THE HOMERIC HYMNS : To Apollo (5 Lines) - TO THE DIOSCURI (19 lines)
XXI. TO APOLLO (5 lines)
(ll. 1-4) Phoebus, of you even the swan sings with clear voice to
the beating of his wings, as he alights upon the bank by the
eddying river Peneus; and of you the sweet-tongued minstrel,
holding his high-pitched lyre, always sings both first and last.
(l. 5) And so hail to you, lord! I seek your favour with my
song.
XXII. TO POSEIDON (7 lines)
(ll. 1-5) I begin to sing about Poseidon, the great god, mover of
the earth and fruitless sea, god of the deep who is also lord of
Helicon and wide Aegae. A two-fold office the gods allotted you,
O Shaker of the Earth, to be a tamer of horses and a saviour of
ships!
(ll. 6-7) Hail, Poseidon, Holder of the Earth, dark-haired lord!
O blessed one, be kindly in heart and help those who voyage in
ships!
XXIII. TO THE SON OF CRONOS, MOST HIGH (4 lines)
(ll. 1-3) I will sing of Zeus, chiefest among the gods and
greatest, all-seeing, the lord of all, the fulfiller who whispers
words of wisdom to Themis as she sits leaning towards him.
(l. 4) Be gracious, all-seeing Son of Cronos, most excellent and
great!
XXIV. TO HESTIA (5 lines)
(ll. 1-5) Hestia, you who tend the holy house of the lord Apollo,
the Far-shooter at goodly Pytho, with soft oil dripping ever from
your locks, come now into this house, come, having one mind with
Zeus the all-wise -- draw near, and withal bestow grace upon my
song.
XXV. TO THE MUSES AND APOLLO (7 lines)
(ll. 1-5) I will begin with the Muses and Apollo and Zeus. For
it is through the Muses and Apollo that there are singers upon
the earth and players upon the lyre; but kings are from Zeus.
Happy is he whom the Muses love: sweet flows speech from his
lips.
(ll. 6-7) Hail, children of Zeus! Give honour to my song! And
now I will remember you and another song also.
XXVI. TO DIONYSUS (13 lines)
(ll. 1-9) I begin to sing of ivy-crowned Dionysus, the loud-
crying god, splendid son of Zeus and glorious Semele. The rich-
haired Nymphs received him in their bosoms from the lord his
father and fostered and nurtured him carefully in the dells of
Nysa, where by the will of his father he grew up in a sweet-
smelling cave, being reckoned among the immortals. But when the
goddesses had brought him up, a god oft hymned, then began he to
wander continually through the woody coombes, thickly wreathed
with ivy and laurel. And the Nymphs followed in his train with
him for their leader; and the boundless forest was filled with
their outcry.
(ll. 10-13) And so hail to you, Dionysus, god of abundant
clusters! Grant that we may come again rejoicing to this season,
and from that season onwards for many a year.
XXVII. TO ARTEMIS (22 lines)
(ll. 1-20) I sing of Artemis, whose shafts are of gold, who
cheers on the hounds, the pure maiden, shooter of stags, who
delights in archery, own sister to Apollo with the golden sword.
Over the shadowy hills and windy peaks she draws her golden bow,
rejoicing in the chase, and sends out grievous shafts. The tops
of the high mountains tremble and the tangled wood echoes
awesomely with the outcry of beasts: earthquakes and the sea also
where fishes shoal. But the goddess with a bold heart turns
every way destroying the race of wild beasts: and when she is
satisfied and has cheered her heart, this huntress who delights
in arrows slackens her supple bow and goes to the great house of
her dear brother Phoebus Apollo, to the rich land of Delphi,
there to order the lovely dance of the Muses and Graces. There
she hangs up her curved bow and her arrows, and heads and leads
the dances, gracefully arrayed, while all they utter their
heavenly voice, singing how neat-ankled Leto bare children
supreme among the immortals both in thought and in deed.
