were the goddesses to see each other and cheered in heart. Then bright-coiffed Rhea said to Demeter:

(ll. 460-469) ‘Come, my daughter; for far-seeing Zeus the loud-thunderer calls you to join the families of the gods, and has promised to give you what rights you please among the deathless gods, and has agreed that for a third part of the circling year your daughter shall go down to darkness and gloom, but for the two parts shall be with you and the other deathless gods: so has he declared it shall be and has bowed his head in token. But come, my child, obey, and be not too angry unrelentingly with the dark-clouded Son of Cronos; but rather increase forthwith for men the fruit that gives them life.’

(ll. 470-482) So spake Rhea. And rich-crowned Demeter did not refuse but straightway made fruit to spring up from the rich lands, so that the whole wide earth was laden with leaves and flowers. Then she went, and to the kings who deal justice, Triptolemus and Diocles, the horse-driver, and to doughty Eumolpus and Celeus, leader of the people, she showed the conduct of her rites and taught them all her mysteries, to Triptolemus and Polyxeinus and Diocles also,—awful mysteries which no one may in any way transgress or pry into or utter, for deep awe of the gods checks the voice. Happy is he among men upon earth who has seen these mysteries; but he who is uninitiate and who has no part in them, never has lot of like good things once he is dead, down in the darkness and gloom. (ll. 483-489) But when the bright goddess had taught them all, they went to Olympus to the gathering of the other gods. And there they dwell beside Zeus who delights in thunder, awful and reverend goddesses. Right blessed is he among men on earth whom they freely love: soon they do send Plutus as guest to his great house, Plutus who gives wealth to mortal men.

(ll. 490-495) And now, queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo, be gracious, you and your daughter all beauteous Persephone, and for my song grant me heart-cheering substance. And now I will remember you and another song also.

(ll. 1-18) I will remember and not be unmindful of Apollo who shoots afar. As he goes through the house of Zeus, the gods tremble before him and all spring up from their seats when he draws near, as he bends his bright bow. But Leto alone stays by the side of Zeus who delights in thunder; and then she unstrings his bow, and closes his quiver, and takes his archery from his strong shoulders in her hands and hangs them on a golden peg against a pillar of his father’s house. Then she leads him to a seat and makes him sit: and the Father gives him nectar in a golden cup welcoming his dear son, while the other gods make him sit down there, and queenly Leto rejoices because she bare a mighty son and an archer. Rejoice, blessed Leto, for you bare glorious children, the lord Apollo and Artemis who delights in arrows; her in Ortygia, and him in rocky Delos, as you rested against the great mass of the Cynthian hill hard by a palm-tree by the streams of Inopus.

(ll. 19-29) How, then, shall I sing of you who in all ways are a worthy theme of song? For everywhere, O Phoebus, the whole range of song is fallen to you, both over the mainland that rears heifers and over the isles. All mountain-peaks and high headlands of lofty hills and rivers flowing out to the deep and beaches sloping seawards and havens of the sea are your delight. Shall I sing how at the first Leto bare you to be the joy of men, as she rested against Mount Cynthus in that rocky isle, in sea-girt Delos—while on either hand a dark wave rolled on landwards driven by shrill winds—whence arising you rule over all mortal men?

(ll. 30-50) Among those who are in Crete, and in the township of Athens, and in the isle of Aegina and Euboea, famous for ships, in Aegae and Eiresiae and Peparethus near the sea, in Thracian Athos and Pelion’s towering heights and Thracian Samos and the shady hills of Ida, in Scyros and Phocaea and the high hill of Autocane and fair-lying Imbros and smouldering Lemnos and rich Lesbos, home of Macar, the son of Aeolus, and Chios, brightest of all the isles that lie in the sea, and craggy Mimas and the heights of Corycus and gleaming Claros and the sheer hill of Aesagea and watered Samos and the steep heights of Mycale, in Miletus and Cos, the city of Meropian men, and steep Cnidos and windy Carpathos, in Naxos and Paros and rocky Rhenaea—so far roamed Leto in travail with the god who shoots afar, to see if any land would be willing to make a dwelling for her son. But they greatly trembled and feared, and none, not even the richest of them, dared receive Phoebus, until queenly Leto set foot on Delos and uttered winged words and asked her:

(ll. 51-61) ‘Delos, if you would be willing to be the abode of my son Phoebus Apollo and make him a rich temple—; for no other will touch you, as you will find: and I think you will never be rich in oxen and sheep, nor bear vintage nor yet produce plants abundantly. But if you have the temple of far-shooting Apollo, all men will bring you hecatombs and gather here, and incessant savour of rich sacrifice will always arise, and you will feed those who dwell in you from the hand of strangers; for truly your own soil is not rich.’

