---
title: "The Homeric Hymns · Ὁμηρικοὶ ὕμνοι"
author: "Homer"
translator: "Hugh G. Evelyn-White"
languages: [grc, en]
shelf: "Classical Greek"
url: https://scriptura.si/works/homeric-hymns/
cite: "Homer, tr. Hugh G. Evelyn-White, The Homeric Hymns · Ὁμηρικοὶ ὕμνοι. Scriptura (scriptura.si), https://scriptura.si/works/homeric-hymns/"
---

# The Homeric Hymns · Ὁμηρικοὶ ὕμνοι

*Homer, tr. Hugh G. Evelyn-White*

Thirty-three hymns to the gods in Homer’s metre: Demeter searching for Persephone, the birth of Apollo on Delos, the infant Hermes stealing Apollo’s cattle and inventing the lyre, Aphrodite and Anchises, and short preludes to many more.

> Greek: ed. Hugh G. Evelyn-White, from the Perseus Digital Library (canonical-greekLit, tlg0013.tlg001–tlg033, CC BY-SA 4.0).

> English: Hugh G. Evelyn-White, from the Perseus Digital Library (tlg0013.tlg001–tlg033, perseus-eng2). Notes are not included.

> Rows follow the references the two texts share (line numbers), cut where both reach the end of a sentence.

## Contents

1. [Hymn 1 · To Dionysus](https://scriptura.si/works/homeric-hymns/1.md)
2. [Hymn 2 · To Demeter](https://scriptura.si/works/homeric-hymns/2.md)
3. [Hymn 3 · To Apollo · lines 1–299](https://scriptura.si/works/homeric-hymns/3.md)
4. [Hymn 3 · To Apollo · lines 300–546](https://scriptura.si/works/homeric-hymns/4.md)
5. [Hymn 4 · To Hermes · lines 1–324](https://scriptura.si/works/homeric-hymns/5.md)
6. [Hymn 4 · To Hermes · lines 325–580](https://scriptura.si/works/homeric-hymns/6.md)
7. [Hymn 5 · To Aphrodite](https://scriptura.si/works/homeric-hymns/7.md)
8. [Hymn 6 · To Aphrodite](https://scriptura.si/works/homeric-hymns/8.md)
9. [Hymn 7 · To Dionysus](https://scriptura.si/works/homeric-hymns/9.md)
10. [Hymn 8 · To Ares](https://scriptura.si/works/homeric-hymns/10.md)
11. [Hymn 9 · To Artemis](https://scriptura.si/works/homeric-hymns/11.md)
12. [Hymn 10 · To Aphrodite](https://scriptura.si/works/homeric-hymns/12.md)
13. [Hymn 11 · To Athena](https://scriptura.si/works/homeric-hymns/13.md)
14. [Hymn 12 · To Hera](https://scriptura.si/works/homeric-hymns/14.md)
15. [Hymn 13 · To Demeter](https://scriptura.si/works/homeric-hymns/15.md)
16. [Hymn 14 · To the Mother of the Gods](https://scriptura.si/works/homeric-hymns/16.md)
17. [Hymn 15 · To Heracles](https://scriptura.si/works/homeric-hymns/17.md)
18. [Hymn 16 · To Asclepius](https://scriptura.si/works/homeric-hymns/18.md)
19. [Hymn 17 · To the Dioscuri](https://scriptura.si/works/homeric-hymns/19.md)
20. [Hymn 18 · To Hermes](https://scriptura.si/works/homeric-hymns/20.md)
21. [Hymn 19 · To Pan](https://scriptura.si/works/homeric-hymns/21.md)
22. [Hymn 20 · To Hephaestus](https://scriptura.si/works/homeric-hymns/22.md)
23. [Hymn 21 · To Apollo](https://scriptura.si/works/homeric-hymns/23.md)
24. [Hymn 22 · To Poseidon](https://scriptura.si/works/homeric-hymns/24.md)
25. [Hymn 23 · To Zeus](https://scriptura.si/works/homeric-hymns/25.md)
26. [Hymn 24 · To Hestia](https://scriptura.si/works/homeric-hymns/26.md)
27. [Hymn 25 · To the Muses and Apollo](https://scriptura.si/works/homeric-hymns/27.md)
28. [Hymn 26 · To Dionysus](https://scriptura.si/works/homeric-hymns/28.md)
29. [Hymn 27 · To Artemis](https://scriptura.si/works/homeric-hymns/29.md)
30. [Hymn 28 · To Athena](https://scriptura.si/works/homeric-hymns/30.md)
31. [Hymn 29 · To Hestia](https://scriptura.si/works/homeric-hymns/31.md)
32. [Hymn 30 · To Earth](https://scriptura.si/works/homeric-hymns/32.md)
33. [Hymn 31 · To Helios](https://scriptura.si/works/homeric-hymns/33.md)
34. [Hymn 32 · To Selene](https://scriptura.si/works/homeric-hymns/34.md)
35. [Hymn 33 · To the Dioscuri](https://scriptura.si/works/homeric-hymns/35.md)

## 1. Hymn 1 · To Dionysus

Source: https://scriptura.si/works/homeric-hymns/1/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/1/#p-N

[¶0] … For some say, at Dracanum; and some, on windy Icarus; and some, in Naxos, O Heaven-born, Insewn; and others by the deep-eddying river Alpheus that pregnant Semele bare you to Zeus the thunder-lover.

> Greek: … οἳ μὲν γὰρ Δρακάνῳ σʼ, οἳ δʼ Ἰκάρῳ ἠνεμοέσσῃ
φάσʼ, οἳ δʼ ἐν Νάξῳ, δῖον γένος, εἰραφιῶτα,
οἳ δέ σʼ ἐπʼ Ἀλφειῷ ποταμῷ βαθυδινήεντι
κυσαμένην Σεμέλην τεκέειν Διὶ τερπικεραύνῳ·

[¶1] And others yet, lord, say you were born in Thebes; but all these lie. The Father of men and gods gave you birth remote from men and secretly from white-armed Hera. There is a certain Nysa, a mountain most high and richly grown with woods, far off in Phoenice, near the streams of Aegyptus … “and men will lay up for her many offerings in her shrines.

> Greek: ἄλλοι δʼ ἐν Θήβῃσιν, ἄναξ, σε λέγουσι γενέσθαι,
ψευδόμενοι· σὲ δʼ ἔτικτε πατὴρ ἀνδρῶν τε θεῶν τε
πολλὸν ἀπʼ ἀνθρώπων, κρύπτων λευκώλενον Ἥρην.
ἔστι δέ τις Νύση, ὕπατον ὄρος, ἀνθέον ὕλῃ,
τηλοῦ Φοινίκης, σχεδὸν Αἰγύπτοιο ῥοάων, … καί οἱ ἀναστήσουσιν ἀγάλματα πόλλʼ ἐνὶ νηοῖς.

[¶2] And as these things are three, so shall mortals ever sacrifice perfect hecatombs to you at your feasts each three years.” The Son of Cronos spoke and nodded with his dark brows. And the divine locks of the king flowed forward from his immortal head, and he made great Olympus reel.

> Greek: ὣς δὲ τὰ μὲν τρία, σοὶ πάντως τριετηρίσιν αἰεὶ
ἄνθρωποι ῥέξουσι τεληέσσας ἑκατόμβας.
ἦ καὶ κυανέῃσιν ἐπʼ ὀφρύσι νεῦσε Κρονίων·
ἀμβρόσιαι δʼ ἄρα χαῖται ἐπερρώσαντο ἄνακτος κρατὸς ἀπʼ ἀθανάτοιο·

[¶3] So spake wise Zeus and ordained it with a nod. Be favorable, O Insewn, Inspirer of frenzied women! we singers sing of you as we begin and as we end a strain, and none forgetting you may call holy song to mind.

> Greek: μέγαν δʼ ἐλέλιξεν Ὄλυμπον.
ὣς εἰπὼν ἐπένευσε καρήατι μητίετα Ζεύς.
ἵληθʼ, εἰραφιῶτα, γυναιμανές· οἱ δέ σʼ ἀοιδοὶ
ᾄδομεν ἀρχόμενοι λήγοντές τʼ· οὐδέ πῃ ἔστι
σεῖʼ ἐπιληθομένῳ ἱερῆς μεμνῆσθαι ἀοιδῆς.

[¶4] And so, farewell, Dionysus, Insewn, with your mother Semele whom men call Thyone.

> Greek: καὶ σὺ μὲν οὕτω χαῖρε, Διώνυσʼ εἰραφιῶτα,
σὺν μητρὶ Σεμέλῃ, ἥν περ καλέουσι Θυώνην.

## 2. Hymn 2 · To Demeter

Source: https://scriptura.si/works/homeric-hymns/2/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/2/#p-N

[¶0] I begin to sing of rich-haired Demeter, awful goddess —of her and her trim-ankled daughter whom Aidoneus rapt away, given to him by all-seeing Zeus the loud-thunderer. Apart from Demeter, lady of the golden sword and glorious fruits,
she was playing with the deep-bosomed daughters of Oceanus and gathering flowers over a soft meadow, roses and crocuses and beautiful violets, irises also and hyacinths and the narcissus, which Earth made to grow at the will of Zeus and to please the Host of Many, to be a snare for the bloom-like girl —
a marvellous, radiant flower. It was a thing of awe whether for deathless gods or mortal men to see: from its root grew a hundred blooms and it smelled most sweetly, so that all wide heaven above and the whole earth and the sea's salt swell laughed for joy.

> Greek: Δήμητρʼ ἠύκομον, σεμνὴν θεόν, ἄρχομʼ ἀείδειν,
αὐτὴν ἠδὲ θύγατρα τανύσφυρον, ἣν Ἀιδωνεὺς
ἥρπαξεν, δῶκεν δὲ βαρύκτυπος εὐρύοπα Ζεύς,
νόσφιν Δήμητρος χρυσαόρου, ἀγλαοκάρπου,
παίζουσαν κούρῃσι σὺν Ὠκεανοῦ βαθυκόλποις
ἄνθεά τʼ αἰνυμένην, ῥόδα καὶ κρόκον ἠδʼ ἴα καλὰ
λειμῶνʼ ἂμ μαλακὸν καὶ ἀγαλλίδας ἠδʼ ὑάκινθον
νάρκισσόν θʼ, ὃν φῦσε δόλον καλυκώπιδι κούρῃ
Γαῖα Διὸς βουλῇσι χαριζομένη Πολυδέκτῃ,
θαυμαστὸν γανόωντα· σέβας τό γε πᾶσιν ἰδέσθαι
ἀθανάτοις τε θεοῖς ἠδὲ θνητοῖς ἀνθρώποις·
τοῦ καὶ ἀπὸ ῥίζης ἑκατὸν κάρα ἐξεπεφύκει·
κὦζʼ ἥδιστʼ ὀδμή, πᾶς τʼ οὐρανὸς εὐρὺς ὕπερθεν
γαῖά τε πᾶσʼ ἐγέλασσε καὶ ἁλμυρὸν οἶδμα θαλάσσης.

[¶1] And the girl was amazed and reached out with both hands to take the lovely toy; but the wide-pathed earth yawned there in the plain of Nysa, and the lord, Host of Many, with his immortal horses sprang out upon her —the Son of Cronos, He who has many names. He caught her up reluctant on his golden car and bare her away
lamenting. Then she cried out shrilly with her voice, calling upon her father, the Son of Cronos, who is most high and excellent. But no one, either of the deathless gods or of mortal men, heard her voice, nor yet the olive-trees bearing rich fruit:
only tender-hearted Hecate, bright-coiffed, the daughter of Persaeus, heard the girl from her cave, and the lord Helios, Hyperion's bright son, as she cried to her father, the Son of Cronos. But he was sitting aloof, apart from the gods, in his temple where many pray, and receiving sweet offerings from mortal men. So he, that son of Cronos, of many names, who is Ruler of Many and Host of Many,
was bearing her away by leave of Zeus on his immortal chariot —his own brother's child and all unwilling. And so long as she, the goddess, yet beheld earth and starry heaven and the strong-flowing sea where fishes shoal,
and the rays of the sun, and still hoped to see her dear mother and the tribes of the eternal gods, so long hope calmed her great heart for all her trouble … and the heights of the mountains and the depths of the sea rang with her immortal voice: and her queenly mother heard her.

> Greek: ἣ δʼ ἄρα θαμβήσασʼ ὠρέξατο χερσὶν ἅμʼ ἄμφω
καλὸν ἄθυρμα λαβεῖν· χάνε δὲ χθὼν εὐρυάγυια
Νύσιον ἂμ πεδίον, τῇ ὄρουσεν ἄναξ Πολυδέγμων
ἵπποις ἀθανάτοισι, Κρόνου πολυώνυμος υἱός.
ἁρπάξας δʼ ἀέκουσαν ἐπὶ χρυσέοισιν ὄχοισιν
ἦγʼ ὀλοφυρομένην· ἰάχησε δʼ ἄρʼ ὄρθια φωνῇ,
κεκλομένη πατέρα Κρονίδην ὕπατον καὶ ἄριστον.
οὐδέ τις ἀθανάτων οὐδὲ θνητῶν ἀνθρώπων
ἤκουσεν φωνῆς, οὐδʼ ἀγλαόκαρποι ἐλαῖαι†
εἰ μὴ Περσαίου θυγάτηρ ἀταλὰ φρονέουσα
ἄιεν ἐξ ἄντρου, Ἑκάτη λιπαροκρήδεμνος,
Ἠέλιός τε ἄναξ, Ὑπερίονος ἀγλαὸς υἱός,
κούρης κεκλομένης πατέρα Κρονίδην· ὃ δὲ νόσφιν
ἧστο θεῶν ἀπάνευθε πολυλλίστῳ ἐνὶ νηῷ,
δέγμενος ἱερὰ καλὰ παρὰ θνητῶν ἀνθρώπων.
τὴν δʼ ἀεκαζομένην ἦγεν Διὸς ἐννεσίῃσι
πατροκασίγνητος, Πολυσημάντωρ Πολυδέγμων,
ἵπποις ἀθανάτοισι, Κρόνου πολυώνυμος υἱός.
ὄφρα μὲν οὖν γαῖάν τε καὶ οὐρανὸν ἀστερόεντα
λεῦσσε θεὰ καὶ πόντον ἀγάρροον ἰχθυόεντα
αὐγάς τʼ ἠελίου, ἔτι δʼ ἤλπετο μητέρα κεδνὴν
ὄψεσθαι καὶ φῦλα θεῶν αἰειγενετάων,
τόφρα οἱ ἐλπὶς ἔθελγε μέγαν νόον ἀχνυμένης περ·
… ἤχησαν δʼ ὀρέων κορυφαὶ καὶ βένθεα πόντου
φωνῇ ὑπʼ ἀθανάτῃ· τῆς δʼ ἔκλυε πότνια μήτηρ.

[¶2] Bitter pain seized her heart, and she rent the covering upon her divine hair with her dear hands: her dark cloak she cast down from both her shoulders and sped, like a wild-bird, over the firm land and yielding sea, seeking her child.
But no one would tell her the truth, neither god nor mortal man; and of the birds of omen none came with true news for her. Then for nine days queenly Deo wandered over the earth with flaming torches in her hands, so grieved that she never tasted ambrosia and the sweet draught of nectar,
nor sprinkled her body with water. But when the tenth enlightening dawn had come, Hecate, with a torch in her hands, met her, and spoke to her and told her news: “Queenly Demeter, bringer of seasons and giver of good gifts,
what god of heaven or what mortal man has rapt away Persephone and pierced with sorrow your dear heart? For I heard her voice, yet saw not with my eyes who it was. But I tell you truly and shortly all I know.” So, then, said Hecate.
And the daughter of rich-haired Rhea answered her not, but sped swiftly with her, holding flaming torches in her hands. So they came to Helios, who is watchman of both gods and men, and stood in front of his horses: and the bright goddess enquired of him: “Helios, do you at least regard me, goddess as I am,
if ever by word or deed of mine I have cheered your heart and spirit. Through the fruitless air I heard the thrilling cry of my daughter whom I bare, sweet scion of my body and lovely in form, as of one seized violently; though with my eyes I saw nothing. But you —for with your beams you look down
from the bright upper air over all the earth and sea —tell me truly of my dear child, if you have seen her anywhere, what god or mortal man has violently seized her against her will and mine, and so made off.” So said she. And the Son of Hyperion answered her:

> Greek: ὀξὺ δέ μιν κραδίην ἄχος ἔλλαβεν, ἀμφὶ δὲ χαίταις
ἀμβροσίαις κρήδεμνα δαΐζετο χερσὶ φίλῃσι,
κυάνεον δὲ κάλυμμα κατʼ ἀμφοτέρων βάλετʼ ὤμων,
σεύατο δʼ ὥστʼ οἰωνός, ἐπὶ τραφερήν τε καὶ ὑγρὴν
μαιομένη· τῇ δʼ οὔτις ἐτήτυμα μυθήσασθαι
ἤθελεν οὔτε θεῶν οὔτε θνητῶν ἀνθρώπων,
οὔτʼ οἰωνῶν τις τῇ ἐτήτυμος ἄγγελος ἦλθεν.
ἐννῆμαρ μὲν ἔπειτα κατὰ χθόνα πότνια Δηὼ
στρωφᾶτʼ αἰθομένας δαΐδας μετὰ χερσὶν ἔχουσα,
οὐδέ ποτʼ ἀμβροσίης καὶ νέκταρος ἡδυπότοιο
πάσσατʼ ἀκηχεμένη, οὐδὲ χρόα βάλλετο λουτροῖς.
ἀλλʼ ὅτε δὴ δεκάτη οἱ ἐπήλυθε φαινολὶς ἠώς,
ἤντετό οἱ Ἑκάτη, σέλας ἐν χείρεσσιν ἔχουσα
καί ῥά οἱ ἀγγελέουσα ἔπος φάτο φώνησέν τε·
πότνια Δημήτηρ, ὡρηφόρε, ἀγλαόδωρε,
τίς θεῶν οὐρανίων ἠὲ θνητῶν ἀνθρώπων
ἥρπασε Περσεφόνην καὶ σὸν φίλον ἤκαχε θυμόν;
φωνῆς γὰρ ἤκουσʼ, ἀτὰρ οὐκ ἴδον ὀφθαλμοῖσιν,
ὅστις ἔην· σοὶ δʼ ὦκα λέγω νημερτέα πάντα.
ὣς ἄρʼ ἔφη Ἑκάτη· τὴν δʼ οὐκ ἠμείβετο μύθῳ
Ῥείης ἠυκόμου θυγάτηρ, ἀλλʼ ὦκα σὺν αὐτῇ
ἤιξʼ αἰθομένας δαΐδας μετὰ χερσὶν ἔχουσα.
Ἠέλιον δʼ ἵκοντο, θεῶν σκοπὸν ἠδὲ καὶ ἀνδρῶν,
στὰν δʼ ἵππων προπάροιθε καὶ εἴρετο δῖα θεάων·
ἠέλιʼ, αἴδεσσαί με θεὰν σύ περ, εἴ ποτε δή σευ
ἢ ἔπει ἢ ἔργῳ κραδίην καὶ θυμὸν ἴηνα·
κούρην τὴν ἔτεκον, γλυκερὸν θάλος, εἴδεϊ κυδρήν,
τῆς ἀδινὴν ὄπʼ ἄκουσα διʼ αἰθέρος ἀτρυγέτοιο
ὥστε βιαζομένης, ἀτὰρ οὐκ ἴδον ὀφθαλμοῖσιν.
ἀλλά, σὺ γὰρ δὴ πᾶσαν ἐπὶ χθόνα καὶ κατὰ πόντον
αἰθέρος ἐκ δίης καταδέρκεαι ἀκτίνεσσι,
νημερτέως μοι ἔνισπε φίλον τέκος, εἴ που ὄπωπας,
ὅστις νόσφιν ἐμεῖο λαβὼν ἀέκουσαν ἀνάγκῃ
οἴχεται ἠὲ θεῶν ἢ καὶ θνητῶν ἀνθρώπων.
ὣς φάτο· τὴν δʼ Ὑπεριονίδης ἠμείβετο μύθῳ·

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

> Greek: Ῥείης ἠυκόμου θύγατερ, Δήμητερ ἄνασσα,
εἰδήσεις· δὴ γὰρ μέγα σʼ ἅζομαι ἠδʼ ἐλεαίρω
ἀχνυμένην περὶ παιδὶ τανυσφύρῳ· οὐδέ τις ἄλλος
αἴτιος ἀθανάτων, εἰ μὴ νεφεληγερέτα Ζεύς,
ὅς μιν ἔδωκʼ Ἀίδῃ θαλερὴν κεκλῆσθαι ἄκοιτιν
αὐτοκασιγνήτῳ· ὃ δʼ ὑπὸ ζόφον ἠερόεντα
ἁρπάξας ἵπποισιν ἄγεν μεγάλα ἰάχουσαν.
ἀλλά, θεά, κατάπαυε μέγαν γόον· οὐδέ τί σε χρὴ
μὰψ αὔτως ἄπλητον ἔχειν χόλον· οὔ τοι ἀεικὴς
γαμβρὸς ἐν ἀθανάτοις Πολυσημάντωρ Ἀιδωνεύς,
αὐτοκασίγνητος καὶ ὁμόσπορος· ἀμφὶ δὲ τιμὴν
ἔλλαχεν ὡς τὰ πρῶτα διάτριχα δασμὸς ἐτύχθη,
τοῖς μεταναιετάειν, τῶν ἔλλαχε κοίρανος εἶναι.
ὣς εἰπὼν ἵπποισιν ἐκέκλετο· τοὶ δʼ ὑπʼ ὀμοκλῆς
ῥίμφα φέρον θοὸν ἅρμα τανύπτεροι ὥστʼ οἰωνοί.

[¶4] But grief yet more terrible and savage came into the heart of Demeter, and thereafter she was so angered with the dark-clouded Son of Cronos that she avoided the gathering of the gods and high Olympus, and went to the towns and rich fields of men, disfiguring her form a long while. And no one of men
or deep-bosomed women knew her when they saw her, until she came to the house of wise Celeus who then was lord of fragrant Eleusis. Vexed in her dear heart, she sat near the wayside by the Maiden Well, from which the women of the place were used to draw water,
in a shady place over which grew an olive shrub. And she was like an ancient woman who is cut off from childbearing and the gifts of garland-loving Aphrodite, like the nurses of kings' children who deal justice, or like the house-keepers in their echoing halls.

> Greek: Τὴν δʼ ἄχος αἰνότερον καὶ κύντερον ἵκετο θυμόν·
χωσαμένη δὴ ἔπειτα κελαινεφέι Κρονίωνι
νοσφισθεῖσα θεῶν ἀγορὴν καὶ μακρὸν Ὄλυμπον
ᾤχετʼ ἐπʼ ἀνθρώπων πόλιας καὶ πίονα ἔργα
εἶδος ἀμαλδύνουσα πολὺν χρόνον· οὐδέ τις ἀνδρῶν
εἰσορόων γίγνωσκε βαθυζώνων τε γυναικῶν,
πρίν γʼ ὅτε δὴ Κελεοῖο δαΐφρονος ἵκετο δῶμα,
ὃς τότʼ Ἐλευσῖνος θυοέσσης κοίρανος ἦεν.
ἕζετο δʼ ἐγγὺς ὁδοῖο φίλον τετιημένη ἦτορ,
Παρθενίῳ φρέατι, ὅθεν ὑδρεύοντο πολῖται,
ἐν σκιῇ, αὐτὰρ ὕπερθε πεφύκει θάμνος ἐλαίης,
γρηὶ παλαιγενέι ἐναλίγκιος, ἥτε τόκοιο
εἴργηται δώρων τε φιλοστεφάνου Ἀφροδίτης,
οἷαί τε τροφοί εἰσι θεμιστοπόλων βασιλήων
παίδων καὶ ταμίαι κατὰ δώματα ἠχήεντα.

[¶5] There the daughters of Celeus, son of Eleusis, saw her, as they were coming for easy-drawn water, to carry it in pitchers of bronze to their dear father's house: four were they and like goddesses in the flower of their girlhood, Callidice and Cleisidice and lovely Demo
and Callithoë who was the eldest of them all. They knew her not,—for the gods are not easily discerned by mortals—, but standing near by her spoke winged words: “Old mother, whence and who are you of folk born long ago? Why are you gone away from the city and do not draw near the houses?
For there in the shady halls are women of just such age as you, and others younger; and they would welcome you both by word and by deed.”

> Greek: τὴν δὲ ἴδον Κελεοῖο Ἐλευσινίδαο θύγατρες
ἐρχόμεναι μεθʼ ὕδωρ εὐήρυτον, ὄφρα φέροιεν
κάλπισι χαλκείῃσι φίλα πρὸς δώματα πατρός,
τέσσαρες, ὥστε θεαί, κουρήιον ἄνθος ἔχουσαι,
Καλλιδίκη καὶ Κλεισιδίκη Δημώ τʼ ἐρόεσσα
Καλλιθόη θʼ, ἣ τῶν προγενεστάτη ἦεν ἁπασῶν·
οὐδʼ ἔγνον· χαλεποὶ δὲ θεοὶ θνητοῖσιν ὁρᾶσθαι.
ἀγχοῦ δʼ ἱστάμεναι ἔπεα πτερόεντα προσηύδων·
τίς πόθεν ἐσσί, γρῆυ, παλαιγενέων ἀνθρώπων;
τίπτε δὲ νόσφι πόληος ἀπέστιχες, οὐδὲ δόμοισι
πίλνασαι; ἔνθα γυναῖκες ἀνὰ μέγαρα σκιόεντα
τηλίκαι, ὡς σύ περ ὧδε καὶ ὁπλότεραι γεγάασιν,
αἵ κέ σε φίλωνται ἠμὲν ἔπει ἠδὲ καὶ ἔργῳ.

[¶6] Thus they said. And she, that queen among goddesses answered them saying: “Hail, dear children, whosoever you are of woman-kind.
I will tell you my story; for it is not unseemly that I should tell you truly what you ask. Doso is my name, for my stately mother gave it me. And now I am come from Crete over the sea's wide back,—not willingly; but against my liking, by force of strength,
pirates brought me thence. Afterwards they put in with their swift craft to Thoricus, and there the women landed on the shore in full throng and the men likewise, and they began to make ready a meal by the stern-cables of the ship. But my heart craved not pleasant food,
and I fled secretly across the dark country and escaped my masters, that they should not take me unpurchased across the sea, there to win a price for me. And so I wandered and am come here: and I know not at all what land this is or what people are in it.

> Greek: ὣς ἔφαν· ἣ δʼ ἐπέεσσιν ἀμείβετο πότνα θεάων·
τέκνα φίλʼ, αἵ τινές ἐστε γυναικῶν θηλυτεράων,
χαίρετʼ· ἐγὼ δʼ ὑμῖν μυθήσομαι· οὔ τοι ἀεικὲς
ὑμῖν εἰρομένῃσιν ἀληθέα μυθήσασθαι.
Δωσὼ ἐμοί γʼ ὄνομʼ ἐστί· τὸ γὰρ θέτο πότνια μήτηρ.
νῦν αὖτε Κρήτηθεν ἐπʼ εὐρέα νῶτα θαλάσσης
ἤλυθον οὐκ ἐθέλουσα, βίῃ δʼ ἀέκουσαν ἀνάγκῃ
ἄνδρες ληιστῆρες ἀπήγαγον. οἳ μὲν ἔπειτα
νηὶ θοῇ Θόρικόνδε κατέσχεθον, ἔνθα γυναῖκες
ἠπείρου ἐπέβησαν ἀολλέες ἠδὲ καὶ αὐτοί,
δεῖπνόν τʼ ἐπηρτύνοντο παρὰ πρυμνήσια νηός·
ἀλλʼ ἐμοὶ οὐ δόρποιο μελίφρονος ἤρατο θυμός·
λάθρη δʼ ὁρμηθεῖσα διʼ ἠπείροιο μελαίνης
φεῦγον ὑπερφιάλους σημάντορας, ὄφρα κε μή με
ἀπριάτην περάσαντες ἐμῆς ἀποναίατο τιμῆς.
οὕτω δεῦρʼ ἱκόμην ἀλαλημένη, οὐδέ τι οἶδα,
ἥ τις δὴ γαῖʼ ἐστι καὶ οἵ τινες ἐγγεγάασιν.

[¶7] But may all those who dwell on Olympus give you husbands and birth of children as parents desire, so you take pity on me, maidens,
and show me this clearly that I may learn, dear children, to the house of what man and woman I may go,
to work for them cheerfully at such tasks as belong to a woman of my age. Well could I nurse a new born child, holding him in my arms, or keep house, or spread my masters' bed in a recess of the well-built chamber, or teach the women their work.”

> Greek: ἀλλʼ ὑμῖν μὲν πάντες Ὀλύμπια δώματʼ ἔχοντες
δοῖεν κουριδίους ἄνδρας, καὶ τέκνα τεκέσθαι,
ὡς ἐθέλουσι τοκῆες· ἐμὲ δʼ αὖτʼ οἰκτείρατε, κοῦραι.
τοῦτο δέ μοι σαφέως ὑποθήκατε, ὄφρα πύθωμαι,
προφρονέως, φίλα τέκνα, τέων πρὸς δώμαθʼ ἵκωμαι
ἀνέρος ἠδὲ γυναικός, ἵνα σφίσιν ἐργάζωμαι
πρόφρων, οἷα γυναικὸς ἀφήλικος ἔργα τέτυκται·
καί κεν παῖδα νεογνὸν ἐν ἀγκοίνῃσιν ἔχουσα
καλὰ τιθηνοίμην καὶ δώματα τηρήσαιμι
καί κε λέχος στορέσαιμι μυχῷ θαλάμων εὐπήκτων
δεσπόσυνον καί κʼ ἔργα διδασκήσαιμι γυναῖκας.

[¶8] So said the goddess. And straightway the unwed maiden Callidice, goodliest in form of the daughters of Celeus, answered her and said: “Mother, what the gods send us, we mortals bear perforce, although we suffer; for they are much stronger than we. But now I will teach you clearly,
telling you the names of men who have great power and honor here and are chief among the people, guarding our city's coif of towers by their wisdom and true judgements: there is wise Triptolemus and Dioclus and Polyxeinus and blameless Eumolpus
and Dolichus and our own brave father. All these have wives who manage in the house, and no one of them, so soon as she had seen you, would dishonor you and turn you from the house, but they will welcome you; for indeed you are godlike.

> Greek: φῆ ῥα θεά· τὴν δʼ αὐτίκʼ ἀμείβετο παρθένος ἀδμής,
Καλλιδίκη, Κελεοῖο θυγατρῶν εἶδος ἀρίστη·
μαῖα, θεῶν μὲν δῶρα καὶ ἀχνύμενοί περ ἀνάγκῃ
τέτλαμεν ἄνθρωποι· δὴ γὰρ πολὺ φέρτεροί εἰσι.
ταῦτα δέ τοι σαφέως ὑποθήσομαι ἠδʼ ὀνομήνω
ἀνέρας οἷσιν ἔπεστι μέγα κράτος ἐνθάδε τιμῆς
δήμου τε προὔχουσιν ἰδὲ κρήδεμνα πόληος
εἰρύαται βουλῇσι καὶ ἰθείῃσι δίκῃσιν·
ἠμὲν Τριπτολέμου πυκιμήδεος ἠδὲ Διόκλου
ἠδὲ Πολυξείνου καὶ ἀμύμονος Εὐμόλποιο
καὶ Δολίχου καὶ πατρὸς ἀγήνορος ἡμετέροιο,
τῶν πάντων ἄλοχοι κατὰ δώματα πορσαίνουσι·
τάων οὐκ ἄν τίς σε κατὰ πρώτιστον ὀπωπὴν
εἶδος ἀτιμήσασα δόμων ἀπονοσφίσσειεν,
ἀλλά σε δέξονται· δὴ γὰρ θεοείκελός ἐσσι.

[¶9] But if you will, stay here; and we will go to our father's house and tell Metaneira, our deep-bosomed mother, all this matter fully, that she may bid you rather come to our home than search after the houses of others. She has an only son,
late-born, who is being nursed in our well-built house, a child of many prayers and welcome: if you could bring him up until he reached the full measure of youth, any one of womankind who should see you would straightway envy you, such gifts would our mother give for his upbringing.” So she spake: and the goddess bowed her head in assent. And they filled their shining vessels
with water and carried them off rejoicing. Quickly they came to their father's great house and straightway told their mother according as they had heard and seen. Then she bade them go with all speed and invite the stranger to come for a measureless hire. As hinds or heifers in spring time,
when sated with pasture, bound about a meadow, so they, holding up the folds of their lovely garments, darted down the hollow path, and their hair like a crocus flower streamed about their shoulders. And they found the good goddess near the wayside where they had left her before,
and led her to the house of their dear father. And she walked behind, distressed in her dear heart, with her head veiled and wearing a dark cloak which waved about the slender feet of the goddess. Soon they came to the house of heaven-nurtured Celeus
and went through the portico to where their queenly mother sat by a pillar of the close-fitted roof, holding her son, a tender scion, in her bosom. And the girls ran to her. But the goddess walked to the threshold: and her head reached the roof and she filled the doorway with a heavenly radiance.

> Greek: εἰ δʼ ἐθέλεις, ἐπίμεινον, ἵνα πρὸς δώματα πατρὸς
ἔλθωμεν καὶ μητρὶ βαθυζώνῳ Μετανείρῃ
εἴπωμεν τάδε πάντα διαμπερές, αἴ κέ σʼ ἀνώγῃ
ἡμέτερόνδʼ ἰέναι μηδʼ ἄλλων δώματʼ ἐρευνᾶν.
τηλύγετος δέ οἱ υἱὸς ἐνὶ μεγάρῳ εὐπήκτῳ
ὀψίγονος τρέφεται, πολυεύχετος ἀσπάσιός τε.
εἰ τόν γʼ ἐκθρέψαιο καὶ ἥβης μέτρον ἵκοιτο,
ῥεῖά κέ τίς σε ἰδοῦσα γυναικῶν θηλυτεράων
ζηλώσαι· τόσα κέν τοι ἀπὸ θρεπτήρια δοίη.
ὣς ἔφαθʼ· ἣ δʼ ἐπένευσε καρήατι· ταὶ δὲ φαεινὰ
πλησάμεναι ὕδατος φέρον ἄγγεα κυδιάουσαι.
ῥίμφα δὲ πατρὸς ἵκοντο μέγαν δόμον, ὦκα δὲ μητρὶ
ἔννεπον, ὡς εἶδόν τε καὶ ἔκλυον. ἣ δὲ μάλʼ ὦκα
ἐλθούσας ἐκέλευε καλεῖν ἐπʼ ἀπείρονι μισθῷ.
αἳ δʼ ὥστʼ ἢ ἔλαφοι ἢ πόρτιες εἴαρος ὥρῃ
ἅλλοντʼ ἂν λειμῶνα κορεσσάμεναι φρένα φορβῇ,
ὣς αἳ ἐπισχόμεναι ἑανῶν πτύχας ἱμεροέντων
ἤιξαν κοίλην κατʼ ἀμαξιτόν· ἀμφὶ δὲ χαῖται
ὤμοις ἀίσσοντο κροκηίῳ ἄνθει ὁμοῖαι.
τέτμον δʼ ἐγγὺς ὁδοῦ κυδρὴν θεόν, ἔνθα πάρος περ
κάλλιπον· αὐτὰρ ἔπειτα φίλου πρὸς δώματα πατρὸς
ἡγεῦνθʼ· ἣ δʼ ἄρʼ ὄπισθε φίλον τετιημένη ἦτορ
στεῖχε κατὰ κρῆθεν κεκαλυμμένη· ἀμφὶ δὲ πέπλος
κυάνεος ῥαδινοῖσι θεᾶς ἐλελίζετο ποσσίν.
αἶψα δὲ δώμαθʼ ἵκοντο διοτρεφέος Κελεοῖο,
βὰν δὲ διʼ αἰθούσης, ἔνθα σφίσι πότνια μήτηρ
ἧστο παρὰ σταθμὸν τέγεος πύκα ποιητοῖο
παῖδʼ ὑπὸ κόλπῳ ἔχουσα, νέον θάλος· αἳ δὲ παρ αὐτὴν
ἔδραμον· ἣ δʼ ἄρʼ ἐπʼ οὐδὸν ἔβη ποσὶ καί ῥα μελάθρου
κῦρε κάρη, πλῆσεν δὲ θύρας σέλαος θείοιο.

[¶10] Then awe and reverence and pale fear took hold of Metaneira, and she rose up from her couch before Demeter, and bade her be seated. But Demeter, bringer of seasons and giver of perfect gifts, would not sit upon the bright couch, but stayed silent with lovely eyes cast down
until careful Iambe placed a jointed seat for her and threw over it a silvery fleece. Then she sat down and held her veil in her hands before her face. A long time she sat upon the stool without speaking because of her sorrow, and greeted no one by word or by sign, but rested,
never smiling, and tasting neither food nor drink, because she pined with longing for her deep-bosomed daughter, until careful Iambe —who pleased her moods in aftertime also —moved the holy lady with many a quip and jest to smile and laugh and cheer her heart.

> Greek: τὴν δʼ αἰδώς τε σέβας τε ἰδὲ χλωρὸν δέος εἷλεν·
εἶξε δέ οἱ κλισμοῖο καὶ ἑδριάασθαι ἄνωγεν.
ἀλλʼ οὐ Δημήτηρ ὡρηφόρος, ἀγλαόδωρος,
ἤθελεν ἑδριάασθαι ἐπὶ κλισμοῖο φαεινοῦ,
ἀλλʼ ἀκέουσʼ ἀνέμιμνε κατʼ ὄμματα καλὰ βαλοῦσα,
πρίν γʼ ὅτε δή οἱ ἔθηκεν Ἰάμβη κέδνʼ εἰδυῖα
πηκτὸν ἕδος, καθύπερθε δʼ ἐπʼ ἀργύφεον βάλε κῶας.
ἔνθα καθεζομένη προκατέσχετο χερσὶ καλύπτρην·
δηρὸν δʼ ἄφθογγος τετιημένη ἧστʼ ἐπὶ δίφρου,
οὐδέ τινʼ οὔτʼ ἔπεϊ προσπτύσσετο οὔτε τι ἔργῳ,
ἀλλʼ ἀγέλαστος, ἄπαστος ἐδητύος ἠδὲ ποτῆτος
ἧστο πόθῳ μινύθουσα βαθυζώνοιο θυγατρός,
πρίν γʼ ὅτε δὴ χλεύῃς μιν Ἰάμβη κέδνʼ εἰδυῖα
πολλὰ παρασκώπτουσʼ ἐτρέψατο πότνιαν ἁγνήν,
μειδῆσαι γελάσαι τε καὶ ἵλαον σχεῖν θυμόν·

[¶11] Then Metaneira filled a cup with sweet wine and offered it to her; but she refused it, for she said it was not lawful for her to drink red wine, but bade them mix meal and water with soft mint and give her to drink.

> Greek: ἣ δή οἱ καὶ ἔπειτα μεθύστερον εὔαδεν ὀργαῖς.
τῇ δὲ δέπας Μετάνειρα δίδου μελιηδέος οἴνου
πλήσασʼ· ἣ δʼ ἀνένευσʼ· οὐ γὰρ θεμιτόν οἱ ἔφασκε
πίνειν οἶνον ἐρυθρόν· ἄνωγε δʼ ἄρʼ ἄλφι καὶ ὕδωρ
δοῦναι μίξασαν πιέμεν γλήχωνι τερείνῃ.

[¶12] And Metaneira mixed the draught and gave it to the goddess as she bade. So the great queen Deo received it to observe the sacrament … And of them all, well-girded Metaneira first began to speak: “Hail, lady! For I think you are not meanly but nobly born; truly dignity and
grace are conspicuous upon your eyes as in the eyes of kings that deal justice. Yet we mortals bear perforce what the gods send us, though we be grieved; for a yoke is set upon our necks. But now, since you are come here, you shall have what I can bestow: and nurse me this child whom the gods gave me in my old age and beyond my hope,
a son much prayed for. If you should bring him up until he reach the full measure of youth, any one of woman-kind that sees you will straightway envy you, so great reward would I give for his upbringing.” Then rich-haired Demeter answered her:

> Greek: ἣ δὲ κυκεῶ τεύξασα θεᾷ πόρεν, ὡς ἐκέλευε·
δεξαμένη δʼ ὁσίης ἕνεκεν πολυπότνια Δηώ
… τῇσι δὲ μύθων ἦρχεν ἐύζωνος Μετάνειρα·
χαῖρε, γύναι, ἐπεὶ οὔ σε κακῶν ἄπʼ ἔολπα τοκήων
ἔμμεναι, ἀλλʼ ἀγαθῶν· ἐπί τοι πρέπει ὄμμασιν αἰδὼς
καὶ χάρις, ὡς εἴ πέρ τε θεμιστοπόλων βασιλήων.
ἀλλὰ θεῶν μὲν δῶρα καὶ ἀχνύμενοί περ ἀνάγκῃ
τέτλαμεν ἄνθρωποι· ἐπὶ γὰρ ζυγὸς αὐχένι κεῖται.
νῦν δʼ, ἐπεὶ ἵκεο δεῦρο, παρέσσεται ὅσσα τʼ ἐμοί περ.
παῖδα δέ μοι τρέφε τόνδε, τὸν ὀψίγονον καὶ ἄελπτον
ὤπασαν ἀθάνατοι, πολυάρητος δέ μοί ἐστιν.
εἰ τόν γε θρέψαιο καὶ ἥβης μέτρον ἵκοιτο,
ῥεῖά κέ τίς σε ἰδοῦσα γυναικῶν θηλυτεράων
ζηλώσαι· τόσα κέν τοι ἀπὸ θρεπτήρια δοίην.
τὴν δʼ αὖτε προσέειπεν ἐυστέφανος Δημήτηρ·

[¶13] “And to you, also, lady, all hail, and may the gods give you good! Gladly will I take the boy to my breast, as you bid me, and will nurse him. Never, I ween, through any heedlessness of his nurse shall witchcraft hurt him nor yet the Undercutter: for I know a charm far stronger than the Woodcutter,
and I know an excellent safeguard against woeful witchcraft.” When she had so spoken, she took the child in her fragrant bosom with her divine hands: and his mother was glad in her heart. So the goddess nursed in the palace Demophoon, wise Celeus' goodly son whom well-girded Metaneira bare.
And the child grew like some immortal being, not fed with food nor nourished at the breast: for by day
rich-crowned Demeter would anoint him with ambrosia as if he were the offspring of a god and breathe sweetly upon him as she held him in her bosom. But at night she would hide him like a brand in the heart of the fire,
unknown to his dear parents. And it wrought great wonder in these that he grew beyond his age; for he was like the gods face to face. And she would have made him deathless and unageing, had not well-girded Metaneira in her heedlessness kept watch by night from her sweet-smelling chamber and
spied. But she wailed and smote her two hips, because she feared for her son and was greatly distraught in her heart; so she lamented and uttered winged words: “Demophoön, my son, the strange woman buries you deep in fire and works grief and bitter sorrow for me.”

> Greek: καὶ σύ, γύναι, μάλα χαῖρε, θεοὶ δέ τοι ἐσθλὰ πόροιεν·
παῖδα δέ τοι πρόφρων ὑποδέξομαι, ὥς με κελεύεις,
θρέψω κοὔ μιν, ἔολπα, κακοφραδίῃσι τιθήνης
οὔτʼ ἄρʼ ἐπηλυσίη δηλήσεται οὔθʼ ὑποτάμνον·
οἶδα γὰρ ἀντίτομον μέγα φέρτερον ὑλοτόμοιο,
οἶδα δʼ ἐπηλυσίης πολυπήμονος ἐσθλὸν ἐρυσμόν.
ὣς ἄρα φωνήσασα θυώδεϊ δέξατο κόλπῳ
χείρεσσʼ ἀθανάτῃσι· γεγήθει δὲ φρένα μήτηρ.
ὣς ἣ μὲν Κελεοῖο δαΐφρονος ἀγλαὸν υἱὸν
Δημοφόωνθʼ, ὃν ἔτικτεν ἐύζωνος Μετάνειρα,
ἔτρεφεν ἐν μεγάροις· ὃ δʼ ἀέξετο δαίμονι ἶσος,
οὔτʼ οὖν σῖτον ἔδων, οὐ θησάμενος γάλα μητρὸς
ἠματίη μὲν γὰρ καλλιστέφανος Δημήτηρ
χρίεσκʼ ἀμβροσίῃ ὡσεὶ θεοῦ ἐκγεγαῶτα
ἡδὺ καταπνείουσα καὶ ἐν κόλποισιν ἔχουσα·
νύκτας δὲ κρύπτεσκε πυρὸς μένει ἠύτε δαλὸν
λάθρα φίλων γονέων· τοῖς δὲ μέγα θαῦμʼ ἐτέτυκτο,
ὡς προθαλὴς τελέθεσκε· θεοῖσι γὰρ ἄντα ἐῴκει.
καί κέν μιν ποίησεν ἀγήρων τʼ ἀθάνατόν τε,
εἰ μὴ ἄρʼ ἀφραδίῃσιν ἐύζωνος Μετάνειρα
νύκτʼ ἐπιτηρήσασα θυώδεος ἐκ θαλάμοιο
σκέψατο· κώκυσεν δὲ καὶ ἄμφω πλήξατο μηρὼ
δείσασʼ ᾧ περὶ παιδὶ καὶ ἀάσθη μέγα θυμῷ
καί ῥʼ ὀλοφυρομένη ἔπεα πτερόεντα προσηύδα·
τέκνον Δημοφόων, ξείνη σε πυρὶ ἔνι πολλῷ
κρύπτει, ἐμοὶ δὲ γόον καὶ κήδεα λυγρὰ τίθησιν.

