The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 1

by Homer

I. TO APOLLO.^[1]

I will call to mind, nor will I be forgetful of far-darting Apollo, whom even the gods dread as he goes through the house of Jove, and all rise up from their seats, as he comes near, when he stretches his glorious bow.^[2] But Latona alone remains by the side of thunder-rejoicing Jove, who both relaxes his bow, and shuts up his quiver, and taking with her hands the bow from his mighty shoulders, hangs it up against a column of her sire's, from a golden peg, and conducting, seats him on a throne. And unto him his sire gives nectar in a golden goblet, receiving his dear son,^[3] and then the other gods sit down here, and venerable Latona rejoices, for that she has borne a bow-bearing and valiant son. Hail! O blest Latona, since thou hast brought forth glorious children, both king Apollo, and shaft-delighting Diana, her indeed in Ortygia, but him in rugged Delos,^[4] reclining against the long mountain and the hill of Cynthus, near a palm tree, beneath the streams of Inopus. For how shall I hymn thee, who art altogether worthy to be hymned, for by thee, O Phœbus, in every strain of song allotted,^[5] both through the calf-nurturing mainland and through the isles. And all the high watches and lofty summits of towering mountains please thee, and the rivers which run onward into the ocean, and the shores stretched down to the sea, and the harbours of the sea. Shall I sing how first Latona bore thee, a delight to mortals, having reclined against mount Cynthus in a rugged isle, in sea-girt Delos; while on both sides the dark billow went forth against the land with clear-breathing winds. Starting from hence,^[6] thou rulest over all mortals, as many as Crete contains within, and the people of Athens, and the island of Ægina, and ship-renowned Eubœa, and Ægæ,^[7] and Iresiæ, and Peparethus near the sea, and Thracian Athos, and the lofty heads of Pelion, and Thracian Samos, and the shadowy mountains of Ida, Scyrus, and Phocœa, and the high mountain of Autocane, and well-built Imbrus, and Lemnos destitute of harbour, and divine Lesbos, the dwelling of Macar the son of Æolus, and Chios, which lies in the sea, the richest of isles, and irregular^[8] Mimas, and the lofty heads of Corycus, and splendid Claros, and the high mountain of Æsagea,^[9] and watery Samos, and the lofty heads of Mycale, and Miletus, and Cos, the city of articulate-speaking^[10] men, and lofty Cnidus, and windy Carpathus, and Naxos, and Paros, and rocky Rhenea. Over so^[11] great [an extent of country] went Latona, about to bring forth the Far-Darter, [seeking] whether any one was willing to afford a dwelling to her, a child^[12] of the earth. But these [lands] trembled much, and dreaded, nor did any one dare to receive Phœbus, although being very fertile, until that venerable Latona came to Delos, and questioning her,^[13] spoke winged words:

"O Delos, if thou art not willing^[14] to be the dwelling of my son Phœbus Apollo, and to erect a wealthy temple, no other shall ever touch, nor entreat^[15] thee, nor do I think that thou wilt be rich in beeves, nor in sheep, nor wilt thou bear an harvest, nor produce countless plants. But if thou wilt possess a temple of far-darting Apollo, all men, assembling hither, shall escort to thee hecatombs, and to thee shall there ever be a mighty savour, [if thou wilt long^[16] cherish thy king, and the gods shall preserve thee from the hands of others, since thou hast not a fertile soil.]"

Thus she spoke, and Delos rejoiced, and answering addressed her: "Latona, most glorious, daughter of mighty Cronus, joyfully indeed would I receive the birth of the far-darting king, for I indeed have too ill a report among men, but thus I should become greatly honoured. But this thing I dread, O Latona, nor will I conceal it from thee. For they say that Apollo will be very haughty, and will lord it greatly over the immortals, and over mortal men upon the bounteous earth. Wherefore I greatly dread in my mind and soul, lest, when he first beholds the light of the sun, he will despise the island, because I am of a rugged soil, and, having overturned it with his feet, spurn it into the billows of the deep, where me, indeed, the mighty wave will ever wash over the head; but he will go to another land, which may please him to build a temple and foliaged grove. But in me the polypuses and black sea-calves will make their unpleasing abodes, through lack of people. But if, O goddess, thou wouldst endure to swear unto me a mighty oath, that he will here first erect a beauteous temple, to be a place of oracles for men, but afterwards among all men, since he is of many names.^[17]

Thus she spoke; and Latona swore the mighty oath of the gods [thus]: "Now may the earth and wide heaven above be witness to these things, and the down-flowing water of the Styx, (which is the mightiest and most dreadful oath to the blessed gods,) truly here shall there always be an incense-altar and enclosure of Phœbus, and he shall honour thee above all." But when indeed she had sworn, and had ended the oath, Delos rejoiced much at the birth^[18] of the far-darting king. But Latona for nine days and nine nights was pierced with unexpected throes, and all the goddesses were within^[19] [with her], as many as were best, both Dione, and Rhea, and Ichnæan^[20] Themis, and loud-resounding Amphitrite, and the other immortals save only white-armed Juno; for she sat in the palace of cloud-compelling Jove, and birth-presiding Ilythia alone^[21] had not known [of her labour]. For she was sitting beneath the golden clouds on lofty Olympus, through the devices of white-armed Juno, who kept her back^[22] through envy, because fair-haired Latona was then about to bring forth a blameless and mighty son. But they sent Iris from the well-built island, to bring Ilithyia, promising [to her as a gift] a mighty necklace woven with golden threads, nine cubits [in length]. But they ordered [Iris] to call her apart from white-armed Juno, lest she should then by words divert her from going. But when Iris, with feet swift as the wind, heard this, she set out to run, and swiftly passed through all the midst. But when she reached the dwelling of the gods, lofty Olympus, straightway having called Ilithyia out of doors from the house, she addressed [to her] winged words, in all exactly as the possessors of the Olympian dwellings had enjoined. And she persuaded her mind within her breast, and they both set out, like in step to timid does. But when Ilithyia, who presides over labour, reached Delos, then indeed labour seized [Latona], and she was ready to bring forth. And she threw her arms around the palm,^[23] and rested her knees on the soft meadow, and the earth smiled beneath. And he leaped forth into the light, and all the goddesses gave a shout.^[24] There, O archer Phœbus, the goddesses washed thee^[25]

