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 HOMERIC HYMNS.
 
 THE 
 
 HOMERIC HYMNS 
 
 TRANSLATED INTO ENGLISH PROSE 
 
 JOHN EDGAR, B.A. (OxoN.); M.A. (GLASGOW) 
 
 FORMERLY SNELL EXHIBITIONER OF BALLIOL COLLEGE, NOW CLASSICAL 
 
 MASTER IN THE ROYAL HIGH SCHOOL, EDINBURGH; TRANSLATOR 
 
 OF AESCHINES IN CTESIPHONTEM 
 
 EDINBURGH 
 
 JAMES THIN 
 
 55 SOUTH BRIDGE 
 
 1891
 
 Who, fretted by the haste of fevered life, 
 
 Harks to the prisoned voice of murmurous shell, 
 
 In fancy wanders by the grey sea swell, 
 
 And rests on quiet shore mid city strife. 
 
 Great boon ! if brine-crisp air be far away, 
 
 And the blue infinite of sky be hid, 
 
 And streets monotonous be round him thrid 
 
 By care-worn mortals lacking time to stay. 
 
 So in the shell of old Homeric lays, 
 We hear hymned echoes from the world's prime, 
 When gods were shepherding on hill and plain ; 
 And though the simple faith, the glad surprise 
 Of gods revealed, the glamour of old time 
 Be far away, our hearts beat fresh again.
 
 INTRODUCTION.
 
 INTRODUCTION. 
 
 THE following pages contain a translation into 
 English prose of the old Epic preludes and lays 
 known as the Homeric Hymns. The scholars of 
 England have imitated the great ancient critics 
 of Alexandria in treating the collection of poems 
 with unmerited coldness. The Iliad and the 
 Odyssey are such bright suns in the firmament of 
 poesy, that the lesser lights of these Hymns have 
 not been so conspicuous in the world of literary 
 scholarship as their worth and interest deserve. 
 They are ancient, but not ancient enough ; and 
 our scholars, having assured themselves that they 
 were Post-Homeric, have left the work of editing 
 and annotating them almost entirely to the 
 Germans. Yet the poems, more especially the 
 longer ones, contain much that is beautiful and 
 interesting to the classical student, and afford 
 a fertile field for the exercise of scholarly taste 
 and critical ability. The motto which heads Dr 
 Gemoll's preface is an apt one : 
 
 " o [lev Oe\a>v /ULa\e(rOat 
 TrapecTTi yap /xaxecrO<o." 
 
 There are certainly difficulties and obscurities
 
 TO Homeric Hymns. 
 
 enough in the text to tempt any scholar who is 
 seeking for new worlds to conquer. The poems 
 have an interest also to the student of Mythology 
 and the History of Religion. They come mid- 
 way between Homer and the Tragedians ; and 
 though we find in the collection Hymns to 
 deities who were unknown to Homer, the simple 
 and rude ideas of the early Greeks still prevail. 
 The mystic and philosophic developments of 
 later times are only traced in one or two of the 
 more recent poems. Therefore, as Grote says, 
 "they do to a certain extent continue the same 
 stream of feeling, and the same mythical tone and 
 colouring as the Iliad and the Odyssey, manifest- 
 ing but little evidence of Egyptian, Asiatic, or 
 Thracian adulterations." 
 
 Their Date. 
 
 As Homer the eponymous founder of the Epic, 
 the author or authors of the primary Iliad and 
 Odyssey marked the close of the early minstrel 
 or ballad period, so also he marked the begin- 
 ning of a new Epic period, and gave rise to a 
 new order of minstrels. For he was succeeded by 
 a long line of bards and reciters, first perhaps 
 known as Homeridae, and afterwards, when public 
 recitations of Homer became more and more a 
 recognized part of public festivals, as Rhapsodists. 
 The later Rhapsodists were not composers it was
 
 Introduction. 1 1 
 
 enough for them to recite the poems of Homer, 
 and make them vivid and impressive to the people 
 of Greece ; but many of the earlier were themselves 
 poets, and that too of no mean order. How far 
 they had a share in adding to and cementing the 
 original Iliad and Odyssey we cannot say, but it is 
 certain that they often recited their own composi- 
 tions, and sometimes even passed them off as the 
 offspring of the Homeric Muse. The Homeric 
 Hymns are a collection of original preludes and 
 Epic lays recited by these Homeric Rhapsodists. 
 
 They are not the work of any one author or age. 
 It is improbable that any of them was composed 
 earlier than the first Olympiad B.C. 776, though 
 M tiller was of opinion that this collection contained 
 specimens belonging to every century between 
 Homer and the Persian wars. 
 
 Of the longer Hymns, that to Aphrodite is 
 probably the oldest, and that to Hermes the latest. 
 Many even of the shorter poems contain some 
 phrase or reference to guide us in fixing a probable 
 date-limit. The great majority belong to the 
 period between B.C. 700 and B.C. 450; but for a 
 full discussion of the age of the individual poems 
 I must refer the reader to the notes of Baumeister 
 and Gemoll. 
 
 If we accept the now commonly received doctrine 
 that the Iliad and the Odyssey had received their 
 present complete form by B.C. 800, then there is no
 
 1 2 Homeric Hymns. 
 
 doubt at all that the whole of the Hymns are Post- 
 Homeric. But Professor Jebb, in his book on 
 Homer (p. 155), says, "The bulk of the Homeric 
 poems must be older than B.C. 800, although some 
 particular additions to them are later ;" and again 
 (p. 173), in discussing the age of the Odyssey, " It 
 cannot be shown, then, that Kirchhoff has gone too 
 low in assigning circ. 660 B.C. as the date of the 
 second enlargement." If we take advantage of 
 these admissions of modern scholarship, it is at 
 least within the bounds of probability that the 
 poets who composed the Hymn to Aphrodite and 
 the Delian Apollo had some share in giving to the 
 Iliad and the Odyssey their present form, and are 
 not without a fair claim to be sheltered under the 
 great name of Homer. That many authors at 
 different times must have had a share in the com- 
 position of these Hymns is shown by their great 
 internal differences of style and language, and 
 also by the fact that some of them are evidently 
 copies and imitations of others (vide Gemoll, 
 p. 103). One of them indeed is a literal trans- 
 cription from Hesiod, and another undoubtedly 
 owes its origin to the Boeotian School. Most of 
 the important Hymns contain some hint to guide us 
 in fixing the place where they were recited ; and 
 their geographical range, like their date of com- 
 position, covers a wide area. Thus the Hymn to 
 the Delian Apollo was doubtless recited at Delos,
 
 Introduction. \ 3 
 
 and that to the Pythian Apollo at Delphi. The 
 Hymn to Ceres belongs to the Panathenaic Fes- 
 tival. The Hymns to Dionysus (vii. and xxvi.) 
 were apparently recited at the Brauronia, and 
 Hymn ix. (To Diana) at the temple of the 
 goddess at Colophon. 
 
 Their Name and Origin. 
 
 There has been a good deal of discussion as to 
 the name given to this collection of poems. The 
 word Hymn suggests to us a sacred lyric or song 
 in honour of the Deity. And V/JLVOS, from which the 
 word is derived, carried with it in classical Greek 
 a similar connotation. Now the poems under con- 
 sideration are not lyrics, and their name is used in a 
 more general sense, though they all contain some 
 invocation to a god. Both by nature and history 
 they differ from lyric and choral song, and claim 
 near kinship with the Epic poems of the Homeric 
 School. The word vjmvos, being derived from the 
 stem v(f>, to weave, would have a root meaning of 
 " web." And from this comes the general mean- 
 ing " song " or " lay." Hermann denies that the 
 ancients have any such usage of the word, but later 
 scholars have brought forward several quotations 
 to prove that he was wrong. For example, Od. 
 viii. 429 "aotcJj/9 v^vov a/coiW." Hesiod, " Works 
 and Days" 662 ; Theogony, 101. It is probable, 
 therefore, that the word "17x1/09" as applied to
 
 1 4 Homeric Hymns. 
 
 these poems, is to be understood in this general 
 sense of "song" or "lay." And the formula so 
 often used at the end of these poems, " yuera/^o-o/zcu 
 aXXov e? v/mvov" will strengthen the probability for 
 us, if we remember that the poems were being 
 recited at some contest of Homeric Rhapsodists. 
 
 From the frequent occurrence of such phrases as 
 TToJ? T apa or' vjui.w}<T(0 in poems narrating some 
 incident in the life of a god or hero, the word 
 v/mvo<f acquired by association its later and more 
 specific meaning of a song in honour of a god. 
 Thus the Scholiast to Soph. Electra defines it 
 "17x1/0? /ciy>09 / e/9 Oeov &/." 
 
 Strange to say the word Trpooipiov, which some 
 consider the more correct title for these poems, has 
 quite the opposite history. Its original applica- 
 tion was to Hymns in honour of Apollo (Thucy., 
 iii. 104), who, as patron of song, was generally first 
 invoked in the poetical contests at the Festivals. 
 From that special use it became generalised and 
 was employed in the sense of prelude. 
 
 Mure, in his " History of Greek Literature," vol. 
 ii., divides the Hellenic Hymns into three classes 
 Mythical, Mystical, and Philosophical. It is to 
 the first or Mythical class that the Hymns in this 
 collection almost entirely belong, as dealing with 
 the genealogy, actions, and attributes of the 
 Hellenic Gods. The Mystical and Philosophical 
 classes are represented by the Orphic collection, to
 
 Introduction. 1 5 
 
 which the Hymn to Ares (viii.) ought also to be 
 added. These Homeric Hymns again naturally 
 divide themselves into ist, A great many short 
 poems ; 2nd, Six or seven of considerable length 
 and distinctly Epic in character. 
 
 To have a clear understanding of the nature and 
 origin of these Hymns, we must keep before us the 
 fact that the ancient minstrels or ballad singers, 
 who sang to the accompaniment of the lyre at the 
 feasts in princely houses, gave place from the time 
 of Homer downwards to the professional Reciter or 
 Rhapsodist. The Epic metre was unsuited to a 
 musical accompaniment, the word aetSeiv came to 
 mean " recite," and for a period the lyre was 
 retained only as a tribute to conventional usage. 
 A staff was the later symbol of the minstrel's office. 
 
 To the great Festivals held in various parts of 
 Greece the Rhapsodists gathered. Down to the sixth 
 century they probably had complete freedom of 
 choice, and recited poems composed by themselves 
 as well as the notable Epics. Afterwards, as the liv- 
 ing editions of Homer, they made known through- 
 out the country the great poems which told the story 
 of the gods and heroes. Prizes were given to the 
 most successful or the most popular, and in several 
 of the Hymns before us the Rhapsodist, who still 
 calls himself a minstrel, prays to the god for honour 
 and success. Now it was the prevalent custom that 
 before the recital proper of the Epic Rhapsody
 
 1 6 Homeric Hymns. 
 
 began, an invocation or prelude to some god was 
 delivered by the Rhapsodists. It was like the 
 opening psalm which so often in our own day 
 initiates a religious service or a public ceremony. 
 These exordia or preludes were doubtless in most 
 cases composed by the Rhapsodist himself to suit 
 his own taste and the requirements of the special 
 Festival. The twenty-eight smaller poems in this 
 collection seem then, with only one or two excep- 
 tions, to be specimens of these religious preludes. 
 The nature and general drift of the poems supports 
 this, and there are two phrases which establish it 
 beyond a doubt. 
 
 H. xxxi. 1 8. c 'e/c cre'o 8' a/o^a/xei/o? /cA>/creo 
 yei/o? avSpwv Jj/miOeow." 
 
 H. xxxii. 1 8. " creo c>' apdju.evo$ K\ea 
 acro/xcu rjjuuOecov, &v K\iovcr' e/>y/xar' aoiSoi.'' 
 
 The Locus Classiciis, which proves generally that 
 it was customary at these Epic contests to recite 
 an opening Hymn to the gods, is Plutarch de 
 Musica, c. 4. " TO. TT/OO? rof? Oeovg, w? j3ov\ovrai, 
 a<f)O<Ti(i)a'd/u.ei'oi e^ejSaivov evOvs em re Tr\v 'Qjui'ipov 
 KO.I TWJ/ a\\b)i> 7roirj<Tiv." 
 
 To the same effect writes the Scholiast to Pindar. 
 Nem. ii. "0X059 yap OUTOI V TOV At a 7rpooi/uuacraju.vvi 
 TOWTtvQev t]8r) T^? eTTOTrot/a? //TTTOJ/TO." 
 
 It is just possible, however, that some of these 
 short poems served not as opening but as closing 
 Hymns in the rhapsodic recitals. The phrase
 
 Introduction. 1 7 
 
 " TT/OCOTOJ/ K.O.L v(rra.TOv aeiSeiv " shows that the god 
 invoked at the beginning would also be honoured 
 at the end. And at the close of several Hymns, 
 e.g., xxi., we find the formula KO.L <rv oura) x"/ e 
 without any transition verse to suggest that other 
 poems were to follow. The assumption, therefore, 
 is a legitimate one, that these may have been 
 end-poems, marking the completion of a series 
 of Rhapsodies. 
 
 The longer Hymns. 
 
 But what are we to say about the six longer 
 Hymns viz., To the Delian Apollo, the Pythian 
 Apollo, Hermes, Aphrodite, Ceres, and Dionysus ? 
 Even an uncritical mind must see that these are 
 too long, if not also too secular in spirit, to be 
 religious opening Hymns. The most natural, as 
 well as the most generally accepted belief, is that 
 they were not introductions to rhapsodies, but 
 rhapsodies themselves, making up along with 
 other similar poems or extracts from Homer a 
 Rhapsodic series. They may, of course, have 
 been the inaugural poems in their respective 
 series. The Hymns to Apollo would doubtless 
 take the first place in accordance with general 
 usage, and the closing verse of the Hymn to 
 Aphrodite, "<reu 8 eyw ap^d/jievos, &c.," makes it 
 certain that this poem also occupied the same 
 position. The formulae at the end of the Hymns 
 
 B
 
 1 8 Homeric Hymns. 
 
 to Hermes and Demeter show at least that other 
 poems were still to be recited by the same 
 rhapsodist. 
 
 Mure thinks that the Delian and Pythian 
 Hymns "may have originally succeeded each 
 other in the customary order of celebration, the 
 one as prooemium, descriptive of Apollo's birth, 
 the other recording the spread of his influence," 
 and that they may have got run together into 
 one by a natural confusion of the editors. But 
 though the original editors did indeed confound 
 them into one, it could hardly have been for this 
 reason. The Pythian Hymn is a later production, 
 and in its structure bears so curious a resemblance 
 to the other that it must have been an imitation. 
 Moreover, it is almost certain that the one was 
 recited at Delos, and the other at Delphi. 
 
 These larger Hymns, then, are Epic Lays, having 
 as their central theme some action of a deity, 
 round which other incidents or characteristics 
 group themselves, but never in such proportions 
 as to mar the poetic unity of the poem. They are 
 closely allied in character with the Song of the 
 minstrel Demodocus in the Odyssey, which might 
 be called a Homeric Hymn to Hephaestus if the 
 usual formulae of invocation were added. These 
 Hymns, then, may be said to carry on the tradition 
 of the earlier Balladists, whose songs led up to 
 and were absorbed in the great Epics of Homer.
 
 Introduction. 1 9 
 
 Why attributed to Homer ? 
 
 The conventional usage of antiquity was to attri- 
 bute these Hymns to Homer. But the name, doubt- 
 less, was meant in many cases to stand not for the 
 person of the poet, but his school. Sometimes 
 they are spoken of as " ei? "Q^pov ava<pepoiu.evoi," 
 and " e7riypa(j>6iui.evoi 'Q/uu'ipw." There is no doubt, 
 however, that Thucydides believed in Homer's 
 authorship of the Delian Hymn to Apollo. In 
 Book III., 104, while speaking of Delos he makes 
 some quotations from that poem which he calls a 
 irpooi.ij.iov. The passage containing the reference 
 to Homer's authorship is as follows : " on. Je /tat 
 ju.ov(riKrjs aya>i> yv /ecu ayuiviovinevoi e<f>oiT<0v, ev roicrSe 
 au t]\ot, a (TT\V CK TOV avTOv 7rpooijut.iov' TOV yap 
 A//X<a/coi/ xP v T(av yvvaiKUtv vfjLvijaras ereXeJra TOV 
 eiraivov e? ra^e ra eTrtj, ev o?? KUI tavTOv eTrejuvrja-Ot]." 
 The testimony of Thucydides is always weighty, 
 and his words at any rate prove that even in the 
 best educated circles of Athens, Homer was con- 
 sidered the author of the Delian Hymn. But 
 Thucydides was not a professional critic, and in 
 his day literary criticism was but in its infancy, 
 though the standard of poetic taste was high. 
 And it is fairly certain, that though it is not im- 
 possible that the author of this Hymn may have 
 had some share in the latest additions to the Iliad 
 or the Odyssey, he must have flourished at a later
 
 2o Homeric Hymns. 
 
 period than the real composers of these Epics. 
 For not to mention points of diction, we may 
 recall the fact pointed out by Strabo, that Samos 
 to Homer always meant Samothrace ; that Delos 
 is only once mentioned in the Odyssey, and had 
 evidently not yet risen to fame ; and further, the 
 word Trpvraveveiv in i. 68 suggests the conclu- 
 sion of Baumeister, that the Greek colonies of Asia 
 Minor had by this time been founded. 
 
 The testimony of Thucydides, however, strength- 
 ens the other evidence which goes to prove that the 
 author could not have been Cinaethus of Chius, if 
 he flourished about the 6pth Olympiad. A poem 
 composed only some eighty years before his own 
 time would hardly have been attributed to Homer 
 by the great historian. We are only justified in 
 inferring from the famous closing lines of the 
 Delian Hymn, that its author was a blind man, 
 who lived in Chios, wandered about reciting his 
 poetry from city to city, claimed for himself 
 persuasive influence, and for his poems immortal 
 renown : and finally lived at a period when Delos 
 had become famous from its connection with 
 Apollo, and gathered crowds of lonians to its 
 Festivals. In addition to Thucydides, many other 
 classical authors of considerable antiquity ascribe 
 the Hymns to Homer : e.g. y Herodotus in Life of 
 Homer, Suidas, Pausanias, Diodorus. But in 
 most cases they merely represent the conventional
 
 Introduction- 2 1 
 
 opinion, and their evidence goes for little in face 
 of the results of later criticism. 
 
 Since, then, the Hymns were not composed by 
 Homer, as being of later date than the first 
 Olympiad, when the Iliad and the Odyssey seem 
 to have been practically as complete as we now 
 have them, how did they come to be attributed 
 to him ? 
 
 Various answers have been given to the ques- 
 tion. Some who trace the influence of the Orphic 
 School in many of the poems, assert that poets of 
 that school to win honour for their own produc- 
 tions ascribed them to Homer ; others that they 
 were well known as having been recited at the 
 contests of Homeric Rhapsodists, and were thus 
 connected with Homer's name. Groddeck, Ilgen, 
 and others consider that their Epic style caused 
 them to be attributed to the founder of Epic 
 poetry ; and Wolf thought that, like so many other 
 anonymous poems, they were fathered on the name 
 which stood out most prominently. To a similar 
 effect Mure says : " The deference paid to Homer 
 by his own immediate successors amounted to so 
 close a spirit of imitation as to have caused the 
 principal Epic productions of the ensuing age, 
 amid the uncertainty as to their real authors, to be 
 classed in popular usage as inferior productions of 
 his own muse." Bergk and Gemoll hold that the 
 real reason is to be found in the closing verses of
 
 22 Homeric Hymns. 
 
 the Hymn to the Delian Apollo. There the 
 author calls himself a blind singer, and according 
 to the popular legend Homer was blind. Gemoll 
 points out the possibility that the legend about 
 the blindness was itself derived from the Hymn, 
 and that the reputation of its authorship may be 
 older than the legend. But he finds a further 
 proof in the bard's prophecy that his poems will be 
 immortal, for he holds that to a Greek, immortal 
 verse would at once suggest Homer. It is evident 
 that these reasons are not inconsistent with each 
 other, and that where so many explanations can 
 be given, the result could not have been very 
 difficult to bring about 
 
 The Collection. 
 