[¶14] Thus she spoke, mourning. And the bright goddess, lovely-crowned Demeter, heard her, and was wroth with her. So with her divine hands she snatched from the fire the dear son whom Metaneira had born unhoped-for in the palace, and cast him from her to the ground; for she was terribly angry in her heart.
Forthwith she said to well-girded Metaneira: “Witless are you mortals and dull to foresee your lot, whether of good or evil, that comes upon you. For now in your heedlessness you have wrought folly past healing; for —be witness the oath of the gods, the relentless water of Styx —
I would have made your dear son deathless and unaging all his days and would have bestowed on him everlasting honor, but now he can in no way escape death and the fates. Yet shall unfailing honor always rest upon him, because he lay upon my knees and slept in my arms.

> Greek: ὣς φάτʼ ὀδυρομένη· τῆς δʼ ἄιε δῖα θεάων.
τῇ δὲ χολωσαμένη καλλιστέφανος Δημήτηρ
παῖδα φίλον, τὸν ἄελπτον ἐνὶ μεγάροισιν ἔτικτε,
χείρεσσʼ ἀθανάτῃσιν ἀπὸ ἕθεν ἧκε πέδονδε,
ἐξανελοῦσα πυρός, θυμῷ κοτέσασα μάλʼ αἰνῶς,
καί ῥʼ ἄμυδις προσέειπεν ἐύζωνον Μετάνειραν·
νήιδες ἄνθρωποι καὶ ἀφράδμονες οὔτʼ ἀγαθοῖο
αἶσαν ἐπερχομένου προγνώμεναι οὔτε κακοῖο·
καὶ σὺ γὰρ ἀφραδίῃσι τεῇς νήκεστον ἀάσθης.
ἴστω γὰρ θεῶν ὅρκος, ἀμείλικτον Στυγὸς ὕδωρ,
ἀθάνατόν κέν τοι καὶ ἀγήραον ἤματα πάντα
παῖδα φίλον ποίησα καὶ ἄφθιτον ὤπασα τιμήν·
νῦν δʼ οὐκ ἔσθʼ ὥς κεν θάνατον καὶ κῆρας ἀλύξαι·
τιμὴ δʼ ἄφθιτος αἰὲν ἐπέσσεται, οὕνεκα γούνων
ἡμετέρων ἐπέβη καὶ ἐν ἀγκοίνῃσιν ἴαυσεν.

[¶15] But, as the years move round and when he is in his prime, the sons of the Eleusinians shall ever wage war and dread strife with one another continually. Lo! I am that Demeter who has share of honor and is the greatest help and cause of joy to the undying gods and mortal men.

> Greek: ὥρῃσιν δʼ ἄρα τῷ γε περιπλομένων ἐνιαυτῶν
παῖδες Ἐλευσινίων πόλεμον καὶ φύλοπιν αἰνὴν
αἰὲν ἐν ἀλλήλοισιν συνάξουσʼ ἤματα πάντα.
εἰμὶ δὲ Δημήτηρ τιμάοχος, ἥτε μέγιστον
ἀθανάτοις θνητοῖς τʼ ὄνεαρ καὶ χάρμα τέτυκται.

[¶16] But now, let all the people build me a great temple and an altar below it and beneath the city and its sheer wall upon a rising hillock above Callichorus. And I myself will teach my rites, that hereafter you may reverently perform them and so win the favour of my heart.”

> Greek: ἀλλʼ ἄγε μοι νηόν τε μέγαν καὶ βωμὸν ὑπʼ αὐτῷ
τευχόντων πᾶς δῆμος ὑπαὶ πόλιν αἰπύ τε τεῖχος
Καλλιχόρου καθύπερθεν ἐπὶ προὔχοντι κολωνῷ.
ὄργια δʼ αὐτὴ ἐγὼν ὑποθήσομαι, ὡς ἂν ἔπειτα
εὐαγέως ἔρδοντες ἐμὸν νόον ἱλάσκοισθε.

[¶17] When she had so said, the goddess changed her stature and her looks, thrusting old age away from her: beauty spread round about her and a lovely fragrance was wafted from her sweet-smelling robes, and from the divine body of the goddess a light shone afar, while golden tresses spread down over her shoulders,
so that the strong house was filled with brightness as with lightning. And so she went out from the palace. And straightway Metaneira's knees were loosed and she remained speechless for a long while and did not remember to take up her late-born son from the ground. But his sisters heard his pitiful wailing and sprang down from their well-spread beds:
one of them took up the child in her arms and laid him in her bosom, while another revived the fire, and a third rushed with soft feet to bring their mother from her fragrant chamber. And they gathered about the struggling child and washed him,
embracing him lovingly; but he was not comforted, because nurses and handmaids much less skilful were holding him now. All night long they sought to appease the glorious goddess, quaking with fear. But, as soon as dawn began to show, they told powerful Celeus all things without fail,
as the lovely-crowned goddess Demeter charged them. So Celeus called the countless people to an assembly and bade them make a goodly temple for rich-haired Demeter and an altar upon the rising hillock. And they obeyed him right speedily and harkened to his voice,
doing as he commanded. As for the child, he grew like an immortal being. Now when they had finished building and had drawn back from their toil, they went every man to his house. But golden-haired Demeter sat there apart from all the blessed gods and stayed, wasting with yearning for her deep-bosomed daughter.

> Greek: ὣς εἰποῦσα θεὰ μέγεθος καὶ εἶδος ἄμειψε
γῆρας ἀπωσαμένη· περί τʼ ἀμφί τε κάλλος ἄητο·
ὀδμὴ δʼ ἱμερόεσσα θυηέντων ἀπὸ πέπλων
σκίδνατο, τῆλε δὲ φέγγος ἀπὸ χροὸς ἀθανάτοιο
λάμπε θεᾶς, ξανθαὶ δὲ κόμαι κατενήνοθεν ὤμους,
αὐγῆς δʼ ἐπλήσθη πυκινὸς δόμος ἀστεροπῆς ὥς·
βῆ δὲ διὲκ μεγάρων· τῆς δʼ αὐτίκα γούνατʼ ἔλυντο,
δηρὸν δʼ ἄφθογγος γένετο χρόνον, οὐδέ τι παιδὸς
μνήσατο τηλυγέτοιο ἀπὸ δαπέδου ἀνελέσθαι.
τοῦ δὲ κασίγνηται φωνὴν ἐσάκουσαν ἐλεινήν,
κὰδ δʼ ἄρʼ ἀπʼ εὐστρώτων λεχέων θόρον· ἣ μὲν ἔπειτα
παῖδʼ ἀνὰ χερσὶν ἑλοῦσα ἑῷ ἐγκάτθετο κόλπῳ·
ἣ δʼ ἄρα πῦρ ἀνέκαιʼ· ἣ δʼ ἔσσυτο πόσσʼ ἁπαλοῖσι
μητέρʼ ἀναστήσουσα θυώδεος ἐκ θαλάμοιο.
ἀγρόμεναι δέ μιν ἀμφὶς ἐλούεον ἀσπαίροντα
ἀμφαγαπαζόμεναι· τοῦ δʼ οὐ μειλίσσετο θυμός·
χειρότεραι γὰρ δή μιν ἔχον τροφοὶ ἠδὲ τιθῆναι.
αἳ μὲν παννύχιαι κυδρὴν θεὸν ἱλάσκοντο
δείματι παλλόμεναι, ἅμα δʼ ἠοῖ φαινομένηφιν
εὐρυβίῃ Κελεῷ νημερτέα μυθήσαντο,
ὡς ἐπέτελλε θεά, καλλιστέφανος Δημήτηρ.
αὐτὰρ ὅ γʼ εἰς ἀγορὴν καλέσας πολυπείρονα λαὸν
ἤνωγʼ ἠυκόμῳ Δημήτερι πίονα νηὸν
ποιῆσαι καὶ βωμὸν ἐπὶ προὔχοντι κολωνῷ.
οἳ δὲ μάλʼ αἶψʼ ἐπίθοντο καὶ ἔκλυον αὐδήσαντος,
τεῦχον δʼ, ὡς ἐπέτελλʼ. ὃ δʼ ἀέξετο δαίμονι ἶσος.
αὐτὰρ ἐπεὶ τέλεσαν καὶ ἐρώησαν καμάτοιο,
βάν ῥʼ ἴμεν οἴκαδʼ ἕκαστος· ἀτὰρ ξανθὴ Δημήτηρ
ἔνθα καθεζομένη μακάρων ἀπὸ νόσφιν ἁπάντων
μίμνε πόθῳ μινύθουσα βαθυζώνοιο θυγατρός.

[¶18] Then she caused a most dreadful and cruel year for mankind over the all-nourishing earth: the ground would not make the seed sprout, for rich-crowned Demeter kept it hid. In the fields the oxen drew many a curved plough in vain, and much white barley was cast upon the land without avail.

> Greek: αἰνότατον δʼ ἐνιαυτὸν ἐπὶ χθόνα πουλυβότειραν
ποίησʼ ἀνθρώποις καὶ κύντατον· οὐδέ τι γαῖα
σπέρμʼ ἀνίει, κρύπτεν γὰρ ἐυστέφανος Δημήτηρ·
πολλὰ δὲ καμπύλʼ ἄροτρα μάτην βόες εἷλκον ἀρούραις·
πολλὸν δὲ κρῖ λευκὸν ἐτώσιον ἔμπεσε γαίῃ·

[¶19] So she would have destroyed the whole race of man with cruel famine and have robbed them who dwell on Olympus of their glorious right of gifts and sacrifices, had not Zeus perceived and marked this in his heart. First he sent golden-winged Iris to call
rich-haired Demeter, lovely in form. So he commanded. And she obeyed the dark-clouded Son of Cronos, and sped with swift feet across the space between. She came to the stronghold of fragrant Eleusis, and there finding dark-cloaked Demeter in her temple,
spake to her and uttered winged words: “Demeter, father Zeus, whose wisdom is everlasting, calls you to come join the tribes of the eternal gods: come therefore, and let not the message I bring from Zeus pass unobeyed.” Thus said Iris imploring her. But Demeter's heart was not moved.

> Greek: καί νύ κε πάμπαν ὄλεσσε γένος μερόπων ἀνθρώπων
λιμοῦ ὑπʼ ἀργαλέης, γεράων τʼ ἐρικυδέα τιμὴν
καὶ θυσιῶν ἤμερσεν Ὀλύμπια δώματʼ ἔχοντας,
εἰ μὴ Ζεὺς ἐνόησεν ἑῷ τʼ ἐφράσσατο θυμῷ.
Ἶριν δὲ πρῶτον χρυσόπτερον ὦρσε καλέσσαι
Δήμητρʼ ἠύκομον, πολυήρατον εἶδος ἔχουσαν.
ὣς ἔφαθʼ· ἣ δὲ Ζηνὶ κελαινεφέι Κρονίωνι
πείθετο καὶ τὸ μεσηγὺ διέδραμεν ὦκα πόδεσσιν.
ἵκετο δὲ πτολίεθρον Ἐλευσῖνος θυοέσσης,
εὗρεν δʼ ἐν νηῷ Δημήτερα κυανόπεπλον
καί μιν φωνήσασʼ ἔπεα πτερόεντα προσηύδα·
Δήμητερ, καλέει σε πατὴρ Ζεὺς ἄφθιτα εἰδὼς
ἐλθέμεναι μετὰ φῦλα θεῶν αἰειγενετάων.
ἄλλʼ ἴθι, μηδʼ ἀτέλεστον ἐμὸν ἔπος ἐκ Διὸς ἔστω.
ὣς φάτο λισσομένη· τῇ δʼ οὐκ ἐπεπείθετο θυμός.

[¶20] Then again the father sent forth all the blessed and eternal gods besides: and they came, one after the other, and kept calling her and offering many very beautiful gifts and whatever rights she might be pleased to choose among the deathless gods. Yet no one was able to persuade her mind and will,
so wroth was she in her heart; but she stubbornly rejected all their words: for she vowed that she would never set foot on fragrant Olympus nor let fruit spring out of the ground, until she beheld with her eyes her own fair-faced daughter. Now when all-seeing Zeus the loud-thunderer heard this,
he sent the Slayer of Argus whose wand is of gold to Erebus, so that having won over Hades with soft words, he might lead forth chaste Persephone to the light from the misty gloom to join the gods, and that her mother might see her with her eyes and cease from her anger.

> Greek: αὖτις ἔπειτα πατὴρ μάκαρας θεοὺς αἰὲν ἐόντας
πάντας ἐπιπροΐαλλεν· ἀμοιβηδὶς δὲ κιόντες
κίκλησκον καὶ πολλὰ δίδον περικαλλέα δῶρα
τιμάς θʼ, †ἅς κʼ ἐθέλοιτο† μετʼ ἀθανάτοισιν ἑλέσθαι.
ἀλλʼ οὔτις πεῖσαι δύνατο φρένας οὐδὲ νόημα
θυμῷ χωομένης· στερεῶς δʼ ἠναίνετο μύθους.
οὐ μὲν γάρ ποτʼ ἔφασκε θυώδεος Οὐλύμποιο
πρίν γʼ ἐπιβήσεσθαι, οὐ πρὶν γῆς καρπὸν ἀνήσειν,
πρὶν ἴδοι ὀφθαλμοῖσιν ἑὴν εὐώπιδα κούρην.
αὐτὰρ ἐπεὶ τό γʼ ἄκουσε βαρύκτυπος εὐρύοπα Ζεύς,
εἰς Ἔρεβος πέμψε χρυσόρραπιν Ἀργειφόντην,
ὄφρʼ Ἀίδην μαλακοῖσι παραιφάμενος ἐπέεσσιν
ἁγνὴν Περσεφόνειαν ὑπὸ ζόφου ἠερόεντος
ἐς φάος ἐξαγάγοι μετὰ δαίμονας, ὄφρα ἑ μήτηρ
ὀφθαλμοῖσιν ἰδοῦσα μεταλήξειε χόλοιο.

[¶21] And Hermes obeyed, and leaving the house of Olympus, straightway sprang down with speed to the hidden places of the earth. And he found the lord Hades in his house seated upon a couch, and his shy mate with him, much reluctant, because she yearned for her mother. But she was afar off,
brooding on her fell design because of the deeds of the blessed gods. And the strong Slayer of Argus drew near and said: “Dark-haired Hades, ruler over the departed, father Zeus bids me bring noble Persephone forth from Erebus unto the gods,
that her mother may see her with her eyes and cease from her dread anger with the immortals; for now she plans an awful deed, to destroy the weakly tribes of earth-born men by keeping seed hidden beneath the earth, and so she makes an end of the honors of the undying gods. For she keeps fearful anger and does not consort with the gods,
but sits aloof in her fragrant temple, dwelling in the rocky hold of Eleusis.” So he said. And Aidoneus, ruler over the dead, smiled grimly and obeyed the behest of Zeus the king. For he straightway urged wise Persephone, saying:

> Greek: Ἑρμῆς δʼ οὐκ ἀπίθησεν, ἄφαρ δʼ ὑπὸ κεύθεα γαίης
ἐσσυμένως κατόρουσε λιπὼν ἕδος Οὐλύμποιο.
τέτμε δὲ τόν γε ἄνακτα δόμων ἔντοσθεν ἐόντα,
ἥμενον ἐν λεχέεσσι σὺν αἰδοίῃ παρακοίτι,
πόλλʼ ἀεκαζομένῃ μητρὸς πόθῳ· ἣ δʼ ἀποτηλοῦ
ἔργοις θεῶν μακάρων δεινὴν μητίσετο βουλήν.
ἀγχοῦ δʼ ἱστάμενος προσέφη κρατὺς Ἀργειφόντης·
Ἅιδη κυανοχαῖτα, καταφθιμένοισιν ἀνάσσων,
Ζεύς με πατὴρ ἤνωγεν ἀγαυὴν Περσεφόνειαν
ἐξαγαγεῖν Ἐρέβευσφι μετὰ σφέας, ὄφρα ἑ μήτηρ
ὀφθαλμοῖσιν ἰδοῦσα χόλου καὶ μήνιος αἰνῆς
ἀθανάτοις λήξειεν· ἐπεὶ μέγα μήδεται ἔργον,
φθῖσαι φῦλʼ ἀμενηνὰ χαμαιγενέων ἀνθρώπων,
σπέρμʼ ὑπὸ γῆς κρύπτουσα, καταφθινύθουσα δὲ τιμὰς
ἀθανάτων· ἣ δʼ αἰνὸν ἔχει χόλον, οὐδὲ θεοῖσι
μίσγεται, ἀλλʼ ἀπάνευθε θυώδεος ἔνδοθι νηοῦ
ἧσται Ἐλευσῖνος κραναὸν πτολίεθρον ἔχουσα.
ὣς φάτο· μείδησεν δὲ ἄναξ ἐνέρων Ἀιδωνεὺς
ὀφρύσιν, οὐδʼ ἀπίθησε Διὸς βασιλῆος ἐφετμῇς·
ἐσσυμένως δʼ ἐκέλευσε δαΐφρονι Περσεφονείῃ·

[¶22] “Go now, Persephone, to your dark-robed mother, go, and feel kindly in your heart towards me: be not so exceedingly cast down; for I shall be no unfitting husband for you among the deathless gods, that am own brother to father Zeus. And while you are here,
you shall rule all that lives and moves and shall have the greatest rights among the deathless gods: those who defraud you and do not appease your power with offerings, reverently performing rites and paying fit gifts, shall be punished for evermore.”

> Greek: ἔρχεο, Περσεφόνη, παρὰ μητέρα κυανόπεπλον
ἤπιον ἐν στήθεσσι μένος καὶ θυμὸν ἔχουσα,
μηδέ τι δυσθύμαινε λίην περιώσιον ἄλλων·
οὔ τοι ἐν ἀθανάτοισιν ἀεικὴς ἔσσομʼ ἀκοίτης,
αὐτοκασίγνητος πατρὸς Διός· ἔνθα δʼ ἐοῦσα
δεσπόσσεις πάντων ὁπόσα ζώει τε καὶ ἕρπει,
τιμὰς δὲ σχήσησθα μετʼ ἀθανάτοισι μεγίστας.
τῶν δʼ ἀδικησάντων τίσις ἔσσεται ἤματα πάντα,
οἵ κεν μὴ θυσίῃσι τεὸν μένος ἱλάσκωνται
εὐαγέως ἔρδοντες, ἐναίσιμα δῶρα τελοῦντες.

[¶23] When he said this, wise Persephone was filled with joy and hastily sprang up for gladness. But he on his part secretly gave her sweet pomegranate seed to eat, taking care for himself that she might not remain continually with grave, dark-robed Demeter. Then Aidoneus the Ruler of Many openly got ready his deathless
horses beneath the golden chariot. And she mounted on the chariot, and the strong Slayer of Argus took reins and whip in his dear hands and drove forth from the hall, the horses speeding readily.

> Greek: ὣς φάτο· γήθησεν δὲ περίφρων Περσεφόνεια,
καρπαλίμως δʼ ἀνόρουσʼ ὑπὸ χάρματος· αὐτὰρ ὅ γʼ αὐτὸς
ῥοιῆς κόκκον ἔδωκε φαγεῖν μελιηδέα λάθρῃ,
ἀμφὶ ἓ νωμήσας, ἵνα μὴ μένοι ἤματα πάντα
αὖθι παρʼ αἰδοίῃ Δημήτερι κυανοπέπλῳ.
ἵππους δὲ προπάροιθεν ὑπὸ χρυσέοισιν ὄχεσφιν
ἔντυεν ἀθανάτους Πολυσημάντωρ Ἀιδωνευς.
ἣ δʼ ὀχέων ἐπέβη, πάρα δὲ κρατὺς Ἀργειφόντης
ἡνία καὶ μάστιγα λαβὼν μετὰ χερσὶ φίλῃσι
σεῦε διὲκ μεγάρων· τὼ δʼ οὐκ ἀέκοντε πετέσθην.

[¶24] Swiftly they traversed their long course, and neither the sea nor river-waters nor grassy glens nor mountain-peaks checked the career of the immortal horses, but they clave the deep air above them as they went. And Hermes brought them to the place where rich-crowned Demeter was staying and checked them
before her fragrant temple. And when Demeter saw them, she rushed forth as does a Maenad down some thick-wooded mountain, while Persephone on the other side, when she saw her mother's sweet eyes, left the chariot and horses, and leaped down to run to her, and falling upon her neck, embraced her.

> Greek: ῥίμφα δὲ μακρὰ κέλευθα διήνυσαν· οὐδὲ θάλασσα
οὔθʼ ὕδωρ ποταμῶν οὔτʼ ἄγκεα ποιήεντα
ἵππων ἀθανάτων οὔτʼ ἄκριες ἔσχεθον ὁρμήν,
ἀλλʼ ὑπὲρ αὐτάων βαθὺν ἠέρα τέμνον ἰόντες.
στῆσε δʼ ἄγων, ὅθι μίμνεν ἐυστέφανος Δημήτηρ,
νηοῖο προπάροιθε θυώδεος· ἣ δὲ ἰδοῦσα
ἤιξʼ, ἠύτε μαινὰς ὄρος κάτα δάσκιον ὕλῃ.
Περσεφόνη δʼ ἑτέρωθεν ἐπεὶ ἴδεν ὄμματα καλὰ
μητρὸς ἑῆς κατʼ ἄρʼ ἥ γʼ ὄχεα προλιποῦσα καὶ ἵππους
ἆλτο θέειν, δειρῇ δέ οἱ ἔμπεσε ἀμφιχυθεῖσα·

[¶25] But while Demeter was still holding her dear child in her arms, her heart suddenly misgave her for some snare, so that she feared greatly and ceased fondling her daughter and asked of her at once: “My child, tell me, surely you have not tasted any food while you were below? Speak out and hide nothing, but let us both know.

> Greek: τῇ δὲ φίλην ἔτι παῖδα ἑῇς μετὰ χερσὶν ἐχούσῃ
αἶψα δόλον θυμός τινʼ ὀίσατο, τρέσσε δʼ ἄρʼ αἰνῶς
παυομένη φιλότητος, ἄφαρ δʼ ἐρεείνετο μύθῳ·
τέκνον, μή ῥά τι μοι σύ γε πάσσαο νέρθεν ἐοῦσα
βρώμης; ἐξαύδα, μὴ κεῦθʼ, ἵνα εἴδομεν ἄμφω·

[¶26] For if you have not, you shall come back from loathly Hades and live with me and your father, the dark-clouded Son of Cronos and be honored by all the deathless gods; but if you have tasted food, you must go back again beneath the secret places of the earth, there to dwell a third part of the seasons every year:
yet for the two parts you shall be with me and the other deathless gods. But when the earth shall bloom with the fragrant flowers of spring in every kind, then from the realm of darkness and gloom thou shalt come up once more to be a wonder for gods and mortal men.
And now tell me how he rapt you away to the realm of darkness and gloom, and by what trick did the strong Host of Many beguile you?”

> Greek: ὣς μὲν γάρ κεν ἐοῦσα παρὰ στυγεροῦ Ἀίδαο
καὶ παρʼ ἐμοὶ καὶ πατρὶ κελαινεφέϊ Κρονίωνι
ναιετάοις πάντεσσι τετιμένη ἀθανάτοισιν.
εἰ δʼ ἐπάσω, πάλιν αὖτις ἰοῦσʼ ὑπὸ κεύθεσι γαίης
οἰκήσεις ὡρέων τρίτατον μέρος εἰς ἐνιαυτόν,
τὰς δὲ δύω παρʼ ἐμοί τε καὶ ἄλλοις ἀθανάτοισιν.
ὁππότε δʼ ἄνθεσι γαῖʼ εὐώδεσιν εἰαρινοῖσι
παντοδαποῖς θάλλῃ, τόθʼ ὑπὸ ζόφου ἠερόεντος
αὖτις ἄνει μέγα θαῦμα θεοῖς θνητοῖς τʼ ἀνθρώποις.
εἶπε δὲ πῶς σʼ ἥρπαξεν ὑπὸ ζόφον ἠερόεντα
καὶ τίνι σʼ ἐξαπάτησε δόλῳ κρατερὸς Πολυδέγμων;

[¶27] Then beautiful Persephone answered her thus: “Mother, I will tell you all without error. When luck-bringing Hermes came, swift messenger from my father the Son of Cronos and the other Sons of Heaven, bidding me come back from Erebus that you might see me with your eyes
and so cease from your anger and fearful wrath against the gods, I sprang up at once for joy; but he secretly put in my mouth sweet food, a pomegranate seed, and forced me to taste against my will. Also I will tell how he rapt me away by the deep plan
of my father the Son of Cronos and carried me off beneath the depths of the earth, and will relate the whole matter as you ask. All we were playing in a lovely meadow, Leucippe and Phaeno and Electra and Ianthe, Melita also and Iache with Rhodea and Callirhoe
and Melobosis and Tyche and Ocyrhoe, fair as a flower, Chryseis, Ianeira, Acaste and Admete and Rhodope and Pluto and charming Calypso; Styx too was there and Urania and lovely Galaxaura with Pallas who rouses battles and Artemis delighting in arrows:
we were playing and gathering sweet flowers in our hands, soft crocuses mingled with irises and hyacinths, and rose-blooms and lilies, marvellous to see, and the narcissus which the wide earth caused to grow yellow as a crocus. That I plucked in my joy; but the earth
parted beneath, and there the strong lord, the Host of Many, sprang forth and in his golden chariot he bore me away, all unwilling, beneath the earth: then I cried with a shrill cry. All this is true, sore though it grieves me to tell the tale.” So did they then, with hearts at one,
greatly cheer each the other's soul and spirit with many an embrace: their hearts had relief from their griefs while each took and gave back joyousness. Then bright-coiffed Hecate came near to them, and often did she embrace the daughter of holy Demeter:

> Greek: τὴν δʼ αὖ Περσεφόνη περικαλλὴς ἀντίον ηὔδα·
τοιγὰρ ἐγώ τοι, μῆτερ, ἐρέω νημερτέα πάντα·
εὖτέ μοι Ἑρμῆς ἦλθʼ ἐριούνιος ἄγγελος ὠκὺς
πὰρ πατέρος Κρονίδαο καὶ ἄλλων Οὐρανιώνων,
ἐλθεῖν ἐξ Ἐρέβευς, ἵνα μ’ ὀφθαλμοῖσιν ἰδοῦσα
λήξαις ἀθανάτοισι χόλου καὶ μήνιος αἰνῆς,
αὐτίκʼ ἐγὼν ἀνόρουσʼ ὑπὸ χάρματος· αὐτὰρ ὃ λάθρῃ
ἔμβαλέ μοι ῥοιῆς κόκκον, μελιηδέʼ ἐδωδήν,
ἄκουσαν δὲ βίῃ με προσηνάγκασσε πάσασθαι.
ὡς δέ μʼ ἀναρπάξας Κρονίδεω πυκινὴν διὰ μῆτιν
ᾤχετο πατρὸς ἐμοῖο, φέρων ὑπὸ κεύθεα γαίης,
ἐξερέω, καὶ πάντα διίξομαι, ὡς ἐρεείνεις.
ἡμεῖς μὲν μάλα πᾶσαι ἀνʼ ἱμερτὸν λειμῶνα,
Λευκίππη Φαινώ τε καὶ Ἠλέκτρη καὶ Ἰάνθη
καὶ Μελίτη Ἰάχη τε Ῥόδειά τε Καλλιρόη τε
Μηλόβοσίς τε Τύχη τε καὶ Ὠκυρόη καλυκῶπις
Χρυσηίς τʼ Ἰάνειρά τʼ Ἀκάστη τʼ Ἀδμήτη τε
καὶ Ῥοδόπη Πλουτώ τε καὶ ἱμερόεσσα Καλυψὼ
καὶ Στὺξ Οὐρανίη τε Γαλαξαύρη τʼ ἐρατεινὴ
Παλλάς τʼ ἐγρεμάχη καὶ Ἄρτεμις ἰοχέαιρα,
παίζομεν ἠδʼ ἄνθεα δρέπομεν χείρεσσʼ ἐρόεντα,
μίγδα κρόκον τʼ ἀγανὸν καὶ ἀγαλλίδας ἠδʼ ὑάκινθον
καὶ ῥοδέας κάλυκας καὶ λείρια, θαῦμα ἰδέσθαι,
νάρκισσόν θʼ, ὃν ἔφυσʼ ὥς περ κρόκον εὐρεῖα χθών.
αὐτὰρ ἐγὼ δρεπόμην περὶ χάρματι· γαῖα δʼ ἔνερθε
χώρησεν· τῇ δʼ ἔκθορʼ ἄναξ κρατερὸς Πολυδέγμων·
βῆ δὲ φέρων ὑπὸ γαῖαν ἐν ἅρμασι χρυσείοισι
πόλλʼ ἀεκαζομένην· ἐβόησα δʼ ἄρʼ ὄρθια φωνῇ.
ταῦτά τοι ἀχνυμένη περ ἀληθέα πάντʼ ἀγορεύω.
ὣς τότε μὲν πρόπαν ἦμαρ ὁμόφρονα θυμὸν ἔχουσαι
πολλὰ μάλʼ ἀλλήλων κραδίην καὶ θυμὸν ἴαινον
ἀμφαγαπαζόμεναι· ἀχέων δʼ ἀπεπαύετο θυμός.
γηθοσύνας δʼ ἐδέχοντο παρʼ ἀλλήλων ἔδιδόν τε.
τῇσιν δʼ ἐγγύθεν ἦλθʼ Ἑκάτη λιπαροκρήδεμνος·
πολλὰ δʼ ἄρʼ ἀμφαγάπησε κόρην Δημήτερος ἁγνήν·

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

> Greek: ἐκ τοῦ οἱ πρόπολος καὶ ὀπάων ἔπλετʼ ἄνασσα.
ταῖς δὲ μέτʼ ἄγγελον ἧκε βαρύκτυπος εὐρύοπα Ζεὺς
Ῥείην ἠύκομον, Δημήτερα κυανόπεπλον
ἀξέμεναι μετὰ φῦλα θεῶν, ὑπέδεκτο δὲ τιμὰς
δωσέμεν, ἅς κεν ἕλοιτο μετʼ ἀθανάτοισι θεοῖσι·
νεῦσε δέ οἱ κούρην ἔτεος περιτελλομένοιο
τὴν τριτάτην μὲν μοῖραν ὑπὸ ζόφον ἠερόεντα,
τὰς δὲ δύω παρὰ μητρὶ καὶ ἄλλοις ἀθανάτοισιν.
ὣς ἔφατʼ· οὐδʼ ἀπίθησε θεὰ Διὸς ἀγγελιάων.
ἐσσυμένως δʼ ἤιξε κατʼ Οὐλύμποιο καρήνων,
ἐς δʼ ἄρα Ῥάριον ἷξε, φερέσβιον οὖθαρ ἀρούρης
τὸ πρίν, ἀτὰρ τότε γʼ οὔτι φερέσβιον, ἀλλὰ ἕκηλον
ἑστήκει πανάφυλλον· ἔκευθε δʼ ἄρα κρῖ λευκὸν
μήδεσι Δήμητρος καλλισφύρου· αὐτὰρ ἔπειτα
μέλλεν ἄφαρ ταναοῖσι κομήσειν ἀσταχύεσσιν
ἦρος ἀεξομένοιο, πέδῳ δʼ ἄρα πίονες ὄγμοι
βρισέμεν ἀσταχύων, τὰ δʼ ἐν ἐλλεδανοῖσι δεδέσθαι.
ἔνθʼ ἐπέβη πρώτιστον ἀπʼ αἰθέρος ἀτρυγέτοιο·
ἀσπασίως δʼ ἴδον ἀλλήλας, κεχάρηντο δὲ θυμῷ.
τὴν δʼ ὧδε προσέειπε Ῥέη λιπαροκρήδεμνος·

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

> Greek: δεῦρο τέκος, καλέει σε βαρύκτυπος εὐρύοπα Ζεὺς
ἐλθέμεναι μετὰ φῦλα θεῶν, ὑπέδεκτο δὲ τιμὰς
δωσέμεν, ἅς κʼ ἐθέλῃσθα μετʼ ἀθανάτοισι θεοῖσι.
νεῦσε δέ σοι κούρην ἔτεος περιτελλομένοιο
τὴν τριτάτην μὲν μοῖραν ὑπὸ ζόφον ἠερόεντα,
τὰς δὲ δύω παρὰ σοί τε καὶ ἄλλοις ἀθανάτοισιν.
ὣς ἄρʼ ἔφη τελέεσθαι· ἑῷ δʼ ἐπένευσε κάρητι.
ἀλλʼ ἴθι, τέκνον ἐμόν, καὶ πείθεο, μηδέ τι λίην
ἀζηχὲς μενέαινε κελαινεφέι Κρονίωνι.
αἶψα δὲ καρπὸν ἄεξε φερέσβιον ἀνθρώποισιν.

[¶30] So spake Rhea. And rich-crowned Demeter did not refuse but straightway made fruit to spring up from the rich lands, so that the whole wide earth was laden with leaves and flowers. Then she went, and to the kings who deal justice, Triptolemus and Diocles, the horse-driver,
and to doughty Eumolpus and Celeus, leader of the people, she showed the conduct of her rites and taught them all her mysteries, to Triptolemus and Polyxeinus and Diocles also, —awful mysteries which no one may in any way transgress or pry into or utter, for deep awe of the gods checks the voice.

> Greek: ὣ⟨ς ἔφατʼ. οὐ⟩δʼ ἀπίθησεν ἐυστέφανος Δημήτηρ·
αἶψα δὲ καρπὸν ἀνῆκεν ἀρουράων ἐριβώλων·
πᾶσα δὲ φύλλοισίν τε καὶ ἄνθεσιν εὐρεῖα χθὼν
ἔβρισʼ· ἣ δὲ κιοῦσα θεμιστοπόλοις βασιλεῦσι
δεῖξεν Τριπτολέμῳ τε Διοκλεῖ τε πληξίππῳ
Εὐμόλπου τε βίῃ Κελεῷ θʼ ἡγήτορι λαῶν
δρησμοσύνην θʼ ἱερῶν καὶ ἐπέφραδεν ὄργια πᾶσι,
Τριπτολέμῳ τε Πολυξείνῳ, ἐπὶ τοῖς δὲ Διοκλεῖ
σεμνά, τά τʼ οὔπως ἔστι παρεξίμεν οὔτε πυθέσθαι
οὔτʼ ἀχέειν· μέγα γάρ τι θεῶν σέβας ἰσχάνει αὐδήν.

[¶31] Happy is he among men upon earth who has seen these mysteries; but he who is uninitiate and who has no part in them, never has lot of like good things once he is dead, down in the darkness and gloom. But when the bright goddess had taught them all, they went to Olympus to the gathering of the other gods.

> Greek: ὄλβιος, ὃς τάδʼ ὄπωπεν ἐπιχθονίων ἀνθρώπων·
ὃς δʼ ἀτελὴς ἱερῶν ὅς τʼ ἄμμορος, οὔποθʼ ὁμοίων
αἶσαν ἔχει φθίμενός περ ὑπὸ ζόφῳ ἠερόεντι.
αὐτὰρ ἐπειδὴ πάνθʼ ὑπεθήκατο δῖα θεάων,
βάν ῥʼ ἴμεν Οὔλυμπόνδε θεῶν μεθʼ ὁμήγυριν ἄλλων.

[¶32] And there they dwell beside Zeus who delights in thunder, awful and reverend goddesses. Right blessed is he among men on earth whom they freely love: soon they do send Plutus as guest to his great house, Plutus who gives wealth to mortal men.

> Greek: ἔνθα δὲ ναιετάουσι παραὶ Διὶ τερπικεραύνῳ
σεμναί τʼ αἰδοῖαί τε· μέγʼ ὄλβιος, ὅν τινʼ ἐκεῖναι
προφρονέως φίλωνται ἐπιχθονίων ἀνθρώπων·
αἶψα δέ οἱ πέμπουσιν ἐφέστιον ἐς μέγα δῶμα
Πλοῦτον, ὃς ἀνθρώποις ἄφενος θνητοῖσι δίδωσιν.

[¶33] And now, queen of the land of sweet Eleusis and sea-girt Paros and rocky Antron, lady, giver of good gifts, bringer of seasons, queen Deo, be gracious, you and your daughter all beauteous Persephone, and for my song grant me heart-cheering substance.

> Greek: ἀλλʼ ἄγʼ Ἐλευσῖνος θυοέσσης δῆμον ἔχουσα
καὶ Πάρον ἀμφιρύτην Ἀντρῶνά τε πετρήεντα,
πότνια, ἀγλαόδωρʼ, ὡρηφόρε, Δηοῖ ἄνασσα,
αὐτὴ καὶ κούρη περικαλλὴς Περσεφόνεια·
πρόφρονες ἀντʼ ᾠδῆς βίοτον θυμήρεʼ ὄπαζε.

[¶34] And now I will remember you and another song also.

> Greek: αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομʼ ἀοιδῆς.

## 3. Hymn 3 · To Apollo · lines 1–299

Source: https://scriptura.si/works/homeric-hymns/3/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/3/#p-N

[¶0] I will remember and not be unmindful of Apollo who shoots afar. As he goes through the house of Zeus, the gods tremble before him and all spring up from their seats when he draws near, as he bends his bright bow.

> Greek: μνήσομαι οὐδὲ λάθωμαι Ἀπόλλωνος ἑκάτοιο,
ὅντε θεοὶ κατὰ δῶμα Διὸς τρομέουσιν ἰόντα·
καί ῥά τʼ ἀναΐσσουσιν ἐπὶ σχεδὸν ἐρχομένοιο
πάντες ἀφʼ ἑδράων, ὅτε φαίδιμα τόξα τιταίνει.

[¶1] But Leto alone stays by the side of Zeus who delights in thunder; and then she unstrings his bow, and closes his quiver, and takes his archery from his strong shoulders in her hands and hangs them on a golden peg against a pillar of his father's house. Then she leads him to a seat and makes him sit:

> Greek: Λητὼ δʼ οἴη μίμνε παραὶ Διὶ τερπικεραύνῳ,
ἥ ῥα βιόν τʼ ἐχάλασσε καὶ ἐκλήισσε φαρέτρην,
καί οἱ ἀπʼ ἰφθίμων ὤμων χείρεσσιν ἑλοῦσα
τόξα κατεκρέμασε πρὸς κίονα πατρὸς ἑοῖο
πασσάλου ἐκ χρυσέου· τὸν δʼ ἐς θρόνον εἷσεν ἄγουσα.

[¶2] and the Father gives him nectar in a golden cup welcoming his dear son, while the other gods make him sit down there, and queenly Leto rejoices because she bare a mighty son and an archer. Rejoice, blessed Leto, for you bare glorious children,
the lord Apollo and Artemis who delights in arrows; her in Ortygia, and him in rocky Delos, as you rested against the great mass of the Cynthian hill hard by a palm-tree by the streams of Inopus. How, then, shall I sing of you who in all ways are a worthy theme of song?

> Greek: τῷ δʼ ἄρα νέκταρ ἔδωκε πατὴρ δέπαϊ χρυσείῳ
δεικνύμενος φίλον υἱόν· ἔπειτα δὲ δαίμονες ἄλλοι
ἔνθα καθίζουσιν· χαίρει δέ τε πότνια Λητώ,
οὕνεκα τοξοφόρον καὶ καρτερὸν υἱὸν ἔτικτε.
χαῖρε, μάκαιρʼ ὦ Λητοῖ, ἐπεὶ τέκες ἀγλαὰ τέκνα,
Ἀπόλλωνά τʼ ἄνακτα καὶ Ἄρτεμιν ἰοχέαιραν,
τὴν μὲν ἐν Ὀρτυγίῃ, τὸν δὲ κραναῇ ἐνὶ Δήλῳ,
κεκλιμένη πρὸς μακρὸν ὄρος καὶ Κύνθιον ὄχθον,
ἀγχοτάτω φοίνικος, ἐπʼ Ἰνωποῖο ῥεέθροις.
πῶς τʼ ἄρ σʼ ὑμνήσω πάντως εὔυμνον ἐόντα;

[¶3] For everywhere, O Phoebus, the whole range of song is fallen to you, both over the mainland that rears heifers and over the isles. All mountain-peaks and high headlands of lofty hills and rivers flowing out to the deep and beaches sloping seawards and havens of the sea are your delight.

> Greek: πάντη γάρ τοι, Φοῖβε, νόμοι βεβλήατʼ ἀοιδοῖς,
ἠμὲν ἀνʼ ἤπειρον πορτιτρόφον ἠδʼ ἀνὰ νήσους·
πᾶσαι δὲ σκοπιαί τοι ἅδον καὶ πρώονες ἄκροι
ὑψηλῶν ὀρέων ποταμοί θʼ ἅλαδε προρέοντες
ἀκταί τʼ εἰς ἅλα κεκλιμέναι λιμένες τε θαλάσσης.

[¶4] Shall I sing how at the first Leto bare you to be the joy of men, as she rested against Mount Cynthus in that rocky isle, in sea-girt Delos —while on either hand a dark wave rolled on landwards driven by shrill winds —whence arising you rule over all mortal men?

> Greek: ἦ ὥς σε πρῶτον Λητὼ τέκε, χάρμα βροτοῖσι,
κλινθεῖσα πρὸς Κύνθου ὄρος κραναῇ ἐνὶ νήσῳ,
Δήλῳ ἐν ἀμφιρύτῃ; ἑκάτερθε δὲ κῦμα κελαινὸν
ἐξῄει χέρσονδε λιγυπνοίοις ἀνέμοισιν,
ἔνθεν ἀπορνύμενος πᾶσι θνητοῖσιν ἀνάσσεις.

[¶5] Among those who are in Crete, and in the township of Athens, and in the isle of Aegina and Euboea, famous for ships, in Aegae and Eiresiae and Peparethus near the sea, in Thracian Athos and Pelion's towering heights and Thracian Samos and the shady hills of Ida,
in Scyros and Phocaea and the high hill of Autocane and fair-lying Imbros and smouldering Lemnos and rich Lesbos, home of Macar, the son of Aeolus, and Chios, brightest of all the isles that lie in the sea, and craggy Mimas and the heights of Corycus
and gleaming Claros and the sheer hill of Aesagea and watered Samos and the steep heights of Mycale, in Miletus and Cos, the city of Meropian men, and steep Cnidos and windy Carpathos, in Naxos and Paros and rocky Rhenaea —
so far roamed Leto in travail with the god who shoots afar, to see if any land would be willing to make a dwelling for her son. But they greatly trembled and feared, and none, not even the richest of them, dared receive Phoebus,
until queenly Leto set foot on Delos and uttered winged words and asked her: “Delos, if you would be willing to be the abode of my son Phoebus Apollo and make him a rich temple —; for no other will touch you, as you will find: and I think you will never be rich in oxen and sheep,
nor bear vintage nor yet produce plants abundantly. But if you have the temple of far-shooting Apollo, all men will bring you hecatombs and gather here, and incessant savour of rich sacrifice will always arise, and you will feed those who dwell in you
from the hand of strangers; for truly your own soil is not rich.” So spake Leto. And Delos rejoiced and answered and said: “Leto, most glorious daughter of great Coeus, joyfully would I receive your child the far-shooting lord; for it is all too true that I am ill-spoken of
among men, whereas thus I should become very greatly honored. But this saying I fear, and I will not hide it from you, Leto. They say that Apollo will be one that is very haughty and will greatly lord it among gods and men all over the fruitful earth.

> Greek: ὅσσους Κρήτη τʼ ἐντὸς ἔχει καὶ δῆμος Ἀθηνῶν
νῆσός τʼ Αἰγίνη ναυσικλειτή τʼ Εὔβοια,
Αἰγαί, Πειρεσίαι τε καὶ ἀγχιάλη Πεπάρηθος
Θρηίκιός τʼ Ἀθόως καὶ Πηλίου ἄκρα κάρηνα
Θρηικίη τε Σάμος Ἴδης τʼ ὄρεα σκιόεντα,
Σκῦρος καὶ Φώκαια καὶ Αὐτοκάνης ὄρος αἰπύ,
Ἴμβρος τʼ εὐκτιμένη καὶ Λῆμνος ἀμιχθαλόεσσα
Λέσβος τʼ ἠγαθέη, Μάκαρος ἕδος Αἰολίωνος,
καὶ Χίος, ἣ νήσων λιπαρωτάτη εἰν ἁλὶ κεῖται,
παιπαλόεις τε Μίμας καὶ Κωρύκου ἄκρα κάρηνα
καὶ Κλάρος αἰγλήεσσα καὶ Αἰσαγέης ὄρος αἰπὺ
καὶ Σάμος ὑδρηλὴ Μυκάλης τʼ αἰπεινὰ κάρηνα
Μίλητός τε Κόως τε, πόλις Μερόπων ἀνθρώπων,
καὶ Κνίδος αἰπεινὴ καὶ Κάρπαθος ἠνεμόεσσα
Νάξος τʼ ἠδὲ Πάρος Ῥήναιά τε πετρήεσσα,
τόσσον ἔπʼ ὠδίνουσα Ἑκηβόλον ἵκετο Λητώ,
εἴ τίς οἱ γαιέων υἱεῖ θέλοι οἰκία θέσθαι.
αἳ δὲ μάλʼ ἐτρόμεον καὶ ἐδείδισαν, οὐδέ τις ἔτλη
Φοῖβον δέξασθαι, καὶ πιοτέρη περ ἐοῦσα·
πρίν γʼ ὅτε δή ῥʼ ἐπὶ Δήλου ἐβήσατο πότνια Λητὼ
καί μιν ἀνειρομένη ἔπεα πτερόεντα προσηύδα·
δῆλʼ, εἰ γάρ κʼ ἐθέλοις ἕδος ἔμμεναι υἷος ἐμοῖο,
Φοίβου Ἀπόλλωνος, θέσθαι τʼ ἔνι πίονα νηόν, —
ἄλλος δʼ οὔτις σεῖό ποθʼ ἅψεται, οὐδέ σε λήσει·
οὐδʼ εὔβων σέ γʼ ἔσεσθαι ὀίομαι οὔτʼ εὔμηλον,
οὐδὲ τρύγην οἴσεις οὔτʼ ἂρ φυτὰ μυρία φύσεις.
εἰ δέ κʼ Ἀπόλλωνος ἑκαέργου νηὸν ἔχῃσθα,
ἄνθρωποί τοι πάντες ἀγινήσουσʼ ἑκατόμβας
ἐνθάδʼ ἀγειρόμενοι, κνίσση δέ τοι ἄσπετος αἰεὶ
δημοῦ ἀναΐξει βοσκήσεις θʼ οἵ κέ σʼ ἔχωσι
χειρὸς ἀπʼ ἀλλοτρίης, ἐπεὶ οὔ τοι πῖαρ ὑπʼ οὖδας.
ὣς φάτο· χαῖρε δὲ Δῆλος, ἀμειβομένη δὲ προσηύδα·
Λητοῖ, κυδίστη θύγατερ μεγάλου Κοίοιο,
ἀσπασίη κεν ἐγώ γε γονὴν ἑκάτοιο ἄνακτος
δεξαίμην· αἰνῶς γὰρ ἐτήτυμόν εἰμι δυσηχὴς
ἀνδράσιν· ὧδε δέ κεν περιτιμήεσσα γενοίμην.
ἀλλὰ τόδε τρομέω, Λητοῖ, ἔπος, οὐδέ σε κεύσω·
λίην γάρ τινά φασιν ἀτάσθαλον Ἀπόλλωνα
ἔσσεσθαι, μέγα δὲ πρυτανευσέμεν ἀθανάτοισι
καὶ θνητοῖσι βροτοῖσιν ἐπὶ ζείδωρον ἄρουραν.

