The Odyssey of Homer, with the Hymns, Epigrams, and Battle of the Frogs and Mice/Hymns/Hymn 2

by Homer

II. TO MERCURY.^[1]

O Muse, praise Mercury, the son of Jove and Maia, who rules over Cyllene, and sheep-abounding Arcadia, the bene- ficial messenger of the immortals, whom Maia brought forth, a fair-tressed, hallowed nymph, mingled with Jove in love. And she shunned the company of the blessed gods, dwelling^[2] within a shady cave, where the son of Saturn was mingled with the fair-tressed nymph in the depth of night, whilst sweet sleep held white-armed Juno,^[3] unknown to the immortal gods and mortal men. But when now the counsel of mighty Jove was on the point of fulfilment, and to her the tenth month was now fixed^[4] in the heaven, she led him into the light, and remarkable deeds were wrought, and she there brought forth her cunning son, of fair speech, a thief, a stealer of cattle, an escorter of dreams, a looker-out for night,^[5] a gate-keeper, who was quickly about to show forth glorious deeds amongst the immortal gods. Born at dawn, he played the lyre at mid-day, in the evening he stole the cows of far-darting Apollo, on the fourth day of the month, on which his mother Maia gave him birth. Who also, when he had leaped from the immortal limbs of his mother, did not long remain lying in the sacred cradle,^[6] but he indeed, leaping forth, sought the cows of Apollo, crossing the threshold of the high-roofed cave, where finding a tortoise, he acquired immense wealth. [Hermes indeed first devised the musical tortoise,]^[7] which fell to his notice at the doors of the court, feeding on the well-grown grass before the house, walking slowly on its feet.

But the beneficial son of Jove, beholding it, laughed, and straightway spoke thus:

"A very useful god-send^[8] [art thou] for me now, I will not disdain thee. Hail! thou pleasant by nature, choir-resounding, companion of the feast, who hast luckily made thy appearance. Whence is this beautiful plaything? thou art the varied shell, the tortoise that dwells on the mountains. But I will take and bear thee to my dwelling; thou wilt be of some use to me, nor will I despise thee, but thou first shalt benefit me. It is better to be at home, since out-of-doors is hurtful.^[9] For living, thou wilt certainly be a defence against the baleful attack, but if thou diest, thou wilt then sing very beautifully."

Thus then he spoke, and having taken [it] up in both hands, he straightway went back to his dwelling, bearing the pleasant plaything. Here having deceitfully scooped it out^[10] with a scalpel of hoary steel, he extinguished the life of the mountain tortoise. And as when the swift thought passes through the breast of a man, whom frequent cares occupy, or when flashes^[11] are rolled from the eyes, so at once, word and deed, did glorious Mercury devise. And cutting them in due measure, he fixed cut joints of reed, having pierced through the back of the stone-shelled tortoise. And around by his own skill he stretched the hide of a bull, and put the arms, and upon both he fixed the bridge. And he stretched out seven concordant strings^[12] of sheep. But when he had formed it, bearing his pleasant plaything, with a quill he tried it note by note, and it sounded deeply beneath his hands, and the god sang beautifully beneath it, making an extemporaneous attempt, like as full-grown boys at feasts scoff at each other in turn. [He sang] of Jove the son of Saturn, and fair-slippered Maia, how they were formerly wont to dally in stealthy love, and his own birth, naming his renowned name. And he celebrated the attendants and the glorious gifts of the nymph, and the tripods and durable caldrons in the house. And these things indeed he sang, but he thought of others in his mind, and putting down his hollow lyre, which he bore in the sacred cradle, he, in quest of meat, ran from the sweet-scented dwelling to the mountain, devising a mighty stratagem in his mind, such an one as thieves are wont to plan at the season of dark night. The sun indeed was setting beneath the earth towards the ocean, with his horses and chariot, but Mercury came running to the shady mountains of Pieria, where the immortal cattle of the blessed gods possessed their stalls, pasturing on pure, pleasant meadows. From the flock of them then the watchful son of Maia, the slayer of Argus, cut off fifty loud-lowing heifers, and drove them, wandering, through the sandy country, having reversed their footsteps,^[13] for he was not forgetful of his cunning art, having bent contrariwise the fore hoofs, backwards, and the back ones, forwards. And he himself walked backwards, and immediately cast his sandals upon the sands of the sea. He devised an unmentioned and unthought-of marvellous work, mingling together tamarisks and tamarisk-like boughs, of them he then bound together a small bundle of leafy wood, and [thus] without harm^[14] he bound the light sandals beneath his feet, leaves and all, which the renowned slayer of Argus had plucked, avoiding the way of a traveller^[15] from Pieria, inasmuch as he was pressing on a long journey, roughly equipped.^[16]But him an old man, who was tending a sun-basking vineyard, perceived seeking the field through grassy Onchestus. Him the son of glorious Maia first addressed:

"O old man, who with bent shoulders art grubbing these stumps, surely thou wilt have journeyed far, when all these things shall bear fruit.^[17] But seeing, see not, and hearing, [be thou] mute, and keep silence, since nought of thine is hurt."^[18]