 The collection of Hymns before us is of con- 
 siderable antiquity, and though we cannot with 
 accuracy fix its date, it seems to have existed in 
 the third century B.C., and to have been ascribed to 
 Homer. We find testimony for this in various 
 references, quotations, and imitations. Antigonus 
 Carystius quotes the Hymn to Hermes when dis- 
 cussing the number of strings on the ancient lyre. 
 Diodorus, i. 1 5, &c., praises " Homer in the 
 Hymns." The statement of Pausanias that the 
 Orphic Hymns for beauty rank next to the Hymns 
 of Homer, seems to imply a knowledge of some col- 
 lection like that before us. It is probable also that
 
 Introduction. 23 
 
 Callimachus and Theocritus knew the Hymns, for 
 they have written several conscious or unconscious 
 imitations. And the same may be said about 
 Apollonius Rhodius, on the strength of the great 
 resemblance between Book IV., 877, &c., to a 
 passage in the Hymn to Demeter. 
 
 It is curious, in view of the many references to 
 the Hymns by important classical writers from 
 Thucydides downwards, that the Alexandrine 
 scholars, the leading ancient authorities on 
 Homeric matters, should have so completely over- 
 looked and neglected them. Their silence re- 
 garding them is so complete that the only scholia 
 which can be quoted to show that they knew them 
 at all, go no further back than the age of Augustus, 
 and therefore do not come near the dates of their 
 greatest scholars, Zenodotus and Aristarchus. 
 
 Wolf thought that they intentionally ignored 
 them as being non-Homeric. And the very 
 results of their scholarly researches prove that 
 they did not consider the Hymns to illustrate 
 Homeric usage. For example, they assert that 
 Homer in his poems makes no mention of himself, 
 and their statements about Homeric geography 
 show that they took no account at all of the use 
 in the Hymns of Samos, Europa, and Peloponnesus. 
 Whatever was the reason for their silence, it is 
 difficult to believe that it was complete ignorance 
 of the poems.
 
 24 Homeric Hymns. 
 
 Whoever the person was that brought together 
 in one volume these Hymns, he must have had an 
 imperfect acquaintance with Homeric poetry, or he 
 would not have admitted the Hymn to Ares (viii.), 
 a poem with all the characteristics of the Orphic 
 School. There are others of the Hymns which 
 have but a doubtful claim to their position, and 
 the twenty-fifth is a mere patchwork of Hesiodic 
 verses. 
 
 Baumeister thinks that after a period of flitting 
 existence from mouth to mouth of the rhapsodists, 
 the poems were committed to writing, and were 
 finally collected by some librarian. The condi- 
 tion of the text makes it clear that this was done 
 not with the critical skill and loving care of a 
 scholar anxious to retain their original beauty, 
 but with careless haste by a man of inferior 
 education. A great deal has been done for the 
 text by German editors. It still, however, leaves 
 much to be desired, and we hope that some good 
 English edition will be published before long. 
 The need is great. 
 
 The text used in preparing this translation was 
 that of Augustus Baumeister (Trubner, Leipsig, 
 1860). Where I have departed from his reading, 
 the one preferred is given in a footnote. I have
 
 Introduction. 25 
 
 consulted the editions and annotations of Ilgen 
 and Hermann, but have derived most assistance 
 from the notes and introductory essays of Bau- 
 meister and Dr Albert Gemoll. The edition of 
 Dr Gemoll (Trubner, Leipsig, 1886) is in every 
 respect a valuable one, embodying as it does 
 within its pages the most recent results of German 
 scholarship. 
 
 EDINBURGH, 1890.
 
 TRANSLATI ON.
 
 CONTENTS 
 
 I. To THE DELIAN APOLLO . . . 29-35 
 
 II. To THE PYTHIAN APOLLO . . . 36-50 
 
 III. To HERMES ..... 50-73 
 
 IV. To APHRODITE .... 73-84. 
 V. To DEMETER . . . .84-103 
 
 VI. To APHRODITE .... 103-104 
 
 VII. To DIONYSUS .... 104-106 
 
 VIII. To ARES 106 
 
 IX. To ARTEMIS ..... 107 
 
 X. To APHRODITE .... 107 
 
 XL To ATHENE ..... 108 
 
 XII. To HERA ..... 108 
 
 XIII. To DEMETER .... 109 
 
 XIV. To THE MOTHER OF THE GODS . . 109 
 XV. To HERACLES .... 109 
 
 XVI. To ASCLEPIUS . . . . no 
 
 XVII. To THE DIOSCURI . . . . no 
 
 XVIII. To HERMES no 
 
 XIX. To PAN . . . . .111-113 
 
 XX. To HEPHAESTUS . . . . 113 
 
 XXI. To APOLLO . . . . . 114 
 
 XXII. To POSEIDON . . . . 114 
 
 XXIII. To ZEUS . . . . . 114 
 
 XXIV. To HESTIA 115 
 
 XXV. To THE MUSES AND APOLLO . . 115 
 
 XXVI. To DIONYSUS . . . . 115 
 
 XXVII. To ARTEMIS . . . . . 116 
 
 XXVIII. To ATHENE 117 
 
 XXIX. To HESTIA 118 
 
 XXX. To THE MOTHER OF ALL . ' . . 119 
 
 XXXI. To HELIOS . . . . . 120 
 
 XXXII. To SELENE ..... 121 
 
 XXXIII. To THE DIOSCURI .... 122 
 
 XXXIV. To DIONYSUS (A FRAGMENT) . . 123
 
 THE HOMERIC HYMNS. 
 
 i. 
 
 TO THE DELIAN APOLLO. 
 
 I SHALL remember and forget not Apollo, the 
 Far Darter, at whose step down the hall of Zeus the 
 gods tremble. Yea, they all start up from their 
 seats when he cometh nigh, holding bent his 
 shining bow. Leto alone abideth by Zeus the 
 Thunderer ; she slackeneth his bow-string and 
 shutteth his quiver, and from his stalwart shoulders 
 taketh his bow with her hands and hangeth it on a 
 golden peg against the pillar of his sire. There- 
 withal she leads him to his seat. And his father 
 welcomes his dear son, giving him nectar in a 
 golden cup. Then first do the other gods seat 
 them there. And queenly Leto is glad withal in 
 that she hath borne as a son the mighty Archer. 
 (Hail, O Leto! Blessed in bearing glorious children 
 Apollo the King, and Artemis the Huntress 
 thy son in rugged Delos, thy daughter in Ortygia 
 crouching against the long bent of the Cynthian 
 hill near a palm tree by the streams of Inopus.) 
 How shall I praise thee fully, praised as thou art
 
 30 Homeric Hymns. 
 
 in many a hymn ? To thee, O Phoebus, above all 
 have been allotted the fields (vo/j-oi) of song, both 
 on the calf-rearing mainland, and from isle to isle. 
 Thou hast had delight in all rocks, in the steep crags 
 of tall mountains, in rivers hurrying seaward, in 
 shingles sloping to the tide, and harbours of the sea. 
 Shall I sing how Leto bore thee first, a joy to men 
 as she lay on Mount Cynthus, in the rugged 
 isle of sea-washed Delos, on whose either side 
 the dark wave drifted landward before the shrill 
 breezes ? There wert thou born, and thou art Lord 
 of all the folk within the borders of Crete and 
 Athens, the isle Aegina, and Euboea, famous on 
 the sea, Piresian Aegae, and sea-bound Pepar- 
 ethus, Thracian Athos, and the peaks of Pelion, 
 Thracian Samos and the shadowy heights of Ida, 
 Scyros and Phocaea and the steep hill of Autocane, 
 fair-built Imbros, and inhospitable Lemnos, goodly 
 Lesbos, the seat of Aeolian Macar, and Chios, 
 richest isle that nestles in the sea, craggy Mimas 
 and the peaks of Corycus, bright Claros and the 
 steep hill of Aesagea, watery Samos, the lofty 
 heights of Mycale, Miletus and Cos, the city of 
 the Meropes, and towering Cnidus, and windy 
 Carpathus, and Naxos, and Paros, and rocky 
 Rhenaea. Thus widely did Leto fare in travail 
 with the Far Darter if peradventure any of the 
 lands would be willing to give a home to her son. 
 But they trembled sore and were afraid, and no
 
 Translation. 3 1 
 
 land dared to welcome Phoebus, not even the most 
 fertile, till queenly Leto set foot upon Delos, and 
 questioned her with winged words : "O Delos, would 
 that thou wert willing to be the home of my son, 
 Phoebus Apollo, and to let raise him a rich temple. 
 None other god will ever choose thee, nor honour 
 thee, nor wilt thou ever, methinketh, be rich in 
 cattle nor in sheep, nor wilt thou bear corn, or grow 
 countless trees. But if thou possessest a temple of 
 Apollo the Far Darter, all men will gather hither 
 to thee, bringing hecatombs, and thou wilt ever 
 have plenteous incense . . . from alien hands as 
 thy soil is infertile." 
 
 Thus she spoke, and Delos was glad, and said in 
 reply : " O Leto, glorious daughter of mighty Corus, 
 gladly should I welcome the birth of the Far Dart- 
 ing Prince, for verily I have a sorry name among 
 men, and hereby should I wax high in honour. 
 But I tremble, Leto, at this rumour. I shall 
 not hide it from thee. Exceeding haughty, they 
 say, will Apollo be, and high lordship will he hold 
 over immortal gods and mortal folk on the rich 
 cornlands. Therefore I sorely dread in mind and 
 heart, lest whenas first he beholdeth the sunlight, 
 he may scorn mine island, for rocky is my soil, and 
 spurning me with his foot may drive me under the 
 depths of the sea. Then for ever a great wave will 
 wash over my head in its strength. And to some 
 other land which delighteth him will he go to fashion
 
 32 Homeric Hymns. 
 
 him a temple and leafy groves. And on me the 
 sea-urchins will make them their nests and the 
 black seals their lairs in safety from lack of men. 
 But if thou wert minded, Goddess, to swear me a 
 solemn oath that here first he will build a beauti- 
 ful temple to be a shrine for mortals . . . then 
 among all mankind, since his fame is wide." 
 
 Thus Delos spake. And Leto swore the great 
 solemn oath of the gods: "Bear me witness, O Earth 
 and wide Heaven above, and downward flowing 
 waters of Styx, the greatest and dreadest oath 
 among the blessed gods. Verily here there shall 
 be for ever a fragrant altar and garth of Apollo, 
 and thee will he honour above all." 
 
 When she had sworn and ended the oath, Delos 
 greatly rejoiced at the coming of the Far Darting 
 King, But for nine days -and nights was Leto 
 pierced with desperate pangs. With her were all 
 the worthiest goddesses, Dione and Rheia, and 
 Ichnaean Themis, and moaning Amphitrite, and 
 the other immortal ones save white-armed Hera 
 ' (for she sat in the halls of Zeus the Cloud Gatherer). 
 Eilithuia alone, the Helper in travail, had not heard 
 the tidings thereof. She was sitting on the top of 
 Olympus, under the golden clouds by the planning 
 of white-armed Hera, who was detaining her in 
 jealousy, whenas fair-tressed Leto was soon to 
 bring forth her stalwart blameless son. 
 
 But the goddesses sent forth Iris from the fair-
 
 Translation. 33 
 
 set island to bring Eilithuia, and promised her a 
 great golden necklace, braided with amber, nine 
 cubits long. Their bidding was to call her aloof 
 from white-armed Hera, lest even then Hera by 
 her words might turn her from her going. When 
 sw r ift, wind-footed Iris had heard their bidding, she 
 hasted on apace and quickly accomplished all 
 the distance. On reaching the home of the gods, 
 steep Olympus, she straightway called Eilithuia 
 to the door from out the hall, and spake to her 
 winged words, all just as the Olympian goddesses 
 had bidden. And she persuaded the heart of 
 Eilithuia in her breast. And they fared forth 
 afoot, moving like timorous wild doves. 
 
 When Eilithuia, Helper of Travail, had come to 
 Delos, then did labour take hold of Leto, and she 
 was fain to be delivered. Round a palm tree she 
 threw her arms, and pressed her knees on the soft 
 sward. The earth smiled beneath her. So the 
 child sprang forth to the light, and the goddesses 
 raised the birth-shout. Then, O Phoebus, Sung of 
 Men, did the goddesses bathe thee in fair water 
 clean and pure, and wrap thee in swaddling clothes, 
 white, dainty, and newly woven, and round thee put 
 a golden girdle. His mother suckled not Apollo 
 of the Golden Sword, but Themis hanselled his 
 immortal lips with nectar and sweet ambrosia. 
 And Leto was glad because she was the mother of 
 a brave son, The Archer. But as soon, O Pheobus, 
 
 C
 
 34 Homeric Hymns. 
 
 as thou hadst eaten the food divine, no longer did 
 the golden girdle hold thee for thy panting, nor 
 the bands confine thee, but all the ends were 
 loosed. And straightway to the immortal ones 
 did Phoebus Apollo say, "Give me a dear lyre 
 and a curving bow, and to men shall I declare 
 the true counsel of Zeus." With these words he 
 began to walk over the broad-wayed earth 
 Phoebus, the Unshorn, the Far Darter. And 
 all the goddesses marvelled. The whole of 
 Delos bloomed in gold, as when a hill-top is 
 laden with tree-blossoms, beholding the child of 
 Zeus and Leto, and in joyance that the god had 
 chosen her for his home before the isles and the 
 mainland, and loved her more dearly. 
 
 All by thyself, O King of the Silver Bow, Far 
 Darting Apollo, didst thou now fare over craggy 
 Cynthus, anon wander among the islands and the 
 folk. Many are thy temples and wooded groves. 
 Dear to thee are all the heights and sharp fore- 
 lands of tall mountains and rivers flowing seaward, 
 but chiefly dost thou delight thy heart in Delos, 
 where the long-robed lonians gather in thine 
 honour with their children and chaste wives. 
 They give thee joy, celebrating thee with boxing 
 and dancing and song when they hold their 
 Festival. Whoso meeteth the lonians at their 
 gatherings will say that they are immortal and 
 ageless. For he will see the beauty of them all,
 
 Translation. 35 
 
 and delight his soul with gazing on their men and 
 their fair-girdled women, their swift ships and their 
 many possessions. And withal there is this great 
 marvel, the fame of which will never perish to 
 wit, the damsels of Delos, hand-maidens of the 
 Far Darter, who, when first they have sung of 
 Apollo, make mention of Leto and Artemis the 
 Huntress, chanting a hymn about the men and 
 women of old, and charm the kindreds of the 
 folk. And they wot how to imitate the tones and 
 dance-step* of all men. Each would fancy that 
 himself were singing, so well is their fair song 
 woven together. 
 
 But now gracious be Apollo and Artemis ! 
 Farewell, ye maidens all ! Remember me even in 
 days to come, when any wandering stranger of 
 earth-born men wendeth hither and asketh, 
 41 Maidens ! who is the sweetest to you of the 
 minstrels faring hither, and in whom take ye most 
 delight?" Do ye one and all make the friendly 
 answer, "A blind man, who dwelleth in rocky 
 Chios. His songs will be the best even in days to 
 come." And I shall bear your fame, far as I 
 travel over the earth to fair-builded cities. And 
 men will believe me, since sooth it is. But I shall 
 not cease singing of Far Darting Apollo of the 
 Silver Bow, whom Leto the Fair Tressed bore. 
 
 * Or " musical accompaniment."
 
 36 Homeric Hymns. 
 
 ii. 
 TO THE PYTHIAN APOLLO. 
 
 O King, thine are Lycia, and lovely Maeonia, 
 and Miletus, the fair city by the sea, and thou too 
 art the mighty Lord of wave-washed Delos. 
 
 The Son of glorious Leto fareth to rocky Pytho, 
 playing on his bent lyre his divine raiment 
 fragrant with incense, and sweet is the tone of his 
 lyre beneath the golden plectrum. Thence from 
 earth to Olympus, swift as thought, he hieth to the 
 assembly of the other gods at the hall of Zeus. 
 Straightway the immortals bethink them of harp 
 and song. And all the Muses in joint refrain 
 chant with sweet voices of the divine gifts of the 
 gods and the sorrows of men which by the deal- 
 ings of the deathless gods they bear, living reckless 
 and helpless ; nor can they find a cure for death 
 or defence against old age. But the fair-tressed 
 Graces and blithe Seasons ; Harmony, and Hebe, 
 and Aphrodite, Daughter of Zeus, hold each the 
 other's hand at the wrist and dance. Among them 
 danceth one, neither unfair nor unstately nay, 
 very tall to look upon, and lovely in form 
 Artemis the Huntress, sister to Apollo. And 
 amid them sport Ares and the keen-eyed Slayer 
 of Argos. But Phoebus Apollo playeth the lyre.
 
 Translation. 37 
 
 High and graceful is his step. Round him flasheth 
 the gleam of twinkling feet and of fair-woven robe. 
 And they are glad in their great hearts Leto of 
 the Golden Tresses, and Zeus the Counsellor to 
 see their dear son sporting amid the immortal gods. 
 
 How shall I praise thee fully, praised as thou art 
 in many a hymn ? Shall I sing of thee among 
 suitors and love-making how thou didst go a- 
 wooing the damsel Azanis, with god-like Ischus, 
 Elation's son, the lover of horses ? or Phorbas, son 
 of Triopes, or Amarynthus ? or how along with 
 Leucippus and the wife of Leucippus . . . thyself 
 afoot, he on the chariot . . . ? 
 
 Or how at first in quest of an oracle for men 
 thou didst fare to earth, O Far Darting Apollo ? To 
 Pieria first thou didst descend from Olympus, and 
 didst go to Lacmus and Emathea, and Enienae, 
 and through Perrhaebia. Soon thou earnest to 
 lolcus, and didst set foot upon Cenaeum in 
 Euboea, famed for ships. And thou didst stand 
 on the Plain of Lelantum. But it pleased not thy 
 heart to raise a temple there and wooded grove. 
 Thence crossing Euripus, O Far Darter, thou 
 faredst up the rich green fell, and therefrom 
 didst speedily reach Mycalessus on thy way and 
 meadowy Teumessus. And thou earnest to the 
 forest-clad site of Thebes, for not yet in sacred 
 Thebes did any one of mortals dwell. Nor were 
 there yet roads or paths along the wheat-bearing
 
 38 Homeric Hymns. 
 
 plain of Thebes. All was forest. Thence thou 
 didst hie forward, Far Darting Apollo, and come 
 to Onchestus, the splendid grove of Poseidon. 
 There the new-broke colt takes fresh breath though 
 spent with dragging the beautiful chariot. And 
 his driver, good though he be, leaps to the ground 
 from the car and foots it on the road. The colts 
 meanwhile freed from guidance, rattle along the 
 empty chariot. If they lead it within the wooded 
 grove, their masters let them feed, and leave the 
 chariot tilted. Such was the olden rite. And 
 the drivers pray to King (Poseidon), and the 
 providence of the god now guard eth the car. 
 Thence didst thou hie forward, Far Darting 
 Apollo, and get thee next to the fair-flowing 
 Cephissus, which from Lilaea poureth forth its 
 fair stream. Crossing this, and passing turretted 
 Ocalea, thou didst thereafter come to grassy 
 Haliartus. And thou didst set foot upon Tel- 
 phussa. This peaceful spot did please thee 
 whereon to raise a temple and wooded grove. 
 
