Hesiod, The Homeric Hymns, and HomericaPart 5 out of 6
sacrifice rich offerings to you at all seasons. And do you feel kindly towards me and grant that I may become a man very eminent among the Trojans, and give me strong offspring for the time to come. As for my own self, let me live long and happily, seeing the light of the sun, and come to the threshold of old age, a man prosperous among the people.' (ll. 106-142) Thereupon Aphrodite the daughter of Zeus answered him: `Anchises, most glorious of all men born on earth, know that I am no goddess: why do you liken me to the deathless ones? Nay, I am but a mortal, and a woman was the mother that bare me. Otreus of famous name is my father, if so be you have heard of him, and he reigns over all Phrygia rich in fortresses. But I know your speech well beside my own, for a Trojan nurse brought me up at home: she took me from my dear mother and reared me thenceforth when I was a little child. So comes it, then, that I well know you tongue also. And now the Slayer of Argus with the golden wand has caught me up from the dance of huntress Artemis, her with the golden arrows. For there were many of us, nymphs and marriageable (26) maidens, playing together; and an innumerable company encircled us: from these the Slayer of Argus with the golden wand rapt me away. He carried me over many fields of mortal men and over much land untilled and unpossessed, where savage wild-beasts roam through shady coombes, until I thought never again to touch the life-giving earth with my feet. And he said that I should be called the wedded wife of Anchises, and should bear you goodly children. But when he had told and advised me, he, the strong Slayer of Argos, went back to the families of the deathless gods, while I am now come to you: for unbending necessity is upon me. But I beseech you by Zeus and by your noble parents -- for no base folk could get such a son as you -- take me now, stainless and unproved in love, and show me to your father and careful mother and to your brothers sprung from the same stock. I shall be no ill-liking daughter for them, but a likely. Moreover, send a messenger quickly to the swift- horsed Phrygians, to tell my father and my sorrowing mother; and they will send you gold in plenty and woven stuffs, many splendid gifts; take these as bride-piece. So do, and then prepare the sweet marriage that is honourable in the eyes of men and deathless gods.' (ll. 143-144) When she had so spoken, the goddess put sweet desire in his heart. And Anchises was seized with love, so that he opened his mouth and said: (ll. 145-154) `If you are a mortal and a woman was the mother who bare you, and Otreus of famous name is your father as you say, and if you are come here by the will of Hermes the immortal Guide, and are to be called my wife always, then neither god nor mortal man shall here restrain me till I have lain with you in love right now; no, not even if far-shooting Apollo himself should launch grievous shafts from his silver bow. Willingly would I go down into the house of Hades, O lady, beautiful as the goddesses, once I had gone up to your bed.' (ll. 155-167) So speaking, he caught her by the hand. And laughter-loving Aphrodite, with face turned away and lovely eyes downcast, crept to the well-spread couch which was already laid with soft coverings for the hero; and upon it lay skins of bears and deep-roaring lions which he himself had slain in the high mountains. And when they had gone up upon the well-fitted bed, first Anchises took off her bright jewelry of pins and twisted brooches and earrings and necklaces, and loosed her girdle and stripped off her bright garments and laid them down upon a silver-studded seat. Then by the will of the gods and destiny he lay with her, a mortal man with an immortal goddess, not clearly knowing what he did. (ll. 168-176) But at the time when the herdsmen driver their oxen and hardy sheep back to the fold from the flowery pastures, even then Aphrodite poured soft sleep upon Anchises, but herself put on her rich raiment. And when the bright goddess had fully clothed herself, she stood by the couch, and her head reached to the well-hewn roof-tree; from her cheeks shone unearthly beauty such as belongs to rich-crowned Cytherea. Then she aroused him from sleep and opened her mouth and said: (ll. 177-179) `Up, son of Dardanus! -- why sleep you so heavily? -- and consider whether I look as I did when first you saw me with your eyes.' (ll. 180-184) So she spake. And he awoke in a moment and obeyed her. But when he saw the neck and lovely eyes of Aphrodite, he was afraid and turned his eyes aside another way, hiding his comely face with his cloak. Then he uttered winged words and entreated her: (ll. 185-190) `So soon as ever I saw you with my eyes, goddess, I knew that you were divine; but you did not tell me truly. Yet by Zeus who holds the aegis I beseech you, leave me not to lead a palsied life among men, but have pity on me; for he who lies with a deathless goddess is no hale man afterwards.' (ll. 191-201) Then Aphrodite the daughter of Zeus answered him: `Anchises, most glorious of mortal men, take courage and be not too fearful in your heart. You need fear no harm from me nor from the other blessed ones, for you are dear to the gods: and you shall have a dear son who shall reign among the Trojans, and children's children after him, springing up continually. His name shall be Aeneas (27), because I felt awful grief in that I laid me in the bed of mortal man: yet are those of your race always the most like to gods of all mortal men in beauty and in stature (28). (ll. 202-217) `Verily wise Zeus carried off golden-haired Ganymedes because of his beauty, to be amongst the Deathless Ones and pour drink for the gods in the house of Zeus -- a wonder to see -- honoured by all the immortals as he draws the red nectar from the golden bowl. But grief that could not be soothed filled the heart of Tros; for he knew not whither the heaven-sent whirlwind had caught up his dear son, so that he mourned him always, unceasingly, until Zeus pitied him and gave him high- stepping horses such as carry the immortals as recompense for his son. These he gave him as a gift. And at the command of Zeus, the Guide, the slayer of Argus, told him all, and how his son would be deathless and unageing, even as the gods. So when Tros heard these tidings from Zeus, he no longer kept mourning but rejoiced in his heart and rode joyfully with his storm-footed horses. (ll. 218-238) `So also golden-throned Eos rapt away Tithonus who was of your race and like the deathless gods. And she went to ask the dark-clouded Son of Cronos that he should be deathless and live eternally; and Zeus bowed his head to her prayer and fulfilled her desire. Too simply was queenly Eos: she thought not in her heart to ask youth for him and to strip him of the slough of deadly age. So while he enjoyed the sweet flower of life he lived rapturously with golden-throned Eos, the early- born, by the streams of Ocean, at the ends of the earth; but when the first grey hairs began to ripple from his comely head and noble chin, queenly Eos kept away from his bed, though she cherished him in her house and nourished him with food and ambrosia and gave him rich clothing. But when loathsome old age pressed full upon him, and he could not move nor lift his limbs, this seemed to her in her heart the best counsel: she laid him in a room and put to the shining doors. There he babbles endlessly, and no more has strength at all, such as once he had in his supple limbs. (ll. 239-246) `I would not have you be deathless among the deathless gods and live continually after such sort. Yet if you could live on such as now you are in look and in form, and be called my husband, sorrow would not then enfold my careful heart. But, as it is, harsh (29) old age will soon enshroud you -- ruthless age which stands someday at the side of every man, deadly, wearying, dreaded even by the gods. (ll. 247-290) `And now because of you I shall have great shame among the deathless gods henceforth, continually. For until now they feared my jibes and the wiles by which, or soon or late, I mated all the immortals with mortal women, making them all subject to my will. But now my mouth shall no more have this power among the gods; for very great has been my madness, my miserable and dreadful madness, and I went astray out of my mind who have gotten a child beneath my girdle, mating with a mortal man. As for the child, as soon as he sees the light of the sun, the deep-breasted mountain Nymphs who inhabit this great and holy mountain shall bring him up. They rank neither with mortals nor with immortals: long indeed do they live, eating heavenly food and treading the lovely dance among the immortals, and with them the Sileni and the sharp-eyed Slayer of Argus mate in the depths of pleasant caves; but at their birth pines or high-topped oaks spring up with them upon the fruitful earth, beautiful, flourishing trees, towering high upon the lofty mountains (and men call them holy places of the immortals, and never mortal lops them with the axe); but when the fate of death is near at hand, first those lovely trees wither where they stand, and the bark shrivels away about them, and the twigs fall down, and at last the life of the Nymph and of the tree leave the light of the sun together. These Nymphs shall keep my son with them and rear him, and as soon as he is come to lovely boyhood, the goddesses will bring him here to you and show you your child. But, that I may tell you all that I have in mind, I will come here again towards the fifth year and bring you my son. So soon as ever you have seen him -- a scion to delight the eyes -- you will rejoice in beholding him; for he shall be most godlike: then