[¶6] Therefore, I greatly fear in heart and spirit that as soon as he sees the light of the sun, he will scorn this island —for truly I have but a hard, rocky soil —and overturn me and thrust me down with his feet in the depths of the sea; then will the great ocean wash deep above my head for ever,
and he will go to another land such as will please him, there to make his temple and wooded groves. So many-footed creatures of the sea will make their lairs in me and black seals their dwellings undisturbed, because I lack people. Yet if you will but dare to swear a great oath, goddess,
that here first he will build a glorious temple to be an oracle for men, then let him afterwards
make temples and wooded groves amongst all men; for surely he will be greatly renowned. So said Delos. And Leto swear the great oath of the gods: “Now hear this, Earth and wide Heaven above,
and dropping water of Styx (this is the strongest and most awful oath for the blessed gods), surely Phoebus shall have here his fragrant altar and precinct, and you he shall honor above all.” Now when Leto had sworn and ended her oath,
Delos was very glad at the birth of the far-shooting lord. But Leto was racked nine days and nine nights with pangs beyond wont.
And there were with her all the chiefest of the goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite and the other deathless goddesses save white-armed Hera, who sat in the halls of cloud-gathering Zeus. Only Eilithyia, goddess of sore travail, had not heard of Leto's trouble, for she sat on the top of Olympus beneath golden clouds by white-armed Hera's
contriving, who kept her close through envy, because Leto with the lovely tresses was soon to bear a son faultless and strong. But the goddesses sent out Iris from the well-set isle to bring Eilithyia, promising her a great necklace strung with golden threads, nine cubits long.

> Greek: τῷ ῥʼ αἰνῶς δείδοικα κατὰ φρένα καὶ κατὰ θυμόν,
μή, ὁπότʼ ἂν τὸ πρῶτον ἴδῃ φάος ἠελίοιο,
νῆσον ἀτιμήσας, ἐπεὶ ἦ κραναήπεδός εἰμι,
ποσσὶ καταστρέψας ὤσῃ ἁλὸς ἐν πελάγεσσιν,
ἔνθʼ ἐμὲ μὲν μέγα κῦμα κατὰ κρατὸς ἅλις αἰεὶ
κλύσσει· ὃ δʼ ἄλλην γαῖαν ἀφίξεται, ἥ κεν ἅδῃ οἱ,
τεύξασθαι νηόν τε καὶ ἄλσεα δενδρήεντα·
πουλύποδες δʼ ἐν ἐμοὶ θαλάμας φῶκαί τε μέλαιναι
οἰκία ποιήσονται ἀκηδέα, χήτεϊ λαῶν.
ἀλλʼ εἴ μοι τλαίης γε, θεά, μέγαν ὅρκον ὀμόσσαι,
ἐνθάδε μιν πρῶτον τεύξειν περικαλλέα νηὸν
ἔμμεναι ἀνθρώπων χρηστήριον, αὐτὰρ ἔπειτα
[τεύξασθαι νηούς τε καὶ ἄλσεα δενδρηέντα ]
πάντας ἐπʼ ἀνθρώπους, ἐπεὶ ἦ πολυώνυμος ἔσται.
ὣς ἄρ ἔφη· Λητὼ δὲ θεῶν μέγαν ὅρκον ὄμοσσε·
ἴστω νῦν τάδε Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθεν
καὶ τὸ κατειβόμενον Στυγὸς ὕδωρ, ὅστε μέγιστος
ὅρκος δεινότατός τε πέλει μακάρεσσι θεοῖσιν·
ἦ μὴν Φοίβου τῇδε θυώδης ἔσσεται αἰεὶ
βωμὸς καὶ τέμενος, τίσει δέ σέ γʼ ἔξοχα πάντων.
αὐτὰρ ἐπεί ῥʼ ὄμοσέν τε τελεύτησέν τε τὸν ὅρκον,
Δῆλος μὲν μάλα χαῖρε γονῇ ἑκάτοιο ἄνακτος·
Λητὼ δʼ ἐννῆμάρ τε καὶ ἐννέα νύκτας ἀέλπτοις
ὠδίνεσσι πέπαρτο. θεαὶ δʼ ἔσαν ἔνδοθι πᾶσαι,
ὅσσαι ἄρισται ἔασι, Διώνη τε Ῥείη τε
Ἰχναίη τε Θέμις καὶ ἀγάστονος Ἀμφιτρίτη
ἄλλαι τʼ ἀθάναται νόσφιν λευκωλένου Ἥρης·
ἧστο γὰρ ἐν μεγάροισι Διὸς νεφεληγερέταο·
μούνη δʼ οὐκ ἐπέπυστο μογοστόκος Εἰλείθυια·
ἧστο γὰρ ἄκρῳ Ὀλύμπῳ ὑπὸ χρυσέοισι νέφεσσιν,
Ἥρης φραδμοσύνης λευκωλένου, ἥ μιν ἔρυκε
ζηλοσύνῃ, ὅτʼ ἄρʼ υἱὸν ἀμύμονά τε κρατερόν τε
Λητὼ τέξεσθαι καλλιπλόκαμος τότʼ ἔμελλεν.
αἳ δʼ Ἶριν προὔπεμψαν ἐυκτιμένης ἀπὸ νήσου,
ἀξέμεν Εἰλείθυιαν, ὑποσχόμεναι μέγαν ὅρμον,
χρυσείοισι λίνοισιν ἐερμένον, ἐννεάπηχυν·

[¶7] And they bade Iris call her aside from white-armed Hera, lest she might afterwards turn her from coming with her words. When swift Iris, fleet of foot as the wind, had heard all this, she set to run; and quickly finishing all the distance she came to the home of the gods, sheer Olympus,
and forthwith called Eilithyia out from the hall to the door and spoke winged words to her, telling her all as the goddesses who dwell on Olympus had bidden her. So she moved the heart of Eilithyia in her dear breast; and they went their way, like shy wild-doves in their going.

> Greek: νόσφιν δʼ ἤνωγον καλέειν λευκωλένου Ἥρης,
μή μιν ἔπειτʼ ἐπέεσσιν ἀποστρέψειεν ἰοῦσαν.
αὐτὰρ ἐπεὶ τό γʼ ἄκουσε ποδήνεμος ὠκέα Ἶρις,
βῆ ῥα θέειν, ταχέως δὲ διήνυσε πᾶν τὸ μεσηγύ.
αὐτὰρ ἐπεί ῥʼ ἵκανε θεῶν ἕδος, αἰπὺν Ὄλυμπον,
αὐτίκʼ ἄρʼ Εἰλείθυιαν ἀπὲκ μεγάροιο θύραζε
ἐκπροκαλεσσαμένη ἔπεα πτερόεντα προσηύδα,
πάντα μάλʼ, ὡς ἐπέτελλον Ὀλύμπια δώματʼ ἔχουσαι.
τῇ δʼ ἄρα θυμὸν ἔπειθεν ἐνὶ στήθεσσι φίλοισι·
βὰν δὲ ποσὶ τρήρωσι πελειάσιν ἴθμαθʼ ὁμοῖαι.

[¶8] And as soon as Eilithyia the goddess of sore travail set foot on Delos, the pains of birth seized Leto, and she longed to bring forth; so she cast her arms about a palm tree and kneeled on the soft meadow while the earth laughed for joy beneath. Then the child leaped forth to the light, and all the goddesses raised a cry.

> Greek: εὖτʼ ἐπὶ Δήλου ἔβαινε μογοστόκος Εἰλείθυια,
δὴ τότε τὴν τόκος εἷλε, μενοίνησεν δὲ τεκέσθαι.
ἀμφὶ δὲ φοίνικι βάλε πήχεε, γοῦνα δʼ ἔρεισε
λειμῶνι μαλακῷ· μείδησε δὲ γαῖʼ ὑπένερθεν·
ἐκ δʼ ἔθορε πρὸ φόωσδε· θεαὶ δʼ ὀλόλυξαν ἅπασαι.

[¶9] Straightway, great Phoebus, the goddesses washed you purely and cleanly with sweet water, and swathed you in a white garment of fine texture, new-woven, and fastened a golden band about you. Now Leto did not give Apollo, bearer of the golden blade, her breast; but Themis duly poured nectar and ambrosia
with her divine hands: and Leto was glad because she had borne a strong son and an archer. But as soon as you had tasted that divine heavenly food, O Phoebus, you could no longer then be held by golden cords nor confined with bands, but all their ends were undone.

> Greek: ἔνθα σέ, ἤιε Φοῖβε, θεαὶ λόον ὕδατι καλῷ
ἁγνῶς καὶ καθαρῶς, σπάρξαν δʼ ἐν φάρεϊ λευκῷ,
λεπτῷ, νηγατέῳ· περὶ δὲ χρύσεον στρόφον ἧκαν.
οὐδʼ ἄρʼ Ἀπόλλωνα χρυσάορα θήσατο μήτηρ,
ἀλλὰ Θέμις νέκταρ τε καὶ ἀμβροσίην ἐρατεινὴν
ἀθανάτῃσιν χερσὶν ἐπήρξατο· χαῖρε δὲ Λητώ,
οὕνεκα τοξοφόρον καὶ καρτερὸν υἱὸν ἔτικτεν.
αὐτὰρ ἐπεὶ δή, Φοῖβε, κατέβρως ἄμβροτον εἶδαρ,
οὔ σέ γʼ ἔπειτʼ ἴσχον χρύσεοι στρόφοι ἀσπαίροντα,
οὐδʼ ἔτι δέσματʼ ἔρυκε, λύοντο δὲ πείρατα πάντα.

[¶10] Forth-with Phoebus Apollo spoke out among the deathless goddesses: “The lyre and the curved bow shall ever be dear to me, and I will declare to men the unfailing will of Zeus.” So said Phoebus, the long-haired god who shoots afar and began to walk upon the wide-pathed earth;
and all the goddesses were amazed at him. Then with gold all Delos [was laden, beholding the child of Zeus and Leto, for joy because the god chose her above the islands and shore to make his dwelling in her: and she loved him yet more in her heart.] blossomed as does a mountain-top with woodland flowers.

> Greek: αὐτίκα δʼ ἀθανάτῃσι μετηύδα Φοῖβος Ἀπόλλων·
εἴη μοι κίθαρίς τε φίλη καὶ καμπύλα τόξα,
χρήσω δʼ ἀνθρώποισι Διὸς νημερτέα βουλήν.
ὣς εἰπὼν ἐβίβασκεν ἐπὶ χθονὸς εὐρυοδείης
Φοῖβος ἀκερσεκόμης, ἑκατηβόλος· αἳ δʼ ἄρα πᾶσαι
θάμβεον ἀθάναται· χρυσῷ δʼ ἄρα Δῆλος ἅπασα
[βεβρίθει, καθορῶσα Διὸς Λητοὺς τε γενέθλην,
γηθοσύνῃ, ὅτι μιν θεὸς εἵλετο οἰκία θέσθαι
νήσων ἠπείρου τε, φίλησε δὲ κηρόθι μᾶλλον. ]
ἤνθησʼ, ὡς ὅτε τε ῥίον οὔρεος ἄνθεσιν ὕλης.

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

> Greek: αὐτὸς δʼ, ἀργυρότοξε, ἄναξ ἑκατηβόλʼ Ἄπολλον,
ἄλλοτε μέν τʼ ἐπὶ Κύνθου ἐβήσαο παιπαλόεντος,
ἄλλοτε δʼ ἂν νήσους τε καὶ ἀνέρας ἠλάσκαζες.
πολλοί τοι νηοί τε καὶ ἄλσεα δενδρήεντα·
πᾶσαι δὲ σκοπιαί τε φίλαι καὶ πρώονες ἄκροι
ὑψηλῶν ὀρέων ποταμοί θʼ ἅλαδε προρέοντες·
ἀλλὰ σὺ Δήλῳ, Φοῖβε, μάλιστʼ ἐπιτέρπεαι ἦτορ,
ἔνθα τοι ἑλκεχίτωνες Ἰάονες ἠγερέθονται
αὐτοῖς σὺν παίδεσσι καὶ αἰδοίῃς ἀλόχοισιν.
οἱ δέ σε πυγμαχίῃ τε καὶ ὀρχηθμῷ καὶ ἀοιδῇ
μνησάμενοι τέρπουσιν, ὅτʼ ἂν στήσωνται ἀγῶνα.
φαίη κʼ ἀθανάτους καὶ ἀγήρως ἔμμεναι αἰεί,
ὃς τόθʼ ὑπαντιάσειʼ, ὅτʼ Ἰάονες ἀθρόοι εἶεν·
πάντων γάρ κεν ἴδοιτο χάριν, τέρψαιτο δὲ θυμὸν
ἄνδρας τʼ εἰσορόων καλλιζώνους τε γυναῖκας
νῆάς τʼ ὠκείας ἠδʼ αὐτῶν κτήματα πολλά.
πρὸς δὲ τόδε μέγα θαῦμα, ὅου κλέος οὔποτʼ ὀλεῖται,
κοῦραι Δηλιάδες, ἑκατηβελέταο θεράπναι·
αἵ τʼ ἐπεὶ ἂρ πρῶτον μὲν Ἀπόλλωνʼ ὑμνήσωσιν,
αὖτις δʼ αὖ Λητώ τε καὶ Ἄρτεμιν ἰοχέαιραν,
μνησάμεναι ἀνδρῶν τε παλαιῶν ἠδὲ γυναικῶν
ὕμνον ἀείδουσιν, θέλγουσι δὲ φῦλʼ ἀνθρώπων.
πάντων δʼ ἀνθρώπων φωνὰς καὶ βαμβαλιαστὺν
μιμεῖσθʼ ἴσασιν· φαίη δέ κεν αὐτὸς ἕκαστος
φθέγγεσθʼ· οὕτω σφιν καλὴ συνάρηρεν ἀοιδή.

[¶12] And now may Apollo be favorable and Artemis; and farewell all you maidens. Remember me in after time whenever any one of men on earth, a stranger who has seen and suffered much, comes here and asks of you: “Whom think ye, girls, is the sweetest singer that comes here, and in whom do you most delight?”
Then answer, each and all, with one voice: “He is a blind man, and dwells in rocky Chios: his lays are evermore supreme.” As for me, I will carry your renown as far as I roam over the earth
to the well-placed cities of man, and they will believe also; for indeed this thing is true. And I will never cease to praise far-shooting Apollo, god of the silver bow, whom rich-haired Leto bare.

> Greek: ἀλλʼ ἄγεθʼ ἱλήκοι μὲν Ἀπόλλων Ἀρτέμιδι ξύν,
χαίρετε δʼ ὑμεῖς πᾶσαι· ἐμεῖο δὲ καὶ μετόπισθεν
μνήσασθʼ, ὁππότε κέν τις ἐπιχθονίων ἀνθρώπων
ἐνθάδ’ ἀνείρηται ξεῖνος ταλαπείριος ἐλθών·
ὦ κοῦραι, τίς δʼ ὔμμιν ἀνὴρ ἥδιστος ἀοιδῶν
ἐνθάδε πωλεῖται, καὶ τέῳ τέρπεσθε μάλιστα;
ὑμεῖς δʼ εὖ μάλα πᾶσαι ὑποκρίνασθαι ἀφήμως·
τυφλὸς ἀνήρ, οἰκεῖ δὲ Χίῳ ἔνι παιπαλοέσσῃ
τοῦ πᾶσαι μετόπισθεν ἀριστεύσουσιν ἀοιδαί.
ἡμεῖς δʼ ὑμέτερον κλέος οἴσομεν, ὅσσον ἐπʼ αἶαν
ἀνθρώπων στρεφόμεσθα πόλεις εὖ ναιεταώσας·
οἳ δʼ ἐπὶ δὴ πείσονται, ἐπεὶ καὶ ἐτήτυμόν ἐστιν.
αὐτὰρ ἐγὼν οὐ λήξω ἑκηβόλον Ἀπόλλωνα
ὑμνέων ἀργυρότοξον, ὃν ἠύκομος τέκε Λητώ.

[¶13] O Lord, Lycia is yours and lovely Maeonia
and Miletus, charming city by the sea, but over wave-girt Delos you greatly reign your own self. Leto's all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments; and his lyre,
at the touch of the golden key, sings sweet. Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus, to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together, voice sweetly answering voice,
hymn the unending gifts the gods enjoy and the sufferings of men, all that they endure at the hands of the deathless gods, and how they live witless and helpless and cannot find healing for death or defence against old age. Meanwhile the rich-tressed Graces and cheerful Seasons dance with
Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist. And among them sings one, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of Apollo.

> Greek: ὦ ἄνα, καὶ Λυκίην καὶ Μῃονίην ἐρατεινὴν
καὶ Μίλητον ἔχεις, ἔναλον πόλιν ἱμερόεσσαν,
αὐτὸς δʼ αὖ Δήλοιο περικλύστης περικλύστοιο μέγʼ ἀνάσσεις.
εἶσι δὲ φορμίζων Λητοῦς ἐρικυδέος υἱὸς
φόρμιγγι γλαφυρῇ πρὸς Πυθὼ πετρήεσσαν,
ἄμβροτα εἵματʼ ἔχων τεθυωμένα· τοῖο δὲ φόρμιγξ
χρυσέου ὑπὸ πλήκτρου καναχὴν ἔχει ἱμερόεσσαν.
ἔνθεν δὲ πρὸς Ὄλυμπον ἀπὸ χθονός, ὥστε νόημα,
εἶσι Διὸς πρὸς δῶμα θεῶν μεθʼ ὁμήγυριν ἄλλων.
αὐτίκα δʼ ἀθανάτοισι μέλει κίθαρις καὶ ἀοιδή·
Μοῦσαι μέν θʼ ἅμα πᾶσαι ἀμειβόμεναι ὀπὶ καλῇ
ὑμνεῦσίν ῥα θεῶν δῶρʼ ἄμβροτα ἠδʼ ἀνθρώπων
τλημοσύνας, ὅσʼ ἔχοντες ὑπʼ ἀθανάτοισι θεοῖσι
ζώουσʼ ἀφραδέες καὶ ἀμήχανοι, οὐδὲ δύνανται
εὑρέμεναι θανάτοιό τʼ ἄκος καὶ γήραος ἄλκαρ·
αὐτὰρ ἐυπλόκαμοι Χάριτες καὶ ἐύφρονες Ὧραι
Ἁρμονίη θʼ Ἥβη τε Διὸς θυγάτηρ τʼ Ἀφροδίτη
ὀρχεῦντʼ ἀλλήλων ἐπὶ καρπῷ χεῖρας ἔχουσαι·
τῇσι μὲν οὔτʼ αἰσχρὴ μεταμέλπεται οὔτʼ ἐλάχεια,
ἀλλὰ μάλα μεγάλη τε ἰδεῖν καὶ εἶδος ἀγητή,
Ἄρτεμις ἰοχέαιρα ὁμότροφος Ἀπόλλωνι.

[¶14] Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. And they,
even gold-tressed Leto and wise Zeus, rejoice in their great hearts as they watch their dear son playing among the undying gods. How then shall I sing of you —though in all ways you are a worthy theme for song? Shall I sing of you as wooer and in the fields of love, how you went wooing the daughter of Azan
along with god-like Ischys the son of well-horsed Elatius, or with Phorbas sprung from Triops, or with Ereutheus, or with Leucippus and the wife of Leucippus … you on foot, he with his chariot, yet he fell not short of Triops. Or shall I sing how at the first
you went about the earth seeking a place of oracle for men, O far-shooting Apollo? To Pieria first you went down from Olympus and passed by sandy Lectus and Enienae and through the land of the Perrhaebi. Soon you came to Iolcus and set foot on Cenaeum in Euboea, famed for ships:

> Greek: ἐν δʼ αὖ τῇσιν Ἄρης καὶ ἐύσκοπος Ἀργειφόντης
παίζουσʼ· αὐτὰρ ὁ Φοῖβος Ἀπόλλων ἐγκιθαρίζει
καλὰ καὶ ὕψι βιβάς· αἴγλη δέ μιν ἀμφιφαείνει
μαρμαρυγαί τε ποδῶν καὶ ἐυκλώστοιο χιτῶνος.
οἳ δʼ ἐπιτέρπονται θυμὸν μέγαν εἰσορόωντες
Λητώ τε χρυσοπλόκαμος καὶ μητίετα Ζεὺς
υἷα φίλον παίζοντα μετʼ ἀθανάτοισι θεοῖσι.
πῶς τʼ ἄρ σʼ ὑμνήσω πάντως εὔυμνον ἐόντα;
ἠέ σʼ ἐνὶ μνηστῆρσιν ἀείδω καὶ φιλότητι,
ὅππως μνωόμενος ἔκιες Ἀζαντίδα κούρην
Ἴσχυʼ ἅμʼ ἀντιθέῳ Ἐλατιονίδῃ εὐίππῳ;
ἢ ἅμα Φόρβαντι Τριοπέῳ γένος, ἢ ἅμʼ Ἐρευθεῖ;
ἢ ἅμα Λευκίππῳ καὶ Λευκίπποιο δάμαρτι
… πεζός, ὃ δʼ ἵπποισιν· οὐ μὴν Τρίοπός γʼ ἐνέλειπεν.
ἢ ὡς τὸ πρῶτον χρηστήριον ἀνθρώποισι
ζητεύων κατὰ γαῖαν ἔβης, ἑκατηβόλʼ Ἄπολλον;
Πιερίην μὲν πρῶτον ἀπʼ Οὐλύμποιο κατῆλθες·
Λέκτον τʼ ἠμαθοέντα παρέστιχες ἠδʼ Ἐνιῆνας
καὶ διὰ Περραιβούς· τάχα δʼ εἰς Ἰαωλκὸν ἵκανες,
Κηναίου τʼ ἐπέβης ναυσικλειτῆς Εὐβοίης.

[¶15] you stood in the Lelantine plain, but it pleased not your heart to make a temple there and wooded groves. From there you crossed the Euripus, far-shooting Apollo, and went up the green, holy hills, going on to Mycalessus and grassy-bedded Teumessus,
and so came to the wood-clad abode of Thebe; for as yet no man lived in holy Thebe, nor were there tracks or ways about Thebe's wheat-bearing plain as yet. And further still you went, O far-shooting Apollo,
and came to Onchestus, Poseidon's bright grove: there the new-broken colt distressed with drawing the trim chariot gets spirit again, and the skilled driver springs from his car and goes on his way. Then the horses for a while rattle the empty car, being rid of guidance;

> Greek: στῆς δʼ ἐπὶ Ληλάντῳ πεδίῳ· τό τοι οὐχ ἅδε θυμῷ
τεύξασθαι νηόν τε καὶ ἄλσεα δενδρήεντα.
ἔνθεν δʼ Εὔριπον διαβάς, ἑκατηβόλʼ Ἄπολλον,
βῆς ἄνʼ ὄρος ζάθεον, χλωρόν· τάχα δʼ ἷξες ἀπʼ αὐτοῦ
ἐς Μυκαλησσὸν ἰὼν καὶ Τευμησσὸν λεχεποίην.
Θήβης δʼ εἰσαφίκανες ἕδος καταειμένον ὕλῃ·
οὐ γάρ πώ τις ἔναιε βροτῶν ἱερῇ ἐνὶ Θήβῃ,
οὐδʼ ἄρα πω τότε γʼ ἦσαν ἀταρπιτοὶ οὐδὲ κέλευθοι
Θήβης ἂμ πεδίον πυρηφόρον, ἀλλʼ ἔχεν ὕλη.
ἔνθεν δὲ προτέρω ἔκιες, ἑκατηβόλʼ Ἄπολλον,
Ὀγχηστὸν δʼ ἷξες, Ποσιδήιον ἀγλαὸν ἄλσος·
ἔνθα νεοδμὴς πῶλος ἀναπνέει ἀχθόμενός περ
ἕλκων ἅρματα καλά· χαμαὶ δʼ ἐλατὴρ ἀγαθός περ
ἐκ δίφροιο θορὼν ὁδὸν ἔρχεται· οἳ δὲ τέως μὲν
κείνʼ ὄχεα κροτέουσι ἀνακτορίην ἀφιέντες.

[¶16] and if they break the chariot in the woody grove, men look after the horses, but tilt the chariot and leave it there; for this was the rite from the very first. And the drivers pray to the lord of the shrine; but the chariot falls to the lot of the god. Further yet you went, O far-shooting Apollo,
and reached next Cephissus' sweet stream which pours forth its sweet-flowing water from Lilaea, and crossing over it, O worker from afar, you passed many-towered Ocalea and reached grassy Haliartus. Then you went towards Telphusa: and there the pleasant place seemed fit for
making a temple and wooded grove. You came very near and spoke to her: “Telphusa, here I am minded to make a glorious temple, an oracle for men, and hither they will always bring perfect hecatombs,
both those who live in rich Peloponnesus and those of Europe and all the wave-washed isles, coming to seek oracles. And I will deliver to them all counsel that cannot fail, giving answer in my rich temple.” So said Phoebus Apollo, and laid out all the foundations
throughout, wide and very long. But when Telphusa saw this, she was angry in heart and spoke, saying: “Lord Phoebus, worker from afar, I will speak a word of counsel to your heart, since you are minded to make here a glorious temple to be an oracle for men who will always
bring hither perfect hecatombs for you; yet I will speak out, and do you lay up my words in your heart. The trampling of swift horses and the sound of mules watering at my sacred springs will always irk you, and men will like better to gaze at
the well-made chariots and stamping, swift-footed horses than at your great temple and the many treasures that are within. But if you will be moved by me —for you, lord, are stronger and mightier than I, and your strength is very great —build at Crisa below the glades of Parnassus:

> Greek: εἰ δέ κεν ἅρματʼ ἀγῇσιν ἐν ἄλσεϊ δενδρήεντι,
ἵππους μὲν κομέουσι, τὰ δὲ κλίναντες ἐῶσιν·
ὣς γὰρ τὰ πρώτισθʼ ὁσίη γένεθʼ· οἳ δὲ ἄνακτι
εὔχονται, δίφρον δὲ θεοῦ τότε μοῖρα φυλάσσει.
ἔνθεν δὲ προτέρω ἔκιες, ἑκατηβόλʼ Ἄπολλον·
Κηφισσὸν δʼ ἄρʼ ἔπειτα κιχήσαο καλλιρέεθρον,
ὅς τε Λιλαίηθεν προχέει καλλίρροον ὕδωρ.
τὸν διαβάς, Ἑκάεργε, καὶ Ὠκαλέην πολύπυργον
ἔνθεν ἄρʼ εἰς Ἁλίαρτον ἀφίκεο ποιήεντα.
βῆς δʼ ἐπὶ Τελφούσης· τόθι τοι ἅδε χῶρος ἀπήμων
τεύξασθαι νηόν τε καὶ ἄλσεα δενδρήεντα·
στῆς δὲ μάλʼ ἄγχʼ αὐτῆς καί μιν πρὸς μῦθον ἔειπες·
Τελφοῦσʼ, ἐνθάδε δὴ φρονέω περικαλλέα νηὸν
ἀνθρώπων τεῦξαι χρηστήριον, οἵτε μοι αἰεὶ
ἐνθάδʼ ἀγινήσουσι τεληέσσας ἑκατόμβας,
ἠμὲν ὅσοι Πελοπόννησον πίειραν ἔχουσιν
ἠδʼ ὅσοι Εὐρώπην τε καὶ ἀμφιρύτας κατὰ νήσους,
χρησόμενοι· τοῖσιν δέ κʼ ἐγὼ νημερτέα βουλὴν
πᾶσι θεμιστεύοιμι χρέων ἐνὶ πίονι νηῷ.
ὣς εἰπὼν διέθηκε θεμείλια Φοῖβος Ἀπόλλων
εὐρέα καὶ μάλα μακρὰ διηνεκές· ἣ δὲ ἰδοῦσα
Τελφοῦσα κραδίην ἐχολώσατο εἶπέ τε μῦθον·
φοῖβε ἄναξ ἑκάεργε, ἔπος τί τοι ἐν φρεσὶ θήσω.
ἐνθάδʼ ἐπεὶ φρονέεις τεῦξαι περικαλλέα νηὸν
ἔμμεναι ἀνθρώποις χρηστήριον, οἵτε τοι αἰεὶ
ἐνθάδʼ ἀγινήσουσι τεληέσσας ἑκατόμβας·
ἀλλʼ ἔκ τοι ἐρέω, σὺ δʼ ἐνὶ φρεσὶ βάλλεο σῇσι,
πημανέει σʼ αἰεὶ κτύπος ἵππων ὠκειάων
ἀρδόμενοί τʼ οὐρῆες ἐμῶν ἱερῶν ἀπὸ πηγέων·
ἔνθα τις ἀνθρώπων βουλήσεται εἰσοράασθαι
ἅρματά τʼ εὐποίητα καὶ ὠκυπόδων κτύπον ἵππων
ἢ νηόν τε μέγαν καὶ κτήματα πόλλʼ ἐνεόντα.
ἀλλʼ εἰ δή τι πίθοιο, σὺ δὲ κρείσσων καὶ ἀρείων
ἐσσί, ἄναξ, ἐμέθεν, σεῦ δὲ σθένος ἐστὶ μέγιστον,
ἐν Κρίσῃ ποίησαι ὑπὸ πτυχὶ Παρνησοῖο.

[¶17] there no bright chariot will clash, and there will be no noise of swift-footed horses near your well-built altar. But so the glorious tribes of men will bring gifts to you as Iepaeon (‘Hail-Healer’), and you will receive with delight rich sacrifices from the people dwelling round about.”

> Greek: ἔνθʼ οὔθʼ ἅρματα καλὰ δονήσεται οὔτε τοι ἵππων
ὠκυπόδων κτύπος ἔσται ἐύδμητον περὶ βωμόν,
ἀλλά τοι ὣς προσάγοιεν Ἰηπαιήονι δῶρα
ἀνθρώπων κλυτὰ φῦλα· σὺ δὲ φρένας ἀμφιγεγηθὼς
δέξαιʼ ἱερὰ καλὰ περικτιόνων ἀνθρώπων.

[¶18] So said Telphusa, that she alone, and not the Far-Shooter, should have renown there; and she persuaded the Far-Shooter. Further yet you went, far-shooting Apollo, until you came to the town of the presumptuous Phlegyae who dwell on this earth
in a lovely glade near the Cephisian lake, caring not for Zeus. And thence you went speeding swiftly to the mountain ridge, and came to Crisa beneath snowy Parnassus, a foothill turned towards the west: a cliff hangs over it from above, and a hollow, rugged glade runs under.
There the lord Phoebus Apollo resolved to make his lovely temple, and thus he said: “In this place I am minded to build a glorious temple to be an oracle for men, and here they will always bring perfect hecatombs,
both they who dwell in rich Peloponnesus and the men of Europe and from all the wave-washed isles, coming to question me. And I will deliver to them all counsel that cannot fail, answering them in my rich temple.” When he had said this, Phoebus Apollo laid out all the foundations
throughout, wide and very long; and upon these the sons of Erginus, Trophonius and Agamedes, dear to the deathless gods, laid a footing of stone. And the countless tribes of men built the whole temple of wrought stones, to be sung of for ever.

> Greek: ὣς εἰποῦσʼ Ἑκάτου πέπιθε φρένας, ὄφρα οἱ αὐτῇ
Τελφούσῃ κλέος εἴη ἐπὶ χθονί, μηδʼ Ἑκάτοιο.
ἔνθεν δὲ προτέρω ἔκιες, ἑκατηβόλʼ Ἄπολλον·
ἷξες δʼ ἐς Φλεγύων ἀνδρῶν πόλιν ὑβριστάων,
οἳ Διὸς οὐκ ἀλέγοντες ἐπὶ χθονὶ ναιετάασκον
ἐν καλῇ βήσσῃ Κηφισίδος ἐγγύθι λίμνης.
ἔνθεν καρπαλίμως προσέβης πρὸς δειράδα θύων
ἵκεο δʼ ἐς Κρίσην ὑπὸ Παρνησὸν νιφόεντα,
κνημὸν πρὸς Ζέφυρον τετραμμένον, αὐτὰρ ὕπερθεν
πέτρη ἐπικρέμαται, κοίλη δʼ ὑποδέδρομε βῆσσα,
τρηχεῖʼ· ἔνθα ἄναξ τεκμήρατο Φοῖβος Ἀπόλλων
νηὸν ποιήσασθαι ἐπήρατον εἶπέ τε μῦθον·
ἐνθάδε δὴ φρονέω τεῦξαι περικαλλέα νηὸν
ἔμμεναι ἀνθρώποις χρηστήριον, οἵτε μοι αἰεὶ
ἐνθάδʼ ἀγινήσουσι τεληέσσας ἑκατόμβας,
ἠμὲν ὅσοι Πελοπόννησον πίειραν ἔχουσιν,
ἠδʼ ὅσοι Εὐρώπην τε καὶ ἀμφιρύτας κατὰ νήσους,
χρησόμενοι· τοῖσιν δʼ ἄρʼ ἐγὼ νημερτέα βουλὴν
πᾶσι θεμιστεύοιμι χρέων ἐνὶ πίονι νηῷ.
ὣς εἰπὼν διέθηκε θεμείλια Φοῖβος Ἀπόλλων
εὐρέα καὶ μάλα μακρὰ διηνεκές· αὐτὰρ ἐπʼ αὐτοῖς
λάινον οὐδὸν ἔθηκε Τροφώνιος ἠδʼ Ἀγαμήδης,
υἱέες Ἐργίνου, φίλοι ἀθανάτοισι θεοῖσιν·
ἀμφὶ δὲ νηὸν ἔνασσαν ἀθέσφατα φῦλʼ ἀνθρώπων
ξεστοῖσιν λάεσσιν, ἀοίδιμον ἔμμεναι αἰεί.

## 4. Hymn 3 · To Apollo · lines 300–546

Source: https://scriptura.si/works/homeric-hymns/4/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/4/#p-N

[¶0] But near by was a sweet flowing spring, and there with his strong bow the lord, the son of Zeus, killed the bloated, great she-dragon, a fierce monster wont to do great mischief to men upon earth, to men themselves and to their thin-shanked sheep; for she was a very bloody plague.

> Greek: ἀγχοῦ δὲ κρήνη καλλίρροος, ἔνθα δράκαιναν
κτεῖνεν ἄναξ, Διὸς υἱός, ἀπὸ κρατεροῖο βιοῖο,
ζατρεφέα, μεγάλην, τέρας ἄγριον, ἣ κακὰ πολλὰ
ἀνθρώπους ἔρδεσκεν ἐπὶ χθονί, πολλὰ μὲν αὐτούς,
πολλὰ δὲ μῆλα ταναύποδʼ, ἐπεὶ πέλε πῆμα δαφοινόν.

[¶1] She it was who once received from gold-throned Hera and brought up fell, cruel Typhaon to be a plague to men. Once on a time Hera bare him because she was angry with father Zeus, when the Son of Cronos bare all-glorious Athena in his head. Thereupon queenly Hera was angry
and spoke thus among the assembled gods: “Hear from me, all gods and goddesses, how cloud-gathering Zeus begins to dishonor me wantonly, when he has made me his true-hearted wife. See now, apart from me he has given birth to bright-eyed Athena
who is foremost among all the blessed gods. But my son Hephaestus whom I bare
was weakly among all the blessed gods and shrivelled of foot, a shame and a disgrace to me in heaven, whom I myself took in my hands and cast out so that he fell in the great sea. But silver-shod Thetis the daughter of Nereus
took and cared for him with her sisters: would that she had done other service to the blessed gods! O wicked one and crafty! What else will you now devise? How dared you by yourself give birth to bright-eyed Athena? Would not I have borne you a child —I, who was at least called your wife
among the undying gods who hold wide heaven.
Beware now lest I devise some evil thing for you hereafter: yes, now I will contrive that a son be born me to be foremost among the undying gods —and that without casting shame on the holy bond of wedlock between you and me.
And I will not come to your bed, but will consort with the blessed gods far off from you.” When she had so spoken, she went apart from the gods, being very angry. Then straightway large-eyed queenly Hera prayed, striking the ground flatwise with her hand, and speaking thus:
“Hear now, I pray, Earth and wide Heaven above and you Titan gods who dwell beneath the earth about great Tartarus, and from whom are sprung both gods and men! Harken you now to me, one and all, and grant that I may bear a child apart from Zeus, no wit lesser than him in strength —nay, let him be as much stronger than Zeus as all-seeing Zeus than Cronos.”

> Greek: καί ποτε δεξαμένη χρυσοθρόνου ἔτρεφεν Ἥρης
δεινόν τʼ ἀργαλέον τε Τυφάονα, πῆμα βροτοῖσιν·
ὅν ποτʼ ἄρʼ Ἥρη ἔτικτε χολωσαμένη Διὶ πατρί,
ἥνικʼ ἄρα Κρονίδης ἐρικυδέα γείνατʼ Ἀθήνην
ἐν κορυφῇ· ἣ δʼ αἶψα χολώσατο πότνια Ἥρη
ἠδὲ καὶ ἀγρομένοισι μετʼ ἀθανάτοισιν ἔειπε·
κέκλυτέ μευ, πάντες τε θεοὶ πᾶσαί τε θέαιναι,
ὡς ἔμʼ ἀτιμάζειν ἄρχει νεφεληγερέτα Ζεὺς
πρῶτος, ἐπεί μʼ ἄλοχον ποιήσατο κέδνʼ εἰδυῖαν·
καὶ νῦν νόσφιν ἐμεῖο τέκε γλαυκῶπιν Ἀθήνην,
ἣ πᾶσιν μακάρεσσι μεταπρέπει ἀθανάτοισιν·
αὐτὰρ ὅ γʼ ἠπεδανὸς γέγονεν μετὰ πᾶσι θεοῖσι
παῖς ἐμὸς Ἥφαιστος, ῥικνὸς πόδας, ὃν τέκον αὐτή·
[αἶσχος ἐμοὶ καὶ ὄνειδος ἐν οὐρανῷ ὅντε καὶ αὐτή ]
ῥῖψʼ ἀνὰ χερσὶν ἑλοῦσα καὶ ἔμβαλον εὐρέι πόντῳ·
ἀλλά ἑ Νηρῆος θυγάτηρ Θέτις ἀργυρόπεζα
δέξατο καὶ μετὰ ᾗσι κασιγνήτῃσι κόμισσεν.
ὡς ὄφελʼ ἄλλο θεοῖσι χαρίζεσθαι μακάρεσσι.
σχέτλιε, ποικιλομῆτα, τί νῦν μητίσεαι ἄλλο;
πῶς ἔτλης οἶος τεκέειν γλαυκῶπιν Ἀθήνην;
οὐκ ἂν ἐγὼ τεκόμην; καὶ σὴ κεκλημένη ἔμπης
ἦα ῥʼ ἐν ἀθανάτοισιν, οἳ οὐρανὸν εὐρὺν ἔχουσι.
φράζεο νῦν μή τοί τι κακὸν μητίσομʼ ὀπίσσω.
καὶ νῦν μέντοι ἐγὼ τεχνήσομαι, ὥς κε γένηται
παῖς ἐμός, ὅς κε θεοῖσι μεταπρέποι ἀθανάτοισιν,
οὔτε σὸν αἰσχύνασʼ ἱερὸν λέχος οὔτʼ ἐμὸν αὐτῆς.
οὐδέ τοι εἰς εὐνὴν πωλήσομαι, ἀλλʼ ἀπὸ σεῖο
τηλόθʼ ἐοῦσα θεοῖσι μετέσσομαι ἀθανάτοισιν.
ὣς εἰποῦσʼ ἀπὸ νόσφι θεῶν κίε χωομένη κῆρ.
αὐτίκʼ ἔπειτʼ ἠρᾶτο βοῶπις πότνια Ἥρη,
χειρὶ καταπρηνεῖ δʼ ἔλασε χθόνα καὶ φάτο μῦθον·
κέκλυτε νῦν μευ, Γαῖα καὶ Οὐρανὸς εὐρὺς ὕπερθεν
Τιτῆνές τε θεοί, τοὶ ὑπὸ χθονὶ ναιετάοντες
Τάρταρον ἀμφὶ μέγαν, τῶν ἒξ ἄνδρες τε θεοί τε·
αὐτοὶ νῦν μευ πάντες ἀκούσατε καὶ δότε παῖδα
νόσφι Διός, μηδέν τι βίην ἐπιδευέα κείνου·
ἀλλʼ ὅ γε φέρτερος ἔστω, ὅσον Κρόνου εὐρύοπα Ζεύς.

[¶2] Thus she cried and lashed the earth with her strong hand. Then the life-giving earth was moved: and when Hera saw it she was glad in heart, for she thought her prayer would be fulfilled. And thereafter she never came to the bed of wise Zeus for a full year,
nor to sit in her carved chair as aforetime to plan wise counsel for him, but stayed in her temples where many pray, and delighted in her offerings, large-eyed queenly Hera. But when the months and days were fulfilled
and the seasons duly came on as the earth moved round, she bare one neither like the gods nor mortal men, fell, cruel Typhaon, to be a plague to men. Straightway large-eyed queenly Hera took him and bringing one evil thing to another such, gave him to the dragoness; and she received him.

> Greek: ὣς ἄρα φωνήσασʼ ἵμασε χθόνα χειρὶ παχείῃ·
κινήθη δʼ ἄρα Γαῖα φερέσβιος· ἣ δὲ ἰδοῦσα
τέρπετο ὃν κατὰ θυμόν· ὀίετο γὰρ τελέεσθαι.
ἐκ τούτου δὴ ἔπειτα τελεσφόρον εἰς ἐνιαυτὸν
οὔτε πότʼ εἰς εὐνὴν Διὸς ἤλυθε μητιόεντος,
οὔτε πότʼ ἐς θῶκον πολυδαίδαλον, ὡς τὸ πάρος περ
αὐτῷ ἐφεζομένη πυκινὰς φραζέσκετο βουλάς·
ἀλλʼ ἥ γʼ ἐν νηοῖσι πολυλλίστοισι μένουσα
τέρπετο οἷς ἱεροῖσι βοῶπις πότνια Ἥρη.
ἀλλʼ ὅτε δὴ μῆνές τε καὶ ἡμέραι ἐξετελεῦντο
ἂψ περιτελλομένου ἔτεος καὶ ἐπήλυθον ὧραι,
ἣ δʼ ἔτεκʼ οὔτε θεοῖς ἐναλίγκιον οὔτε βροτοῖσι,
δεινόν τʼ ἀργαλέον τε Τυφάονα, πῆμα βροτοῖσιν.
αὐτίκα τόνδε λαβοῦσα βοῶπις πότνια Ἥρη
δῶκεν ἔπειτα φέρουσα κακῷ κακόν· ἣ δʼ ὑπέδεκτο.

[¶3] And this Typhaon used to work great mischief among the famous tribes of men. Whosoever met the dragoness, the day of doom would sweep him away, until the lord Apollo, who deals death from afar, shot a strong arrow at her. Then she, rent with bitter pangs, lay drawing great gasps for breath and rolling about that place.

> Greek: ὃς κακὰ πόλλʼ ἔρδεσκεν ἀγακλυτὰ φῦλʼ ἀνθρώπων·
ὃς τῇ γʼ ἀντιάσειε, φέρεσκέ μιν αἴσιμον ἦμαρ,
πρίν γέ οἱ ἰὸν ἐφῆκε ἄναξ ἑκάεργος Ἀπόλλων
καρτερόν· ἣ δʼ ὀδύνῃσιν ἐρεχθομένη χαλεπῇσι
κεῖτο μέγʼ ἀσθμαίνουσα κυλινδομένη κατὰ χῶρον.