 Hard by Telphussa thou didst stand, and speak 
 this word to her : " O Telphussa, here do I purpose 
 to build a beautiful temple as an oracle for men 
 who will ever come hither to consult me, bringing 
 perfect hecatombs, the dwellers both in rich Pelo- 
 ponnesus, and in Europe and the sea-girt isles. 
 To them, one and all, shall I rede true dooms 
 giving responses in my rich temple.
 
 Translation. 39 
 
 Thus spoke Phoebus Apollo, and marked out 
 fully the foundations broad and very long. But 
 Telphussa at the sight was wroth at heart, and thus 
 addressed him : " O Phoebus, King, Far Darter ! 
 one word shall I set in thine heart. Inasmuch as 
 thou art purposing to build here a beautiful temple 
 to be a shrine for men who will ever be bringing 
 thee hither perfect hecatombs, one thing would I 
 tell thee, and do thou lay it up in thine heart. 
 Ever will the clatter of swift horses annoy thee, 
 and the watering of mules at my sacred springs. 
 And some of mortals will wish rather to gaze on 
 the goodly chariots and hear the clatter of nimble 
 steeds, than (to see) thy great temple and the 
 many treasures within it. 
 
 " But if thou wilt reck my rede though thou art 
 stronger, O King, and mightier than I, and sovran 
 is thy power build for thyself in Crissa among 
 the foldings of Parnassus. There will neither fair 
 chariots shake, nor swift steeds clatter around thy 
 well-builded altar; but in peace will the famous 
 kindreds of men bring their gifts to la-paeon, and 
 glad at heart wilt thou receive the goodly sacrifices 
 of the neighbouring folk." 
 
 With these words she persuaded the mind of the 
 Far Darter to the end that she, Telphussa, alone 
 might have glory ' in the land, and not the Far 
 Darter. 
 
 Thence didst thou fare forward, Far-casting
 
 40 Homeric Hymns. 
 
 Apollo, and come to the city of the Phlegyes, an 
 overweening folk, who recking nought of Zeus, 
 dwelt in the land within a fair glen near the Lake 
 of Cephissus. Therefrom apace thou didst quickly 
 advance to the uplands. And thou gattest thee to 
 Crissa, beneath snowy Parnassus, a slope that faced 
 the west. Above it hangs a cliff, and beneath run 
 the shaggy hollows of the glen. There Phoebus 
 Apollo, the King, trysted him to build a beautiful 
 temple, and spake these words : " Here do I pur- 
 pose to build a beautiful temple as an oracle for 
 men who will ever come hither to consult me, bring- 
 ing perfect hecatombs the dwellers both in rich 
 Peloponnesus, and in Europe and the sea-girt isles. 
 To them, one and all, shall I rede true dooms 
 giving responses in my rich temple." 
 
 Thus spake Phoebus Apollo, and marked out 
 fully the foundations broad and very long. And 
 upon them Trophonius and Agamedes, sons of 
 Erginus, dear to the immortal gods, built an inner 
 shrine of stone, and round it countless tribes of men 
 raised a temple of polished stones, to be sung of 
 for ever. Near by is a clear flowing spring, where 
 the King, the son of Zeus, with his mighty bow 
 slew a dragoness, stark and huge, a monster fierce, 
 which was working much harm to the people in 
 the land, both to the folk themselves, and to their 
 long-shanked sheep for it was a cruel pest. 
 
 Erstwhile did the dragoness receive from golden-
 
 Translation. 4 1 
 
 throned Hera the dire and terrible Typhaon, and 
 rear him a curse to men. To him did Hera give 
 birth because of her anger at Father Zeus, whenas 
 Cronides had begotten from his head glorious 
 Athene. Straightway was queenly Hera wroth, 
 and spake thus among the assembled gods. " Hear 
 from me, ye gods and goddesses all, how Zeus, 
 the Cloud Gatherer, beginneth to dishonour me 
 though he hath made me his dutiful wife. Even 
 now he hath without mine aid begotten the bright- 
 eyed Athene, who excelleth among all the blessed 
 immortals. Whereas mine own son Hephaestus, the 
 halt of foot, is the meanest among all the gods,* 
 whom I myself erst raised^ in my hands and hurled 
 down, casting him into the broad sea. But Thetis, 
 the daughter of Nereus, the Silver-footed, received 
 him and nursed him among her sisters. Would 
 that other favour she had done to the immortal 
 gods ! Cruel and crafty Zeus ! what new device is 
 this ? How hast thou dared of thyself to give birth 
 to bright-eyed Athene ? Could not I have brought 
 her forth ? Yea, and thine entirely hath she been 
 called among the immortals who keep wide heaven. 
 Beware now, that I devise not for thee some future 
 ill. Yea, I shall forthwith contrive that a son be 
 born to me who shall excel among the immortal 
 gods, and that without dishonouring thy sacred 
 
 * v. 139. Read with Gemoll, " ov re TTOT' CUTT)," and remove 
 asterisks.
 
 42 Homeric Hymns. 
 
 bed or mine own. And I shall not go to thy 
 couch, but abiding far aloof from thee I shall 
 consort with the immortal gods." Thus having 
 spoken she moved away from the gods with angry 
 heart. Then forthwith prayed Ox-eyed Queenly 
 Hera, and striking the ground with down-turned 
 hand, uttered this word : " Hear me now, O Earth 
 and broad Heaven above, and ye Titans divine who 
 dwell beneath the ground in vast Tartarus, and from 
 whom spring gods and men. List to me now all 
 of you, and grant me a son without the aid of Zeus, 
 in nought inferior to him in strength. Nay, stronger 
 may he be, as far as Zeus the Far-seer is stronger 
 than Cronos." 
 
 With these words she struck the ground with 
 the palm of her hand. Arid Earth the life-giver 
 moved. Hera at the sight rejoiced in her 
 heart, for she weened that her prayer was fulfill- 
 ing. Thenceforth for a full year she came not 
 once to the bed of Zeus the Counsellor, nor 
 to his beautiful seat as aforetime (when she sat 
 thereon and planned shrewd counsels), but Ox- 
 eyed Queenly Hera abode in her temples where 
 many pray, and took delight in her sacrifices. 
 Now when the days and nights of the revolving 
 year were being accomplished and the seasons 
 came round, she brought forth a child like neither 
 unto gods nor men the dire and terrible Typhaon 
 a curse for mortals. Forthwith the Ox-eyed
 
 Translation. 43 
 
 Queenly Hera took him up and gave him to the 
 dragoness, thereby joining plague to plague. And 
 the dragoness received him : and many were the 
 woes she wrought among the famous kindreds of 
 men. 
 
 Whosoever met her, on him she would bring the 
 day of doom, until the King, Far Darting Apollo, 
 let loose upon her his arrow in his strength. Then 
 rent with grievous pangs she lay panting sorely 
 and rolling over the ground. A weird, awful 
 sound arose. Hither and thither through the 
 wood full many times she rolled, and left her 
 murderous soul in death. Over her Phoebus 
 Apollo invoked this curse : " There now rot upon 
 the fruitful ground. Thou at least shalt no longer 
 live to be a woeful scourge to the folk who eating 
 the fruit of the fertile land shall bring hither 
 perfect hecatombs. In nowise from ruthless death 
 shall Typhoeus nor the hateful Chimaera shield 
 thee, but the swart Earth and Hyperion the Slayer 
 shall rot thee where thou liest." 
 
 Thus did he speak his curse. But darkness 
 shrouded her eyes. And the sacred might of 
 Helios rotted her where she lay. Hence now is 
 she called Pytho. Him they hight the Pythian 
 King, for there where she lay the strength of the 
 fleet Helios rotted the monster. 
 
 Then did Phoebus Apollo wot in his heart why 
 the fair-flowing Fountain had bewrayed him.
 
 44 Homeric Hymns. 
 
 Wroth against Telphussa he set out, and speedily 
 was come. Hard by her he took his stand, and 
 thus addressed her : " Telphussa, it was not fated 
 that by deceiving my heart thou shouldest keep 
 this goodly land and pour forth thy fair waters. 
 Here my fame too shall flourish, not thine alone." 
 
 The King, the Far Darting Apollo, spake and 
 pushed a rock over her stony outlet, and hid her 
 streams, and withal he made for himself an altar 
 in the wooded grove close by the fair-flowing 
 spring. There all men name him in prayer 
 Telphousian King, because he hath dishonoured 
 the streams of sacred Telphussa. Then did Apollo 
 in his heart bethink himself what folk he should 
 fetch as priests, to minister in rocky Pytho, to 
 offer sacrifices, and tell forth the dooms of Phoebus 
 Apollo of the Golden Sword, whatso he should 
 say of weird from the laurel tree in the dells of 
 Parnassus. As he pondered thereon, he espied on 
 the wine-dark sea a swift barque. Aboard her 
 were many good mariners Cretans from Cnossus, 
 the city of Minos, who to the King . . . 
 
 For barter and wealth were they voyaging in 
 their dark ship to sandy Pylos and the folk of 
 Pylus. But Phoebus Apollo fared to meet them. 
 In form like a dolphin he leapt upon the swift ship 
 in the sea, and lay on deck a huge and terrible 
 monster. Not one of the crew guessed in his 
 heart or wotted what he was. .
 
 Translation. 45 
 
 He shook the barque on every side and strained 
 her timbers. And the crew sat still on the ship 
 in terror. Not even did they undo the tackling in 
 their dark vessel, nor haul up the sail of their 
 purple prow, but as first they had set their 
 sail, so did they voyage on. And the fresh south 
 wind behind sped on the swift ship. First they 
 passed Malea, and skirting the Laconian land came 
 to Helos, a town by the sea, and Taenarus, the 
 demesne of Helios, who gladdeneth men, where 
 the long-fleeced sheep of King Helios ever feed, 
 and possess the pleasant land. There were the 
 crew fain to put in, and go ashore to mark the 
 great marvel and behold with their eyes whether 
 the monster would abide on the deck of the hollow 
 ship or leap again into the teeming gulf of the sea. 
 But their trim vessel obeyed not the rudder, but 
 fared on her way of herself beyond fertile Pelopon- 
 nesus. And the King, Far Darting Apollo, sped 
 her lightly before the breeze. Coursing on her 
 journey she came to Arene, and fair Argyphea, 
 and Thryum, ford of the Alpheus, and well-builded 
 Aepu, and sandy Pylos, and the folk of Pylos. 
 On she fared past Krouni, and Chalcis and Dyme, 
 and divine Elis where the Epeans hold sway. 
 When she was nearing Pherae, exulting in the 
 wind of Zeus, from out the clouds was revealed to 
 them the tall peak of Ithaca and Dulichium, and 
 Same, and wooded Zacynthus.
 
 46 Homeric Hymns. 
 
 But when now she had passed clear beyond 
 Peloponnesus, off Crissa was soon revealed the 
 wide gulf which bounds the fertile Peloponnese 
 all along. And there arose a fresh strong west 
 wind by the will of Zeus, rushing stiffly through 
 the sky, that the ship might swiftly finish her 
 course over the briny sea. Back they sailed to- 
 wards the East and the Sun : their pilot was King 
 Apollo, Son of Zeus. So they came to far-seen, 
 vine-clad Crissa, into the harbour, and their sea- 
 faring vessel grazed the shingle. Then the King, 
 Far Darting Apollo, leaped from the ship like a 
 meteor at midday, and many sparks flew from 
 him, and the gleam flashed into the sky, and 
 through the precious Tripods he entered his 
 shrine. There did he kindle his flame and dis- 
 play his shafts, and the light covered the whole of 
 Crissa. The wives of the Crissaeans and their fair- 
 girdled daughters raised their wail at the flashing 
 of Phoebus, for great fear laid hold on all. Thence 
 swift as thought, back again to the ship he leaped 
 and sped, looking like unto a lusty and strong 
 man in his prime, with his hair covering his 
 broad shoulders. In winged words he addressed 
 the crew : " Strangers, who are ye ? whence sail ye 
 the watery ways ? Have ye been voyaging for 
 traffic or at random, like pirates over the sea, who 
 risk their life as rovers and bring ill to strangers ? 
 Why sit ye thus downcast, and get ye not ashore,
 
 Translation. 47 
 
 nor do up the tackling of your dark ship ? It is 
 the way with toiling mariners when so in their 
 dark ship they come ashore from the main, sated 
 with labour, that forthwith a longing for sweet 
 food taketh hold of their hearts." Thus he spake 
 and set courage in their hearts. And to him the 
 captain of the Cretans made answer, and said : 
 " O stranger, inasmuch as thou art in nowise like 
 unto mortal man, either in stature or face, but to 
 the immortal gods. . . . Health and great joy be 
 thine, and may the gods grant thee blessings. 
 Pray, tell me this truly, that I may know for sooth. 
 What people ? what land is this ? what folk live 
 here ? We were minded for another land as we 
 sailed over the great sea, for Pylos from Crete, 
 wherefrom we claim to spring. But now hither have 
 we come with our ship by no will of ours (fain for 
 our return, by other route and other ways), but one 
 of the immortals brought us hither in our despite." 
 To them in answer spake Apollo, the Far Darter : 
 " Strangers, who aforetime have sojourned in 
 wooded Cnossus, no more now will ye return 
 again each of you to his goodly city, his fair 
 homestead, and dear wife. Here will ye keep my 
 rich temple honoured among many folk. The Son 
 of Zeus am I ; I am hight Apollo. You have I 
 brought hither over the great sea waste, purposing 
 no ill, but here shall ye keep my rich temple which 
 all men highly esteem, and ye shall know the
 
 48 Homeric Hymns. 
 
 counsels of the gods, by whose pleasure ye shall 
 ever be honoured through all time. Come, speed 
 ye to obey my bidding. First loose the ropes and 
 lower the sails, then haul the swift ship ashore 
 take out your cargo and the good ship's tackling, 
 and build an altar on the shore of the sea. Thereon 
 kindle a fire, and sprinkle in sacrifice withal the 
 white meal. Then stand ye about the altar and 
 make your prayer. Whereas at first on the misty 
 sea, in dolphin shape, I leapt upon your swift ship, 
 do ye pray to me as Delphinius, and my altar 
 itself will ever be the Delphian altar, and will be 
 seen afar. Thereafter do ye dine by the swift 
 dark ship, and pour libations to the Blessed Gods, 
 who hold Olympus. And when ye have driven 
 away the desire of sweet food, come with me 
 chanting the Paean, till ye reach the demesne where 
 ye shall keep my rich temple." Thus spake Apollo, 
 and the men were fain to listen and obey. First 
 they loosened the ropes and lowered the sails, and 
 letting down the mast by the forestays, they 
 brought it to the crutch. Then the sailors dis- 
 embarked on the shore of the sea, and from the 
 water hauled on to the land their swift ship high 
 upon the shingle, laying large blocks underneath. 
 And they built an altar on the sea-beach, and 
 kindling a fire sprinkled upon it white grain. 
 Withal they prayed, as he bade them, standing 
 about the altar. Thereafter they took their meal
 
 Translation. 49 
 
 by the swift dark ship, and made libations to the 
 Blessed Gods who hold Olympus. But when they 
 had driven away the desire of food and drink, 
 they started on the way. King Apollo, the Son 
 of Zeus went before them, with noble and lofty 
 stride, his lyre in his hands, playing sweetly. 
 The Cretans followed him to Pytho, dancing and 
 chanting lo-Paean, after the manner of the Paeans 
 of the Cretans, whose breasts the divine Muse hath 
 inspired with melodious song. With feet unwearied 
 they drew nigh the hill, and quickly were come to 
 Parnassus, and the goodly demesne where they were 
 to dwell honoured of many folk. Apollo led the 
 way and showed them his wealthy shrine and rich 
 temple, whereat the spirit was stirred within their 
 dear breasts. And the captain of the Cretans 
 enquired of him, and said : " O King, since thou 
 hast led us far from friends and dear fatherland 
 so hath it been pleasing to thy heart we bid thee 
 tell us how we are even now to live. This fair land 
 neither beareth vines, nor is goodly with meadows 
 that we should fare well thereon, and withal minister 
 unto men." To them with a smile, Apollo, the Son 
 of Zeus, made answer : " Foolish mortals, and un- 
 happy ! who are fain at heart for cares, sore toils, 
 and straits. Easy is the rede I shall speak and set 
 in your hearts. Let every man- of you with a knife 
 in his right hand ever slaughter sheep. All of 
 those which the famous kindreds of men bring to
 
 50 Homeric Hymns. 
 
 me shall be yours, an ample store. Do ye guard 
 my temple, and welcome the kindreds of men as 
 they gather hither, and above all, respect my 
 purpose. But if there be any rashness of word or 
 deed, or any presumption, such as is common to 
 mortals, then other men shall be your leaders, by 
 whom you will be held perforce in thraldom for 
 ever. All is spoken. Do you keep it in your 
 heart. Farewell to thee now, O Son of Zeus and 
 Leto. But I shall remember thee and another 
 lay." 
 
 III. 
 TO HERMES. 
 
 Sing, O Muse of Hermes, the Son of Zeus and 
 Maia, Lord of Cyllene, and pastoral Arcadia, 
 Herald of Heaven, and Bringer of Luck. Maia, 
 the fair-haired damsel, the debonair bare him to 
 the caresses of Zeus. From the gathering of the 
 Blessed Gods she held aloof, abiding in a dusky 
 cave, where at the dead of night that sweet 
 slumber might be fettering white-armed Hera, 
 Cronion wooed the fair-haired damsel without 
 the ken of the deathless gods or mortal men. 
 Now when the purpose of mighty Zeus was ful- 
 filling (and her tenth moon stood in the sky, she 
 brought a child to the light, and notable deeds 
 were done). In that hour she gave birth to a
 
 Translation. 5 1 
 
 son, subtle of wit and wile, a robber, a reiver 
 of cattle, a captain of thieves, a prowler of the 
 night, a pilferer at gates, who was ere long to 
 make known fine doings among the immortal 
 gods. (At dawn was he born, at mid-day he 
 was playing on the lute, in the evening he stole 
 the oxen of Far Darting Apollo, on that fourth 
 day of the month whereon the Queenly Maia 
 bore him.) And the child, when he had leapt 
 from his mother's womb divine, did not long lie 
 idling in the sacred cradle, but up he sprang 
 and crossed the threshold of the lofty cave, 
 seeking the oxen of Apollo. There he found a 
 tortoise a prize, a countless treasure. (Out of 
 the tortoise, Hermes was first to fashion a 
 minstrel.) He happed on it at the outer door 
 as it waddled along, cropping the lush grass 
 afront the cave. At sight thereof, the Luck- 
 bringing Son of Zeus laughed and hailed it 
 thus : " An omen of great luck for me ! I flout 
 thee not. Welcome ! my beauty ! my dancer ! 
 my feast-mate ! Vision of gladness ! Whence 
 comest thou hither, my fair toy, my speckled 
 shell, my tortoise of the hills ? Surely I will 
 bear thee home in my hands. A boon thou wilt 
 be to me, and I shall not scorn thee. Yea, thou 
 wilt do me highest service. ' Tis better to bide 
 at home when there is danger abroad.' For 
 while alive thou wilt be a charm against baneful
 
 52 Homeric Hymns. 
 
 witchery, and when dead thou wilt utter sweetest 
 music." Thus he spake, and in his twain hands 
 he raised it, and hied within the house with 
 his fair treasure. Then he bent the mountain- 
 tortoise back, and with chisel of grey steel gouged 
 out its flesh. As when swift thought passes 
 through the breast of a man, whom thronging 
 anxieties harass ; as when glances flash from the 
 eyes, so swiftly did famous Hermes devise and 
 do. He pierced holes in the shelly back of the 
 tortoise, and cutting reed-stalks to the lengths, 
 fixed them therein. Athwart these by his wit 
 he stretched an oxhide and fitted on the horns ; 
 to the two horns withal he fixed the crossbar. 
 Then he stretched him seven harmonic gut- 
 strings. When he had fashioned with his fingers 
 the beautiful instrument, he touched the chords 
 one by one with a plectrum, and the lyre sounded 
 clearly to his hand. And the god sang to its 
 accompaniment a beautiful song, improvising as 
 he sang, as gallants at their feasts bandy reck- 
 less jests. He told of Zeus, the Son of Cronos, 
 and Maia, the fair-sandalled, how aforetime they 
 dallied in wanton love, and the story of his 
 own famous birth. He sang also of the hand- 
 maids, and ,the glorious halls of the Nymph ; of 
 the tripods withal, and the strong caldrons in 
 the house. 
 