bring him at once to windy Ilion. And if any mortal man ask you who got your dear son beneath her girdle, remember to tell him as I bid you: say he is the offspring of one of the flower-like Nymphs who inhabit this forest-clad hill. But if you tell all and foolishly boast that you lay with rich-crowned Aphrodite, Zeus will smite you in his anger with a smoking thunderbolt. Now I have told you all. Take heed: refrain and name me not, but have regard to the anger of the gods.' (l. 291) When the goddess had so spoken, she soared up to windy heaven. (ll. 292-293) Hail, goddess, queen of well-builded Cyprus! With you have I begun; now I will turn me to another hymn. VI. TO APHRODITE (21 lines) (ll. 1-18) I will sing of stately Aphrodite, gold-crowned and beautiful, whose dominion is the walled cities of all sea-set Cyprus. There the moist breath of the western wind wafted her over the waves of the loud-moaning sea in soft foam, and there the gold-filleted Hours welcomed her joyously. They clothed her with heavenly garments: on her head they put a fine, well-wrought crown of gold, and in her pierced ears they hung ornaments of orichalc and precious gold, and adorned her with golden necklaces over her soft neck and snow-white breasts, jewels which the gold- filleted Hours wear themselves whenever they go to their father's house to join the lovely dances of the gods. And when they had fully decked her, they brought her to the gods, who welcomed her when they saw her, giving her their hands. Each one of them prayed that he might lead her home to be his wedded wife, so greatly were they amazed at the beauty of violet-crowned Cytherea. (ll. 19-21) Hail, sweetly-winning, coy-eyed goddess! Grant that I may gain the victory in this contest, and order you my song. And now I will remember you and another song also. VII. TO DIONYSUS (59 lines) (ll. 1-16) I will tell of Dionysus, the son of glorious Semele, how he appeared on a jutting headland by the shore of the fruitless sea, seeming like a stripling in the first flush of manhood: his rich, dark hair was waving about him, and on his strong shoulders he wore a purple robe. Presently there came swiftly over the sparkling sea Tyrsenian (30) pirates on a well- decked ship -- a miserable doom led them on. When they saw him they made signs to one another and sprang out quickly, and seizing him straightway, put him on board their ship exultingly; for they thought him the son of heaven-nurtured kings. They sought to bind him with rude bonds, but the bonds would not hold him, and the withes fell far away from his hands and feet: and he sat with a smile in his dark eyes. Then the helmsman understood all and cried out at once to his fellows and said: (ll. 17-24) `Madmen! What god is this whom you have taken and bind, strong that he is? Not even the well-built ship can carry him. Surely this is either Zeus or Apollo who has the silver bow, or Poseidon, for he looks not like mortal men but like the gods who dwell on Olympus. Come, then, let us set him free upon the dark shore at once: do not lay hands on him, lest he grow angry and stir up dangerous winds and heavy squalls.' (ll. 25-31) So said he: but the master chid him with taunting words: `Madman, mark the wind and help hoist sail on the ship: catch all the sheets. As for this fellow we men will see to him: I reckon he is bound for Egypt or for Cyprus or to the Hyperboreans or further still. But in the end he will speak out and tell us his friends and all his wealth and his brothers, now that providence has thrown him in our way.' (ll. 32-54) When he had said this, he had mast and sail hoisted on the ship, and the wind filled the sail and the crew hauled taut the sheets on either side. But soon strange things were seen among them. First of all sweet, fragrant wine ran streaming throughout all the black ship and a heavenly smell arose, so that all the seamen were seized with amazement when they saw it. And all at once a vine spread out both ways along the top of the sail with many clusters hanging down from it, and a dark ivy-plant twined about the mast, blossoming with flowers, and with rich berries growing on it; and all the thole-pins were covered with garlands. When the pirates saw all this, then at last they bade the helmsman to put the ship to land. But the god changed into a dreadful lion there on the ship, in the bows, and roared loudly: amidships also he showed his wonders and created a shaggy bear which stood up ravening, while on the forepeak was the lion glaring fiercely with scowling brows. And so the sailors fled into the stern and crowded bemused about the right-minded helmsman, until suddenly the lion sprang upon the master and seized him; and when the sailors saw it they leapt out overboard one and all into the bright sea, escaping from a miserable fate, and were changed into dolphins. But on the helmsman Dionysus had mercy and held him back and made him altogether happy, saying to him: (ll. 55-57) `Take courage, good...; you have found favour with my heart. I am loud-crying Dionysus whom Cadmus' daughter Semele bare of union with Zeus.' (ll. 58-59) Hail, child of fair-faced Semele! He who forgets you can in no wise order sweet song. VIII. TO ARES (17 lines) (ll. 1-17) Ares, exceeding in strength, chariot-rider, golden- helmed, doughty in heart, shield-bearer, Saviour of cities, harnessed in bronze, strong of arm, unwearying, mighty with the spear, O defence of Olympus, father of warlike Victory, ally of Themis, stern governor of the rebellious, leader of righteous men, sceptred King of manliness, who whirl your fiery sphere among the planets in their sevenfold courses through the aether wherein your blazing steeds ever bear you above the third firmament of heaven; hear me, helper of men, giver of dauntless youth! Shed down a kindly ray from above upon my life, and strength of war, that I may be able to drive away bitter cowardice from my head and crush down the deceitful impulses of my soul. Restrain also the keen fury of my heart which provokes me to tread the ways of blood-curdling strife. Rather, O blessed one, give you me boldness to abide within the harmless laws of peace, avoiding strife and hatred and the violent fiends of death. IX. TO ARTEMIS (9 lines) (ll. 1-6) Muse, sing of Artemis, sister of the Far-shooter, the virgin who delights in arrows, who was fostered with Apollo. She waters her horses from Meles deep in reeds, and swiftly drives her all-golden chariot through Smyrna to vine-clad Claros where Apollo, god of the silver bow, sits waiting for the far-shooting goddess who delights in arrows. (ll. 7-9) And so hail to you, Artemis, in my song and to all goddesses as well. Of you first I sing and with you I begin; now that I have begun with you, I will turn to another song. X. TO APHRODITE (6 lines) (ll. 1-3) Of Cytherea, born in Cyprus, I will sing. She gives kindly gifts to men: smiles are ever on her lovely face, and lovely is the brightness that plays over it. (ll. 4-6) Hail, goddess, queen of well-built Salamis and sea-girt Cyprus; grant me a cheerful song. And now I will remember you and another song also. XI. TO ATHENA (5 lines) (ll. 1-4) Of Pallas Athene, guardian of the city, I begin to sing. Dread is she, and with Ares she loves deeds of war, the sack of cities and the shouting and the battle. It is she who saves the people as they go out to war and come back. (l. 5) Hail, goddess, and give us good fortune with happiness! XII. TO HERA (5 lines) (ll. 1-5) I sing of golden-throned Hera whom Rhea bare. Queen of the immortals is she, surpassing all in beauty: she is the sister and the wife of loud-thundering Zeus, -- the glorious one whom all the blessed throughout high Olympus reverence and honour even as Zeus who delights in thunder. XIII. TO DEMETER (3 lines) (ll. 1-2) I begin to sing of rich-haired Demeter, awful goddess, of her and of her daughter lovely Persephone. (l. 3) Hail, goddess! Keep this city safe, and govern my song. XIV. TO THE MOTHER OF THE GODS (6 lines) (ll. 1-5) I prithee, clear-voiced Muse, daughter of mighty Zeus, sing of the mother of all gods and men. She is well-pleased with the sound of rattles and of timbrels, with the voice of flutes and the outcry of wolves and bright-eyed lions, with echoing hills and wooded coombes. (l. 6) And so hail to you in my song and to all goddesses as well! XV. TO HERACLES THE LION-HEARTED (9 lines) (ll. 1-8) I will sing of Heracles, the son of Zeus and much the mightiest of men on earth. Alcmena bare him in Thebes, the city of lovely dances, when the dark-clouded Son of Cronos had lain with her. Once he used to wander over unmeasured tracts of land and sea at the bidding of King Eurystheus, and himself did many deeds of violence and endured many; but now he lives happily in the glorious home of snowy Olympus, and has neat-ankled Hebe for his wife. (l. 9) Hail, lord, son of Zeus! Give me success and prosperity. XVI. TO ASCLEPIUS (5 lines) (ll. 1-4) I begin to sing of Asclepius, son of Apollo and healer of sicknesses. In the Dotian plain fair Coronis, daughter of King Phlegyas, bare him, a great joy to men, a soother of cruel pangs. (l. 5) And so hail to you, lord: in my song I make my prayer to thee! XVII. TO THE DIOSCURI (5 lines) (ll. 1-4) Sing, clear-voiced Muse, of Castor and Polydeuces, the Tyndaridae, who sprang from Olympian Zeus. Beneath the heights fo Taygetus stately Leda bare them, when the dark-clouded Son of Cronos had privily bent her to his will. (l. 5) Hail, children of Tyndareus, riders upon swift horses! XVIII. TO HERMES (12 lines) (ll. 1-9) I sing of Cyllenian Hermes, the Slayer of Argus, lord of Cyllene and Arcadia rich in flocks, luck-bringing messenger of the deathless gods. He was born of Maia, the daughter of Atlas, when she had made with Zeus, -- a shy goddess