Having spoken thus much, he smote the stout heads of the cows, and glorious Mercury drove them through many shadowy mountains, and resounding ravines, and flowering plains. But gloomy divine night, his ally, had well nigh passed away, and morn, arousing the people to work, chanced to be arising; but the divine moon, the daughter of king Pallas, son of Megamedes, had just gone into her watch-tower.^[19] Then to the river Alpheus the valiant son of Jove drove the wide-fronted cows of Phœbus Apollo, and untired he came into the lofty stall, and to the troughs in front of the beautiful meadow. Here when he had well fed the loud-lowing cows with grass, and had driven them together in flocks into the shed, having cropped the lotus and dewy rush-grass, he then brought together much wood, and sought out the art of [producing] fire,^[20] having taken a splendid branch of laurel, he pared it with the steel, having rubbed it in his hand, and upwards the warm vapour breathed^[21] forth. Mercury then first bestowed fire-implements and fire. And having taken together many dry faggots, he placed them abundantly in a low trench, and the flame shone forth, sending afar the crackling^[22] of a much-burning fire. But whilst the might of glorious Vulcan was kindling, he meantime drew two lowing heifers with crumple horns out of doors, near to the fire, for mighty was his power. But he threw them both panting to the ground, on their backs, and he rolled them over and over, bending down, and boring out their lives. And he wrought toil upon toil,^[23] cutting their flesh together with the rich fat, and he roasted it being pierced through with the wooden spits, both the flesh and the well-prized backs, and the black blood kept within the intestines, but they lay there upon the ground. And he stretched out the skins upon a rough rock, †So do we^[24] still cut up those which have been born for a long time, a long and incalculable time after this.† But then rejoicing Mercury drew off the fat spoils upon a smooth plane, and cut them into twelve parts, distributed by lot, and he offered the perfect honour to each [of the twelve gods]. Here glorious Mercury longed for the sacrifice of flesh,^[25] for the savour now struck^[26] him, although being immortal, but not even thus did his noble mind give way, although greatly longing to convey [the banquet] down his sacred throat! But these indeed he placed in the lofty shed, the fat and abundant flesh. And he forthwith piled them aloft, as a sign of the recent slaughter,^[27] and having raised dry faggots upon them, he consumed the whole feet and heads in the vapour of fire. But when the gods had accomplished all things rightly, he cast his sandals into eddying Alpheus, and throughout the night he quenched the coals, and trampled them to black dust; but beauteous shone the light of the moon. But he again came forthwith to the divine heights of Cyllene, at dawn, nor did any one meet him during the long journey, neither of the blessed gods, nor of mortal men, nor did the dogs bark. But Mercury, the beneficial [son] of Jove, bending himself up, slipped through the keyhole of the house, like unto an autumnal breeze, like unto a vapour. And he came straight through the rich temple of the cave, stepping onwards on tip-toe, for he made no noise, as if [he were walking] on the earth. And glorious Mercury came hastily to his cradle, having wrapped his swaddling-clothes around his shoulders, like an infant child, playing with the coverlet with his [right] hand on his knees, and holding his beloved lyre in the left. But god as he was, he escaped not the notice of his goddess mother, and she spake thus:

"Why, whence comest thou hither, O cunning plotter, at this time of night, clad in impudence? Now I think that thou, having fetters round thy sides, from which there is no escape, wilt shortly pass from the vestibule under the hands of Apollo, or that thou wilt elude him even while holding thee in his arms. Away with thee! a great care hath thy sire begotten thee to mortal men and immortal gods."

But her Mercury answered with cunning words: "Mother^[28] mine, why dost thou scold me like an infant child, who knows very few fitting things in his mind, timid, and [who] dreads his mother's scoldings. But I will make use of a scheme, which is most excellent, considering for myself and thee. Nor among the immortal gods will we endure to remain here giftless, and without food, as you would have. It is better to associate with the immortals all one's days, being rich, opulent, with abundant spoil, than to sit at home in a shadowy cave. I also will aim at the sacred honour which Apollo [claims]. But if indeed my father will not give it, surely I will make the attempt, [and] I am equal to being the captain of thieves. But if the son of glorious Latona shall trace me out, I think that I shall make some other and greater attempt against him. For I will go to Pytho, in order to break into his great dwelling, where I will pillage enough of beauteous tripods, and caldrons, and gold, and enough of shining iron, and much apparel; and thou mayest see me if thou wilt."

Thus they indeed discoursed with each other in words, both the son of Ægis-bearing Jove, and hallowed Maia. But Morn, the mother of dawn, bearing light to mortals, arose from the deep-flowing ocean. But Apollo came to Onchestus, going to the pleasant and pure grove of the heavy-roaring Earth-Shaker, where he found the toothless^[29] old man forming the hedge of his vineyard along the wayside, whom first the son of glorious Latona addressed:

"O old man, hedge-pruner of grassy Onchestus, I come hither, seeking heifers from Pieria, all females, all with crumpled horns, [stolen] from my herd, but the black bull was pasturing alone, away from the rest, and four savage dogs followed in the rear, like men of one mind. They indeed, the dogs and the bull, were left, (which indeed is a great marvel,) but they [the heifers] have left the soft meadow, just as the sun was setting, from the sweet pasture. Concerning these tell me, O ancient-born old man, if any where thou hast seen a man making his way to these cattle."

But him the old man, answering in words, addressed: "O friend, it is difficult indeed to tell all things which one has

beheld with one's eyes; for many travellers make their way, of whom some having many evil designs, but others very good, go along; but it is difficult to learn each one. But throughout the whole day till sun-set I have been digging around the hill of the vineyard; but, O best one, I thought I saw—but I know not how to distinguish clearly—a boy, which infant boy was following with fair-horned cows. And he had a staff, and walked in a wavering manner, and urged them from behind, and kept their heads opposite to himself."