[¶4] An awful noise swelled up unspeakable as she writhed continually this way and that amid the wood: and so she left her life, breathing it forth in blood. Then Phoebus Apollo boasted over her: “Now rot here upon the soil that feeds man' You at least shall live no more to be a fell bane to men
who eat the fruit of the all-nourishing earth, and who will bring hither perfect hecatombs. Against cruel death neither Typhoeus shall avail you nor ill-famed Chimera, but here shall the Earth and shining Hyperion make you rot.”

> Greek: θεσπεσίη δʼ ἐνοπὴ γένετʼ ἄσπετος· ἣ δὲ καθʼ ὕλην
πυκνὰ μάλʼ ἔνθα καὶ ἔνθα ἑλίσσετο, λεῖπε δὲ θυμὸν
φοινὸν ἀποπνείουσʼ· ὃ δʼ ἐπηύξατο Φοῖβος Ἀπόλλων·
ἐνταυθοῖ νῦν πύθευ ἐπὶ χθονὶ βωτιανείρῃ·
οὐδὲ σύ γε ζώουσα κακὸν δήλημα βροτοῖσιν
ἔσσεαι, οἳ γαίης πολυφόρβου καρπὸν ἔδοντες
ἐνθάδʼ ἀγινήσουσι τεληέσσας ἑκατόμβας·
οὐδέ τί τοι θάνατόν γε δυσηλεγέʼ οὔτε Τυφωεὺς
ἀρκέσει οὔτε Χίμαιρα δυσώνυμος, ἀλλά σέ γʼ αὐτοῦ
πύσει Γαῖα μέλαινα καὶ ἠλέκτωρ Ὑπερίων.

[¶5] Thus said Phoebus, exulting over her: and darkness covered her eyes. And the holy strength of Helios made her rot away there; wherefore the place is now called Pytho, and men call the lord Apollo by another name, Pythian; because on that spot the power of piercing Helios made the monster rot away.

> Greek: ὣς φάτʼ ἐπευχόμενος· τὴν δὲ σκότος ὄσσε κάλυψε.
τὴν δʼ αὐτοῦ κατέπυσʼ ἱερὸν μένος Ἠελίοιο,
ἐξ οὗ νῦν Πυθὼ κικλήσκεται· οἳ δὲ ἄνακτα
Πύθιον ἀγκαλέουσιν ἐπώνυμον, οὕνεκα κεῖθι
αὐτοῦ πῦσε πέλωρ μένος ὀξέος Ἠελίοιο.

[¶6] Then Phoebus Apollo saw that the sweet-flowing spring had beguiled him, and he started out in anger against Telphusa; and soon coming to her, he stood close by and spoke to her: “Telphusa, you were not, after all, to keep to yourself this lovely place by deceiving my mind,
and pour forth your clear flowing water: here my renown shall also be and not yours alone?” Thus spoke the lord, far-working Apollo, and pushed over upon her a crag with a shower of rocks, hiding her streams: and he made himself an altar in a wooded grove
very near the clear-flowing stream. In that place all men pray to the great one by the name Telphusian, because he humbled the stream of holy Telphusa. Then Phoebus Apollo pondered in his heart what men he should bring in
to be his ministers in sacrifice and to serve him in rocky Pytho. And while he considered this, he became aware of a swift ship upon the wine-like sea in which were many men and goodly, Cretans from Cnossos, the city of Minos, they who do sacrifice to the prince and announce his decrees,
whatsoever Phoebus Apollo, bearer of the golden blade, speaks in answer from his laurel tree below the dells of Parnassus. These men were sailing in their black ship for traffic and for profit to sandy Pylos and to the men of Pylos. But Phoebus Apollo met them:

> Greek: καὶ τότʼ ἄρʼ ἔγνω ᾗσιν ἐνὶ φρεσὶ Φοῖβος Ἀπόλλων,
οὕνεκά μιν κρήνη καλλίρροος ἐξαπάφησε·
βῆ δʼ ἐπὶ Τελφούσῃ κεχολωμένος, αἶψα δʼ ἵκανε·
στῆ δὲ μάλʼ ἄγχʼ αὐτῆς καί μιν πρὸς μῦθον ἔειπε·
Τελφοῦσʼ, οὐκ ἄρʼ ἔμελλες ἐμὸν νόον ἐξαπαφοῦσα
χῶρον ἔχουσʼ ἐρατὸν προρέειν καλλίρροον ὕδωρ.
ἐνθάδε δὴ καὶ ἐμὸν κλέος ἔσσεται, οὐδὲ σὸν οἴης.
ἦ καὶ ἐπὶ ῥίον ὦσε ἄναξ ἑκάεργος Ἀπόλλων
πετραίῃς προχυτῇσιν, ἀπέκρυψεν δὲ ῥέεθρα
καὶ βωμὸν ποιήσατʼ ἐν ἄλσεϊ δενδρήεντι,
ἄγχι μάλα κρήνης καλλιρρόου· ἔνθαδʼ ἄνακτι
πάντες ἐπίκλησιν Τελφουσίῳ εὐχετόωνται,
οὕνεκα Τελφούσης ἱερῆς ᾔσχυνε ῥέεθρα.
καὶ τότε δὴ κατὰ θυμὸν ἐφράζετο Φοῖβος Απόλλων,
οὕστινας ἀνθρώπους ὀργείονας εἰσαγάγοιτο,
οἳ θεραπεύσονται Πυθοῖ ἔνι πετρηέσσῃ·
ταῦτʼ ἄρα ὁρμαίνων ἐνόησʼ ἐπὶ οἴνοπι πόντῳ
νῆα θοήν· ἐν δʼ ἄνδρες ἔσαν πολέες τε καὶ ἐσθλοί,
Κρῆτες ἀπὸ Κνωσοῦ Μινωίου, οἵ ῥα ἄνακτι
ἱερά τε ῥέζουσι καὶ ἀγγέλλουσι θέμιστας
φοίβου Ἀπόλλωνος χρυσαόρου, ὅττι κεν εἴπῃ
χρείων ἐκ δάφνης γυάλων ὕπο Παρνησοῖο.
οἳ μὲν ἐπὶ πρῆξιν καὶ χρήματα νηὶ μελαίνῃ
ἐς Πύλον ἠμαθόεντα Πυλοιγενέας τʼ ἀνθρώπους
ἔπλεον· αὐτὰρ ὃ τοῖσι συνήντετο Φοῖβος Ἀπόλλων·

[¶7] in the open sea he sprang upon their swift ship, like a dolphin in shape, and lay there, a great and awesome monster, and none of them gave heed so as to understand;
but they sought to cast the dolphin overboard. But he kept shaking the black ship every way and making the timbers quiver. So they sat silent in their craft for fear,
and did not loose the sheets throughout the black, hollow ship, nor lowered the sail of their dark-prowed vessel, but as they had set it first of all with oxhide ropes, so they kept sailing on; for a rushing south wind hurried on the swift ship from behind. First they passed by Malea,
and then along the Laconian coast they came to Taenarum, sea-garlanded town and country of Helios who gladdens men, where the thick-fleeced sheep of the lord Helios feed continually and occupy a gladsome country. There they wished to put their ship to shore, and land
and comprehend the great marvel and see with their eyes whether the monster would remain upon the deck of the hollow ship, or spring back into the briny deep where fishes shoal. But the well-built ship would not obey the helm, but went on its way all along Peloponnesus:
and the lord, far-working Apollo, guided it easily with the breath of the breeze. So the ship ran on its course and came to Arena and lovely Argyphea and Thryon, the ford of Alpheus, and well-placed Aepy and sandy Pylos and the men of Pylos;

> Greek: ἐν πόντῳ δʼ ἐπόρουσε δέμας δελφῖνι ἐοικὼς
νηὶ θοῇ καὶ κεῖτο πέλωρ μέγα τε δεινόν τε·
τῶν δʼ οὔτις κατὰ θυμὸν ἐπεφράσαθʼ ὥστε νοῆσαι
[ἐκβάλλειν δʼ ἔθελον δελφῖνʼ· ὁ δὲ νῆα μέλαιναν ]
πάντοσʼ ἀνασσείσασκε, τίνασσε δὲ νήια δοῦρα.
οἳ δʼ ἀκέων ἐνὶ νηὶ καθήατο δειμαίνοντες·
οὐδʼ οἵ γʼ ὅπλʼ ἔλυον κοίλην ἀνὰ νῆα μέλαιναν,
οὐδʼ ἔλυον λαῖφος νηὸς κυανοπρώροιο,
ἀλλʼ ὡς τὰ πρώτιστα κατεστήσαντο βοεῦσιν,
ὣς ἔπλεον· κραιπνὸς δὲ Νότος κατόπισθεν ἔπειγε
νῆα θοήν· πρῶτον δὲ παρημείβοντο Μάλειαν,
πὰρ δὲ Λακωνίδα γαῖαν ἁλιστέφανον πτολίεθρον
ἷξον καὶ χῶρον τερψιμβρότου Ἠελίοιο,
Ταίναρον, ἔνθα τε μῆλα βαθύτριχα βόσκεται αἰεὶ
Ἠελίοιο ἄνακτος, ἔχει δʼ ἐπιτερπέα χῶρον.
οἳ μὲν ἄρʼ ἔνθʼ ἔθελον νῆα σχεῖν ἠδʼ ἀποβάντες
φράσσασθαι μέγα θαῦμα καὶ ὀφθαλμοῖσιν ἰδέσθαι,
εἰ μενέει νηὸς γλαφυρῆς δαπέδοισι πέλωρον
ἢ εἰς οἶδμʼ ἅλιον πολυΐχθυον αὖτις ὀρούσει.
ἀλλʼ οὐ πηδαλίοισιν ἐπείθετο νηῦς εὐεργής,
ἀλλὰ παρὲκ Πελοπόννησον πίειραν ἔχουσα
ἤιʼ ὁδόν· πνοιῇ δὲ ἄναξ ἑκάεργος Ἀπόλλων
ῥηιδίως ἴθυνʼ· ἣ δὲ πρήσσουσα κέλευθον
Ἀρήνην ἵκανε καὶ Ἀργυφέην ἐρατεινὴν
καὶ Θρύον, Ἀλφειοῖο πόρον, καὶ ἐύκτιτον Αἶπυ
καὶ Πύλον ἠμαθόεντα Πυλοιγενέας τʼ ἀνθρώπους.

[¶8] past Cruni it went and Chalcis and past Dyme and fair Elis, where the Epei rule. And at the time when she was making for Pherae, exulting in the breeze from Zeus, there appeared to them below the clouds the steep mountain of Ithaca, and Dulichium and Same and wooded Zacynthus.

> Greek: βῆ δὲ παρὰ Κρουνοὺς καὶ Χαλκίδα καὶ παρὰ Δύμην
ἠδὲ παρʼ Ἤλιδα δῖαν, ὅθι κρατέουσιν Ἐπειοί.
εὖτε Φερὰς ἐπέβαλλεν, ἀγαλλομένη Διὸς οὔρῳ,
καί σφιν ὑπὲκ νεφέων Ἰθάκης τʼ ὄρος αἰπὺ πέφαντο
Δουλίχιόν τε Σάμη τε καὶ ὑλήεσσα Ζάκυνθος.

[¶9] But when they were passed by all the coast of Peloponnesus, then, towards Crisa, that vast gulf began to heave in sight which through all its length cuts off the rich isle of Pelops. There came on them a strong, clear west-wind by ordinance of Zeus and blew from heaven vehemently, that with all speed
the ship might finish coursing over the briny water of the sea. So they began again to voyage back towards the dawn and the sun: and the lord Apollo, son of Zeus, led them on until they reached far-seen Crisa, land of vines, and into haven: there the sea-coursing ship grounded on the sands.

> Greek: ἀλλʼ ὅτε δὴ Πελοπόννησον παρενίσατο πᾶσαν
καὶ δὴ ἐπὶ Κρίσης κατεφαίνετο κόλπος ἀπείρων,
ὅστε διὲκ Πελοπόννησον πίειραν ἐέργει·
ἦλθʼ ἄνεμος Ζέφυρος μέγας, αἴθριος, ἐκ Διὸς αἴσης,
λάβρος ἐπαιγίζων ἐξ αἰθέρος, ὄφρα τάχιστα
νηῦς ἀνύσειε θέουσα θαλάσσης ἁλμυρὸν ὕδωρ.
ἄψορροι δὴ ἔπειτα πρὸς ἠῶ τʼ ἠέλιόν τε
ἔπλεον· ἡγεμόνευε δʼ ἄναξ Διὸς υἱὸς Ἀπόλλων·
ἷξον δʼ ἐς Κρίσην εὐδείελον, ἀμπελόεσσαν,
ἐς λιμένʼ· ἣ δʼ ἀμάθοισιν ἐχρίμψατο ποντοπόρος νηῦς.

[¶10] Then, like a star at noonday, the lord, far-working Apollo, leaped from the ship: flashes of fire flew from him thick and their brightness reached to heaven. He entered into his shrine between priceless tripods, and there made a flame to flare up bright, showing forth the splendor of his shafts, so that their radiance
filled all Crisa, and the wives and well-girded daughters of the Crisaeans raised a cry at that outburst of Phoebus; for he cast great fear upon them all. From his shrine he sprang forth again, swift as a thought, to speed again to the ship, bearing the form of a man, brisk and sturdy,
in the prime of his youth, while his broad shoulders were covered with his hair: and he spoke to the Cretans, uttering winged words: “Strangers, who are you? Whence come you sailing along the paths of the sea? Are you for traffic, or do you wander at random over the sea as pirates do who put
their own lives to hazard and bring mischief to men of foreign parts as they roam? Why rest you so and are afraid, and do not go ashore nor stow the gear of your black ship? For that is the custom of men who live by bread, whenever they come to land in their dark ships from the main,
spent with toil: at once desire for sweet food catches them about the heart.” So speaking, he put courage in their hearts, and the master of the Cretans answered him and said: “Stranger —though you are nothing like mortal men
in shape or stature, but are as the deathless gods —hail and all happiness to you, and may the gods give you good. Now tell me truly that I may surely know it: what country is this, and what land, and what men live herein? As for us, with thoughts set otherwards, we were sailing over the great sea
to Pylos from Crete (for from there we declare that we are sprung), but now are come on shipboard to this place by no means willingly —another way and other paths —and gladly would we return. But one of the deathless gods brought us here against our will.” Then far-working Apollo answered them and said:

> Greek: ἔνθʼ ἐκ νηὸς ὄρουσε ἄναξ ἑκάεργος Ἀπόλλων,
ἀστέρι εἰδόμενος μέσῳ ἤματι· τοῦ δʼ ἀπὸ πολλαὶ
σπινθαρίδες πωτῶντο, σέλας δʼ εἰς οὐρανὸν ἷκεν·
ἐς δʼ ἄδυτον κατέδυσε διὰ τριπόδων ἐριτίμων.
ἔνθʼ ἄρʼ ὅ γε φλόγα δαῖε πιφαυσκόμενος τὰ ἃ κῆλα·
πᾶσαν δὲ Κρίσην κάτεχεν σέλας· αἳ δʼ ὀλόλυξαν
Κρισαίων ἄλοχοι καλλίζωνοί τε θύγατρες
Φοίβου ὑπὸ ῥιπῆς· μέγα γὰρ δέος ἔμβαλʼ ἑκάστῳ.
ἔνθεν δʼ αὖτʼ ἐπὶ νῆα νόημʼ ὣς ἆλτο πέτεσθαι,
ἀνέρι εἰδόμενος αἰζηῷ τε κρατερῷ τε,
πρωθήβῃ, χαίτῃς εἰλυμένος εὐρέας ὤμους·
καί σφεας φωνήσας ἔπεα πτερόεντα προσηύδα·
ὦ ξεῖνοι, τίνες ἐστέ; πόθεν πλεῖθʼ ὑγρὰ κέλευθα;
ἤ τι κατὰ πρῆξιν ἢ μαψιδίως ἀλάλησθε
οἷά τε ληιστῆρες ὑπεὶρ ἅλα, τοί τʼ ἀλόωνται
ψυχὰς παρθέμενοι, κακὸν ἀλλοδαποῖσι φέροντες;
τίφθʼ οὕτως ἧσθον τετιηότες, οὐδʼ ἐπὶ γαῖαν
ἐκβῆτʼ, οὐδὲ καθʼ ὅπλα μελαίνης νηὸς ἔθεσθε;
αὕτη μέν γε δίκη πέλει ἀνδρῶν ἀλφηστάων,
ὁππότʼ ἂν ἐκ πόντοιο ποτὶ χθονὶ νηὶ μελαίνῃ
ἔλθωσιν καμάτῳ ἀδηκότες, αὐτίκα δέ σφεας
σίτοιο γλυκεροῖο περὶ φρένας ἵμερος αἱρεῖ.
ὣς φάτο καί σφιν θάρσος ἐνὶ στήθεσσιν ἔθηκε.
τὸν καὶ ἀμειβόμενος Κρητῶν ἀγὸς ἀντίον ηὔδα·
ξεῖνʼ, ἐπεὶ οὐ μὲν γάρ τι καταθνητοῖσι ἔοικας,
οὐ δέμας οὐδὲ φυήν, ἀλλʼ ἀθανάτοισι θεοῖσιν,
οὖλέ τε καὶ μέγα χαῖρε, θεοὶ δέ τοι ὄλβια δοῖεν.
καί μοι τοῦτʼ ἀγόρευσον ἐτήτυμον, ὄφρʼ εὖ εἰδῶ·
τίς δῆμος; τίς γαῖα; τίνες βροτοὶ ἐγγεγάασιν;
ἄλλῃ γὰρ φρονέοντες ἐπεπλέομεν μέγα λαῖτμα
ἐς Πύλον ἐκ Κρήτης, ἔνθεν γένος εὐχόμεθʼ εἶναι·
νῦν δʼ ὧδε ξὺν νηὶ κατήλθομεν οὔ τι ἑκόντες,
νόστου ἱέμενοι, ἄλλην ὁδόν, ἄλλα κέλευθα·
ἀλλά τις ἀθανάτων δεῦρʼ ἤγαγεν οὐκ ἐθέλοντας.
τοὺς δʼ ἀπαμειβόμενος προσέφη ἑκάεργος Ἀπόλλων·

[¶11] “Strangers who once dwelt about wooded Cnossos but now shall return no more each to his loved city and fair house and dear wife; here shall you keep my rich temple that is honored by many men.

> Greek: ξεῖνοι, τοὶ Κνωσὸν πολυδένδρεον ἀμφενέμεσθε
τὸ πρίν, ἀτὰρ νῦν οὐκ ἔθʼ ὑπότροποι αὖτις ἔσεσθε
ἔς τε πόλιν ἐρατὴν καὶ δώματα καλὰ ἕκαστος
ἔς τε φίλας ἀλόχους· ἀλλʼ ἐνθάδε πίονα νηὸν
ἕξετʼ ἐμὸν πολλοῖσι τετιμένον ἀνθρώποισιν.

[¶12] I am the son of Zeus; Apollo is my name: but you I brought here over the wide gulf of the sea, meaning you no hurt; nay, here you shall keep my rich temple that is greatly honored among men, and you shall know the plans of the deathless gods, and by their will
you shall be honored continually for all time. And now come, make haste and do as I say. First loose the sheets and lower the sail, and then draw the swift ship up upon the land. Take out your goods and the gear of the straight ship,
and make an altar upon the beach of the sea: light fire upon it and make an offering of white meal. Next, stand side by side around the altar and pray: and in as much as at the first on the hazy sea I sprang upon the swift ship in the form of a dolphin,
pray to me as Apollo Delphinius; also the altar itself shall be called Delphinius and overlooking for ever. Afterwards, sup beside your dark ship and pour an offering to the blessed gods who dwell on Olympus. But when you have put away craving for sweet food,
come with me singing the hymn Ie Paean (Hail, Healer!), until you come to the place where you shall keep my rich temple.” So said Apollo. And they readily harkened to him and obeyed him. First they unfastened the sheets and let down the sail and lowered the mast by the forestays upon the mast-rest.

> Greek: εἰμὶ δʼ ἐγὼ Διὸς υἱός, Ἀπόλλων δʼ εὔχομαι εἶναι·
ὑμέας δʼ ἤγαγον ἐνθάδʼ ὑπὲρ μέγα λαῖτμα θαλάσσης,
οὔ τι κακὰ φρονέων, ἀλλʼ ἐνθάδε πίονα νηὸν
ἕξετʼ ἐμὸν πᾶσιν μάλα τίμιον ἀνθρώποισι,
βουλάς τʼ ἀθανάτων εἰδήσετε, τῶν ἰότητι
αἰεὶ τιμήσεσθε διαμπερὲς ἤματα πάντα.
ἀλλʼ ἄγεθʼ, ὡς ἂν ἐγὼ εἴπω, πείθεσθε τάχιστα·
ἱστία μὲν πρῶτον κάθετον λύσαντε βοείας,
νῆα δʼ ἔπειτα θοὴν μὲν ἐπʼ ἠπείρου ἐρύσασθε,
ἐκ δὲ κτήμαθʼ ἕλεσθε καὶ ἔντεα νηὸς ἐίσης
καὶ βωμὸν ποιήσατʼ ἐπὶ ῥηγμῖνι θαλάσσης·
πῦρ δʼ ἐπικαίοντες ἐπί τʼ ἄλφιτα λευκὰ θύοντες
εὔχεσθαι δὴ ἔπειτα παριστάμενοι περὶ βωμόν.
ὡς μὲν ἐγὼ τὸ πρῶτον ἐν ἠεροειδέι πόντῳ
εἰδόμενος δελφῖνι θοῆς ἐπὶ νηὸς ὄρουσα,
ὣς ἐμοὶ εὔχεσθαι Δελφινίῳ· αὐτὰρ ὁ βωμὸς
αὐτὸς Δελφίνιος καὶ ἐπόψιος ἔσσεται αἰεί.
δειπνῆσαί τʼ ἄρʼ ἔπειτα θοῇ παρὰ νηὶ μελαίνῃ
καὶ σπεῖσαι μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν.
αὐτὰρ ἐπὴν σίτοιο μελίφρονος ἐξ ἔρον ἧσθε,
ἔρχεσθαί θʼ ἅμʼ ἐμοὶ καὶ ἰηπαιήονʼ ἀείδειν,
εἰς ὅ κε χῶρον ἵκησθον, ἵνʼ ἕξετε πίονα νηόν.
ὣς ἔφαθʼ· οἳ δʼ ἄρα τοῦ μάλα μὲν κλύον ἠδʼ ἐπίθοντο.
ἱστία μὲν πρῶτον κάθεσαν, λῦσαν δὲ βοείας,
ἱστὸν δʼ ἱστοδόκῃ πέλασαν προτόνοισιν ὑφέντες·

[¶13] Then, landing upon the beach of the sea, they hauled up the ship from the water to dry land and fixed long stays under it. Also they made an altar upon the beach of the sea, and when they had lit a fire, made an offering of white meal,
and prayed standing around the altar as Apollo had bidden them. Then they took their meal by the swift, black ship, and poured an offering to the blessed gods who dwell on Olympus. And when they had put away craving for drink and food, they started out with the lord Apollo, the son of Zeus, to lead them,
holding a lyre in his hands, and playing sweetly as he stepped high and featly. So the Cretans followed him to Pytho, marching in time as they chanted the Ie Paean after the manner of the Cretan paean-singers and of those in whose hearts the heavenly Muse has put sweet-voiced song.

> Greek: ἐκ δὲ καὶ αὐτοὶ βαῖνον ἐπὶ ῥηγμῖνι θαλάσσης.
ἐκ δʼ ἁλὸς ἤπειρόνδε θοὴν ἀνὰ νῆʼ ἐρύσαντο
ὑψοῦ ἐπὶ ψαμάθοις, ὑπὸ δʼ ἕρματα μακρὰ τάνυσσαν·
καὶ βωμὸν ποίησαν ἐπὶ ῥηγμῖνι θαλάσσης·
πῦρ δʼ ἐπικαίοντες ἐπί τʼ ἄλφιτα λευκὰ θύοντες
εὔχονθʼ, ὡς ἐκέλευε, παριστάμενοι περὶ βωμόν.
δόρπον ἔπειθʼ εἵλοντο θοῇ παρὰ νηὶ μελαίνῃ
καὶ σπεῖσαν μακάρεσσι θεοῖς, οἳ Ὄλυμπον ἔχουσιν.
αὐτὰρ ἐπεὶ πόσιος καὶ ἐδητύος ἐξ ἔρον ἕντο,
βάν ῥʼ ἴμεν· ἦρχε δʼ ἄρα σφιν ἄναξ Διὸς υἱὸς Ἀπόλλων,
φόρμιγγʼ ἐν χείρεσσιν ἔχων, ἐρατὸν κιθαρίζων,
καλὰ καὶ ὕψι βιβάς· οἳ δὲ ῥήσσοντες ἕποντο
Κρῆτες πρὸς Πυθὼ καὶ ἰηπαιήονʼ ἄειδον,
οἷοί τε Κρητῶν παιήονες, οἷσί τε Μοῦσα
ἐν στήθεσσιν ἔθηκε θεὰ μελίγηρυν ἀοιδήν.

[¶14] With tireless feet they approached the ridge and straightway came to Parnassus and the lovely place where they were to dwell honored by many men. There Apollo brought them and showed them his most holy sanctuary and rich temple. But their spirit was stirred in their dear breasts,
and the master of the Cretans asked him, saying: “Lord, since you have brought us here far from our dear ones and our fatherland, —for so it seemed good to your heart,—tell us now how we shall live. That we would know of you. This land is not to be desired either for vineyards or for pastures
so that we can live well thereon and also minister to men.” Then Apollo, the son of Zeus, smiled upon them and said: “Foolish mortals and poor drudges are you, that you seek cares and hard toils and straits! Easily will I tell you a word and set it in your hearts.
Though each one of you with knife in hand should slaughter sheep continually, yet would you always have abundant store, even all that the glorious tribes of men bring here for me. But guard you my temple and receive the tribes of men that gather to this place,
and especially show mortal men my will, and do you keep righteousness in your heart.
But if any shall be disobedient and pay no heed to my warning,
or if there shall be any idle word or deed and outrage as is common among mortal men, then other men shall be your masters and with a strong hand shall make you subject for ever. All has been told you: do you keep it in your heart.”

> Greek: ἄκμητοι δὲ λόφον προσέβαν ποσίν, αἶψα δʼ ἵκοντο
Παρνησὸν καὶ χῶρον ἐπήρατον, ἔνθʼ ἄρʼ ἔμελλον
οἰκήσειν πολλοῖσι τετιμένοι ἀνθρώποισι·
δεῖξε δʼ ἄγων ἄδυτον ζάθεον καὶ πίονα νηόν.
τῶν δʼ ὠρίνετο θυμὸς ἐνὶ στήθεσσι φίλοισι·
τὸν καὶ ἀνειρόμενος Κρητῶν ἀγὸς ἀντίον ηὔδα·
ὦ ἄνα, εἰ δὴ τῆλε φίλων καὶ πατρίδος αἴης
ἤγαγες· οὕτω που τῷ σῷ φίλον ἔπλετο θυμῷ·
πῶς καὶ νῦν βιόμεσθα; τό σε φράζεσθαι ἄνωγμεν.
οὔτε τρυγηφόρος ἥδε γʼ ἐπήρατος οὔτʼ εὐλείμων,
ὥστʼ ἀπό τʼ εὖ ζώειν καὶ ἅμʼ ἀνθρώποισιν ὀπάζειν.
τοὺς δʼ ἐπιμειδήσας προσέφη Διὸς υἱὸς Ἀπόλλων·
νήπιοι ἄνθρωποι, δυστλήμονες, οἳ μελεδῶνας
βούλεσθʼ ἀργαλέους τε πόνους καὶ στείνεα θυμῷ·
ῥηίδιον ἔπος ὔμμʼ ἐρέω καὶ ἐπὶ φρεσὶ θήσω,
δεξιτερῇ μάλʼ ἕκαστος ἔχων ἐν χειρὶ μάχαιραν,
σφάζειν αἰεὶ μῆλα· τὰ δʼ ἄφθονα πάντα παρέσται,
ὅσσα τʼ ἐμοί κʼ ἀγάγωσι περικλυτὰ φῦλʼ ἀνθρώπων·
νηὸν δὲ προφύλαχθε, δέδεχθε δὲ φῦλʼ ἀνθρώπων
ἐνθάδʼ ἀγειρομένων καὶ ἐμὴν ἰθύν τε μάλιστα.
[δείκνυσθε θνητοῖσι· σὺ δὲ φρεσὶ δέξο θέμιστα.
εἰ δέ τις ἀφραδίῃς οὐ πείσεται, ἀλλʼ ἀλογήσει ]
ἠέ τι τηΰσιον ἔπος ἔσσεται ἠέ τι ἔργον
ὕβρις θʼ, ἣ θέμις ἐστὶ καταθνητῶν ἀνθρώπων,
ἄλλοι ἔπειθʼ ὑμῖν σημάντορες ἄνδρες ἔσονται,
τῶν ὑπʼ ἀναγκαίῃ δεδμήσεσθʼ ἤματα πάντα.
εἴρηταί τοι πάντα· σὺ δὲ φρεσὶ σῇσι φύλαξαι.

[¶15] And so, farewell, son of Zeus and Leto; but I will remember you and another hymn also.

> Greek: καὶ σὺ μὲν οὕτω χαῖρε, Διὸς καὶ Λητοῦς υἱέ·
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομʼ ἀοιδῆς.

## 5. Hymn 4 · To Hermes · lines 1–324

Source: https://scriptura.si/works/homeric-hymns/5/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/5/#p-N

[¶0] Muse, sing of Hermes, the son of Zeus and Maia, lord of Cyllene and Arcadia rich in flocks, the luck-bringing messenger of the immortals whom Maia bare, the rich-tressed nymph, when she was joined in love with Zeus,
—a shy goddess, for she avoided the company of the blessed gods, and lived within a deep, shady cave. There the son of Cronos used to lie with the rich-tressed nymph, unseen by deathless gods and mortal men, at dead of night while sweet sleep should hold white-armed Hera fast.

> Greek: Ἑρμῆν ὕμνει, Μοῦσα, Διὸς καὶ Μαιάδος υἱόν,
Κυλλήνης μεδέοντα καὶ Ἀρκαδίης πολυμήλου,
ἄγγελον ἀθανάτων ἐριούνιον, ὃν τέκε Μαῖα,
νύμφη ἐυπλόκαμος, Διὸς ἐν φιλότητι μιγεῖσα,
αἰδοίη· μακάρων δὲ θεῶν ἠλεύαθʼ ὅμιλον,
ἄντρον ἔσω ναίουσα παλισκίον, ἔνθα Κρονίων
νύμφῃ ἐυπλοκάμῳ μισγέσκετο νυκτὸς ἀμολγῷ,
ὄφρα κατὰ γλυκὺς ὕπνος ἔχοι λευκώλενον Ἥρην,
λήθων ἀθανάτους τε θεοὺς θνητούς τʼ ἀνθρώπους.

[¶1] And when the purpose of great Zeus was fulfilled, and the tenth moon with her was fixed in heaven, she was delivered and a notable thing was come to pass. For then she bare a son, of many shifts, blandly cunning, a robber, a cattle driver, a bringer of dreams,
a watcher by night, a thief at the gates, one who was soon to show forth wonderful deeds among the deathless gods. Born with the dawning, at mid-day he played on the lyre, and in the evening he stole the cattle of far-shooting Apollo on the fourth day of the month; for on that day queenly Maia bare him.

> Greek: ἀλλʼ ὅτε δὴ μεγάλοιο Διὸς νόος ἐξετελεῖτο,
τῇ δʼ ἤδη δέκατος μεὶς οὐρανῷ ἐστήρικτο,
εἴς τε φόως ἄγαγεν ἀρίσημά τε ἔργα τέτυκτο·
καὶ τότʼ ἐγείνατο παῖδα πολύτροπον, αἱμυλομήτην,
ληιστῆρʼ, ἐλατῆρα βοῶν, ἡγήτορʼ ὀνείρων,
νυκτὸς ὀπωπητῆρα, πυληδόκον, ὃς τάχʼ ἔμελλεν
ἀμφανέειν κλυτὰ ἔργα μετʼ ἀθανάτοισι θεοῖσιν.
ἠῷος γεγονὼς μέσῳ ἤματι ἐγκιθάριζεν,
ἑσπέριος βοῦς κλέψεν ἑκηβόλου Ἀπόλλωνος
τετράδι τῇ προτέρῃ, τῇ μιν τέκε πότνια Μαῖα.

[¶2] So soon as he had leaped from his mother's heavenly womb, he lay not long waiting in his holy cradle, but he sprang up and sought the oxen of Apollo. But as he stepped over the threshold of the high-roofed cave, he found a tortoise there and gained endless delight.

> Greek: ὃς καί, ἐπειδὴ μητρὸς ἀπʼ ἀθανάτων θόρε γυίων,
οὐκέτι δηρὸν ἔκειτο μένων ἱερῷ ἐνὶ λίκνῳ,
ἀλλʼ ὅ γʼ ἀναΐξας ζήτει βόας Ἀπόλλωνος
οὐδὸν ὑπερβαίνων ὑψηρεφέος ἄντροιο.
ἔνθα χέλυν εὑρὼν ἐκτήσατο μυρίον ὄλβον·

[¶3] For it was Hermes who first made the tortoise a singer. The creature fell in his way at the courtyard gate, where it was feeding on the rich grass before the dwelling, waddling along. When he saw it, the luck-bringing son of Zeus laughed and said:

> Greek: Ἑρμῆς τοι πρώτιστα χέλυν τεκτήνατʼ ἀοιδόν·
ἥ ῥά οἱ ἀντεβόλησεν ἐπʼ αὐλείῃσι θύρῃσι
βοσκομένη προπάροιθε δόμων ἐριθηλέα ποίην,
σαῦλα ποσὶν βαίνουσα· Διὸς δʼ ἐριούνιος υἱὸς
ἀθρήσας ἐγέλασσε καὶ αὐτίκα μῦθον ἔειπε·

[¶4] “An omen of great luck for me so soon! I do not slight it. Hail, comrade of the feast, lovely in shape, sounding at the dance! With joy I meet you! Where got you that rich gaud for covering, that spangled shell —a tortoise living in the mountains? But I will take and carry you within: you shall help me
and I will do you no disgrace, though first of all you must profit me. It is better to be at home: harm may come out of doors. Living, you shall be a spell against mischievous witchcraft; but if you die, then you shall make sweetest song.” Thus speaking, he took up the tortoise in both hands
and went back into the house carrying his charming toy. Then he cut off its limbs and scooped out the marrow of the mountain-tortoise with a scoop of grey iron. As a swift thought darts through the heart of a man when thronging cares haunt him,
or as bright glances flash from the eye, so glorious Hermes planned both thought and deed at once. He cut stalks of reed to measure and fixed them, fastening their ends across the back and through the shell of the tortoise, and then stretched ox hide all over it by his skill.
Also he put in the horns and fitted a cross-piece upon the two of them, and stretched seven strings of sheep-gut. But when he had made it he proved each string in turn with the key, as he held the lovely thing.
At the touch of his hand it sounded marvelously; and, as he tried it, the god sang sweet random snatches, even as youths bandy taunts at festivals. He sang of Zeus the son of Cronos and neat-shod Maia, the converse which they had before in the comradeship of love, telling all the glorious tale of his own begetting.

> Greek: σύμβολον ἤδη μοι μέγʼ ὀνήσιμον· οὐκ ὀνοτάζω.
χαῖρε, φυὴν ἐρόεσσα, χοροίτυπε, δαιτὸς ἑταίρη,
ἀσπασίη προφανεῖσα· πόθεν τόδε καλὸν ἄθυρμα
αἰόλον ὄστρακον ἕσσο χέλυς ὄρεσι ζώουσα;
ἀλλʼ οἴσω σʼ ἐς δῶμα λαβών· ὄφελός τι μοι ἔσσῃ,
οὐδʼ ἀποτιμήσω· σὺ δέ με πρώτιστον ὀνήσεις
οἴκοι βέλτερον εἶναι, ἐπεὶ βλαβερὸν τὸ θύρηφιν·
ἦ γὰρ ἐπηλυσίης πολυπήμονος ἔσσεαι ἔχμα
ζώουσʼ· ἢν δὲ θάνῃς, τότε κεν μάλα καλὸν ἀείδοις.
ὣς ἂρʼ ἔφη· καὶ χερσὶν ἅμʼ ἀμφοτέρῃσιν ἀείρας
ἂψ εἴσω κίε δῶμα φέρων ἐρατεινὸν ἄθυρμα.
ἔνθʼ ἀναπηρώσας γλυφάνῳ πολιοῖο σιδήρου
αἰῶνʼ ἐξετόρησεν ὀρεσκῴοιο χελώνης.
ὡς δʼ ὁπότʼ ὠκὺ νόημα διὰ στέρνοιο περήσῃ
ἀνέρος, ὅν τε θαμειαὶ ἐπιστρωφῶσι μέριμναι,
ἢ ὅτε δινηθῶσιν ἀπʼ ὀφθαλμῶν ἀμαρυγαί,
ὣς ἅμʼ ἔπος τε καὶ ἔργον ἐμήδετο κύδιμος Ἑρμῆς.
πῆξε δʼ ἄρʼ ἐν μέτροισι ταμὼν δόνακας καλάμοιο
πειρήνας διὰ νῶτα διὰ ῥίνοιο χελώνης.
ἀμφὶ δὲ δέρμα τάνυσσε βοὸς πραπίδεσσιν ἑῇσι
καὶ πήχεις ἐνέθηκʼ, ἐπὶ δὲ ζυγὸν ἤραρεν ἀμφοῖν,
ἑπτὰ δὲ θηλυτέρων ὀίων ἐτανύσσατο χορδάς.
αὐτὰρ ἐπεὶ δὴ τεῦξε λύρην ἐρατεινὸν ἄθυρμα,
πλήκτρῳ ἐπειρήτιζε κατὰ μέρος· ἣ δʼ ὑπὸ χειρὸς
σμερδαλέον κονάβησε· θεὸς δʼ ὑπὸ καλὸν ἄειδεν
ἐξ αὐτοσχεδίης πειρώμενος, ἠύτε κοῦροι
ἡβηταὶ θαλίῃσι παραιβόλα κερτομέουσιν,
ἀμφὶ Δία Κρονίδην καὶ Μαιάδα καλλιπέδιλον,
ὡς πάρος ὠρίζεσκον ἑταιρείῃ φιλότητι,
ἥν τʼ αὐτοῦ γενεὴν ὀνομακλυτὸν ἐξονομάζων·

[¶5] He celebrated, too, the handmaids of the nymph, and her bright home, and the tripods all about the house, and the abundant cauldrons. But while he was singing of all these, his heart was bent on other matters. And he took the hollow lyre and laid it in his sacred cradle,
and sprang from the sweet-smelling hall to a watch-place, pondering sheer trickery in his heart —deeds such as knavish folk pursue in the dark night-time; for he longed to taste flesh. The Sun was going down beneath the earth towards Ocean with his horses and chariot when Hermes
came hurrying to the shadowy mountains of Pieria, where the divine cattle of the blessed gods had their steads and grazed the pleasant, unmown meadows. Of these the Son of Maia, the sharp-eyed slayer of Argus then cut off from the herd fifty loud-lowing kine,
and drove them straggling-wise across a sandy place, turning their hoof-prints aside. Also, he bethought him of a crafty ruse and reversed the marks of their hoofs, making the front behind and the hind before, while he himself walked the other way. Then he wove sandals with wicker-work by the sand of the sea,
wonderful things, unthought of, unimagined; for he mixed together tamarisk and myrtle-twigs, fastening together an armful of their fresh, young wood, and tied them, leaves and all securely under his feet as light sandals. That brushwood the glorious Slayer of Argus
plucked in Pieria as he was preparing for his journey, making shift as one making haste for a long journey. But an old man tilling his flowering vineyard saw him as he was hurrying down the plain through grassy Onchestus. So the Son of Maia began and said to him:

> Greek: ἀμφιπόλους τε γέραιρε καὶ ἀγλαὰ δώματα νύμφης
καὶ τρίποδας κατὰ οἶκον ἐπηετανούς τε λέβητας.
καὶ τὰ μὲν οὖν ἤειδε, τὰ δὲ φρεσὶν ἄλλα μενοίνα.
καὶ τὴν μὲν κατέθηκε φέρων ἱερῷ ἐνὶ λίκνῳ,
φόρμιγγα γλαφυρήν· ὃ δʼ ἄρα κρειῶν ἐρατίζων
ἆλτο κατὰ σκοπιὴν εὐώδεος ἐκ μεγάροιο
ὁρμαίνων δόλον αἰπὺν ἐνὶ φρεσίν, οἷά τε φῶτες
φηληταὶ διέπουσι μελαίνης νυκτὸς ἐν ὥρῃ.
ἠέλιος μὲν ἔδυνε κατὰ χθονὸς Ὠκεανόνδε
αὐτοῖσίν θʼ ἵπποισι καὶ ἅρμασιν· αὐτὰρ ἄρʼ Ἑρμῆς
Πιερίης ἀφίκανε θέων ὄρεα σκιόεντα,
ἔνθα θεῶν μακάρων βόες ἄμβροτοι αὖλιν ἔχεσκον
βοσκόμεναι λειμῶνας ἀκηρασίους, ἐρατεινούς.
τῶν τότε Μαιάδος υἱός, ἐύσκοπος Ἀργειφόντης,
πεντήκοντʼ ἀγέλης ἀπετάμνετο βοῦς ἐριμύκους.
πλανοδίας δʼ ἤλαυνε διὰ ψαμαθώδεα χῶρον
ἴχνιʼ ἀποστρέψας· δολίης δʼ οὐ λήθετο τέχνης
ἀντία ποιήσας ὁπλάς, τὰς πρόσθεν ὄπισθεν,
τὰς δʼ ὄπιθεν πρόσθεν· κατὰ δʼ ἔμπαλιν αὐτὸς ἔβαινε.
σάνδαλα δʼ αὐτίκα ῥιψὶν ἐπὶ ψαμάθοις ἁλίῃσιν,
ἄφραστʼ ἠδʼ ἀνόητα διέπλεκε, θαυματὰ ἔργα,
συμμίσγων μυρίκας καὶ μυρσινοειδέας ὄζους.
τῶν τότε συνδήσας νεοθηλέος ἄγκαλον ὕλης
ἀβλαβέως ὑπὸ ποσσὶν ἐδήσατο σάνδαλα κοῦφα
αὐτοῖσιν πετάλοισι τὰ κύδιμος Ἀργειφόντης
ἔσπασε Πιερίηθεν ὁδοιπορίην ἀλεγύνων,
οἷά τʼ ἐπειγόμενος δολιχὴν ὁδόν, αὐτοτροπήσας.†
τὸν δὲ γέρων ἐνόησε δέμων ἀνθοῦσαν ἀλωὴν
ἱέμενον πεδίονδε διʼ Ὀγχηστὸν λεχεποίην
τὸν πρότερος προσέφη Μαίης ἐρικυδέος υἱός·

[¶6] “Old man, digging about your vines with bowed shoulders, surely you shall have much wine when all these bear fruit,
if you obey me and strictly remember not to have seen what you have seen, and not to have heard what you have heard, and to keep silent when nothing of your own is harmed.” When he had said this much, he hurried the strong cattle on together:

> Greek: ὦ γέρον, ὅστε φυτὰ σκάπτεις ἐπικαμπύλος ὤμους,
ἦ πολυοινήσεις, εὖτʼ ἂν τάδε πάντα φέρῃσι,
[εἴ κε πίθῃ, μάλα περ μεμνημένος ἐν φρεσὶ σῇσι]
καί τε ἰδὼν μὴ ἰδὼν εἶναι καὶ κωφὸς ἀκούσας,
καὶ σιγᾶν ὅτε μή τι καταβλάπτῃ τὸ σὸν αὐτοῦ.
τόσσον φὰς συνέσευε βοῶν ἴφθιμα κάρηνα.

[¶7] through many shadowy mountains and echoing gorges and flowery plains glorious Hermes drove them. And now the divine night, his dark ally, was mostly passed, and dawn that sets folk to work was quickly coming on, while bright Selene,
daughter of the lord Pallas, Megamedes' son, had just climbed her watch-post, when the strong Son of Zeus drove the wide-browed cattle of Phoebus Apollo to the river Alpheus. And they came unwearied to the high-roofed byres and the drinking-troughs that were before the noble meadow.

> Greek: πολλὰ δʼ ὄρη σκιόεντα καὶ αὐλῶνας κελαδεινοὺς
καὶ πεδίʼ ἀνθεμόεντα διήλασε κύδιμος Ἑρμῆς.
ὀρφναίη δʼ ἐπίκουρος ἐπαύετο δαιμονίη νύξ,
ἡ πλείων, τάχα δʼ ὄρθρος ἐγίγνετο δημιοεργός·
ἣ δὲ νέον σκοπιὴν προσεβήσατο δῖα Σελήνη,
Πάλλαντος θυγάτηρ Μεγαμηδείδαο ἄνακτος.
τῆμος ἐπʼ Ἀλφειὸν ποταμὸν Διὸς ἄλκιμος υἱὸς
Φοίβου Ἀπόλλωνος βοῦς ἤλασεν εὐρυμετώπους.
ἀκμῆτες δʼ ἵκανον ἐπʼ αὔλιον ὑψιμέλαθρον
καὶ ληνοὺς προπάροιθεν ἀριπρεπέος λειμῶνος.

[¶8] Then, after he had well-fed the loud-bellowing cattle with fodder and driven them into the byre, close-packed and chewing lotus and dewy galingal, he gathered a pile of wood and began to seek the art of fire. He chose a stout laurel branch and trimmed it with the knife …
held firmly in his hand: and the hot smoke rose up. For it was Hermes who first invented fire-sticks and fire. Next he took many dried sticks and piled them thick and plenty in a sunken trench: and flame began to glow, spreading afar the blast of fierce-burning fire.