in the fair water purely and holily, and swaddled thee in a white robe, fine, beautiful, and around they put on a golden roller.^[26] Nor in truth did his mother suckle gold-falchioned Apollo, but Themis with her immortal hands offered him nectar and pleasant ambrosia, and Latona rejoiced, because she had brought forth a bow-bearing and valiant son. But when, O Phœbus, thou hadst tasted the immortal food, no longer did the golden swaddling-clothes hold thee panting, nor did the bandage keep thee, but all the restraints were broken. And straightway Phœbus Apollo spake among the immortals: "May a lyre and bending bow be mine, and I will declare to men the unerring counsel of Jove."^[27]

Having spoken thus, Phœbus the far-darting, with unshorn locks, went from the wide-wayed earth, and all the immortal goddesses were terrified.^[28] But then all Delos became heavy with gold,^[29] beholding the offspring of Jove and Latona; rejoicing, because the god had chosen it out of the islands and the mainland, to settle [in it] his dwelling, and had loved it more from his heart.^[30] It flourished, as when the summit of a mountain [flourishes] with the blossoms of the wood. But thou thyself, O thou of the silver bow, far-darting king Apollo, sometimes indeed didst walk on rocky Cynthus, and sometimes thou wouldst flee to the islands and their inhabitants?^[31] Thine are full many temples and foliaged groves, and all the high rocks are dear [to thee], and the lofty summits of towering mountains, and the rivers that flow on into the sea. But thou, O Phœbus, art chiefly delighted in heart at Delos. There the long-trained Ionians are assembled in honour of thee, with their children^[32] and respected wives. But they, mindful, delight thee with boxing, and dancing, and song, when they begin the contest. A man would say that they were immortal and without age, the Ionians who are then assembled †opposite† thee.^[33] For he would perceive the pleasure of all, and would be delighted in mind, both contemplating the men, and the well-girt women, and the swift ships, and their many possessions. And besides these, this mighty marvel, the glory of which shall never perish, the Delian girls, the servants^[34] of the Far-Darter, who, after they have first chaunted Apollo in hymns, and then Latona and shaft-rejoicing Diana, calling to mind the heroes and heroines of old, sing a hymn, and charm the crowds of men. And they ken how to imitate the voices and modulation^[35] of all men. And each single man would say that he himself spoke, so beautiful a song is contrived by them. But come now, O Latona, and Apollo, with Diana, and hail all of you!^[36] And be mindful of me hereafter also, when any one of earthly men, coming hither as a sad stranger, shall ask: "O virgins, what man among you dwells here, the sweetest of bards, and in whom do ye take most delight?" But do ye all answer, "[He is] of us, a blind man, and he dwells at rocky Chios, whose songs shall all hereafter excel. But we^[37] shall bear our own renown [with us], how far soever over the earth we shall visit the well-inhabited cities of men." And they will be persuaded, since it is also true. But I will not cease hymning far-darting Apollo of the silver bow, whom fair-haired Latona bore.

O king,^[38] thou who possessest both Lycia, and pleasant Mæonia, and Miletus, a maritime, pleasant city, and who also^[39] rulest mightily over sea-washed Delos. But the son of all-renowned Latona goes to rocky Pytho, playing on his hollow harp, wearing immortal incense-scented garments, while his harp beneath the golden quill^[40] utters a pleasant twang. But hence from the earth he goes to heaven, when [he has] the mind, to the house of Jove, after the assemblage of the other gods; and straightway the harp and song are a care to mortals. The muses indeed, all at once answering with beauteous voice, sing the immortal gifts of the gods, and the sufferings of men, as many things as they possessing at the hands of the immortal gods, live destitute of counsel^[41] and resources, nor are able to find a remedy for death and a defence against age. But the fair-tressed Graces, and the wise Hours, and Harmony, and Hebe, and Venus, the daughter of Jove, dance, holding each others' hands by the wrist. To them no mean nor trivial^[42] [songstress] plays, but shaft-rejoicing Dian, the foster-sister of Apollo, most mighty to behold, and in aspect wondrous. Here again with them sport Mars and well-watching Mercury, but Phœbus Apollo strikes the harp, taking grand and lofty steps, and a shining haze surrounds him, and glittering of feet, and of his well-fitted tunic. And both golden-tressed Latona and deep-planning Jove are delighted at it, as they perceive his mighty mind, their darling son sporting among the immortal gods.

