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Title: Hesiod, the Homeric Hymns, and Homerica

Author: Hesiod

Translator: Hugh G. Evelyn-White


        
Release date: July 5, 2008 [eBook #348]
                Most recently updated: June 22, 2020

Language: English

Other information and formats: www.gutenberg.org/ebooks/348

Credits: Produced by Douglas B. Killings, and David Widger


*** START OF THE PROJECT GUTENBERG EBOOK HESIOD, THE HOMERIC HYMNS, AND HOMERICA ***

EDITORIAL READING COPY
Theogony
Translated by Hugh G. Evelyn-White (1914).
The complete work is selected from the source anthology; this is not a claim to reproduce the entire anthology. The original source notices and full licence follow.
Source anthology (unchanged): /texts/editions/hesiod-and-homerica.txt

—— TRANSLATION ——

THE THEOGONY

(ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the
great and holy mount of Helicon, and dance on soft feet about the
deep-blue spring and the altar of the almighty son of Cronos, and, when
they have washed their tender bodies in Permessus or in the Horse’s
Spring or Olmeius, make their fair, lovely dances upon highest Helicon
and move with vigorous feet. Thence they arise and go abroad by night,
veiled in thick mist, and utter their song with lovely voice, praising
Zeus the aegis-holder and queenly Hera of Argos who walks on golden
sandals and the daughter of Zeus the aegis-holder bright-eyed Athene,
and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon
the earth-holder who shakes the earth, and reverend Themis and
quick-glancing 1601 Aphrodite, and Hebe with the crown of gold, and
fair Dione, Leto, Iapetus, and Cronos the crafty counsellor, Eos and
great Helius and bright Selene, Earth too, and great Oceanus, and dark
Night, and the holy race of all the other deathless ones that are for
ever. And one day they taught Hesiod glorious song while he was
shepherding his lambs under holy Helicon, and this word first the
goddesses said to me—the Muses of Olympus, daughters of Zeus who holds
the aegis:

(ll. 26-28) ‘Shepherds of the wilderness, wretched things of shame,
mere bellies, we know how to speak many false things as though they
were true; but we know, when we will, to utter true things.’

(ll. 29-35) So said the ready-voiced daughters of great Zeus, and they
plucked and gave me a rod, a shoot of sturdy laurel, a marvellous
thing, and breathed into me a divine voice to celebrate things that
shall be and things there were aforetime; and they bade me sing of the
race of the blessed gods that are eternally, but ever to sing of
themselves both first and last. But why all this about oak or stone?
1602

(ll. 36-52) Come thou, let us begin with the Muses who gladden the
great spirit of their father Zeus in Olympus with their songs, telling
of things that are and that shall be and that were aforetime with
consenting voice. Unwearying flows the sweet sound from their lips, and
the house of their father Zeus the loud-thunderer is glad at the
lily-like voice of the goddesses as it spread abroad, and the peaks of
snowy Olympus resound, and the homes of the immortals. And they
uttering their immortal voice, celebrate in song first of all the
reverend race of the gods from the beginning, those whom Earth and wide
Heaven begot, and the gods sprung of these, givers of good things.
Then, next, the goddesses sing of Zeus, the father of gods and men, as
they begin and end their strain, how much he is the most excellent
among the gods and supreme in power. And again, they chant the race of
men and strong giants, and gladden the heart of Zeus within
Olympus,—the Olympian Muses, daughters of Zeus the aegis-holder.

(ll. 53-74) Them in Pieria did Mnemosyne (Memory), who reigns over the
hills of Eleuther, bear of union with the father, the son of Cronos, a
forgetting of ills and a rest from sorrow. For nine nights did wise
Zeus lie with her, entering her holy bed remote from the immortals. And
when a year was passed and the seasons came round as the months waned,
and many days were accomplished, she bare nine daughters, all of one
mind, whose hearts are set upon song and their spirit free from care, a
little way from the topmost peak of snowy Olympus. There are their
bright dancing-places and beautiful homes, and beside them the Graces
and Himerus (Desire) live in delight. And they, uttering through their
lips a lovely voice, sing the laws of all and the goodly ways of the
immortals, uttering their lovely voice. Then went they to Olympus,
delighting in their sweet voice, with heavenly song, and the dark earth
resounded about them as they chanted, and a lovely sound rose up
beneath their feet as they went to their father. And he was reigning in
heaven, himself holding the lightning and glowing thunderbolt, when he
had overcome by might his father Cronos; and he distributed fairly to
the immortals their portions and declared their privileges.

(ll. 75-103) These things, then, the Muses sang who dwell on Olympus,
nine daughters begotten by great Zeus, Cleio and Euterpe, Thaleia,
Melpomene and Terpsichore, and Erato and Polyhymnia and Urania and
Calliope 1603, who is the chiefest of them all, for she attends on
worshipful princes: whomsoever of heaven-nourished princes the
daughters of great Zeus honour, and behold him at his birth, they pour
sweet dew upon his tongue, and from his lips flow gracious words. All
the people look towards him while he settles causes with true
judgements: and he, speaking surely, would soon make wise end even of a
great quarrel; for therefore are there princes wise in heart, because
when the people are being misguided in their assembly, they set right
the matter again with ease, persuading them with gentle words. And when
he passes through a gathering, they greet him as a god with gentle
reverence, and he is conspicuous amongst the assembled: such is the
holy gift of the Muses to men. For it is through the Muses and
far-shooting Apollo that there are singers and harpers upon the earth;
but princes are of Zeus, and happy is he whom the Muses love: sweet
flows speech from his mouth. For though a man have sorrow and grief in
his newly-troubled soul and live in dread because his heart is
distressed, yet, when a singer, the servant of the Muses, chants the
glorious deeds of men of old and the blessed gods who inhabit Olympus,
at once he forgets his heaviness and remembers not his sorrows at all;
but the gifts of the goddesses soon turn him away from these.

(ll. 104-115) Hail, children of Zeus! Grant lovely song and celebrate
the holy race of the deathless gods who are for ever, those that were
born of Earth and starry Heaven and gloomy Night and them that briny
Sea did rear. Tell how at the first gods and earth came to be, and
rivers, and the boundless sea with its raging swell, and the gleaming
stars, and the wide heaven above, and the gods who were born of them,
givers of good things, and how they divided their wealth, and how they
shared their honours amongst them, and also how at the first they took
many-folded Olympus. These things declare to me from the beginning, ye
Muses who dwell in the house of Olympus, and tell me which of them
first came to be.

(ll. 116-138) Verily at the first Chaos came to be, but next
wide-bosomed Earth, the ever-sure foundations of all 1604 the deathless
ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth
of the wide-pathed Earth, and Eros (Love), fairest among the deathless
gods, who unnerves the limbs and overcomes the mind and wise counsels
of all gods and all men within them. From Chaos came forth Erebus and
black Night; but of Night were born Aether 1605 and Day, whom she
conceived and bare from union in love with Erebus. And Earth first bare
starry Heaven, equal to herself, to cover her on every side, and to be
an ever-sure abiding-place for the blessed gods. And she brought forth
long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the
glens of the hills. She bare also the fruitless deep with his raging
swell, Pontus, without sweet union of love. But afterwards she lay with
Heaven and bare deep-swirling Oceanus, Coeus and Crius and Hyperion and
Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned Phoebe
and lovely Tethys. After them was born Cronos the wily, youngest and
most terrible of her children, and he hated his lusty sire.

(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit,
Brontes, and Steropes and stubborn-hearted Arges 1606, who gave Zeus
the thunder and made the thunderbolt: in all else they were like the
gods, but one eye only was set in the midst of their fore-heads. And
they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in
their foreheads. Strength and might and craft were in their works.

(ll. 147-163) And again, three other sons were born of Earth and
Heaven, great and doughty beyond telling, Cottus and Briareos and Gyes,
presumptuous children. From their shoulders sprang an hundred arms, not
to be approached, and each had fifty heads upon his shoulders on their
strong limbs, and irresistible was the stubborn strength that was in
their great forms. For of all the children that were born of Earth and
Heaven, these were the most terrible, and they were hated by their own
father from the first.

And he used to hide them all away in a secret place of Earth so soon as
each was born, and would not suffer them to come up into the light: and
Heaven rejoiced in his evil doing. But vast Earth groaned within, being
straitened, and she made the element of grey flint and shaped a great
sickle, and told her plan to her dear sons. And she spoke, cheering
them, while she was vexed in her dear heart:

(ll. 164-166) ‘My children, gotten of a sinful father, if you will obey
me, we should punish the vile outrage of your father; for he first
thought of doing shameful things.’

(ll. 167-169) So she said; but fear seized them all, and none of them
uttered a word. But great Cronos the wily took courage and answered his
dear mother:

(ll. 170-172) ‘Mother, I will undertake to do this deed, for I
reverence not our father of evil name, for he first thought of doing
shameful things.’

(ll. 173-175) So he said: and vast Earth rejoiced greatly in spirit,
and set and hid him in an ambush, and put in his hands a jagged sickle,
and revealed to him the whole plot.

(ll. 176-206) And Heaven came, bringing on night and longing for love,
and he lay about Earth spreading himself full upon her 1607.

Then the son from his ambush stretched forth his left hand and in his
right took the great long sickle with jagged teeth, and swiftly lopped
off his own father’s members and cast them away to fall behind him. And
not vainly did they fall from his hand; for all the bloody drops that
gushed forth Earth received, and as the seasons moved round she bare
the strong Erinyes and the great Giants with gleaming armour, holding
long spears in their hands and the Nymphs whom they call Meliae 1608
all over the boundless earth. And so soon as he had cut off the members
with flint and cast them from the land into the surging sea, they were
swept away over the main a long time: and a white foam spread around
them from the immortal flesh, and in it there grew a maiden. First she
drew near holy Cythera, and from there, afterwards, she came to
sea-girt Cyprus, and came forth an awful and lovely goddess, and grass
grew up about her beneath her shapely feet. Her gods and men call
Aphrodite, and the foam-born goddess and rich-crowned Cytherea, because
she grew amid the foam, and Cytherea because she reached Cythera, and
Cyprogenes because she was born in billowy Cyprus, and Philommedes 1609
because sprang from the members. And with her went Eros, and comely
Desire followed her at her birth at the first and as she went into the
assembly of the gods. This honour she has from the beginning, and this
is the portion allotted to her amongst men and undying gods,—the
whisperings of maidens and smiles and deceits with sweet delight and
love and graciousness.

(ll. 207-210) But these sons whom he begot himself great Heaven used to
call Titans (Strainers) in reproach, for he said that they strained and
did presumptuously a fearful deed, and that vengeance for it would come
afterwards.

(ll. 211-225) And Night bare hateful Doom and black Fate and Death, and
she bare Sleep and the tribe of Dreams. And again the goddess murky
Night, though she lay with none, bare Blame and painful Woe, and the
Hesperides who guard the rich, golden apples and the trees bearing
fruit beyond glorious Ocean. Also she bare the Destinies and ruthless
avenging Fates, Clotho and Lachesis and Atropos 1610, who give men at
their birth both evil and good to have, and they pursue the
transgressions of men and of gods: and these goddesses never cease from
their dread anger until they punish the sinner with a sore penalty.
Also deadly Night bare Nemesis (Indignation) to afflict mortal men, and
after her, Deceit and Friendship and hateful Age and hard-hearted
Strife.

