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Hesiod, The Homeric Hymns, and Homerica

Part 5 out of 6

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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

(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

(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

(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

(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

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.


(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


(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.


(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

(l. 5) And so hail to you, lord: in my song I make my prayer to


(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.


(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

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


(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

(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


(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

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


(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

(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.


(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.


(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.


(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
(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
(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


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....


(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

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.

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.


(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.



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

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.


(1) See the cylix reproduced by Gerhard, Abhandlungen, taf. 5,4.

Cp. Stesichorus, Frag. 3 (Smyth).


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.


(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.


(1) So called from Teumessus, a hill in Boeotia. For the
derivation of Teumessus cp. Antimachus "Thebais" fr. 3

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

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

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

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


(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

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

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.'


(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

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

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

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

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
(5), the famous son of horse-taming Anchises, on board his sea-
faring ships, a prize surpassing those of all the Danaans.'


(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
(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

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


(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

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.


(1) Clement attributes this line to Augias: probably Agias is
(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.



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.


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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