How then shall I hymn thee who art altogether worthy to be hymned? Shall I sing of thee among suitors and love, how once on a time, wooing,^[43] thou didst approach the Azanian girl, in company with godlike Ischys, the son of Elation,

of noble steeds, or with Phorbas, son of Tropus,^[44] or with Ereutheus, or with Leucippus, and the wife of Leucippus, [thou] on foot, but he with steeds? †Nor yet was Triopus wanting.† Or [shall I sing] how first seeking an oracle for men, thou didst traverse the earth, O far-darting Apollo? For thou first wentest down from Olympus in Pieria, and didst pass over sandy Lecton,^[45] and the Magnesians, and through the Perrhæbians. And quickly didst thou reach Iolcus, and come to Cenæum in ship-renowned Eubœa. And thou didst stand upon the Lelantian plain, which pleased not thy mind so that thou shouldst [there] erect a temple and foliaged wood. But from hence, O far-darting Apollo, having crossed the Euripus, thou, divine one, wentest over the verdant mountain,^[46] and quickly camest from it to Mycalessus and grassy-couched Teumessus. And thou camest to the land of Thebe clad with woods; for not yet did any one of mortals dwell in sacred Thebe, nor were there as yet any roads or ways through the wheat-bearing plain of Thebe, but it was overgrown with wood.^[47] But from hence, O far-darting Apollo, thou wentest onwards, and didst reach Onchestus, the splendid wood of Neptune, where a newly-broken foal breathes again, laden as he is,^[48] dragging the handsome chariot, and the driver, though skilful, falling from the chariot to the ground, goes on his way. But they so long indeed rattle along the chariot, having cast off their ruler. But if indeed he guides his chariot into the foliaged grove,^[49] they rub down their steeds, but leave the chariots, having tilted them.^[50] For thus at the first was the religious custom; but they pray to king [Apollo], and then the destiny of the gods saves the chariot. But from hence thou wentest onwards, O far-darting Apollo, and thou didst next reach fair-streamed Cephisus, which pours forth fair-flowing water from Lilæum. Having passed over this, O Far-Darter, and over well-turreted Ocalea, thou camest from thence to grassy Haliartus. And thou wentest on to Delphusa,^[51] where the harmless country pleased thee, that thou shouldst erect a temple and foliaged grove. And thou stoodest very near her and addressed her in words:

"Delphusa, here indeed I design to build a very beautiful temple, as a shrine for men, who in my honour shall ever bring perfect hecatombs hither, ay, as many [men] as possess rich Peloponnesus, and as many as [dwell in] Europe and the sea-girt isles, in quest of oracles. But to them all will I declare unerring counsel, giving responses in my rich temple."

Thus having spoken, Phœbus Apollo began to lay down the foundations, wide, and very long in extent. But Delphusa, perceiving, was wroth at heart, and spake thus:

"Phœbus! far-darting king, what word shall I speak to thy mind? since thou designest to build here a very beautiful temple, to be a shrine for men, who indeed shall always bring hither to thee perfect hecatombs. But I will speak out to thee, and do thou cast it in thy mind; the noise of fleet steeds shall ever harass thee, and the [noise of the] mules coming to water from my sacred fountains. Here any one of men will rather wish to behold the well-wrought chariots of men, and the rattling of swift-footed steeds,^[52] than a great temple and many possessions within it. But if thou wilt be persuaded, (but thou art greater and braver, O king, than I am, and thy strength is mightiest,) erect for thyself [a temple] in Crissa, beneath the folds of Parnassus, where neither are the handsome chariots shaken along, nor will there be a noise of swift-footed steeds around thy well-built altar. And even thus the glorious tribes of men will bring offerings to Io-Pæan, and do thou, rejoicing in thy mind, receive the fair offerings of the neighbouring men.

Thus speaking, she persuaded the mind of the Far-Darter, that to Delphusa there should be her own renown o'er the earth, and not that of the Far-Darter. But from hence thou wentest onward, O far-darting Apollo, and thou camest into the city of the insolent Plegyan men, who, caring not for Jove, dwelt upon the earth in a beauteous dell, near the lake of Cephissus. From hence thou swiftly camest rushing^[53] to the rock, and thou didst reach Crissa,^[54] below snowy Parnassus, turned at its base towards the west, but above the rock is suspended aloft, and a rugged, hollow cave runs below. Here king Phœbus Apollo resolved to construct a pleasant temple, and thus he spoke: "Here indeed I design to build a very beautiful temple, to be a shrine of oracles for men, who shall always bring hither to me perfect hecatombs, ay, as many [men] as possess rich Peloponnesus, and as many as [dwell in] Europe^[55] and the sea-girt isles, coming in quest of oracles. But to them all will I declare unerring counsel, giving responses in my rich temple."

Thus having spoken, Phœbus Apollo began to lay down the foundations, wide, and very long in extent. And upon them Trophonius and Agamedes, the sons of Erginus, dear to the immortal gods, laid a stone threshold. But innumerable troops of men built the temple around with hewn stones, so that it should ever be a subject of song. And near it [is] the fair-flowing fountain, where the royal son of Jove, with his strong bow, slew the serpent, a stoutly-nourished, mighty, a savage portent, which did many ills to men upon the earth, many to themselves, and many to their long-footed sheep, since it was a blood-thirsty bane. †And once on a time having received from golden-throned, dreadful, and grievous Typhaon, a bane to mortals,†^[56] whom once Juno brought forth, enraged against father Jove, when indeed the son of Saturn begat glorious Minerva in the top of his head, and hallowed Juno was enraged, and she also spoke among the assembled immortals: "Hear me both all ye gods and all ye goddesses, how cloud-compelling Jove begins to insult me first, since he made me his wife, knowing prudent things. And now apart from me has he given birth to dark-eyed Minerva, who is conspicuous among all the blessed immortals. But my son Vulcan has been rendered lame amongst all the gods, being halt as to his feet, whom I myself hurled down, seizing him with my hands, and cast into the wide sea.^[57] But him Thetis, the silver-footed daughter of Nereus, received, and led to her own sisters, †Would that she might grant another favour to the blessed gods!†^[58] Wretch! crafty-planner! what else dost thou now devise? How daredst thou alone produce dark-eyed Minerva? I have not become a mother, and yet I have been called thy [wife] among the immortals, who possess the wide heaven. And now,† therefore, will I try some device, so that a son may be mine,^[59] who may excel among the immortal gods, neither dishonouring thy sacred couch, nor mine own. Nor will I go to the couch with thee, but being far away from thee, I will be among the immortal gods."^[60]

Thus speaking, she went far away from the gods, enraged as she was,^[61] and straightway large-eyed venerable Venus prayed, and with pressed-down hand she smote the earth, and said: "Hear now me, earth, and wide heaven above, and ye Titan gods,^[62] who dwelling beneath the earth †around mighty Tartarus, from whom† are men and gods. Hear me now, all of you, and give me offspring without Jove, nought inferior to him in might; but let him be as much better, as wide-seeing Jove [is better] than Saturn."