(ll. 226-232) But abhorred Strife bare painful Toil and Forgetfulness
and Famine and tearful Sorrows, Fightings also, Battles, Murders,
Manslaughters, Quarrels, Lying Words, Disputes, Lawlessness and Ruin,
all of one nature, and Oath who most troubles men upon earth when
anyone wilfully swears a false oath.

(ll. 233-239) And Sea begat Nereus, the eldest of his children, who is
true and lies not: and men call him the Old Man because he is trusty
and gentle and does not forget the laws of righteousness, but thinks
just and kindly thoughts. And yet again he got great Thaumas and proud
Phorcys, being mated with Earth, and fair-cheeked Ceto and Eurybia who
has a heart of flint within her.

(ll. 240-264) And of Nereus and rich-haired Doris, daughter of Ocean
the perfect river, were born children 1611, passing lovely amongst
goddesses, Ploto, Eucrante, Sao, and Amphitrite, and Eudora, and
Thetis, Galene and Glauce, Cymothoe, Speo, Thoe and lovely Halie, and
Pasithea, and Erato, and rosy-armed Eunice, and gracious Melite, and
Eulimene, and Agaue, Doto, Proto, Pherusa, and Dynamene, and Nisaea,
and Actaea, and Protomedea, Doris, Panopea, and comely Galatea, and
lovely Hippothoe, and rosy-armed Hipponoe, and Cymodoce who with
Cymatolege 1612 and Amphitrite easily calms the waves upon the misty
sea and the blasts of raging winds, and Cymo, and Eione, and
rich-crowned Alimede, and Glauconome, fond of laughter, and Pontoporea,
Leagore, Euagore, and Laomedea, and Polynoe, and Autonoe, and
Lysianassa, and Euarne, lovely of shape and without blemish of form,
and Psamathe of charming figure and divine Menippe, Neso, Eupompe,
Themisto, Pronoe, and Nemertes 1613 who has the nature of her deathless
father. These fifty daughters sprang from blameless Nereus, skilled in
excellent crafts.

(ll. 265-269) And Thaumas wedded Electra the daughter of deep-flowing
Ocean, and she bare him swift Iris and the long-haired Harpies, Aello
(Storm-swift) and Ocypetes (Swift-flier) who on their swift wings keep
pace with the blasts of the winds and the birds; for quick as time they
dart along.

(ll 270-294) And again, Ceto bare to Phorcys the fair-cheeked Graiae,
sisters grey from their birth: and both deathless gods and men who walk
on earth call them Graiae, Pemphredo well-clad, and saffron-robed Enyo,
and the Gorgons who dwell beyond glorious Ocean in the frontier land
towards Night where are the clear-voiced Hesperides, Sthenno, and
Euryale, and Medusa who suffered a woeful fate: she was mortal, but the
two were undying and grew not old. With her lay the Dark-haired One
1614 in a soft meadow amid spring flowers. And when Perseus cut off her
head, there sprang forth great Chrysaor and the horse Pegasus who is so
called because he was born near the springs (_pegae_) of Ocean; and
that other, because he held a golden blade (_aor_) in his hands. Now
Pegasus flew away and left the earth, the mother of flocks, and came to
the deathless gods: and he dwells in the house of Zeus and brings to
wise Zeus the thunder and lightning. But Chrysaor was joined in love to
Callirrhoe, the daughter of glorious Ocean, and begot three-headed
Geryones. Him mighty Heracles slew in sea-girt Erythea by his shambling
oxen on that day when he drove the wide-browed oxen to holy Tiryns, and
had crossed the ford of Ocean and killed Orthus and Eurytion the
herdsman in the dim stead out beyond glorious Ocean.

(ll. 295-305) And in a hollow cave she bare another monster,
irresistible, in no wise like either to mortal men or to the undying
gods, even the goddess fierce Echidna who is half a nymph with glancing
eyes and fair cheeks, and half again a huge snake, great and awful,
with speckled skin, eating raw flesh beneath the secret parts of the
holy earth. And there she has a cave deep down under a hollow rock far
from the deathless gods and mortal men. There, then, did the gods
appoint her a glorious house to dwell in: and she keeps guard in Arima
beneath the earth, grim Echidna, a nymph who dies not nor grows old all
her days.

(ll. 306-332) Men say that Typhaon the terrible, outrageous and
lawless, was joined in love to her, the maid with glancing eyes. So she
conceived and brought forth fierce offspring; first she bare Orthus the
hound of Geryones, and then again she bare a second, a monster not to
be overcome and that may not be described, Cerberus who eats raw flesh,
the brazen-voiced hound of Hades, fifty-headed, relentless and strong.
And again she bore a third, the evil-minded Hydra of Lerna, whom the
goddess, white-armed Hera nourished, being angry beyond measure with
the mighty Heracles. And her Heracles, the son of Zeus, of the house of
Amphitryon, together with warlike Iolaus, destroyed with the unpitying
sword through the plans of Athene the spoil-driver. She was the mother
of Chimaera who breathed raging fire, a creature fearful, great,
swift-footed and strong, who had three heads, one of a grim-eyed lion;
in her hinderpart, a dragon; and in her middle, a goat, breathing forth
a fearful blast of blazing fire. Her did Pegasus and noble Bellerophon
slay; but Echidna was subject in love to Orthus and brought forth the
deadly Sphinx which destroyed the Cadmeans, and the Nemean lion, which
Hera, the good wife of Zeus, brought up and made to haunt the hills of
Nemea, a plague to men. There he preyed upon the tribes of her own
people and had power over Tretus of Nemea and Apesas: yet the strength
of stout Heracles overcame him.

(ll. 333-336) And Ceto was joined in love to Phorcys and bare her
youngest, the awful snake who guards the apples all of gold in the
secret places of the dark earth at its great bounds. This is the
offspring of Ceto and Phorcys.

(ll. 334-345) And Tethys bare to Ocean eddying rivers, Nilus, and
Alpheus, and deep-swirling Eridanus, Strymon, and Meander, and the fair
stream of Ister, and Phasis, and Rhesus, and the silver eddies of
Achelous, Nessus, and Rhodius, Haliacmon, and Heptaporus, Granicus, and
Aesepus, and holy Simois, and Peneus, and Hermus, and Caicus fair
stream, and great Sangarius, Ladon, Parthenius, Euenus, Ardescus, and
divine Scamander.

(ll. 346-370) Also she brought forth a holy company of daughters 1615
who with the lord Apollo and the Rivers have youths in their keeping—to
this charge Zeus appointed them—Peitho, and Admete, and Ianthe, and
Electra, and Doris, and Prymno, and Urania divine in form, Hippo,
Clymene, Rhodea, and Callirrhoe, Zeuxo and Clytie, and Idyia, and
Pasithoe, Plexaura, and Galaxaura, and lovely Dione, Melobosis and Thoe
and handsome Polydora, Cerceis lovely of form, and soft eyed Pluto,
Perseis, Ianeira, Acaste, Xanthe, Petraea the fair, Menestho, and
Europa, Metis, and Eurynome, and Telesto saffron-clad, Chryseis and
Asia and charming Calypso, Eudora, and Tyche, Amphirho, and Ocyrrhoe,
and Styx who is the chiefest of them all. These are the eldest
daughters that sprang from Ocean and Tethys; but there are many
besides. For there are three thousand neat-ankled daughters of Ocean
who are dispersed far and wide, and in every place alike serve the
earth and the deep waters, children who are glorious among goddesses.
And as many other rivers are there, babbling as they flow, sons of
Ocean, whom queenly Tethys bare, but their names it is hard for a
mortal man to tell, but people know those by which they severally
dwell.

(ll. 371-374) And Theia was subject in love to Hyperion and bare great
Helius (Sun) and clear Selene (Moon) and Eos (Dawn) who shines upon all
that are on earth and upon the deathless Gods who live in the wide
heaven.

(ll. 375-377) And Eurybia, bright goddess, was joined in love to Crius
and bare great Astraeus, and Pallas, and Perses who also was eminent
among all men in wisdom.

(ll. 378-382) And Eos bare to Astraeus the strong-hearted winds,
brightening Zephyrus, and Boreas, headlong in his course, and Notus,—a
goddess mating in love with a god. And after these Erigenia 1616 bare
the star Eosphorus (Dawn-bringer), and the gleaming stars with which
heaven is crowned.

(ll. 383-403) And Styx the daughter of Ocean was joined to Pallas and
bare Zelus (Emulation) and trim-ankled Nike (Victory) in the house.
Also she brought forth Cratos (Strength) and Bia (Force), wonderful
children. These have no house apart from Zeus, nor any dwelling nor
path except that wherein God leads them, but they dwell always with
Zeus the loud-thunderer. For so did Styx the deathless daughter of
Ocean plan on that day when the Olympian Lightener called all the
deathless gods to great Olympus, and said that whosoever of the gods
would fight with him against the Titans, he would not cast him out from
his rights, but each should have the office which he had before amongst
the deathless gods. And he declared that he who was without office and
rights under Cronos, should be raised to both office and rights as is
just. So deathless Styx came first to Olympus with her children through
the wit of her dear father. And Zeus honoured her, and gave her very
great gifts, for her he appointed to be the great oath of the gods, and
her children to live with him always. And as he promised, so he
performed fully unto them all. But he himself mightily reigns and
rules.

(ll. 404-452) Again, Phoebe came to the desired embrace of Coeus.

Then the goddess through the love of the god conceived and brought
forth dark-gowned Leto, always mild, kind to men and to the deathless
gods, mild from the beginning, gentlest in all Olympus. Also she bare
Asteria of happy name, whom Perses once led to his great house to be
called his dear wife. And she conceived and bare Hecate whom Zeus the
son of Cronos honoured above all. He gave her splendid gifts, to have a
share of the earth and the unfruitful sea. She received honour also in
starry heaven, and is honoured exceedingly by the deathless gods. For
to this day, whenever any one of men on earth offers rich sacrifices
and prays for favour according to custom, he calls upon Hecate. Great
honour comes full easily to him whose prayers the goddess receives
favourably, and she bestows wealth upon him; for the power surely is
with her. For as many as were born of Earth and Ocean amongst all these
she has her due portion. The son of Cronos did her no wrong nor took
anything away of all that was her portion among the former Titan gods:
but she holds, as the division was at the first from the beginning,
privilege both in earth, and in heaven, and in sea. Also, because she
is an only child, the goddess receives not less honour, but much more
still, for Zeus honours her. Whom she will she greatly aids and
advances: she sits by worshipful kings in judgement, and in the
assembly whom she will is distinguished among the people. And when men
arm themselves for the battle that destroys men, then the goddess is at
hand to give victory and grant glory readily to whom she will. Good is
she also when men contend at the games, for there too the goddess is
with them and profits them: and he who by might and strength gets the
victory wins the rich prize easily with joy, and brings glory to his
parents. And she is good to stand by horsemen, whom she will: and to
those whose business is in the grey discomfortable sea, and who pray to
Hecate and the loud-crashing Earth-Shaker, easily the glorious goddess
gives great catch, and easily she takes it away as soon as seen, if so
she will. She is good in the byre with Hermes to increase the stock.
The droves of kine and wide herds of goats and flocks of fleecy sheep,
if she will, she increases from a few, or makes many to be less. So,
then. albeit her mother’s only child 1617, she is honoured amongst all
the deathless gods. And the son of Cronos made her a nurse of the young
who after that day saw with their eyes the light of all-seeing Dawn. So
from the beginning she is a nurse of the young, and these are her
honours.

