The Homeric Hymns

 

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Part 2

II. HERMES


Of Hermes sing, O Muse, the son of Zeus and Maia, Lord of Cyllene, and
Arcadia rich in sheep, the fortune-bearing Herald of the Gods, him whom
Maia bore, the fair-tressed nymph, that lay in the arms of Zeus; a
shamefaced nymph was she, shunning the assembly of the blessed Gods,
dwelling within a shadowy cave. Therein was Cronion wont to embrace the
fair-tressed nymph in the deep of night, when sweet sleep held
white-armed Hera, the immortal Gods knowing it not, nor mortal men.

But when the mind of great Zeus was fulfilled, and over _her_ the tenth
moon stood in the sky, the babe was born to light, and all was made
manifest; yea, then she bore a child of many a wile and cunning counsel,
a robber, a driver of the kine, a captain of raiders, a watcher of the
night, a thief of the gates, who soon should show forth deeds renowned
among the deathless Gods. Born in the dawn, by midday well he harped,
and in the evening stole the cattle of Apollo the Far-darter, on that
fourth day of the month wherein lady Maia bore him. Who, when he leaped
from the immortal knees of his mother, lay not long in the sacred cradle,
but sped forth to seek the cattle of Apollo, crossing the threshold of
the high-roofed cave. There found he a tortoise, and won endless
delight, for lo, it was Hermes that first made of the tortoise a
minstrel. The creature met him at the outer door, as she fed on the rich
grass in front of the dwelling, waddling along, at sight whereof the luck-
bringing son of Zeus laughed, and straightway spoke, saying:

"Lo, a lucky omen for me, not by me to be mocked! Hail, darling and
dancer, friend of the feast, welcome art thou! whence gatst thou the gay
garment, a speckled shell, thou, a mountain-dwelling tortoise? Nay, I
will carry thee within, and a boon shalt thou be to me, not by me to be
scorned, nay, thou shalt first serve my turn. Best it is to bide at
home, since danger is abroad. Living shalt thou be a spell against ill
witchery, and dead, then a right sweet music-maker."

[Hermes making the lyre. Bronze relief in the British Museum (Fourth
Century B.C.) ]

So spake he, and raising in both hands the tortoise, went back within the
dwelling, bearing the glad treasure. Then he choked the creature, and
with a gouge of grey iron he scooped out the marrow of the hill tortoise.
And as a swift thought wings through the breast of one that crowding
cares are haunting, or as bright glances fleet from the eyes, so swiftly
devised renowned Hermes both deed and word. He cut to measure stalks of
reed, and fixed them in through holes bored in the stony shell of the
tortoise, and cunningly stretched round it the hide of an ox, and put in
the horns of the lyre, and to both he fitted the bridge, and stretched
seven harmonious chords of sheep-gut. {136}

Then took he his treasure, when he had fashioned it, and touched the
strings in turn with the _plectrum_, and wondrously it sounded under his
hand, and fair sang the God to the notes, improvising his chant as he
played, like lads exchanging taunts at festivals. Of Zeus Cronides and
fair-sandalled Maia he sang how they had lived in loving dalliance, and
he told out the tale of his begetting, and sang the handmaids and the
goodly halls of the Nymph, and the tripods in the house, and the store of
cauldrons. So then he sang, but dreamed of other deeds; then bore he the
hollow lyre and laid it in the sacred cradle, then, in longing for flesh
of kine he sped from the fragrant hall to a place of outlook, with such a
design in his heart as reiving men pursue in the dark of night.

The sun had sunk down beneath earth into ocean, with horses and chariot,
when Hermes came running to the shadowy hills of Pieria, where the
deathless kine of the blessed Gods had ever their haunt; there fed they
on the fair unshorn meadows. From their number did the keen-sighted
Argeiphontes, son of Maia, cut off fifty loud-lowing kine, and drove them
hither and thither over the sandy land, reversing their tracks, and,
mindful of his cunning, confused the hoof-marks, the front behind, the
hind in front, and himself fared down again. Straightway he wove sandals
on the sea-sand (things undreamed he wrought, works wonderful,
unspeakable) mingling myrtle twigs and tamarisk, then binding together a
bundle of the fresh young wood, he shrewdly fastened it for light sandals
beneath his feet, leaves and all, {138}--brushwood that the renowned
slayer of Argos had plucked on his way from Pieria [being, as he was, in
haste, down the long way].

Then an old man that was labouring a fruitful vineyard, marked the God
faring down to the plain through grassy Onchestus, and to him spoke first
the son of renowned Maia:

"Old man that bowest thy shoulders over thy hoeing, verily thou shalt
have wine enough when all these vines are bearing. . . . See thou, and
see not; hear thou, and hear not; be silent, so long as naught of thine
is harmed."

Therewith he drave on together the sturdy heads of cattle. And over many
a shadowy hill, and through echoing corries and flowering plains drave
renowned Hermes. Then stayed for the more part his darkling ally, the
sacred Night, and swiftly came morning when men can work, and sacred
Selene, daughter of Pallas, mighty prince, clomb to a new place of
outlook, and then the strong son of Zeus drave the broad-browed kine of
Phoebus Apollo to the river Alpheius. Unwearied they came to the high-
roofed stall and the watering-places in front of the fair meadow. There,
when he had foddered the deep-voiced kine, he herded them huddled
together into the byre, munching lotus and dewy marsh marigold; next
brought he much wood, and set himself to the craft of fire-kindling.
Taking a goodly shoot of the daphne, he peeled it with the knife, fitting
it to his hand, {140} and the hot vapour of smoke arose. [Lo, it was
Hermes first who gave fire, and the fire-sticks.] Then took he many dry
faggots, great plenty, and piled them in the trench, and flame began to
break, sending far the breath of burning fire. And when the force of
renowned Hephaestus kept the fire aflame, then downward dragged he, so
mighty his strength, two bellowing kine of twisted horn: close up to the
fire he dragged them, and cast them both panting upon their backs to the
ground. [Then bending over them he turned them upwards and cut their
throats] . . . task upon task, and sliced off the fat meat, pierced it
with spits of wood, and broiled it,--flesh, and chine, the joint of
honour, and blood in the bowels, all together;--then laid all there in
its place. The hides he stretched out on a broken rock, as even now they
are used, such as are to be enduring: long, and long after that ancient
day. {141a} Anon glad Hermes dragged the fat portions on to a smooth
ledge, and cut twelve messes sorted out by lot, to each its due meed he
gave. Then a longing for the rite of the sacrifice of flesh came on
renowned Hermes: for the sweet savour irked him, immortal as he was, but
not even so did his strong heart yield. {141b} . . . The fat and flesh
he placed in the high-roofed stall, the rest he swiftly raised aloft, a
trophy of his reiving, and, gathering dry faggots, he burned heads and
feet entire with the vapour of flame. Anon when the God had duly
finished all, he cast his sandals into the deep swirling pool of
Alpheius, quenched the embers, and all night long spread smooth the black
dust: Selene lighting him with her lovely light. Back to the crests of
Cyllene came the God at dawn, nor blessed God, on that long way, nor
mortal man encountered him; nay, and no dog barked. Then Hermes, son of
Zeus, bearer of boon, bowed his head, and entered the hall through the
hole of the bolt, like mist on the breath of autumn. Then, standing
erect, he sped to the rich inmost chamber of the cave, lightly treading
noiseless on the floor. Quickly to his cradle came glorious Hermes and
wrapped the swaddling bands about his shoulders, like a witless babe,
playing with the wrapper about his knees. So lay he, guarding his dear
lyre at his left hand. But his Goddess mother the God did not deceive;
she spake, saying:

"Wherefore, thou cunning one, and whence comest thou in the night, thou
clad in shamelessness? Anon, methinks, thou wilt go forth at Apollo's
hands with bonds about thy sides that may not be broken, sooner than be a
robber in the glens. Go to, wretch, thy Father begat thee for a trouble
to deathless Gods and mortal men."

But Hermes answered her with words of guile: "Mother mine, why wouldst
thou scare me so, as though I were a redeless child, with little craft in
his heart, a trembling babe that dreads his mother's chidings? Nay, but
I will essay the wiliest craft to feed thee and me for ever. We twain
are not to endure to abide here, of all the deathless Gods alone
unapproached with sacrifice and prayer, as thou commandest. Better it is
eternally to be conversant with Immortals, richly, nobly, well seen in
wealth of grain, than to be homekeepers in a darkling cave. And for
honour, I too will have my dues of sacrifice, even as Apollo. Even if my
Father give it me not I will endeavour, for I am of avail, to be a
captain of reivers. And if the son of renowned Leto make inquest for me,
methinks some worse thing will befall him. For to Pytho I will go, to
break into his great house, whence I shall sack goodly tripods and
cauldrons enough, and gold, and gleaming iron, and much raiment. Thyself,
if thou hast a mind, shalt see it."

So held they converse one with another, the son of Zeus of the AEgis, and
Lady Maia. Then Morning the Daughter of Dawn was arising from the deep
stream of Oceanus, bearing light to mortals, what time Apollo came to
Onchestus in his journeying, the gracious grove, a holy place of the loud
Girdler of the Earth: there he found an old man grazing his ox, the stay
of his vineyard, on the roadside. {144} Him first bespoke the son of
renowned Leto.

"Old man, hedger of grassy Onchestus; hither am I come seeking cattle
from Pieria, all the crook-horned kine out of my herd: my black bull was
wont to graze apart from the rest, and my four bright-eyed hounds
followed, four of them, wise as men and all of one mind. These were
left, the hounds and the bull, a marvel; but the kine wandered away from
their soft meadow and sweet pasture, at the going down of the sun. Tell
me, thou old man of ancient days, if thou hast seen any man faring after
these cattle?"

Then to him the old man spake and answered:

"My friend, hard it were to tell all that a man may see: for many
wayfarers go by, some full of ill intent, and some of good: and it is
difficult to be certain regarding each. Nevertheless, the whole day long
till sunset I was digging about my vineyard plot, and methought I
marked--but I know not surely--a child that went after the horned kine;
right young he was, and held a staff, and kept going from side to side,
and backwards he drove the kine, their faces fronting him."

So spake the old man, but Apollo heard, and went fleeter on his path.
Then marked he a bird long of wing, and anon he knew that the thief had
been the son of Zeus Cronion. Swiftly sped the Prince, Apollo, son of
Zeus, to goodly Pylos, seeking the shambling kine, while his broad
shoulders were swathed in purple cloud. Then the Far-darter marked the
tracks, and spake:

"Verily, a great marvel mine eyes behold! These be the tracks of high-
horned kine, but all are turned back to the meadow of asphodel. But
these are not the footsteps of a man, nay, nor of a woman, nor of grey
wolves, nor bears, nor lions, nor, methinks, of a shaggy-maned Centaur,
whosoever with fleet feet makes such mighty strides! Dread to see they
are that backwards go, more dread they that go forwards."

So speaking, the Prince sped on, Apollo, son of Zeus. To the Cyllenian
hill he came, that is clad in forests, to the deep shadow of the hollow
rock, where the deathless nymph brought forth the child of Zeus Cronion.
A fragrance sweet was spread about the goodly hill, and many tall sheep
were grazing the grass. Thence he went fleetly over the stone threshold
into the dusky cave, even Apollo, the Far-darter.

Now when the son of Zeus and Maia beheld Apollo thus in wrath for his
kine, he sank down within his fragrant swaddling bands, being covered as
piled embers of burnt tree-roots are covered by thick ashes, so Hermes
coiled himself up, when he saw the Far-darter; and curled himself, feet,
head, and hands, into small space [summoning sweet sleep], though of a
verity wide awake, and his tortoise-shell he kept beneath his armpit. But
the son of Zeus and Leto marked them well, the lovely mountain nymph and
her dear son, a little babe, all wrapped in cunning wiles. Gazing round
all the chamber of the vasty dwelling, Apollo opened three aumbries with
the shining key; full were they of nectar and glad ambrosia, and much
gold and silver lay within, and much raiment of the Nymph, purple and
glistering, such as are within the dwellings of the mighty Gods. Anon,
when he had searched out the chambers of the great hall, the son of Leto
spake to renowned Hermes:

"Child, in the cradle lying, tell me straightway of my kine: or speedily
between us twain will be unseemly strife. For I will seize thee and cast
thee into murky Tartarus, into the darkness of doom where none is of
avail. Nor shall thy father or mother redeem thee to the light: nay,
under earth shalt thou roam, a reiver among folk fordone."