 Of such things did he sing, but other were
 
 Translation, 5 3 
 
 the thoughts of his heart. He took the hollow 
 lyre and laid,, it in his sacred cradle, then longing 
 for flesh-meat he sprang forth from the odorous 
 hall to survey, pondering in his mind a fell 
 scheme, such as robbers ply in the dark night- 
 tide. 
 
 Helios had sunk beneath the earth into Ocean 
 with his chariot and his horses, when Hermes 
 came running to the misty heights of Pieria, 
 where the divine oxen of the Blessed Gods had 
 their stalls, and grazed on the beautiful unmown 
 meadows. From their herd did the Son of Maia, 
 Far-gazing Argeiphontes, sunder off fifty lowing 
 kine. From side to side he drave them, over the 
 sandy ground, inverting their trail. Forgetting not 
 the art of his cunning, he reversed their hoof- 
 prints the front behind, the hinder in front and 
 himself fared again down the mountain. When 
 he had cast his shoon into the sand of the sea, 
 he plaited wondrous work beyond imagining and 
 thought, weaving together tamarisk and myrtle 
 twigs. Then roping together a sheaf of this 
 sprouting wood, which he had plucked on Pieria, 
 he tied it as light sandals under his unshod feet, 
 leaves and all, to disguise his footmarks, and 
 turned himself from side to side like one hurry- 
 ing on a secret errand.* But an aged carle, who 
 
 * v. 86. Read SoXiyv for 5o\i'x'?i / , dXXor/xjTTTjcras for av 
 ws, as Baumeister suggests in his note.
 
 54 Homeric Hymns. 
 
 was setting a rich vineyard floor, espied him as 
 he was hurrying to the plain through grassy 
 Onchestus. Him first the Son of glorious Maia 
 addressed : "Verily, old Crook-back, digging there 
 among the trees, thou wilt have wine in plenty 
 when all these bear fruit. Have eyes, I bid thee, 
 but see not; have ears, but hear not, and be 
 silent, as long as no scathe is come to thine own." 
 
 With these words he chased forward the strong 
 kine. Over many a misty fell, and through 
 echoing glens and ' flowery plains the famous 
 Hermes drave them. But his murky ally Divine 
 Night was well-nigh ended, and Morn that calleth 
 to toil was quickly dawning, when the brave Son 
 of Zeus drave the broad-backed kine of Phoebus 
 Apollo to the river Alpheius. Unwearied they 
 reached the high-roofed byre and the troughs that 
 edged the shining meadow. When he had there 
 fed well the lowing kine with fodder, he first 
 drove them all together within the byre, munching 
 lotus and dewy clover ; then he gathered a pile of 
 faggots, and had resort to the art of fire. Lifting 
 a fine laurel branch he barked it with his knife and 
 fitted it to his hands, . . . and the warm smoke 
 arose. And he took many dry brands fit for 
 burning, and placed these in plenty upon it within 
 a hollow of the ground. The flame shone out, 
 darting afar its stream of wide-blazing light. 
 While the might of famous Hephaestus kept the
 
 Translation. 5 5 
 
 fire alit, he dragged out near it two lowing ambling 
 kine, for his strength was great, and threw them 
 both panting to the ground upon their backs. 
 Then bending down he rolled them round, and, 
 adding task to task, bored out their lives and cut 
 off the rich fat meat. This he pierced with wooden 
 spits, and roasted the flesh, the broad chine, and 
 the dark blood pursed in the entrails all together. 
 And he laid it down there upon the ground. But 
 the skins he stretched out on a flinty rock, as even 
 now in later times they are made enduring a long 
 time after, a countless time. Therewithal did 
 merry Hermes drag the fat carcases upon a smooth 
 reef, and set apart twelve portions by lot to each 
 god allotting the offering due. Then glorious 
 Hermes longed for the rite of the flesh-feast, since 
 the sweet savour distressed him, immortal though 
 he was. Natheless his stout heart yielded not, 
 even to his strong desire, to let it pass his sacred 
 throat. But he placed the fat and the plenteous 
 flesh in the high-roofed byre, and quickly piled 
 them high to be a trophy of his recent theft* 
 And heaping up dry faggots he destroyed the 
 heads and feet entire with the breath of flame. 
 When the god had finished all in order, he cast 
 his sandals into deep-eddying Alpheius, quenched 
 
 * v. 136. If ra 5t is to be understood here after the rd. fj.ti> in 
 134, translate "As to the fat, &c. ... he placed some of it, &c. 
 ... the rest, after heaping up dry faggots, he burned entirely."
 
 56 Homeric Hymns. 
 
 the embers, and covered with dust the dry 
 ashes. 
 
 Anon at dawn he reached again the divine 
 heights of Cyllene. None met him on the long 
 journey either of blessed gods or mortal men ; not 
 even did dogs bark at him. 
 
 With bended head Luck-bringing Hermes, the 
 Son of Zeus, entered the hall through the bolt- 
 hole like a wind of autumn or a mist. (And 
 straightening himself he reached the rich inner 
 chamber of the cave with soft treading feet ; no 
 creaking of footsteps was on the floor.) Quickly 
 was glorious Hermes come to his cradle. Wrap- 
 ping the swaddling clothes about his shoulders, 
 he lay like an infant, his hands playing with the 
 coverlet over his knees, his beautiful lyre guarded 
 at his left. 
 
 But the god escaped not the eyes of his god- 
 dess mother, and she addressed him thus : " On 
 what errand, Trickster, and from whence farest 
 thou thus in the night-tide, bedight in impudence ? 
 Erelong, meseemeth, thou wilt either pass forth 
 through the porch with strong fetters bound about 
 thy ribs at Apollo's hands, or by-and-bye be a 
 vile robber in the glens." 
 
 To her Hermes made answer with cunning 
 words : " Mother mine, why fearest thou thus 
 for me, as for an infant, which knoweth but little 
 mischief in its heart a trembling creature, which
 
 Translation. 5 7 
 
 feareth a mother's chidings. Verily I shall ply 
 my shrewdest skill in counselling myself and thee 
 unceasingly. Nor shall we twain of the immortal 
 gods brook to remain here without gifts and 
 prayers. Better far to hold converse for ever 
 among immortals rich, unstinted, laden with 
 spoil, than sit at home in a dark cavern. As 
 for honour, I too shall obtain like worship with 
 Apollo. Albeit if my sire grant it not, mine aim 
 shall be (I have the power) to become a robber 
 chieftain. 
 
 "But if the son of famous Leto seek me out, 
 methinks I shall outplan him with another, aye, 
 a greater scheme. For I shall go to Pytho, and 
 break open his great temple, wherefrom I shall 
 plunder great store of goodly tripods, and cal- 
 drons and gold, abundance of flashing iron, and 
 much raiment. And if thou hast a mind, thyself 
 shall see it." 
 
 Thus were they addressing each other the Son 
 of Aegis-bearing Zeus and Queenly Maia. But 
 Morning, daughter of Dawn, was rising from the 
 deep-flowing ocean, bringing light to men, when 
 Apollo came on his way to Onchestus, the beauti- 
 ful grove sacred to the boisterous Earth-Shaker. 
 There he found an aged carle, the hump-back, 
 trimming by the wayside his vineyard hedge. To 
 him the Son of glorious Leto first made speech : 
 "Aged hedge-cutter of grassy Onchestus hither,
 
 58 Homeric Hymns. 
 
 am I faring in quest of cattle from Pieria all the 
 kine, the crook-horned kine from my herd. My 
 black bull was wont to pasture aloof from the rest, 
 and my keen-eyed dogs followed in the rear four 
 of them, clever as men, and one in heart They 
 were left the dogs and the bull and herein is 
 marvel great, but the kine went away from their 
 sweet grazing in the meadow just when the sun 
 went down. Prithee tell me, ancient carle, if thou 
 hast anywhere seen a man wending his way after 
 my kine." 
 
 To him in reply the old man answered and said : 
 "Friend, irksome were the task to recount all 
 that the eyes may see. Many wayfarers travel by 
 the road, on errands some of much evil, others of 
 great good. It were hard to know each of them. 
 But for myself, all day was I digging about the 
 knoll of my vineyard plot. Meseemed, good sir, 
 that I saw a boy though I know not of a certainty 
 and this boy, whoe'er he was, a mere babe, was 
 following strong-horned kine ; and he carried a 
 staff and walked from side to side. The kine he 
 was driving backwards with their heads towards 
 him." 
 
 So spoke the old man, but the god hearing his 
 tale hied more quickly on his way. Now he 
 espied a broad-winged eagle, and straightway knew 
 that the reiver was the son of Zeus Cronion. 
 Swiftly then did King Apollo, Son of Zeus, haste
 
 Translation. 59 
 
 on to goodly Pylus in quest of his ambling kine, 
 covering his broad shoulders with a purple cloud. 
 And the Far Darter caught sight of their tracks, 
 and spake these words : " Ye gods ! surely this 
 is a mighty wonder that mine eyes behold. Those 
 are the tracks of my horned kine, but they are 
 turned back to the asphodel meadow. But these 
 are the footprints of neither man nor woman, nor 
 of grey wolves nor bears nor lions ; and it is no 
 shaggy centaur, I trow, which with fleet hoofs 
 maketh such monstrous tracks. Strange footprints 
 on this side the way, stranger still on that ! " 
 
 With these words King Apollo, the Son of Zeus, 
 hasted forward. And he gat him to the wood-clad 
 mountain Cyllene, to the deep-shadowed hollow in 
 the rock where the ambrosial nymph gave birth to 
 the Son of Zeus Cronion. Over the goodly hill a 
 sweet scent was spreading, and many long-shanked 
 sheep were at pasture on the grass. There he now 
 hurried down the rocky ground into the dim cave 
 Apollo himself, the Far Darter. But when the 
 Son of Zeus and Maia saw that Apollo, the Far 
 Darter, was wroth about his kine, he sank within his 
 fragrant swaddling-clothes. Like as the piled wood 
 embers are covered by the thick ashes, so did Hermes 
 hide himself at sight of the Far Darter. In small 
 space he drew together head, and hands, and feet, 
 like a new-born babe, and with his shell under his 
 arm courted sweet sleep though full awake. But
 
 60 Homeric Hymns. 
 
 the Son of Zeus and Leto failed not to recognise 
 the fair mountain nymph, and the little boy, her 
 son, wrapped though he was in sly craftihood. 
 When he had scanned each recess of the great 
 cavern, he took a great key and opened three 
 closets full of nectar and goodly ambrosia. With- 
 in them were lying much gold and silver, and 
 many purple and shining garments of the nymphs, 
 such as the hallowed homes of the Blessed Gods 
 contain. When the Son of Leto had thus searched 
 all the recesses of the great cave, he spake these 
 words to glorious Hermes : " Ho ! boy ! thou lying 
 there in thy cradle ! tell me of my kine full quickly, 
 or soon we twain shall quarrel beyond all seemli- 
 ness. Yea, I shall take and hurl thee into murky 
 Tartarus, into dread impenetrable darkness. Nor 
 shall thy mother, nor yet thy father bring thee 
 back to light, but 'neath the earth shalt thou 
 wander a leader among men undone." 
 
 To him made answer Hermes with crafty 
 words : " Son of Leto ! what harsh word is this 
 thou hast spoken ? Is it cattle of the fields thou 
 art come here to seek ? I have neither seen nor 
 heard of them, nor listened to another's story. I 
 cannot tell of them, nor win the tiding-fee. In no 
 wise am I like unto some stalwart reiver. That is 
 no task of mine ; till now I think of other things 
 of sleep, my mother's milk, my swaddling-clothes 
 about my shoulders, and my warm baths. May
 
 Translation. 6 1 
 
 none learn how this strife hath arisen ! In sooth 
 it would be marvel great among immortals that a 
 child new born should cross the threshold after 
 stall-fed oxen. Absurd is this thing thou speakest! 
 But yesterday was I born, my feet are tender and 
 the way is rough beneath. An thou wilt, I shall 
 swear a great oath by my father's head. I pledge 
 me that I neither am myself to blame, nor have I 
 seen any other who stole your kine whatever 
 kine may be, of that I know but hearsay." 
 
 Thus he spake, and with many a darting glance 
 from his eyes, he winked and looked this way and 
 that, whistling loudly as he maintained this false 
 tale. But with a soft laugh Far Darting Apollo 
 addressed him : " Thou innocent ! thou cunning 
 deceiver ! ofttimes, methinks, thou wilt break into 
 goodly houses by night, and many a man wilt 
 thou beggar by ransacking his house without noise 
 so knavish are thy words. And many herds- 
 men of the fields wilt thou harass in the mountain 
 glens, whenas thou longest for flesh, and happenest 
 upon the herds and the woolly sheep. Up, lest 
 thou sleepest the last long sleep, come down from 
 thy cradle, thou friend of dark night. This belike 
 will be thine honour among immortals in days to 
 come, to be yclept for ever the Robber-Lord." 
 
 Thus spake Phoebus Apollo, and took the boy 
 in his arms. Then the doughty slayer of Argos, 
 as he was lifted in Apollo's hands, bethought him,
 
 62 Homeric Hymns. 
 
 and let forth an " omen," a wretched belly-thrall, 
 an insolent messenger, and straightway thereafter 
 sneezed. Apollo heard him, and threw famous 
 Hermes from his hands to the ground. Fain as 
 he was for the road, he sat down afront him, and 
 bantering Hermes addressed him thus : " Good 
 Luck, Swaddling-bands, Son of Zeus and Maia ! 
 By these omens I shall by-and-bye find my stout 
 beasts ; and thou wilt lead the way." Thus he 
 spake, but Cyllenian Hermes briskly rose and 
 hasted forward. With his hands he drew up to 
 his ears on either side the wrapping that was 
 folded round his shoulders, and thus replied : 
 " Whither dost thou bear me, Far Darter, most 
 furious of all the gods ? Is it for thy kine that 
 thou dost vex me thus in thine anger ? Perish the 
 breed of cattle ! Why, I neither stole your kine 
 myself, nor have I seen the thief ; whatever kine 
 may be, of that I know but hearsay. Let our 
 cause be tried before Zeus Cronion." 
 
 Thus were Hermes the Wanderer and the famous 
 Son of Leto with angry hearts wrangling over all 
 the matter at great length. Apollo, on the one 
 hand, informed by sure augury about the kine, 
 was holding glorious Hermes captive, but the 
 Cyllenian god by his craft and wily words was 
 fain to deceive the God of the Silver Bow. Albeit 
 when Hermes found him a match for all his wiles, 
 swiftly did he step over the sand ahead, with the
 
 Translation. 63 
 
 Son of Zeus and Leto behind him. Soon were 
 they come to the heights of fragrant Olympus, 
 these goodly sons of Zeus to their father Cronion. 
 For there were set for the twain the scales of 
 justice. Fair was the day on snowy Olympus* 
 and in the wake of golden-throned dawn were the 
 gods gathering together. In front of the knees of 
 Zeus, Hermes and Apollo of the Silver Bow took 
 their place. And Zeus, who thunders on high, 
 questioned his shining son, addressing him thus : 
 " Whence, O Phoebus, art thou driving this mighty 
 booty, this new-born child of herald's mien ? 
 Pressing matter this to come before the assembly 
 of the gods." To him in reply spake the King, Far 
 Darting Apollo : " Sire, not paltry is the tale thou 
 soon wilt -hear, though thou tauntest me as being 
 the one lover of spoil. This boy here I found a 
 thorough thief on Cyllene's heights, after I had 
 fared a long way : a knave beyond all gods that I 
 have seen, or all the robber-folks upon the earth. 
 He stole my kine from the meadow, and drove 
 them off at evening to the shore of the boisterous 
 sea, making straight for Pylos. Their hoof-tracks 
 were huge to wonderment, yea, miracles of a 
 glorious god. For the black dust showed the 
 steps of my kine facing towards the asphodel 
 meadow, but this boy himself, peerless contriver, 
 fared neither with feet nor hands over the sandy 
 ground. Nay, by other device did he make the
 
 64 Homeric Hymns. 
 
 journey, a device as strange as if one were sandalled 
 with toppings of the oak. So long as he followed 
 the sandy road, right easily were all the tracks 
 seen in the dust, but when he had crossed the 
 great stretch of sand, the trail of the cattle and 
 their driver became indistinct on the hard ground. 
 Albeit a man observed him driving the herd of 
 broad-faced kine straight towards Pylus. Now 
 when he had stalled the kine in peace, and juggled 
 from one side the road to the other, he laid him 
 down in his cradle, as if wrapped in dark night, in 
 the gloom of a murky cave. Even an eagle's keen 
 glance would not have spied him. Ofttimes did 
 he rub his eyes with his hands while plying his 
 craftiness, and bluntly did he at once speak out 
 his plea. " I have neither seen nor learned (of 
 your kine), nor listened to another's story. I 
 cannot tell thee of them, nor win the tiding-fee." 
 When he had spoken thus, Phoebus Apollo sat 
 him down, and Hermes straightway told his tale 
 among the immortals, addressing it to Cronion, 
 Lord of all the Gods. " Father Zeus ! verily I shall 
 tell thee sooth, for I am true and know not how to 
 lie. To-day at sunrise came Apollo to our abode, 
 seeking for his ambling kine. And none of the 
 Blessed Gods did he bring to witness or to see. 
 But he bade me speak out under great stress, and 
 threatened much to throw me into wide Tartarus, 
 because he forsooth weareth the tender bloom of
 
 Translation. 65 
 
 gallant youth, whereas I am but a child of yester- 
 day, as he himself wotteth, in no wise like unto a 
 sturdy reiver. Believe me for thou claimest to 
 be my sire I neither drove home the cattle, I 
 pledge my happiness thereto, nor did I go over 
 the threshold. This is sooth I tell. And I highly 
 reverence Helios and the other gods. Yea, I love 
 thee and fear him. Thyself dost know that I am 
 innocent, and I shall swear a great oath thereto. 
 By these rich portals of the gods I am not guilty ; 
 and I shall one day yet avenge me upon him for 
 the cruel charge, strong though he be, and do thou 
 aid the younger." 
 