(ll. 453-491) But Rhea was subject in love to Cronos and bare splendid
children, Hestia 1618, Demeter, and gold-shod Hera and strong Hades,
pitiless in heart, who dwells under the earth, and the loud-crashing
Earth-Shaker, and wise Zeus, father of gods and men, by whose thunder
the wide earth is shaken. These great Cronos swallowed as each came
forth from the womb to his mother’s knees with this intent, that no
other of the proud sons of Heaven should hold the kingly office amongst
the deathless gods. For he learned from Earth and starry Heaven that he
was destined to be overcome by his own son, strong though he was,
through the contriving of great Zeus 1619. Therefore he kept no blind
outlook, but watched and swallowed down his children: and unceasing
grief seized Rhea. But when she was about to bear Zeus, the father of
gods and men, then she besought her own dear parents, Earth and starry
Heaven, to devise some plan with her that the birth of her dear child
might be concealed, and that retribution might overtake great, crafty
Cronos for his own father and also for the children whom he had
swallowed down. And they readily heard and obeyed their dear daughter,
and told her all that was destined to happen touching Cronos the king
and his stout-hearted son. So they sent her to Lyetus, to the rich land
of Crete, when she was ready to bear great Zeus, the youngest of her
children. Him did vast Earth receive from Rhea in wide Crete to nourish
and to bring up. Thither came Earth carrying him swiftly through the
black night to Lyctus first, and took him in her arms and hid him in a
remote cave beneath the secret places of the holy earth on thick-wooded
Mount Aegeum; but to the mightily ruling son of Heaven, the earlier
king of the gods, she gave a great stone wrapped in swaddling clothes.
Then he took it in his hands and thrust it down into his belly: wretch!
he knew not in his heart that in place of the stone his son was left
behind, unconquered and untroubled, and that he was soon to overcome
him by force and might and drive him from his honours, himself to reign
over the deathless gods.

(ll. 492-506) After that, the strength and glorious limbs of the prince
increased quickly, and as the years rolled on, great Cronos the wily
was beguiled by the deep suggestions of Earth, and brought up again his
offspring, vanquished by the arts and might of his own son, and he
vomited up first the stone which he had swallowed last. And Zeus set it
fast in the wide-pathed earth at goodly Pytho under the glens of
Parnassus, to be a sign thenceforth and a marvel to mortal men 1620.
And he set free from their deadly bonds the brothers of his father,
sons of Heaven whom his father in his foolishness had bound. And they
remembered to be grateful to him for his kindness, and gave him thunder
and the glowing thunderbolt and lightening: for before that, huge Earth
had hidden these. In them he trusts and rules over mortals and
immortals.

(ll. 507-543) Now Iapetus took to wife the neat-ankled mad Clymene,
daughter of Ocean, and went up with her into one bed. And she bare him
a stout-hearted son, Atlas: also she bare very glorious Menoetius and
clever Prometheus, full of various wiles, and scatter-brained
Epimetheus who from the first was a mischief to men who eat bread; for
it was he who first took of Zeus the woman, the maiden whom he had
formed. But Menoetius was outrageous, and far-seeing Zeus struck him
with a lurid thunderbolt and sent him down to Erebus because of his mad
presumption and exceeding pride. And Atlas through hard constraint
upholds the wide heaven with unwearying head and arms, standing at the
borders of the earth before the clear-voiced Hesperides; for this lot
wise Zeus assigned to him. And ready-witted Prometheus he bound with
inextricable bonds, cruel chains, and drove a shaft through his middle,
and set on him a long-winged eagle, which used to eat his immortal
liver; but by night the liver grew as much again everyway as the
long-winged bird devoured in the whole day. That bird Heracles, the
valiant son of shapely-ankled Alcmene, slew; and delivered the son of
Iapetus from the cruel plague, and released him from his affliction—not
without the will of Olympian Zeus who reigns on high, that the glory of
Heracles the Theban-born might be yet greater than it was before over
the plenteous earth. This, then, he regarded, and honoured his famous
son; though he was angry, he ceased from the wrath which he had before
because Prometheus matched himself in wit with the almighty son of
Cronos. For when the gods and mortal men had a dispute at Mecone, even
then Prometheus was forward to cut up a great ox and set portions
before them, trying to befool the mind of Zeus. Before the rest he set
flesh and inner parts thick with fat upon the hide, covering them with
an ox paunch; but for Zeus he put the white bones dressed up with
cunning art and covered with shining fat. Then the father of men and of
gods said to him:

(ll. 543-544) ‘Son of Iapetus, most glorious of all lords, good sir,
how unfairly you have divided the portions!’

(ll. 545-547) So said Zeus whose wisdom is everlasting, rebuking him.
But wily Prometheus answered him, smiling softly and not forgetting his
cunning trick:

(ll. 548-558) ‘Zeus, most glorious and greatest of the eternal gods,
take which ever of these portions your heart within you bids.’ So he
said, thinking trickery. But Zeus, whose wisdom is everlasting, saw and
failed not to perceive the trick, and in his heart he thought mischief
against mortal men which also was to be fulfilled. With both hands he
took up the white fat and was angry at heart, and wrath came to his
spirit when he saw the white ox-bones craftily tricked out: and because
of this the tribes of men upon earth burn white bones to the deathless
gods upon fragrant altars. But Zeus who drives the clouds was greatly
vexed and said to him:

(ll. 559-560) ‘Son of Iapetus, clever above all! So, sir, you have not
yet forgotten your cunning arts!’

(ll. 561-584) So spake Zeus in anger, whose wisdom is everlasting; and
from that time he was always mindful of the trick, and would not give
the power of unwearying fire to the Melian 1621 race of mortal men who
live on the earth. But the noble son of Iapetus outwitted him and stole
the far-seen gleam of unwearying fire in a hollow fennel stalk. And
Zeus who thunders on high was stung in spirit, and his dear heart was
angered when he saw amongst men the far-seen ray of fire. Forthwith he
made an evil thing for men as the price of fire; for the very famous
Limping God formed of earth the likeness of a shy maiden as the son of
Cronos willed. And the goddess bright-eyed Athene girded and clothed
her with silvery raiment, and down from her head she spread with her
hands a broidered veil, a wonder to see; and she, Pallas Athene, put
about her head lovely garlands, flowers of new-grown herbs. Also she
put upon her head a crown of gold which the very famous Limping God
made himself and worked with his own hands as a favour to Zeus his
father. On it was much curious work, wonderful to see; for of the many
creatures which the land and sea rear up, he put most upon it,
wonderful things, like living beings with voices: and great beauty
shone out from it.

(ll. 585-589) But when he had made the beautiful evil to be the price
for the blessing, he brought her out, delighting in the finery which
the bright-eyed daughter of a mighty father had given her, to the place
where the other gods and men were. And wonder took hold of the
deathless gods and mortal men when they saw that which was sheer guile,
not to be withstood by men.

(ll. 590-612) For from her is the race of women and female kind: of her
is the deadly race and tribe of women who live amongst mortal men to
their great trouble, no helpmeets in hateful poverty, but only in
wealth. And as in thatched hives bees feed the drones whose nature is
to do mischief—by day and throughout the day until the sun goes down
the bees are busy and lay the white combs, while the drones stay at
home in the covered skeps and reap the toil of others into their own
bellies—even so Zeus who thunders on high made women to be an evil to
mortal men, with a nature to do evil. And he gave them a second evil to
be the price for the good they had: whoever avoids marriage and the
sorrows that women cause, and will not wed, reaches deadly old age
without anyone to tend his years, and though he at least has no lack of
livelihood while he lives, yet, when he is dead, his kinsfolk divide
his possessions amongst them. And as for the man who chooses the lot of
marriage and takes a good wife suited to his mind, evil continually
contends with good; for whoever happens to have mischievous children,
lives always with unceasing grief in his spirit and heart within him;
and this evil cannot be healed.

(ll. 613-616) So it is not possible to deceive or go beyond the will of
Zeus; for not even the son of Iapetus, kindly Prometheus, escaped his
heavy anger, but of necessity strong bands confined him, although he
knew many a wile.

(ll. 617-643) But when first their father was vexed in his heart with
Obriareus and Cottus and Gyes, he bound them in cruel bonds, because he
was jealous of their exceeding manhood and comeliness and great size:
and he made them live beneath the wide-pathed earth, where they were
afflicted, being set to dwell under the ground, at the end of the
earth, at its great borders, in bitter anguish for a long time and with
great grief at heart. But the son of Cronos and the other deathless
gods whom rich-haired Rhea bare from union with Cronos, brought them up
again to the light at Earth’s advising. For she herself recounted all
things to the gods fully, how that with these they would gain victory
and a glorious cause to vaunt themselves. For the Titan gods and as
many as sprang from Cronos had long been fighting together in stubborn
war with heart-grieving toil, the lordly Titans from high Othyrs, but
the gods, givers of good, whom rich-haired Rhea bare in union with
Cronos, from Olympus. So they, with bitter wrath, were fighting
continually with one another at that time for ten full years, and the
hard strife had no close or end for either side, and the issue of the
war hung evenly balanced. But when he had provided those three with all
things fitting, nectar and ambrosia which the gods themselves eat, and
when their proud spirit revived within them all after they had fed on
nectar and delicious ambrosia, then it was that the father of men and
gods spoke amongst them:

(ll. 644-653) ‘Hear me, bright children of Earth and Heaven, that I may
say what my heart within me bids. A long while now have we, who are
sprung from Cronos and the Titan gods, fought with each other every day
to get victory and to prevail. But do you show your great might and
unconquerable strength, and face the Titans in bitter strife; for
remember our friendly kindness, and from what sufferings you are come
back to the light from your cruel bondage under misty gloom through our
counsels.’

(ll. 654-663) So he said. And blameless Cottus answered him again:
‘Divine one, you speak that which we know well: nay, even of ourselves
we know that your wisdom and understanding is exceeding, and that you
became a defender of the deathless ones from chill doom. And through
your devising we are come back again from the murky gloom and from our
merciless bonds, enjoying what we looked not for, O lord, son of
Cronos. And so now with fixed purpose and deliberate counsel we will
aid your power in dreadful strife and will fight against the Titans in
hard battle.’

(ll. 664-686) So he said: and the gods, givers of good things,
applauded when they heard his word, and their spirit longed for war
even more than before, and they all, both male and female, stirred up
hated battle that day, the Titan gods, and all that were born of Cronos
together with those dread, mighty ones of overwhelming strength whom
Zeus brought up to the light from Erebus beneath the earth. An hundred
arms sprang from the shoulders of all alike, and each had fifty heads
growing upon his shoulders upon stout limbs. These, then, stood against
the Titans in grim strife, holding huge rocks in their strong hands.
And on the other part the Titans eagerly strengthened their ranks, and
both sides at one time showed the work of their hands and their might.
The boundless sea rang terribly around, and the earth crashed loudly:
wide Heaven was shaken and groaned, and high Olympus reeled from its
foundation under the charge of the undying gods, and a heavy quaking
reached dim Tartarus and the deep sound of their feet in the fearful
onset and of their hard missiles. So, then, they launched their
grievous shafts upon one another, and the cry of both armies as they
shouted reached to starry heaven; and they met together with a great
battle-cry.