(ll. 62-82) So spake Leto. And Delos rejoiced and answered and said: ‘Leto, most glorious daughter of great Coeus, joyfully would I receive your child the far-shooting lord; for it is all too true that I am ill-spoken of among men, whereas thus I should become very greatly honoured. But this saying I fear, and I will not hide it from you, Leto. They say that Apollo will be one that is very haughty and will greatly lord it among gods and men all over the fruitful earth. Therefore, I greatly fear in heart and spirit that as soon as he sets the light of the sun, he will scorn this island—for truly I have but a hard, rocky soil—and overturn me and thrust me down with his feet in the depths of the sea; then will the great ocean wash deep above my head for ever, and he will go to another land such as will please him, there to make his temple and wooded groves. So, many-footed creatures of the sea will make their lairs in me and black seals their dwellings undisturbed, because I lack people. Yet if you will but dare to sware a great oath, goddess, that here first he will build a glorious temple to be an oracle for men, then let him afterwards make temples and wooded groves amongst all men; for surely he will be greatly renowned.’

(ll. 83-88) So said Delos. And Leto sware the great oath of the gods: ‘Now hear this, Earth and wide Heaven above, and dropping water of Styx (this is the strongest and most awful oath for the blessed gods), surely Phoebus shall have here his fragrant altar and precinct, and you he shall honour above all.’ (ll. 89-101) Now when Leto had sworn and ended her oath, Delos was very glad at the birth of the far-shooting lord. But Leto was racked nine days and nine nights with pangs beyond wont. And there were with her all the chiefest of the goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite and the other deathless goddesses save white-armed Hera, who sat in the halls of cloud-gathering Zeus. Only Eilithyia, goddess of sore travail, had not heard of Leto’s trouble, for she sat on the top of Olympus beneath golden clouds by white-armed Hera’s contriving, who kept her close through envy, because Leto with the lovely tresses was soon to bear a son faultless and strong.

(ll. 102-114) But the goddesses sent out Iris from the well-set isle to bring Eilithyia, promising her a great necklace strung with golden threads, nine cubits long. And they bade Iris call her aside from white-armed Hera, lest she might afterwards turn her from coming with her words. When swift Iris, fleet of foot as the wind, had heard all this, she set to run; and quickly finishing all the distance she came to the home of the gods, sheer Olympus, and forthwith called Eilithyia out from the hall to the door and spoke winged words to her, telling her all as the goddesses who dwell on Olympus had bidden her. So she moved the heart of Eilithyia in her dear breast; and they went their way, like shy wild-doves in their going.

(ll. 115-122) And as soon as Eilithyia the goddess of sore travail set foot on Delos, the pains of birth seized Leto, and she longed to bring forth; so she cast her arms about a palm tree and kneeled on the soft meadow while the earth laughed for joy beneath. Then the child leaped forth to the light, and all the goddesses washed you purely and cleanly with sweet water, and swathed you in a white garment of fine texture, new-woven, and fastened a golden band about you. (ll. 123-130) Now Leto did not give Apollo, bearer of the golden blade, her breast; but Themis duly poured nectar and ambrosia with her divine hands: and Leto was glad because she had borne a strong son and an archer. But as soon as you had tasted that divine heavenly food, O Phoebus, you could no longer then be held by golden cords nor confined with bands, but all their ends were undone. Forthwith Phoebus Apollo spoke out among the deathless goddesses: (ll. 131-132) ‘The lyre and the curved bow shall ever be dear to me, and I will declare to men the unfailing will of Zeus.’

(ll. 133-139) So said Phoebus, the long-haired god who shoots afar and began to walk upon the wide-pathed earth; and all goddesses were amazed at him. Then with gold all Delos was laden, beholding the child of Zeus and Leto, for joy because the god chose her above the islands and shore to make his dwelling in her: and she loved him yet more in her heart, and blossomed as does a mountain-top with woodland flowers.