Then Hermes answered with words of craft: "Apollo, what ungentle word
hast thou spoken? And is it thy cattle of the homestead thou comest here
to seek? I saw them not, heard not of them, gave ear to no word of them:
of them I can tell no tidings, nor win the fee of him who tells. Not
like a lifter of cattle, a stalwart man, am I: no task is this of mine:
hitherto I have other cares; sleep, and mother's milk, and about my
shoulders swaddling bands, and warmed baths. Let none know whence this
feud arose! And verily great marvel among the Immortals it would be,
that a new-born child should cross the threshold after kine of the
homestead; a silly rede of thine. Yesterday was I born, my feet are
tender, and rough is the earth below. But if thou wilt I shall swear the
great oath by my father's head, that neither I myself am to blame, nor
have I seen any other thief of thy kine: be kine what they may, for I
know but by hearsay."

So spake he with twinkling eyes, and twisted brows, glancing hither and
thither, with long-drawn whistling breath, hearing Apollo's word as a
vain thing. Then lightly laughing spake Apollo the Far-darter:

"Oh, thou rogue, thou crafty one; verily methinks that many a time thou
wilt break into stablished homes, and by night leave many a man bare,
silently pilling through his house, such is thy speech to-day! And many
herdsmen of the steadings wilt thou vex in the mountain glens, when in
lust for flesh thou comest on the herds and sheep thick of fleece. Nay
come, lest thou sleep the last and longest slumber, come forth from thy
cradle, thou companion of black night! For surely this honour hereafter
thou shalt have among the Immortals, to be called for ever the captain of
reivers."

So spake Phoebus Apollo, and lifted the child, but even then strong Argus-
bane had his device, and, in the hands of the God, let forth an Omen, an
evil belly-tenant, with tidings of worse, and a speedy sneeze thereafter.
Apollo heard, and dropped renowned Hermes on the ground, then sat down
before him, eager as he was to be gone, chiding Hermes, and thus he
spoke:

"Take heart, swaddling one, child of Zeus and Maia. By these thine Omens
shall I find anon the sturdy kine, and thou shalt lead the way."

So spake he, but swiftly arose Cyllenian Hermes, and swiftly fared,
pulling about his ears his swaddling bands that were his shoulder
wrapping. Then spake he:

"Whither bearest thou me, Far-darter, of Gods most vehement? Is it for
wrath about thy kine that thou thus provokest me? Would that the race of
kine might perish, for thy cattle have I not stolen, nor seen another
steal, whatsoever kine may be; I know but by hearsay, I! But let our
suit be judged before Zeus Cronion."

Now were lone Hermes and the splendid son of Leto point by point
disputing their pleas, Apollo with sure knowledge was righteously seeking
to convict renowned Hermes for the sake of his kine, but he with craft
and cunning words sought to beguile,--the Cyllenian to beguile the God of
the Silver Bow. But when the wily one found one as wily, then speedily
he strode forward through the sand in front, while behind came the son of
Zeus and Leto. Swiftly they came to the crests of fragrant Olympus, to
father Cronion they came, these goodly sons of Zeus, for there were set
for them the balances of doom. Quiet was snowy Olympus, but they who
know not decay or death were gathering after gold-throned Dawn. Then
stood Hermes and Apollo of the Silver Bow before the knees of Zeus, the
Thunderer, who inquired of his glorious Son, saying:

"Phoebus, whence drivest thou such mighty spoil, a new-born babe like a
Herald? A mighty matter this, to come before the gathering of the Gods!"

Then answered him the Prince, Apollo the Far-darter:

"Father, anon shalt thou hear no empty tale; tauntest thou me, as though
I were the only lover of booty? This boy have I found, a finished
reiver, in the hills of Cyllene, a long way to wander; so fine a knave as
I know not among Gods or men, of all robbers on earth. My kine he stole
from the meadows, and went driving them at eventide along the loud sea
shores, straight to Pylos. Wondrous were the tracks, a thing to marvel
on, work of a glorious god. For the black dust showed the tracks of the
kine making backward to the mead of asphodel; but this child intractable
fared neither on hands nor feet, through the sandy land, but this other
strange craft had he, to tread the paths as if shod on with oaken shoots.
{153} While he drove the kine through a land of sand, right plain to
discern were all the tracks in the dust, but when he had crossed the
great tract of sand, straightway on hard ground his traces and those of
the kine were ill to discern. But a mortal man beheld him, driving
straight to Pylos the cattle broad of brow. Now when he had stalled the
kine in quiet, and confused his tracks on either side the way, he lay
dark as night in his cradle, in the dusk of a shadowy cave. The keenest
eagle could not have spied him, and much he rubbed his eyes, with crafty
purpose, and bluntly spake his word:

"I saw not, I heard not aught, nor learned another's tale; nor tidings
could I give, nor win reward of tidings."

Therewith Phoebus Apollo sat him down, but another tale did Hermes tell,
among the Immortals, addressing Cronion, the master of all Gods:

"Father Zeus, verily the truth will I tell thee: for true am I, nor know
the way of falsehood. To-day at sunrise came Apollo to our house,
seeking his shambling kine. No witnesses of the Gods brought he, nor no
Gods who had seen the fact. But he bade me declare the thing under
duress, threatening oft to cast me into wide Tartarus, for he wears the
tender flower of glorious youth, but I was born but yesterday, as well
himself doth know, and in naught am I like a stalwart lifter of kine.
Believe, for thou givest thyself out to be my father, that may I never be
well if I drove home the kine, nay, or crossed the threshold. This I say
for sooth! The Sun I greatly revere, and other gods, and Thee I love,
and _him_ I dread. Nay, thyself knowest that I am not to blame; and
thereto I will add a great oath: by these fair-wrought porches of the
Gods I am guiltless, and one day yet I shall avenge me on him for this
pitiless accusation, mighty as he is; but do thou aid the younger!"

So spake Cyllenian Argus-bane, and winked, with his wrapping on his arm:
he did not cast it down. But Zeus laughed aloud at the sight of his evil-
witted child, so well and wittily he pled denial about the kine. Then
bade he them both be of one mind, and so seek the cattle, with Hermes as
guide to lead the way, and show without guile where he had hidden the
sturdy kine. The Son of Cronos nodded, and glorious Hermes obeyed, for
lightly persuadeth the counsel of Zeus of the AEgis.

Then sped both of them, the fair children of Zeus, to sandy Pylos, at the
ford of Alpheius, and to the fields they came, and the stall of lofty
roof, where the booty was tended in the season of darkness. There anon
Hermes went to the side of the rocky cave, and began driving the sturdy
cattle into the light. But the son of Leto, glancing aside, saw the
flayed skins on the high rock, and quickly asked renowned Hermes:

"How wert thou of avail, oh crafty one, to flay two kine; new-born and
childish as thou art? For time to come I dread thy might: no need for
thee to be growing long, thou son of Maia!" {156}

[So spake he, and round his hands twisted strong bands of withes, but
they at his feet were soon intertwined, each with other, and lightly were
they woven over all the kine of the field, by the counsel of thievish
Hermes, but Apollo marvelled at that he saw.]

Then the strong Argus-bane with twinkling glances looked down at the
ground, wishful to hide his purpose. But that harsh son of renowned
Leto, the Far-darter, did he lightly soothe to his will; taking his lyre
in his left hand he tuned it with the _plectrum_: and wondrously it rang
beneath his hand. Thereat Phoebus Apollo laughed and was glad, and the
winsome note passed through to his very soul as he heard. Then Maia's
son took courage, and sweetly harping with his harp he stood at Apollo's
left side, playing his prelude, and thereon followed his winsome voice.
He sang the renowns of the deathless Gods, and the dark Earth, how all
things were at the first, and how each God gat his portion.

To Mnemosyne first of Gods he gave the meed of minstrelsy, to the Mother
of the Muses, for the Muse came upon the Son of Maia.

Then all the rest of the Immortals, in order of rank and birth, did he
honour, the splendid son of Zeus, telling duly all the tale, as he struck
the lyre on his arm. But on Apollo's heart in his breast came the stress
of desire, who spake to him winged words:

"Thou crafty slayer of kine, thou comrade of the feast; thy song is worth
the price of fifty oxen! Henceforth, methinks, shall we be peacefully
made at one. But, come now, tell me this, thou wily Son of Maia, have
these marvels been with thee even since thy birth, or is it that some
immortal, or some mortal man, has given thee the glorious gift and shown
thee song divine? For marvellous is this new song in mine ears, such as,
methinks, none hath known, either of men, or of Immortals who have
mansions in Olympus, save thyself, thou reiver, thou Son of Zeus and
Maia! What art is this, what charm against the stress of cares? What a
path of song! for verily here is choice of all three things, joy, and
love, and sweet sleep. For truly though I be conversant with the
Olympian Muses, to whom dances are a charge, and the bright minstrel
hymn, and rich song, and the lovesome sound of flutes, yet never yet hath
aught else been so dear to my heart, dear as the skill in the festivals
of the Gods. I marvel, Son of Zeus, at this, the music of thy
minstrelsy. But now since, despite thy youth, thou hast such glorious
skill, to thee and to thy Mother I speak this word of sooth: verily, by
this shaft of cornel wood, I shall lead thee renowned and fortunate among
the Immortals, and give thee glorious gifts, nor in the end deceive
thee."

Then Hermes answered him with cunning words:

"Shrewdly thou questionest me, Far-darter, nor do I grudge thee to enter
upon mine art. This day shalt thou know it: and to thee would I fain be
kind in word and will: but within thyself thou well knowest all things,
for first among the Immortals, Son of Zeus, is thy place. Mighty art
thou and strong, and Zeus of wise counsels loves thee well with reverence
due, and hath given thee honour and goodly gifts. Nay, they tell that
thou knowest soothsaying, Far-darter, by the voice of Zeus: for from Zeus
are all oracles, wherein I myself now know thee to be all-wise. Thy
province it is to know what so thou wilt. Since, then, thy heart bids
thee play the lyre, harp thou and sing, and let joys be thy care, taking
this gift from me; and to me, friend, gain glory. Sweetly sing with my
shrill comrade in thy hands, that knoweth speech good and fair and in
order due. Freely do thou bear it hereafter into the glad feast, and the
winsome dance, and the glorious revel, a joy by night and day. Whatsoever
skilled hand shall inquire of it artfully and wisely, surely its voice
shall teach him all things joyous, being easily played by gentle
practice, fleeing dull toil. But if an unskilled hand first impetuously
inquires of it, vain and discordant shall the false notes sound. But
thine it is of nature to know what things thou wilt: so to thee will I
give this lyre, thou glorious son of Zeus. But we for our part will let
graze thy cattle of the field on the pastures of hill and plain, thou Far-
darter. So shall the kine, consorting with the bulls, bring forth calves
male and female, great store, and no need there is that thou, wise as
thou art, should be vehement in anger."

So spake he, and held forth the lyre that Phoebus Apollo took, and
pledged his shining whip in the hands of Hermes, and set him over the
herds. Gladly the son of Maia received it; while the glorious son of
Leto, Apollo, the Prince, the Far-darter, held the lyre in his left hand,
and tuned it orderly with the _plectrum_. Sweetly it sounded to his
hand, and fair thereto was the song of the God. Thence anon the twain
turned the kine to the rich meadow, but themselves, the glorious children
of Zeus, hastened back to snow-clad Olympus, rejoicing in the lyre: ay,
and Zeus, the counsellor, was glad of it. [Both did he make one in love,
and Hermes loved Leto's son constantly, even as now, since when in
knowledge of his love he pledged to the Far-darter the winsome lyre, who
held it on his arm and played thereon.] But Hermes withal invented the
skill of a new art, the far-heard music of the reed pipes.

Then spake the son of Leto to Hermes thus:

"I fear me, Son of Maia, thou leader, thou crafty one, lest thou steal
from me both my lyre and my bent bow. For this meed thou hast from Zeus,
to establish the ways of barter among men on the fruitful earth.
Wherefore would that thou shouldst endure to swear me the great oath of
the Gods, with a nod of the head or by the showering waters of Styx, that
thy doings shall ever to my heart be kind and dear."