(ll. 687-712) Then Zeus no longer held back his might; but straight his
heart was filled with fury and he showed forth all his strength. From
Heaven and from Olympus he came forthwith, hurling his lightning: the
bolts flew thick and fast from his strong hand together with thunder
and lightning, whirling an awesome flame. The life-giving earth crashed
around in burning, and the vast wood crackled loud with fire all about.
All the land seethed, and Ocean’s streams and the unfruitful sea. The
hot vapour lapped round the earthborn Titans: flame unspeakable rose to
the bright upper air: the flashing glare of the thunder-stone and
lightning blinded their eyes for all that there were strong. Astounding
heat seized Chaos: and to see with eyes and to hear the sound with ears
it seemed even as if Earth and wide Heaven above came together; for
such a mighty crash would have arisen if Earth were being hurled to
ruin, and Heaven from on high were hurling her down; so great a crash
was there while the gods were meeting together in strife. Also the
winds brought rumbling earthquake and duststorm, thunder and lightning
and the lurid thunderbolt, which are the shafts of great Zeus, and
carried the clangour and the warcry into the midst of the two hosts. An
horrible uproar of terrible strife arose: mighty deeds were shown and
the battle inclined. But until then, they kept at one another and
fought continually in cruel war.

(ll. 713-735) And amongst the foremost Cottus and Briareos and Gyes
insatiate for war raised fierce fighting: three hundred rocks, one upon
another, they launched from their strong hands and overshadowed the
Titans with their missiles, and buried them beneath the wide-pathed
earth, and bound them in bitter chains when they had conquered them by
their strength for all their great spirit, as far beneath the earth to
Tartarus. For a brazen anvil falling down from heaven nine nights and
days would reach the earth upon the tenth: and again, a brazen anvil
falling from earth nine nights and days would reach Tartarus upon the
tenth. Round it runs a fence of bronze, and night spreads in triple
line all about it like a neck-circlet, while above grow the roots of
the earth and unfruitful sea. There by the counsel of Zeus who drives
the clouds the Titan gods are hidden under misty gloom, in a dank place
where are the ends of the huge earth. And they may not go out; for
Poseidon fixed gates of bronze upon it, and a wall runs all round it on
every side. There Gyes and Cottus and great-souled Obriareus live,
trusty warders of Zeus who holds the aegis.

(ll. 736-744) And there, all in their order, are the sources and ends
of gloomy earth and misty Tartarus and the unfruitful sea and starry
heaven, loathsome and dank, which even the gods abhor.

It is a great gulf, and if once a man were within the gates, he would
not reach the floor until a whole year had reached its end, but cruel
blast upon blast would carry him this way and that. And this marvel is
awful even to the deathless gods.

(ll. 744-757) There stands the awful home of murky Night wrapped in
dark clouds. In front of it the son of Iapetus 1622 stands immovably
upholding the wide heaven upon his head and unwearying hands, where
Night and Day draw near and greet one another as they pass the great
threshold of bronze: and while the one is about to go down into the
house, the other comes out at the door.

And the house never holds them both within; but always one is without
the house passing over the earth, while the other stays at home and
waits until the time for her journeying come; and the one holds
all-seeing light for them on earth, but the other holds in her arms
Sleep the brother of Death, even evil Night, wrapped in a vaporous
cloud.

(ll. 758-766) And there the children of dark Night have their
dwellings, Sleep and Death, awful gods. The glowing Sun never looks
upon them with his beams, neither as he goes up into heaven, nor as he
comes down from heaven. And the former of them roams peacefully over
the earth and the sea’s broad back and is kindly to men; but the other
has a heart of iron, and his spirit within him is pitiless as bronze:
whomsoever of men he has once seized he holds fast: and he is hateful
even to the deathless gods.

(ll. 767-774) There, in front, stand the echoing halls of the god of
the lower-world, strong Hades, and of awful Persephone. A fearful hound
guards the house in front, pitiless, and he has a cruel trick. On those
who go in he fawns with his tail and both his ears, but suffers them
not to go out back again, but keeps watch and devours whomsoever he
catches going out of the gates of strong Hades and awful Persephone.

(ll. 775-806) And there dwells the goddess loathed by the deathless
gods, terrible Styx, eldest daughter of back-flowing 1623 Ocean. She
lives apart from the gods in her glorious house vaulted over with great
rocks and propped up to heaven all round with silver pillars. Rarely
does the daughter of Thaumas, swift-footed Iris, come to her with a
message over the sea’s wide back.

But when strife and quarrel arise among the deathless gods, and when
any of them who live in the house of Olympus lies, then Zeus sends Iris
to bring in a golden jug the great oath of the gods from far away, the
famous cold water which trickles down from a high and beetling rock.
Far under the wide-pathed earth a branch of Oceanus flows through the
dark night out of the holy stream, and a tenth part of his water is
allotted to her. With nine silver-swirling streams he winds about the
earth and the sea’s wide back, and then falls into the main 1624; but
the tenth flows out from a rock, a sore trouble to the gods. For
whoever of the deathless gods that hold the peaks of snowy Olympus
pours a libation of her water is forsworn, lies breathless until a full
year is completed, and never comes near to taste ambrosia and nectar,
but lies spiritless and voiceless on a strewn bed: and a heavy trance
overshadows him. But when he has spent a long year in his sickness,
another penance and an harder follows after the first. For nine years
he is cut off from the eternal gods and never joins their councils of
their feasts, nine full years. But in the tenth year he comes again to
join the assemblies of the deathless gods who live in the house of
Olympus. Such an oath, then, did the gods appoint the eternal and
primaeval water of Styx to be: and it spouts through a rugged place.

(ll. 807-819) And there, all in their order, are the sources and ends
of the dark earth and misty Tartarus and the unfruitful sea and starry
heaven, loathsome and dank, which even the gods abhor.

And there are shining gates and an immoveable threshold of bronze
having unending roots and it is grown of itself 1625. And beyond, away
from all the gods, live the Titans, beyond gloomy Chaos. But the
glorious allies of loud-crashing Zeus have their dwelling upon Ocean’s
foundations, even Cottus and Gyes; but Briareos, being goodly, the
deep-roaring Earth-Shaker made his son-in-law, giving him Cymopolea his
daughter to wed.

(ll. 820-868) But when Zeus had driven the Titans from heaven, huge
Earth bare her youngest child Typhoeus of the love of Tartarus, by the
aid of golden Aphrodite. Strength was with his hands in all that he did
and the feet of the strong god were untiring. From his shoulders grew
an hundred heads of a snake, a fearful dragon, with dark, flickering
tongues, and from under the brows of his eyes in his marvellous heads
flashed fire, and fire burned from his heads as he glared. And there
were voices in all his dreadful heads which uttered every kind of sound
unspeakable; for at one time they made sounds such that the gods
understood, but at another, the noise of a bull bellowing aloud in
proud ungovernable fury; and at another, the sound of a lion,
relentless of heart; and at another, sounds like whelps, wonderful to
hear; and again, at another, he would hiss, so that the high mountains
re-echoed. And truly a thing past help would have happened on that day,
and he would have come to reign over mortals and immortals, had not the
father of men and gods been quick to perceive it. But he thundered hard
and mightily: and the earth around resounded terribly and the wide
heaven above, and the sea and Ocean’s streams and the nether parts of
the earth. Great Olympus reeled beneath the divine feet of the king as
he arose and earth groaned thereat. And through the two of them heat
took hold on the dark-blue sea, through the thunder and lightning, and
through the fire from the monster, and the scorching winds and blazing
thunderbolt. The whole earth seethed, and sky and sea: and the long
waves raged along the beaches round and about, at the rush of the
deathless gods: and there arose an endless shaking. Hades trembled
where he rules over the dead below, and the Titans under Tartarus who
live with Cronos, because of the unending clamour and the fearful
strife. So when Zeus had raised up his might and seized his arms,
thunder and lightning and lurid thunderbolt, he leaped from Olympus and
struck him, and burned all the marvellous heads of the monster about
him. But when Zeus had conquered him and lashed him with strokes,
Typhoeus was hurled down, a maimed wreck, so that the huge earth
groaned. And flame shot forth from the thunder-stricken lord in the dim
rugged glens of the mount 1626, when he was smitten. A great part of
huge earth was scorched by the terrible vapour and melted as tin melts
when heated by men’s art in channelled 1627 crucibles; or as iron,
which is hardest of all things, is softened by glowing fire in mountain
glens and melts in the divine earth through the strength of Hephaestus
1628. Even so, then, the earth melted in the glow of the blazing fire.
And in the bitterness of his anger Zeus cast him into wide Tartarus.

(ll. 869-880) And from Typhoeus come boisterous winds which blow
damply, except Notus and Boreas and clear Zephyr. These are a god-sent
kind, and a great blessing to men; but the others blow fitfully upon
the seas. Some rush upon the misty sea and work great havoc among men
with their evil, raging blasts; for varying with the season they blow,
scattering ships and destroying sailors. And men who meet these upon
the sea have no help against the mischief. Others again over the
boundless, flowering earth spoil the fair fields of men who dwell
below, filling them with dust and cruel uproar.

(ll. 881-885) But when the blessed gods had finished their toil, and
settled by force their struggle for honours with the Titans, they
pressed far-seeing Olympian Zeus to reign and to rule over them, by
Earth’s prompting. So he divided their dignities amongst them.

(ll. 886-900) Now Zeus, king of the gods, made Metis his wife first,
and she was wisest among gods and mortal men. But when she was about to
bring forth the goddess bright-eyed Athene, Zeus craftily deceived her
with cunning words and put her in his own belly, as Earth and starry
Heaven advised. For they advised him so, to the end that no other
should hold royal sway over the eternal gods in place of Zeus; for very
wise children were destined to be born of her, first the maiden
bright-eyed Tritogeneia, equal to her father in strength and in wise
understanding; but afterwards she was to bear a son of overbearing
spirit, king of gods and men. But Zeus put her into his own belly
first, that the goddess might devise for him both good and evil.

(ll. 901-906) Next he married bright Themis who bare the Horae (Hours),
and Eunomia (Order), Dike (Justice), and blooming Eirene (Peace), who
mind the works of mortal men, and the Moerae (Fates) to whom wise Zeus
gave the greatest honour, Clotho, and Lachesis, and Atropos who give
mortal men evil and good to have.

(ll. 907-911) And Eurynome, the daughter of Ocean, beautiful in form,
bare him three fair-cheeked Charites (Graces), Aglaea, and Euphrosyne,
and lovely Thaleia, from whose eyes as they glanced flowed love that
unnerves the limbs: and beautiful is their glance beneath their brows.

(ll. 912-914) Also he came to the bed of all-nourishing Demeter, and
she bare white-armed Persephone whom Aidoneus carried off from her
mother; but wise Zeus gave her to him.

(ll. 915-917) And again, he loved Mnemosyne with the beautiful hair:
and of her the nine gold-crowned Muses were born who delight in feasts
and the pleasures of song.

(ll. 918-920) And Leto was joined in love with Zeus who holds the
aegis, and bare Apollo and Artemis delighting in arrows, children
lovely above all the sons of Heaven.