she. Ever she avoided the throng of the blessed gods and lived in a shadowy cave, and there the Son of Cronos used to lie with the rich- tressed nymph at dead of night, while white-armed Hera lay bound in sweet sleep: and neither deathless god nor mortal man knew it. (ll. 10-11) And so hail to you, Son of Zeus and Maia; with you I have begun: now I will turn to another song! (l. 12) Hail, Hermes, giver of grace, guide, and giver of good things! (31) XIX. TO PAN (49 lines) (ll. 1-26) Muse, tell me about Pan, the dear son of Hermes, with his goat's feet and two horns -- a lover of merry noise. Through wooded glades he wanders with dancing nymphs who foot it on some sheer cliff's edge, calling upon Pan, the shepherd-god, long- haired, unkempt. He has every snowy crest and the mountain peaks and rocky crests for his domain; hither and thither he goes through the close thickets, now lured by soft streams, and now he presses on amongst towering crags and climbs up to the highest peak that overlooks the flocks. Often he courses through the glistening high mountains, and often on the shouldered hills he speeds along slaying wild beasts, this keen-eyed god. Only at evening, as he returns from the chase, he sounds his note, playing sweet and low on his pipes of reed: not even she could excel him in melody -- that bird who in flower-laden spring pouring forth her lament utters honey-voiced song amid the leaves. At that hour the clear-voiced nymphs are with him and move with nimble feet, singing by some spring of dark water, while Echo wails about the mountain-top, and the god on this side or on that of the choirs, or at times sidling into the midst, plies it nimbly with his feet. On his back he wears a spotted lynx-pelt, and he delights in high-pitched songs in a soft meadow where crocuses and sweet-smelling hyacinths bloom at random in the grass. (ll. 27-47) They sing of the blessed gods and high Olympus and choose to tell of such an one as luck-bringing Hermes above the rest, how he is the swift messenger of all the gods, and how he came to Arcadia, the land of many springs and mother of flocks, there where his sacred place is as god fo Cyllene. For there, though a god, he used to tend curly-fleeced sheep in the service of a mortal man, because there fell on him and waxed strong melting desire to wed the rich-tressed daughter of Dryops, and there be brought about the merry marriage. And in the house she bare Hermes a dear son who from his birth was marvellous to look upon, with goat's feet and two horns -- a noisy, merry-laughing child. But when the nurse saw his uncouth face and full beard, she was afraid and sprang up and fled and left the child. Then luck-bringing Hermes received him and took him in his arms: very glad in his heart was the god. And he went quickly to the abodes of the deathless gods, carrying the son wrapped in warm skins of mountain hares, and set him down beside Zeus and showed him to the rest of the gods. Then all the immortals were glad in heart and Bacchie Dionysus in especial; and they called the boy Pan (32) because he delighted all their hearts. (ll. 48-49) And so hail to you, lord! I seek your favour with a song. And now I will remember you and another song also. XX. TO HEPHAESTUS (8 lines) (ll. 1-7) Sing, clear-voiced Muses, of Hephaestus famed for inventions. With bright-eyed Athene he taught men glorious gifts throughout the world, -- men who before used to dwell in caves in the mountains like wild beasts. But now that they have learned crafts through Hephaestus the famed worker, easily they live a peaceful life in their own houses the whole year round. (l. 8) Be gracious, Hephaestus, and grant me success and prosperity! XXI. TO APOLLO (5 lines) (ll. 1-4) Phoebus, of you even the swan sings with clear voice to the beating of his wings, as he alights upon the bank by the eddying river Peneus; and of you the sweet-tongued minstrel, holding his high-pitched lyre, always sings both first and last. (l. 5) And so hail to you, lord! I seek your favour with my song. XXII. TO POSEIDON (7 lines) (ll. 1-5) I begin to sing about Poseidon, the great god, mover of the earth and fruitless sea, god of the deep who is also lord of Helicon and wide Aegae. A two-fold office the gods allotted you, O Shaker of the Earth, to be a tamer of horses and a saviour of ships! (ll. 6-7) Hail, Poseidon, Holder of the Earth, dark-haired lord! O blessed one, be kindly in heart and help those who voyage in ships! XXIII. TO THE SON OF CRONOS, MOST HIGH (4 lines) (ll. 1-3) I will sing of Zeus, chiefest among the gods and greatest, all-seeing, the lord of all, the fulfiller who whispers words of wisdom to Themis as she sits leaning towards him. (l. 4) Be gracious, all-seeing Son of Cronos, most excellent and great! XXIV. TO HESTIA (5 lines) (ll. 1-5) Hestia, you who tend the holy house of the lord Apollo, the Far-shooter at goodly Pytho, with soft oil dripping ever from your locks, come now into this house, come, having one mind with Zeus the all-wise -- draw near, and withal bestow grace upon my song. XXV. TO THE MUSES AND APOLLO (7 lines) (ll. 1-5) I will begin with the Muses and Apollo and Zeus. For it is through the Muses and Apollo that there are singers upon the earth and players upon the lyre; but kings are from Zeus. Happy is he whom the Muses love: sweet flows speech from his lips. (ll. 6-7) Hail, children of Zeus! Give honour to my song! And now I will remember you and another song also. XXVI. TO DIONYSUS (13 lines) (ll. 1-9) I begin to sing of ivy-crowned Dionysus, the loud- crying god, splendid son of Zeus and glorious Semele. The rich- haired Nymphs received him in their bosoms from the lord his father and fostered and nurtured him carefully in the dells of Nysa, where by the will of his father he grew up in a sweet- smelling cave, being reckoned among the immortals. But when the goddesses had brought him up, a god oft hymned, then began he to wander continually through the woody coombes, thickly wreathed with ivy and laurel. And the Nymphs followed in his train with him for their leader; and the boundless forest was filled with their outcry. (ll. 10-13) And so hail to you, Dionysus, god of abundant clusters! Grant that we may come again rejoicing to this season, and from that season onwards for many a year. XXVII. TO ARTEMIS (22 lines) (ll. 1-20) I sing of Artemis, whose shafts are of gold, who cheers on the hounds, the pure maiden, shooter of stags, who delights in archery, own sister to Apollo with the golden sword. Over the shadowy hills and windy peaks she draws her golden bow, rejoicing in the chase, and sends out grievous shafts. The tops of the high mountains tremble and the tangled wood echoes awesomely with the outcry of beasts: earthquakes and the sea also where fishes shoal. But the goddess with a bold heart turns every way destroying the race of wild beasts: and when she is satisfied and has cheered her heart, this huntress who delights in arrows slackens her supple bow and goes to the great house of her dear brother Phoebus Apollo, to the rich land of Delphi, there to order the lovely dance of the Muses and Graces. There she hangs up her curved bow and her arrows, and heads and leads the dances, gracefully arrayed, while all they utter their heavenly voice, singing how neat-ankled Leto bare children supreme among the immortals both in thought and in deed. (ll. 21-22) Hail to you, children of Zeus and rich-haired Leto! And now I will remember you and another song also. XXVIII. TO ATHENA (18 lines) (ll. 1-16) I begin to sing of Pallas Athene, the glorious goddess, bright-eyed, inventive, unbending of heart, pure virgin, saviour of cities, courageous, Tritogeneia. From his awful head wise Zeus himself bare her arrayed in warlike arms of flashing gold, and awe seized all the gods as they gazed. But Athena sprang quickly from the immortal head and stood before Zeus who holds the aegis, shaking a sharp spear: great Olympus began to reel horribly at the might of the bright-eyed goddess, and earth round about cried fearfully, and the sea was moved and tossed with dark waves, while foam burst forth suddenly: the bright Son of Hyperion stopped his swift-footed horses a long while, until the maiden Pallas Athene had stripped the heavenly armour from her immortal shoulders. And wise Zeus was glad. (ll. 17-18) And so hail to you, daughter of Zeus who holds the aegis! Now I will remember you and another song as well. XXIX. TO HESTIA (13 lines) (ll. 1-6) Hestia, in the high dwellings of all, both deathless gods and men who walk on earth, you have gained an everlasting abode and highest honour: glorious is your portion and your right. For without you mortals hold no banquet, -- where one does not duly pour sweet wine in offering to Hestia both first and last. (ll. 7-10) (33) And you, slayer of Argus, Son of Zeus and Maia, messenger of the blessed gods, bearer of the golden rod, giver of good, be favourable and help us, you and Hestia, the worshipful and dear. Come and dwell in this glorious house in friendship together; for you two, well knowing the noble actions of men, aid on their wisdom and their strength. (ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes, bearer of the golden rod! Now I will remember you and another song also. XXX. TO EARTH THE MOTHER OF ALL (19 lines) (ll. 1-16) I will sing of well-founded Earth, mother of all, eldest of all beings. She feeds all creatures that are in the world, all that go upon the goodly land, and all that are in the paths of the seas, and all that fly: all these are fed of her store. Through you, O queen, men are blessed in their children and blessed in their harvests, and to you it belongs to give means of life to mortal men and to take it away. Happy is the man whom you delight to honour! He has all things