 Thus spake Cyllenian Argeiphontes with a wink. 
 And he kept his wrapping-plaid on his arm, nor 
 cast it off. Zeus broke into loud laughter at the 
 sight of the mischievous boy, as he gave his shrewd 
 and clever denial about the kine. The twain he 
 bade go seek them with one heart, Hermes as 
 guide to lead the way, and show the place without 
 guile where he had hidden the strong heads of 
 kine. Cronides nodded, and glorious Hermes did 
 his bidding, for easily doth the mind of Aegis-bear- 
 ing Zeus prevail. So the twain, the goodly Son of 
 Zeus fared in haste to sandy Pylos at the ford of 
 the Alpheius. And they came to the pastures 
 and the high-roofed byre, where Hermes was tend- 
 ing his booty in the night-tide. There Hermes 
 forthwith gat him to the rocky cave, and drove the 
 E
 
 66 Homeric Hymns. 
 
 sturdy cattle into the light. But the Son of Leto, 
 glancing aside, saw the hides on the high rock, and 
 quickly made question of famous Hermes : " Thou 
 Rogue, how hadst thou power, new-born infant as 
 thou art, to flay two kine ? Of a sooth I dread 
 thy might hereafter ; no need for thee to wax 
 strong, Cyllenian Son of Maia ! " 
 
 * Thus he spake, and with his hands Hermes 
 began twisting strong bands of withes. And the 
 withes were soon closely plaited together at his feet 
 on the ground where he stood, and were placed upon 
 all the stall-fed kine by the counsel of Thievish 
 Hermes. Apollo was astonied at the sight. Now 
 the strong Slayer-of-Argos with many a sidelong 
 glance looked down at the ground, fain to cover 
 over (his fault); and deftly did he soften to his 
 liking the Far Darting Son of Leto, violent though 
 he were. In his left hand he took his lyre and 
 tuned it with his plectrum, string by string, and 
 clearly did it sound to his hand. Thereat Phoebus 
 Apollo laughed \vith joy, and the goodly tone of 
 the divine music passed through his soul, and sweet 
 desire laid hold of his heart as he listened. Harp- 
 ing sweetly on his lyre, Maia's son took courage 
 and stood on the left of Phoebus Apollo. Anon 
 
 * V. 409-413. I take this difficult passage as a practical answer 
 by Hermes to Apollo's question in 405. By reading dyvwv in 410, 
 we get an antecedent for rdi ; and Keivro for peia at the beginning 
 of 412, a fairly satisfactory sense.
 
 Translation. 67 
 
 playing a clear prelude he began to sing,* and 
 melodious was his utterance. He told of the 
 deathless gods and the sombre earth, how at first 
 they were, and how each god received his allotted 
 portion. First of the gods he honoured in song 
 Mnemosyne, mother of the Muses. For she had 
 been allotted Maia's son. The other deathless 
 gods, each according to dignity and birth, the 
 noble Son of Maia honoured, telling all the ordered 
 tale, as he struck the lyre upon his arm. But a 
 masterful desire seized Apollo's heart within his 
 breast, and uttering winged words he spoke to 
 Hermes : " O Slayer of Kine, Schemer, who hast 
 fashioned a comrade for the Feast, t herein hast thou 
 devised the worth of fifty kine. Now meseemeth, 
 we shall quietly make our peace. Come, pray tell 
 me this, Ingenious Son of Maia, have these 
 wondrous powers been thine since birth, or hath 
 some god or mortal man gifted them a splendid 
 boon, and inspired thee with song divine ? Wonder- 
 ful is this new song I have heard ! Never before, 
 I trow, hath any known it either of men or of gods 
 who haunt the Olympian Dwellings, save thyself, 
 O Reiver, thou Son of Zeus and Maia. What 
 skill ! what charm against carking cares ! what 
 
 * V. 426. d/j.^o\dSriv. Baumeister however, on the authority of the 
 Scholiast to Pindar, Nem. x. 62, holds the correct interpretation 
 to be " intenta voce." Following him the translation would be, 
 " Anon as he played clearly he lifted up his voice and sang." 
 
 t V. 436. Read " irovev/j.fve air6s (raiprrjv."
 
 68 Homeric Hymns. 
 
 deftness ! Yea, surely all these are by, to win joy 
 and love and sweet slumber. Comrade though I be 
 of the Olympian Muses, the patrons of the dance, 
 of rich minstrelsy, of swelling music and the pas- 
 sionate pipe-strain, yet never heretofore hath my 
 heart taken such delight in the festive rites which 
 attend the carles' merry-makings. Such is my 
 wonder at thy sweet harping. Howbeit since, 
 young as thou art, thou hast skill in glorious crafts, 
 sit thee down, my boy, and praise the saying of 
 thine elders. Know that soon there will be fame 
 among the immortals for thyself and thy mother. 
 This is sooth I shall tell. Yea, by this cornel dart 
 I shall lead thee among the immortals honoured 
 and glorious, and give thee splendid gifts, and fail 
 thee not in making it good." To him Hermes 
 made reply with cunning words : " Shrewd is thy 
 request of me, Far Darter, and nought do I be- 
 grudge thee to master mine art. This day shalt 
 thou know it, for fain I am to be kind to thee in 
 rede and word, and thy mind hath good skill in 
 all things. For first among the immortals, O Son 
 of Zeus, thou sittest, brave and strong. And Zeus 
 the Counsellor loveth thee with all reverence, and 
 hath given thee glorious gifts and honours. Thou 
 art taught in oracles they say, O Far Darter, by 
 the voice of Zeus, for all prophecy is his. And 
 now I myself have learned thy full prophetic power. 
 Thy gift it is to know whatever thou desirest.
 
 Translation. 69 
 
 Since, then, thy heart prompteth thee to play the 
 lyre, do thou sing, and harp and make joyaunce by 
 gift of mine (and win me glory, friend), and take 
 in thy hands my melodious cleared-toned comrade, 
 which wotteth how to tell glorious things in order 
 fair. 
 
 " Bear it hereafter boldly to rich feast, to amorous 
 dance, and to splendid revel a joy by night and 
 day. 
 
 " If any trained musician doth with art and 
 skill enquire of it, to him it giveth voice and 
 teacheth all manner of things pleasant to the 
 mind ; but if any novice doth at first impetuously 
 enquire of it, in vain discords will he strike the 
 notes. Howbeit 'tis thy gift to know what thou 
 desirest. To thee, then, shall I give this lyre, 
 O noble Son of Zeus. And now we shall graze 
 down the pastures of hill and fertile dale with 
 the cattle. So shall the kine coupling with the 
 bulls bring forth good store of calves, male and 
 female. There is no need at all that thou, though 
 eager for gain, shouldst be over-violent in thine 
 anger." 
 
 With these words he held out the lyre. Phoebus 
 Apollo took it, and placed his whip in the hands 
 of Hermes, and entrusted to his care the herds. 
 And the Son of Maia received them with a smile. 
 Then the noble Son of Leto, the King, Far 
 Darting Apollo, took the lyre on his left hand,
 
 70 Homeric Hymns. 
 
 and with the plectrum touched it string by string. 
 Sweetly did it sound to his hand. And the God 
 sang in accompaniment a beautiful song. 
 
 Thereafter they turned the kine towards the 
 lush meadow, and themselves twain, the goodly 
 children of Zeus, hasted back again to snowy 
 Olympus, delighting themselves with the lyre. 
 And Zeus the Counsellor was glad. (The twain 
 did he unite in friendship. And from that day 
 forth Hermes loved the Son of Leto, whenas he 
 gave as a pledge to the Far Darter the lyre he 
 loved, and Apollo with skill played it on his 
 arm. Himself withal did invent an art of other 
 cunning, contriving the far heard music of the 
 reed-pipes.) Then did the Son of Leto make 
 speech to Hermes thus : " I fear thee, Son of 
 Maia, Leader, Contriver, lest thou rob me of 
 both my lyre and my bent bow. For thou hast 
 from Zeus the honour that thou wilt establish 
 commerce among men over the fruitful earth. 
 Would that thou wert willing to swear the great 
 oath of the gods (either with nod of the head, 
 or by the many waters of Styx), that in all 
 things thou wilt do what is kind and friendly 
 to my heart. Then did Maia's son bend his 
 head and pledge him never to steal what the 
 Far Darter had, nor draw nigh his strong dwell- 
 ing. And Apollo withal the Son of Leto plighted 
 him in troth and love that none other among
 
 Translation. 7 1 
 
 immortals should be dearer nor god nor man, 
 offspring of Zeus. "Yea, I shall make thee a 
 perfect mediator between gods and men trusted 
 and precious to my own heart. And of wealth 
 and riches I shall give thee withal a beautiful 
 three-leaved rod of gold, which will guard thee 
 from harm, bringing to fulfilment all the course 
 of excellent words and deeds which I claim to 
 have learned from the voice of Zeus. But 
 prophecy, good Son of Zeus, for which thou 
 askest, it is granted neither for thee nor any 
 other immortal to learn. That is the secret of 
 Zeus. Yea, mine own self did plight my troth 
 and swear a mighty oath that none other of the 
 eternal gods save myself should know the prudent 
 counsel of Zeus. Do thou, my brother of the 
 Golden Wand, bid me not tell the sacred purposes 
 which far-seeing Zeus is planning. One mortal 
 I shall ban, another bless, perplexing much the 
 kindreds of luckless men. That man shall have 
 profit of mine oracle, who is led to me by the 
 cry and flight of perfect birds yea, he shall 
 have profit of mine oracle, and I shall not 
 deceive him. But whoso trusteth in false birds 
 and desireth against my will to consult mine 
 oracle, and to know more than the ever-living 
 gods, that man, I say, shall come a fruitless 
 errand. Albeit I shall receive his gifts. Yet 
 one thing shall I tell thee, Son of glorious Maia,
 
 72 Homeric Hymns. 
 
 and Aegis-bearing Zeus, Thou god of Luck : 
 There are certain Thriae, maiden sisters three, 
 that wanton on swift wing. Sprinkled with white 
 meal are their heads, and they dwell beneath the 
 folds of Parnassus, teachers of prophecy apart 
 This art I studied even as a boy when tending 
 cattle, and my father heeded not. Thence they 
 fly hither and thither, feeding on honey-comb and 
 bringing all things to fulfilment. When they are 
 inspired with eating the yellow honey, full fain 
 are they to speak the truth. But if they be 
 robbed of the sweet food of the gods, then falsely 
 do they speak in mutual confusion.* These then 
 do I grant thee. Do thou enquire of them truly 
 and delight thine own heart ; and if thou shouldest 
 instruct any man therein, he will ofttimes listen 
 to thine oracle, if fortune favour him. This be 
 thy gift, O Son of Maia, and do thou attend 
 withal to the ambling cattle of the fields, and the 
 horses and the toiling mules. (Yea, over glaring 
 lions, and boars of gleaming tusks, and dogs and 
 sheep which the broad earth feeds), and over all 
 flocks be glorious Hermes lord. Let him be the 
 one appointed messenger to Hades, who, though 
 he hath received no gift,t will grant him highest 
 honour." Thus did King Apollo pledge the Son 
 
 * V. 563. Or reading, Sivo v<rai, "As they whirl about each other." 
 t V. 573. &doros irep tuv may also be rendered " though niggard 
 of gifts."
 
 Translation. 73 
 
 of Maia with all affection. And Croriion gave 
 added favour. With all mortals and immortals 
 doth Hermes consort. Little doth he bless, but 
 ever through the mirk night he deceiveth the 
 kindreds of mortal folk. 
 
 Hail to thee, O Son of Zeus and Maia, I shall 
 remember thee and another lay. 
 
 IV. 
 
 TO APHRODITE. 
 
 Sing to me, O Muse, of the deeds of Golden 
 Aphrodite, who stirreth sweet desire among the 
 gods, and subdueth the kindreds of men who die, 
 soaring birds, all beasts, and all the teeming broods 
 of land and sea. Dear to them all are the deeds 
 of fair-crowned Cytherea. But three hearts can 
 she neither win nor beguile. Grey-eyed Athene, 
 daughter of Aegis-bearing Zeus she hath no 
 pleasure in the deeds of golden Aphrodite. Nay, 
 her joyaunce is in war, and the work of Ares, in 
 onsets and combats, and the doing of doughty 
 deeds. First was she to teach the wrights of earth 
 to fashion wains and beautiful chariots of brass. 
 And she teacheth glorious arts to tender maidens 
 in the halls, inspiring the heart of each. 
 
 Nor ever doth smiling Aphrodite conquer in 
 love clear-toned Artemis of the Golden Distaff.
 
 74 Homeric Hymns. 
 
 For her delight is the bow, and the slaying of 
 beasts on the mountains, the lyre, the dance, the 
 loud halloo, the shady glen, and the city of just 
 men. 
 
 Nor withal do the deeds of Aphrodite give 
 pleasure to Hestia, the chaste maiden, eldest child 
 of Cronos the Crafty (youngest too, by the counsel 
 of Zeus the Aegis Bearer), queenly damsel whom 
 Poseidon and Apollo wooed. Howbeit she would 
 none of them, but stoutly refused them. Nay, 
 she swore a great oath which verily hath been 
 accomplished, her hand on the head of Aegis- 
 bearing Zeus, her father to he a virgin all her 
 days, this goddess divine. And in the stead of 
 wedlock Father Zeus granted her a glorious gift, 
 and she sat her down in the heart of the hall, 
 choosing the best portion. In all temples of the 
 gods is she held in honour, and among all mortals 
 is she chiefest of the gods. 
 
 Of these (three) hath Aphrodite no power to 
 win or beguile the hearts. But of all besides there 
 is nought that hath escaped her either of blessed 
 gods or of men who die. Yea, she hath even led 
 astray the mind of Zeus the Thunderer, who is the 
 greatest, and is allotted highest honour. At her 
 will seducing his stout heart she hath embroiled 
 him with mortal women, eluding Hera, his sister- 
 spouse, fairest far of immortal goddesses in beauty. 
 Glorious daughter is she of Cronos the Crafty, and
 
 Translation. 75 
 
 Rheia, her mother. And Zeus the eternal Coun- 
 sellor made her his chaste and dutiful wife. But 
 into the soul of Aphrodite herself Zeus sent a 
 sweet passion, to love a mortal man, that she too 
 might not long be kept from mortal couch, and 
 might not some day boast among all the gods and 
 say with laughter sweet that she, smiling Aphrodite, 
 had emmeshed the gods in the love of women, who 
 had borne mortal sons to the immortals, and that 
 she had emmeshed the goddesses with mortal men. 
 In her soul therefore he implanted a sweet 
 passion for Anchises, who was then herding his 
 cattle on the lofty heights of many-streamed Ida 
 handsome as the immortals. Him did smiling 
 Aphrodite see and love, and passion took firm 
 hold of her heart. To Cyprus she gat her and 
 entered the fragrant temple at Paphos, where Was 
 her shrine and an odorous altar. When she was 
 got within she put to the shining doors. There 
 did the Graces bathe her and anoint her with 
 ambrosial oil, such as gloweth upon the ever- 
 living gods priceless ambrosial oil which had 
 been offered to her. Then smiling Aphrodite, 
 busking her body bravely in all her beautiful 
 attire, and adorning herself with gold, hasted to 
 Troy, leaving spicy Cyprus, high among the clouds, 
 swiftly speeding her way. To many-streamed 
 Ida she came Ida, the mother of beasts. Over 
 the mountain she fared straight for the steading.
 
 76 Homeric Hymns. 
 
 In her train went fawning the hoary wolves and 
 cruel lions, bears and swift leopards greedy for the 
 hinds. At the sight her heart was glad within her, 
 and she sent desire into their breasts. And they 
 all laid them down in pairs in the bosky dens, but 
 herself fared on to the well-builded huts. At the 
 steading she found the hero Anchises left alone 
 apart from the others, with beauty from the gods. 
 The herdsmen were all following their oxen down 
 the grassy pastures, but he had been left alone at 
 the steading apart from the rest, and was wander- 
 ing up and down playing clearly on the lyre. In 
 front of him she halted Aphrodite, Daughter of 
 Zeus like unto an unwedded maiden in stature 
 and beauty, that he might not fear her when he 
 beheld her with his eyes. Anchises at sight of her 
 was amazed and wondered at her beauty, and 
 stature, and shining attire. For she was clad in 
 a robe brighter than fiery flame, and wore twisted 
 bracelets and shining earrings. Round her smooth 
 neck were beautiful necklaces, goodly with gold 
 and braveries. Like the moon did her soft breast 
 flash, a wonder to see. Love took hold of 
 Anchises, and thus he spake to her : " Welcome, 
 lady, whoever of the blessed ones thou art that 
 comest to this homestead Artemis, or Leto, or 
 golden Aphrodite, or noble Themis, or bright-eyed 
 Athene. Or peradventure thou art one of the 
 Graces come hither, who attend all the gods and
 
 Translation. "/ 7 
 
 arc hailed immortal, or one of the Nymphs who 
 haunt the beauteous glades (or dwell on this fair 
 mountain), the river fountains and grassy leas. To 
 thee shall I build an altar on some height a spot 
 seen all round, and offer thee goodly victims all 
 the seasons through. And be thou gracious and 
 grant me to be excellent among the Trojans ! 
 make my stock fruitful in days to come ; and to 
 myself withal vouchsafe that in long and happy 
 life I may gaze on the sunlight prosperous among 
 the kindreds, and reach the threshold of old age." 
 
 To him then replied Aphrodite, daughter of 
 Zeus : " O Anchises, noblest of earth-born men ; 
 no goddess am I, why liken me to the immortal 
 ones ? but a mortal, born of a woman. My father is 
 Otreus, of famous name, belike thou hast heard of 
 him, who reigneth over all fortified Phrygia. But 
 thy speech and mine own I know well. For Trojan 
 was the nurse who reared me in our hall, training 
 me up from my girlhood, having received me at my 
 mother's hands. So that with thy speech too I am 
 well acquainted. 
 
 " Lately did Argeiphontes of the Golden Staff 
 snatch me away from the band of clear-toned 
 Artemis of the Golden Distaff. Amany of us were 
 sporting, nymphs and courted maidens, encircled 
 by a countless throng ; albeit from their midst 
 Argeiphontes of the Golden Staff snatched me 
 away. He led me over much tillage of mortal folk
 
 78 Homeric Hymns. 
 
 and over much ground untilled and unpeopled, 
 through which among the shaded coverts range 
 beasts of prey, and I did not even seem to touch 
 he teeming earth. 
 
 " He foretold that by the bed of Anchises I should 
 be a wedded wife, and bear thee noble children. 
 And when he had shown this and spoken, verily 
 the strong Slayer of Argos departed again among 
 the kindreds of the immortals. But to thee have I 
 come mighty necessity was upon me. I beseech 
 thee by Zeus and your good parents no sorry 
 folks might beget a man like thee lead me a 
 maiden, stranger to love, and show me to thy father 
 and thy dutiful mother, and thy brothers born of the 
 same stock, if belike I shall be to them an unfit 
 daughter-in-law or not. And send a messenger 
 speedily to the Phrygians of the Swift Steeds, to 
 tell my father and my mother in her anxiety. 
 
 "They will send thee good store of gold, and 
 woven raiment. Do thou take for thyself a full and 
 splendid dower. When thou hast done this, make 
 ready a rich wedding-feast honourable among 
 men and immortal gods." 
 
 With these words the goddess inspired his heart 
 with sweet desire. Love took hold of Anchises, 
 and thus he spake and said : " If mortal thou art 
 and a woman bare thee, and thy sire is Otreus of 
 famous name, as thou sayest, and thou hast come 
 hither by the will of Hermes, the immortal Leader,
 
 Translation. 79 
 
 and wilt be my wife for ever, then no one of gods 
 or mortal men will here restrain me from mingling 
 with thee now in love ; not even were Far Darting 
 Apollo himself to hurl whistling shafts from his 
 silver bow. Yea, I should be willing, O Lady, 
 peer of goddesses, to enter the house of Hades once 
 I had ascended thy bed. Thus speaking he took 
 her hand. Sweet-smiling Aphrodite turned her, 
 and casting down her beauteous eyes crept to the 
 well-spread couch which already had been strewn 
 with soft rugs for the prince. Above it lay skins 
 of bears and deep-voiced lions, which himself had 
 slain among the tall mountains. When they had 
 got them upon the goodly bed, he stripped from 
 her body first its bright adornments brooches 
 and twisted armlets, ear-rings and chains. Next 
 Anchises loosed her belt, and did off her shining 
 robes, and laid them upon a silver-studded chair. 
 Then by the will and decree of the gods he lay by 
 the goddess, a mortal by an immortal, though he 
 knew it not. 
 