(ll. 921-923) Lastly, he made Hera his blooming wife: and she was
joined in love with the king of gods and men, and brought forth Hebe
and Ares and Eileithyia.

(ll. 924-929) But Zeus himself gave birth from his own head to
bright-eyed Tritogeneia 1629, the awful, the strife-stirring, the
host-leader, the unwearying, the queen, who delights in tumults and
wars and battles. But Hera without union with Zeus—for she was very
angry and quarrelled with her mate—bare famous Hephaestus, who is
skilled in crafts more than all the sons of Heaven.

(ll. 929a-929t) 1630 But Hera was very angry and quarrelled with her
mate. And because of this strife she bare without union with Zeus who
holds the aegis a glorious son, Hephaestus, who excelled all the sons
of Heaven in crafts. But Zeus lay with the fair-cheeked daughter of
Ocean and Tethys apart from Hera.... ((LACUNA)) ....deceiving Metis
(Thought) although she was full wise. But he seized her with his hands
and put her in his belly, for fear that she might bring forth something
stronger than his thunderbolt: therefore did Zeus, who sits on high and
dwells in the aether, swallow her down suddenly. But she straightway
conceived Pallas Athene: and the father of men and gods gave her birth
by way of his head on the banks of the river Trito. And she remained
hidden beneath the inward parts of Zeus, even Metis, Athena’s mother,
worker of righteousness, who was wiser than gods and mortal men. There
the goddess (Athena) received that 1631 whereby she excelled in
strength all the deathless ones who dwell in Olympus, she who made the
host-scaring weapon of Athena. And with it (Zeus) gave her birth,
arrayed in arms of war.

(ll. 930-933) And of Amphitrite and the loud-roaring Earth-Shaker was
born great, wide-ruling Triton, and he owns the depths of the sea,
living with his dear mother and the lord his father in their golden
house, an awful god.

(ll. 933-937) Also Cytherea bare to Ares the shield-piercer Panic and
Fear, terrible gods who drive in disorder the close ranks of men in
numbing war, with the help of Ares, sacker of towns: and Harmonia whom
high-spirited Cadmus made his wife.

(ll. 938-939) And Maia, the daughter of Atlas, bare to Zeus glorious
Hermes, the herald of the deathless gods, for she went up into his holy
bed.

(ll. 940-942) And Semele, daughter of Cadmus was joined with him in
love and bare him a splendid son, joyous Dionysus,—a mortal woman an
immortal son. And now they both are gods.

(ll. 943-944) And Alcmena was joined in love with Zeus who drives the
clouds and bare mighty Heracles.

(ll. 945-946) And Hephaestus, the famous Lame One, made Aglaea,
youngest of the Graces, his buxom wife.

(ll. 947-949) And golden-haired Dionysus made brown-haired Ariadne, the
daughter of Minos, his buxom wife: and the son of Cronos made her
deathless and unageing for him.

(ll. 950-955) And mighty Heracles, the valiant son of neat-ankled
Alcmena, when he had finished his grievous toils, made Hebe the child
of great Zeus and gold-shod Hera his shy wife in snowy Olympus. Happy
he! For he has finished his great works and lives amongst the undying
gods, untroubled and unageing all his days.

(ll. 956-962) And Perseis, the daughter of Ocean, bare to unwearying
Helios Circe and Aeetes the king. And Aeetes, the son of Helios who
shows light to men, took to wife fair-cheeked Idyia, daughter of Ocean
the perfect stream, by the will of the gods: and she was subject to him
in love through golden Aphrodite and bare him neat-ankled Medea.

(ll. 963-968) And now farewell, you dwellers on Olympus and you islands
and continents and thou briny sea within. Now sing the company of
goddesses, sweet-voiced Muses of Olympus, daughter of Zeus who holds
the aegis,—even those deathless one who lay with mortal men and bare
children like unto gods.

(ll. 969-974) Demeter, bright goddess, was joined in sweet love with
the hero Iasion in a thrice-ploughed fallow in the rich land of Crete,
and bare Plutus, a kindly god who goes everywhere over land and the
sea’s wide back, and him who finds him and into whose hands he comes he
makes rich, bestowing great wealth upon him.

(ll. 975-978) And Harmonia, the daughter of golden Aphrodite, bare to
Cadmus Ino and Semele and fair-cheeked Agave and Autonoe whom long
haired Aristaeus wedded, and Polydorus also in rich-crowned Thebe.

(ll. 979-983) And the daughter of Ocean, Callirrhoe was joined in the
love of rich Aphrodite with stout hearted Chrysaor and bare a son who
was the strongest of all men, Geryones, whom mighty Heracles killed in
sea-girt Erythea for the sake of his shambling oxen.

(ll. 984-991) And Eos bare to Tithonus brazen-crested Memnon, king of
the Ethiopians, and the Lord Emathion. And to Cephalus she bare a
splendid son, strong Phaethon, a man like the gods, whom, when he was a
young boy in the tender flower of glorious youth with childish
thoughts, laughter-loving Aphrodite seized and caught up and made a
keeper of her shrine by night, a divine spirit.

(ll. 993-1002) And the son of Aeson by the will of the gods led away
from Aeetes the daughter of Aeetes the heaven-nurtured king, when he
had finished the many grievous labours which the great king, over
bearing Pelias, that outrageous and presumptuous doer of violence, put
upon him. But when the son of Aeson had finished them, he came to
Iolcus after long toil bringing the coy-eyed girl with him on his swift
ship, and made her his buxom wife. And she was subject to Iason,
shepherd of the people, and bare a son Medeus whom Cheiron the son of
Philyra brought up in the mountains. And the will of great Zeus was
fulfilled.

(ll. 1003-1007) But of the daughters of Nereus, the Old man of the Sea,
Psamathe the fair goddess, was loved by Aeacus through golden Aphrodite
and bare Phocus. And the silver-shod goddess Thetis was subject to
Peleus and brought forth lion-hearted Achilles, the destroyer of men.

(ll. 1008-1010) And Cytherea with the beautiful crown was joined in
sweet love with the hero Anchises and bare Aeneas on the peaks of Ida
with its many wooded glens.

(ll. 1011-1016) And Circe the daughter of Helius, Hyperion’s son, loved
steadfast Odysseus and bare Agrius and Latinus who was faultless and
strong: also she brought forth Telegonus by the will of golden
Aphrodite. And they ruled over the famous Tyrenians, very far off in a
recess of the holy islands.

(ll. 1017-1018) And the bright goddess Calypso was joined to Odysseus
in sweet love, and bare him Nausithous and Nausinous.

(ll. 1019-1020) These are the immortal goddesses who lay with mortal
men and bare them children like unto gods.

(ll. 1021-1022) But now, sweet-voiced Muses of Olympus, daughters of
Zeus who holds the aegis, sing of the company of women.

EDITORIAL NOTE: The original anthology’s endnotes follow. Notes relating to other works are retained to preserve the source numbering.

ENDNOTES


1101 (return) [ sc. in Boeotia, Locris and Thessaly: elsewhere the
movement was forced and unfruitful.]

1102 (return) [ The extant collection of three poems, _Works and Days_,
_Theogony_, and _Shield of Heracles_, which alone have come down to us
complete, dates at least from the 4th century A.D.: the title of the
Paris Papyrus (Bibl. Nat. Suppl. Gr. 1099) names only these three
works.]

1103 (return) [ _Der Dialekt des Hesiodes_, p. 464: examples are AENEMI
(W. and D. 683) and AROMENAI (_ib_. 22).]

1104 (return) [ T.W. Allen suggests that the conjured Delian and
Pythian hymns to Apollo (_Homeric Hymns_ III) may have suggested this
version of the story, the Pythian hymn showing strong continental
influence.]

1105 (return) [ She is said to have given birth to the lyrist
Stesichorus.]

1106 (return) [ See Kinkel _Epic. Graec. Frag._ i. 158 ff.]

1107 (return) [ See _Great Works_, frag. 2.]

1108 (return) [ _Hesiodi Fragmenta_, pp. 119 f.]

1109 (return) [ Possibly the division of this poem into two books is a
division belonging solely to this ‘developed poem’, which may have
included in its second part a summary of the Tale of Troy.]

1110 (return) [ Goettling’s explanation.]

1111 (return) [ x. 1. 52.]

1112 (return) [ Odysseus appears to have been mentioned once only—and
that casually—in the _Returns_.]

1113 (return) [ M.M. Croiset note that the _Aethiopis_ and the _Sack_
were originally merely parts of one work containing lays (the
Amazoneia, Aethiopis, Persis, etc.), just as the _Iliad_ contained
various lays such as the Diomedeia.]

1114 (return) [ No date is assigned to him, but it seems likely that he
was either contemporary or slightly earlier than Lesches.]

1115 (return) [ Cp. Allen and Sikes, _Homeric Hymns_ p. xv. In the text
I have followed the arrangement of these scholars, numbering the Hymns
to Dionysus and to Demeter, I and II respectively: to place _Demeter_
after _Hermes_, and the Hymn to Dionysus at the end of the collection
seems to be merely perverse.]

1116 (return) [ _Greek Melic Poets_, p. 165.]

1117 (return) [ This monument was returned to Greece in the 1980’s.—
DBK.]

1118 (return) [ Cp. Marckscheffel, _Hesiodi fragmenta_, p. 35. The
papyrus fragment recovered by Petrie (_Petrie Papyri_, ed. Mahaffy, p.
70, No. xxv.) agrees essentially with the extant document, but differs
in numerous minor textual points.]

1201 (return) [ See Schubert, _Berl. Klassikertexte_ v. 1.22 ff.; the
other papyri may be found in the publications whose name they bear.]

1202 (return) [ Unless otherwise noted, all MSS. are of the 15th
century.]

1203 (return) [ To this list I would also add the following: _Hesiod
and Theognis_, translated by Dorothea Wender (Penguin Classics, London,
1973).—DBK.]

1301 (return) [ That is, the poor man’s fare, like ‘bread and cheese’.]

1302 (return) [ The All-endowed.]

1303 (return) [ The jar or casket contained the gifts of the gods
mentioned in l.82.]

1304 (return) [ Eustathius refers to Hesiod as stating that men sprung
“from oaks and stones and ashtrees”. Proclus believed that the Nymphs
called Meliae (_Theogony_, 187) are intended. Goettling would render:
“A race terrible because of their (ashen) spears.”]

1305 (return) [ Preserved only by Proclus, from whom some inferior MSS.
have copied the verse. The four following lines occur only in Geneva
Papyri No. 94. For the restoration of ll. 169b-c see “Class. Quart.”
vii. 219-220. (NOTE: Mr. Evelyn-White means that the version quoted by
Proclus stops at this point, then picks up at l. 170.—DBK).]

1306 (return) [ _i.e._ the race will so degenerate that at the last
even a new-born child will show the marks of old age.]

1307 (return) [ Aidos, as a quality, is that feeling of reverence or
shame which restrains men from wrong: Nemesis is the feeling of
righteous indignation aroused especially by the sight of the wicked in
undeserved prosperity (_cf. Psalms_, lxxii. 1-19).]

1308 (return) [ The alternative version is: ‘and, working, you will be
much better loved both by gods and men; for they greatly dislike the
idle.’]

1309 (return) [ _i.e._ neighbours come at once and without making
preparations, but kinsmen by marriage (who live at a distance) have to
prepare, and so are long in coming.]

1310 (return) [ Early in May.]