Then, with a nod of his head, did Maia's son vow that never would he
steal the possessions of the Far-darter, nor draw nigh his strong
dwelling. And Leto's son made vow and band of love and alliance, that
none other among the Gods should be dearer of Gods or men the seed of
Zeus. [And I shall make, with thee, a perfect token of a Covenant of all
Gods and all men, loyal to my heart and honoured.] {162a} "Thereafter
shall I give thee a fair wand of wealth and fortune, a golden wand, three-
pointed, which shall guard thee harmless, accomplishing all things good
of word and deed that it is mine to learn from the voice of Zeus. {162b}
But as touching the art prophetic, oh best of fosterlings of Zeus,
concerning which thou inquirest, for thee it is not fit to learn that
art, nay, nor for any other Immortal. That lies in the mind of Zeus
alone. Myself did make pledge, and promise, and strong oath, that, save
me, none other of the eternal Gods should know the secret counsel of
Zeus. And thou, my brother of the Golden Wand, bid me not tell thee what
awful purposes is planning the far-seeing Zeus.

"One mortal shall I harm, and another shall I bless, with many a turn of
fortune among hapless men. Of mine oracle shall he have profit whosoever
comes in the wake of wings and voice of birds of omen: he shall have
profit of mine oracle: him I will not deceive. But whoso, trusting birds
not ominous, approaches mine oracle, to inquire beyond my will, and know
more than the eternal Gods, shall come, I say, on a bootless journey, yet
his gifts shall I receive. Yet another thing will I tell thee, thou Son
of renowned Maia and of Zeus of the AEgis, thou bringer of boon; there be
certain Thriae, sisters born, three maidens rejoicing in swift wings.
Their heads are sprinkled with white barley flour, and they dwell beneath
a glade of Parnassus, apart they dwell, teachers of soothsaying. This
art I learned while yet a boy I tended the kine, and my Father heeded
not. Thence they flit continually hither and thither, feeding on
honeycombs and bringing all things to fulfilment. They, when they are
full of the spirit of soothsaying, having eaten of the wan honey, delight
to speak forth the truth. But if they be bereft of the sweet food
divine, then lie they all confusedly. These I bestow on thee, and do
thou, inquiring clearly, delight thine own heart, and if thou instruct
any man, he will often hearken to thine oracle, if he have the good
fortune. {164} These be thine, O Son of Maia, and the cattle of the
field with twisted horn do thou tend, and horses, and toilsome mules. . . .
And be lord over the burning eyes of lions, and white-toothed swine,
and dogs, and sheep that wide earth nourishes, and over all flocks be
glorious Hermes lord. And let him alone be herald appointed to Hades,
who, though he be giftless, will give him highest gift of honour."

With such love, in all kindness, did Apollo pledge the Son of Maia, and
thereto Cronion added grace. With all mortals and immortals he consorts.
Somewhat doth he bless, but ever through the dark night he beguiles the
tribes of mortal men.

Hail to thee thus, Son of Zeus and Maia, of thee shall I be mindful and
of another lay.



III. APHRODITE


Tell me, Muse, of the deeds of golden Aphrodite, the Cyprian, who rouses
sweet desire among the Immortals, and vanquishes the tribes of deathly
men, and birds that wanton in the air, and all beasts, even all the clans
that earth nurtures, and all in the sea. To all are dear the deeds of
the garlanded Cyprian.

[Aphrodite. Marble statue in the Louvre: lang166.jpg]

Yet three hearts there be that she cannot persuade or beguile: the
daughter of Zeus of the AEgis, grey-eyed Athene: not to her are dear the
deeds of golden Aphrodite, but war and the work of Ares, battle and
broil, and the mastery of noble arts. First was she to teach earthly men
the fashioning of war chariots and cars fair-wrought with bronze. And
she teaches to tender maidens in the halls all goodly arts, breathing
skill into their minds. Nor ever doth laughter-loving Aphrodite conquer
in desire Artemis of the Golden Distaff, rejoicing in the sound of the
chase, for the bow and arrow are her delight, and slaughter of the wild
beasts on the hills: the lyre, the dance, the clear hunting halloo, and
shadowy glens, and cities of righteous men.

Nor to the revered maiden Hestia are the feats of Aphrodite a joy, eldest
daughter of crooked-counselled Cronos [youngest, too, by the design of
Zeus of the AEgis], that lady whom both Poseidon and Apollo sought to
win. But she would not, nay stubbornly she refused; and she swore a
great oath fulfilled, with her hand on the head of Father Zeus of the
AEgis, to be a maiden for ever, that lady Goddess. And to her Father
Zeus gave a goodly meed of honour, in lieu of wedlock; and in mid-hall
she sat her down choosing the best portion: and in all temples of the
Gods is she honoured, and among all mortals is chief of Gods. {168}

Of these she cannot win or beguile the hearts. But of all others there
is none, of blessed Gods or mortal men, that hath escaped Aphrodite. Yea,
even the heart of Zeus the Thunderer she led astray; of him that is
greatest of all, and hath the highest lot of honour. Even his wise wit
she hath beguiled at her will, and lightly laid him in the arms of mortal
women; Hera not wotting of it, his sister and his wife, the fairest in
goodliness of beauty among the deathless Goddesses. To highest honour
did they beget her, crooked-counselled Cronos and Mother Rheia; and Zeus
of imperishable counsel made her his chaste and duteous wife.

But into Aphrodite herself Zeus sent sweet desire, to lie in the arms of
a mortal man. This wrought he so that anon not even she might be
unconversant with a mortal bed, and might not some day with sweet
laughter make her boast among all the Gods, the smiling Aphrodite, that
she had given the Gods to mortal paramours, and they for deathless Gods
bare deathly sons, and that she mingled Goddesses in love with mortal
men. Therefore Zeus sent into her heart sweet desire of Anchises, who as
then was pasturing his kine on the steep hills of many-fountained Ida, a
man in semblance like the Immortals. Him thereafter did smiling
Aphrodite see and love, and measureless desire took hold on her heart. To
Cyprus wended she, within her fragrant shrine: even to Paphos, where is
her sacred garth and odorous altar. Thither went she in, and shut the
shining doors, and there the Graces laved and anointed her with oil
ambrosial, such as is on the bodies of the eternal Gods, sweet fragrant
oil that she had by her. Then clad she her body in goodly raiment, and
prinked herself with gold, the smiling Aphrodite; then sped to Troy,
leaving fragrant Cyprus, and high among the clouds she swiftly
accomplished her way.

To many-fountained Ida she came, mother of wild beasts, and made straight
for the steading through the mountain, while behind her came fawning the
beasts, grey wolves, and lions fiery-eyed, and bears, and swift pards,
insatiate pursuers of the roe-deer. Glad was she at the sight of them,
and sent desire into their breasts, and they went coupling two by two in
the shadowy dells. But she came to the well-builded shielings, {170} and
him she found left alone in the shielings with no company, the hero
Anchises, graced with beauty from the Gods. All the rest were faring
after the kine through the grassy pastures, but he, left lonely at the
shielings, walked up and down, harping sweet and shrill. In front of him
stood the daughter of Zeus, Aphrodite, in semblance and stature like an
unwedded maid, lest he should be adread when he beheld the Goddess. And
Anchises marvelled when he beheld her, her height, and beauty, and
glistering raiment. For she was clad in vesture more shining than the
flame of fire, and with twisted armlets and glistering earrings of flower-
fashion. About her delicate neck were lovely jewels, fair and golden:
and like the moon's was the light on her fair breasts, and love came upon
Anchises, and he spake unto her:

"Hail, Queen, whosoever of the Immortals thou art that comest to this
house; whether Artemis, or Leto, or golden Aphrodite, or high-born
Themis, or grey-eyed Athene. Or perchance thou art one of the Graces
come hither, who dwell friendly with the Gods, and have a name to be
immortal; or of the nymphs that dwell in this fair glade, or in this fair
mountain, and in the well-heads of rivers, and in grassy dells. But to
thee on some point of outlook, in a place far seen, will I make an altar,
and offer to thee goodly victims in every season. But for thy part be
kindly, and grant me to be a man pre-eminent among the Trojans, and give
goodly seed of children to follow me; but for me, let me live long, and
see the sunlight, and come to the limit of old age, being ever in all
things fortunate among men."

Then Aphrodite the daughter of Zeus answered him:

"Anchises, most renowned of men on earth, behold no Goddess am I,--why
likenest thou me to the Immortals?--Nay, mortal am I, and a mortal mother
bare me, and my father is famous Otreus, if thou perchance hast heard of
him, who reigns over strong-warded Phrygia. Now I well know both your
tongue and our own, for a Trojan nurse reared me in the hall, and
nurtured me ever, from the day when she took me at my mother's hands, and
while I was but a little child. Thus it is, thou seest, that I well know
thy tongue as well as my own. But even now the Argus-slayer of the
Golden Wand hath ravished me away from the choir of Artemis, the Goddess
of the Golden Distaff, who loves the noise of the chase. Many nymphs,
and maids beloved of many wooers, were we there at play, and a great
circle of people was about us withal. But thence did he bear me away,
the Argus-slayer, he of the Golden Wand, and bore me over much tilled
land of mortal men, and many wastes unfilled and uninhabited, where wild
beasts roam through the shadowy dells. So fleet we passed that I seemed
not to touch the fertile earth with my feet. Now Hermes said that I was
bidden to be the bride of Anchises, and mother of thy goodly children.
But when he had spoken and shown the thing, lo, instantly he went back
among the immortal Gods,--the renowned Slayer of Argus. But I come to
thee, strong necessity being laid upon me, and by Zeus I beseech thee and
thy good parents,--for none ill folk may get such a son as thee,--by them
I implore thee to take me, a maiden as I am and untried in love, and show
me to thy father and thy discreet mother, and to thy brothers of one
lineage with thee. No unseemly daughter to these, and sister to those
will I be, but well worthy; and do thou send a messenger swiftly to the
Phrygians of the dappled steeds, to tell my father of my fortunes, and my
sorrowing mother; gold enough and woven raiment will they send, and many
and goodly gifts shall be thy meed. Do thou all this, and then busk the
winsome wedding-feast, that is honourable among both men and immortal
Gods."

So speaking, the Goddess brought sweet desire into his heart, and love
came upon Anchises, and he spake, and said:

"If indeed thou art mortal and a mortal mother bore thee, and if renowned
Otreus is thy father, and if thou art come hither by the will of Hermes,
the immortal Guide, and art to be called my wife for ever, then neither
mortal man nor immortal God shall hold me from my desire before I lie
with thee in love, now and anon; nay, not even if Apollo the Far-darter
himself were to send the shafts of sorrow from the silver bow! Nay, thou
lady like the Goddesses, willing were I to go down within the house of
Hades, if but first I had climbed into thy bed."

So spake he and took her hand; while laughter-loving Aphrodite turned,
and crept with fair downcast eyes towards the bed. It was strewn for the
Prince, as was of wont, with soft garments: and above it lay skins of
bears and deep-voiced lions that he had slain in the lofty hills. When
then they twain had gone up into the well-wrought bed, first Anchises
took from her body her shining jewels, brooches, and twisted armlets,
earrings and chains: and he loosed her girdle, and unclad her of her
glistering raiment, that he laid on a silver-studded chair. Then through
the Gods' will and design, by the immortal Goddess lay the mortal man,
not wotting what he did.

Now in the hour when herdsmen drive back the kine and sturdy sheep to the
steading from the flowery pastures, even then the Goddess poured sweet
sleep into Anchises, and clad herself in her goodly raiment. Now when
she was wholly clad, the lady Goddess, her head touched the beam of the
lofty roof: and from her cheeks shone forth immortal beauty,--even the
beauty of fair-garlanded Cytherea. Then she aroused him from sleep, and
spake, and said:

"Rise, son of Dardanus, why now slumberest thou so deeply? Consider, am
I even in aspect such as I was when first thine eyes beheld me?"

So spake she, and straightway he started up out of slumber and was
adread, and turned his eyes away when he beheld the neck and the fair
eyes of Aphrodite. His goodly face he veiled again in a cloak, and
imploring her, he spake winged words:

"Even so soon as mine eyes first beheld thee, Goddess, I knew thee for
divine: but not sooth didst thou speak to me. But by Zeus of the AEgis I
implore thee, suffer me not to live a strengthless shadow among men, but
pity me: for no man lives in strength that has couched with immortal
Goddesses."