Thus having spoken, she smote the earth with her strong hand, and the life-bearing earth was moved. But she, perceiving it, was delighted in her mind, for she thought that the thing was accomplished. And from this time for a full year she never went to the bed of deep-planning Jove, nor, sitting by him on his various-decked throne as before, did she deliberate prudent counsels. But large-eyed, hallowed Juno, remaining in her prayer-fraught^[63] temples, was delighted with her own rites. But when now the nights^[64] and days were accomplished, the year being again rolled round, and the season came, she brought forth dreadful and grievous Typhon, like neither unto gods nor mortals, a bane to men. And^[65] immediately large-eyed hallowed Juno received him, then bearing him, she gave evil to evil.^[66] But she received him, †who did many evils to the glorious tribes of men.† Whoever met her, him the fatal day carried off, before that the far-darting king, Apollo, had aimed his strong shaft at him. But she [now] lay tortured with bitter pains, panting greatly, rolling about on the ground. And a wondrous, boundless noise arose. But she kept continually rolling here and there in the wood, and gave up her life, breathing forth gore. But over her Phœbus Apollo vaunted: "Here now rot upon the man-feeding earth.

No longer shalt thou be an evil destruction to living mortals, who, eating the fruit of the much-nurturing earth, bring hither perfect hecatombs. Nor shall Typho, nor Chimæra, of ill-omened name, avert death from thee, but here shall the black earth and rouser^[67] Hyperion rot thee."

Thus he spoke, vaunting, but darkness veiled her eyes, and the sacred might of the sun caused her [carcass] to putrefy there, from whence he is now called Pytho, but they call him the Pythian king with reason, because there the might of the piercing sun rotted^[68] the monster. And then indeed Phœbus Apollo perceived in his mind that the fair-flowing fountain had deceived him. And enraged he went to Delphusa, and quickly reached her, and stood very near her, and addressed her in words:

"Delphusa, thou wast not destined to deceive my mind, possessing a pleasant country to send forth^[69] [thy] fair-flowing water. Here then shall my renown also be, not thine only." He spoke, and the far-darting king, Apollo, pushed the summit into †the water-streaming rocks,†^[70] and hid the streams, and made a temple in the foliaged wood, very near the fair-flowing fountain. But here all pay vows to the king, Delphusian by surname, because he defiled the streams of sacred Delphusa. And then indeed Phœbus Apollo bethought him in mind, what men he should lead in as ministers of his rites, who do him service in rocky Pytho. Deliberating on these things,^[71] he perceived on the dark sea a swift ship, and in it were men both many and good, Cretans^[72] from Minoian Cnossus, who indeed both perform sacred rites to the king, and proclaim the laws of Phœbus Apollo of the golden sword, whatsoever he may say, uttering in oracle from the laurel, beneath the valleys of Parnassus. They indeed were sailing into sandy Pylos, and the Pylian-sprung men for traffic and business in a dark ship, but Phœbus Apollo met them. And into the sea he made a spring, in body likened to a dolphin,^[73] into the swift ship, and he lay a mighty and dreadful monster. And no one of them in his mind could regard or observe^[74] him, * * * * he moved in all directions, and shook the timbers of the ship. But they in silence sat in the ship, in dread, nor did they loose the cables throughout the hollow black ship, nor did they loose the sail of the black-prowed ship; but as they who first set to work with [ropes of] bull hides, so they sailed, and the light south wind †from behind pressed on^[75] the swift ship.† And they first passed by Malea, and came to the Lacedæmonian land, the sea-girt city, and Tænarus, the country of the mortal-rejoicing sun, where the dense-fleeced sheep of the king Sun ever feed, and possess a pleasant country. They indeed here wished to stop the ship, and, disembarking, to observe and behold with their eyes the mighty marvel, whether the monster would remain on the plain [decks] of the hollow ship, or would make a spring into the fishy wave of the sea around. But the well-built ship obeyed not the rudders, but keeping rich Peloponnesus at its side, it went on its way. And by the wind Apollo, the far-darting king, easily directed it; and she, making her way, came to Arene, and pleasant Argyphea, and Thryum, the ford of Alpheus, and handsome Æpy, and sandy Pylos, and the Pylos-born men. And he went past Crunü, and Chalcis, and by Dyme, and by divine Elis, where the Epeians rule. And she reached Pheræ,^[76] rejoicing in the gale of Jove. And to them out from the clouds appeared the lofty crag of Ithaca, and Dulichium, and Same, and woody Zacynthus. And it indeed passed by over^[77] all Peloponnesus, and when now the boundless bosom of Crissa appeared, which divides off rich Peloponnesus, there came a mighty west wind, clear, from the will of Jove, vehement, blowing briskly from the clear sky, that with all speed the ship might make its way, running along the briny wave of the sea. And backwards they then sailed towards the morn and the sun; and king Apollo, the son of Jove, was leader. And they came into western Crissa abounding in vines, into the port; but the sea-traversing ship drew nigh to the sands. Here the far-darting king, Apollo, bounded from the ship, like unto a star at mid-day, but from it flitted many sparks, and the brilliancy reached to heaven,^[78] and he went into his recess through the high-valued tripods. And then he kindled a flame, showing forth his shafts,^[79] and the gleam occupied all Crissa. But the wives and fair-girdled daughters of the Crissæans raised a shout, under the influence of Phœbus's shock, for a mighty fear seized each. Here again, like thought, he leaped in flight to the ship, likened unto a youthful and vigorous man just reached puberty, enwrapping his broad shoulders in his hair, and addressing them, he spoke winged words:

"O strangers, who are ye? Whence do ye sail o'er the watery ways? Is it for traffic, or do ye wander at random, like pirates, over the seas, who indeed wander, risking their lives, bearing evil to men of other lands?^[80] Why stand ye thus astounded, and do not disembark upon the land, nor stow the cables in the black ship? For this indeed is the business of adventurous men, when, worn out with toil, they have come in the dark ship from the sea to land, but straightway love of pleasant food seizes them in their minds."

Thus he spake, and set boldness in their breasts. And him the ruler of the Cretans, answering, addressed in turn: "Stranger, since thou art not indeed by any means like^[81] unto mortals, neither in body, nor in stature, but to the immortal gods,^[82] hail! and hail greatly! and may the gods give thee prosperity. And do thou tell me this truly, that I may well know; what people, what land, what mortals gave thee birth? For with our minds another way have we sailed o'er the mighty wave, into Pylos, from Crete, where we boast our race to be. But now we have come hither with the ship, not wishing [to do so], longing for our return, by another way, another path. But some one of the immortals has led us hither against our will."

But them far-darting Apollo answering addressed: "Strangers, who before dwelt around rich-foliaged Cnossus, but [who] shall now never return back each to your pleasant city and handsome dwellings, and to your dear wives, but ye shall here keep my rich temple, honoured^[83] amongst many men. But I am the son of Jove, and I boast to be Apollo; and I have led you hither o'er the mighty wave of the sea, having no evil design, but here ye shall keep my rich temple, much honoured among all men, and ye shall ken the counsels of men, by whose will ye shall ever be honoured throughout all your days. But come, as I say, with all haste obey. First let down the sails, having loosed the [cables of] bull hides, and then haul the swift^[84] ship upon the mainland, and take the stowage and tackle out of the equal ship, and make an altar upon the shore of the sea, kindling a fire, and sacrificing upon it white wheat, and afterwards pray, standing around the altar. As I indeed first, in the shadowy sea, leaped upon the swift ship, likened unto a dolphin, so pray ye to me under the title of Delphin, and the altar itself shall be Delphian^[85] and ever an object to be seen. And afterwards take repast near the swift dark ship, and make a libation to the blessed gods, who possess Olympus. But when ye have dismissed the desire of sweet food, come together with me, and sing Io-Pæan, until ye come to the place where ye shall keep [my] rich temple."

Thus he spoke, but they willingly heard him, and obeyed. They first let down the sails, and loosed the [cables of] bulls' hides, and let down the mast to its receptacle, lowering it by the main-stays. And they themselves got out upon the shore of the sea, and from the sea drew up the swift ship upon the mainland, high upon the sands, and by it stretched out the long props.^[86] And they made an altar upon the shore of the sea, and kindling fire upon it, and sacrificing white wheat, they prayed as he bade them, standing by, around the altar. They then took repast near the swift dark ship, and made libations to the blessed gods, who possess Olympus. But when they had dismissed the desire of drink and food, they set out to go, and king Apollo, the son of Jove, led the way, having his lyre in his hands, playing wondrously, taking stately and lofty steps. But the Cretans, with reverential dread, followed [him] to Pytho, and chanted Io-Pæan, like as the Pæans of the Cretans, and [of them], into whose breasts the goddess Muse has implanted sweet-voiced song. And untired they reached the hill with their feet, and quickly reached Parnassus and the pleasant country, where he was about to dwell, honoured by many men. And leading [them] here, he pointed out his enclosed plain, and rich temple. But the mind in their breasts was aroused, and him the leader of the Cretans, questioning, addressed:

"O king, since thou hast led [us] far away from our friends and father-land, (for thus it somehow seemed good to thy mind,) how shall we now live—this we exhort thee to consider. This [country] is neither pleasant^[87] in bearing vines, nor of good pasturage, so that from it we should be able both to live well, and to do service to men."

But them Apollo, the son of Jove, smiling, answered: "Infant-like men, of sad cares, who wish for anxiety, and grievous toils, and groans in your mind, I will tell you an easy word, and set it in your minds. Let each of you, having a cutlass in his right hand, always slay sheep, (but they shall be at hand in all abundance,) as many as the renowned tribes of men bring to me. And guard my temple, and receive the tribes of men assembled hither, and regulate my banquet, as to if there be any vain word or deed, or injury, as is the wont of mortal men.^[88] And hereafter there will be other governors among you, under whose control ye will be restrained all your days."

