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songofapollon · 2 months ago

Text

Homeric Hymn III. TO APOLLO

Translated by H. G. Evelyn-White

TO DELIAN APOLLO

[1] I will remember and not be unmindful of Apollo who shoots afar. As he goes through the house of Zeus, the gods tremble before him and all spring up from their seats when he draws near, as he bends his bright bow. But Leto alone stays by the side of Zeus who delights in thunder; and then she unstrings his bow, and closes his quiver, and takes his archery from his strong shoulders in her hands and hangs them on a golden peg against a pillar of his father's house. Then she leads him to a seat and makes him sit: and the Father gives him nectar in a golden cup welcoming his dear son, while the other gods make him sit down there, and queenly Leto rejoices because she bare a mighty son and an archer. Rejoice, blessed Leto, for you bare glorious children, the lord Apollo and Artemis who delights in arrows; her in Ortygia, and him in rocky Delos, as you rested against the great mass of the Cynthian hill hard by a palm-tree by the streams of Inopus.

[19] How, then, shall I sing of you who in all ways are a worthy theme of song? For everywhere, O Phoebus, the whole range of song is fallen to you, both over the mainland that rears heifers and over the isles. All mountain-peaks and high headlands of lofty hills and rivers flowing out to the deep and beaches sloping seawards and havens of the sea are your delight. Shall I sing how at the first Leto bare you to be the joy of men, as she rested against Mount Cynthus in that rocky isle, in sea-girt Delos -- while on either hand a dark wave rolled on landwards driven by shrill winds -- whence arising you rule over all mortal men?

[30] Among those who are in Crete, and in the township of Athens, and in the isle of Aegina and Euboea, famous for ships, in Aegae and Eiresiae and Peparethus near the sea, in Thracian Athos and Pelion's towering heights and Thracian Samos and the shady hills of Ida, in Scyros and Phocaea and the high hill of Autocane and fair-lying Imbros and smouldering Lemnos and rich Lesbos, home of Macar, the son of Aeolus, and Chios, brightest of all the isles that lie in the sea, and craggy Mimas and the heights of Corycus and gleaming Claros and the sheer hill of Aesagea and watered Samos and the steep heights of Mycale, in Miletus and Cos, the city of Meropian men, and steep Cnidos and windy Carpathos, in Naxos and Paros and rocky Rhenaea -- so far roamed Leto in travail with the god who shoots afar, to see if any land would be willing to make a dwelling for her son. But they greatly trembled and feared, and none, not even the richest of them, dared receive Phoebus, until queenly Leto set foot on Delos and uttered winged words and asked her:

[51] "Delos, if you would be willing to be the abode of my son "Phoebus Apollo and make him a rich temple --; for no other will touch you, as you will find: and I think you will never be rich in oxen and sheep, nor bear vintage nor yet produce plants abundantly. But if you have the temple of far-shooting Apollo, all men will bring you hecatombs and gather here, and incessant savour of rich sacrifice will always arise, and you will feed those who dwell in you from the hand of strangers; for truly your own soil is not rich."

[62] So spake Leto. And Delos rejoiced and answered and said: "Leto, most glorious daughter of great Coeus, joyfully would I receive your child the far-shooting lord; for it is all too true that I am ill-spoken of among men, whereas thus I should become very greatly honoured. But this saying I fear, and I will not hide it from you, Leto. They say that Apollo will be one that is very haughty and will greatly lord it among gods and men all over the fruitful earth. Therefore, I greatly fear in heart and spirit that as soon as he sets the light of the sun, he will scorn this island -- for truly I have but a hard, rocky soil -- and overturn me and thrust me down with his feet in the depths of the sea; then will the great ocean wash deep above my head for ever, and he will go to another land such as will please him, there to make his temple and wooded groves. So, many-footed creatures of the sea will make their lairs in me and black seals their dwellings undisturbed, because I lack people. Yet if you will but dare to sware a great oath, goddess, that here first he will build a glorious temple to be an oracle for men, then let him afterwards make temples and wooded groves amongst all men; for surely he will be greatly renowned."

[83] So said Delos. And Leto sware the great oath of the gods: "Now hear this, Earth and wide Heaven above, and dropping water of Styx (this is the strongest and most awful oath for the blessed gods), surely Phoebus shall have here his fragrant altar and precinct, and you he shall honour above all."

[89] Now when Leto had sworn and ended her oath, Delos was very glad at the birth of the far-shooting lord. But Leto was racked nine days and nine nights with pangs beyond wont. And there were with her all the chiefest of the goddesses, Dione and Rhea and Ichnaea and Themis and loud-moaning Amphitrite and the other deathless goddesses save white-armed Hera, who sat in the halls of cloud-gathering Zeus. Only Eilithyia, goddess of sore travail, had not heard of Leto's trouble, for she sat on the top of Olympus beneath golden clouds by white-armed Hera's contriving, who kept her close through envy, because Leto with the lovely tresses was soon to bear a son faultless and strong.

[102] But the goddesses sent out Iris from the well-set isle to bring Eilithyia, promising her a great necklace strung with golden threads, nine cubits long. And they bade Iris call her aside from white-armed Hera, lest she might afterwards turn her from coming with her words. When swift Iris, fleet of foot as the wind, had heard all this, she set to run; and quickly finishing all the distance she came to the home of the gods, sheer Olympus, and forthwith called Eilithyia out from the hall to the door and spoke winged words to her, telling her all as the goddesses who dwell on Olympus had bidden her. So she moved the heart of Eilithyia in her dear breast; and they went their way, like shy wild-doves in their going.