Then answered him Aphrodite, daughter of Zeus:

"Anchises, most renowned of mortal men, take courage, nor fear overmuch.
For no fear is there that thou shalt suffer scathe from me, nor from
others of the blessed Gods, for dear to the Gods art thou. And to thee
shall a dear son be born, and bear sway among the Trojans, and children's
children shall arise after him continually. Lo, AENEAS shall his name be
called, since dread sorrow held me when I came into the bed of a mortal
man. And of all mortal men these who spring from thy race are always
nearest to the immortal Gods in beauty and stature; witness how
wise-counselling Zeus carried away golden-haired Ganymedes, for his
beauty's sake, that he might abide with the Immortals and be the
cup-bearer of the Gods in the house of Zeus, a marvellous thing to
behold, a mortal honoured among all the Immortals, as he draws the red
nectar from the golden mixing-bowl. But grief incurable possessed the
heart of Tros, nor knew he whither the wild wind had blown his dear son
away, therefore day by day he lamented him continually till Zeus took
pity upon him, and gave him as a ransom of his son high-stepping horses
that bear the immortal Gods. These he gave him for a gift, and the
Guide, the Slayer of Argus, told all these things by the command of Zeus,
even how Ganymedes should be for ever exempt from old age and death, even
as are the Gods. Now when his father heard this message of Zeus he
rejoiced in his heart and lamented no longer, but was gladly charioted by
the wind-fleet horses.

"So too did Dawn of the Golden Throne carry off Tithonus, a man of your
lineage, one like unto the Immortals. Then went she to pray to Cronion,
who hath dark clouds for his tabernacle, that her lover might be immortal
and exempt from death for ever. Thereto Zeus consented and granted her
desire, but foolish of heart was the Lady Dawn, nor did she deem it good
to ask for eternal youth for her lover, and to keep him unwrinkled by
grievous old age. Now so long as winsome youth was his, in joy did he
dwell with the Golden-throned Dawn, the daughter of Morning, at the
world's end beside the streams of Oceanus, but so soon as grey hairs
began to flow from his fair head and goodly chin, the Lady Dawn held
aloof from his bed, but kept and cherished him in her halls, giving him
food and ambrosia and beautiful raiment. But when hateful old age had
utterly overcome him, and he could not move or lift his limbs, to her
this seemed the wisest counsel; she laid him in a chamber, and shut the
shining doors, and his voice flows on endlessly, and no strength now is
his such as once there was in his limbs. Therefore I would not have thee
to be immortal and live for ever in such fashion among the deathless
Gods, but if, being such as thou art in beauty and form, thou couldst
live on, and be called my lord, then this grief would not overshadow my
heart.

"But it may not be, for swiftly will pitiless old age come upon thee, old
age that standeth close by mortal men; wretched and weary, and detested
by the Gods: but among the immortal Gods shall great blame be mine for
ever, and all for love of thee. For the Gods were wont to dread my words
and wiles wherewith I had subdued all the Immortals to mortal women in
love, my purpose overcoming them all; for now, lo you, my mouth will no
longer suffice to speak forth this boast among the Immortals, {180} for
deep and sore hath been my folly, wretched and not to be named; and
distraught have I been who carry a child beneath my girdle, the child of
a mortal. Now so soon as he sees the light of the sun the deep-bosomed
mountain nymphs will rear him for me; the nymphs who haunt this great and
holy mountain, being of the clan neither of mortals nor of immortal Gods.
Long is their life, and immortal food do they eat, and they join in the
goodly dance with the immortal Gods. With them the Sileni and the keen-
sighted Slayer of Argus live in dalliance in the recesses of the darkling
caves. At their birth there sprang up pine trees or tall-crested oaks on
the fruitful earth, nourishing and fair, and on the lofty mountain they
stand, and are called the groves of the immortal Gods, which in no wise
doth man cut down with the steel. But when the fate of death approaches,
first do the fair trees wither on the ground, and the bark about them
moulders, and the twigs fall down, and even as the tree perishes so the
soul of the nymph leaves the light of the sun.

"These nymphs will keep my child with them and rear him; and him when
first he enters on lovely youth shall these Goddesses bring hither to
thee, and show thee. But to thee, that I may tell thee all my mind, will
I come in the fifth year bringing my son. At the sight of him thou wilt
be glad when thou beholdest him with thine eyes, for he will be divinely
fair, and thou wilt lead him straightway to windy Ilios. But if any
mortal man asketh of thee what mother bare this thy dear son, be mindful
to answer him as I command: say that he is thy son by one of the flower-
faced nymphs who dwell in this forest-clad mountain, but if in thy folly
thou speakest out, and boastest to have been the lover of fair-garlanded
Cytherea, then Zeus in his wrath will smite thee with the smouldering
thunderbolt. Now all is told to thee: do thou be wise, and keep thy
counsel, and speak not my name, but revere the wrath of the Gods."

So spake she, and soared up into the windy heaven.

Goddess, Queen of well-stablished Cyprus, having given thee honour due, I
shall pass on to another hymn.



IV. HYMN TO DEMETER


[Syracusan medallion by Euainetos. Obv. Head of Persephone. Rev.
Victorious Chariot: ]

Of fair-tressed Demeter, Demeter holy Goddess, I begin to sing: of her
and her slim-ankled daughter whom Hades snatched away, the gift of wide-
beholding Zeus, but Demeter knew it not, she that bears the Seasons, the
giver of goodly crops. For her daughter was playing with the
deep-bosomed maidens of Oceanus, and was gathering flowers--roses, and
crocuses, and fair violets in the soft meadow, and lilies, and hyacinths,
and the narcissus which the earth brought forth as a snare to the fair-
faced maiden, by the counsel of Zeus and to pleasure the Lord with many
guests. Wondrously bloomed the flower, a marvel for all to see, whether
deathless gods or deathly men. From its root grew forth a hundred
blossoms, and with its fragrant odour the wide heaven above and the whole
earth laughed, and the salt wave of the sea. Then the maiden marvelled,
and stretched forth both her hands to seize the fair plaything, but the
wide-wayed earth gaped in the Nysian plain, and up rushed the Prince, the
host of many guests, the many-named son of Cronos, with his immortal
horses. Maugre her will he seized her, and drave her off weeping in his
golden chariot, but she shrilled aloud, calling on Father Cronides, the
highest of gods and the best.

But no immortal god or deathly man heard the voice of her, . . . save the
daughter of Persaeus, Hecate of the shining head-tire, as she was
thinking delicate thoughts, who heard the cry from her cave [and Prince
Helios, the glorious son of Hyperion], the maiden calling on Father
Cronides. But he far off sat apart from the gods in his temple haunted
by prayers, receiving goodly victims from mortal men. By the design of
Zeus did the brother of Zeus lead the maiden away, the lord of many, the
host of many guests, with his deathless horses; right sore against her
will, even he of many names the son of Cronos. Now, so long as the
Goddess beheld the earth, and the starry heaven, and the tide of the
teeming sea, and the rays of the sun, and still hoped to behold her
mother dear, and the tribes of the eternal gods; even so long, despite
her sorrow, hope warmed her high heart; then rang the mountain peaks, and
the depths of the sea to her immortal voice, and her lady mother heard
her. Then sharp pain caught at her heart, and with her hands she tore
the wimple about her ambrosial hair, and cast a dark veil about her
shoulders, and then sped she like a bird over land and sea in her great
yearning; but to her there was none that would tell the truth, none,
either of Gods, or deathly men, nor even a bird came nigh her, a
soothsaying messenger. Thereafter for nine days did Lady Deo roam the
earth, with torches burning in her hands, nor ever in her sorrow tasted
she of ambrosia and sweet nectar, nor laved her body in the baths. But
when at last the tenth morn came to her with the light, Hecate met her, a
torch in her hands, and spake a word of tidings, and said:

"Lady Demeter, thou that bringest the Seasons, thou giver of glad gifts,
which of the heavenly gods or deathly men hath ravished away Persephone,
and brought thee sorrow: for I heard a voice but I saw not who the
ravisher might be? All this I say to thee for sooth."

So spake Hecate, and the daughter of fair-tressed Rheie answered her not,
but swiftly rushed on with her, bearing torches burning in her hands. So
came they to Helios that watches both for gods and men, and stood before
his car, and the lady Goddess questioned him:

"Helios, be pitiful on me that am a goddess, if ever by word or deed I
gladdened thy heart. My daughter, whom I bore, a sweet plant and fair to
see; it was her shrill voice I heard through the air unharvested, even as
of one violently entreated, but I saw her not with my eyes. But do thou
that lookest down with thy rays from the holy air upon all the land and
sea, do thou tell me truly concerning my dear child, if thou didst behold
her; who it is that hath gone off and ravished her away from me against
her will, who is it of gods or mortal men?"

So spake she, and Hyperionides answered her:

"Daughter of fair-tressed Rheia, Queen Demeter, thou shalt know it; for
greatly do I pity and revere thee in thy sorrow for thy slim-ankled
child. There is none other guilty of the Immortals but Zeus himself that
gathereth the clouds, who gave thy daughter to Hades, his own brother, to
be called his lovely wife; and Hades has ravished her away in his
chariot, loudly shrilling, beneath the dusky gloom. But, Goddess, do
thou cease from thy long lamenting. It behoves not thee thus vainly to
cherish anger unassuaged. No unseemly lord for thy daughter among the
Immortals is Aidoneus, the lord of many, thine own brother and of one
seed with thee, and for his honour he won, since when was made the
threefold division, to be lord among those with whom he dwells."

So spake he, and called upon his horses, and at his call they swiftly
bore the fleet chariot on like long-winged birds. But grief more dread
and bitter fell upon her, and wroth thereafter was she with Cronion that
hath dark clouds for his dwelling. She held apart from the gathering of
the Gods and from tall Olympus, and disfiguring her form for many days
she went among the cities and rich fields of men. Now no man knew her
that looked on her, nor no deep-bosomed woman, till she came to the
dwelling of Celeus, who then was Prince of fragrant Eleusis. There sat
she at the wayside in sorrow of heart, by the Maiden Well whence the
townsfolk were wont to draw water. In the shade she sat; above her grew
a thick olive-tree; and in fashion she was like an ancient crone who
knows no more of child-bearing and the gifts of Aphrodite, the lover of
garlands. Such she was as are the nurses of the children of
doom-pronouncing kings. Such are the housekeepers in their echoing
halls.

Now the daughters of Celeus beheld her as they came to fetch the fair-
flowing water, to carry thereof in bronze vessels to their father's home.
Four were they, like unto goddesses, all in the bloom of youth,
Callidice, and Cleisidice, and winsome Demo, and Callithoe the eldest of
them all, nor did they know her, for the Gods are hard to be known by
mortals, but they stood near her and spake winged words:

"Who art thou and whence, old woman, of ancient folk, and why wert thou
wandering apart from the town, nor dost draw nigh to the houses where are
women of thine own age, in the shadowy halls, even such as thou, and
younger women, too, who may kindly entreat thee in word and deed?"

So spake they, and the lady Goddess answered:

"Dear children, whoever ye be, of womankind I bid you hail, and I will
tell you my story. Seemly it is to answer your questions truly. Deo is
my name that my lady mother gave me; but now, look you, from Crete am I
come hither over the wide ridges of the sea, by no will of my own, nay,
by violence have sea-rovers brought me hither under duress, who
thereafter touched with their swift ship at Thoricos where the women and
they themselves embarked on land. Then were they busy about supper
beside the hawsers of the ship, but my heart heeded not delight of
supper; no, stealthily setting forth through the dark land I fled from
these overweening masters, that they might not sell me whom they had
never bought and gain my price. Thus hither have I come in my wandering,
nor know I at all what land is this, nor who they be that dwell therein.
But to you may all they that hold mansions in Olympus give husbands and
lords, and such children to bear as parents desire; but me do ye maidens
pity in your kindness, till I come to the house of woman or of man, that
there I may work zealously for them in such tasks as fit a woman of my
years. I could carry in mine arms a new-born babe, and nurse it well,
and keep the house, and strew my master's bed within the well-builded
chambers, and teach the maids their tasks."