abundantly: his fruitful land is laden with corn, his pastures are covered with cattle, and his house is filled with good things. Such men rule orderly in their cities of fair women: great riches and wealth follow them: their sons exult with ever-fresh delight, and their daughters in flower-laden bands play and skip merrily over the soft flowers of the field. Thus is it with those whom you honour O holy goddess, bountiful spirit. (ll. 17-19) Hail, Mother of the gods, wife of starry Heaven; freely bestow upon me for this my song substance that cheers the heart! And now I will remember you and another song also. XXXI. TO HELIOS (20 lines) (ll. 1-16) (34) And now, O Muse Calliope, daughter of Zeus, begin to sing of glowing Helios whom mild-eyed Euryphaessa, the far- shining one, bare to the Son of Earth and starry Heaven. For Hyperion wedded glorious Euryphaessa, his own sister, who bare him lovely children, rosy-armed Eos and rich-tressed Selene and tireless Helios who is like the deathless gods. As he rides in his chariot, he shines upon men and deathless gods, and piercingly he gazes with his eyes from his golden helmet. Bright rays beam dazzlingly from him, and his bright locks streaming form the temples of his head gracefully enclose his far-seen face: a rich, fine-spun garment glows upon his body and flutters in the wind: and stallions carry him. Then, when he has stayed his golden-yoked chariot and horses, he rests there upon the highest point of heaven, until he marvellously drives them down again through heaven to Ocean. (ll. 17-19) Hail to you, lord! Freely bestow on me substance that cheers the heart. And now that I have begun with you, I will celebrate the race of mortal men half-divine whose deeds the Muses have showed to mankind. XXXII. TO SELENE (20 lines) (ll. 1-13) And next, sweet voiced Muses, daughters of Zeus, well- skilled in song, tell of the long-winged (35) Moon. From her immortal head a radiance is shown from heaven and embraces earth; and great is the beauty that ariseth from her shining light. The air, unlit before, glows with the light of her golden crown, and her rays beam clear, whensoever bright Selene having bathed her lovely body in the waters of Ocean, and donned her far-gleaming, shining team, drives on her long-maned horses at full speed, at eventime in the mid-month: then her great orbit is full and then her beams shine brightest as she increases. So she is a sure token and a sign to mortal men. (ll. 14-16) Once the Son of Cronos was joined with her in love; and she conceived and bare a daughter Pandia, exceeding lovely amongst the deathless gods. (ll. 17-20) Hail, white-armed goddess, bright Selene, mild, bright-tressed queen! And now I will leave you and sing the glories of men half-divine, whose deeds minstrels, the servants of the Muses, celebrate with lovely lips. XXXIII. TO THE DIOSCURI (19 lines) (ll. 1-17) Bright-eyed Muses, tell of the Tyndaridae, the Sons of Zeus, glorious children of neat-ankled Leda, Castor the tamer of horses, and blameless Polydeuces. When Leda had lain with the dark-clouded Son of Cronos, she bare them beneath the peak of the great hill Taygetus, -- children who are delivers of men on earth and of swift-going ships when stormy gales rage over the ruthless sea. Then the shipmen call upon the sons of great Zeus with vows of white lambs, going to the forepart of the prow; but the strong wind and the waves of the sea lay the ship under water, until suddenly these two are seen darting through the air on tawny wings. Forthwith they allay the blasts of the cruel winds and still the waves upon the surface of the white sea: fair signs are they and deliverance from toil. And when the shipmen see them they are glad and have rest from their pain and labour. (ll. 18-19) Hail, Tyndaridae, riders upon swift horses! Now I will remember you and another song also. ENDNOTES: (1) ll. 1-9 are preserved by Diodorus Siculus iii. 66. 3; ll. 10-21 are extant only in M. (2) Dionysus, after his untimely birth from Semele, was sewn into the thigh of Zeus. (3) sc. Semele. Zeus is here speaking. (4) The reference is apparently to something in the body of the hymn, now lost. (5) 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'. (6) Demeter chooses the lowlier seat, supposedly as being more suitable to her assumed condition, but really because in her sorrow she refuses all comforts. (7) 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. (8) 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. (9) The list of names is taken -- with five additions -- from Hesiod, "Theogony" 349 ff.: for their general significance see note on that passage. (10) Inscriptions show that there was a temple of Apollo Delphinius (cp. ii. 495-6) at Cnossus and a Cretan month bearing the same name. (11) sc. that the dolphin was really Apollo. (12) The epithets are transferred from the god to his altar `Overlooking' is especially an epithet of Zeus, as in Apollonius Rhodius ii. 1124. (13) 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. (14) 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. (15) 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'. (16) 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. (17) The cows being on their sides on the ground, Hermes bends their heads back towards their flanks and so can reach their backbones. (18) 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. (19) 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? (20) Lit. `thorn-plucker'. (21) 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. (22) Literally, `you have made him sit on the floor', i.e. `you have stolen everything down to his last chair.' (23) 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. (24) 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. (25) 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. (26) `Cattle-earning', because an accepted suitor paid for his bride in cattle. (27) 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). (28) Aphrodite extenuates her disgrace by claiming that the race of Anchises is almost divine, as is shown in the persons of Ganymedes and Tithonus. (29) So Christ connecting the word with OMOS. L. and S. give = OMOIOS, `common to all'. (30) 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. (31) This line appears to be an alternative to ll. 10-11. (32) 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. (33) Mr. Evelyn-White prefers to switch l. 10 and 11, reading 11 first then 10. -- DBK. (34) An extra line is inserted in some MSS. after l. 15. -- DBK. (35) 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'. HOMER'S EPIGRAMS (1) I. (5 lines) (ll. 1-5) Have reverence for him who needs a home and stranger's dole, all ye who dwell in the high city of Cyme, the lovely maiden, hard by the foothills of lofty Sardene, ye who drink the heavenly water of the divine stream, eddying Hermus, whom deathless Zeus begot. II. (2 lines) (ll. 1-2) Speedily may my feet bear me to some town of righteous men; for their hearts are generous and their wit is best. III. (6 lines) (ll. 1-6) I am a maiden of bronze and am set upon the tomb of Midas. While the waters flow and tall trees flourish, and the sun rises and shines and the bright moon also; while rivers run and the sea breaks on the shore, ever remaining on this mournful tomb, I tell the passer-by that Midas here lies buried. IV. (17 lines) (ll. 1-17) To what a fate did Zeus the Father give me a prey even while he made me to grow, a babe at my mother's knee! By the will of Zeus who holds the aegis the people of Phricon, riders on wanton horses, more active than raging fire in the test of war, once built the towers of Aeolian Smyrna, wave-shaken neighbour to the sea, through which glides the pleasant stream of sacred Meles; thence (2) arose the daughters of Zeus, glorious children, and would fain have made famous that fair country and the city of its people. But in their folly those men scorned the divine voice and renown of song, and in trouble shall one of them remember this hereafter -- he who with scornful words to them (3) contrived my fate. Yet I will endure the lot which heaven gave me even at my birth, bearing my disappointment with a patient heart. My dear limbs yearn not to stay in the sacred streets of Cyme, but rather my great heart urges me to go unto another country, small though I am. V. (2 lines) (ll. 1-2) Thestorides, full many things there are that mortals cannot sound; but there is nothing more unfathomable than the heart of man. VI. (8 lines) (ll. 1-8) Hear me, Poseidon, strong shaker of the earth, ruler of wide-spread, tawny Helicon! Give a fair wind and sight of safe return to the shipmen who speed and govern this ship. And grant that when I come to the nether slopes of towering Mimas I may find honourable, god-fearing men. Also may I avenge me on the wretch who deceived me and grieved Zeus the lord of guests and his own guest-table. VII. (3 lines) (ll. 1-3) Queen Earth, all bounteous giver of honey-hearted wealth, how kindly, it seems, you are to some, and how intractable and rough for those with whom you are angry. VIII. (4 lines) (ll. 1-4) Sailors, who rove the seas and whom a hateful fate has made as the shy sea-fowl, living an unenviable life, observe the reverence due to Zeus who rules on high, the god of strangers; for terrible is the vengeance of this god afterwards for whosoever has sinned. IX. (2 lines) (ll. 1-2) Strangers, a contrary wind has caught you: but even now take me aboard and you shall make your voyage. X. (4 lines) (ll. 1-4) Another sort of pine shall bear a better fruit (4) than you upon the heights of furrowed, windy Ida. For there shall mortal men get the iron that Ares loves so soon as the Cebrenians shall hold the land. XI. (4 lines) (ll. 1-4) Glaucus, watchman of flocks, a word