 Now whenas the herdsmen are wearing home- 
 ward to the steading from the flowery pastures the 
 oxen and fat sheep, she poured over Anchises a 
 deep sound slumber, and herself did on her beauti- 
 ful garments. And having done them all bravely 
 around her body, the queenly goddess stood by the 
 couch, and her head reached the well-builded 
 ceiling. Immortal beauty shone from her cheeks
 
 8o Homeric Hymns. 
 
 the very beauty of fair-crowned Cytherea. 
 From his slumber she awoke him, and spake to 
 him, saying : " Arise, Son of Dardanus. Why dost 
 thou indulge in deep slumber now ? Tell me, if 
 I seem to thee to be such as at first thou didst 
 behold me with thine eyes." 
 
 Thus she spake. And Anchises right speedily- 
 heard her from his slumber. But when he saw the 
 neck and fair eyes of Aphrodite, he was afraid 
 and turned his glance aside another way. His 
 handsome face he covered again with his cloak, and 
 appealing to her spake winged words. " Whenas 
 first I saw thee with mine eyes, O goddess, I wist 
 that thou wert divine ; but thou didst speak un- 
 truly. I pray thee by Zeus, the Aegis-Bearer, let me 
 not dwell among men a living ghost ! Have pity ! 
 since no man is hale who coucheth with immortal 
 goddesses." To him then made reply Aphrodite, 
 daughter of Zeus : " O Anchises, most glorious of 
 mortal men ! take courage, and be not over- 
 anxious in thy heart. There is no fear that thou 
 shouldest suffer scathe from me or the other Blessed 
 Ones, for thou art dear to the gods. Thou shalt 
 have a dear son, who will reign among the Trojans, 
 and children's children will ever be born to him. 
 Aeneas will be his name, because woeful sorrow 
 laid hold of me, when I lighted on the bed of a 
 mortal man. The most godlike of mortal men in 
 comeliness and stature have ever sprung from thy
 
 Translation. 8 1 
 
 stock. It was for his beauty in sooth that Zeus 
 the Counsellor ravished yellow-haired Ganymede, 
 that he might consort with immortals, and, a mar- 
 vel to behold, be cup-bearer to the gods in the 
 house of Zeus, honoured among all the immortals, 
 pouring ruddy nectar from a golden beaker. But 
 grief insatiable seized the heart of Tros, and he 
 wist not whither the divine blast had snatched 
 away his dear son. So he mourned for him ever 
 unceasingly. And Zeus had compassion upon him, 
 and as fee for his son gave him high-stepping 
 horses, such as carry the immortals. These he gave 
 him as a gift to keep. And at the bidding of Zeus, 
 Argeiphontes the Messenger told him all things 
 how his son was deathless and unageing like unto 
 the gods. Howbeit when he heard the message 
 of Zeus, he grieved no more, and his heart was 
 glad within, and joyfully drave he the wind-swift 
 steeds. 
 
 So too Golden-Throned E5s carried away 
 Tithonus of your race, a peer of the immortals. 
 She betook her to Cronion of the Dark Clouds, to 
 pray that he should be deathless and live for ever. 
 And Zeus consented, and granted her desire. 
 
 Short-sighted was queenly E5s, nor wotted she 
 in her heart to ask for youth, and to get rid of 
 accursed eld. 
 
 Whileas winsome youth was his, in joyaunce of 
 Eos, the Golden-Throned, Daughter of Mist, he 
 
 F
 
 82 Homeric Hymns, 
 
 abode by the streams of Oceanus at the world's 
 edge. And when the first gray hairs streamed 
 from his fair head and noble chin, of sooth the 
 queenly Eos withdrew from his bed, though she 
 kept and cherished him in her halls with food and 
 ambrosia, and gave him beautiful garments. But 
 when loathsome eld weighed sorely upon him, and 
 he could in no wise move or raise his limbs, this 
 counsel seemed in her heart to be best. She laid 
 him down in a chamber, and put to the shining 
 doors. And his voice floweth on unceasingly, 
 but there is no strength, as of yore there was, in 
 his supple limbs. " I would not have thee in 
 such frailty to be deathless, and to live for ever 
 among the immortals. If thou couldest live with 
 all thy beauty and stature, and be my husband, 
 grief would not then lap round my shrewd heart 
 But as it is ruthless eld the common lot will 
 speedily lap thee round ; eld which one day bideth 
 by men, woeful, and weary, and hated of the gods. 
 And I shall have great dishonour on thine account, 
 for ever and aye among the immortal gods, who 
 aforetime trembled at the words and wiles by 
 which I erstwhile embroiled all immortal gods with 
 mortal women, for my purpose mastered all. But 
 now no longer will my mouth ope to tell this forth 
 among immortals, for deep hath been my folly, sore 
 and nameless, and I have wandered from my wits, 
 and couching' with a man I have conceived a son.
 
 Translation. 83 
 
 That son, when first he beholdeth the sunlight, the 
 deep- bosomed mountain Nymphs will nurture, they 
 who haunt this great and fertile mountain, and are 
 numbered neither among mortals nor immortals. 
 With them the Sileni and the keen-eyed Argei- 
 phontes mingle in love, in the shelter of charming 
 caves. At their birth there sprang up also on the 
 fruitful earth, pines or tall-crested oaks, fair and 
 luxuriant. On the tall hill-sides they stand facing 
 the sun. Groves of the gods they are called. 
 Never do mortals fell them with the axe. But 
 whenso death's doom is nigh, the fair trees first 
 wither on the ground, their bark around them dies, 
 and the twigs drop off. And at the same time the 
 soul of the Nymphs leaveth the light of the Sun. 
 These Nymphs will keep my son and rear him in 
 their midst. But that I may tell thee all that is in 
 my mind, in the fifth year I shall come to thee 
 again with thy son. So soon as thou beholdest 
 with thine eyes thy child, thou wilt be glad at 
 the sight ; for godlike indeed will he be. Straight- 
 way thou wilt lead him to windy Ilium. And if 
 any man shall ask thee what mother bore thy dear 
 son, remember to answer him as I bid thee. Say 
 that he is thy child by one of the blushing Nymphs 
 who haunt this wood-clad hill. But if thou tell 
 and boast with foolish mind, that thou hast met in 
 love the fair crowned Cytherea, Zeus in his wrath 
 will strike thee with a lurid bolt. All is told thee.
 
 84 Homeric Hymns. 
 
 Be prudent of heart. Restrain thyself, and speak 
 not my name, but fear the anger of Heaven." 
 
 Thus having spoken, she sprang up to the 
 breezy sky. 
 
 Farewell, O Goddess, Queen of fair-builded 
 Cyprus. Having honoured thee first, I shall pass 
 to another hymn. 
 
 V. 
 TO DEMETER. 
 
 Of fair haired Demeter, goddess revered, I begin 
 my song of the goddess and her long-ancled 
 daughter, whom the King of Hades stole away 
 with the sanction of Zeus, the far-seeing Thunderer, 
 from Demeter of the Golden Sword, the Fruit- 
 ful. She was sporting with the deep-bosomed 
 daughters of Ocean, and gathering flowers over 
 the lush mead the rose, the crocus, the beauti- 
 ful violet, the iris, and the hyacinth the narcissus 
 too, which Earth by the counsel of Zeus brought 
 forth to favour Polydectes, a lure to the dimpled 
 maid. Wondrous was its bloom, a marvel to the 
 sight of all, both deathless gods and mortal men. 
 From its roots withal there shot out a hundred 
 heads, and at its fragrant scent laughed all the 
 wide welkin above, and all the land, and the salt 
 sea wave. The maiden in wonder stretched out 
 her hands, the twain together, to take the beauteous
 
 Translation. 85 
 
 treasure ; when the broad-wayed Earth yawned 
 along the Mysian Plain, and up sprang King Poly- 
 degmon, the worshipful Son of Kronos, with his 
 immortal steeds. He seized her all unwilling, and 
 on his golden car bore her away lamenting. 
 Loud she shrieked with her voice, calling on Father 
 Cronides, the highest and best. But no immortal 
 and no mortal heard her voice, nor did the fruitful 
 Mead-Nymphs. Only the tender-hearted daughter 
 of Persaeus, dainty-snooded Hecate, heard from 
 her cave, and Helios the king, noble Son of 
 Hyperion, when the maiden called on Father 
 Cronides. But away from the gods was he 
 seated, apart in his temple, where suppliants throng, 
 receiving beautiful gifts from mortal men. 
 
 Unwilling was Persephone, but her father's 
 brother, Sovran and Lord of all, many-named 
 Son of Kronos, with the abetting of Zeus, bore her 
 away on his immortal steeds. While the goddess 
 beheld the Earth, the starry sky, the restless 
 teeming sea, and the beams of the Sun, and still 
 hoped to see her dear mother, and the tribes of 
 eternal gods, so long did hope cheer her great 
 heart, grief-stricken though she were. 
 
 The mountain peaks and the depths of the sea 
 echoed with her divine voice, and her queenly 
 mother heard it. A sharp pang seized her heart, 
 and she rent with her dear hands the wimple 
 round her ambrosial locks, and cast from her
 
 86 Homeric Hymns. 
 
 shoulders twain the sea-blue veil, then like a bird 
 hasted in search of her, over dry land and sea. 
 None of the gods or of mortal men could tell her 
 truly, and no omen came to her with soothfast 
 tidings. Nine days did queenly Deo wander over 
 the earth, blazing torch in hand, nor ever in her 
 grief did she taste ambrosia and sweet nectar, or 
 lay her body in the bath. But when the tenth 
 light-spreading morn had come, Hecate met her, 
 torch in hand, and with tidings to tell, spake and 
 addressed her. 
 
 "Queenly Demeter, Bringer of Seasons, Rich 
 in Gifts, what heavenly god or mortal man hath 
 snatched away Persephone and vexed thy dear 
 heart ? Her voice I heard, but mine eyes beheld 
 not who he was. Speedily let me tell thee all the 
 truth." . . . 
 
 Thus spake Hecate. With no words did the 
 Daughter of fair-tressed Rheia make reply, but 
 swiftly along with her darted forth blazing torch 
 in hand. To Helios they gat them, the sentinel 
 of gods and men, and halted afront his steeds, and 
 the glorious goddess questioned him. 
 
 " O Helios, pity me * by thy sight, if ever by 
 word or deed I have cheered thy heart and soul. 
 The daughter whom I bore, a scion sweet, in beauty 
 excellent oft did I hear her voice through the 
 barren sky as of one being ravished, albeit mine 
 
 * V. 64. Or reading decis virep, " For a goddess' sake."
 
 Translation. 87 
 
 eyes beheld her not. But thou gazest with thy 
 beams over all the land and sea from the clear 
 welkin, do thou tell me truly of my daughter dear 
 if thou hast seen her anywhere what god or 
 mortal man hath taken her away from me, forcing 
 an unwilling maid." 
 
 Thus she spake. And the son of Hyperion 
 made answer : " Daughter of Fair-tressed Rheia, 
 Queen Demeter, thou shalt know. Greatly do I 
 respect and pity thee in thy grief for thy lissom 
 daughter. None other of the gods is to blame, 
 save Cloud-Gathering Zeus, who gave her to his 
 brother Hades to be his cherished spouse. And 
 Hades with his steeds hath carried her off, shriek- 
 ing loudly, under the murky darkness. But, 
 goddess, stay thy loud lament. In no wise is 
 there need that thy wrath should be terrible. No 
 unfit son-in-law among the gods hast thou in 
 Hades, Lord of All, thy brother of one lineage. 
 And for honour he won the right, when first the 
 threefold division was made, to be lord of those 
 among whom he dwelleth." 
 
 Thus speaking he called to his steeds, and they 
 at his bidding swiftly bore on his speeding chariot, 
 like broad-pinioned birds. But a pang more dire 
 and cruel entered her heart. Wroth then at Cronion 
 of the Dark Clouds, she forsook the assembly of 
 the gods and lofty Olympus, and gat her to the 
 cities and rich farms of men, long time disguising
 
 88 Homeric Hymns. 
 
 her form. Nor did any man or deep-bosomed 
 woman ken her by sight till she came to the house 
 of wise Celeus, who then was lord of fragrant 
 Eleusis. By the wayside she sat her down, sore 
 in heart, at the Maiden Well, where the townsfolks 
 gat them water, in the shadow where over her 
 head grew an olive thicket. In semblance she 
 was like unto an aged woman who is bereft of 
 child-bearing and the gifts of garland-loving 
 Aphrodite. Such are the nurses to the children of 
 doom-giving kings, and the housekeepers in their 
 echoing halls. The daughters of Celeus of Eleusis 
 saw her as they went after the easily drawn water, 
 that they might bear it in golden pitchers to their 
 father's house. Four godlike damsels in the flower 
 of maidenhood, Callidice, Cleisidice, lovely Demo, 
 and Callithoe who was eldest of them all. They 
 knew her not the gods are hard for men to 
 recognise but standing near they addressed to 
 her winged words : 
 
 "Who of aged folk and whence art thou, old 
 dame ? And why hast thou wandered from the 
 city and art not nigh the dwellings, where there 
 are women of thine own age, and women younger 
 too, who would welcome thee both with word and 
 deed ? " Thus spake they, and the queenly goddess 
 made answer in words. " Hail dear children, 
 whoever of women ye are. To you I shall tell my 
 story. In no wise unseemly is it to speak the
 
 Translation. 89 
 
 truth to your questioning. Dos is my name my 
 lady mother gave it. From Crete have I just 
 come over the broad back of the sea by no wish of 
 mine. With main force and all against my will 
 did pirate folks bear me away. With their swift 
 ship did they in time touch at Thoricus, where the 
 women thronged ashore and the pirates too. And 
 they made them ready a meal in the after parts of 
 the vessel. But my heart had no longing after 
 sweet food. Stealthily I set out over the dark 
 mainland, and fled from my insolent masters, that 
 they might not by selling me, an unbought slave, 
 enjoy my price. Thus have I got hither in my 
 wandering, and I wot not what land this is, or who 
 abide herein. To you may all the dwellers in 
 Olympian palaces grant husbands to wed, and 
 children to bear, as parents wish. But pity me, 
 maidens ! be gracious, children dear ! till I am 
 come to the house of man or woman, that I may 
 zealously perform for them what tasks befit an 
 aged dame. I could both carry in mine arms a 
 new-born babe and nurse it well, and watch the 
 house, and spread my master's bed in a recess of 
 the strong-builded chambers, and could teach 
 women folk their tasks." 
 
 So spake the goddess. And straightway in 
 reply made answer the pure maiden Callidice, 
 fairest in beauty of Celeus' daughters. 
 
 " Good woman, we must needs bear the gifts of
 
 go Homeric Hymns. 
 
 Heaven despite our grief, for Heaven is stronger 
 far. This clear hint, however, shall I give thee, 
 and name the men on whom resteth great weight 
 of honour here, who lead the people, and by their 
 counsels and right dooms protect the city's ram- 
 parts Triptolemus the shrewd in counsel, Diocles, 
 Polyxenus, blameless Eumolpus, Dolichus, and 
 our noble sire. All their wives manage in their 
 households, and not one of them would at first 
 sight scorn thy look and drive thee from her halls. 
 Nay, they will welcome thee, for godlike indeed 
 thou art. But if thou wilt, abide here that we may 
 go to our father's house, and tell all fully to our 
 mother, deep-bosomed Metaneira, if haply she may 
 bid thee come to our own house and not search 
 after the dwellings of others. A dear son born in 
 her age is being reared in her strong hall a child 
 of prayers and gladness. If thou couldest nurse him 
 till he reach the fulness of youth, readily would 
 any of womankind who saw thee be envious, so 
 many nurse-gifts would she give thee." 
 
 Thus she spake, and the goddess nodded assent. 
 And the maidens rilled their bright vessels with 
 water, and bore them with pride. Soon they were 
 come to the great house of their father, and quickly 
 did they tell their mother all they had seen and 
 heard. And she bade them go speedily and call 
 the dame at a generous wage. Like deer or heifers 
 in spring-time, that gambol over the lea when they
 
 Translation. 9 1 
 
 have sated their desire with food, they kilt the 
 folds of their fair garments and dart along the 
 furrowed waggon-road. And their tresses waved 
 over their shoulders like crocus flowers. 
 
 They found the glorious goddess by the way-side 
 where erst they left her, and forthwith led her to 
 their father's house. She walked behind them 
 with stricken heart, veiling her head, and her dark 
 robe curved round her divine tender feet. Soon 
 they reached the house of god-born Celeus, and 
 passed through the portico where their lady mother 
 sat beside the lintel of the strong-builded dwelling, 
 with her child, a young blossom, at her breast. 
 To her side the maidens hasted, but the goddess 
 set her feet upon the threshold, and her head 
 reached the roof beam, and she filled the doors 
 with a light divine. Then wonder, awe, and wan 
 fear seized the mother, and she gave place to the 
 goddess on the chair and bade her be seated. 
 But Demeter, Bringer of Seasons, Generous Giver, 
 would not be seated on the shining chair, but 
 remained silent, casting down her beautiful eyes, 
 till lambe, the shrewd in wit, placed for her a 
 strong stool, and cast over it a silver fleece. Then 
 sitting down she drew her wimple over her with 
 her hands, and for a long time sat speechless on 
 her stool, nor greeted any one with word or gesture. 
 Smileless she sat, tasting nor food nor drink, 
 wasting away from yearning for her deep-bosomed
 
 92 Homeric Hymns. 
 
 daughter, till lambe, the shrewd in wit, with 
 many a bantering jest won the hallowed lady 
 round to smile and laugh and wear a kindly mood. 
 She too in after times also soothed away her 
 frenzies. 
 
 To the goddess Metaneira offered a cup, filling it 
 with honeyed wine, but she refused it, saying that 
 it was not right for her to drink red wine. How- 
 beit she bade them mix meal and water with soft 
 mint for her drink. And Metaneira made the 
 posset, and gave it to the goddess as she ordered. 
 Queenly Deo took it, and made the due libation. 
 Therewithal fair-girdled Metaneira began these 
 words : " Welcome, dame, for I trow that thou 
 art not of mean but of noble parentage, since 
 reverence and favour beseem thine eyes, as the 
 eyes of doom-giving kings. Heaven's gifts despite 
 our grief we mortals needs must bear, for the yoke 
 is laid upon our necks. But now, that thou art 
 come hither, all mine shall be thine. Nurse this 
 my boy, whom the gods gave me in mine age 
 beyond my hope this child of many prayers. If 
 thou rear him and he reach the fulness of youth, 
 then verily any of womankind who sees thee 
 will be envious for the many nurse gifts I should 
 give thee." To her in reply spake fair-garlanded 
 Demeter, " All hail to thee also, Lady ! Heaven 
 grant thee blessings ! Gladly shall I receive thy 
 child, to nurse him as thou biddest. Never, I
 
 Translation. 93 
 
 ween, by the folly of his nurse shall either witchery 
 harm him or noxious herb. For I know a great 
 antidote stronger than poison, and a goodly safe- 
 guard against baneful witchery." 
 
 Thus speaking she took the child in her fragrant 
 bosom and arms divine, and the mother's heart 
 was glad. So the goddess nursed in the halls the 
 noble son of warlike Celeus Demophoon, whom 
 fair-girdled Metaneira bore. And he waxed strong 
 like unto a god, albeit he neither ate food nor was 
 suckled with his mother's milk. But by day 
 Demeter anointed him with ambrosia like the 
 child of some deity, breathing sweetness over him, 
 and carrying him at her bosom. By night she 
 would hide him in the might of fire like a brand, 
 without the ken of his dear parents. To them it 
 was marvel great, how he thrived and grew, and 
 was like the gods to see. And ageless and death- 
 less would she have made him, had not fair-girdled 
 Metaneira in her folly watched by night from her 
 fragrant chamber, and espied her. Raising a cry 
 she smote both her thighs in terror for her son, 
 and sore was she troubled in heart, and wailed 
 forth winged words. " My child, Demophoon ! 
 the strange woman concealeth thee in a great fire, 
 and worketh grief and bitter cares for me." Thus 
 spake she in lament, and the queenly goddess 
 heard her. And in wrath fair-garlanded Demeter 
 drew out from the fire her dear son whom she bore
 
 94 Homeric Hymns. 
 
 in the halls when hope was past, and with divine 
 hands laid him from her on the ground, deep anger 
 at her heart. And at the same time she spake to 
 fair-girdled Metaneira. " Silly mortals ! witless to 
 forecast the weird either of coming good or ill ! 
 Verily by thy folly thou hast worked mischief 
 irremediable. Know by the ruthless waters of 
 Styx (the oath of the gods), that immortal and 
 ageless for ever should I have made thy son, and 
 won him eternal honour. But now it is impossible 
 that he should escape death and doom. Howbeit 
 eternal honour will ever rest upon him because he 
 hath mounted my knees and slept in mine arms. 
 In his manhood's prime, when years have rolled, 
 the sons of the Eleusinians long while will be 
 joining battle and raising the dread war cry against 
 the Athenians. . . . 
 