So spake the Goddess, and straightway answered her the maid unwed,
Callidice, the fairest of the daughters of Celeus:

"Mother, what things soever the Gods do give must men, though sorrowing,
endure, for the Gods are far stronger than we; but this will I tell thee
clearly and soothly, namely, what men they are who here have most honour,
and who lead the people, and by their counsels and just dooms do
safeguard the bulwarks of the city. Such are wise Triptolemus, Diocles,
Polyxenus, and noble Eumolpus, and Dolichus, and our lordly father. All
their wives keep their houses, and not one of them would at first sight
contemn thee and thrust thee from their halls, but gladly they will
receive thee: for thine aspect is divine. So, if thou wilt, abide here,
that we may go to the house of my father, and tell out all this tale to
my mother, the deep-bosomed Metaneira, if perchance she will bid thee
come to our house and not seek the homes of others. A dear son born in
her later years is nurtured in the well-builded hall, a child of many
prayers and a welcome. If thou wouldst nurse him till he comes to the
measure of youth, then whatsoever woman saw thee should envy thee; such
gifts of fosterage would my mother give thee."

So spake she and the Goddess nodded assent. So rejoicing they filled
their shining pitchers with water and bore them away. Swiftly they came
to the high hall of their father, and quickly they told their mother what
they had heard and seen, and speedily she bade them run and call the
strange woman, offering goodly hire. Then as deer or calves in the
season of Spring leap along the meadow, when they have had their fill of
pasture, so lightly they kilted up the folds of their lovely kirtles, and
ran along the hollow chariot-way, while their hair danced on their
shoulders, in colour like the crocus flower. They found the glorious
Goddess at the wayside, even where they had left her, and anon they led
her to their father's house. But she paced behind in heaviness of heart,
her head veiled, and the dark robe floating about her slender feet
divine. Speedily they came to the house of Celeus, the fosterling of
Zeus, and they went through the corridor where their lady mother was
sitting by the doorpost of the well-wrought hall, with her child in her
lap, a young blossom, and the girls ran up to her, but the Goddess stood
on the threshold, her head touching the roof-beam, and she filled the
doorway with the light divine. Then wonder, and awe, and pale fear
seized the mother, and she gave place from her high seat, and bade the
Goddess be seated. But Demeter the bearer of the Seasons, the Giver of
goodly gifts, would not sit down upon the shining high seat. Nay, in
silence she waited, casting down her lovely eyes, till the wise Iambe set
for her a well-made stool, and cast over it a glistering fleece. {194}
Then sat she down and held the veil before her face; long in sorrow and
silence sat she so, and spake to no man nor made any sign, but smileless
she sat, nor tasted meat nor drink, wasting with long desire for her deep-
bosomed daughter.

So abode she till wise Iambe with jests and many mockeries beguiled the
lady, the holy one, to smile and laugh and hold a happier heart, and
pleased her moods even thereafter. Then Metaneira filled a cup of sweet
wine and offered it to her, but she refused it, saying, that it was not
permitted for her to drink red wine; but she bade them mix meal and water
with the tender herb of mint, and give it to her to drink. Then
Metaneira made a potion and gave it to the Goddess as she bade, and Lady
Deo took it and made libation, and to them fair-girdled Metaneira said:

"Hail, lady, for methinks thou art not of mean parentage, but goodly
born, for grace and honour shine in thine eyes as in the eyes of doom-
dealing kings. But the gifts of the Gods, even in sorrow, we men of
necessity endure, for the yoke is laid upon our necks; yet now that thou
art come hither, such things as I have shall be thine. Rear me this
child that the Gods have given in my later years and beyond my hope; and
he is to me a child of many prayers. If thou rear him, and he come to
the measure of youth, verily each woman that sees thee will envy thee,
such shall be my gifts of fosterage."

Then answered her again Demeter of the fair garland:

"And mayst thou too, lady, fare well, and the Gods give thee all things
good. Gladly will I receive thy child that thou biddest me nurse. Never,
methinks, by the folly of his nurse shall charm or sorcery harm him; for
I know an antidote stronger than the wild wood herb, and a goodly salve I
know for the venomed spells."

So spake she, and with her immortal hands she placed the child on her
fragrant breast, and the mother was glad at heart. So in the halls she
nursed the goodly son of wise Celeus, even Demophoon, whom deep-breasted
Metaneira bare, and he grew like a god, upon no mortal food, nor on no
mother's milk. For Demeter anointed him with ambrosia as though he had
been a son of a God, breathing sweetness over him, and keeping him in her
bosom. So wrought she by day, but at night she was wont to hide him in
the force of fire like a brand, his dear parents knowing it not. {196}
Nay, to them it was great marvel how flourished he and grew like the Gods
to look upon. And, verily, she would have made him exempt from eld and
death for ever, had not fair-girdled Metaneira, in her witlessness, spied
on her in the night from her fragrant chamber. Then wailed she, and
smote both her thighs, in terror for her child, and in anguish of heart,
and lamenting she spake winged words: "My child Demophoon, the stranger
is concealing thee in the heart of the fire; bitter sorrow for me and
lamentation."

So spake she, wailing, and the lady Goddess heard her. Then in wrath did
the fair-garlanded Demeter snatch out of the fire with her immortal hands
and cast upon the ground that woman's dear son, whom beyond all hope she
had borne in the halls. Dread was the wrath of Demeter, and anon she
spake to fair-girdled Metaneira. "Oh redeless and uncounselled race of
men, that know not beforehand the fate of coming good or coming evil.
For, lo, thou hast wrought upon thyself a bane incurable, by thine own
witlessness; for by the oath of the Gods, the relentless water of Styx, I
would have made thy dear child deathless and exempt from age for ever,
and would have given him glory imperishable. But now in nowise may he
escape the Fates and death, yet glory imperishable will ever be his,
since he has lain on my knees and slept within my arms; [but as the years
go round, and in his day, the sons of the Eleusinians will ever wage war
and dreadful strife one upon the other.] Now I am the honoured Demeter,
the greatest good and gain of the Immortals to deathly men. But, come
now, let all the people build me a great temple and an altar thereby,
below the town, and the steep wall, above Callichorus on the jutting
rock. But the rites I myself will prescribe, that in time to come ye may
pay them duly and appease my power."

Therewith the Goddess changed her shape and height, and cast off old age,
and beauty breathed about her, and the sweet scent was breathed from her
fragrant robes, and afar shone the light from the deathless body of the
Goddess, the yellow hair flowing about her shoulders, so that the goodly
house was filled with the splendour as of levin fire, and forth from the
halls went she.

But anon the knees of the woman were loosened, and for long time she was
speechless, nay, nor did she even mind of the child, her best beloved, to
lift him from the floor. But the sisters of the child heard his pitiful
cry, and leapt from their fair-strewn beds; one of them, lifting the
child in her hands, laid it in her bosom; and another lit fire, and the
third ran with smooth feet to take her mother forth from the fragrant
chamber. Then gathered they about the child, and bathed and clad him
lovingly, yet his mood was not softened, for meaner nurses now and
handmaids held him.

They the long night through were adoring the renowned Goddess, trembling
with fear, but at the dawning they told truly to mighty Celeus all that
the Goddess had commanded; even Demeter of the goodly garland. Thereon
he called into the market-place the many people, and bade them make a
rich temple, and an altar to fair-tressed Demeter, upon the jutting rock.
Then anon they heard and obeyed his voice, and as he bade they builded.
And the child increased in strength by the Goddess's will.

Now when they had done their work, and rested from their labours, each
man started for his home, but yellow-haired Demeter, sitting there apart
from all the blessed Gods, abode, wasting away with desire for her deep-
bosomed daughter. Then the most dread and terrible of years did the
Goddess bring for mortals upon the fruitful earth, nor did the earth send
up the seed, for Demeter of the goodly garland concealed it. Many
crooked ploughs did the oxen drag through the furrows in vain, and much
white barley fell fruitless upon the land. Now would the whole race of
mortal men have perished utterly from the stress of famine, and the Gods
that hold mansions in Olympus would have lost the share and renown of
gift and sacrifice, if Zeus had not conceived a counsel within his heart.

First he roused Iris of the golden wings to speed forth and call the fair-
tressed Demeter, the lovesome in beauty. So spake Zeus, and Iris obeyed
Zeus, the son of Cronos, who hath dark clouds for his tabernacle, and
swiftly she sped adown the space between heaven and earth. Then came she
to the citadel of fragrant Eleusis, and in the temple she found Demeter
clothed in dark raiment, and speaking winged words addressed her:
"Demeter, Father Zeus, whose counsels are imperishable, bids thee back
unto the tribes of the eternal Gods. Come thou, then, lest the word of
Zeus be of no avail." So spake she in her prayer, but the Goddess
yielded not. Thereafter the Father sent forth all the blessed Gods, all
of the Immortals, and coming one by one they bade Demeter return, and
gave her many splendid gifts, and all honours that she might choose among
the immortal Gods. But none availed to persuade by turning her mind and
her angry heart, so stubbornly she refused their sayings. For she deemed
no more for ever to enter fragrant Olympus, and no more to allow the
earth to bear her fruit, until her eyes should behold her fair-faced
daughter.

But when far-seeing Zeus, the lord of the thunder-peal, had heard the
thing, he sent to Erebus the slayer of Argos, the God of the golden wand,
to win over Hades with soft words, and persuade him to bring up holy
Persephone into the light, and among the Gods, from forth the murky
gloom, that so her mother might behold her, and that her anger might
relent. And Hermes disobeyed not, but straightway and speedily went
forth beneath the hollow places of the earth, leaving the home of
Olympus. That King he found within his dwelling, sitting on a couch with
his chaste bedfellow, who sorely grieved for desire of her mother, that
still was cherishing a fell design against the ill deeds of the Gods.
Then the strong slayer of Argos drew near and spoke: "Hades of the dark
locks, thou Prince of men out-worn, Father Zeus bade me bring the dread
Persephone forth from Erebus among the Gods, that her mother may behold
her, and relent from her anger and terrible wrath against the Immortals,
for now she contrives a mighty deed, to destroy the feeble tribes of
earth-born men by withholding the seed under the earth. Thereby the
honours of the Gods are minished, and fierce is her wrath, nor mingles
she with the Gods, but sits apart within the fragrant temple in the steep
citadel of Eleusis."

So spake he, and smiling were the brows of Aidoneus, Prince of the dead,
nor did he disobey the commands of King Zeus, as speedily he bade the
wise Persephone: "Go, Persephone, to thy dark-mantled mother, go with a
gentle spirit in thy breast, nor be thou beyond all other folk
disconsolate. Verily I shall be no unseemly lord of thine among the
Immortals, I that am the brother of Father Zeus, and whilst thou art here
shalt thou be mistress over all that lives and moves, but among the
Immortals shalt thou have the greatest renown. Upon them that wrong thee
shall vengeance be unceasing, upon them that solicit not thy power with
sacrifice, and pious deeds, and every acceptable gift."