will I put in your heart. First give the dogs their dinner at the courtyard gate, for this is well. The dog first hears a man approaching and the wild-beast coming to the fence. XII. (4 lines) (ll. 1-4) Goddess-nurse of the young (5), give ear to my prayer, and grant that this woman may reject the love-embraces of youth and dote on grey-haired old men whose powers are dulled, but whose hearts still desire. XIII. (6 lines) (ll. 1-6) Children are a man's crown, towers of a city; horses are the glory of a plain, and so are ships of the sea; wealth will make a house great, and reverend princes seated in assembly are a goodly sight for the folk to see. But a blazing fire makes a house look more comely upon a winter's day, when the Son of Cronos sends down snow. XIV. (23 lines) (ll. 1-23) Potters, if you will give me a reward, I will sing for you. Come, then, Athena, with hand upraised (6) over the kiln. Let the pots and all the dishes turn out well and be well fired: let them fetch good prices and be sold in plenty in the market, and plenty in the streets. Grant that the potters may get great gain and grant me so to sing to them. But if you turn shameless and make false promises, then I call together the destroyers of kilns, Shatter and Smash and Charr and Crash and Crudebake who can work this craft much mischief. Come all of you and sack the kiln-yard and the buildings: let the whole kiln be shaken up to the potter's loud lament. As a horse's jaw grinds, so let the kiln grind to powder all the pots inside. And you, too, daughter of the Sun, Circe the witch, come and cast cruel spells; hurt both these men and their handiwork. Let Chiron also come and bring many Centaurs -- all that escaped the hands of Heracles and all that were destroyed: let them make sad havoc of the pots and overthrow the kiln, and let the potters see the mischief and be grieved; but I will gloat as I behold their luckless craft. And if anyone of them stoops to peer in, let all his face be burned up, that all men may learn to deal honestly. XV. (13 lines) (7) (ll. 1-7) Let us betake us to the house fo some man of great power, -- one who bears great power and is greatly prosperous always. Open of yourselves, you doors, for mighty Wealth will enter in, and with Wealth comes jolly Mirth and gentle Peace. May all the corn-bins be full and the mass of dough always overflow the kneading-trough. Now (set before us) cheerful barley-pottage, full of sesame.... ((LACUNA)) (ll. 8-10) Your son's wife, driving to this house with strong- hoofed mules, shall dismount from her carriage to greet you; may she be shod with golden shoes as she stands weaving at the loom. (ll. 11-13) I come, and I come yearly, like the swallow that perches light-footed in the fore-part of your house. But quickly bring.... XVI. (2 lines) (ll. 1-2) If you will give us anything (well). But if not, we will not wait, for we are not come here to dwell with you. XVII. HOMER: Hunters of deep sea prey, have we caught anything? FISHERMAN: All that we caught we left behind, and all that we did not catch we carry home. (8) HOMER: Ay, for of such fathers you are sprung as neither hold rich lands nor tend countless sheep. ENDNOTES: (1) "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". (2) sc. from Smyrna, Homer's reputed birth-place. (3) The councillors at Cyme who refused to support Homer at the public expense. (4) The `better fruit' is apparently the iron smelted out in fires of pine-wood. (5) Hecate: cp. Hesiod, "Theogony", l. 450. (6) i.e. in protection. (7) 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. (8) The lice which they caught in their clothes they left behind, but carried home in their clothes those which they could not catch. FRAGMENTS OF THE EPIC CYCLE THE WAR OF THE TITANS (fragments) Fragment #1 -- Photius, Epitome of the Chrestomathy of Proclus: The Epic Cycle begins with the fabled union of Heaven and Earth, by which they make three hundred-handed sons and three Cyclopes to be born to him. Fragment #2 -- Anecdota Oxon. (Cramer) i. 75: According to the writer of the "War of the Titans" Heaven was the son of Aether. Fragment #3 -- Scholiast on Apollonius Rhodius, Arg. i. 1165: Eumelus says that Aegaeon was the son of Earth and Sea and, having his dwelling in the sea, was an ally of the Titans. Fragment #4 -- Athenaeus, vii. 277 D: The poet of the "War of the Titans", whether Eumelus of Corinth or Arctinus, writes thus in his second book: `Upon the shield were dumb fish afloat, with golden faces, swimming and sporting through the heavenly water.' Fragment #5 -- Athenaeus, i. 22 C: Eumelus somewhere introduces Zeus dancing: he says -- `In the midst of them danced the Father of men and gods.' Fragment #6 -- Scholiast on Apollonius Rhodius, Arg. i. 554: The author of the "War of the Giants" says that Cronos took the shape of a horse and lay with Philyra, the daughter of Ocean. Through this cause Cheiron was born a centaur: his wife was Chariclo. Fragment #7 -- Athenaeus, xi. 470 B: Theolytus says that he (Heracles) sailed across the sea in a cauldron (1); but the first to give this story is the author of the "War of the Titans". Fragment #8 -- Philodemus, On Piety: The author of the "War of the Titans" says that the apples (of the Hesperides) were guarded. ENDNOTES: (1) See the cylix reproduced by Gerhard, Abhandlungen, taf. 5,4. Cp. Stesichorus, Frag. 3 (Smyth). THE STORY OF OEDIPUS (fragments) Fragment #1 -- C.I.G. Ital. et Sic. 1292. ii. 11: ....the "Story of Oedipus" by Cinaethon in six thousand six hundred verses. Fragment #2 -- Pausanias, ix. 5.10: Judging by Homer I do not believe that Oedipus had children by Iocasta: his sons were born of Euryganeia as the writer of the Epic called the "Story of Oedipus" clearly shows. Fragment #3 -- Scholiast on Euripides Phoen., 1750: The authors of the "Story of Oedipus" (say) of the Sphinx: `But furthermore (she killed) noble Haemon, the dear son of blameless Creon, the comeliest and loveliest of boys.' THE THEBAID (fragments) Fragment #1 -- Contest of Homer and Hesiod: Homer travelled about reciting his epics, first the "Thebaid", in seven thousand verses, which begins: `Sing, goddess, of parched Argos, whence lords...' Fragment #2 -- Athenaeus, xi. 465 E: `Then the heaven-born hero, golden-haired Polyneices, first set beside Oedipus a rich table of silver which once belonged to Cadmus the divinely wise: next he filled a fine golden cup with sweet wine. But when Oedipus perceived these treasures of his father, great misery fell on his heart, and he straight-way called down bitter curses there in the presence of both his sons. And the avenging Fury of the gods failed not to hear him as he prayed that they might never divide their father's goods in loving brotherhood, but that war and fighting might be ever the portion of them both.' Fragment #3 -- Laurentian Scholiast on Sophocles, O.C. 1375: `And when Oedipus noticed the haunch (1) he threw it on the ground and said: "Oh! Oh! my sons have sent this mocking me..." So he prayed to Zeus the king and the other deathless gods that each might fall by his brother's hand and go down into the house of Hades.' Fragment #4 -- Pausanias, viii. 25.8: Adrastus fled from Thebes `wearing miserable garments, and took black-maned Areion (2) with him.' Fragment #5 -- Pindar, Ol. vi. 15: (3) `But when the seven dead had received their last rites in Thebes, the Son of Talaus lamented and spoke thus among them: "Woe is me, for I miss the bright eye of my host, a good seer and a stout spearman alike."' Fragment #6 -- Apollodorus, i. 74: Oeneus married Periboea the daughter of Hipponous. The author of the "Thebais" says that when Olenus had been stormed, Oeneus received her as a prize. Fragment #7 -- Pausanias, ix. 18.6: Near the spring is the tomb of Asphodicus. This Asphodicus killed Parthenopaeus the son of Talaus in the battle against the Argives, as the Thebans say; though that part of the "Thebais" which tells of the death of Parthenopaeus says that it was Periclymenus who killed him. ENDNOTES: (1) The haunch was regarded as a dishonourable portion. (2) The horse of Adrastus, offspring of Poseidon and Demeter, who had charged herself into a mare to escape Poseidon. (3) Restored from Pindar Ol. vi. 15 who, according to Asclepiades, derives the passage from the "Thebais". THE EPIGONI (fragments) Fragment #1 -- Contest of Homer and Hesiod: Next (Homer composed) the "Epigoni" in seven thousand verses, beginning, `And now, Muses, let us begin to sing of younger men.' Fragment #2 -- Photius, Lexicon: Teumesia. Those who have written on Theban affairs have given a full account of the Teumesian fox. (1) They relate that the creature was sent by the gods to punish the descendants of Cadmus, and that the Thebans therefore excluded those of the house of Cadmus from kingship. But (they say) a certain Cephalus, the son of Deion, an Athenian, who owned a hound which no beast ever escaped, had accidentally killed his wife Procris, and being purified of the homicide by the Cadmeans, hunted the fox with his hound, and when they had overtaken it both hound and fox were turned into stones near Teumessus. These writers have taken the story from the Epic Cycle. Fragment #3 -- Scholiast on Apollonius Rhodius, Arg. i. 308: The authors of the "Thebais" say that Manto the daughter of Teiresias was sent to Delphi by the Epigoni as a first fruit of their spoil, and that in accordance with an oracle of Apollo she went out and met Rhacius, the son of Lebes, a Mycenaean by race. This man she married -- for the oracle also contained the command that she should marry whomsoever she might meet -- and coming to Colophon, was there much cast down and wept over the destruction of her country. ENDNOTES: (1) So called from Teumessus, a hill in Boeotia. For the derivation