 " I am honoured Demeter, sovran help and joy 
 to gods and men. Come, let all the people build 
 me a great temple, and an altar near it, below the 
 citadel and its high wall, on the jutting cliff above 
 Callichorus. And in person I shall teach my 
 rites, that hereafter by their pious fulfilment ye 
 may appease my heart." With these words the 
 goddess changed her size and shape, throwing off 
 old age and breathing beauty all around her. A 
 fragrance sweet diffused itself from her scented 
 robe, and far shone the divine gleam from her 
 immortal flesh, her yellow hair lay over her
 
 Translation. 95 
 
 shoulders, and with her brightness as with levin 
 the strong house was filled. Through the hall she 
 passed, and straightway the mother's knees were 
 loosed, and long time was she speechless, and 
 remembered not her darling child to raise him 
 from the floor. But his sisters heard his piteous 
 cry, and leapt from their soft couches. One took 
 up the child in her arms and laid him in her 
 bosom, another lit a fire, and a third hasted with 
 tender feet to raise her mother from the scented 
 chamber. And gathering around they lovingly 
 bathed the panting boy, but his heart was not 
 soothed, for poorer now were the nurses and hand- 
 maids who held him. 
 
 Through the livelong night the women, quivering 
 with fear, prayed to the glorious goddess. And at 
 daydawn they told truly to Celeus the Mighty all 
 the bidding of the goddess, fair-garlanded Demeter. 
 And he summoned to the assembly the countless 
 people, and bade them raise a rich temple and an 
 altar to fair-tressed Demeter on the jutting cliff. 
 The people speedily obeyed him, and hearkened to 
 his words, and builded as he commanded : and the 
 child waxed strong by the will of the goddess. 
 Now when they were finished and rested from their 
 labour, they set out each man for his home, but 
 yellow-haired Demeter sat her down apart from 
 all the blessed ones, and abode there wasting away 
 with longing for her deep-bosomed daughter, and a
 
 96 Homeric Hymns. 
 
 terrible and cruel year did she make for men over 
 the all-nourishing earth, and no seed yielded the 
 land, for fair-garlanded Demeter destroyed it. 
 Many a crooked plough did the oxen drag through 
 the furrows in vain, and fruitlessly did much white 
 barley fall in the earth. Now had she utterly 
 destroyed the race of speech-gifted mortals by sore 
 famine, and robbed the Dwellers in Olympus of 
 the glorious honour of gifts and sacrifices, had 
 Zeus not observed and taken counsel in his heart. 
 First did he send Iris of the Golden Wing to sum- 
 mon fair-haired Demeter, the winsome in beauty. 
 This his bidding ; and she obeyed Zeus Cronion, 
 the Dark Clouded, and sped with swift foot through 
 the space between. To the town of incense- 
 breathing Eleusis she came and found dark-robed 
 Demeter in the temple, and addressing her, spake 
 winged words. " O Demeter ! Father Zeus, whose 
 purposes are eternal, biddeth thee to join the tribes 
 of immortal gods. Come then, and let not my 
 behest from Zeus be unaccomplished." Thus she 
 spake beseeching, but the heart of the goddess 
 yielded not. Again thereafter the Father sent 
 forth to her all the ever-living and blessed gods, 
 and they hied in turns and summoned her, and 
 offered her many beautiful gifts, and such honours 
 as she would choose to receive among immortals. 
 Howbeit none was able to influence her mind and 
 purpose, for her heart was wroth, and she stoutly
 
 Translation. 97 
 
 refused all their offers. Yea, she maintained that 
 never would she set foot upon fragrant Olympus, 
 never send up the fruit from the earth till her eyes 
 beheld the fair face of her daughter. 
 
 When far-glancing Zeus, the Deep Thunderer, 
 heard this, he sent to Erebus Argeiphontes of the 
 Golden Wand, that by winning over Hades with 
 soft words he might bring hallowed Persephone 
 from the murky darkness to the gods in light, and 
 so her mother might behold her with her eyes, 
 and abate her anger. Hermes disobeyed not, but 
 swiftly sprang down under earth's recesses, leaving 
 the home of Olympus. He found the king within 
 his palace seated on a couch with his chaste wife, 
 who was repining sorely from longing for her 
 mother. And that mother with overmastering 
 passion was still wroth at the counsel of the 
 blessed gods. Standing near him the stout 
 Slayer of Argos made speech : " O Hades of the 
 Dark Hair, Lord of the dead, Father Zeus biddeth 
 me lead queenly Persephone forth from Erebus 
 among the gods, that her mother may behold her 
 with her eyes, and cease from her anger and fell 
 wrath against the immortals. For she is compas- 
 sing a grievous deed the ruin of the strengthless 
 tribes of earth-born folk, by burying the seed 
 beneath the earth, and minishing the honours of 
 the gods. Fell is her rage, and she consorteth 
 not with the gods, but sitteth aloof within her 
 
 G
 
 98 Homeric Hymns. 
 
 fragrant temple, tarrying in the steep town of 
 Eleusis." 
 
 Thus he spake. And a smile rose on the brow 
 of Aidoneus the Nether Prince, nor was he dis- 
 obedient to the hests of King Zeus, but speedily 
 gave bidding to wise Persephone : 
 
 " Go, Persephone, to thy dark-robed mother, 
 with gentle temper and spirit in thy breast, and 
 lose not heart far beyond all others. Among the 
 immortals I shall be no unfit husband for thee, full 
 brother as I am of Father Zeus. While here thou 
 wilt be mistress of all living and creeping things, 
 and highest honours shalt thou have among the 
 gods. Eternal will be the vengeance upon evil 
 doers who court not thy might with sacrifices, offer- 
 ing them with all due rites, and presenting accept- 
 able gifts." Thus he spake, and sedate Persephone 
 was glad, and quickly leapt up for joy. But Hades, 
 unobserved, gave her to eat a sweet pomegranate 
 seed, administering it that she might not all her 
 days remain on earth beside revered Demeter of 
 the Dark Robe. Then before her eyes Aidoneus, 
 Lord of All, yoked his divine steeds to the golden 
 car. Persephone mounted the car, and by her side 
 the strong Slayer of Argos took the reins and whip 
 in his hands, and urged the horses forth from the 
 palace. Naught unwilling did the twain speed on. 
 And swiftly did they cover the long way, nor did 
 sea, or streams of water, or grassy dells or cliffs
 
 Translation. 99 
 
 check the speed of the divine horses, but above 
 them they cleft the deep air in their progress. In 
 front of the fragrant temple he drave them and 
 pulled them up where fair-crowned Demeter dwelt. 
 And she at the sight darted forth like a Maenad 
 from a shady mountain forest. 
 
 (Lines 387-395 corrupt.) 
 
 " And with myself, and thy father, Dark-Clouded 
 Cronion, thou wilt dwell, honoured among all the 
 immortals. But if thou hast eaten, thou wilt return 
 and dwell 'neath earth's recesses for one third part 
 of the year's seasons, the other two with me and 
 the other immortals. And when the earth burgeons 
 with its many fragrant spring flowers, then from 
 the misty darkness thou wilt arise again, a great 
 wonder to gods and mortal men. . . . 
 
 "And by what guile did mighty Polydegmon 
 deceive thee ? " 
 
 To her in answer spake beauteous Persephone : 
 " Verily, mother, I shall tell thee all the truth. 
 When Hermes, Bringer of Luck, Swift Messenger, 
 came to me from Father Cronides, and the other 
 Dwellers in Heaven, to lead me from Erebus, that 
 beholding me with thine eyes thou mightest abate 
 thy wrath and fell anger against the immortals, 
 straightway I leaped up for joy. But Hades, un- 
 observed, gave me the sweet morsel of a pome- 
 granate seed, and made me eat thereof all against 
 my will. How he snatched me away by the shrewd
 
 ioo Homeric Hymns, 
 
 counsel of Cronides, my sire, and bore me under 
 earth's recesses, I shall tell thee, and recount all 
 the tale as thou askest. We were all of us on the 
 pleasant lea, Leucippe, and Phaeno, Electra, and 
 lanthe, and Melita, and lache, and Rhodeia, and 
 Callirhoe, and Melobosis, and Lyche, and blushing 
 Ocyrrhoe, and Chryseis, and Janeira, and Acaste, 
 and Admete, and Rhodope, and Plouto, and lovely 
 Calypso, and Styx, and Urania, and beautiful 
 Galaxaure. There were we sporting and culling 
 with our hands the charming flowers, bunches of 
 fair crocus, and iris and hyacinth, and rosebuds 
 and lilies a wondrous sight, and narcissus which 
 the wide earth bore a fell enticement In delight 
 was I gathering them when the earth gave way 
 beneath me, and forth leaped the King, mighty 
 Polydegmon. Off he carried me under the earth 
 in his golden chariot, though I struggled much, 
 and loudly did I shout and cry. Herein despite 
 my grief do I tell thee all the truth." 
 
 In this wise that livelong day did they in har- 
 mony greatly cheer each other's hearts and spirits 
 with love. Their minds were ceasing from sorrow, 
 and mutual joys did they receive and give. And 
 to their side came Hecate of the Soft Sword, and 
 oft did she embrace Demeter's hallowed daughter. 
 
 o 
 
 Henceforth she was her royal handmaid and 
 attendant. But far-glancing Zeus, the Deep 
 Thunderer, sent a messenger to them fair- haired
 
 Translation. 101 
 
 Rheia, to bring dark-robed Demeter among the 
 tribes of the gods, and pledged himself to grant her 
 whatsoever honours she should choose among the 
 immortals. He promised withal that her daughter 
 should dwell for the third part of the circling year 
 under the murky darkness, and for two-thirds with 
 her mother and the other gods. Thus he spake, 
 and the goddess did not disregard the behests of 
 Zeus. Fleet she sped down from the peaks of 
 Olympus and came to Rarium, erstwhile a teeming 
 fruitful land, but then in no wise fruitful. Fallow 
 and leafless all it lay, and hidden was the white 
 barley by the schemes of fair-ancled Demeter. 
 Howbeit it was, anon, with the waxing spring, to 
 burgeon with tall corn-ears, and the fat ground 
 furrows were to be heavy with grain, and the corn 
 to be bound in sheaf bands. There did she first 
 set foot from the unharvested air. With joy did 
 the goddesses behold each other, and glad were 
 they at heart. And thus did Rheia of the Dainty 
 Snood address Demeter : " Hark thee, child, Far- 
 glancing Zeus, the Deep Thunderer, calleth thee to 
 -come among the tribes of the gods, and pledgeth 
 him to grant thee whatsoever honours thou wilt 
 choose among the immortals. And he hath 
 promised that thy daughter will abide for one- 
 third part of the circling year under the murky 
 darkness, but for two parts with thyself and the 
 other gods. Thus hath he vouched that it shall
 
 IO2 Homeric Hymns. 
 
 be, and given his pledge with his nod. Come then, 
 my Child, obey him, and be not too unrelenting in 
 thy wrath against Dark-Clouded Cronion. And 
 speedily do thou bless the fruit that giveth life to 
 men." 
 
 Thus she spake, and fair-garlanded Demeter 
 did not disregard her. Speedily did she send up 
 the fruitage from the rich loam, and all the wide 
 land was heavy with leaves and flowers. And she 
 hasted and revealed to the doom-giving kings, 
 Triptolemus and horse-taming Diocles, and mighty 
 Eumolpus, and Celeus, Leader of the People, the 
 function of her rites, and enjoined on all her august 
 mysteries, which none may violate or search into 
 or expound, since a great curse from the gods 
 checks the voice. Happy that earth-born man who 
 hath beheld them ! He who is not initiate and hath 
 no part therein, never hath equal lot even when 
 dead beneath the mouldy darkness. 
 
 Now when the queenly goddess had imparted 
 all her rites, they went on their way to Olympus 
 to the assembly of the gods, their peers. There 
 they dwell, august and venerable, in the presence of 
 Zeus, who delighteth in thunder. Blest indeed is 
 the earth-born man whom they graciously love. 
 Speedily do they send as a guest to his great hall, 
 Plutus, who giveth to mortals abundance. 
 
 Come now, ye guardians of the land of incense- 
 breathing Eleusis, and of sea-washed Paros, and
 
 Translation. 103 
 
 * 
 
 rocky Antron, Queen Deo, revered and generous 
 Bringer of the Seasons thyself and thy daughter, 
 beauteous Persephone ! Of your favour grant me 
 pleasant life in return for my minstrelsy. And I 
 shall remember thee and another lay. 
 
 VI. 
 TO APHRODITE. 
 
 Of beautiful Aphrodite, the revered, the golden 
 crowned, shall I sing, who is mistress of the heights 
 of all sea-washed Cyprus, where on the light foam 
 the might of the moist-blowing Zephyr bore her 
 over the wave of the boisterous sea. Gladly did 
 the Golden-snooded Hours welcome her, and 
 clothe her round with raiment divine. Upon her 
 immortal head they set a fair and shapely crown 
 of gold, and in her bored ears jewels of orichal- 
 cum and precious gold. Her soft neck and white 
 bosom they decked about with the golden chains 
 wherewithal the Golden-snooded Hours themselves 
 were adorned when they went to the charming 
 dance of the gods and the hall of their sire. Now 
 when they had set all the braveries on her person, 
 they led her to the immortals. And they at sight 
 of her gave greeting, and welcomed her with their 
 hands, and longed each one of them to have her 
 for his spouse and lead her home, admiring the 
 beauty of Cytherea the Violet-crowned. Hail !
 
 IO4 Homeric Hymns. 
 
 winsome goddess of the glancing eyes ! Grant me 
 to gain the victory in this contest, and adorn my 
 lay. Then I shall both remember thee and 
 another lay. 
 
 VII. 
 
 DIONYSUS, OR THE PIRATES. 
 
 Of Dionysus, son of glorious Semele, I shall 
 sing, how by the shore of the harvestless sea he 
 revealed himself on a jutting foreland like unto a 
 youth in his heyday. Beauteous dark tresses 
 waved around him, and on his stalwart shoulders 
 he wore a purple mantle. Erelong some rovers in 
 a trim galley hove in sight, speeding over the wine- 
 dark sea Tyrrhenian folks guided by an evil fate. 
 At sight of him they nodded to each other and 
 hastily leaped ashore. And quickly did they seize 
 him, and set him aboard their ship with exulting 
 hearts. For they said among themselves that he 
 was the son of god-born kings, and would have 
 bound him with cruel fetters. But the fetters held 
 him not, and the withes fell off his hands and feet 
 afar. And with a smile in his dark eyes he sate 
 him down. The boatswain saw it, and straightway 
 called to his comrades and said : " Fools ! what 
 god is this ye have seized, and are fettering in his 
 strength ? Our trim vessel cannot even hold him. 
 Of a sooth he is either Zeus, or Apollo of the Silver
 
 Translation. 105 
 
 Bow, or Poseidon, for he is like not unto mortal 
 men, but to the gods who dwell in the Olympian 
 halls. Come ! let us forthwith land him again on 
 the dark shore. And lay no hands upon him lest 
 in his wrath he rouse tempestuous winds and a 
 great hurricane." Thus did he speak, but the 
 captain chid him with stinging words : " Sirrah ! 
 see thou to the wind, take hold of all the ship's 
 ropes together, and haul up her main sail. This 
 fellow the crew will look after. He will come, 
 I trow, either to Egypt or to Cyprus, or to the 
 Hyperboreans, or further still. And one day at 
 length he will tell us of his friends, and all his 
 gear, and of his brethren, for heaven hath put him 
 into our hands." Thus having spoken he got the 
 mast and mainsail of the vessel hauled up, the 
 wind bellied out the sail, and they made taut the 
 ropes all round. But soon strange wonders were 
 revealed to them. First there gushed through all 
 the dark ship a sweet odorous wine, and an 
 ambrosial fragrance rose. Amazement laid hold 
 on all the sailors at the sight. And anon by the 
 sail-tops there stretched out a vine on either side, 
 with many a hanging cluster. Round the mast 
 dark ivy wound itself, sprouting with blossoms, and 
 fair fruit burst forth upon it. And all the thole- 
 pins had garlands. At the sight the sailors at last 
 bade the pilot bring the vessel near the shore. 
 But on board the god changed for them into a
 
 io6 Homeric Hymns. 
 
 grim lion at the bow, and roared loudly. And 
 amidship, showing wonders, he created a grisly 
 bear, and it stood expectant. Grim and terrible 
 glared the lion on the high deck. The men rushed 
 in terror to the stern, and round the honest pilot 
 stood panic-stricken. But suddenly the lion sprang 
 forth and seized the captain ; and the crew one and 
 all, shunning a terrible doom, leaped overboard 
 together into the awful sea, and were changed into 
 dolphins. But the god taking pity on the pilot, 
 held him back, and gave him all happiness, and 
 said : " Take heart, good pilot, dear to my soul ! 
 I am blustering Dionysus, whom my mother, 
 Cadmean Semele, bore to the embraces of Zeus." 
 
 Hail ! Son of beauteous Semele ! The man 
 who forgetteth thee can never compose sweet 
 song. 
 
 VIII. 
 
 TO ARES. 
 
 Mighty Ares, Charioteer of the Golden Helmet, 
 stout-hearted Shield Bearer, brazen-clad Guardian 
 of cities, Strong of hand, and Unwearied, Valiant 
 Spearman, Rampart of Olympus, Sire of trium- 
 phant Victory, Champion of Justice, Lord of thy 
 foes, Leader of righteous men, Prince of Valour, 
 thou that whirlest thy red sphere among the 
 seven wandering stars of the sky, where thy fiery 
 steeds ever carry thee above the third orbit ! Hear
 
 Translation. 107 
 
 me, O Helper of Mortals, Giver of gallant youth, 
 and shed a calm light from on high upon my life 
 and warlike strength, that I may be able to drive 
 away woeful evil from my head, and to guide by 
 wisdom the erring impulse of my soul, and check 
 the keen force of passion, which spurs me on to 
 engage in chilling battle. Do thou, O Blessed 
 God, grant me strength to abide in the painless 
 laws of peace, avoiding the battle din of enemies 
 and violent death ! 
 
 IX. 
 
 TO ARTEMIS. 
 
 Sing, O Muse of Artemis, sister and nurse-mate 
 of Apollo the Far Darter, Virgin Huntress, who 
 having watered her teamsters at rush-grown Meles, 
 swiftly drives her golden car through Smyrna to 
 vine-clad Claros, where Apollo of the Silver Bow 
 sitteth waiting for the far-shooting Huntress. 
 
 Hail to thee, and to all the goddesses with thee, 
 in this my song ! I shall first begin my hymning 
 with thee, and beginning with thee shall pass to 
 another lay. 
 
 x. 
 TO APHRODITE. 
 