(ll. 140-164) And you, O lord Apollo, god of the silver bow, shooting afar, now walked on craggy Cynthus, and now kept wandering about the island and the people in them. Many are your temples and wooded groves, and all peaks and towering bluffs of lofty mountains and rivers flowing to the sea are dear to you, Phoebus, yet in Delos do you most delight your heart; for there the long robed Ionians gather in your honour with their children and shy wives: mindful, they delight you with boxing and dancing and song, so often as they hold their gathering. A man would say that they were deathless and unageing if he should then come upon the Ionians so met together. For he would see the graces of them all, and would be pleased in heart gazing at the men and well-girded women with their swift ships and great wealth. And there is this great wonder besides—and its renown shall never perish—the girls of Delos, hand-maidens of the Far-shooter; for when they have praised Apollo first, and also Leto and Artemis who delights in arrows, they sing a strain telling of men and women of past days, and charm the tribes of men. Also they can imitate the tongues of all men and their clattering speech: each would say that he himself were singing, so close to truth is their sweet song.

(ll. 165-178) And now may Apollo be favourable and Artemis; and farewell all you maidens. Remember me in after time whenever any one of men on earth, a stranger who has seen and suffered much, comes here and asks of you: ‘Whom think ye, girls, is the sweetest singer that comes here, and in whom do you most delight?’ Then answer, each and all, with one voice: ‘He is a blind man, and dwells in rocky Chios: his lays are evermore supreme.’ As for me, I will carry your renown as far as I roam over the earth to the well-placed this thing is true. And I will never cease to praise far-shooting Apollo, god of the silver bow, whom rich-haired Leto bare. TO PYTHIAN APOLLO— (ll. 179-181) O Lord, Lycia is yours and lovely Maeonia and Miletus, charming city by the sea, but over wave-girt Delos you greatly reign your own self.

(ll. 182-206) Leto’s all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments; and at the touch of the golden key his lyre sings sweet. Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus, to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together, voice sweetly answering voice, hymn the unending gifts the gods enjoy and the sufferings of men, all that they endure at the hands of the deathless gods, and how they live witless and helpless and cannot find healing for death or defence against old age. Meanwhile the rich-tressed Graces and cheerful Seasons dance with Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist. And among them sings one, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of Apollo. Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. And they, even gold-tressed Leto and wise Zeus, rejoice in their great hearts as they watch their dear son playing among the undying gods.

(ll. 207-228) How then shall I sing of you—though in all ways you are a worthy theme for song? Shall I sing of you as wooer and in the fields of love, how you went wooing the daughter of Azan along with god-like Ischys the son of well-horsed Elatius, or with Phorbas sprung from Triops, or with Ereutheus, or with Leucippus and the wife of Leucippus.... ((LACUNA)) ....you on foot, he with his chariot, yet he fell not short of Triops. Or shall I sing how at the first you went about the earth seeking a place of oracle for men, O far-shooting Apollo? To Pieria first you went down from Olympus and passed by sandy Lectus and Enienae and through the land of the Perrhaebi. Soon you came to Iolcus and set foot on Cenaeum in Euboea, famed for ships: you stood in the Lelantine plain, but it pleased not your heart to make a temple there and wooded groves. From there you crossed the Euripus, far-shooting Apollo, and went up the green, holy hills, going on to Mycalessus and grassy-bedded Teumessus, and so came to the wood-clad abode of Thebe; for as yet no man lived in holy Thebe, nor were there tracks or ways about Thebe’s wheat-bearing plain as yet.

(ll. 229-238) And further still you went, O far-shooting Apollo, and came to Onchestus, Poseidon’s bright grove: there the new-broken colt distressed with drawing the trim chariot gets spirit again, and the skilled driver springs from his car and goes on his way. Then the horses for a while rattle the empty car, being rid of guidance; and if they break the chariot in the woody grove, men look after the horses, but tilt the chariot and leave it there; for this was the rite from the very first. And the drivers pray to the lord of the shrine; but the chariot falls to the lot of the god. (ll. 239-243) Further yet you went, O far-shooting Apollo, and reached next Cephissus’ sweet stream which pours forth its sweet-flowing water from Lilaea, and crossing over it, O worker from afar, you passed many-towered Ocalea and reached grassy Haliartus.