of Teumessus cp. Antimachus "Thebais" fr. 3 (Kinkel). THE CYPRIA (fragments) Fragment #1 -- Proclus, Chrestomathia, i: This (1) is continued by the epic called "Cypria" which is current is eleven books. Its contents are as follows. Zeus plans with Themis to bring about the Trojan war. Strife arrives while the gods are feasting at the marriage of Peleus and starts a dispute between Hera, Athena, and Aphrodite as to which of them is fairest. The three are led by Hermes at the command of Zeus to Alexandrus (2) on Mount Ida for his decision, and Alexandrus, lured by his promised marriage with Helen, decides in favour of Aphrodite. Then Alexandrus builds his ships at Aphrodite's suggestion, and Helenus foretells the future to him, and Aphrodite order Aeneas to sail with him, while Cassandra prophesies as to what will happen afterwards. Alexandrus next lands in Lacedaemon and is entertained by the sons of Tyndareus, and afterwards by Menelaus in Sparta, where in the course of a feast he gives gifts to Helen. After this, Menelaus sets sail for Crete, ordering Helen to furnish the guests with all they require until they depart. Meanwhile, Aphrodite brings Helen and Alexandrus together, and they, after their union, put very great treasures on board and sail away by night. Hera stirs up a storm against them and they are carried to Sidon, where Alexandrus takes the city. From there he sailed to Troy and celebrated his marriage with Helen. In the meantime Castor and Polydeuces, while stealing the cattle of Idas and Lynceus, were caught in the act, and Castor was killed by Idas, and Lynceus and Idas by Polydeuces. Zeus gave them immortality every other day. Iris next informs Menelaus of what has happened at his home. Menelaus returns and plans an expedition against Ilium with his brother, and then goes on to Nestor. Nestor in a digression tells him how Epopeus was utterly destroyed after seducing the daughter of Lycus, and the story of Oedipus, the madness of Heracles, and the story of Theseus and Ariadne. Then they travel over Hellas and gather the leaders, detecting Odysseus when he pretends to be mad, not wishing to join the expedition, by seizing his son Telemachus for punishment at the suggestion of Palamedes. All the leaders then meet together at Aulis and sacrifice. The incident of the serpent and the sparrows (2) takes place before them, and Calchas foretells what is going to befall. After this, they put out to sea, and reach Teuthrania and sack it, taking it for Ilium. Telephus comes out to the rescue and kills Thersander and son of Polyneices, and is himself wounded by Achilles. As they put out from Mysia a storm comes on them and scatters them, and Achilles first puts in at Scyros and married Deidameia, the daughter of Lycomedes, and then heals Telephus, who had been led by an oracle to go to Argos, so that he might be their guide on the voyage to Ilium. When the expedition had mustered a second time at Aulis, Agamemnon, while at the chase, shot a stag and boasted that he surpassed even Artemis. At this the goddess was so angry that she sent stormy winds and prevented them from sailing. Calchas then told them of the anger of the goddess and bade them sacrifice Iphigeneia to Artemis. This they attempt to do, sending to fetch Iphigeneia as though for marriage with Achilles. Artemis, however, snatched her away and transported her to the Tauri, making her immortal, and putting a stag in place of the girl upon the altar. Next they sail as far as Tenedos: and while they are feasting, Philoctetes is bitten by a snake and is left behind in Lemnos because of the stench of his sore. Here, too, Achilles quarrels with Agamemnon because he is invited late. Then the Greeks tried to land at Ilium, but the Trojans prevent them, and Protesilaus is killed by Hector. Achilles then kills Cycnus, the son of Poseidon, and drives the Trojans back. The Greeks take up their dead and send envoys to the Trojans demanding the surrender of Helen and the treasure with her. The Trojans refusing, they first assault the city, and then go out and lay waste the country and cities round about. After this, Achilles desires to see Helen, and Aphrodite and Thetis contrive a meeting between them. The Achaeans next desire to return home, but are restrained by Achilles, who afterwards drives off the cattle of Aeneas, and sacks Lyrnessus and Pedasus and many of the neighbouring cities, and kills Troilus. Patroclus carries away Lycaon to Lemnos and sells him as a slave, and out of the spoils Achilles receives Briseis as a prize, and Agamemnon Chryseis. Then follows the death of Palamedes, the plan of Zeus to relieve the Trojans by detaching Achilles from the Hellenic confederacy, and a catalogue of the Trojan allies. Fragment #2 -- Tzetzes, Chil. xiii. 638: Stasinus composed the "Cypria" which the more part say was Homer's work and by him given to Stasinus as a dowry with money besides. Fragment #3 -- Scholiast on Homer, Il. i. 5: `There was a time when the countless tribes of men, though wide- dispersed, oppressed the surface of the deep-bosomed earth, and Zeus saw it and had pity and in his wise heart resolved to relieve the all-nurturing earth of men by causing the great struggle of the Ilian war, that the load of death might empty the world. And so the heroes were slain in Troy, and the plan of Zeus came to pass.' Fragment #4 -- Volumina Herculan, II. viii. 105: The author of the "Cypria" says that Thetis, to please Hera, avoided union with Zeus, at which he was enraged and swore that she should be the wife of a mortal. Fragment #5 -- Scholiast on Homer, Il. xvii. 140: For at the marriage of Peleus and Thetis, the gods gathered together on Pelion to feast and brought Peleus gifts. Cheiron gave him a stout ashen shaft which he had cut for a spear, and Athena, it is said, polished it, and Hephaestus fitted it with a head. The story is given by the author of the "Cypria". Fragment #6 -- Athenaeus, xv. 682 D, F: The author of the "Cypria", whether Hegesias or Stasinus, mentions flowers used for garlands. The poet, whoever he was, writes as follows in his first book: (ll. 1-7) `She clothed herself with garments which the Graces and Hours had made for her and dyed in flowers of spring -- such flowers as the Seasons wear -- in crocus and hyacinth and flourishing violet and the rose's lovely bloom, so sweet and delicious, and heavenly buds, the flowers of the narcissus and lily. In such perfumed garments is Aphrodite clothed at all seasons. ((LACUNA)) (ll. 8-12) Then laughter-loving Aphrodite and her handmaidens wove sweet-smelling crowns of flowers of the earth and put them upon their heads -- the bright-coiffed goddesses, the Nymphs and Graces, and golden Aphrodite too, while they sang sweetly on the mount of many-fountained Ida.' Fragment #7 -- Clement of Alexandria, Protrept ii. 30. 5: `Castor was mortal, and the fate of death was destined for him; but Polydeuces, scion of Ares, was immortal.' Fragment #8 -- Athenaeus, viii. 334 B: `And after them she bare a third child, Helen, a marvel to men. Rich-tressed Nemesis once gave her birth when she had been joined in love with Zeus the king of the gods by harsh violence. For Nemesis tried to escape him and liked not to lie in love with her father Zeus the Son of Cronos; for shame and indignation vexed her heart: therefore she fled him over the land and fruitless dark water. But Zeus ever pursued and longed in his heart to catch her. Now she took the form of a fish and sped over the waves of the loud-roaring sea, and now over Ocean's stream and the furthest bounds of Earth, and now she sped over the furrowed land, always turning into such dread creatures as the dry land nurtures, that she might escape him.' Fragment #9 -- Scholiast on Euripides, Andr. 898: The writer (3) of the Cyprian histories says that (Helen's third child was) Pleisthenes and that she took him with her to Cyprus, and that the child she bore Alexandrus was Aganus. Fragment #10 -- Herodotus, ii. 117: For it is said in the "Cypria" that Alexandrus came with Helen to Ilium from Sparta in three days, enjoying a favourable wind and calm sea. Fragment #11 -- Scholiast on Homer, Il. iii. 242: For Helen had been previously carried off by Theseus, and it was in consequence of this earlier rape that Aphidna, a town in Attica, was sacked and Castor was wounded in the right thigh by Aphidnus who was king at that time. Then the Dioscuri, failing to find Theseus, sacked Athens. The story is in the Cyclic writers. Plutarch, Thes. 32: Hereas relates that Alycus was killed by Theseus himself near Aphidna, and quotes the following verses in evidence: `In spacious Aphidna Theseus slew him in battle long ago for rich- haired Helen's sake.' (4) Fragment #12 -- Scholiast on Pindar, Nem. x. 114: (ll. 1-6) `Straightway Lynceus, trusting in his swift feet, made for Taygetus. He climbed its highest peak and looked throughout the whole isle of Pelops, son of Tantalus; and soon the glorious hero with his dread eyes saw horse-taming Castor and athlete Polydeuces both hidden within a hollow oak.' Philodemus, On Piety: (Stasinus?) writes that Castor was killed with a spear shot by Idas the son of Aphareus. Fragment #13 -- Athenaeus, 35 C: `Menelaus, know that the gods made wine the best thing for mortal man to scatter cares.' Fragment #14 -- Laurentian Scholiast on Sophocles, Elect. 157: Either he follows Homer who spoke of the three daughters of Agamemnon, or -- like the writer of the "Cypria" -- he makes them four, (distinguishing) Iphigeneia and Iphianassa. Fragment #15 -- (5) Contest of Homer and Hesiod: `So they feasted all day long, taking nothing from their own houses; for Agamemnon, king of men, provided for them.' Fragment #16 -- Louvre Papyrus: `I never thought to enrage so terribly the stout heart of Achilles, for very well I loved him.' Fragment #17 -- Pausanias, iv. 2. 