The old man spake, and Phœbus Apollo went quicker on his way. But he saw [the truth like as] a wing-stretching bird of augury, and forthwith perceived that the thief was the son of Saturnian Jove. But the son of Jove, Apollo, quickly entered divine Pylos, seeking the bent-footed heifers, having concealed his broad shoulders in a purple mist. And the Far-Darter perceived the footprints, and spake thus:

"O gods! surely I behold this a mighty marvel with mine eyes. These indeed are the footsteps of straight-horned heifers, but they are turned backwards towards the meadow of asphodel. And these are the steps neither of man nor woman, nor of hoary wolves, nor bears, nor lions, nor are they like [those] of a shaggy-necked centaur, whoever walks thus terribly with his swift feet, heavily on this side of the way, and heavier on that side of the way."^[30]

Thus having spoken, king Apollo, the son of Jove, went on, and came to the wood-clad mountain of Cyllene, into the heavy-shaded lair of the rock, where also the immortal nymph brought forth the son of Saturnian Jove. But a pleasant savour was scattered through the divine mountain, and many long-footed sheep were browsing on the grass. Here then hastening, far-darting holy^[31] Apollo descended the stony ground, into the murky cave. But when the son of Jove and Maia perceived him, far-darting Apollo, enraged about his heifers, he got within his incense-scented swaddling-clothes, like as the cinder of wood^[32] has enveloped much ash of boughs, so did Mercury, perceiving the Far-Darter, draw himself away.^[33] And in a small place he gathered up his head, and hands, and feet, because just washed, seeking sweet sleep after hunting, and he held the new-formed^[34] lyre under his shoulder. But the son of Jove and Latona recognised, nor failed to perceive the all-beauteous mountain nymph and her dear son, a little boy, swathed up in crafty tricks. And having looked around every cranny of the large dwelling, taking a shining key, he opened three recesses full of nectar and delightful ambrosia. And much gold and silver lay within, and many purple and white-woven garments of the nymph, such as the sacred dwellings of the blessed gods contain within. Here after the son of Latona had searched out the crannies of the large dwelling, he addressed glorious Mercury in words:

"O boy, who reclinest in a cradle, at once tell me where my bulls are, since we shall otherwise quarrel not fittingly. For I will hurl thee into murky Tartarus, into sorrowful and inextricable darkness; nor shall thy mother nor thy sire bring thee forth into the light, but beneath the earth shalt thou perish, acting as leader^[35] over a few men."

But him Mercury answered with crafty words: "O son^[36] of Latona, what hard word is this thou hast said? And why comest thou hither, seeking field-dwelling heifers? I have not seen [them], nor learnt [about them], nor heard report from another. I cannot tell, I could not receive a reward for intelligence. Nor am I [myself] like unto a driver away of cows, a strong man. This is not a work for [such as] me, and hitherto other things have been my care. Sleep, and my mother's milk are my care, and to wear swaddling-clothes about my shoulders, and a warm bath. Let no one learn this, whence this quarrel has arisen. For truly it would be a mighty marvel among the immortals, that a boy just born should pass through the vestibule with field-dwelling heifers. And this thou speakest not beseemingly. I was born [but] yesterday, and my feet are tender, but the ground beneath is rugged. But if thou wilt, I will swear by the head of my sire, a mighty oath, neither do I myself confess to be guilty, nor have I perceived any one else the stealer of your cattle, whoever these heifers be, for I have heard the report only."

Thus then he spake, and winking frequently from his eyelids, he rapidly moved with his brows, glancing hither and thither, whistling to a long distance, as though hearing a vain story.^[37] But him far-darting Apollo, gently smiling, addressed:

"O soft young cheat, deviser of tricks, truly I deem that thou, often breaking into well-built dwellings, wilt by night leave not one man only bare upon the ground,^[38] filching noiselessly throughout the house; such things dost thou say. But many field-dwelling^[39] shepherds wilt thou annoy in the ravines of a mountain, when, longing for flesh, thou shalt meet with herds of cows and flocks of sheep. But come, [take heed] lest thou enjoy thy last and final sleep, come out of thy cradle, thou comrade of black night. For this honour shalt thou hereafter possess among the immortals, thou shalt be called the captain of thieves all thy days."

Thus then he spake, and Phœbus Apollo took up and carried the boy, but then the brave slayer of Argus, taking counsel, as he was lifted up in his arms, sent forth an augury into his hands, a sad report from his belly, an impudent messenger. And quickly after it he sneezed.^[40] But Apollo heard it, and cast glorious Mercury from his hands upon the ground. (But he^[41] sat down before [him], although hastening on his way,) reproaching Mercury, and addressed him in words:

"Be of good courage, thou enswaddled son of Jove and Maia; I will hereafter find my stout heads of heifers by these omens, but well shalt thou hereafter be leader of the way."

Thus he spake, but Cyllenian Mercury again leaped up quickly, going in haste. But with his hands he pulled the swaddlings, with which he was enwrapped^[42] as to his shoulders, around his ears also, and spoke thus:

"Whether bearest thou me, O Far-Darter, most powerful of all the gods? Surely thou art thus teasing^[43] me, enraged on account of these heifers. O gods! may the race of cows perish! For I did not steal your cows, nor saw I another, whoever these cows are, for I hear the report alone. But give and receive^[44] justice^[45] in presence of Saturnian Jove."