(ll. 21-22) Hail to you, children of Zeus and rich-haired Leto!
And now I will remember you and another song also.
XXVIII. TO ATHENA (18 lines)
(ll. 1-16) I begin to sing of Pallas Athene, the glorious
goddess, bright-eyed, inventive, unbending of heart, pure virgin,
saviour of cities, courageous, Tritogeneia. From his awful head
wise Zeus himself bare her arrayed in warlike arms of flashing
gold, and awe seized all the gods as they gazed. But Athena
sprang quickly from the immortal head and stood before Zeus who
holds the aegis, shaking a sharp spear: great Olympus began to
reel horribly at the might of the bright-eyed goddess, and earth
round about cried fearfully, and the sea was moved and tossed
with dark waves, while foam burst forth suddenly: the bright Son
of Hyperion stopped his swift-footed horses a long while, until
the maiden Pallas Athene had stripped the heavenly armour from
her immortal shoulders. And wise Zeus was glad.
(ll. 17-18) And so hail to you, daughter of Zeus who holds the
aegis! Now I will remember you and another song as well.
XXIX. TO HESTIA (13 lines)
(ll. 1-6) Hestia, in the high dwellings of all, both deathless
gods and men who walk on earth, you have gained an everlasting
abode and highest honour: glorious is your portion and your
right. For without you mortals hold no banquet, -- where one
does not duly pour sweet wine in offering to Hestia both first
and last.
(ll. 7-10) (33) And you, slayer of Argus, Son of Zeus and Maia,
messenger of the blessed gods, bearer of the golden rod, giver of
good, be favourable and help us, you and Hestia, the worshipful
and dear. Come and dwell in this glorious house in friendship
together; for you two, well knowing the noble actions of men, aid
on their wisdom and their strength.
(ll. 12-13) Hail, Daughter of Cronos, and you also, Hermes,
bearer of the golden rod! Now I will remember you and another
song also.
XXX. TO EARTH THE MOTHER OF ALL (19 lines)
(ll. 1-16) I will sing of well-founded Earth, mother of all,
eldest of all beings. She feeds all creatures that are in the
world, all that go upon the goodly land, and all that are in the
paths of the seas, and all that fly: all these are fed of her
store. Through you, O queen, men are blessed in their children
and blessed in their harvests, and to you it belongs to give
means of life to mortal men and to take it away. Happy is the
man whom you delight to honour! He has all things abundantly:
his fruitful land is laden with corn, his pastures are covered
with cattle, and his house is filled with good things. Such men
rule orderly in their cities of fair women: great riches and
wealth follow them: their sons exult with ever-fresh delight, and
their daughters in flower-laden bands play and skip merrily over
the soft flowers of the field. Thus is it with those whom you
honour O holy goddess, bountiful spirit.
(ll. 17-19) Hail, Mother of the gods, wife of starry Heaven;
freely bestow upon me for this my song substance that cheers the
heart! And now I will remember you and another song also.
XXXI. TO HELIOS (20 lines)
(ll. 1-16) (34) And now, O Muse Calliope, daughter of Zeus, begin
to sing of glowing Helios whom mild-eyed Euryphaessa, the far-
shining one, bare to the Son of Earth and starry Heaven. For
Hyperion wedded glorious Euryphaessa, his own sister, who bare
him lovely children, rosy-armed Eos and rich-tressed Selene and
tireless Helios who is like the deathless gods. As he rides in
his chariot, he shines upon men and deathless gods, and
piercingly he gazes with his eyes from his golden helmet. Bright
rays beam dazzlingly from him, and his bright locks streaming
form the temples of his head gracefully enclose his far-seen
face: a rich, fine-spun garment glows upon his body and flutters
in the wind: and stallions carry him. Then, when he has stayed
his golden-yoked chariot and horses, he rests there upon the
highest point of heaven, until he marvellously drives them down
again through heaven to Ocean.