All things are spoken unto thee, but do thou keep them in thy mind. And thou, indeed, hail! O son of Jove and Latona, and I will be mindful of thee and of another song.^[89]

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1. On the antiquity of this hymn, as attested by Thucydides, see Müller, Gk. Lit. v. § 1, and vii. § 3; and for an elegant analysis of its contents, Coleridge, pp. 284—291. Müller thinks that "a large portion of it has been lost, which contained the beginning of the narration, the true ground of the wanderings of Latona." This he conjectured to have been "the announcement, probably made by Here, that Latona would produce a terrible and mighty son: of which a contradiction is meant to be implied in Apollo's first words, where he calls the cithera his favourite instrument, as well as the bow, and declares his chief office to be the promulgation of the counsels of Zeus." See Herm. on vs. 29. Coleridge thinks that two distinct hymns, the second commencing at line 178, have been joined together, the first being "a distinct hymn to the Delian Apollo, prefixed without much skill to another hymn to the Pythian." The same idea has been adopted by Grote, Hist. of Greece, vol. i. p. 61, sqq., where he has amply discussed the matter of this hymn. The beginning is imitated by Callimachus in Del. vs. 8.
2. "Poeta initio universe reverentiam describens, quam dii præstent Apollini, ipsum deum eo habitu, auditoribus ostendit, quo ille maxime est admirabilis." Herm.
3. i. e. acknowledging his immortality by offering the drink of the gods. Hor. Od. iii. 3, 12, "Quos inter Augustus recumbens Purpureo bibit ore nectar." Cf. Virg. Ecl. iv. 63, Æn. i. 83, and Hemsterhus. on Lucian, Dial. Deor. vol. ii. p. 259, ed. Bipont. Helladius apud Phot. p. 866, νέκταρ οὖ μέν ἐστι δυνατὸν τοῖς θνητοῖς τουτέστι τοῖς κτεινομένοις μετασχεῖν.
4. See Spanh. on Callim. in Apoll. 60, in Del. 255.
5. But Hermann reads μεμέληται ἀοιδῆς . . . νόμος.
6. After vs. 29, there is probably a lacuna.
7. Hermannn shows that this is the Achaian Ægæ, mentioned in Il. viii. 203, not the city of Eubœa.
8. Hermann renders παιπαλόεις "tortuosus," and says that it is so called "a multiplici littorum flexu."
9. Ruhnken would read Ἀιγαγέης, which is a mountain in Asia. The other name is found no where.
10. But Holstenius on Steph. p. 186, 6, considers μερόπων as a proper name. If so, translate, "the city of the Meropes."
11. This is Barnes's excellent emendation. The order is ἐπὶ τόσσον ἵκετο.
12. I cannot see how this term applies to Latona. Hermann's reading γαιέων ἐθέλοι ὗιι does not remove the difficulty. Perhaps we should read εἴ τις οἱ γαιέων ὑιὸς θέλοι οἰκέα θέσθαι.
13. Delos is here personified.
14. I have translated Ernesti's emendation εἰ γ' οὐκ ἐθέλεις, but am hardly yet satisfied. Hermann reads εἰ γὰρ κ' ἐθελοις, but a negative is evidently required by what follows.
15. Ruhnken would read οὐδέ σ' ἀτίσσει, contemnet. Ernesti prefers τίσει "nec te honore, beneficio adficiet." This seems probable, as the mistake might easily arise from the duplication of the σ.
16. Any thing more frigid than the phrase δηρὸν cannot be imagined. Perhaps Δήλῳ is the true reading, agreeing with τοι in the preceding line. Hermann has bracketed both this and the following verse.
17. Ernesti understands "tum ego utique te libenter, receperim," from vss. 62, 63. Hermann thinks there is a lacuna.
18. i. e. at the prospect of being his birth-place, for he was not yet born.
19. Hermann reads ἔνθαδε for ἔνδοθι. The latter phrase could be understood, if Latona had been regularly brought to bed in a palace or dwelling, and, in my opinion, it is metaphorically used, as though such were really the case. Chapman has well expressed the idea:
    "Latona, thou nine days and nights did fall
    In hopeless labour, at whose birth were all
    Heaven's most supreme and worthy goddesses."
    
    

    The reader will perhaps call to mind the delivery of Sabra in the "Seven Champions," where there is a similar attendance of heathen goddesses, amusingly brought to the aid of the Christian knight's lady.

20. So called from the city Ichnæa. Steph. Byz. s. v. p. 340, ed. Pined. ἰχναία ἡ θέμις· διωκομένη γὰρ ὑπὸ τοῦ Διὸς, κατελείφθη ἐν τοῖς τῶν Ἰχναίων τόποις. Καὶ ἀπὸ τοῦ διωχθῆναι κατ' ἴχνος ὠνομάσθη. See Alberti on Hesych. t. ii. p. 88, and Muller, Dor. vol. i. p. 471, note, Append, i. § 5.
21. There is much inelegance in νόσφιν λ. Ἥρης and μόυνη δ' οὐκ ἐπέπυστο, κ. τ. λ. I cannot help thinking that ἧστο γὰρ ἐν μεγάροισι Διὸς νεφεληγετεράο is a clumsy addition by a sciolist who thought it necessary to state where Juno was. At all events vs. 99 renders it utterly redundant and pointless.
22. i. e. prevented her attending upon Latona.
23. The reason of this is not badly explained by the Schol. on Apollon. Rh. i. 1131, ἔθος ἐστὶ ταῖς κυούσαις τῶν παρακειμένων λαμβάνεσθαι, καὶ ἀποκουφίζειν ἑαυτὰς τῶν ἀλγηδόνων· ὡς καὶ Λητὼ ἐλάβετο τοῦ φοίνικος. Reference is also made to the present passage in Theognis, 5, φοῖβε ἄναξ, ὅτε μέν σε θεὰ τέκε πότνια Λητὸ Φοίνικος ῥαδινῆς χερσὶν ἐφαψαμένη; and Callim. in Del. 208, Λύσατο δὲ ζώνην, ἀπὸ δ' ἐκλίθη ἔμπαλιν ὤμοις Φοίνικος ποτὶ πρέμνον, ἀμηχανίης ὑπὸ λυγρῆς Τειρομένη. The same tree is mentioned in Odyss. vi. 162, and was said to be in existence in the time of Pliny, Hist. Nat. xiv. 44.
24. Job xxxviii. 7, "When the morning stars sang together, and all the sons of God shouted for joy."
25. "And thee, O archer Phœbus, with waves clear
    Wash'd sweetly over, swaddled with sincere
    And spotless swath-bands; and made them to flow
    About thy breast, a mantle, white as snow;
    Fine, and new made; and cast a veil of gold
    Over thy forehead."Chapman.
    