[115] And as soon as Eilithyia the goddess of sore travail set foot on Delos, the pains of birth seized Leto, and she longed to bring forth; so she cast her arms about a palm tree and kneeled on the soft meadow while the earth laughed for joy beneath. Then the child leaped forth to the light, and all the goddesses washed you purely and cleanly with sweet water, and swathed you in a white garment of fine texture, new-woven, and fastened a golden band about you.

[123] Now Leto did not give Apollo, bearer of the golden blade, her breast; but Themis duly poured nectar and ambrosia with her divine hands: and Leto was glad because she had borne a strong son and an archer. But as soon as you had tasted that divine heavenly food, O Phoebus, you could no longer then be held by golden cords nor confined with bands, but all their ends were undone. Forthwith Phoebus Apollo spoke out among the deathless goddesses: "The lyre and the curved bow shall ever be dear to me, and I will declare to men the unfailing will of Zeus."

[133] So said Phoebus, the long-haired god who shoots afar and began to walk upon the wide-pathed earth; and all goddesses were amazed at him. Then with gold all Delos was laden, beholding the child of Zeus and Leto, for joy because the god chose her above the islands and shore to make his dwelling in her: and she loved him yet more in her heart, and blossomed as does a mountain-top with woodland flowers.

[140] And you, O lord Apollo, god of the silver bow, shooting afar, now walked on craggy Cynthus, and now kept wandering about the island and the people in them. Many are your temples and wooded groves, and all peaks and towering bluffs of lofty mountains and rivers flowing to the sea are dear to you, Phoebus, yet in Delos do you most delight your heart; for there the long robed Ionians gather in your honour with their children and shy wives: mindful, they delight you with boxing and dancing and song, so often as they hold their gathering. A man would say that they were deathless and unageing if he should then come upon the Ionians so met together. For he would see the graces of them all, and would be pleased in heart gazing at the men and well-girded women with their swift ships and great wealth. And there is this great wonder besides -- and its renown shall never perish -- the girls of Delos, hand-maidens of the Far-shooter; for when they have praised Apollo first, and also Leto and Artemis who delights in arrows, they sing a strain-telling of men and women of past days, and charm the tribes of men. Also they can imitate the tongues of all men and their clattering speech: each would say that he himself were singing, so close to truth is their sweet song.

[165] And now may Apollo be favourable and Artemis; and farewell all you maidens. Remember me in after time whenever any one of men on earth, a stranger who has seen and suffered much, comes here and asks of you: "Whom think ye, girls, is the sweetest singer that comes here, and in whom do you most delight?" Then answer, each and all, with one voice: "He is a blind man, and dwells in rocky Chios: his lays are evermore supreme." As for me, I will carry your renown as far as I roam over the earth to the well-placed this thing is true. And I will never cease to praise far-shooting Apollo, god of the silver bow, whom rich-haired Leto bare.

TO PYTHIAN APOLLO

[179] O Lord, Lycia is yours and lovely Maeonia and Miletus, charming city by the sea, but over wave-girt Delos you greatly reign your own self.

[182] Leto's all-glorious son goes to rocky Pytho, playing upon his hollow lyre, clad in divine, perfumed garments; and at the touch of the golden key his lyre sings sweet. Thence, swift as thought, he speeds from earth to Olympus, to the house of Zeus, to join the gathering of the other gods: then straightway the undying gods think only of the lyre and song, and all the Muses together, voice sweetly answering voice, hymn the unending gifts the gods enjoy and the sufferings of men, all that they endure at the hands of the deathless gods, and how they live witless and helpless and cannot find healing for death or defence against old age. Meanwhile the rich-tressed Graces and cheerful Seasons dance with Harmonia and Hebe and Aphrodite, daughter of Zeus, holding each other by the wrist. And among them sings one, not mean nor puny, but tall to look upon and enviable in mien, Artemis who delights in arrows, sister of Apollo. Among them sport Ares and the keen-eyed Slayer of Argus, while Apollo plays his lyre stepping high and featly and a radiance shines around him, the gleaming of his feet and close-woven vest. And they, even gold-tressed Leto and wise Zeus, rejoice in their great hearts as they watch their dear son playing among the undying gods.

[207] How then shall I sing of you -- though in all ways you are a worthy theme for song? Shall I sing of you as wooer and in the fields of love, how you went wooing the daughter of Azan along with god-like Ischys the son of well-horsed Elatius, or with Phorbas sprung from Triops, or with Ereutheus, or with Leucippus and the wife of Leucippus ((lacuna)) . . . you on foot, he with his chariot, yet he fell not short of Triops. Or shall I sing how at the first you went about the earth seeking a place of oracle for men, O far-shooting Apollo? To Pieria first you went down from Olympus and passed by sandy Lectus and Enienae and through the land of the Perrhaebi. Soon you came to Iolcus and set foot on Cenaeum in Euboea, famed for ships: you stood in the Lelantine plain, but it pleased not your heart to make a temple there and wooded groves. From there you crossed the Euripus, far-shooting Apollo, and went up the green, holy hills, going on to Mycalessus and grassy-bedded Teumessus, and so came to the wood-clad abode of Thebe; for as yet no man lived in holy Thebe, nor were there tracks or ways about Thebe's wheat-bearing plain as yet.