So spake he, and wise Persephone was glad; and joyously and swiftly she
arose, but the God himself, stealthily looking around her, gave her sweet
pomegranate seed to eat, and this he did that she might not abide for
ever beside revered Demeter of the dark mantle. {204} Then openly did
Aidoneus, the Prince of all, get ready the steeds beneath the golden
chariot, and she climbed up into the golden chariot, and beside her the
strong Slayer of Argos took reins and whip in hand, and drove forth from
the halls, and gladly sped the horses twain. Speedily they devoured the
long way; nor sea, nor rivers, nor grassy glades, nor cliffs, could stay
the rush of the deathless horses; nay, far above them they cleft the deep
air in their course. Before the fragrant temple he drove them, and
checked them where dwelt Demeter of the goodly garland, who, when she
beheld them, rushed forth like a Maenad down a dark mountain woodland.
{205}

[But Persephone on the other side rejoiced to see her mother dear, and
leaped to meet her; but the mother said, "Child, in Hades hast thou eaten
any food? for if thou hast not] then with me and thy father the son of
Cronos, who has dark clouds for his tabernacle, shalt thou ever dwell
honoured among all the Immortals. But if thou hast tasted food, thou
must return again, and beneath the hollows of the earth must dwell in
Hades a third portion of the year; yet two parts of the year thou shalt
abide with me and the other Immortals. When the earth blossoms with all
manner of fragrant flowers, then from beneath the murky gloom shalt thou
come again, a mighty marvel to Gods and to mortal men. Now tell me by
what wile the strong host of many guests deceived thee? . . . "

Then fair Persephone answered her august mother: "Behold, I shall tell
thee all the truth without fail. I leaped up for joy when boon Hermes,
the swift messenger, came from my father Cronides and the other heavenly
Gods, with the message that I was to return out of Erebus, that so thou
mightest behold me, and cease thine anger and dread wrath against the
Immortals. Thereon Hades himself compelled me to taste of a sweet
pomegranate seed against my will. And now I will tell thee how, through
the crafty device of Cronides my father, he ravished me, and bore me away
beneath the hollows of the earth. All that thou askest I will tell thee.
We were all playing in the lovely meadows, Leucippe and Phaino, and
Electra, and Ianthe, and Melite, and Iache, and Rhodeia, and Callirhoe,
and Melobosis, and Tuche, and flower-faced Ocyroe, and Chraesis, and
Ianeira, and Acaste, and Admete, and Rhodope, and Plouto, and winsome
Calypso, and Styx, and Urania, and beautiful Galaxaure. We were playing
there, and plucking beautiful blossoms with our hands; crocuses mingled,
and iris, and hyacinth, and roses, and lilies, a marvel to behold, and
narcissus, that the wide earth bare, a wile for my undoing. Gladly was I
gathering them when the earth gaped beneath, and therefrom leaped the
mighty Prince, the host of many guests, and he bare me against my will
despite my grief beneath the earth, in his golden chariot; and shrilly
did I cry. This all is true that I tell thee."

So the livelong day in oneness of heart did they cheer each other with
love, and their minds ceased from sorrow, and great gladness did either
win from other. Then came to them Hekate of the fair wimple, and often
did she kiss the holy daughter of Demeter, and from that day was her
queenly comrade and handmaiden; but to them for a messenger did
far-seeing Zeus of the loud thunder-peal send fair-tressed Rhea to bring
dark-mantled Demeter among the Gods, with pledge of what honour she might
choose among the Immortals. He vowed that her daughter, for the third
part of the revolving year, should dwell beneath the murky gloom, but for
the other two parts she should abide with her mother and the other gods.

Thus he spake, and the Goddess disobeyed not the commands of Zeus.
Swiftly she sped down from the peaks of Olympus, and came to fertile
Rarion; fertile of old, but now no longer fruitful; for fallow and
leafless it lay, and hidden was the white barley grain by the device of
fair-ankled Demeter. None the less with the growing of the Spring the
land was to teem with tall ears of corn, and the rich furrows were to be
heavy with corn, and the corn to be bound in sheaves. There first did
she land from the unharvested ether, and gladly the Goddesses looked on
each other, and rejoiced in heart, and thus first did Rhea of the fair
wimple speak to Demeter:

"Hither, child; for he calleth thee, far-seeing Zeus, the lord of the
deep thunder, to come among the Gods, and has promised thee such honours
as thou wilt, and hath decreed that thy child, for the third of the
rolling year, shall dwell beneath the murky gloom, but the other two
parts with her mother and the rest of the Immortals. So doth he promise
that it shall be and thereto nods his head; but come, my child, obey, and
be not too unrelenting against the Son of Cronos, the lord of the dark
cloud. And anon do thou increase the grain that bringeth life to men."

So spake she, and Demeter of the fair garland obeyed. Speedily she sent
up the grain from the rich glebe, and the wide earth was heavy with
leaves and flowers: and she hastened, and showed the thing to the kings,
the dealers of doom; to Triptolemus and Diocles the charioteer, and
mighty Eumolpus, and Celeus the leader of the people; she showed them the
manner of her rites, and taught them her goodly mysteries, holy mysteries
which none may violate, or search into, or noise abroad, for the great
curse from the Gods restrains the voice. Happy is he among deathly men
who hath beheld these things! and he that is uninitiate, and hath no lot
in them, hath never equal lot in death beneath the murky gloom.

Now when the Goddess had given instruction in all her rites, they went to
Olympus, to the gathering of the other Gods. There the Goddesses dwell
beside Zeus the lord of the thunder, holy and revered are they. Right
happy is he among mortal men whom they dearly love; speedily do they send
as a guest to his lofty hall Plutus, who giveth wealth to mortal men. But
come thou that holdest the land of fragrant Eleusis, and sea-girt Paros,
and rocky Antron, come, Lady Deo! Queen and giver of goodly gifts, and
bringer of the Seasons; come thou and thy daughter, beautiful Persephone,
and of your grace grant me goodly substance in requital of my song; but I
will mind me of thee, and of other minstrelsy.



V. TO APHRODITE


I shall sing of the revered Aphrodite, the golden-crowned, the beautiful,
who hath for her portion the mountain crests of sea-girt Cyprus. Thither
the strength of the west wind moistly blowing carried her amid soft foam
over the wave of the resounding sea. Her did the golden-snooded Hours
gladly welcome, and clad her about in immortal raiment, and on her
deathless head set a well-wrought crown, fair and golden, and in her ears
put earrings of orichalcum and of precious gold. Her delicate neck and
white bosom they adorned with chains of gold, wherewith are bedecked the
golden-snooded Hours themselves, when they come to the glad dance of the
Gods in the dwelling of the Father. Anon when they had thus adorned her
in all goodliness they led her to the Immortals, who gave her greeting
when they beheld her, and welcomed her with their hands; and each God
prayed that he might lead her home to be his wedded wife, so much they
marvelled at the beauty of the fair-garlanded Cytherean. Hail, thou of
the glancing eyes, thou sweet winsome Goddess, and grant that I bear off
the victory in this contest, and lend thou grace to my song, while I
shall both remember thee and another singing.



VI. TO DIONYSUS


[Dionysus sailing in his sacred ship. (Interior Design on a Kylix by
Exekias in Munich.): ]

Concerning Dionysus the son of renowned Semele shall I sing; how once he
appeared upon the shore of the sea unharvested, on a jutting headland, in
form like a man in the bloom of youth, with his beautiful dark hair
waving around him, and on his strong shoulders a purple robe. Anon came
in sight certain men that were pirates; in a well-wrought ship sailing
swiftly on the dark seas: Tyrsenians were they, and Ill Fate was their
leader, for they beholding him nodded each to other, and swiftly leaped
forth, and hastily seized him, and set him aboard their ship rejoicing in
heart, for they deemed that he was the son of kings, the fosterlings of
Zeus, and they were minded to bind him with grievous bonds. But him the
fetters held not, and the withes fell far from his hands and feet. {214}
There sat he smiling with his dark eyes, but the steersman saw it, and
spake aloud to his companions: "Fools, what God have ye taken and bound?
a strong God is he, our trim ship may not contain him. Surely this is
Zeus, or Apollo of the Silver Bow, or Poseidon; for he is nowise like
mortal man, but like the Gods who have mansions in Olympus. Nay, come
let us instantly release him upon the dark mainland, nor lay ye your
hands upon him, lest, being wroth, he rouse against us masterful winds
and rushing storm."

So spake he, but their captain rebuked him with a hateful word: "Fool,
look thou to the wind, and haul up the sail, and grip to all the gear,
but this fellow will be for men to meddle with. Methinks he will come to
Egypt, or to Cyprus, or to the Hyperboreans, or further far; and at the
last he will tell us who his friends are, and concerning his wealth, and
his brethren, for the God has delivered him into our hands."

So spake he, and let raise the mast and hoist the mainsail, and the wind
filled the sail, and they made taut the ropes all round. But anon
strange matters appeared to them: first there flowed through all the
swift black ship a sweet and fragrant wine, and the ambrosial fragrance
arose, and fear fell upon all the mariners that beheld it. And
straightway a vine stretched hither and thither along the sail, hanging
with many a cluster, and dark ivy twined round the mast blossoming with
flowers, and gracious fruit and garlands grew on all the thole-pins; and
they that saw it bade the steersman drive straight to land. Meanwhile
within the ship the God changed into the shape of a lion at the bow; and
loudly he roared, and in midship he made a shaggy bear: such marvels he
showed forth: there stood it raging, and on the deck glared the lion
terribly. Then the men fled in terror to the stern, and there stood in
fear round the honest pilot. But suddenly sprang forth the lion and
seized the captain, and the men all at once leaped overboard into the
strong sea, shunning dread doom, and there were changed into dolphins.
But the God took pity upon the steersman, and kept him, and gave him all
good fortune, and spake, saying, "Be of good courage, Sir, dear art thou
to me, and I am Dionysus of the noisy rites whom Cadmeian Semele bare to
the love of Zeus." Hail, thou child of beautiful Semele, none that is
mindless of thee can fashion sweet minstrelsy.



VII. TO ARES


Ares, thou that excellest in might, thou lord of the chariot of war, God
of the golden helm, thou mighty of heart, thou shield-bearer, thou safety
of cities, thou that smitest in mail; strong of hand and unwearied
valiant spearman, bulwark of Olympus, father of victory, champion of
Themis; thou tyrannous to them that oppose thee with force; thou leader
of just men, thou master of manlihood, thou that whirlest thy flaming
sphere among the courses of the seven stars of the sky, where thy fiery
steeds ever bear thee above the third orbit of heaven; do thou listen to
me, helper of mortals, Giver of the bright bloom of youth. Shed thou
down a mild light from above upon this life of mine, and my martial
strength, so that I may be of avail to drive away bitter cowardice from
my head, and to curb the deceitful rush of my soul, and to restrain the
sharp stress of anger which spurs me on to take part in the dread din of
battle. But give me heart, O blessed one, to abide in the painless
measures of peace, avoiding the battle-cry of foes and the compelling
fates of death.



VIII. TO ARTEMIS


Sing thou of Artemis, Muse, the sister of the Far-darter; the archer
Maid, fellow-nursling with Apollo, who waters her steeds in the reedy
wells of Meles, then swiftly drives her golden chariot through Smyrna to
Claros of the many-clustered vines, where sits Apollo of the Silver Bow
awaiting the far-darting archer maid. And hail thou thus, and hail to
all Goddesses in my song, but to thee first, and beginning from thee,
will I sing, and so shall pass on to another lay.



IX. TO APHRODITE


I shall sing of Cytherea, the Cyprus-born, who gives sweet gifts to
mortals, and ever on her face is a winsome smile, and ever in her hand a
winsome blossom. Hail to thee, Goddess, Queen of fair-set Salamis, and
of all Cyprus, and give to me song desirable, while I shall be mindful of
thee and of another song.



X. TO ATHENE


Of Pallas Athene, the saviour of cities, I begin to sing; dread Goddess,
who with Ares takes keep of the works of war, and of falling cities, and
battles, and the battle din. She it is that saveth the hosts as they go
and return from the fight. Hail Goddess, and give to us happiness and
good fortune.



XI. TO HERA


I sing of golden-throned Hera, whom Rhea bore, an immortal queen in
beauty pre-eminent, the sister and the bride of loud-thundering Zeus, the
lady renowned, whom all the Blessed throughout high Olympus honour and
revere no less than Zeus whose delight is the thunder.



XII. TO DEMETER


Of fair-tressed Demeter the holy Goddess I begin to sing; of her and the
Maiden, the lovely Persephone. Hail Goddess, and save this city and
inspire my song.



XIII. TO THE MOTHER OF THE GODS


Sing for me, clear-voiced Muse, daughter of great Zeus, the mother of all
Gods and all mortals, who is glad in the sound of rattles and drums, and
in the noise of flutes, and in the cry of wolves and fiery-eyed lions,
and in the echoing hills, and the woodland haunts; even so hail to thee
and to Goddesses all in my song.



XIV. TO HERACLES THE LION-HEART


Of Heracles the son of Zeus will I sing, mightiest of mortals, whom
Alcmena bore in Thebes of the fair dancing places, for she had lain in
the arms of Cronion, the lord of the dark clouds. Of old the hero
wandered endlessly over land and sea, at the bidding of Eurystheus the
prince, and himself wrought many deeds of fateful might, and many he
endured; but now in the fair haunts of snowy Olympus he dwells in joy,
and hath white-ankled Hebe for his wife. Hail prince, son of Zeus, and
give to us valour and good fortune.