> Greek: ἔνθʼ ἐπεὶ εὖ βοτάνης ἐπεφόρβει βοῦς ἐριμύκους
καὶ τὰς μὲν συνέλασσεν ἐς αὔλιον ἀθρόας οὔσας,
λωτὸν ἐρεπτομένας ἠδʼ ἑρσήεντα κύπειρον·
σὺν δʼ ἐφόρει ξύλα πολλά, πυρὸς δʼ ἐπεμαίετο τέχνην.
δάφνης ἀγλαὸν ὄζον ἑλὼν ἀπέλεψε σιδήρῳ
… ἄρμενον ἐν παλάμῃ· ἄμπνυτο δὲ θερμὸς ἀυτμή·
Ἑρμῆς τοι πρώτιστα πυρήια πῦρ τʼ ἀνέδωκε.
πολλὰ δὲ κάγκανα κᾶλα κατουδαίῳ ἐνὶ βόθρῳ
οὖλα λαβὼν ἐπέθηκεν ἐπηετανά· λάμπετο δὲ φλὸξ
τηλόσε φῦσαν ἱεῖσα πυρὸς μέγα δαιομένοιο.

[¶9] And while the strength of glorious Hephaestus was beginning to kindle the fire, he dragged out two lowing, horned cows close to the fire; for great strength was with him. He threw them both panting upon their backs on the ground, and rolled them on their sides, bending their necks over, and pierced their vital chord.

> Greek: ὄφρα δὲ πῦρ ἀνέκαιε βίη κλυτοῦ Ἡφαίστοιο,
τόφρα δʼ ὑποβρύχους ἕλικας βοῦς εἷλκε θύραζε
δοιὰς ἄγχι πυρός· δύναμις δέ οἱ ἕσπετο πολλή.
ἀμφοτέρας δʼ ἐπὶ νῶτα χαμαὶ βάλε φυσιοώσας·
ἀγκλίνων δʼ ἐκύλινδε διʼ αἰῶνας τετορήσας.

[¶10] Then he went on from task to task: first he cut up the rich, fatted meat, and pierced it with wooden spits, and roasted flesh and the honorable chine and the paunch full of dark blood all together. He laid them there upon the ground, and spread out the hides on a rugged rock:
and so they are still there many ages afterwards, a long, long time after all this, and are continually. Next glad-hearted Hermes dragged the rich meats he had prepared and put them on a smooth, flat stone, and divided them into twelve portions distributed by lot, making each portion wholly honorable.

> Greek: ἔργῳ δʼ ἔργον ὄπαζε ταμὼν κρέα πίονα δημῷ·
ὤπτα δʼ ἀμφʼ ὀβελοῖσι πεπαρμένα δουρατέοισι
σάρκας ὁμοῦ καὶ νῶτα γεράσμια καὶ μέλαν αἷμα
ἐργμένον ἐν χολάδεσσι· τὰ δʼ αὐτοῦ κεῖτʼ ἐπὶ χώρης·
ῥινοὺς δʼ ἐξετάνυσσε καταστυφέλῳ ἐνὶ πέτρῃ,
ὡς ἔτι νῦν τὰ μέτασσα πολυχρόνιοι πεφύασι,
δηρὸν δὴ μετὰ ταῦτα καὶ ἄκριτον· αὐτὰρ ἔπειτα
Ἑρμῆς χαρμόφρων εἰρύσατο πίονα ἔργα
λείῳ ἐπὶ πλαταμῶνι καὶ ἔσχισε δώδεκα μοίρας
κληροπαλεῖς· τέλεον δὲ γέρας προσέθηκεν ἑκάστῃ.

[¶11] Then glorious Hermes longed for the sacrificial meat, for the sweet savour wearied him, god though he was; nevertheless his proud heart was not prevailed upon to devour the flesh, although he greatly desired. But he put away in the high-roofed byre
the fat and all the flesh, placing them high up to be a token of his youthful theft. And after that he gathered dry sticks and utterly destroyed with fire all the hoofs and all the heads. And when the god had duly finished all, he threw his sandals into deep-eddying Alpheus,
and quenched the embers, covering the black ashes with sand, and so spent the night while Selene's soft light shone down. Then the god went straight back again at dawn to the bright crests of Cyllene, and no one met him on the long journey either of the blessed gods or mortal men,
nor did any dog bark. And luck-bringing Hermes, the son of Zeus, passed edgeways through the key-hole of the hall like the autumn breeze, even as mist: straight through the cave he went and came to the rich inner chamber, walking softly, and making no noise as one might upon the floor.

> Greek: ἔνθʼ ὁσίης κρεάων ἠράσσατο κύδιμος Ἑρμῆς·
ὀδμὴ γάρ μιν ἔτειρε καὶ ἀθάνατόν περ ἐόντα
ἡδεῖʼ· ἀλλʼ οὐδʼ ὥς οἱ ἐπείθετο θυμὸς ἀγήνωρ,
καί τε μάλʼ ἱμείροντι, περῆν† ἱερῆς κατὰ δειρῆς.
ἀλλὰ τὰ μὲν κατέθηκεν ἐς αὔλιον ὑψιμέλαθρον,
δημὸν καὶ κρέα πολλά, μετήορα δʼ αἶψʼ ἀνάειρε,
σῆμα νέης φωρῆς· ἐπὶ δὲ ξύλα κάγκανʼ ἀγείρας
οὐλόποδʼ, οὐλοκάρηνα πυρὸς κατεδάμνατʼ ἀυτμῇ.
αὐτὰρ ἐπεί τοι πάντα κατὰ χρέος ἤνυσε δαίμων,
σάνδαλα μὲν προέηκεν ἐς Ἀλφειὸν βαθυδίνην·
ἀνθρακιὴν δʼ ἐμάρανε, κόνιν δʼ ἀμάθυνε μέλαιναν
παννύχιος· καλὸν δὲ φόως κατέλαμπε Σελήνης.
Κυλλήνης δʼ αἶψʼ αὖτις ἀφίκετο δῖα κάρηνα
ὄρθριος, οὐδέ τί οἱ δολιχῆς ὁδοῦ ἀντεβόλησεν
οὔτε θεῶν μακάρων οὔτε θνητῶν ἀνθρώπων,
οὐδὲ κύνες λελάκοντο· Διὸς δʼ ἐριούνιος Ἑρμῆς
δοχμωθεὶς μεγάροιο διὰ κλήιθρον ἔδυνεν
αὔρῃ ὀπωρινῇ ἐναλίγκιος, ἠύτʼ ὀμίχλη.
ἰθύσας δʼ ἄντρου ἐξίκετο πίονα νηὸν
ἦκα ποσὶ προβιβῶν· οὐ γὰρ κτύπεν, ὥσπερ ἐπʼ οὔδει.

[¶12] Then glorious Hermes went hurriedly to his cradle, wrapping his swaddling clothes about his shoulders as though he were a feeble babe, and lay playing with the covering about his knees; but at his left hand he kept close his sweet lyre. But the god did not pass unseen by the goddess his mother; but she said to him:

> Greek: ἐσσυμένως δʼ ἄρα λίκνον ἐπῴχετο κύδιμος Ἑρμῆς·
σπάργανον ἀμφʼ ὤμοις εἰλυμένος, ἠύτε τέκνον
νήπιον, ἐν παλάμῃσι περʼ ἰγνύσι λαῖφος ἀθύρων
κεῖτο, χέλυν ἐρατὴν ἐπʼ ἀριστερὰ χειρὸς ἐέργων.
μητέρα δʼ οὐκ ἄρʼ ἔληθε θεὰν θεὸς εἰπέ τε μῦθον·

[¶13] “How now, you rogue! Whence come you back so at night-time, you that wear shamelessness as a garment? And now I surely believe the son of Leto will soon have you forth out of doors with unbreakable cords about your ribs, or you will live a rogue's life in the glens robbing by whiles.

> Greek: τίπτε σύ, ποικιλομῆτα, πόθεν τόδε νυκτὸς ἐν ὥρῃ
ἔρχῃ, ἀναιδείην ἐπιειμένε; νῦν σε μάλʼ οἴω
ἢ τάχʼ ἀμήχανα δεσμὰ περὶ πλευρῇσιν ἔχοντα
Λητοίδου ὑπὸ χερσὶ διὲκ προθύροιο περήσειν
ἣ σὲ φέροντα μεταξὺ κατʼ ἄγκεα φηλητεύσειν.

[¶14] Go to, then; your father got you to be a great worry to mortal men and deathless gods.” Then Hermes answered her with crafty words: “Mother, why do you seek to frighten me like a feeble child whose heart knows few words of blame,
a fearful babe that fears its mother's scolding? Nay, but I will try whatever plan is best, and so feed myself and you continually. We will not be content to remain here, as you bid, alone of all the gods unfee'd with offerings and prayers.

> Greek: ἔρρε πάλιν· μεγάλην σε πατὴρ ἐφύτευσε μέριμναν
θνητοῖς ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσι.
τὴν δʼ Ἑρμῆς μύθοισιν ἀμείβετο κερδαλέοισι·
μῆτερ ἐμή, τί με ταῦτα δεδίσκεαι, ἠύτε τέκνον
νήπιον, ὃς μάλα παῦρα μετὰ φρεσὶν αἴσυλα οἶδε,
ταρβαλέον, καὶ μητρὸς ὑπαιδείδοικεν ἐνιπάς;
αὐτὰρ ἐγὼ τέχνης ἐπιβήσομαι, ἥ τις ἀρίστη,
βουκολέων ἐμὲ καὶ σὲ διαμπερές· οὐδὲ θεοῖσι
νῶι μετʼ ἀθανάτοισιν ἀδώρητοι καὶ ἄλιστοι
αὐτοῦ τῇδε μένοντες ἀνεξόμεθʼ, ὡς σὺ κελεύεις.

[¶15] Better to live in fellowship with the deathless gods continually, rich, wealthy, and enjoying stores of grain, than to sit always in a gloomy cave: and, as regards honor, I too will enter upon the rite that Apollo has. If my father will not give it me,
I will seek —and I am able —to be a prince of robbers. And if Leto's most glorious son shall seek me out, I think another and a greater loss will befall him. For I will go to Pytho to break into his great house, and will plunder therefrom splendid tripods, and cauldrons,
and gold, and plenty of bright iron, and much apparel; and you shall see it if you will.” With such words they spoke together, the son of Zeus who holds the aegis, and the lady Maia. Now Eos the early born, bringing light to men,
was rising from deep-flowing Ocean, when Apollo, as he went, came to Onchestus, the lovely grove and sacred place of the loud-roaring Holder of the Earth. There he found an old man grazing his beast along the pathway from his court-yard fence, and the all-glorious Son of Leto began and said to him.

> Greek: βέλτερον ἤματα πάντα μετʼ ἀθανάτοις ὀαρίζειν,
πλούσιον, ἀφνειόν, πολυλήιον, ἢ κατὰ δῶμα
ἄντρῳ ἐν ἠερόεντι θαασσέμεν· ἀμφὶ δὲ τιμῆς,
κἀγὼ τῆς ὁσίης ἐπιβήσομαι, ἧς περ Ἀπόλλων.
εἰ δέ κε μὴ δώῃσι πατὴρ ἐμός, ἧ τοι ἔγωγε
πειρήσω, δύναμαι, φηλητέων ὄρχαμος εἶναι.
εἰ δέ μʼ ἐρευνήσει Λητοῦς ἐρικυδέος υἱός,
ἄλλο τί οἱ καὶ μεῖζον ὀίομαι ἀντιβολήσειν.
εἶμι γὰρ ἐς Πυθῶνα μέγαν δόμον ἀντιτορήσων·
ἔνθεν ἅλις τρίποδας περικαλλέας ἠδὲ λέβητας
πορθήσω καὶ χρυσόν, ἅλις τʼ αἴθωνα σίδηρον
καὶ πολλὴν ἐσθῆτα· σὺ δʼ ὄψεαι, αἴ κʼ ἐθέλῃσθα.
ὣς οἳ μέν ῥʼ ἐπέεσσι πρὸς ἀλλήλους ἀγόρευον,
υἱός τʼ αἰγιόχοιο Διὸς καὶ πότνια Μαῖα.
Ἠὼς δʼ ἠριγένεια φόως θνητοῖσι φέρουσα
ὤρνυτʼ ἀπʼ Ὠκεανοῖο βαθυρρόου· αὐτὰρ Ἀπόλλων
Ὀγχηστόνδʼ ἀφίκανε κιών, πολυήρατον ἄλσος
ἁγνὸν ἐρισφαράγου Γαιηόχου· ἔνθα γέροντα
κνώδαλον εὗρε νέμοντα παρʼ ἔξοδον ἕρκεος αὐλῆς.
τὸν πρότερος προσέφη Λητοῦς ἐρικυδέος υἱός·

[¶16] “Old man, weeder of grassy Onchestus, I am come here from Pieria seeking cattle, cows all of them, all with curving horns, from my herd. The black bull was grazing alone away from the rest, but fierce-eyed hounds followed the cows,
four of them, all of one mind, like men. These were left behind, the dogs and the bull —which is a great marvel; but the cows strayed out of the soft meadow, away from the pasture when the sun was just going down. Now tell me this, old man born long ago: have you seen
one passing along behind those cows?” Then the old man answered him and said: “My son, it is hard to tell all that one's eyes see; for many wayfarers pass to and fro this way, some bent on much evil, and some on good:
it is difficult to know each one. However, I was digging about my plot of vineyard all day long until the sun went down, and I thought, good sir, but I do not know for certain, that I marked a child, whoever the child was, that followed long-horned cattle—
an infant who had a staff and kept walking from side to side: he was driving them backwards way, with their heads towards him.” So said the old man. And when Apollo heard this report, he went yet more quickly on his way, and presently, seeing a long-winged bird, he knew at once by that omen that the thief was the child of Zeus the son of Cronos.

> Greek: ὦ γέρον, Ὀγχηστοῖο βατοδρόπε ποιήεντος,
βοῦς ἀπὸ Πιερίης διζήμενος ἐνθάδʼ ἱκάνω,
πάσας θηλείας, πάσας κεράεσσιν ἑλικτάς,
ἐξ ἀγέλης· ὁ δὲ ταῦρος ἐβόσκετο μοῦνος ἀπʼ ἄλλων
κυάνεος· χαροποὶ δὲ κύνες κατόπισθεν ἕποντο
τέσσαρες, ἠύτε φῶτες, ὁμόφρονες· οἳ μὲν ἔλειφθεν,
οἵ τε κύνες ὅ τε ταῦρος· ὃ δὴ περὶ θαῦμα τέτυκται·
ταὶ δʼ ἔβαν ἠελίοιο νέον καταδυομένοιο
ἐκ μαλακοῦ λειμῶνος ἀπὸ γλυκεροῖο νομοῖο.
ταῦτά μοι εἰπέ, γεραιὲ παλαιγενές, εἴ που ὄπωπας
ἀνέρα ταῖσδʼ ἐπὶ βουσὶ διαπρήσσοντα κέλευθον.
τὸν δʼ ὁ γέρων μύθοισιν ἀμειβόμενος προσέειπεν·
ὦ φίλος, ἀργαλέον μέν, ὅσʼ ὀφθαλμοῖσιν ἴδοιτο,
πάντα λέγειν· πολλοὶ γὰρ ὁδὸν πρήσσουσιν ὁδῖται,
τῶν οἳ μὲν κακὰ πολλὰ μεμαότες, οἳ δὲ μάλʼ ἐσθλὰ
φοιτῶσιν· χαλεπὸν δὲ δαήμεναί ἐστιν ἕκαστον·
αὐτὰρ ἐγὼ πρόπαν ἦμαρ ἐς ἠέλιον καταδύντα
ἔσκαπτον περὶ γουνὸν ἀλωῆς οἰνοπέδοιο·
παῖδα δʼ ἔδοξα, φέριστε, σαφὲς δʼ οὐκ οἶδα, νοῆσαι,
ὅς τις ὁ παῖς, ἅμα βουσὶν ἐυκραίρῃσιν ὀπήδει
νήπιος, εἶχε δὲ ῥάβδον· ἐπιστροφάδην δʼ ἐβάδιζεν.
ἐξοπίσω δʼ ἀνέεργε, κάρη δʼ ἔχεν ἀντίον αὐτῷ.
φῆ ῥʼ ὁ γέρων· ὃ δὲ θᾶσσον ὁδὸν κίε μῦθον ἀκούσας·
οἰωνὸν δʼ ἐνόει τανυσίπτερον, αὐτίκα δʼ ἔγνω
φηλητὴν γεγαῶτα Διὸς παῖδα Κρονίωνος.

[¶17] So the lord Apollo, son of Zeus, hurried on to goodly Pylos seeking his shambling oxen, and he had his broad shoulders covered with a dark cloud. But when the Far-Shooter perceived the tracks, he cried: “Oh, oh! Truly this is a great marvel that my eyes behold!

> Greek: ἐσσυμένως δʼ ἤιξεν ἄναξ Διὸς υἱὸς Ἀπόλλων
ἐς Πύλον ἠγαθέην διζήμενος εἰλίποδας βοῦς,
πορφυρέῃ νεφέλῃ κεκαλυμμένος εὐρέας ὤμους·
ἴχνιά τʼ εἰσενόησεν Ἑκηβόλος εἶπέ τε μῦθον·
ὦ πόποι, ἦ μέγα θαῦμα τόδʼ ὀφθαλμοῖσιν ὁρῶμαι·

[¶18] These are indeed the tracks of straight-horned oxen, but they are turned backwards towards the flowery meadow. But these others are not the footprints of man or woman or grey wolves or bears or lions, nor do I think they are the tracks of a rough-maned Centaur —
whoever it be that with swift feet makes such monstrous footprints; wonderful are the tracks on this side of the way, but yet more wonderful are those on that.” When he had so said, the lord Apollo, the Son of Zeus hastened on and came to the forest-clad mountain of Cyllene and the deep-shadowed cave in the rock where the divine nymph
brought forth the child of Zeus who is the son of Cronos. A sweet odor spread over the lovely hill, and many thin-shanked sheep were grazing on the grass. Then far-shooting Apollo himself stepped down in haste over the stone threshold into the dusky cave.

> Greek: ἴχνια μὲν τάδε γʼ ἐστὶ βοῶν ὀρθοκραιράων,
ἀλλὰ πάλιν τέτραπται ἐς ἀσφοδελὸν λειμῶνα·
βήματα δʼ οὔτʼ ἀνδρὸς τάδε γίγνεται οὔτε γυναικὸς
οὔτε λύκων πολιῶν οὔτʼ ἄρκτων οὔτε λεόντων·
οὔτε τι Κενταύρου λασιαύχενος ἔλπομαι εἶναι,
ὅς τις τοῖα πέλωρα βιβᾷ ποσὶ καρπαλίμοισιν·
αἰνὰ μὲν ἔνθεν ὁδοῖο, τὰ δʼ αἰνότερʼ ἔνθεν ὁδοῖο.
ὣς εἰπὼν ἤιξεν ἄναξ Διὸς υἱὸς Ἀπόλλων·
Κυλλήνης δʼ ἀφίκανεν ὄρος καταείμενον ὕλῃ,
πέτρης ἐς κευθμῶνα βαθύσκιον, ἔνθα τε νύμφη
ἀμβροσίη ἐλόχευσε Διὸς παῖδα Κρονίωνος.
ὀδμὴ δʼ ἱμερόεσσα διʼ οὔρεος ἠγαθέοιο
κίδνατο, πολλὰ δὲ μῆλα ταναύποδα βόσκετο ποίην.
ἔνθα τότε σπεύδων κατεβήσατο λάινον οὐδὸν
ἄντρον ἐς ἠερόεν ἑκατηβόλος αὐτὸς Ἀπόλλων.

[¶19] Now when the Son of Zeus and Maia saw Apollo in a rage about his cattle, he snuggled down in his fragrant swaddling-clothes; and as wood-ash covers over the deep embers of tree-stumps, so Hermes cuddled himself up when he saw the Far-Shooter.

> Greek: Τὸν δʼ ὡς οὖν ἐνόησε Διὸς καὶ Μαιάδος υἱὸς
χωόμενον περὶ βουσὶν ἑκηβόλον Ἀπόλλωνα,
σπάργανʼ ἔσω κατέδυνε θυήεντʼ· ἠύτε πολλὴν
πρέμνων ἀνθρακιὴν ὕλης σποδὸς ἀμφικαλύπτει,
ὣς Ἑρμῆς Ἑκάεργον ἰδὼν ἀνέειλεν ἑαυτόν.

[¶20] He squeezed head and hands and feet together in a small space, like a new born child seeking sweet sleep, though in truth he was wide awake, and he kept his lyre under his armpit. But the Son of Leto was aware and failed not to perceive the beautiful mountain-nymph and her dear son,
albeit a little child and swathed so craftily. He peered in every corner of the great dwelling and, taking a bright key, he opened three closets full of nectar and lovely ambrosia. And much gold and silver was stored in them,
and many garments of the nymph, some purple and some silvery white, such as are kept in the sacred houses of the blessed gods. Then, after the Son of Leto had searched out the recesses of the great house, he spake to glorious Hermes: “Child, lying in the cradle, make haste and tell me of my cattle,
or we two will soon fall out angrily. For I will take and cast you into dusky Tartarus and awful hopeless darkness, and neither your mother nor your father shall free you or bring you up again to the light, but you will wander under the earth and be the leader amongst little folk.”

> Greek: ἐν δʼ ὀλίγῳ συνέλασσε κάρη χεῖράς τε πόδας τε,
φή ῥα νεόλλουτος, προκαλεύμενος ἥδυμον ὕπνον,
ἐγρήσσων ἐτεόν γε· χέλυν δʼ ὑπὸ μασχάλῃ εἶχε.
γνῶ δʼ οὐδʼ ἠγνοίησε Διὸς καὶ Λητοῦς υἱὸς
νύμφην τʼ οὐρείην περικαλλέα καὶ φίλον υἱόν,
παῖδʼ ὀλίγον, δολίῃς εἰλυμένον ἐντροπίῃσι.
παπτήνας δʼ ἀνὰ πάντα μυχὸν μεγάλοιο δόμοιο
τρεῖς ἀδύτους ἀνέῳγε λαβὼν κληῖδα φαεινὴν
νέκταρος ἐμπλείους ἠδʼ ἀμβροσίης ἐρατεινῆς·
πολλὸς δὲ χρυσός τε καὶ ἄργυρος ἔνδον ἔκειτο,
πολλὰ δὲ φοινικόεντα καὶ ἄργυφα εἵματα νύμφης,
οἷα θεῶν μακάρων ἱεροὶ δόμοι ἐντὸς ἔχουσιν·
ἔνθʼ ἐπεὶ ἐξερέεινε μυχοὺς μεγάλοιο δόμοιο
Λητοΐδης, μύθοισι προσηύδα κύδιμον Ἑρμῆν·
ὦ παῖ, ὃς ἐν λίκνῳ κατάκειαι, μήνυέ μοι βοῦς
θᾶσσον· ἐπεὶ τάχα νῶι διοισόμεθʼ οὐ κατὰ κόσμον.
ῥίψω γάρ σε λαβὼν ἐς Τάρταρον ἠερόεντα,
ἐς ζόφον αἰνόμορον καὶ ἀμήχανον· οὐδέ σε μήτηρ
ἐς φάος οὐδὲ πατὴρ ἀναλύσεται, ἀλλʼ ὑπὸ γαίῃ
ἐρρήσεις ὀλίγοισι μετʼ ἀνδράσιν ἡγεμονεύων.

[¶21] Then Hermes answered him with crafty words: “Son of Leto, what harsh words are these you have spoken? And is it cattle of the field you are come here to seek? I have not seen them: I have not heard of them: no one has told me of them. I cannot give news of them, nor win the reward for news.

> Greek: Τὸν δʼ Ἑρμῆς μύθοισιν ἀμείβετο κερδαλέοισι·
Λητοΐδη, τίνα τοῦτον ἀπηνέα μῦθον ἔειπας;
καὶ βοῦς ἀγραύλους διζήμενος ἐνθάδʼ ἱκάνεις;
οὐκ ἴδον, οὐ πυθόμην, οὐκ ἄλλου μῦθον ἄκουσα·
οὐκ ἂν μηνύσαιμʼ, οὐκ ἂν μήνυτρον ἀροίμην·

[¶22] Am I like a cattle-lifter, a stalwart person? This is no task for me: rather I care for other things: I care for sleep, and milk of my mother's breast, and wrappings round my shoulders, and warm baths. Let no one hear the cause of this dispute;

> Greek: οὐδὲ βοῶν ἐλατῆρι, κραταιῷ φωτί, ἔοικα.
οὐκ ἐμὸν ἔργον τοῦτο, πάρος δέ μοι ἄλλα μέμηλεν·
ὕπνος ἐμοί γε μέμηλε καὶ ἡμετέρης γάλα μητρὸς
σπάργανά τʼ ἀμφʼ ὤμοισιν ἔχειν καὶ θερμὰ λοετρά.
μή τις τοῦτο πύθοιτο, πόθεν τόδε νεῖκος ἐτύχθη·

[¶23] for this would be a great marvel indeed among the deathless gods, that a child newly born should pass in through the forepart of the house with cattle of the field: herein you speak extravagantly. I was born yesterday, and my feet are soft and the ground beneath is rough; nevertheless, if you will have it so, I will swear a great oath by my father's head and vow that
neither am I guilty myself, neither have I seen any other who stole your cows —whatever cows may be; for I know them only by hearsay.” So, then, said Hermes, shooting quick glances from his eyes: and he kept raising his brows and looking this way and that,
whistling long and listening to Apollo's story as to an idle tale. But far-working Apollo laughed softly and said to him: “O rogue, deceiver, crafty in heart, you talk so innocently that I most surely believe that you have broken into many a well-built house and stripped more than one poor wretch bare this night,
gathering his goods together all over the house without noise. You will plague many a lonely herdsman in mountain glades, when you come on herds and thick-fleeced sheep, and have a hankering after flesh. But come now, if you would not sleep your last and latest sleep,
get out of your cradle, you comrade of dark night. Surely hereafter this shall be your title amongst the deathless gods, to be called the prince of robbers continually.” So said Phoebus Apollo, and took the child and began to carry him. But at that moment the strong Slayer of Argus
had his plan, and, while Apollo held him in his hands, sent forth an omen, a hard-worked belly-serf, a rude messenger, and sneezed directly after. And when Apollo heard it, he dropped glorious Hermes out of his hands on the ground:
then sitting down before him, though he was eager to go on his way, he spoke mockingly to Hermes: “Fear not, little swaddling baby, son of Zeus and Maia. I shall find the strong cattle presently by these omens, and you shall lead the way.” When Apollo had so said, Cyllenian Hermes sprang up quickly,
starting in haste. With both hands he pushed up to his ears the covering that he had wrapped about his shoulders, and said: “Where are you carrying me, Far-Worker, hastiest of all the gods? Is it because of your cattle that you are so angry and harass me? O dear, would that all the sort of oxen might perish; for it is not I
who stole your cows, nor did I see another steal them —whatever cows may be, and of that I have only heard report. Nay, give right and take it before Zeus, the Son of Cronos.” So Hermes the shepherd and Leto's glorious son
kept stubbornly disputing each article of their quarrel: Apollo, speaking truly … not unfairly sought to seize glorious Hermes because of the cows; but he, the Cyllenian, tried to deceive the God of the Silver Bow with tricks and cunning words. But when, though he had many wiles, he found the other had as many shifts,
he began to walk across the sand, himself in front, while the Son of Zeus and Leto came behind. Soon they came, these lovely children of Zeus, to the top of fragrant Olympus, to their father, the Son of Cronos; for there were the scales of judgement set for them both.

> Greek: καί κεν δὴ μέγα θαῦμα μετʼ ἀθανάτοισι γένοιτο,
παῖδα νέον γεγαῶτα διὲκ προθύροιο περῆσαι
βουσὶν ἐπʼ ἀγραύλοισι· τὸ δʼ ἀπρεπέως ἀγορεύεις.
χθὲς γενόμην, ἁπαλοὶ δὲ πόδες, τρηχεῖα δʼ ὕπο χθών.
εἰ δʼ ἐθέλεις, πατρὸς κεφαλὴν μέγαν ὅρκον ὀμοῦμαι·
μὴ μὲν ἐγὼ μήτʼ αὐτὸς ὑπίσχομαι αἴτιος εἶναι,
μήτε τινʼ ἄλλον ὄπωπα βοῶν κλοπὸν ὑμετεράων,
αἵ τινες αἱ βόες εἰσί· τὸ δὲ κλέος οἶον ἀκούω.
ὣς ἄρʼ ἔφη καὶ πυκνὸν ἀπὸ βλεφάρων ἀμαρύσσων
ὀφρῦς ῥιπτάζεσκεν ὁρώμενος ἔνθα καὶ ἔνθα,
μάκρʼ ἀποσυρίζων, ἅλιον τὸν μῦθον ἀκούων.
τὸν δʼ ἁπαλὸν γελάσας προσέφη ἑκάεργος Ἀπόλλων·
ὦ πέπον, ἠπεροπευτά, δολοφραδές, ἦ σε μάλʼ οἴω
πολλάκις ἀντιτοροῦντα δόμους εὖ ναιετάοντας
ἔννυχον οὐχ ἕνα μοῦνον ἐπʼ οὔδεϊ φῶτα καθίσσαι,
σκευάζοντα κατʼ οἶκον ἄτερ ψόφου, οἷʼ ἀγορεύεις·
πολλοὺς δʼ ἀγραύλους ἀκαχήσεις μηλοβοτῆρας
οὔρεος ἐν βήσσῃς, ὁπότʼ ἂν κρειῶν ἐρατίζων
ἀντᾷς βουκολίοισι καὶ εἰροπόκοις ὀίεσσιν.
ἀλλʼ ἄγε, μὴ πύματόν τε καὶ ὕστατον ὕπνον ἰαύσῃς,
ἐκ λίκνου κατάβαινε, μελαίνης νυκτὸς ἑταῖρε.
τοῦτο γὰρ οὖν καὶ ἔπειτα μετʼ ἀθανάτοις γέρας ἕξεις.
ἀρχὸς φηλητέων κεκλήσεαι ἤματα πάντα.
ὣς ἄρʼ ἔφη καὶ παῖδα λαβὼν φέρε Φοῖβος Ἀπόλλων.
σὺν δʼ ἄρα φρασσάμενος τότε δὴ κρατὺς Ἀργειφόντης
οἰωνὸν προέηκεν ἀειρόμενος μετὰ χερσί,
τλήμονα γαστρὸς ἔριθον, ἀτάσθαλον ἀγγελιώτην.
ἐσσυμένως δὲ μετʼ αὐτὸν ἐπέπταρε· τοῖο δʼ Ἀπόλλων
ἔκλυεν, ἐκ χειρῶν δὲ χαμαὶ βάλε κύδιμον Ἑρμῆν.
ἕζετο δὲ προπάροιθε καὶ ἐσσύμενός περ ὁδοῖο
Ἑρμῆν κερτομέων καί μιν πρὸς μῦθον ἔειπε·
θάρσει, σπαργανιῶτα, Διὸς καὶ Μαιάδος υἱέ·
εὑρήσω καὶ ἔπειτα βοῶν ἴφθιμα κάρηνα
τούτοις οἰωνοῖσι· σὺ δʼ αὖθʼ ὁδὸν ἡγεμονεύσεις.
ὣς φάθʼ· ὃ δʼ αὖτʼ ἀνόρουσε θοῶς Κυλλήνιος Ἑρμῆς,
σπουδῇ ἰών· ἄμφω δὲ παρʼ οὔατα χερσὶν ἐώθει
σπάργανον ἀμφʼ ὤμοισιν ἐελμένος, εἶπε δὲ μῦθον·
πῆ με φέρεις, Ἑκάεργε, θεῶν ζαμενέστατε πάντων;
ἦ με βοῶν ἕνεχʼ ὧδε χολούμενος ὀρσολοπεύεις;
ὦ πόποι, εἴθʼ ἀπόλοιτο βοῶν γένος· οὐ γὰρ ἐγώ γε
ὑμετέρας ἔκλεψα βόας οὐδʼ ἄλλον ὄπωπα,
αἵτινες αἱ βόες εἰσί· τὸ δὲ κλέος οἶον ἀκούω.
δὸς δὲ δίκην καὶ δέξο παρὰ Ζηνὶ Κρονίωνι.
αὐτὰρ ἐπεὶ τὰ ἕκαστα διαρρήδην ἐρίδαινον
Ἑρμῆς τʼ οἰοπόλος καὶ Λητοῦς ἀγλαὸς υἱός,
ἀμφὶς θυμὸν ἔχοντες. ὃ μὲν νημερτέα φωνὴν
… οὐκ ἀδίκως ἐπὶ βουσὶν ἐλάζυτο κύδιμον Ἑρμῆν,
αὐτὰρ ὃ τέχνῃσίν τε καὶ αἱμυλίοισι λόγοισιν
ἤθελεν ἐξαπατᾶν Κυλλήνιος Ἀργυρότοξον.
αὐτὰρ ἐπεὶ πολύμητις ἐὼν πολυμήχανον εὗρεν,
ἐσσυμένως δὴ ἔπειτα διὰ ψαμάθοιο βάδιζε
πρόσθεν, ἀτὰρ κατόπισθε Διὸς καὶ Λητοῦς υἱός.
αἶψα δὲ τέρθρον ἵκοντο θυώδεος Οὐλύμποιο
ἐς πατέρα Κρονίωνα Διὸς περικαλλέα τέκνα·
κεῖθι γὰρ ἀμφοτέροισι δίκης κατέκειτο τάλαντα.

## 6. Hymn 4 · To Hermes · lines 325–580

Source: https://scriptura.si/works/homeric-hymns/6/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/6/#p-N

[¶0] There was an assembly on snowy Olympus, and the immortals who perish not were gathering after the hour of gold-throned Dawn. Then Hermes and Apollo of the Silver Bow stood at the knees of Zeus: and Zeus who thunders on high spoke to his glorious son and asked him:

> Greek: οὐμιλίη δʼ ἔχʼ Ὄλυμπον ἀγάννιφον, ἀθάνατοι δὲ
ἄφθιτοι ἠγερέθοντο μετὰ χρυσόθρονον Ἠῶ.
ἔστησαν δʼ Ἑρμῆς τε καὶ ἀργυρότοξος Ἀπόλλων
πρόσθε Διὸς γούνων· ὃ δʼ ἀνείρετο φαίδιμον υἱὸν
Ζεὺς ὑψιβρεμέτης καί μιν πρὸς μῦθον ἔειπε·

[¶1] “Phoebus, whence come you driving this great spoil, a child new born that has the look of a herald? This is a weighty matter that is come before the council of the gods.” Then the lord, far-working Apollo, answered him: “O my father, you shall soon hear no trifling tale though you reproach me
that I alone am fond of spoil. Here is a child, a burgling robber, whom I found after a long journey in the hills of Cyllene: for my part I have never seen one so pert either among the gods or all men that catch folk unawares throughout the world.

> Greek: φοῖβε, πόθεν ταύτην μενοεικέα ληίδʼ ἐλαύνεις,
παῖδα νέον γεγαῶτα, φυὴν κήρυκος ἔχοντα;
σπουδαῖον τόδε χρῆμα θεῶν μεθʼ ὁμήγυριν ἦλθε.
τὸν δʼ αὖτε προσέειπεν ἄναξ ἑκάεργος Ἀπόλλων·
ὦ πάτερ, ἦ τάχα μῦθον ἀκούσεαι οὐκ ἀλαπαδνόν,
κερτομέων ὡς οἶος ἐγὼ φιλολήιός εἰμι.
παῖδά τινʼ εὗρον τόνδε διαπρύσιον κεραϊστὴν
Κυλλήνης ἐν ὄρεσσι, πολὺν διὰ χῶρον ἀνύσσας,
κέρτομον, οἷον ἐγώ γε θεῶν οὐκ ἄλλον ὄπωπα
οὐδʼ ἀνδρῶν, ὁπόσοι λησίμβροτοί εἰσʼ ἐπὶ γαίῃ.

[¶2] He stole away my cows from their meadow and drove them off in the evening along the shore of the loud-roaring sea, making straight for Pylos. There were double tracks, and wonderful they were, such as one might marvel at, the doing of a clever sprite; for as for the cows, the dark dust kept and showed their footprints leading towards the flowery meadow;
but he himself —bewildering creature —crossed the sandy ground outside the path, not on his feet nor yet on his hands; but, furnished with some other means he trudged his way —wonder of wonders! —as though one walked on slender oak-trees.

> Greek: κλέψας δʼ ἐκ λειμῶνος ἐμὰς βοῦς ὤχετʼ ἐλαύνων
ἑσπέριος παρὰ θῖνα πολυφλοίσβοιο θαλάσσης,
εὐθὺ Πύλονδʼ ἐλάων· τὰ δʼ ἄρʼ ἴχνια δοῖα πέλωρα,
οἷά τʼ ἀγάσσασθαι, καὶ ἀγαυοῦ δαίμονος ἔργα.
τῇσιν μὲν γὰρ βουσὶν ἐς ἀσφοδελὸν λειμῶνα
ἀντία βήματʼ ἔχουσα κόνις ἀνέφαινε μέλαινα·
αὐτὸς δʼ ἐκτὸς ὁδοῦ, τις ἀμήχανος, οὔτʼ ἄρα ποσσὶν
οὔτʼ ἄρα χερσὶν ἔβαινε διὰ ψαμαθώδεα χῶρον·
ἀλλʼ ἄλλην τινὰ μῆτιν ἔχων διέτριβε κέλευθα
τοῖα πέλωρʼ ὡς εἴ τις ἀραιῇσι δρυσὶ βαίνοι.

[¶3] Now while he followed the cattle across sandy ground, all the tracks showed quite clearly in the dust; but when he had finished the long way across the sand, presently the cows' track and his own could not be traced over the hard ground. But a mortal man noticed him
as he drove the wide-browed kine straight towards Pylos. And as soon as he had shut them up quietly, and had gone home by crafty turns and twists, he lay down in his cradle in the gloom of a dim cave, as still as dark night, so that not even
an eagle keenly gazing would have spied him. Much he rubbed his eyes with his hands as he prepared falsehood, and himself straightway said roundly: ‘I have not seen them: I have not heard of them: no man has told me of them. I could not tell you of them, nor win the reward of telling.’”

> Greek: ὄφρα μὲν οὖν ἐδίωκε διὰ ψαμαθώδεα χῶρον,
ῥεῖα μάλʼ ἴχνια πάντα διέπρεπεν ἐν κονίῃσιν·
αὐτὰρ ἐπεὶ ψαμάθοιο μέγαν στίβον ἐξεπέρησεν,
ἄφραστος γένετʼ ὦκα βοῶν στίβος ἠδὲ καὶ αὐτοῦ
χῶρον ἀνὰ κρατερόν· τὸν δʼ ἐφράσατο βροτὸς ἀνὴρ
ἐς Πύλον εὐθὺς ἐλῶντα βοῶν γένος εὐρυμετώπων.
αὐτὰρ ἐπεὶ δὴ τὰς μὲν ἐν ἡσυχίῃ κατέερξε
καὶ διαπυρπαλάμησεν ὁδοῦ τὸ μὲν ἔνθα, τὸ δʼ ἔνθα,
ἐν λίκνῳ κατέκειτο μελαίνῃ νυκτὶ ἐοικώς,
ἄντρῳ ἐν ἠερόεντι κατὰ ζόφον· οὐδέ κεν αὐτὸν
αἰετὸς ὀξὺ λάων ἐσκέψατο· πολλὰ δὲ χερσὶν
αὐγὰς ὠμόργαζε δολοφροσύνην ἀλεγύνων.
αὐτὸς δʼ αὐτίκα μῦθον ἀπηλεγέως ἀγόρευεν·
οὐκ ἴδον, οὐ πυθόμην, οὐκ ἄλλου μῦθον ἄκουσα
οὐδέ κε μηνύσαιμʼ, οὐδʼ ἂν μήνυτρον ἀροίμην.

[¶4] When he had so spoken, Phoebus Apollo sat down. But Hermes on his part answered and said, pointing at the Son of Cronos, the lord of all the gods: “Zeus, my father, indeed I will speak truth to you; for I am truthful and I cannot tell a lie.

> Greek: Ἠ τοι ἄρʼ ὣς εἰπὼν κατʼ ἄρʼ ἕζετο Φοῖβος Ἀπόλλων·
Ερμῆς δʼ αὖθʼ ἑτέρωθεν ἀμειβόμενος ἔπος ηὔδα,
δείξατο δʼ ἐς Κρονίωνα, θεῶν σημάντορα πάντων·
Ζεῦ πάτερ, ἦ τοι ἐγώ σοι ἀληθείην καταλέξω·
νημερτής τε γάρ εἰμι καὶ οὐκ οἶδα ψεύδεσθαι.

[¶5] He came to our house to-day looking for his shambling cows, as the sun was newly rising. He brought no witnesses with him nor any of the blessed gods who had seen the theft, but with great violence ordered me to confess, threatening much to throw me into wide Tartarus.
For he has the rich bloom of glorious youth, while I was born but yesterday —as he too knows —, nor am I like a cattle-lifter, a sturdy fellow. Believe my tale (for you claim to be my own father), that I did not drive his cows to my house —so may I prosper—
nor crossed the threshold: this I say truly. I reverence Helios greatly and the other gods, and you I love and him I dread. You yourself know that I am not guilty: and I will swear a great oath upon it:—No! by these rich-decked porticoes of the gods.

> Greek: ἦλθεν ἐς ἡμετέρου διζήμενος εἰλίποδας βοῦς
σήμερον ἠελίοιο νέον ἐπιτελλομένοιο·
οὐδὲ θεῶν μακάρων ἄγε μάρτυρας οὐδὲ κατόπτας,
μηνύειν δʼ ἐκέλευεν ἀναγκαίης ὑπὸ πολλῆς,
πολλὰ δέ μʼ ἠπείλησε βαλεῖν ἐς Τάρταρον εὐρύν,
οὕνεχʼ ὃ μὲν τέρεν ἄνθος ἔχει φιλοκυδέος ἥβης,
αὐτὰρ ἐγὼ χθιζὸς γενόμην, τὰ δέ τʼ οἶδε καὶ αὐτός,
οὔτι βοῶν ἐλατῆρι, κραταιῷ φωτί, ἐοικώς.
πείθεο· καὶ γὰρ ἐμεῖο πατὴρ φίλος εὔχεαι εἶναι,
ὡς οὐκ οἴκαδʼ ἔλασσα βόας, ὣς ὄλβιος εἴην,
οὐδʼ ὑπὲρ οὐδὸν ἔβην· τὸ δέ τʼ ἀτρεκέως ἀγορεύω.
Ἠέλιον δὲ μάλʼ αἰδέομαι καὶ δαίμονας ἄλλους,
καί σε φιλῶ καὶ τοῦτον ὀπίζομαι· οἶσθα καὶ αὐτός,
ὡς οὐκ αἴτιός εἰμι· μέγαν δʼ ἐπιδώσομαι ὅρκον·
οὐ μὰ τάδʼ ἀθανάτων εὐκόσμητα προθύραια.

[¶6] And some day I will punish him, strong as he is, for this pitiless inquisition; but now do you help the younger.” So spake the Cyllenian, the Slayer of Argus, while he kept shooting sidelong glances and kept his swaddling-clothes upon his arm, and did not cast them away. But Zeus laughed out loud to see his evil-plotting child
well and cunningly denying guilt about the cattle. And he bade them both to be of one mind and search for the cattle, and guiding Hermes to lead the way and, without mischievousness of heart, to show the place where now he had hidden the strong cattle.

> Greek: καί που ἐγὼ τούτῳ τίσω ποτὲ νηλέα φώρην,
καὶ κρατερῷ περ ἐόντι· σὺ δʼ ὁπλοτέροισιν ἄρηγε.
ὣς φάτʼ ἐπιλλίζων Κυλλήνιος Ἀργειφόντης·
καὶ τὸ σπάργανον εἶχεν ἐπʼ ὠλένῃ οὐδʼ ἀπέβαλλε.
Ζεὺς δὲ μέγʼ ἐξεγέλασσεν ἰδὼν κακομηδέα παῖδα
εὖ καὶ ἐπισταμένως ἀρνεύμενον ἀμφὶ βόεσσιν.
ἀμφοτέρους δʼ ἐκέλευσεν ὁμόφρονα θυμὸν ἔχοντας
ζητεύειν, Ἑρμῆν δὲ διάκτορον ἡγεμονεύειν
καὶ δεῖξαι τὸν χῶρον ἐπʼ ἀβλαβίῃσι νόοιο,
ὅππη δὴ αὖτʼ ἀπέκρυψε βοῶν ἴφθιμα κάρηνα.