But after vagrant Mercury and the glorious son of Latona had said these things openly, having their mind in different ways, for the latter indeed demanded a true confession,^[46] not satisfaction for the cows, from renowned Mercury, but he of Cyllene by wiles and cunning speeches wished to deceive him of the silver bow. But when he, being cunning in counsel, met with one of many devices, then quickly he walked through the sand before, but the son of Jove at Latona behind. And soon they came to the heights of incense-fraught Olympus, to the Saturnian sire, they the beauteous children of Jove, (for there the balance of justice lay for both.) And music^[47] possessed snowy Olympus, and the undying^[48] immortals were assembled into the recesses of Olympus. But Mercury and silver-bowed Apollo stood before the knees of Jove. But high-thundering Jove questioned his glorious son, and addressed him in words:

"O Phœbus, whence drivest thou this gentle prey, a newborn boy, possessing the mien of a herald? This is an important subject which has come to the assembly of the gods."

But him the far-darting king Apollo in turn addressed:

"O sire, soon indeed shalt thou hear no trivial story, rebuking me [as thou art wont], as if I alone were a lover of plunder. I have caught this boy, an open thief, on the mountains of Cyllene,—having passed over much country,—an abusive fellow, such another as I have not seen among gods nor men, as many as are cheats upon earth. But having stolen my cows from the meadow, he at even-tide went away, driving them along the coast of the much-resounding sea, and driving straight to the ford, but there are mighty double footsteps, such as to cause astonishment, and the work of an illustrious deity. For the dark dust appeared to have the footprints of the cows turned towards the asphodel meadow [whence they came]. But this fellow alone, besides [them],^[49] is incomprehensible, for he came through the sandy country neither on his feet nor his hands, but having some other stratagem, he passed on his way. Such marvels [were his footsteps], as though some one should walk in slender oak-toppings.^[50] As long, then, as he passed through the sandy country, all his footsteps were easily extinguishable in the dust; but when he had passed over the great tract of sand, forthwith the track of the bulls, and of himself, became imperceptible, through the hardness of the soil, but a mortal man perceived him driving the race of wide-fronted cows on to Pylos. But after he had sacrificed them in quiet, and had scattered the [ashes of the] fire^[51] all about the way, some here, some there, he lay in his cradle, like unto black night, in the darkness of the murky cave; nor would even a sharp-seeing eagle have perceived him, and much he rubbed his eyes with his hands, thinking of wiles. But he himself spoke out a speech at once: I did not see, I learnt not, I heard not report from another, nor could I tell, not even if I received a price for intelligence."

Thus then^[52] speaking, Phœbus Apollo sat down. But Mercury, on the other side, making answer, spoke, and directed [his discourse] to the Saturnian ruler over all the gods:

"O father Jove, surely I will tell thee the truth. For I am unerring, and know not how to lie. [This god] came to our dwelling, seeking his bent-footed cows, this day, when the sun had just arisen, nor did he bring any witnesses or beholders from among the blessed gods, but under much compulsion bade me give information. And much he threatened me, that he would hurl me into wide Tartarus, because he, forsooth, possesses the flower of glory-loving youth, but I was born [but] yesterday, (but this he himself also knows,) nor [am] I like to a strong driver away of cows. Be persuaded (for truly thou boastest to be my dear father) that I did not drive the cows home, (so may I be blest!) nor went I across the threshold. But this I spake truly; I both venerate the sun and the other gods, and I love thee, and cherish this one; thou also thyself knowest that I am not guilty. But I add^[53] a mighty oath. No, by these well-adorned vestibules of the gods, [I did not do it,] and at some time I will repay him for his cruel speech.^[54] But do thou aid the younger party."

Thus spake Argus-slaying Cyllenius, winking, and he held his swaddling-band on his arm, nor did he cast it away. But Jove laughed greatly, seeing the evil-plotting boy lying well and skilfully about the heifers. And he ordered them both, having a concordant mind, to go in search, and messenger Mercury to lead the way, and to show the place with innocence of mind, where he had hidden the stout heads of cattle. And the son of Saturn beckoned [to him] with a nod, and glorious Mercury obeyed, for the mind of Ægis-bearing Jove easily persuaded. And these two beauteous children of Jove hastened to sandy Pylos, to the ford^[55] of Alpheus, and they reached the fields and lofty shed, where wealth, forsooth, was increased during night-time. Here then Mercury, indeed, going to^[56] the stone cave, drove the strong heads of cattle into the light, and the son of Latona looking aside, perceived the skins of the cows upon a lofty rock, and quickly he asked glorious Mercury:

"How wast thou able, O cunning cheat, to cut the throats of two cows, being thus new-born and infantine? I myself shall hereafter dread^[57] thy power. It does not behove thee to grow very much, O Cyllenian son of Maia."

Thus then he spoke, and with his hands he threw around him strong bands of withy, but they beneath his feet were forthwith fastened^[58] upon the earth, although strongly entwined in each other, and [the same thing took place] easily with all the field-dwelling cows, by the devices of deceitful Mercury, but Apollo, beholding, marvelled. But then the strong slayer of Argus kept looking about the place, frequently darting his eyes, desiring to hide himself. But he very easily appeased the far-darting son of glorious Latona, as he himself wished, although being valiant. But taking [his lyre] in his left hand,^[59] he tried it with the quill, note by note, and it uttered a powerful sound beneath his hand; and Phœbus Apollo laughed, rejoicing, and the pleasing voice of the divine song penetrated through his soul, and sweet love possessed him in his mind as he heard it.^[60] And the son of Maia, playing pleasantly on the lyre, stood boldly at the the left hand of Phœbus Apollo. And soon after, playing clearly on the lyre, he sang with uplifted voice, (for a pleasing voice accompanied him,) celebrating^[61] the immortal gods, and the murky earth, how they were first born, and how each obtained his share by lot. Mnemosyne indeed, the mother of the Muses, he honoured first of the goddesses in song, for she had obtained the son of Maia, and the glorious son of Jove honoured the other immortal gods according to age, and as each had been born, speaking all things in order, striking the lyre in his arms. But insatiable sweetness possessed the mind in his breast, and having addressed him, he spoke winged words:

"Cow-slayer, crafty-plotter, labouring^[62] comrade of the feast, thou hast devised these things worth fifty cows. I think that our strife will now be easily settled. But come now, tell me this, O cunning son of Maia; did these marvellous works accompany thee from thy birth, or did some one of the immortals, or of mortal man, bestow the glorious gift, and teach divine song. For I hear this wondrous new voice, which I say that no one ever learnt, neither of men, nor of the immortals who possess the Olympian dwellings, save thee, O thief, son of Jove and Maia. What art, what muse, what study [is there which assuages] difficult cares? for truly all these three are present at once, so that one may take joy, and love, and sweet sleep. And truly I am a follower of the Olympian Muses, to whom the quire and the glorious path^[63] of song are a care, and flourishing song, and the pleasant noise of pipes. But never yet was any other thing thus a care^[64] in my mind, such performances as are suited to the banquet of youths. I marvel at these, O son of Jove, so pleasantly dost thou play. But now since, although being little, thou knowest glorious arts, sit down, dear one, and praise the discourse of thine elders, for now glory shall be thine among the immortal gods,^[65] both to thyself and to thy mother. But I will tell this truly: yea by this cornel javelin, I will lead thee among the immortals, glorious and prosperous, and will give thee splendid gifts, and in the fulfilment [of my promise]^[66] will not deceive thee."

But him Mercury answered with cunning words: "Thou askest me wisely, O Far-Darter; but I envy not that thou shouldst make an attempt at my art. This day shalt thou know; but I wish to be gentle towards thee in counsel and in words, but thou in thy mind well knowest all things. For thou, O son of Jove, sittest first among the immortals, both noble and valiant; and counselling Jove loves thee in all justice, and has given thee glorious gifts. And they say that thou hast learnt thy prerogative^[67] from the voice of Jove, and oracles, O Far-Darter, from Jove, all things fated. And now I myself recognise [his] wealthy^[68] son. But 'tis thine promptly to learn whatever thou desirest. And since then thy mind desires to touch the lyre, sing, and strike the lyre, and practise delights, having received [the power] from me, and do you, my friend, render me glory. Chant, having this sweet-voiced comrade in thy hands, which skilfully knows^[69] how to sound well and in due order. Then quietly bear joy^[70] to the pleasant banquet, and the delightful dance, and the laughter-loving^[71] revel, both by night and day. Whoever indeed, being well learned in art and wisdom, shall inquire of it, uttering, it teaches all pleasant things to the mind, sporting easily in gentle intercourse,^[72] avoiding grievous toil. But whoever, being unskilful, first inquires violently [of it], vainly afterwards babbles vain things. But 'tis thine promptly to learn whatever thou desirest. And I will give this to thee, O glorious son of Jove. But we in turn, O Far-Darter, will attend to the pasturage of the field-dwelling cows both through the mountain and the horse-pasturing plain. Hence will our cows, mingling with the bulls, bring forth enough, both females and males promiscuously, nor need thou, although fond of gain, be very wrathfully angered."

Thus speaking, he stretched forth [the lyre], and Phœbus Apollo received it, and to Mercury he intrusted his shining goad, and committed [to him] the care of the herds. But the son of Maia received it joyfully. Then the glorious son of Maia, far-darting Apollo, taking the lyre in his left hand, tried it with the quill note by note, and it gave a clear sound beneath his hand,^[73] and to it the god sang beautifully. Here they twain indeed turned the cows^[74] towards the divine meadow, but the beauteous descendants of Jove themselves went back towards snowy Olympus, delighted with the lyre, and counselling Jove rejoiced, and brought both of them together into friendship. And Mercury indeed loved the son of Latona thoroughly, as [he] now also [loves him],^[75] as a pledge then [Mercury] gave the pleasant lyre to the Far-Darter, but he, having learnt it,^[76] played on it under his arm. And he himself in turn contrived a trick of another kind of skill: he made the far-sounding voice of the syrinx. And then the son of Latona addressed Mercury in words:

"I fear, O son of Mercury, cunning-plotting messenger, lest thou rob^[77] me of my lyre and bent bow. For thou hast the prerogative from Jove, to arrange all craft among men throughout the bounteous earth. But if thou wilt endure to swear me the mighty oath of the gods, either nodding with thy head or [swearing] by^[78] the dreadful water of the Styx, that thou wilt do^[79] all that is joyful and pleasant to my mind—"