[229] And further still you went, O far-shooting Apollo, and came to Onchestus, Poseidon's bright grove: there the new-broken cold distressed with drawing the trim chariot gets spirit again, and the skilled driver springs from his car and goes on his way. Then the horses for a while rattle the empty car, being rid of guidance; and if they break the chariot in the woody grove, men look after the horses, but tilt the chariot and leave it there; for this was the rite from the very first. And the drivers pray to the lord of the shrine; but the chariot falls to the lot of the god.

[239] Further yet you went, O far-shooting Apollo, and reached next Cephissus' sweet stream which pours forth its sweet- flowing water from Lilaea, and crossing over it, O worker from afar, you passed many-towered Ocalea and reached grassy Haliartus.

[244] Then you went towards Telphusa: and there the pleasant place seemed fit for making a temple and wooded grove. You came very near and spoke to her: "Telphusa, here I am minded to make a glorious temple, an oracle for men, and hither they will always bring perfect hecatombs, both those who live in rich Peloponnesus and those of Europe and all the wave-washed isles, coming to seek oracles. And I will deliver to them all counsel that cannot fail, giving answer in my rich temple."

[254] So said Phoebus Apollo, and laid out all the foundations throughout, wide and very long. But when Telphusa saw this, she was angry in heart and spoke, saying: "Lord Phoebus, worker from afar, I will speak a word of counsel to your heart, since you are minded to make here a glorious temple to be an oracle for men who will always bring hither perfect hecatombs for you; yet I will speak out, and do you lay up my words in your heart. The trampling of swift horses and the sound of mules watering at my sacred springs will always irk you, and men will like better to gaze at the well-made chariots and stamping, swift-footed horses than at your great temple and the many treasures that are within. But if you will be moved by me -- for you, lord, are stronger and mightier than I, and your strength is very great -- build at Crisa below the glades of Parnassus: there no bright chariot will clash, and there will be no noise of swift-footed horses near your well-built altar. But so the glorious tribes of men will bring gifts to you as Iepaeon (`Hail-Healer'), and you will receive with delight rich sacrifices from the people dwelling round about." So said Telphusa, that she alone, and not the Far-Shooter, should have renown there; and she persuaded the Far-Shooter.

[277] Further yet you went, far-shooting Apollo, until you came to the town of the presumptuous Phlegyae who dwell on this earth in a lovely glade near the Cephisian lake, caring not for Zeus. And thence you went speeding swiftly to the mountain ridge, and came to Crisa beneath snowy Parnassus, a foothill turned towards the west: a cliff hangs over if from above, and a hollow, rugged glade runs under. There the lord Phoebus Apollo resolved to make his lovely temple, and thus he said: "In this place I am minded to build a glorious temple to be an oracle for men, and here they will always bring perfect hecatombs, both they who dwell in rich Peloponnesus and the men of Europe and from all the wave-washed isles, coming to question me. And I will deliver to them all counsel that cannot fail, answering them in my rich temple."

[294] When he had said this, Phoebus Apollo laid out all the foundations throughout, wide and very long; and upon these the sons of Erginus, Trophonius and Agamedes, dear to the deathless gods, laid a footing of stone. And the countless tribes of men built the whole temple of wrought stones, to be sung of for ever.

[300] But near by was a sweet flowing spring, and there with his strong bow the lord, the son of Zeus, killed the bloated, great she-dragon, a fierce monster wont to do great mischief to men upon earth, to men themselves and to their thin- shanked sheep; for she was a very bloody plague. She it was who once received from gold-throned Hera and brought up fell, cruel Typhaon to be a plague to men. Once on a time Hera bare him because she was angry with father Zeus, when the Son of Cronos bare all-glorious Athena in his head. Thereupon queenly Hera was angry and spoke thus among the assembled gods:

[311] "Hear from me, all gods and goddesses, how cloud-gathering Zeus begins to dishonour me wantonly, when he has made me his true-hearted wife. See now, apart from me he has given birth to bright-eyed Athena who is foremost among all the blessed gods. But my son Hephaestus whom I bare was weakly among all the blessed gods and shrivelled of foot, a shame and disgrace to me in heaven, whom I myself took in my hands and cast out so that he fell in the great sea. But silver-shod Thetis the daughter of Nereus took and cared for him with her sisters: would that she had done other service to the blessed gods! O wicked one and crafty! What else will you now devise? How dared you by yourself give birth to bright-eyed Athena? Would not I have borne you a child -- I, who was at least called your wife among the undying gods who hold wide heaven. Beware now lest I devise some evil thing for you hereafter: yes, now I will contrive that a son be born me to be foremost among the undying gods -- and that without casting shame on the holy bond of wedlock between you and me. And I will not come to your bed, but will consort with the blessed gods far off from you."

[331] When she had so spoken, she went apart from the gods, being very angry. Then straightway large-eyed queenly Hera prayed, striking the ground flatwise with her hand, and speaking thus: "Hear now, I pray, Earth and wide Heaven above, and you Titan gods who dwell beneath the earth about great Tartarus, and from whom are sprung both gods and men! Harken you now to me, one and all, and grant that I may bear a child apart from Zeus, no wit lesser than him in strength -- nay, let him be as much stronger than Zeus as all-seeing Zeus than Cronos."