[¶7] Then the Son of Cronos bowed his head: and goodly Hermes obeyed him; for the will of Zeus who holds the aegis easily prevailed with him. Then the two all-glorious children of Zeus hastened both to sandy Pylos, and reached the ford of Alpheus, and came to the fields and the high-roofed byre
where the beasts were cherished at night-time. Now while Hermes went to the cave in the rock and began to drive out the strong cattle, the son of Leto, looking aside, saw the cowhides on the sheer rock. And he asked glorious Hermes at once:

> Greek: νεῦσεν δὲ Κρονίδης, ἐπεπείθετο δʼ ἀγλαὸς Ἑρμῆς·
ῥηιδίως γὰρ ἔπειθε Διὸς νόος αἰγιόχοιο.
τὼ δʼ ἄμφω σπεύδοντε Διὸς περικαλλέα τέκνα
ἐς Πύλον ἠμαθόεντα ἐπʼ Ἀλφειοῦ πόρον ἷξον·
ἀγροὺς δʼ ἐξίκοντο καὶ αὔλιον ὑψιμέλαθρον,
ἡχοῦ δὴ τὰ χρήματʼ ἀτάλλετο νυκτὸς ἐν ὥρῃ.
ἔνθʼ Ἑρμῆς μὲν ἔπειτα κιὼν παρὰ λάινον ἄντρον
ἐς φῶς ἐξήλαυνε βοῶν ἴφθιμα κάρηνα·
Λητοΐδης δʼ ἀπάτερθεν ἰδὼν ἐνόησε βοείας
πέτρῃ ἐπʼ ἠλιβάτῳ, τάχα δʼ εἴρετο κύδιμον Ἑρμῆν·

[¶8] “How were you able, you crafty rogue, to flay two cows, new-born and babyish as you are? For my part, I dread the strength that will be yours: there is no need you should keep growing long, Cyllenian, son of Maia!” So saying, Apollo twisted strong withes with his hands
meaning to bind Hermes with firm bands;
but the bands would not hold him, and the withes of osier fell far from him
and began to grow at once from the ground beneath their feet in that very place. And intertwining with one another, they quickly grew and covered all the wild-roving cattle by the will of thievish Hermes, so that Apollo was astonished as he gazed. Then the strong slayer of Argus
looked furtively upon the ground with eyes flashing fire … desiring to hide … Very easily he softened the son of all-glorious Leto as he would, stern though the Far-shooter was. He took the lyre upon his left arm and tried each string in turn with the key, so that at his touch
it sounded awesomely. And Phoebus Apollo laughed for joy; for the sweet throb of the marvellous music went to his heart, and a soft longing took hold on his soul as he listened. Then the son of Maia, harping sweetly upon his lyre, took courage and stood at the left hand
of Phoebus Apollo; and soon, while he played shrilly on his lyre, he lifted up his voice and sang, and lovely was the sound of his voice that followed. He sang the story of the deathless gods and of the dark earth, how at the first they came to be, and how each one received his portion. First among the gods he honored Mnemosyne,
mother of the Muses, in his song; for the son of Maia was of her following. And next the goodly son of Zeus hymned the rest of the immortals according to their order in age, and told how each was born, mentioning all in order as he struck the lyre upon his arm. But Apollo was seized with a longing not to be allayed,
and he opened his mouth and spoke winged words to Hermes: “Slayer of oxen, trickster, busy one, comrade of the feast, this song of yours is worth fifty cows, and I believe that presently we shall settle our quarrel peacefully. But come now, tell me this, resourceful son of Maia:
has this marvellous thing been with you from your birth, or did some god or mortal man give it you —a noble gift —and teach you heavenly song? For wonderful is this new-uttered sound I hear, the like of which I vow that no man
nor god dwelling on Olympus ever yet has known but you, O thievish son of Maia. What skill is this? What song for desperate cares? What way of song? For verily here are three things to hand all at once from which to choose, —mirth, and love, and sweet sleep.

> Greek: πῶς ἐδύνω, δολομῆτα, δύω βόε δειροτομῆσαι,
ὧδε νεογνὸς ἐὼν καὶ νήπιος; αὐτὸς ἐγώ γε
θαυμαίνω κατόπισθε τὸ σὸν κράτος· οὐδέ τί σε χρὴ
μακρὸν ἀέξεσθαι, Κυλλήνιε, Μαιάδος υἱέ.
ὣς ἄρ ἔφη καὶ χερσὶ περίστρεφε καρτερὰ δεσμὰ
[ἐνδῆσαι μεμαὼς Ἑρμῆν κρατεραῖσι λύγοισι.
τὸν δʼ οὐκ ἴσχανε δεσμά, λύγοι δʼ ἀπὸ τηλόσε πῖπτον]
ἄγνου· ταὶ δʼ ὑπὸ ποσσὶ κατὰ χθονὸς αἶψα φύοντο
αὐτόθεν, ἐμβολάδην ἐστραμμέναι ἀλλήλῃσι,
ῥεῖά τε καὶ πάσῃσιν ἐπʼ ἀγραύλοισι βόεσσιν,
Ἑρμέω βουλῇσι κλεψίφρονος· αὐτὰρ Ἀπόλλων
θαύμασεν ἀθρήσας. τότε δὴ κρατὺς Ἀργειφόντης
χῶρον ὑποβλήδην ἐσκέψατο, πῦρ ἀμαρύσσων,
… ἐγκρύψαι μεμαώς· Λητοῦς δʼ ἐρικυδέος υἱὸν
ῥεῖα μάλʼ ἐπρήυνεν ἑκηβόλον, ὡς ἔθελʼ αὐτός,
καὶ κρατερόν περ ἐόντα· λαβὼν δʼ ἐπʼ ἀριστερὰ χειρὸς
πλήκτρῳ ἐπειρήτιζε κατὰ μέρος· ἣ δʼ ὑπὸ χειρὸς
σμερδαλέον κονάβησε· γέλασσε δὲ Φοῖβος Ἀπόλλων
γηθήσας, ἐρατὴ δὲ διὰ φρένας ἤλυθʼ ἰωὴ
θεσπεσίης ἐνοπῆς καί μιν γλυκὺς ἵμερος ᾕρει
θυμῷ ἀκουάζοντα· λύρῃ δʼ ἐρατὸν κιθαρίζων
στῆ ῥʼ ὅ γε θαρσήσας ἐπʼ ἀριστερὰ Μαιάδος υἱὸς
Φοίβου Ἀπόλλωνος· τάχα δὲ λιγέως κιθαρίζων
γηρύετʼ ἀμβολάδην — ἐρατὴ δέ οἱ ἕσπετο φωνή —
κραίνων ἀθανάτους τε θεοὺς καὶ γαῖαν ἐρεμνήν,
ὡς τὰ πρῶτα γένοντο καὶ ὡς λάχε μοῖραν ἕκαστος.
Μνημοσύνην μὲν πρῶτα θεῶν ἐγέραιρεν ἀοιδῇ,
μητέρα Μουσάων· ἣ γὰρ λάχε Μαιάδος υἱόν·
τοὺς δὲ κατὰ πρέσβιν τε καὶ ὡς γεγάασιν ἕκαστος
ἀθανάτους ἐγέραιρε θεοὺς Διὸς ἀγλαὸς υἱός,
πάντʼ ἐνέπων κατὰ κόσμον, ἐπωλένιον κιθαρίζων.
τὸν δʼ ἔρος ἐν στήθεσσιν ἀμήχανος αἴνυτο θυμόν,
καί μιν φωνήσας ἔπεα πτερόεντα προσηύδα·
βουφόνε, μηχανιῶτα, πονεύμενε, δαιτὸς ἑταῖρε,
πεντήκοντα βοῶν ἀντάξια ταῦτα μέμηλας.
ἡσυχίως καὶ ἔπειτα διακρινέεσθαι ὀίω·
νῦν δʼ ἄγε μοι τόδε εἰπέ, πολύτροπε Μαιάδος υἱέ,
ἦ σοί γʼ ἐκ γενετῆς τάδʼ ἅμʼ ἕσπετο θαυματὰ ἔργα
ἠέ τις ἀθανάτων ἠὲ θνητῶν ἀνθρώπων
δῶρον ἀγαυὸν ἔδωκε καὶ ἔφρασε θέσπιν ἀοιδήν;
θαυμασίην γὰρ τήνδε νεήφατον ὄσσαν ἀκούω,
ἣν οὐ πώ ποτέ φημι δαήμεναι οὔτε τινʼ ἀνδρῶν
οὔτε τινʼ ἀθανάτων, οἳ Ὀλύμπια δώματʼ ἔχουσι,
νόσφι σέθεν, φηλῆτα, Διὸς καὶ Μαιάδος υἱέ.
τίς τέχνη, τίς μοῦσα ἀμηχανέων μελεδώνων,
τίς τρίβος; ἀτρεκέως γὰρ ἅμα τρία πάντα πάρεστιν,
εὐφροσύνην καὶ ἔρωτα καὶ ἥδυμον ὕπνον ἑλέσθαι.

[¶9] And though I am a follower of the Olympian Muses who love dances and the bright path of song —the full-toned chant and ravishing thrill of flutes —yet I never cared for any of those feats of skill at young men's revels, as I do now for this:

> Greek: καὶ γὰρ ἐγὼ Μούσῃσιν Ὀλυμπιάδεσσιν ὀπηδός,
τῇσι χοροί τε μέλουσι καὶ ἀγλαὸς οἶμος ἀοιδῆς
καὶ μολπὴ τεθαλυῖα καὶ ἱμερόεις βρόμος αὐλῶν·
ἀλλʼ οὔ πω τί μοι ὧδε μετὰ φρεσὶν ἄλλο μέλησεν,
οἷα νέων θαλίῃς ἐνδέξια ἔργα πέλονται.

[¶10] I am filled with wonder, O son of Zeus, at your sweet playing. But now, since you, though little, have such glorious skill, sit down, dear boy, and respect the words of your elders For now you shall have renown among the deathless gods, you and your mother also. This I will declare to you exactly:

> Greek: θαυμάζω, Διὸς υἱέ, τάδʼ, ὡς ἐρατὸν κιθαρίζεις.
νῦν δʼ ἐπεὶ οὖν ὀλίγος περ ἐὼν κλυτὰ μήδεα οἶδας,
ἷζε, πέπον, καὶ μῦθον ἐπαίνει πρεσβυτέροισι·
νῦν γάρ τοι κλέος ἔσται ἐν ἀθανάτοισι θεοῖσι
σοί τʼ αὐτῷ καὶ μητρί· τὸ δʼ ἀτρεκέως ἀγορεύσω·

[¶11] by this shaft of cornel wood I will surely make you a leader renowned among the deathless gods, and fortunate, and will give you glorious gifts and will not deceive you from first to last.” Then Hermes answered him with artful words: “You question me carefully, O Far-worker; yet I am
not jealous that you should enter upon my art: this day you shall know it. For I seek to be friendly with you both in thought and word. Now you well know all things in your heart, since you sit foremost among the deathless gods, O son of Zeus, and are goodly and strong. And wise Zeus loves you
as all right is, and has given you splendid gifts. And they say that from the utterance of Zeus you have learned both the honors due to the gods, O Far-worker, and oracles from Zeus, even all his ordinances. Of all these I myself have already learned that you have great wealth. Now, you are free to learn whatever you please;

> Greek: ναὶ μὰ τόδε κρανέινον ἀκόντιον, ἦ μὲν ἐγώ σε
κυδρὸν ἐν ἀθανάτοισι καὶ ὄλβιον ἡγεμόνʼ εἵσω
δώσω τʼ ἀγλαὰ δῶρα καὶ ἐς τέλος οὐκ ἀπατήσω.
τὸν δʼ Ἑρμῆς μύθοισιν ἀμείβετο κερδαλέοισιν·
εἰρωτᾷς μʼ, Ἑκάεργε, περιφραδές· αὐτὰρ ἐγώ σοι
τέχνης ἡμετέρης ἐπιβήμεναι οὔ τι μεγαίρω.
σήμερον εἰδήσεις· ἐθέλω δέ τοι ἤπιος εἶναι
βουλῇ καὶ μύθοισι. σὺ δὲ φρεσὶ πάντʼ εὖ οἶδας·
πρῶτος γάρ, Διὸς υἱέ, μετʼ ἀθανάτοισι θαάσσεις,
ἠύς τε κρατερός τε· φιλεῖ δέ σε μητίετα Ζεὺς
ἐκ πάσης ὁσίης, ἔπορεν δέ τοι ἀγλαὰ δῶρα.
καὶ τιμάς σέ γέ φασι δαήμεναι ἐκ Διὸς ὀμφῆς
μαντείας θʼ Ἑκάεργε, Διὸς παρά, θέσφατα πάντα
τῶν νῦν αὐτὸς ἐγώ σε μαλʼ ἀφνειὸν δεδάηκα·
σοὶ δʼ αὐτάγρετόν ἐστι δαήμεναι, ὅττι μενοινᾷς.

[¶12] but since, as it seems, your heart is so strongly set on playing the lyre, chant, and play upon it, and give yourself to merriment, taking this as a gift from me, and do you, my friend, bestow glory on me. Sing well with this clear-voiced companion in your hands; for you are skilled in good, well-ordered utterance.

> Greek: ἀλλʼ ἐπεὶ οὖν τοι θυμὸς ἐπιθύει κιθαρίζειν,
μέλπεο καὶ κιθάριζε καὶ ἀγλαίας ἀλέγυνε
δέγμενος ἐξ ἐμέθεν· σὺ δέ μοι, φίλε, κῦδος ὄπαζε.
εὐμόλπει μετὰ χερσὶν ἔχων λιγύφωνον ἑταίρην,
καλὰ καὶ εὖ κατὰ κόσμον ἐπιστάμενος ἀγορεύειν.

[¶13] From now on bring it confidently to the rich feast and lovely dance and glorious revel, a joy by night and by day. Whoso with wit and wisdom enquires of it cunningly, him it teaches
through its sound all manner of things that delight the mind, being easily played with gentle familiarities, for it abhors toilsome drudgery; but whoso in ignorance enquires of it violently, to him it chatters mere vanity and foolishness. But you are able to learn whatever you please.

> Greek: εὔκηλος μὲν ἔπειτα φέρειν ἐς δαῖτα θάλειαν
καὶ χορὸν ἱμερόεντα καὶ ἐς φιλοκυδέα κῶμον
εὐφροσύνην νυκτός τε καὶ ἤματος. ὅς τις ἂν αὐτὴν
τέχνῃ καὶ σοφίῃ δεδαημένος ἐξερεείνῃ,
φθεγγομένη παντοῖα νόῳ χαρίεντα διδάσκει
ῥεῖα συνηθείῃσιν ἀθυρομένη μαλακῇσιν,
ἐργασίην φεύγουσα δυήπαθον· ὃς δέ κεν αὐτὴν
νῆις ἐὼν τὸ πρῶτον ἐπιζαφελῶς ἐρεείνῃ,
μὰψ αὔτως κεν ἔπειτα μετήορά τε θρυλλίζοι.
σοὶ δʼ αὐτάγρετόν ἐστι δαήμεναι, ὅττι μενοινᾷς.

[¶14] So then, I will give you this lyre, glorious son of Zeus, while I for my part will graze down with wild-roving cattle the pastures on hill and horse-feeding plain: so shall the cows covered by the bulls calve abundantly both males and females. And now there is no need for you,
bargainer though you are, to be furiously angry.” When Hermes had said this, he held out the lyre: and Phoebus Apollo took it, and readily put his shining whip in Hermes' hand, and ordained him keeper of herds. The son of Maia received it joyfully,
while the glorious son of Leto, the lord far-working Apollo, took the lyre upon his left arm and tried each string with the key. Awesomely it sounded at the touch of the god, while he sang sweetly to its note. Afterwards they two, the all-glorious sons of Zeus turned the cows back towards the sacred meadow,
but themselves hastened back to snowy Olympus, delighting in the lyre. Then wise Zeus was glad and made them both friends. And Hermes loved the son of Leto continually, even as he does now, when he had given the lyre as token to the Far-shooter,
who played it skilfully, holding it upon his arm. But for himself Hermes found out another cunning art and made himself the pipes whose sound is heard afar. Then the son of Leto said to Hermes: “Son of Maia, guide and cunning one, I fear
you may steal from me the lyre and my curved bow together; for you have an office from Zeus, to establish deeds of barter amongst men throughout the fruitful earth. Now if you would only swear me the great oath of the gods, either by nodding your head, or by the potent water of Styx,
you would do all that can please and ease my heart.” Then Maia's son nodded his head and promised that he would never steal anything of all the Far-shooter possessed, and would never go near his strong house; but Apollo, son of Leto, swore to be fellow and friend to Hermes,
vowing that he would love no other among the immortals, neither god nor man sprung from Zeus, better than Hermes:
and the Father sent forth an eagle in confirmation. And Apollo swear also: “Verily I will make you only to be an omen for the immortals and all alike, trusted and honored by my heart. Moreover, I will give you a splendid staff of riches and wealth:
it is of gold, with three branches, and will keep you scatheless, accomplishing every task, whether of words or deeds that are good, which I claim to know through the utterance of Zeus. But as for sooth-saying, noble, heaven-born child, of which you ask, it is not lawful for you to learn it, nor for any other
of the deathless gods: only the mind of Zeus knows that. I am pledged and have vowed and sworn a strong oath that no other of the eternal gods save I should know the wise-hearted counsel of Zeus. And do not you, my brother, bearer of the golden wand, bid me
tell those decrees which all-seeing Zeus intends. As for men, I will harm one and profit another, sorely perplexing the tribes of unenviable men. Whosoever shall come guided by the call and flight of birds of sure omen,
that man shall have advantage through my voice, and I will not deceive him. But whoso shall trust to idly-chattering birds and shall seek to invoke my prophetic art contrary to my will, and to understand more than the eternal gods, I declare that he shall come on an idle journey; yet his gifts I would take.

> Greek: καί τοι ἐγὼ δώσω ταύτην, Διὸς ἀγλαὲ κοῦρε·
ἡμεῖς δʼ αὖτʼ ὄρεός τε καὶ ἱπποβότου πεδίοιο
βουσὶ νομούς, Ἑκάεργε, νομεύσομεν ἀγραύλοισιν.
ἔνθεν ἅλις τέξουσι βόες ταύροισι μιγεῖσαι
μίγδην θηλείας τε καὶ ἄρσενας· οὐδέ τί σε χρὴ
κερδαλέον περ ἐόντα περιζαμενῶς κεχολῶσθαι.
ὣς εἰπὼν ὤρεξʼ· ὃ δʼ ἐδέξατο Φοῖβος Ἀπόλλων,
Ἐρμῇ δʼ ἐγγυάλιξεν ἑκὼν μάστιγα φαεινήν,
βουκολίας τʼ ἐπέτελλεν· ἔδεκτο δὲ Μαιάδος υἱὸς
γηθήσας· κίθαριν δὲ λαβὼν ἐπʼ ἀριστερὰ χειρὸς
Λητοῦς ἀγλαὸς υἱός, ἄναξ ἑκάεργος Ἀπόλλων,
πλήκτρῳ ἐπειρήτιζε κατὰ μέρος· ἣ δʼ ὑπένερθε
σμερδαλέον κονάβησε· θεὸς δʼ ὑπὸ καλὸν ἄεισεν.
ἔνθα βόας μὲν ἔπειτα ποτὶ ζάθεον λειμῶνα
ἐτραπέτην· αὐτοὶ δέ, Διὸς περικαλλέα τέκνα,
ἄψορροι πρὸς Ὄλυμπον ἀγάννιφον ἐρρώσαντο
τερπόμενοι φόρμιγγι· χάρη δʼ ἄρα μητιέτα Ζεύς,
ἄμφω δʼ ἐς φιλότητα συνήγαγε· καὶ τὰ μὲν Ἑρμῆς
Λητοΐδην ἐφίλησε διαμπερὲς ὡς ἔτι καὶ νῦν,
σήματʼ ἐπεὶ κίθαριν μὲν Ἑκηβόλῳ ἐγγυάλιξεν
ἱμερτήν, δεδαώς, ὃ δʼ ἐπωλένιον κιθάριζεν·
αὐτὸς δʼ αὖθʼ ἑτέρης σοφίης ἐκμάσσατο τέχνην·
συρίγγων ἐνοπὴν ποιήσατο τηλόθʼ ἀκουστήν.
καὶ τότε Λητοΐδης Ἑρμῆν πρὸς μῦθον ἔειπε·
δείδια, Μαιάδος υἱέ, διάκτορε, ποικιλομῆτα,
μή μοι ἅμα κλέψῃς κίθαριν καὶ καμπύλα τόξα·
τιμὴν γὰρ πὰρ Ζηνὸς ἔχεις ἐπαμοίβια ἔργα
θήσειν ἀνθρώποισι κατὰ χθόνα πουλυβότειραν.
ἀλλʼ εἴ μοι τλαίης γε θεῶν μέγαν ὅρκον ὀμόσσαι,
ἢ κεφαλῇ νεύσας ἢ ἐπὶ Στυγὸς ὄβριμον ὕδωρ,
πάντʼ ἂν ἐμῷ θυμῷ κεχαρισμένα καὶ φίλα ἔρδοις.
καὶ τότε Μαιάδος υἱὸς ὑποσχόμενος κατένευσε,
μή ποτʼ ἀποκλέψειν, ὅσʼ Ἑκηβόλος ἐκτεάτισται,
μηδέ ποτʼ ἐμπελάσειν πυκινῷ δόμῳ· αὐτὰρ Ἀπόλλων
Λητοΐδης κατένευσεν ἐπʼ ἀρθμῷ καὶ φιλότητι,
μή τινα φίλτερον ἄλλον ἐν ἀθανάτοισιν ἔσεσθαι,
μήτε θεὸν μήτʼ ἄνδρα Διὸς γόνον· ἐκ δὲ τέλειον
[αἰετὸν ἧκε πατήρ· ὁ δʼ ἐπώμοσεν· ἦ σε μάλʼ οἶον]
σύμβολον ἀθανάτων ποιήσομαι ἠδʼ ἅμα πάντων,
πιστὸν ἐμῷ θυμῷ καὶ τίμιον· αὐτὰρ ἔπειτα
ὄλβου καὶ πλούτου δώσω περικαλλέα ῥάβδον,
χρυσείην, τριπέτηλον, ἀκήριον ἥ σε φυλάξει
πάντας ἐπικραίνουσʼ ἄθλους ἐπέων τε καὶ ἔργων
τῶν ἀγαθῶν, ὅσα φημὶ δαήμεναι ἐκ Διὸς ὀμφῆς.
μαντείην δέ, φέριστε, διοτρεφές, ἣν ἐρεείνεις,
οὔτε σὲ θέσφατόν ἐστι δαήμεναι οὔτε τινʼ ἄλλον
ἀθανάτων· τὸ γὰρ οἶδε Διὸς νόος· αὐτὰρ ἐγώ γε
πιστωθεὶς κατένευσα καὶ ὤμοσα καρτερὸν ὅρκον,
μή τινα νόσφιν ἐμεῖο θεῶν αἰειγενετάων
ἄλλον γʼ εἴσεσθαι Ζηνὸς πυκινόφρονα βουλήν.
καὶ σύ, κασίγνητε χρυσόρραπι, μή με κέλευε
θέσφατα πιφαύσκειν, ὅσα μήδεται εὐρύοπα Ζεύς.
ἀνθρώπων δʼ ἄλλον δηλήσομαι, ἄλλον ὀνήσω,
πολλὰ περιτροπέων ἀμεγάρτων φῦλʼ ἀνθρώπων.
καὶ μὲν ἐμῆς ὀμφῆς ἀπονήσεται, ὅς τις ἂν ἔλθῃ
φωνῇ καὶ πτερύγεσσι τεληέντων οἰωνῶν·
οὗτος ἐμῆς ὀμφῆς ἀπονήσεται, οὐδʼ ἀπατήσω.
ὃς δέ κε μαψιλόγοισι πιθήσας οἰωνοῖσι
μαντείην ἐθέλῃσι παρὲκ νόον ἐξερεείνειν
ἡμετέρην, νοέειν δὲ θεῶν πλέον αἰὲν ἐόντων,
φήμʼ, ἁλίην ὁδὸν εἶσιν. ἐγὼ δέ κε δῶρα δεχοίμην.

[¶15] But I will tell you another thing, Son of all-glorious Maia and Zeus who holds the aegis, luck-bringing genius of the gods. There are certain holy ones, sisters born —three virgins gifted with wings: their heads are besprinkled with white meal,
and they dwell under a ridge of Parnassus. These are teachers of divination apart from me, the art which I practised while yet a boy following herds, though my father paid no heed to it. From their home they fly now here, now there, feeding on honey-comb and bringing all things to pass.

> Greek: ἄλλο δέ τοι ἐρέω, Μαίης ἐρικυδέος υἱὲ
καὶ Διὸς αἰγιόχοιο, θεῶν ἐριούνιε δαῖμον·
σεμναὶ γάρ τινες εἰσί, κασίγνηται γεγαυῖαι,
παρθένοι, ὠκείῃσιν ἀγαλλόμεναι πτερύγεσσι,
τρεῖς· κατὰ δὲ κρατὸς πεπαλαγμέναι ἄλφιτα λευκά,
οἰκία ναιετάουσιν ὑπὸ πτυχὶ Παρνησοῖο,
μαντείης ἀπάνευθε διδάσκαλοι, ἣν ἐπὶ βουσὶ
παῖς ἔτʼ ἐὼν μελέτησα· πατὴρ δʼ ἐμὸς οὐκ ἀλέγιζεν,
ἐντεῦθεν δὴ ἔπειτα ποτώμεναι ἄλλοτε ἄλλη
κηρία βόσκονται καί τε κραίνουσιν ἕκαστα.

[¶16] And when they are inspired through eating yellow honey, they are willing to speak truth; but if they be deprived of the gods' sweet food, then they speak falsely, as they swarm in and out together. These, then, I give you; enquire of them strictly
and delight your heart: and if you should teach any mortal so to do, often will he hear your response —if he have good fortune. Take these, Son of Maia, and tend the wild roving, horned oxen and horses and patient mules.”
So he spake. And from heaven father Zeus himself gave confirmation to his words,
and commanded that glorious Hermes should be lord over all birds of omen and grim-eyed lions, and boars with gleaming tusks,
and over dogs and all flocks that the wide earth nourishes, and over all sheep; also that he only should be the appointed messenger to Hades, who, though he takes no gift, shall give him no mean prize. Thus the lord Apollo showed his kindness for the Son of Maia
by all manner of friendship: and the Son of Cronos gave him grace besides. He consorts with all mortals and immortals: a little he profits, but continually throughout the dark night he cozens the tribes of mortal men. And so, farewell, Son of Zeus and Maia;

> Greek: αἳ δʼ ὅτε μὲν θυΐωσιν ἐδηδυῖαι μέλι χλωρόν,
προφρονέως ἐθέλουσιν ἀληθείην ἀγορεύειν·
ἢν δʼ ἀπονοσφισθῶσι θεῶν ἡδεῖαν ἐδωδήν,
ψεύδονται δὴ ἔπειτα διʼ ἀλλήλων δονέουσαι.
τάς τοι ἔπειτα δίδωμι· σὺ δʼ ἀτρεκέως ἐρεείνων
σὴν αὐτοῦ φρένα τέρπε, καὶ εἰ βροτὸν ἄνδρα δαείῃς,
πολλάκι σῆς ὀμφῆς ἐπακούσεται, αἴ κε τύχῃσι.
ταῦτʼ ἔχε, Μαιάδος υἱέ, καὶ ἀγραύλους ἕλικας βοῦς
ἵππους τʼ ἀμφιπόλευε καὶ ἡμιόνους ταλαεργούς.
[ὡς ἔφατʼ· οὐρανόθεν δὲ πατὴρ Ζεὺς αὐτὸς ἔπεσσι
θῆκε τέλος· πᾶσιν δʼ ἄρʼ ὅ γʼ οἰωνοῖσι κέλευσεν]
καὶ χαροποῖσι λέουσι καὶ ἀργιόδουσι σύεσσι
καὶ κυσὶ καὶ μήλοισιν, ὅσα τρέφει εὐρεῖα χθών,
πᾶσι δʼ ἐπὶ προβάτοισιν ἀνάσσειν κύδιμον Ἑρμῆν,
οἶον δʼ εἰς Ἀΐδην τετελεσμένον ἄγγελον εἶναι,
ὅς τʼ ἄδοτός περ ἐὼν δώσει γέρας οὐκ ἐλάχιστον.
οὕτω Μαιάδος υἱὸν ἄναξ ἐφίλησεν Ἀπόλλων
παντοίῃ φιλότητι· χάριν δʼ ἐπέθηκε Κρονίων.
πᾶσι δʼ ὅ γε θνητοῖσι καὶ ἀθανάτοισιν ὁμιλεῖ.
παῦρα μὲν οὖν ὀνίνησι, τὸ δʼ ἄκριτον ἠπεροπεύει
νύκτα διʼ ὀρφναίην φῦλα θνητῶν ἀνθρώπων.
καὶ σὺ μὲν οὕτω χαῖρε, Διὸς καὶ Μαιάδος, υἱέ·

[¶17] but I will remember you and another song also.

> Greek: αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομʼ ἀοιδῆς.

## 7. Hymn 5 · To Aphrodite

Source: https://scriptura.si/works/homeric-hymns/7/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/7/#p-N

[¶0] Muse, tell me the deeds of golden Aphrodite the Cyprian, who stirs up sweet passion in the gods and subdues the tribes of mortal men and birds that fly in air and all the many creatures
that the dry land rears, and all that the sea: all these love the deeds of rich-crowned Cytherea. Yet there are three hearts that she cannot bend nor yet ensnare. First is the daughter of Zeus who holds the aegis, bright-eyed Athena; for she has no pleasure in the deeds of golden Aphrodite,
but delights in wars and in the work of Ares, in strifes and battles and in preparing famous crafts. She first taught earthly craftsmen to make chariots of war and cars variously wrought with bronze, and she, too, teaches tender maidens in the house
and puts knowledge of goodly arts in each one's mind. Nor does laughter-loving Aphrodite ever tame in love Artemis, the huntress with shafts of gold; for she loves archery and the slaying of wild beasts in the mountains, the lyre also and dancing and thrilling cries
and shady woods and the cities of upright men. Nor yet does the pure maiden Hestia love Aphrodite's works. She was the first-born child of wily Cronos and youngest too, by will of Zeus who holds the aegis, —a queenly maid whom both Poseidon and Apollo sought to wed.

> Greek: μοῦσά μοι ἐννέπε ἔργα πολυχρύσου Ἀφροδίτης,
Κύπριδος, ἥτε θεοῖσιν ἐπὶ γλυκὺν ἵμερον ὦρσε
καί τʼ ἐδαμάσσατο φῦλα καταθνητῶν ἀνθρώπων
οἰωνούς τε διιπετέας καὶ θηρία πάντα,
ἠμὲν ὅσʼ ἤπειρος πολλὰ τρέφει ἠδʼ ὅσα πόντος·
πᾶσιν δʼ ἔργα μέμηλεν ἐυστεφάνου Κυθερείης.
τρισσὰς δʼ οὐ δύναται πεπιθεῖν φρένας οὐδʼ ἀπατῆσαι·
κούρην τʼ αἰγιόχοιο Διός, γλαυκῶπιν Ἀθήνην·
οὐ γάρ οἱ εὔαδεν ἔργα πολυχρύσου Ἀφροδίτης,
ἀλλʼ ἄρα οἱ πόλεμοί τε ἅδον καὶ ἔργον Ἄρηος
ὑσμῖναί τε μάχαι τε καὶ ἀγλαὰ ἔργʼ ἀλεγύνειν.
πρώτη τέκτονας ἄνδρας ἐπιχθονίους ἐδίδαξε
ποιῆσαι σατίνας τε καὶ ἅρματα ποικίλα χαλκῷ.
ἣ δέ τε παρθενικὰς ἁπαλόχροας ἐν μεγάροισιν
ἀγλαὰ ἔργʼ ἐδίδαξεν ἐπὶ φρεσὶ θεῖσα ἑκάστῃ.
οὐδέ ποτʼ Ἀρτέμιδα χρυσηλάκατον, κελαδεινὴν
δάμναται ἐν φιλότητι φιλομμειδὴς Ἀφροδίτη.
καὶ γὰρ τῇ ἅδε τόξα καὶ οὔρεσι θῆρας ἐναίρειν,
φόρμιγγές τε χοροί τε διαπρύσιοί τʼ ὀλολυγαὶ
ἄλσεά τε σκιόεντα δικαίων τε πτόλις ἀνδρῶν.
οὐδὲ μὲν αἰδοίῃ κούρῃ ἅδε ἔργʼ Ἀφροδίτης,
Ἱστίῃ, ἣν πρώτην τέκετο Κρόνος ἀγκυλομήτης,
αὖτις δʼ ὁπλοτάτην, βουλῇ Διὸς αἰγιόχοιο,
πότνιαν, ἣν ἐμνῶντο Ποσειδάων καὶ Ἀπόλλων·

[¶1] But she was wholly unwilling, nay, stubbornly refused; and touching the head of father Zeus who holds the aegis, she, that fair goddess, swear a great oath which has in truth been fulfilled, that she would be a maiden all her days. So Zeus the Father gave her an high honor instead of marriage,
and she has her place in the midst of the house and has the richest portion. In all the temples of the gods she has a share of honor, and among all mortal men she is chief of the goddesses. Of these three Aphrodite cannot bend or ensnare the hearts. But of all others there is nothing
among the blessed gods or among mortal men that has escaped Aphrodite. Even the heart of Zeus, who delights in thunder, is led astray by her; though he is greatest of all and has the lot of highest majesty, she beguiles even his wise heart whensoever she pleases, and mates him with mortal women,
unknown to Hera, his sister and his wife, the grandest far in beauty among the deathless goddesses —most glorious is she whom wily Cronos with her mother Rhea did beget: and Zeus, whose wisdom is everlasting, made her his chaste and careful wife.

> Greek: ἣ δὲ μαλʼ οὐκ ἔθελεν, ἀλλὰ στερεῶς ἀπέειπεν·
ὤμοσε δὲ μέγαν ὅρκον, ὃ δὴ τετελεσμένος ἐστίν,
ἁψαμένη κεφαλῆς πατρὸς Διὸς αἰγιόχοιο,
παρθένος ἔσσεσθαι πάντʼ ἤματα, δῖα θεάων.
τῇ δὲ πατὴρ Ζεὺς δῶκε καλὸν γέρας ἀντὶ γάμοιο
καί τε μέσῳ οἴκῳ κατʼ ἄρʼ ἕζετο πῖαρ ἑλοῦσα.
πᾶσιν δʼ ἐν νηοῖσι θεῶν τιμάοχός ἐστι
καὶ παρὰ πᾶσι βροτοῖσι θεῶν πρέσβειρα τέτυκται.
τάων οὐ δύναται πεπιθεῖν φρένας οὐδʼ ἀπατῆσαι·
τῶν δʼ ἄλλων οὔ πέρ τι πεφυγμένον ἔστʼ Ἀφροδίτην
οὔτε θεῶν μακάρων οὔτε θνητῶν ἀνθρώπων.
καί τε παρὲκ Ζηνὸς νόον ἤγαγε τερπικεραύνου,
ὅστε μέγιστός τʼ ἐστὶ μεγίστης τʼ ἔμμορε τιμῆς.
καί τε τοῦ, εὖτʼ ἐθέλοι, πυκινὰς φρένας ἐξαπαφοῦσα
ῥηιδίως συνέμιξε καταθνητῇσι γυναιξίν,
Ἥρης ἐκλελαθοῦσα, κασιγνήτης ἀλόχου τε,
ἣ μέγα εἶδος ἀρίστη ἐν ἀθανάτῃσι θεῇσι.
κυδίστην δʼ ἄρα μιν τέκετο Κρόνος ἀγκυλομήτης
μήτηρ τε Ῥείη· Ζεὺς δʼ ἄφθιτα μήδεα εἰδὼς
αἰδοίην ἄλοχον ποιήσατο κέδνʼ εἰδυῖαν.

[¶2] But upon Aphrodite herself Zeus cast sweet desire to be joined in love with a mortal man, to the end that, very soon, not even she should be innocent of a mortal's love; lest laughter-loving Aphrodite should one day softly smile and say mockingly among all the gods
that she had joined the gods in love with mortal women who bare sons of death to the deathless gods, and had mated the goddesses with mortal men. And so he put in her heart sweet desire for Anchises who at that time among the steep hills of many-fountained Ida
was tending cattle, and in shape was like the immortal gods. Therefore, when laughter-loving Aphrodite saw him, she loved him, and terribly desire seized her in her heart. She went to Cyprus, to Paphos, where her precinct is and fragrant altar, and passed into her sweet-smelling temple.

> Greek: τῇ δὲ καὶ αὐτῇ Ζεὺς γλυκὺν ἵμερον ἔμβαλε θυμῷ
ἀνδρὶ καταθνητῷ μιχθήμεναι, ὄφρα τάχιστα
μηδʼ αὐτὴ βροτέης εὐνῆς ἀποεργμένη εἴη,
καί ποτʼ ἐπευξαμένη εἴπῃ μετὰ πᾶσι θεοῖσιν
ἡδὺ γελοιήσασα, φιλομμειδὴς Ἀφροδίτη,
ὥς ῥα θεοὺς συνέμιξε καταθνητῇσι γυναιξί,
καί τε καταθνητοὺς υἱεῖς τέκον ἀθανάτοισιν,
ὥς τε θεὰς ἀνέμιξε καταθνητοῖς ἀνθρώποις.
Ἀγχίσεω δʼ ἄρα οἱ γλυκὺν ἵμερον ἔμβαλε θυμῷ,
ὃς τότʼ ἐν ἀκροπόλοις ὄρεσιν πολυπιδάκου Ἴδης
βουκολέεσκεν βοῦς δέμας ἀθανάτοισιν ἐοικώς.
τὸν δὴ ἔπειτα ἰδοῦσα φιλομμειδὴς Ἀφροδίτη
ἠράσατʼ, ἔκπαγλος δὲ κατὰ φρένας ἵμερος εἷλεν.
ἐς Κύπρον δʼ ἐλθοῦσα θυώδεα νηὸν ἔδυνεν,
ἐς Πάφον· ἔνθα δέ οἱ τέμενος βωμός τε θυώδης.

[¶3] There she went in and put to the glittering doors, and there the Graces bathed her with heavenly oil such as blooms upon the bodies of the eternal gods —oil divinely sweet, which she had by her, filled with fragrance. And laughter-loving Aphrodite put on all her rich clothes,
and when she had decked herself with gold, she left sweet-smelling Cyprus and went in haste towards Troy, swiftly travelling high up among the clouds. So she came to many-fountained Ida, the mother of wild creatures and went straight to the homestead across the mountains. After her
came grey wolves, fawning on her, and grim-eyed lions, and bears, and fleet leopards, ravenous for deer: and she was glad in heart to see them, and put desire in their breasts, so that they all mated, two together, about the shadowy coombes.

> Greek: ἐνθʼ ἥ γʼ εἰσελθοῦσα θύρας ἐπέθηκε φαεινάς·
ἔνθα δέ μιν Χάριτες λοῦσαν καὶ χρῖσαν ἐλαίῳ
ἀμβρότῳ, οἷα θεοὺς ἐπενήνοθεν αἰὲν ἐόντας,
ἀμβροσίῳ ἑδανῷ, τό ῥά οἱ τεθυωμένον ἦεν.
ἑσσαμένη δʼ εὖ πάντα περὶ χροῒ εἵματα καλὰ
χρυσῷ κοσμηθεῖσα φιλομμειδὴς Ἀφροδίτη
σεύατʼ ἐπὶ Τροίης προλιποῦσʼ εὐώδεα Κύπρον,
ὕψι μετὰ νέφεσιν ῥίμφα πρήσσουσα κέλευθον.
Ἴδην δʼ ἵκανεν πολυπίδακα, μητέρα θηρῶν,
βῆ δʼ ἰθὺς σταθμοῖο διʼ οὔρεος· οἳ δὲ μετʼ αὐτὴν
σαίνοντες πολιοί τε λύκοι χαροποί τε λέοντες,
ἄρκτοι παρδάλιές τε θοαὶ προκάδων ἀκόρητοι
ἤισαν· ἣ δʼ ὁρόωσα μετὰ φρεσὶ τέρπετο θυμὸν
καὶ τοῖς ἐν στήθεσσι βάλʼ ἵμερον· οἳ δʼ ἅμα πάντες
σύνδυο κοιμήσαντο κατὰ σκιόεντας ἐναύλους·

[¶4] But she herself came to the neat-built shelters, and him she found left quite alone in the homestead —the hero Anchises who was comely as the gods. All the others were following the herds over the grassy pastures, and he, left quite alone in the homestead,
was roaming hither and thither and playing thrillingly upon the lyre. And Aphrodite, the daughter of Zeus stood before him, being like a pure maiden in height and mien, that he should not be frightened when he took heed of her with his eyes. Now when Anchises saw her, he marked her well and wondered at
her mien and height and shining garments. For she was clad in a robe out-shining the brightness of fire,
a splendid robe of gold, enriched with all manner of needlework, which shimmered like the moon
over her tender breasts, a marvel to see. Also she wore twisted brooches and shining earrings in the form of flowers;

> Greek: αὐτὴ δʼ ἐς κλισίας εὐποιήτους ἀφίκανε·
τὸν δʼ εὗρε σταθμοῖσι λελειμμένον οἶον ἀπʼ ἄλλων
Ἀγχίσην ἥρωα, θεῶν ἄπο κάλλος ἔχοντα.
οἳ δʼ ἅμα βουσὶν ἕποντο νομοὺς κατὰ ποιήεντας
πάντες· ὃ δὲ σταθμοῖσι λελειμμένος οἶος ἀπʼ ἄλλων
πωλεῖτʼ ἔνθα καὶ ἔνθα διαπρύσιον κιθαρίζων.
στῆ δʼ αὐτοῦ προπάροιθε Διὸς θυγάτηρ Ἀφροδίτη
παρθένῳ ἀδμήτῃ μέγεθος καὶ εἶδος ὁμοίη,
μή μιν ταρβήσειεν ἐν ὀφθαλμοῖσι νοήσας.
Ἀγχίσης δʼ ὁρόων ἐφράζετο θαύμαινέν τε
εἶδός τε μέγεθός τε καὶ εἵματα σιγαλόεντα.
πέπλον μὲν γὰρ ἕεστο φαεινότερον πυρὸς αὐγῆς,
καλόν, χρύσειον, παμποίκιλον· ὡς δὲ σελήνη
στήθεσιν ἀμφʼ ἁπαλοῖσιν ἐλάμπετο, θαῦμα ἰδέσθαι·

[¶5] and round her soft throat were lovely necklaces.

> Greek: εἶχε δʼ ἐπιγναμπτὰς ἕλικας κάλυκάς τε φαεινάς·

[¶6] And Anchises was seized with love, and said to her:

> Greek: ὅρμοι δʼ ἀμφʼ ἁπαλῇ δειρῇ περικαλλέες ἦσαν.

[¶7] “Hail, lady, whoever of the blessed ones you are that are come to this house, whether Artemis, or Leto, or golden Aphrodite, or high-born Themis, or bright-eyed Athena.
Or, maybe, you are one of the Graces come hither, who bear the gods company and are called immortal, or else one of the Nymphs who haunt the pleasant woods, or of those who inhabit this lovely mountain and the springs of rivers and grassy meads.

> Greek: Ἀγχίσην δʼ ἔρος εἷλεν, ἔπος δέ μιν ἀντίον ηὔδα·
χαῖρε, ἄνασσʼ, ἥ τις μακάρων τάδε δώμαθʼ ἱκάνεις,
Ἄρτεμις ἢ Λητὼ ἠὲ χρυσέη Ἀφροδίτη
ἢ Θέμις ἠυγενὴς ἠὲ γλαυκῶπις Ἀθήνη,
ἤ πού τις Χαρίτων δεῦρʼ ἤλυθες, αἵτε θεοῖσι
πᾶσιν ἑταιρίζουσι καὶ ἀθάνατοι καλέονται,
ἤ τις Νυμφάων, αἵτʼ ἄλσεα καλὰ νέμονται
ἢ Νυμφῶν, αἳ καλὸν ὄρος τόδε ναιετάουσι
καὶ πηγὰς ποταμῶν, καὶ πίσεα ποιήεντα.

[¶8] I will make you an altar upon a high peak in a far seen place, and will sacrifice rich offerings to you at all seasons. And do you feel kindly towards me and grant that I may become a man very eminent among the Trojans, and give me strong offspring for the time to come. As for my own self,
let me live long and happily, seeing the light of the sun, and come to the threshold of old age, a man prosperous among the people.” Thereupon Aphrodite the daughter of Zeus answered him: “Anchises, most glorious of all men born on earth, know that I am no goddess: why do you liken me to the deathless ones?