1311 (return) [ In November.]

1312 (return) [ In October.]

1313 (return) [ For pounding corn.]

1314 (return) [ A mallet for breaking clods after ploughing.]

1315 (return) [ The loaf is a flattish cake with two intersecting lines
scored on its upper surface which divide it into four equal parts.]

1316 (return) [ The meaning is obscure. A scholiast renders ‘giving
eight mouthfulls’; but the elder Philostratus uses the word in contrast
to ‘leavened’.]

1317 (return) [ About the middle of November.]

1318 (return) [ Spring is so described because the buds have not yet
cast their iron-grey husks.]

1319 (return) [ In December.]

1320 (return) [ In March.]

1321 (return) [ The latter part of January and earlier part of
February.]

1322 (return) [ _i.e._ the octopus or cuttle.]

1323 (return) [ _i.e._ the darker-skinned people of Africa, the
Egyptians or Aethiopians.]

1324 (return) [ _i.e._ an old man walking with a staff (the ‘third
leg’— as in the riddle of the Sphinx).]

1325 (return) [ February to March.]

1326 (return) [ _i.e._ the snail. The season is the middle of May.]

1327 (return) [ In June.]

1328 (return) [ July.]

1329 (return) [ _i.e._ a robber.]

1330 (return) [ September.]

1331 (return) [ The end of October.]

1332 (return) [ That is, the succession of stars which make up the full
year.]

1333 (return) [ The end of October or beginning of November.]

1334 (return) [ July-August.]

1335 (return) [ _i.e._ untimely, premature. Juvenal similarly speaks of
‘cruda senectus’ (caused by gluttony).]

1336 (return) [ The thought is parallel to that of ‘O, what a goodly
outside falsehood hath.’]

1337 (return) [ The ‘common feast’ is one to which all present
subscribe. Theognis (line 495) says that one of the chief pleasures of
a banquet is the general conversation. Hence the present passage means
that such a feast naturally costs little, while the many present will
make pleasurable conversation.]

1338 (return) [ _i.e._ ‘do not cut your finger-nails’.]

1339 (return) [ _i.e._ things which it would be sacrilege to disturb,
such as tombs.]

1340 (return) [ H.G. Evelyn-White prefers to switch ll. 768 and 769,
reading l. 769 first then l. 768.—DBK]

1341 (return) [ The month is divided into three periods, the waxing,
the mid-month, and the waning, which answer to the phases of the moon.]

1342 (return) [ _i.e._ the ant.]

1343 (return) [ Such seems to be the meaning here, though the epithet
is otherwise rendered ‘well-rounded’. Corn was threshed by means of a
sleigh with two runners having three or four rollers between them, like
the modern Egyptian _nurag_.]

1401 (return) [ This halt verse is added by the Scholiast on Aratus,
172.]

1402 (return) [ The “Catasterismi” (“Placings among the Stars”) is a
collection of legends relating to the various constellations.]

1403 (return) [ The Straits of Messina.]

1501 (return) [ Or perhaps ‘a Scythian’.]

1601 (return) [ The epithet probably indicates coquettishness.]

1602 (return) [ A proverbial saying meaning, ‘why enlarge on irrelevant
topics?’]

1603 (return) [ ‘She of the noble voice’: Calliope is queen of Epic
poetry.]

1604 (return) [ Earth, in the cosmology of Hesiod, is a disk surrounded
by the river Oceanus and floating upon a waste of waters. It is called
the foundation of all (the qualification ‘the deathless ones...’ etc.
is an interpolation), because not only trees, men, and animals, but
even the hills and seas (ll. 129, 131) are supported by it.]

1605 (return) [ Aether is the bright, untainted upper atmosphere, as
distinguished from Aer, the lower atmosphere of the earth.]

1606 (return) [ Brontes is the Thunderer; Steropes, the Lightener; and
Arges, the Vivid One.]

1607 (return) [ The myth accounts for the separation of Heaven and
Earth. In Egyptian cosmology Nut (the Sky) is thrust and held apart
from her brother Geb (the Earth) by their father Shu, who corresponds
to the Greek Atlas.]

1608 (return) [ Nymphs of the ash-trees, as Dryads are nymphs of the
oak-trees. Cp. note on _Works and Days_, l. 145.]

1609 (return) [ ‘Member-loving’: the title is perhaps only a perversion
of the regular PHILOMEIDES (laughter-loving).]

1610 (return) [ Cletho (the Spinner) is she who spins the thread of
man’s life; Lachesis (the Disposer of Lots) assigns to each man his
destiny; Atropos (She who cannot be turned) is the ‘Fury with the
abhorred shears.’]

1611 (return) [ Many of the names which follow express various
qualities or aspects of the sea: thus Galene is ‘Calm’, Cymothoe is the
‘Wave-swift’, Pherusa and Dynamene are ‘She who speeds (ships)’ and
‘She who has power’.]

1612 (return) [ The ‘Wave-receiver’ and the ‘Wave-stiller’.]

1613 (return) [ ‘The Unerring’ or ‘Truthful’; cp. l. 235.]

1614 (return) [ _i.e._ Poseidon.]

1615 (return) [ Goettling notes that some of these nymphs derive their
names from lands over which they preside, as Europa, Asia, Doris,
Ianeira (‘Lady of the Ionians’), but that most are called after some
quality which their streams possessed: thus Xanthe is the ‘Brown’ or
‘Turbid’, Amphirho is the ‘Surrounding’ river, Ianthe is ‘She who
delights’, and Ocyrrhoe is the ‘Swift-flowing’.]

1616 (return) [ _i.e._ Eos, the ‘Early-born’.]

1617 (return) [ Van Lennep explains that Hecate, having no brothers to
support her claim, might have been slighted.]

1618 (return) [ The goddess of the _hearth_ (the Roman _Vesta_), and so
of the house. Cp. _Homeric Hymns_ v.22 ff.; xxxix.1 ff.]

1619 (return) [ The variant reading ‘of his father’ (sc. Heaven) rests
on inferior MS. authority and is probably an alteration due to the
difficulty stated by a Scholiast: ‘How could Zeus, being not yet
begotten, plot against his father?’ The phrase is, however, part of the
prophecy. The whole line may well be spurious, and is rejected by
Heyne, Wolf, Gaisford and Guyet.]

1620 (return) [ Pausanias (x. 24.6) saw near the tomb of Neoptolemus ‘a
stone of no great size’, which the Delphians anointed every day with
oil, and which he says was supposed to be the stone given to Cronos.]

1621 (return) [ A Scholiast explains: ‘Either because they (men) sprang
from the Melian nymphs (cp. l. 187); or because, when they were born
(?), they cast themselves under the ash-trees, that is, the trees.’ The
reference may be to the origin of men from ash-trees: cp. _Works and
Days_, l. 145 and note.]

1622 (return) [ _sc_. Atlas, the Shu of Egyptian mythology: cp. note on
line 177.]

1623 (return) [ Oceanus is here regarded as a continuous stream
enclosing the earth and the seas, and so as flowing back upon himself.]

1624 (return) [ The conception of Oceanus is here different: he has
nine streams which encircle the earth and then flow out into the ‘main’
which appears to be the waste of waters on which, according to early
Greek and Hebrew cosmology, the disk-like earth floated.]

1625 (return) [ _i.e._ the threshold is of ‘native’ metal, and not
artificial.]

1626 (return) [ According to Homer Typhoeus was overwhelmed by Zeus
amongst the Arimi in Cilicia. Pindar represents him as buried under
Aetna, and Tzetzes reads Aetna in this passage.]

1627 (return) [ The epithet (which means literally _well-bored_) seems
to refer to the spout of the crucible.]

1628 (return) [ The fire god. There is no reference to volcanic action:
iron was smelted on Mount Ida; cp. _Epigrams of Homer_, ix. 2-4.]

1629 (return) [ _i.e._ Athena, who was born ‘on the banks of the river
Trito’ (cp. l. 929l)]

1630 (return) [ Restored by Peppmuller. The nineteen following lines
from another recension of lines 889-900, 924-9 are quoted by Chrysippus
(in Galen).]

1631 (return) [ _sc_. the aegis. Line 929s is probably spurious, since
it disagrees with l. 929q and contains a suspicious reference to
Athens.]

1701 (return) [ A catalogue of heroines each of whom was introduced
with the words E OIE, ‘Or like her’.]

1702 (return) [ An antiquarian writer of Byzantium, c. 490-570 A.D.]

1703 (return) [ Constantine VII. ‘Born in the Porphyry Chamber’,
905-959 A.D.]

1704 (return) [ “Berlin Papyri”, 7497 (left-hand fragment) and
“Oxyrhynchus Papyri”, 421 (right-hand fragment). For the restoration
see “Class. Quart.” vii. 217-8.]

1705 (return) [ As the price to be given to her father for her: so in
_Iliad_ xviii. 593 maidens are called ‘earners of oxen’. Possibly
Glaucus, like Aias (fr. 68, ll. 55 ff.), raided the cattle of others.]

1706 (return) [ _i.e._ Glaucus should father the children of others.
The curse of Aphrodite on the daughters of Tyndareus (fr. 67) may be
compared.]

1707 (return) [ Porphyry, scholar, mathematician, philosopher and
historian, lived 233-305 (?) A.D. He was a pupil of the neo-Platonist
Plotinus.]

1708 (return) [ Author of a geographical lexicon, produced after 400
A.D., and abridged under Justinian.]

1709 (return) [ Archbishop of Thessalonica 1175-1192 (?) A.D., author
of commentaries on Pindar and on the _Iliad_ and _Odyssey_.]

1710 (return) [ In the earliest times a loin-cloth was worn by
athletes, but was discarded after the 14th Olympiad.]

1711 (return) [ Slight remains of five lines precede line 1 in the
original: after line 20 an unknown number of lines have been lost, and
traces of a verse preceding line 21 are here omitted. Between lines 29
and 30 are fragments of six verses which do not suggest any definite
restoration. (NOTE: Line enumeration is that according to Evelyn-White;
a slightly different line numbering system is adopted in the original
publication of this fragment.—DBK)]

1712 (return) [ The end of Schoeneus’ speech, the preparations and the
beginning of the race are lost.]

1713 (return) [ Of the three which Aphrodite gave him to enable him to
overcome Atalanta.]

1714 (return) [ The geographer; fl. c.24 B.C.]

1715 (return) [ Of Miletus, flourished about 520 B.C. His work, a
mixture of history and geography, was used by Herodotus.]

1716 (return) [ The Hesiodic story of the daughters of Proetus can be
reconstructed from these sources. They were sought in marriage by all
the Greeks (Pauhellenes), but having offended Dionysus (or, according
to Servius, Juno), were afflicted with a disease which destroyed their
beauty (or were turned into cows). They were finally healed by
Melampus.]

1717 (return) [ Fl. 56-88 A.D.: he is best known for his work on
Vergil.]

1718 (return) [ This and the following fragment segment are meant to be
read together.—DBK.]

1719 (return) [ This fragment as well as fragments #40A, #101, and #102
were added by Mr. Evelyn-White in an appendix to the second edition
(1919). They are here moved to the _Catalogues_ proper for easier use
by the reader.—DBK.]

1720 (return) [ For the restoration of ll. 1-16 see “Ox. Pap.” pt. xi.
pp. 46-7: the supplements of ll. 17-31 are by the Translator (cp.
“Class. Quart.” x. (1916), pp. 65-67).]