[340] Thus she cried and lashed the earth with her strong hand. Then the life-giving earth was moved: and when Hera saw it she was glad in heart, for she thought her prayer would be fulfilled. And thereafter she never came to the bed of wise Zeus for a full year, not to sit in her carved chair as aforetime to plan wise counsel for him, but stayed in her temples where many pray, and delighted in her offerings, large-eyed queenly Hera. But when the months and days were fulfilled and the seasons duly came on as the earth moved round, she bare one neither like the gods nor mortal men, fell, cruel Typhaon, to be a plague to men. Straightway large-eyed queenly Hera took him and bringing one evil thing to another such, gave him to the dragoness; and she received him. And this Typhaon used to work great mischief among the famous tribes of men. Whosoever met the dragoness, the day of doom would sweep him away, until the lord Apollo, who deals death from afar, shot a strong arrow at her. Then she, rent with bitter pangs, lay drawing great gasps for breath and rolling about that place. An awful noise swelled up unspeakable as she writhed continually this way and that amid the wood: and so she left her life, breathing it forth in blood.

[362] Then Phoebus Apollo boasted over her: "Now rot here upon the soil that feeds man! You at least shall live no more to be a fell bane to men who eat the fruit of the all-nourishing earth, and who will bring hither perfect hecatombs. Against cruel death neither Typhoeus shall avail you nor ill-famed Chimera, but here shall the Earth and shining Hyperion make you rot."

[370] Thus said Phoebus, exulting over her: and darkness covered her eyes. And the holy strength of Helios made her rot away there; wherefore the place is now called Pytho, and men call the lord Apollo by another name, Pythian; because on that spot the power of piercing Helios made the monster rot away.

[375] Then Phoebus Apollo saw that the sweet-flowing spring had beguiled him, and he started out in anger against Telphusa; and soon coming to her, he stood close by and spoke to her: "Telphusa, you were not, after all, to keep to yourself this lovely place by deceiving my mind, and pour forth your clear flowing water: here my renown shall also be and not yours alone?"

[382] Thus spoke the lord, far-working Apollo, and pushed over upon her a crag with a shower of rocks, hiding her streams: and he made himself an altar in a wooded grove very near the clear-flowing stream. In that place all men pray to the great one by the name Telphusian, because he humbled the stream of holy Telphusa.

[388] Then Phoebus Apollo pondered in his heart what men he should bring in to be his ministers in sacrifice and to serve him in rocky Pytho. And while he considered this, he became aware of a swift ship upon the wine-like sea in which were many men and goodly, Cretans from Cnossos,10 the city of Minos, they who do sacrifice to the prince and announce his decrees, whatsoever Phoebus Apollo, bearer of the golden blade, speaks in answer from his laurel tree below the dells of Parnassus. These men were sailing in their black ship for traffic and for profit to sandy Pylos and to the men of Pylos. But Phoebus Apollo met them: in the open sea he sprang upon their swift ship, like a dolphin in shape, and lay there, a great and awesome monster, and none of them gave heed so as to understand11; but they sought to cast the dolphin overboard. But he kept shaking the black ship every way and make the timbers quiver. So they sat silent in their craft for fear, and did not loose the sheets throughout the black, hollow ship, nor lowered the sail of their dark-prowed vessel, but as they had set it first of all with oxhide ropes, so they kept sailing on; for a rushing south wind hurried on the swift ship from behind. First they passed by Malea, and then along the Laconian coast they came to Taenarum, sea-garlanded town and country of Helios who gladdens men, where the thick- fleeced sheep of the lord Helios feed continually and occupy a glad-some country. There they wished to put their ship to shore, and land and comprehend the great marvel and see with their eyes whether the monster would remain upon the deck of the hollow ship, or spring back into the briny deep where fishes shoal. But the well-built ship would not obey the helm, but went on its way all along Peloponnesus: and the lord, far-working Apollo, guided it easily with the breath of the breeze. So the ship ran on its course and came to Arena and lovely Argyphea and Thryon, the ford of Alpheus, and well-placed Aepy and sandy Pylos and the men of Pylos; past Cruni it went and Chalcis and past Dyme and fair Elis, where the Epei rule. And at the time when she was making for Pherae, exulting in the breeze from Zeus, there appeared to them below the clouds the steep mountain of Ithaca, and Dulichium and Same and wooded Zacynthus. But when they were passed by all the coast of Peloponnesus, then, towards Crisa, that vast gulf began to heave in sight which through all its length cuts off the rich isle of Pelops. There came on them a strong, clear west-wind by ordinance of Zeus and blew from heaven vehemently, that with all speed the ship might finish coursing over the briny water of the sea. So they began again to voyage back towards the dawn and the sun: and the lord Apollo, son of Zeus, led them on until they reached far-seen Crisa, land of vines, and into haven: there the sea-coursing ship grounded on the sands.

[440] Then, like a star at noonday, the lord, far-working Apollo, leaped from the ship: flashes of fire flew from him thick and their brightness reached to heaven. He entered into his shrine between priceless tripods, and there made a flame to flare up bright, showing forth the splendour of his shafts, so that their radiance filled all Crisa, and the wives and well-girded daughters of the Crisaeans raised a cry at that outburst of Phoebus; for he cast great fear upon them all. From his shrine he sprang forth again, swift as a thought, to speed again to the ship, bearing the form of a man, brisk and sturdy, in the prime of his youth, while his broad shoulders were covered with his hair: and he spoke to the Cretans, uttering winged words:

[452] "Strangers, who are you? Whence come you sailing along the paths of the sea? Are you for traffic, or do you wander at random over the sea as pirates do who put their own lives to hazard and bring mischief to men of foreign parts as they roam? Why rest you so and are afraid, and do not go ashore nor stow the gear of your black ship? For that is the custom of men who live by bread, whenever they come to land in their dark ships from the main, spent with toil; at once desire for sweet food catches them about the heart."