> Greek: σοὶ δʼ ἐγὼ ἐν σκοπιῇ, περιφαινομένῳ ἐνὶ χώρῳ,
βωμὸν ποιήσω, ῥέξω δέ τοι ἱερὰ καλὰ
ὥρῃσιν πάσῃσι. σὺ δʼ εὔφρονα θυμὸν ἔχουσα
δός με μετὰ Τρώεσσιν ἀριπρεπέʼ ἔμμεναι ἄνδρα,
ποίει δʼ ἐξοπίσω θαλερὸν γόνον, αὐτὰρ ἔμʼ αὐτὸν
δηρὸν ἐὺ ζώειν καὶ ὁρᾶν φάος ἠελίοιο,
ὄλβιον ἐν λαοῖς, καὶ γήραος οὐδὸν ἱκέσθαι.
τὸν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη·
Ἀγχίση, κύδιστε χαμαιγενέων ἀνθρώπων,
οὔ τίς τοι θεός εἰμι· τί μʼ ἀθανάτῃσιν ἐίσκεις;

[¶9] Nay, I am but a mortal, and a woman was the mother that bare me. Otreus of famous name is my father, if so be you have heard of him, and he reigns over all Phrygia rich in fortresses. But I know your speech well beside my own, for a Trojan nurse brought me up at home:
she took me from my dear mother and reared me thenceforth when I was a little child. So comes it, then, that I well know your tongue also. And now the Slayer of Argus with the golden wand has caught me up from the dance of huntress Artemis, her with the golden arrows. For there were many of us, nymphs and marriageable maidens,
playing together; and an innumerable company encircled us: from these the Slayer of Argus with the golden wand rapt me away. He carried me over many fields of mortal men and over much land untilled and unpossessed, where savage wild-beasts roam through shady coombes,
until I thought never again to touch the life-giving earth with my feet. And he said that I should be called the wedded wife of Anchises, and should bear you goodly children. But when he had told and advised me, he, the strong Slayer of Argos, went back to the families of the deathless gods,
while I am now come to you: for unbending necessity is upon me. But I beseech you by Zeus and by your noble parents —for no base folk could get such a son as you —take me now, stainless and unproved in love, and show me to your father and careful mother
and to your brothers sprung from the same stock. I shall be no ill-liking daughter for them, but a likely. Moreover, send a messenger quickly to the swift-horsed Phrygians, to tell my father and my sorrowing mother; and they will send you gold in plenty and woven stuffs, many splendid gifts;
take these as bride-piece. So do, and then prepare the sweet marriage that is honorable in the eyes of men and deathless gods.” When she had so spoken, the goddess put sweet desire in his heart. And Anchises was seized with love, so that he opened his mouth and said:

> Greek: ἀλλὰ καταθνητή τε, γυνὴ δέ με γείνατο μήτηρ.
Ὀτρεὺς δʼ ἐστὶ πατὴρ ὀνομακλυτός, εἴ που ἀκούεις,
ὃς πάσης Φρυγίης εὐτειχήτοιο ἀνάσσει.
γλῶσσαν δʼ ὑμετέρην τε καὶ ἡμετέρην σάφα οἶδα.
Τρῳὰς γὰρ μεγάρῳ με τροφὸς τρέφεν· ἣ δὲ διαπρὸ
σμικρὴν παῖδʼ ἀτίταλλε, φίλης παρὰ μητρὸς ἑλοῦσα.
ὣς δή τοι γλῶσσάν γε καὶ ὑμετέρην εὖ οἶδα.
νῦν δέ μʼ ἀνήρπαξε χρυσόρραπις Ἀργειφόντης
ἐκ χοροῦ Ἀρτέμιδος χρυσηλακάτου, κελαδεινῆς.
πολλαὶ δὲ νύμφαι καὶ παρθένοι ἀλφεσίβοιαι
παίζομεν, ἀμφὶ δʼ ὅμιλος ἀπείριτος ἐστεφάνωτο.
ἔνθεν μʼ ἥρπαξε χρυσόρραπις Ἀργειφόντης·
πολλὰ δʼ ἔπʼ ἤγαγεν ἔργα καταθνητῶν ἀνθρώπων,
πολλὴν δʼ ἄκληρόν τε καὶ ἄκτιτον, ἣν διὰ θῆρες
ὠμοφάγοι φοιτῶσι κατὰ σκιόεντας ἐναύλους·
οὐδὲ ποσὶ ψαύσειν ἐδόκουν φυσιζόου αἴης·
Ἀγχίσεω δέ με φάσκε παραὶ λέχεσιν καλέεσθαι
κουριδίην ἄλοχον, σοὶ δʼ ἀγλαὰ τέκνα τεκεῖσθαι.
αὐτὰρ ἐπεὶ δὴ δεῖξε καὶ ἔφρασεν, ἦ τοι ὅ γʼ αὖτις
ἀθανάτων μετὰ φῦλʼ ἀπέβη κρατὺς Ἀργειφόντης·
αὐτὰρ ἐγώ σʼ ἱκόμην, κρατερὴ δέ μοι ἔπλετʼ ἀνάγκη.
ἀλλά σε πρὸς Ζηνὸς γουνάζομαι ἠδὲ τοκήων
ἐσθλῶν· οὐ μὲν γάρ κε κακοὶ τοιόνδε τέκοιεν·
ἀδμήτην μʼ ἀγαγὼν καὶ ἀπειρήτην φιλότητος
πατρί τε σῷ δεῖξον καὶ μητέρι κέδνʼ εἰδυίῃ
σοῖς τε κασιγνήτοις, οἵ τοι ὁμόθεν γεγάασιν.
οὔ σφιν ἀεικελίη νυὸς ἔσσομαι, ἀλλʼ εἰκυῖα.
πέμψαι δʼ ἄγγελον ὦκα μετὰ Φρύγας αἰολοπώλους
εἰπεῖν πατρί τʼ ἐμῷ καὶ μητέρι κηδομένῃ περ·
οἳ δέ κέ τοι χρυσόν τε ἅλις ἐσθῆτά θʼ ὑφαντὴν
πέμψουσιν· σὺ δὲ πολλὰ καὶ ἀγλαὰ δέχθαι ἄποινα.
ταῦτα δὲ ποιήσας δαίνυ γάμον ἱμερόεντα,
τίμιον ἀνθρώποισι καὶ ἀθανάτοισι θεοῖσιν.
ὣς εἰποῦσα θεὰ γλυκὺν ἵμερον ἔμβαλε θυμῷ.
Ἀγχίσην δʼ ἔρος εἷλεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·

[¶10] “If you are a mortal and a woman was the mother who bare you, and Otreus of famous name is your father as you say, and if you are come here by the will of Hermes the immortal Guide, and are to be called my wife always, then neither god nor mortal man
shall here restrain me till I have lain with you in love right now; no, not even if far-shooting Apollo himself should launch grievous shafts from his silver bow. Willingly would I go down into the house of Hades, O lady, beautiful as the goddesses, once I had gone up to your bed.”

> Greek: εἰ μὲν θνητή τʼ ἐσσί, γυνὴ δέ σε γείνατο μήτηρ,
Ὀτρεὺς δʼ ἐστὶ πατὴρ ὀνομακλυτός, ὡς ἀγορεύεις,
ἀθανάτου δὲ ἕκητι διακτόρου ἐνθάδʼ ἱκάνεις
Ἑρμέω, ἐμὴ δʼ ἄλοχος κεκλήσεαι ἤματα πάντα·
οὔ τις ἔπειτα θεῶν οὔτε θνητῶν ἀνθρώπων
ἐνθάδε με σχήσει, πρὶν σῇ φιλότητι μιγῆναι
αὐτίκα νῦν· οὐδʼ εἴ κεν ἑκηβόλος αὐτὸς Ἀπόλλων
τόξου ἀπʼ ἀργυρέου προΐῃ βέλεα στονόεντα.
βουλοίμην κεν ἔπειτα, γύναι ἐικυῖα θεῇσι,
σῆς εὐνῆς ἐπιβὰς δῦναι δόμον Ἄιδος εἴσω.

[¶11] So speaking, he caught her by the hand. And laughter-loving Aphrodite, with face turned away and lovely eyes downcast, crept to the well-spread couch which was already laid with soft coverings for the hero; and upon it lay skins of bears and deep-roaring lions
which he himself had slain in the high mountains. And when they had gone up upon the well-fitted bed, first Anchises took off her bright jewelry of pins and twisted brooches and earrings and necklaces, and loosed her girdle and stripped off her bright garments
and laid them down upon a silver-studded seat. Then by the will of the gods and destiny he lay with her, a mortal man with an immortal goddess, not clearly knowing what he did. But at the time when the herdsmen drive their oxen and hardy sheep back to the fold from the flowery pastures,
even then Aphrodite poured soft sleep upon Anchises, but herself put on her rich raiment. And when the bright goddess had fully clothed herself, she stood by the couch, and her head reached to the well-hewn roof-tree; from her cheeks shone unearthly beauty
such as belongs to rich-crowned Cytherea. Then she aroused him from sleep and opened her mouth and said: “Up, son of Dardanus! —why sleep you so heavily? —and consider whether I look as I did when first you saw me with your eyes.”

> Greek: ὣς εἰπὼν λάβε χεῖρα· φιλομμειδὴς δʼ Ἀφροδίτη
ἕρπε μεταστρεφθεῖσα κατʼ ὄμματα καλὰ βαλοῦσα
ἐς λέχος εὔστρωτον, ὅθι περ πάρος ἔσκεν ἄνακτι
χλαίνῃσιν μαλακῇς ἐστρωμένον· αὐτὰρ ὕπερθεν
ἄρκτων δέρματʼ ἔκειτο βαρυφθόγγων τε λεόντων,
τοὺς αὐτὸς κατέπεφνεν ἐν οὔρεσιν ὑψηλοῖσιν.
οἳ δʼ ἐπεὶ οὖν λεχέων εὐποιήτων ἐπέβησαν,
κόσμον μέν οἱ πρῶτον ἀπὸ χροὸς εἷλε φαεινόν,
πόρπας τε γναμπτάς θʼ ἕλικας κάλυκάς τε καὶ ὅρμους.
λῦσε δέ οἱ ζώνην ἰδὲ εἵματα σιγαλόεντα
ἔκδυε καὶ κατέθηκεν ἐπὶ θρόνου ἀργυροήλου
Ἀγχίσης· ὃ δʼ ἔπειτα θεῶν ἰότητι καὶ αἴσῃ
ἀθανάτῃ παρέλεκτο θεᾷ βροτός, οὐ σάφα εἰδώς.
ἦμος δʼ ἂψ εἰς αὖλιν ἀποκλίνουσι νομῆες
βοῦς τε καὶ ἴφια μῆλα νομῶν ἐξ ἀνθεμοέντων·
τῆμος ἄρʼ Ἀγχίσῃ μὲν ἐπὶ γλυκὺν ὕπνον ἔχευε
νήδυμον, αὐτὴ δὲ χροῒ ἕννυτο εἵματα καλά.
ἑσσαμένη δʼ εὖ πάντα περὶ χροῒ δῖα θεάων
ἔστη πὰρ κλισίῃ, κεὐποιήτοιο μελάθρου
κῦρε κάρη· κάλλος δὲ παρειάων ἀπέλαμπεν
ἄμβροτον, οἷόν τʼ ἐστὶν ἐυστεφάνου Κυθερείης,
ἐξ ὕπνου τʼ ἀνέγειρεν ἔπος τʼ ἔφατʼ ἔκ τʼ ὀνόμαζεν·
ὄρσεο, Δαρδανίδη· τί νυ νήγρετον ὕπνον ἰαύεις;
καὶ φράσαι, εἴ τοι ὁμοίη ἐγὼν ἰνδάλλομαι εἶναι,
οἵην δή με τὸ πρῶτον ἐν ὀφθαλμοῖσι νόησας;

[¶12] So she spake. And he awoke in a moment and obeyed her. But when he saw the neck and lovely eyes of Aphrodite, he was afraid and turned his eyes aside another way, hiding his comely face with his cloak. Then he uttered winged words and entreated her:

> Greek: ὣς φάθʼ· ὃ δʼ ἐξ ὕπνοιο μάλʼ ἐμμαπέως ὑπάκουσεν.
ὡς δὲ ἴδεν δειρήν τε καὶ ὄμματα κάλʼ Ἀφροδίτης,
τάρβησέν τε καὶ ὄσσε παρακλιδὸν ἔτραπεν ἄλλῃ·
ἂψ δʼ αὖτις χλαίνῃ τε καλύψατο καλὰ πρόσωπα
καί μιν λισσόμενος ἔπεα πτερόεντα προσηύδα·

[¶13] “So soon as ever I saw you with my eyes, goddess, I knew that you were divine; but you did not tell me truly. Yet by Zeus who holds the aegis I beseech you, leave me not to lead a palsied life among men, but have pity on me;
for he who lies with a deathless goddess is no hale man afterwards.” Then Aphrodite the daughter of Zeus answered him: “Anchises, most glorious of mortal men, take courage and be not too fearful in your heart. You need fear no harm from me
nor from the other blessed ones, for you are dear to the gods: and you shall have a dear son who shall reign among the Trojans, and children's children after him, springing up continually. His name shall be Aeneas, because I felt awful grief in that I laid me in the bed of a mortal man:

> Greek: αὐτίκα σʼ ὡς τὰ πρῶτα, θεά, ἴδον ὀφθαλμοῖσιν,
ἔγνων ὡς θεὸς ἦσθα· σὺ δʼ οὐ νημερτὲς ἔειπες.
ἀλλά σε πρὸς Ζηνὸς γουνάζομαι αἰγιόχοιο,
μή με ζῶντʼ ἀμενηνὸν ἐν ἀνθρώποισιν ἐάσῃς
ναίειν, ἀλλʼ ἐλέαιρʼ· ἐπεὶ οὐ βιοθάλμιος ἀνὴρ
γίγνεται, ὅς τε θεαῖς εὐνάζεται ἀθανάτῃσι.
τὸν δʼ ἠμείβετʼ ἔπειτα Διὸς θυγάτηρ Ἀφροδίτη·
Ἀγχίση, κύδιστε καταθνητῶν ἀνθρώπων,
θάρσει, μηδέ τι σῇσι μετὰ φρεσὶ δείδιθι λίην·
οὐ γάρ τοί τι δέος παθέειν κακὸν ἐξ ἐμέθεν γε,
οὐδʼ ἄλλων μακάρων· ἐπεὶ ἦ φίλος ἐσσὶ θεοῖσι.
σοὶ δʼ ἔσται φίλος υἱός, ὃς ἐν Τρώεσσιν ἀνάξει
καὶ παῖδες παίδεσσι διαμπερὲς ἐκγεγάοντες·
τῷ δὲ καὶ Αἰνείας ὄνομʼ ἔσσεται, οὕνεκά μʼ αἰνὸν
ἔσχεν ἄχος, ἕνεκα βροτοῦ ἀνέρος ἔμπεσον εὐνῇ·

[¶14] yet are those of your race always the most like to gods of all mortal men in beauty and in stature. Verily wise Zeus carried off golden-haired Ganymedes because of his beauty, to be amongst the Deathless Ones and pour drink for the gods in the house of Zeus —
a wonder to see—, honored by all the immortals as he draws the red nectar from the golden bowl. But grief that could not be soothed filled the heart of Tros; for he knew not whither the heaven-sent whirlwind had caught up his dear son, so that he mourned him always, unceasingly,
until Zeus pitied him and gave him high-stepping horses such as carry the immortals as recompense for his son. These he gave him as a gift. And at the command of Zeus, the Guide, the slayer of Argus, told him all, and how his son would be deathless and unageing, even as the gods.

> Greek: ἀγχίθεοι δὲ μάλιστα καταθνητῶν ἀνθρώπων
αἰεὶ ἀφʼ ὑμετέρης γενεῆς εἶδός τε φυήν τε.
ἦ τοι μὲν ξανθὸν Γανυμήδεα μητιέτα Ζεὺς
ἥρπασε ὃν διὰ κάλλος, ἵνʼ ἀθανάτοισι μετείη
καί τε Διὸς κατὰ δῶμα θεοῖς ἐπιοινοχοεύοι,
θαῦμα ἰδεῖν, πάντεσσι τετιμένος ἀθανάτοισι,
χρυσέου ἐκ κρητῆρος ἀφύσσων νέκταρ ἐρυθρόν.
Τρῶα δὲ πένθος ἄλαστον ἔχε φρένας, οὐδέ τι ᾔδει,
ὅππη οἱ φίλον υἱὸν ἀνήρπασε θέσπις ἄελλα·
τὸν δὴ ἔπειτα γόασκε διαμπερὲς ἤματα πάντα
καί μιν Ζεὺς ἐλέησε, δίδου δέ οἱ υἷος ἄποινα,
ἵππους ἀρσίποδας, τοί τʼ ἀθανάτους φορέουσι.
τούς οἱ δῶρον ἔδωκεν ἔχειν· εἶπεν δὲ ἕκαστα
Ζηνὸς ἐφημοσύνῃσι διάκτορος Ἀργειφόντης,
ὡς ἔοι ἀθάνατος καὶ ἀγήρως ἶσα θεοῖσιν.

[¶15] So when Tros heard these tidings from Zeus, he no longer kept mourning but rejoiced in his heart and rode joyfully with his storm-footed horses. So also golden-throned Eos rapt away Tithonus who was of your race and like the deathless gods.

> Greek: αὐτὰρ ἐπειδὴ Ζηνὸς ὅ γʼ ἔκλυεν ἀγγελιάων,
οὐκέτʼ ἔπειτα γόασκε, γεγήθει δὲ φρένας ἔνδον,
γηθόσυνος δʼ ἵπποισιν ἀελλοπόδεσσιν ὀχεῖτο.
ὣς δʼ αὖ Τιθωνὸν χρυσόθρονος ἥρπασεν Ἠώς,
ὑμετέρης γενεῆς, ἐπιείκελον ἀθανάτοισι.

[¶16] And she went to ask the dark-clouded Son of Cronos that he should be deathless and live eternally; and Zeus bowed his head to her prayer and fulfilled her desire. Too simple was queenly Eos: she thought not in her heart to ask youth for him and to strip him of the slough of deadly age.

> Greek: Βῆ δʼ ἴμεν αἰτήσουσα κελαινεφέα Κρονίωνα,
ἀθάνατόν τʼ εἶναι καὶ ζώειν ἤματα πάντα·
τῇ δὲ Ζεὺς ἐπένευσε καὶ ἐκρήηνεν ἐέλδωρ.
νηπίη, οὐδʼ ἐνόησε μετὰ φρεσὶ πότνια Ἠὼς
ἥβην αἰτῆσαι ξῦσαί τʼ ἄπο γῆρας ὀλοιόν.

[¶17] So while he enjoyed the sweet flower of life he lived rapturously with golden-throned Eos, the early-born, by the streams of Ocean, at the ends of the earth; but when the first grey hairs began to ripple from his comely head and noble chin,
queenly Eos kept away from his bed, though she cherished him in her house and nourished him with food and ambrosia and gave him rich clothing. But when loathsome old age pressed full upon him, and he could not move nor lift his limbs,
this seemed to her in her heart the best counsel: she laid him in a room and put to the shining doors. There he babbles endlessly, and no more has strength at all, such as once he had in his supple limbs. I would not have you be deathless among the deathless gods
and live continually after such sort. Yet if you could live on such as now you are in look and in form, and be called my husband, sorrow would not then enfold my careful heart. But, as it is, harsh old age will soon enshroud you —
ruthless age which stands someday at the side of every man, deadly, wearying, dreaded even by the gods. And now because of you I shall have great shame among the deathless gods henceforth, continually. For until now they feared my jibes and the wiles by which, or soon or late,
I mated all the immortals with mortal women, making them all subject to my will. But now my mouth shall no more have this power among the gods; for very great has been my madness, my miserable and dreadful madness, and I went astray out of my mind
who have gotten a child beneath my girdle, mating with a mortal man. As for the child, as soon as he sees the light of the sun, the deep-breasted mountain Nymphs who inhabit this great and holy mountain shall bring him up. They rank neither with mortals nor with immortals:

> Greek: τὸν δʼ ἦ τοι εἵως μὲν ἔχεν πολυήρατος ἥβη,
Ἠοῖ τερπόμενος χρυσοθρόνῳ, ἠριγενείῃ
ναῖε παρʼ Ὠκεανοῖο ῥοῇς ἐπὶ πείρασι γαίης·
αὐτὰρ ἐπεὶ πρῶται πολιαὶ κατέχυντο ἔθειραι
καλῆς ἐκ κεφαλῆς εὐηγενέος τε γενείου,
τοῦ δʼ ἦ τοι εὐνῆς μὲν ἀπείχετο πότνια Ἠώς,
αὐτὸν δʼ αὖτʼ ἀτίταλλεν ἐνὶ μεγάροισιν ἔχουσα,
σίτῳ τʼ ἀμβροσίῃ τε καὶ εἵματα καλὰ διδοῦσα.
ἀλλʼ ὅτε δὴ πάμπαν στυγερὸν κατὰ γῆρας ἔπειγεν,
οὐδέ τι κινῆσαι μελέων δύνατʼ οὐδʼ ἀναεῖραι,
ἥδε δέ οἱ κατὰ θυμὸν ἀρίστη φαίνετο βουλή·
ἐν θαλάμῳ κατέθηκε, θύρας δʼ ἐπέθηκε φαεινάς.
τοῦ δʼ ἦ τοι φωνὴ ῥέει ἄσπετος, οὐδέ τι κῖκυς
ἔσθʼ, οἵη πάρος ἔσκεν ἐνὶ γναμπτοῖσι μέλεσσιν.
οὐκ ἂν ἐγώ γε σὲ τοῖον ἐν ἀθανάτοισιν ἑλοίμην
ἀθάνατόν τʼ εἶναι καὶ ζώειν ἤματα πάντα.
ἀλλʼ εἰ μὲν τοιοῦτος ἐὼν εἶδός τε δέμας τε
ζώοις ἡμέτερός τε πόσις κεκλημένος εἴης,
οὐκ ἂν ἔπειτά μʼ ἄχος πυκινὰς φρένας ἀμφικαλύπτοι.
νῦν δέ σε μὲν τάχα γῆρας ὁμοίιον ἀμφικαλύψει
νηλειές, τό τʼ ἔπειτα παρίσταται ἀνθρώποισιν,
οὐλόμενον, καματηρόν, ὅτε στυγέουσι θεοί περ.
αὐτὰρ ἐμοὶ μέγʼ ὄνειδος ἐν ἀθανάτοισι θεοῖσιν
ἔσσεται ἤματα πάντα διαμπερὲς εἵνεκα σεῖο,
οἳ πρὶν ἐμοὺς ὀάρους καὶ μήτιας, αἷς ποτε πάντας
ἀθανάτους συνέμιξα καταθνητῇσι γυναιξί,
τάρβεσκον· πάντας γὰρ ἐμὸν δάμνασκε νόημα.
νῦν δὲ δὴ οὐκέτι μοι στόμα χείσεται ἐξονομῆναι
τοῦτο μετʼ ἀθανάτοισιν, ἐπεὶ μάλα πολλὸν ἀάσθην,
σχέτλιον, οὐκ ὀνοταστόν, ἀπεπλάγχθην δὲ νόοιο,
παῖδα δʼ ὑπὸ ζώνῃ ἐθέμην βροτῷ εὐνηθεῖσα.
τὸν μέν, ἐπὴν δὴ πρῶτον ἴδῃ φάος ἠελίοιο,
Νύμφαι μιν θρέψουσιν ὀρεσκῷοι βαθύκολποι,
αἳ τόδε ναιετάουσιν ὄρος μέγα τε ζάθεόν τε·
αἵ ῥʼ οὔτε θνητοῖς οὔτʼ ἀθανάτοισιν ἕπονται.

[¶18] long indeed do they live, eating heavenly food and treading the lovely dance among the immortals, and with them the Sileni and the sharp-eyed Slayer of Argus mate in the depths of pleasant caves; but at their birth pines or high-topped oaks
spring up with them upon the fruitful earth, beautiful, flourishing trees, towering high upon the lofty mountains (and men call them holy places of the immortals, and never mortal lops them with the axe); but when the fate of death is near at hand,
first those lovely trees wither where they stand, and the bark shrivels away about them, and the twigs fall down, and at last the life of the Nymph and of the tree leave the light of the sun together. These Nymphs shall keep my son with them and rear him, and as soon as he is come to lovely boyhood,
the goddesses will bring him here to you and show you your child. But, that I may tell you all that I have in mind, I will come here again towards the fifth year and bring you my son. So soon as ever you have seen him —a scion to delight the eyes —, you will rejoice in beholding him; for he shall be most godlike:

> Greek: δηρὸν μὲν ζώουσι καὶ ἄμβροτον εἶδαρ ἔδουσι
καί τε μετʼ ἀθανάτοισι καλὸν χορὸν ἐρρώσαντο.
τῇσι δὲ Σειληνοὶ καὶ ἐύσκοπος Ἀργειφόντης
μίσγοντʼ ἐν φιλότητι μυχῷ σπείων ἐροέντων.
τῇσι δʼ ἅμʼ ἢ ἐλάται ἠὲ δρύες ὑψικάρηνοι
γεινομένῃσιν ἔφυσαν ἐπὶ χθονὶ βωτιανείρῃ,
καλαί, τηλεθάουσαι, ἐν οὔρεσιν ὑψηλοῖσιν.
ἑστᾶσʼ ἠλίβατοι, τεμένη δέ ἑ κικλήσκουσιν
ἀθανάτων· τὰς δʼ οὔ τι βροτοὶ κείρουσι σιδήρῳ·
ἀλλʼ ὅτε κεν δὴ μοῖρα παρεστήκῃ θανάτοιο,
ἀζάνεται μὲν πρῶτον ἐπὶ χθονὶ δένδρεα καλά,
φλοιὸς δʼ ἀμφιπεριφθινύθει, πίπτουσι δʼ ἄπʼ ὄζοι,
τῶν δέ θʼ ὁμοῦ ψυχὴ λείπει φάος ἠελίοιο.
αἳ μὲν ἐμὸν θρέψουσι παρὰ σφίσιν υἱὸν ἔχουσαι.
τὸν μὲν ἐπὴν δὴ πρῶτον ἕλῃ πολυήρατος ἥβη,
ἄξουσίν σοι δεῦρο θεαὶ δείξουσί τε παῖδα.
σοὶ δʼ ἐγώ, ὄφρα κε ταῦτα μετὰ φρεσὶ πάντα διέλθω,
ἐς πέμπτον ἔτος αὖτις ἐλεύσομαι υἱὸν ἄγουσα.
τὸν μὲν ἐπὴν δὴ πρῶτον ἴδῃς θάλος ὀφθαλμοῖσι,
γηθήσεις ὁρόων· μάλα γὰρ θεοείκελος ἔσται·

[¶19] them bring him at once to windy Ilion. And if any mortal man ask you who got your dear son beneath her girdle, remember to tell him as I bid you: say he is the offspring of one of the flower-like Nymphs
who inhabit this forest-clad hill. But if you tell all and foolishly boast that you lay with rich-crowned Aphrodite, Zeus will smite you in his anger with a smoking thunderbolt. Now I have told you all. Take heed:
refrain and name me not, but have regard to the anger of the gods.” When the goddess had so spoken, she soared up to windy heaven. Hail, goddess, queen of well-builded Cyprus! with you have I begun; now I will turn me to another hymn.

> Greek: ἄξεις δʼ αὐτίκα νιν ποτὶ Ἴλιον ἠνεμόεσσαν.
ἢν δέ τις εἴρηταί σε καταθνητῶν ἀνθρώπων,
ἥ τις σοι φίλον υἱὸν ὑπὸ ζώνῃ θέτο μήτηρ,
τῷ δὲ σὺ μυθεῖσθαι μεμνημένος, ὥς σε κελεύω·
φάσθαι τοι Νύμφης καλυκώπιδος ἔκγονον εἶναι,
αἳ τόδε ναιετάουσιν ὄρος καταειμένον ὕλῃ.
εἰ δέ κεν ἐξείπῃς καὶ ἐπεύξεαι ἄφρονι θυμῷ
ἐν φιλότητι μιγῆναι ἐυστεφάνῳ Κυθερείῃ,
Ζεύς σε χολωσάμενος βαλέει ψολόεντι κεραυνῷ.
εἴρηταί τοι πάντα· σὺ δὲ φρεσὶ σῇσι νοήσας,
ἴσχεο μηδʼ ὀνόμαινε, θεῶν δʼ ἐποπίζεο μῆνιν.
ὣς εἰποῦσʼ ἤιξε πρὸς οὐρανὸν ἠνεμόεντα.
χαῖρε, θεά, Κύπροιο ἐυκτιμένης μεδέουσα·
σεῦ δʼ ἐγὼ ἀρξάμενος μεταβήσομαι ἄλλον ἐς ὕμνον.

## 8. Hymn 6 · To Aphrodite

Source: https://scriptura.si/works/homeric-hymns/8/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/8/#p-N

[¶0] I will sing of stately Aphrodite, gold-crowned and beautiful, whose dominion is the walled cities of all sea-set Cyprus. There the moist breath of the western wind wafted her over the waves of the loud-moaning sea in soft foam, and there the gold-filleted Hours welcomed her joyously.

> Greek: αἰδοίην, χρυσοστέφανον, καλὴν Ἀφροδίτην
ᾄσομαι, ἣ πάσης Κύπρου κρήδεμνα λέλογχεν
εἰναλίης, ὅθι μιν Ζεφύρου μένος ὑγρὸν ἀέντος
ἤνεικεν κατὰ κῦμα πολυφλοίσβοιο θαλάσσης ἀφρῷ ἔνι μαλακῷ·

[¶1] They clothed her with heavenly garments: on her head they put a fine, well-wrought crown of gold, and in her pierced ears they hung ornaments of orichalc and precious gold, and adorned her with golden necklaces over her soft neck and snow-white breasts, jewels which the gold-filleted Hours wear themselves whenever they go to their father's house to join the lovely dances of the gods.

> Greek: τὴν δὲ χρυσάμπυκες Ὧραι
δέξαντ’ ἀσπασίως, περὶ δ’ ἄμβροτα εἵματα ἕσσαν·
κρατὶ δ’ ἐπ’ ἀθανάτῳ στεφάνην εὔτυκτον ἔθηκαν
καλήν, χρυσείην· ἐν δὲ τρητοῖσι λοβοῖσιν
ἄνθεμ’ ὀρειχάλκου χρυσοῖό τε τιμήεντος·

[¶2] And when they had fully decked her, they brought her to the gods, who welcomed her when they saw her, giving her their hands.

> Greek: δειρῇ δ’ ἀμφ’ ἁπαλῇ καὶ στήθεσιν ἀργυφέοισιν
ὅρμοισι χρυσέοισιν ἐκόσμεον, οἷσί περ αὐταὶ
Ὧραι κοσμείσθην χρυσάμπυκες, ὁππότ’ ἴοιεν
ἐς χορὸν ἱμερόεντα θεῶν καὶ δώματα πατρός.
αὐτὰρ ἐπειδὴ πάντα περὶ χροῒ κόσμον ἔθηκαν, ἦγον ἐς ἀθανάτους·

[¶3] Each one of them prayed that he might lead her home to be his wedded wife, so greatly were they amazed at the beauty of violet-crowned Cytherea. Hail, sweetly-winning, coy-eyed goddess! Grant that I may gain the victory in this contest, and order you my song.

> Greek: οἳ δ’ ἠσπάζοντο ἰδόντες
χερσί τ’ ἐδεξιόωντο καὶ ἠρήσαντο ἕκαστος
εἶναι κουριδίην ἄλοχον καὶ οἴκαδ’ ἄγεσθαι,
εἶδος θαυμάζοντες ἰοστεφάνου Κυθερείης.
χαῖρ’ ἑλικοβλέφαρε, γλυκυμείλιχε· δὸς δ’ ἐν ἀγῶνι νίκην τῷδε φέρεσθαι, ἐμὴν δ’ ἔντυνον ἀοιδήν.

[¶4] And now I will remember you and another song also.

> Greek: αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 9. Hymn 7 · To Dionysus

Source: https://scriptura.si/works/homeric-hymns/9/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/9/#p-N

[¶0] I will tell of Dionysus, the son of glorious Semele, how he appeared on a jutting headland by the shore of the fruitless sea, seeming like a stripling in the first flush of manhood: his rich, dark hair was waving about him, and on his strong shoulders he wore a purple robe.

> Greek: ἀμφὶ Διώνυσον, Σεμέλης ἐρικυδέος υἱόν,
μνήσομαι, ὡς ἐφάνη παρὰ θῖν’ ἁλὸς ἀτρυγέτοιο
ἀκτῇ ἔπι προβλῆτι νεηνίῃ ἀνδρὶ ἐοικώς,
πρωθήβῃ· καλαὶ δὲ περισσείοντο ἔθειραι, κυάνεαι, φᾶρος δὲ περὶ στιβαροῖς ἔχεν ὤμοις
πορφύρεον·

[¶1] Presently there came swiftly over the sparkling sea Tyrsenian pirates on a well-decked ship —a miserable doom led them on. When they saw him they made signs to one another and sprang out quickly, and seizing him straightway put him on board their ship exultingly; for they thought him the son of heaven-nurtured kings.

> Greek: τάχα δ’ ἄνδρες ἐυσσέλμου ἀπὸ νηὸς
ληισταὶ προγένοντο θοῶς ἐπὶ οἴνοπα πόντον,
Τυρσηνοί· τοὺς δ’ ἦγε κακὸς μόρος· οἳ δὲ ἰδόντες
νεῦσαν ἐς ἀλλήλους, τάχα δ’ ἔκθορον. αἶψα δ’ ἑλόντες εἷσαν ἐπὶ σφετέρης νηὸς κεχαρημένοι ἦτορ.

[¶2] They sought to bind him with rude bonds, but the bonds would not hold him, and the withes fell far away from his hands and feet: and he sat with a smile in his dark eyes.

> Greek: υἱὸν γάρ μιν ἔφαντο διοτρεφέων βασιλήων
εἶναι καὶ δεσμοῖς ἔθελον δεῖν ἀργαλέοισι.
τὸν δ’ οὐκ ἴσχανε δεσμά, λύγοι δ’ ἀπὸ τηλόσε πῖπτον
χειρῶν ἠδὲ ποδῶν· ὃ δὲ μειδιάων ἐκάθητο ὄμμασι κυανέοισι·

[¶3] Then the helmsman understood all and cried out at once to his fellows and said: “Madmen! what god is this whom you have taken and bind, strong that he is? Not even the well-built ship can carry him. Surely this is either Zeus or Apollo who has the silver bow, or Poseidon, for he looks not like mortal men but like the gods who dwell on Olympus.

> Greek: κυβερνήτης δὲ νοήσας
αὐτίκα οἷς ἑτάροισιν ἐκέκλετο φώνησέν τε·
δαιμόνιοι, τίνα τόνδε θεὸν δεσμεύεθ’ ἑλόντες,
καρτερόν; οὐδὲ φέρειν δύναταί μιν νηῦς εὐεργής.
ἢ γὰρ Ζεὺς ὅδε γ’ ἐστὶν ἢ ἀργυρότοξος Ἀπόλλων ἠὲ Ποσειδάων·

[¶4] Come, then, let us set him free upon the dark shore at once: do not lay hands on him, lest he grow angry and stir up dangerous winds and heavy squalls.”

> Greek: ἐπεὶ οὐ θνητοῖσι βροτοῖσιν
εἴκελος, ἀλλὰ θεοῖς, οἳ Ὀλύμπια δώματ’ ἔχουσιν.
ἀλλ’ ἄγετ’, αὐτὸν ἀφῶμεν ἐπ’ ἠπείροιο μελαίνης
αὐτίκα· μηδ’ ἐπὶ χεῖρας ἰάλλετε, μή τι χολωθεὶς
ὄρσῃ ἔπ’ ἀργαλέους τ’ ἀνέμους καὶ λαίλαπα πολλήν.

[¶5] So said he: but the master chid him with taunting words: “Madman, mark the wind and help hoist sail on the ship: catch all the sheets. As for this fellow we men will see to him: I reckon he is bound for Egypt or for Cyprus or to the Hyperboreans or further still. But in the end he will speak out and tell us his friends and all his wealth and his brothers, now that providence has thrown him in our way.”

> Greek: Ὣς φάτο· τὸν δ’ ἀρχὸς στυγερῷ ἠνίπαπε μύθῳ·
δαιμόνι’, οὖρον ὅρα, ἅμα δ’ ἱστίον ἕλκεο νηὸς
σύμπανθ’ ὅπλα λαβών· ὅδε δ’ αὖτ’ ἄνδρεσσι μελήσει.
ἔλπομαι, ἢ Αἴγυπτον ἀφίξεται ἢ ὅ γε Κύπρον
ἢ ἐς Ὑπερβορέους ἢ ἑκαστέρω· ἐς δὲ τελευτὴν ἔκ ποτ’ ἐρεῖ αὐτοῦ τε φίλους καὶ κτήματα πάντα
οὕς τε κασιγνήτους, ἐπεὶ ἡμῖν ἔμβαλε δαίμων.

[¶6] When he had said this, he had mast and sail hoisted on the ship, and the wind filled the sail and the crew hauled taut the sheets on either side. But soon strange things were seen among them.

> Greek: ὣς εἰπὼν ἱστόν τε καὶ ἱστίον ἕλκετο νηός.
ἔμπνευσεν δ’ ἄνεμος μέσον ἱστίον· ἀμφὶ δ’ ἄρ’ ὅπλα
καττάνυσαν· τάχα δέ σφιν ἐφαίνετο θαυματὰ ἔργα.

[¶7] First of all sweet, fragrant wine ran streaming throughout all the black ship and a heavenly smell arose, so that all the seamen were seized with amazement when they saw it. And all at once a vine spread out both ways along the top of the sail with many clusters hanging down from it, and a dark ivy-plant twined about the mast, blossoming with flowers, and with rich berries growing on it; and all the thole-pins were covered with garlands.

> Greek: οἶνος μὲν πρώτιστα θοὴν ἀνὰ νῆα μέλαιναν
ἡδύποτος κελάρυζ’ εὐώδης, ὤρνυτο δ’ ὀδμὴ
ἀμβροσίη· ναύτας δὲ τάφος λάβε πάντας ἰδόντας.
αὐτίκα δ’ ἀκρότατον παρὰ ἱστίον ἐξετανύσθη
ἄμπελος ἔνθα καὶ ἔνθα, κατεκρημνῶντο δὲ πολλοὶ βότρυες·

[¶8] When the pirates saw all this, then at last they bade the helmsman to put the ship to land. But the god changed into a dreadful lion there on the ship, in the bows, and roared loudly: amidships also he showed his wonders and created a shaggy bear which stood up ravening, while on the forepeak was the lion glaring fiercely with scowling brows.

> Greek: ἀμφ’ ἱστὸν δὲ μέλας εἱλίσσετο κισσός,
ἄνθεσι τηλεθάων, χαρίεις δ’ ἐπὶ καρπὸς ὀρώρει·
πάντες δὲ σκαλμοὶ στεφάνους ἔχον· οἳ δὲ ἰδόντες,
νῆ’ ἤδη τότ’ ἔπειτα κυβερνήτην ἐκέλευον
γῇ πελάαν· ὃ δ’ ἄρα σφι λέων γένετ’ ἔνδοθι νηὸς δεινὸς ἐπ’ ἀκροτάτης, μέγα δ’ ἔβραχεν, ἐν δ’ ἄρα μέσσῃ
ἄρκτον ἐποίησεν λασιαύχενα, σήματα φαίνων·

[¶9] And so the sailors fled into the stern and crowded bemused about the right-minded helmsman, until suddenly the lion sprang upon the master and seized him; and when the sailors saw it they leapt out overboard one and all into the bright sea, escaping from a miserable fate, and were changed into dolphins.

> Greek: ἂν δ’ ἔστη μεμαυῖα· λέων δ’ ἐπὶ σέλματος ἄκρου
δεινὸν ὑπόδρα ἰδών· οἳ δ’ ἐς πρύμνην ἐφόβηθεν,
ἀμφὶ κυβερνήτην δὲ σαόφρονα θυμὸν ἔχοντα ἔσταν ἄρ’ ἐκπληγέντες·

[¶10] But on the helmsman Dionysus had mercy and held him back and made him altogether happy, saying to him: “Take courage, good …; you have found favour with my heart. I am loud-crying Dionysus whom Cadmus' daughter Semele bare of union with Zeus.” Hail, child of fair-faced Semele! He who forgets you can in no wise order sweet song.

> Greek: ὃ δ’ ἐξαπίνης ἐπορούσας
ἀρχὸν ἕλ’, οἳ δὲ θύραζε κακὸν μόρον ἐξαλύοντες
πάντες ὁμῶς πήδησαν, ἐπεὶ ἴδον, εἰς ἅλα δῖαν,
δελφῖνες δ’ ἐγένοντο· κυβερνήτην δ’ ἐλεήσας
ἔσχεθε καί μιν ἔθηκε πανόλβιον εἶπέ τε μῦθον· θάρσει, †δῖε κάτωρ†, τῷ ἐμῷ κεχαρισμένε θυμῷ·
εἰμὶ δ’ ἐγὼ Διόνυσος ἐρίβρομος, ὃν τέκε μήτηρ
Καδμηὶς Σεμέλη Διὸς ἐν φιλότητι μιγεῖσα.
χαῖρε, τέκος Σεμέλης εὐώπιδος· οὐδέ πη ἔστι
σεῖό γε ληθόμενον γλυκερὴν κοσμῆσαι ἀοιδήν.

## 10. Hymn 8 · To Ares

Source: https://scriptura.si/works/homeric-hymns/10/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/10/#p-N

[¶0] Ares, exceeding in strength, chariot-rider, golden-helmed, doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze, strong of arm, unwearying, mighty with the spear, O defence of Olympus, father of warlike Victory, ally of Themis, stern governor of the rebellious, leader of righteous men, sceptred King of manliness, who whirl your fiery sphere among the planets in their sevenfold courses through the aether wherein your blazing steeds ever bear you above the third firmament of heaven; hear me, helper of men, giver of dauntless youth! Shed down a kindly ray from above upon my life, and strength of war, that I may be able to drive away bitter cowardice from my head and crush down the deceitful impulses of my soul. Restrain also the keen fury of my heart which provokes me to tread the ways of blood-curdling strife.

> Greek: Ἆρες ὑπερμενέτα, βρισάρματε, χρυσεοπήληξ,
ὀβριμόθυμε, φέρασπι, πολισσόε, χαλκοκορυστά,
καρτερόχειρ, ἀμόγητε, δορισθενές, ἕρκος Ὀλύμπου,
Νίκης εὐπολέμοιο πάτερ, συναρωγὲ Θέμιστος, ἀντιβίοισι τύραννε, δικαιοτάτων ἀγὲ φωτῶν,
ἠνορέης σκηπτοῦχε, πυραυγέα κύκλον ἑλίσσων
αἰθέρος ἑπταπόροις ἐνὶ τείρεσιν, ἔνθα σε πῶλοι
ζαφλεγέες τριτάτης ὑπὲρ ἄντυγος αἰὲν ἔχουσι· κλῦθι, βροτῶν ἐπίκουρε, δοτὴρ εὐθαρσέος ἥβης, πρηὺ καταστίλβων σέλας ὑψόθεν ἐς βιότητα
ἡμετέρην καὶ κάρτος ἀρήιον, ὥς κε δυναίμην
σεύασθαι κακότητα πικρὴν ἀπʼ ἐμοῖο καρήνου,
καὶ ψυχῆς ἀπατηλὸν ὑπογνάμψαι φρεσὶν ὁρμήν,
θυμοῦ τ᾽ αὖ μένος ὀξὺ κατισχέμεν, ὅς μʼ ἐρέθῃσι

[¶1] Rather, O blessed one, give you me boldness to abide within the harmless laws of peace, avoiding strife and hatred and the violent fiends of death.

> Greek: φυλόπιδος κρυερῆς ἐπιβαινέμεν· ἀλλὰ σὺ θάρσος
δός, μάκαρ, εἰρήνης τε μένειν ἐν ἀπήμοσι θεσμοῖς
δυσμενέων προφυγόντα μόθον Κῆράς τε βιαίους.

## 11. Hymn 9 · To Artemis

Source: https://scriptura.si/works/homeric-hymns/11/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/11/#p-N

[¶0] Muse, sing of Artemis, sister of the Far-shooter, the virgin who delights in arrows, who was fostered with Apollo. She waters her horses from Meles deep in reeds, and swiftly drives her all-golden chariot through Smyrna to vine-clad Claros where Apollo, god of the silver bow, sits waiting for the far-shooting goddess who delights in arrows.

> Greek: Ἄρτεμιν ὕμνει, Μοῦσα, κασιγνήτην Ἑκάτοιο.
παρθένον ἰοχέαιραν, ὁμότροφον Ἀπόλλωνος,
ἥθʼ ἵππους ἄρσασα βαθυσχοίνοιο Μέλητος
ῥίμφα διὰ Σμύρνης παγχρύσεον ἅρμα διώκει ἐς Κλάρον ἀμπελόεσσαν, ὅθʼ ἀργυρότοξος Ἀπόλλων
ἧσται μιμνάζων ἑκατηβόλον ἰοχέαιραν.

[¶1] And so hail to you, Artemis, in my song and to all goddesses as well. Of you first I sing and with you I begin; now that I have begun with you, I will turn to another song.

> Greek: καὶ σὺ μὲν οὕτω χαῖρε θεαί θʼ ἅμα πᾶσαι ἀοιδῇ·
αὐτὰρ ἐγώ σε πρῶτα καὶ ἐκ σέθεν ἄρχομʼ ἀείδειν,
σεῦ δʼ ἐγὼ ἀρξάμενος μεταβήσομαι ἄλλον ἐς ὕμνον.

## 12. Hymn 10 · To Aphrodite

Source: https://scriptura.si/works/homeric-hymns/12/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/12/#p-N

[¶0] Of Cytherea, born in Cyprus, I will sing. She gives kindly gifts to men: smiles are ever on her lovely face, and lovely is the brightness that plays over it. Hail, goddess, queen of well-built Salamis and sea-girt Cyprus; grant me a cheerful song.

> Greek: κυπρογενῆ Κυθέρειαν ἀείσομαι, ἥτε βροτοῖσι
μείλιχα δῶρα δίδωσιν, ἐφ’ ἱμερτῷ δὲ προσώπῳ
αἰεὶ μειδιάει καὶ ἐφ’ ἱμερτὸν θέει ἄνθος.
χαῖρε, θεά, Σαλαμῖνος ἐυκτιμένης μεδέουσα εἰναλίης τε Κύπρου·

[¶1] And now I will remember you and another song also.

> Greek: δὸς δ’ ἱμερόεσσαν ἀοιδήν.
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 13. Hymn 11 · To Athena

Source: https://scriptura.si/works/homeric-hymns/13/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/13/#p-N

[¶0] Of Pallas Athena, guardian of the city, I begin to sing. Dread is she, and with Ares she loves deeds of war, the sack of cities and the shouting and the battle. It is she who saves the people as they go out to war and come back.