1721 (return) [ The crocus was to attract Europa, as in the very
similar story of Persephone: cp. _Homeric Hymns_ ii. lines 8 ff.]

1722 (return) [ Apollodorus of Athens (fl. 144 B.C.) was a pupil of
Aristarchus. He wrote a Handbook of Mythology, from which the extant
work bearing his name is derived.]

1723 (return) [ Priest at Praeneste. He lived c. 170-230 A.D.]

1724 (return) [ Son of Apollonius Dyscolus, lived in Rome under Marcus
Aurelius. His chief work was on accentuation.]

1725 (return) [ This and the next two fragment segments are meant to be
read together.—DBK.]

1726 (return) [ Sacred to Poseidon. For the custom observed there, cp.
_Homeric Hymns_ iii. 231 ff.]

1727 (return) [ The allusion is obscure.]

1728 (return) [ Apollonius ‘the Crabbed’ was a grammarian of Alexandria
under Hadrian. He wrote largely on Grammar and Syntax.]

1729 (return) [ 275-195 (?) B.C., mathematician, astronomer, scholar,
and head of the Library of Alexandria.]

1730 (return) [ Of Cyme. He wrote a universal history covering the
period between the Dorian Migration and 340 B.C.]

1731 (return) [ _i.e._ the nomad Scythians, who are described by
Herodotus as feeding on mares’ milk and living in caravans.]

1732 (return) [ The restorations are mainly those adopted or suggested
in “Ox. Pap.” pt. xi. pp. 48 ff.: for those of ll. 8-14 see “Class.
Quart.” x. (1916) pp. 67-69.]

1733 (return) [ _i.e._ those who seek to outwit the oracle, or to ask
of it more than they ought, will be deceived by it and be led to ruin:
cp. _Hymn to Hermes_, 541 ff.]

1734 (return) [ Zetes and Calais, sons of Boreas, who were amongst the
Argonauts, delivered Phineus from the Harpies. The Strophades (‘Islands
of Turning’) are here supposed to have been so called because the sons
of Boreas were there turned back by Iris from pursuing the Harpies.]

1735 (return) [ An Epicurean philosopher, fl. 50 B.C.]

1736 (return) [ ‘Charming-with-her-voice’ (or ‘Charming-the-mind’),
‘Song’, and ‘Lovely-sounding’.]

1737 (return) [ Diodorus Siculus, fl. 8 B.C., author of an universal
history ending with Caesar’s Gallic Wars.]

1738 (return) [ The first epic in the “Trojan Cycle”; like all ancient
epics it was ascribed to Homer, but also, with more probability, to
Stasinus of Cyprus.]

1739 (return) [ This fragment is placed by Spohn after _Works and Days_
l. 120.]

1740 (return) [ A Greek of Asia Minor, author of the “Description of
Greece” (on which he was still engaged in 173 A.D.).]

1741 (return) [ Wilamowitz thinks one or other of these citations
belongs to the Catalogue.]

1742 (return) [ Lines 1-51 are from Berlin Papyri, 9739; lines 52-106
with B. 1-50 (and following fragments) are from Berlin Papyri, 10560. A
reference by Pausanias (iii. 24. 10) to ll. 100 ff. proves that the two
fragments together come from the _Catalogue of Women_. The second book
(the beginning of which is indicated after l. 106) can hardly be the
second book of the _Catalogues_ proper: possibly it should be assigned
to the EOIAI, which were sometimes treated as part of the _Catalogues_,
and sometimes separated from it. The remains of thirty-seven lines
following B. 50 in the Papyrus are too slight to admit of restoration.]

1743 (return) [ sc. the Suitor whose name is lost.]

1744 (return) [ Wooing was by proxy; so Agamemnon wooed Helen for his
brother Menelaus (ll. 14-15), and Idomeneus, who came in person and
sent no deputy, is specially mentioned as an exception, and the reasons
for this—if the restoration printed in the text be right—is stated (ll.
69 ff.).]

1745 (return) [ The Papyrus here marks the beginning of a second book
possibly of the _Eoiae_. The passage (ll. 2-50) probably led up to an
account of the Trojan (and Theban?) war, in which, according to _Works
and Days_ ll. 161-166, the Race of Heroes perished. The opening of the
_Cypria_ is somewhat similar. Somewhere in the fragmentary lines 13-19
a son of Zeus—almost certainly Apollo—was introduced, though for what
purpose is not clear. With l. 31 the destruction of man (cp. ll. 4-5)
by storms which spoil his crops begins: the remaining verses are
parenthetical, describing the snake “which bears its young in the
spring season”.]

1746 (return) [ _i.e._ the snake; as in _Works and Days_ l. 524, the
“Boneless One” is the cuttle-fish.]

1747 (return) [ c. 1110-1180 A.D. His chief work was a poem,
“Chiliades”, in accentual verse of nearly 13,000 lines.]

1748 (return) [ According to this account Iphigeneia was carried by
Artemis to the Taurie Chersonnese (the Crimea). The Tauri (Herodotus
iv. 103) identified their maiden-goddess with Iphigeneia; but Euripides
(_Iphigeneia in Tauris_) makes her merely priestess of the goddess.]

1749 (return) [ Of Alexandria. He lived in the 5th century, and
compiled a Greek Lexicon.]

1750 (return) [ For his murder Minos exacted a yearly tribute of boys
and girls, to be devoured by the Minotaur, from the Athenians.]

1751 (return) [ Of Naucratis. His “Deipnosophistae” (“Dons at Dinner”)
is an encyclopaedia of miscellaneous topics in the form of a dialogue.
His date is c. 230 A.D.]

1752 (return) [ There is a fancied connection between LAAS (‘stone’)
and LAOS (‘people’). The reference is to the stones which Deucalion and
Pyrrha transformed into men and women after the Flood.]

1753 (return) [ Eustathius identifies Ileus with Oileus, father of
Aias. Here again is fanciful etymology, ILEUS being similar to ILEOS
(complaisant, gracious).]

1754 (return) [ Imitated by Vergil, “Aeneid” vii. 808, describing
Camilla.]

1755 (return) [ c. 600 A.D., a lecturer and grammarian of
Constantinople.]

1756 (return) [ Priest of Apollo, and, according to Homer, discoverer
of wine. Maronea in Thrace is said to have been called after him.]

1757 (return) [ The crow was originally white, but was turned black by
Apollo in his anger at the news brought by the bird.]

1758 (return) [ A philosopher of Athens under Hadrian and Antonius. He
became a Christian and wrote a defence of the Christians addressed to
Antoninus Pius.]

1759 (return) [ Zeus slew Asclepus (fr. 90) because of his success as a
healer, and Apollo in revenge killed the Cyclopes (fr. 64). In
punishment Apollo was forced to serve Admetus as herdsman. (Cp.
Euripides, _Alcestis_, 1-8)]

1760 (return) [ For Cyrene and Aristaeus, cp. Vergil, _Georgics_, iv.
315 ff.]

1761 (return) [ A writer on mythology of uncertain date.]

1762 (return) [ In Epirus. The oracle was first consulted by Deucalion
and Pyrrha after the Flood. Later writers say that the god responded in
the rustling of leaves in the oaks for which the place was famous.]

1763 (return) [ The fragment is part of a leaf from a papyrus book of
the 4th century A.D.]

1764 (return) [ According to Homer and later writers Meleager wasted
away when his mother Althea burned the brand on which his life
depended, because he had slain her brothers in the dispute for the hide
of the Calydonian boar. (Cp. Bacchylides, “Ode” v. 136 ff.)]

1765 (return) [ The fragment probably belongs to the _Catalogues_
proper rather than to the Eoiae; but, as its position is uncertain, it
may conveniently be associated with Frags. 99A and the _Shield of
Heracles_.]

1766 (return) [ Most of the smaller restorations appear in the original
publication, but the larger are new: these last are highly conjectual,
there being no definite clue to the general sense.]

1767 (return) [ Alcmaon (who took part in the second of the two heroic
Theban expeditions) is perhaps mentioned only incidentally as the son
of Amphiaraus, who seems to be clearly indicated in ll. 7-8, and whose
story occupies ll. 5-10. At l. 11 the subject changes and Electryon is
introduced as father of Alcmena.]

1768 (return) [ The association of ll. 1-16 with ll. 17-24 is presumed
from the apparent mention of Erichthonius in l. 19. A new section must
then begin at l. 21. See “Ox. Pap.” pt. xi. p. 55 (and for restoration
of ll. 5-16, ib. p. 53). ll. 19-20 are restored by the Translator.]

1801 (return) [ A mountain peak near Thebes which took its name from
the Sphinx (called in _Theogony_ l. 326 PHIX).]

1802 (return) [ Cyanus was a glass-paste of deep blue colour: the
‘zones’ were concentric bands in which were the scenes described by the
poet. The figure of Fear (l. 44) occupied the centre of the shield, and
Oceanus (l. 314) enclosed the whole.]

1803 (return) [ ‘She who drives herds,’ _i.e._ ‘The Victorious’, since
herds were the chief spoil gained by the victor in ancient warfare.]

1804 (return) [ The cap of darkness which made its wearer invisible.]

1805 (return) [ The existing text of the vineyard scene is a compound
of two different versions, clumsily adapted, and eked out with some
makeshift additions.]

1806 (return) [ The conception is similar to that of the sculptured
group at Athens of Two Lions devouring a Bull (Dickens, _Cat. of the
Acropolis Museum_, No. 3).]

1901 (return) [ A Greek sophist who taught rhetoric at Rome in the time
of Hadrian. He is the author of a collection of proverbs in three
books.]

2001 (return) [ When Heracles prayed that a son might be born to
Telamon and Eriboea, Zeus sent forth an eagle in token that the prayer
would be granted. Heracles then bade the parents call their son Aias
after the eagle (_aietos_).]

2002 (return) [ Oenomaus, king of Pisa in Elis, warned by an oracle
that he should be killed by his son-in-law, offered his daughter
Hippodamia to the man who could defeat him in a chariot race, on
condition that the defeated suitors should be slain by him. Ultimately
Pelops, through the treachery of the charioteer of Oenomaus, became
victorious.]

2003 (return) [ sc. to Scythia.]

2004 (return) [ In the Homeric _Hymn to Hermes_ Battus almost
disappears from the story, and a somewhat different account of the
stealing of the cattle is given.]

2101 (return) [ sc. Colophon. Proclus in his abstract of the _Returns_
(sc. of the heroes from Troy) says Calchas and his party were present
at the death of Teiresias at Colophon, perhaps indicating another
version of this story.]

2102 (return) [ ll. 1-2 are quoted by Athenaeus, ii. p. 40; ll. 3-4 by
Clement of Alexandria, _Stromateis_ vi. 2. 26. Buttman saw that the two
fragments should be joined. (NOTE: These two fragments should be read
together.—DBK)]

2201 (return) [ sc. the golden fleece of the ram which carried Phrixus
and Helle away from Athamas and Ino. When he reached Colchis Phrixus
sacrificed the ram to Zeus.]

2202 (return) [ Euboea properly means the ‘Island of fine Cattle (or
Cows)’.]