And then the son of Maia assented, promising that he would never steal any thing that the Far-Darter possessed, nor ever approach his well-built dwelling. But Apollo, the son of Latona, assented to agreement and friendship, that no other descendant of Jove, neither god nor man, should be dearer [to him] among the immortals. "But, [said he,] I will make a perfect pledge^[80] among the immortals, and among all,^[81] faithful and precious to my soul. But then I will give [thee] a most beauteous rod of wealth and riches, of gold, of three leaves, perfect, which shall protect thee, having power over all the gods,^[82] in all good words and deeds, as many as I profess to have learnt from the voice of Jove. But the divination after which thou seekest, O best one, it is not lawful for thee, nor any other of the immortals, to understand; for this the mind of Jove [alone] kens; and when I was intrusted with the gift, I assented, and swore a mighty oath, that no other of the ever-existing gods, but me, should know the deep-counselling will of Jove. Nor do thou, O brother with the golden wand, bid me proclaim the destinies, as many as far-seeing Jove devises. But I will hurt one man, and benefit another, going about many tribes of mighty men. And he indeed shall be benefited by my voices, whoever shall come with the voice and wings of perfect birds.^[83] He shall be benefited by my voice, nor will I deceive [him].^[84] But he who, relying on vain-speaking birds, shall wish to learn an oracle contrary to my mind, and to understand more than the gods who are for aye, he, I say, shall go a vain journey, but I will receive his gifts nevertheless.^[85] But I tell thee another thing, O son of the gods Maia and Ægis-bearing Jove, thou beneficial deity. There are a certain three Thrians,^[86] virgin sisters born, exulting in their swift pinions, and with their heads strewed with hoary wheat, who dwell in habitations beneath the dell of Parnassus, teachers of prophecy [dwelling] apart, which, while a boy with the herds, I studied, but my father cared not. From thence, then, flying each in different ways, they feed on honey, and bring all things to pass. But when indeed they wander about, feeding on the fresh honey, they are willing to tell the truth promptly. But if they are deprived of the sweet food of the gods, they then endeavour to lead one out of the way. These will I afterwards give to thee, but do thou, accurately inquiring, delight thy own mind; †and if thou knowest a mortal man, often will he hear thy voice, if he chance.†^[87] Possess this, O son of Maia, and attend to the field-dwelling crumpled-horn cows, and the horses, and hard-toiling mules: and that thou, glorious Mercury, shalt rule over dreadful lions, and white-tusked boars, and dogs, and sheep, and over all cattle, as many as the wide earth nourishes, and that thou alone shalt be the perfect messenger into Hades, and, although not a giver, shalt give not the least of gifts."

Thus did king Apollo cherish the son of Maia with all manner of affection, but Saturnian [Jove] gave good will. And he associates with all mortals and immortals; little, indeed, does he benefit, but countlessly deceives the tribes of mortal man through the gloomy night. And do thou then hail! O son of Jove and Maia, but I will be mindful of thee and of another song.

---

1. Coleridge, p. 292, observes that "in this hymn Hermes is gifted with the character of a perfect Spanish Picaro, a sort of Lazarillo de Tormes among the gods, stealing their goods, playing them tricks, and telling such enormous, such immortal lies, to screen himself from detection, that certainly no human thief could ever have the vanity to think of rivalling them on earth." On the importance of this hymn as showing the connexion between the rites and attributes of Apollo and Mercury with each other, see Grote, vol. i. p. 83. The remarks of Muller, who has called its antiquity into question, are important. "A considerably later age is indicated by the circumstance that the lyre or the cithara—for the poet treats these two instruments as identical, though distinguished in more precise language—is described as having been at the very first provided with seven strings; yet the words of Terpander are still extant in which he boasts of having introduced the seven-stringed cithara in the place of the four-stringed." Hist. of Gk. Lit. vii. 5.
2. But Valck. on Phœn. 727, justly finds fault with ἔσω being used for ἔνδον, and hence Hermann has well proposed ἄντρον ἔσω δύνουσα, comparing Od. xiii. 366, xi. 578.
3. "Cum nympha concubuit, donec Juno dormiret." Herm.
4. Cf. Arat. Phœn. 10, αὐτὸς γὰρ τάγε σήματ' ἐν οὐρανῷ ἐστήριξεν.
5. Because adapted for thievish purposes. The thefts of Mercury are amusingly described by Lucian, Dial. Deor. vii. 2, 3, who observes οὕτως ὀξύχειρ' ἐστὶ καθάπερ ἐν ττῇ γαστρὶ ἐκμελετήσας τὴν κλεπτικήν.
6. "The basket in which the infant (Bacchus) is carried is of twigs interwoven, of that sort called λικνόν, used by the Greeks for the two purposes of winnowing corn and cradling children." Libr. of Entertaining Knowledge, Townley Gallery, vol. i. p. 125, 126, to which I must refer the reader for some excellent information. See also Spanh. on Callim. in Jov. 48, Gesner on Orph. Hymn, xlvi. ed. Herm.
7. A doubtful line.
8. i. e. an omen of a discovery that will prove useful. Shelley renders:
   "A useful god-send are you to me now,
   King of the dance, companion of the feast,
   Lovely in all your nature!"
   
   
9. Chapman: "'Tis best to be at home; harm lurks abroad."
10. The word ἀναπηλήσας cannot be right. Barnes would read ἀναπηδήσας; Stephens, ἀναπειρήνας from vs. 48. Ernesti prefers ἀναφηλήσας: "deceptæ vitam scalpro exterebravit." Hermann reads a ἀναπιλήσας, "constipans." I cannot decide. The following is Chapman's version:
    "Where, giving to the mountain tortoise, vents
    Of life and motion, with tit instruments
    Forged of bright steel, he straight informed a lute.
    Put neck, and frets to it; of which a suit
    He made of splitted quills, in equal space
    Imposed upon the neck, and did embrace
    Both back and bosom."
    
    
11. "Or as the frequent twinklings of an eye."Chapman.
    
    
    "not swifter wheel
    The flashes of its torture and unrest,
    Out of the dizzy eyes—than Maia's son
    All that he did devise hath featly done."Shelley.
    
    
12. Literally, "intestines." But Antigonus Caryst. § 7, seems to quote ἑπτὰ δὲ θηλυτέρων ὀΐων ἐτ.
13. The same stratagem was afterwards pursued by Cacus. Virg. Æn. viii. 211.
    "Atque hos, nequa forent pedibus vestigia rectis,
    Cauda in speluncam tractos, versisque viarum
    Indiciis raptos, saxo occultabat opaco,
    Quærentem nulla ad speluncam signa ferebant."
    