XV. TO ASCLEPIUS


Of the healer of diseases, Asclepius, I begin to sing, the son of Apollo,
whom fair Coronis bore in the Dotian plain, the daughter of King
Phlegyas; a great joy to men was her son, and the soother of evil pains.
Even so do thou hail, O Prince, I pray to thee in my song.



XVI. TO THE DIOSCOURI


Of Castor and Polydeuces do thou sing,--shrill Muse, the Tyndaridae, sons
of Olympian Zeus, whom Lady Leda bore beneath the crests of Taygetus,
having been secretly conquered by the desire of Cronion of the dark
clouds. Hail, ye sons of Tyndarus, ye cavaliers of swift steeds.



XVII. TO HERMES


I sing of Cyllenian Hermes, slayer of Argus, prince of Cyllene and of
Arcadia rich in sheep, the boon messenger of the Immortals. Him did Maia
bear, the modest daughter of Atlas, to the love of Zeus. The company of
the blessed Gods she shunned, and dwelt in a shadowy cave where Cronion
was wont to lie with the fair-tressed nymph in the dark of night, while
sweet sleep possessed white-armed Hera, and no Immortals knew it, and no
deathly men. Hail to thee, thou son of Zeus and Maia, with thee shall I
begin and pass on to another song. Hail, Hermes, Giver of grace, thou
Guide, thou Giver of good things.



XVIII. TO PAN

[Pan. With Goat and Shepherd's Crook. Terra cotta Statuette from
Tanagra, in the British Museum: ]

Tell me, Muse, concerning the dear son of Hermes, the goat-footed, the
twy-horned, the lover of the din of revel, who haunts the wooded dells
with dancing nymphs that tread the crests of the steep cliffs, calling
upon Pan the pastoral God of the long wild hair. Lord is he of every
snowy crest and mountain peak and rocky path. Hither and thither he goes
through the thick copses, sometimes being drawn to the still waters, and
sometimes faring through the lofty crags he climbs the highest peak
whence the flocks are seen below; ever he ranges over the high white
hills, and ever among the knolls he chases and slays the wild beasts, the
God, with keen eye, and at evening returns piping from the chase,
breathing sweet strains on the reeds. In song that bird cannot excel him
which, among the leaves of the blossoming springtide, pours forth her
plaint and her honey-sweet song. With him then the mountain nymphs, the
shrill singers, go wandering with light feet, and sing at the side of the
dark water of the well, while the echo moans along the mountain crest,
and the God leaps hither and thither, and goes into the midst, with many
a step of the dance. On his back he wears the tawny hide of a lynx, and
his heart rejoices with shrill songs in the soft meadow where crocus and
fragrant hyacinth bloom all mingled amidst the grass. They sing of the
blessed Gods and of high Olympus, and above all do they sing of boon
Hermes, how he is the fleet herald of all the Gods, and how he came to
many-fountained Arcadia, the mother of sheep, where is his Cyllenian
demesne, and there he, God as he was, shepherded the fleecy sheep, the
thrall of a mortal man; for soft desire had come upon him to wed the fair-
haired daughter of Dryops, and the glad nuptials he accomplished, and to
Hermes in the hall she bare a dear son. From his birth he was a marvel
to behold, goat-footed, twy-horned, a loud speaker, a sweet laugher. Then
the nurse leaped up and fled when she saw his wild face and bearded chin.
But him did boon Hermes straightway take in his hands and bear, and
gladly did he rejoice at heart. Swiftly to the dwellings of the Gods
went he, bearing the babe hidden in the thick skins of mountain hares;
there sat he down by Zeus and the other Immortals, and showed his child,
and all the Immortals were glad at heart, and chiefly the Bacchic
Dionysus. Pan they called the babe to name: because he had made glad the
hearts of all of them. Hail then to thee, O Prince, I am thy suppliant
in song, and I shall be mindful of thee and of another lay.



XIX. TO HEPHAESTUS


Sing, shrill Muse, of Hephaestus renowned in craft, who with grey-eyed
Athene taught goodly works to men on earth, even to men that before were
wont to dwell in mountain caves like beasts; but now, being instructed in
craft by the renowned craftsman Hephaestus, lightly the whole year
through they dwell happily in their own homes. Be gracious, Hephaestus,
and grant me valour and fortune.



XX. TO APOLLO


Phoebus, to thee the swan sings shrill to the beating of his wings, as he
lights on the bank of the whirling pools of the river Peneus; and to thee
with his shrill lyre does the sweet-voiced minstrel sing ever, both first
and last. Even so hail thou, Prince, I beseech thee in my song.



XXI. TO POSEIDON


Concerning Poseidon, a great God, I begin to sing: the shaker of the land
and of the sea unharvested; God of the deep who holdeth Helicon and wide
AEgae. A double meed of honour have the Gods given thee, O Shaker of the
Earth, to be tamer of horses and saviour of ships. Hail Prince, thou
Girdler of the Earth, thou dark-haired God, and with kindly heart, O
blessed one, do thou befriend the mariners.



XXII. TO HIGHEST ZEUS


To Zeus the best of Gods will I sing; the best and the greatest, the far-
beholding lord who bringeth all to an end, who holdeth constant counsel
with Themis as she reclines on her couch. Be gracious, far-beholding son
of Cronos, thou most glorious and greatest.



XXIII. TO HESTIA


Hestia, that guardest the sacred house of the Prince, Apollo the
Far-darter, in goodly Pytho, ever doth the oil drop dank from thy locks.
Come thou to this house with a gracious heart, come with counselling
Zeus, and lend grace to my song.



XXIV. TO THE MUSES AND APOLLO


From the Muse I shall begin and from Apollo and Zeus. For it is from the
Muses and far-darting Apollo that minstrels and harpers are upon the
earth, but from Zeus come kings. Fortunate is he whomsoever the Muses
love, and sweet flows his voice from his lips. Hail, ye children of
Zeus, honour ye my lay, and anon I shall be mindful of you and of another
hymn.



XXV. TO DIONYSUS


Of ivy-tressed uproarious Dionysus I begin to sing, the splendid son of
Zeus and renowned Semele. Him did the fair-tressed nymphs foster,
receiving him from the king and father in their bosoms, and needfully
they nurtured him in the glens of Nyse. By his father's will he waxed
strong in the fragrant cavern, being numbered among the Immortals. Anon
when the Goddesses had bred him up to be the god of many a hymn, then
went he wandering in the woodland glades, draped with ivy and laurel, and
the nymphs followed with him where he led, and loud rang the wild
woodland. Hail to thee, then, Dionysus of the clustered vine, and grant
to us to come gladly again to the season of vintaging, yea, and
afterwards for many a year to come.



XXVI. TO ARTEMIS


I sing of Artemis of the Golden Distaff, Goddess of the loud chase, a
maiden revered, the slayer of stags, the archer, very sister of Apollo of
the golden blade. She through the shadowy hills and the windy headlands
rejoicing in the chase draws her golden bow, sending forth shafts of
sorrow. Then tremble the crests of the lofty mountains, and terribly the
dark woodland rings with din of beasts, and the earth shudders, and the
teeming sea. Meanwhile she of the stout heart turns about on every side
slaying the race of wild beasts. Anon when the Archer Huntress hath
taken her delight, and hath gladdened her heart, she slackens her bended
bow, and goes to the great hall of her dear Phoebus Apollo, to the rich
Delphian land; and arrays the lovely dance of Muses and Graces. There
hangs she up her bended bow and her arrows, and all graciously clad about
she leads the dances, first in place, while the others utter their
immortal voice in hymns to fair-ankled Leto, how she bore such children
pre-eminent among the Immortals in counsel and in deed. Hail, ye
children of Zeus and fair-tressed Leto, anon will I be mindful of you and
of another hymn.

[Apollo, Artemis and Leto in procession. Marble relief in the Louvre]

XXVII. TO ATHENE


Of fairest Athene, renowned Goddess, I begin to sing, of the Grey-eyed,
the wise; her of the relentless heart, the maiden revered, the succour of
cities, the strong Tritogeneia. Her did Zeus the counsellor himself
beget from his holy head, all armed for war in shining golden mail, while
in awe did the other Gods behold it. Quickly did the Goddess leap from
the immortal head, and stood before Zeus, shaking her sharp spear, and
high Olympus trembled in dread beneath the strength of the grey-eyed
Maiden, while earth rang terribly around, and the sea was boiling with
dark waves, and suddenly brake forth the foam. Yea, and the glorious son
of Hyperion checked for long his swift steeds, till the maiden took from
her immortal shoulders her divine armour, even Pallas Athene: and Zeus
the counsellor rejoiced. Hail to thee, thou child of aegis-bearing Zeus,
anon shall I be mindful of thee and of another lay.



XXVIII. TO HESTIA


Hestia, thou that in the lofty halls of all immortal Gods, and of all men
that go on earth, hast obtained an eternal place and the foremost honour,
splendid is thy glory and thy gift, for there is no banquet of mortals
without thee, none where, Hestia, they be not wont first and last to make
to thee oblation of sweet wine. And do thou, O slayer of Argus, son of
Zeus and Maia, messenger of the blessed Gods, God of the golden wand,
Giver of all things good, do thou with Hestia dwell in the fair mansions,
dear each to other; with kindly heart befriend us in company with dear
and honoured Hestia. [For both the twain, well skilled in all fair works
of earthly men, consort with wisdom and youth.] Hail daughter of Cronos,
thou and Hermes of the golden wand, anon will I be mindful of you and of
another lay.



XXIX. TO EARTH, THE MOTHER OF ALL


Concerning Earth, the mother of all, shall I sing, firm Earth, eldest of
Gods, that nourishes all things in the world; all things that fare on the
sacred land, all things in the sea, all flying things, all are fed out of
her store. Through thee, revered Goddess, are men happy in their
children and fortunate in their harvest. Thine it is to give or to take
life from mortal men. Happy is he whom thou honourest with favouring
heart; to him all good things are present innumerable: his fertile field
is laden, his meadows are rich in cattle, his house filled with all good
things. Such men rule righteously in cities of fair women, great wealth
and riches are theirs, their children grow glorious in fresh delights:
their maidens joyfully dance and sport through the soft meadow flowers in
floral revelry. Such are those that thou honourest, holy Goddess, kindly
spirit. Hail, Mother of the Gods, thou wife of starry Ouranos, and
freely in return for my ode give me sufficient livelihood. Anon will I
be mindful of thee and of another lay.



XXX. TO HELIOS


Begin, O Muse Calliope, to sing of Helios the child of Zeus, the splendid
Helios whom dark-eyed Euryphaessa bore to the son of Earth and starry
Heaven. For Hyperion wedded Euryphaessa, his own sister, who bore him
goodly children, the rosy-armed Dawn, and fair-tressed Selene, and the
tireless Helios, like unto the Immortals, who from his chariot shines on
mortals and on deathless Gods, and dread is the glance of his eyes from
his golden helm, and bright rays shine forth from him splendidly, and
round his temples the shining locks flowing down from his head frame
round his far-seen face, and a goodly garment wrought delicately shines
about his body in the breath of the winds, and stallions speed beneath
him when he, charioting his horses and golden-yoked car, drives down
through heaven to ocean. Hail, Prince, and of thy grace grant me
livelihood enough; beginning from thee I shall sing the race of heroes
half divine, whose deeds the Goddesses have revealed to mortals.



XXXI. TO THE MOON


Ye Muses, sing of the fair-faced, wide-winged Moon; ye sweet-voiced
daughters of Zeus son of Cronos, accomplished in song! The heavenly
gleam from her immortal head circles the earth, and all beauty arises
under her glowing light, and the lampless air beams from her golden
crown, and the rays dwell lingering when she has bathed her fair body in
the ocean stream, and clad her in shining raiment, divine Selene, yoking
her strong-necked glittering steeds. Then forward with speed she drives
her deep-maned horses in the evening of the mid-month when her mighty orb
is full; then her beams are brightest in the sky as she waxes, a token
and a signal to mortal men. With her once was Cronion wedded in love,
and she conceived, and brought forth Pandia the maiden, pre-eminent in
beauty among the immortal Gods. Hail, Queen, white-armed Goddess, divine
Selene, gentle of heart and fair of tress. Beginning from thee shall I
sing the renown of heroes half divine whose deeds do minstrels chant from
their charmed lips; these ministers of the Muses.