    
26. i. e. a swath-band decked or woven with gold.
27. Cf. Æsch. Eum. 19, with Stanley's note. So in Callimachus in Dian. 6, Diana claims her prerogative from her father Zeus. On these offices of Apollo, cf. pseud-Orpheus, hymn. xxxiv, p. 295, ed. Herm.
28. Cf. vs. 2, and Muller, Dorians, Bk. ii. ch. 6, p. 315. In the preceding line Matthiæ rightly reads ἐπὶ for ἀπὸ.
29. This is expressed by Callimachus in his usual exaggerated style, in Del. vs. 260, sqq.
30. Call. ibid. 269, Δήλιος Ἀπόλλων κεκλήσεται, οὐδέ τις ἄλλη Γαιάων τοσσόνδε θεῷ πεφιλήσεται ἄλλῳ.
31. But Hermann on Vig. p. 718, and Ilgen, understand ἀνέρας of the inhabitants of the mainland, in contradistinction to νήσους.
32. Hermann rightly reads αὐτοῖσιν παίδεσσι.
33. Hermann, after Ilgen, reads ὃς τοτ' ἐπαντιάσει', ὅτ' Ἰάονες ἀθρόοι εἶεν, which seems the most satisfactory reading yet proposed.
34. Cf. Callim. in Del. 296, sqq.
35. See Ernesti.
36. The following translation of these beautiful lines is given in Coleridge, p. 286:
    "Virgins! farewell—and oh! remember me
    Hereafter, when some stranger from the sea,
    A hapless wanderer, may your isle explore,
    And ask you, maids, of all the bards you boast,
    Who sings the sweetest, and delights you most—
    O! answer all—'A blind old man and poor—
    Sweetest he sings—and dwells on Chios' rocky shore!'"
    
    

    These lines are quoted by Thucydides, iii. 104.

37. Ruhnken would omit these four verses, which Hermann, I think, vainly defends.
38. Here begins the hymn to the Pythian Apollo, of which Muller, Gk. Lit. vii. § 4, observes, "it belongs to a time when the Pythian sanctuary was still in the territory of Crissa: of the hostility between the Pythian priests and the Crissæans, which afterwards led to the war of the Amphictyons against the city of Crissa, (in Olymp. 47,) there is no trace; a passage also shows that horse-races had not as yet been introduced at the Pythian games, which began immediately after the Crissæan war: the ancient Pythian contests had been confined to music."
39. Hermann says that αὐτὸς is ideas.
40. The plectrum, with which the strings of the lyre were struck. Pollux, iv. 9, 3. The modern mandolin is played in the same manner.
41. Barnes rightly reads ἀμφραδέες.
42. Read οὐτ' ἐλάχεια with Barnes, as in Od. ix. 116, etc.
43. Hermann reads ὁπποτ' ἀγαιόμενος, observing, "indignatum coronidi Apollinem constat." So Hom. Od. xx. 16, ἀγαιομένου κακὰ ἔργα. This certainly approaches the vestiges of the old reading, ἀνωόμενος The present one, adopted by Ernesti, is due to Bernard Martin.
44. Read Τριόπεω γένος with Ilgen. Hermann transposes vss. 211, 212, and thinks, with reason, that there is a lacuna after vs. 212, and also after vs. 214, the next line probably commencing with ὑιὸς, depending on Τρίοπος.
45. But Ilgen and Matthiæ read Ἡμαθίην τε παρέστιχες ἠδ' Ἐνιῆνας. For Λέκτον Hermann reads Λύγκον, which was a city near Emathia.
46. Hermann marks a lacuna after vs. 222. The mountain was Messapius in Bœotia.
47. ὕλη, Barnes's correction, seems necessary to the sense. But the whole line appears to me a clumsy repetition from vs. 225.
48. Ilgen reads κῆρ="pained to the soul," which is approved by Hermann. But there is no occasion to alter the old reading, if we translate ἀναπνέει "recovers his spirits," i. e. does not give way. So Chapman,
    "Where new-tamed horse bred, nourish nerves so rare
    That still they frolic, though they travail'd are
    Never so sore—"
    