(ll. 17-19) Hail to you, lord! Freely bestow on me substance
that cheers the heart. And now that I have begun with you, I
will celebrate the race of mortal men half-divine whose deeds the
Muses have showed to mankind.
XXXII. TO SELENE (20 lines)
(ll. 1-13) And next, sweet voiced Muses, daughters of Zeus, well-
skilled in song, tell of the long-winged (35) Moon. From her
immortal head a radiance is shown from heaven and embraces earth;
and great is the beauty that ariseth from her shining light. The
air, unlit before, glows with the light of her golden crown, and
her rays beam clear, whensoever bright Selene having bathed her
lovely body in the waters of Ocean, and donned her far-gleaming,
shining team, drives on her long-maned horses at full speed, at
eventime in the mid-month: then her great orbit is full and then
her beams shine brightest as she increases. So she is a sure
token and a sign to mortal men.
(ll. 14-16) Once the Son of Cronos was joined with her in love;
and she conceived and bare a daughter Pandia, exceeding lovely
amongst the deathless gods.
(ll. 17-20) Hail, white-armed goddess, bright Selene, mild,
bright-tressed queen! And now I will leave you and sing the
glories of men half-divine, whose deeds minstrels, the servants
of the Muses, celebrate with lovely lips.
XXXIII. TO THE DIOSCURI (19 lines)
(ll. 1-17) Bright-eyed Muses, tell of the Tyndaridae, the Sons of
Zeus, glorious children of neat-ankled Leda, Castor the tamer of
horses, and blameless Polydeuces. When Leda had lain with the
dark-clouded Son of Cronos, she bare them beneath the peak of the
great hill Taygetus, -- children who are delivers of men on earth
and of swift-going ships when stormy gales rage over the ruthless
sea. Then the shipmen call upon the sons of great Zeus with vows
of white lambs, going to the forepart of the prow; but the strong
wind and the waves of the sea lay the ship under water, until
suddenly these two are seen darting through the air on tawny
wings. Forthwith they allay the blasts of the cruel winds and
still the waves upon the surface of the white sea: fair signs are
they and deliverance from toil. And when the shipmen see them
they are glad and have rest from their pain and labour.
(ll. 18-19) Hail, Tyndaridae, riders upon swift horses! Now I
will remember you and another song also.
Notes For Reader :
(1) ll. 1-9 are preserved by Diodorus Siculus iii. 66. 3; ll.
10-21 are extant only in M.
(2) Dionysus, after his untimely birth from Semele, was sewn
into the thigh of Zeus.
(3) sc. Semele. Zeus is here speaking.
(4) The reference is apparently to something in the body of the
hymn, now lost.
(5) The Greeks feared to name Pluto directly and mentioned him
by one of many descriptive titles, such as `Host of Many':
compare the Christian use of O DIABOLOS or our `Evil One'.
(6) Demeter chooses the lowlier seat, supposedly as being more
suitable to her assumed condition, but really because in her
sorrow she refuses all comforts.
(7) An act of communion -- the drinking of the potion here
described -- was one of the most important pieces of ritual
in the Eleusinian mysteries, as commemorating the sorrows of
the goddess.
(8) Undercutter and Woodcutter are probably popular names (after
the style of Hesiod's `Boneless One') for the worm thought
to be the cause of teething and toothache.
(9) The list of names is taken -- with five additions -- from
Hesiod, "Theogony" 349 ff.: for their general significance
see note on that passage.
(10) Inscriptions show that there was a temple of Apollo
Delphinius (cp. ii. 495-6) at Cnossus and a Cretan month
bearing the same name.
(11) sc. that the dolphin was really Apollo.
(12) The epithets are transferred from the god to his altar
`Overlooking' is especially an epithet of Zeus, as in
Apollonius Rhodius ii. 1124.