XXXII. TO THE DIOSCOURI


Sing, fair-glancing Muses, of the sons of Zeus, the Tyndaridae, glorious
children of fair-ankled Leda, Castor the tamer of steeds and faultless
Polydeuces. These, after wedlock with Cronion of the dark clouds, she
bore beneath the crests of Taygetus, that mighty hill, to be the saviours
of earthly men, and of swift ships when the wintry breezes rush along the
pitiless sea. Then men from their ships call in prayer with sacrifice of
white lambs when they mount the vessel's deck. But the strong wind and
the wave of the sea drive down their ship beneath the water; when
suddenly appear the sons of Zeus rushing through the air with tawny
wings, and straightway have they stilled the tempests of evil winds, and
have lulled the waves in the gulfs of the white salt sea: glad signs are
they to mariners, an ending of their labour: and men see it and are glad,
and cease from weary toil. Hail ye, Tyndaridae, ye knights of swift
steeds, anon will I be mindful of you and of another lay.

[The Dioscuri coming to the feast of the Theoxenia. From a Vase in the
British Museum (Sixth Century B.C.): lang252.jpg]



XXXIII. TO DIONYSUS


Some say that Semele bare thee to Zeus the lord of thunder in Dracanon,
and some in windy Icarus, and some in Naxos, thou seed of Zeus,
Eiraphiotes; and others by the deep-swelling river Alpheius, and others,
O Prince, say that thou wert born in Thebes. Falsely speak they all: for
the Father of Gods and men begat thee far away from men, while
white-armed Hera knew it not. There is a hill called Nyse, a lofty hill,
flowering into woodland, far away from Phoenicia, near the streams of
AEgyptus. . . .

"And to thee will they raise many statues in the temples: as these thy
deeds are three, so men will sacrifice to thee hecatombs every three
years." {254}

So spake Zeus the counsellor, and nodded with his head. Be gracious,
Eiraphiotes, thou wild lover, from thee, beginning and ending with thee,
we minstrels sing: in nowise is it possible for him who forgets thee to
be mindful of sacred song. Hail to thee, Dionysus Eiraphiotes, with thy
mother Semele, whom men call Thyone.




FOOTNOTES


{4} Baumeister, p. 94, and note on Hymn to Hermes, 51, citing Antigonus
Carystius. See, too, Gemoll, _Die Homerischen Hymnen_, p. 105.

{13} _Journal of Hellenic Society_, vol. xiv. pp. 1-29. Mr. Verrall's
whole paper ought to be read, as a summary cannot be adequate.

{16a} Henderson, "The Casket Letters," p. 67.

{16b} Baumeister, "Hymni Homerici," 1860, p. 108 _et seq_.

{18} _Die Homerischen Hymnen_, p. 116 (1886).

{23a} _Journal Anthrop. Inst_., Feb. 1892, p. 290.

{23b} (_Op. cit_., p. 296.) See "Are Savage Gods Borrowed from
Missionaries?" (_Nineteenth Century_, January 1899).

{24} Hartland, "Folk-Lore," ix. 4, 312; x. I, p. 51.

{30} Winslow, 1622.

{34} For authorities, see Mr Howitt in the _Journal of the
Anthropological Institute_, and my "Making of Religion." Also _Folk
Lore_, December-March, 1898-99.

{37a} Manning, "Notes on the Aborigines of New Holland." Read before
Royal Society of New South Wales, 1882. Notes taken down in 1845.
Compare Mrs. Langloh Parker, _More Australian Legendary Tales_, "The
Legend of the Flowers."

{37b} Spencer and Gillen, "Natives of Central Australia," p. 651, _s.v_.

{39} For the use of Hermes's tortoise-shell as a musical instrument
_without strings_, in early Anahuac, see Prof. Morse, in Appleton's
_Popular Science Monthly_, March 1899.

{41} Gemoll.

{44} "Golden Bough," i. 279. Mannhardt, _Antike-Wald-und Feldkulte_, p.
274.

{45} Howitt, _Journal Anthtop. Inst_., xvi. p. 54.

{46a} The Kurnai hold this belief.

{46b} Brough Smyth, vol. i. p. 426

{46c} _Journal Anthrop. Inst_., xvi. pp. 330-331.

{59} The most minute study of Lobeck's _Aglaophamus_ can tell us no more
than this; the curious may consult a useful short manual, _Eleusis, Ses
Mysteres, Ses Ruines, et son Musee_, by M. Demetrios Philios. Athens,
1896. M. Philios is the Director of the Eleusinian Excavations.

{61} "Golden Bough," ii. 292.

{62} "Golden Bough," ii. 369.

{64a} "Golden Bough," ii. 44.

{64b} Ibid., 46.

{65} Mrs. Langloh Parker, "More Australian Legends," pp. 93-99.

{66} The anthropomorphic view of the Genius of the grain as a woman
existed in Peru, as I have remarked in "Myth, Ritual, and Religion," i.
213. See, too, "Golden Bough," i. p. 351; Mr. Frazer also notes the Corn
Mother of Germany, and the Harvest Maiden of Balquhidder.

{67} "Golden Bough," p. 351, citing from Mannhardt a Spanish tract of
1649.

{68} Howitt, on Mysteries of the Coast Murring (_Journal Anthrop.
Instit_., vol. xiv.).

{69} De Smet, "Oregon Mission," p. 359. Tanner's "Narrative" (1830),
pp. 192-193.

{72} Pater, "Greek Studies," p. 90.

{74a} "Africana," i. 130.

{74b} _Journal Anthrop. Instit_. (1884), xiii. pp. 444, 450.

{74c} _Op. cit_., xiv. pp. 310, 316.

{75} "New South Wales," by Barren Field, pp. 69, 122 (1825).

{76a} Aristophanes, _Ranae_, 445 _et seq_.; Origen. _c. Cels_., iii. 59;
Andocides, _Myst_., 31; Euripides, _Bacch_, 72 _et seq_. See Wobbermin,
_Religionsgeschitliche Studien_, pp. 36-44.

{76b} Wobbermin, _op. cit_., p. 38.

{77} Wobbermin, _op. cit_., p. 34.

{78} Hatch, "Hibbert Lectures," pp. 284, 285.

{82} _Recherches sur l'Origine et la Nature des Mysteres d'Eleusis_.
Klinikseck. Paris, 1895.

{84} Herodotus, ii. 171.

{85a} Spencer and Gillen, "Natives of Central Australia," p. 399. The
myth is not very quotable.

{85b} Foucart, p. 19, quoting _Philosophoumena_, v. 7. M. Foucart, of
course, did not know the Arunta parallel.

{85c} _Journal Anthrop. Inst_. (1884), pp. 194, 195, "Ngarego and Wolgal
Tribes of New South Wales."

{85d} Ibid. (1885), p. 313.

{86a} For ample information on this head see Mr. Clodd's "Tom-Tit-Tot,"
and my "Custom and Myth" ("Cupid, Psyche, and the Sun Frog").

{86b} _Panegyr_., 28.

{87a} Clem. Alex. _Protrept_., ii. 77 _et seq_.

{87b} Harpocration, _s. v_. [Greek text].

{87c} _Cf_. [Greek text]. Hippon, 90, and Theophrastus, Charact. 6, and
Synesius, 213, c. Liddell and Scott, _s.v_. [Greek text].

{88a} "Sand and Spinifex," 1899.

{88b} Foucart, pp. 45, 46

{88c} Hymn, Orph., 41, 5-9.

{89a} Heriot, 1586.

{89b} Foucart, pp. 56-59.

{90} Foucart, p. 64.

{91a} Basil Thomson, "The Kalou-Vu" (_Journal Anthrop. Inst_., May 1895,
pp. 349-356). Mr. Thomson was struck by the Greek analogies, but he did
not know, or does not allude to, Plutarch and the Golden Scroll.

{91b} Fragments, V. p. 9, Didot; Foucart, p. 56, note.

{95a} Herodotus, Alilat, i. 131, iii. 8.

{95b} "Cities and Bishoprics of Phrygia," 1895, vol. i. pp. 91, 92.

{104} Callim., H. Apoll. 30.

[Greek verse]

{115} The Greek is corrupt, especially in line 213.

{121} This action was practised by the Zulus in divination, and,
curiously, by a Highlander of the last century, appealing to the dead
Lovat not to see him wronged.

{124} A folk-etymology from [Greek text] = to rot.

{127} A similar portent is of recent belief in Maori tradition.

{133} See Essay on this Hymn.

{136} In our illustration both the lyre with a tortoise shell for
sounding-board, and the cithara, with no such sounding-board, are
represented. Is it possible that "the tuneful shell" was primarily used
_without_ chords, as an instrument for drumming upon? The drum,
variously made, is the primitive musical instrument, and it is doubted
whether any stringed instrument existed among native American races. But
drawings in ancient Aztec MSS. (as Mr. Morse has recently observed) show
the musician using a kind of drum made of a tortoise-shell, and some
students have (probably with too much fancy) recognised a figure with a
tortoise-shell fitted with chords, in Aztec MSS. It is possible enough
that the early Greeks used the shell as a sort of drum, before some
inventor (Hermes, in the Hymn) added chords and developed a stringed
instrument. _Cf_. p. 39.

{138} Such sandals are used to hide their tracks by Avengers of Blood
among the tribes of Central Australia.

{140} This piece of wood is that in which the other is twirled to make
fire by friction.

{141a} Otherwise written and interpreted, "as even now the skins are
there," that is, are exhibited as relics.

{141b} "Der Zweite Halbvers is mir absolut unverstandlich!"--_Gemoll_.

{144} This is not likely to be the sense, but sense the text gives none.
Allen, _Journal of Hellenic Studies_, xvii. II.

{153} "As if one walked with trees instead of feet."--_Allen_.

{156} The passage which follows (409-414) is too corrupt to admit of any
but conjectural rendering. Probably Apollo twisted bands, which fell off
Hermes, turned to growing willows, and made a bower over the kine. See
Mr. Allen, _op. cit_.

{162a} This passage is a playing field of conjecture; some taking [Greek
text] = Mediator, or Go-between: some as = pactum, "covenant."

{162b} There seems to be a reference to the _caduceus_ of Hermes, which
some have compared to the forked Divining Rod. The whole is corrupt and
obscure. To myself it seems that, when he gave the lyre (463-495),
Hermes was hinting at his wish to receive in exchange the gift of
prophecy. If so, these passages are all disjointed, and 521, with what
follows, should come after 495, where Hermes makes the gift of the lyre.

{164} It appears from Philochorus that the prophetic lots were called
_thriae_. They are then personified, as the prophetic Sisters, the
Thriae. The white flour on their locks may be the grey hair of old age:
we know, however, a practice of divining with grain among an early
agricultural people, the Hurons.

{168} Hestia, deity of the sacred hearth, is, in a sense, the Cinderella
of the Gods, the youngest daughter, tending the holy fire. The legend of
her being youngest yet eldest daughter of Cronos may have some reference
to this position. "The hearth-place shall belong to the youngest son or
daughter," in Kent. See "Costumal of the Thirteenth Century," with much
learning on the subject, in Mr. Elton's "Origins of English History,"
especially p. 190.

{170} Shielings are places of summer abode in pastoral regions.

{180} Reading [Greek text], Mr. Edgar renders "no longer will my mouth
ope to tell," &c.

{194} [Greek text] seems to answer to _fauteuil_, [Greek text] to [Greek
text].

{196} M. Lefebure suggests to me that this is a trace of Phoenician
influence: compare Moloch's sacrifices of children, and "passing through
the fire." Such rites, however, are frequent in Japan, Bulgaria, India,
Polynesia, and so on. See "The Fire Walk" in my "Modern Mythology."

{204} An universally diffused belief declares that whosoever tastes the
food of the dead may never return to earth.

{205} The lines in brackets merely state the probable meaning of a
dilapidated passage.

{214} This appears to answer to the difficult passage about the bonds of
Apollo falling from the limbs of Hermes (_Hermes_, 404, 405). Loosing
spells were known to the Vikings, and the miracle occurs among those of
Jesuits persecuted under Queen Elizabeth.

{254} There is a gap in the text. Three deeds of Dionysus must have
been narrated, then follows the comment of Zeus.

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