    
49. I am more inclined to suppose something wanting here.
50. "Currus solutis equis reclinatos relinquunt." Ernesti. If we consider the light make of the old Grecian chariots, and that they had but two wheels, this operation will appear easy.
51. Or "Telphusa," which orthography is followed by Hermann, Grote, and others.
52. "While seeking a site for a temple in Bœotia, Apollo is recommended by a water-goddess, Tilphussa or Delphussa, to place it in the territory of Crissa, in the ravine of Parnassus: her advice being prompted by the malicious hope that a dangerous serpent, which abode there, would destroy the youthful god. Apollo accepts her counsel, but frustrates her intent: he founds his temple in this solitary glen, slays the dragon, and then punishes Tilphussa by stopping up her fountain." Muller, Gk. Lit. l. c. § 4.
53. But Hermann reads θείων for θύων.
54. See Muller, Dorians, vol. i. p. 238, sqq.
55. On this early mention of Europe as a territory, see Herm.
56. Ruhnken would omit these two lines, and with reason.
57. See my note on Il. xviii. 395, sqq.
58. This line is far from satisfactory.
59. Hermann well renders, "ut meus aliquis nascatur filius."
60. This seems a contradiction to vs. 331, ἀπὸ νόσφι θεῶν. I have little doubt that θεοῖσι μετέσσομαι ἀθανάτοισιν is copied from θεοῖσι μεταπρέποι ἀθανάτοισιν in vs. 327, and has thus supplanted the genuine reading.
61. I certainly prefer χωομένη κῆρ with Barnes. Virg. Æn. i. 54. "Talia flammato secum dea corde volutans." Aristoph. Lysistr. 9, κάομαι τὴν καρδίαν.
62. Observe the anacoluthon. As there is much awkwardness in the passage as it stands, I am strongly inclined to read ὑπὸ χθονὶ ναιετάουσι, omitting the next line.
63. Barnes's rendering, "multis votis frequentatis," or Chapman's, "vow-frequented," seems better than Ernesti's "optatissimis."
64. Herm. μῆνες τε καὶ ἡμ.
65. Ruhnken would omit vss. 353, 354, 356, which are certainly very awkwardly placed. "Sed ita de Typhaone erunt accipienda, quæ ad draconem pertinere, indicat tota sequens oratio," observes Ernesti, who would merely omit vs. 355.
66. i. e. adding a new monster to the serpent already born. See Barnes. Chapman:
    "———which, received to hand
    By Juno, instantly she gave command
    (Ill to ill adding) that the dragoness
    Should bring it up; who took, and did oppress
    With many a misery, to maintain th' excess
    Of that inhuman monster, all the race
    Of men, that were of all the world the grace."
    
    
67. Compare the epithet ἠλεκτρίς given to the moon in the pseud-Orphic hymns, ix. 6, ed. Herm. Cf. Il. xix. 398, with Heracl. Pontic. Alleg. Hom. p. 469, ed. Gale, and Alberti on Hesych. t. i. p. 1621, sq.
68. Ruhnken is by no means favourable to the retention of this passage, but Ernesti and Hermann with reason defend it, despite its absurdity.
69. I read προχέειν, with Barnes.
70. "Locum petræ, ubi profunderetur aqua e rupe prosiliente," is Ernesti's interpretation, who compares the imitation of the passage in Callim. in Del. 133, ἀλλά οἱ Ἀρης Παγγαίου προθέλυμνα καρήατα μέλλεν, ἀείρας Ἐμβαλέειν δίνησιν, ἀποκρύψειν δὲ ῥέεθρα.
71. This passage is terribly misplaced. Hermann rightly places vs. 394 after 390, and vs. 391 after 396, marking a lacuna after ἄνακτι.
72. Cf. Grote, Hist. of Greece, vol. i. p. 65.
73. "This, I imagine, was not the dolphin of modern times, which is a slender, elegant, and comparatively small fish; but, as seems clear from the descriptions in the classic poets generally, nothing more or less than the porpoise." Coleridge, p. 290.
74. I read τῶν δ' οὔτις κατὰ θυμὸν ἐπεφράσατ' οὐδ' ἐνόησεν, with Matth. and Herm., placing a mark of lacuna after the line.
75. I read ἔπειγε, with Ruhnken, instead of ἔγειρε. Cf. Od. xii. 167, ἔπειγε γὰρ οὖρος ἀπήμων.
76. Cf. Od. xv. 295.
77. Hermann has changed ἐπεὶ to ἔπι, which he says is "adverbialiter de superficie dictum," as in Il. xvii. 650, μάχη δ' ἔπι πᾶσα φαάνθη.
78. Chapman:
    "———And then forth brake
    The far-shot king, like to a star that shows
    His glorious forehead, where the mid-day glows,
    That all in sparkles did his state attire,
    Whose lustre leap'd up to the sphere of fire."
    
    
79. Barnes compares Il. xii. 280. The following translation is given in Coleridge, p. 291:
    "———right through the tripods he
    Pass'd to his secret fane, and there in flames
    Burn'd visible with terrors manifest."
    
    
80. Cf. Od. iii. 71, sqq., with my note.
81. I am scarcely satisfied with the accumulation in ἐπεὶ οὐ μὲν γάρ τι, and Hermann's apology, "dictum negligenter, ut in sermone communi," I don't understand.
82. Matthiæ thinks that some such verse as the following has been lost:
    Ἵληθ'· εἰ δέ τις ἐσσὶ καταθνητῶν ἀνθρώπων,
    
    

    which seems not improbable.

83. I read τετιμένοι with Hermann, who says that this epithet is always applied to men, not things, referring to Il. xx, 426; xxiv. 533; Od. viii. 472; xiii. 28.
84. But Matthiæ reads ἔπειτα μέλαιναν, ἐπ' ἠγείρου, to avoid the hiatus.
85. But Ilgen and Hermann elegantly read αὐτίκ' ἄρ' ἀφνειὸς καὶ ἐπ.
86. Matthiæ reads ὑπὸ δ' ἕρματα. Hermann says, "videntur trabes vel lapides ab utraque parte navibus suppositi fuisse, ut naves sola carina, non latere arenam contingerent."
87. But Hermann reads ἥδε γ' ἔπι ῥάχις, "adjacet jugum montis Parnassi, nec fragum neque herbarum ferax." This seems to me very unpoetical.
88. There is evidently something lost after this line, as Hermann well observes: "Excidit conditio, qua minabatur Apollo malum Cretensibus: nisi feceritis, quod jussi, duros nanciscemini dominos."
89. Chapman:
    "Both thee and others of th' immortal state,
    My song shall memorize to endless date."