    
14. i. e. without the likelihood of being discovered. This is well expressed by Chapman:
    "and then fear'd no eyes
    That could affect his feet's discoveries."
    
    
15. "Mercurius cavisse dicitur, ne pedibus ut viator ingrederetur, et ita vestigia pedum relinqueret." Herm.
16. "Ut in procinctu." Ernesti. Hermann would read ἀντιτορήσων.
17. After vs. 91, Hermann puts a mark of lacuna, reading πολυοινήσεις, "thou wilt reap a rich vintage, when all these bear fruit."
18. The sense seems to require, "lest aught of thine be injured." But Chapman has well rendered:
    "But see not thou, whatever thou dost see;
    Nor hear, though hear; but all, as touching me,
    Conceal, since nought it can endamage thee."
    
    

    This old man was Battus. See Ovid, Met. ii. fab. 7, and Antoninus Liberalis, § 23.

19. Chapman:
    "and in her watch-tower shone
    King Pallas-Megamede's seed (the moon)."
    
    

    The passage is not very satisfactory as regards mythology. See Barnes.

20. But Hermann reads τέχνην, illustrating the construction of μαίομαι with a genitive, from Il. x. 401. Od. v. 344.
21. Ernesti prefers τάχα ἄμπνυτο.
22. For which the laurel (vs. 109) was remarkable. Cf. Virg. Ecl. viii. 82. Nemesian. Ecl. iv. 65.
23. Cf. Theocrit. Id. xv. 20, πέντε πόκως ἔλαβ' ἐχθὲς, ἅπαν ῥύπος, ἔργον ἐπ' ἔργῳ.
24. "And thus were these now all in pieces shred,
    And undistinguish'd from earth's common herd:
    Though born for long date, and to heaven endear'd;
    And now must ever live in dead event."Chapman.
    
    

    I am but half satisfied respecting these two lines, nor does Hermann seem quite settled as to their correction. His text has τάμετ' ἄσσα πολοχρόνιοι, but in the notes he proposes τάνυθ' ἄσσα πολυχρόνια π., giving the following explanation of ἄκριτον, "quemadmodum nunc quoque, multo post, tenduntur, quæ natura ad diuturnitatem, facta sunt."

25. i. e. he was first possessed with the desire of being honoured, as a god, with sacred rites.
26. Ernesti well compares Sueton. Claud. 33, "nidore prandii ictus."
27. Hermann prefers σῆμα νέης φωρῆς, and ἄγειρας, (with Ilgen,) i. e. "raising them up as a trophy of his first theft." The old reading was νέης φανῆς, altered to νεοσφαγίης by Ruhnken. Hermann seems right.
28. "'Dear mother,'
    Replied sly Hermes, 'wherefore scold and bother?
    As if I were like other babes as old,
    And understood nothing of what is what;
    And cared at all to hear my mother scold.'"Shelley.
    
    
29. I cannot see any objection to this epithet. Hermann would read νωχαλος, i. e. ῥαθυμος, χαῦνος.
30. Ernesti well observes that this repetition is dramatic, the speaker being supposed to point with his hand to each side of the road as he walks along.
31. For αὐτὸς Hermann elegantly reads ἁγνὸς Ἀπόλλων.
32. I have some doubts whether ὕλης should be joined with πρέμνων or with σποδὸς.
33. Quasi se sibi subtraxit, se fugit," Ernesti. Hermann, however, more rightly reads ἀλέεινε, ἒ αὐτὸν.
34. But Herm. reads ἐγρήσσων ἐτεόν γε χέλύν δ' ὑπ.
35. Matthiæ, however, reads ἠπεροπεύων, and Hermann δολίοισιν ἐν ἀνδρ, which produces an amusing meaning.
36. I cannot refrain from quoting Shelley's eloquent paraphrase:
    "Son
    Of great Latona, what a speech is this!
    Why come you here to ask me what is done
    With the wild oxen which it seems you miss?
    I have not seen them, nor from any one
    Have heard a word of the whole business;
    If you should promise an immense reward,
    I could not tell you more than you now have heard.
    An ox-stealer should be both tall and strong,
    And I am but a little new-born thing,
    Who, yet at least, can think of nothing wrong:—
    My business is to suck, and sleep, and fling
    The cradle-clothes about me all day long,—
    Or half asleep, hear my sweet mother sing,
    And to be wash'd in water clean and warm,
    And hush'd, and kiss'd, and kept secure from harm.'
    
    
37. Hermann reads ἅλιον τὸν μύθον from Il. v. 715, "As if he idle thought Apollo's spell." Chapman.
38. A proverbial phrase, like ἀκράτιστον ἐπὶ ξηροῖσι καθίζοι in Theocrit. i. 51.
39. See my note on Il.
40. See Hermann's explanation of these amusing omens.
41. Mercury. I have put the line in an enclosure. Cf. vs. 304.
42. Hermann reads ἐελμένος from cod. Moscov, observing, "quo expeditior incederet Mercurius, fascias, quibus humeri erant constricti, sursum versus aures trudebat."
43. See Blomf. gloss. on Æsch. Pers. 10.
44. See Ernesti.
45. " as for Phœbus, he
    Sought not revenge; but only information,
    And Hermes tried with lies and roguery
    To cheat Apollo.—But when no evasion
    Served—for the cunning one his match had found—
    He paced on first over the sandy ground."Shelley.
    