 I shall sing of Cytherea, daughter of Cyprus, who 
 giveth honeyed gifts to men, and her lovely face
 
 io8 Homeric Hymns. 
 
 ever smileth and weareth the bloom of beauty.* 
 Hail, O Goddess, queen of goodly Salamis and 
 all Cyprus, grant me sweet minstrelsy, and I shall 
 remember thee and another lay. 
 
 XI. 
 
 TO ATHENE. 
 
 Of Pallas Athene, the Terrible, I begin to sing, 
 the Saviour of Cities, who careth for the deeds of 
 war, falling cities, the battle din and the onset, 
 and who saveth the host as they go and return. 
 Hail to thee, goddess ! vouchsafe to me fortune 
 and happiness. 
 
 XII. 
 
 TO HERA. 
 
 I sing of Hera of the Golden Throne, whom 
 Rheia bore, Queen of the Immortals, excellent in 
 beauty, sister and spouse of Zeus the Thunderer, 
 the glorious one whom all the blessed throughout 
 wide Olympus honour and reverence equally with 
 Zeus, who delighteth in thunder. 
 
 * H. x. 3. "/cat ^0' ifj-fprbv <^pet ftvQos. " This translation suits 
 the context, but somewhat strains the meaning of <f>tpu. The 
 other rendering would be, " And she bringeth the sweet blossom of 
 youth (to men)."
 
 Translation, 109 
 
 XIII. 
 
 TO DEMETER. 
 
 I begin a song to Demeter, the Fair-tressed, 
 Revered Goddess, to herself and her daughter, 
 beautiful Persephone. 
 
 Hail, O Goddess ! Save this city, and lead off 
 my song. 
 
 XIV. 
 
 TO THE MOTHER OF THE GODS. 
 
 Of the Mother of all Gods and men sing to me, 
 O clear-voiced Muse, Daughter of Mighty Zeus. 
 Her delight is in the rattle of castanet and drum, 
 mingled with the piping of lutes, in the howling of 
 wolves and glaring lions, and in the echoing hills 
 and woodland haunts. 
 
 Hail to thee, and to all the goddesses with thee, 
 in this my song ! 
 
 xv. 
 TO HERACLES OF THE LION HEART. 
 
 I shall sing of Heracles, the Son of Zeus, whom 
 Alcmene bare in beautiful Thebes from the em- 
 braces of Dark-clouded Cronion far the bravest 
 of earth-born men. Aforetime he wandered over 
 the vast earth and sea at the bidding of King 
 Eurystheus, and by his own hand wrought many
 
 1 10 Homeric Hymns. 
 
 a doughty deed and endured much suffering, but 
 now in the fair resort of snowy Olympus he 
 dwelleth in joy with lissom Hebe for his wife. 
 
 Hail, O Prince, Son of Zeus, grant to me valour 
 and wealth. 
 
 XVI. 
 TO ASCLEPIUS. 
 
 Of Asclepius, Healer of diseases, I begin to sing, 
 the Son of Apollo, whom Divine Coronis, daughter 
 of King Phlegyas, bore in the Dotian plain a joy 
 to men and a charmer of woeful pains. Hail to 
 thee, O Prince ! I pray to thee in song. 
 
 XVII. 
 
 TO THE DIOSCURI. 
 
 Sing, O clear-voiced Muse, of Castor and 
 Pollux, and Polydeuces, the sons of Tyndarus, 
 who were begotten of Olympian Zeus. Them 
 did queenly Leda bring forth under the peaks of 
 Taygetus, after secret dalliance with dark-clouded 
 Cronion. Hail, ye sons of Tyndarus, who ride 
 upon nimble steeds ! 
 
 XVIII. 
 
 TO HERMES. 
 
 I sing of Cyllenian Hermes, Slayer of Argos, 
 Lord of Cyllene and Pastoral Arcadia, Luck-
 
 Translation. 1 1 1 
 
 bringing Messenger of the Immortals, whom 
 Maia, the revered daughter of Atlas, bore after 
 the love embraces of Zeus. She shunned the 
 gathering of the Blessed Gods, abiding in a 
 dusky cave. There did Cronion make love to 
 the fair-haired nymph at the dead of night, 
 when sweet sleep was holding white-armed 
 Hera. And immortal gods and mortal men 
 knew nought thereof. 
 
 Hail to thee, Son of Zeus and Maia ! Having 
 begun with thee, I shall pass to another hymn. 
 
 XIX. 
 
 TO PAN. 
 
 Tell me, O Muse, of the dear Son of Hermes, 
 the Goat-footed, the Twin-horned, the Musical. 
 He haunteth the wooded leas with the dancing 
 nymphs that tread the crowns of steep rock 
 calling upon Pan, the pastoral god, long haired 
 and squalid, who is lord of every snowy ridge, 
 of the mountain peaks and the rocky paths. 
 Hither and thither he fareth through the thick 
 underwoods, now sitting by quiet streams, now 
 wandering among the steep crags, climbing the 
 loftiest height that overlooks the flocks. Oft he 
 courseth over the long white hills, and oft with 
 keen glance he chargeth over the uplands, slaying 
 the wild beast. And anoai he pipeth all alone
 
 H2 Homeric Hymns. 
 
 as he returns from the chase, playing blithe 
 sweet strains on the reeds. In melody not even 
 that bird would surpass him, which among the 
 leaves of blossoming spring pours forth its lament 
 in gush of honeyed song. 
 
 And again the clear-voiced mountain nymphs 
 with nimble feet escort him, and sing by the dark 
 water springs. And the echo sighs over the moun- 
 tain top. The god glides now to right, now to left, 
 in the dance, and now to the centre, and foots it 
 in many a step.* On his shoulders he weareth a 
 tawny lynx's skin, and he delighteth his heart 
 with the strains of music in the lush meadow, 
 where crocus and fragrant hyacinth bloom in 
 blended confusion with the grass. 
 
 The nymphs chaunt of the blessed gods and 
 lofty Olympus. And above all do they sing of 
 Hermes, the Luck-bringer, how he is the swift 
 , messenger of all the gods, and how he came to 
 many-streamed Arcadia, mother of flocks, where 
 he hath a shrine as Lord of Cyllene. Here, 
 god as he was, he shepherded rough-fleeced 
 flocks in the service of a mortal man. For a 
 longing desire had stolen upon him to enjoy 
 the love of the fair-haired daughter of Dryops. 
 He brought to accomplishment love's nuptials, 
 and the nymph bore to Hermes in the halls a 
 dear son, from the first a marvel to the eyes, 
 
 * V. 23. Or "arranges many a step."
 
 Translation. 113 
 
 goat-footed, twin-horned, musical, and sweetly 
 laughing. And the mother springing up, fled 
 and left her child ; for when she saw his uncouth 
 bearded face she was afraid. But straightway, 
 Luck-bringing Hermes received him to his arms, 
 and the god rejoiced exceedingly in heart. 
 Speedily he hied to the homes of the immortals, 
 covering the boy with the thick skins of the 
 mountain hare. Beside Zeus and the other im- 
 mortals he sat him down, and shewed his son. 
 And all the gods were delighted in heart none 
 more than Bacchan Dionysus. They called him 
 Pan, because he had made merry all their 
 minds. 
 
 Hail, O Prince ! To thee I pray in song. And 
 I shall remember thee and another lay. 
 
 XX. 
 
 TO HEPHAESTUS. 
 
 Sing, O tuneful Muse ! of deft Hephaestus. He 
 with bright-eyed Athene taught glorious crafts to 
 men on earth, who aforetime dwelt like beasts in 
 mountain caves. But now trained in arts by the 
 famous wright Hephaestus, they spend their lives 
 in their homes with ease and comfort, the whole 
 year through. Be gracious, O Hephaestus, and 
 grant me excellence and wealth. 
 H
 
 H4 Homeric Hymns. 
 
 XXI. 
 
 TO APOLLO. 
 
 Of Thee, O Phoebus, even the swan sings clearly 
 with the music of its wings, leaping on the bank 
 by the swirling river Peneius, and of Thee with 
 his tuneful lyre the sweet-voiced minstrel ever 
 singeth first and last. 
 
 Hail to thee, O King ! I pray to thee in song. 
 
 XXII. 
 
 TO POSEIDON. 
 
 I begin to sing of Poseidon, mighty god of the 
 sea, mover of earth and barren main, who is lord 
 of Helicon and broad Aegae. Twofold is the 
 honour, O Earth-shaker, which the gods have 
 granted thee, to be Tamer of horses and Saviour 
 of ships. Hail ! Poseidon, dark-haired Girdler of 
 Earth ! Do thou, O Blessed God, with gracious 
 heart, aid the mariner. 
 
 XXIII. 
 
 TO ZEUS. 
 
 I shall sing of Zeus, the best and greatest of 
 the gods, Far-glancer, King, Fulfiller, who holdeth
 
 Translation. 1 1 5 
 
 frequent converse with Themis as she reclineth 
 on her seat 
 
 Be gracious, O Far-glancing Son of Kronos, 
 most glorious and most mighty ! 
 
 XXIV. 
 
 TO HESTIA. 
 
 Hestia ! who guardest the sacred shrine of 
 Apollo, the Far-darter, in holy Pytho, ever doth the 
 soft olive oil drop from thy locks. Come to this 
 house, graciously approach with Zeus the Coun- 
 sellor, and grant also favour to my song. 
 
 XXV. 
 
 TO THE MUSES AND APOLLO. 
 
 1 shall begin with the Muses, and Apollo, and 
 Zeus. From the Muses and Far-darting Apollo are 
 the minstrels and harpers upon earth, and from Zeus 
 are kings. Blessed is the man whom the Muses 
 love, sweetly from his mouth floweth his voice. 
 
 Hail ! children of Zeus ! Honour ye my song. 
 And I shall remember you and another lay. 
 
 XXVI. 
 
 TO DIONYSUS. 
 
 I begin to sing of Ivy-crowned, boisterous 
 Dionysus, noble son of Zeus and glorious Semele,
 
 1 1 6 Homeric Hymns, 
 
 whom the fair-tressed Nymphs took to their bosoms 
 from the king his father, and fed and reared him 
 carefully in the dells of Nyssa. He waxed strong 
 by the grace of his sire in a fragrant cave, being 
 numbered among the immortals. Now when the 
 goddesses had nurtured this famous god, he would 
 wend down the woodland haunts, thick-garlanded 
 with ivy and laurel. And the Nymphs attended 
 him as he led the way. And their din filled the 
 wide forest. 
 
 Hail to thee, O Dionysus of the Rich Clusters. 
 Grant that again in joy we may reach the Time 
 of Vintage. 
 
 XXVII. 
 
 TO ARTEMIS. 
 
 I sing of Clear-voiced Artemis of the Golden 
 Distaff, Virgin Revered, Huntress of Stags, 
 Delighter in arrows, own sister of Apollo of the 
 Golden Sword, who over the shady fells and 
 windy heights, in joyaunce of the chase, straineth 
 her golden bow, loosing her whistling shafts. The 
 tops of lofty mountains tremble, and wildly echoes 
 the dusky forest to the cry of beasts ; and the 
 earth thrills, and the fish-teeming sea. And 
 the goddess, brave of heart, hies hither and 
 thither, destroying the race of beasts. But when 
 the huntress, proud of her bow, is content, and
 
 Translation. 117 
 
 hath gladdened her heart, she slackens her bent 
 bow, and cometh to the great hall of her dear 
 brother, Phoebus Apollo, in the rich land of 
 Delphi, marshalling the fair band of Muses and 
 Graces. Then hanging up the arching bow and 
 arrows, with fair braveries about her, she leadeth 
 them out and beginneth the dances. And they, 
 lifting up their divine voices, sing of fair-ancled 
 Leto, how she bore as children far the best of the 
 gods in deeds and counsel. 
 
 Hail ! Children of Zeus and fair-tressed Leto. 
 I shall remember you and another lay. 
 
 XXVIII. 
 
 TO ATHENE. 
 
 I begin to sing of the famous goddess, Pallas 
 Athene, Bright-eyed, Inventive, Stern-hearted, 
 Virgin Revered, Valiant Protectress of cities, Trito- 
 genia, whom Zeus the Counsellor himself brought 
 forth from his august head in war-gear golden and 
 bright. Wonder took hold of all the immortals 
 when they saw it. Quickly did the goddess leap 
 from the immortal head of Aegis-bearing Zeus, 
 and stand before him shaking her sharp javelin. 
 And mighty Olympus trembled terribly under the 
 weight of the bright-eyed goddess ; the earth around 
 groaned sorely, the sea heaved in turmoil of purple 
 waves, and the spray was suddenly belched forth.
 
 1 1 8 Homeric Hymns. 
 
 The noble son of Hyperion stayed his fleet 
 horses for a long time till the virgin Pallas Athene 
 did the divine war-gear off her immortal shoulders. 
 And Zeus the Counsellor smiled. 
 
 Hail to thee, Child of Aegis-bearing Zeus ! I 
 shall remember thee and another lay. 
 
 XXIX. 
 TO HESTIA. 
 
 O Hestia ! Thou who hast gained an eternal 
 home in the lofty dwellings both of immortal gods 
 and of folk who fare below the chiefest honour ! 
 Thou who receivest a fair and precious portion, for 
 never are banquets of mortals held whereat the 
 master of the feast doth not pour forth sweet wine 
 to Hestia, first and last ! 
 
 And Thou, O Slayer of Argos, Son of Zeus and 
 Maia, Messenger of the Blessed, God of the Golden 
 Wand, Giver of good things ! be gracious, and with 
 revered and beloved Hestia grant me aid. Ye 
 twain haunt the fair homes of earth-born mortals ; 
 your hearts are kindly to each other, and are skilled 
 in glorious deeds. Grant to me wisdom and 
 youth. 
 
 Hail ! Daughter of Cronos, and Thou, Hermes 
 of the Golden Wand, I shall remember you and 
 another lay.
 
 Translation. \ 1 9 
 
 XXX. 
 
 TO THE MOTHER OF ALL. 
 
 I shall sing of Gaia, Mother of All, Strong- 
 founded, Most Ancient, who feedeth all things that 
 are in the world, both things which move over the 
 divine earth, and in the sea, and things which fly 
 these are all fed from her store. 
 
 By thee, Revered Goddess, are men rich in 
 children and harvests, and thine it is to give life 
 to mortals, and take it away. Blessed is the man 
 whom thine heart shall delight to honour; all 
 things in abundance hath he. His tillage is laden 
 with fruitfulness, his fields abound in herds, and 
 his house is filled with goods. They whom thou 
 shalt honour, O August Goddess, Bountiful Deity, 
 rule as lords with good laws in a city of fair 
 women, and great riches and wealth attend them. 
 Their children exult in fresh gladness, and their 
 maidens with blithe hearts sport in flowery dances 
 and skip over the soft blossoming lea. 
 
 Hail ! Mother of the Gods, Wife of starry 
 Uranos. In thy favour grant me in return for my 
 song a pleasant life. And I shall remember thee 
 and another strain.
 
 I2O Homeric Hymns. 
 
 XXXI. 
 
 TO HELIOS. 
 
 O Muse Calliope, begin now to sing of Helios, 
 the Shining God, whom large-eyed Euryphaessa 
 bore to the son of Gaia and starry Uranos. For 
 Hyperion wedded famous Euryphaessa, his own 
 sister, and she bore to him beautiful children, 
 rosy-armed Eos, and fair-haired Selene, and un- 
 wearied Helios, peer of the immortals, who shineth 
 for men and deathless gods when he hath mounted 
 his steeds. Terrible is the glance of his eyes from 
 under his golden helmet Bright beams flash 
 radiantly from him. On his head bright flaps at 
 his temples guard his beautiful far-shining face. 
 About his body flameth a fair and delicate gar- 
 ment. Fleeter far than the moving wind are his 
 stallions,* when he driveth his golden chariot 
 and his steeds, and speedeth them at evening 
 through the sky to the ocean. Hail! O king, 
 graciously vouchsafe sweet life. And beginning 
 with thee, I shall celebrate the race of speech-gifted 
 heroes, whose deeds the gods have revealed to 
 men. 
 
 * xxxi. 14, 15. I prefer the reading supported by Hermann 
 \rroi'/rys WIHHTJS ave/juav iroXi) 6aff<roves ITTTTOI' 
 ei5r' &v 07' I6v<ras, &c.
 
 Translation. 1 2 1 
 
 XXXII. 
 
 TO SELENA. 
 
 Ye Muses, skilled in song, tuneful daughters 
 of Zeus, the Son of Cronos, sing of the fair- 
 faced broad-winged Moon. The gleam from her 
 immortal head, revealed in the sky, rolls round the 
 earth, and much beauty ariseth under her burning 
 light. The murky darkness is lighted up from her 
 golden crown, and her beams flood the air, when 
 divine Selene hath bathed her fair body in the 
 ocean, and done on her far-shining robes, and 
 yoking her strong-necked glossy colts driveth 
 swiftly forward her rich-maned teamsters in the 
 mid-month at eventide. Her great orbit is 
 accomplishing, and her beams are brightest in 
 the sky when she is waxing to the full. She is a 
 mark and a sign for men. 
 
 With her once the Son of Cronos mingled in the 
 couch of love, and she conceived and bare a 
 daughter, Pandia, who was gifted with surpassing 
 beauty among the gods. 
 
 Hail ! O Queen, white-armed goddess, divine 
 Selene, fair-haired and gracious ! Beginning with 
 thee I shall sing the praises of heroes, whose deeds 
 minstrels, the henchmen of the Muses, celebrate 
 with charming voices.
 
 122 Homeric Hymns. 
 
 XXXIII. 
 
 TO THE DIOSCURI. 
 
 Ye quick-glancing Muses ! sing of the Sons of 
 Zeus, the Tyndaridae, glorious children of fair- 
 ancled Leda Horse-taming Castor and blameless 
 Polydeuces. She brought them forth under the 
 heights of the mighty hill Taygetus, after the love 
 embraces of Dark-clouded Zeus her sons the 
 saviours of earth-born men and swift-faring ships, 
 when wintry blasts rush over the pitiless sea. 
 
 The mariners in prayer invoke the sons of 
 Mighty Zeus with white lambs, mounting their 
 vessel's poop. The strong wind and the sea-waves 
 drive the ship beneath the water. But suddenly 
 the gods appear darting through the sky on tawny 
 wing, and straightway they abate the blasts of 
 vexing winds, and calm the waves on the white sea 
 waters a happy omen for the sailors, the ending 
 of their toil. They are glad at the sight, and cease 
 their weary labour. 
 
 Hail ! ye Tyndaridae, riders of swift steeds, I 
 shall remember you and another lay. 
 
 xxxiv. 
 FRAGMENTS OF A HYMN TO BACCHUS. 
 
 Some men say that in Dracanum, others in 
 windy Icarus, others in Naxos, others by the deep-
 
 Translation. 123 
 
 eddying river Alpheius, Semele conceived and 
 bare thee, Eiraphiotes, a divine son to Zeus, who 
 delighteth in thunder. But some, O Prince, falsely 
 aver that thou wert born in Thebes. Far from 
 mortals did the Father of Gods and men beget 
 thee, hiding from white-armed Hera. There is 
 a certain Nyssa, a lofty mountain blooming with 
 woods, far from Phoenice, near the streams of 
 Aegyptus. 
 
 " And they will erect thee many a statue in thy 
 temples. As these (exploits) are three, men will 
 ever offer to thee perfect hecatombs every third 
 year." Thus spake Zeus the Counsellor, and 
 nodded with his head. 
 
 Be gracious, Eiraphiotes, frenzied Lover. We 
 minstrels sing of thee when we begin and when 
 we end. In no wise is it possible to forget thee 
 and remember sacred song. 
 
 Hail to thee, Dionysus Eiraphiotes, and to thy 
 mother Semele, whom men call Thyone. 
 
 FINIS. 
 
 TURNBULL AND SPEARS, PRINTERS, EDINBURGH.
 
 28411
 
 rt