> Greek: Παλλάδʼ Ἀθηναίην ἐρυσίπτολιν ἄρχομʼ ἀείδειν,
δεινήν, ᾗ σὺν Ἄρηι μέλει πολεμήια ἔργα
περθόμεναί τε πόληες ἀϋτή τε πτόλεμοί τε,
καί τʼ ἐρρύσατο λαὸν ἰόντα τε νισσόμενόν τε.

[¶1] Hail, goddess, and give us good fortune with happiness!

> Greek: χαῖρε, θεά, δὸς δʼ ἄμμι τύχην εὐδαιμονίην τε.

## 14. Hymn 12 · To Hera

Source: https://scriptura.si/works/homeric-hymns/14/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/14/#p-N

[¶0] I sing of golden-throned Hera whom Rhea bare. Queen of the immortals is she, surpassing all in beauty: she is the sister and the wife of loud-thundering Zeus, —the glorious one whom all the blessed throughout high Olympus reverence and honor even as Zeus who delights in thunder.

> Greek: Ἥρην ἀείδω χρυσόθρονον, ἣν τέκε Ῥείη,
ἀθανάτων βασίλειαν, ὑπείροχον εἶδος ἔχουσαν,
Ζηνὸς ἐριγδούποιο κασιγνήτην ἄλοχόν τε,
κυδρήν, ἣν πάντες μάκαρες κατὰ μακρὸν Ὄλυμπον ἁζόμενοι τίουσιν ὁμῶς Διὶ τερπικεραύνῳ.

## 15. Hymn 13 · To Demeter

Source: https://scriptura.si/works/homeric-hymns/15/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/15/#p-N

[¶0] I begin to sing of rich-haired Demeter, awful goddess, of her and of her daughter lovely Persephone. Hail, goddess! Keep this city safe, and govern my song.

> Greek: Δημήτηρ’ Δημήτρ’ ἠύκομον, σεμνὴν θεάν, ἄρχομ’ ἀείδειν,
αὐτὴν καὶ κούρην, περικαλλέα Περσεφόνειαν.
χαῖρε, θεά, καὶ τήνδε σάου πόλιν· ἄρχε δ’ ἀοιδῆς.

## 16. Hymn 14 · To the Mother of the Gods

Source: https://scriptura.si/works/homeric-hymns/16/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/16/#p-N

[¶0] I Prithee, clear-voiced Muse, daughter of mighty Zeus, sing of the mother of all gods and men. She is well-pleased with the sound of rattles and of timbrels, with the voice of flutes and the outcry of wolves and bright-eyed lions, with echoing hills and wooded coombes.

> Greek: μητέρα μοι πάντων τε θεῶν πάντων τʼ ἀνθρώπων
ὕμνει, Μοῦσα λίγεια, Διὸς θυγάτηρ μεγάλοιο,
ᾗ κροτάλων τυπάνων τʼ ἰαχὴ σύν τε βρόμος αὐλῶν
εὔαδεν ἠδὲ λύκων κλαγγὴ χαροπῶν τε λεόντων οὔρεά τʼ ἠχήεντα καὶ ὑλήεντες ἔναυλοι.

[¶1] And so hail to you in my song and to all goddesses as well!

> Greek: καὶ σὺ μὲν οὕτω χαῖρε θεαί θʼ ἅμα πᾶσαι ἀοιδῇ.

## 17. Hymn 15 · To Heracles

Source: https://scriptura.si/works/homeric-hymns/17/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/17/#p-N

[¶0] I will sing of Heracles, the son of Zeus and much the mightiest of men on earth. Alcmena bare him in Thebes, the city of lovely dances, when the dark-clouded Son of Cronos had lain with her. Once he used to wander over unmeasured tracts of land and sea at the bidding of King Eurystheus, and himself did many deeds of violence and endured many; but now he lives happily in the glorious home of snowy Olympus, and has neat-ankled Hebe for his wife.

> Greek: Ἡρακλέα, Διὸς υἱόν, ἀείσομαι, ὃν μέγʼ ἄριστον
γείνατʼ ἐπιχθονίων Θήβῃς ἔνι καλλιχόροισιν
Ἀλκμήνη μιχθεῖσα κελαινεφέι Κρονίωνι·
ὃς πρὶν μὲν κατὰ γαῖαν ἀθέσφατον ἠδὲ θάλασσαν πλαζόμενος πομπῇσιν ὕπʼ Εὐρυσθῆος ἄνακτος
πολλὰ μὲν αὐτὸς ἔρεξεν ἀτάσθαλα, πολλὰ δʼ ἀνέτλη·

[¶1] Hail, lord, son of Zeus' Give me success and prosperity.

> Greek: νῦν δʼ ἤδη κατὰ καλὸν ἕδος νιφόεντος Ὀλύμπου
ναίει τερπόμενος καὶ ἔχει καλλίσφυρον Ἥβην.
χαῖρε, ἄναξ, Διὸς υἱέ· δίδου δʼ ἀρετήν τε καὶ ὄλβον.

## 18. Hymn 16 · To Asclepius

Source: https://scriptura.si/works/homeric-hymns/18/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/18/#p-N

[¶0] I begin to sing of Asclepius, son of Apollo and healer of sicknesses. In the Dotian plain fair Coronis, daughter of King Phlegyas, bare him, a great joy to men, a soother of cruel pangs.

> Greek: ἰητῆρα νόσων Ἀσκληπιὸν ἄρχομʼ ἀείδειν,
υἱὸν Ἀπόλλωνος, τὸν ἐγείνατο δῖα Κορωνὶς
Δωτίῳ ἐν πεδίῳ, κούρη Φλεγύου βασιλῆος,
χάρμα μέγʼ ἀνθρώποισι, κακῶν θελκτῆρʼ ὀδυνάων.

[¶1] And so hail to you, lord: in my song I make my prayer to thee!

> Greek: καὶ σὺ μὲν οὕτω χαῖρε, ἄναξ· λίτομαι δέ σʼ ἀοιδῇ.

## 19. Hymn 17 · To the Dioscuri

Source: https://scriptura.si/works/homeric-hymns/19/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/19/#p-N

[¶0] Sing, clear-voiced Muse, of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus. Beneath the heights of Taygetus stately Leda bare them, when the dark-clouded Son of Cronos had privily bent her to his will.

> Greek: Κάστορα καὶ Πολυδεύκε’ ἀείσεο, Μοῦσα λίγεια,
Τυνδαρίδας, οἳ Ζηνὸς Ὀλυμπίου ἐξεγένοντο·
τοὺς ὑπὸ Τηϋγέτου κορυφῇς τέκε πότνια Λήδη
λάθρη ὑποδμηθεῖσα κελαινεφέι Κρονίωνι.

[¶1] Hail, children of Tyndareus, riders upon swift horses!

> Greek: χαίρετε, Τυνδαρίδαι, ταχέων ἐπιβήτορες ἵππων.

## 20. Hymn 18 · To Hermes

Source: https://scriptura.si/works/homeric-hymns/20/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/20/#p-N

[¶0] I sing of Cyllenian Hermes, the Slayer of Argus, lord of Cyllene and Arcadia rich in flocks, luck-bringing messenger of the deathless gods. He was born of Maia, the daughter of Atlas, when she had mated with Zeus,— a shy goddess she.

> Greek: Ἑρμῆν ἀείδω Κυλλήνιον, Ἀργειφόντην,
Κυλλήνης μεδέοντα καὶ Ἀρκαδίης πολυμήλου,
ἄγγελον ἀθανάτων ἐριούνιον, ὃν τέκε Μαῖα,
Ατλαντος Ἄτλαντος θυγάτηρ, Διὸς ἐν φιλότητι μιγεῖσα, αἰδοίη·

[¶1] Ever she avoided the throng of the blessed gods and lived in a shadowy cave, and there the Son of Cronos used to lie with the rich-tressed nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and neither deathless god nor mortal man knew it.

> Greek: μακάρων δὲ θεῶν ἀλέεινεν ὅμιλον,
ἄντρῳ ναιετάουσα παλισκίῳ· ἔνθα Κρονίων
νύμφῃ ἐυπλοκάμῳ μισγέσκετο νυκτὸς ἀμολγῷ,
εὖτε κατὰ γλυκὺς ὕπνος ἔχοι λευκώλενον Ἥρην·
λάνθανε δ’ ἀθανάτους τε θεοὺς θνητούς τ’ ἀνθρώπους.

[¶2] And so hail to you, Son of Zeus and Maia; with you I have begun: now I will turn to another song! Hail, Hermes, giver of grace, guide, and giver of good things!

> Greek: καὶ σὺ μὲν οὕτω χαῖρε, Διὸς καὶ Μαιάδος υἱέ·
σεῦ δ’ ἐγὼ ἀρξάμενος μεταβήσομαι ἄλλον ἐς ὕμνον.
[χαῖρ’. Ἑρμῆ χαριδῶτα, διάκτορε, δῶτορ ἐάων.]

## 21. Hymn 19 · To Pan

Source: https://scriptura.si/works/homeric-hymns/21/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/21/#p-N

[¶0] Muse, tell me about Pan, the dear son of Hermes, with his goat's feet and two horns —a lover of merry noise. Through wooded glades he wanders with dancing nymphs who foot it on some sheer cliff's edge, calling upon Pan, the shepherd-god, long-haired, unkempt.

> Greek: ἀμφί μοι Ἑρμείαο φίλον γόνον ἔννεπε, Μοῦσα,
αἰγιπόδην, δικέρωτα, φιλόκροτον, ὅστ’ ἀνὰ πίση
δενδρήεντ’ ἄμυδις φοιτᾷ χορογηθέσι νύμφαις,
αἵ τε κατ’ αἰγίλιπος πέτρης στείβουσι κάρηνα Πᾶν’ ἀνακεκλόμεναι, νόμιον θεόν, ἀγλαέθειρον,
αὐχμήενθ’, ὃς πάντα λόφον νιφόεντα λέλογχε
καὶ κορυφὰς ὀρέων καὶ πετρήεντα κάρηνα.

[¶1] He has every snowy crest and the mountain peaks and rocky crests for his domain; hither and thither he goes through the close thickets, now lured by soft streams, and now he presses on amongst towering crags and climbs up to the highest peak that overlooks the flocks.

> Greek: φοιτᾷ δ’ ἔνθα καὶ ἔνθα διὰ ῥωπήια πυκνά,
ἄλλοτε μὲν ῥείθροισιν ἐφελκόμενος μαλακοῖσιν, ἄλλοτε δ’ αὖ πέτρῃσιν ἐν ἠλιβάτοισι διοιχνεῖ,
ἀκροτάτην κορυφὴν μηλοσκόπον εἰσαναβαίνων.

[¶2] Often he courses through the glistening high mountains, and often on the shouldered hills he speeds along slaying wild beasts, this keen-eyed god. Only at evening, as he returns from the chase, he sounds his note, playing sweet and low on his pipes of reed: not even she could excel him in melody —that bird who in flower-laden spring pouring forth her lament utters honey-voiced song amid the leaves.

> Greek: πολλάκι δ’ ἀργινόεντα διέδραμεν οὔρεα μακρά,
πολλάκι δ’ ἐν κνημοῖσι διήλασε θῆρας ἐναίρων,
ὀξέα δερκόμενος· τότε δ’ ἕσπερος ἔκλαγεν οἶον ἄγρης ἐξανιών, δονάκων ὕπο μοῦσαν ἀθύρων
νήδυμον·

[¶3] At that hour the clear-voiced nymphs are with him and move with nimble feet, singing by some spring of dark water, while Echo wails about the mountain-top, and the god on this side or on that of the choirs, or at times sidling into the midst, plies it nimbly with his feet.

> Greek: οὐκ ἂν τόν γε παραδράμοι ἐν μελέεσσιν
ὄρνις, ἥτ’ ἔαρος πολυανθέος ἐν πετάλοισι
θρῆνον ἐπιπροχέουσ’ ἀχέει μελίγηρυν ἀοιδήν.
σὺν δέ σφιν τότε Νύμφαι ὀρεστιάδες λιγύμολποι φοιτῶσαι πύκα ποσσὶν ἐπὶ κρήνῃ μελανύδρῳ
μέλπονται·

[¶4] On his back he wears a spotted lynx-pelt, and he delights in high-pitched songs in a soft meadow where crocuses and sweet-smelling hyacinths bloom at random in the grass.

> Greek: κορυφὴν δὲ περιστένει οὔρεος Ἠχώ·
δαίμων δ’ ἔνθα καὶ ἔνθα χορῶν, τοτὲ δ’ ἐς μέσον ἕρπων,
πυκνὰ ποσὶν διέπει, λαῖφος δ’ ἐπὶ νῶτα δαφοινὸν
λυγκὸς ἔχει, λιγυρῇσιν ἀγαλλόμενος φρένα μολπαῖς ἐν μαλακῷ λειμῶνι, τόθι κρόκος ἠδ’ ὑάκινθος
εὐώδης θαλέθων καταμίσγεται ἄκριτα ποίῃ.

[¶5] They sing of the blessed gods and high Olympus and choose to tell of such an one as luck-bringing Hermes above the rest, how he is the swift messenger of all the gods, and how he came to Arcadia, the land of many springs and mother of flocks, there where his sacred place is as god of Cyllene.

> Greek: ὑμνεῦσιν δὲ θεοὺς μάκαρας καὶ μακρὸν Ὄλυμπον·
οἷόν θ’ Ἑρμείην ἐριούνιον ἔξοχον ἄλλων
ἔννεπον, ὡς ὅ γ’ ἅπασι θεοῖς θοὸς ἄγγελός ἐστι, καί ῥ’ ὅ γ’ ἐς Ἀρκαδίην πολυπίδακα, μητέρα μήλων,
ἐξίκετ’, ἔνθα τέ οἱ τέμενος Κυλληνίου ἐστίν.

[¶6] For there, though a god, he used to tend curly-fleeced sheep in the service of a mortal man, because there fell on him and waxed strong melting desire to wed the rich-tressed daughter of Dryops, and there he brought about the merry marriage.

> Greek: ἔνθ’ ὅ γε καὶ θεὸς ὢν ψαφαρότριχα μῆλ’ ἐνόμευεν
ἀνδρὶ πάρα θνητῷ θάλε γὰρ πόθος ὑγρὸς ἐπελθὼν
νύμφῃ ἐυπλοκάμῳ Δρύοπος φιλότητι μιγῆναι·

[¶7] And in the house she bare Hermes a dear son who from his birth was marvellous to look upon, with goat's feet and two horns —a noisy, merry-laughing child. But when the nurse saw his uncouth face and full beard, she was afraid and sprang up and fled and left the child.

> Greek: ἐκ δ’ ἐτέλεσσε γάμον θαλερόν. τέκε δ’ ἐν μεγάροισιν
Ἑρμείῃ φίλον υἱόν, ἄφαρ τερατωπὸν ἰδέσθαι,
αἰγιπόδην, δικέρωτα, φιλόκροτον, ἡδυγέλωτα·
φεῦγε δ’ ἀναΐξασα, λίπεν δ’ ἄρα παῖδα τιθήνη
δεῖσε γάρ, ὡς ἴδεν ὄψιν ἀμείλιχον, ἠυγένειον.

[¶8] Then luck-bringing Hermes received him and took him in his arms: very glad in his heart was the god. And he went quickly to the abodes of the deathless gods, carrying his son wrapped in warm skins of mountain hares, and set him down beside Zeus and showed him to the rest of the gods.

> Greek: τὸν δ’ αἶψ’ Ἑρμείας ἐριούνιος εἰς χέρα θῆκε
δεξάμενος, χαῖρεν δὲ νόῳ περιώσια δαίμων.
ῥίμφα δ’ ἐς ἀθανάτων ἕδρας κίε παῖδα καλύψας
δέρμασιν ἐν πυκινοῖσιν ὀρεσκῴοιο λαγωοῦ
πὰρ δὲ Ζηνὶ κάθιζε καὶ ἄλλοις ἀθανάτοισι, δεῖξε δὲ κοῦρον ἑόν·

[¶9] Then all the immortals were glad in heart and Bacchic Dionysus in especial; and they called the boy Pan because he delighted all their hearts. And so hail to you, lord! I seek your favour with a song. And now I will remember you and another song also.

> Greek: πάντες δ’ ἄρα θυμὸν ἔτερφθεν
ἀθάνατοι, περίαλλα δ’ ὁ Βάκχειος Διόνυσος·
Πᾶνα δέ μιν καλέεσκον, ὅτι φρένα πᾶσιν ἔτερψε.
καὶ σὺ μὲν οὕτω χαῖρε, ἄναξ, ἵλαμαι δέ σ’ ἀοιδῇ
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 22. Hymn 20 · To Hephaestus

Source: https://scriptura.si/works/homeric-hymns/22/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/22/#p-N

[¶0] Sing, clear-voiced Muse, of Hephaestus famed for inventions. With bright-eyed Athena he taught men glorious crafts throughout the world, —men who before used to dwell in caves in the mountains like wild beasts.

> Greek: Ἥφαιστον κλυτόμητιν ἀείσεο, Μοῦσα λίγεια,
ὃς μετʼ Ἀθηναίης γλαυκώπιδος ἀγλαὰ ἔργα
ἀνθρώπους ἐδίδαξεν ἐπὶ χθονός, οἳ τὸ πάρος περ
ἄντροις ναιετάασκον ἐν οὔρεσιν, ἠύτε θῆρες.

[¶1] But now that they have learned crafts through Hephaestus the famed worker, easily they live a peaceful life in their own houses the whole year round. Be gracious, Hephaestus, and grant me success and prosperity!

> Greek: νῦν δὲ διʼ Ἥφαιστον κλυτοτέχνην ἔργα δαέντες
ῥηιδίως αἰῶνα τελεσφόρον εἰς ἐνιαυτὸν
εὔκηλοι διάγουσιν ἐνὶ σφετέροισι δόμοισιν.
ἀλλʼ ἵληθʼ, Ἥφαιστε· δίδου δʼ ἀρετήν τε καὶ ὄλβον.

## 23. Hymn 21 · To Apollo

Source: https://scriptura.si/works/homeric-hymns/23/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/23/#p-N

[¶0] Phoebus, of you even the swan sings with clear voice to the beating of his wings, as he alights upon the bank by the eddying river Peneus; and of you the sweet-tongued minstrel, holding his high-pitched lyre, always sings both first and last.

> Greek: φοῖβε, σὲ μὲν καὶ κύκνος ὑπὸ πτερύγων λίγʼ ἀείδει,
ὄχθῃ ἐπιθρώσκων ποταμὸν πάρα δινήεντα,
Πηνειόν· σὲ δʼ ἀοιδὸς ἔχων φόρμιγγα λίγειαν
ἡδυεπὴς πρῶτόν τε καὶ ὕστατον αἰὲν ἀείδει.

[¶1] And so hail to you, lord! I seek your favor with my song.

> Greek: καὶ σὺ μὲν οὕτω χαῖρε, ἄναξ, ἵλαμαι δέ σʼ ἀοιδῇ.

## 24. Hymn 22 · To Poseidon

Source: https://scriptura.si/works/homeric-hymns/24/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/24/#p-N

[¶0] I begin to sing about Poseidon, the great god, mover of the earth and fruitless sea, god of the deep who is also lord of Helicon and wide Aegae. A two-fold office the gods allotted you, O Shaker of the Earth, to be a tamer of horses and a saviour of ships!

> Greek: ἀμφὶ Ποσειδάωνα, μέγαν θεόν, ἄρχομʼ ἀείδειν,
γαίης κινητῆρα καὶ ἀτρυγέτοιο θαλάσσης,
πόντιον, ὅσθʼ Ἑλικῶνα καὶ εὐρείας ἔχει Αἰγάς.
διχθά τοι, Ἐννοσίγαιε, θεοὶ τιμὴν ἐδάσαντο, ἵππων τε δμητῆρʼ ἔμεναι σωτῆρά τε νηῶν.

[¶1] Hail, Poseidon, Holder of the Earth, dark-haired lord! O blessed one, be kindly in heart and help those who voyage in ships!

> Greek: χαῖρε, Ποσείδαον γαιήοχε, κυανοχαῖτα,
καί, μάκαρ, εὐμενὲς ἦτορ ἔχων πλώουσιν ἄρηγε.

## 25. Hymn 23 · To Zeus

Source: https://scriptura.si/works/homeric-hymns/25/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/25/#p-N

[¶0] I will sing of Zeus, chiefest among the gods and greatest, all-seeing, the lord of all, the fulfiller who whispers words of wisdom to Themis as she sits leaning towards him. Be gracious, all-seeing Son of Cronos, most excellent and great!

> Greek: Ζῆνα θεῶν τὸν ἄριστον ἀείσομαι ἠδὲ μέγιστον,
εὐρύοπα, κρείοντα, τελεσφόρον, ὅστε Θέμιστι
ἐγκλιδὸν ἑζομένῃ πυκινοὺς ὀάρους ὀαρίζει.
ἵληθʼ, εὐρύοπα Κρονίδη, κύδιστε μέγιστε.

## 26. Hymn 24 · To Hestia

Source: https://scriptura.si/works/homeric-hymns/26/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/26/#p-N

[¶0] Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise —draw near, and withal bestow grace upon my song.

> Greek: Ἑστίη, ἥτε ἄνακτος Ἀπόλλωνος ἑκάτοιο
Πυθοῖ ἐν ἠγαθέῃ ἱερὸν δόμον ἀμφιπολεύεις,
αἰεὶ σῶν πλοκάμων ἀπολείβεται ὑγρὸν ἔλαιον·
ἔρχεο τόνδʼ ἀνὰ οἶκον, ἕνʼ ἔρχεο θυμὸν ἔχουσα σὺν Διὶ μητιόεντι· χάριν δʼ ἅμʼ ὄπασσον ἀοιδῇ.

## 27. Hymn 25 · To the Muses and Apollo

Source: https://scriptura.si/works/homeric-hymns/27/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/27/#p-N

[¶0] I will begin with the Muses and Apollo and Zeus. For it is through the Muses and Apollo that there are singers upon the earth and players upon the lyre; but kings are from Zeus. Happy is he whom the Muses love: sweet flows speech from his lips.

> Greek: μουσάων ἄρχωμαι Ἀπόλλωνός τε Διός τε·
ἐκ γὰρ Μουσάων καὶ ἑκηβόλου Ἀπόλλωνος
ἄνδρες ἀοιδοὶ ἔασιν ἐπὶ χθονὶ καὶ κιθαρισταί,
ἐκ δὲ Διὸς βασιλῆες· ὃ δʼ ὄλβιος, ὅν τινα Μοῦσαι φίλωνται·

[¶1] Hail, children of Zeus! Give honor to my song! And now I will remember you and another song also.

> Greek: γλυκερή οἱ ἀπὸ στόματος ῥέει αὐδή.
χαίρετε, τέκνα Διός, καὶ ἐμὴν τιμήσατʼ ἀοιδήν·
αὐτὰρ ἐγὼν ὑμέων τε καὶ ἄλλης μνήσομʼ ἀοιδῆς.

## 28. Hymn 26 · To Dionysus

Source: https://scriptura.si/works/homeric-hymns/28/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/28/#p-N

[¶0] I begin to sing of ivy-crowned Dionysus, the loud-crying god, splendid son of Zeus and glorious Semele. The rich-haired Nymphs received him in their bosoms from the lord his father and fostered and nurtured him carefully in the dells of Nysa, where by the will of his father he grew up in a sweet-smelling cave, being reckoned among the immortals.

> Greek: κισσοκόμην Διόνυσον ἐρίβρομον ἄρχομʼ ἀείδειν,
Ζηνὸς καὶ Σεμέλης ἐρικυδέος ἀγλαὸν υἱόν,
ὃν τρέφον ἠύκομοι Νύμφαι παρὰ πατρὸς ἄνακτος
δεξάμεναι κόλποισι καὶ ἐνδυκέως ἀτίταλλον Νύσης ἐν γυάλοις·

[¶1] But when the goddesses had brought him up, a god oft hymned, then began he to wander continually through the woody coombes, thickly wreathed with ivy and laurel. And the Nymphs followed in his train with him for their leader; and the boundless forest was filled with their outcry.

> Greek: ὃ δʼ ἀέξετο πατρὸς ἕκητι
ἄντρῳ ἐν εὐώδει μεταρίθμιος ἀθανάτοισιν.
αὐτὰρ ἐπειδὴ τόνδε θεαὶ πολύυμνον ἔθρεψαν,
δὴ τότε φοιτίζεσκε καθʼ ὑλήεντας ἐναύλους,
κισσῷ καὶ δάφνῃ πεπυκασμένος· αἳ δʼ ἅμʼ ἕποντο Νύμφαι, ὃ δʼ ἐξηγεῖτο·

[¶2] And so hail to you, Dionysus, god of abundant clusters! Grant that we may come again rejoicing to this season, and from that season onwards for many a year.

> Greek: βρόμος δʼ ἔχεν ἄσπετον ὕλην.
καὶ σὺ μὲν οὕτω χαῖρε, πολυστάφυλʼ ὦ Διόνυσε·
δὸς δʼ ἡμᾶς χαίροντας ἐς ὥρας αὖτις ἱκέσθαι,
ἐκ δʼ αὖθʼ ὡράων εἰς τοὺς πολλοὺς ἐνιαυτούς.

## 29. Hymn 27 · To Artemis

Source: https://scriptura.si/works/homeric-hymns/29/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/29/#p-N

[¶0] I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts.

> Greek: Ἄρτεμιν ἀείδω χρυσηλάκατον, κελαδεινήν,
παρθένον αἰδοίην, ἐλαφηβόλον, ἰοχέαιραν,
αὐτοκασιγνήτην χρυσαόρου Ἀπόλλωνος,
ἣ κατ’ ὄρη σκιόεντα καὶ ἄκριας ἠνεμοέσσας ἄγρῃ τερπομένη παγχρύσεα τόξα τιταίνει
πέμπουσα στονόεντα βέλη·

[¶1] The tops of the high mountains tremble and the tangled wood echoes awesomely with the outcry of beasts: earth quakes and the sea also where fishes shoal. But the goddess with a bold heart turns every way destroying the race of wild beasts: and when she is satisfied and has cheered her heart, this huntress who delights in arrows slackens her supple bow and goes to the great house of her dear brother Phoebus Apollo, to the rich land of Delphi,

> Greek: τρομέει δὲ κάρηνα
ὑψηλῶν ὀρέων, ἰάχει δ’ ἔπι δάσκιος ὕλη
δεινὸν ὑπὸ κλαγγῆς θηρῶν, φρίσσει δέ τε γαῖα
πόντος τ’ ἰχθυόεις· ἣ δ’ ἄλκιμον ἦτορ ἔχουσα πάντη ἐπιστρέφεται θηρῶν ὀλέκουσα γενέθλην. αὐτὰρ ἐπὴν τερφθῇ θηροσκόπος ἰοχέαιρα,
εὐφρήνῃ δὲ νόον, χαλάσασ’ εὐκαμπέα τόξα
ἔρχεται ἐς μέγα δῶμα κασιγνήτοιο φίλοιο,
Φοίβου Ἀπόλλωνος, Δελφῶν ἐς πίονα δῆμον, Μουσῶν καὶ Χαρίτων καλὸν χορὸν ἀρτυνέουσα.

[¶2] there to order the lovely dance of the Muses and Graces. There she hangs up her curved bow and her arrows, and heads and leads the dances, gracefully arrayed, while all they utter their heavenly voice, singing how neat-ankled Leto bare children supreme among the immortals both in thought and in deed.

> Greek: ἔνθα κατακρεμάσασα παλίντονα τόξα καὶ ἰοὺς
ἡγεῖται χαρίεντα περὶ χροῒ κόσμον ἔχουσα,
ἐξάρχουσα χορούς· αἳ δ’ ἀμβροσίην ὄπ’ ἰεῖσαι
ὑμνεῦσιν Λητὼ καλλίσφυρον, ὡς τέκε παῖδας ἀθανάτων βουλῇ τε καὶ ἔργμασιν ἔξοχ’ ἀρίστους.

[¶3] Hail to you, children of Zeus and rich-haired Leto! And now I will remember you and another song also.

> Greek: χαίρετε, τέκνα Διὸς καὶ Λητοῦς ἠυκόμοιο·
αὐτὰρ ἐγὼν ὑμέων τε καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 30. Hymn 28 · To Athena

Source: https://scriptura.si/works/homeric-hymns/30/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/30/#p-N

[¶0] I begin to sing of Pallas Athena, the glorious goddess, bright-eyed, inventive, unbending of heart, pure virgin, saviour of cities, courageous, Tritogeneia. Wise Zeus himself bare her from his awful head, arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed.

> Greek: Παλλάδ’ Ἀθηναίην, κυδρὴν θεόν, ἄρχομ’ ἀείδειν
γλαυκῶπιν, πολύμητιν, ἀμείλιχον ἦτορ ἔχουσαν,
παρθένον αἰδοίην, ἐρυσίπτολιν, ἀλκήεσσαν,
Τριτογενῆ, τὴν αὐτὸς ἐγείνατο μητίετα Ζεὺς σεμνῆς ἐκ κεφαλῆς, πολεμήια τεύχε’ ἔχουσαν,
χρύσεα, παμφανόωντα·

[¶1] But Athena sprang quickly from the immortal head and stood before Zeus who holds the aegis, shaking a sharp spear: great Olympus began to reel horribly at the might of the bright-eyed goddess, and earth round about cried fearfully, and the sea was moved and tossed with dark waves, while foam burst forth suddenly: the bright Son of Hyperion stopped his swift-footed horses a long while, until the maiden Pallas Athena

> Greek: σέβας δ’ ἔχε πάντας ὁρῶντας
ἀθανάτους· ἣ δὲ πρόσθεν Διὸς αἰγιόχοιο
ἐσσυμένως ὤρουσεν ἀπ’ ἀθανάτοιο καρήνου,
σείσασ’ ὀξὺν ἄκοντα· μέγας δ’ ἐλελίζετ’ Ὄλυμπος δεινὸν ὑπὸ βρίμης γλαυκώπιδος· ἀμφὶ δὲ γαῖα
σμερδαλέον ἰάχησεν· ἐκινήθη δ’ ἄρα πόντος,
κύμασι πορφυρέοισι κυκώμενος· ἔκχυτο δ’ ἅλμη
ἐξαπίνης· στῆσεν δ’ Ὑπερίονος ἀγλαὸς υἱὸς
ἵππους ὠκύποδας δηρὸν χρόνον, εἰσότε κούρη εἵλετ’ ἀπ’ ἀθανάτων ὤμων θεοείκελα τεύχη
Παλλὰς Ἀθηναίη·

[¶2] had stripped the heavenly armour from her immortal shoulders. And wise Zeus was glad. And so hail to you, daughter of Zeus who holds the aegis! Now I will remember you and another song as well.

> Greek: γήθησε δὲ μητίετα Ζεύς.
καὶ σὺ μὲν οὕτω χαῖρε, Διὸς τέκος αἰγιόχοιο·
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 31. Hymn 29 · To Hestia

Source: https://scriptura.si/works/homeric-hymns/31/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/31/#p-N

[¶0] Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honor: glorious is your portion and your right.

> Greek: ἑστίη, ἣ πάντων ἐν δώμασιν ὑψηλοῖσιν
ἀθανάτων τε θεῶν χαμαὶ ἐρχομένων τ’ ἀνθρώπων
ἕδρην ἀίδιον ἔλαχες, πρεσβηίδα τιμήν,
καλὸν ἔχουσα γέρας καὶ τίμιον· οὐ γὰρ ἄτερ σοῦ εἰλαπίναι θνητοῖσιν, ἵν’ οὐ πρώτῃ πυμάτῃ τε
Ἑστίῃ ἀρχόμενος σπένδει μελιηδέα οἶνον·

[¶1] For without you mortals hold no banquet, — where one does not duly pour sweet wine in offering to Hestia both first and last. And you, Slayer of Argus, Son of Zeus and Maia, messenger of the blessed gods, bearer of the golden rod, giver of good, be favorable and help us, you and Hestia, the worshipful and dear.

> Greek: καὶ σύ μοι, Ἀργειφόντα, Διὸς καὶ Μαιάδος υἱέ,
ἄγγελε τῶν μακάρων, χρυσόρραπι, δῶτορ ἐάων, ἵλαος ὢν ἐπάρηγε σὺν αἰδοίῃ τε φίλῃ τε.

[¶2] Come and dwell in this glorious house in friendship together;

> Greek: ναίετε δώματα καλά, φίλα φρεσὶν ἀλλήλοισιν εἰδότες·

[¶3] for you two, well knowing the noble actions of men, aid on their wisdom and their strength. Hail, Daughter of Cronos, and you also, Hermes, bearer of the golden rod! Now I will remember you and another song also.

> Greek: ἀμφότεροι γὰρ ἐπιχθονίων ἀνθρώπων
εἰδότες ἔργματα καλὰ νόῳ θ’ ἕσπεσθε καὶ ἥβῃ.
χαῖρε, Κρόνου θύγατερ, σύ τε καὶ χρυσόρραπις Ἑρμῆς·
αὐτὰρ ἐγὼν ὑμέων τε καὶ ἄλλης μνήσομ’ ἀοιδῆς.

## 32. Hymn 30 · To Earth

Source: https://scriptura.si/works/homeric-hymns/32/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/32/#p-N

[¶0] I will sing of well-founded Earth, mother of all, eldest of all beings. She feeds all creatures that are in the world, all that go upon the goodly land, and all that are in the paths of the seas, and all that fly: all these are fed of her store.

> Greek: γαῖαν παμμήτειραν ἀείσομαι, ἠυθέμεθλον,
πρεσβίστην, ἣ φέρβει ἐπὶ χθονὶ πάνθʼ ὁπόσʼ ἐστίν,
ἠμὲν ὅσα χθόνα δῖαν ἐπέρχεται ἠδʼ ὅσα πόντον
ἠδʼ ὅσα πωτῶνται, τάδε φέρβεται ἐκ σέθεν ὄλβου.

[¶1] Through you, O queen, men are blessed in their children and blessed in their harvests, and to you it belongs to give means of life to mortal men and to take it away. Happy is the man whom you delight to honor! He has all things abundantly: his fruitful land is laden with corn, his pastures are covered with cattle, and his house is filled with good things.

> Greek: ἐκ σέο δʼ εὔπαιδές τε καὶ εὔκαρποι τελέθουσι,
πότνια, σεῦ δʼ ἔχεται δοῦναι βίον ἠδʼ ἀφελέσθαι
θνητοῖς ἀνθρώποισιν· ὃ δʼ ὄλβιος, ὅν κε σὺ θυμῷ
πρόφρων τιμήσῃς· τῷ τʼ ἄφθονα πάντα πάρεστι.
βρίθει μέν σφιν ἄρουρα φερέσβιος ἠδὲ κατʼ ἀγροὺς κτήνεσιν εὐθηνεῖ, οἶκος δʼ ἐμπίπλαται ἐσθλῶν·

[¶2] Such men rule orderly in their cities of fair women: great riches and wealth follow them: their sons exult with ever-fresh delight, and their daughters in flower-laden bands play and skip merrily over the soft flowers of the field.

> Greek: αὐτοὶ δʼ εὐνομίῃσι πόλιν κάτα καλλιγύναικα
κοιρανέουσʼ, ὄλβος δὲ πολὺς καὶ πλοῦτος ὀπηδεῖ·
παῖδες δʼ εὐφροσύνῃ νεοθηλέι κυδιόωσι
παρθενικαί τε χοροῖς πολυανθέσιν εὔφρονι θυμῷ παίζουσαι σκαίρουσι κατʼ ἄνθεα μαλθακὰ ποίης,
οὕς κε σὺ τιμήσῃς, σεμνὴ θεά, ἄφθονε δαῖμον.

[¶3] Thus is it with those whom you honor O holy goddess, bountiful spirit. Hail, Mother of the gods, wife of starry Heaven; freely bestow upon me for this my song substance that cheers the heart! And now I will remember you and another song also.

> Greek: χαῖρε, θεῶν μήτηρ, ἄλοχʼ Οὐρανοῦ ἀστερόεντος,
πρόφρων δʼ ἀντʼ ᾠδῆς βίοτον θυμήρεʼ ὄπαζε·
αὐτὰρ ἐγὼ καὶ σεῖο καὶ ἄλλης μνήσομʼ ἀοιδῆς.

## 33. Hymn 31 · To Helios

Source: https://scriptura.si/works/homeric-hymns/33/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/33/#p-N

[¶0] And now, O Muse Calliope, daughter of Zeus, begin to sing of glowing Helios whom mild-eyed Euryphaessa, the far-shining one, bare to the Son of Earth and starry Heaven. For Hyperion wedded glorious Euryphaessa, his own sister, who bare him lovely children, rosy-armed Eos and rich-tressed Selene and tireless Helios who is like the deathless gods.

> Greek: ἥλιον ὑμνεῖν αὖτε Διὸς τέκος ἄρχεο Μοῦσα,
Καλλιόπη, φαέθοντα, τὸν Εὐρυφάεσσα βοῶπις
γείνατο Γαίης παιδὶ καὶ Οὐρανοῦ ἀστερόεντος·
γῆμε γὰρ Εὐρυφάεσσαν ἀγακλειτὴν Ὑπερίων, αὐτοκασιγνήτην, ἥ οἱ τέκε κάλλιμα τέκνα,
Ἠῶ τε ῥοδόπηχυν ἐυπλόκαμόν τε Σελήνην
Ἠέλιόν τʼ ἀκάμαντʼ, ἐπιείκελον ἀθανάτοισιν,
ὃς φαίνει θνητοῖσι καὶ ἀθανάτοισι θεοῖσιν
ἵπποις ἐμβεβαώς·

[¶1] As he rides in his chariot, he shines upon men and deathless gods, and piercingly he gazes with his eyes from his golden helmet.

> Greek: σμερδνὸν δʼ ὅ γε δέρκεται ὄσσοις χρυσέης ἐκ κόρυθος·

[¶2] Bright rays beam dazzlingly from him, and his bright locks streaming from the temples of his head gracefully enclose his far-seen face: a rich, fine-spun garment glows upon his body and flutters in the wind: and stallions carry him.

> Greek: λαμπραὶ δʼ ἀκτῖνες ἀπʼ αὐτοῦ
αἰγλῆεν στίλβουσι παρὰ κροτάφων δέ τʼ ἔθειραι
λαμπραὶ ἀπὸ κρατὸς χαρίεν κατέχουσι πρόσωπον
τηλαυγές· καλὸν δὲ περὶ χροῒ λάμπεται ἔσθος
λεπτουργές, πνοιῇ ἀνέμων· ὕπο δʼ ἄρσενες ἵπποι.

[¶3] Then, when he has stayed his golden-yoked chariot and horses,
he rests there upon the highest point of heaven, until he marvelously drives them down again through heaven to Ocean. Hail to you, lord! Freely bestow on me substance that cheers the heart. And now that I have begun with you, I will celebrate the race of mortal men half-divine whose deeds the Muses have showed to mankind.

> Greek: ἔνθʼ ἄρʼ ὅ γε στήσας χρυσόζυγον ἅρμα καὶ ἵππους,
[αὔτοθι παύεται ἄκρου ἐπʼ οὐρανοῦ, εἰσόκεν αὖτις]
θεσπέσιος πέμπῃσι διʼ οὐρανοῦ Ὠκεανόνδε.
χαῖρε, ἄναξ, πρόφρων δὲ βίον θυμήρεʼ ὄπαζε.
ἐκ σέο δʼ ἀρξάμενος κλῄσω μερόπων γένος ἀνδρῶν
ἡμιθέων, ὧν ἔργα θεαὶ θνητοῖσιν ἔδειξαν.

## 34. Hymn 32 · To Selene

Source: https://scriptura.si/works/homeric-hymns/34/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/34/#p-N

[¶0] And next, sweet voiced Muses, daughters of Zeus, well-skilled in song, tell of the long-winged Moon. From her immortal head a radiance is shown from heaven and embraces earth; and great is the beauty that ariseth from her shining light.

> Greek: μήνην ἀείδειν τανυσίπτερον ἔσπετε, Μοῦσαι,
ἡδυεπεῖς κοῦραι Κρονίδεω Διός, ἵστορες ᾠδῆς·
ἧς ἄπο αἴγλη γαῖαν ἑλίσσεται οὐρανόδεικτος
κρατὸς ἀπʼ ἀθανάτοιο, πολὺς δʼ ὑπὸ κόσμος ὄρωρεν αἴγλης λαμπούσης·

[¶1] The air, unlit before, glows with the light of her golden crown, and her rays beam clear, whensoever bright Selene having bathed her lovely body in the waters of Ocean, and donned her far-gleaming raiment, and yoked her strong-necked, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: then her great orbit is full and then her beams shine brightest as she increases.

> Greek: στίλβει δέ τʼ ἀλάμπετος ἀὴρ
χρυσέου ἀπὸ στεφάνου, ἀκτῖνες δʼ ἐνδιάονται,
εὖτʼ ἂν ἀπʼ Ὠκεανοῖο λοεσσαμένη χρόα καλόν,
εἵματα ἑσσαμένη τηλαυγέα δῖα Σελήνη,
ζευξαμένη πώλους ἐριαύχενας, αἰγλήεντας, ἐσσυμένως προτέρωσʼ ἐλάσῃ καλλίτριχας ἵππους,
ἑσπερίη, διχόμηνος·

[¶2] So she is a sure token and a sign to mortal men. Once the Son of Cronos was joined with her in love; and she conceived and bare a daughter Pandia, exceeding lovely amongst the deathless gods. Hail, white-armed goddess, bright Selene, mild, bright-tressed queen! And now I will leave you and sing the glories of men half-divine, whose deeds minstrels, the servants of the Muses, celebrate with lovely lips.

> Greek: ὃ δὲ πλήθει μέγας ὄγμος
λαμπρόταταί τʼ αὐγαὶ τότʼ ἀεξομένης τελέθουσιν
οὐρανόθεν· τέκμωρ δὲ βροτοῖς καὶ σῆμα τέτυκται.
τῇ ῥά ποτε Κρονίδης ἐμίγη φιλότητι καὶ εὐνῇ· ἣ δʼ ὑποκυσαμένη Πανδείην γείνατο κούρην,
ἐκπρεπὲς εἶδος ἔχουσαν ἐν ἀθανάτοισι θεοῖσι.
χαῖρε, ἄνασσα, θεὰ λευκώλενε, δῖα Σελήνη,
πρόφρον, ἐυπλόκαμος· σέο δʼ ἀρχόμενος κλέα φωτῶν
ᾄσομαι ἡμιθέων, ὧν κλείουσʼ ἔργματʼ ἀοιδοί, Μουσάων θεράποντες, ἀπὸ στομάτων ἐροέντων.

## 35. Hymn 33 · To the Dioscuri

Source: https://scriptura.si/works/homeric-hymns/35/ · cite a paragraph as https://scriptura.si/works/homeric-hymns/35/#p-N

[¶0] Bright-eyed Muses, tell of the Tyndaridae, the Sons of Zeus, glorious children of neat-ankled Leda, Castor the tamer of horses, and blameless Polydeuces. When Leda had lain with the dark-clouded Son of Cronos, she bare them beneath the peak of the great hill Taygetus, — children who are deliverers of men on earth and of swift-going ships when stormy gales rage over the ruthless sea.

> Greek: ἀμφὶ Διὸς κούρους, ἑλικώπιδες ἔσπετε Μοῦσαι,
Τυνδαρίδας, Λήδης καλλισφύρου ἀγλαὰ τέκνα,
Κάστορά θ’ ἱππόδαμον καὶ ἀμώμητον Πολυδεύκεα,
τοὺς ὑπὸ Ταϋγέτου κορυφῇ ὄρεος μεγάλοιο μιχθεῖσ’ ἐν φιλότητι κελαινεφέι Κρονίωνι
σωτῆρας τέκε παῖδας ἐπιχθονίων ἀνθρώπων
ὠκυπόρων τε νεῶν, ὅτε τε σπέρχωσιν ἄελλαι
χειμέριαι κατὰ πόντον ἀμείλιχον·

[¶1] Then the shipmen call upon the sons of great Zeus with vows of white lambs, going to the forepart of the prow; but the strong wind and the waves of the sea lay the ship under water, until suddenly these two are seen darting through the air on tawny wings.

> Greek: οἳ δ’ ἀπὸ νηῶν
εὐχόμενοι καλέουσι Διὸς κούρους μεγάλοιο ἄρνεσσιν λευκοῖσιν, ἐπ’ ἀκρωτήρια βάντες
πρύμνης·

[¶2] Forthwith they allay the blasts of the cruel winds and still the waves upon the surface of the white sea: fair signs are they and deliverance from toil.

> Greek: τὴν δ’ ἄνεμός τε μέγας καὶ κῦμα θαλάσσης
θῆκαν ὑποβρυχίην· οἳ δ’ ἐξαπίνης ἐφάνησαν
ξουθῇσι πτερύγεσσι δι’ αἰθέρος ἀίξαντες,
αὐτίκα δ’ ἀργαλέων ἀνέμων κατέπαυσαν ἀέλλας, κύματα δ’ ἐστόρεσαν λευκῆς ἁλὸς ἐν πελάγεσσι,
σήματα καλά, πόνου ἀπονόσφισιν·

[¶3] And when the shipmen see them they are glad and have rest from their pain and labour. Hail, Tyndaridae, riders upon swift horses! Now I will remember you and another song also.

> Greek: οἳ δὲ ἰδόντες
γήθησαν, παύσαντο δ’ ὀιζυροῖο πόνοιο.
χαίρετε, Τυνδαρίδαι, ταχέων ἐπιβήτορες ἵππων·
αὐτὰρ ἐγὼν ὑμέων τε καὶ ἄλλης μνήσομ’ ἀοιδῆς.