    
46. But Hermann more correctly reads φωνεῖν, "jure," inquit, "Apollo comprehenderat propter boves Mercurium, is ut vera diceret." I am not satisfied with the text as it stands.
47. I read εὐμελίη, "music," as in Diodor. iv. 84, or rather ἐμμελίη, from Pollux, iv. 57. Plato, legg, vii. 816. Herm.
48. A somewhat useless pleonasm, which Groddeck and Hermann remove by reading ἀθρόοι, "together."
49. I have my doubts about ἐκτὸς, which Ruhnken elegantly corrected to ἔξοχ' ἀμήχανος. But see Hermann's note.
50. On account of the buskins which Mercury had platted for himself. Cf. vss. 80, sqq.
51. So Ernesti. But the cod. Mosc. gives πῦρ παλάμησεν, whence Ilgen and Hermann read πυρπαλάμησεν, "quum multa hic illic in via callide machinatus esset."
52. Barnes wished to read ἤτοι ὅγ' from Il. i. 67, but as Hermann observes, this is rendered unnecessary by the immediate mention of Apollo by name.
53. This meaning of ἐπιδαίομαι, although approved by Ernesti, is very uncertain. Barnes reads ἐπιδώσομαι, with the approbation of Hermann. Cf. Eustath. on Il. x. 254, and Hesych. t. i. p. 1350.
54. But Hermann reads φώρην from cod. Mosc.
55. I read ἐς Πύλον ἠμαθόεντα, ἐπ' Ἁλφειοῦ, with Herm.
56. I prefer ἐς λάϊνον ἄντρον, with cod. Mosc.
57. Hermann has conjecturally restored the almost obsolete verb θαμβαίνω, found also in one MS. of the hymn to Venus, vs. 84.
58. Hermann defends φύοντο, which Bernard Martin had changed to λύοντο, but in vs. 412 he would read ῥεῖ' ἄγνοι πάσῃσιν, which he thus explains: "Apollo bobus injecit, vincula viminea, ilia autem ita, ut contorta erant, in omnibus bobus statim sub eorum pedibus solo inhæserunt.'
59. Hermann with reason supposes there is a lacuna after vs. 418.
60. The verse θεσπεσίης ἐνοπῆς, καὶ μιν γλυκὺς ἵμερος ἥρει, is added from cod. Mosc.
61. Κραίνων cannot have this meaning, and Hermann seems rightly to read κλείων. For ἀμβολάδην, Ernesti compares the Latin "sublata voce."
62. I have removed the comma after πονεύμενε.
63. The cod. Mosc. has ὕμνος ἀοιδῆς.
64. Hermann, from the vestiges of cod. Mosc., reads ἀλλ' οὕπω τί μοι ἄλλο μετὰ φρεσὶν ὦδε μέλησεν, which I have followed.
65. These two verses are from cod. Mosc. See Herm.
66. "Nec, quod ad effectionem promissorum attinet, te fallam." Herm.
67. On this meaning of τιμὰς see Monk on Eur. Alcest. 30. But Martin places the stop after τίμας, which Hermann follows, reading σὲ δέ φασι. This certainly gets rid of much harshness. On the oracles received by Apollo from Jove, see Broukhus. on Tibull. iii. 4, 47.
68. Although the wealth of the Delphian temple may account for this epithet, still there is much greater aptitude and elegance in Hermann's reading, πανομφαῖον.
69. Read ἐπισταμένην, with Barnes.
70. Join φέρειν with εὐφροσύνην.
71. φιλομείδεα. Cod. Par. B. C. Ruhnk. Herm.
72. But see Hermann.
73. Hermann reads ἡ δ' ὕπο νέρθεν.
74. βόας, cod. Mosc. for βόες.
75. This is very tame and trivial. Hermann ingeniously reads διαμπερὲς ἐξέτι κείνου, referring to Apollon. Rh. ii. 782, iv. 430. Il. ix. 106. Od. viii. 245. Cf. Hesych. t. i. p. 1288.
76. But the old editions join ἱμερτὴν δεδαὼς, ὁ δ' ὑπ., which Hermann follows.
77. The cod. Mosc, reads ἅμα κλέψης.
78. For ἢ ἐπὶ Hermann reads ἠὲ.
79. Head ἕρδειν with Hermann, and for the want of apodosis compare hymn, Apoll. 79.
80. i. e. a pledge that shall be ratified.
81. I am scarcely satisfied respecting this passage.
82. Here the reading is manifestly absurd. Hermann well reads ἐπικραίνουσ' οἴμους ἐπέον κ. τ. λ.
83. Understand πιθήσας from vs. 542.
84. This line is, with reason, condemned by Ernesti.
85. "That man shall sea-ways tread that leave no tracts,
    And false, and no guide find for all his facts.
    And yet will I his gifts accept as well
    As his to whom the simple truth I tell."Chapman.
    
    
86. I have adopted this masterly restitution of Hermann's, in lieu of the common reading Μοῖραι, and cod. Mosc. σεμναί. He refers to Apollodor. iii. 10, 2. Zenob. Prov. Cent. v. 75. Etym. Magn. p. 455, 34. Schol. Callim. in Apoll. 45. Compare Hesych. t. i. p. 1732, θριαί αἱ πρωμάντεις (so Berkel. on Steph. s. v. θρία). See Pinedo on Steph. Byz. p. 340.
87. Of this line I can make nothing, and Ernesti has come to the same conclusion, observing, "sensus videtur requirere: si mortales juveris sc. prædictionibus tuis, tum utique sæpe te consulent."