7: The poet of the "Cypria" says that the wife of Protesilaus -- who, when the Hellenes reached the Trojan shore, first dared to land -- was called Polydora, and was the daughter of Meleager, the son of Oeneus. Fragment #18 -- Eustathius, 119. 4: Some relate that Chryseis was taken from Hypoplacian (6) Thebes, and that she had not taken refuge there nor gone there to sacrifice to Artemis, as the author of the "Cypria" states, but was simply a fellow townswoman of Andromache. Fragment #19 -- Pausanias, x. 31. 2: I know, because I have read it in the epic "Cypria", that Palamedes was drowned when he had gone out fishing, and that it was Diomedes and Odysseus who caused his death. Fragment #20 -- Plato, Euthyphron, 12 A: `That it is Zeus who has done this, and brought all these things to pass, you do not like to say; for where fear is, there too is shame.' Fragment #21 -- Herodian, On Peculiar Diction: `By him she conceived and bare the Gorgons, fearful monsters who lived in Sarpedon, a rocky island in deep-eddying Oceanus.' Fragment #22 -- Clement of Alexandria, Stromateis vii. 2. 19: Again, Stasinus says: `He is a simple man who kills the father and lets the children live.' ENDNOTES: (1) The preceding part of the Epic Cycle (?). (2) 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. (3) i.e. Stasinus (or Hegesias: cp. fr. 6): the phrase `Cyprian histories' is equivalent to "The Cypria". (4) Cp. Allen "C.R." xxvii. 190. (5) These two lines possibly belong to the account of the feast given by Agamemnon at Lemnos. (6) sc. the Asiatic Thebes at the foot of Mt. Placius. THE AETHIOPIS (fragments) Fragment #1 -- Proclus, Chrestomathia, ii: The "Cypria", described in the preceding book, has its sequel in the "Iliad" of Homer, which is followed in turn by the five books of the "Aethiopis", the work of Arctinus of Miletus. Their contents are as follows. The Amazon Penthesileia, the daughter of Ares and of Thracian race, comes to aid the Trojans, and after showing great prowess, is killed by Achilles and buried by the Trojans. Achilles then slays Thersites for abusing and reviling him for his supposed love for Penthesileia. As a result a dispute arises amongst the Achaeans over the killing of Thersites, and Achilles sails to Lesbos and after sacrificing to Apollo, Artemis, and Leto, is purified by Odysseus from bloodshed. Then Memnon, the son of Eos, wearing armour made by Hephaestus, comes to help the Trojans, and Thetis tells her son about Memnon. A battle takes place in which Antilochus is slain by Memnon and Memnon by Achilles. Eos then obtains of Zeus and bestows upon her son immortality; but Achilles routs the Trojans, and, rushing into the city with them, is killed by Paris and Apollo. A great struggle for the body then follows, Aias taking up the body and carrying it to the ships, while Odysseus drives off the Trojans behind. The Achaeans then bury Antilochus and lay out the body of Achilles, while Thetis, arriving with the Muses and her sisters, bewails her son, whom she afterwards catches away from the pyre and transports to the White Island. After this, the Achaeans pile him a cairn and hold games in his honour. Lastly a dispute arises between Odysseus and Aias over the arms of Achilles. Fragment #2 -- Scholiast on Homer, Il. xxiv. 804: Some read: `Thus they performed the burial of Hector. Then came the Amazon, the daughter of great-souled Ares the slayer of men.' Fragment #3 -- Scholiast on Pindar, Isth. iii. 53: The author of the "Aethiopis" says that Aias killed himself about dawn. THE LITTLE ILIAD (fragments) Fragment #1 -- Proclus, Chrestomathia, ii: Next comes the "Little Iliad" in four books by Lesches of Mitylene: its contents are as follows. The adjudging of the arms of Achilles takes place, and Odysseus, by the contriving of Athena, gains them. Aias then becomes mad and destroys the herd of the Achaeans and kills himself. Next Odysseus lies in wait and catches Helenus, who prophesies as to the taking of Troy, and Diomede accordingly brings Philoctetes from Lemnos. Philoctetes is healed by Machaon, fights in single combat with Alexandrus and kills him: the dead body is outraged by Menelaus, but the Trojans recover and bury it. After this Deiphobus marries Helen, Odysseus brings Neoptolemus from Scyros and gives him his father's arms, and the ghost of Achilles appears to him. Eurypylus the son of Telephus arrives to aid the Trojans, shows his prowess and is killed by Neoptolemus. The Trojans are now closely beseiged, and Epeius, by Athena's instruction, builds the wooden horse. Odysseus disfigures himself and goes in to Ilium as a spy, and there being recognized by Helen, plots with her for the taking of the city; after killing certain of the Trojans, he returns to the ships. Next he carries the Palladium out of Troy with help of Diomedes. Then after putting their best men in the wooden horse and burning their huts, the main body of the Hellenes sail to Tenedos. The Trojans, supposing their troubles over, destroy a part of their city wall and take the wooden horse into their city and feast as though they had conquered the Hellenes. Fragment #2 -- Pseudo-Herodotus, Life of Homer: `I sing of Ilium and Dardania, the land of fine horses, wherein the Danai, followers of Ares, suffered many things.' Fragment #3 -- Scholiast on Aristophanes, Knights 1056 and Aristophanes ib: The story runs as follows: Aias and Odysseus were quarrelling as to their achievements, says the poet of the "Little Iliad", and Nestor advised the Hellenes to send some of their number to go to the foot of the walls and overhear what was said about the valour of the heroes named above. The eavesdroppers heard certain girls disputing, one of them saying that Aias was by far a better man than Odysseus and continuing as follows: `For Aias took up and carried out of the strife the hero, Peleus' son: this great Odysseus cared not to do.' To this another replied by Athena's contrivance: `Why, what is this you say? A thing against reason and untrue! Even a woman could carry a load once a man had put it on her shoulder; but she could not fight. For she would fail with fear if she should fight.' Fragment #4 -- Eustathius, 285. 34: The writer of the "Little Iliad" says that Aias was not buried in the usual way (1), but was simply buried in a coffin, because of the king's anger. Fragment #5 -- Eustathius on Homer, Il. 326: The author of the "Little Iliad" says that Achilles after putting out to sea from the country of Telephus came to land there: `The storm carried Achilles the son of Peleus to Scyros, and he came into an uneasy harbour there in that same night.' Fragment #6 -- Scholiast on Pindar, Nem. vi. 85: `About the spear-shaft was a hoop of flashing gold, and a point was fitted to it at either end.' Fragment #7 -- Scholiast on Euripides Troades, 822: `...the vine which the son of Cronos gave him as a recompense for his son. It bloomed richly with soft leaves of gold and grape clusters; Hephaestus wrought it and gave it to his father Zeus: and he bestowed it on Laomedon as a price for Ganymedes.' Fragment #8 -- Pausanias, iii. 26. 9: The writer of the epic "Little Iliad" says that Machaon was killed by Eurypylus, the son of Telephus. Fragment #9 -- Homer, Odyssey iv. 247 and Scholiast: `He disguised himself, and made himself like another person, a beggar, the like of whom was not by the ships of the Achaeans.' The Cyclic poet uses `beggar' as a substantive, and so means to say that when Odysseus had changed his clothes and put on rags, there was no one so good for nothing at the ships as Odysseus. Fragment #10 -- (2) Plutarch, Moralia, p. 153 F: And Homer put forward the following verses as Lesches gives them: `Muse, tell me of those things which neither happened before nor shall be hereafter.' And Hesiod answered: `But when horses with rattling hoofs wreck chariots, striving for victory about the tomb of Zeus.' And it is said that, because this reply was specially admired, Hesiod won the tripod (at the funeral games of Amphidamas). Fragment #11 -- Scholiast on Lycophr., 344: Sinon, as it had been arranged with him, secretly showed a signal-light to the Hellenes. Thus Lesches writes: -- `It was midnight, and the clear moon was rising.' Fragment #12 -- Pausanias, x. 25. 5: Meges is represented (3) wounded in the arm just as Lescheos the son of Aeschylinus of Pyrrha describes in his "Sack of Ilium" where it is said that he was wounded in the battle which the Trojans fought in the night by Admetus, son of Augeias. Lycomedes too is in the picture with a wound in the wrist, and Lescheos says he was so wounded by Agenor... Pausanias, x. 26. 4: Lescheos also mentions Astynous, and here he is, fallen on one knee, while Neoptolemus strikes him with his sword... Pausanias, x. 26. 8: The same writer says that Helicaon was wounded in the night- battle, but was recognised by Odysseus and by him conducted alive out of the fight... Pausanias, x. 27. 1: Of them (4), Lescheos says that Eion was killed by Neoptolemus, and Admetus by Philoctetes... He also says that Priam was not killed at the heart of Zeus Herceius, but was dragged away from the altar and destroyed off hand by Neoptolemus at the doors of the house... Lescheos says that Axion was the son of Priam and was slain by Eurypylus, the son of Euaemon. Agenor -- according to the same poet -- was butchered by Neoptolemus. Fragment #13 -- Aristophanes, Lysistrata 155 and Scholiast: `Menelaus at least, when he caught a glimpse somehow of the breasts of Helen unclad, cast away his sword, methinks.' Lesches the Pyrrhaean also has the same account in his "Little Iliad". Pausanias, x. 25. 