[462] So speaking, he put courage in their hearts, and the master of the Cretans answered him and said: "Stranger -- though you are nothing like mortal men in shape or stature, but are as the deathless gods -- hail and all happiness to you, and may the gods give you good. Now tell me truly that I may surely know it: what country is this, and what land, and what men live herein? As for us, with thoughts set otherwards, we were sailing over the great sea to Pylos from Crete (for from there we declare that we are sprung), but now are come on shipboard to this place by no means willingly -- another way and other paths -- and gladly would we return. But one of the deathless gods brought us here against our will."

[474] Then far-working Apollo answered then and said: "Strangers who once dwelt about wooded Cnossos but now shall return no more each to his loved city and fair house and dear wife; here shall you keep my rich temple that is honoured by many men. I am the son of Zeus; Apollo is my name: but you I brought here over the wide gulf of the sea, meaning you no hurt; nay, here you shall keep my rich temple that is greatly honoured among men, and you shall know the plans of the deathless gods, and by their will you shall be honoured continually for all time. And now come, make haste and do as I say. First loose the sheets and lower the sail, and then draw the swift ship up upon the land. Take out your goods and the gear of the straight ship, and make an altar upon the beach of the sea: light fire upon it and make an offering of white meal. Next, stand side by side around the altar and pray: and in as much as at the first on the hazy sea I sprang upon the swift ship in the form of a dolphin, pray to me as Apollo Delphinius; also the altar itself shall be called Delphinius and overlooking12 for ever. Afterwards, sup beside your dark ship and pour an offering to the blessed gods who dwell on Olympus. But when you have put away craving for sweet food, come with me singing the hymn Ie Paean (Hail, Healer!), until you come to the place where you shall keep my rich temple."

[502] So said Apollo. And they readily harkened to him and obeyed him. First they unfastened the sheets and let down the sail and lowered the mast by the forestays upon the mast-rest. Then, landing upon the beach of the sea, they hauled up the ship from the water to dry land and fixed long stays under it. Also they made an altar upon the beach of the sea, and when they had lit a fire, made an offering of white meal, and prayed standing around the altar as Apollo had bidden them. Then they took their meal by the swift, black ship, and poured an offering to the blessed gods who dwell on Olympus. And when they had put away craving for drink and food, they started out with the lord Apollo, the son of Zeus, to lead them, holding a lyre in his hands, and playing sweetly as he stepped high and featly. So the Cretans followed him to Pytho, marching in time as they chanted the Ie Paean after the manner of the Cretan paean-singers and of those in whose hearts the heavenly Muse has put sweet-voiced song. With tireless feet they approached the ridge and straightway came to Parnassus and the lovely place where they were to dwell honoured by many men. There Apollo brought them and showed them his most holy sanctuary and rich temple.

[524] But their spirit was stirred in their dear breasts, and the master of the Cretans asked him, saying: "Lord, since you have brought us here far from our dear ones and our fatherland, -- for so it seemed good to your heart, -- tell us now how we shall live. That we would know of you. This land is not to be desired either for vineyards or for pastures so that we can live well thereon and also minister to men."

[531] Then Apollo, the son of Zeus, smiled upon them and said: "Foolish mortals and poor drudges are you, that you seek cares and hard toils and straits! Easily will I tell you a word and set it in your hearts. Though each one of you with knife in hand should slaughter sheep continually, yet would you always have abundant store, even all that the glorious tribes of men bring here for me. But guard you my temple and receive the tribes of men that gather to this place, and especially show mortal men my will, and do you keep righteousness in your heart. But if any shall be disobedient and pay no heed to my warning, of if there shall be any idle word or deed and outrage as is common among mortal men, then other men shall be your masters and with a strong hand shall make you subject for ever. All has been told you: do you keep it in your heart."

[545] And so, farewell, son of Zeus and Leto; but I will remember you and another hymn also.

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beautyofaphrodite · 4 months ago

Text

Homeric Hymn to Aphrodite

Translated by Gregory Nagy

Muse, tell me the things done by golden Aphrodite,

the one from Cyprus, who arouses sweet desire for gods

and who subdues the races of mortal humans,

and birds as well, who fly in the sky, as well as all beasts

5 —all those that grow on both dry land and the sea [pontos].

They all know the things done by the one with the beautiful garlands, the one from Kythera.

But there are three whose phrenes she cannot win over or deceive.

The first is the daughter of aegis-bearing Zeus, bright-eyed Athena.

For she takes no pleasure in the things done by golden Aphrodite.

10 What does please her is wars and what is done by Ares,

battles and fighting, as well as the preparation of splendid pieces of craftsmanship.

For she was the first to teach mortal humans to be craftsmen

in making war-chariots and other things on wheels, decorated with bronze.

And she it is who teaches maidens, tender of skin, inside the palaces,

15 the skill of making splendid pieces of craftsmanship, putting it

firmly into each one’s mind [phrên].

The second is the renowned Artemis, she of the golden shafts: never

has she been subdued in lovemaking [philotês] by Aphrodite, lover of smiles [to whom smiles are phila].

For she takes pleasure in the bow and arrows, and the killing of wild beasts in the mountains,

as well as lyres, groups of singing dancers, and high-pitched shouts of celebration.

20 Also shaded groves and the city of dikaioi men.

The third one not to take pleasure in the things done by Aphrodite is that young Maiden full of aidôs,

Hestia, who was the first-born child of Kronos, the one with the crooked mêtis,

as well as the last and youngest, through the Will [boulê] of Zeus, holder of the aegis.

She was the Lady who was wooed by Poseidon and Apollo.