2301 (return) [ This and the following fragment are meant to be read
together.—DBK]

2302 (return) [ cp. Hesiod _Theogony_ 81 ff. But Theognis 169, ‘Whomso
the god honour, even a man inclined to blame praiseth him’, is much
nearer.]

2401 (return) [ Cf. Scholion on Clement, “Protrept.” i. p. 302.]

2402 (return) [ This line may once have been read in the text of _Works
and Days_ after l. 771.]

2501 (return) [ ll. 1-9 are preserved by Diodorus Siculus iii. 66. 3;
ll. 10-21 are extant only in M.]

2502 (return) [ Dionysus, after his untimely birth from Semele, was
sewn into the thigh of Zeus.]

2503 (return) [ _sc_. Semele. Zeus is here speaking.]

2504 (return) [ The reference is apparently to something in the body of
the hymn, now lost.]

2505 (return) [ The Greeks feared to name Pluto directly and mentioned
him by one of many descriptive titles, such as ‘Host of Many’: compare
the Christian use of O DIABOLOS or our ‘Evil One’.]

2506 (return) [ Demeter chooses the lowlier seat, supposedly as being
more suitable to her assumed condition, but really because in her
sorrow she refuses all comforts.]

2507 (return) [ An act of communion—the drinking of the potion here
described—was one of the most important pieces of ritual in the
Eleusinian mysteries, as commemorating the sorrows of the goddess.]

2508 (return) [ Undercutter and Woodcutter are probably popular names
(after the style of Hesiod’s ‘Boneless One’) for the worm thought to be
the cause of teething and toothache.]

2509 (return) [ The list of names is taken—with five additions—from
Hesiod, _Theogony_ 349 ff.: for their general significance see note on
that passage.]

2510 (return) [ Inscriptions show that there was a temple of Apollo
Delphinius (cp. ii. 495-6) at Cnossus and a Cretan month bearing the
same name.]

2511 (return) [ sc. that the dolphin was really Apollo.]

2512 (return) [ The epithets are transferred from the god to his altar
‘Overlooking’ is especially an epithet of Zeus, as in Apollonius
Rhodius ii. 1124.]

2513 (return) [ Pliny notices the efficacy of the flesh of a tortoise
against withcraft. In _Geoponica_ i. 14. 8 the living tortoise is
prescribed as a charm to preserve vineyards from hail.]

2514 (return) [ Hermes makes the cattle walk backwards way, so that
they seem to be going towards the meadow instead of leaving it (cp. l.
345); he himself walks in the normal manner, relying on his sandals as
a disguise.]

2515 (return) [ Such seems to be the meaning indicated by the context,
though the verb is taken by Allen and Sikes to mean, ‘to be like
oneself’, and so ‘to be original’.]

2516 (return) [ Kuhn points out that there is a lacuna here. In l. 109
the borer is described, but the friction of this upon the fireblock (to
which the phrase ‘held firmly’ clearly belongs) must also have been
mentioned.]

2517 (return) [ The cows being on their sides on the ground, Hermes
bends their heads back towards their flanks and so can reach their
backbones.]

2518 (return) [ O. Muller thinks the ‘hides’ were a stalactite
formation in the ‘Cave of Nestor’ near Messenian Pylos,—though the cave
of Hermes is near the Alpheus (l. 139). Others suggest that actual
skins were shown as relics before some cave near Triphylian Pylos.]

2519 (return) [ Gemoll explains that Hermes, having offered all the
meat as sacrifice to the Twelve Gods, remembers that he himself as one
of them must be content with the savour instead of the substance of the
sacrifice. Can it be that by eating he would have forfeited the
position he claimed as one of the Twelve Gods?]

2520 (return) [ _Lit_. “thorn-plucker”.]

2521 (return) [ Hermes is ambitious (l. 175), but if he is cast into
Hades he will have to be content with the leadership of mere babies
like himself, since those in Hades retain the state of growth—whether
childhood or manhood—in which they are at the moment of leaving the
upper world.]

2522 (return) [ Literally, ‘you have made him sit on the floor’, _i.e._
‘you have stolen everything down to his last chair.’]

2523 (return) [ The Thriae, who practised divination by means of
pebbles (also called THRIAE). In this hymn they are represented as aged
maidens (ll. 553-4), but are closely associated with bees (ll. 559-563)
and possibly are here conceived as having human heads and breasts with
the bodies and wings of bees. See the edition of Allen and Sikes,
Appendix III.]

2524 (return) [ Cronos swallowed each of his children the moment that
they were born, but ultimately was forced to disgorge them. Hestia,
being the first to be swallowed, was the last to be disgorged, and so
was at once the first and latest born of the children of Cronos. Cp.
Hesiod _Theogony_, ll. 495-7.]

2525 (return) [ Mr. Evelyn-White prefers a different order for lines
#87-90 than that preserved in the MSS. This translation is based upon
the following sequence: ll. 89,90,87,88.—DBK.]

2526 (return) [ ‘Cattle-earning’, because an accepted suitor paid for
his bride in cattle.]

2527 (return) [ The name Aeneas is here connected with the epithet
AIEOS (awful): similarly the name Odysseus is derived (in _Odyssey_
i.62) from ODYSSMAI (I grieve).]

2528 (return) [ Aphrodite extenuates her disgrace by claiming that the
race of Anchises is almost divine, as is shown in the persons of
Ganymedes and Tithonus.]

2529 (return) [ So Christ connecting the word with OMOS. L. and S. give
= OMOIOS, ‘common to all’.]

2530 (return) [ Probably not Etruscans, but the non-Hellenic peoples of
Thrace and (according to Thucydides) of Lemnos and Athens. Cp.
Herodotus i. 57; Thucydides iv. 109.]

2531 (return) [ This line appears to be an alternative to ll. 10-11.]

2532 (return) [ The name Pan is here derived from PANTES, ‘all’. Cp.
Hesiod, _Works and Days_ ll. 80-82, _Hymn to Aphrodite_ (v) l. 198. for
the significance of personal names.]

2533 (return) [ Mr. Evelyn-White prefers to switch l. 10 and 11,
reading 11 first then 10.—DBK.]

2534 (return) [ An extra line is inserted in some MSS. after l. 15.—
DBK.]

2535 (return) [ The epithet is a usual one for birds, cp. Hesiod,
_Works and Days_, l. 210; as applied to Selene it may merely indicate
her passage, like a bird, through the air, or mean ‘far flying’.]

2601 (return) [ The _Epigrams_ are preserved in the pseudo-Herodotean
_Life of Homer_. Nos. III, XIII, and XVII are also found in the
_Contest of Homer and Hesiod_, and No. I is also extant at the end of
some MSS. of the _Homeric Hymns_.]

2602 (return) [ sc. from Smyrna, Homer’s reputed birth-place.]

2603 (return) [ The councillors at Cyme who refused to support Homer at
the public expense.]

2604 (return) [ The ‘better fruit’ is apparently the iron smelted out
in fires of pine-wood.]

2605 (return) [ Hecate: cp. Hesiod, _Theogony_, l. 450.]

2606 (return) [ _i.e._ in protection.]

2607 (return) [ This song is called by pseudo-Herodotus EIRESIONE. The
word properly indicates a garland wound with wool which was worn at
harvest-festivals, but came to be applied first to the harvest song and
then to any begging song. The present is akin the Swallow-Song
(XELIDONISMA), sung at the beginning of spring, and answered to the
still surviving English May-Day songs. Cp. Athenaeus, viii. 360 B.]

2608 (return) [ The lice which they caught in their clothes they left
behind, but carried home in their clothes those which they could not
catch.]

2701 (return) [ See the cylix reproduced by Gerhard, _Abhandlungen_,
taf. 5,4. Cp. Stesichorus, Frag. 3 (Smyth).]

2801 (return) [ The haunch was regarded as a dishonourable portion.]

2802 (return) [ The horse of Adrastus, offspring of Poseidon and
Demeter, who had changed herself into a mare to escape Poseidon.]

2803 (return) [ Restored from Pindar Ol. vi. 15 who, according to
Asclepiades, derives the passage from the _Thebais_.]

2901 (return) [ So called from Teumessus, a hill in Boeotia. For the
derivation of Teumessus cp. Antimachus _Thebais_ fr. 3 (Kinkel).]

3001 (return) [ The preceding part of the Epic Cycle (?).]

3002 (return) [ While the Greeks were sacrificing at Aulis, a serpent
appeared and devoured eight young birds from their nest and lastly the
mother of the brood. This was interpreted by Calchas to mean that the
war would swallow up nine full years. Cp. _Iliad_ ii, 299 ff.]

3003 (return) [ _i.e._ Stasinus (or Hegesias: cp. fr. 6): the phrase
‘Cyprian histories’ is equivalent to “The Cypria”.]

3004 (return) [ Cp. Allen “C.R.” xxvii. 190.]

3005 (return) [ These two lines possibly belong to the account of the
feast given by Agamemnon at Lemnos.]

3006 (return) [ sc. the Asiatic Thebes at the foot of Mt. Placius.]

3101 (return) [ sc. after cremation.]

3102 (return) [ This fragment comes from a version of the _Contest of
Homer and Hesiod_ widely different from that now extant. The words ‘as
Lesches gives them (says)’ seem to indicate that the verse and a half
assigned to Homer came from the _Little Iliad_. It is possible they may
have introduced some unusually striking incident, such as the actual
Fall of Troy.]

3103 (return) [ _i.e._ in the paintings by Polygnotus at Delphi.]

3104 (return) [ _i.e._ the dead bodies in the picture.]

3105 (return) [ According to this version Aeneas was taken to
Pharsalia. Better known are the Homeric account (according to which
Aeneas founded a new dynasty at Troy), and the legends which make him
seek a new home in Italy.]

3201 (return) [ sc. knowledge of both surgery and of drugs.]

3301 (return) [ Clement attributes this line to Augias: probably Agias
is intended.]

3302 (return) [ Identical with the _Returns_, in which the Sons of
Atreus occupy the most prominent parts.]

3401 (return) [ This Artemisia, who distinguished herself at the battle
of Salamis (Herodotus, vii. 99) is here confused with the later
Artemisia, the wife of Mausolus, who died 350 B.C.]

3402 (return) [ _i.e._ the fox knows many ways to baffle its foes,
while the hedge-hog knows one only which is far more effectual.]

3403 (return) [ Attributed to Homer by Zenobius, and by Bergk to the
_Margites_.]

3501 (return) [ _i.e._ ‘monkey-men’.]

3601 (return) [ Lines 42-52 are intrusive; the list of vegetables which
the Mouse cannot eat must follow immediately after the various dishes
of which he does eat.]

3602 (return) [ lit. ‘those unable to swim’.]

3603 (return) [ This may be a parody of Orion’s threat in Hesiod,
“Astronomy”, frag. 4.]

3701 (return) [ sc. the riddle of the fisher-boys which comes at the
end of this work.]

3702 (return) [ The verses of Hesiod are called doubtful in meaning
because they are, if taken alone, either incomplete or absurd.]

3703 (return) [ _Works and Days_, ll. 383-392.]

3704 (return) [ _Iliad_ xiii, ll. 126-133, 339-344.]

3705 (return) [ The accepted text of the _Iliad_ contains 15,693
verses; that of the _Odyssey_, 12,110.]

3706 (return) [ _Iliad_ ii, ll. 559-568 (with two additional verses).]

3707 (return) [ _Homeric Hymns_, iii.]

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