8: Concerning Aethra Lesches relates that when Ilium was taken she stole out of the city and came to the Hellenic camp, where she was recognised by the sons of Theseus; and that Demophon asked her of Agamemnon. Agamemnon wished to grant him this favour, but he would not do so until Helen consented. And when he sent a herald, Helen granted his request. Fragment #14 -- Scholiast on Lycophr. Alex., 1268: `Then the bright son of bold Achilles led the wife of Hector to the hollow ships; but her son he snatched from the bosom of his rich-haired nurse and seized him by the foot and cast him from a tower. So when he had fallen bloody death and hard fate seized on Astyanax. And Neoptolemus chose out Andromache, Hector's well-girded wife, and the chiefs of all the Achaeans gave her to him to hold requiting him with a welcome prize. And he put Aeneas (5), the famous son of horse-taming Anchises, on board his sea- faring ships, a prize surpassing those of all the Danaans.' ENDNOTES: (1) sc. after cremation. (2) 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. (3) i.e. in the paintings by Polygnotus at Delphi. (4) i.e. the dead bodies in the picture. (5) 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. THE SACK OF ILIUM (fragments) Fragment #1 -- Proclus, Chrestomathia, ii: Next come two books of the "Sack of Ilium", by Arctinus of Miletus with the following contents. The Trojans were suspicious of the wooden horse and standing round it debated what they ought to do. Some thought they ought to hurl it down from the rocks, others to burn it up, while others said they ought to dedicate it to Athena. At last this third opinion prevailed. Then they turned to mirth and feasting believing the war was at an end. But at this very time two serpents appeared and destroyed Laocoon and one of his two sons, a portent which so alarmed the followers of Aeneas that they withdrew to Ida. Sinon then raised the fire- signal to the Achaeans, having previously got into the city by pretence. The Greeks then sailed in from Tenedos, and those in the wooden horse came our and fell upon their enemies, killing many and storming the city. Neoptolemus kills Priam who had fled to the altar of Zeus Herceius (1); Menelaus finds Helen and takes her to the ships, after killing Deiphobus; and Aias the son of Ileus, while trying to drag Cassandra away by force, tears away with her the image of Athena. At this the Greeks are so enraged that they determine to stone Aias, who only escapes from the danger threatening him by taking refuge at the altar of Athena. The Greeks, after burning the city, sacrifice Polyxena at the tomb of Achilles: Odysseus murders Astyanax; Neoptolemus takes Andromache as his prize, and the remaining spoils are divided. Demophon and Acamas find Aethra and take her with them. Lastly the Greeks sail away and Athena plans to destroy them on the high seas. Fragment #2 -- Dionysus Halicarn, Rom. Antiq. i. 68: According to Arctinus, one Palladium was given to Dardanus by Zeus, and this was in Ilium until the city was taken. It was hidden in a secret place, and a copy was made resembling the original in all points and set up for all to see, in order to deceive those who might have designs against it. This copy the Achaeans took as a result of their plots. Fragment #3 -- Scholiast on Euripedes, Andromache 10: The Cyclic poet who composed the "Sack" says that Astyanax was also hurled from the city wall. Fragment #4 -- Scholiast on Euripedes, Troades 31: For the followers of Acamus and Demophon took no share -- it is said -- of the spoils, but only Aethra, for whose sake, indeed, they came to Ilium with Menestheus to lead them. Lysimachus, however, says that the author of the "Sack" writes as follows: `The lord Agamemnon gave gifts to the Sons of Theseus and to bold Menestheus, shepherd of hosts.' Fragment #5 -- Eustathius on Iliad, xiii. 515: Some say that such praise as this (1) does not apply to physicians generally, but only to Machaon: and some say that he only practised surgery, while Podaleirius treated sicknesses. Arctinus in the "Sack of Ilium" seems to be of this opinion when he says: (ll. 1-8) `For their father the famous Earth-Shaker gave both of them gifts, making each more glorious than the other. To the one he gave hands more light to draw or cut out missiles from the flesh and to heal all kinds of wounds; but in the heart of the other he put full and perfect knowledge to tell hidden diseases and cure desperate sicknesses. It was he who first noticed Aias' flashing eyes and clouded mind when he was enraged.' Fragment #6 -- Diomedes in Gramm., Lat. i. 477: `Iambus stood a little while astride with foot advanced, that so his strained limbs might get power and have a show of ready strength.' ENDNOTES: (1) sc. knowledge of both surgery and of drugs. THE RETURNS (fragments) Fragment #1 -- Proclus, Chrestomathia, ii: After the "Sack of Ilium" follow the "Returns" in five books by Agias of Troezen. Their contents are as follows. Athena causes a quarrel between Agamemnon and Menelaus about the voyage from Troy. Agamemnon then stays on to appease the anger of Athena. Diomedes and Nestor put out to sea and get safely home. After them Menelaus sets out and reaches Egypt with five ships, the rest having been destroyed on the high seas. Those with Calchas, Leontes, and Polypoetes go by land to Colophon and bury Teiresias who died there. When Agamemnon and his followers were sailing away, the ghost of Achilles appeared and tried to prevent them by foretelling what should befall them. The storm at the rocks called Capherides is then described, with the end of Locrian Aias. Neoptolemus, warned by Thetis, journeys overland and, coming into Thrace, meets Odysseus at Maronea, and then finishes the rest of his journey after burying Phoenix who dies on the way. He himself is recognized by Peleus on reaching the Molossi. Then comes the murder of Agamemnon by Aegisthus and Clytaemnestra, followed by the vengeance of Orestes and Pylades. Finally, Menelaus returns home. Fragment #2 -- Argument to Euripides Medea: `Forthwith Medea made Aeson a sweet young boy and stripped his old age from him by her cunning skill, when she had made a brew of many herbs in her golden cauldrons.' Fragment #3 -- Pausanias, i. 2: The story goes that Heracles was besieging Themiscyra on the Thermodon and could not take it; but Antiope, being in love with Theseus who was with Heracles on this expedition, betrayed the place. Hegias gives this account in his poem. Fragment #4 -- Eustathius, 1796. 45: The Colophonian author of the "Returns" says that Telemachus afterwards married Circe, while Telegonus the son of Circe correspondingly married Penelope. Fragment #5 -- Clement of Alex. Strom., vi. 2. 12. 8: `For gifts beguile men's minds and their deeds as well.' (1) Fragment #6 -- Pausanias, x. 28. 7: The poetry of Homer and the "Returns" -- for here too there is an account of Hades and the terrors there -- know of no spirit named Eurynomus. Athenaeus, 281 B: The writer of the "Return of the Atreidae" (2) says that Tantalus came and lived with the gods, and was permitted to ask for whatever he desired. But the man was so immoderately given to pleasures that he asked for these and for a life like that of the gods. At this Zeus was annoyed, but fulfilled his prayer because of his own promise; but to prevent him from enjoying any of the pleasures provided, and to keep him continually harassed, he hung a stone over his head which prevents him from ever reaching any of the pleasant things near by. ENDNOTES: (1) Clement attributes this line to Augias: probably Agias is intended. (2) Identical with the "Returns", in which the Sons of Atreus occupy the most prominent parts. THE TELEGONY (fragments) Fragment #1 -- Proclus, Chrestomathia, ii: After the "Returns" comes the "Odyssey" of Homer, and then the "Telegony" in two books by Eugammon of Cyrene, which contain the following matters. The suitors of Penelope are buried by their kinsmen, and Odysseus, after sacrificing to the Nymphs, sails to Elis to inspect his herds. He is entertained there by Polyxenus and receives a mixing bowl as a gift; the story of Trophonius and Agamedes and Augeas then follows. He next sails back to Ithaca and performs the sacrifices ordered by Teiresias, and then goes to Thesprotis where he marries Callidice, queen of the Thesprotians. A war then breaks out between the Thesprotians, led by Odysseus, and the Brygi. Ares routs the army of Odysseus and Athena engages with Ares, until Apollo separates them. After the death of Callidice Polypoetes, the son of Odysseus, succeeds to the kingdom, while Odysseus himself returns to Ithaca. In the meantime Telegonus, while travelling in search of his father, lands on Ithaca and ravages the island: Odysseus comes out to defend his country, but is killed by his son unwittingly. Telegonus, on learning his mistake, transports his father's body with Penelope and Telemachus to his mother's island, where Circe makes them immortal, and Telegonus marries Penelope, and Telemachus Circe. Fragment #2 -- Eustathias, 1796. 35: The author of the "Telegony", a Cyrenaean, relates that Odysseus had by Calypso a son Telegonus or Teledamus, and by Penelope Telemachus and Acusilaus. NON-CYCLIC POEMS ATTRIBUTED TO HOMER THE EXPEDITION OF AMPHIARAUS (fragments) Fragment #1 -- Pseudo-Herodotus, Life of Homer: Sitting there in the tanner's yard, Homer recited his poetry to them, the "Expedition of Amphiarus to Thebes" and the "Hymns to the Gods" composed by him. THE TAKING OF OECHALIA (fragments) Fragment #1 -- Eustathius, 330. 41: An account has there been given of Eurytus and his daughter Iole, for whose sake Heracles sacked Oechalia. Homer also seems to have written on this subject, as that historian shows who relates that Creophylus of Samos once had Homer for his guest and for a
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