25 But she was quite unwilling, and she firmly refused.

She had sworn a great oath, and what she said became what really happened.

She swore, as she touched the head of her father Zeus, the aegis-bearer,

that she would be a virgin for all days to come, that illustrious goddess.

And to her Father Zeus gave a beautiful honor, as a compensating substitute for marriage.

30 She is seated in the middle of the house, getting the richest portion.

And in all the temples of the gods she has a share in the tîmê.

Among all the mortals, she is the senior goddess.

These are the three [goddesses] that she [Aphrodite] could not persuade in their phrenes.

As for all the rest, there is nothing that has escaped Aphrodite:

35 none of the blessed gods nor any of mortal humans.

She even led astray the noos of Zeus, the one who delights in the thunder,

the one who is the very greatest and the one who has the very greatest tîmê as his share.

But even his well-formed phrenes are deceived by her, whenever she wants,

as she mates him with mortal women with the greatest of ease,

40 unbeknownst to Hera, his sister and wife,

who is the best among all the immortal goddesses in her great beauty.

She was the most glorious [kudos-filled] female to be born to Kronos, the one with the crooked mêtis,

and to her mother, Rhea. And Zeus, the one whose resources are inexhaustible [a-phthi-ta],

made her his honorable wife, one who knows the ways of affection.

45 But even upon her [Aphrodite] Zeus put sweet desire in her thûmos

—desire to make love to a mortal man, so that

not even she may go without mortal lovemaking

and get a chance to gloat at all the other gods,

with her sweet laughter, Aphrodite, lover of smiles,

50 boasting that she can make the gods sleep with mortal women,

who then bear mortal sons to immortal fathers,

and how she can make the goddesses sleep with mortal men.

And so he [Zeus] put sweet desire in her thûmos—desire for Anchises.

At that time, he [Anchises] was herding cattle at the steep peaks of Mount Ida, famous for its many springs.

55 To look at him and the way he was shaped was like looking at the immortals.

When Aphrodite, lover of smiles, saw him,

she fell in love with him. A terrible desire seized her in her phrenes.

She went to Cyprus, entering her temple fragrant with incense,

to Paphos. That is where her sacred precinct is, and her altar, fragrant with incense.

60 She went in and closed the shining doors.

Then the Kharites [‘Graces’] bathed her and anointed her with oil

—the kind that gives immortality, glistening on the complexion of the gods, who last for all time.

Immortal it was, giver of pleasures, and it had the fragrance of incense.

Then she wrapped all her beautiful clothes around her skin.

65 She was decked out in gold, Aphrodite, lover of smiles.

She rushed toward Troy, leaving behind fragrant Cyprus.

Making her way with the greatest of ease, high up among the clouds.

She arrived at Mount Ida, famous for its many springs, nurturing mother of beasts.

She went straight for the herdsmen’s homestead, up over the mountain. Following her came

70 gray wolves and lions with fierce looks, fawning on her;

bears too, and nimble leopards, who cannot have their fill of devouring deer,

came along. Seeing them, she was delighted in her thûmos, inside her phrenes,

and she put desire where their hearts were. So they all

went off in pairs and slept together in shaded nooks.

75 She in the meantime came to the well-built shelters

and found him [Anchises] left all alone at the herdsmen’s homestead,

that hero [hêrôs] Anchises, who had the beauty of the gods.

All the others [the other herdsmen] went after the herds, along the grassy pastures,

while he was left all alone at the herdsmen’s homestead,

80 pacing back and forth, playing tunes on his lyre that pierce the inside.

She stood before him, the daughter of Zeus, Aphrodite,

looking like an unwed maiden in size of length and appearance.

She did not want him to notice [verb of noos] her with his eyes and be frightened of her.

When Anchises saw her he was filled with wonder as he took note

85 of her appearance and size of length and splendid clothes.

For she wore a robe that was more resplendent than the brightness of fire.

She had twisted brooches, and shiny earrings in the shape of flowers.

Around her tender throat were the most beautiful necklaces.

It [her robe] was a thing of beauty, golden, decorated with every sort of design. Like the moon

90 it glowed all around her tender breasts, a marvel to behold.

Seized with love, Anchises said to her:

“Hail, my Lady, you who come here to this home, whichever of the blessed ones you are,

Artemis or Leto or golden Aphrodite

or Themis of noble birth or bright-eyed Athena.

95 Or perhaps you are one of the Kharites, you who have come here. They are the ones

who keep company with all the gods and are called immortal.

Or you are one of those Nymphs who range over beautiful groves,

or one of those Nymphs who inhabit this beautiful mountain,

and the fountainheads of rivers and grassy meadows.

100 For you, on some high peak, in a spot with a view going all round,

I will set up an altar, and I will perform for you beautiful sacrifices

every year as the season [hôrâ] comes round. And I wish that you in turn may have a kindly-disposed thûmos towards me.

Grant that I become a man who is distinguished among the Trojans.

Make the genealogy that comes after me become a flourishing one. And make me

105 live a very long life and see the light of the sun,

blessed [olbios] in the midst of the people. And let me arrive at the threshold of old age.”

Then Aphrodite, daughter of Zeus, answered him:

“Anchises, most glorious of earth-born men!

I am no goddess. Why do you liken me to the female immortals?

110 No, I am a mortal. The mother that bore me was a woman.

My father is Otreus, famed for his name. Maybe you have heard of him.

He rules over all of Phrygia, with its strong-walled fortresses.

But I know your language as well as my own.