(13) Pliny notices the efficacy of the flesh of a tortoise
against withcraft. In "Geoponica" i. 14. 8 the living
tortoise is prescribed as a charm to preserve vineyards from
hail.
(14) Hermes makes the cattle walk backwards way, so that they
seem to be going towards the meadow instead of leaving it
(cp. l. 345); he himself walks in the normal manner, relying
on his sandals as a disguise.
(15) Such seems to be the meaning indicated by the context,
though the verb is taken by Allen and Sikes to mean, `to be
like oneself', and so `to be original'.
(16) Kuhn points out that there is a lacuna here. In l. 109 the
borer is described, but the friction of this upon the
fireblock (to which the phrase `held firmly' clearly
belongs) must also have been mentioned.
(17) The cows being on their sides on the ground, Hermes bends
their heads back towards their flanks and so can reach their
backbones.
(18) O. Muller thinks the `hides' were a stalactite formation in
the `Cave of Nestor' near Messenian Pylos, -- though the
cave of Hermes is near the Alpheus (l. 139). Others suggest
that actual skins were shown as relics before some cave near
Triphylian Pylos.
(19) Gemoll explains that Hermes, having offered all the meat as
sacrifice to the Twelve Gods, remembers that he himself as
one of them must be content with the savour instead of the
substance of the sacrifice. Can it be that by eating he
would have forfeited the position he claimed as one of the
Twelve Gods?
(20) Lit. `thorn-plucker'.
(21) Hermes is ambitious (l. 175), but if he is cast into Hades
he will have to be content with the leadership of mere
babies like himself, since those in Hades retain the state
of growth -- whether childhood or manhood -- in which they
are at the moment of leaving the upper world.
(22) Literally, `you have made him sit on the floor', i.e. `you
have stolen everything down to his last chair.'
(23) The Thriae, who practised divination by means of pebbles
(also called THRIAE). In this hymn they are represented as
aged maidens (ll. 553-4), but are closely associated with
bees (ll. 559-563) and possibly are here conceived as having
human heads and breasts with the bodies and wings of bees.
See the edition of Allen and Sikes, Appendix III.
(24) Cronos swallowed each of his children the moment that they
were born, but ultimately was forced to disgorge them.
Hestia, being the first to be swallowed, was the last to be
disgorged, and so was at once the first and latest born of
the children of Cronos. Cp. Hesiod "Theogony", ll. 495-7.
(25) Mr. Evelyn-White prefers a different order for lines #87-90
than that preserved in the MSS. This translation is based
upon the following sequence: ll. 89,90,87,88. -- DBK.
(26) `Cattle-earning', because an accepted suitor paid for his
bride in cattle.
(27) The name Aeneas is here connected with the epithet AIEOS
(awful): similarly the name Odysseus is derived (in
"Odyssey" i.62) from ODYSSMAI (I grieve).
(28) Aphrodite extenuates her disgrace by claiming that the race
of Anchises is almost divine, as is shown in the persons of
Ganymedes and Tithonus.
(29) So Christ connecting the word with OMOS. L. and S. give =
OMOIOS, `common to all'.
(30) Probably not Etruscans, but the non-Hellenic peoples of
Thrace and (according to Thucydides) of Lemnos and Athens.
Cp. Herodotus i. 57; Thucydides iv. 109.
(31) This line appears to be an alternative to ll. 10-11.
(32) The name Pan is here derived from PANTES, `all'. Cp.
Hesiod, "Works and Days" ll. 80-82, "Hymn to Aphrodite" (v)
l. 198. for the significance of personal names.
(33) Mr. Evelyn-White prefers to switch l. 10 and 11, reading 11
first then 10. -- DBK.
(34) An extra line is inserted in some MSS. after l. 15. -- DBK.
(35) The epithet is a usual one for birds, cp. Hesiod, "Works and
Days", l. 210; as applied to Selene it may merely indicate
her passage, like a bird, through the air, or mean `far
flying'.