The nursemaid who brought me up in the palace was a Trojan. Ever since I was a small child,

115 she brought me up, having taken me from my philê mother.

That is why I know your language as well as my own.

But then, the one with the golden wand, the Argos-killer [Hermes], abducted me,

taking me from a festival of song and dance in honor of Artemis, the one with the golden arrows.

There were many of us nymphs there, maidens worth many cattle as bride-price.

120 We were having a good time, and a crowd so large that you couldn’t count them was standing around us in a circle.

Then it was that the one with the golden wand, the Argos-killer, abducted me.

He carried me over many fields of mortal humans

and over vast stretches of land unclaimed and unsettled, where wild beasts,

eaters of raw flesh, roam about, in and out of their shaded lairs.

125 I thought that my feet would never again touch the earth, grower of grain.

And he [Hermes] said that I, in your bed, the bed of Anchises, would be called your

lawfully-wedded wife, and that I would give you splendid children.

But once he [Hermes] pointed this out and made note of it, straightaway

he went back, that powerful Argos-killer, to that separate group, the immortals.

130 I in the meantime reached you here, and there is an overpowering compulsion that I have in me.

In the name of Zeus, in the name of your parents, I appeal to you as I touch your knees.

Your parents must be noble, for base ones could never have conceived such a one as you.[12]

Take me, virgin that I am, inexperienced in making love [philotês ],

and show me to your father and to your caring mother

135 and to your brothers, those born from the same parents.

I will not be an unseemly in-law for them, but a seemly one indeed.

And send a messenger quickly to the Phrygians, trainers of swift horses,

to tell my father and my mother, however much she grieves.

They will send you plenty of gold, and woven clothing as well.

140 Take these abundant and splendid things as dowry.

After you have done so, prepare a lovely wedding-feast

that gives tîmê to both humans and immortals.”

After she said these things, she put sweet desire in his thûmos,

and Anchises was seized with love. He said these words, calling out to her:

145 “If you are mortal, and if a woman was the mother who gave birth to you,

and if Otreus is your father, famed for his name, as you say he is,

and if you have come here because of the Immortal Conductor [of psûkhai],

Hermes, and if you are to be called my wife for all days to come,

then it is impossible for any god or any mortal human

150 to hold me back, right here, from joining with you in making love [philotês],

right now, on the spot—not even if the one who shoots from afar, Apollo himself,

takes aim from his silver bow and shoots his arrows that bring misery.

Then, O lady who looks like the gods, I would willingly,

once I have been in your bed, go down into the palace of Hades below.”

155 So saying, he took her by the hand. And Aphrodite, lover of smiles,

went along, with her face turned away and her eyes downcast,

towards the bed, all nicely made, which had already been arranged for the lord,[13]

all nicely made with soft covers.[14] And on top lay skins of

bears and lions, who roar with their deep voices,

160 which he himself had killed on the lofty mountainsides.

And when they went up into the sturdy bed,

he first took off the jewelry shining on the surface of her body

—the twisted brooches and the shiny earrings in the shape of flowers.

Then he undid her girdle and her resplendent garments.

165 He stripped them off and put them on a silver-studded stool,

Anchises did. And then, by the will of the gods and by fate [aisa],

he lay next to the immortal female, mortal male that he was. He did not know what he was really doing.

But when the time comes for herdsmen to drive back to the fold

their cattle and sturdy sheep, back from the flowery pastures,

170 then it was that she [Aphrodite] poured sweet sleep over Anchises,

sweet and pleasurable. She in the meantime put back on her beautiful clothes, which covered again the surface of her body.

Now that her skin was again beautifully covered over, the resplendent goddess

stood by the bed, and the well-built roof-beam

—her head reached that high up.[15] And beauty shone forth from her cheeks

175 —an immortal beauty, the kind that marks the one with the beautiful garlands, the goddess from Kythera.

Then she woke him from his sleep and called out to him, saying:

“Rise up, son of Dardanos! Why do you sleep such a sleep without awakening?

See if I look like

what you noticed [verb of noos] when you first saw me with your eyes.”

180 So she spoke, and he, fresh out of his sleep, straightaway heeded her word.

As soon as he saw the neck and the beautiful eyes of Aphrodite,

he was filled with fright and he turned his eyes away, in another direction.

Then he hid his beautiful face with a cloak [khlaina],

and, praying to her, addressed her with winged words:

185 “The first time I ever laid eyes on you, goddess,

I knew you were a god. But you did not speak to me accurately.

Now I appeal to you by touching your knees, in the name of Zeus the holder of the aegis,

don’t let me become disabled [without menos],[16] don’t let me live on like that among humans!

Please, take pity! I know that no man is full of life, able,[17]

190 if he sleeps with immortal goddesses.”

He was answered by the daughter of Zeus, Aphrodite:

“Anchises, most glorious of mortal humans!

Take heart, and do not be too afraid in your phrenes.

You should have no fear of that I would do any kind of bad thing to you,

195 or that any of the the other blessed ones would. For you are philos indeed to the gods.

And you will have a philos son, who will be king among the Trojans.

And following him will be generations after generations for all time to come.

His name will be Aineias [Aeneas], since it was an unspeakable [ainos][18] akhos that took hold of me—grief that I had fallen into the bed of a mortal man.

200 And yet, of all mortal humans, the closest to the gods by far

are those who come from your family line,[19] both in looks and in constitution.[20]

Why, there was blond Ganymede, whom Zeus the master of mêtis

abducted on account of his beauty, so that he may be together with the immortal ones,

as wine-pourer for the gods in the palace of Zeus,[21]

205 a wonder to behold, given his share of tîmê by all the immortals,

pouring red nectar from a golden mixing-bowl.

Tros [Ganymede’s father] was gripped in his phrenes by a penthos that is beyond forgetting. He did not know

where the miraculous gust of wind took his philos son, abducting him.

He [Tros] mourned him [Ganymede] without pause, for all days,

210 and Zeus took pity on him: he gave him a compensation for his son,

a set of high-stepping horses whom the gods use for their travels.

These horses he [Zeus] gave him [Tros] as a gift to keep. And he [Tros] was told all the details of what happened,

at the behest of Zeus, by the Argos-killer, the Conductor [of psûkhai].

He was told that he [Ganymede] would be immortal and ageless, just like the gods.

215 And when he [Tros] heard the message of Zeus,

he no longer lamented but was happy within his phrenes,

and merrily did he ride around, in a chariot drawn by horses with feet swift as a gust of wind,

In much the same way was Tithonos abducted by Eos [the Dawn Goddess], she of the golden embroidery.

He too belonged to your family line, looking like the immortal ones.

220 Then she went with a request to the Son of Kronos [Zeus], him of the dark clouds,

asking that he [Tithonos] become immortal and live for all days to come.

Zeus nodded yes to her and brought to fulfillment the words of her wish.

Too bad that her thinking was disconnected! The Lady Eos did not notice [verb of noos] in her phrenes

that she should have asked for adolescence [hêbê] and a stripping away of baneful old age.

225 Well, for a while he [Tithonos] held on to adolescence [hêbê] ,

enjoying Eos, the one with the gold embroidery, the one early-born.

He lived at the streams of the Okeanos, and the ends of the earth.

But when the first strands of gray hair started growing

from his beautiful head and his noble chin,

230 then the Lady Eos stopped coming to his bed.

But she nourished him, keeping him in her palace,

with grain and ambrosia. And she gave him beautiful clothes.

But when hateful old age was pressing hard on him, with all its might,

and he couldn’t move his limbs, much less lift them up,

235 then in her thûmos she thought up this plan, a very good one indeed:

she put him in her chamber, and she closed the shining doors over him.

From there his voice pours out—it seems never to end—and he has no strength at all,

the kind he used to have in his limbs when they could still bend.

I would not choose that you [Anchises] be that way, amongst the immortal ones,

240 immortal and living for all days to come.[25]

If you could only stay the way you are, in looks and constitution,

staying alive as my lawfully-wedded husband,

then akhos would not have to envelop me and my sturdy phrenes.

But now wretched old age will envelop you,

245 pitilessly, just as it catches up with every man.

It is baneful, it wears you down, and even the gods shrink back from it.

As for me, I will have a great disgrace [oneidos], in the eyes of the immortal ones,

a disgrace that will last for all days to come, without end, all on account of you.

My trysts and stratagems [mêtis pl.] with which I used to get all

250 the immortal gods mated with mortal women,

used to be feared by them [the gods]. For my power of noos used to subdue all of them.

But now my mouth can never again boast

about this among the immortals. I have gone very far off the track,

in a wretched and inexcusable way. I have strayed from my noos.

255 I got myself a child beneath my girdle, having slept with a male mortal.

As for him [the child], the moment he sees the light of the sun,

Nymphs, living in the mountains and wearing low-slung girdles, will raise him

—Nymphs that live on this great and fertile mountain.

They associate neither with mortals nor with immortals,

260 they live for a long time, and they eat immortal food.

They put on a beautiful song and dance, even by the standards of the immortals.

They mate with Seilênoi or with the sharp-sighted Argos-killer,

making love [philotês] in the recesses of lovely caves.

When they are born, firs and oaks with lofty boughs

265 spring out of the earth, that nurturer of men.

Beautiful trees, flourishing on high mountains,

they stand there pointing to the sky, and people call them the sacred places

of the immortal ones. Mortals may not cut them down with iron.

But when the fate [moira] of death is at hand for them,

270 these beautiful trees become dry, to start with,

and then their bark wastes away, and then the branches drop off,

and, at the same time, the psûkhê goes out of them, as it leaves the light of the sun.

These [the Nymphs] will raise my son, keeping him in their company.

And when adolescence [hêbê], full of loveliness, first takes hold of him,

275 the goddesses [the Nymphs] will take him here to you and show you your child.

As for you, in order that I may tell you in the proper order everything that I have in my phrenes,

I too will come back to you as the fifth anniversary approaches, bringing you your son.

And the moment you see this young seedling [Aineias/Aeneas] with your eyes,

you will be happy to look at him. For he will be very godlike.

280 And straightaway you shall take him to windy Ilion.

And if any mortal human asks you

what mother got your philos son beneath her girdle,

keep in mind [root mnê-] to tell him as I command you.

Say that he is the offspring of one of the flower-faced Nymphs

285 who live on this beautiful mountain, shaded over by forests.

But if you say out loud and boast, with a thûmos bereft of phrenes,

that you made love [philotês] to the Lady of Kythera, the one with the beautiful garlands,

then Zeus in his anger will smite you with a smoking thunderbolt.

Now then, everything has been said to you. You take note [verb of noos] in your phrenes.

290 And refrain from naming me. Avoid the mênis of the gods.”

So saying, she bolted away towards the windy sky.

I wish you kharis [‘I wish you pleasure and happiness from our relationship, starting now’], goddess, you who rule over beautifully-colonized Cyprus.

Having started with you, I will now go on to the rest of my performance.

102 notes · View notes